Flame of Aspiration
A flame that illuminates but does not burn.
- The Mother
Common Name: Maple
Botanical Name: Acer Rubrum
Spiritual Name: Flame of Aspiration
Flower of the month
The mounting flame
When the sun sets and all becomes silent, sit down for a moment and put yourself into communion with Nature: you will feel rising from the earth, from below the roots of the trees and mounting upward and coursing through their fibres up to the highest outstretching branches, the aspiration of an intense love and longing- a longing for something that brings light and gives happiness, for the light that is gone and they wish to have back again. There is a yearning so pure and intense that if you can feel the movement in the trees, your own being too will go up in an ardent prayer for the peace and light and love that are unmanifest here. - The Mother
The secret of the veda: Commentaries or Bhāṣhyās on the ‘Vedās’
There is a long history of the interpretation of the Veda, whose understanding is mandatory, for us to appreciate how Sri Aurobindo brought out a great light, out of his own tapasyā and masterly interpretation of the Vedic verses.
The earliest explanations of the mantra Samhitās are in the Brāhmanās. Some of those written on palm-leaves and birch-barks, date back to 800 BCE. Since then, over several centuries many commentaries have been written. The following table lists some of the important ones in a chronological order. We will go through their contents and impact, especially in the light of spiritual and psychological interpretations given by Sri Aurobindo followed by Sri Kapāli Sāstry.
1 Brāhmana books: 3000-800 BCE -Covers all Four Vedas
2 Yāska Āchārya: 800 BCE or earlier- On 100 Rig Veda Sūkthās
3 Shaunaka: 900 BCE: Author of Brhad Devata
4 Jaimini: 3rd Century BCE - Author of Mīmāmsa Sūtrās
5 Ādi Shankarāchārya: 788 – 821- CE- Founder -Non-dualistic school of Vedānta
6 Ramānujāchārya: Not clear – 1137 CE- Founder- philosophy of Qualified Monism
7 Madhvāchārya: 1238 – 1317 CE - Founder of dualistic school of Vedānta
8 Sāyana Āchārya: 1315 - 1387 CE-On all Samhitās and several Brāhmanās
9 Rāghavendra Thīrtha: 1595 - 1671 - Expanded the works of Madhvāchārya
10 Wilson: 1786 – 1860 CE: Translations based on Sāyana’s works
11 Max Muller: 1823 – 1900 CE - Translations based on Sāyana’s works
12 R.T.H.Griffith: 1826 – 1906 CE - Translations based on Sāyana’s works
13 Swāmi Dayānanda: 1824 – 1883 CE Founder of the ‘Ārya Samāj’
14 Sri Aurobindo: 1872 – 1950 CE - Spiritual & Psychological Interpretations
15 T.V. Kapāli Sāstry: 1886 – 1953 CE - Spiritual & Psychological Interpretations
The earliest explanations of the mantra Samhitās are in the Brāhmanās. Some of those written on palm-leaves and birch-barks, date back to 800 BCE. Since then, over several centuries many commentaries have been written. The following table lists some of the important ones in a chronological order. We will go through their contents and impact, especially in the light of spiritual and psychological interpretations given by Sri Aurobindo followed by Sri Kapāli Sāstry.
1 Brāhmana books: 3000-800 BCE -Covers all Four Vedas
2 Yāska Āchārya: 800 BCE or earlier- On 100 Rig Veda Sūkthās
3 Shaunaka: 900 BCE: Author of Brhad Devata
4 Jaimini: 3rd Century BCE - Author of Mīmāmsa Sūtrās
5 Ādi Shankarāchārya: 788 – 821- CE- Founder -Non-dualistic school of Vedānta
6 Ramānujāchārya: Not clear – 1137 CE- Founder- philosophy of Qualified Monism
7 Madhvāchārya: 1238 – 1317 CE - Founder of dualistic school of Vedānta
8 Sāyana Āchārya: 1315 - 1387 CE-On all Samhitās and several Brāhmanās
9 Rāghavendra Thīrtha: 1595 - 1671 - Expanded the works of Madhvāchārya
10 Wilson: 1786 – 1860 CE: Translations based on Sāyana’s works
11 Max Muller: 1823 – 1900 CE - Translations based on Sāyana’s works
12 R.T.H.Griffith: 1826 – 1906 CE - Translations based on Sāyana’s works
13 Swāmi Dayānanda: 1824 – 1883 CE Founder of the ‘Ārya Samāj’
14 Sri Aurobindo: 1872 – 1950 CE - Spiritual & Psychological Interpretations
15 T.V. Kapāli Sāstry: 1886 – 1953 CE - Spiritual & Psychological Interpretations
Brāhmana books - (3000 – 800 BCE)
In the spiritual practice of interpreting the meaning of the Vedās, the first tools are the Brāhmana holy texts. The language of the Brāhmanās is a separate stage of Vedic Sanskrit during the ‘Iron Age’ (900 – 600 BCE). Some Vedic mantrās in those texts have been quoted and discussed from the point of view of sacrificial fires (yajna). The authors of the Brāhmana texts believed that all the ancient commentaries were written only for the sake of sacrificial fires and that the meaning associated with the rituals in the sacrificial fires must be that implied by the sage who visualized the Sūkta and compiled it. Even though the Brāhmana books, give in general, a ritualistic explanation of mantrās, in places they clearly mention the spiritual interpretation. For instance Aitareya Brāhmana declares that ‘yūpa’, the sacrificial altar (i.e., the altar on which the animals are sacrificed) is really the ‘yajamāna’ or the performer himself. Most unfortunately, this aspect was not given any importance by later commentators such as Sāyana.
The Aitareya and Kausītaki Brāhmana, compiled by followers of the Rig Veda, include discussions of daily sacrifices, the sacrificial fire, new- and full-moon rites, and the rites for installation of kings. The Panchavimsa, Shadvimsa, and Jaiminiya Brahmana discuss ‘soma’ ceremonies, and atonements for mistakes made in the rituals. The Shatapatha Brahmana introduces elements of domestic ritual, and the Gopatha Brahmana treats the priests' supervision of sacrifices.
Sri Aurobindo on Brāhmanās:
“The Brāhmanās and the Upanishads are the record of a powerful revival which took the sacred text and ritual as a starting- point for a new statement of spiritual thought and experience. This movement had two complementary aspects, one, the conservation of the forms, another, the revelation of the soul of Veda, - the first represented by the Brāhmanās, the second by the Upanishads.
The Brāhmanās labour to fix and preserve the minutiae of the Vedic ceremony, the conditions of their material effectuality, the symbolic sense and purpose of their different parts, movements, implements, the significance of texts important in the ritual, the drift of obscure allusions, the memory of ancient myths and traditions. Many of their legends are evidently posterior to the hymns, invented to explain passages which were no longer understood; others may have been part of the apparatus of original myth and parable employed by the ancient symbolists or memories of the actual historical circumstances surrounding the composition of the hymns. Oral tradition is always a light that obscures; a new symbolism working upon an old that is half lost, is likely to overgrow rather than reveal it; therefore the Brāhmanās, though full of interesting hints, help us very little in our research; nor are they a safe guide to the meaning of separate texts when they attempt an exact and verbal interpretation.”
In the spiritual practice of interpreting the meaning of the Vedās, the first tools are the Brāhmana holy texts. The language of the Brāhmanās is a separate stage of Vedic Sanskrit during the ‘Iron Age’ (900 – 600 BCE). Some Vedic mantrās in those texts have been quoted and discussed from the point of view of sacrificial fires (yajna). The authors of the Brāhmana texts believed that all the ancient commentaries were written only for the sake of sacrificial fires and that the meaning associated with the rituals in the sacrificial fires must be that implied by the sage who visualized the Sūkta and compiled it. Even though the Brāhmana books, give in general, a ritualistic explanation of mantrās, in places they clearly mention the spiritual interpretation. For instance Aitareya Brāhmana declares that ‘yūpa’, the sacrificial altar (i.e., the altar on which the animals are sacrificed) is really the ‘yajamāna’ or the performer himself. Most unfortunately, this aspect was not given any importance by later commentators such as Sāyana.
The Aitareya and Kausītaki Brāhmana, compiled by followers of the Rig Veda, include discussions of daily sacrifices, the sacrificial fire, new- and full-moon rites, and the rites for installation of kings. The Panchavimsa, Shadvimsa, and Jaiminiya Brahmana discuss ‘soma’ ceremonies, and atonements for mistakes made in the rituals. The Shatapatha Brahmana introduces elements of domestic ritual, and the Gopatha Brahmana treats the priests' supervision of sacrifices.
Sri Aurobindo on Brāhmanās:
“The Brāhmanās and the Upanishads are the record of a powerful revival which took the sacred text and ritual as a starting- point for a new statement of spiritual thought and experience. This movement had two complementary aspects, one, the conservation of the forms, another, the revelation of the soul of Veda, - the first represented by the Brāhmanās, the second by the Upanishads.
The Brāhmanās labour to fix and preserve the minutiae of the Vedic ceremony, the conditions of their material effectuality, the symbolic sense and purpose of their different parts, movements, implements, the significance of texts important in the ritual, the drift of obscure allusions, the memory of ancient myths and traditions. Many of their legends are evidently posterior to the hymns, invented to explain passages which were no longer understood; others may have been part of the apparatus of original myth and parable employed by the ancient symbolists or memories of the actual historical circumstances surrounding the composition of the hymns. Oral tradition is always a light that obscures; a new symbolism working upon an old that is half lost, is likely to overgrow rather than reveal it; therefore the Brāhmanās, though full of interesting hints, help us very little in our research; nor are they a safe guide to the meaning of separate texts when they attempt an exact and verbal interpretation.”
Yāska Ācharya - (800 BCE or earlier)
The next tool for the interpretation of the Vedās is the ‘Nighantu’ text and Yāskā’s ‘Nirukta’.
Yāska is the oldest and pioneer commentator of the Vedās. A celebrated ‘Sanskrit scholar and Grammarian’, he is believed to have flourished, as early as eighth century BCE. He has authored a well known ancient work on ‘etymology’ (origin & history of words) of ‘Sanskrit’ words, known as ‘Nirukta’. Being one of the six ‘Vedānga’ disciplines of Hinduism, this is a compendium of Sanskrit dictionary and ‘Thesaurus’ taking into consideration the usage of letters and words with their meaning in Vedās and also the then existing different dialects of Sanskrit which differed from region to region.
The word Nirukta can be divided into two parts, ‘nir’ and ‘ukta’. Nir means that which is total and ukta means that which is said or explained. In the Nirukta, words have been described comprehensively. It is not a mere explanation of the meaning of words but also elucidates the origin of the word associated with that particular meaning. In other words every word is minutely analysed. They emphatically proclaim that though such a grammatically ruled word is not proven from a root of similar meaning one should not bother about it. Ignoring the rules of grammar one should firmly adopt the meaning suggested by the Name. Wholeheartedly obeying this directive, Yāska and the authors of the Nirukta before him, created new words. Vedic words should be interpreted according to the context and the same origin of the word should be given when it is used with the same meaning. However, when it is used with a variety of meanings, different origins may certainly be given.
Yāska compiled the ‘Nirukta’ text as a commentary on the ‘Nighantu’, which already existed. According to him, the ‘Nighantu’ was a collection of rare or difficult words gathered by earlier sages for easier understanding of Vedic texts. The ‘Nighantu’ is now traditionally combined with the ‘Nirukta’ as a unified text and forms the basis for lexicons and dictionaries.
Yāska, vigorously answers the critics of Veda like Kautsa, who declared that Veda had no meaning. He then emphasized that Veda has at least three levels of meaning namely:
1. The physical or naturalistic (ādibhautic) interpretation in which the various cosmic powers like Agni, Indra are regarded as the physical powers of nature such as fire, rain etc.
2. The interpretation (ādidaivic) of Veda as rituals or prayers for the popular deities like Agni, Indra etc. Here yajn͂a is viewed as external rites to please the deities who will give them favours.
3. The spiritual, psychological interpretation (adhyātmic) in which everything both within man and cosmos is viewed as one aspect of the Supreme One.
Sri Aurobindo on Yāska Āchārya:
“In Yāskā’s lexicon, our most important help, we have to distinguish between two elements of very disparate value. When Yāska gives as a lexicographer the various meanings of Vedic words, his authority is great and the help he gives is of the first importance. It does not appear that he possessed all the ancient significances, for many had been obliterated by time and change and in the absence of a scientific Philology could not be restored. But much also had been preserved by tradition. Wherever Yāska preserves this tradition and does not use a grammarian’s ingenuity, the meanings he assigns to words, although not always applicable to the text to which he refers them, can yet be confirmed as possible senses by a sound Philology. But Yaska the etymologist does not rank with Yāska the lexicographer. Scientific grammar was first developed by Indian learning, but the beginnings of sound philology we owe to modern research. Nothing can be more fanciful and lawless than the methods of mere ingenuity used by the old etymologists down even to nineteenth century, whether in Europe or India. And when Yāska follows these methods, we are obliged to part company with him entirely. Nor in his interpretation of particular texts is he more convincing than the later erudition of Sāyana”.
References
1. ‘ The Light of Veda – A Practical Approach ’ – by Sri T.V.Kapāli Sastry
2. ‘ A New Light on the Veda ’ – by Sri T.V.Kapāli Sastry
(Originally written in Sanskrit under the name ‘Siddhānjana – Bhūmika’, translated into English by Sri M.P.Pandit and thoroughly revised by the author himself, in 1952. Published by Sri Aurobindo Kapali Sastry Institute of Vedic Culture, Bangalore. (SAKSI) )
3. ‘ Agni in the Rig Veda ’ - by Dr R.L.Kashyap
4. ‘ Why read the Rig Veda ’ – by Dr R.L.Kashyap
to be continued……
Krishnamurthy (chamathu2003@yahoo.co.uk)
What should we aspire for?
”What should we aspire for? We must aspire for the Divine. We must aspire that we remain open to the Divine Force and Light. Aspiration needs to be vigilant, constant and unceasing. It must be supported by all the parts of one's being: the mind's will, the heart's seeking and the vital being's constant cooperation. “
…….a fixed and unfailing aspiration that calls from below
Painting by Priti Ghosh There are two powers that alone can effect in their conjunction the great and difficult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers.
The statement is clear enough. From our end there has to be an aspiration. Aspiration is a seeking to grow, to get, to grow into a condition which we do not have, to get something we do not possess. Aspiration is a movement of our will.
There are two adjectives used with the word “aspiration”;
Fixed- it is not enough to have an aspiration today which may be replaced by another tomorrow. Often our aspiration goes on changing with our moods, with our circumstances, with the strength or weakness of our spirit. If we find an obstruction tomorrow in working out an aspiration, or if we find ourselves too weak to work it out, we are ready to dilute it and choose a lesser aspiration. But that way we show that we have no constancy in our will. Before we decide upon an aspiration we must have a clear view of our capacities, of our circumstances, of the help that is available, of what is practical under the circumstances and then fix an aspiration around which our life-movement is to be organized. And till it is achieved the aspiration must not be deflected from. That is the first condition.
Unfailing- The aspiration should never slacken, never flag. It should always be active and moving. It should not fall back at the first obstruction. It should persist and push on.
It is not enough to have a passive, silent aspiration; it must be an aspiration that is alive and alert, that calls from below, that constantly exerts a pull and draws from above.
- M.P. Pandit
(M.P. Pandit - ‘Sat-Sang (Volume 2)’, Dipti Publications, Sri Aurobindo Ashram, Pondicherry 605002)
Question of the month
Q: Sweet Mother, it is said that if one sees a shooting star and at that moment one aspires for something, that aspiration is fulfilled within the year. Is this true?
A: The Mother: Do you know what that means? The aspiration must be formulated during the time the star is visible; and that doesn’t last long, does it? Well, if an aspiration can be formulated while the star is visible, this means that it is all the time there, present, in the forefront of the consciousness- this does not apply to ordinary things, it has nothing to do with that, it concerns a spiritual aspiration. But the point is that if you are able to articulate your spiritual aspiration just at that moment, it means that it is right in front of your consciousness, that it dominates your consciousness. And necessarily, what dominates your consciousness can be realized very swiftly.
I had the opportunity to make this experiment. Exactly this. The moment the star was passing, at that very moment there sprang up from the consciousness: “To realize the divine union, for my body.” That very moment.
And before the end of the year, it was done.
But it was not because of the star! It was because that dominated my whole consciousness and I was thinking of nothing but that, I wanted only that, thought only of that, acted only for that. So, this thing which generally takes a whole lifetime- it is said the minimum time is thirty-five years! Before twelve months had passed, it was done.
But that was because I thought only of that
And it was because I was thinking only of that, that just when the star flashed by I could formulate it- not merely a vague impression- formulate it in precise words like this: “To realize union with the Divine”, the inner Divine, the thing we speak of, the very thing we speak of.
Therefore, what is important is not the star but the aspiration. The star is only like an outer demonstration, nothing else. But it is not necessary to have a shooting star in order to realize swiftly! What is necessary is that the whole will of the being should be concentrated on one point.
(“Aspiration” compiled by Vijay from the writings of Sri Aurobindo and the Mother, Sri Aurobindo Society, Pondicherry)
A: The Mother: Do you know what that means? The aspiration must be formulated during the time the star is visible; and that doesn’t last long, does it? Well, if an aspiration can be formulated while the star is visible, this means that it is all the time there, present, in the forefront of the consciousness- this does not apply to ordinary things, it has nothing to do with that, it concerns a spiritual aspiration. But the point is that if you are able to articulate your spiritual aspiration just at that moment, it means that it is right in front of your consciousness, that it dominates your consciousness. And necessarily, what dominates your consciousness can be realized very swiftly.
I had the opportunity to make this experiment. Exactly this. The moment the star was passing, at that very moment there sprang up from the consciousness: “To realize the divine union, for my body.” That very moment.
And before the end of the year, it was done.
But it was not because of the star! It was because that dominated my whole consciousness and I was thinking of nothing but that, I wanted only that, thought only of that, acted only for that. So, this thing which generally takes a whole lifetime- it is said the minimum time is thirty-five years! Before twelve months had passed, it was done.
But that was because I thought only of that
And it was because I was thinking only of that, that just when the star flashed by I could formulate it- not merely a vague impression- formulate it in precise words like this: “To realize union with the Divine”, the inner Divine, the thing we speak of, the very thing we speak of.
Therefore, what is important is not the star but the aspiration. The star is only like an outer demonstration, nothing else. But it is not necessary to have a shooting star in order to realize swiftly! What is necessary is that the whole will of the being should be concentrated on one point.
(“Aspiration” compiled by Vijay from the writings of Sri Aurobindo and the Mother, Sri Aurobindo Society, Pondicherry)
Savitri
For in the march of all-fulfilling Time
The hour must come of the Transcendent’s will:
All turns and winds towards his predestined ends
In Nature’s fixed inevitable course
Decreed since the beginning of the worlds
In the deep essence of created things:
Even there shall come as a high crown of all
The end of Death, the death of Ignorance.
But first high truth must set her feet on earth
And man aspire to the Eternal’s light
And all his members feel the Spirit’s touch
And all his life obey an inner Force.
(Savitri, Book 11, Canto 1)
The hour must come of the Transcendent’s will:
All turns and winds towards his predestined ends
In Nature’s fixed inevitable course
Decreed since the beginning of the worlds
In the deep essence of created things:
Even there shall come as a high crown of all
The end of Death, the death of Ignorance.
But first high truth must set her feet on earth
And man aspire to the Eternal’s light
And all his members feel the Spirit’s touch
And all his life obey an inner Force.
(Savitri, Book 11, Canto 1)
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