I began my Vedic studies seriously in 1923. As I proceeded with my studies the idea of working out Sri Aurobindo's line of interpretation dawned on me. It had its origin in the following passage :—
'To justify, for instance, the idea that I attach to the Vedic term Ritarn, the Truth, or my explanation of the symbol of the Cow of Light, I should have to cite all passages of any importance in which the idea of the Truth or the image of the Cow are introduced and establish my thesis by an examination of their sense and context. Or, if I wish to prove that Indra in the Veda is really in his psychological functions the Master of the Luminous Mind tipified by Dyaus or Heaven, with its three shining realms, Rochana. I should have to examine 'similarly hymns addressed to Indra and the passages in which there is a clear mention of the Vedic system of Worlds'. ( The Secret of Veda ).
recognise the necessity of such a work of justification and hope to follow it out in other studies on the Vedic truth, on the gods of the Veda and on Vedic symbols'. (The Secret of Veda ). It was a happy surprise for me to find that the late Dr. Ananda Kumaraswamy, the famous art-critic and student of comparative religion, in his Vedic studies approaches very near the stand taken by Sri Aurobindo.
In my studies I have collected certain references to the ritam. The principle that has guided my choice not only in the titan?, but in other Vedic subjects also, is obvious psychological sense and the variety of the context. I have quoted Sayana's commentary wherever I thought it necessary. Words derived from, or formed from, ritam have also been collected. Similarly references to go have also been studied, where the psychological function, I believe, is brought out irresistibly by the mere perusal of the text. Similarly, passages containing references to satya, so also those connected with vrishabha indicating the male—energy (purusha ) have been brought together and studied. I have also tried to- explain the symbolism underlying the Vedic Urvagi, Sarasvati, Sapta—Sindhus, etc. and have accordingly interpreted several important Riks connected with these.
I have tried to include in this book some Vedic word studies also. The meaning of these words is not known with certainty to Yaska. He admits his ignorance of them in the Nirukta before assigning them the current meaning. Such words as Parame-Vyoman and Para vat tmqq) used in the Upanishads in an acknowledged spiritual and psychological sense have also been studied. A chapter giving comparative interpretations of Yaska, Sayana and Sri Aurobindo may be found useful by the students of the comparative aspects of the Veda. My sincere thanks are due to my friend Prof. Anand Swarup Gupta, M. A., Editor-in-charge of 'MR-ANA' bulletin of the All-India Kashiraj Trust, for finally revising the Manu-script and for suggesting important modifications in it. I am also thankful to him for his help in seeing the book through the press. Without his unselfish and ready help the book would have remained in manuscript form for an indefinite period.
**Contents and Sample Pages**
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