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--- OBJECT INSTANCES [0]


1.01_-_Foreward
1.02_-_The_Doctrine_of_the_Mystics
1.03_-_Hymns_of_Gritsamada
1.04_-_Hymns_of_Bharadwaja
1.05_-_Hymns_of_Bharadwaja
1.06_-_Hymns_of_Parashara
1.07_-_Hymn_of_Paruchchhepa
2_-_Other_Hymns_to_Agni
3_-_Commentaries_and_Annotated_Translations

--- PRIMARY CLASS


book
cwsa

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Hymns to the Mystic Fire
Hymns to the Mystic Fire (toc)
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)



--- QUOTES [13 / 1000 - 0 / 500] (in Dictionaries, in Quotes, in Chapters)



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   13 Sri Aurobindo

NEW FULL DB (2.4M)


1:All awareness is power and all power conceals awareness. ~ Sri Aurobindo, Hymns to the Mystic Fire RV I.1.1,
2:By the flame one enjoys a treasure that verily increases day by day, glorious, most full of hero-power. ~ Sri Aurobindo, Hymns To The Mystic Fire ,
3:The new dawns repeat the old and lean forward in light to join the dawns of the future. ~ Sri Aurobindo, Hymns to the Mystic Fire 1.02 - The Doctrine of the Mystics,
4:7. To the divine flame, the seer, him whose law of being is the Truth, the shining one, the destroyer of all evils, approach and chant the hymn of praise. ~ Sri Aurobindo, Hymns To The Mystic Fire 2 - Other Hymns,
5:8. Here proclaim which is he, O Fire, what demon-sorcerer, who is the doer of this deed? To him do violence with thy blaze, O youthful god, subject him to the eye of thy divine vision. ~ Sri Aurobindo, Hymns To The Mystic Fire 2 - Other Hymns,
6:5. High-uplifted be, piercing through reveal in us the things divine, O Fire; lay low what the demon forces42 have established: companion or single, crush the foe.    42 Or, demon impulsions ~ Sri Aurobindo, Hymns To The Mystic Fire 2 - Other Hymns,
7:9. Gods three thousand and three hundred and thirty and nine waited upon the Fire. They anointed him with streams of the clarity, they spread for him the seat of sacrifice, and seated him within as priest of the call. ~ Sri Aurobindo, Hymns To The Mystic Fire ,
8:19. Ever dost thou crush the demon-sorcerer, O Fire, never have the Rakshasas conquered thee in the battles; burn one by one from their roots the eaters of raw flesh, may they find no release from thy divine missile. ~ Sri Aurobindo, Hymns To The Mystic Fire 2 - Other Hymns,
9:2. O knower of all things born, high-kindled, iron-tusked, touch with thy ray the demon-sorcerers; do violence to them with thy tongue of flame, the gods who kill,28 the eaters of flesh, putting them off from us shut them into thy mouth. ~ Sri Aurobindo, Hymns To The Mystic Fire 2 - Other Hymns,
10:8. O Fire, they have set thee here the Messenger, the Immortal in generation after generation, the Carrier of offerings, protector of man and the Godhead of his prayer. Gods alike and mortals sit with obeisance before the all-pervading Master of the peoples, the ever-wakeful Fire. ~ Sri Aurobindo, Hymns To The Mystic Fire ,
11:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire ,
12:Vijnana, true ideation, called ritam, truth or vedas, knowledge in the Vedas, acts in human mind by four separate functions; revelation, termed drishti, sight; inspiration termed sruti,hearing; and the two faculties of discernment, smriti, memory,which are intuition, termed ketu, and discrimination, termed daksha, division, or viveka, separation. By drishti we see ourselves the truth face to face, in its own form, nature or self-existence; by sruti we hear the name, sound or word by which the truth is expressed & immediately suggested to the knowledge; by ketu we distinguish a truth presented to us behind a veil whether of result or process, as Newton discovered the law of gravitation hidden behind the fall of the apple; by viveka we distinguish between various truths and are able to put them in their right place, order and relation to each other, or, if presented with mingled truth & error, separate the truth from the falsehood. Agni Jatavedas is termed in the Veda vivichi, he who has the viveka, who separates truth from falsehood; but this is only a special action of the fourth ideal faculty & in its wider scope, it is daksha, that which divides & rightly distributes truth in its multiform aspects. The ensemble of the four faculties is Vedas or divine knowledge. When man is rising out of the limited & error-besieged mental principle, the faculty most useful to him, most indispensable is daksha or viveka. Drishti of Vijnana transmuted into terms of mind has become observation, sruti appears as imagination, intuition as intelligent perception, viveka as reasoning & intellectual judgment and all of these are liable to the constant touch of error. Human buddhi, intellect, is a distorted shadow of the true ideative faculties. As we return from these shadows to their ideal substance viveka or daksha must be our constant companion; for viveka alone can get rid of the habit of mental error, prevent observation being replaced by false illumination, imagination by false inspiration, intelligence by false intuition, judgment & reason by false discernment. The first sign of human advance out of the anritam of mind to the ritam of the ideal faculty is the growing action of a luminous right discernment which fixes instantly on the truth, feels instantly the presence of error. The fullness, the manhana of this viveka is the foundation & safeguard of Ritam or Vedas. The first great movement of Agni Jatavedas is to transform by the divine will in mental activity his lower smoke-covered activity into the bright clearness & fullness of the ideal discernment. Agne adbhuta kratw a dakshasya manhana. ~ Sri Aurobindo, Hymns To The Mystic Fire 717,
13:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy. All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire 1.02 - The Doctrine of the Mystics,

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--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



10





   9 Hymns to the Mystic Fire


1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  THE COMPLETE WORKS OF SRI AUROBINDO. - Ed.
  19 The 1946 edition of Hymns to the Mystic Fire, containing the translations referred
  to here, is reproduced in Part One of the present volume. - Ed.
  --
  Veda with Selected Hymns, pages 370 - 84. The excerpt from it included in the first
  edition of Hymns to the Mystic Fire is reproduced after this foreword. - Ed.
  

1.02_-_The_Doctrine_of_the_Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  But the Dasyu is the natural enemy. These dividers, plunderers, harmful powers, these Danavas, sons of the Mother of division, are spoken of by the Rishis under many general appellations. There are Rakshasas; there are Eaters and Devourers, Wolves and Tearers; there are hurters and haters; there are dualisers; there are confiners or censurers. But we are given also many specific names. Vritra, the Serpent, is the grand Adversary; for he obstructs with his coils of darkness all possibility of divine existence and divine action. And even when Vritra is slain by the light, fiercer enemies arise out of him. Shushna afflicts us with his impure and ineffective force, Namuchi fights man by his weaknesses, and others too assail, each with his proper evil. Then there are Vala and the Panis, miser traffickers in the sense-life, stealers and concealers of the higher Light and its illuminations which they can only darken and misuse, - an impious host who are jealous of their store and will not offer sacrifice to the Gods. These and other personalities - they are much more than personifications - of our ignorance, evil, weakness and many limitations make constant war upon man; they encircle him from near or they shoot their arrows at him from afar or even dwell in his gated house in the place of the Gods and with their shapeless stammering mouths and their insufficient breath of force mar his self-expression. They must be expelled, overpowered, slain, thrust down into their nether darkness by the aid of the mighty and helpful deities.
    1 This excerpt is reproduced from the 1946 edition of Hymns to the Mystic Fire. The complete essay which appeared in the Arya is published in The Secret of the Veda with Selected Hymns, Part Three. - Ed.
  

1.03_-_Hymns_of_Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga

1.04_-_Hymns_of_Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga

1.05_-_Hymns_of_Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga

1.06_-_Hymns_of_Parashara, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga

1.07_-_Hymn_of_Paruchchhepa, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga

2_-_Other_Hymns_to_Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga

3_-_Commentaries_and_Annotated_Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga

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     9 Hymns to the Mystic Fire
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