Vayu

02.02 - Rishi Dirghatama, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
This is again a sphinx puzzle indeed. But what is the meaning? The universe, the creation has its fundamental truth in a Trinity: Agni (the Fire-god) upon earth, Vayu (the Wind-god) in the middle regions and in heaven the Sun. In other words, breaking up the symbolism we may say that the creation is a triple reality, three principles constitute its nature. Matter, Life and Consciousness or status, motion and Light. This triplicity however does not exhaust the whole of the mystery. For the ultimate mystery is imbedded within the heart of the third brother, for our rishis saw there the Universal Divine Being and his seven sons. In our familiar language we may say it is the Supreme Being, God himself (Purushottama) and his seven lines of self-manifestation. We have often heard of the seven worlds or levels of being and consciousness, the seven chords of the Divine Music. In more familiar terms we say that body and life and mind form the lower half of the cosmic reality and its upper half consists of Sat-Chit-Ananda (or Satya- Tap as-Jana). And the link, the nodus that joins the two spheres is the fourth principle (Turya), the Supermind, Vijnana. Such is the vision of Rishi Dirghatama, its fundamental truth in a nutshell. To know this mystery is the whole knowledge and knowing this, one need know nothing else.
A word is perhaps necessary to complete the sense of the commentary. Agni has been called old and ancient (Palita), but why? Agni is the first among the gods. He has come down upon earth, entered into matter with the very creation of the material existence. He is the secret energy hidden in the atom which is attracting, invoking all the other gods to manifest themselves. It is he who drives the material consciousness in its evolutionary re-course upward towards the radiant fullness in the solar Supra-Consciousness at the summit. He is however not only energy, he is also delight (vma). For he is the Soma, the nectarous flow, occult in the Earth's body. For Earth is the storehouse of the sap of Life, the source of the delightful growths of Life here below.

1.01 - Hatha Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
1. Hatha means any tenacious practice till the object or end is achieved. Ha and tha mean the union of the Sun and the Moon, union of Prana and Apana Vayus.
2. Hatha Yoga concerns with the body and the Prana. It helps to control the body and the Prana, through Asanas and Pranayama.

1.01 - Isha Upanishad, #Isha Upanishad, #unset, #Zen
11 Vayu, called elsewhere Matarishwan, the Life-Energy in the universe. In the light of
Surya he reveals himself as an immortal principle of existence of which birth and death and life in the body are only particular and external processes.

1.02.4.2 - Action and the Divine Will, #Isha Upanishad, #unset, #Zen
is said in the Veda that Vayu or Matarishwan, the Life-principle,
is he who brings down Agni from Surya in the high and far-off

1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
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.

10.32 - The Mystery of the Five Elements, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
The last two may, however, be represented somewhat differently. The Maruts may symbolise the region of the subtler or supra-electromagnetic forceswhat are now called cosmic rays: they are waves or particles of such infinitesimal magnitude that some of them at least have only a mathematical substance or reality, a probability-point, although of calculable or incalculable energy! Vayu then would represent the fundamental field where these forces playperhaps something like the Einsteinian field with its "corrugated" surface: or it is like the "Pradhana" of Sankhya, the original Prakriti or basic Nature before it burst out in its creative activity.
Again, the five elements are not merely substances or states and qualities of substance, but they are also forces and energies, material forces and energiessince we have confined ourselves to matter and the material world. Science (we are always referring to Science, we have to do so since we are dealing with and speaking from the standpoint of matter and material existence), Science has familiarised us with the various forms and types of forces and energies. They are, starting from the most patent and gross, going up to more and more subtle energies, first of all mechanical energy, then (2) chemical energy, (3) electrical energy, (4) gravitational energy, and finally (5) the field energy; the last two are perhaps not very clearly differentiated and distinguished, but still one may make the distinction. And this mounting ladder of energy with its various steps, with its five steps corresponds exactly to the old Indian quintetearth, water, fire, air, space.

1.045 - Piercing the Structure of the Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
It is now that a condition or a state supervenes where there is a sudden split of this cosmic condition into the external and the internal. This is the beginning of what they call samsara or bondage of the jiva. There is no bondage as long as a bifurcation is not introduced between the subject and the object of knowledge. Bondage commences the moment there is a severance of the consciousness from its content, an isolation of the subject from the object. This happens subsequent to the appearance of ahamkara. So, on the objective side, we have what are known as the tanmatras and the mahabhutas. The tanmatras are the subtle principles behind the five gross elements of earth, water, fire, air and ether, and they are called sabda, sparsa, rupa, rasa and gandha in Sanskrit, meaning thereby the sensations of sound, touch, form, taste and smell which have connection with the five elements of earth, water, fire, air and ether prithivi, appu, tejo, Vayu and akasa. This is the external side of the world. Generally, what we call the world is constituted of these five great elements or mahabhutas. But the experiencing side, the subject side, is what is known as the jiva, the principle of individuality you, I, and everyone included who have an extrovert vision of these five mahabhutas, all of which we regard as something outside us, notwithstanding that every one of us, including the bhutas, have come from the same principle of ahamkara. It is something like the right hand looking at the left hand as an object of its perception, though both these are emanations of a single substance, a single unifying principle - namely, the bodily organism.
The subject side is the individual, the jiva, which has a physical body made up of the five elements themselves earth, water, fire, air and ether. Then we have the five pranas prana, apana, vyana, udana and samana. There are the senses the five senses of knowledge and the five of action. And then there is the principle of mentation there is the intellect and all these complexities constituting what is known as the subtle body of the individual. This is the subject side, while the object side is formed of the five elements mentioned.

1.04 - Homage to the Twenty-one Taras, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
Agni, Brahma, Vayu, and Ishvara,
Praised in song by hosts of spirits,

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
The immediate or at any rate the earliest known successors of the Rishis, the compilers of the Brahmanas, the writers of theUpanishads give a clear & definite answer to this question.The Upanishads everywhere rest their highly spiritual & deeply mystic doctrines on the Veda.We read in the Isha Upanishad of Surya as the Sun God, but it is the Sun of spiritual illumination, of Agni as the Fire, but it is the inner fire that burns up all sin & crookedness. In the Kena Indra, Agni & Vayu seek to know the supreme Brahman and their greatness is estimated by the nearness with which they touched him,nedistham pasparsha. Uma the daughter of Himavan, the Woman, who reveals the truth to them is clearly enough no natural phenomenon. In the Brihadaranyaka, the most profound, subtle & mystical of human scriptures, the gods & Titans are the masters, respectively, of good and of evil. In the Upanishads generally the word devah is used as almost synonymous with the forces & functions of sense, mind & intellect. The element of symbolism is equally clear. To the terms of the Vedic ritual, to their very syllables a profound significance is everywhere attached; several incidents related in the Upanishads show the deep sense then & before entertained that the sacrifices had a spiritual meaning which must be known if they were to be conducted with full profit or even with perfect safety. The Brahmanas everywhere are at pains to bring out a minute symbolism in the least circumstances of the ritual, in the clarified butter, the sacred grass, the dish, the ladle. Moreover, we see even in the earliest Upanishads already developed the firm outlines and minute details of an extraordinary psychology, physics, cosmology which demand an ancient development and centuries of Yogic practice and mystic speculation to account for their perfect form & clearness. This psychology, this physics, this cosmology persist almost unchanged through the whole history of Hinduism. We meet them in the Puranas; they are the foundation of the Tantra; they are still obscurely practised in various systems of Yoga. And throughout, they have rested on a declared Vedic foundation. The Pranava, the Gayatri, the three Vyahritis, the five sheaths, the five (or seven) psychological strata, (bhumi, kshiti of the Vedas), the worlds that await us, the gods who help & the demons who hinder go back to Vedic origins.All this may be a later mystic misconception of the hymns & their ritual, but the other hypothesis of direct & genuine derivation is also possible. If there was no common origin, if Greek & Indian separated during the naturalistic period of the common religion supposed to be recorded in the Vedas it is surprising that even the little we know of Greek rites & mysteries should show us ideas coincident with those of Indian Tantra & Yoga.
When we go back to the Veda itself, we find in the hymns which are to us most easily intelligible by the modernity of their language, similar & decisive indications. The moralistic conception of Varuna, for example, is admitted even by the Europeans. We even find the sense of sin, usually supposed to be an advanced religious conception, much more profoundly developed in prehistoric India than it was in any other old Aryan nation even in historic times. Surely, this is in itself a significant indication. Surely, this conception cannot have become so clear & strong without a previous history in the earlier hymns. Nor is it psychologically possible that a cult capable of so advanced an idea, should have been ignorant of all other moral & intellectual conceptions reverencing only natural forces & seeking only material ends. Neither can there have been a sudden leap filled up only by a very doubtful henotheism, a huge hiatus between the naturalism of early Veda and the transcendentalism of the Vedic Brahmavada admittedly present in the later hymns. The European interpretation in the face of such conflicting facts threatens to become a brilliant but shapeless monstrosity. And is there no symbolism in the details of the Vedic sacrifice? It seems to me that the peculiar language of the Veda has never been properly studied or appreciated in this connection. What are we to say of the Vedic anxiety to increase Indra by the Soma wine? Of the description of Soma as the amritam, the wine of immortality, & of its forces as the indavah or moon powers? Of the constant sense of the attacks delivered by the powers of evil on the sacrifice? Of the extraordinary powers already attri buted to the mantra & the sacrifice? Have the neshtram potram, hotram of the Veda no symbolic significance? Is there no reason for the multiplication of functions at the sacrifice or for the subtle distinctions between Gayatrins, Arkins, Brahmas? These are questions that demand a careful consideration which has never yet been given for the problems they raise.
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We get our first mention of Varuna at the end of the second hymn in the Rigveda, the hymn of Madhuchchhandas in which he calls, as in the third, on several gods, first to Vayu, then to Vayu and Indra together, last, Varuna and Mitra. Arrive, he says, O Vayu, O beautiful one, lo these Soma-powers in their array (is it not a battle-array?), protect them, hear their call! O Vayu, strongly thy lovers woo thee with prayers (or, desires), they have distilled the nectar, they have found their strength (or, they know the day?). O Vayu, thy abounding stream moves for the giver, it is wide for the drinking of the Soma-juice. O Indra & Vayu, here are the outpourings, come to them with outputtings of strength, the powers of delight desire you both. Thou, O Vayu, awake, and Indra, to the outpourings of the Soma, you who are rich in power of your plenty; so (that is, rich in power) come to me, for the foe has attacked. Come O Vayu, and Indra, to the distiller of the nectar, expel the foe, swiftly hither strong by the understanding. And then comes the closing call to Mitra & Varuna. I call Mitra of purified discernment and Varuna who destroys the foe, they who effect a bright and gracious understanding. By Law of Truth, Mitra and Varuna, who by the Truth increase and to the Truth attain, enjoy a mighty strength. Mitra and Varuna, the seers, born in Force, dwellers in the Vast, uphold Daksha (the discerning intelligence) at his work.
There are here a number of words whose exact meaning is exceedingly important for any fruitful enquiry into the religious significance of the Vedas. The most important, the decisive & capital word in the passage is Ritam. Whatever it may be held to mean, it will decide for us the essential character of Varuna & his constant comradeMitra. I have already suggested in my first chapter the sense in which I understand Ritam. It is its ordinary sense in Sanscrit. Ritam is Truth, Law, that which is straight, upright, direct, rectum; it is that which gives everything its place & its motion (ritu), that which constitutes reason (ratio) in mind and rectitude in morals,it is the rightness or righteousness which makes the stars move in their orbits, the seasons occur in their order, thought & speech move towards truth, trees grow according to their seed, animals act according to their species & nature, & man walk in the paths which God has prescribed for him. It is that in the Akasha the Akasha where Varuna is lordwhich develops arrangement & order, it is the element of law in Nature. But not only in material Nature, not only in the moral akasha even,the akasha of the heart of which the Rishis spoke, but on higher levels also. I have pointed out that Ritam is the law of the Truth, of vijnana. It is this ideal Truth, the Truth of being, by which everything animate or inanimate knows in its fibres of being & serves in action & feeling the truth of itself, in which Law is born. This Law which belongs to Satyam, to the Mahas, is Ritam. Neither of the English words,Law & Truth, gives the idea; they have to be combined in order to be equivalent to ritam. Well, then Varuna is represented to us as increasing in his nature by this Truth & Law, attaining to it or possessing it; Law & Truth are the source of his strength, the means by which he has arrived at his present force & mightiness.
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This hymn differs greatly, interestingly & instructively, from the hymn in which Varuna first appears. There the object is to ensure the ananda, the rayah & radhas spoken of in this hymn by the advent of the gods of Vitality & Mind-Force, Indra & Vayu, to protect from the attack of disintegrating forces the Soma or Amrita, the juice of immortality expressed in the Yogins system. Varuna & Mitra are then called for a particular & restricted purpose to perfect the discernment & to uphold it in its works by the sustaining force of a calm, wide, comprehensive self-expression full of peace & love. The Rishi of that sukta is using the amrita to feed the activity of a sattwic state of mind for acquiring added knowledge. The present hymn belongs to a more advanced state of the Yoga. It is sadhastuti, a hymn of fulfilment or for fulfilment, in which peace & a calm, assured, untroubled activity of the soul are very near. Varuna here leads. He is here for Indras purposes, but his activity predominates; it is his spirit that pervades the action and purpose of the hymn.
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1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Zen
Vayu: wind god, protector of works and the arts
OTHER GODS: other vedic gods

1.06 - Agni and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
Agni in the Veda is always presented in the double aspect of force and light. He is the divine power that builds up the worlds, a power which acts always with a perfect knowledge, for it is jatavedas, knower of all births, visvani Vayunani vidvan,
- it knows all manifestations or phenomena or it possesses all forms and activities of the divine wisdom. Moreover it is repeatedly said that the gods have established Agni as the immortal in mortals, the divine power in man, the energy of fulfilment through which they do their work in him. It is this work which is symbolised by the sacrifice.

1.09 - Saraswati and Her Consorts, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
One may doubt whether Agni is anything more than the personification of the sacrificial Fire or of the physical principle of Light and Heat in things, or Indra anything more than the god of the sky and the rain or of physical Light, or Vayu anything more than the divinity in the Wind and Air or at most of the physical
Life-breath. In the lesser gods the naturalistic interpretation has less ground for confidence; for it is obvious that Varuna is not merely a Vedic Uranus or Neptune, but a god with great and important moral functions; Mitra and Bhaga have the same psychological aspect; the Ribhus who form things by the mind and build up immortality by works can with difficulty be crushed into the Procrustean measure of a naturalistic mythology. Still by imputing a chaotic confusion of ideas to the poets of the Vedic hymns the difficulty can be trampled upon, if not overcome.

1.10 - The Image of the Oceans and the Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
"These move" says Vamadeva "from the heart-ocean; penned by the enemy in a hundred enclosures they cannot be seen; I look towards the streams of the clarity, for in their midst is the Golden Reed. Entirely they stream like flowing rivers becoming purified by the heart within and the mind; these move, waves of the clarity, like animals under the mastery of their driver. As if on a path in front of the Ocean (sindhu, the upper ocean) the mighty ones move compact of forceful speed but limited by the vital force (vata, Vayu), the streams of clarity; they are like a straining horse which breaks its limits, as it is nourished by the waves." On the very face of it this is the poetry of a mystic concealing his sense from the profane under a veil of images which occasionally he suffers to grow
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1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
In what light did these ancient thinkers understand the Vedic gods? As material Nature Powers called only to give worldly wealth to their worshippers? Certainly, the Vedic gods are in the Vedanta also accredited with material functions. In the Kena Upanishad Agnis power & glory is to burn, Vayus to seize & bear away. But these are not their only functions. In the same Upanishad, in the same apologue, told as a Vedantic parable, Indra, Agni & Vayu, especially Indra, are declared to be the greatest of the gods because they came nearest into contact with the Brahman. Indra, although unable to recognise the Brahman directly, learned of his identity from Uma daughter of the snowy mountains. Certainly, the sense of the parable is not that Dawn told the Sky who Brahman was or that material Sky, Fire & Wind are best able to come into contact with the Supreme Existence. It is clear & it is recognised by all the commentators, that in the Upanishads the gods are masters not only of material functions in the outer physical world but also of mental, vital and physical functions in the intelligent living creature. This will be directly evident from the passage describing the creation of the gods by the One & Supreme Being in the Aitareya Upanishad & the subsequent movement by which they enter in the body of man and take up the control of his activities. In the same Upanishad it is even hinted that Indra is in his secret being the Eternal Lord himself, for Idandra is his secret name; nor should we forget that this piece of mysticism is founded on the hymns of the Veda itself which speak of the secret names of the gods. Shankaracharya recognised this truth so perfectly that he uses the gods and the senses as equivalent terms in his great commentary. Finally in the Isha Upanishad,itself a part of the White Yajur Veda and a work, as I have shown elsewhere, full of the most lofty & deep Vedantic truth, in which the eternal problems of human existence are briefly proposed and masterfully solved,we find Surya and Agni prayed to & invoked with as much solemnity & reverence as in the Rigveda and indeed in language borrowed from the Rigveda, not as the material Sun and material Fire, but as the master of divine God-revealing knowledge & the master of divine purifying force of knowledge, and not to drive away the terrors of night from a trembling savage nor to burn the offered cake & the dripping ghee in a barbarian ritual, but to reveal the ultimate truth to the eyes of the Seer and to raise the immortal part in us that lives before & after the body is ashes to the supreme felicity of the perfected & sinless soul. Even subsequently we have seen that the Gita speaks of the Vedas as having the supreme for their subject of knowledge, and if later thinkers put it aside as karmakanda, yet they too, though drawing chiefly on the Upanishads, appealed occasionally to the texts of the hymns as authorities for the Brahmavidya. This could not have been if they were merely a ritual hymnology. We see therefore that the real Hindu tradition contains nothing excluding the interpretation which I put upon the Rigveda. On one side the current notion, caused by the immense overgrowth of ritualism in the millennium previous to the Christian era and the violence of the subsequent revolt against it, has been fixed in our minds by Buddhistic ideas as a result of the most formidable & damaging attack which the ancient Vedic religion had ever to endure. On the other side, the Vedantic sense of Veda is supported by the highest authorities we have, the Gita & the Upanishads, & evidenced even by the tradition that seems to deny or at least belittle it. True orthodoxy therefore demands not that we should regard the Veda as a ritualist hymn book, but that we should seek in it for the substance or at least the foundation of that sublime Brahmavidya which is formally placed before us in the Upanishads, regarding it as the revelation of the deepest truth of the world & man revealed to illuminated Seers by the Eternal Ruler of the Universe.
Modern thought & scholarship stands on a different foundation. It proceeds by inference, imagination and conjecture to novel theories of old subjects and regards itself as rational, not traditional. It professes to rebuild lost worlds out of their disjected fragments. By reason, then, and without regard to ancient authority the modern account of the Veda should be judged. The European scholars suppose that the mysticism of the Upanishads was neither founded upon nor, in the main, developed from the substance of the Vedas, but came into being as part of a great movement away from the naturalistic materialism of the early half-savage hymns. Unable to accept a barbarous mummery of ritual and incantation as the highest truth & highest good, yet compelled by religious tradition to regard the ancient hymns as sacred, the early thinkers, it is thought, began to seek an escape from this impasse by reading mystic & esoteric meanings into the simple text of the sacrificial bards; so by speculations sometimes entirely sublime, sometimes grievously silly & childish, they developed Vedanta. This theory, simple, trenchant and attractive, supported to the European mind by parallels from the history of Western religions, is neither so convincing nor, on a broad survey of the facts, so conclusive as it at first appears. It is certainly inconsistent with what the old Vedantic thinkers themselves knew and thought about the tradition of the Veda. From the Brahmanas as well as from the Upanishads it is evident that the Veda came down to the men of those days in a double aspect, as the heart of a great body of effective ritual, but also as the repository of a deep and sacred knowledge, Veda and not merely worship. This idea of a philosophic or theosophic purport in the hymns was not created by the early Hindu mystics, it was inherited by them. Their attitude to the ritual even when it was performed mechanically without the possession of this knowledge was far from hostile; but as ritual, they held it to be inferior in force and value, avaram karma, a lower kind of works and not the highest good; only when performed with possession of the knowledge could it lead to its ultimate results, to Vedanta. By that, says the Chhandogya Upanishad, both perform karma, both he who knows this so and he who knows not. Yet the Ignorance and the Knowledge are different things and only what one does with the knowledge,with faith, with the Upanishad,that has the greater potency. And in the closing section of its second chapter, a passage which sounds merely like ritualistic jargon when one has not the secret of Vedic symbolism but when that secret has once been revealed to us becomes full of meaning and interest, the Upanishad starts by saying The Brahmavadins say, The morning offering to the Vasus, the afternoon offering to the Rudras and the evening offering to the Adityas and all the gods,where then is the world of the Yajamana? (that is to say, what is the spiritual efficacy beyond this material life of the three different sacrifices & why, to what purpose, is the first offered to the Vasus, the second to the Rudras, the third to the Adityas?) He who knows this not, how should he perform (effectively) ,therefore knowing let him perform. There was at any rate the tradition that these things, the sacrifice, the god of the sacrifice, the world or future state of the sacrificer had a deep significance and were not mere ritual arranged superstitiously for material ends. But this deeper significance, this inner Vedic knowledge was difficult and esoteric, not known easily in its profundity and subtlety even by the majority of the Brahmavadins themselves; hence the searching, the mutual questionings, the record of famous discussions that occupy so much space in the Upanishadsdiscussions which, we shall see, are not intellectual debates but comparisons of illuminated knowledge & spiritual experience.
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The substance of modern philological discovery about the Vedas consists, first, in the picture of an Aryan civilisation introduced by northern invaders and, secondly, in the interpretation of the Vedic religion as a worship of Nature-powers & Vedic myths as allegorical legends of sun & moon & star & the visible phenomena of Nature. The latter generalisation rests partly on new philological renderings of Vedic words, partly on the Science of Comparative Mythology. The method of this Science can be judged from one or two examples. The Greek story of the demigod Heracles is supposed to be an evident sun myth. The two scientific proofs offered for this discovery are first that Hercules performed twelve labours and the solar year is divided into twelve months and, secondly, that Hercules burnt himself on a pyre on Mount Oeta and the sun also sets in a glory of flame behind the mountains. Such proofs seem hardly substantial enough for so strong a conclusion. By the same reasoning one could prove the emperor Napoleon a sun myth, because he was beaten & shorn of his glory by the forces of winter and because his brilliant career set in the western ocean and he passed there a long night of captivity. With the same light confidence the siege of Troy is turned by the scholars into a sun myth because the name of the Greek Helena, sister of the two Greek Aswins, Castor & Pollux, is philologically identical with the Vedic Sarama and that of her abductor Paris is not so very different from the Vedic Pani. It may be noted that in the Vedic story Sarama is not the sister of the Aswins and is not abducted by the Panis and that there is no other resemblance between the Vedic legend & the Greek tradition. So by more recent speculation even Yudhishthira and his brothers and the famous dog of theMahabharat are raised into the skies & vanish in a starry apotheosis,one knows not well upon what grounds except that sometimes the Dog Star rages in heaven. It is evident that these combinations are merely an ingenious play of fancy & prove absolutely nothing. Hercules may be the Sun but it is not proved. Helen & Paris may be Sarama & one of the Panis, but itis not proved. Yudhishthira & his brothers may be an astronomical myth, but it is not proved. For the rest, the unsubstantiality & rash presumption of the Sun myth theory has not failed to give rise in Europe to a hostile school of Comparative Mythologists who adopt other methods & seek the origins of early religious legend & tradition in a more careful and flexible study of the mentality, customs, traditions & symbolisms of primitive races. The theory of Vedic Nature-worship is better founded than these astronomical fancies. Agni is plainly the God of Fire, Surya of the Sun, Usha of the Dawn, Vayu of the Wind; Indra for Sayana is obviously the god of rain; Varuna seems to be the sky, the Greek Ouranos,et cetera. But when we have accepted these identities, the question of Vedic interpretation & the sense of Vedic worship is not settled. In the Greek religion Apollo was the god of the sun, but he was also the god of poetry & prophecy; Athene is identified with Ahana, a Vedic name of the Dawn, but for the Greeks she is the goddess of purity & wisdom; Artemis is the divinity of the moon, but also the goddess of free life & of chastity. It is therefore evident that in early Greek religion, previous to the historic or even the literary period, at an epoch therefore that might conceivably correspond with the Vedic period, many of the deities of the Greek heavens had a double character, the aspect of physical Nature-powers and the aspect of moral Nature-powers. The indications, therefore,for they are not proofs,even of Comparative Mythology would justify us in inquiring whether a similar double character did not attach to the Vedic gods in the Vedic hymns.
The real basis of both the Aryan theory of Vedic civilisation and the astronomical theory of Aryan myth is the new interpretation given to a host of Vedic vocables by the comparative philologists. The Aryan theory rests on the ingenious assumption that anarya, dasyu or dasa in the Veda refer to the unfortunate indigenous races who by a familiar modern device were dubbed robbers & dacoits because they were guilty of defending their country against the invaders & Arya is a national term for the invaders who called themselves, according to Max Muller, the Ploughmen, and according to others, the Noble Race. The elaborate picture of an early culture & history that accompanies and supports this theory rests equally on new interpretations of Vedic words and riks in which with the progress of scholarship the authority of Sayana and Yaska has been more & more set at nought and discredited. My contention is that anarya, dasa and dasyu do not for a moment refer to the Dravidian races,I am, indeed, disposed to doubt whether there was ever any such entity in India as a separate Aryan or a separate Dravidian race,but always to Vritra, Vala & the Panis and other, primarily non-human, opponents of the gods and their worshippers. The new interpretations given to Vedic words & riks seem to me sometimes right & well grounded, often arbitrary & unfounded, but always conjectural. The whole European theory & European interpretation of the Vedas may be [not] unjustly described as a huge conjectural & uncertain generalisation built on an inadequate & shifting mass of conjectural particulars.

1.1.1 - Text, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
7.: Then they said to Vayu, "O Vayu, this discern, what is this mighty Daemon." He said, "So be it."
8.: He rushed upon That; It said to him, "Who art thou?" "I am Vayu," he said, "and I am he that expands in the Mother of things."
9.: "Since such thou art, what is the force in thee?" "Even all this I can take for myself, all this that is upon the earth."
--
2.: Therefore are these gods as it were beyond all the other gods, even Agni and Vayu and Indra, because they came nearest to the touch of That... 5
5 By some mistake of early memorisers or later copyists the rest of the verse has become hopelessly corrupted. It runs, "They he first came to know that it was the Brahman," which is neither fact nor sense nor grammar. The close of the third verse has crept into and replaced the original close of the second.

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
powers, by Gods, by Indra, Vayu, Agni. Are these subtle cosmic
powers the beginning of existence, the true movers of mind and
--
and thought-formations of the mind. It is propelled by Vayu, the
life-breath; it is formed by Agni, the secret will-force and fiery
--
keep. Here the three gods Indra, Vayu, Agni represent the cosmic
Divine on each of its three planes, Indra on the mental, Vayu on
the vital, Agni on the material. In that order, therefore, beginning
--
speech of which Vayu is the medium and Indra the lord. This
heat of conscious force in Matter is Agni Jatavedas, the knower
--
Another god rises to the call. It is Vayu Matarishwan, the
great Life-Principle, he who moves, breathes, expands infinitely
--
his universal expansion if not Vayu Matarishwan?
There is the same confident advance upon the object, the
--
thee?" This is Vayu Matarishwan and the power in him is this
that he, the Life, can take all things in his stride and growth and
--
against him by the shield of the Omnipotent. Vayu too returns,
not having discovered. One thing only is settled that this is no
--
the all-grasping vital impulse; it is too great for Vayu.
Indra next arises, the Puissant, the Opulent. Indra is the
--
and Vayu; he pursues his way through the highest ether of the
pure mentality and there he approaches the Woman, the manyshining, Uma Haimavati; from her he learns that this Daemon
--
envisage the many. Although therefore Indra, Vayu and Agni are
the greatest of the gods, the first coming to know the existence

1.15 - The world overrun with trees; they are destroyed by the Pracetasas, #Vishnu Purana, #Vyasa, #Hinduism
[26]: The Śastra devatas, 'gods of the divine weapons;' a hundred are enumerated in the Rāmāyaṇa, and they are there termed the sons of Kriśāśva by Jayā and Vijayā, daughters of the Prajāpati; that is, of Dakṣa. The Bhāgavata terms the two wives of Kriśāśva, Archish (flame) and Dhiṣaṇā; the former is the mother of Dhūmaketu (comet); the latter, of four sages, Devala, Vedaśiras, Vayuṇa, and Manu. The allegorical origin of the weapons is undoubtedly the more ancient.
[27]: This number is founded upon a text of the Vedas, which to the eight Vasus, eleven Rudras, and twelve Ādityas, adds Prajāpati, either Brahmā or Dakṣa, and Vashatkāra, 'deified oblation.' They have the epithet Chandajā, as born in different Manvantaras, of their own will.

1.17 - The Seven-Headed Thought, Swar and the Dashagwas, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
That the making visible of Swar to the eyes of the Swarseers, svardr.sah., their drinking of the honeyed well and their outpouring of the divine waters amounts to the revelation to man of new worlds or new states of existence is clearly told us in the next verse, II.24.5, sana ta ka cid bhuvana bhavtva, madbhih. saradbhir duro varanta vah.; ayatanta carato anyad anyad id, ya cakara Vayuna brahman.aspatih., "Certain eternal worlds (states of existence) are these which have to come into being, their doors are shut5 to you (or, opened) by the months and the years; without effort one (world) moves in the other, and it is these that Brahmanaspati has made manifest to knowledge"; Vayuna means knowledge, and the two forms are divinised earth and heaven which Brahmanaspati created.
These are the four eternal worlds hidden in the guha, the secret, unmanifest or superconscient parts of being which although in themselves eternally present states of existence (sana bhuvana) are for us non-existent and in the future; for us they have to be brought into being, bhavtva, they are yet to be created. Therefore the Veda sometimes speaks of Swar being made visible, as here (vyacaks.ayat svah.), or discovered and taken possession of, vidat, sanat, sometimes of its being created or made (bhu, kr.). These secret eternal worlds have been closed to us, says the
--
Dashagwas. Hymned by the Angiras Rishis Indra opens up the darkness by the Dawn and the Sun and the Cows, he spreads out the high plateau of the earthly hill into wideness and upholds the higher world of heaven. For the result of the opening up of the higher planes of consciousness is to increase the wideness of the physical, to raise the height of the mental. "This, indeed," says the Rishi Nodha, "is his mightiest work, the fairest achievement of the achiever," dasmasya carutamam asti damsah., "that the four upper rivers streaming honey nourish the two worlds of the crookedness," upahvare yad upara apinvan madhvarn.aso nadyas catasrah.. This is again the honey-streaming well pouring down its many streams together; the four higher rivers of the divine being, divine conscious force, divine delight, divine truth nourishing the two worlds of the mind and body into which they descend with their floods of sweetness. These two, the Rodasi, are normally worlds of crookedness, that is to say of the falsehood, - the r.tam or Truth being the straight, the anr.tam or Falsehood the crooked, - because they are exposed to the harms of the undivine powers, Vritras and Panis, sons of darkness and division. They now become forms of the truth, the knowledge, Vayuna, agreeing with outer action and this is evidently Gritsamada's carato anyad anyad and his ya cakara Vayuna brahman.aspatih.. The Rishi then proceeds to define the result of the work of Ayasya, which is to reveal the true eternal and unified form of earth and heaven. "In their twofold
(divine and human?) Ayasya uncovered by his hymns the two, eternal and in one nest; perfectly achieving he upheld earth and

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
This "true movement" behind our breathing is, according to Sri Aurobindo, the same as the one governing electromagnetic fields, what the ancient yogis termed Vayu, the Life-Energy. The well-known breathing exercises (pranayama) are simply one system (among others) of controlling Vayu, which eventually enables one to escape gravity.
347
--
the ritual. Our own unassailable laws, too, may contain a few little cats. If we go back to the original force concealed behind the physical support, to the "true movement," as the Mother describes it, then we begin to witness the Great Play, and to realize just how different it is from the rigid notions we have of it. Behind the phenomenon of gravitation, to take one of the rituals, there is what the ancient yogis called Vayu, which causes gravitation and the electromagnetic fields (as Sri Aurobindo mentioned also during that conversation of 1926),
and this is how a yogi can eventually defy gravity. Behind the solar or nuclear fire there is the fundamental Agni, "the child of the waters, the child of the forests, the child of things stable and the child of things that move. Even in the stone he is there," says the Rig Veda. (I.70.2)

1.20 - The Hound of Heaven, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
(the Life-god, Vayu) increasing the many desirable things (the higher objects of life) discovered the path for the Son, discovered
Swar," where the subject is evidently the same but the son has nothing to do with any brood of puppies.

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
(akasa) it gives rise to jnana (knowledge) whose seat is the brain. Vayu (air) gives rise to manas (mind) tejas (light) gives rise to buddhi (intellect)
jala (water) gives rise to chitta (memory etc.) prthvi (earth) gives rise to ahankara (ego).

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
(akasa) it gives rise to jnana (knowledge) whose seat is the brain. Vayu (air) gives rise to manas (mind) tejas (light) gives rise to buddhi (intellect)
jala (water) gives rise to chitta (memory etc.) prthvi (earth) gives rise to ahankara (ego).

1.27 - The Sevenfold Chord of Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
11:Mind once existent, Life and Form of substance follow; for life is simply the determination of force and action, of relation 5 Turyam svid, "a certain Fourth", also called turyam dhama, the fourth placing or poise of existence. and interaction of energy from many fixed centres of consciousness, - fixed, not necessarily in place or time, but in a persistent coexistence of beings or soul-forms of the Eternal supporting a cosmic harmony. That life may be very different from life as we know or conceive it, but essentially it would be the same principle at work which we see here figured as vitality, - the principle to which the ancient Indian thinkers gave the name of Vayu or Prana, the life-stuff, the substantial will and energy in the cosmos working out into determined form and action and conscious dynamis of being. Substance too might be very different from our view and sense of material body, much more subtle, much less rigidly binding in its law of self-division and mutual resistance, and body or form might be an instrument and not a prison, yet for the cosmic interaction some determination of form and substance would always be necessary, even if it be only a mental body or something yet more luminous, subtle and puissantly and freely responsive than the freest mental body.
12:It follows that wherever Cosmos is, there, even if only one principle be initially apparent, even if at first that seem to be the sole principle of things and everything else that may appear afterwards in the world seem to be no more than its forms and results and not in themselves indispensable to cosmic existence, such a front presented by being can only be an illusory mask or appearance of its real truth. Where one principle is manifest in Cosmos, there all the rest must be not merely present and passively latent, but secretly at work. In any given world its scale and harmony of being may be openly in possession of all seven at a higher or lower degree of activity; in another they may be all involved in one which becomes the initial or fundamental principle of evolution in that world, but evolution of the involved there must be. The evolution of the sevenfold power of being, the realisation of its septuple Name, must be the destiny of any world which starts apparently from the involution of all in one power.6 Therefore the material universe was bound in the nature of things to evolve from its hidden life apparent life, from its hidden mind apparent mind, and it must in the same nature of things evolve from its hidden Supermind apparent Supermind and from the concealed Spirit within it the triune glory of Sachchidananda. The only question is whether the earth is to be a scene of that emergence or the human creation on this or any other material scene, in this or any other cycle of the large wheelings of Time, its instrument and vehicle. The ancient seers believed in this possibility for man and held it to be his divine destiny; the modern thinker does not even conceive of it or, if he conceived, would deny or doubt. If he sees a vision of the Superman, it is in the figure of increased degrees of mentality or vitality; he admits no other emergence, sees nothing beyond these principles, for these have traced for us up till now our limit and circle. In this progressive world, with this human creature in whom the divine spark has been kindled, real wisdom is likely to dwell with the higher aspiration rather than with the denial of aspiration or with the hope that limits and circumscribes itself within those narrow walls of apparent possibility which are only our intermediate house of training. In the spiritual order of things, the higher we project our view and our aspiration, the greater the Truth that seeks to descend upon us, because it is already there within us and calls for its release from the covering that conceals it in manifested Nature.

1.2 - Katha Upanishads, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
giveth heat, for fear of Him Indra and Vayu and Death
hasten in their courses.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
(2) Manas (thinking faculty) is Vayu (air) tattva from the brows to the throat.
(3) Buddhi (intellect) is agni (light) tattva from the throat to the heart.

1953-05-20, #Questions And Answers 1953, #The Mother, #Integral Yoga
According to the experience of ancient Yogis, sensible matter was made out of five elements, Bhutani: Prithivi, Apas, Agni (Tejas), Vayu, Akasha.
Agni is threefold:
--
Beyond Agni is Vayu of which science knows nothing. It is the support of all contact and exchange, the cause of gravitation and of the fields (magnetic and electric). By it, the action of Agni, the formal element, the builder of forms, is made possible.
And beyond Vayu is the ether: Akasha.
But these five constitute only the grossest part of the physical plane. Immediately behind is the physical-vital, the element of life buried in matter. J. C. Bose is contacting this element in his experiments. Beyond is the mind in matter. This mind has a far different form than the human mind, still it is a manifestation of the same principle of organisation. And deep below there are two more hidden layers.
--
According to Sri Aurobindo, this true movement behind respiration is the same as the one governing electrical and magnetic fields; it is what the ancient yogis used to call Vayu, the Life-Energy. The breathing exercises (pryma) are simply one system (among others) for acquiring mastery over Vayu which eventually enables you to be free from gravitation and gives certain powers know to the ancients: the power to be extremely light or extremely heavy, very big or very tine (garim, laghim, mahim, aim). As an appendix to this talk we publish an extract from a conversation of Sri Aurobindo with a French scientist-disciple, dealing with some of these "true movements" behind the external movement of Matter.
It is remarkable to observe that since then (1926) we have indeed discovered a third "fire", that which accompanies nuclear reactionsand that this fire is in fact that of the sun, the enormous radiation of which is liberated in course of the fusion of hydrogen nuclei into helium (Be the cycle). The first fire is that of chemical reactions wherein molecules get destroyed and reconstituted without the constituent atoms being changed. The second fire comes from the modifications of the peripheral levels of the electrons in the atom, modifications which are at the origin of all electro-magnetic phenomena.

2.01 - Mandala One, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
(4) O Indra and Vayu, here is wine pressed out, come to us with your delights; for you the moon-pourings desire.
(5) O Indra and Vayu, become conscious of our wine-pouring, you who are rich with the plenitude; so, running, come to us.
(6) O Indra and Vayu, come to the perfected offering of the presser of the Wine, swiftly, with right understanding, O Strong Ones.
(7) Mitra of purified discernment I call and Varuna who destroys the adversary, accomplishing together a clear light of the understanding.

2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. The Upanishads affirm that all this is the Brahman; Mind is Brahman, Life is Brahman, Matter is Brahman; addressing Vayu, the Lord of Air, of Life, it is said "O Vayu, thou art manifest Brahman"; and, pointing to man and beast and bird and insect, each separately is identified with the One, "O Brahman, thou art this old man and boy and girl, this bird, this insect." Brahman is the Consciousness that knows itself in all that exists; Brahman is the Force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could brea the or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of ForceNature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
An absolute, eternal and infinite Self-existence, Self-awareness, Self-delight of being that secretly supports and pervades the universe even while it is also beyond it, is, then, the first truth of spiritual experience. But this truth of being has at once an impersonal and a personal aspect; it is not only Existence, it is the one Being absolute, eternal and infinite. As there are three fundamental aspects in which we meet this Reality, Self, Conscious Being or Spirit and God, the Divine Being, or to use the Indian terms, the absolute and omnipresent Reality, Brahman, manifest to us as Atman, Purusha, Ishwara, - so too its power of Consciousness appears to us in three aspects: it is the self-force of that consciousness conceptively creative of all things, Maya; it is Prakriti, Nature or Force made dynamically executive, working out all things under the witnessing eye of the Conscious Being, the Self or Spirit; it is the conscious Power of the Divine Being, Shakti, which is both conceptively creative and dynamically executive of all the divine workings. These three aspects and their powers base and comprise the whole of existence and all Nature and, taken together as a single whole, they reconcile the apparent disparateness and incompatibility of the supracosmic Transcendence, the cosmic universality and the separativeness of our individual existence; the Absolute, cosmic Nature and ourselves are linked in oneness by this triune aspect of the one Reality. For taken by itself the existence of the Absolute, the Supreme Brahman, would be a contradiction of the relative universe and our own real existence would be incompatible with its sole incommunicable Reality. But the Brahman is at the same time omnipresent in all relativities; it is the Absolute independent of all relatives, the Absolute basing all relatives, the Absolute governing, pervading, constituting all relatives; there is nothing that is not the omnipresent Reality. In observing the triple aspect and the triple power we come to see how this is possible.

2.03 - Indra and the Thought-Forces, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
marudgan.ah., - yet they would seem at first to belong rather to the domain of Vayu, the Wind-God, who in the Vedic system is the Master of Life, inspirer of that Breath or dynamic energy, called the Prana, which is represented in man by the vital and nervous activities. But this is only a part of their physiognomy.
Brilliance, no less than impetuosity, is their characteristic. Everything about them is lustrous, themselves, their shining weapons, their golden ornaments, their resplendent cars. Not only do they send down the rain, the waters, the abundance of heaven, and break down the things best established to make way for new movements and new formations, - functions which, for the rest, they share with other gods, Indra, Mitra, Varuna, - but, like them, they also are friends of Truth, creators of Light.

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
ether a somewhat intenser condition which is called Vayu, Air;
and so by ever more complex motion with increasing intensity
--
an imperfect pervasiveness, the Rishis found it in Vayu, Wind
or Air. Vayu, therefore, is the conventional term for the second
condition of matter.
--
Matariswan is the philosophical expression for Vayu, the
aerial principle. It means that which moves in the mother or

2.11 - The Vision of the World-Spirit - The Double Aspect, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
How should they not do thee homage, O great Spirit? For thou art the original Creator and Doer of works and greater even than creative Brahma. O thou Infinite, O thou Lord of the gods, O thou abode of the universe, thou art the Immutable and thou art what is and is not and thou art that which is the Supreme. Thou art the ancient Soul and the first and original Godhead and the supreme resting-place of this All; thou art the knower and that which is to be known and the highest status; O infinite in form, by thee was extended the universe. Thou art Yama and Vayu and
Agni and Soma and Varuna and Prajapati, father of creatures, and the great-grandsire. Salutation to thee a thousand times over and again and yet again salutation, in front and behind and from every side, for thou art each and all that is. Infinite in might and immeasurable in strength of action thou pervadest all and art every one."

25.12 - AGNI, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
Vayu and Soma and Indra and Aditi -
Aditi, the Mother, one and indivisible, and the Word inviolate.

2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
3. On Indra and Vayu, Brihaspati, on Mitra and Agni, Pushan, Bhaga, the Adityas and the Marut host.
4. For you the nectar streams are filled in, rapturous and maddening, dripping sweetness, into their vessel they settle down.
--
10. With all of them, O Agni, drink thou the sweetness of the Soma-wine, with Indra and Vayu and Mitra's lustres.
11. Thou, the priest of the oblation, thinker and friend, O Agni, sittest at the Yajnas, therefore do thou set thyself to this action of sacrifice of ours.
--
adorers of Vayu. The name Angiras is given also to the gods as finders of the Truth.
Translations of the First Hymn of the Rig Veda

34.07 - The Bride of Brahman, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
OF the stain in Brahman the first to speak were: God Varuna the Vast (shoreless), the Wind-God Matarishvan, Vayu, who blows away even a stronghold,
The violent God, Agni, the Goddess Water (Apah),mother of Delight: these are the first-born by their power of Truth.
--
The Rishi says here that this fall and eclipse was for a greater Rising, this eclipse was for a supreme Revelation. It is for a sovereign Fulfilment, a mighty Enjoyment (urjam prthivya bhaktvaya)of earth, upon earth. The Rishi speaks of how the ignorant dark material nature is raised, transmuted step by step into the supreme nature and unified with the Supreme Reality, Brahman. The agents, the powers that help and operate the process are the high Gods who belong to the Super-nature, God's own pure nature. The principal Gods mentioned here are Varuna which means Infinite Consciousness, Mitra, Supreme Harmony and Love, Agni, the Fiery Force of ascension or Tapas, Soma, the supreme Delight and Vayu, the Lord of the vital who breaks down all barriers and difficulties and forges on. Now the process of redemption is a sacrificial journey, the image of the progressive forward and upward march of the consciousness profusely described in the Vedas and so dear to the Rishis. The process here described is also a process of re-marriage.Brahman's dark bride is the fallen dark Nature: She is being taken back to him led by the Gods, each bringing his own gift and pouring into and securing the ascent and Redemption. In secular marriage seven steps are spoken of which the couple has to take and go forward towards the complete union. Here the bride is made to take three major steps, and at each step she is married to a higher and diviner mode of being. The first transformation is done when she is united with Brahmana.
Brahmana is Brahman as the Divine Word, the expression or embodiment of the soul-truth. In the ordinary normal path of sadhana, it is the stage when one has got the mantra and inner initiation, and starts on the journey. The Divine Bride has now the firm stand and reveals herself as the mighty traveller on the path; even the basest material she can handle and turn into the divine stuff.

3.6.01 - Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
Heraclitus saw what all must see who look at the world with any attention, that there is something in all this motion and change and differentiation which insists on stability, which goes back to sameness, which assures unity, which triumphs into eternity. It has always the same measures; it is, was and ever will be. We are the same in spite of all our differences; we start from the same origin, proceed by the same universal laws, live, differ and strive in the bosom of an eternal oneness, are seeking always for that which binds all beings together and makes all things one. Each sees it in his own way, lays stress on this or that aspect of it, loses sight of or diminishes other aspects, gives it therefore a different name-even as Heraclitus, attracted by its aspect of creative and destructive Force, gave it the name of Fire. But when he generalises, he puts it widely enough; it is the One that is All, it is the All that is One,-Zeus, eternity, the Fire. He could have said with the Upanishad, "All this is the Brahman", sarvaṁ khalu idaṁ brahma, though he could not have gone on and said, "This Self is the Brahman", but would have declared rather of Agni what a Vedantic formula says of Vayu, tvaṁ pratyakṣaṁ brahmāsi, "Thou art manifest Brahman."
But we may admit the One in different ways. The Adwaitins affirmed the One, the Being, but put away "all things" as Maya, or they recognised the immanence of the Being in these becomings which are yet not-Self, not That. Vaishnava philosophy saw existence as eternally one in the Being, God, eternally many by His nature or conscious-energy in the souls whom He becomes or who exist in her. In Greece also Anaximander denied the multiple reality of the Becoming. Empedocles affirmed that the All is eternally one and many; all is one which becomes many and then again goes back to oneness. But Heraclitus will not so cut the knot of the riddle. "No," he says in effect, "I hold to my idea of the eternal oneness of all things; never do they cease to be one. It is all my ever-living Fire that takes various shapes and names, changes itself into all that is and yet remains itself, not at all by any illusion or mere appearance of becoming, but with a severe and positive reality." All things then are in their reality and substance and law and reason of their being the One; the One in its shapes, values, changings becomes really all things. It changes and is yet immutable: for it does not increase or diminish, nor does it lose for a moment its eternal nature and identity which is that of the ever-living Fire. Many values which reduce themselves to the same standard and judge of all values; many forces which go back to the same unalterable energy; many becomings which both represent and amount to one identical Being.

36.07 - An Introduction To The Vedas, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
In the process of Nature, in the material world and in its activities they did not see something mundane and material, but found in them a reflection of the supernatural. It may be asked: if, the gross forms were mere symbols, then why is the Veda so replete with them and why has so much importance been given to them? Then we have to enquire into the symbolism of the ancients. Here in this connection we want only to mention that the language of the ancients used to flow from their heart. It was not subject to any intellectual reasoning and was not analytical as that of t day. The language was simply symbol of their direct realisation. All languages originate from the perceptions of the senses and the emotions of the heart. The inner urge was kept intact in the language of the ancients. The language and their direct perception were not intercepted by the syllogistic reasoning. So the subtle experiences when expressed in language used to entail the corresponding gross perceptions as well. The ceremonials and the sacrifices are but symbols of inner experiences. According to the Chhandogya Upanishad, yavanva ayamakasastavanesontarhrdaya akash ... (The sky that we see in the outer space is also in our inner heart. Both the Heaven and the earth, Agni as well as Vayu all are concentrated in our inner heart).
In the Katha Upanishad too we come across the same utterance: yadeveha tadamutra15
--
There are indications to suppose that the mantras of the Rigveda were meant for the fire-worshippers, and the mantras of the Samaveda for the worshippers of the Sun, and those of Yajurveda for the worshippers of Vayu, the life-principle. However, we refrain at present from going into the details of the matter. In the concluding paragraphs we shall observe whether or not the classification of the Vedas has been in any way regulated by the different methods of spiritual discipline.
There are four Vedas and each Veda consists of several parts. The principal parts of each Veda are known as the Samhitas and the Brahmanas. The Samhitas are the collection of the mantras, the Veda proper. The Brahmanas are the commentaries, interpretations or new suggestions. Again the Brahmanas are divided into the Brahmanas proper, the Aranyakas and the Upanishads. The Samhitas comprise the general Vedic experiences and the mantras necessary for the propitiation and manifestation of the gods. And the Brahmanas provide all the details connected with the ceremonies, sacrificial rites, etc. The Upanishads are the repository of the knowledge of the supreme Being divested of ceremonies and allegories. The Samhitas have laid stress on the forms of religious culture, while the Upanishads on the spirit of it. In a way, the Aranyakas combined in themselves both the Brahmanas and the Upanishads. To sum up, the first and foremost part of the Vedas are the Samhitas which are immediately followed by the Brahmanas culminating in the Aranyakas which in their turn terminate in the Upanishads. But there are exceptions. For example, the Aitareya Aranyaka introduces the Rigveda Samhita, while the Brihadaranyaka itself is an Upanishad.

36.08 - A Commentary on the First Six Suktas of Rigveda, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
The first three riks deal with the purification and transformation of life-energy. Vayu is the presiding Deity of life-energy. Vayuh pranah( Vayu is life), says the Mundaka Upanishad. In the Rigveda too there is a clear indication of it. It says, pratnat Vayurajayata( Vayu came into existence from the Supreme as Life). This Vayu or life energy is the raison dtreof all the activities of the ordinary human life. Life abounds with desires and enjoyments of earthly objects. The ordinary life is blind and ignorant. It hankers after the satisfaction of desires. It gets satisfaction even in fleeting pleasures. But what an aspirant needs in life is to taste the pure and unalloyed nectar which is the perpetual divine delight inherent in each object.
The Somarasais the transcendental Delight, and this Delight is nothing rather than Immortality. It is also an immensely conscious and luminous exhilaration of the divine existence of the Gods. Truth must be revealed with the rhythm and words of direct knowledge, and the delight of the realised truth must be made manifest in life. Those who have done it are called "Aharvida". It means they have now the light of the day. No more do they crave for trivial enjoyments. All the parts of their being are vibrant, conscious and filled with the immortal delight.
--
And for that the mind must first be purified and made perfect. Indra is the presiding Deity of pure and perfect mind. Indra gives pure intelligence and with that pure intelligence the aspirant establishes a pure enjoyment of the quintessence of truth, rich delight and fulfilment in life. Therefore in the second three riks Indra and Vayu are invoked together.
The last three riks deal with the full realisation and the goal of the aspirant. When life is purified, when mind is purified, the aspirant will be established in that vast and luminous Heaven. Varuna is the presiding Deity of vastness. The harmony and the union that came into existence from the infinite expanse of Varuna are the gifts of Mitra. Lord Varuna removes the limitation, isolation and disunion of our ordinary knowledge. He tears away the hostile force that compels us to remain narrow and small. Hence -he is called Risadasam.And Mitra is our divine Guide. With his clear vision he unites all the objects together in perfect harmony. When an aspirant attains to the level of indivisible harmony in the infinite, in the limitless, he arrives at the fundamental Truth and his action then becomes the infallible manifestation of that Truth. Indra possesses pure intelligence. Behind him stand the two powers of the Infinite Varuna and Mitra. It is they who have made intelligence full or Knowledge and Energy. They are also called poets, i.e.,the seers of Truth. It is because of their infinite expanse, eternal rhythm, and inborn power of truth that the aspirant is able to draw the stupendous inspiration of energising power and an unobstructed pure genuine capacity to carry on all his activities in life.

36.09 - THE SIT SUKTA, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
The theme of this sukta is to awaken the power of Indra with the help of his followers, the Maruts. Who are the Maruts? We find in the Puranas that Vayu (the Wind-God) in the womb of Diti(the consciousness of duality) had been divided into forty-nine parts by the Lord Indra. As a result, the Maruts, sub-divisions or various forms of Wind, came into existence. We also know that Vayu is the life-energy and Indra is the divine mental being. Ditiis the divided consciousness, the source of multiplicity. Aditimeans the undivided, indivisible and infinite consciousness. When the wave of life-energy rises into the mind and expresses itself as multiple thoughts, it turns into Maruts. In the Rigveda the God Marut has always been invoked and worshipped along with Indra. That is to say, without Indra, the mental being, the Maruts, the mental faculties, have no separate existence.
The seat of pure mind is a chariot. The chariot signifies movement and it is the emblem of the spiritual progress. The spiritual adventure of the purified mind gradually rises up. The movement of the purified mind is at- once free and vast. Division and littleness are not to be found there. It is fully illumined by the light of knowledge. The purified mind is replete with thought-powers, in other words, the Maruts. And it is the Maruts who help the mind in its march towards the Goal.

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
satyam; Indra of the understanding and manas; Vayu of the
sukshma prana; Mitra, Varuna, Aryama and Bhaga are the four
--
kama are driven by Vata or Vayu, the force of prana, vAtj$tA;
the signal of Agni's enjoyment is the smoke or strong movement
--
in vayas, Vayunam etc.
6. Best and most richly varied in mortals is the vision of this god
--
& deified mentality, to Vayu a pure & divine vital joy & action,
to the four great Vasus, Varuna, Mitra, Bhaga & Aryama the
--
of unconscious inanimate Being. Creation itself is only a manifestation, phenomenon or appearing in form, vayas, Vayunam,
vti, [of] that which is already existent as consciousness, but

5.1.02 - The Gods, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
Vayu and Indra are cosmic godheads presiding over the action of cosmic principles - they are not the manomaya purusha or pranamaya purusha in each man. You have a mental being or purusha in you and a vital being or purusha, but you cannot say that you are in your mind Indra or in your vital Vayu. The
Purusha is an essential being supporting the play of Prakriti - the Godhead (Indra, Vayu) is a dynamic being manifested in
Prakriti for the works of the plane to which he belongs. There is an immense difference.

5.2.01 - Word-Formation, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
I shall first indicate the principle on which the roots of the devabhasha were formed. All shabda (vak) as it manifests out of the akasha by the force of Matariswan, the great active and creative energy, and is put in its place in the flux of formed things (apas) carries with it certain definite significances (artha). These are determined by the elements through which it has passed. Shabda appears in the akasha, travels through Vayu, the second element in which sparsha is the vibration; by the vibrations of sparsha, it creates in tejas, the third element, certain forms, and so arrives into being with these three characteristics, first, certain contactual vibrations, secondly, a particular kind of tejas or force, thirdly, a particular form. These determine the bhava or general sensation it creates in the mind and from that sensation develop its various precise meanings according to the form which it is used to create.
***

5.4.01 - Notes on Root-Sounds, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
Name of Shiva, Brahma, Vayu or Vaishwanara.
N[ote]. It is doubtful whether
--
to be, in the widest sense of the idea, being primal, all pervading, vague and indefinable. Hence it is applicable to any of the three great deities who occupy & represent infinite & universal being, Vishnu, Shiva or Brahma; by a natural figure emphatic of the sense of it became applicable to Vaiswanara or Virat Purusha. By transference to the idea of pervasive life & movement to Vayu, the god of wind, breath & the life principle. Cf
,
--
wind; Vayu; breath; trunk of elephant.
N.W.

BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
The children of Surasa are the "mighty Dragons." The Vayu Purana replacing "Surasa" (of Vishnu
Purana) by Danayas or Danavas -- the descendants of Danu by the sage Kasyapa -- and those Danavas
--
* He is thus named and included in the list of the Danavas in Vayu Purana; the Commentator of
http://www.theosociety.org/pasadena/sd/sd2-1-22.htm (3 von 24) [06.05.2003 03:36:12]
--
(A.R. III. 300); but he jumbled them still more. He believes that as the Brahmanda and Vayu Puranas
divide the old continent into seven dwipas, said to be surrounded by a vast ocean, beyond which lie the
--
and that Sankha-dwipa, as shown in the Vayu Purana, is only "a minor island," one of the nine
divisions (to which Vayu adds six more) of Bharata Varsha. Because Sankha-dwipa was peopled by
"Mlechchhas (unclean foreigners), who worshipped Hindu divinities," therefore they were connected

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
sacrifices, and it is the aran which contains the socket. This is proven by an allegory in the Vayu
Purana and others, which tell us that Nemi, the son of Ikshwaku, had left no successor, and that the
--
"Secret" Kumaras; and Kapila, son of Kasyapa and Kadru -- the "many-headed Serpent," (See Vayu
Purana placing him on the list of the forty renowned sons of Kasyapa), besides Kapila, the great sage
--
The mysterious number is once more prominent in the no less mysterious Maruts. The Vayu Purana
shows, and Harivansa corroborates, that the Maruts -- the oldest as the most incomprehensible of all
--
(Linga, Vayu, Matsya, and other Puranas.)
[[Vol. 2, Page]] 614 THE SECRET DOCTRINE.
--
Purana.) "Six" Manvantaras are given, the Seventh being our own in the Vishnu Purana. The Vayu
Purana furnishes the nomenclature of the Sons of the fourteen Manus in every Manvantara, and the

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
triune (primeval Vedic Trimurti, Agni, Vayu, and Surya), emanate the other seven, or again ten, if we
separate the first three which exist in one, and one in three, all, moreover, being comprehended within
--
called "Eswara" Brahma, Bhava, etc. (See Linga Purana, sec. lxx. 12 et seq.; and Vayu Purana, but
especially the former Purana -- prior, section viii., 67-74). He is, in short, the "Creator" or the divine

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
phraseology of the Puranas, where (as in the Vayu Purana) many of the qualities of the personified
fires are explained. Thus, Pavaka is electric, or Vaidyuta, fire; Pavamana, the fire produced by friction,

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
one set of names; in the Mahabharata under another set; and that the Vayu Purana makes even nine
instead of seven Rishis, by adding the names of Bhrigu and Daksha to the list. But the same occurs in
--
termed Narayana" (Linga, Vayu, and Markandeya Puranas) ". . . Pure, Purusha created the Waters
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--
tempest, as Vayu and Indra; and the god or spirit
[[Vol. 1, Page]] 463 THE COSMIC GODS.
--
comprehension! . . . . They still have faith in their idol Vayu -- the god or, rather, Demon of the Wind
and Air . . . they firmly believe in the efficacy of their prayers, and in the powers of their Brahmins

r1909 06 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
, also for a moment by mere thought, in head only. The others pervade body, last some seconds. Vaidyuta manava bust seen also Chandra (small) filled with vidyut. Body held & moved, the hold always there, not always noticed. Vidyunmandal. Sparks of lightning (vijas). Background red, bloodred or brownish red. Sun dark with broad golden rim. Golden-red scimitar (sattwa-rajas). Realisation of Vasudeva. Vijas of agni, jala, prithivi outside continually seen. Chaya Purusha, bust. Swarupa in red. U.R. exercise with kamananda. Long rope of prithivi, brilliant & coiling, in clouds of Vayu. Brilliant rose. Kali blue black bust crowned with sun = Shakti with awakened buddhi (not ugra, simply outline). Savikalpa, Savichara & Avichara Samadhi, brief but very deep in spite of loud noise at ear. Exposure to sharp cold wind, no feeling of cold; to strong sun, only feeling of pleasant warmth. Mass of thick pale green. Sarup dhyan, antardarshi. Face of Shah Alum. Face of Kumudini. Kamananda from feeling (being startled) slight but pervasive. Basket of grapes on cotton, lid off to one side. Swapnavastha (imagination playing in Samadhi as in dream[)]. Glass jug with napkin on top. K. Nil Surya with blue black rays. Namadrishta, 1) Tejonama. 2) bill with rose red letters. 3 ordinary black letter. Writing not coherent or noteworthyall print. Open doors and wall behind. Kitten at Namasis. Newspaper, probably weekly B.M. [Bande Mataram] Written account. Handwriting some words & forms deciphered. Piece of needlework. Handwriting, deciphered most, not remembered. Golden background in Samadhi. Talked to UW in Samadhi. To someone else, politics. Pang in foot immediately reproduced in faceproves nervous current. Namadrishti. Typewrittendecipheredcoherent, but not remembered. Tennis-racket, dark and soiled. Given food in Samadhi, ruti & chutney. Face of K. Bh. Dark clouded sky with sun & strong light in clouds. Deep dark thick rose-red. Woods with white low railing outside, wooden. Sampatrais face in outline. Namasi (pale chayamay) with cup in hand. Long wooden bench. Electric shock moving leg. Sukshma image of network of chair in front of me. Two unknown or unremembered faces.. Rough adhardrishti. Boy wearing a turban stooping over something he stirs with his fingerindistinct. Aswini Dutt down to waist, features obscured. Bowl full of vegetables, moving. Most of motions involuntary at bath. Partial utthapana; raised violently up & floating on surface of water with palms for support. Saw wind very clearly against light clouds under thick dark ones and a pillar of cloudy moisture. One strong current blew very violently from right with whirls, eddies & upward and downward pourings; another very slight seemed to come from left & behind. At this time there was a strong wind and rain threatening.
***

r1912 01 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The progress of the siddhi today was greatly curbed by another attack of the asiddhi, but the asiddhi has no longer much power over the mind and feelings; all it can do is to affect the sraddha, obscure hamper or suspend the siddhis of the third chatusthaya and bring about some reaction in the fourth.During the morning remnants of sleep-tendency and some lowering of the elementary utthapana helped the asiddhi. Walking from 9 to 12.10. Samadhi in the afternoon, very deep and full of all kinds of drishti & lipi, but very confused and only towards the end sometimes helped by vijnana activity. Walked from 5.20 to 8.20. The utthapana does not fail, but is not intense and powerful as before. There is no positive weariness, but in the afternoon there was a general depression of activity. During the exertion pain & stiffness do not show themselves or very slightly, nor even afterwards, only when the exertion has been suspended for some time. Their hold even when manifest is not great. Occasionally they fill the sukshma body & manifest if there is a pause in the activity.Roga was strong today, nevertheless it yields to the aishwaryam without being removed entirely. The activity is excess of Vayu with a slight element of tejasic, jalamaya & parthiva action, but the results are dull and feeble compared with former manifestations. Other rogas can no longer make any impression on the system. Ananda of the nature of rati is becoming stable & permanent even in condition & event, as well as in all vishaya, action, movement etc. The personality is now habitually manifest in all things and persons; but is not always remembered. Trikaldrishti was largely inhibited, but reappeared towards the close of the day without recovering complete exactitude except occasionally. Assurance of safety given from outside. The most important development was the confirmation of raudrananda, pain being now invariably attended with pleasure. Formerly only the dull kinds of pain had this attribute, but now it has extended to those which are acute, although the intensity has not yet gone in experience beyond a certain degree. This development has been persistently predicted recently by the ever recurrent rupa of the bee, wasp or hornet. Rupas are now often distinct, stable & perfect on the background as well as in the akasha, but have not advanced otherwise. Sleep 11.45 to 6.45
***

r1912 12 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The Power is now in small things fulfilling itself in exact circumstance of place & order of circumstance, in isolated cases, frequently, although always with a resistance, mechanical or willed,either entirely ineffective or effective only to delay, or effective in one or two circumstances or, sometimes, wholly effective either to vary the act, eg to take to one tree instead of to another, or to prevent any tangible result. Ananda, resisted, is infrequent, without intensity & uncontinuous. Rupadrishti does not fulfil itself. In all these respects the resistance is strong & concentrated & even the trikaldrishti cannot act perfectly. Although there has been now five hours physical activity, there has been a frequent burden of fatigue in the legs due to defect of anima. Health is resisted in particular symptoms, with obstinacy of recurrence, but not with force; the asiddhi succeeds in materialising at these points & insisting for a short time, but has to retire. It is most obstinate in the process of digestive assimilation; for though it can no longer freely bring excess of Vayu or frequent purisha visrishti (the last two intervals have been 3 days and now 2 days) it insists successfully on the excess of jala, a vague hint of nausea without real nausea, & a recurrence of the sign of excess.
During the rest of the day there was a strong force of the obstruction and no progress. The attempt at exact trikaldrishti of time failed entirely; the Power also failed signally to act several times and only succeeded at close quarters. There fell from outside reflections of the old anger of impatience & to a less extent of tamasic tyaga almost amounting to depression. There was, however, no settled ashanti & no duhkha.

r1912 12 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
A moderate visrishti in the evening. The dates have been 2 morning, 5, 7, 10, 14 all in the evening; on the 12th a nominal evacuation. None of these except the first has been copious; the old freedom of evacuation is disappearing, the tendency to loose stool seems to be eliminated, as even when the Apana is forceful & insist[ent] a moderate evacuation entirely parthiva is the result; the disturbances attending this strenuous process of assimilation, (for the food eaten has been increased rather than diminished) are less frequent & less insistent. Vayu is rare, nausea only a suggestion, tejaso-jalic ashanti only occasional, the sense of fullness easily dismissed & never so strong as to necessitate diminution of food, all that remains in strength is the habit of strong parthiva & jalamaya pressure which is now exaggerated and, in the parthiva pressure, out of all proportion to its substantial cause. It remains to be seen how far this progress is maintained. Hunger is less insistent, but still persists with a modified intensity; it is, however, being subtly & steadily replaced by the craving-free bubhuksha. As it is wintertime, there is no occasion for thirst which even in mid summer only appeared under great stress and could be dismissed ordinarily by a sip or two of water or even by the Will unaided.
The trouble of depression lasted through the day & was attended with some confusion of knowledge especially on the point whether the vijnana chatusthaya could now be left to the unaided working of Prakriti, as had before seemed to be decided or needed more sadhan. It is notable that the rupadrishti is developing without sadhan; perfect images grow steadily more frequent & have more hold on the akasha, the old imperfections tend to be eliminated, eg the persistent recurrence of a single image, in this case, the bird; other forms are now forcing their way into the akash without any help from the system. Lipi has recovered vividness without losing its tendency to activity. Trikaldrishti develops greatly & it is noticeable that it is best when entirely spontaneous, almost indeed of an absolute & consistent perfection,when, that is to say, there is no attempt in the system to determine the truth or arrive at the knowledge. Examples. The servant went out at 8.27. As he was going out, the knowledge came that someone was about to enter & would come in as soon as he was gone. R [Ramaswamy] came. Previously, there was vyapti that either S [Saurin] or N [Nolini] was returning. Now the knowledge came (in answer to a doubt whether the vyapti was not merely the vyapti of an intention) that he would come before 8.30. S came at 8.29. Subsequently, it was decided that 9.10 would be the exact moment to cease walking & have meals, & the knowledge came that M [Moni] would return at 9.10. N returned exactly at 9.10; exactly at 9.10 the meal was served (without any spoken order or mental suggestion) & the triple knowledge was fulfilled to the minute. In this way every little circumstance has to the time of writing proved exactly correct. This is, undoubtedly, the beginning of the consistent & invariable perfect drishti, but it is not to be supposed that it will establish itself even in this restricted sphere without farther opposition.The truth of telepathy is now thoroughly established; the proofs of its correctness when received from persons in the house or town [occur]2 daily, as by it I know when one is coming from one room to another, what an animal is about to do, when someone is returning to the house & often who it is, (formerly, this knowledge was usual, but has temporarily diminished or been obscured). Also the proofs of it, when it comes from hundreds or thousands of miles away, are now coming in, eg. from M [Motilal] in Bengal that he intended to send more money, confirmed a few days afterward; the previous knowledge of the rumour that the Turks had asked to join the Balkan Confederacy, the knowledge of the Unionist conspiracy in Constantinople & a number of other instances relating to the Balkan war. This power, indeed, has been working for a long time, but it is only now regularised. It is, in fact, part of the vyapti. The proof of vyapti of express thoughts is also increasing in frequency; here, of course, the only proof is the expression of the thought immediately afterwards by the thinker. This now occurs.

r1913 11 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The rasa & prana are now shuddha, though not siddha; the bhutas are however passing through a period of violent disturbance, marked chiefly by excess of tejas with a tendency of reaction from tejas to excessive Vayu.
Rasa Prana Bhuta

r1914 04 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Relation with My at last defined in the spiritual & psychical experience. My ( Vayu) liberated from his Kali formation. The result has been the manifestation of Vayu in the heart the first Devata to personalise himself in the present consciousness.
Tertiary dasya has suddenly been restored, first in its secondary phase, then in its tertiary fullness.

r1914 04 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Dream was less free & less firmly coherent. To the rupa & samadhi the obstruction is still great & prevents a rapid & firm result. In the vijnana the siddhi has returned to the method of affirmation & no longer seeks to reject, but to rectify error. The result is not yet the complete ritam, but a progressive liberation from the habit of dwelling on the telepathic perception of tendency & taking its demand & power of self-fulfilment for the eventual act. In a certain sense this is a recoil to a less advanced stage than had been reached a few days ago and has been necessitated by the fresh forces liberated by the dissolution of the Vayuputra.
Kamananda continues to recover its former frequency & hold on the system, but is still held back by the pranic deficiencies which result in exhaustion & roga.

r1914 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
O Vayu, energise thy hundred of illumined forces that ask for their increase, or let it be the movement even of thee in thy thousandfold fullness that comes to us in the impulse of a collected strength.
Krishna Drishti

r1914 07 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The gods Agni, Indra, Vayu are, since yesterday, manifesting constantly sometimes in their divine & sometimes in their manasic parts. Occasionally two or three of them form one deity. Surya, Usha, the four and Brihaspati seem about to manifest. All the rest are behind
Trikaldrishti of reference & pure trikaldrishti are active, but the latter is not luminous.

r1914 07 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The other godsup to the present Surya, Varuna, Usha, Bhaga, Aryaman, Mitra, Aranyani are manifest in their forms & activities. They have now been followed rapidly by the others; Prithivi revealing herself as Aditi, Rudra manifest in the chanda form of all the gods etc. But these manifestations are not so close or so dominant as those of Indra, Agni & Vayu. It is the Vedic gods who so manifest. The others were known before. The gods of other systems also reveal themselves in a grand general unity & diversity with the Vedic & Puranic deities. All are manifestations of the one Vishnu who is Krishna & as Krishna, Rudra & Brahm.
***

r1914 11 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Devabhava manifest as Vishnu with Agni prominent & in Agni Vayu, in Agni- Vayu Aryaman & Bhaga, Indra concealed in Agni Vayu, Mitra & Varuna behind Aryaman-Bhaga. Vishnu & Brihaspati are one. Surya is Vishnu working as Pushan & Yama. Rudra is a bhava of Vishnu. The Maruts are the host of Agni Rudra.
***

r1914 12 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Also pervading the extension of the Brahman in Akasha, Vayu etc
It is the full joy & plenitude of the conscious existence illuminating also the inert & the void.

r1919 07 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Yesterday there was a violent attack of roga trying to materialise itself in digestive disturbance leading to nausea. This was cast out by the tapas after some fifteen minutes or more; it left a slight transient residue, followed by a strong health state. This morning the attack was of the diarrhoeic tendency, with all its concomitants of jalamaya, agnimaya, Vayumaya disturbance. The revelatory tapas was applied to correct the sanskaras of the bodily mind and very rapidly the attack was overcome without its ordinary reaction of constipation. Some slight recurrent residue of tendency remains, but not enough to trouble the system. There is a great increase of tapas supremacy in the dealing with roga. If it can be extended to the digestive perversion and the central weakness, the Arogya will have its first complete basis.
In the morning physical tamas, some relapse into the old intuivity. This is now being corrected, but it is noticeable that the obstruction is being concentrated in the physical system. Opposition in the objective subjectivity is half-hearted; the opposition has lost faith and self-confidence.

r1919 07 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
In the ideality a strong and stable perception of the mental panchabhuta, brilliantly etheric in its basis, tejomaya in its substance, with all the perceptions and forces acting in its intellectual intuitive medium: within, but alien to it the pranic, Vayumaya in its basis and substance, below the material inconscience, prithivimaya and jalamaya in its basis and substance. The mind sees in this medium its own contri butions to thought and action, consciousness and force, but with some difficulty the pranic interception and intervention, with most difficulty the material resistance and response. This ether forms an obstacle to the vijnana contri bution which governs, originates, decides the whole action of the triloka.
Subsequently a descent from the highest ideality for the purpose of farther fixing the transformation of intuitive mentality into intuitive ideality. This has been effected so that even in relaxed states of the system, the thought is ideal and not of the mental substance. The mental form is becoming exceptional, peculiar to a most relaxed condition of the system.

Talks 500-550, #unset, #Anonymous, #Various
(2) Manas (thinking faculty) is Vayu (air) tattva from the brows to the throat.
(3) Buddhi (intellect) is agni (light) tattva from the throat to the heart.

Talks With Sri Aurobindo 1, #unset, #Anonymous, #Various
PURANI: He referred to Sayana and found that the three are Indra, Vayu and
Agni.

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Zen
Indian Vayu theory without the scientists knowing it. About the deflection of
starlight towards the sun, he asked:

* WISDOM TROVE *

* NEWFULLDB 2.4M *

WORDNET

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

WORDNET

* WISDOM TROVE *

* NEWFULLDB 2.4M *