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<b><font size="4">A Commentary on the First
Six </font> <span class=SpellE><font size="4">Suktas</font></span></b><o:p></o:p></p>
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mso-pagination:none;tab-stops:171.8pt;mso-layout-grid-align:none;text-autospace:
none; margin-top:0; margin-bottom:0'><b><span
style='mso-spacerun:yes'><font size="4">&nbsp;</font></span><font size="4"><span class=GramE>of</span> Rigveda</font></b><i><o:p></o:p></i></p>
<i>

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<span style='font-weight:700'><o:p><font size="4">&nbsp;</font></o:p></span></p>

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<span style='font-weight:700'><o:p><font size="4">&nbsp;</font></o:p></span></p>

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<span
style='font-weight:700'><font size="4">THE FIRST SUKTA</font><o:p></o:p></span></p>



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8.0pt'><o:p>&nbsp;</o:p></span></p>



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COSMIC creation is a great
and sublime sacrifice. <span class=SpellE>Sarvagatam</span> <span
class=SpellE>Bramha</span>...¹ (The all-pervading Brahman is established in
the sacrifice), says the Gita. Each and every object offers itself into this
sacrificial fire. Why? Sacrifice indicates movement, that is to say, an
ever-proceeding course towards the greater and still greater fulfilment of
evolution. Sacrifice is being per­formed; creation has become dynamic and
presses forward with the self-sacrifice of the objects inherent in it. By self ­sacrifice
one creates another form and gets in it one's larger self. The plant has
evolved from Matter; the animal after the plant; man from the animal, and God
wants now to manifest Himself through man by virtue of this process of
self-sacrifice. Sacrificing itself, the cloud comes down as rain. Parents
sacrifice flesh and blood to give birth to their offspring. All these are but
different forms of this sublime sacrifice. We may quote the Gita again: <span
class=SpellE>sahayajnah</span> <span class=GramE>prajah;..</span>²
(With sacrifice the Lord of creatures of old created creatures and said: By
this shall you bring forth (fruits or offspring), let this be your <span
class=SpellE>milker</span> of desires.)</p>

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It
is the gods who are the primal powers holding and con­trolling this sacrifice
and the cosmic creation. By his self offering man fulfils the nature of the
gods.</p>

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What is externally the
sacrifice of physical <span class=GramE>elements</span></p>

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<o:p>&nbsp;</o:p></p>

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none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0">
<span style='font-size:
10.0pt; '>¹ Gita, III.15<o:p></o:p></span></p>

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none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span style='font-size:
10.0pt'>²Gita, II.10<o:p></o:p></span></p>

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<span
style='font-size:10.0pt;'>Page-95<o:p></o:p></span></p>



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<p class=MsoNormal style="text-align:justify; mso-pagination:
none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span class=GramE>represents</span>
<span class=SpellE>aYoga</span> of union in the inner-consciousness. The
discipline of human life is also a sacrifice. What is the aim of such a
sacrifice? <span class=GramE>Evolution, ascension, from the little to the vast,
from suffering, weakness and ignorance to delight, strength and knowledge.</span>
How is it possible? <span class=GramE>By the same self-sacrifice,
self-offering, dedication and prostra­tion.</span> The lower levels and the
lower <span class=SpellE>dharmas</span> in us have to be <span class=SpellE>quietened</span>
and surrendered to the higher and higher levels and <span class=SpellE>dharmas</span>.
The Katha Upanishad declares:<o:p></o:p></p>

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none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span style='font-size:
11.0pt'><o:p>&nbsp;</o:p></span></p>

<p class=MsoNormal style="text-align:justify; mso-pagination:
none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span class=SpellE>Yacchedvammanasi</span>
<span class=SpellE>prajñastadyacchejjñana</span> <span class=SpellE>atmani</span>,<o:p></o:p></p>

<p class=MsoNormal style="mso-line-height-alt:8.85pt;
mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span
class=SpellE>Jñamatmani</span> <span class=SpellE>mahati</span>
<span class=SpellE>niyacchettadyacchecchanta</span> atmani.¹</p>

<p class=MsoNormal style="text-align:justify; text-indent:11.5pt; mso-pagination:none;mso-layout-grid-align:none;
text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0">&quot;Let the wise man restrain speech in his mind and
mind in <span class=GramE>Self</span>, and knowledge in the Great-Self, and
that again let him restrain in the Self that is at peace.&quot; (Translated
by Sri Aurobindo)<o:p></o:p></p>

<p class=MsoNormal style="text-align:justify; text-indent:11.5pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0">The
Gita too says:</p>

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none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span style='font-size:
10.0pt'><o:p>&nbsp;</o:p></span></p>

<p class=MsoNormal style="mso-pagination:none;mso-layout-grid-align:
none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span class=SpellE>Sarvanindriyakarmani</span>
<span class=SpellE>pranakarmani</span> <span class=SpellE>capare</span>
<o:p></o:p></p>

<p class=MsoNormal style="mso-pagination:none;mso-layout-grid-align:
none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span class=SpellE><span class=GramE>Atmasamyamayogagnau juhvati jnanadipite.
²</span></span></p>

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none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span style='font-size:8.0pt'><o:p>&nbsp;</o:p></span></p>

<p class=MsoBodyTextIndent style="line-height: 150%; margin-top: 0; margin-bottom: 0">&quot;And others offer all the actions of the sense
and all the actions of the vital force into the fire of Yoga of self-control
kindled by knowledge.&quot;</p>

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innermost and the uppermost &quot;commune&quot; of the divine energies <span
class=GramE>is</span> known as the gods. The aspirant will offer heart and soul
and carry their prostration to the &quot;com­mune&quot; of the gods. Then alone
will the gods descend in him with all their divine plenitude. The truth-seeker
gives birth to the gods in his being. Likewise the gods draw him towards them.
With regard to the mystery of this sacrifice Lord Sri Krishna proclaims:</p>

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style='font-size:10.0pt'><o:p>&nbsp;</o:p></span></p>

<p class=MsoNormal style='text-align:justify;mso-line-height-alt:6.95pt;
mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'><span
style='font-size:10.0pt'>¹ Katha, I.3.13.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;mso-line-height-alt:6.95pt;
mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0'><span
style='font-size:10.0pt'>² Gita, IV.27.<o:p></o:p></span></p>

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<span
style='font-size:10.0pt;'>Page-96<o:p></o:p></span></p>

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<p class=MsoNormal style="mso-pagination:
none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span class=SpellE>Devan</span>
<span class=SpellE>bhavayatanena</span> <span class=SpellE><span
class=GramE>te</span> deva bhavayantu vah<o:p></o:p></span></p>

<p class=MsoNormal style="text-align:justify; mso-pagination:
none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span class=SpellE>Paraspararm</span>
<span class=SpellE>bhavayantah</span> <span class=SpellE>sreyah</span>
paramavapsyatha.¹</p>

<p class=MsoNormal style="text-align:justify; mso-pagination:
none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><o:p>&nbsp;</o:p></p>

<p class=MsoNormal style="text-align:justify; text-indent:8.6pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0">&quot;Foster
by this the gods and let the gods foster you; foster­ing each other, you shall
attain to the supreme good.&quot;</p>

<p class=MsoNormal style="text-align:justify; text-indent:9.6pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0">This
mutual exchange of sacrifice between man and the divine forces leading to
progression, to evolution of life, is guarded by Fire, the light and
heat that signify the power born of spiritual discipline. It is this
energy that enables the <span class=SpellE>practicant</span> to go forward on
his way of sacrifice. The aspi­rant offers as an oblation every limb of his
being into this energy of spiritual practice which in its turn carries the self
offering of the aspirant to his divinity, and continues to work for its
establishment; that is why Fire is the <span class=SpellE>offerer</span>. Fire
is also called the carrier, for he brings down the divine powers into the
aspirant and carries him up into their region. This work Fire has undertaken to
perform without the least violation of the rhythm of Truth day after day
through the evolutionary process. Hence he is called the priest. The priest is
he who knows the proper time for the performance of the seasonal sacrifices.
The energy born of spiritual practice too has the spontaneous tendency
to determine the spiritual course of the <span class=SpellE>practicant</span>.
The Fire of spiritual disci­pline burns up all the dross contained in the
receptacle of the aspirant making him more capable and bringing down into him
the divine power, knowledge and bliss - complete success. The power of Fire
is no other than the dynamis of the Divine vision, the activity born of direct
realisation (kavi­kratu); therefore Fire<span style='font-size:10.0pt'> </span>is
called the protecting power of Truth (<span class=SpellE>gopam</span>
<span class=SpellE>rtasya</span>). <span class=GramE>That which is the foundation
of Truth, the Right, the Vast, the fourth world, is indeed <span
class=SpellE>svarloka</span>, the own home (<span
class=SpellE>sva</span> <span class=SpellE>dama</span>) of Agni and
all the other gods. It is here that the gods reign supreme in their own
real form, in their true nature. But, then, every god has his assigned field of
activity here on earth through some suitable subtle </span></p>
<p class=MsoNormal style="text-align:justify; text-indent:9.6pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0">&nbsp;</p>

<p class=MsoNormal style="text-align:justify; text-indent:9.6pt; mso-pagination:none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0">¹ <span
style='font-size:9.0pt'>Gita, III.11.<o:p></o:p></span></p>

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<span
style='font-size:10.0pt;'>Page-97<o:p></o:p></span></p>

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<p class=MsoNormal style="text-align:justify; mso-pagination:
none;mso-layout-grid-align:none;text-autospace:none; line-height:150%; margin-top:0; margin-bottom:0"><span class=GramE>embodiment</span>.
The seat of Fire, his field of action, is the earth, the gross sheath. The
Energy of spiritual discipline first possesses the <span class=SpellE>practicant</span>
in his body, the body-con- <span class=SpellE>sciousness</span>; and gradually
with the help of the other gods this Fire-god leads him to the vital region and
then to the sphere of the mind, thence to the Supermind, the fourth heaven.
Each god represents the divine embodiment of the special virtue of a particular
region or level. But Fire is the foremost God, and the aspirant who wants to
have an access to the secrets of spiritual practice and is eager to progress
must become a worshipper of Fire (<span class=SpellE>angiras</span>).<o:p></o:p></p>

<p class=MsoBodyTextIndent2 style="line-height: 150%; margin-top: 0; margin-bottom: 0">This <span class=SpellE>sukta</span> (the word
literally means &quot;well spoken&quot;, the faultless speech, the infallible
words of the seasoned seer of Truth) can be divided into three parts each
containing three <span class=SpellE>riks</span> in accordance with the special
differences in the current of thoughts. The first three <span class=SpellE>riks</span>
deal with the theme: Who is Fire, what are his particulars, name and form? The
second three deal with the subject: What is Fire, what his virtues, nature and
innate tendencies? The third group describes the relationship between Fire and
the aspi­rant in the matter of spiritual practice, the holy sacrifice. The
mantras are composed in the <span class=SpellE>metre</span> called Gayatri,
which too has three feet. Thus every <span class=SpellE>rik</span> too has
three metrical divisions.<o:p>&nbsp;</o:p></p>

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<span
style='font-size:10.0pt;'>Page-98<o:p></o:p></span></p>

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