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A Vedic Story
(RlGVEDA-X.51.) .
THE gods are in a great fix. Where is Agni ? How is it that the comrade has disappeared all on a sudden ? The Sacrifice—the great work has to be undertaken. And he is to be the leader, for he alone can take up the burden. There is no time to be lost, everything is ready for the ceremony to start and just at the moment the one needed most is nowhere. So the gods organise a search party to find out the whereabouts of the runaway god. The search party consists of Varuna, Mitra and Yama. We shall presently understand the sense of the selection. They look about here and there—in ten directions, it is mentioned—and at last spot the defaulting god hiding within a huge thick strong cloak or caul. They hail him and ask him to come out and take up his charge. Agni refuses: he says he is not competent to undertake the burden; indeed that is why he ran away and they must not force him. The gods explain, entreat, encourage Agni. They say and assure him that no harm will come to him, rather he will flourish and prosper and become immortal. He is mighty and he will become almighty as he takes up his work and proceeds with it. Agni accepts in the end and marches out with the gods. What does this parable mean? First of all then we must know what Sacrifice—a Vedic sacrifice—is. Sacrifice symbolises the cosmic labour, the march of the universe towards its goal, the conquest of Light over Darkness, the ascent of man-hood to godhead, the flaming rise and progress of consciousness to its supreme expression and embodiment. It is the release out of Inconscience and Unconsciousness to consciousness and finally into the superconsciousness. Page 330
Sacrifice consists essentially in lighting the fire and pouring
fuel—offerings—into it so that it may burn always and brighter
and brighter. It calls the gods, also, it is said, ascends to them,
brings them down here to live among men, in men. It lifts men
from the ordinary life and consciousness, takes them to the
abode of the gods. In other words its function is to bring down
and infuse into the human vessel the godly consciousness and
delight and power. Its purpose is to divinise human life. Fire then is the energy of consciousness secreted in the heart of things. It is that which moves the creation upward, produces the unfolding evolution that is history, both individual and collective. It is kindled, it increases in volume and strength and purity and effectiveness, as and when a lower element is offered and submitted to a higher reality and this higher reality impinges upon the lower one (which is what the rubbing of the arani or the pressing of the soma symbolises); the limitation is broken, the small enters into and becomes the vast, the crooked is straightened and lengthened out, what was hidden becomes manifest. This is described as the progression of the sacrifice (adhvara—advance on the path). That is also the victorious battle waged against the dark forces of Ignorance. The goal, the purpose is the descent and manifestation of the gods here upon earth in human vehicles.
But this Fire is not normally available. It is lost, imbedded
in the thick petrified folds of unconsciousness and inconscience.
Man's soul is not an apparent reality. It has to be found out, called forth,
brought to the front. Even so, in the normal consciousness, the soul, the divine fire is a flickering, twinkling,
hesitating spark; it is not sure of itself, not certain of its destiny.Yet when the time is ripe and the call comes, the gods, the
luminous forces from above descend with all their insistence Page 331
Agni feared and tried to escape from the burden of his responsibility. He wrapped himself in a thick and vast cloak and
hid in the depths of far waters. That is the parable way of
describing the difficulty, the apparent impossibility of the
undertaking Agni has to shoulder. Curiously however he has
taken shelter just in the spot which seemed safest to him, from
where begins his work, whose nature and substance he has to
transform, that is to say, the nether regions of inconscience One interesting point in the story is the choice of the gods who formed the search party. They were Mitra, Varuna and Yama. Varuna is the god of the vast consciousness (Brihat), the wide universal, the Infinite. His eye naturally penetrates everywhere and nothing can escape his notice. Mitra is harmony and rhythm of the infinity. Every individual element he embraces and he holds them all together in loving union—his is the friendly tie of comradeship with all. Finally Yama is the master of the lower regions, the underworld of physical and material consciousness, where precisely Agni has taken refuge. Agni is within the jurisdiction of this trinity and it devolves upon them to tackle the truant god. There is another point which requires clarification. As a reason for his nervousness and flight he alleges that greater people who preceded him had attempted the work, but evidently failed in the attempt; so how' can he, a younger novice, dare to go the same way? Putting the imagery back to its psychological bearing, one may explain that the predecessors refer to the deities of the physical, vital and mental consciousness who ruled the earth before the emergence of the psychic or soul consciousness. It is precisely because of the failure or insufficiency of these anterior—in the evolutionary movement —and inferior gods that Agni's service is being requisitioned. Mythologically also a parallelism is found in the Greek legends where it is said that the Olympian gods—Zeus and his company—were a younger generation that replaced, after of course a bloody warfare, their ancestors, the more ancient race of Kronos, the Titans. Titans were the Asuras and Rakshasas who reigned upon earth before the advent of the mental— sattwic—human being, Manu, as referred here. Page 332 Now, here I give you the original text in translation:
THE COLLOQUY OF AGNI AND THE GODS
(Rigveda-X.51.)
1 Huge and firm was that covering with which you shrouded yourself and entered into the waters. 0 Agni! You are conscious from your very birth. The One God saw you in all your multiple universal body. Agni
2 Who saw me? Which of the gods saw my multiple body all around? 0 Mitra! 0 Varuna! Tell me, where do they dwell—all the blazing fuel that move to the gods ? The gods
3 0 Agni! god self-conscient, we seek you, you who have entered variably into the waters and into the growths of the earth. You shine richly. Yama has seen you as you flame out of your ten seats. Agni
4 0 Varuna! I fled because I was afraid of the work of the priest. The gods must not yoke me to that work. That was why I imbedded my body variably so that I as Agni may not know of that pathway. The gods
5 Come, 0 Agni! Man, the mental being, desires to do the sacrifice, he has made everything ready, and you dwell in obscurity! Make easy-going the path that leads to the gods, with a happy mind carry the offering. Page 333 Agni
6 There were elders before Agni who covered the same path, even as charioteers do their way. That is why, 0 Varuna! out of fear I have come away so far, even as an animal shrinks and shivers at a shooting The Gods
.7 We shall make your life undecaying, 0 Agni! so that no harm comes to you when engaged in the work. So, carry to the gods their share of the offering; a happy birth you have, a happy mind you must carry.
8. Then bring to me my share of the mighty offerings, those
that are given before, those that are given after and those
that are simply given.
The gods
9. The offerings that precede, the offerings that follow, offerings pure and simple—all forceful, may you enjoy. May this sacrifice be yours entirely. The four quarters bow down to you, 0 Agni! Page 334 |