The Secret Of The Veda Aurobindo - HolyBooks.com

The Lost Sun and the Lost Cows 151
simply that (other) world, u loka. This world is described as one
of vast light and of a wide freedom from fear where the cows,
the rays of Surya, disport themselves freely. So in VI.47.8, we
have “Thou in thy knowledge leadest us on to the wide world,
even Swar, the Light which is freedom from fear, with happy
being,” svar jyotir abhaya ˙m svasti. In III.2.7, Agni Vaishwanara
is described as filling the earth and heaven and the vast Swar, ā
rodasī apr.n. ad ā svar mahat; and so also Vasishtha says in his
hymn to Vishnu, VII.99, “Thou didst support firmly, O Vishnu,
this earth and heaven and uphold the earth all around by the rays
(of Surya). Ye two created for the sacrifice (i.e. as its result) the
wide other world (urum u lokam), bringing into being the Sun,
the Dawn and Agni,” where we again see the close connection
of Swar, the wide world, with the birth or appearance of the
Sun and the Dawn. It is described as the result of the sacrifice,
the end of our pilgrimage, the vast home to which we arrive,
the other world to which those who do well the works of sacrifice
attain, sukr.tām u lokam. Agni goes as an envoy between
earth and heaven and then encompasses with his being this vast
home, ks.aya ˙m br.hanta ˙m paribhūs.ati, (III.3.2). It is a world of
bliss and the fullness of all the riches to which the Vedic Rishi
aspires: “He for whom, because he does well his works, O Agni
Jatavedas, thou willest to make that other world of bliss, attains
to a felicity full of the Horses, the Sons, the Heroes, the Cows,
all happy being” (V.4.11). And it is by the Light that this Bliss
is attained; it is by bringing to Birth the Sun and the Dawn and
the Days that the Angirases attain to it for the desiring human
race; “Indra who winneth Swar, bringing to birth the days, has
conquered by those who desire (u´sigbhih. , a word applied like nr.
to express men and gods, but, like nr. also, sometimes especially
indicating the Angirases) the armies he attacks, and he has made
to shine out for man the vision of the days (ketum ahnām) and
found the Light for the great bliss,” avindaj jyotir br.hate ran. āya
(III.34.4).
All this may very well be interpreted, so far as these and
other isolated passages go, as a sort of Red Indian conception of
a physical world beyond the sky and the earth, a world made out