The Secret Of The Veda Aurobindo - HolyBooks.com

176 The Secret of the Veda
Must we then suppose that the poet of this hymn had forgotten
the tradition and was confusing the Dashagwas and Navagwas?
Such a supposition is inadmissible. The difficulty arises
because we suppose the Navagwas and Dashagwas to have been
in the minds of the Vedic Rishis two different classes of Angiras
Rishis; rather these seem to have been two different powers of
Angirashood and in that case the Navagwas themselves might
well become Dashagwas by extending the period of the sacrifice
to ten months instead of nine. The expression in the hymn, da´sa
māso ataran, indicates that there was some difficulty in getting
through the full period of ten months. It is during this period
apparently that the sons of darkness had the power to assail
the sacrifice; for it is indicated that it is only by the confirming
of the thought which conquers Swar, the solar world, that the
Rishis are able to get through the ten months, but this thought
once found they become assured of the protection of the gods
and pass beyond the assault of the evil, the harms of the Panis
and Vritras. This Swar-conquering thought is certainly the same
as that seven-headed thought which was born from the Truth
and discovered by Ayasya the companion of the Navagwas; for
by it, we are told, Ayasya becoming universal, embracing the
births in all the worlds, brought into being a fourth world or
fourfold world, which must be the supramental beyond the three
lower sessions, Dyaus, Antariksha and Prithivi, that wide world
which, according to Kanwa son of Ghora, men reach or create
by crossing beyond the two Rodasi after killing Vritra. This
fourth world must be therefore Swar. The seven-headed thought
of Ayasya enables him to become vi´svajanya, which means probably
that he occupies or possesses all the worlds or births of the
soul or else that he becomes universal, identifying himself with
all beings born, — and to manifest or give being to a certain
fourth world (Swar), turīya ˙m svij janayad vi´svajanyah. (X.67.1);
and the thought established in the waters which enables the
Navagwa Rishis to pass through the ten months, is also svars. ā,
that which brings about the possession of Swar. The waters
are clearly the seven rivers and the two thoughts are evidently
the same. Must we not then conclude that it is the addition