The Secret Of The Veda Aurobindo - HolyBooks.com

234 The Secret of the Veda
into his work are sukratu, perfect in power for the sacrifice; the
Dasyu or Pani is the opposite of both, he is akratu. The Aryan
is the sacrificer, yajamāna, yajyu; the gods who receive, uphold,
impel his sacrifice are yajata, yajatra, powers of the sacrifice; the
Dasyu is the opposite of both, he is ayajyu. The Aryan in the sacrifice
finds the divine word, gīh. , mantra, brahma, uktha,heisthe
brahmā or singer of the word; the gods delight in and uphold the
word, girvāhas, girvan. as, the Dasyus are haters and destroyers
of the Word, brahmadvis.ah. , spoilers of speech, mr.dhravācah. .
They have no force of the divine breath or no mouth to speak it,
they are anāsah. ; and they have no power to think and mentalise
the word and the truth it contains, they are amanyamānāh. : but
the Aryans are the thinkers of the word, manyamānāh. , holders
of the thought, the thought-mind and the seer-knowledge,
dhīra, manīs. ī, kavi; the gods are also the supreme thinkers of the
Thought, prathamo manotā dhiyah. , kavayah. . The Aryans are
desirers of the godheads, devayu, u´sij; they seek to increase their
own being and the godheads in them by the sacrifice, the word,
the thought; the Dasyus are god-haters, devadvis.ah. , obstructors
of the godhead, devanidah. , who desire no increase, avr.dhah. .
The gods lavish wealth on the Aryan, the Aryan gives his wealth
to the gods; the Dasyu withholds his wealth from the Aryan
until it is taken from him by force, and does not press out the
immortal Soma wine for the deities who seek its rapture in man;
although he is revān, although his cave is packed with cows and
horses and treasures, gobhir a´svebhir vasubhir nyr.s.t.am, still he
is arādhas, because his wealth gives no prosperity or felicity to
man or himself, — the Pani is the miser of existence. And in the
struggle between the Aryan and the Dasyu he seeks always to
plunder and destroy, to steal the luminous cows of the latter and
hide them again in the darkness of the cave. “Slay the devourer,
the Pani; for he is the wolf (the tearer, vr.kah. )” (VI.51.14).
It is evident that these descriptions could easily be applied
to human enemies who hate the cult and the gods of the Aryan,
but we shall see that such an interpretation is entirely impossible
because in the hymn I.33 in which these distinctions are most
clearly drawn and the battle of Indra and his human allies with