The Secret Of The Veda Aurobindo - HolyBooks.com

78 The Secret of the Veda
and purity, of joy and harmony, a manifestation rich in forms,
seated in the wideness of the Ritam and using the faculties of
the supra-mental consciousness.
This manifestation of the Powers of the Truth upholds
or confirms the discernment while it does the work, daks.a ˙m
dadhāte apasam. The discernment, now purified and supported,
works in the sense of the Truth, as a power of the Truth and
accomplishes the perfection of the activities of Indra and Vayu
by freeing the thought and the will from all defect and confusion
in their working and results.
To confirm the interpretation we have put on the terms of
this passage we may quote a Rik from the tenth Sukta of the
fourth Mandala.
Adhā hyagne krator bhadrasya daks.asya sādhoh. ,
rathīr r.tasya br.hato babhūtha.
“Then indeed, O Agni, thou becomest the charioteer of the
happy will, the perfecting discernment, the Truth that is the
Vast.” We have here the same idea as in the first hymn of the
first Mandala, the effective will that is the nature of the Truthconsciousness,
kavikratuh. , and works out therefore in a state of
beatitude the good, bhadram. We have in the phrase daks.asya
sādhoh. at once a variant and explanation of the last phrase of
the second hymn, daks.am apasam, the discernment perfecting
and accomplishing the inner work in man. We have the vast
Truth as the consummation of these two activities of power and
knowledge, Will and Discernment, kratu and daks.a. Always the
hymns of the Veda confirm each other by this reproduction of
the same terms and ideas and the same relation of ideas. This
would not be possible unless they were based on a coherent
doctrine with a precise significance for standing terms such as
kavi, kratu, daks.a, bhadram, r.tam, etc. The internal evidence of
the Riks themselves establishes that this significance is psychological,
as otherwise the terms lose their fixed value, their precise
sense, their necessary connection, and their constant recurrence
in relation to each other has to be regarded as fortuitous and
void of reason or purpose.