Asya vāmasya Sūkta - Rig Veda 1.164 - Part.2

Asya vāmasya Sūkta  - Rig Veda 1.164 

Part.2

Ṛṣi :: dīrghatamas aucathya

Rig Veda 1.164.11

द्वादशारं नहि तज्जराय वर्वर्ति चक्रं परि द्यामृतस्य । आ पुत्रा अग्ने मिथुनासो अत्र सप्त शतानि विंशतिश्च तस्थुः ॥

dvādaśāraṃ nahi taj jarāya varvarti cakram pari dyām ṛtasya | ā putrā agne mithunāso atra sapta śatāni viṃśatiś ca tasthuḥ ||

English translation:

Twelve-spoked, the wheel of truth [=the Sun] ever rolls around heaven—yet not to old age. Upon it, o Agni, stand seven hundred twenty sons in pairs [=the nights and days of the year].

My interpretation

• This is the earliest recorded description of the solar year. The twelve spokes represent the 12 months of the year (or the 12 signs of the Zodiac).
• The 720 Twin Sons may indicate 360 days and 360 nights, making a year
• Dvādaśāraṃ nahi taj jarāya: "The twelve-spoked wheel (dvādaśāram) of the Cosmic Law (Ṛta) never ages or decays. 
• Varvarti cakraṃ pari dyām ṛtasya: "It revolves incessantly (varvarti) around the heaven of truth."
• Rig Veda 1.164.9: Mother Aditi yokes the mind to the pole of intuitive discernment (Dakṣiṇā), allowing the "Calf" to outgrow its animalistic drives and expand into the Viśvarūpam covering the three spiritual realms (triṣu yojaneṣu)
• Rig Veda 1.164.10: The soul stands vertically straight and upright (Ūrdhvaḥ), fully supported by the Devas and Devis of the three spheres, rendering it completely immune to spiritual fatigue or drainage (nem ava glāpayanti).
• The rishi saying esoterically that the awakened ONE/seer, after getting merged with BRAHMAN or Ṛtam, will remain spiritually imperishable and ageless,though the physical body of an awakened ONE/seer will still get old, wrinkle, and drop away according to the laws of physical nature. The seer will watch the 720 twin sons of day and night spin furiously around them, yet internally, they occupy a space of absolute, friction-free coolness.
• The unawakened ONE or the ONE clung to material things will be affected by aging and decaying. The individual will bear the heavy friction of life, experiencing intense psychological aging, existential fear of death, and spiritual decay.

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Rig Veda 1.164.12

पञ्चपादं पितरं द्वादशाकृतिं दिव आहुः परे अर्धे पुरीषिणम् । अथेमे अन्य उपरे विचक्षणं सप्तचक्रे षळर आहुरर्पितम् ॥
pañcapādam pitaraṃ dvādaśākṛtiṃ diva āhuḥ pare ardhe purīṣiṇam | atheme anya upare vicakṣaṇaṃ saptacakre ṣaḻara āhur arpitam ||

English translation:

They speak of the father [=the Moon] with five feet [=the seasons] and twelve forms [=the months], the overflowing one in the upper half of heaven. But these others speak of the far-gazing one [=the Sun] in the nearer (half) fixed on (the chariot) with seven wheels [=the Sun, Moon, and visible planets] and six spokes [=the seasons, in a different reckoning].

My interpretation

• They call Him the Father (pitaraṃ) with five feet (pañcapādaṃ) and twelve forms (dvādaśākṛtiṃ) -  
• Rig Veda mentions Pañca Janāḥ frequently, as in Rig Veda 1.89.10 and explained in Bṛhaddevatā , indicating Eyes, Ears, Mouth, Mind and Soul.  So, pañcapādaṃ mentioned in this Rik, may be referring to Pañca Janāḥ.  It also indicates that the BRAHMAN acts in the individual based on these Five organs.
• dvādaśākṛtiṃ may be referring to the twelve forms of the formless BRAHMAN, through which an individual understands the BRAHMAN. They might be Indra, 2 Ashwins, Rudra, Vishnu, AGNI, Usha, Saraswati, Sarama, Ratri, Aditi, Surya/Savitr
• Brahman dwells in the farther/upper half of heaven, rich in watery store (purīṣiṇam).

• But these others say that the BRAHMAN, the far-seeing controller (vicakṣaṇaṃ), in the lower realm and is mounted upon a seven-wheeled (saptacakre), six-spoked (ṣaḷara) chariot."
• Saptacakremight be referring to the Seven Rishis, who adhere to the cosmic law (Ṛta) and guide the human consciousness
• Might be referring to 6 Ādityas , who always follow ADITI or the Ṛtam. Rig Veda 2.27.1 explicitly outlines the six primordial 6 Ādityas as Mitra, Aryaman, Bhaga, Varuṇa, Dakṣa, and Aṃśa.
• (i) Varuṇa and Mitra - the guardians of Ṛtam and allow a spiritual seeker to move ahead only if ONE is adhering to Ṛtam or TRUTH with Trikaraṇaśuddhi (purity in thoughts, words and action),  (ii) Dakṣa - provide DIVINE intuition or discernment, (iii) Bhaga - provide luminosity to the Ṛtam/TRUTH, (iv) Aṃśa - responsible for allotting and distributing a person's fair share in spiritual wealth and (v) Aryaman may provide the final purified state to the spiritual seeker, making ONE merged into BRAHMAN. That is why Rig Vedic rishis called the awakened ONE or seer as ārya, the follower or descendant of aryaman.

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Rig Veda 1.164.13

पञ्चारे चक्रे परिवर्तमाने तस्मिन्ना तस्थुर्भुवनानि विश्वा । तस्य नाक्षस्तप्यते भूरिभारः सनादेव न शीर्यते सनाभिः ॥
pañcāre cakre parivartamāne tasminn ā tasthur bhuvanāni viśvā | tasya nākṣas tapyate bhūribhāraḥ sanād eva na śīryate sanābhiḥ ||

English translation:

In the five-spoked wheel [=the year] that rolls round—on that do all living beings take their stand. Its axle does not become hot, though its load is heavy. From of old it, along with its nave, does not break apart.

My interpretation

pañcāre cakre parivartamāne tasya nākṣas tapyate bhūribhāraḥ sanādev na śīryate sanābhiḥ - it might be referring to Ṛtam, which is primordial, does not become hot, does not break, based on which all being will sustain,

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Rig Veda 1.164.14

सनेमि चक्रमजरं वि वावृत उत्तानायां दश युक्ता वहन्ति । सूर्यस्य चक्षू रजसैत्यावृतं तस्मिन्नार्पिता भुवनानि विश्वा ॥

sanemi cakram ajaraṃ vi vāvṛta uttānāyāṃ daśa yuktā vahanti | sūryasya cakṣū rajasaity āvṛtaṃ tasminn ārpitā bhuvanāni viśvā ||

English translation:

Along with its felly, the unaging wheel [=the night Sun] has turned away. Harnessed to the outstretched (yoke-pole) [=the airy realm?], ten (horses) draw it. Covered over, the eye of the Sun moves through the airy realm. All living beings are fixed upon it.

My interpretation

• vi vāvṛta uttānāyāṃ daśa yuktā vahanti and tasminn ārpitā bhuvanāni viśvā - these statements of rishi indicate that all beings, though controlled by undecaying Ṛtam, wiil be under the watchful eye of the BRAHMAN (Sūryasya cakṣūḥ)
• Uttānāyām -means outward looking/ extroverted, objective consciousness. Outward looking indicates the tendency to crave and strive for material things and indulge in carnal desires
• Humans will continue to be engulfed with ignorance (Rajasā ety āvṛtam), as long as they are outward looking (Uttānāyām),

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Rig Veda 1.164.15

साकंजानां सप्तथमाहुरेकजं षळिद्यमा ऋषयो देवजा इति । तेषामिष्टानि विहितानि धामशः स्थात्रे रेजन्ते विकृतानि रूपशः ॥
sākaṃjānāṃ saptatham āhur ekajaṃ ṣaḻ id yamā ṛṣayo devajā iti | teṣām iṣṭāni vihitāni dhāmaśaḥ sthātre rejante vikṛtāni rūpaśaḥ ||

English translation:

They speak of the seventh of those who are born at the same time as the one born alone, saying, “the twins, the Seers born of the gods, are only six.”What (places) are desired by these [=the Seven Seers] are distributed according to their spheres. While (the one) [=the pole star] stands still, the ones varied in appearance [=the stars of the Seven Seers] quiver.

My interpretation

a) The six twins’ seers born of the Divinities (Ṣáḷ íd yamā́ ṛ́ṣayo devajā́ íti) might be ethical polarities installed in the humans by the Divinities, as mentioned below:

• Pair 1: Hiṃsā (Violence/Malice) vs. Ahiṃsā (Non-injury/Love)
• Pair 2: Steya (Stealing/Greed) vs. Asteya (Non-stealing/Integrity)
• Pair 3: Parigraha (Hoarding/Possessiveness) vs. Aparigraha (Non-possessiveness/Freedom)
• Pair 4: Śauca (Inner Cleanliness/Purity) vs. Aśauca (Uncleanness/Mental Impurity)
• Pair 5: Tapas (Austerity/Spiritual Fire) vs. Ālasya (Laziness/Lethargy)
• Pair 6: Satya (Truthfulness) vs. Asatya (Untruthfulness/Self-Deception)

 

They are born together (Sākañjānāṃ) from the same human mind. ONE cannot conceptualize Satya without knowing Asatya; you cannot practice Ahiṃsā unless the impulse of Hiṃsā is there to be overcome. They are twin forces co-existing in HUMAN’s psyche.

b) They take on a million different subtle forms and rationalizations (rejante víkṛtāni rūpaśáḥ). One day, greed disguises itself as "prudence"; another day, laziness disguises itself as "rest." Because these twins are unstable, they can violently pull an unawakened person (Paśu) in any direction, throwing them back into the long darkness (Tamas).

c) Saptatham āhur ekajaṃ Sthātre: The Seventh the "single-born" (ekajaṃ) might be the concealed DIVINITY lying within every human being and it remains unaffected by any emotions.

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Rig Veda 1.164.16

स्त्रियः सतीस्ताँ उ मे पुंस आहुः पश्यदक्षण्वान्न वि चेतदन्धः । कविर्यः पुत्रः स ईमा चिकेत यस्ता विजानात्स पितुष्पितासत् ॥
striyaḥ satīs tām̐ u me puṃsa āhuḥ paśyad akṣaṇvān na vi cetad andhaḥ | kavir yaḥ putraḥ sa īm ā ciketa yas tā vijānāt sa pituṣ pitāsat ||

English translation:

Though they [=the Kr̥ttikās, the Pleiades] are women, yet they speak of them as men to me. He who has eyes sees; the blind man does not differentiate. One who is a poet, a (poet’s) son, perceives them. One who recognizes these (women), he will be the father of his father.

My interpretation

• I have a feeling that the rishi is not talking about gender (female or male) here - Striyaḥ satīs tāṅ u me puṃsa āhuḥ.  He might be referring esoterically about material things, which appear to be real, but in fact not real.
• Striyaḥ (The Feminine): as the Unstable, Changing Material World. Prakriti/nature is everything we can see, touch, hear, taste, and think about. It is the solid ground under our feet, our physical bodies, and our intense daily experiences. To the unawakened mind (Andhaḥ / the blind man), this material world appears to be the only true reality.
• Puṃsaḥ (The Masculine): as the Only True Reality (BRAHMAN). It is changeless, unmoving, and silent background upon which the movie of the material world is projected.
• When the Rishi declares that "Striyaḥ satīs tāṅ u me puṃsa āhuḥ", it means that the Material things (Striyaḥ) appear to be independently real, solid, and separate from God, but the wise seers (Akṣaṇvān / those with spiritual eyes) look at a material object and realize it is not real as matter. 
• Paśyad akṣaṇvān na vi cetad andhaḥ - I have feeling that this expression resonates with the ideas expressed in Rig Veda 10.71.4, which states that “One man indeed looking at Speech (Vāk) has never truly seen her; another man listening has never truly heard her. But to another, she reveals her pristine beauty, like a loving, beautifully dressed wife unveiling herself to her husband."
• Son becomes the Father's Father (pituṣ-pitā-asat): When ONE’s mind undergoes the divine ploughing and realizes that the material world is an illusion, it awakens to its true identity as BRAHMAN, and merges into that BRAHMAN, ONE becomes the "father of its own father."

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Rig Veda 1.164.17

अवः परेण पर एनावरेण पदा वत्सं बिभ्रती गौरुदस्थात् । सा कद्रीची कं स्विदर्धं परागात्क्व स्वित्सूते नहि यूथे अन्तः ॥

avaḥ pareṇa para enāvareṇa padā vatsam bibhratī gaur ud asthāt | sā kadrīcī kaṃ svid ardham parāgāt kva svit sūte nahi yūthe antaḥ ||

English translation:

Below the upper (realm), above the lower here [=at the horizon], the cow [=Dawn] carrying her calf [=the Sun] has stood up by her foot. In which direction is she? Toward which side did she go away? Where does she give birth, for it is not within the fold?

My interpretation

• According to my understanding, the rishi is indicating the role of Sarasvatī here.  who works in the Antarikṣa (Mid-Sphere) - Avaḥ pareṇa para enāvareṇa.
• Rig Veda says that the working sphere of Iḷā is Terrestrial Axis (Earth Level), while that of Sarasvatī is the Aerial Axis (Mid-Sphere /Antarikṣa) and Bhāratī (Māhī) works in the Celestial Axis (Higher Sky).
• Sarasvatī ‘s work is similar to that of Indra.
• Saraswatī pulls the calf/ignorance ridden individual by the foot out of lower level of consciousness - padā vatsaṃ bibhratī gaur udasthāt
• Like Indra, Saraswatī eradicates the illusions/ignorance of individual/kills Vṛtra (or Bṛsaya) – turns the vision of the individual from outward looking towards inward looking and pushes the purified individual towards higher level

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Rig Veda 1.164.18

अवः परेण पितरं यो अस्यानुवेद पर एनावरेण । कवीयमानः क इह प्र वोचद्देवं मनः कुतो अधि प्रजातम् ॥
avaḥ pareṇa pitaraṃ yo asyānuveda para enāvareṇa | kavīyamānaḥ ka iha pra vocad devam manaḥ kuto adhi prajātam ||

English translation:

Below the upper (realm), above the lower here is he [=the Sun] who knows his father. Showing himself to be a poet, who will proclaim this here: from whence has divine thought been born?

My interpretation

The rishi is describing the status of the MIND of the individual, who purified oneself, merged oneself with the UNBORN/BRAHMAN, but still searching for the source of the BRAHMAN.

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Rig Veda 1.164.19

ये अर्वाञ्चस्ताँ उ पराच आहुर्ये पराञ्चस्ताँ उ अर्वाच आहुः । इन्द्रश्च या चक्रथुः सोम तानि धुरा न युक्ता रजसो वहन्ति ॥
ye arvāñcas tām̐ u parāca āhur ye parāñcas tām̐ u arvāca āhuḥ | indraś ca yā cakrathuḥ soma tāni dhurā na yuktā rajaso vahanti ||

English translation:

What (chariots [=sacrifices?] come) this way—they say that those (will go) away; what (chariots go) away—they say that those (will come) this way. O Soma and Indra, (the deeds) that you two have done, these draw (those chariots) like (horses) harnessed to the yoke-pole of the airy realm.

My interpretation

• This statement of rishi - ye arvāñcas tām̐ u parāca āhur ye parāñcas tām̐ u arvāca āhuḥ - may be about impermanency of material things or friends and relatives, but may not be indicating about the movement of vehicles
• When the Rishi says, " Ye arvāñcas tāṅ u parāca āhuḥ  - Those that are coming hither, they call departing," he is exposing the grand illusion of time regarding our relationships and possessions.
• When a child is born, a new friend enters our life, or we acquire wealth, our outward-looking mind (Uttānāyām) celebrates it as an "arrival" (Arvāñcaḥ—coming hither).  However, the sharp, purified intellect (Manasā Vicetan) realizes that the very moment something or someone is "born" into your life, they have instantly begun their journey of "departure" (Parācaḥ).
• Conversely, the text states, " ye parāñcas tāṅ u arvāca āhuḥ  - Those that are departing, they call coming hither".
• When we lose a material possession, a friend leaves us, or a relative passes away, the ego experiences it as a tragic departure. However, in the grand cosmic design of Indra (Mind/Will) and Soma (Bliss/Destiny), every departure clears the ground for a new arrival.

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Rig Veda 1.164.20

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परि षस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभि चाकशीति ॥
dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣam pari ṣasvajāte | tayor anyaḥ pippalaṃ svādv atty anaśnann anyo abhi cākaśīti ||

English translation:

Two well-feathered (birds), yokemates and companions, embrace the same tree. Of those two the one eats the sweet fig; the other, not eating, keeps watch.

My interpretation

Eating Bird : This represents the Individual Ego/Soul wrapped in ignorance. This bird is deeply engaged in experiencing the materialist pleasure, ie, joy, wealth, praise, along with grief, poverty, insult, departures, thus it is completely outward looking (Uttānāyām).

Silent, Witnessing Bird : This represents the Concealed Divinity / Pure Consciousness within ONESELF. This bird does not eat the fruit. It has no desires, no hunger, and no stakes in the material world. It does not react when the fruits turn sour or dry up. It simply watches the lower bird’s  joys and struggles.

The most beautiful part of the riddle is that these two birds are Sakhāyā—best friends. They are not enemies fighting for control of the tree. The concealed divinity never judges, punishes, or scolds the Lower Self. It simply accompanies it through every single birth, waiting patiently for the lower bird to start looking inwards.

 .......... to be continued in Part.3