The Guardians of the Light

of the world of our becoming. He has the variously ordaining and comprehensive no less than the complete unified vision of all our worlds and therefore he is our fosterer and increaser. He is the lord of our felicity who loses not our possession of knowledge and so long as we abide in the law of his workings we shall suffer no hurt nor diminution. The happy state of the soul that he gives removes from it all sin and evil and makes today and makes tomorrow for the building up of the whole godhead in our universal being.

Since Surya is the lord of the Knowledge, Pushan also is especially the knower and thinker and guardian of the shining thoughts of the seer — the keeper of the herds delighting in the thought who is immanent in the whole world and all-pervading fosters all the forms of creative knowledge. It is this Increaser who stirs and impels the minds of the illumined and is the means of accomplishment and perfection of their thoughts; he is the seer set in man the thinker, the comrade of his illumined mind who moves him upon the path. He manifests in us the thought which wins the Cow and the Horse and all the plenitude of the wealth. He is the friend of every thinker; he cherishes the thought in its increase as a lover cherishes his bride. The thoughts that seek the supreme felicity are the forces that the Increaser yokes to his car, they are the "unborn ones"¹ who take upon them the yoke of his chariot.

The image of the chariot, of the journey, of the path occurs constantly in association with Pushan because this growth which he gives is a journey towards the fullness of the Truth that lies beyond. The Path in the Veda is always the path of this Truth. Thus the Rishi prays to Pushan to become for us the charioteer of the Truth and the idea of the Vedic thought and knowledge and the idea of the Path are frequently interwoven with each other. Pushan is the lord of the Path whom we yoke as if a chariot for thought, for the winning of the plenitude; he distinguishes our paths so that the thoughts may be accomplished and perfected; he leads us on them by knowledge, forcefully teaching

¹The word has the double meaning of goat and unborn. The words meaning sheep and goat are used with a covert sense in the Veda like that which means cow. Indra is called both the Ram and the Bull.  

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us, saying "thus it is and thus" so that we learn from him of the homes to which we travel; it is as the seer that he is the impeller of the horses of our chariots. Like Usha he makes for us happy paths of an easy going, — for he finds for us the will and strength, — and by his traversing of them rids us of evil. The wheel of his chariot comes not to harm, nor is there any trouble or suffering in its movement. There are indeed enemies on the way, but he shall slay these oppressors of our journey. "O Pushan, the wolf, the troubler of our bliss who teaches us evil, him smite from the Path. The adversary, the robber perverse of heart, drive him far from the road of our journeying. Set thy foot on the distressful force of whatsoever power of duality expresses evil in us" (1.42.2-4).

Thus beyond all the obstacles that cling to our wheels Pushan, the divine and luminous increaser of man's soul, shall lead us to the light and bliss which Surya Savitri creates. "The Life that is the life of all shall guard thee; Pushan shall guard thee in thy forward path in front, and where the doers of the good work are seated, where they have gone, there shall the divine Savitri set thee. Pushan knoweth all the regions and he shall lead us by the way which is freest from peril. Let the giver of felicity, the blazing god who has all the energies lead steadily in our front by his knowledge. Pushan has been born in thy for- ward travelling on the paths through earth and through heaven; for he moves in both the worlds which are made full of delight for us; here he ranges in his knowledge and he journeys beyond"

 (X. 17.4-6).

SAVITRI THE CREATOR

The result of the procession of the shining dawns, of the divine returns of Surya, of the increasings of Pushan and his leading on the Path is summed up in the creation of Savitri the luminous Creator. It is the god Savitri who sets us there where the ancient doers of the Work have preceded us; that is the desirable flame and splendour of the divine Creator on which the seer has to meditate and towards which this god impels our thoughts, that

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the bliss of the creative godhead on the forms of which our soul must meditate as it journeys towards it. It is the supreme creation in which the goddess undivided and infinite speaks out her Word and the all-ruling kings Varuna, Mitra and Aryaman; to that consummation the power of all these godheads turns with a united acceptance.

That divine word is the word of the Truth; for a superconscient Truth lies concealed and is the basis of the infinite being which stands revealed on those higher altitudes of our ascension. What we now accept as life is the evil dream, the death that governs us because we live in a false knowledge, a limited and divided existence exposed to every devourer. That is not real life. For life we have to be able to look long upon the Sun; for life we have to be able to hold in our thought a knowledge and a word full of the consummate perception; we have to bring forward the Truth as an offering so that the luminous god with his golden hands full of the Light may rise high in our heavens and hear our word. We must choose and take into ourselves that supreme and vast state of this Mighty One who has the thought of the knowledge, he who creates for the gods the immortality and the highest enjoyment; we must widen out the cord of Savitri so that it shall release us into higher states of life made accessible to men and harmonised with their being. To hold that felicity we have to become free from sin and evil in the wide- ness and purity of Varuna, in the all-embracing harmony of Mitra, in the supreme creation of Savitri.

Then Savitri shall loose away from us, shall uncreate the suffering of the evil dream. For the seeker of the straightness he shall create an increasing wideness of his existence so that even with our incomplete knowledge we shall grow in our being towards the gods. By the godheads he will foster our knowledge and lead us towards the universal formation of them in the un- divided consciousness of the infinite Aditi which we have chosen as our goal. All that we have done in our ignorance, in our divided and oppressed discernment of things, in our mere mortal becoming and humanity, against gods or men, he shall uncreate and make us free from the sin. For he is the creator of the Right, he is the creator who creates the Truth.  

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That Truth he shall create in a great wideness and force of our physical being, in a rich abundance of our mental and by its undiminishable vastness he shall uphold all the worlds of our existence. Thus in the working of Savitri whose creation is the Truth and of Mitra and Varuna the gods shall uphold in us its substance of varied light, the felicity of its energies and illuminations till all existence is that godhead of Savitri behind us and before, below as well as above, till we possess the far- extended life and have built up the universal form of our being, — the universal form which he creates for us when with hands of golden light, with the tongue that tastes the wine of sweetness he moves in the triple knowledge of the highest heaven of Truth, attains in the gods to the divine rhythm which he creates for his accomplished Law and takes up his abode in that golden strength of his, the Seer robed in light who first stretched out his two arms of knowledge and power to create the world. He who as Twashtri the Fashioner of things attended always by the male godheads and their female energies, powers of Purusha and powers of Prakriti, made and makes all things, shall as Savitri create for man the thinker born in a body that Truth and Immortality.

THE FOUR KINGS

The creation of Surya Savitri starts from the repeated risings of the divine Dawn and grows by the constant nourishing of her spiritual gifts and possessions through the work in us of Surya Pushan. But the actual formation, the perfected fullness depend on the birth and growth in us of all the gods, the children of Aditi, the All-Gods (yiśve devāḥ) and especially of the four great luminous Kings, Varuna, Mitra, Bhaga, Aryaman. Indra and the Maruts and the Ribhus, Vayu, Agni, Soma and the Ashwins are indeed the principal agents; Vishnu, Rudra, Brahmanaspati, the future mighty Triad, preside over the indispensable conditions, — for the one paces out the vast framework of the inner worlds in which our soul-action takes place, the other in his wrath and might and violent beneficence forces onward the great evolution and smites the opponent and the recusant and

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the ill-doer, and the third administers always the seed of the creative word from the profundities of the soul; so too Earth and Heaven and the divine Waters and the great goddesses and Twashtri the Fashioner of things on whom they attend, either provide the field or bring and shape the material; but over the utter creation, over its perfect vast space and pure texture, over the sweet and ordered harmony of its steps, over the illumined force and power of its fulfilment, over its rich, pure and abundant enjoyment and rapture the Sun-gods Varuna, Mitra, Aryaman, Bhaga cast the glory and protection of their divine gaze.

The sacred poems in which the All-Gods and the Adityas, the sons of the Infinite, and Aryaman, Mitra and Varuna are praised, — not the mere hymns of formal invocation to the sacrifice, — are among the most beautiful, solemn and profound that the imagination of man has conceived. The Adityas are described in formulas of an incomparable grandeur and sublimity. No mythic barbarian gods of cloud, sun and shower are these, no confused allegories of wonder-stricken savages, but the objects of worship to men far more inwardly civilised and profound in self-knowledge than ourselves. They may not have yoked the lightning to their chariots, nor weighed sun and star, nor materialised all the destructive forces in Nature to aid them in massacre and domination, but they had measured and fathomed all the heavens and earths within us, they had cast their plummet into the inconscient and the subconscient and the superconscient; they had read the riddle of death and found the secret of immortality; they had sought for and discovered the One and known and worshipped Him in the glories of His light and purity and wisdom and power. These were their gods, as great and deep conceptions as ever informed the esoteric doctrine of the Egyptians or inspired the men of an older primitive Greece, the fathers of knowledge who founded the mystic rites of Orpheus or the secret initiation of Eleusis. But over it all there was the "Aryan light", a confidence and joy and a happy, equal friendliness with the Gods which the Aryan brought with him into the world, free from the sombre shadows that fell upon Egypt from contact with the older races. Sons of deep-brooding Earth. These claimed

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Heaven as their father and their seers had delivered his Sun out of our material darkness.

The self-luminous One is the goal of the Aryan-minded; therefore the seers worshipped him in the image of the Sun. One existent, him have the seers called by various names, Indra, Agni, Yama, Matarishwan. The phrases "That One", "That Truth",¹ occur constantly in the Veda in connection with the Highest and with the image of His workings here, the Sun. In one sublime and mystic chant the refrain returns perpetually, "The vast mightiness of the Gods,—That One" (III.55.1). There is the goal of that journey of the Sun by the path of the Truth which we have seen to be also the journey of the awakened and illumined soul. "Concealed by this truth is that Truth of you," of Mitra and Varuna, "where they unyoke the horses of the Sun. The ten hundreds meet there together, — That One, I have seen the supreme God of the embodied gods" (V.62.1). But in itself the One is timeless and our mind and being exist in Time. "It is neither today nor tomorrow; who knoweth That which is transcendent ? When it is approached, it vanishes from us" (1.170.1). Therefore we have to grow towards it by giving birth to the gods in ourselves,² increasing their strong and radiant forms, building up their divine bodies, and this new birth and self-building is the true nature of the sacrifice, — the sacrifice through which there is the awakening of our consciousness to immortality.³

The sons of the Infinite have a twofold birth. They are born above in the divine Truth as creators of the worlds and guardians of the divine Law; they are born also here in the world itself and in man as cosmic and human powers of the Divine. In the visible world they are the male and female powers and energies of the universe and it is this external aspect of them as gods of the Sun, Fire, Air, Waters, Earth, Ether, the conscious-forces ever present in material being which gives us the external or psycho-physical side of the Aryan worship. The antique view of the world as a psycho-physical and not merely a material

¹Tad ekam, tat satyam — phrases always carefully misinterpreted by the commentators.

²Devavīti, devatāti.

³Amṛtasya cetanam, (1.170.4).  

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reality is at the root of the ancient ideas about the efficacy of the mantra and the relation of the gods to the external life of man; hence the force of prayer, worship, sacrifice for material ends; hence the use of them for worldly life and in so-called magic rites which comes out prominently in the Atharva Veda and is behind much of the symbolism of the Brahmanas.¹ But in man himself the gods are conscious psychological powers. "Will-powers, they do the works of will; they are the thinkings in our hearts; they are the lords of delight who take delight; they travel in all the directions of the thought." Without them the soul of man cannot distinguish its right nor its left, what is in front of it nor what is behind, the things of foolishness or the things of wisdom; only if led by them can it reach and enjoy "the fearless Light". For this reason Dawn is addressed "O thou who art human and divine" and the gods constantly described as the "Men" or human powers (mānuṣāḥ, narāḥ); they are our "luminous seers", "our heroes", "our lords of plenitude". They conduct the sacrifice in their human capacity (manuṣvat) as well as receive it in their high divine being. Agni is the priest of the oblation, Brihaspati the priest of the word. In this sense Agni is said to be born from the heart of man; all the gods are thus born by the sacrifice, grow and out of their human action assume their divine bodies. Soma, the wine of the world-delight, rushing through the mind which is its "luminous wide-extended" strainer of purification, cleansed there by the ten sisters, pours forth giving birth to the gods.

But the nature of these inner powers is always divine and therefore their tendency is upward to Light and immortality and infinity. They are "the Sons of the Infinite, one in their will and work, pure, purified in the streams, free from crookedness, free from defect, unhurt in their being. Wide, profound, unconquered, conquering, with many organs of vision, they behold within the crooked things and the perfect; all is near to the Kings, even the things that are highest. Sons of the Infinite, they dwell in the movement of the world and uphold it; gods, they are the guardians of all that becomes as universe; far-thoughted, full of

¹This is the real secret of the external sense of Veda which is all that the modem scholars have seen and so imperfectly understood. Even the exoteric religion was much more than a mere Nature worship.  

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the Truth, they guard the Might" (II.27.2-4). They are kings of the universe and of man and of all its peoples (nṛpati, viśpati), self-emperors, world-emperors, not as the Titans strive to be in the falsehood and the division, but because they are kings of the Truth. For their mother is Aditi "in whom there is no duality", Aditi "the luminous undivided who upholds the divine habitation that is of the world of Light" and to her her sons "cleave ever waking". They are "most straight" in their being, will, thought, delight, action, movement, they are "thinkers of the Truth whose law of nature is the law of the Truth", they are "seers and hearers of the Truth". They are "charioteers of the Truth, whose seat is in its mansions, purified in discernment, unconquerable, the Men wide-visioned". They are the "Immortals who know the Truth". Thus free from the falsehood and the crookedness, these inner divinities rise in us to their natural level, home, plane, world. "Of a double birth they are true in their being and lay hold on the Truth, very vast and one in the Light and are possessed of its luminous world."

In this upward movement they cleave away from us the evil and the ignorance. These are they who "cross beyond into the sinlessness and the undivided existence". Therefore they are "the gods who deliver". For the enemy, the assailant, the doer of harm their knowledge becomes as if snares widespread, for to him light is a cause of blindness, the divine movement of good an occasion of evil and a stumbling-block; but the soul of the Aryan seer passes beyond these dangers like a mare hastening with a chariot. In the leading of the gods he avoids all stumblings into evil like so many pitfalls. Aditi, Mitra and Varuna forgive him whatever sin he may have committed against their vast oneness, purity, harmony so that he can hope to enjoy the wide and fearless Light and the long nights shall not come upon him. That the Vedic gods are no mere physical Nature-powers, but the psychic conscious forces behind and within all cosmic things, is made clear enough by the connection between their cosmic character and this deliverance from sin and falsehood, "Since ye are they who rule over the world by the power of their mind of knowledge, thinkers of all that is stable and mobile, therefore, O gods, carry us beyond the sin of that which we have done and

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that which we have not done to the felicity" (X.63.8).

There is always the image of the path and the journey, the Path of the Truth on which we are led forward by a divine leading. "O Sons of the Infinite, effect for us the fearless peace, make us good paths of an easy going to the felicity" (X.63.7). "Easy of going is your path, O Aryaman, O Mitra, it is thornless, O Varuna, and perfect" (11.27.6). "They whom the Sons of Infinity lead with good leadings pass beyond all sin and evil to the felicity" (X.63.13). Always that goal is the felicity, the wide bliss and peace, the unbroken Light, the vast Truth, the Immortality. "O ye gods, put far from us the hostile (dividing) force, give us wide peace for the felicity" (X.63.12). "The Sons of Infinity give us the imperishable Light." "Create the Light, O ye minds of knowledge of our sacrifice." "That increasing birth of you we would know today, O Sons of the Infinite, which creates, O Aryaman, even in this world of fear the beatitude." For it is the "fearless Light" that is created, where there is no peril of death, sin, suffering, ignorance, — the light of the undivided, infinite, immortal, rapturous Soul of things. For "these are the rapturous lords of Immortality, even Aryaman and Mitra and Varuna all-pervading".

Still, it is in the image of Swar, the world of the divine Truth that the goal is concretely figured. "Let us reach," is the aspiration, "the Light that is of Swar, the Light which none can tear asunder." Swar is the great, inviolable birth of Mitra, Varuna, Aryaman which is contained in the luminous heavens of the soul. The all-ruling Kings, because they grow perfectly and there is no crookedness in them, hold our habitation in heaven. That is the triple world in which the uplifted consciousness of man reflects the three divine principles of being, its infinite existence, its infinite conscious-force, its infinite bliss.¹ "Three earths they hold, three heavens, three workings of these gods in the Knowledge within; by the Truth, O Sons of the Infinite, great is that vastness of yours, O Aryaman, O Mitra, O Varuna, great and beautiful. Three heavenly worlds of light they hold, the gods golden-shining who are pure and purified in the streams; sleepless, unconquerable they close not their lids, they express the

¹Tridhatu.

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wideness to the mortal who is straight" (11.27.8,9). These all-purifying streams are those of the rain, the abundance, the rivers of the heaven of Truth. "Charioted in light are they, aggressive in knowledge, sinless and they clothe themselves in the rain and abundance of heaven for the felicity" (X.63.4). By the pouring out of that abundance they prepare our souls to ascend to its source, the higher ocean from which the luminous waters descend.

It will be seen how largely the great triad, Varuna, Mitra, Aryaman figure in the hymns to the All-Gods and to the Sons of the Infinite Mother. With Bhaga as a consummating fourth they dominate the thought of the Rishis in their culminant aspiration to the mass and apex of the perfect truth and infinity. This pre-eminence they owe to their particular character and functions which appear, not often indeed with any great prominence, but as a background to their common action, their united nature of light, their undifferentiated achievement. For they have one light, one work, they perfect in us one indivisible Truth; and it is this union of all the godheads in our consenting universality¹ that is the objective of the Vedic thought in these Aditya hymns. Still the union comes about by a combination of their powers and therefore each has in it his own proper nature and function. That of the Four is to build up the whole divine state into its perfection by the natural interaction of its four essential elements. The Divine is existence all-embracing, infinite and pure; Varuna brings to us the infinite oceanic space of the divine soul and its ethereal, elemental purity. The Divine is boundless consciousness, perfect in knowledge, pure and therefore luminously right in its discernment of things, perfectly harmonious and happy in its concordance of their law and nature; Mitra brings us this light and harmony, this right distinction and relation and friendly concord, the happy laws of the liberated soul concordant with itself and the Truth in all its rich thought, shining actions and thousandfold enjoyment. The Divine is in its own being pure and perfect power and in us the eternal upward tendency in things to their source and truth; Aryaman brings to us this mighty strength and perfectly-guided happy inner upsurging.

¹Vaiśvadevyam.

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The Divine is the pure, the faultless, the all-embracing, the untroubled ecstasy that enjoys its own infinite being and enjoys equally all that it creates within itself; Bhaga gives us sovereignly that ecstasy of the liberated soul, its free and unfallen possession of itself and the world.

This quaternary is practically the later essential trinity of Sachchidananda, — Existence, Consciousness, Bliss with self- awareness and self-force. Chit and Tapas, for double terms of Consciousness; but it is here translated into its cosmic terms and equivalents. Varuna the King has his foundation in the all- pervading purity of Sat; Mitra the Happy and the Mighty, most beloved of the Gods, in the all-uniting light of Chit; many- charioted Aryaman in the movement and all-discerning force of Tapas; Bhaga in the all-embracing joy of Ananda. Yet as all these things form one in the realised godhead, as each element of the trinity contains the others in itself and none of them can exist separately from the rest, therefore each of the Four also possesses by force of his own essential quality every general attribute of his brothers. For this reason if we do not read the Veda as carefully as it was written, we shall miss its distinctions and see only the indistinguishable common functions of these luminous Kings, — as indeed throughout the hymns the unity in difference of all the gods makes it difficult for the mind not accustomed to the subtleties of psychological truth to find in the Vedic divinities anything but a confused mass of common or interchangeable attributes. But the distinctions are there and have as great a force and importance as in the Greek and Egyptian symbolism. Each god contains in himself all the others, but remains still himself in his peculiar function.

This nature of the difference between the Four explains their varying prominence in the Veda. Varuna is easily the first and most considerable of them all, for realisation of infinite existence is the basis of the Vedic perfection: the wideness and purity of the divine being once attained, all the rest comes inevitably contained in it as possession and power and attribute. Mitra is seldom hymned except in union with Varuna or else as a name and form of the other gods, — oftenest of the cosmic worker Agni, — when arriving in their action to the harmony and the light they

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reveal in themselves the divine Friend. To the twin-power Mitra-Varuna the greater number of the hymns to the luminous Kings are addressed, a certain number to Varuna separately or to Varuna-Indra, one to Mitra, two or three to Bhaga, none at all to Aryaman. For the infinite wideness and purity being founded, the luminous harmony of the workings of the gods by the correlated laws of the different planes of our being from the spiritual to the material has to be realised in that continent and on that foundation; and this is the combination Mitra-Varuna. The power of Aryaman is hardly viewed as an independent principle, —just as force in the world is only a manifestation, movement or dynamic value of existence, is only a working out, a liberation of consciousness, of knowledge, of the inherent Truth of things into stuff of energy and form of effect, or is only the effective term of the self-discovering and self-seizing movement by which Being and Consciousness realise themselves as Bliss. Therefore Aryaman is invoked always in conjunction with Aditi or Varuna or Mitra or in the great realising Triad or in the realised quaternary or in the general invocation of the All-Gods and the Adityas.

Bhaga on the other hand is the crown of our movement to the possession of the hidden divine Truth of our existence; for the essence of that Truth is beatitude. Bhaga is Savitri himself; the All-Enjoyer is the Creator fulfilled in the divine purpose of his creation. Therefore he is the result more than the agent, or else the last agent of all, the possessor more than the giver of our spiritual plenitude.

The hymn of the Rishi Vamadeva to the All-Gods shows with a clear lucidity the high-aspiring hope which these Vedic deities were invoked to favour and bring to a happy culmination:

"Who of you is our deliverer? who our defender? O Earth and Heaven, free from division, deliver us; rescue, O Mitra, O Varuna, from the mortality that is too strong for us! Who of you, O gods, confirms for us the supreme good in the march of the sacrifice ? They who illumine our high original seats, they

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who limitless in knowledge dawn out putting away our darkness, it is they, imperishable all-ordainers, who order them for us; thinkers out of the Truth, they shine forth in light, achievers. I seek for my companion by the words illumining the flowing river Aditi, she who is the divine felicity. O Night and Dawn unconquerable, so do ye make it that both the Days shall utterly protect us. Aryaman and Varuna distinguish the Path, and Agni lord of the impulsion, the path of the happy goal. O Indra and Vishnu, affirmed, extend to us perfectly the peace in which are the Powers, the mighty protection. I embrace the increasings of Parvata and of the Maruts and of Bhaga, our divine deliverer. May the master of things protect us from the sin of the world and Mitra keep us far from the sin against Mitra. Now shall one affirm the goddesses Earth and Heaven with the Dragon of the foundation by all the things desired that we must obtain; as if to possess that Ocean by their wide ranging they have uncovered the (hidden) rivers that are voiceful with the burning Light. May goddess Aditi with the gods protect us, may the divine Deliverer deliver us, unremitting; let us not diminish the foundation of Mitra and Varuna and the high level of Agni. Agni is the lord of that vast substance of riches and perfected enjoyment; he lavishes on us those abundances. O Dawn, voice of the Truth, queen of plenitude, bring to us the many desirable boons, thou who hast in thee all their plenty. To that goal may Savitri, Bhaga, Varuna, Mitra, Aryaman, Indra, move aright for us with riches of our felicity" (IV.55).

VARUNA

We have the word Varuna from a root which means to surround, cover or pervade. From these significances of the name there emerged before the poetic eye of the ancient mystics the images that are our nearest concrete representation of the Infinite. They saw God as a highest covering Heaven, felt divine existence like an encompassing ocean, lived in its boundless presence as in a pure and pervading ether. Varuna is this highest heaven, this soul- surrounding ocean, this ethereal possession and infinite pervasion.  

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The same root had given them an appellation for the dark Coverer, the adversary Vritra; for to obstruct and resist, screen or hedge, besiege and hem in are also some of its many kindred senses. But dark Vritra is the thick cloud and the enveloping shadow. His knowledge — for he too has a knowledge, a Maya, — is the sense of limited being and the hiding away in subconscient Night all the rest of the rich and vast existence that should be ours, and for this negation and contrary power of creative knowledge he stands up stiffly against the Gods, — his undivine right against the divine right of God and man. Varuna by his wide being and ample vision rolls back these limits; surrounding us with light his possession reveals what dark Vritra's obsession had withheld and obscured. His godhead is the form or spiritual image of an embracing and illuminating Infinity.

For this reason the physical figure of Varuna is much less definite than the burning Fire or the radiant Sun or the luminous Dawn. The old commentators thought strangely enough that he was the God of Night. In the Puranas he is the deity of the waters and his noose, which in the Veda never pretends to be anything more than a psychological metaphor, has become the violent lasso of the ocean-god. European scholars have identified him with the Greek Uranus and perceiving something of his original ethereal nature have supposed a conceptual transference, a sort of fall or even a deposition from azure above to azure below. Indra, perhaps, becoming master of the skies and king of the gods, Varuna the original King had to be satisfied with the dominion of the waters. If we understand the symbolic method of the mystics, we shall see that these suppositions are unnecessary. Their method is to combine various ideas and images contained together in a general conception which gives all the links. So, Varuna of the Veda is at once King, —not of the heavens as such, for that is Dyaushpita, nor of the heavens of light, for that is Indra, — but of the highest covering ether and all oceans. All expanses are Varuna's; every infinity is his property and estate.

Ether and ocean meet together and become one in the mystic conception; and the origin of this unity is not far to seek. The ancient concept of creation, held all over the world from the Himalayas to the Andes, conceived of the stuff of things as a  

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formless expanse of waters covered over in the beginning by darkness out of which day and night and heaven and earth and all worlds have emerged. "Darkness," says the Hebrew Genesis, "was upon the face of the deep, and the spirit of God moved on the waters." By the word he divided the waters with Heaven, the firmament; so that now there are two waters, one earthly below the firmament, the other heavenly above. The mystics seized on this universal belief or this universal image and crowded into it their opulent psychological values. Instead of one firmament they saw two, the earthly and the celestial; instead of two oceans, three spread out before their unsealed vision.

What they saw, was what man will ever see when he changes the physical for the psychical vision of Nature and the world. Below them they looked down on an unfathomable night and surging obscurity, darkness hidden within darkness, the inconscient waters from which by the mighty energy of the One their existence had arisen. Above them they beheld a remote ocean of light and sweetness, a highest ether, the supreme step of all-blissful Vishnu to which their attracted being must ascend. One of these was the dense dark ether, an unformed material inconscient Non-existence; the other a luminous ethereal All-conscient and the absolute of existence. These two were the dark and the shining extension of the One.

Between these two unknown infinities, infinite potential zero and infinite plenary x, they saw around them, before their eyes, below, above, a third sea of ever-developing conscious being, a sort of boundless wave, which they spoke of by a hardy metaphor as climbing up or flowing up beyond heaven to the supreme seas. It is this perilous ocean which we have to navigate. There Bhujyu, the seeker of enjoyment, son of King Tugra the Forceful-Hastening, was about to sink, cast in by his false companions, souls of an evil movement; but the marvellous chariot-ship of the Ashwins came hastening to his succour. Varuna must teach with his vast Right and Truth our limited will and judgment, if we would escape such perils: we must embark in no human galley, but "ascend the divine ship, the blameless and well- oared vessel that sinketh not, by which may we voyage safe be- yond sin and evil". Into this intermediate ocean, above our earth,

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we have seen the sun of Knowledge rise out of the inconscient cave and voyage led by the seers. For this too is an ocean- ether. Or, let us say, it is a tier of ethers. To follow the Vedic imagery we must suppose ocean superimposed upon ocean. This world is a series of heights that are depths and a mutual involution and evolution of vastnesses that have no ending: ether below rises to ever more luminous ether above, every stratum of consciousness rests upon many inferior and aspires to many higher strata.

But beyond our farthest skies in the supreme ocean of light and expanse of the highest superconscient ether our heaven awaits us in a Truth hidden by lesser truth, even as in the inconscient Night darkness is enwrapped and protected by an ever greater darkness. That is the truth of King Varuna. Thither the Dawns shining arise, the rivers travel and the Sun unyokes there the horses of his chariot. And Varuna contains, sees, governs all this in his vast being and by his illimitable knowledge. All these oceans are his, even to the Inconscient and its nights so opposite in their seeming to his nature which is that of the extended radiance of one eternal, vast sun of happy light and truth. Day and Night, light and darkness are symbols in his infinity. "Luminous Varuna has embraced the nights; he holds the Dawns within him by his creative knowledge; visioned, he is around every object."

From this idea of the oceans arose naturally the psycho- logical concept of the Vedic rivers. These rivers are everywhere. They are the waters which flow down from the mountain and ascend the mind ranging through and illuminating with their flow the dark subconscient secrets of Vritra; they are the mighty ones of Heaven whom Indra brings down on the Earth; they are the streams of the Truth; they are the rain from its luminous heavens; they are the seven eternal sisters and companions; they are the divine waters who have knowledge. They descend upon the earth, they rise from the ocean, they flow to the ocean, they break out from the doors of the Panis, they ascend to the supreme seas.

Oceanic Varuna is king of all these waters. "In the uprising of the rivers," it is said, "he is a brother of seven sisters, he is in

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their middle" (VIII.41.2). And another Rishi has sung, "In the rivers Varuna is seated upholding the law of his works, perfect in will for empire" (1.25.1O). Vasishtha speaks with a more explicit crowding of psychological suggestions, of "the divine, pure and purifying waters, honey-pouring, in the midst of whom King Varuna marches looking down on the truth and the falsehood in creatures" (VII.49.3). Varuna too, like Indra with whom he is often associated, releases the waters; sped from his mighty hands they too, like him, become all-pervading and flow to a limitless goal. "The Son of Infinity the wide upholder, has loosed them forth everywhere; the rivers journey to the truth of Varuna" (11.28.4).

Not only the goal, the march too is his. "Varuna of the puissance and the thousandfold vision beholds the goal of these rivers; he is the king of the kingdoms, he is the form of the rivers, for him is a strength supreme and universal." His oceanic movement envelops all the kingdoms of being and ascends to the Paradise of the heaven of heavens. "He is the hidden ocean," it is said, "and he climbs passing beyond heaven; when he has set the sacrificial word in these dawns, then with his luminous foot he tramples asunder illusions and ascends to Paradise" (VIII.41.8). Varuna, we see, is the oceanic surge of the hidden Divine as he rises, progressively manifested, to his own infinite wideness and ecstasy in the soul of the god-liberated seer.

The illusions which he shatters with his tread are the false formations of the Lords of Evil. Varuna, because he is this ether of divine Truth and ocean of divine being, is what no personified physical sea or sky could ever become, the pure and majestic King who strikes down evil and delivers from sin. Sin is a violation of the purity of the divine Right and Truth; its reaction is the wrath of the Pure and Puissant. Against those who like the Sons of Darkness serve self-will and ignorance, the king of the divine Law hurls his weapons; the cord descends upon them; they fall into the snare of Varuna. But those who seek after the Truth with sacrifice are delivered from bondage to sin like a calf released from the rope or a victim set free from the slaying-post. The Rishis deprecate frequently the retributive violence of Varuna and pray to him to deliver them from sin and its wages,  

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death. "Repel the Destruction away from us," they cry, "loose from us even the sin that we have done;" or, always with the same sense of a chain and a bondage, "Cleave away sin from me like a cord."

The crude conception of sin as a result of natural wickedness found no place in the thought of these deep thinkers and subtle psychologists. What they perceived was a great insistent force of Ignorance; either a non-perception of right and truth in the mind or a non-seizing of it in the will, or an inability of the life- instincts and desires to follow after it, or the sheer inefficiency of the physical being to rise to the greatness of the divine law. Vasishtha cries to mighty Varuna in a passionate litany, "It is from poverty of the will that we have gone contrary to thee, O pure and puissant One; be gracious to us, have grace. Thirst found thy adorer though he stood in the middle of the waters; be gracious, O puissant Lord, have grace. Whatever this be, O Varuna, that we human beings act, a treason against the Divine Birth, wheresoever by the Ignorance we have put away thy laws, smite us not for that sin, O God" (VII.89.3-5).

Ignorance, this matrix of sin, has in its substantial effect the appearance of a triple cord of limited mind, inefficient life, obscure physical animality, the three ropes with which the Rishi Shunahshepa in the parable was bound as a victim to the sacrificial post. The whole result is a struggling or inert poverty of being; it is the meagreness of a mortal undelight and the insufficiency of a being that collapses at every moment towards death. When Varuna the Mighty comes and sunders this threefold restraint, we are freed towards riches and immortality. Uplifted, the real man arises to his true kingship in the undivided being. The upper cord flies upward releasing the wings of the Soul into superconscient heights; the middle cord parts both ways and all ways, the constrained life breaking out into a happy breadth of existence; the lower cord collapses downward taking with it the alloy of our physical being to disappear and be dissolved in the stuff of the Inconscient. This liberation is the purport of the parable of Shunahshepa and his two great hymns to Varuna.

As ignorance or falsehood in the being — the Veda prefers usually the less abstract phrase — is the cause of wrong and

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suffering, so Knowledge or Truth is the agent which purifies and liberates. It is because of the eye with which he sees, — the luminous symbolic Sun, — that Varuna is the purifier. And unless he governs the will and teaches the judgment while the divine Thought is being learned, we cannot ascend on to the ship of the gods to be borne by it over the life-ocean beyond all this stumbling and evil. Dwelling in us as the thinker with knowledge Varuna cleaves away the sin that we have committed; he abolishes by his royal power our debts of the Ignorance. Or, using a different image, the Veda tells us that this King has in his service a thousand physicians; it is by their healing of our mental and moral infirmities that we get a secure foundation in Varuna's wide and deep right-mindedness.¹

The Kingship of great Varuna is an unbounded empire over all being. He is a mighty world-ruler, an emperor, samrāṭ. His epithets and descriptions are those which a mind at once religious and philosophic could apply with little or no change to the supreme and universal Godhead. He is the vastness and the multiplicity; among his usual epithets are vast Varuna, abundant Varuna, Varuna of whom wideness is the habitation, Varuna of many births.² But his puissant being is not only a universal wideness; it is a universal force and might. The Veda says of him in words that both have an outward and an inward significance: "Thy force and might and passion neither these Birds in their travelling can attain, nor these Waters ranging sleeplessly, nor they who hedge in the hugeness of the wind" (1.24.6). It is a force of universal existence which is active around and in all that lives. Behind this vast universality of force and being there watches and acts a vast universality of knowledge. The epithet of kinghood is constantly coupled with the epithet of seerhood, not otiosely but in the strong, pregnant antique style. Varuna has a manifold energy, — the hero's, and wide expression, — the thinker's; he comes to us as a godhead of the glory of force and in the same movement we find in him a soul of wide vision.

The full significance of this constant coupling of epithets appears in the double character of his sovereignty; he is svarāṭ

¹1.24.9.     ²Viśvāyu (IV.42.1).

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and samrāṭ, self-ruler and emperor. They are the two faces of Aryan kingship. In man they are a royalty of thought and action and the plenitude of wisdom and will; the King-Sage, the Hero- Thinker. In the Godhead, in Varuna "almighty, omniscient, thousand-visioned, whose form is the Truth", they lift us up to supreme and universal principles; we see revealed a divine and eternal majesty, the plenitude of consciousness and the plenitude of Force, Wisdom omnipotent. Power omniscient. Law justified. Truth fulfilled.

Varuna, the Vedic symbol of this grandiose conception, is described finely as a vast thinker and guardian of the Truth. In him, it is said, all wisdoms are lodged and gathered up into their nodus; he is the divine Seer who nurtures the seer-knowings of man as if heaven were increasing its form. We find here the key to the symbol of the luminous cows. For it is said of him that, upholder of the worlds, he knows the hidden names of these shining ones and the thoughts of the seers go beyond like cows to the pastures desiring the wide-visioned. It is said of him too that he guards for the Maruts, greatened in knowledge, the thoughts of men like the cows of a herd.

That is the side of thought; there are parallel descriptions for the side of action. Great Varuna is the continent and nodus of the world's uplifted puissances no less than of its arising thoughts. The unconquered workings that fall not from the Truth are established in him as upon a mountain. Because he thus knows the things that are transcendent, he is able to cast his majestic eye of sovereignty upon our existence and see there "the things that are done and those that remain to be done" (1.25.11). The things that remain to be done—and also to be known. The wisdom of Varuna shapes in us the divine word which, inspired, intuitive, opens the doors to new knowledge. "We desire him," cries the Rishi, "as the finder of the Path because he unveils the thought by the heart; let new truth be born." For this King is no whirler of a brute and stupid wheel; his are not the unfruitful cycles of a meaningless Law. There is a Path; there is a constant progress; there is a goal.

Varuna is the leader on this path. "Perfect in will," cries Shunahshepa, "let the Son of Infinity make us by the good path

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and carry our life forward. Varuna puts on his golden robe of light and his scouts are all around" (1.25.12,13). These detect the ambushed foes of the Light, the piercers of our hearts — who would prevent, it is to be supposed, the unveiling of the Truth- thought by the heart. For this journey which we saw as a march of the waters, we see also as a journey of the sun with the all- wise and all-powerful King for its Guide. In the vast, where there is no foundation, Varuna has built a high pyramid of the fuel of sacrifice for the fire that must be the blazing material of a divine Sun. "Its rays are directed downward, their foundation is above; let their perceptions of knowledge be established in us within. King Varuna has made a wide path for the Sun to follow; where there is no footing he has made places for him to set his feet. He shall make manifest too those who pierce the heart" (1.24.7,8). His purity is a great devourer of the hurters of the soul.

The Path is a constant making and building of new truth, new powers, higher realisations, new worlds. All heights to which we can climb from the basis of our physical existence are described in symbolic figure as mountain summits upon the earth and Varuna of the vision holds them all in himself. World after world is reached as level and ever higher level of a great mountain; the voyager in the forward march of Varuna is said to lay his grasp on all things that are born in all the statuses. But his final goal must be the highest triple world of the Deva. "Three delightful Dawns increase according to the law of his workings. He of the all-seeing wisdom dwells in three white-shining earths; three are the higher worlds of Varuna whence he rules over the harmonies of seven and seven. He is the builder of the original seat, 'That Truth of Varuna; and he is the guardian and the mover" (VIII.41.9,10).

In sum then, Varuna is the ethereal, oceanic, infinite King of wide being, wide knowledge and wide might, a manifestation of the one God's active omniscience and omnipotence, a mighty guardian of the Truth, punisher and healer. Lord of the noose and Releaser from the cords, who leads thought and action towards the vast light and power of a remote and high-uplifted Truth. Varuna is the King of all kingdoms and of all divine and mortal beings; earth and heaven and every world are only his provinces.  

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