Chapter 5The Veda and the Upanishads · The Vedic Rishis

It is not I only who have done what the Vedic Rishis did not do. Chaitanya and others developed an intensity of Bhakti which is absent in the Veda and many other instances can be given. Why should the past be the limit of spiritual experience?

* I can’t say whether any of them [the Vedic Rishis] attained the supramental plane, but the ascent to it was their object. Swar is evidently the illumined regions of Mind, between the supramental and the human intelligence formed by the rays of the Sun. According to the Upanishads those who ascend into the rays of the Sun return, but those who ascend into the Sun itself do not come back. That is because the ascent to supermind was envisaged, but the descent and organisation of the supermind here (as apart from the descent of the Rays) was not. We need not bother about the rebirth of the Rishis — they will come along if they are needed, I suppose.

* I don’t know of any [Vedic Rishis] that have taken birth this time. According to the Puranic stories there must have been many Rishis who were far from being jitendriya, jitakrodha. But also there are many Yogis who are satisfied with having the inner experience of the Self but allow movements of a rajasic or tamasic nature on the surface, holding that these will fall off with the body.

* where, in India, Greece, Egypt and elsewhere, held the secret truths and methods of which they were in possession as very sacred and secret things not to be disclosed to the unfit who would misunderstand, misapply, misuse and degrade the knowledge. Their writings were therefore so couched as only to be intelligible in their secret meaning to the initiated, nin.y¯a vac¯a ˙msi nivacan¯ani kavaye — secret words that carry their significance only to the seer. They were equipped with an apparent meaning exoteric and religious for the people, esoteric, occult and spiritual for the initiates. That the people should not find out the real Truth was their intention; they wanted them only to know the outward truths for which they were fit.

* This picture of Vedic society [a completely pastoral life, without priests or warriors] could easily be challenged. The householder may have lit daily the fire on the household altar, but when he wanted to offer a sacrifice he did it with the aid of sacrificial priests who knew the ritual. Sometimes the Rishi himself per-formed the sacrifice for the householder. He was not a priest by profession, however, for he might have any occupation in the society. Besides, in a large sacrifice there were many versed in the Vedic rites who performed different functions. In the very first verse of the Rig Veda Agni is described as being himself the Purohit, the priest representative of the householder sacrificer, Yajamana, as the Ritwik, the one who saw to the arrangement of the rites, the Hota who invoked the Gods and gave the offering, and in other hymns he is spoken of as the priest of the purification, the priest of the lustration etc. All this has obviously an esoteric sense but it testifies to the habitual presence of a number of priests at any large sacrifice. So we cannot say that there were no priests in the Vedic age. There does not seem to have been any priestly caste until later times when the four castes came definitely into being. But the Brahmins were not predominantly priests but rather scholars and intellectuals with a religious authority derived from birth and from knowledge of the scriptures and the books of the social law, Shastra. The function of priesthood has never been highly honoured in India and it would therefore be incorrect to speak of priestcraft or any rule by priests or ecclesiastics at any time in Indian history.

As for the warriors, there are in the Rig Veda two or three hymns describing a great battle which the scholars declare to have been the fight of one king against ten allied kings, and besides that, the hymns are full of images of war and battle. These too have an esoteric meaning, but they indicate a state of things in which war and battle must have been frequent; so we cannot say that there were no warriors.

Again, your description seems to indicate that all the house-holders were initiated in the knowledge held by the Rishis. But this was a secret knowledge imparted by the Rishi to his family and to disciples whom he found to be fit, it was not given to everyone. The language of the Veda was also veiled and mystic, “secret words of seer-wisdom which yielded their meaning to the seer” as one of the Rishis described them, but understood in an outward sense by the ordinary uninitiated man. This principle of secrecy was common to all the mysteries in every country and it was maintained also in ancient India. The religious worship practised by the common man and any communion it might bring with the gods was only a preliminary preparation and not the deeper knowledge.

It was always held in ancient India that religion, life and society should be so arranged that every man should have the opportunity to grow spiritually by whatever means is suitable to his capacity, adhik¯ara. Everywhere there was a system of gradations by which this purpose could be served. It provided for a continual contact of man at every step with what was behind and beyond the material life. In Vedic times meditation, worship and sacrifice were the means by which this connection with the Unseen was sought to be established and maintained. The sacrifice was symbolic in its ritual and the symbols were supposed to have an occult power to create a relation between the unseen powers worshipped and the worshipper; by it they were called in to preside over and help all the action and life of the human being. Worship was for establishing a more inner relation and meditation the means of spiritual experience, development and knowledge. The institutions which grew up in later Vedic times, such as the four Asramas and the four Var-nas, the fourfold arrangement of society originally had the same intention and are so recognised in the Gita. So trained a man could develop until he was ready for a deeper knowledge and receive the initiation. In the Vedic times this deeper knowledge was the mystic doctrine and practice of the Vedic Rishis; it was that that afterwards developed on a hundred branching lines into the later systems of Yoga.