Companion to “Vedic and Philological Studies” (Vol.2) by Mukund Ainapure

Companion to Vedic and Philological Studies

Volume II

Companion Series is meant as an aid to the systematic study of the major works on the Veda by Sri Aurobindo for those interested in the mystical interpretation of the Veda. The present volume provides the original Sanskrit verses (Riks) from the Rig Veda in Devanagari (without accents), translated and cited by Sri Aurobindo in Vedic and Philological Studies (Part Two, Mandala 2-4). The compiler has provided the Padpātha (in Devanagari as well as Roman Transcription) under each verse in which all euphonic combinations (sandhi) are resolved into the original and separate words and even the components of compound words (samās) indicated; and matched each Sanskrit word in the Padpātha with the corresponding English word in the Translation using superscripts, followed by footnotes providing alternative meaning(s) of words and explanatory Notes based on Sri Aurobindo’s writings.

In the Foreword to the first edition of Hymns to the Mystic Fire, (1946) Sri Aurobindo stated that “.…to establish on a scholastic basis the conclusions of the hypothesis (mystical interpretation) it would have been necessary to prepare an edition of the Rig-veda or of a large part of it with a word by word construing in Sanskrit and English, Notes explanatory of the important points …..” This compilation series is a humble attempt in providing such ‘word by word construing in Sanskrit and English’ of selected verses of the Rig Veda with explanatory Notes.


The compiler has relied on Volume 15 The Secret of the Veda (SV) and Volume 16 Hymns to the Mystic Fire (HMF) of the Complete Works of Sri Aurobindo (CWSA – Sri Aurobindo Ashram Publication Department, Pondicherry, 2013) for enlightenment at every step. The compiler is grateful for the elucidation provided by authoritative published work on the Rig Veda by A.B. Purani (Vedic

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Author: Mukund Ainapure
Print Length: 63
Publisher: Mukund Ainapure
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Submitted by: Mukund Ainapure
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Language: English

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Companion to Vedic and Philological Studies – Volume II

Mandala Two


गणानां त्वा गणपतिं हवामहे कविं कवीनामुपमश्रवस्तमं ।

ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पत आ नः शृण्वन्नूतिभिः सीद सादनं ॥ 02.023.01    

गणानाम्1 । त्वा2 । गणऽपतिम्3 । हवामहे4 । कविम्5 । कवीनाम्6 । उपमश्रवःऽतमम्7 ।

ज्येष्ठऽराजम्8 । ब्रह्मणाम्9 । ब्रह्मणः10 । पते11 । आ12 । नः13 । शृण्वन्14 । ऊतिऽभिः15 । सीद16 । सदनम्17 ॥

gaṇānāǀ tvā ǀ gaa-patim ǀ havāmahe ǀ kavim ǀ kavīnāǀ upamaśrava-tamam ǀ

jyeṣṭha-rājam ǀ brahmaṇāǀ brahmaa ǀ pate ǀ ā ǀ na ǀ śṛṇvan ǀ ūti-bhi ǀ sīda ǀ sadanam ǁ

2To thee 4we call, 3host-master 1of the heavenly companies, 5seer 6among the seers 7who art most rich [tamam] in the supreme [upama] inspired knowledge [śravaḥ], 8eldest [jyeṣṭha] king [rājam] 9among the gods of soul, 11O Master 10of Soul, Brahmanaspati; 14hearken 13to us and 15by thy manifestations in our being 13,16take thy session 17in this house and seat. [14/253]

1,3 subordinate ministers of faculties (of Buddhi) [16/471]; gana [is the] formal executive energy & mechanical ratio of things which is the outward aspect of Nature; Manas [is the] the measuring or limiting of thing in itself in consciousness by the number or ratio, the gana; [16/722-3]

śravas – means literally hearing and from this primary significance is derived its secondary sense, “fame”. But, psychologically, the idea of hearing leads up in Sanskrit to another sense which we find in śravaa, śruti, śruta, — revealed knowledge, the knowledge which comes by inspiration. [15/63]

9,10  The mantra then, when it is thought of as operating to bring out the ukthyam, the thing desired & to be expressed, out of the soul into the mind state, mati, is called brahma. Brahma means the soul-movement or soul-state expressed in the heart or temperament [16/726]. See Appendix.

10,11 Brahmanaspati is the creator by the Word; he calls light and visible cosmos out of the darkness of the inconscient ocean and speeds the formations of conscious being upward to their supreme goal. It is from this creative aspect of Brahmanaspati that the later conception of Brahma the Creator arose. [15/345-6]

      Brahmanaspati is the Creator; by the word, by his cry he creates,—that is to say, he expresses, he brings out all existence and conscious knowledge and movement of life and eventual forms from the darkness of the Inconscient. [15/382]

15 expandings (1.46.15; 5.9.6); I propose throughout the Veda to take ūti in another and more fundamental meaning not recognised by the lexicographers, — “growth, expansion, expanded being, greater fullness, richness or substance.” Growth or expansion in richness & substance of the individual being, (the primary object of all Rigveda), is the purpose for which this luminous mental activity & abundant formation is desired by the Rishi, — growth especially of mental force, fertility and clearness. [14/367-8]

16 The mantra in Yoga is only effective when it has settled into the mind, is asina, has taken its seat there and become spontaneous; it is then that divine power enters into, takes possession of it and the mantra itself becomes one with the god of the mantra and does his works in the soul and body. [14/49]                                              

By the mantra the god, entering into the speech and the thought, the soul-state, takes possession of his seat in man & makes manifest there his activities. [16/727]

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