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2. Audio |
▪ by South Indian brahmins |
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▪ by Sri Shyama Sundara Sharma and Sri Satya Krishna Bhatta. Recorded by © 2012 Sriranga Digital Software Technologies Pvt. Ltd. |
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Rig Veda
Text & Audio
MAṆḌALA 1
Sūkta 170
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1. Info |
| To: | 1, 3: agastya; 2, 4, 5: indra |
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| From: | agastya maitrāvaruṇi | |
| Metres: | anuṣṭubh (2-4); bṛhatī (1); triṣṭubh (5) |
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2. Audio |
▪ by South Indian brahmins |
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▪ by Sri Shyama Sundara Sharma and Sri Satya Krishna Bhatta. Recorded by © 2012 Sriranga Digital Software Technologies Pvt. Ltd. |
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3. Text |
01.170.01 (Mandala. Sukta. Rik)
2.4.10.01 (Ashtaka. Adhyaya. Varga. Rik)
1.23.060 (Mandala. Anuvaka. Rik)
Samhita Devanagari Accented
न नू॒नमस्ति॒ नो श्वः कस्तद्वे॑द॒ यदद्भु॑तं ।
अ॒न्यस्य॑ चि॒त्तम॒भि सं॑च॒रेण्य॑मु॒ताधी॑तं॒ वि न॑श्यति ॥
Samhita Devanagari Nonaccented
न नूनमस्ति नो श्वः कस्तद्वेद यदद्भुतं ।
अन्यस्य चित्तमभि संचरेण्यमुताधीतं वि नश्यति ॥
Samhita transliteration accented
ná nūnámásti nó śváḥ kástádveda yádádbhutam ǀ
anyásya cittámabhí saṃcaréṇyamutā́dhītam ví naśyati ǁ
Samhita transliteration nonaccented
na nūnamasti no śvaḥ kastadveda yadadbhutam ǀ
anyasya cittamabhi saṃcareṇyamutādhītam vi naśyati ǁ
Padapatha Devanagari Accented
न । नू॒नम् । अस्ति॑ । नो इति॑ । श्वः । कः । तत् । वे॒द॒ । यत् । अद्भु॑तम् ।
अ॒न्यस्य॑ । चि॒त्तम् । अ॒भि । स॒म्ऽच॒रेण्य॑म् । उ॒त । आऽधी॑तम् । वि । न॒श्य॒ति॒ ॥
Padapatha Devanagari Nonaccented
न । नूनम् । अस्ति । नो इति । श्वः । कः । तत् । वेद । यत् । अद्भुतम् ।
अन्यस्य । चित्तम् । अभि । सम्ऽचरेण्यम् । उत । आऽधीतम् । वि । नश्यति ॥
Padapatha transliteration accented
ná ǀ nūnám ǀ ásti ǀ nó íti ǀ śváḥ ǀ káḥ ǀ tát ǀ veda ǀ yát ǀ ádbhutam ǀ
anyásya ǀ cittám ǀ abhí ǀ sam-caréṇyam ǀ utá ǀ ā́-dhītam ǀ ví ǀ naśyati ǁ
Padapatha transliteration nonaccented
na ǀ nūnam ǀ asti ǀ no iti ǀ śvaḥ ǀ kaḥ ǀ tat ǀ veda ǀ yat ǀ adbhutam ǀ
anyasya ǀ cittam ǀ abhi ǀ sam-careṇyam ǀ uta ǀ ā-dhītam ǀ vi ǀ naśyati ǁ
interlinear translation
{Indra:} There is not [1+3] now [2], nor [4] tomorrow [5], who [6] has knew [8] That [7] which [9] {is} wonderful [10], going [14] to [13] consciousness [12] of another [11] and [15] vanishes [17+18] being object of meditation [16]?
01.170.02 (Mandala. Sukta. Rik)
2.4.10.02 (Ashtaka. Adhyaya. Varga. Rik)
1.23.061 (Mandala. Anuvaka. Rik)
Samhita Devanagari Accented
किं न॑ इंद्र जिघांससि॒ भ्रात॑रो म॒रुत॒स्तव॑ ।
तेभिः॑ कल्पस्व साधु॒या मा नः॑ स॒मर॑णे वधीः ॥
Samhita Devanagari Nonaccented
किं न इंद्र जिघांससि भ्रातरो मरुतस्तव ।
तेभिः कल्पस्व साधुया मा नः समरणे वधीः ॥
Samhita transliteration accented
kím na indra jighāṃsasi bhrā́taro marútastáva ǀ
tébhiḥ kalpasva sādhuyā́ mā́ naḥ samáraṇe vadhīḥ ǁ
Samhita transliteration nonaccented
kim na indra jighāṃsasi bhrātaro marutastava ǀ
tebhiḥ kalpasva sādhuyā mā naḥ samaraṇe vadhīḥ ǁ
Padapatha Devanagari Accented
किम् । नः॒ । इ॒न्द्र॒ । जि॒घां॒स॒सि॒ । भ्रात॑रः । म॒रुतः॑ । तव॑ ।
तेभिः॑ । क॒ल्प॒स्व॒ । सा॒धु॒ऽया । मा । नः॒ । स॒म्ऽअर॑णे । व॒धीः॒ ॥
Padapatha Devanagari Nonaccented
किम् । नः । इन्द्र । जिघांससि । भ्रातरः । मरुतः । तव ।
तेभिः । कल्पस्व । साधुऽया । मा । नः । सम्ऽअरणे । वधीः ॥
Padapatha transliteration accented
kím ǀ naḥ ǀ indra ǀ jighāṃsasi ǀ bhrā́taraḥ ǀ marútaḥ ǀ táva ǀ
tébhiḥ ǀ kalpasva ǀ sādhu-yā́ ǀ mā́ ǀ naḥ ǀ sam-áraṇe ǀ vadhīḥ ǁ
Padapatha transliteration nonaccented
kim ǀ naḥ ǀ indra ǀ jighāṃsasi ǀ bhrātaraḥ ǀ marutaḥ ǀ tava ǀ
tebhiḥ ǀ kalpasva ǀ sādhu-yā ǀ mā ǀ naḥ ǀ sam-araṇe ǀ vadhīḥ ǁ
interlinear translation
{Agastya:} Why [1], O Indra [3], dost {thou} want to smite [4] us [2]? The Maruts {are} [6] thy [7] brothers [5], rightly [10] act in accordance with [9] them [8], dost not [11] kill [14] us [12] in struggle [13].
01.170.03 (Mandala. Sukta. Rik)
2.4.10.03 (Ashtaka. Adhyaya. Varga. Rik)
1.23.062 (Mandala. Anuvaka. Rik)
Samhita Devanagari Accented
किं नो॑ भ्रातरगस्त्य॒ सखा॒ सन्नति॑ मन्यसे ।
वि॒द्मा हि ते॒ यथा॒ मनो॒ऽस्मभ्य॒मिन्न दि॑त्ससि ॥
Samhita Devanagari Nonaccented
किं नो भ्रातरगस्त्य सखा सन्नति मन्यसे ।
विद्मा हि ते यथा मनोऽस्मभ्यमिन्न दित्ससि ॥
Samhita transliteration accented
kím no bhrātaragastya sákhā sánnáti manyase ǀ
vidmā́ hí te yáthā máno’smábhyamínná ditsasi ǁ
Samhita transliteration nonaccented
kim no bhrātaragastya sakhā sannati manyase ǀ
vidmā hi te yathā mano’smabhyaminna ditsasi ǁ
Padapatha Devanagari Accented
किम् । नः॒ । भ्रा॒तः॒ । अ॒ग॒स्त्य॒ । सखा॑ । सन् । अति॑ । म॒न्य॒से॒ ।
वि॒द्म । हि । ते॒ । यथा॑ । मनः॑ । अ॒स्मभ्य॑म् । इत् । न । दि॒त्स॒सि॒ ॥
Padapatha Devanagari Nonaccented
किम् । नः । भ्रातः । अगस्त्य । सखा । सन् । अति । मन्यसे ।
विद्म । हि । ते । यथा । मनः । अस्मभ्यम् । इत् । न । दित्ससि ॥
Padapatha transliteration accented
kím ǀ naḥ ǀ bhrātaḥ ǀ agastya ǀ sákhā ǀ sán ǀ áti ǀ manyase ǀ
vidmá ǀ hí ǀ te ǀ yáthā ǀ mánaḥ ǀ asmábhyam ǀ ít ǀ ná ǀ ditsasi ǁ
Padapatha transliteration nonaccented
kim ǀ naḥ ǀ bhrātaḥ ǀ agastya ǀ sakhā ǀ san ǀ ati ǀ manyase ǀ
vidma ǀ hi ǀ te ǀ yathā ǀ manaḥ ǀ asmabhyam ǀ it ǀ na ǀ ditsasi ǁ
interlinear translation
{Indra:} Why [1], O brother [3] Agastya [4], being [6] friend [5], {thou} holdest thought [8] beyond [7] us [2]? For [10] {we} have knew [9], that thus [12] {thou} verily [15] dost not [16] give [17] thy [11] mind [13] to us [14]?
01.170.04 (Mandala. Sukta. Rik)
2.4.10.04 (Ashtaka. Adhyaya. Varga. Rik)
1.23.063 (Mandala. Anuvaka. Rik)
Samhita Devanagari Accented
अरं॑ कृण्वंतु॒ वेदिं॒ सम॒ग्निमिं॑धतां पु॒रः ।
तत्रा॒मृत॑स्य॒ चेत॑नं य॒ज्ञं ते॑ तनवावहै ॥
Samhita Devanagari Nonaccented
अरं कृण्वंतु वेदिं समग्निमिंधतां पुरः ।
तत्रामृतस्य चेतनं यज्ञं ते तनवावहै ॥
Samhita transliteration accented
áram kṛṇvantu védim sámagnímindhatām puráḥ ǀ
tátrāmṛ́tasya cétanam yajñám te tanavāvahai ǁ
Samhita transliteration nonaccented
aram kṛṇvantu vedim samagnimindhatām puraḥ ǀ
tatrāmṛtasya cetanam yajñam te tanavāvahai ǁ
Padapatha Devanagari Accented
अर॑म् । कृ॒ण्व॒न्तु॒ । वेदि॑म् । सम् । अ॒ग्निम् । इ॒न्ध॒ता॒म् । पु॒रः ।
तत्र॑ । अ॒मृत॑स्य । चेत॑नम् । य॒ज्ञम् । ते॒ । त॒न॒वा॒व॒है॒ ॥
Padapatha Devanagari Nonaccented
अरम् । कृण्वन्तु । वेदिम् । सम् । अग्निम् । इन्धताम् । पुरः ।
तत्र । अमृतस्य । चेतनम् । यज्ञम् । ते । तनवावहै ॥
Padapatha transliteration accented
áram ǀ kṛṇvantu ǀ védim ǀ sám ǀ agním ǀ indhatām ǀ puráḥ ǀ
tátra ǀ amṛ́tasya ǀ cétanam ǀ yajñám ǀ te ǀ tanavāvahai ǁ
Padapatha transliteration nonaccented
aram ǀ kṛṇvantu ǀ vedim ǀ sam ǀ agnim ǀ indhatām ǀ puraḥ ǀ
tatra ǀ amṛtasya ǀ cetanam ǀ yajñam ǀ te ǀ tanavāvahai ǁ
interlinear translation
Let {them} made [2] completely [1] the altar [3], let {them} kindle [6] Agni [5] together [4] in front [7]; there [8] let {two of us} extend [13] the consciousness [10] of immortality [9] {and} thy [12] offering [11].
01.170.05 (Mandala. Sukta. Rik)
2.4.10.05 (Ashtaka. Adhyaya. Varga. Rik)
1.23.064 (Mandala. Anuvaka. Rik)
Samhita Devanagari Accented
त्वमी॑शिषे वसुपते॒ वसू॑नां॒ त्वं मि॒त्राणां॑ मित्रपते॒ धेष्ठः॑ ।
इंद्र॒ त्वं म॒रुद्भिः॒ सं व॑द॒स्वाध॒ प्राशा॑न ऋतु॒था ह॒वींषि॑ ॥
Samhita Devanagari Nonaccented
त्वमीशिषे वसुपते वसूनां त्वं मित्राणां मित्रपते धेष्ठः ।
इंद्र त्वं मरुद्भिः सं वदस्वाध प्राशान ऋतुथा हवींषि ॥
Samhita transliteration accented
tvámīśiṣe vasupate vásūnām tvám mitrā́ṇām mitrapate dhéṣṭhaḥ ǀ
índra tvám marúdbhiḥ sám vadasvā́dha prā́śāna ṛtuthā́ havī́ṃṣi ǁ
Samhita transliteration nonaccented
tvamīśiṣe vasupate vasūnām tvam mitrāṇām mitrapate dheṣṭhaḥ ǀ
indra tvam marudbhiḥ sam vadasvādha prāśāna ṛtuthā havīṃṣi ǁ
Padapatha Devanagari Accented
त्वम् । ई॒शि॒षे॒ । व॒सु॒ऽप॒ते॒ । वसू॑नाम् । त्वम् । मि॒त्राणा॑म् । मि॒त्र॒ऽप॒ते॒ । धेष्ठः॑ ।
इन्द्र॑ । त्वम् । म॒रुत्ऽभिः॑ । सम् । व॒द॒स्व॒ । अध॑ । प्र । अ॒शा॒न॒ । ऋ॒तु॒ऽथा । ह॒वींषि॑ ॥
Padapatha Devanagari Nonaccented
त्वम् । ईशिषे । वसुऽपते । वसूनाम् । त्वम् । मित्राणाम् । मित्रऽपते । धेष्ठः ।
इन्द्र । त्वम् । मरुत्ऽभिः । सम् । वदस्व । अध । प्र । अशान । ऋतुऽथा । हवींषि ॥
Padapatha transliteration accented
tvám ǀ īśiṣe ǀ vasu-pate ǀ vásūnām ǀ tvám ǀ mitrā́ṇām ǀ mitra-pate ǀ dhéṣṭhaḥ ǀ
índra ǀ tvám ǀ marút-bhiḥ ǀ sám ǀ vadasva ǀ ádha ǀ prá ǀ aśāna ǀ ṛtu-thā́ ǀ havī́ṃṣi ǁ
Padapatha transliteration nonaccented
tvam ǀ īśiṣe ǀ vasu-pate ǀ vasūnām ǀ tvam ǀ mitrāṇām ǀ mitra-pate ǀ dheṣṭhaḥ ǀ
indra ǀ tvam ǀ marut-bhiḥ ǀ sam ǀ vadasva ǀ adha ǀ pra ǀ aśāna ǀ ṛtu-thā ǀ havīṃṣi ǁ
interlinear translation
{Agastya:} Thou [1] rulest [2] over riches [4]. O Lord of wealth [3]; thou [5] – over friends [6], O Lord of friendship [7], giving the most [8], thou [10], O Indra [9], do speak [13] with Maruts [11] together [12], then [14] in the order of the Truth [17] do enjoy [16] offerings [18].
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Translations and commentaries by Sri Aurobindo |
1.170.1. It is neither today nor tomorrow; who knoweth That which is transcendent? When it is approached, it vanishes from us.
2. August 19142
The Colloquy of Indra and Agastya
Indra
1. It is not now, nor is It tomorrow; who knoweth that which is Supreme and Wonderful? It has motion and action in the consciousness of another, but when It is approached by the thought, It vanishes.
Agastya
2. Why dost thou seek to smite us, O Indra? The Maruts are thy brothers. By them accomplish perfection; slay us not in our struggle.
Indra
3. Why, O my brother Agastya, art thou my friend, yet settest thy thought beyond me? For well do I know how to us thou willest not to give thy mind.
4. Let them make ready the altar, let them set Agni in blaze in front. It is there, the awakening of the consciousness to Immortality. Let us two extend for thee thy effective sacrifice.
Agastya
5. O Lord of substance over all substances of being, thou art the master in force! O Lord of Love over the powers of love, thou art the strongest to hold in status! Do thou, O Indra, agree with theMaruts, then enjoy the offerings in the ordered method of the Truth.
Commentary
The governing idea of the hymn belongs to a stage of spiritual progress when the human soul wishes by the sheer force of Thought to hasten forward beyond in order to reach prematurely the source of all things without full development of the being in all its progressive stages of conscious activity. The effort is opposed by the Gods who preside over the universe of man and of the world and a violent struggle takes place in the human consciousness between the individual soul in its egoistic eagerness and the universal Powers which seek to fulfil the divine purpose of the Cosmos.
The seer Agastya at such a moment confronts in his inner experience Indra, Lord of Swar, the realm of pure intelligence, through which the ascending soul passes into the divine Truth.
Indra speaks first of that unknowable Source of things towards which Agastya is too impatiently striving. That is not to be found in Time. It does not exist in the actualities of the present, nor in the eventualities of the future. It neither is now nor becomes hereafter. Its being is beyond Space and Time and therefore in Itself cannot be known by that which is in Space and Time. It manifests Itself by Its forms and activities in the consciousness of that which is not Itself and through those activities it is meant that It should be realised. But if one tries to approach It and study It in Itself, It disappears from the thought that would seize It and is as if It were not.
Agastya still does not understand why he is so violently opposed in a pursuit which is the eventual aim of all being and which all his thoughts and feelings demand. The Maruts are the powers of Thought which by the strong and apparently destructive motion of their progress break down that which is established and help to the attainment of new formations. Indra, the Power of pure Intelligence, is their brother, kin to them in his nature although elder in being. He should by their means effect the perfection towards which Agastya is striving and not turn enemy nor slay his friend in this terrible struggle towards the goal.
Indra replies that Agastya is his friend and brother,– brother in the soul as children of one Supreme Being, friend as comrades in a common effort and one in the divine love that unites God and man,– and by this friendship and alliance has attained to the present stage in his progressive perfection; but now he treats Indra as an inferior Power andwishes to go beyond without fulfilling himself in the domain of the God. He seeks to divert his increased thought-powers towards his own object instead of delivering them up to the universal Intelligence so that it may enrich its realisations in humanity through Agastya and lead him forward by the way of the Truth. Let the egoistic endeavour cease, the great sacrifice be resumed, the flame of the divine Force, Agni, be kindled in front as head of the sacrifice and leader of the march. Indra and Agastya together, the universal Power and the human soul, will extend in harmony the effective inner action on the plane of the pure Intelligence so that it may enrich itself there and attain beyond. For it is precisely by the progressive surrender of the lower being to the divine activities that the limited and egoistic consciousness of the mortal awakens to the infinite and immortal state which is its goal.
Agastya accepts the will of the God and submits. He agrees to perceive and fulfil the Supreme in the activities of Indra.
From his own realm Indra is supreme lord over the substances of being as manifested through the triple world of mind, life and body and has therefore power to dispose of its formations towards the fulfilment, in the movement of Nature, of the divine Truth that expresses itself in the universe,– supreme lord over love and delight manifested in the same triple world and has therefore power to fix those formations harmoniously in the status of Nature. Agastya gives up all that is realised in him into the hands of Indra, as offerings of the sacrifice, to be held by him in the fixed parts of Agastya’s consciousness and directed in the motional towards fresh formations. Indra is once more to enter into friendly parley with the upward aspiring powers of Agastya’s being and to establish agreement between the seer’s thoughts and the illumination that comes to us through the pure Intelligence. That power will then enjoy in Agastya the offerings of the sacrifice according to the right order of things as formulated and governed by the Truth which is beyond.
3. 19123
Indra
1. It is not now nor tomorrow; who knoweth that which is utterly wonderful? its movement has for its field the knowledge of another, but when it is approached, it disappears.
Agastya
2. Why, O Indra, wouldst thou slay us; the Maruts are thy brothers,— with them do thou work for our perfection; smite us not in our struggle.
Indra
3. Wherefore, O my brother Agastya, dost thou, though our comrade, think beyond us; verily we know of thee how to us thou willest not to give the offering of thy mind.
4. Let them make the altar ready; let them kindle utterly Agni in front; — there is the awakening to immortality; let us two extend thy sacrifice.
Agastya
5. Thou art the master, O lord of substance among the Vasus, thou utterly disposest, O lord of love among the Mitras. Indra, do thou hold talk with the Maruts, taste in the truth the offerings.
It seems to me that the sense of this little hymn, so beautiful, simple and profound in its expression and substance, is perfectly straightforward, perfectly lucid and only a preconceived theory or a perverse ingenuity can lead us astray. That which is neither now nor tomorrow, but beyond all Time, the wonderful thing which no man can know, that which reveals itself by its activity in the consciousness of another, in ourselves, in Indra, in the Maruts, in every living being or active force, but if we seek to approach, study and seize it vanishes from our ken, is the Brahman. No other conception of Indian thought fits this profound and subtle description. What sublime and numerous echoes wake in our memory as we repeat this mantra. There comes to us the solemn stanza of the Gita, Ascharyavat pashyati kaschid enam4...; there come the words of the Mandukya Upanishad, yachchanyat trikalatitam; the solemn assertion of the Kena, na tatra vag gacchati no manah; its subtle distinction avijnatam vijanatam vijnatam avijanatam; vividly there comes the great fable of the mighty Yaksha who stood before the gods, the advance of this very Indra to know him, the vanishing of the Brahman as soon as approached, utadhitam vi nashyati. The whole of Vedanta might be described as one vast commentary on the four words, anyasya chittam abhi sancharenyam.
But why does Indra cast this assertion of the unknowability of Brahman at Agastya in their quarrel? His self-justification in the third rik explains the motive. Agastya has been seeking to go beyond Indra in his thought consciousness; he has been seeking to exceed mind and arrive straight at Brahman, to place his mind and its activities not on the altar of the Lord of Mind, but on the altar of the unknown God. Vidma hi te yatha mano asmabhyam na ditsasi. Not so, says Indra, shalt thou attain. Through me, through the mind, through thy mental consciousness, thou shalt aspire to That which is wonderful; for all its actions and movements are not in its pure self-being but in the field of another’s consciousness, there it must be sought; approached directly it vanishes. Agastya seeks to pacify Indra. He perceives that through the hostility of Indra his mind refuses to work towards perfection, towards siddhi in the Yoga; in his strenuous struggling upward, samarane, it no longer helps but resists him; there is a divorce between his mental energies presided over by the Maruts and their great presiding and fulfilling devata; confusion, failure of thought, error, backsliding is the result. “Why wouldst thou slay me,” he cries, “I am but moving towards my goal; the Maruts are thy brothers, why art thou in disagreement with them? Rather with them as thy allies and helpers do thy work of thinking in me in a way effective of my perfection (kalpasva sadhuya) and strike me not down in the difficult and arduous struggle of my ascent.” The sense of Indra’s reply is perfectly clear, “We are brothers, O Agastya, sons of the same Immortal Being; we are friends and comrades, we have fought together the great Aryan battle against the fiends and giants and Titans, the battle of the soul struggling towards immortality; but now you regard us as too little for you and seek to shoot beyond us. We have seen how you are no longer willing to give the offering of your mind and its activities to us as of old, asmabhyam id, you are directing them elsewhere. This cannot be. You must not become the adashush and cease from the sacrifice decreed. Make ready the altar of the body and mind; kindle the fire of the divine force upon it in front of you, let Agni stand as your purohita. This is the way decreed; in the sacrifice to the right devatas and not otherwise the soul of man awakens out of this death into that immortality. Seek not to stand apart from me, take my aid and let us two together extend thy increasing sacrifice to its last fulfilment and culmination. Through mind fulfilled, go beyond mind to Brahman.” Agastya, taught by experience, sees his error; he accepts the law of the sacrifice. “Yea,” he cries, “I seek widened being, thou among the lords of being art the chief master; thou art master to give or deny; I seek infinite joy and love, thou among the masters of love and joy art its most potent and liberal disposer. Come then into agreement with the Maruts and create the harmony of my thoughts and take thy joy of my activities according to the law of the ideal of Truth of things, exalting mind into supermind.” The hymn throws a flood of light on the persistent tales of the Purana and Itihasa in which Indra appears as the enemy of the Yogin, fearing to be overpassed, seeking to keep him by any means from conquering Swar and becoming too mighty for Indra himself. It is the Powers of mind that seek to preserve their activity in the human being, and do not wish him, stilling these activities, to pass into the silent Brahman. In the Vedic ideal Indra does not need to be an enemy, he is the best friend of the seeker, because the ideal of the Vedic Rishi is fulfilment and not cessation; but still a time comes when the average Vedic Yogin seeks to shoot by a short cut beyond, to dispense with tapasya and sacrifice and leap straight to the heights where all things are still. He is in danger of using the wrong means, following the wrong ideal. It is such a moment in his soul experience that Agastya records; the attempt, the resistance of Indra, the strife, the salutary failure, the perception of failure, the reconciliation, submission and recovered harmony.
1 The Hymns of the Atris. The Guardians of the Light. The Four Kings // CWSA.– Vol. 15.– The Secret of the Veda.– Pondicherry: Sri Aurobindo Ashram, 1998, pp. 490-500. 1-st published: Arya: A Philosophical Review. Monthly.– Vol.3, No 3 – October 1916, pp. 182-192.
2 Selected Hymns. I. The Colloquy of Indra and Agastya // CWSA.– Vol. 15.– The Secret of the Veda.– Pondicherry: Sri Aurobindo Ashram, 1998, pp. 253-256. 1-st published: Arya: A Philosophical Review. Monthly.– Vol.1, No 1 – August 1914, pp. 18-20.
3 The Colloquy of Agastya and Indra // CWSA.– Vol. 14.– Vedic and Philological Studies.– Pondicherry: Sri Aurobindo Ashram, 2016, pp. 20-23.
4 āścaryavat paśyati kaścid enam (2.29). In Essays on the Gita: “One sees it as a mystery or one speaks of it or hears of it as a mystery, but none knows it.” (e-pub.)