Book of Dzyan, stanza 3, verse 7:<\/p>\n
\u201c7. Behold, oh Lanoo! The radiant child of the two, the unparalleled refulgent glory: Bright Space Son of Dark Space, which emerges from the depths of the great dark waters.\u201d<\/p>\n
I am always trying to find the Sanskrit terms that might lie behind the English terms used by Blavatsky in her translation of stanzas from the \u201cBook of Dzyan.\u201d When the Sanskrit terms can be identified, we can then search for them in extant Sanskrit texts and see how they are used there. This will often allow us to learn more about the sometimes obscure ideas found in the Book of Dzyan.<\/p>\n
\u201cBright space son of dark space,\u201d is an unusual phrase. While looking up the word rajas<\/em> in A Practical Vedic Dictionary<\/em> by Suryakanta a few years ago, I saw that he referred to \u201cdark space,\u201d k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em>, and he contrasted this with rocan<\/em>\u0101 dyau\u1e25<\/em>, which means the shining or bright (rocan<\/em>\u0101<\/em>) sky or heavens or space (dyau<\/em>\u1e25<\/em>). Further investigation, utilizing A <\/em>\u1e5agvedic Word Concordance<\/em> by Alexander Lubotsky, showed that the phrase k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em> occurs only four times in the \u1e5ag-veda, and three of these are in a single hymn.1<\/sup> This hymn, \u1e5ag-veda 1.35, is addressed to Savitar, who is the divinity associated with the sun. The famous G\u0101yatr\u012b mantra, \u1e5ag-veda 3.62.10, invokes Savitar. \u1e5ag-veda 1.35 seems to describe the sun in its course through day and night, where k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em> describes the night sky. About rajas<\/em>, R. N. Dandekar in his article, \u201cUniverse in Vedic Thought,\u201d writes, \u201cThe word rajas<\/em> in the \u1e5agveda usually denotes: when used in singular, the midregion; and when used in plural, the worlds or regions in general.\u201d2<\/sup><\/p>\n The ancient \u1e5ag-veda is a very obscure text, being written in poetic verses, and its meanings are far from certain. For long ages Indian tradition has regarded this text as being the most sacred of all, suggesting that it may have more than surface meanings. In another part of the ancient world, Plato has Socrates saying that the ancients \u201cconcealed their meaning from the multitude by their poetry\u201d (Theaetetus<\/em>, Loeb Classical Library, p. 143).3<\/sup> Whether or not there is any other meaning in \u1e5ag-veda 1.35 than a description of the sun in its course through day and night, it will be worthwhile to look at how the phrase k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em>, \u201cdark space\u201d or \u201cblack realm,\u201d is used in this hymn. In verses 2 and 9 it is found in the singular, where the general meaning \u201cmidregion\u201d or \u201cmid-space\u201d for rajas<\/em> would be applicable as referring to the night sky. In verse 4 it is found in the plural, raj\u0101\u1e43si<\/em>, which is glossed in the Nirukta<\/em>, an ancient text explaining Vedic words (at 4.19), as lok<\/em>\u0101\u1e25<\/em>, \u201cworlds.\u201d Worlds or realms beyond our own, being invisible to us, are often thought of as being somewhere up in the sky, which perhaps explains why rajas<\/em> is often translated as \u201csky, atmosphere, mid-space,\u201d etc., even when it may refer to the (invisible) worlds postulated in Indian cosmology. These raj\u0101\u1e43si<\/em> are also referred to in a secret commentary quoted in The Secret Doctrine<\/em>.4<\/sup><\/p>\n Because the meanings of the \u1e5ag-veda words and verses are often uncertain, I cite this hymn below in the original Sanskrit and then from all six available complete English translations of the \u1e5ag-veda. As may be seen, there are significant differences between the translations. In verse 2, the first verse in which the phrase k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em> occurs, four of the translations say that Savitar arouses or establishes or inspires the immortal and the mortal, while two say that Savitar lays to rest or brings to rest the immortal and the mortal. The Sanskrit word is nive\u015bayan<\/em>, a present participle. Yet the same basic word as it occurs in verse 1, the noun nive\u015ban\u012b\u1e43<\/em>, is translated there by all six in the sense of brings to rest. The parallel passages in \u1e5ag-veda 4.53.3, 4.53.6, 6.71.2, and 7.45.1, contrasting nive\u015bayan<\/em> or nive\u015bana<\/em>, \u201cbringing to rest,\u201d with prasuvan<\/em> or prasava<\/em>, \u201cbringing to life, arousing,\u201d show that brings to rest is the correct meaning of nive\u015bayan<\/em>.5<\/sup> Then, for the phrase, \u0101 k\u1e5b\u1e63\u1e47ena rajas\u0101 vartam\u0101no<\/em>, \u201ccoming through the dark realm,\u201d the same verse as it appears in the Black Yajur-veda Taittir\u012bya-sa\u1e43hit\u0101<\/em> 3.4.11.2 has the noteworthy variant satyena<\/em> in place of k\u1e5b\u1e63\u1e47ena<\/em>, \u201ccoming through the realm of truth.\u201d<\/p>\n There are also differences of translation in verse 4, the second verse in which the phrase k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em> occurs (here in the plural: k\u1e5b\u1e63\u1e47\u0101 raj\u0101\u1e43si<\/em>), and uncertainty of meaning. We have a double accusative in the fourth metrical foot, k\u1e5b\u1e63\u1e47\u0101 raj\u0101\u1e43si<\/em>, \u201cdark realms,\u201d and tavi\u1e63\u012b\u1e43<\/em>, \u201cstrength, power, might.\u201d Since the present participle dadh\u0101na\u1e25<\/em> is from the verb-root dh\u0101<\/em> (\u201cput or place, bear or hold or support\u201d), which does not take a double accusative (two objects), we know that some other grammatical case was intended for one of these but could not be written because of fitting the meter. The various translations take this phrase variously, usually supplying a different grammatical case for k\u1e5b\u1e63\u1e47\u0101 raj\u0101\u1e43si<\/em>, and taking tavi\u1e63\u012b\u1e43<\/em> as the actual accusative and object of the participle dadh\u0101na\u1e25<\/em>. None of the six translations takes k\u1e5b\u1e63\u1e47\u0101 raj\u0101\u1e43si<\/em> as the actual accusative and object of the participle dadh\u0101na\u1e25<\/em>, and supplies the instrumental case to tavi\u1e63\u012b<\/em>, as does the commentator Ve\u1e45ka\u1e6da-m\u0101dhava: \u201cSavitar . . . supporting the dark realms with [his] power.\u201d This understanding agrees with the parallel passage in \u1e5ag-veda 1.166.4, where rajas<\/em> is in the accusative case and tavi\u1e63\u012b<\/em> is in the instrumental case: raj\u0101\u1e43si tavi\u1e63\u012bbhir<\/em> (both plural).6<\/sup><\/p>\n In verse 9, the third verse in which the phrase k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em> occurs, the meaning is also uncertain. The phrase in which it occurs, abhi k\u1e5b\u1e63\u1e47ena rajas\u0101 dy\u0101m \u1e5b\u1e47oti<\/em>, is again taken differently in the different translations. Is it that Savitar \u201coverspreads the sky with gloom, alternating radiance\u201d (Wilson), or \u201cspreads the bright sky through the darksome region\u201d (Griffith), or \u201coverspreads the sky, extending from the dark interspace to the celestial region\u201d (Sarasvati and Vidyalankar), or \u201cFrom the dark lower worlds, he attains the supreme station\u201d (Kashyap), or \u201cHe inspires Soorya to cover the black, dark sky\u201d (Gautam), or \u201che reaches to heaven through the black realm\u201d (Jamison and Brereton), or something else? In relation to the verb \u1e5b\u1e47oti<\/em>, \u201cgoes,\u201d is the separated verbal prefix abhi<\/em> here to be understood in its meaning \u201cover, all around,\u201d thus giving the sense of \u201coverspreads, pervades\u201d? So the commentator S\u0101ya\u1e47a understands it, sarvato vy<\/em>\u0101pnoti<\/em>, \u201cpervades all around,\u201d followed by Wilson, Griffith, Sarasvati\/Vidyalankar, and Gautam. Or with \u201cgoes\u201d is it to be understood in its meaning \u201cto,\u201d thus giving the sense of \u201creaches, attains\u201d? So Kashyap and Jamison\/Brereton understand it. Also, is there some reason why the phrase k\u1e5b\u1e63\u1e47ena rajas\u0101<\/em>, which is declined in the instrumental case, \u201cthrough the dark realm,\u201d should be taken in some other sense? Half of the translations do this: Sarasvati\/Vidyalankar and Kashyap take it as \u201cfrom the dark realm,\u201d while Gautam appears to take it as if in the accusative case.<\/p>\n <\/p>\n Complete English Translations of the \u1e5ag-veda<\/p>\n The first ever English translation of the \u1e5ag-veda was made by Horace Hayman Wilson and published in six volumes starting in 1850. It closely follows the Sanskrit commentary thereon by S\u0101ya\u1e47a, who lived in the fourteenth century C.E. Although S\u0101ya\u1e47a lived long after the time of the Vedas, his commentaries on the Vedas became the standard ones because earlier commentaries were lost.<\/p>\n The next English translation of the \u1e5ag-veda was made by Ralph T. H. Griffith and published in four volumes starting in 1889. By then, Western scholars had largely rejected S\u0101ya\u1e47a\u2019s commentary as being an untrustworthy guide to what the much older \u1e5ag-veda words and verses actually meant, and had attempted to interpret the \u1e5ag-veda by internal word studies, comparative linguistics, etc. Griffith utilized this Western scholarship on the \u1e5ag-veda as well as S\u0101ya\u1e47a\u2019s commentary in his translation into metrical English. Note that, just as the Vedic Rishis sometimes had to sacrifice correct grammar and clear meaning in order to fit the meter, so Griffith sometimes had to adapt his wording in order to have the number of English syllables required for his metrical translation.<\/p>\n An English translation of the \u1e5ag-veda by Satya Prakash Sarasvati and Satyakam Vidyalankar was published in India, 1977-1987, 13 volumes in 12 (vols. 5 and 6 are bound in one). It follows the Arya Samaj understanding of the Vedas, in which the various Vedic gods, Agni, Indra, Varu\u1e47a, etc., are merely various names for the one God. Thus it substitutes simply \u201cGod\u201d for the various Vedic gods. Other than this and a relatively small number of other things, this translation to a large extent copies Wilson\u2019s translation, sometimes adopting his wording and sometimes re-phrasing it.<\/p>\n An English translation of the \u1e5ag-veda by R. L. Kashyap was published in India, 2004-2009, 10 volumes in 12 (vol. 1 is in 3 parts). It incorporates the psychological interpretation put forth by Sri Aurobindo and used by T. V. Kapali Sastry in his unfinished \u1e5ag-veda commentary. Kashyap provides a descriptive English title to this hymn, \u201cSavit\u1e5b Establishes the Worlds,\u201d indicating that he understands it differently than as a description of the sun in its course through day and night.<\/p>\n An English translation of the \u1e5ag-veda by a team of six scholars in Nepal led by Prasanna Chandra Gautam was published in Nepal in 2012, and then in India in 2014, in four volumes. It is titled, Modern English Translation of the Rig Veda Samhitaa<\/em>, since it tries to use contemporary language. It is the first translation to accompany the Sanskrit text and English translation with word by word meanings, thus showing how each word was taken in this translation.<\/p>\n Not until 2014 was another English translation of the \u1e5ag-veda produced by Western scholarship. In the meantime, Western scholarship relied on the 1951 German translation of the \u1e5ag-veda by Karl Geldner. The 2014 English translation by Stephanie Jamison and Joel Brereton, in three volumes, is now the standard translation of the \u1e5ag-veda.<\/p>\n Below is \u1e5ag-veda 1.35 in the original Sanskrit, followed by, in sequence, the English translations of H. H. Wilson (1850), of Ralph T. H. Griffith (1889), of Satya Prakash Sarasvati and Satyakam Vidyalankar (1977), of R. L. Kashyap (2009), of Prasanna Chandra Gautam (2012), and of Stephanie Jamison and Joel Brereton (2014). The phrase k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em>, translated as \u201cdark space\u201d by Suryakanta in his Vedic dictionary, occurs in verses 2, 4, and 9. As may be seen, Wilson translates this phrase as \u201cdarkened firmament,\u201d \u201cdarkness,\u201d and \u201cgloom,\u201d Griffith as \u201cdusky firmament,\u201d and \u201cdarksome region,\u201d Sarasvati\/Vidyalankar as \u201cobscure regions,\u201d \u201cdarkness from the regions,\u201d and \u201cdark interspace,\u201d Kashyap as \u201cdark path,\u201d \u201cinertia of the worlds,\u201d and \u201cdark lower worlds,\u201d Gautam as \u201cdark heavens,\u201d and \u201cblack, dark,\u201d and Jamison\/Brereton as \u201cblack realm.\u201d<\/p>\n <\/p>\n \u1e5ag-veda 1.35, to Savitar<\/p>\n hvay\u0101my agnim prathama\u1e43 svastaye hvay\u0101mi mitr\u0101-varu\u1e47\u0101v ih\u00e2vase | 1. I invoke Agni first, for protection: I invoke, for protection, Mitra and Varu\u1e47a: I invoke Night<\/em>, who brings rest to the world: I invoke the divine Savit\u1e5bi, for my preservation. [Wilson]<\/p>\n 1. Agni I first invoke for our prosperity; I call on Mitra, Varu\u1e47a, to aid us here. I call on Night who gives rest to all moving life; I call on Savitar the God to lend us help. [Griffith]<\/p>\n 1. I invoke the foremost adorable God for well-being; I invoke Nature\u2019s other bounties such as the pair of lightning and clouds for protection. I invoke the night which brings rest to the world and I invoke the sun for prosperity. [Sarasvati and Vidyalankar]<\/p>\n 1. First I invoke Agni for our happy state. I invoke Mitra and Varu\u1e47a to guard the yaj\u00f1a. I invoke the night, the support of the mobile world. I invoke Savit\u1e5b for our increase. [Kashyap]<\/p>\n 1. I call Agni first for our welfare. I call Mitra and Varuna for protection. I call the goddess Raatri, the giver of rest to the world. I call god Sabitaa for protection. [Gautam]<\/p>\n 1. I invoke Agni first, for well-being; I invoke Mitra and Varu\u1e47a here, for help. I invoke Night, who brings to rest the moving; I invoke god Savitar, for aid. [Jamison and Brereton]<\/p>\n \u0101 k\u1e5b\u1e63\u1e47ena rajas\u0101 vartam\u0101no nive\u015bayann am\u1e5bta\u1e43 martya\u1e43 ca | 2. Revolving through the darkened firmament, arousing mortal and immortal, the divine Savit\u1e5bi travels in his golden chariot, beholding the (several) worlds. [Wilson]<\/p>\n 2. Throughout the dusky firmament advancing, laying to rest the immortal and the mortal, Borne in his golden chariot he cometh, Savitar, God who looks on every creature. [Griffith]<\/p>\n 2. The refulgent sun, springing through the obscure regions, arousing mortal and immortal, beholding the several worlds, comes as if mounted on a golden chariot. [Sarasvati and Vidyalankar]<\/p>\n 2. Moving along the dark path, duly establishing the immortal and the mortal, God Savit\u1e5b comes in his golden car, beholding the worlds. [Kashyap]<\/p>\n 2. The god Sabitaa comes continually on his golden chariot from the dark heavens, looking at all the regions, inspiring the mortals and the immortals (to righteousness). [Gautam]<\/p>\n 2. Turning hither through the black realm, bringing to rest the immortal and the mortal, with his golden chariot Savitar the god drives here, gazing upon the creatures. [Jamison and Brereton]<\/p>\n y\u0101ti deva\u1e25 pravat\u0101 y\u0101ty udvat\u0101 y\u0101ti \u015bubhr\u0101bhy\u0101\u1e43 yajato haribhy\u0101m | 3. The divine Savit\u1e5bi travels by an upward and by a downward path: a deserving adoration, he journeys with two white horses: he comes hither, from a distance, removing all sins. [Wilson]<\/p>\n 3. The God moves by the upward path, the downward; with two bright Bays, adorable, he journeys. Savitar comes, the God from the far distance, and chases from us all distress and sorrow. [Griffith]<\/p>\n 3. The self-effulgent sun travels by an upward and by a downward path, deserving adoration. It journeys on two white horses (northern and southern solstices); it comes hither from a distance removing all darkness. [Sarasvati and Vidyalankar]<\/p>\n 3. The God Savit\u1e5b moves by the downward path, and the upward. Master of yaj\u00f1a, he comes with his two white horses. The god Savit\u1e5b comes from the realm of beyond, destroying all evils. [Kashyap]<\/p>\n 3. The venerated god Sabitaa comes from far by two white horses, destroying the entire misery. He goes through the slope. He goes through the incline. [Gautam]<\/p>\n 3. The god drives on a downward slope; he drives on an upward one; he drives with two resplendent fallow bays, he who is worthy of the sacrifice. God Savitar drives hither from afar, thrusting away all obstacles. [Jamison and Brereton]<\/p>\n abh\u012bv\u1e5bta\u1e43 k\u1e5b\u015banair vi\u015bva-r\u016bpa\u1e43 hira\u1e47ya-\u015bamya\u1e43 yajato b\u1e5bhantam | 4. The many-rayed adorable Savit\u1e5bi, having power (to disperse) darkness from the world, has mounted his nigh-standing chariot, decorated with many kinds of golden ornaments, and furnished with golden yokes. [Wilson]<\/p>\n 4. His chariot decked with pearl, of various colours, lofty, with golden pole, the God hath mounted, The many-rayed One, Savitar the holy, bound, bearing power and might, for darksome regions. [Griffith]<\/p>\n 4. The many-rayed effulgent sun, having power to dispel darkness from the regions, comes mounted on a lofty, high-standing, well-decorated golden chariot, and furnished with golden yokes. [Sarasvati and Vidyalankar]<\/p>\n 4. Savit\u1e5b, the master of yaj\u00f1a, rich in lustres mounts the vast car. The golden car with universal form, with golden yoke is nearby. He bears the might to disperse the inertia of the worlds. [Kashyap]<\/p>\n 4. The venerated Sabitaa with unique glow, with all his might aiming at the dark heavens, ascended the gold plated big chariot of many forms with golden yoke. [Gautam]<\/p>\n 4. (It is) covered over with pearls, having every beauty, with golden yoke-pins, lofty\u2014his chariot has bright-beamed Savitar mounted, (he) worthy of the sacrifice, having assumed his own power throughout the black realms. [Jamison and Brereton]<\/p>\n vi jan\u0101\u00f1 chy\u0101v\u0101\u1e25 \u015biti-p\u0101do akhyan ratha\u1e43 hira\u1e47ya-prauga\u1e43 vahanta\u1e25 | 5. His white-footed coursers, harnessed to his car with a golden yoke, have manifested light to mankind. Men and all the regions are ever in the presence of the divine Savit\u1e5bi. [Wilson]<\/p>\n 5. Drawing the gold-yoked car his Bays, white-footed, have manifested light to all the peoples. Held in the lap of Savitar, divine One, all men, all beings have their place for ever. [Griffith]<\/p>\n 5. White beams, swift like the white-footed coursers, harnessed to the car with a golden yoke, have brought light to mankind. Men and all regions are ever in the close presence of this effulgent sun. [Sarasvati and Vidyalankar]<\/p>\n 5. The tawny steeds with white feet reveal the light, to the peoples who stand continuously near the divine Savit\u1e5b; the persons in all other worlds (continue to be in the darkness). The steeds draw the car with the golden yoke. [Kashyap]<\/p>\n 5. The entire regions and men live in the lap of Sabitaa of the heavens. The white footed horses, pulling the chariot with the golden joint of yoke for harnessing, always illuminate the men. [Gautam]<\/p>\n 5. The dusky (horses) with white feet have looked out across the peoples, while drawing his chariot with its golden forepole. The clans, all the creatures ever abide in the lap of divine Savitar. [Jamison and Brereton]<\/p>\n tisro dy\u0101va\u1e25 savitur dv\u0101 upasth\u0101\u1e43 ek\u0101 yamasya bhuvane vir\u0101\u1e63\u0101\u1e6d | 6. Three are the spheres: two are in the proximity of Savit\u1e5bi, one leads men to the dwelling of Yama. The immortal (luminaries) depend upon Savit\u1e5bi; as a car, upon the pin of the axle. Let him who knows (the greatness of Savit\u1e5bi) declare it. [Wilson]<\/p>\n 6. Three heavens there are; two Savitar’s, adjacent: in Yama’s world is one, the home of heroes, As on a linch-pin, firm, rest things immortal: he who hath known it let him here declare it. [Griffith]<\/p>\n 6. Three are the luminaries\u2014two (terrestrial and celestial) are in the proximity of the effulgent sun, and the third one somewhere beyond the space for the liberated souls. These first two luminaries depend on the sun as a chariot upon the pin of its axle. Let him who knows (this truth) declare it (to others). [Sarasvati and Vidyalankar]<\/p>\n 6. Of the three worlds of light, two are in the proximity of Savit\u1e5b. The third is the dwelling of the all-ruling S\u016brya. The immortal Gods stay resorting to Savit\u1e5b, as the car on the linchpin. Let him who knows declare the secrets of Savit\u1e5b. [Kashyap]<\/p>\n 6. There are three heavens; two are near the sun; one is in the region of Yama. Let him, who understands that the immortal constellations surround the chariot of Sabitaa like the pin of the axle, declare this here. [Gautam]<\/p>\n 6. There are three heavens: two are the laps of Savitar, one is the hero-vanquishing one in the world of Yama. Like a chariot (wheel) on the axle-pin, the (creatures) have taken their place on his immortal (foundations?).\u2014Whoever will perceive this, let him declare it here. [Jamison and Brereton]<\/p>\n vi supar\u1e47o antarik\u1e63\u0101\u1e47y akhyad gabh\u012bra-vep\u0101 asura\u1e25 sun\u012btha\u1e25 | 7. Supar\u1e47a, (the solar ray), deep-quivering, life-bestowing, well-directed, has illuminated the three regions. Where, now, is S\u016brya? Who knows to what sphere his rays have extended? [Wilson]<\/p>\n 7. He, strong of wing, hath lightened up the regions, deep-quivering Asura, the gentle Leader. Where now is S\u016brya, where is one to tell us to what celestial sphere his ray hath wandered? [Griffith]<\/p>\n 7. The solar ray illuminates the three regions (celestial, interspace and terrestrial), is deep-quivering, life-bestowing and is well-directed. Where now is the sun, the source of these radiations? Who knows to what sphere his rays have extended? [Sarasvati and Vidyalankar]<\/p>\n 7. The happy-winged ray (of Sun) lights up the higher region. (Rays are) profound of sight, powerful, and lead to the felicities of light. Where is now S\u016brya? Who knows? What heavenly regions are pervaded by this ray? [Kashyap]<\/p>\n 7. Soorya, the giver of life, vibrant, the guide showing the best way, with fine rays illuminated the heavens. Where is he now? To which region have his rays spread? Who knows thus? [Gautam]<\/p>\n 7. The eagle has surveyed the midspaces\u2014the lord possessing profound inspiration, who gives good guidance. Where now is the sun? Who perceives it? To which one of the heavens does his rein extend? [Jamison and Brereton]<\/p>\n a\u1e63\u1e6dau vy akhyat kakubha\u1e25 p\u1e5bthivy\u0101s tr\u012b dhanva yojan\u0101 sapta sindh\u016bn | 8. He has lighted up the eight points of the horizon, the three regions of living beings, the seven rivers. May the golden-eyed Savit\u1e5bi come hither, bestowing upon the offerer of the oblation desirable riches. [Wilson]<\/p>\n 8. The earth’s eight points his brightness hath illumined, three desert regions and the Seven Rivers. God Savitar the gold-eyed hath come hither, giving choice treasures unto him who worships. [Griffith]<\/p>\n 8. He (the sun) has lighted up the eight points of the horizon (east, north, west, south, and the four at corners), the three regions of the living beings, the seven galaxies. May the golden-eyed sun come hither. May he bestow worthy riches on the Nature\u2019s lover. [Sarasvati and Vidyalankar]<\/p>\n 8. He lighted up the eight quarters; illumined the three terrestrial desert regions, and the seven streams. Thus arrived, God Savit\u1e5b with the golden sight, gives special ecstasies to the giver. [Kashyap]<\/p>\n 8. The god Sabitaa illuminates the three heavens connecting all eight quarters and also the seven oceans. The golden-eyed comes bearing superior wealth for the generous giver. [Gautam]<\/p>\n 8. The eight humps of the earth he has surveyed, the three wastelands three wagon-treks (wide), the seven rivers. Golden-eyed god Savitar has come hither, establishing desirable treasures for the pious man. [Jamison and Brereton]<\/p>\n hira\u1e47ya-p\u0101\u1e47i\u1e25 savit\u0101 vicar\u1e63a\u1e47ir ubhe dy\u0101v\u0101-p\u1e5bthiv\u012b antar \u012byate | 9. The golden-handed, all-beholding Savit\u1e5bi travels between the two regions of heaven and earth, dispels diseases, approaches the sun, and overspreads the sky with gloom, alternating radiance. [Wilson]<\/p>\n 9. The golden-handed Savitar, far-seeing, goes on his way between the earth and heaven, Drives away sickness, bids the Sun approach us, and spreads the bright sky through the darksome region. [Griffith]<\/p>\n 9. The gold-handed, all-beholding luminary travels between the two regions of heaven and earth, dispels diseases, and this, verily, is known as the sun, and it finally overspreads the sky, extending from the dark interspace to the celestial region. [Sarasvati and Vidyalankar]<\/p>\n 9. Golden-handed, all-beholding, God Savit\u1e5b, moves between the Earth and Heaven. He dispels distress and attains the supreme Sun. From the dark lower worlds, he attains the supreme station. [Kashyap]<\/p>\n 9. The golden handed, all-seeing Sabitaa goes to the middle of heaven and earth. He dispels disease. He inspires Soorya to cover the black, dark sky. [Gautam]<\/p>\n 9. Golden-palmed Savitar, whose boundaries are distant, shuttles between both, both heaven and earth. He thrusts away affliction; he pursues the sun; he reaches to heaven through the black realm. [Jamison and Brereton]<\/p>\n hira\u1e47ya-hasto asura\u1e25 sun\u012btha\u1e25 sum\u1e5b\u1e37\u012bka\u1e25 svav\u0101\u1e43 y\u0101tv arv\u0101\u1e45 | 10. May the golden-handed, life-bestowing, well-guiding, exhilarating, and affluent Savit\u1e5bi be present (at the sacrifice); for the deity, if worshipped in the evening, is at hand, driving away R\u0101kshasas<\/em> and Y\u0101tudh\u0101nas<\/em>. [Wilson]<\/p>\n 10. May he, gold-handed Asura, kind Leader, come hither to us with his help and favour. Driving off R\u0101k\u1e63asas and Y\u0101tudh\u0101nas, the God is present, praised in hymns at evening. [Griffith]<\/p>\n 10. May the golden-handed, life-bestowing, well-guiding, exhilarating, and affluent sun be present with us at the place of worship. The solar radiations drive away worms and germs, particularly in the evening, if duly utilized. [Sarasvati and Vidyalankar]<\/p>\n 10. May the golden-handed and mighty person, well-guiding and rich, come in front, making us happy. Repelling the demonic Y\u0101tudh\u0101na-s, the God is present (in the house) accepting the lauds every night. [Kashyap]<\/p>\n 10. May the golden handed, giver of life, the guide, pleasant, rich, god come before us. He is prayed every night. That god remains driving away the hurtful demons. [Gautam]<\/p>\n 10. The golden-handed lord of good guidance, of good grace, of good help\u2014let him drive in our direction. Repelling demons and sorcerers, the god has taken his place facing evening, while being hymned. [Jamison and Brereton]<\/p>\n ye te panth\u0101\u1e25 savita\u1e25 p\u016brvy\u0101so ‘re\u1e47ava\u1e25 suk\u1e5bt\u0101 antarik\u1e63e | 11. Thy paths, Savit\u1e5bi, are prepared of old, are free from dust, and well-placed in the firmament. (Coming) by those paths, easy to be traversed, preserve us to-day. Deity, speak to us. [Wilson]<\/p>\n 11. O Savitar, thine ancient dustless pathways are well established in the air’s mid-region: O God, come by those paths so fair to travel, preserve thou us from harm this day, and bless us. [Griffith]<\/p>\n 11. O sun, your paths are set from olden days; they are free from dust, and well-determined in space. May you travel along these paths, unobstructed and preserve us day-to-day. O effulgent, may you bless us. [Sarasvati and Vidyalankar]<\/p>\n 11. O Savit\u1e5b, (come) now to us by the ancient paths, (which are) in the midworld, perfected and dustless, well-laid and easy to traverse. O God, guard us and speak to us. [Kashyap]<\/p>\n 11. O Sabitaa! Your ancient dust free ways in the sky have been made well. Come for us today through these ways which are easy to travel. O god! Save us and give blessing to us, too. [Gautam]<\/p>\n 11. Your age-old paths, Savitar, dustless, well-made in the midspace, along these easily passable paths (come) to us today. Both guard us and speak on our behalf, o god. [Jamison and Brereton]<\/p>\n <\/p>\n There is another \u1e5ag-veda verse that has both words k\u1e5b\u1e63\u1e47a<\/em> and rajas<\/em>, but separated. This is verse 1 of hymn 6.9 addressed to Agni. Here rajas<\/em> is twofold (rajas\u012b<\/em>, in the dual), the dark half of a day and the bright half of a day.<\/p>\n aha\u015b ca k\u1e5b\u1e63\u1e47am ahar arjuna\u1e43 ca vi vartete rajas\u012b vedy\u0101bhi\u1e25 | 6.9.1. One half of day is dark, and bright the other: both atmospheres [rajas<\/em>] move on by sage devices. Agni Vai\u015bv\u0101nara, when born as Sovran, hath with his lustre overcome the darkness. [Griffith]<\/p>\n The usage of the phrase k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em> as apparently the night sky in hymn 1.35, verses 2 and 9 (in the singular), agrees with the usage of rajas<\/em> as the dark half of a day. \u1e5ag-veda 6.9.1 also applies the word rajas<\/em> to the bright half of a day. As is well known, the days and nights of Brahm\u0101 spoken of in Indian tradition refer to the manifestation and dissolution of the cosmos. The phrase \u201cbright space son of dark space\u201d from Book of Dzyan 3.7 refers to the manifestation of the cosmos from its period of dissolution, its night. Neither \u1e5ag-veda 1.35 nor \u1e5ag-veda 6.9 are cosmogonic hymns, which we have very few of in the \u1e5ag-veda. When speaking of cosmogony, the phrase k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em> could easily be used in an ancient such text, alluding to the night of the cosmos. I think that k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em> is very likely the Sanskrit phrase behind \u201cdark space\u201d in Blavatsky\u2019s translation of Book of Dzyan 3.7.<\/p>\n <\/p>\n Notes<\/p>\n 1. The other occurrence of the phrase k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em> in the \u1e5ag-veda is in hymn 8.43, addressed to Agni, verse 6. Here the two commentators S\u0101ya\u1e47a and Ve\u1e45ka\u1e6da-m\u0101dhava gloss the plural raj\u0101\u1e43si<\/em> as p\u0101\u1e43sava\u1e25<\/em>, \u201cdust.\u201d In accordance with this, five of the six available English translations take rajas<\/em> here in its meaning \u201cdust\u201d rather than \u201cspace, firmament, region, world, the heavens, realm.\u201d Thus, for example, Griffith translates: \u201cthe dust is black beneath his feet.\u201d Only the Jamison\/Brereton translation remains consistent with the meaning given for k<\/em>\u1e5b\u1e63\u1e47a rajas<\/em> in hymn 1.35, \u201cblack realm\u201d:<\/p>\n k\u1e5b\u1e63\u1e47\u0101 raj\u0101\u1e43si patsuta\u1e25 pray\u0101\u1e47e j\u0101tavedasa\u1e25 | 8.43.6. Black are the realms at the feet of J\u0101tavedas on his advance, when Agni grows on the earth. [Jamison and Brereton]<\/p>\n <\/p>\n 2. Universe in Vedic Thought,\u201d in India Maior<\/em>, 1972, p. 100, fn. 4.<\/p>\n <\/p>\n 3. This reference was provided by my friend Eric Fallick.<\/p>\n <\/p>\n 4. The word rajas<\/em> is specifically used in an excerpt from the secret \u201cCommentaries\u201d given in The Secret Doctrine<\/em>, vol. 2, pp. 621-622 (the reference to Atharva-veda 10.105 should be \u1e5ag-veda 10.105.7). There it refers to the three worlds, as it sometimes does in the Vedas. See, for example, \u1e5ag-veda 4.53.5 and 5.69.1:<\/p>\n trir antarik\u1e63a\u1e43 savit\u0101 mahitvan\u0101 tr\u012b raj\u0101\u1e43si paribhus tr\u012b\u1e47i rocan\u0101 | 4.53.5. Savitar thrice surrounding with his mightiness mid-air, three regions, and the triple sphere of light, Sets the three heavens in motion and the threefold earth, and willingly protects us with his triple law. [Griffith]<\/p>\n 4.53.5. Savitar (encompasses) the midspace three times in his greatness; he encompasses the three dusky realms and the three realms of light. He speeds the three heavens and the three earths. With his three commandments he guards us by himself. [Jamison and Brereton]<\/p>\n tr\u012b rocan\u0101 varu\u1e47a tr\u012b\u1e43r uta dy\u016bn tr\u012b\u1e47i mitra dh\u0101rayatho raj\u0101\u1e43si | 5.69.1. Three spheres of light, O Varu\u1e47a, three heavens, three firmaments ye comprehend, O Mitra: Waxed strong, ye keep the splendour of dominion, guarding the Ordinance that lasts for ever. [Griffith]<\/p>\n 5.69.1. The three realms of light and the three heavens, the three airy spaces do you two uphold, o Varu\u1e47a and Mitra, strengthening the emblem of your lordship, protecting your unaging commandment. [Jamison and Brereton]<\/p>\n Elsewhere in The Secret Doctrine<\/em>, in a footnote (vol. 2, p. 385), Blavatsky refers to the six worlds, using the word rajas<\/em> in the plural, raj\u0101\u1e43si<\/em>. This is as in \u1e5ag-veda 1.164.6:<\/p>\n acikitv\u0101\u00f1 cikitu\u1e63a\u015b cid atra kav\u012bn p\u1e5bcch\u0101mi vidmane na vidv\u0101n | 1.164.6. I ask, unknowing, those who know, the Sages, as one all-ignorant for the sake of knowledge: Who is that Mysterious One, in the form of the Unborn, who has established these Six Regions. [translated by Vasudeva S. Agrawala, Vision in Long Darkness<\/em>, 1963]<\/p>\n 1.164.6 Unperceptive, I ask also the perceptive poets about this in order to know, since I am unknowing: What also is the One in the form of the Unborn [=the Sun] that has propped apart these six realms (of heaven and earth)? [Jamison and Brereton]<\/p>\n <\/p>\n 5. Savitar nive\u015bayan prasuvan:<\/p>\n \u0101pr\u0101 raj\u0101\u1e43si divy\u0101ni p\u0101rthiv\u0101 \u015bloka\u1e43 deva\u1e25 k\u1e5b\u1e47ute sv\u0101ya dharma\u1e47e | 4.53.3. He hath filled full the regions of the heaven and earth: the God for his own strengthening waketh up the hymn. Savitar hath stretched out his arms to cherish life, producing with his rays and lulling all that moves. [Griffith]<\/p>\n 4.53.3. He has filled the heavenly and earthly realms. The god makes his signal-call to support his own. Savitar has stretched forth his two arms, at his impulsion causing the moving world to settle down and impelling it forth through the nights. [Jamison and Brereton]<\/p>\n Savitar prasav\u012bt\u0101 nive\u015bano:<\/p>\n b\u1e5bhatsumna\u1e25 prasav\u012bt\u0101 nive\u015bano jagata sth\u0101tur ubhayasya yo va\u015b\u012b | 4.53.6. Most gracious God, who brings to life and lulls to rest, he who controls the world, what moves not and what moves, May he vouchsafe us shelter,\u2014Savitar the God,\u2014for tranquil life, with triple bar against distress. [Griffith]<\/p>\n 4.53.6. Possessing lofty benevolence, the one who impels forth and causes to settle down, who exerts his will over both the moving world and the stationary, let him, god Savitar, hold out to us shelter providing threefold protection against distress for us and for our dwelling place. [Jamison and Brereton]<\/p>\n Savitar nive\u015bane prasave ca:<\/p>\n devasya vaya\u1e43 savitu\u1e25 sav\u012bmani \u015bre\u1e63\u1e6dhe sy\u0101ma vasuna\u015b ca d\u0101vane | 6.71.2. May we enjoy the noblest vivifying force of Savitar the God, that he may give us wealth: For thou art mighty to produce and lull to rest the world of life that moves on two feet and on four. [Griffith]<\/p>\n 6.71.2. May we be (there) at the best impulsion of the god Savitar and for his giving of goods\u2014you [=Savitar] who are (busy) at bringing to rest and at impelling forth the whole two-footed and four-footed creation. [Jamison and Brereton]<\/p>\n Savitar nive\u015baya\u00f1 ca prasuva\u00f1 ca:<\/p>\n \u0101 devo y\u0101tu savit\u0101 suratno ‘ntarik\u1e63apr\u0101 vaham\u0101no a\u015bvai\u1e25 | 7.45.1. May the God Savitar, rich in goodly treasures, filling the region, borne by steeds, come hither, In his hand holding much that makes men happy, lulling to slumber and arousing creatures. [Griffith]<\/p>\n 7.45.1. Let god Savitar drive here, possessed of good treasure, filling the midspace, journeying with his horses, holding many things meant for men in his hand, bring the world to rest and impelling it forth. [Jamison and Brereton]<\/p>\n <\/p>\n 6. The Maruts \u0101 avyata<\/em>, \u201ctraverse\u201d (Wilson, Kashyap), or \u201chave stirred up\u201d (Griffith), or \u201cmove through\u201d (Sarasvati\/Vidyalankar), or \u201ccover well\u201d (Gautam), or \u201cenveloped\u201d (Jamison\/Brereton) the raj\u0101\u1e43si<\/em>, \u201cregions, realms, worlds,\u201d by or with their tavi\u1e63\u012bbhir<\/em>, \u201cstrength, power, might\u201d:<\/p>\n yasm\u0101 \u016bm\u0101so am\u1e5bt\u0101 ar\u0101sata r\u0101yas po\u1e63a\u1e43 ca havi\u1e63\u0101 dad\u0101\u015bu\u1e63e | 1.166.3. To whomsoever, bringer of oblations, they immortal guardians, have given plenteous wealth, For him, like loving friends, the Maruts bringing bliss bedew the regions round with milk abundantly.<\/p>\n 1.166.4. Ye who with mighty powers have stirred the regions up, your coursers have sped forth directed by themselves. All creatures of the earth, all dwellings are afraid, for brilliant is your coming with your spears advanced. [Griffith]<\/p>\n 1.166.3. To whom the immortal helpers have given riches and prosperity\u2014to the man who does pious service with oblation\u2014for him the Maruts, like (steeds) spurred on, sprinkle the many realms with milk\u2014they are joy itself.<\/p>\n 1.166.4. Of you who with your powers enveloped the realms\u2014your spontaneous dashes swooped forth. All creatures and habitations take fright. Brilliant is your course when your spears have been extended. [Jamison and Brereton]<\/p>\n","protected":false},"excerpt":{"rendered":" Book of Dzyan, stanza 3, verse 7: \u201c7. Behold, oh Lanoo! The radiant child of the two, the unparalleled refulgent glory: Bright Space Son of Dark Space, which emerges from the depths of the great dark waters.\u201d I am always trying to find the Sanskrit terms that might lie behind the English terms used by […]<\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"footnotes":""},"categories":[37],"tags":[],"class_list":["post-1466","post","type-post","status-publish","format-standard","hentry","category-book-of-dzyan"],"_links":{"self":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1466","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/comments?post=1466"}],"version-history":[{"count":5,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1466\/revisions"}],"predecessor-version":[{"id":1491,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1466\/revisions\/1491"}],"wp:attachment":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/media?parent=1466"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/categories?post=1466"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/tags?post=1466"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nhvay\u0101mi r\u0101tr\u012b\u1e43 jagato nive\u015ban\u012b\u1e43 hvay\u0101mi deva\u1e43 savit\u0101ram \u016btaye || 1 ||<\/p>\n
\nhira\u1e47yayena savit\u0101 rathen\u00e2 devo y\u0101ti bhuvan\u0101ni pa\u015byan || 2 ||<\/p>\n
\n\u0101 devo y\u0101ti savit\u0101 par\u0101vato ‘pa vi\u015bv\u0101 durit\u0101 b\u0101dham\u0101na\u1e25 || 3 ||<\/p>\n
\n\u00e2sth\u0101d ratha\u1e43 savit\u0101 citra-bh\u0101nu\u1e25 k\u1e5b\u1e63\u1e47\u0101 raj\u0101\u1e43si tavi\u1e63\u012b\u1e43 dadh\u0101na\u1e25 || 4 ||<\/p>\n
\n\u015ba\u015bvad vi\u015ba\u1e25 savitur daivyasy\u00f4pasthe vi\u015bv\u0101 bhuvan\u0101ni tasthu\u1e25 || 5 ||<\/p>\n
\n\u0101\u1e47i\u1e43 na rathyam am\u1e5bt\u00e2dhi tasthur iha brav\u012btu ya u tac ciketat || 6 ||<\/p>\n
\nkv\u00ead\u0101n\u012b\u1e43 s\u016brya\u1e25 ka\u015b ciketa katam\u0101\u1e43 dy\u0101\u1e43 ra\u015bmir asy\u00e2 tat\u0101na || 7 ||<\/p>\n
\nhira\u1e47y\u00e2k\u1e63a\u1e25 savit\u0101 deva \u00e2g\u0101d dadhad ratn\u0101 d\u0101\u015bu\u1e63e v\u0101ry\u0101\u1e47i || 8 ||<\/p>\n
\nap\u00e2m\u012bv\u0101\u1e43 b\u0101dhate veti s\u016bryam abhi k\u1e5b\u1e63\u1e47ena rajas\u0101 dy\u0101m \u1e5b\u1e47oti || 9 ||<\/p>\n
\napasedhan rak\u1e63aso y\u0101tu-dh\u0101n\u0101n asth\u0101d deva\u1e25 pratido\u1e63a\u1e43 g\u1e5b\u1e47\u0101na\u1e25 || 10 ||<\/p>\n
\ntebhir no adya pathibhi\u1e25 sugebh\u012b rak\u1e63\u0101 ca no adhi ca br\u016bhi deva || 11 ||<\/p>\n
\nvai\u015bv\u0101naro j\u0101yam\u0101no na r\u0101j\u00e2v\u00e2tiraj jyoti\u1e63\u00e2gnis tam\u0101\u1e43si || 6.9.1 || (to Agni)<\/p>\n
\nagnir yad rodhati k\u1e63ami || 8.43.6 || (to Agni)<\/p>\n
\ntisro diva\u1e25 p\u1e5bthiv\u012bs tisra invati tribhir vratair abhi no rak\u1e63ati tman\u0101 || 4.53.5 || (to Savitar)<\/p>\n
\nv\u0101v\u1e5bdh\u0101n\u0101v amati\u1e43 k\u1e63atriyasy\u00e2nu vrata\u1e43 rak\u1e63am\u0101\u1e47\u0101v ajuryam || 5.69.1 || (to Mitra-Varu\u1e47a)<\/p>\n
\nvi yas tastambha \u1e63a\u1e37 im\u0101 raj\u0101\u1e43sy ajasya r\u016bpe kim api svid ekam || 1.164.6 || (to the Vi\u015bvedevas)<\/p>\n
\npra b\u0101h\u016b asr\u0101k savit\u0101 sav\u012bmani nive\u015bayan prasuvann aktubhir jagat || 4.53.3 || (to Savitar)<\/p>\n
\nsa no deva\u1e25 savit\u0101 \u015barma yacchatv asme k\u1e63ay\u0101ya trivar\u016btham a\u1e43hasa\u1e25 || 4.53.6 ||<\/p>\n
\nyo vi\u015bvasya dvipado ya\u015b catu\u1e63pado nive\u015bane prasave c\u00e2si bh\u016bmana\u1e25 || 6.71.2 || (to Savitar)<\/p>\n
\nhaste dadh\u0101no nary\u0101 pur\u016b\u1e47i nive\u015baya\u00f1 ca prasuva\u00f1 ca bh\u016bma || 7.45.1 || (to Savitar)<\/p>\n
\nuk\u1e63anty asmai maruto hit\u0101 iva pur\u016b raj\u0101\u1e43si payas\u0101 mayobhuva\u1e25 || 1.166.3 ||
\n\u0101 ye raj\u0101\u1e43si tavi\u1e63\u012bbhir avyata pra va ev\u0101sa\u1e25 svayat\u0101so adhrajan |
\nbhayante vi\u015bv\u0101 bhuvan\u0101ni harmy\u0101 citro vo y\u0101ma\u1e25 prayat\u0101sv \u1e5b\u1e63\u1e6di\u1e63u || 1.166.4 || (to the Maruts)<\/p>\n