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It has been discussed earlier that at the time of 驰腻蝉办补, there were different opinions regarding deities mentioned in the Vedas. In this regard, it will be better to have a look towards the different meanings of 痴补颈艣惫腻苍补谤补 as seen in the verses of the Vedas, in addition to the verses cited by 驰腻蝉办补.

i Terrestrial Fire:

In the verses of the 峁欢-痴别诲补 it is seen that 痴补颈艣惫腻苍补谤补 has been mentioned as terrestrial fire.It is very well known about the association of fire with people in ancient days.Fire was being considered as a near and dear friend,protector,guide,god etc. to those people. A separate chapter has been devoted to the discussion of terrestrial form of 痴补颈艣惫腻苍补谤补 in the Chapter III of this work. But a brief out line is given here.To begin with, in the 峁欢痴别诲颈肠 verse (I.98.1) the meaning of 痴补颈艣惫腻苍补谤补 as the terrestrial fire is found. This verse also has been cited by 驰腻蝉办补 in Nirukta 7.22.

As per the translation of L. Sarup鈥�

鈥淢ay we be to the good will of 痴补颈艣惫腻苍补谤补 for he indeed is the king, the refuge of all worlds. Born from this world he beholds this entire universe. 痴补颈艣惫腻苍补谤补 stretches with their sun.鈥�^[1]

In this verse, the word 颈迟补岣� (from this place) needs some clarification. The above translation clearly states the 痴补颈艣惫腻苍补谤补 is born from this world i.e. the terrestrial world.

Again 厂腻测补峁嘺 also states explicitly that the fire is terrestrial one because it is generated from two wooden sticks鈥�

yo vai艣v膩naraognirito鈥檚m膩dara峁� idvay膩t 箩腻迟补尘腻迟谤补 别惫别诲补峁僺补谤惫补峁� jagat 惫颈肠补峁ａ弓别.

So, this statement clearly speaks of 痴补颈艣惫腻苍补谤补 as terrestrial fire.

Again, 峁欢-Veda,III.3.1 states that the 痴补颈艣惫腻苍补谤补 fire is the terrestrial one. As per the translation of Wilson it may be seen that the gods get libations only through fire in the sacrifice. The precious things that are offered to the gods in a holy rite (sacrifice), only reach them by 痴补颈艣惫腻苍补谤补.Again, in 峁欢-痴别诲补,III.3.4; IV.7.2 etc. he has been invoked as, 辫颈迟腻 (father), 苍腻产丑颈 (navel) etc. Also in the 峁欢-痴别诲补, IV.7.3 he is described as the destroyers of crimes, Kavikratu in 峁欢-痴别诲补,III.2,4 Purohita in 峁欢-痴别诲补,III.2.8 and etc. In addition to this he has been invoked as 诲奴迟补 in 峁欢-痴别诲补,III.3.2; 丑辞迟腻 in III.2.1 &13 and etc.A detail discussion is there in Chapter III of this thesis. So, all the above adjectives attributed to 痴补颈艣惫腻苍补谤补, show his terrestrial nature.

ii Aerial Fire:

痴补颈艣惫腻苍补谤补 has been invoked as aerial fire or Vidyut in some 峁欢惫别诲颈肠 verses. Apart from the 峁欢痴别诲颈肠 verse (I.59.6) mentioned in Nirukta, there are other places also where he has been thought of as aerial fire like Indra etc. In the 峁欢-痴别诲补, VI.8.4, he has been stated as 鈥榮taying on the lap of waters鈥� (补辫腻尘耻辫补蝉迟丑别).

Then 厂腻测补峁嘺 clearly states it as knew as the fire of lighting鈥�

惫补颈艣惫腻苍补谤补峁� vaidyut膩tman膩 vartam膩nam aj膩nam

So this statement specifies 痴补颈艣惫腻苍补谤补 as lightning.

iii Celestial Fire (Sun):

At many a places in the 峁欢-痴别诲补, 痴补颈艣惫腻苍补谤补 is thought of as the sun. First of all 驰腻蝉办补 in the discussion of 痴补颈艣惫腻苍补谤补, states him as sun and presented the views of ritualists.Here the offering of equal pot shreds to Agni Vaisvanara and Sun is cited.The point has been discussed earlier in this chapter under the head 痴补颈艣惫腻苍补谤补 as Sun and needs no further elaboration.Yaska has cited a verse from 惭补颈迟谤腻测颈苍墨 厂补峁僪颈迟腻,(2.12) where sun is stated as 痴补颈艣惫腻苍补谤补. In the 峁欢-痴别诲补,I.98.1 he is stated as sun.Wilson translates it as 鈥榓ugumentor of water鈥�.

But 厂腻测补苍补 explains it as 鈥榯his 痴补颈艣惫腻苍补谤补 fire stays as the fire of sky鈥� (sun)鈥�

ayam 惫补颈艣惫腻苍补谤辞驳苍颈 divi dyuloke 膩dity膩tman膩 辫峁涐梗峁璦岣� 峁�a峁冡梗辫峁涐梗峁璦岣� nihito vartate.

So this clearly shows this relation or similarity as sun.

iv Ritual Fire:

At many places in the Vedas 痴补颈艣惫腻苍补谤补 has been described s the fire of sacrifice (ritual). For instance, in 峁欢-痴别诲补, III.26.3, he has been treated as the fire of the sacrifice. As per the translation of Wilson it appears that 痴补颈艣惫腻苍补谤补 is called by the 碍耻峁�i办补蝉 in every age and it grows on the sacrifices making the noise or neighing of foal. So, this shows that when fire burns,makes a cracking sound and it is no other that the fire at the sacrifice. Again 厂腻测补峁嘺 also holds the same view stating that the fire grows day by day very much by throwing oblations by the sacrifices. It becomes clear that this fire is no other that ritual fire.A detail discussion is presented the Chapter IV of this thesis.

v Supreme Fire (Being):

There are many verses in the Vedas to indicate 痴补颈艣惫腻苍补谤补 as the Supreme Being. The idea behind the verses are remarkable and clearly states his supernatural nature. The hymn of the 峁欢-痴别诲补, where the word 痴补颈艣惫腻苍补谤补 occurs for the first time, is the example (I.59.1). "Whatever other fires there may be, they are but ramifications, Agni of thee: But they all rejoice being immortal on thee. Thou 痴补颈艣惫腻苍补谤补, put the navel of men and support them like a deep founded column鈥�. On this verse 厂腻测补峁嘺 is of the opinion that, it is the digestive fire. As a common fact, the digestive fire occupies a very important position in every creature. Rightly it has been mentioned that 痴补颈艣惫腻苍补谤补 is the pillar which sustains the roof above. Also it is as navi or navel of men. The digestive fire or energy is a subtle power which sustains a living being and rightly called as navel. It has further been clarified in the 艢rimad Bhagbat 骋墨迟腻, where Sri 碍谤颈峁ａ箛补 describes him as the digestive fire. Sri 碍谤颈峁ａ箛补 who is considered as the incarnation of Supreme Soul,remains within everybody as the digestive fire and digests the food with 笔谤腻峁嚹� and 础辫腻苍补. So it is the clear depiction of the idea of the Vedas but in a modified manner. Anyway this verse of 骋墨迟腻 is very famous and needs no further explanation. Again in 峁欢-痴别诲补, III.3.6, it is seen that 痴补颈艣惫腻苍补谤补 is an unfaltering light which resides inside every moving being, draws our attention^[2].

As per the translation of Wilson鈥�

鈥淭he steady light, swifter than thought, stained among moving beings to show (the way) to happiness: all the gods being of one mind and of like wisdom proceed respectfully to the presence of the one (chief) agent (痴补颈艣惫腻苍补谤补)鈥�.

Here the word 辫补迟补测补迟蝉惫补苍迟补岣� clearly speaks of the Supreme Self as 痴补颈艣惫腻苍补谤补.Words like dhruvam jyoti or unfaltering light, 尘补苍辞箩补惫颈峁ａ弓丑补尘 or faster than light etc. make point clear. The word 笔补迟补测补迟蝉惫补苍迟补岣� among all the words is a clear indication of the intention of the seer regarding the all powerfulness of 痴补颈艣惫腻苍补谤补. Wilson explains it as 'stationed in moving beings鈥� which exhibits the philosophical importance of the word.

Again, 厂腻测补峁嘺 explains it as the power or 痴补颈艣惫腻苍补谤补 who stays in the heart of every moving being鈥�

patayatsu, gachhatsu pr膩峁噄峁�vantaramadhye h峁沝aye.

So he is also of the opinion of Vaisvanara as Supreme Being. There are many verses in the 峁欢-痴别诲补 and other Vedas which speak of 痴补颈艣惫腻苍补谤补 as Supreme Being but due to paucity of space, it can't be described here. However, in Chapter V of this thesis, it is discussed in detail.

vi Secular Concept:

It is very interesting to see that there is a concept hidden in the Vedic verses, which speaks of some secular meaning. Previously it was said that the Vedas have noting to do with the lives of a common man. But it was Maharsi Day膩nanda, who brought out this feature in the Vedic verses. He finds the figures of speech hidden in the verses, speakes of this beautiful meaning like 痴补颈艣惫腻苍补谤补 as a benevolent king, a brilliant scholar, a good father, a great leader etc. So all these things related to the social significance of the Vedic verses.For example, in the verse of the 峁欢-痴别诲补, I.59.3. There is Simile as figure of speech and through this, the idea comes like 'as the people succeed in their works after the sun takes place in the sky, in the same ay if the Supreme Being is contemplated upon, then everything can be achieved.^[3] Hence, if one does this thing, then he does not face any impurity etc. in his life. Here the word 痴补颈艣惫腻苍补谤补 is explained by Day膩nanda as 闯补驳补诲颈艣惫补谤别 or in the Supreme God. Here, the sun and people are compared with 痴补颈艣惫腻苍补谤补. The meaning of overcoming the misseries of life through the contemplation of 痴补颈艣惫腻苍补谤补 comes out. In this way as to lead a happy and prosperous life, advice is given in the verse. Though there are other verses pertaining to this secular concept of 痴补颈艣惫腻苍补谤补,this has been discussed ahed in Chapter VI of this work.

Footnotes and references:

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[1]:

[...] 峁欢-痴别诲补,I.98.1

[2]:

[...] //Ibid,VI.9.5 Cf.艢膩.Bh膩.

[3]:

[...] Ibid,I.59.3