Rig Veda 9.83
पवित्रं ते विततं बरह्मणस पते परभुर्गात्राणि पर्येषिविश्वतः |
अतप्ततनूर्न तदामो अश्नुते शर्तास इद वहन्तस्तत समाशत ||
1. Wide spread out for thee is the sieve of thy purifying, O Master of the soul; becoming in the creature thou pervadest his members all through. He tastes not that delight who is unripe and whose body has not suffered in the heat of the fire; they alone are able to bear that and enjoy it who have been prepared by the flame.
तपोष पवित्रं विततं दिवस पदे शोचन्तो अस्य तन्तवो वयस्थिरन |
अवन्त्यस्य पवीतारमाशवो दिवस पर्ष्ठमधितिष्ठन्ति चेतसा ||
2. The strainer through which the heat of him is purified is spread out in the seat of Heaven; its threads shine out and stand extended. His swift ecstasies foster the soul that purifies him; he ascends to the high level of Heaven by the conscious heart.
The hymn begins with an imagery which closely follows the physical facts of the purifying of the wine and its pouring into the jar. The strainer or purifying instrument spread out in the seat of Heaven seems to be the mind enlightened by knowledge (cetas); the human system is the jar. Pavitramte vitatam brahmanaspate, the strainer is spread wide for thee, O Master of the soul; prabhur gatrani paryesi visvatah. , becoming manifest thou pervadest or goest about the limbs everywhere. Soma is addressed here as Brahmanaspati, a word sometimes applied to other gods, but usually reserved for Brihaspati, Master of the creative Word. Brahman in the Veda is the soul or soul-consciousness emerging from the secret heart of things, but more often the thought, inspired, creative, full of the secret truth, which emerges from that consciousness and becomes thought of the mind, manma. Here, however, it seems to mean the soul itself. Soma, Lord of the Ananda, is the true creator who possesses the soul and brings out of it a divine creation. For him the mind and heart, enlightened, have been formed into a purifying instrument; freed from all narrowness and duality the consciousness in it has been extended widely to receive the full flow of the sense-life and mind-life and turn it into pure delight of the true existence, the divine, the immortal Ananda.
So received, sifted, strained, the Soma-wine of life turned into Ananda comes pouring into all the members of the human system as into a wine-jar and flows through all of them completely in their every part. As the body of a man becomes full of the touch and exultation of strong wine, so all the physical system becomes full of the touch and exultation of this divine Ananda. The words prabhu and vibhu in the Veda are used not in the later sense, “lord”, but in a fixed psychological significance like pracetas and vicetas or like prajnana and vijnana in the later language. “Vibhu” means becoming, or coming into existence pervasively, “prabhu” becoming, coming into existence in front of the consciousness, at a particular point as a particular object or experience. Soma comes out like the wine dropping from the strainer and then pervading the jar; it emerges into the consciousness concentrated at some particular point, prabhu, or as some particular experience and then pervades the whole being as Ananda, vibhu.
But it is not every human system that can hold, sustain and enjoy the potent and often violent ecstasy of that divine delight. Ataptatanur na tad amo asnute, he who is raw and his body not heated does not taste or enjoy that; srtasa id vahantas tat samasata, only those who have been baked in the fire bear and entirely enjoy that. The wine of the divine Life poured into the system is a strong, overflooding and violent ecstasy; it cannot be held in the system unprepared for it by strong endurance of the utmost fires of life and suffering and experience. The raw earthen vessel not baked to consistency in the fire of the kiln cannot hold the Soma-wine; it breaks and spills the precious liquid. So the physical system of the man who drinks this strong wine of Ananda must by suffering and conquering all the torturing heats of life have been prepared for the secret and fiery heats of the Soma; otherwise his conscious being will not be able to hold it; it will spill and lose it as soon as or even before it is tasted or it will break down mentally and physically under the touch.
This strong and fiery wine has to be purified and the strainer for its purifying has been spread out wide to receive it in the seat of heaven, tapos pavitram vitatam divas pade; its threads or fibres are all of pure light and stand out like rays, socanto asya tantavo vyasthiran. Through these fibres the wine has to come streaming. The image evidently refers to the purified mental and emotional consciousness, the conscious heart, cetas, whose thoughts and emotions are the threads or fibres. Dyaus or Heaven is the pure mental principle not subjected to the reactions of the nerves and the body. In the seat of Heaven,— the pure mental being as distinguished from the vital and physical consciousness,—the thoughts and emotions become pure rays of true perception and happy psychical vibration instead of the troubled and obscured mental, emotional and sensational reactions that we now possess. Instead of being contracted and quivering things defending themselves from pain and excess of the shocks of experience they stand out free, strong and bright, happily extended to receive and turn into divine ecstasy all possible contacts of universal existence. Therefore it is divas pade, in the seat of Heaven, that the Soma-strainer is spread out to receive the Soma.
Thus received and purified these keen and violent juices, these swift and intoxicating powers of the Wine no longer disturb the mind or hurt the body, are no longer spilled and lost but foster and increase, avanti, mind and body of their purifier; avantyasya pavıtaram asavo. So increasing him in all delight of his mental, emotional, sensational and physical being they rise with him through the purified and blissful heart to the highest level or surface of heaven, that is, to the luminous world of Swar where the mind capable of intuition, inspiration, revelation is bathed in the splendours of the Truth (rtam), liberated into the infinity of the Vast (brhat). Divas prstham adhi tisthanti cetasa.
from - "secrets of vedas" by aurobindo ghosh.
पवित्रं ते विततं बरह्मणस पते परभुर्गात्राणि पर्येषिविश्वतः |
अतप्ततनूर्न तदामो अश्नुते शर्तास इद वहन्तस्तत समाशत ||
1. Wide spread out for thee is the sieve of thy purifying, O Master of the soul; becoming in the creature thou pervadest his members all through. He tastes not that delight who is unripe and whose body has not suffered in the heat of the fire; they alone are able to bear that and enjoy it who have been prepared by the flame.
तपोष पवित्रं विततं दिवस पदे शोचन्तो अस्य तन्तवो वयस्थिरन |
अवन्त्यस्य पवीतारमाशवो दिवस पर्ष्ठमधितिष्ठन्ति चेतसा ||
2. The strainer through which the heat of him is purified is spread out in the seat of Heaven; its threads shine out and stand extended. His swift ecstasies foster the soul that purifies him; he ascends to the high level of Heaven by the conscious heart.
The hymn begins with an imagery which closely follows the physical facts of the purifying of the wine and its pouring into the jar. The strainer or purifying instrument spread out in the seat of Heaven seems to be the mind enlightened by knowledge (cetas); the human system is the jar. Pavitramte vitatam brahmanaspate, the strainer is spread wide for thee, O Master of the soul; prabhur gatrani paryesi visvatah. , becoming manifest thou pervadest or goest about the limbs everywhere. Soma is addressed here as Brahmanaspati, a word sometimes applied to other gods, but usually reserved for Brihaspati, Master of the creative Word. Brahman in the Veda is the soul or soul-consciousness emerging from the secret heart of things, but more often the thought, inspired, creative, full of the secret truth, which emerges from that consciousness and becomes thought of the mind, manma. Here, however, it seems to mean the soul itself. Soma, Lord of the Ananda, is the true creator who possesses the soul and brings out of it a divine creation. For him the mind and heart, enlightened, have been formed into a purifying instrument; freed from all narrowness and duality the consciousness in it has been extended widely to receive the full flow of the sense-life and mind-life and turn it into pure delight of the true existence, the divine, the immortal Ananda.
So received, sifted, strained, the Soma-wine of life turned into Ananda comes pouring into all the members of the human system as into a wine-jar and flows through all of them completely in their every part. As the body of a man becomes full of the touch and exultation of strong wine, so all the physical system becomes full of the touch and exultation of this divine Ananda. The words prabhu and vibhu in the Veda are used not in the later sense, “lord”, but in a fixed psychological significance like pracetas and vicetas or like prajnana and vijnana in the later language. “Vibhu” means becoming, or coming into existence pervasively, “prabhu” becoming, coming into existence in front of the consciousness, at a particular point as a particular object or experience. Soma comes out like the wine dropping from the strainer and then pervading the jar; it emerges into the consciousness concentrated at some particular point, prabhu, or as some particular experience and then pervades the whole being as Ananda, vibhu.
But it is not every human system that can hold, sustain and enjoy the potent and often violent ecstasy of that divine delight. Ataptatanur na tad amo asnute, he who is raw and his body not heated does not taste or enjoy that; srtasa id vahantas tat samasata, only those who have been baked in the fire bear and entirely enjoy that. The wine of the divine Life poured into the system is a strong, overflooding and violent ecstasy; it cannot be held in the system unprepared for it by strong endurance of the utmost fires of life and suffering and experience. The raw earthen vessel not baked to consistency in the fire of the kiln cannot hold the Soma-wine; it breaks and spills the precious liquid. So the physical system of the man who drinks this strong wine of Ananda must by suffering and conquering all the torturing heats of life have been prepared for the secret and fiery heats of the Soma; otherwise his conscious being will not be able to hold it; it will spill and lose it as soon as or even before it is tasted or it will break down mentally and physically under the touch.
This strong and fiery wine has to be purified and the strainer for its purifying has been spread out wide to receive it in the seat of heaven, tapos pavitram vitatam divas pade; its threads or fibres are all of pure light and stand out like rays, socanto asya tantavo vyasthiran. Through these fibres the wine has to come streaming. The image evidently refers to the purified mental and emotional consciousness, the conscious heart, cetas, whose thoughts and emotions are the threads or fibres. Dyaus or Heaven is the pure mental principle not subjected to the reactions of the nerves and the body. In the seat of Heaven,— the pure mental being as distinguished from the vital and physical consciousness,—the thoughts and emotions become pure rays of true perception and happy psychical vibration instead of the troubled and obscured mental, emotional and sensational reactions that we now possess. Instead of being contracted and quivering things defending themselves from pain and excess of the shocks of experience they stand out free, strong and bright, happily extended to receive and turn into divine ecstasy all possible contacts of universal existence. Therefore it is divas pade, in the seat of Heaven, that the Soma-strainer is spread out to receive the Soma.
Thus received and purified these keen and violent juices, these swift and intoxicating powers of the Wine no longer disturb the mind or hurt the body, are no longer spilled and lost but foster and increase, avanti, mind and body of their purifier; avantyasya pavıtaram asavo. So increasing him in all delight of his mental, emotional, sensational and physical being they rise with him through the purified and blissful heart to the highest level or surface of heaven, that is, to the luminous world of Swar where the mind capable of intuition, inspiration, revelation is bathed in the splendours of the Truth (rtam), liberated into the infinity of the Vast (brhat). Divas prstham adhi tisthanti cetasa.
from - "secrets of vedas" by aurobindo ghosh.
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