Sāyaṇācārya: Part 2 -- The unfair criticism of his Vedic commentaries

Part 1 talked about the incredible contributions of the great Sāyaṇācārya in the realm of worldly affairs. Here we shall look at his contribution to religion and spirituality.

His greatest contribution to Hinduism is the publishing of the complete commentaries on all extant Vedic scriptures. One can grasp the immensity and scope of this undertaking only if one has knowledge of the vastness of the ocean that is the Vedic corpus.

The modern printed books of the entire Vedic corpus probably run into several tens of thousands of pages of fine print. Now add to this enormity the fact that all this literature was orally transmitted even in the time of Sāyaṇācārya, the 14th century CE. Even if we concede the fact that there were written manuscripts of all these texts, it is not an easy task by the longest stretch of imagination to organize, edit and publish authentic commentaries on every single text.

In fact, that is precisely what Sāyaṇācārya accomplished. We know from other writings that he had assembled under his editorship a team of the best Vedic scholars of his day. This is another example of the pioneering work done in the Vijayanagara empire. Never before in the history of India, had any scholars undertaken such a systematic project of such huge scale. Never before had there been such a collaboration among scholars towards a common goal. We do not know the names of the scholars who contributed, but such is the selflessness, magnanimity and commitment to a higher cause that is seen in this project.

Sāyaṇācārya's Vedic commentaries became the standard across all of India for centuries to come. Even the early European Indologists who came to India interested in studying Vedas (either genuinely or with an agenda) had to rely on Sāyaṇācārya's commentaries. It is a different matter that later European "scholars" abandoned Sāyaṇācārya and went off interpreting the Vedas based on their own sinister agendas. In any case, there is no other traditional, complete and authentic commentary on the Vedas today. It is no exaggeration to say that the Vedic texts have survived through the centuries to come down to us only because of Sāyaṇācārya's massive project.

Keeping all the above in mind, we should look at some criticisms of the interpretation of Sāyaṇa by some recent thinkers of the 19th and 20th centuries. The foremost of these thinkers is Aurobindo.

There is no doubt that Aurobindo was a great thinker and activist who was influential in the arenas of social, political and cultural problems faced by India under British rule. There is much more that I agree with Aurobindo on, than disagree. However, I disagree with his interpretation of the Vedas. He has clearly departed from tradition in his unique and strange ideas such as 'Super Mind' and his very unnatural and ill-suited insertion of modern "new age" psychological symbolism in the Vedic deities. He says that Agni represents the "will" and so on. We find no support for such interpretations in tradition.

Furthermore, he accuses Sāyaṇācārya of ignoring, or even obfuscating, the spiritual interpretation and focusing entirely on the ritualistic interpretation of the Vedas, and especially of the Rig Veda. Several other such thinkers of modern India reject Sāyaṇācārya along the same lines. I come across many modern Hindus who would rather trust and believe Aurobindo over Sāyaṇācārya or other traditional scholars.

To all this, my reply is that present-day Hindus, or even Hindus of the 19th century (which include Aurobindo) are much further away from authentic Vedic tradition and understanding than Hindus of the 14th century. That was a time when Hinduism was still standing on its own feet, unsullied by foreign interventions into the Hindu mind. Obviously, the further back we go in history, the closer we get to authentic understanding and practice of Vedic traditions. Even in the 14th century, the system of traditional Vedic education was unbroken and very much alive. In comparison, in the 19th century that system had already suffered severely due to British intervention.

When we further ascertain the fact that resurgence thinkers such as Aurobindo, Gandhi, Tilak, Swami Vivekananda and others had had a strictly British education and no traditional Vedic education, it becomes harder and harder to trust these thinkers when it comes to authentic understanding of the deepest topics of Vedic knowledge. Sure, they were better-informed about Hindu philosophy, especially Vedanta, than the average Hindu. However, "popular" Vedanta is still far away from "technical" Vedanta that is taught traditionally in a Vedic school.

We must further endeavor to understand what the Vedas meant to Hindus prior to the modern period. The Vedas were considered the fount of all knowledge, and they were the basis of Dharma. As the Manu Smṛti says, "वेदोऽखिलो धर्ममूलम् -- vedo'khilo dharmamūlam". Dharma was much more comprehensive than the modern understanding of "spirituality". Dharma defined society, it defined codes of conduct, it defined culture and civilization. The performance of the sacred ritual of yajña was an integral part of observance of Dharma and spiritual advancement. The ritual of yajña had a highly symbolic and spiritual original meaning which is evident in the study of the Brāhmaṇa texts of the Vedas. 

The Vedas embody a wholistic and integral view and observance of life, where there is no demarcation between mundane and what modern Hindus understand by "spirituality". Every aspect of life is important and has its place and significance in the spiritual advancement of an individual. Keeping this in mind, it becomes clear why tradition does not fall into the narrow and shallow pit of lop-sided "spirituality" in complete rejection of, or apathy towards, this wholistic integral vision of life. 

The inherent pitfall of "spiritualizing" everything is that it is very easy to insert and force a "spiritual" symbolism into anything. Our speech is full of suggestive and interpretive nuances that can all be forced into "spiritual" meanings. However, spirituality does not exist in a vacuum. It needs the structure of society, culture, religion and rituals. Spirituality comes to life only within rituals. When enacting the physical aspects of a ritual, if one is cognizant of the inner meaning of the ritual, or the connecting link between the human world and the rest of the universe, that is the means of internalizing the equivalence or identity between our individual existence and the universal existence. In other words, "spirituality" is "sublimated ritual".

This above point is completely missed in the writings of Aurobindo or other such thinkers.

In this matter, I would trust the philosopher and art historian Ananda K. Coomaraswamy over others. He stays true to traditional interpretation while interlinking the various mantras brilliantly to bring out deep insights into Vedic metaphysics. 

The wholistic integral vision of the Vedas is kept alive in tradition, to which Sāyaṇācārya belongs. His Vedic commentaries are appropriate to the context of each mantra. As Yāskācārya the traditional author of the Niruktam says, "एवमुच्चावचैरभिप्रायै ऋषीणां मन्त्रदृष्टयो भवन्ति -- evam uccāvacair abhiprāyaih ṛṣīṇāṃ mantradṛṣṭayo bhavanti". The vision of the rishis is inspired by various aspects of the universe. Hence, every mantra is unique in its context and intent. 

To twist the evident meaning of the mantra in order to force a "spiritual" or psychological or some other interpretation into it, is tantamount to insulting the rishi who envisioned the mantra. It is as good as saying that we know better than the rishi himself what his own intent was.

There is no doubt that the Vedic mantras have a lot of intricate and esoteric symbolism. However, tradition that has been passed down through the millenia from the time of the rishis themselves, knows best the symbolism hidden in mantras. Tradition knows best whether a mantra's meaning is simple and straightforward or whether the rishi intended it to be a symbolism to express a deeper truth. Just because a mantra's meaning turns out to be simple, does not mean that the mantra has no significance. There is a reason why the mantra is in the Veda. 

To conclude, let me provide a solid example of a mantra where Sāyaṇācārya himself does not hold back from giving a fully "spiritual" interpretation. It is as though all of Vedanta is encapsulated in this one mantra. This is proof to show that Sāyaṇācārya was fully aware of the spiritual symbolism in the Vedic mantras, and he was not an ignorant "ritualist".

Rig Veda 3.26.7:

अग्निरस्मि जन्मना जातवेदा घृतं मे चक्षुरमृतं म आसन् ।
अर्कस्त्रिधातू रजसो विमानो अजस्रो घर्मो हविरस्मि नाम ॥

agnirasmi janmanā jātavedā ghṛtaṃ me cakṣuramṛtaṃ ma āsan
arkastridhātū rajaso vimāno ajasro gharmo havirasmi nāma

Every mantra is traditionally assigned a rishi, a deity and a meter. This mantra's rishi is Brahman! The mantra's deity is Agni Parabrahman!

Here's is Sāyaṇācārya's commentary:

साक्षात्कृतपरतत्त्वरूपः अग्निद्व्ृचेन स्वात्मनः सर्वात्मकत्वानुभवमाविष्करोति । हे कुशिकाः । भोक्तृभोग्यभावेन द्विविधं हीदं सर्वं जगत् । "एतावद्वा इदमन्नं चैवान्नादश्च सोमो एवान्नमग्निरन्नादः" (बृ उ १.४.६) इति श्रुतेः । तत्र सकलभोक्तृवर्गरूपेणान्नादोऽग्निः । स च अग्निवाय्वादित्यभेदेन त्रेधा भूत्वा पृथिव्यन्तरिक्षद्युलोकानधितिष्ठति । तदुक्तं वाजसनेयके -- "स त्रेधात्मानं व्यभजत । आदित्यं तृतीयं वायुं तृतीयम्" (बृ उ १.२.३) इति । तत्र सः अग्निः जन्मना एव जातवेदाः अस्मि । श्रवणमननादिसाधननिरपेक्षेण स्वभावत एव साक्षात्कृतपरतत्त्वस्वरूपोऽस्मि । घृतं मे चक्षुः । यदेतत् विश्वस्य विभासकं मम स्वभावभूतप्रकाशात्मकं चक्षुस्तद्घृतम् । इदानीमत्यन्तं दीप्तम् । यदेतत् अमृतं कर्मफलं दिव्यादिव्यविविधविषयोपभोगात्मकं तत् मे मम आसन् आस्ये वर्तते । सकलभोक्तृवर्गात्मना स्वयमेवावस्थानात् । एवं स्वात्मनः पृथिव्यधिष्ठातृरूपतामभिधाय वाय्वात्मनान्तरिक्षाधिष्ठातृतामाह । अर्कः जगत्स्रष्टा प्राणः । "सोऽर्चन्नचरत्तस्यार्चत आपोऽजायन्तार्चते वै मे कमभूदिति तदेवार्कस्यार्कत्वम्" (श ब्रा १०.६.५) इति श्रुतेः ।स प्राणोऽहं त्रिधातुः । त्रेधात्मानं विभज्य तत्र वाय्वात्मना रजसः अन्तरिक्षस्य विमानः विमाता अधिष्ठाता अस्मि । तथादित्यरूपेण द्युलोकाधिष्ठातृतामाह । अजस्रो घर्मः इति । अजस्रोऽनुपक्षीणो घर्मः प्रकाशात्मा द्युलोकाधिष्ठाता आदित्योऽहमस्मि । एवं भोक्तृरूपमात्मनोऽनुसंधाय भोग्यरूपतामप्यनुसंधत्ते । यत् हविः भोग्यं प्रसिद्धमस्ति तदप्यहमेव अस्मि । किंच जन्मना उत्पत्त्या जातवेदा जातप्रज्ञोऽस्मि । उत्पत्तिक्षणे एव सर्वज्ञोऽहमस्मि । अथवा जातं सर्वं स्वात्मरूपतया वेत्तीति जातवेदाः । सर्वात्मक इत्यर्थः । तदनेनाग्नेः सर्वात्मकत्वप्रतिपादनेन परब्रह्मत्वमुक्तं भवति ।

sākṣātkṛtaparatattvarūpaḥ agnidvṛcena svātmanaḥ sarvātmakatvānubhavamāviṣkaroti । he kuśikāḥ । bhoktṛbhogyabhāvena dvividhaṃ hīdaṃ sarvaṃ jagat । "etāvadvā idamannaṃ caivānnādaśca somo evānnamagnirannādaḥ" (bṛ u 1.4.6) iti śruteḥ । tatra sakalabhoktṛvargarūpeṇānnādo'gniḥ । sa ca agnivāyvādityabhedena tredhā bhūtvā pṛthivyantarikṣadyulokānadhitiṣṭhati । taduktaṃ vājasaneyake -- "sa tredhātmānaṃ vyabhajata । ādityaṃ tṛtīyaṃ vāyuṃ tṛtīyam" (bṛ u 1.2.3) iti । tatra saḥ agniḥ janmanā eva jātavedāḥ asmi । śravaṇamananādisādhananirapekṣeṇa svabhāvata eva sākṣātkṛtaparatattvasvarūpo'smi । ghṛtaṃ me cakṣuḥ । yadetat viśvasya vibhāsakaṃ mama svabhāvabhūtaprakāśātmakaṃ cakṣustadghṛtam । idānīmatyantaṃ dīptam । yadetat amṛtaṃ karmaphalaṃ divyādivyavividhaviṣayopabhogātmakaṃ tat me mama āsan āsye vartate । sakalabhoktṛvargātmanā svayamevāvasthānāt । evaṃ svātmanaḥ pṛthīvyadhiṣṭhātṛrūpatāmabhidhāya vāyvātmanāntarikṣādhiṣṭhātṛtāmāha । arkaḥ jagatsraṣṭā prāṇaḥ । "so'rcannacarattasyārcata āpo'jāyantārcate vai me kamabhūditi tadevārkasyārkatvam" (śa brā 10.6.5) iti śruteḥ ।sa prāṇo'haṃ tridhātuḥ । tredhātmānaṃ vibhajya tatra vāyvātmanā rajasaḥ antarikṣasya vimānaḥ vimātā adhiṣṭhātā asmi । tathādityarūpeṇa dyulokādhiṣṭhātṛtāmāha । ajasro gharmaḥ iti । ajasro'nupakṣīṇo gharmaḥ prakāśātmā dyulokādhiṣṭhātā ādityo'hamasmi । evaṃ bhoktṛrūpamātmano'nusaṃdhāya bhogyarūpatāmapyanusaṃdhatte । yat haviḥ bhogyaṃ prasiddhamasti tadapyahameva asmi । kiṃca janmanā utpattyā jātavedā jātaprajño'smi । utpattikṣaṇe eva sarvajño'hamasmi । athavā jātaṃ sarvaṃ svātmarūpatayā vettīti jātavedāḥ । sarvātmaka ityarthaḥ । tadanenāgneḥ sarvātmakatvapratipādanena parabrahmatvamuktaṃ bhavati ।

Having directly experienced the Ultimate Reality, the rishi declares through the medium of Agni that he is identical to the universal reality. This entire existence is of the two-fold nature of "consumer" and "consumed". As the Veda itself says (Br. Up. 1.4.6): "Only this much is all this-- food and eater. Soma is verily the food and Agni is the eater". There Agni is the form of the category of all consumers. He pervades the Earth, Atmosphere and Heaven in the form of Agni, Vāyu and Āditya. As the Vedic text (Br. Up. 1.2.3) says: "He divided himself three ways, one third as Āditya and one third as Vāyu." Now I am this Agni "Jātavedā" because by my own nature I have realized the Ultimate Reality without having to resort to methods such as study, meditation and others. "Ghṛtaṃ" is my eye -- this my self-illuminating light that shines on this universe, that is my eye. "Amṛtaṃ" is my mouth -- the result of deeds in the form of all kinds of intake (i.e. consumption through senses or mind or other ways) goes into my mouth. This is because I take the form of every consumer and enjoyer. Having thus expounded his nature as the foundation of the Earth, he now declares his nature as the foundation of the Atmosphere in the form of Vāyu. I am "Arka", the creator of the universe, Prāṇa. Then he declares his nature as the foundation of Heaven in the form of Āditya. I am "ajasro gharmaḥ" -- inexhaustible heat (sun) as Āditya. Having thus described his Self as the "consumer", he now declares his form as the "consumed". I am "Havis", the form of food. Now what is the meaning of "Jātavedā"? Omniscient by birth. Or else, he knows every existing thing as his own Self. In other words, the Universal Self. Thus by declaring Agni as the Universal Self, the state of Parabrahma is declared. 

Essential nature of Agni in the Rig Veda

The general notion among most people who have heard of the Rig Veda, whether Hindu or non-Hindu, whether layperson or specialist, regarding the contents of the Rig Veda is that it is a collection of stutis, or "praises" of personified forces of nature. So, for example, Agni is the god of fire, Vāyu is the god of wind, Sūrya is the god of Sun, and so on.

While these descriptions of the gods are correct, it is a hundredfold more clear that that is not the end view of the hymns. The tangible forces of nature are seen as manifestations of the gods, so that the gods in and of themselves are something much more. Yāska, the author of the Nirukta the oldest commentary on the Rig Veda outside of the Brāhmaṇas, has it right when he explains the mantras at three levels: adhibhūtam, adhidaivatam, and adhyātmam. The first level is the physical phenomenon; the second level is the anthropomorphic theism; the third level is what I like to call the level of Existence. The conventional translation of "adhyātmam" is "spiritual". But what does it really mean to be spiritual or to talk of spirituality? Pure and absolute Existence or Being is meant. The Universal Spirit is the principle of pure Being and at the root of the mystery of creation. The usual descriptions of all-pervasiveness, absolute singularity and the principle of pure consciousness are remembered.

Agni in the Rig Veda is a symbol par excellence for this Universal Spirit. The use of a divine fire as a symbol for the Supreme One is well-known in many cultures, for example, in Greek philosophy (particularly Heracleitus) and Christian theology. Here, I intend to quote specific verses from the Rig Veda which plainly show what the sages envisioned as Agni.

1. Viśvāmitra Gāthina, RV 3.26.7

  अग्निरस्मि जन्मना जातवेदाः घृतं मे चक्षुरमृतं म आसन् ।

  अर्कस्त्रिधातू रजसो विमानो अजस्रो घर्मो हविरस्मि नाम ॥

agnirasmi janmanā jātavēdāḥ ghṛtaṁ me cakṣuramṛtaṁ ma āsan|  arkastridhātū rajaso vimāno ajasro gharmo havirasmi nāma||

 "I am Agni, by birth omniscient; the light is (or, emanates from) my eye and immortality is (or, originates from) my mouth. I am the three-fold light measuring the universe, I am inexhaustible heat, sacred offering is my name."

The very first phrase "I am Agni" says it all - the great sage Viśvāmitra is here expressing his realization of absolute unity with Agni, the realization that there is only one consciousness that is the essence of the individual and the universe. This is an exact paraphrase of "अहं ब्रह्मास्मि - aham brahmāsmi", "I am Brahman" of Bṛhadāraṇyaka Upaniṣad.

2. Bharadvāja Bārhaspatya, RV 6.9

   अयं होता प्रथमः पश्यतेममिदं ज्योतिरमृतं मर्त्येषु । 4a

ayaṁ hōtā prathamaḥ paśyatemamidaṁ jyotiramṛtaṁ martyeṣu 

"He is the first invoker. Look at him - this light immortal within mortals."

The Sanskrit words used here are significant. In the same breath Agni is called "इमम् - imam", "him" (male) and "इदम् - idam", "it" (neuter).  So Agni is at the same time, a god to be worshiped, and the One Existence to be internally realized.

  ध्रुवं ज्योतिर्निहितं दृशये कं मनो जविष्ठं पतयत्स्वन्तः । 5a

dhruvaṁ jyotirnihitaṁ dṛśaye kaṁ mano javiṣṭhaṁ patayatsvantaḥ

"The firm light, which is blissful and subtler than the mind, is hidden within the senses."

This compares with the "आत्माऽस्य जन्तोर्निहितो गुहायाम् - ātmā asya jantoh nihito guhāyām", "The Spirit is hidden within the creatures" of Kaṭha Upaniṣad.

  वि मे कर्णा पतयतो वि चक्षुर्वीदं ज्योतिर्ह्ृदय आहितं यत् ।

  वि मे मनश्चरति दूरआधीः किं स्विद् वक्ष्यामि किमु नू मनिष्ये ॥ 6

vi me karṇā patayato vi cakṣurvīdaṁ jyotirhṛdaya āhitaṁ yat  |

vi me manaścarati dūraādhīḥ kim svid vakṣyāmi kimu nū maniṣye ||

"My ears and my eye fly forth striving to see the light that is spread wide within the heart. My mind wanders far away - what can I speak of, and what can I think?"

This verse almost appears modern in its candid description of the internal processes when the sage is in rapture of his vision of the Light, when he has lost himself in the One Consciousness, such that he is beyond speech and thought. The last phrase "किं स्विद् वक्ष्यामि किमु नू मनिष्ये - kim svid vakṣyāmi kimu nū maniṣye" is an exact paraphrase of "यतो वाचो निवर्तन्ते अप्राप्य मनसा सह - yato vāco nivartante aprāpya manasā saha", "From which speech and mind turn back, not having reached" of Taittirīya Upaniṣad.

  विश्वे देवा अनमस्यन् भियानाः त्वामग्ने तमसि तस्थिवांसम् ।

  वैश्वानरोऽवतूतये नोऽमर्त्योऽवतूतये नः ॥ 7

viśve devā anamasyan bhiyānāḥ tvāmagne tamasi tasthivāmsam |  vaiśvānaro'vatūtaye no'martyo'vatūtaye naḥ ||

"All the gods bowed down to you in fear, O Agni, when you were dwelling in the darkness. May the Universal Man protect us, may the Immortal protect us for well-being."

Now, the curious part here is that Agni was dwelling in darkness. How can the paragon of light be in darkness? This opens up a whole discussion on the deeper Vedic metaphysics that Ananda K. Coomaraswamy has propounded. We shall see more on that in a future post. "Vaiśvānara", Universal Man, is a famous name of Agni. Yāska's Nirukta gives the etymology as "viśvebhyo narebhyaḥ jāyate, viśveṣu nareṣu vidyate iti va", "he is born from all men, or that he is within all men."

3. Trita Āptya, RV 10.5

   एकः समुद्रो धरुणो रयीणामस्मद्ध्ृदो भूरिजन्मा वि चष्टे ।

   सिषक्त्यूधर्निण्योरुपस्थे उत्सस्य मध्ये निहितं पदं वेः ॥

ekaḥ samudro dharuṇo rayīṇāmasmaddhṛdo bhūrijanmā vi caṣṭe |   siṣaktyūdharniṇyorupasthe utsasya madhye nihitaṁ padaṁ veḥ ||

"He is the One Ocean, container of all matter, having many births he sees inside our hearts. He suckles in the lap of the secret couple, the dwelling place of the Bird is within the fountain."

This one is very cryptic in its symbols. The four feet of the verse all seem disjointed. Ocean is a very common symbol in the Rig Veda for the all-encompassing and infinite Supreme Unity, and here it is enhanced by the word "Eka", one, which fortifies the concept. The meaning of "bird dwelling in the midst of a fountain" eludes me.

This entire hymn is full of intricate symbolism, most of which is at present beyond my understanding. But it only goes to prove that Agni (and other gods) are complex concepts with an advanced metaphysics behind them. I shall present a few fragments, and one or two full verses from this hymn.

  ऋतस्य पदं कवयो नि पान्ति गुहा नामानि दधिरे पराणि । 2b

ṛtasya padaṁ kavayo ni pānti guhā nāmāni dadhire parāṇi

"The sages protect the dwelling place of the Cosmic Order (or Motion), and take on higher secret names."

  ऋतायिनी मायिनी सं दधाते मित्वा शिशुं जज्ञतुर्वर्धयन्ती ।

  विश्वस्य नाभिं चरतो ध्रुवस्य कवेश्चित्तन्तुं मनसा वियन्तः ॥

ṛtāyinī māyinī saṁ dadhāte mitvā śiśum jajñaturvardhayantī |  viśvasya nābhim carato dhruvasya kaveścittantum manasā viyantaḥ ||

    

"The Cosmic moving pair, endowed with powers copulate and create the Baby, themselves growing. The Baby is the center of all that moves and moves not. They weave the thread of the Sage with deep insight."

Obviously the Baby is Agni as Kumǟra, the ever-newly born. That he is described as the center (hub or navel) of the universe (i.e., all that is stationary or moving) is significant as he is also described elsewhere as the First Manifested Principle. So he is the unaffected effector of all creation, the state of convergence of opposites.

  असच्च सच्च परमे व्योमन् दक्षस्य जन्मन्नदितेरुपस्थे ।

  अग्निर्ह नः प्रथमजा ऋतस्य पूर्व आयुनि वृषभश्च धेनुः ॥ 7

asacca sacca parame vyoman dakṣasya janmannaditerupasthe |  agnirha naḥ prathamajā ṛtasya pūrva āyuni vṛṣabhaśca dhenuḥ ||

"He is both non-existence and existence in the highest sphere ("parame vyoman"), Dakṣa's birth from Aditi's womb! Agni is surely our first-born of Cosmic Order, in the primeval state he is both the Bull and the Cow."

"Parame vyoman" is difficult to translate - another translation is "highest heaven or Empyrean, etc. But essentially the idea is that of a non-physical state, prior to creation and prior to space and time cognition. So, it is a state of unity, absence of opposites or multiplicity, but a state of potentiality from which all opposites come out. "Pūrve āyuni" is not a specific point in time, rather it is the cyclical state of undifferentiated existence before creation. Similarly, when Agni is called "first-born", it is in regard to his first manifestation after a new creation has emanated. "Both bull and cow" shows that Agni is the source of the principles of creation.

        Aditi is in mythology Dakṣa's daughter - Aditi Dākṣāyaṇī, and Dakṣa is the foremost progenitor (Prajāpati). However in this verse, the relations are reversed. When a duality emerges from an original singular unity, the two parts of the duality can only be seen as creating one another. In terms of metaphysics, the idea of a 'second' has meaning only in context of a pre-existing counterpart, the latter in turn presupposing the existence of the former. Yāska describes the gods as "itaretarajanmānaḥ", born from one another.

In this verse, we clearly see that Vedic Agni is identical to Brahman of the Upaniṣads, described in terms of opposites, and the ultimate state of unity from which come all opposites.

4. Vasuśruta  Ᾱtreya, RV 5.3.1

   त्वमग्ने वरुणो जायसे यत्त्वं मित्रो भवसि यत्समिद्धः ।

   त्वे विश्वे सहसस्पुत्र देवास्त्वमिन्द्रो दाशुषे मर्त्याय ॥

tvamagne varuṇo jāyase yattvaṁ mitro bhavasi yatsamiddhaḥ |

tve viśve sahasasputra devāstvamindro dāśuṣe martyāya ||

"You, Agni, are Varuṇa when born, and you are Mitra when kindled. O Son of Strength, in you are all the gods, and you are Indra to the mortal worshiper."

In this verse, it is clear that Agni is identified with all the other gods, and in fact is said to envelop all gods. The verses following this one elaborate on Agni's identity with other named gods. A similar theme is found in Gṛtsamada Bhārgava's hymn RV 2.1 where Agni is literally identified with nearly all the named gods of the Vedic pantheon. No other god is accorded this kind of universal description. 

An observation is that the concept of Agni preceded the use of fire as his symbol, rather than the other way around. Most modern scholars start with the physical fire and then attribute a "development" to an abstract god. However, the few verses quoted here show that fire is just one aspect of Agni even in the oldest hymns. In other words, physical fire and the act of offering in yajña were implemented as being the most excellent form of Agni, the Universal Spirit.

5. A few more verses:

    अग्ने कदा त आनुषग्भुवद्देवस्य चेतनम्  ।  RV 4.7.2a  Vāmadeva Gautama  

"O Agni, when shall I have a flash of insight (consciousness - cetanam) of you, God?

   मा निन्दत य इमां मह्यं रातिं देवो ददौ मर्त्याय स्वधावान् ।

  पाकाय गृत्सो अमृतो विचेता वैश्वानरो नृतमो यह्वो अग्निः ॥  RV 4.5.2  Vāmadeva Gautama

mā nindata ya imām mahyaṁ rātim devo dadau martyāya svadhāvān |

pākāya gṛtso amṛto vicetā vaiśvānaro nṛtamo yahvo agniḥ ||

"Don't criticize that the omnipotent God has given me, a mortal, this Bliss - to me, immature, Agni the Blissful, the Immortal, the Wisest, the Universal, the manliest, the youthful."

   त्रिरस्य ता परमा सन्ति सत्या स्पार्हा देवस्य जनिमान्यग्नेः ।

  अनन्ते अन्तः परिवीत आगाच्छुचिः शुक्रो अर्यो रोरुचानः ॥  RV 4.1.7  Vāmadeva Gautama

"There are three highest truths, the desirable births of the god Agni. He came clothed in the infinite, pure, white, benevolent, brightly shining."

          Saying that Agni is clothed in the infinite, is tantamount to saying he is infinite. The significance of the three births are explained in different ways: his 3 forms of fire, lightning and sun; the three sacrificial fires of Gārhapatya, Dakṣiṇa and Ᾱhavanīya; the Father, the Mother and the ever newly born Son. 

   

   शतधारमुत्समक्षीयमाणं विपश्चितं पितरं वक्त्वानाम्  ।

  मेळिं मदन्तं पित्रोरुपस्थे तं रोदसी पिपृतं सत्यवाचम्  ॥  RV 3.26.7  Viśvāmitra Gāthina

"The inexhaustible fount of a hundred streams, the wise, the father of all sacred speech, the sparkler, rejoicing in the parents' lap, him do you, Heaven and Earth, satiate, the speaker of truth."

  परि प्रजातः क्रत्वा बभूथ भुवो देवानां पिता पुत्रः सन्  ।   RV 1.69.2  Parāśara Śāktya

"You are born all around by your greatness, being the son of the gods, you are also their father."

This is very significant, that Agni is both the father and son of the gods. Further explanation will be needed to expand this metaphysics.

   क इमं वो निण्यमा चिकेत वत्सो मातृृर्जनयत स्वधाभिः ।

  बह्वीनां गर्भो अपसामुपस्थान्महान्कविर्निश्चरति स्वधावान् ॥   RV 1.95.4 Kutsa Ᾱṅgirasa 

"Who has seen him, the Hidden One? This child has generated his mothers by his power. The offspring of many, he the omnipotent, the great sage has come forth from the womb of the waters."

    विश्वेषामदितिर्यज्ञियानां विश्वेषामतिथिर्मानुषाणाम् ।

  अग्निर्देवानामव आवृणानः सुमृळीको भवतु जातवेदाः ॥   RV 4.1.20  Vāmadeva Gautama

   

"Aditi of all the gods, guest of all humans, Agni bringing here the protection of the gods, may he the Omniscient be benevolent to us."

         Here, Aditi in the primary sense of the word, is the mother of all the gods. Etymologically, "Aditi" means infinite. Both senses of the word are very appropriate in this verse - as seen from above, Agni has been called infinite, the father of the gods, and both male and female (Bull and Cow). It follows naturally that Aditi = Agni.

In the foregoing, some verses pertaining to Agni have been translated. These verses are in plain and simple language, without the use of intricate symbols. Although such verses form a small percentage of the hymns, they show the heart of the Rig Veda. This has also been an exercise in interpreting a coherent whole by stitching together parts taken from different verses. By ensuring to always keep the whole in view, each individual verse can be meaningfully explained. As seen above, a consistent metaphysical doctrine of Agni emerges naturally from the hymns.