Chapter 8

Numbers 7 and 100 in the Veda

Words of Sri Aurobindo

The number seven plays an exceedingly important part in the Vedic system, as in most very ancient schools of thought. We find it recurring constantly, – the seven delights, sapta ratnani; the seven flames, tongues or rays of Agni, sapta arcisah, sapta jvalah; the seven forms of the Thought-principle, sapta dhitayah; the seven Rays or Cows, forms of the Cow unslayable, Aditi, mother of the gods, sapta gavah; the seven rivers, the seven mothers or fostering cows, sapta matarah, sapta dhenavah, a term applied indifferently to the Rays and to the Rivers. All these sets of seven depend, it seems to me, upon the Vedic classification of the fundamental principles, the tattvas, of existence. The enquiry into the number of these tattvas greatly interested the speculative mind of the ancients and in Indian philosophy we find various answers ranging from the One upward and running into the twenties. In Vedic thought the basis chosen was the number of the psychological principles, because all existence was conceived by the Rishis as a movement of conscious being. However merely curious or barren these speculations and classifications may seem to the modern mind, they were no mere dry metaphysical distinctions, but closely connected with a living psychological practice of which they were to a great extent the thought-basis, and in any case we must understand them clearly if we wish to form with any accuracy an idea of this ancient and far-off system.

In the Veda, then, we find the number of the principles variously stated. The One was recognised as the basis and continent; in this One there were the two principles divine and human, mortal and immortal. The dual number is also otherwise applied in the two principles, Heaven and Earth, Mind and Body, Soul and Nature, who are regarded as the father and mother of all beings. It is significant, however, that Heaven and Earth, when they symbolise two forms of natural energy, the mental and the physical consciousness, are no longer the father and mother, but the two mothers. The triple principle was doubly recognised, first in the threefold divine principle answering to the later Sachchidananda, the divine existence, consciousness and bliss, and secondly in the threefold mundane principle, Mind, Life, Body, upon which is built the triple world of the Veda and Puranas. But the full number ordinarily recognised is seven. This figure was arrived at by adding the three divine principles to the three mundane and interpolating a seventh or link-principle which is precisely that of the Truth-consciousness, Ritam Brihat, afterwards known as Vijnana or Mahas. The latter term means the Large and is therefore an equivalent of Brihat. There are other classifications of five, eight, nine and ten and even, as it would seem, twelve…

All these principles, be it noted, are supposed to be really inseparable and omnipresent and therefore apply themselves to each separate formation of Nature. The seven Thoughts, for instance, are Mind applying itself to each of the seven planes as we would now call them and formulating Matter-mind, if we may so call it, nervous mind, pure mind, truth-mind and so on to the highest summit, parama paravat. The seven rays or cows are Aditi the infinite Mother, the Cow unslayable, supreme Nature or infinite Consciousness, pristine source of the later idea of Prakriti or Shakti, – the Purusha is in this early pastoral imagery the Bull, Vrishabha, – the Mother of things taking form on the seven planes of her world-action as energy of conscious being. So also, the seven rivers are conscious currents corresponding to the sevenfold substance of the ocean of being which appears to us formulated in the seven worlds enumerated by the Puranas. It is their full flow in the human consciousness which constitutes the entire activity of the being, his full treasure of substance, his full play of energy. In the Vedic image, his cows drink of the water of the seven rivers.

Should this imagery be admitted, and it is evident that if once such conceptions are supposed to exist, this would be the natural imagery for a people living the life and placed in the surroundings of the ancient Aryans, – quite as natural for them and inevitable as for us the image of the “planes” with which theosophical thought has familiarised us, – the place of Saraswati as one of the seven rivers becomes clear. She is the current which comes from the Truth-principle, from the Ritam or Mahas, and we actually find this principle spoken of in the Veda…

Words of Sri Aurobindo

The two remaining riks indicate the result produced by this action of Heaven and Earth and by their yielding up of hidden forms and unmanifested energies on the movement of Vayu as his car gallops towards the Ananda. First of all his horses are to attain their normally complete general number. “Let the ninety- nine be yoked and bear thee, those that are yoked by the mind.” The constantly recurring numbers ninety-nine, a hundred and a thousand have a symbolic significance in the Veda which it is very difficult to disengage with any precision. The secret is perhaps to be found in the multiplication of the mystic number seven by itself and its double repetition with a unit added before and at the end, making altogether 1+49+49+1=100. Seven is the number of essential principles in manifested Nature, the seven forms of divine consciousness at play in the world. Each, formulated severally, contains the other six in itself; thus the full number is forty-nine, and to this is added the unit above out of which all develops, giving us altogether a scale of fifty and forming the complete gamut of active consciousness. But there is also its duplication by an ascending and descending series, the descent of the gods, the ascent of man. This gives us ninety-nine, the number variously applied in the Veda to horses, cities, rivers, in each case with a separate but kindred symbolism. If we add an obscure unit below into which all descends to the luminous unit above towards which all ascends we have the full scale of one hundred.

It is therefore a complex energy of consciousness which is to be the result of Vayu’s movement; it is the emergence of the fullest movement of the mental activity now only latent and potential in man, – the ninety and nine steeds that are yoked by the mind. And in the next verse the culminating unit is added. We have a hundred horses, and because the action is now that of complete luminous mentality, these steeds, though they still carry Vayu and Indra, are no longer merely niyut, but hari, the colour of Indra’s brilliant bays. “Yoke, O Vayu, a hundred of the brilliant ones, that are to be increased.”

But why to be increased? Because a hundred represents the general fullness of the variously combined movements, but not their utter complexity. Each of the hundred can be multiplied by ten; all can be increased in their own kind: for that is the nature of the increase indicated by the word posyanam. Therefore, says the Rishi, either come with the general fullness of the hundred to be afterwards nourished into their full complexity of a hundred tens or, if thou wilt, come at once with thy thousand and let thy movement arrive in the utter mass of its entire potential energy. It is the completely varied all-ensphering, all-energising mental illumination with its full perfection of being, power, bliss, knowledge, mentality, vital force, physical activity that he desires. For, this attained, the subconscient is compelled to yield up all its hidden possibilities at the will of the perfected mind for the rich and abundant movement of the perfected life.

Words of Sri Aurobindo

The Ashwa or Horse is the symbol of the Life-Force as the Cow is the symbol of the Light. Fifty, hundred, a thousand are numbers symbolic of completeness.

Words of Sri Aurobindo

Thousand symbolises absolute completeness…