” The thing has been seen by the seer, he is the draṣṭā & to him Veda is dṛṣṭi; it is spoken to the hearer & he sees, indirectly, through the medium of the word what the seer has seen by the self-vision, directly; to the hearer, Veda is śruti.”— Sri Aurobindo on the Isha Upanishad, p568
This is a (brief) exploration of the word Rishi (Sanskrit : ऋषि) in the light of Sri Aurobindo. Through the course of his writings, Sri Aurobindo has gifted us with many profound insights not just into the word, but innumerable allied terms and how they relate to each other. It is truly a thousand-petaled lotus that is so intricate and delicate it ought not to be tampered with and reduced to a “dummy” version or “simplified” to satisfy the ordinary mind looking for shortcuts — at least not for the genuine seeker. In this spirit, I have chosen to leave the original references and texts as is, and leave to you to absorb what you will of this tremendous knowledge available to us.
p.s: I wrote the section titles below — & only written to de-lineate the excerpts
The Rishi was in that age the head of the human world. He was at once sage, poet, priest, scientist, prophet, educator, scholar and legislator. He composed a song, and it became one of the sacred hymns of the people; he emerged from rapt communion with God to utter some puissant sentence, which in after ages became the germ of mighty philosophies; he conducted a sacrifice, and kings and peoples rose on its seven flaming tongues to wealth and greatness; he formulated an observant aphorism, and it was made the foundation of some future science, ethical, practical or physical; he gave a decision in a dispute and his verdict was seed of a great code or legislative theory. In Himalayan forests or by the confluence of great rivers he lived as the centre of a patriarchal family whose link was thought-interchange and not blood-relationship, bright-eyed children of sages, heroic striplings, earnest pursuers of knowledge, destined to become themselves great Rishies or renowned leaders of thought and action. He himself was the master of all learning and all arts and all sciences. The Rishies won their knowledge by meditation working through inspiration to intuition. Austere concentration of the faculties stilled the waywardness of the reason and set free for its work the inner, unerring vision which is above reason, as reason is itself above sight; this again worked by intuitive flashes, one inspired stroke of insight quivering out close upon the other, till the whole formed a logical chain; yet a logic not coldly thought out nor the logic of argument but the logic of continuous and consistent inspiration.
The Rishies were inspired thinkers, not working through deductive reason or any physical process of sense-subdual. The energy of their personalities was colossal; wrestling in fierce meditation with God, they had become masters of incalculable spiritual energies..”
Vyasa is therefore less broadly human than Valmekie, he is at the same time a wider & more original thinker. His supreme intellect rises everywhere out of the mass of insipid or turbulent redaction and interpolation with bare and grandiose outlines. A wide searching mind, historian, statesman, orator, a deep and keen looker into ethics and conduct, a subtle and high aiming politician, a theologian & philosopher, — it is not for nothing that Hindu imagination makes the name of Vyasa loom so large in the history of Aryan thought and attributes to him work so important and manifold. The wideness of the man’s intellectual empire is evident throughout his work; we feel the presence of the Rishi, the original thinker who has enlarged the boundaries of ethical & religious outlook.
There are many who, lamenting the by-gone glories of this great and ancient nation, speak as if the Rishis of old, the inspired creators of thought and civilisation, were a miracle of our heroic age, not to be repeated among degenerate men and in our distressful present. This is an error and thrice an error. Ours is the eternal land, the eternal people, the eternal religion, whose strength, greatness, holiness may be overclouded but never, even for a moment, utterly cease. The hero, the Rishi, the saint, are the natural fruits of our Indian soil; and there has been no age in which they have not been born. Among the Rishis of the later age we have at last realised that we must include the name of the man who gave us the reviving mantra which is creating a new India, the mantra Bande Mataram.
The Rishi is different from the saint. His life may not have been distinguished by superior holiness nor his character by an ideal beauty. He is not great by what he was himself but by what he has expressed. A great and vivifying message had to be given to a nation or to humanity; and God has chosen this mouth on which to shape the words of the message. A momentous vision had to be revealed; and it is his eyes which the Almighty first unseals. The message which he has received, the vision which has been vouchsafed to him, he declares to the world with all the strength that is in him, and in one supreme moment of inspiration expresses it in words which have merely to be uttered to stir men’s inmost natures, clarify their minds, seize their hearts and impel them to things which would have been impossible to them in their ordinary moments. Those words are the mantra which he was born to reveal and of that mantra he is the seer.
More on Bankim Chandra in this full-length article.
“The enamoured of light, the sage, the Yogin of knowledge, the seer, the Rishi live for knowledge and in knowledge, because it is the absolute of light and truth that they seek after and its claim on them is single and absolute.”The Problem of Rebirth, Essays in Philosophy and Yoga, p424
Veda, then, is the creation of an age anterior to our intellectual philosophies. In that original epoch thought proceeded by other methods than those of our logical reasoning and speech accepted modes of expression which in our modern habits would be inadmissible. The wisest then depended on inner experience and the suggestions of the intuitive mind for all knowledge that ranged beyond mankind’s ordinary perceptions and daily activities. Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoner. Indian tradition has faithfully preserved this account of the origin of the Vedas. The Rishi was not the individual composer of the hymn, but the seer (draṣṭā) of an eternal truth and an impersonal knowledge. The language of Veda itself is śruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge. The words themselves, dṛṣṭi and śruti, sight and hearing, are Vedic expressions; these and cognate words signify, in the esoteric terminology of the hymns, revelatory knowledge and the contents of inspiration.
In the Vedic idea of the revelation there is no suggestion of the miraculous or the supernatural. The Rishi who employed these faculties, had acquired them by a progressive self-culture. Knowledge itself was a travelling and a reaching, or a finding and a winning; the revelation came only at the end, the light was the prize of a final victory. There is continually in the Veda this image of the journey, the soul’s march on the path of Truth. On that path, as it advances, it also ascends; new vistas of power and light open to its aspiration; it wins by a heroic effort its enlarged spiritual possessions.
The hymns possess indeed a finished metrical form, a constant subtlety and skill in their technique, great variations of style and poetical personality; they are not the work of rude, barbarous and primitive craftsmen, but the living breath of a supreme and conscious Art forming its creations in the puissant but well-governed movement of a self-observing inspiration. Still, all these high gifts have deliberately been exercised within one unvarying framework and always with the same materials. For the art of expression was to the Rishis only a means, not an aim; their principal preoccupation was strenuously practical, almost utilitarian, in the highest sense of utility. The hymn was to the Rishi who composed it a means of spiritual progress for himself and for others. It rose out of his soul, it became a power of his mind, it was the vehicle of his self-expression in some important or even critical moment of his life’s inner history. It helped him to express the god in him”
“As Saraswati represents the truth-audition, śruti, which gives the inspired word, so Ila represents dṛṣṭi, the truth-vision. If so, since dṛṣṭi and śruti are the two powers of the Rishi, the Kavi, the Seer of the Truth, we can understand the close connection of Ila and Saraswati.”
from the chapter Saraswati and Her Consorts in The Secret of the Veda, p95
“..the knowledge of the three times, trikāladṛṣṭi, — held of old to be a supreme sign of the seer and the Rishi, — not as an abnormal power, but as its normal way of time knowledge.”
All the Smritis, the Puranas, the Darshanas, the Dharmashastras, the writings of Shaktas, Shaivas, Vaishnavas, Sauras, as well as the whole of Buddhism and its Scriptures are merely so many explanations, comments and interpretations from different sides, of these various aspects of the one and only Truth. This Truth is the sole foundation on which all religions can rest as on a sure and impregnable rock; — and more than a rock, for a rock may perish but this endures for ever. Therefore is the religion of the Aryas called the Sanatana Dharma, the Law Sempiternal. Nor are the Hindus in error when they declare the Sruti to be eternal and without beginning and the Rishis who composed the hymns to be only the witnesses who saw the truth and put it in human language; for this seeing was not mental sight, but spiritual. Therefore the Vedas are justly called Sruti or revelation. Of these the Rig, Yajur, Sama & Atharvan are the fertilising rain which gave the plant of the Truth nourishment and made it grow, the Brahmanas are the forest in which the plant is found, the Aranyakas are the soil in which it grows, the Upanishads are the plant itself, roots, stalk, leaves, calix and petals, and the flower which manifests itself once and for ever is the great saying SO AHAM — I AM HE which is the culmination of the Upanishads. Salutation to the SO AHAM. Salutation to the Eternal who is without place, time, cause or limit, Salutation to my Self who am the Eternal.”
The perfect truth of the Veda, where it is now hidden, can only be recovered by the same means by which it was originally possessed. Revelation and experience are the doors of the Spirit. It cannot be attained either by logical reasoning or by scholastic investigation, — na pravachanena, na bahuná srutena … na tarkenaishá matir apaneyá. “Not by explanation of texts nor by much learning” . . . “not by logic is this realisation attainable.” Logical reasoning and scholastic research can only be aids useful for confirming to the intellect what has already been acquired by revelation and spiritual experience. This limitation, this necessity are the inexorable results of the very nature of Veda. It is ordinarily assumed by the rationalistic modern mind, itself accustomed to arrive at its intellectual results either by speculation or observation, the metaphysical method or the scientific, that the sublime general ideas of the Upanishads, which are apparently of a metaphysical nature, must have been the result of active metaphysical speculation emerging out of an attempt to elevate and intellectualise the primitively imaginative and sensational religious concepts of the Veda. I hold this theory to be an error caused by the reading of our own modern mental processes into the very different mentality of the Vedic Rishis. The higher mental processes of the ancient world were not intellectual, but intuitive. Those inner operations, the most brilliant, the most effective, the most obscure, are our grandest and most powerful sources of knowledge, but to the logical reason, have a very obscure meaning and doubtful validity. Revelation, inspiration, intuition, intuitive discrimination, were the capital processes of ancient enquiry. To the logical reason of modern men revelation is a chimera, inspiration only a rapid intellectual selection of thoughts or words, intuition a swift and obscure process of reasoning, intuitive discrimination a brilliant and felicitous method of guessing. But to the Vedic mind they were not only real and familiar, but valid processes; our Indian ancients held them to be the supreme means of arriving at truth, and, if any Vedic Rishi had composed, after the manner of Kant, a Critique of Veda, he would have made the ideas underlying the ancient words drishti, sruti, smriti, ketu, the principal substance of his critique; indeed, unless these ideas are appreciated, it is impossible to understand how the old Rishis arrived so early in human history at results which, whether accepted or questioned, excite the surprise and admiration even of the self-confident modern intellect.”
“It is true that in this country the reason has never fulfilled itself, triumphed & held undisputed sway to the same extent as in modern Europe. If we take in its general results in India the great intellectual movement of humanity, we see that it broke up & scattered about in fragments the ancient catholic tradition & knowledge, placed its stamp on much that yet remains, destroyed a great deal which it could not assimilate, left a little surviving under veils & in our remote & secret places. On the mental temperament of our people, the long struggle had a disastrous effect; for it has deprived all except the few of the higher supraintellectual inner life of our forefathers, it has made impossible any general resort to that discipline which gave them the use to a certain extent, at least, of the higher intuitive mentality, the satyadrishti, the direct sight, and has driven the many to be content rather with the irregular intuitions of the heart, the aesthetic faculties & the senses; we have kept those faculties which receive the actual touch of the higher truth obscurely, with the eyes of the intellect closed but lost those which receive them directly, with the eyes of the intellect open and luminously transmitting them to the mind imprisoned in matter. We have therefore neither been able to organise the intellectual efficiency of the Europeans, nor retain the principles of inner greatness known to our forefathers. Nevertheless, we still have among us important remnants of the old knowledge & discipline & we have firm hold in our schools of Yoga on the supreme means by which its lost parts can be recovered. The key of a divine life upon earth lies, rusted indeed in an obscure corner of our mansion, used only by a few, but still it lies there & is still used. It has to be singled out from amid much waste matter, made fit for complete & general use and given freely to mankind. We have kept, fortunately, the intuitional temperament to which its use is easy & natural. The failure of the intellect to assume complete sway and entirely rationalise our life, was a necessary condition for the preservation of that temperament, itself necessary for the appointed work & God-decreed life of our nation. On the other hand, the indispensable work of Buddha and his predecessors & successors has not been entirely lost on our nation. Their great movement which denied, limiting itself in rationality, the capacity or the need of the human mind to know beyond the laws of phenomena, seized in metaphysical philosophy upon only so much as was necessary for conduct, sought to establish on pure logic & reason the few fundamental principles it needed and, feeling obscurely the necessity of completing itself by physical science, as soon as it entered that field, far outpaced the accomplishment of Europe or Arabia, ended in a defeat & collapse necessary for the final salvation of humanity. Its defeat necessitated in the divine scheme the later arrival in India of an intellectual & rationalistic civilisation, armed, organised, politically dominant, culturally aggressive, so that we might be forced, against our will & natural tendency, to hear from the rational intellect that which it was entitled to say to us & to perceive at last that the indirect & inferior intuition, great, divine & inspiring as it is in its more intense individual results, is still insufficient for humanity & that we must turn back to a higher guide & recover a lost & superior state. When, without falling into the European error, we have recognised this truth, — and the logical & rationalistic capacity developed in us by Buddha & Shankara gives us the power to recognise it & the tendency, — we shall be ready both for our national survival and for that greater world-work for which, alone among the nations, we keep still the necessary materials and the necessary capacity. Children of the Rishis, not entirely disinherited, repositories of the Veda, still clinging to our trust, we alone can recover in our experience its half lost truths for the growing need of humanity”
Plato’s idea of philosophers as the right rulers and best directors of society seems to him the most fantastic and unpractical of notions; the philosopher, precisely because he moves among ideas, must be without any hold on real life. The Indian mind holds on the contrary that the Rishi, the thinker, the seer of spiritual truth is the best guide not only of the religious and moral, but the practical life. The seer, the Rishi is the natural director of society; to the Rishis he attributes the ideals and guiding intuitions of his civilisation. Even today he is very ready to give the name to anyone who can give a spiritual truth which helps his life or a formative idea and inspiration which influences religion, ethics, society, even politics. This is because the Indian believes that the ultimate truths are truths of the spirit and that truths of the spirit are the most fundamental and most effective truths of our existence, powerfully creative of the inner, salutarily reformative of the outer life. To the European the ultimate truths are more often truths of the ideative intellect, the pure reason; but, whether intellectual or spiritual, they belong to a sphere beyond the ordinary action of the mind, life and body where alone there are any daily verifying “tests of values”. These tests can only be given by living experience of outward fact and the positive and practical reason. The rest are speculations and their proper place is in the world of ideas, not in the world of life.
A peculiar figure for some time was the Rishi, the man of a higher spiritual experience and knowledge, born in any of the classes, but exercising an authority by his spiritual personality over all, revered and consulted by the king of whom he was sometimes the religious preceptor, and in the then fluid state of social evolution able alone to exercise an important role in evolving new basic ideas and effecting direct and immediate changes of the socio-religious ideas and customs of the people. It was a marked feature of the Indian mind that it sought to attach a spiritual meaning and a religious sanction to all, even to the most external social and political circumstances of its life imposing on all classes and functions an ideal, not except incidentally of rights and powers, but of duties, a rule of their action and an ideal way and temperament, character, spirit in the action, a Dharma with a spiritual significance. It was the work of the Rishi to put this stamp enduringly on the national mind, to prolong and perpetuate it, to discover and interpret the ideal law and its practical meaning, to cast the life of the people into the well-shaped ideals and significant forms of a civilisation founded on the spiritual and religious sense. And in later ages we find the Brahminic schools of legists attributing their codes, though in themselves only formulations of existing rule and custom, to the ancient Rishis. Whatever the developments of the Indian socio-political body in later days, this original character still exercised its influence, even when all tended at last to become traditionalised and conventionalised instead of moving forward constantly in the steps of a free and living practice.
“..This internal vision, dṛṣṭi, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it — to the soul and not merely to the intellect — as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyakṣa, of that which is present to the eyes, and parokṣa, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes, — for no other sense is adequate, — we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of the Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.”
The Rishi is not uninterested in the world or in his fellow-creatures, but one with them by sympathy or by accepting all creatures as his own self in many minds and bodies. The old forest-dwelling anchorites even are described continually as busily engaged in doing good to all creatures. This can only be done in the spiritual realisation, not by an effort, for effort is a diminution of freedom, but by a spiritual influence or by a spiritual mastery over the minds of men and the workings of Nature, which reflects the divine effective immanence and the divine effective mastery. Nor can it do this without becoming the active enjoyer, bhokta.”
“..there may now emerge too and take the first place souls no longer niggardly of the highest flame, the poet-seer and seer-creator, the poet who is also a Rishi, master singers of Truth, hierophants and magicians of a diviner and more universal beauty. There has no doubt always been something of that in the greatest masters of poetry in the great ages, but to fulfil such a role has not often been the one fountain idea of their function; the mind of the age has made other demands on them, needed at that time, and the highest things in this direction have been rare self-exceedings and still coloured by and toned to the half light in which they sang. But if an age comes which is in common possession of a deeper and greater and more inspiring Truth, then its masters of the rhythmic word will at least sing on a higher common level and may rise more often into a fuller intenser light and capture more constantly the greater tones of which this harp of God, to use the Upanishad’s description of man’s created being, is secretly capable.
A greater era of man’s living seems to be in promise, whatever nearer and earthier powers may be striving to lead him on a side path away to a less exalted ideal, and with that advent there must come a new great age of his creation different from the past epochs which he counts as his glories and superior to them in its vision and motive. But first there must intervene a poetry which will lead him towards it from the present faint beginnings. It will be aided by new views in philosophy, a changed and extended spirit in science and new revelations in the other arts, in music, painting, architecture, sculpture, as well as high new ideals in life and new powers of a reviving but no longer limited or obscurantist religious mind.
The idea of the poet who is also the Rishi has made again its appearance. Only a wider spreading of the thought and mentality in which that idea can live and the growth of an accomplished art of poetry in which it can take body, are still needed to give the force of permanence to what is now only an incipient and just emerging power. Mankind satiated with the levels is turning its face once more towards the heights, and the poetic voices that will lead us thither with song will be among the high seer voices. For the great poet interprets to man his present or reinterprets for him his past, but can also point him to his future and in all three reveal to him the face of the Eternal.”
The poet indeed lives still in the mind and is not yet a spiritual seer, but he represents to the human intellect the highest point of mental seership where the imagination tries to figure and embody in words its intuition of things, though that stands far below the vision of things that can be grasped only by spiritual experience. It is for that the poet is exalted as the real seer and prophet. There is too, helping the idea, the error of the modern or European mentality which so easily confuses the mentalised vital or life being with the soul and the idealising mind with spirituality. The poet imaging mental or physical beauty is for the outer mind something more spiritual than the seer or the God-lover experiencing the eternal peace or the ineffable ecstasy. Yet the Rishi or Yogi can drink of a deeper draught of Beauty and Delight than the imagination of the poet at its highest can conceive. (The Divine is Delight.) And it is not only the unseen Beauty that he can see but the visible and tangible also has for him a face of the All-Beautiful which the mind cannot discover.”
“A Rishi is one who sees or discovers an inner truth and puts it into self-effective language — the mantra. Either new truth or old truth made new by expression and intuitive realisation.”
10 February 1936, Letters on Poetry and Art [pdf]
“The Vedic Rishis were mystics of the ancient type who everywhere, in India, Greece, Egypt and elsewhere, held the secret truths and methods of which they were in possession as very sacred and secret things not to be disclosed to the unfit who would misunderstand, misapply, misuse and degrade the knowledge. Their writings were therefore so couched as only to be intelligible in their secret meaning to the initiated, niṇyā vacāṁsi nivacanāni kavaye — secret words that carry their significance only to the seer. They were equipped with an apparent meaning exoteric and religious for the people, esoteric, occult and spiritual for the initiates. That the people should not find out the real Truth was their intention; they wanted them only to know the outward truths for which they were fit.”
Religion and its thought and ethics and occult mysticism in ancient times produced the priest and the mage, the man of piety, the just man, the man of wisdom, many high points of mental manhood; but it is only after spiritual experience through the heart and mind began that we see arise the saint, the prophet, the Rishi, the Yogi, the seer, the spiritual sage and the mystic, and it is the religions in which these types of spiritual manhood came into being that have endured, covered the globe and given mankind all its spiritual aspiration and culture.