In the present sukta there are four groups of three slokas each, graded according to the spiritual progression.
The first group begins with the invocation of the twain equestrians. Who are these equestrians? According to the narration of the Puranas, the Aswinikumaras are generally known as the twain heavenly physicians. It means, they drive away disease, decay and incapacity from the being and make the life-energy pure, sound and indomitable. In other words, they are the gods of immortality. Their work is to found immortality and an eternal youth of divinity in life. Prāṇavāyu which is the conveyance of the divine power has been symbolically expressed as the horses. It may be asked why they have the twain forms. Perhaps it is because the one gives knowledge, the other the energy for work. Both are the presiding deities of immortality and both of them embody the most benevolent delight. Hence they are called Śubhaspati. Also they are called Purubhujā, for they bring into life the divine enjoyment in profusion. However, the one gives much importance to the energy of work, the other to the powerful pure intelligence. Whatever may be the difference in their outlook, they are the twain faces of one and the same God. The two horsemen open the fount of that very divine exhilaration in life by which there awakes and ascends an upward inspiration in the being of the aspirant. As the aspirant has been the possessor of an intense diversified delight, he is now able to proceed farther and farther, higher and higher by sacrificing his lower aspiration to the higher one. It is an immortalised life-energy that makes all the realisation effective, real and beautiful. It infuses spirit and power into the intelligence. The aspirant is endowed with an occult power of hearing and is initiated with the power of mantras which expresses and manifests the Truth. That is why the twain gods are called Nāsatya (the Guides on the path). They are the leaders in our spiritual adventure. They lead us speedily through the different levels of consciousness to the vast ocean of the higher truth.
The second group of slokas. The spiritual delight and the immortal power of life will found themselves in a calm, pure and firmly rooted basis of the entire being. And this immortal delight will lead the spiritual practicant to the Divine Mind, the pure Intelligence, and to the realm of Indra. An ordinary man is unable to have a glimpse of the higher mind, the pure Intelligence, because he is confined to the narrow limits of the lower material world and his life abounds with restless, impure and hurtful desires. It is not by a gross inert inspiration but by a subtle inward power that the enjoyment of life must be purified and divinised. Then only the sloth of the mind will be replaced by the divine Intelligence. With the divine Intelligence of Indra the aspirant enjoys a pure delight in life. It is Indra who fills the different aspects of each object with a luminous truth. The inspiration surcharged with the effulgent knowledge of Indra will bring down and manifest in the aspirant the delightful truth of the Self which is the main support of the divine in the aspirant.
The third group. After this the aspirant rises into the realm of Truth, Delight and the Vast where his being will embody all the gods. The universal Godhead is the collective power of all the gods. Each god has a different aspect and a particular truth to stress. They at once carry out their own work and help one another in performing their work. Thus in their combined efforts they give shape to diversified expressions of the one great and vast Truth. When the power of these gods is established in the aspirant, his aspiration rises higher and higher unfalteringly and infallibly. The body, life and mind which are the different parts of the being are considered to be the channels of different aspects of the Truth.
The fourth group. Saraswati, the wealth of the fullest inspiration of the complete Truth, signifies speedy and rhythmic truth. She is the divine hearing. No doubt, we see and meet the Truth with our divine vision, but to make the Truth active and dynamic and fill the creation with the power of Truth we needs must take the help of divine hearing. As the truth possesses a form, even so it has a name. It is precisely because of form and name that the truth becomes real. The form of truth is visible in the divine vision, the name of truth in the divine hearing. Saraswati gives the divine name and Ila gives the divine form to the truth. Under the inspiration of Saraswati the truth casts aside all untruths. Hence she is called Pāvaka (the Purifier). Above the mind there abides the vast ocean of Truth. We have neither any knowledge nor any experience of it. In a sense, we are quite unconscious of it. Saraswati raises the intelligence into the vast ocean of Truth and purifies it. Afterwards she brings it down to our understanding. She manifests the complete knowledge in all its facets and makes them living.
In the Vedic literature, very often we get the reference to vāk (speech). So it will be no exaggeration on our part to hold that the aim of the Vedic spiritual discipline is to get the significant sound aspect of the truth. And for this the Vedic seers of truth are called the seers of mantras or the creators of mantras. Vāk is the living image of truth. There lies a rhythm in the being of truth and the movement of this rhythm produces a note which was later on called nād (the unsounded sound) or Shabda Brahman (the Brahman manifested as Sound). When the rhythm of this note is found in our intelligence and mind, it takes the form of a sentence and this very thing is called a true mantra. The more a language can express intimately and directly the primal form and rhythm of truth, the more the mantra becomes living. Therefore the aspirant who has acquired this mantra has also acquired truth and the power of truth. The Vedic seers have placed the name of truth in different categories, e.g., Ṛk, Stoma, Uktha, Brahman, etc. At the beginning of the present sukta too, in the spiritual practice of truth Gi, the vāk or name that reveals the truth clearly in the consciousness of the aspirant has been invoked with the help of the twain equestrians. Then with Indra's help the Brahman, that is to say, the true message of the inner Self was invoked. When man gets a purified mind and purified intelligence, he discovers the real Being within and another name of this Being is Brahmanaspati (the Lord of the inner Self). Finally comes in Saraswati who is the power of the Infinite Truth in which the multiple aspects of the truth of the universal God are manifest.From:Sri Chinmoy,The Canvas of Time, Madal Bal, Czech Republic, 2019
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