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expressed the Veda Mantras through their creative efforts, so too today it is possible for seers to see, hear and express Veda Mantras by the same means, namely creative Tapas. It is the very nature of all eternal and self-evident truths that they can be cognised by creative, scientific processes laid down. It is accepted by all learned men that Brahma or Reality, though it is beyond all measure, is capable of being realised as experience and is of the nature of one's own soul, though that kind of experience is very rare and almost impossible of easy achievement; it is achievable througb creative effort and through the path laid down by the shastras. Similarly, the vision of Veda Mantras has to be accepted equally as a possibility. If the possibility of the realisation of Brahma is admitted, the possibility of Sabda-BrahmaDarśana, that is of the Veda Mantra Darsana has to be admitted without further argument.
It is in this context that we say that the revelation of 'Chhandodarśana' to Rshi Daivarāta through Tapas ( creative effort) and divine vision is proof positive (of the possibility of new Veda Mantras being revealed by the same processes as in the past ).
This fact also has been supported by me in Viśvamimāṁsa':
The truthful and reputed Daivarāta has shown through his spiritual insight that Mantras (new) can be seen (even today).
Emergence of Chhando-darsana' It is only that truth which I have myself experienced and realised that I am placing before the public for their benefit.
Daivarāta is one of my disciples. He was devoted to Yoga in his boyhood even before he was sixteen. He came away from Gokarna with me for the Darśana (meeting) of Bhagavān Ramana Maharshi of Arunachalam. He saw that Sri Ramana Maharshi was enjoying without any break SahajaSamadhi (in born effortless ecstatic condition) and was struck by that achievement. He too decided to attain that state of consciousness and began ceaseless sådhanå to that end. Even so, on account of his extreme devotion to his Guru, that is myself, he followed me to a village called Padaveta. It is a place of pilgrimage of the deity Reņukāmbă in Madras State.
There in the year 1839 of Salivahana Saka (1917 A.D.) in the month of Bhadrapada and the ninth day of Sarad, Daivarāta also began austerities for the first time along with myself and my wife Viśāläksii. Austerities were begun with proper Mantras in the vicinity of Repukāmba. Then and when he was performing severe austerities and when in Samadhi ( communion ) some words began to emerge from Daivarăta's lips. After observing for two days, I realised that it was Rgvedic metrical expression. In that Yogic ecstacy of his, when I saw that it was Vedic Mantras which were being
