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The following is from Aitareya Upanishad.

तस्मादिदन्द्रो नामेदन्द्रो ह वै नाम।

तमिदन्द्रं सन्तमिंद्र इत्याचक्षते परोक्षेण।

परोक्षप्रिया इव हि देवाः परोक्षप्रिया इव हि देवाः ৷৷ 1.3.14 ৷৷

Therefore is He Idandra; for Idandra is the true name of Him. But though He is Idandra, they call Him Indra because of the veil of the Unrevelation; for the gods love the veil of the Unrevelation, yea, verily, the gods love the Unrevelation.

My question is, do the Samhita parts of Vedas contain this statement - the gods love the Unrevelation? (परोक्षप्रिया इव हि देवाः)

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    @Ikshvaku: I am interested in Samhita part.
    – Srimannarayana K V
    Jul 25, 2019 at 15:48
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    It is mentioned in Taittiriya Brahmana. I am about to post an answer, but you want only from Samhitas. Mention it in question, as both Samhitas and Brahmanas are collectively called as Vedas.
    – Spark Sunshine
    Jul 25, 2019 at 16:06
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    @SparkSunshine: Please post preferably from Samhita part
    – Srimannarayana K V
    Jul 25, 2019 at 16:08
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    Btw, this verse is used to say Puranas are symbolic because Devas like when Tattvas and other facts are said indirectly (Paroksha priyaa). Good question. Will check Samhitas.
    – The Destroyer ♦
    Jul 25, 2019 at 16:25
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    Unraveling a mystery is always mystical. There is a innate curiosity in all beings. Brahma woke up once and saw other light beings afloat in darkness, he asked them who they were and they said ‘welcome to the club’. They did not know either. Read up Yoga Vasishta some ‘upagyana’. Floating around, light beings had to figure themselves out first. I could say, with all things said that they did. Sadhya devas were the first ones as per Purusha Sukta. Next step. : figure out enclosing darkness. I can guarantee No Vedas there....Yup. That’s why this is a comment 😀
    – Gopal Anantharaman
    Jul 25, 2019 at 21:14

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Yes, such quotes are present in Vedas, like in Shatapatha Brahmana also:

सा यदुखा नाम । एतद्वै देवा एतेन कर्मणैतयावृतेमांल्लोकानुदखनन्यदुदखनंस्तस्मादुत्खोत्खा ह वै तामुखेत्याचक्षते परोऽक्षं परोऽक्षकामा हि देवाः - ६.७.१.[२३]

And as to why it is called 'Ukhâ;'--by means of this sacred performance and this process the gods at that time dug out these worlds; and inasmuch as they so dug out (ut-khan), it (the pan representing the worlds) is called 'utkhâ,'--'utkhâ' being what they mysteriously (esoterically) call 'ukhâ,' for the gods love the mysterious. (Satapatha Brahamana 6.7.1.23)

Shatapatha Brahamana also contains similar quote about Indra:

स योऽयं मध्ये प्राणः । एष एवेन्द्रस्तानेष प्राणान्मध्यत इन्द्रियेणैन्द्ध यदैन्द्ध तस्मादिन्ध इन्धो ह वै तमिन्द्र इत्याचक्षते परोऽक्षं परोऽक्षकामा हि देवास्त इद्धाः सप्त नाना पुरुषानसृजन्त - ६.१.१.[२]

This same vital air in the midst doubtless is Indra. He, by his power (indriya), kindled those (other) vital airs from the midst; and inasmuch as he kindled (indh), he is the kindler (indha): the kindler indeed,--him they call 'Indra' mystically (esoterically), for the gods love the mystic. They (the vital airs), being kindled, created seven separate persons (purusha). (Shatapatha Brahmana 6.1.1.2)

The phrase 'परोऽक्षं परोऽक्षकामा हि देवा' occurs frequently in Shatapatha Brahmana like in 6.1.1, 7.4.1, 9.1.2, 7.5.1, 8.6.2, 6.7.1, 14.1.1, 10.5.2, 9.1.1, 6.1.2, 7.4.2...etc. So, it can be considered a valid Vaidic Rishi pramana.

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  • Try in Samhita part also please @Tejaswee
    – Srimannarayana K V
    Jul 26, 2019 at 1:48
  • @srimannarayana k v This might not be present in Samhita because this is what Rishis found out after seeing mantras (Samhitas) of mantras.. so this verse is like commentary on nature of gods by the Rishis.. The Rishis understood this because they studied all mantras deeply and reached this conclusion that -Gods love mysterious... Rishis who wrote Brahamana granthas are not ordinary Rishis.. many are mantradrasta themselves too.. Hence, as Brahmanas are commentary on Vedas by Rishis.. we can take it as Rishi pramana...
    – Tezz
    Jul 26, 2019 at 2:39
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    @srimannarayana k v First we should understand what Samhitas (Veda-mantras) actually are.. they are not composition like poems.. each syllable in each mantra is very specific and that mantra itself is the cause of some phenomenon in universe... each mantra has some particular chhanda associated with it and every chhanda has it's own effect in the Shristi.. eg Gayatri- Teja power, Anushtup-holding Trishtup penetrate.. etc... so we might not get what we want from Samhita..for these mantras we must study Brahmana Granthas written by Rishis...it's written by those Rishis who understood Samhitas...
    – Tezz
    Jul 26, 2019 at 2:48
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    Thanks for the clarification. Already upvoted.:-)@Tejaswee
    – Srimannarayana K V
    Jul 26, 2019 at 3:13
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Not in the exact same words, but in equivalent vocabulary, there are instances in the Rgveda Samhita that the rishis offer the suktams made of mysterious hidden words to the gods. The word used is "niṇya".

RV 4.3.16:

एता विश्वा विदुषे तुभ्यं वेधो नीथान्यग्ने निण्या वचांसि ।
निवचना कवये काव्यान्यशंसिषं मतिभिर्विप्र उक्थैः ॥

O Agni, O Lord, O All-Knowing, O Seer, to you I offer all these mysterious words with lofty praises and offerings.

RV 4.16.3:

कविर्न निण्यं विदथानि साधन् ...

(Indra) accomplishes mysterious sacred acts like a seer...

Another word used very frequently is "guhā" i.e. hidden. It is also used to refer to mysterious or hidden words or names --

RV 10.5.2:

ऋतस्य पदं कवयो नि पान्ति गुहा नामानि दधिरे पराणि

The seers protect the dwelling place of the Truth, and they bear the mysterious sacred names.

RV 10.45.2:

विद्मा ते नाम परमं गुहा यत्

We (rishis) know your (Agni's) highest, most mysterious name.

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  • Your answer post was not notified to me, may be software problem. I have learnt something from your answer. Thanks. Upvoted.
    – Srimannarayana K V
    Sep 9, 2020 at 14:37

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