Sookta 4 सूक्त ४ (देवता इन्द्र)
Sookta 4 to 10 are addressed to Indra इन्द्र
सत्कर्मशील is an adjective used to describe Indra whom the rtvik ऋत्विक् says we invoke "every day."
सोमपानकर्ता इन्द्र Indra who imbibes Soma presents us a milk giving cow when he is pleased.
What is important to understand is that this Yajnya यज्ञ is perpetual or eternally and cyclically
taking place in the Universe and takes a form of sublime knowledge as human beings evolve.
It is called सनातन because it is perpetual and eternal, with no beginning and no end. Indra makes this knowledge possible with "arousal" every day.
Such arousal "every day" is for Indra to become सत्कर्मशील, one who is engaged in good deeds,
to initiate good कर्म . Here the Rig Veda begins to hint at the goal of यज्ञ which is to gain access to "the milk giving Cow" which in this context stands for the source of a stream of knowledge. (Upanishads can be viewed as the Dhenus धेनुs )
At the beginning of this series on Tit Bits of Rig Veda it was pointed out that in contrast to Patanjali's Yoga Sutras the Rig Veda does not declare itself as the "Science of Knowledge" because it is
quite implied in the very name Veda वेद itself. How can this secret science of knowledge be presented in such a manner that it becomes interesting and worth preserving generation after generation without corruption and contamination? It is presented with symbols that are like encrypted folders in the present compilation of knowledge in the computer. These symbols are to be deciphered by the listeners and later or subsequent readers.
Cognate person regards awareness leading to alertness and wakefulness as a gift to be enjoyed every day but if it leads to सत्कर्म good actions, the यज्ञ will move in the right direction.
So, 4.01 compares the invitation to Indra by his bhakta's भक्त's to the loving call of the owner of the milking cow inviting her to come and allow him to milk her. When Indra becomes content (when he is functioning at his highest potential, he "creates" knowledge in the brain (- epistemology discussed in darshanas दर्शनs clarify how this takes place) which he offers as the "cow" to his bhakta.
The rtwik ऋत्विक् shows an inkling of a realization that there are some among the humans that are close to Indra. He expresses a desire to become associated with these बुद्धिशाली people so that he too can get to know Indra इन्द्र and become close to him like them. He then entreats Indra not to ignore him and illuminate (give knowledge to) only others. He lovingly implores Indra to come to him.
The relationship of the Bhakta with his देवता is full of love and he is asking for Indra's love, compassion, and empathy.
He describes Indra as one who has no violence or hatred in him and one who has pratibha प्रतिभा (See the article on Dhee or Freedom of Thinking: Essence of Hinduism or the article on Demystifying Shri Hanuman on this blog to understand प्रतिभा). It can be translated for simplicity as "inspiration." इन्द्र is described as प्रतिभाशाली endowed by the blessings of Saraswati सरस्वती. The knowledge possessed by Indra is the wealth the ऋत्विक् is seeking. He wishes that those who do not understand Indra and are critical of Indra may leave his company and go elsewhere.
This sookta then acknowledges the collaboration of Soma and Indra in bringing ecstatic joy to humans while giving them success in their endeavors. Indra (like Agni) is capable of performing (infinite) innumerable symbolized by शत (one hundred ) yajnyas यज्ञs and hence he is called शतयज्ञकर्ता. The metaphors of warfare with वृत्र and other powerful enemies need to be placed in context. This aspect of the sookta (no 4 सुक्त ४) referring to Indra's warfares is to be momentarily bypassed here to show that Indra is described as the friend of his bhaktas, भक्त, protector of "wealth" (knowledge), and nurturer of good deeds (सुकर्मपालक) and Indra is the subject of his rtwik's (ऋत्विक्'s) praise which he is singing to Indra.
What is interesting is that the concept of भक्ति and भक्त are clearly implied in these very first Sooktas of Rig Veda. Suktas could be sung like Bhajans. The rtwik ऋत्विक् says he is singing the praises of Indra.
The relationship of the भक्त with his देव is like that of the nursing infant with its mother.
One cannot miss the poetic quality of these Sooktas, and therefore, one has to attune oneself to the
symbolic meanings and metaphors and not translate these sooktas literally.
The deepest insight of the Sooka 4 (सुक्त ४ ) is the hint that Indra aspect of Brahman is its brilliance in the consciousness where all Devas and Devatas emerge by making their presence known and where all knowledge and cognition is made possible.
One can comprehend Brahman only through Indra who makes possible the inner awareness of Brahman as well as awareness of outer objects in the Universe through Indriyas इन्द्रिय (ज्ञानेन्द्रिय). इंन्द्र Indra is also सत्कर्मशील through कर्मेन्द्रियाः Karmendriyas.
Summary: Indra is the Devata that makes possible the awareness of "Self" and also the awareness of
outer world. He propels good actions through and because of this knowledge of Atman or Brahman.
Sookta 4 to 10 are addressed to Indra इन्द्र
सत्कर्मशील is an adjective used to describe Indra whom the rtvik ऋत्विक् says we invoke "every day."
सोमपानकर्ता इन्द्र Indra who imbibes Soma presents us a milk giving cow when he is pleased.
What is important to understand is that this Yajnya यज्ञ is perpetual or eternally and cyclically
taking place in the Universe and takes a form of sublime knowledge as human beings evolve.
It is called सनातन because it is perpetual and eternal, with no beginning and no end. Indra makes this knowledge possible with "arousal" every day.
Such arousal "every day" is for Indra to become सत्कर्मशील, one who is engaged in good deeds,
to initiate good कर्म . Here the Rig Veda begins to hint at the goal of यज्ञ which is to gain access to "the milk giving Cow" which in this context stands for the source of a stream of knowledge. (Upanishads can be viewed as the Dhenus धेनुs )
At the beginning of this series on Tit Bits of Rig Veda it was pointed out that in contrast to Patanjali's Yoga Sutras the Rig Veda does not declare itself as the "Science of Knowledge" because it is
quite implied in the very name Veda वेद itself. How can this secret science of knowledge be presented in such a manner that it becomes interesting and worth preserving generation after generation without corruption and contamination? It is presented with symbols that are like encrypted folders in the present compilation of knowledge in the computer. These symbols are to be deciphered by the listeners and later or subsequent readers.
Cognate person regards awareness leading to alertness and wakefulness as a gift to be enjoyed every day but if it leads to सत्कर्म good actions, the यज्ञ will move in the right direction.
So, 4.01 compares the invitation to Indra by his bhakta's भक्त's to the loving call of the owner of the milking cow inviting her to come and allow him to milk her. When Indra becomes content (when he is functioning at his highest potential, he "creates" knowledge in the brain (- epistemology discussed in darshanas दर्शनs clarify how this takes place) which he offers as the "cow" to his bhakta.
The rtwik ऋत्विक् shows an inkling of a realization that there are some among the humans that are close to Indra. He expresses a desire to become associated with these बुद्धिशाली people so that he too can get to know Indra इन्द्र and become close to him like them. He then entreats Indra not to ignore him and illuminate (give knowledge to) only others. He lovingly implores Indra to come to him.
The relationship of the Bhakta with his देवता is full of love and he is asking for Indra's love, compassion, and empathy.
He describes Indra as one who has no violence or hatred in him and one who has pratibha प्रतिभा (See the article on Dhee or Freedom of Thinking: Essence of Hinduism or the article on Demystifying Shri Hanuman on this blog to understand प्रतिभा). It can be translated for simplicity as "inspiration." इन्द्र is described as प्रतिभाशाली endowed by the blessings of Saraswati सरस्वती. The knowledge possessed by Indra is the wealth the ऋत्विक् is seeking. He wishes that those who do not understand Indra and are critical of Indra may leave his company and go elsewhere.
This sookta then acknowledges the collaboration of Soma and Indra in bringing ecstatic joy to humans while giving them success in their endeavors. Indra (like Agni) is capable of performing (infinite) innumerable symbolized by शत (one hundred ) yajnyas यज्ञs and hence he is called शतयज्ञकर्ता. The metaphors of warfare with वृत्र and other powerful enemies need to be placed in context. This aspect of the sookta (no 4 सुक्त ४) referring to Indra's warfares is to be momentarily bypassed here to show that Indra is described as the friend of his bhaktas, भक्त, protector of "wealth" (knowledge), and nurturer of good deeds (सुकर्मपालक) and Indra is the subject of his rtwik's (ऋत्विक्'s) praise which he is singing to Indra.
What is interesting is that the concept of भक्ति and भक्त are clearly implied in these very first Sooktas of Rig Veda. Suktas could be sung like Bhajans. The rtwik ऋत्विक् says he is singing the praises of Indra.
The relationship of the भक्त with his देव is like that of the nursing infant with its mother.
One cannot miss the poetic quality of these Sooktas, and therefore, one has to attune oneself to the
symbolic meanings and metaphors and not translate these sooktas literally.
The deepest insight of the Sooka 4 (सुक्त ४ ) is the hint that Indra aspect of Brahman is its brilliance in the consciousness where all Devas and Devatas emerge by making their presence known and where all knowledge and cognition is made possible.
One can comprehend Brahman only through Indra who makes possible the inner awareness of Brahman as well as awareness of outer objects in the Universe through Indriyas इन्द्रिय (ज्ञानेन्द्रिय). इंन्द्र Indra is also सत्कर्मशील through कर्मेन्द्रियाः Karmendriyas.
Summary: Indra is the Devata that makes possible the awareness of "Self" and also the awareness of
outer world. He propels good actions through and because of this knowledge of Atman or Brahman.
It may be of interest to read the following English translation of
ReplyDeleteSookta 4 by Ralph T. H. Griffith (1896)
HYMN IV. Indra
1 As a good cow to him who milks, we call the doer of fair deeds,
To our assistance day by day.
2 Come thou to our libations, drink of Soma; Soma-drinker thou!
The rich One's rapture giveth kine.
3 So may we be acquainted with thine innermost benevolence:
Neglect us not, come hitherward.
4 Go to the wise unconquered One, ask thou of Indra, skilled in song,
Him who is better than thy friends.
5 Whether the men who mock us say, Depart unto another place,
Ye who serve Indra and none else;
6 Or whether, God of wondrous deeds, all our true people call us blest,
Still may we dwell in Indra's care.
7 Unto the swift One bring the swift, man-cheering, grace of sacrifice,
That to the Friend gives wings and joy.
8 Thou, Śatakratu, drankest this and wast the Vṛtras’ slayer; thou
Helpest the warrior in the fray.
9 We strengthen, Śatakratu, thee, yea, thee the powerful in fight,
That, Indra, we may win us wealth.
10 To him the mighty stream of wealth, prompt friend of him who pours the juice, Yea, to this Indra sing your song.