SOOKTA 18 सूक्त १८
Devata देवता ब्रह्मणस्पति (बृहस्पति) आदि Brahmanaspati (Brihaspati) etc. (and additional devatas)
After several sooktas addressed to devatas already introduced and praised in the first four Sooktas
the Rig Veda embarks upon introducing additional Devatas. It is in the 18th Sookta a new devata is
introduced. While Agni is fully knowledgeable and cognizant of Reality (simply translated as Truth but literally सत्य a quality that makes an entity take on the form of a palpable or subtle reality) सत्यपरायण.
Certainly this अग्निदेवता is सत्यपरायण. So he knows the different states of existence beginning with the
Brahman and all its differentiated states of existence or aspects including the devas and devatas and in fact facilitates the transformation from one state to (a higher) another with this very knowledge. (Agni is very much essential for negative entropy too).
What Devata gives Agni this knowledge? The deepest intuitive knowledge of Rtvika leads him to thus recognize the presence of Brahmanaspati or Brihaspati the Guru of Devas and Devatas. The Devas and Devatas have super natural powers but the their intelligence (Universal Intelligence) too needs guidance and that is provided by Brahmanaspati. (Brahma and Saraswati are the male and female Deva and Devi respectively recognized for all the wisdom in the creation so Brahmanaspati is an aspect of brahman or Brahma and Saraswati with superior intellect and wisdom endowed to Devas and Devatas)
As soon as Rtvika discovers this aspect of Brahman, he immediately recognizes the uniqueness of this Devata which distinguishes it from other Devas and Devatas. Graced by Brihaspati he will attain the
fruits of his labor expeditiously (Brihaspati is indeed a शीघ्रफल दाता) because of the superior wisdom of this Devata. Among other abilities Brihaspati is knowledgeable about dissipating disease or disorder (रोग अपसारक) and enhancing healthy state (pushtivardhaka पुष्टिवर्धक) .
Whoever is exalted by Indra, Varuna and Soma becomes a brave man that cannot be eliminated. Such person needs to be protected from self engendered decline by Brahmanaspati, with the help of Soma, Indra and (here the Rtvik realizes the necessity of including a Devi) Dakshinadevi. The nature of Indra and Soma are discussed in previous Tit Bits of Rig Veda and will not be elaborated here. The reader is urged to go back and revisit the Sooktas 1 through 4.
This line of reasoning of the Rtvik clearly shows that he is illustrating how the Yajnya is moving step by step forward to attain its goal of acquiring Jnyana ज्ञान.
Here again the Rtvik comes back to praise Agni अग्नि without whose grace and blessings even a
ज्ञानवान् cannot attain success in his Yajnya यज्ञ, because it is Agni (अग्नि) that joins together the bits of thoughts in a cogently related manner (संबंधयुक्त मानसिक वृत्ति chitta vritti चित्त वृत्ति ). The analytic
mind of the Rtvik is postulating that even for rational thinking a सत्यपरायण reality oriented divine force like अग्नि is essential. Therefore, this wonderful highly desired protector of good people, beloved of Indra, Agni, is approached to receive (ask for) the स्मृतिशक्ति power of memory. So there is a beginning of hints of an emerging Cognitive Science in the 18th Sookta that pays homage to Brihaspati or Brahmanaspati बृहस्पति or ब्रह्मणस्पति (as the Guru of all Devas and Devatas and with his grace they can attain their goals more expeditiously शीघ्रफलदाता hinting at the concept that even devas and devatas are in need of Gurukripa गुरुकृपा or need the wisdom of their Guru)
(For those readers who are curious about Devas and Devatas it is again suggested that they read several articles on Devas and Devatas on this blog by Achintyachintaka)
Devata देवता ब्रह्मणस्पति (बृहस्पति) आदि Brahmanaspati (Brihaspati) etc. (and additional devatas)
After several sooktas addressed to devatas already introduced and praised in the first four Sooktas
the Rig Veda embarks upon introducing additional Devatas. It is in the 18th Sookta a new devata is
introduced. While Agni is fully knowledgeable and cognizant of Reality (simply translated as Truth but literally सत्य a quality that makes an entity take on the form of a palpable or subtle reality) सत्यपरायण.
Certainly this अग्निदेवता is सत्यपरायण. So he knows the different states of existence beginning with the
Brahman and all its differentiated states of existence or aspects including the devas and devatas and in fact facilitates the transformation from one state to (a higher) another with this very knowledge. (Agni is very much essential for negative entropy too).
What Devata gives Agni this knowledge? The deepest intuitive knowledge of Rtvika leads him to thus recognize the presence of Brahmanaspati or Brihaspati the Guru of Devas and Devatas. The Devas and Devatas have super natural powers but the their intelligence (Universal Intelligence) too needs guidance and that is provided by Brahmanaspati. (Brahma and Saraswati are the male and female Deva and Devi respectively recognized for all the wisdom in the creation so Brahmanaspati is an aspect of brahman or Brahma and Saraswati with superior intellect and wisdom endowed to Devas and Devatas)
As soon as Rtvika discovers this aspect of Brahman, he immediately recognizes the uniqueness of this Devata which distinguishes it from other Devas and Devatas. Graced by Brihaspati he will attain the
fruits of his labor expeditiously (Brihaspati is indeed a शीघ्रफल दाता) because of the superior wisdom of this Devata. Among other abilities Brihaspati is knowledgeable about dissipating disease or disorder (रोग अपसारक) and enhancing healthy state (pushtivardhaka पुष्टिवर्धक) .
Whoever is exalted by Indra, Varuna and Soma becomes a brave man that cannot be eliminated. Such person needs to be protected from self engendered decline by Brahmanaspati, with the help of Soma, Indra and (here the Rtvik realizes the necessity of including a Devi) Dakshinadevi. The nature of Indra and Soma are discussed in previous Tit Bits of Rig Veda and will not be elaborated here. The reader is urged to go back and revisit the Sooktas 1 through 4.
This line of reasoning of the Rtvik clearly shows that he is illustrating how the Yajnya is moving step by step forward to attain its goal of acquiring Jnyana ज्ञान.
Here again the Rtvik comes back to praise Agni अग्नि without whose grace and blessings even a
ज्ञानवान् cannot attain success in his Yajnya यज्ञ, because it is Agni (अग्नि) that joins together the bits of thoughts in a cogently related manner (संबंधयुक्त मानसिक वृत्ति chitta vritti चित्त वृत्ति ). The analytic
mind of the Rtvik is postulating that even for rational thinking a सत्यपरायण reality oriented divine force like अग्नि is essential. Therefore, this wonderful highly desired protector of good people, beloved of Indra, Agni, is approached to receive (ask for) the स्मृतिशक्ति power of memory. So there is a beginning of hints of an emerging Cognitive Science in the 18th Sookta that pays homage to Brihaspati or Brahmanaspati बृहस्पति or ब्रह्मणस्पति (as the Guru of all Devas and Devatas and with his grace they can attain their goals more expeditiously शीघ्रफलदाता hinting at the concept that even devas and devatas are in need of Gurukripa गुरुकृपा or need the wisdom of their Guru)
(For those readers who are curious about Devas and Devatas it is again suggested that they read several articles on Devas and Devatas on this blog by Achintyachintaka)
Now read the 1896 translation by Ralph T. H. Griffith. You will notice there is an attempt to choose Biblical English in translating Rig Veda.
ReplyDeleteHYMN XVIII. Brahmaṇaspati.
1 O BRĀHMAṆASPATI, make him who presses Soma glorious,
Even Kakṣīvān Auśija.
2 The rich, the healer of disease, who giveth wealth, increaseth store,
The prompt,—may he be with us still.
3 Let not the foeman's curse, let not a mortal's onslaught fall on us
Preserve us, Brahmaṇaspati.
4 Ne’er is the mortal hero harmed whom Indra, Brahmaṇaspati,
And Soma graciously inspire.
5 Do, thou, O Brahmaṇaspati, and Indra, Soma, Dakṣiṇā,
Preserve that mortal from distress.
6 To the Assembly's wondrous Lord, to Indra's lovely Friend who gives
Wisdom, have I drawn near in prayer.
7 He without whom no sacrifice, e’en of the wise man, prospers; he
Stirs up the series of thoughts.
8 He makes the oblation prosper, he promotes the course of sacrifice:
Our voice of praise goes to the Gods.
9 I have seen Narāśaṁsa, him most resolute, most widely famed,
As ’twere the Household Priest of heaven.