अथ योगशास्त्र
Atha Yogashastra "This is the science of Yoga" declares Patanjali introducing his Patanjala Yoga Sutras.
However, Vedas do not introduce the subject of "Knowledge" (Vedas) so clearly. Hence, one has
to interpret the meanings in a more liberal manner. They may be right or wrong yet the previous translations are difficult to understand and do not resonate with ordinary people.
Let us start with: First Ashtaks अष्टक १ सूक्त १ ऋि ष: विश्वामित्रपुत्र मधुच्छन्दा। गायत्री छन्द: अग्नि देवता।
This Sookta starts with glorifying Agni. It describes Agni as the officiant of Yajnya यज्ञ in the following manner: अग्निमीळे पुरोहितं meaning the ऋत्विक् adores him and worships Him (अग्नि) as his Purohita.
अक्+नी becomes अग्नि, the etymology clearly denoting by the root meaning, a Force or divine aspect of Brahman ब्रह्मन् that "transforms and takes beyond." Understood in this manner the entire universe is constant transformations propelled by this Force अग्नि, transformations from one state of existence to another one.
For example, the word जठराग्नि (Jatharaagni) is not to be translated as the fire in the stomach but the enzymes that transform the food into other absorbable components. So, enzymatic process and energy used to transform the food into energy are the जठराग्नि.
It (अग्नि ) deserves to be recognized at the very beginning of Rig Veda ऋग्वेद. वेद means that derived from the root विद्, "to know". वेद therefore is knowledge or what is known. This is intuitively derived knowledge that leads to ज्ञान.
अ ग्नि is to be invoked in this यज्ञ meaning "efforts to know." (यत् ज्ञ) The goal of Consciousness is to "know." यज्ञ is a यत् (न) (यत्न) for ज्ञ standing for ज्ञान.
The evolution of the Universe or the play "लीला" is directed to attain the goal of gaining this ultimate knowledge वेद of that which exists सत् and the nature of it, Veda just does not stop at describing or helping attain ज्ञान but goes further to outline how the manifest universe comes about and is sustained.
वेद thus reveals ब्रह्मविद्या or cosmogony ( knowledge of how the universe evolves.)
The goal of यज्ञ is वेद. The infinite transformations in the material and "spiritual" world are all leading to this वेद because the nature of Consciousness itself is ज्ञान. In short the knowledge of वेद leads to ज्ञान and vice versa the ज्ञान makes it possible to know the Veda वेद . This cannot occur without contemplating on अग्नि.
So the praise of Agni goes something like this in सूक्त १ Sookta 1(which addresses Agni अग्नि ) :
The yajnya यज्ञ is surrounded from all four sides by You. Knowing all the transformations as transformations within the Brahman is the worship of Agni.
Conteplating on You takes us near the Devas and Devatas. Yajnya gives the ultimate contentment or fulfillment त्रुप्ति of all Devas, and all undesirable obstacles and interferences that violate the path of knowledge are kept at abeyance.
You are filled with intelligence ( बुध्हिसम्पन्न) so absolutely that there is no remainder left
अशेषबुध्हिसम्पन्न, giving ultimate success to all actions (सिद्धकर्मा), brilliant, with full knowledge of Truth सत्यपरायण.
One who contemplates on You is seeking your love (प्रीतिसाधक) and you are seen as one who brings wellbeing to him. पुरो - पुरस् leading to हित wellbeing, a state of inner peace. Officiant of yajnya brings about this result and therefore is given this title.
Just like a child can have an easy access to his father so also you are reachable so effortlessly and can be realized as dwelling so close to us. This is addressed to Agni and indirectly to Brahman.
Understood in this manner the Sookta सूक्त १ reveals the essence of Rig Veda ऋग् वेद.
(Footnote: This interpretation of Agni assumes and subsumes the "fire" as only one form of Agni. In the evolution of Consciousness towards the Jnana there will be many transformations propelled by Agni, unerstood in this larger sense or the global meaning of Agni.)
Summary: अग्नि the transformational agency is of paramount importance in this outer and inner universe.
ज्ञानाग्नि can be kindled through यज्ञ or unmentioned here through the grace of Guru leading to
ज्ञान. It is अग्नि that will lead us to the ultimate wellbeing. So, he is the पुरोहित and to be
revered as such.
Atha Yogashastra "This is the science of Yoga" declares Patanjali introducing his Patanjala Yoga Sutras.
However, Vedas do not introduce the subject of "Knowledge" (Vedas) so clearly. Hence, one has
to interpret the meanings in a more liberal manner. They may be right or wrong yet the previous translations are difficult to understand and do not resonate with ordinary people.
Let us start with: First Ashtaks अष्टक १ सूक्त १ ऋि ष: विश्वामित्रपुत्र मधुच्छन्दा। गायत्री छन्द: अग्नि देवता।
This Sookta starts with glorifying Agni. It describes Agni as the officiant of Yajnya यज्ञ in the following manner: अग्निमीळे पुरोहितं meaning the ऋत्विक् adores him and worships Him (अग्नि) as his Purohita.
अक्+नी becomes अग्नि, the etymology clearly denoting by the root meaning, a Force or divine aspect of Brahman ब्रह्मन् that "transforms and takes beyond." Understood in this manner the entire universe is constant transformations propelled by this Force अग्नि, transformations from one state of existence to another one.
For example, the word जठराग्नि (Jatharaagni) is not to be translated as the fire in the stomach but the enzymes that transform the food into other absorbable components. So, enzymatic process and energy used to transform the food into energy are the जठराग्नि.
It (अग्नि ) deserves to be recognized at the very beginning of Rig Veda ऋग्वेद. वेद means that derived from the root विद्, "to know". वेद therefore is knowledge or what is known. This is intuitively derived knowledge that leads to ज्ञान.
अ ग्नि is to be invoked in this यज्ञ meaning "efforts to know." (यत् ज्ञ) The goal of Consciousness is to "know." यज्ञ is a यत् (न) (यत्न) for ज्ञ standing for ज्ञान.
The evolution of the Universe or the play "लीला" is directed to attain the goal of gaining this ultimate knowledge वेद of that which exists सत् and the nature of it, Veda just does not stop at describing or helping attain ज्ञान but goes further to outline how the manifest universe comes about and is sustained.
वेद thus reveals ब्रह्मविद्या or cosmogony ( knowledge of how the universe evolves.)
The goal of यज्ञ is वेद. The infinite transformations in the material and "spiritual" world are all leading to this वेद because the nature of Consciousness itself is ज्ञान. In short the knowledge of वेद leads to ज्ञान and vice versa the ज्ञान makes it possible to know the Veda वेद . This cannot occur without contemplating on अग्नि.
So the praise of Agni goes something like this in सूक्त १ Sookta 1(which addresses Agni अग्नि ) :
The yajnya यज्ञ is surrounded from all four sides by You. Knowing all the transformations as transformations within the Brahman is the worship of Agni.
Conteplating on You takes us near the Devas and Devatas. Yajnya gives the ultimate contentment or fulfillment त्रुप्ति of all Devas, and all undesirable obstacles and interferences that violate the path of knowledge are kept at abeyance.
You are filled with intelligence ( बुध्हिसम्पन्न) so absolutely that there is no remainder left
अशेषबुध्हिसम्पन्न, giving ultimate success to all actions (सिद्धकर्मा), brilliant, with full knowledge of Truth सत्यपरायण.
One who contemplates on You is seeking your love (प्रीतिसाधक) and you are seen as one who brings wellbeing to him. पुरो - पुरस् leading to हित wellbeing, a state of inner peace. Officiant of yajnya brings about this result and therefore is given this title.
Just like a child can have an easy access to his father so also you are reachable so effortlessly and can be realized as dwelling so close to us. This is addressed to Agni and indirectly to Brahman.
Understood in this manner the Sookta सूक्त १ reveals the essence of Rig Veda ऋग् वेद.
(Footnote: This interpretation of Agni assumes and subsumes the "fire" as only one form of Agni. In the evolution of Consciousness towards the Jnana there will be many transformations propelled by Agni, unerstood in this larger sense or the global meaning of Agni.)
Summary: अग्नि the transformational agency is of paramount importance in this outer and inner universe.
ज्ञानाग्नि can be kindled through यज्ञ or unmentioned here through the grace of Guru leading to
ज्ञान. It is अग्नि that will lead us to the ultimate wellbeing. So, he is the पुरोहित and to be
revered as such.
In 1896 an effort is made by T. H. Griffith to tanslate the Sookta No. 1 as Hymn I as follows.
ReplyDeleteThe reader needs to decide if it makes a lot of sense when rendered in English in this manner.
1 I Laud Agni, the chosen Priest, God, minister of sacrifice,
The hotar, lavishest of wealth.
2 Worthy is Agni to be praised by living as by ancient seers.
He shall bring hitherward the Gods.
3 Through Agni man obtaineth wealth, yea, plenty waxing day by day,
Most rich in heroes, glorious.
4 Agni, the perfect sacrifice which thou encompassest about
Verily goeth to the Gods.
5 May Agni, sapient-minded Priest, truthful, most gloriously great,
The God, come hither with the Gods.
6 Whatever blessing, Agni, thou wilt grant unto thy worshipper,
That, Aṅgiras, is indeed thy truth.
7 To thee, dispeller of the night, O Agni, day by day with prayer
Bringing thee reverence, we come
8 Ruler of sacrifices, guard of Law eternal, radiant One,
Increasing in thine own abode.
9 Be to us easy of approach, even as a father to his son:
Agni, be with us for our weal.