Translations of Rig Veda Suktas 33-121 by M.P. Pandit

HYMN 40

Rishi : KANVA Deity : BRAHMANAPATI

Though Deities like Agni, Indra are mentioned both in the Veda and in the Puranas, there is a difference in their form, function, abode etc. The very names of some of the Deities of the Veda are heard in the Puranas, Brahmanaspati being one, for instance. Brahmanaspati of the Veda appears in the Tantra Yoga in the form of Ganapati, presiding over parā vāk with his abode in the Muladhara Chakra. Verily he is the Elephant-Om-faced God, Ganapati, worshipped in the Puranas.

In the Veda the three terms - Brahmanaspati, Brihaspati and Brahma – relate to one Deity. In the Veda Brahma stands also for Mantra, Brahma presides over it. Vak, speech, is the creator of the universe. This is not the original intense Vibration, spanda. It is the Power that manifests in Word, the truth seen or intuited in the heart of the creature. The meaningful sound thus expresed is the Vedic Mantra known by the term Brahma. This is the metrical speech by which the universe is impelled from within and without and goes on incessantly.

Though the Infinite Consciousness designated by Saccidananda upholds the universe from its supreme superconscious station, yet it enters the Inconscient and works to release the concealed truths of existence from the insentient waters and lead them upwards in manifestation. This Conscious ness that manifests thus is the Word signified by Brahma. Thus it is that the soul, the being, rising upward in man is called Brahma manifesting as Knowledge-Power in God and Man.

Brahma stresses on the soul-power manifested by the word, not the word itself.

This creative Power manifest as the Word of rhythm in the awakened man on planes above the physical, vital and the mental, is Brahma; its lord is Brihaspati. Brihaspati points to the preeminence of the creative Word - not so much the divine Power which is the base of the creative Word.

Thus one Deity having two constituents is designated by the two terms: Brahma and Brihaspati. Both the elements are coordinated, harmonised and unified in Brahmanaspati.

This is how these three names denote one Deity.

Brihaspati gives to the Gods, especially Indra, the Word enwombed with Knowledge, manifesting the higher Consciousness – Indra being the King of the Gods of the triple world, Lord of the Divine Mind. Brihaspati aids the Maruts. Hence the praise of Brahmanaspati along with the Maruts or with Indra.

Brahmanaspati is stationed within man, as if asleep. In this hymn, there is first a prayer to him to awake. By the power of his Word, the happy speech of truth, the Maruts, Indra, Mitra, Varuna, Aryama and other Gods take their positions in the sacrificer. He himself takes his dwelling in the sacrificer.

1. Rise up, Brahmanaspati; aspiring for Gods, we beseech thee. May Maruts with auspicious gifts come hither. O Indra, be swift (to come) with him.

With the rising of Brahmanaspati, the other Gods begin to come. The Rishi prays for their swift arrival.

2. O Son of Strength, verily, man calls to thee for the stored wealth. O Maruts, he who praises ye obtains the wealth of power and might.

Though Agni is celebrated in the Veda as Son of Strength, this attribute suits Brihaspati because of his association with Agni.

3. May Brahmanaspati arrive. May the Goddess of happy truth-speech arrive. May the Gods lead us to the heroic sacrifice with manifold bounty for man.

4. The sacrificer who intones the Mantra, offers the acceptable wealth, he bears the undecaying inspiration, For him we invoke Ila of hero-strength, victorious, unhurtable.

When Brahmanaspati awakes in the inner sacrifice and accepts the offering (own being) of the Yajamana, then he himself intones the Mantra for the benefit of the Yajamana and endows him with unending inner hearing.

Ila: seeing Speech.

5. Brahmanaspati, indeed, proclaims the worthy utterance in which the Gods Indra, Mitra, Varuna, Aryama, make their dwelling.

The Gods take their respective positions in the Mantra uttered by Brahmanaspati and are pleased to grace the Yajamana.

6. O Gods, we utter the same Mantra, felicitous, faultless, in holy sacrifices. O leaders, accept and brighten this word. May all delectable speech reach ye.

The Gods are called upon to add to the word of Brahmanaspati, echoed or reflected in the speech of the Rishis.

7. Who can approach the man aspiring for the Gods, him who has readied for them? The offerer has set out through the dwellings of the Cows and attained the abode with treasure within.

Dwellings of the Cows: the planes of Rays of Consciousness. The treasure is of within, antarvavat.

8. May he gather strength in himself. With the Kings he slays. Though there be cause for alarm, he holds his station. Whether the wealth is large or small, there is none who can move this wielder of the thunderbolt or cross him.

HYMN 41

Rishi: KANVA Deities: VARUNA, MITRA, ARYAMAN

1. He whom the wise Varuna, Mitra, Aryaman, guard, he subdues swift.

2. The mortal whom they fill with their own strength and protect from the enemy, increases unhurt.

3. Of such, the Gods destroy the strongholds (of the enemy), difficult of access; they remove ills.

4. For ye, O Adityas, advancing to the Truth, the path is easy, devoid of obstacle. There is no unworthy offering to ye in our sacrifice.

5. O heroes, Adityas, the sacrifice which ye lead by the straight path works for your delectation:

6. Such a mortal, unhurt, attains every precious wealth; also progeny of his own.

His prowess is such that not only he spreads himself but his valour pervades elsewhere and builds in his image.

7. O comrades, how shall we prepare the hymn of laud that gloriously nourishes Mitra, Aryaman, Varuna?

Laud, praise, invokes the Gods; by praise the Gods increase. That is why the hymn is said to be their food.

8. I do not denounce to ye him who hurts the man aspiring for God, nor the reviler. I rather glorify ye with happy lauds.

It is not necessary to complain to the Gods who are awake to the needs and welfare of the sacrificer.

9. Let him beware of the One holding all who allots the four (Gods) to the giver.

The Yajamana does not need to counter the evil speech as the Supreme is looking after him.