Brihaspati first in his birth from the vast light, in the highest heavenly space, with his seven fronts, with his seven rays, with his many births, drives utterly away the darknesses that encompass us with his cry.Sri Aurobindo
The Secret of the Veda
with Selected Hymns
IX. Brihaspati, Power of the Soul
□ Hide link-numbers of differed places
Rig Veda IV.50
4.50.1
यस्त॒स्तम्भ॒ सह॑सा॒ वि ज्मो अन्ता॒न्बृह॒स्पति॑स्त्रिषध॒स्थो रवे॑ण ।
तं प्र॒त्नास॒ ऋष॑यो॒ दीध्या॑नाः पु॒रो विप्रा॑ दधिरे म॒न्द्रजि॑ह्वम् ॥१॥
yaḥ tastambha sahasā vi jmaḥ antān bṛhaspatiḥ tri-sadhasthaḥ raveṇa
tam pratnāsaḥ ṛṣayaḥ dīdhyānāḥ puraḥ viprāḥ dadhire mandra-jihvam
He who established in his might the extremities of the earth, Brihaspati, in the triple world of our fulfilment, by his cry, on him the pristine sages meditated and, illumined, set him in their front with his tongue of ecstasy.
4.50.2
धु॒नेत॑यः सुप्रके॒तं मद॑न्तो॒ बृह॑स्पते अ॒भि ये न॑स्तत॒स्रे ।
पृष॑न्तं सृ॒प्रमद॑ब्धमू॒र्वं बृह॑स्पते॒ रक्ष॑तादस्य॒ योनि॑म् ॥२॥
dhuna-itayaḥ su-praketam madantaḥ bṛhaspate abhi ye naḥ tatasre
pṛṣantam sṛpram adabdham ūrvam bṛhaspate rakṣatāt asya yonim
They, O Brihaspati, vibrating with the impulse of their movement, rejoicing in perfected consciousness wove for us abundant, rapid, invincible, wide, the world from which this being was born. That do thou protect, O Brihaspati.
4.50.3
बृह॑स्पते॒ या प॑र॒मा प॑रा॒वदत॒ आ त॑ ऋत॒स्पृशो॒ नि षे॑दुः ।
तुभ्यं॑ खा॒ता अ॑व॒ता अद्रि॑दुग्धा॒ मध्व॑: श्चोतन्त्य॒भितो॑ विर॒प्शम् ॥३॥
bṛhaspate yā paramā parā-vat ataḥ ā te ṛta-spṛśaḥ ni seduḥ
tubhyam khātāḥ avatāḥ adri-dugdhāḥ madhvaḥ ścotanti abhitaḥ vi-rapśam
O Brihaspati, that which is the highest supreme of existence, thither from this world they attain and take their seat who touch the Truth. For thee are dug the wells of honey which drain this hill and their sweetnesses stream out on every side and break into overflowing.
4.50.4
बृह॒स्पति॑: प्रथ॒मं जाय॑मानो म॒हो ज्योति॑षः पर॒मे व्यो॑मन् ।
स॒प्तास्य॑स्तुविजा॒तो रवे॑ण॒ वि स॒प्तर॑श्मिरधम॒त्तमां॑सि ॥४॥
bṛhaspatiḥ prathamam jāyamānaḥ mahaḥ jyotiṣaḥ parame vi-oman
sapta-āsyaḥ tuvi-jātaḥ raveṇa vi sapta-raśmiḥ adhamat tamāṁsi
Brihaspati first in his birth from the vast light, in the highest heavenly space, with his seven fronts, with his seven rays, with his many births, drives utterly away the darknesses that encompass us with his cry.
4.50.5
स सु॒ष्टुभा॒ स ऋक्व॑ता ग॒णेन॑ व॒लं रु॑रोज फलि॒गं रवे॑ण ।
बृह॒स्पति॑रु॒स्रिया॑ हव्य॒सूद॒: कनि॑क्रद॒द्वाव॑शती॒रुदा॑जत् ॥५॥
saḥ su-stubhā saḥ ṛkvatā gaṇena valam ruroja phali-gam raveṇa
bṛhaspatiḥ usriyāḥ havya-sūdaḥ kanikradat vāvaśatīḥ ut ājat
He with his cohort of the rhythm that affirms, of the chant that illumines has broken Vala into pieces with his cry. Brihaspati drives upward the Bright Ones who speed our offerings; he shouts aloud as he leads them, lowing they reply.
4.50.6
ए॒वा पि॒त्रे वि॒श्वदे॑वाय॒ वृष्णे॑ य॒ज्ञैर्वि॑धेम॒ नम॑सा ह॒विर्भि॑: ।
बृह॑स्पते सुप्र॒जा वी॒रव॑न्तो व॒यं स्या॑म॒ पत॑यो रयी॒णाम् ॥६॥
eva pitre viśva-devāya vṛṣṇe yajñaiḥ vidhema namasā haviḥbhiḥ
bṛhaspate su-prajāḥ vīra-vantaḥ vayam syāma patayaḥ rayīṇām
Thus to the Father, the universal Godhead, the Bull of the herds, may we dispose our sacrifices and submission and oblations; O Brihaspati, full of energy and rich in offspring may we become masters of the felicities.
4.50.7
स इद्राजा॒ प्रति॑जन्यानि॒ विश्वा॒ शुष्मे॑ण तस्थाव॒भि वी॒र्ये॑ण ।
बृह॒स्पतिं॒ यः सुभृ॑तं बि॒भर्ति॑ वल्गू॒यति॒ वन्द॑ते पूर्व॒भाज॑म् ॥७॥
saḥ it rājā prati-janyāni viśvā śuṣmeṇa tasthau abhi vīryeṇa
bṛhaspatim yaḥ su-bhṛtam bibharti valgu-yati vandate pūrva-bhājam
Verily is he King and conquers by his energy, by his heroic force all that is in the worlds that confront him, who bears Brihaspati in him well-contained and has the exultant dance and adores and gives him the first fruits of his enjoyment.
4.50.8
स इत्क्षे॑ति॒ सुधि॑त॒ ओक॑सि॒ स्वे तस्मा॒ इळा॑ पिन्वते विश्व॒दानी॑म् ।
तस्मै॒ विशः॑ स्व॒यमे॒वा न॑मन्ते॒ यस्मि॑न्ब्र॒ह्मा राज॑नि॒ पूर्व॒ एति॑ ॥८॥
saḥ it kṣeti su-dhitaḥ okasi sve tasmai iḻā pinvate viśva-dānīm
tasmai viśaḥ svayam eva namante yasmin brahmā rājani pūrvaḥ eti
Yea, he dwells firmly seated in his proper home and for him Ila at all times grows in richness. To him all creatures of themselves submit, the King, he in whom the Soul-Power goes in front.
4.50.9
अप्र॑तीतो जयति॒ सं धना॑नि॒ प्रति॑जन्यान्यु॒त या सज॑न्या ।
अ॒व॒स्यवे॒ यो वरि॑वः कृ॒णोति॑ ब्र॒ह्मणे॒ राजा॒ तम॑वन्ति दे॒वाः ॥९॥
aprati-itaḥ jayati sam dhanāni prati-janyāni uta yā sa-janyā
avasyave yaḥ varivaḥ kṛṇoti brahmaṇe rājā tam avanti devāḥ
None can assail him, he conquers utterly all the riches of the worlds which confront him and the world in which he dwells; he who for the Soul-Power that seeks its manifestation creates in himself that highest good, is cherished by the gods.
4.50.10
इन्द्र॑श्च॒ सोमं॑ पिबतं बृहस्पते॒ऽस्मिन्य॒ज्ञे म॑न्दसा॒ना वृ॑षण्वसू ।
आ वां॑ विश॒न्त्विन्द॑वः स्वा॒भुवो॒ऽस्मे र॒यिं सर्व॑वीरं॒ नि य॑च्छतम् ॥१०॥
indraḥ ca somam pibatam bṛhaspate asmin yajñe mandasānā vṛṣaṇvasū iti vṛṣaṇ-vasū
ā vām viśantu indavaḥ su-ābhuvaḥ asme iti rayim sarva-vīram ni yacchatam
Thou, O Brihaspati, and Indra, drink the Soma-wine rejoicing in this sacrifice, lavishing substance. Let the powers of its delight enter into you and take perfect form, control in us a felicity full of every energy.
4.50.11
बृह॑स्पत इन्द्र॒ वर्ध॑तं न॒: सचा॒ सा वां॑ सुम॒तिर्भू॑त्व॒स्मे ।
अ॒वि॒ष्टं धियो॑ जिगृ॒तं पुरं॑धीर्जज॒स्तम॒र्यो व॒नुषा॒मरा॑तीः ॥११॥
bṛhaspate indra vardhatam naḥ sacā sā vām su-matiḥ bhūtu asme iti
aviṣṭam dhiyaḥ jigṛtam puram-dhīḥ jajastam aryaḥ vanuṣām arātīḥ
O Brihaspati, O Indra, increase in us together and may that your perfection of mind be created in us; foster the thoughts, bring out the mind’s multiple powers; destroy all poverties that they bring who seek to conquer the Aryan.
Commentary
Brihaspati, Brahmanaspati, Brahma are the three names of the god to whom the Rishi Vamadeva addresses this mystic hymn of praise. In the later Puranic theogonies Brihaspati and Brahma have long become separate deities. Brahma is the Creator, one of the Three who form the great Puranic Trinity; Brihaspati is a figure of no great importance, spiritual teacher of the gods, and incidentally guardian of the planet Jupiter; Brahmanaspati, the middle term which once linked the two, has disappeared. To restore the physiognomy of the Vedic deity we have to reunite what has been disjoined and correct the values of the two 
separated terms in the light of the original Vedic conceptions.
Brahman in the Veda signifies ordinarily the Vedic Word or mantra in its profoundest aspect as the expression of the intuition arising out of the depths of the soul or being. It is a voice of the rhythm which has created the worlds and creates perpetually. All world is expression or manifestation, creation by the Word. Conscious Being luminously manifesting its contents in itself, of itself, tmanā, is the superconscient; holding its contents obscurely in itself it is the subconscient. The higher, the self-luminous descends into the obscure, into the night, into darkness concealed in darkness, tamas tamasā gūḷham, where all is hidden in formless being owing to fragmentation of consciousness, tucchyenābhvapihitam. It arises again out of the Night by the Word to reconstitute in the conscient its vast unity, tan mahinājāyataikam. This vast Being, this all-containing and all-formulating consciousness is Brahman. It is the Soul that emerges out of the subconscient in Man and rises towards the superconscient. And the word of creative Power welling upward out of the soul is also brahman.
The Divine, the Deva, manifests itself as conscious Power of the soul, creates the worlds by the Word out of the waters of the subconscient, apraketaṃ salilaṃ sarvam,– the inconscient ocean that was this all, as it is plainly termed in the great Hymn of Creation. This power of the Deva is Brahma, the stress in the name falling more upon the conscious soul-power than upon the Word which expresses it. The manifestation of the different world-planes in the conscient human being culminates in the manifestation of the superconscient, the Truth and the Bliss, and this is the office of the supreme Word or Veda. Of this supreme word Brihaspati is the master, the stress in this name falling upon the potency of the Word rather than upon the thought of the general soul-power which is behind it. Brihaspati gives the Word of knowledge, the rhythm of expression of the superconscient, to the gods and especially to Indra, the lord of Mind, when they work in man as “Aryan” powers for the great consummation. It is easy to see how these conceptions came to be specialised in the broader, but less subtle and profound Puranic symbolism into 
Brahma, the Creator, and Brihaspati, the teacher of the gods. In the name, Brahmanaspati, the two varying stresses are unified and equalised. It is the link-name between the general and the special aspects of the same deity.
Brihaspati is he who has established firmly the limits and definitions of the Earth, that is to say of the material consciousness. The existence out of which all formations are made is an obscure, fluid and indeterminate movement,– salilam, Water. The first necessity is to create a sufficiently stable formation out of this flux and running so as to form a basis for the life of the conscient. This Brihaspati does in the formation of the physical consciousness and its world, sahasā, by force, by a sort of mighty constraint upon the resistance of the subconscient. This great creation he effects by establishing the triple principle of mind, life and body, always present together and involved in each other or evolved out of each other in the world of the cosmic labour and fulfilment. The three together form the triple seat of Agni and there he works out the gradual work of accomplishment or perfection which is the object of the sacrifice. Brihaspati forms by sound, by his cry, raveṇa, for the Word is the cry of the soul as it awakens to ever-new perceptions and formations. “He who established firmly by force the ends of the earth, Brihaspati in the triple seat of the fulfilment, by his cry.”1
On him, it is said, the ancient or pristine Rishis meditated; meditating, they became illumined in mind; illumined, they set him in front as the god of the ecstatic tongue, mandrajihvam, the tongue that takes joy of the intoxicating wine of Soma, mada, madhu, of that which is the wave of sweetness, madhumān ūrmiḥ, hidden in the conscient existence and out of it progressively delivered.2 But of whom is there question? The seven divine Rishis, ṛṣayo divyāḥ, who fulfilling consciousness in each of its seven principles and harmonising them together superintend the evolution of the world, or the human fathers, pitaro manuṣyāḥ, who first discovered the higher knowledge 
and formulated for man the infinity of the Truth-consciousness? Either may be intended, but the reference seems to be rather to the conquest of the Truth by the human fathers, the Ancients. The word dīdhyāna in the Veda means both shining, becoming luminous, and thinking, meditating, fixing in the thought. It is constantly being used with the peculiar Vedic figure of a double or complex sense. In the first sense it must be connected with viprāḥ, and the suggestion is that the Rishis became more and more luminous in thought by the triumphant force of Brihaspati until they grew into Illuminates, viprāḥ. In the second it is connected with dadhire and suggests that the Rishis, meditating on the intuitions that rise up from the soul with the cry of Brihaspati in the sacred and enlightening Word, holding them firmly in the thought, became illuminated in mind, open to the full inflow of the superconscient. They were thus able to bring into the front of the conscious being that activity of the soul-thoughts which works usually in the background, veiled, and to make it the leading activity of their nature. As a result Brihaspati in them became able to taste for them the bliss of existence, the wine of Immortality, the supreme Ananda. The formation of the definite physical consciousness is the first step, this awakening to the Ananda by the bringing forward in mind of the intuitive soul as the leader of our conscious activities is the consummation or, at least, the condition of the consummation.
The result is the formation of the Truth-consciousness in man. The ancient Rishis attained to the most rapid vibration of the movement; the most full and swift streaming of the flux of consciousness which constitutes our active existence, no longer obscure as in the subconscient, but full of the joy of perfected consciousness,– not apraketam like the Ocean described in the Hymn of Creation, but supraketam. Thus they are described, dhunetayaḥ supraketaṃ madantaḥ. With this attainment of the full rapidity of the activities of consciousness unified with its full light and bliss in the human mentality they have woven for the race by the web of these rapid, luminous and joyous perceptions the Truth-consciousness, Ritam Brihat, which is the womb or birth-place of this conscient being. For it is out of the superconscient that existence descends into the subconscient and carries with it that which emerges here as the individual human being, the conscious soul. The nature of this Truth-consciousness is in itself this that it is abundant in its outflowings, pṛṣantam, or, it may be, many-coloured in the variety of its harmonised qualities; it is rapid in its motion, sṛpram; by that luminous rapidity it triumphs over all that seeks to quell or break it, it is adabdham; above all it is wide, vast, infinite, ūrvam. In all these respects it is the opposite of the first limited movement which emerges out of the subconscient; for that is stinted and grey, slow and hampered, easily overcome and broken by the opposition of hostile powers, scanty and bounded in its scope.3 But this Truth-consciousness manifested in man is capable of being again veiled from him by the insurgence of the powers that deny, the Vritras, Vala. The Rishi therefore prays to Brihaspati to guard it against that obscuration by the fullness of his soul-force.
The Truth-consciousness is the foundation of the superconscient, the nature of which is the Bliss. It is the supreme of the supraconscient, paramā parāvat, from which the being has descended, the parama parārdha of the Upanishads, the existence of Sachchidananda. It is to that highest existence that those arise out of this physical consciousness, ataḥ, who like the ancient Rishis enter into contact with the Truth-consciousness.4 They make it their seat and home, kṣaya, okas. For in the hill of the physical being there are dug for the soul those abounding wells of sweetness which draw out of its hard rigidity the concealed Ananda; at the touch of the Truth the rivers of honey, the quick pourings of the wine of Immortality trickle and stream and break out into a flood of abundance over the whole extent of the human consciousness.5
Thus Brihaspati, becoming manifest first of the gods out of the vastness of that Light of the Truth-consciousness
, in that highest heavenly space of the supreme superconscient, maho jyotiṣaḥ parame vyoman, presents himself in the full sevenfold aspect of our conscious being, multiply born in all the forms of the interplay of its seven principles ranging from the material to the purest spiritual, luminous with their sevenfold ray which lights all our surfaces and all our profundities, and with his triumphant cry dispels and scatters all powers of the Night, all encroachments of the Inconscient, all possible darknesses.7
It is by the powers of the Word, by the rhythmic army of the soul-forces that Brihaspati brings all into expression and dispelling all the darknesses that encompass us makes an end of the Night. These are the “Brahma”s of the Veda, charged with the word, the brahman, the mantra; it is they in the sacrifice who raise heavenward the divine Rik, the Stubh or Stoma. Ṛk, connected with the word arka which means light or illumination, is the Word considered as a power of realisation in the illuminating consciousness; stubh is the Word considered as a power which affirms and confirms in the settled rhythm of things. That which has to be expressed is realised in consciousness, affirmed, finally confirmed by the power of the Word. The “Brahma”s or Brahmana forces are the priests of the Word, the creators by the divine rhythm. It is by their cry that Brihaspati breaks Vala into fragments.
As Vritra is the enemy, the Dasyu, who holds back the flow of the sevenfold waters of conscient existence,– Vritra, the personification of the Inconscient, so Vala is the enemy, the Dasyu, who holds back in his hole, his cave, bilam, guhā, the herds of the Light; he is the personification of the subconscient. Vala is not himself dark or inconscient, but a cause of darkness. Rather his substance is of the light, valaṃ gomantam, valaṃ govapuṣam, but he holds the light in himself and denies its conscious manifestation. He has to be broken into fragments in order that the hidden lustres may be liberated. Their escape is expressed by the emergence of the Bright Ones, the herds of the Dawn, from the cavern below in the physical hill and their driving upward by Brihaspati to the heights of our being whither with them and by them we climb. He calls to them with the voice of the superconscient knowledge; they follow him with the response of the conscious intuition. They give in their course the impulsion to the activities which form the material of the sacrifice and constitute the offerings given to the gods and these also are carried upward till they reach the same divine goal.8
This self-expressive Soul, Brihaspati, is the Purusha, the Father of all things; it is the universal Divinity; it is the Bull of the herds, the Master and fertilizer of all these luminous energies evolved or involved, active in the day or obscurely working in the night of things, which constitute the becoming or world-existence, bhuvanam. To the Purusha under the name of Brihaspati the Rishi would have us dispose in the order of a sacrifice all the materials of our being by sacrificial action in which they are given up to the All-Soul as acceptable oblations offered with adoration and surrender. By the sacrifice we shall become through the grace of this godhead full of heroic energy for the battle of life, rich in the offspring of the soul, masters of the felicities which are attained by divine enlightenment and right action.9
For the soul’s energy and overcoming force are perfected in the human being who bears in himself and is able to bear firmly this conscious Soul-power brought forward as the leading agency in the nature, who arrives by it at a rapid and joyous movement of the inner activities as did the pristine sages, compasses that harmonious bound and gallop of the steed of Life within and adores always this godhead giving it the first fruits of all results
and enjoyments. By that energy he throws himself upon and masters all that comes to him in the births, the worlds, the planes of consciousness that open upon his perception in the 
progress of the being. He becomes the king, the samrāṭ, ruler of his
world-environment.11
For such a soul attains to a firmly settled existence in its own proper home, the Truth-consciousness, the infinite totality, and for it at all times Ila, the highest Word, premier energy of the Truth-consciousness, she who is the direct revealing vision in knowledge and becomes in that knowledge the spontaneous self-attainment of the Truth of things in action, result and experience,– Ila grows perpetually in body and richness. To him all creatures of themselves incline, they submit to the Truth in him because it is one with the Truth in themselves. For the conscious Soul-Power that is the universal creator and realiser, leads in all his activities. It gives him the guidance of the Truth in his relations with all creatures and therefore he acts upon them with an entire and spontaneous mastery. This is the ideal state of man that the soul-force should lead him, Brihaspati, Brahma, the spiritual light and counsellor, and he realising himself as Indra, the royal divinity of action, should govern himself and all his environment in the right of their common Truth. Brahmā rājani pūrva eti.12
For this Brahma, this creative Soul seeks to manifest and increase himself in the royalty of the human nature and he who attains to that royalty of light and power and creates in himself for Brahma that highest human good, finds himself always cherished, fostered, increased by all the divine cosmic powers who work for the supreme consummation. He wins all those possessions of the soul which are necessary for the royalty of the spirit, those that belong to his own plane of consciousness, and those that present themselves to him from other planes of consciousness. Nothing can assail or affect his triumphant progress.13
Indra and Brihaspati are thus the two divine powers whose fullness in us and conscious possession of the Truth are the conditions of our perfection. Vamadeva calls on them to drink in this great sacrifice the wine of immortal Ananda, rejoicing in the intoxication of its ecstasies, pouring out abundantly the substance and riches of the spirit. Those outpourings of the superconscient beatitude must enter into the soul-force and there take being perfectly. Thus a felicity will be formed, a governed harmony, replete with all the energies and capacities of the perfected nature which is master of itself and its world.14
So let Brihaspati and Indra increase in us and that state of right mentality which together they build will be manifested; for that is the first
condition. Let them foster the growing thoughts and bring into expression those energies of the mental being which by an enriched and multiple thought become capable of the illumination and rapidity of the Truth-consciousness. The powers that attack the Aryan fighter, would create in him poverties of mind and poverties of the emotive nature, all infelicities. Soul force and mental force increasing together, destroy all such poverty and insufficiency. Together they bring man to his crowning and his perfect kinghood.16
1 yas tastambha sahasā vi jmo antān, bṛhaspatis triṣadhastho raveṇa.
2 taṃ pratnāsa ṛṣayo dīdhyānāḥ, puro viprā dadhire mandrajihvam.
3 dhunetayaḥ supraketaṃ madanto, bṛhaspate abhi ye nas tatasre; pṛṣantaṃ sṛpram adabdham ūrvaṃ, bṛhaspate rakṣatād asya yonim.
4 bṛhaspate yā paramā parāvad, ata ā te ṛtaspṛśo ni ṣeduḥ.
5 tubhyaṃ khātā avatā adridugdhā, madhvaḥ ścotanty abhito virapśam.
6 SABCL, volume 10: Truth-Consciousness
“the Truth-consciousness” in original text in Arya, vol. 1, No 8, p.482.
7 bṛhaspatiḥ prathamaṃ jāyamāno, maho jyotiṣaḥ parame vyoman; saptāsyas tuvijāto raveṇa, vi saptaraśmir adhamat tamāṃsi.
8 sa suṣṭubhā sa ṛkvatā gaṇena, valaṃ ruroja phaligaṃ raveṇa; bṛhaspatir usriyā havyasūdaḥ, kanikradad vāvaśatīr ud ājat.
9 evā pitre viśvadevāya vṛṣṇe, yajñair vidhema namasā havirbhiḥ; bṛhaspate suprajā vīravanto, vayaṃ syāma patayo rayīṇām.
10 SABCL, volume 10: results
“all results” in original text in Arya, vol. 1, No 8, p.483.
11 sa id rājā pratijanyāni viśvā, śuṣmeṇa tasthāv abhi vīryeṇa; bṛhaspatiṃ yaḥ subhṛtaṃ bibharti, valgūyati vandate pūrvabhājam.
12 sa it kṣeti sudhita okasi sve, tasmā iḷā pinvate viśvadānīm; tasmai viśaḥ svayam evā namante, yasmin brahmā rājani pūrva eti.
13 apratīto jayati saṃ dhanāni, pratijanyāny uta yā sajanyā; avasyave yo varivaḥ kṛṇoti, brahmaṇe rājā tam avanti devāḥ.
14 indraś ca somaṃ pibataṃ bṛhaspate, asmin yajñe mandasānā vṛṣaṇvasū; ā vāṃ viśantu indavaḥ svābhuvo, asme rayiṃ sarvavīraṃ ni yachatam.
15 SABCL, volume 10: final
“first” in original text in Arya, vol. 1, No 8, p.485.
16 bṛhaspate indra vardhataṃ naḥ, sacā sā vāṃ sumatir bhūtu asme; aviṣṭaṃ dhiyo jigṛtaṃ puraṃdhīr, jajastam aryo vanuṣām arātīḥ.