l. 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.

2. 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.

3. 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.

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4. 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.

5. 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.

6. 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.

7. 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.

8. 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.

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9. 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.

10. 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.

11. 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 318

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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 con tents in itself, of itself, tmana, 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 tamasa gūdham, where all is hidden in formless being owing to fragmentation of consciousness, tucchyenabhvapihitam. It arises again out of the Night by the Word to reconstitute in the conscient its vast unity, tan mahinajayataikam. 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, apraketam salilam 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

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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 conscious ness. 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, ravena, 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 ūrmih, hidden in the conscient existence and out of it progressively delivered.² But of whom is there question? The . seven divine Rishis, rsayo divyāh, who fulfilling consciousness in each of its seven principles and harmonising them together superintend the evolution of the world, or the human fathers, pitaro manusyāh, who first discovered the higher knowledge

1 Yas tastambha sahasa vi jmo antan, brhaspatis trisadhastho ravena.

2 Tam pratnasa rsayo dīdhyānāh, puro viprā dadhire mandrajihvam.

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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 didhyana 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 viprāh, 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, viprāh. 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, dhunetayah supraketam madantah. 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

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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, prsantam, or, it may be, many-coloured in the variety of its harmonised qualities; it is rapid in its motion, srpram; 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 paramā parārdha of the Upanishads, the existence of Sachchidananda. It is to that highest existence that those arise out of this physical consciousness, atah, who like the ancient Rishis enter into contact with the Truth-consciousness.⁴ They make it their seat and home, ksaya, 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

3 Dhunetayah supraketam madanto, brhaspate abhi ye nas tatasre; prsantam srpram adabdham ūrvam, brhaspate raksatād asya yonim.

4 Brhaspate ya paramā parāvad, ata ā te rtasprśo ni seduh

5 Tubhyam khātā avatā adridugdhā, madhvah ścotanti abhito virapśam.

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the vastness of that Light of the Truth-consciousness, in that highest heavenly space of the supreme superconscient, maho jyotisah 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.⁶

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. Rk, 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, valam gomantam, valam govapusam, 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

6 Brhaspatih prathamam jāyamāno, maho jyotisah parame vyoman; saptāsyas tuvijāto ˙ ravena, vi saptaraśmir adhamat tamāmsi

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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.⁷

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.⁸

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, com passes 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

7 Sa sustubhā sa rkvatā ganena, valam ruroja phaligam ravena; brhaspatir usriyā havyaśudah, kanikradad vāvaśatīr udājat.

8 Evā pitre viśvadevāya vrsne, yajñair vidhema namasā havirbhih; brhaspate suprajā vīravanto, vayam syāma patayo rayīnām

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progress of the being. He becomes the king, the samrat, ruler of his world-environment.⁹

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. Brahma rājani pūrva eti. ¹⁰

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.¹¹

9 Sa id rājā pratijanyāni viśva, śusmena tasthāv abhi vīryena; brhaspatim yah subhrtam bibharti, valgūyati vandate pūrvabhājam

10 Sa it kseti sudhita okasi sve, tasmā ilā pinvate viśvadānīm; tasmai viśah svayam evā namante, yasmin brahmā rājani pūrva eti.

11 Apratīto jayati sam dhanāni, pratijanyāni uta yā sajanyā; avasyave yo varivah krnoti, brahmane rājā tam avanti devāh.

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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.¹²

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.¹³

12 Indraś ca somam pibatam brhaspate, asmin yajñe mandasānā vrsanvasū; ā vām viśantu indavah svābhuvo, asme rayim sarvaīiram ni yacchatam

13 Brhaspate indra vardhatam nah, sacā sā vām sumatir bhūtu asme; avistam dhiyo jigrtam purandhīr, jajastam aryo vanusām arātīh.

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