{"id":1924,"date":"2013-07-13T01:38:19","date_gmt":"2013-07-13T01:38:19","guid":{"rendered":"http:\/\/localhost\/?p=1924"},"modified":"2013-07-13T01:38:19","modified_gmt":"2013-07-13T01:38:19","slug":"32-ix-brihaspati-power-of-the-soul-vol-15-the-secret-of-veda","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/15-the-secret-of-veda\/32-ix-brihaspati-power-of-the-soul-vol-15-the-secret-of-veda","title":{"rendered":"-32_IX Brihaspati, Power of the Soul.htm"},"content":{"rendered":"
\n\n\n
\n

\n

\t\t\t<\/p>\n

\t\t\tIX <\/b>
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\n

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\n

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\t\t\tBrihaspati, Power of the Soul
\n<\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n

\t\t\t <\/p>\n

\n

\t\t\t<\/p>\n

\t\t\tRig Veda IV.50 <\/b>
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\n

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\n
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\n

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\t\t\tl. He who established in his might the extremities of the earth,
\nBrihaspati, in the triple world of our fulfilment, by his cry, on him the pristine sages meditated and, illumined, set him
\nin their front with his tongue of ecstasy.
\n\t\t\t<\/span> <\/p>\n

\n

\t\t\t <\/p>\n

\n
\n<\/span><\/p>\n

\n

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\n

\t\t\t\t\t\t2. They, O Brihaspati, vibrating with the impulse of their
\nmovement, rejoicing in perfected consciousness wove for us abundant, rapid, invincible, wide, the world from which
\nthis being was born. That do thou protect, O Brihaspati.
\n\t\t\t<\/span> <\/p>\n

\n

\t\t\t <\/p>\n

\n
\n<\/span><\/p>\n

\n

\t\t\t <\/p>\n

\n

\t\t\t3. O Brihaspati, that which is the highest supreme of existence,
\nthither from this world they attain and take their seat who touch the Truth. For thee are dug the wells of honey which
\ndrain this hill and their sweetnesses stream out on every side and break into overflowing.
\n  
\n\t\t\t<\/span> <\/p>\n

\n

\t\t\t <\/p>\n

\n
\n<\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 315<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

4. Brihaspati first in his birth from the vast light, in the highest heavenly space, with his seven fronts, with his seven rays,
\nwith his many births, drives utterly away the darknesses that encompass us with his cry.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n
\n<\/span><\/p>\n

\n

 <\/p>\n

\n

5. He with his cohort of the rhythm that affirms, of the chant that illumines has broken Vala into pieces with his cry.
\nBrihaspati drives upward the Bright Ones who speed our offerings; he shouts aloud as he leads them, lowing they
\nreply.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n
\n<\/span><\/p>\n

\n

 <\/p>\n

\n

6. Thus to the Father, the universal Godhead, the Bull of the
\nherds, may we dispose our sacrifices and submission and oblations; O Brihaspati, full of energy and rich in offspring
\nmay we become masters of the felicities.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n
\n<\/span><\/p>\n

\n

 <\/p>\n

\n

7. Verily is he King and conquers by his energy, by his heroic
\nforce all that is in the worlds that confront him, who bears Brihaspati in him well-contained and has the exultant dance
\nand adores and gives him the first fruits of his enjoyment.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n
\n<\/span><\/p>\n

\n

 <\/p>\n

\n

8. Yea, he dwells firmly seated in his proper home and for him
\nIla at all times grows in richness. To him all creatures of themselves submit, the King, he in whom the Soul-Power
\ngoes in front.  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 316<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n
\n<\/span><\/p>\n

\n

\t\t\t <\/p>\n

\n9. None can assail him, he conquers utterly all the riches of the worlds which confront him and the world in which he
\ndwells; he who for the Soul-Power that seeks its manifestation creates in himself that highest good, is cherished by the
\ngods.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n

\t\t\t <\/p>\n

\n
\n<\/span><\/p>\n

\n <\/p>\n

\n10. 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
\nus a felicity full of every energy.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n<\/span><\/p>\n

\n <\/p>\n

\n11. O Brihaspati, O Indra, increase in us together and may that
\nyour perfection of mind be created in us; foster the thoughts, bring out the mind’s multiple powers; destroy all poverties
\nthat they bring who seek to conquer the Aryan.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\nCOMMENTARY<\/b>
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\nBrihaspati, Brahmanaspati, Brahma are the three names of the god to whom the Rishi Vamadeva addresses this mystic hymn
\nof praise. In the later Puranic theogonies Brihaspati and Brahma have long become separate deities. Brahma is the Creator, one
\nof the Three who form the great Puranic Trinity; Brihaspati is a figure of no great importance, spiritual teacher of the gods,
\nand incidentally guardian of the planet Jupiter; Brahmanaspati, the middle term which once linked the two, has disappeared.
\nTo restore the physiognomy of the Vedic deity we have to reunite what has been disjoined and correct the values of the two
\n  
\n318<\/i> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 317<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

separated terms in the light of the original Vedic conceptions.
\n\t\t\t<\/span> <\/p>\n

\n

<\/p>\n

Brahman <\/i>in the Veda signifies ordinarily the Vedic Word
\nor mantra in its profoundest aspect as the expression of the intuition arising out of the depths of the soul or being. It is a
\nvoice of the rhythm which has created the worlds and creates perpetually. All world is expression or manifestation, creation
\nby the Word. Conscious Being luminously manifesting its con \t\t\t<\/i> tents in itself, of itself, tmana<\/i>, is the superconscient; holding its contents obscurely in itself it is the subconscient. The higher,
\nthe self-luminous descends into the obscure, into the night,    \t\t\t into darkness concealed in darkness, tamas tamasa gū<\/font>d<\/font>ham<\/i>, where all is hidden in formless being owing to fragmentation
\n\t\t\t of consciousness, tucchyenabhvapihitam<\/i>. It arises again out of
\nthe Night by the Word to reconstitute in the conscient its vast   \t\t\t<\/i> unity, tan mahinajayataikam<\/i>. This vast Being, this all-containing and all-formulating consciousness is Brahman. It is the Soul that
\nemerges out of the subconscient in Man and rises towards the superconscient. And the word of creative Power welling upward
\nout of the soul is also brahman<\/i>.
\n\t\t\t<\/span> <\/p>\n

\n

The Divine, the Deva, manifests itself as conscious Power
\nof the soul, creates the worlds by the Word out of the waters of
\n the subconscient, apraketam salilam sarvam<\/i>, —the inconscient
\nocean 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
\nname falling more upon the conscious soul-power than upon the Word which expresses it. The manifestation of the different
\nworld-planes in the conscient human being culminates in the manifestation of the superconscient, the Truth and the Bliss, and
\nthis is the office of the supreme Word or Veda. Of this supreme word Brihaspati is the master, the stress in this name falling upon
\nthe potency of the Word rather than upon the thought of the general soul-power which is behind it. Brihaspati gives the Word
\nof knowledge, the rhythm of expression of the superconscient, to the gods and especially to Indra, the lord of Mind, when they
\nwork in man as “Aryan” powers for the great consummation. It is easy to see how these conceptions came to be specialised in the
\nbroader, but less subtle and profound Puranic symbolism into  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 318<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nBrahma, the Creator, and Brihaspati, the teacher of the gods. In the name, Brahmanaspati, the two varying stresses are unified
\nand equalised. It is the link-name between the general and the special aspects of the same deity.
\n\t\t\t<\/span> <\/p>\n

\n Brihaspati is he who has established firmly the limits and definitions of the
\n\t\t\tEarth, that is to say of the material conscious ness. The existence
\n\t\t\tout of which all formations are made is an obscure, fluid and
\n\t\t\tindeterminate movement, —
\nsalilam<\/i>, Water.
\nThe 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
\nconscient. This Brihaspati does in the formation of the physical consciousness and its world, sahasā<\/font><\/i>, by force, by a sort of mighty constraint upon the resistance of the subconscient. This great
\ncreation he effects by establishing the triple principle of mind, life and body, always present together and involved in each other
\nor evolved out of each other in the world of the cosmic labour and fulfilment. The three together form the triple seat of Agni
\nand there he works out the gradual work of accomplishment or perfection which is the object of the sacrifice. Brihaspati forms
\nby sound, by his cry, ravena<\/i>, for the Word is the cry of the soul
\nas it awakens to ever-new perceptions and formations. “He who established firmly by force the ends of the earth, Brihaspati in
\nthe triple seat of the fulfilment, by his cry.”1<\/font><\/sup>
\n\t\t\t<\/span> <\/p>\n

\n On him, it is said, the ancient or pristine Rishis meditated;
\nmeditating, they became illumined in mind; illumined, they set him in front as the god of the ecstatic tongue,
\nmandrajihvam<\/i>,
\nthe tongue that takes joy of the intoxicating wine of Soma, mada<\/i>, madhu<\/i>, of that which is the wave of sweetness,
\nmadhumā<\/font>n ūrmih<\/i>, hidden in the conscient existence and out of it
\n progressively delivered.2<\/font><\/sup> But of whom is there question? The
\n \t\t\t.<\/i> seven divine Rishis, rsayo divyāh<\/i>, who fulfilling consciousness
\n in each of its seven principles and harmonising them together
\nsuperintend the evolution of the world, or the human fathers,
\npitaro manus<\/font>yā<\/font>h<\/font><\/i>, who first discovered the higher knowledge
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n 1  Yas tastambha sahasa vi jmo antan, brhaspatis
\n\ttrisadhastho ravena.<\/i>
\n\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n
\n 2 <\/i> Tam pratnasa rsayo dīdhyānāh, puro vipr<\/i><\/font>ā<\/font><\/i>
\n\tdadhire mandrajihvam.<\/i>
\n  
\n<\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 319<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

and formulated for man the infinity of the Truth-consciousness? Either may be intended, but the reference seems to be rather to
\nthe conquest of the Truth by the human fathers, the Ancients.  The word didhyana <\/i>in the Veda means both shining, becoming
\nluminous, and thinking, meditating, fixing in the thought. It is constantly being used with the peculiar Vedic figure of a double
\nor complex sense. In the first sense it must be connected with \t\t\t
\nviprāh<\/i>, and the suggestion is that the Rishis became more and more luminous in thought by the triumphant force of Brihaspati
\n\t\t\t \t\t\t.<\/i> until they grew into Illuminates, viprāh<\/i>. In the second it is connected with
\ndadhire <\/i>and suggests that the Rishis, meditating on the intuitions that rise up from the soul with the cry of Brihaspati
\nin the sacred and enlightening Word, holding them firmly in the thought, became illuminated in mind, open to the full inflow of
\nthe superconscient. They were thus able to bring into the front of the conscious being that activity of the soul-thoughts which
\nworks usually in the background, veiled, and to make it the leading activity of their nature. As a result Brihaspati in them
\nbecame able to taste for them the bliss of existence, the wine of Immortality, the supreme Ananda. The formation of the definite
\nphysical consciousness is the first step, this awakening to the Ananda by the bringing forward in mind of the intuitive soul as
\nthe leader of our conscious activities is the consummation or, at least, the condition of the consummation.
\n\t\t\t<\/span> <\/p>\n

\n

The result is the formation of the Truth-consciousness in man. The ancient Rishis attained to the most rapid vibration of
\nthe movement; the most full and swift streaming of the flux of consciousness which constitutes our active existence, no longer
\nobscure as in the subconscient, but full of the joy of perfected consciousness,
\n\t\t\t—not
\napraketam <\/i>like the Ocean described in the
\nHymn of Creation, but supraketam<\/i>. Thus they are described,
\ndhunetayah supraketam madantah. <\/i>With this attainment of the
\n full rapidity of the activities of consciousness unified with its
\nfull light and bliss in the human mentality they have woven for the race by the web of these rapid, luminous and joyous
\nperceptions the Truth-consciousness, Ritam Brihat, which is the womb or birth-place of this conscient being. For it is out of the
\n  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 320<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nsuperconscient that existence descends into the subconscient and carries with it that which emerges here as the individual human
\nbeing, the conscious soul. The nature of this Truth-consciousness is in itself this that it is abundant in its outflowings,
\nprsantam<\/i>,
\n or, it may be, many-coloured in the variety of its harmonised
\nqualities; it is rapid in its motion, srpram<\/i>; by that luminous
\nrapidity it triumphs over all that seeks to quell or break it, it is adabdham<\/i>; above all it is wide, vast, infinite,
\nū<\/font>rvam<\/i>. In all these respects it is the opposite of the first limited movement
\nwhich emerges out of the subconscient; for that is stinted and grey, slow and hampered, easily overcome and broken by the
\nopposition of hostile powers, scanty and bounded in its scope.3<\/font><\/sup> But this Truth-consciousness manifested in man is capable of
\nbeing 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.
\n\t\t\t<\/span> <\/p>\n

\n The Truth-consciousness is the foundation of the superconscient, the nature of which is the Bliss. It is the supreme of the
\n\t\t\t  supraconscient, paramā parāvat<\/i>, from which the being has descended, the
\n\tparamā parārdha <\/i>of the Upanishads, the existence of Sachchidananda. It is to that highest existence that those arise
\nout of this physical consciousness, atah<\/i>, who like the ancient
\nRishis enter into contact with the Truth-consciousness.4<\/font><\/sup> They make it their seat and home,
\nksaya<\/i>, okas<\/i>. For in the hill of the
\n physical being there are dug for the soul those abounding wells
\nof sweetness which draw out of its hard rigidity the concealed Ananda; at the touch of the Truth the rivers of honey, the quick
\npourings of the wine of Immortality trickle and stream and break out into a flood of abundance over the whole extent of the
\nhuman consciousness.5<\/font><\/sup>
\n\t\t\t<\/span> <\/p>\n

\n Thus Brihaspati, becoming manifest first of the gods out of
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n 3
\n Dhunetayah supraketam madanto, brhaspate abhi ye nas tatasre; prsantam
\n\tsrpram<\/i> <\/p>\n

\t\t\t<\/i>  \t\t\t<\/i> adabdham <\/i>
\n\t<\/font>ū<\/font><\/i>rvam,
\n\tbrhaspate raksatād asya yonim.<\/i>
\n\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n
\n 4<\/font>  Brhaspate ya paramā parāvad, ata
\n\t<\/font>ā<\/font> te rtasprśo ni
\n\tseduh
\n\t<\/font> \t\t\t<\/i>
\n\t\t\t<\/span><\/p>\n

\n \t\t\t
\n \t\t\t5  Tubhyam khātā avatā adridugdhā, madhvah ścotanti abhito
\n\tvirapśam. <\/i>
\n\t<\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 242<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

the vastness of that Light of the Truth-consciousness, in that highest heavenly space of the supreme superconscient,
\nmaho<\/i>
\njyotisah parame vyoman<\/i>, presents himself in the full sevenfold
\naspect of our conscious being, multiply born in all the forms of the interplay of its seven principles ranging from the material
\nto the purest spiritual, luminous with their sevenfold ray which lights all our surfaces and all our profundities, and with his
\ntriumphant cry dispels and scatters all powers of the Night, all encroachments of the Inconscient, all possible darknesses.6<\/font><\/sup>
\n\t\t\t<\/span> <\/p>\n

\n

It is by the powers of the Word, by the rhythmic army of the soul-forces that Brihaspati brings all into expression and
\ndispelling all the darknesses that encompass us makes an end of the Night. These are the “Brahma”s of the Veda, charged with
\nthe word, the brahman<\/i>, the mantra<\/i>; it is they in the sacrifice who raise heavenward the divine Rik, the Stubh or Stoma.
\nRk<\/i>,
\n connected with the word arka <\/i>which means light or illumination,
\nis the Word considered as a power of realisation in the illuminating consciousness;
\nstubh <\/i>is the Word considered as a power
\nwhich affirms and confirms in the settled rhythm of things. That which has to be expressed is realised in consciousness, affirmed,
\nfinally confirmed by the power of the Word. The “Brahma”s or Brahmana forces are the priests of the Word, the creators by the
\ndivine rhythm. It is by their cry that Brihaspati breaks Vala into fragments.
\n\t\t\t<\/span> <\/p>\n

\n

As Vritra is the enemy, the Dasyu, who holds back the flow of the sevenfold
\n\t\t\twaters of conscient existence, —Vritra,
\nthe personification of the Inconscient, so Vala is the enemy, the Dasyu, who holds back in his hole, his cave, bilam<\/i>, guhā<\/font><\/i>, the herds of the Light; he is the personification of the subconscient.
\nVala is not himself dark or inconscient, but a cause of darkness.
\n Rather his substance is of the light, valam gomantam<\/i>, valam<\/i>
\ngovapusam<\/i>, but he holds the light in himself and denies its
\nconscious manifestation. He has to be broken into fragments in order that the hidden lustres may be liberated. Their escape
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

6 Brhaspatih prathamam jāyamāno, maho jyotisah parame
\nvyoman; sapt<\/i><\/font>ā<\/font><\/i>syas
\ntuvijāto<\/i> <\/p>\n

\t\t\t˙<\/i> ravena, vi saptaraśmir
\nadhamat tamāmsi <\/i>
\n<\/font>
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 322<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nis expressed by the emergence of the Bright Ones, the herds of the Dawn, from the cavern below in the physical hill and
\ntheir driving upward by Brihaspati to the heights of our being whither with them and by them we climb. He calls to them with
\nthe voice of the superconscient knowledge; they follow him with the response of the conscious intuition. They give in their course
\nthe impulsion to the activities which form the material of the sacrifice and constitute the offerings given to the gods and these
\nalso are carried upward till they reach the same divine goal.7<\/font><\/sup>
\n\t\t\t<\/span> <\/p>\n

\n This self-expressive Soul, Brihaspati, is the Purusha, the
\nFather of all things; it is the universal Divinity; it is the Bull of the herds, the Master and fertilizer of all these luminous
\nenergies evolved or involved, active in the day or obscurely working in the night of things, which constitute the becoming
\nor world-existence, bhuvanam<\/i>. To the Purusha under the name of Brihaspati the Rishi would have us dispose in the order of
\na sacrifice all the materials of our being by sacrificial action in which they are given up to the All-Soul as acceptable oblations
\noffered with adoration and surrender. By the sacrifice we shall become through the grace of this godhead full of heroic energy
\nfor the battle of life, rich in the offspring of the soul, masters of the felicities which are attained by divine enlightenment and
\nright action.8<\/font><\/sup>
\n\t\t\t<\/span> <\/p>\n

\n \tFor the soul’s energy and overcoming force are perfected
\nin the human being who bears in himself and is able to bear firmly this conscious Soul-power brought forward as the leading
\nagency in the nature, who arrives by it at a rapid and joyous movement of the inner activities as did the pristine sages, com
\npasses that harmonious bound and gallop of the steed of Life within and adores always this godhead giving it the first fruits
\nof all results and enjoyments. By that energy he throws himself upon and masters all that comes to him in the births, the worlds,
\nthe planes of consciousness that open upon his perception in the
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n 7   Sa sus<\/font>t<\/font>ubhā<\/font> sa
\n\trkvatā ganena, valam ruroja phaligam ravena; brhaspatir usriyā<\/font><\/i> <\/p>\n

\t\t\thavyaśudah, kanikradad vāvaśatīr udājat.<\/i> <\/font>
\n\t\t\t<\/span><\/p>\n

\n
\n 8 <\/p>\n

 Evā<\/font> pitre viśvadevāya vrsne,
\n\tyaj\u00f1air vidhema namasā<\/font> havirbhih;
\n\tbrhaspate suprajā<\/i>
\n\tvīravanto, vayam syā<\/font>ma patayo
\n\trayīnām <\/i>
\n\t<\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 323<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

\t\t\tprogress of the being. He becomes the king, the samrat<\/i>, ruler of
\nhis world-environment.9 <\/font><\/sup> <\/span><\/p>\n

\n

For such a soul attains to a firmly settled existence in its own proper home, the Truth-consciousness, the infinite totality,
\nand for it at all times Ila, the highest Word, premier energy of the Truth-consciousness, she who is the direct revealing vision
\nin 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
\nbecause it is one with the Truth in themselves. For the conscious Soul-Power that is the universal creator and realiser, leads in
\nall his activities. It gives him the guidance of the Truth in his relations with all creatures and therefore he acts upon them
\nwith an entire and spontaneous mastery. This is the ideal state of man that the soul-force should lead him, Brihaspati, Brahma,
\nthe spiritual light and counsellor, and he realising himself as Indra, the royal divinity of action, should govern himself and
\n\t\t\t all his environment in the right of their common Truth. Brahma<\/i>
\nrājani p<\/i>ū<\/font><\/i><\/font>rva eti<\/i>.
\n10<\/font><\/sup>  <\/span><\/p>\n

\n

For this Brahma, this creative Soul seeks to manifest and increase himself in the royalty of the human nature and he who
\nattains to that royalty of light and power and creates in himself for Brahma that highest human good, finds himself always
\ncherished, fostered, increased by all the divine cosmic powers who work for the supreme consummation. He wins all those
\npossessions of the soul which are necessary for the royalty of the spirit, those that belong to his own plane of consciousness,
\nand those that present themselves to him from other planes of consciousness. Nothing can assail or affect his triumphant
\nprogress.11<\/font><\/sup>
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

9
\n  Sa id rā<\/font>jā<\/font>
\npratijanyāni viś<\/font>va, śusmena tasthāv abhi
\nvīryena; brhaspatim yah<\/font> subhrtam<\/i>  bibharti,
\nvalgūyati vandate pūrvabhājam \t\t\t<\/i>
\n<\/font>
\n\t\t\t<\/span><\/p>\n

\n

<\/p>\n

10<\/i>  Sa it kseti sudhita okasi sve, tasmā ilā pinvate
\nviśvadānīm; tasmai viśah svayam evā<\/font><\/i>  namante,
\nyasmin brahmā<\/font> rājani pū<\/font>rva eti.<\/i>
\n<\/font>
\n\t\t\t<\/span><\/p>\n

\n

<\/p>\n

11 \t\t\t<\/i> Apratīto jayati sam dhanāni,
\npratijanyāni uta yā<\/font> sajanyā; avasyave yo
\nvarivah krnoti, brahmane rā<\/font>jā<\/font> tam avanti
\ndevāh. <\/i><\/font>
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 324<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nIndra 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
\nbeatitude must enter into the soul-force and there take being perfectly. Thus a felicity will be formed, a governed harmony,
\nreplete with all the energies and capacities of the perfected nature which is master of itself and its world.12<\/font><\/sup>
\n\t\t\t<\/span> <\/p>\n

\nSo let Brihaspati and Indra increase in us and that state of right mentality which together they build will be manifested; for
\nthat is the first condition. Let them foster the growing thoughts and bring into expression those energies of the mental being
\nwhich by an enriched and multiple thought become capable of the illumination and rapidity of the Truth-consciousness.
\nThe 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
\nhis crowning and his perfect kinghood.13<\/font><\/sup>
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n12 Indraś ca somam pibatam brhaspate, asmin yaj\u00f1e mandasānā
\nvrsanvasū; ā<\/font> vām<\/i>
\n viśantu indavah svābhuvo, asme rayim sarvaīiram ni yacchatam <\/i><\/font>
\n\t\t\t<\/span><\/p>\n

\n
\n13<\/i><\/font> Brhaspate indra vardhatam nah<\/font><\/i><\/font><\/i><\/font>, sac<\/font><\/i>ā<\/font><\/i><\/font>
\ns<\/font><\/i>ā<\/font><\/i><\/font>
\nvām sumatir bhūtu asme; avistam dhiyo jigrtam purandhīr, jajastam aryo
\nvanusām arātīh.<\/font><\/i><\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 325<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

IX   Brihaspati, Power of the Soul   Rig Veda IV.50     l. He who established in his might the extremities of the earth,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[41],"tags":[],"class_list":["post-1924","post","type-post","status-publish","format-standard","hentry","category-15-the-secret-of-veda","wpcat-41-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1924","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1924"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1924\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1924"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1924"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1924"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}