{"id":874,"date":"2013-07-13T01:30:57","date_gmt":"2013-07-13T01:30:57","guid":{"rendered":"http:\/\/localhost\/?p=874"},"modified":"2013-07-13T01:30:57","modified_gmt":"2013-07-13T01:30:57","slug":"34-brihaspati-power-of-the-soul-vol-10-the-secret-of-the-veda-volume-10","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/10-the-secret-of-the-veda-volume-10\/34-brihaspati-power-of-the-soul-vol-10-the-secret-of-the-veda-volume-10","title":{"rendered":"-34_Brihaspati, Power of the Soul.htm"},"content":{"rendered":"\n\n
\n

\nIX <\/b><\/font><\/p>\n


\nBRIHASPATI, POWER OF THE SOUL<\/b><\/font>
\n<\/font><\/b><\/p>\n

 <\/p>\n

Rig-veda IV. 50<\/font>
\n<\/b><\/p>\n

 <\/p>\n

\n <\/p>\n

    \n
  1. \n

    \n\tHe who established in his might the
    \nextremities of the earth,
    \nBrihaspati, in the triple world of our fulfilment, by his cry,
    \non him the pristine sages meditated and, illumined, set him
    \nin their front with his tongue of ecstasy.<\/font>
    \n\t<\/font><\/li>\n<\/ol>\n

    \n <\/p>\n

      \n
    1. \n

      \n\tThey, O Brihaspati, vibrating with the
      \n\timpulse of their movement, rejoicing in perfected consciousness wove for us abundant, rapid, invincible, wide, the world from which this being
      \n\twas born. That do thou protect, O Brihaspati.<\/font>
      \n\t<\/font><\/li>\n<\/ol>\n

      \n <\/p>\n

        \n
      1. \n

        \n\tO Brihaspati, that which is the
        \nhighest supreme of existence,
        \nthither from this world they attain and take their seat who
        \ntouch the Truth. For thee are dug the wells of honey which
        \ndrain this hill and their sweetnesses stream out on every side
        \nand break into overflowing.<\/font> <\/font><\/li>\n<\/ol>\n

        \n <\/p>\n

          \n
        1. \n

          \n\tBrihaspati first in his birth from
          \nthe vast light, in the highest
          \nheavenly space, with his seven fronts, with his seven rays,
          \nwith his many births, drives utterly away the darknesses
          \nthat encompass us with his cry.<\/font> <\/font><\/li>\n<\/ol>\n

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          \n\u2013 303<\/font><\/p>\n

          \n

          \n <\/p>\n

            \n
          1. \n

            \n\tHe with his cohort of the
            \nrhythm that affirms, of the chant
            \nthat illumines, has broken Vala into pieces with his cry.
            \nBrihaspati drives upward the Bright Ones who speed our
            \nofferings; he shouts aloud as he leads them, lowing they
            \nreply.<\/font> <\/font><\/li>\n<\/ol>\n

            \n <\/p>\n

              \n
            1. \n

              \n\tThus to the Father, the universal
              \nGodhead, the Bull of the herds, may we dispose our sacrifices and submission and
              \n\toblations ; O Brihaspati, full of energy and rich in offspring,
              \nmay we become masters of the felicities.<\/font>
              \n\t<\/font><\/li>\n<\/ol>\n

              \n <\/p>\n

                \n
              1. \n

                \n\tVerily is he King and conquers by
                \nhis energy, by his heroic
                \nforce all that is in the worlds that confront him, who bears
                \nBrihaspati in him well-contained and has the exultant dance
                \nand adores and gives him the first fruits of his enjoyment.<\/font>
                \n\t<\/font><\/li>\n<\/ol>\n

                \n <\/p>\n

                  \n
                1. \n

                  \n\tYea, he dwells firmly seated in his
                  \nproper home and for him
                  \nIla at all times grows in richness. To him all creatures of
                  \nthemselves submit, the King, he in whom the Soul-Power
                  \ngoes in front.<\/font> <\/font><\/li>\n<\/ol>\n

                  \n <\/p>\n

                    \n
                  1. \n

                    \n\tNone can assail him, he conquers
                    \nutterly all the riches of the
                    \nworlds which confront him and the world in which he dwells;<\/font>
                    \n\t<\/font>he who for the Soul-Power that seeks
                    \nits manifestation<\/font> <\/font><\/li>\n<\/ol>\n

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                    \n\u2013 304<\/font><\/p>\n

                    \n

                    creates in himself that highest good,
                    \nis cherished by the gods.<\/font> <\/font><\/p>\n

                    \n <\/p>\n

                      \n
                    1. \n

                      \n\tThou, O Brihaspati, and Indra, drink
                      \n\tthe Soma-wine rejoicing in this sacrifice, lavishing substance. Let the powers
                      \nof its delight enter into you and take perfect form, control
                      \n\u2022 in us a felicity full of every energy.<\/font>
                      \n\t<\/font><\/li>\n<\/ol>\n

                       <\/p>\n

                      \n <\/p>\n

                       <\/p>\n

                        \n
                      1. \n

                        \n\tO Brihaspati, O Indra, increase in
                        \nus together and may that
                        \nyour perfection of mind be created in us; foster the thoughts,
                        \nbring out the mind’s multiple powers; destroy all poverties
                        \nthat they bring who seek to conquer the Aryan.<\/font><\/p>\n<\/li>\n<\/ol>\n

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                        \n\u2013 305<\/font><\/p>\n

                        \n

                        \nCOMMENTARY<\/b><\/font>
                        \n<\/font><\/b><\/p>\n

                         <\/p>\n

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

                        \nBrahman<\/i> in the Veda signifies ordinarily the Vedic Word or
                        \nMantra in its profoundest aspect as the expression of the intuition
                        \narising out of the depths of the soul or being. It is a voice of the
                        \nrhythm which has created the worlds and creates perpetually.
                        \nAll world is expression or manifestation, creation by the Word.
                        \nConscious Being luminously manifesting its contents in itself, of
                        \nitself, ātman,<\/i> 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
                        \nconcealed in darkness, tamaḥ tamasā gūḷham,<\/i> where all is hid-
                        \nden in formless being owing to fragmentation of consciousness,
                        \ntucchyenābhvapihitam.<\/i> It arises again out of the Night by the
                        \nWord to reconstitute in the conscient its vast unity, tan mahinājāyataikam.<\/i> This vast Being, this all-containing and all-formulating consciousness is Brahman. It is the Soul that emerges out
                        \nof the subconscient in Man and rises towards the superconscient.
                        \nAnd the word of creative Power welling upward out of the soul is
                        \nalso brahman.<\/i><\/font> <\/font><\/p>\n

                        \nThe Divine, the Deva, manifests itself as conscious Power of
                        \nthe soul, creates the worlds by the Word out of the waters of
                        \nthe subconscient, apraketam salilam sarvam, \u2014<\/i> the inconscient
                        \nocean that was this all, as it is plainly termed in the great Hymn
                        \nof Creation (X. 129). This power of the Deva is Brahma, the stress
                        \nin the name falling more upon the conscious soul-power than<\/font>
                        \n<\/font><\/p>\n

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                        \n\u2013 306<\/font><\/p>\n

                        \n

                        \nupon the Word which expresses it. The manifestation of the
                        \ndifferent world-planes in the conscient human being culminates
                        \nin the manifestation of the superconscient, the Truth and the
                        \nBliss, and this is the office of the supreme Word or Veda. Of this
                        \nsupreme Word Brihaspati is the master, the stress in this name
                        \nfalling upon the potency of the Word rather than upon the
                        \nthought of the general soul-power which is behind it. Brihaspati
                        \ngives the Word of knowledge, the rhythm of expression of the
                        \nsuperconscient, to the gods and especially to Indra, the lord of
                        \nMind, when they work in man as "Aryan" powers for the great
                        \nconsummation. It is easy to see how these conceptions came to
                        \nbe specialised in the broader, but less subtle and profound Puranic symbolism into Brahma, the Creator, and Brihaspati, the
                        \nteacher of the gods. In the name, Brahmanaspati, the two
                        \nvarying stresses are unified and equalised. It is the link-name
                        \nbetween the general and the special aspects of the same deity.<\/font>
                        \n<\/font><\/p>\n

                        \nBrihaspati is he who has established firmly the limits and
                        \ndefinitions of the Earth, that is to say of the material conscious-
                        \nness. The existence out of which all formations are made is an
                        \nobscure, fluid and indeterminate movement, \u2014 salilam.<\/i> Water. The first
                        \nnecessity is to create a sufficiently stable formation out of this flux and
                        \nrunning so as to form a basis for the life of the conscient. This Brihaspati
                        \ndoes in the formation of the physical consciousness and its world, sahasā,<\/i> by force, by a sort of mighty
                        \nconstraint upon the resistance of the subconscient. This great
                        \ncreation he effects by establishing the triple principle of mind,
                        \nlife and body, always present together and involved in each other
                        \nor evolved out of each other in the world of the cosmic labour
                        \nand fulfilment. The three together form the triple seat of Agni
                        \nand there he works out the gradual work of accomplishment or
                        \nperfection which is the object of the sacrifice. Brihaspati forms
                        \nby sound, by his cry, raveṇa,<\/i> for the Word is the cry of the soul as
                        \nit awakens to ever-new perceptions and formations. "He who
                        \nestablished firmly by force the ends of the earth, Brihaspati in
                        \nthe triple seat of the fulfilment, by his cry."\u00b9<\/font><\/p>\n

                        \nOn him, it is said, the ancient or pristine Rishis meditated;<\/font>
                        \n<\/font>meditating, they became illumined in mind; illumined, they set<\/font>
                        \n<\/font><\/p>\n

                         <\/p>\n

                        \n\u00b9<\/font>Yas tastambha sahas<\/i><\/font>ā<\/i><\/font> vi jmo ant<\/i><\/font>ā<\/i><\/font>n, br<\/i><\/font>̣<\/i><\/font>haspatis tris<\/i><\/font>̣<\/i><\/font>adhastho raven<\/i><\/font>̣<\/i><\/font>a.<\/i>
                        \n<\/font><\/p>\n

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                        \n

                        \nhim in front as the god of the ecstatic tongue, mandra-jihvam,
                        \n<\/i>the tongue that takes joy of the intoxicating wine of Soma, mada,
                        \nmadhu,<\/i> of that which is the wave of sweetness, madhumān ūrmiḥ
                        \n<\/i>(IX. 110.11), hidden in the conscient existence and out of it progressively delivered.<\/font>\u00b9<\/font> But of whom is there question? The seven
                        \ndivine Rishis, rsayo divyāḥ,<\/i> who fulfilling consciousness in each of
                        \nits seven principles and harmonising them together superintend the
                        \nevolution of the world, or the human fathers, pitaro manuṣyāḥ,
                        \n<\/i>who first discovered the higher knowledge and formulated for man the
                        \ninfinity of the Truth-Consciousness ? Either may be intended, but the reference seems to be rather to the conquest of the
                        \nTruth by the human fathers, the Ancients. The word dīdhyānāḥ
                        \n<\/i>in the Veda means both shining, becoming luminous, and thinking, meditating, fixing in the thought. It is constantly being used
                        \nwith the peculiar Vedic figure of a double or complex sense. In
                        \nthe first sense it must be connected with viprāḥ,<\/i> and the suggestion is that the Rishis became more and more luminous in
                        \nthought by the triumphant force of Brihaspati until they grew
                        \ninto Illuminates, viprāḥ.<\/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 in
                        \nthe sacred and enlightening Word, holding them firmly in the
                        \nthought, became illuminated in mind, open to the full inflow of
                        \nthe superconscient. They were thus able to bring into the front of
                        \nthe conscious being that activity of the soul-thoughts which works usually in
                        \nthe background, veiled, and to make it the leading activity of their nature. As a result Brihaspati
                        \nin them became able to taste for them the bliss of existence, the wine of
                        \nImmortality, the supreme Ananda. The formation of the definite physical consciousness is the first step, this awakening to
                        \nthe Ananda by the bringing forward in mind of the intuitive soul
                        \nas the leader of our conscious activities is the consummation or,
                        \nat least, the condition of the consummation.<\/font>
                        \n<\/font><\/p>\n

                        \nThe result is the formation of the Truth-Consciousness in
                        \nman. The ancient Rishis attained to the most rapid vibration of
                        \nthe movement; the most full and swift streaming of the flux of
                        \nconsciousness which constitutes our active existence, no longer<\/font>
                        \n<\/font><\/p>\n

                         <\/p>\n

                        \n\u00b9Tarn pratn<\/font><\/i><\/font>ā<\/i><\/font>sa rs<\/font><\/i><\/font>̣<\/i><\/font>ayo dīdhy<\/font><\/i><\/font>ānā<\/i><\/font>h<\/font><\/i><\/font>̣<\/i><\/font>, puro viprā dadhire mandrajihvam.<\/font><\/i>
                        \n<\/font><\/font><\/p>\n

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                        \n\u2013 308<\/font><\/p>\n

                        \n

                        \nobscure as in the subconscient, but full of the joy of perfected
                        \nconsciousness, \u2014 not apraketam<\/i> like the Ocean described in the
                        \nHymn of Creation, but supraketam.<\/i> Thus they are described,
                        \ndhunetayaḥ supraketam madantaḥ.<\/i> With this attainment of the
                        \nfull rapidity of the activities of consciousness unified with its full
                        \nlight and bliss in the human mentality they have woven for the
                        \nrace by the web of these rapid, luminous and joyous perceptions
                        \nthe Truth-Consciousness, ṛtam bṛhat,<\/i> which is the womb or
                        \nbirth-place of this conscient being. For it is out of the superconscient that existence descends into the subconscient and carries
                        \nwith it that which emerges here as the individual human being,
                        \nthe conscious soul. The nature of this Truth-Consciousness is in
                        \nitself this that it is abundant in its outflowings, pṛṣantam,<\/i> or, it
                        \nmay be, many-coloured in the variety of its harmonised qualities;<\/font>
                        \n<\/font>it is rapid in its motion, sṛpram;<\/i> by that luminous rapidity it
                        \ntriumphs over all that seeks to quell or break it, it is adabdham,
                        \n<\/i>above all it is wide, vast, infinite, ūrvam.<\/i> In all these respects it is
                        \nthe opposite of the first limited movement which emerges out of
                        \nthe subconscient; for that is stinted and grey, slow and hampered,
                        \neasily overcome and broken by the opposition of hostile powers,
                        \nscanty and bounded in its scope.\u00b9 But this Truth-Consciousness
                        \nmanifested in man is capable of being again veiled from him by
                        \nthe insurgence of the powers that deny, the Vritras, Vala. The
                        \nRishi therefore prays to Brihaspati to guard it against that obscuration by the fullness of his soul-force.<\/font>
                        \n<\/font><\/p>\n

                        \nThe Truth-Consciousness is the foundation of the superconscient, the nature of which is the Bliss. It is the supreme of
                        \nthe supraconscient, paramā parāvat,<\/i> from which the being has
                        \ndescended, the parama parārdha<\/i> of the Upanishads, the existence
                        \nof Sachchidananda. <\/b> It is <\/b> to that highest existence that those
                        \narise out of this physical consciousness, ataḥ,<\/i> who like the ancient
                        \nRishis enter into contact with the Truth-Consciousness.\u00b2 They
                        \nmake it their seat and home, kṣaya, okas.<\/i> For in the hill of the
                        \nphysical being there are dug for the soul those abounding wells
                        \nof sweetness which draw out of its hard rigidity the concealed<\/font>
                        \n<\/font><\/p>\n

                        \n\u00b9<\/font>Dhunetayah<\/i><\/font>̣<\/i><\/font> supraketam madanto br<\/i><\/font>̣<\/i><\/font>haspate abhi ye nas tatasre; pr<\/i><\/font>̣<\/i><\/font>s<\/i><\/font>̣<\/i><\/font>antam sr<\/i><\/font>̣<\/i><\/font>pram adabdham <\/i> <\/font>
                        \nū<\/font><\/i>rvam, br<\/i><\/font>̣<\/i><\/font>haspate raks<\/i><\/font>̣<\/i><\/font>at<\/i><\/font>ā<\/font><\/i>d asya yonim.<\/i> <\/font><\/p>\n

                        \n\u00b2<\/font>Br<\/i><\/font>̣<\/i><\/font>haspate y<\/i><\/font>ā <\/font><\/i>
                        \nparam<\/i><\/font>ā<\/font><\/i> par<\/i><\/font>ā<\/font><\/i>vad ata <\/i> <\/font>
                        \nā <\/font><\/i>
                        \nta r<\/i><\/font>̣<\/i><\/font>taspr<\/i><\/font>̣<\/i><\/font>ś<\/font><\/i>o ni s<\/i><\/font>̣<\/i><\/font>eduh<\/i><\/font>̣<\/i><\/font>.<\/i> <\/font><\/p>\n

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                        \n

                        \nAnanda; at the touch of the Truth the rivers of honey, the quick
                        \npourings of the wine of Immortality trickle and stream and
                        \nbreak out into a flood of abundance over the whole extent of the
                        \nhuman consciousness.<\/font>\u00b9<\/font><\/p>\n

                        \nThus Brihaspati, becoming manifest first of the gods out
                        \nof the vastness of that Light of Truth-Consciousness, in that
                        \nhighest heavenly space of the supreme superconscient, maho
                        \njyotiṣaḥ parame vyoman,<\/i> presents himself in the full sevenfold
                        \naspect of our conscious being, multiply born in all the forms of
                        \nthe interplay of its seven principles ranging from the material to
                        \nthe purest spiritual, luminous with their sevenfold ray which lights
                        \nall our surfaces and all our profundities, and with his triumphant
                        \ncry dispels and scatters all powers of the Night, all encroachments
                        \nof the Inconscient, all possible darknesses.<\/font>\u00b2<\/font><\/p>\n

                        \nIt is by the powers of the Word, by the rhythmic army of the
                        \nsoul-forces that Brihaspati brings all into expression and dispelling all the darknesses that encompass us makes an end of the
                        \nNight. These are the "Brahma’s of the Veda, charged with the
                        \nword, the brahman,<\/i> the mantra;<\/i> it is they in the sacrifice who
                        \nraise heavenward the divine Rik, the Stubh or Stoma. Ṛk,<\/i> connected with the Word arka<\/i> which means light or illumination, is
                        \nthe Word considered as a power of realisation in the illuminating
                        \nconsciousness; stubh<\/i> is the Word considered as a power which
                        \naffirms and confirms in the settled rhythm of things. That which
                        \nhas to be expressed is realised in consciousness, affirmed, finally
                        \nconfirmed 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
                        \ninto fragments.<\/font> <\/font><\/p>\n

                        \nAs Vritra is the enemy, the Dasyu, who holds back the flow
                        \nof the sevenfold waters of conscient existence, \u2014 Vritra, the
                        \npersonification of the Inconscient, so Vala is the enemy, the
                        \nDasyu, who holds back in his hole, his cave, bilam, guhā,<\/i> the herds
                        \nof the Light; he is the personification of the subconscient. Vala
                        \nis not himself dark or inconscient, but a cause of darkness.<\/font>
                        \n<\/font><\/p>\n

                         <\/p>\n

                        \n\u00b9Tubhyam khātā avatā adridugdhā madhvah<\/font><\/i><\/font>̣<\/i><\/font>
                        \nścotanti abhito virapśam.
                        \n<\/font>
                        \n<\/i><\/font><\/p>\n

                        \n\u00b2Br<\/font><\/i><\/font>̣<\/i><\/font>haspatih<\/font><\/i><\/font>̣<\/i><\/font> prathamam
                        \njāyamāno maho jyotis<\/font><\/i><\/font>̣<\/i><\/font>ah<\/font><\/i><\/font>̣<\/i><\/font> parame vyoman;
                        \nsaptāsyas tuvijāto
                        \nraven<\/font><\/i><\/font>̣<\/i><\/font>a vi saptaraśmir adhamat tamāmsi.<\/font><\/i> <\/font><\/font><\/p>\n

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                        \n

                        \nRather his substance is of the light, valasya gomataḥ, valasya
                        \ngovapuṣaḥ,<\/i> but he holds the light in himself and denies its conscious manifestation. He has to be broken into fragments in
                        \norder that the hidden lustres may be liberated. Their escape is
                        \nexpressed by the emergence of the Bright Ones, the herds of the
                        \nDawn, from the cavern below in the physical hill and their driving
                        \nupward by Brihaspati to the heights of our being whither with
                        \nthem and by them we climb. He calls to them with the voice of
                        \nthe superconscient knowledge; they follow him with the response
                        \nof the conscious intuition. They give in their course the impulsion to the activities which form the material of the sacrifice and
                        \nconstitute the offerings given to the gods and these also are
                        \ncarried upward till they reach the same divine goal.<\/font>\u00b9<\/font><\/p>\n

                        \nThis self-expressive Soul, Brihaspati, is the Purusha, the
                        \nFather of all things; it is the universal Divinity; it is the Bull
                        \nof the herds, the Master and fertilizer of all these luminous energies evolved or involved, active in the day or obscurely working
                        \nin the night of things, which constitute the becoming or world-existence, bhuvanam.<\/i> To the Purusha under the name of Brihaspati the Rishi would have us dispose in the order of a sacrifice
                        \nall the materials of our being by sacrificial action in which they
                        \nare given up to the All-Soul as acceptable oblations offered
                        \nwith adoration and surrender. By the sacrifice we shall become
                        \nthrough the grace of this godhead full of heroic energy for the
                        \nbattle of life, rich in the offspring of the soul, masters of the
                        \nfelicities which are attained by divine enlightenment and right
                        \naction.<\/font>\u00b2 <\/font><\/p>\n

                        \nFor the soul’s energy and overcoming force are perfected in
                        \nthe human being who bears in himself and is able to bear firmly
                        \nthis conscious Soul-Power brought forward as the leading agency
                        \nin the nature, who arrives by it at a rapid and joyous movement
                        \nof the inner activities as did the pristine sages, compasses that
                        \nharmonious bound and gallop of the steed of Life within and
                        \nadores always this godhead giving it the first fruits of results and<\/font>
                        \n<\/font><\/p>\n

                         <\/p>\n

                        \n\u00b9Sa sus<\/font><\/i><\/font>̣<\/i><\/font>t<\/font><\/i><\/font>̣<\/i><\/font>ubhā sa
                        \nr<\/font><\/i><\/font>̣<\/i><\/font>kvatā gan<\/font><\/i><\/font>̣<\/i><\/font>ena, valam ruroja phaligam raven<\/font><\/i><\/font>̣<\/i><\/font>a; br<\/font><\/i><\/font>̣<\/i><\/font>haspatir usriyā havyasūdah<\/font><\/i><\/font>̣<\/i><\/font>, kanikradad
                        \nvāvaśatīr udājat,<\/font><\/i> <\/font><\/font><\/p>\n

                        \n\u00b2Evā pitre viśvadevāya vr<\/font><\/i><\/font>̣<\/i><\/font>s<\/font><\/i><\/font>̣<\/i><\/font>n<\/font><\/i><\/font>̣<\/i><\/font>e,
                        \nyaj\u00f1air vidhema namasā  havirbhih<\/font><\/i><\/font>̣<\/i><\/font>, br<\/font><\/i><\/font>̣<\/i><\/font>haspate
                        \nsuprajā viravanto vayam syāma patayo rayīn<\/font><\/i><\/font>̣<\/i><\/font>ām.<\/font><\/i> <\/font><\/font><\/p>\n

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                        \n

                        \nenjoyments. By that energy he throws himself upon and masters
                        \nall that comes to him in the births, the worlds, the planes of consciousness that open upon his perception in the progress of the
                        \nbeing. He becomes the king, the samrāṭ,<\/i> ruler of his world-environment.<\/font>\u00b9
                        \n<\/font><\/p>\n

                        \nFor such a soul attains to a firmly settled existence in its own
                        \nproper home, the Truth-Consciousness, the infinite totality, and
                        \nfor it at all times Ila, the highest Word, premier energy of the
                        \nTruth-Consciousness, she who is the direct revealing vision in
                        \nknowledge and becomes in that knowledge the spontaneous self-
                        \nattainment of the Truth of things in action, result and experience,
                        \n\u2014 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
                        \nSoul-Power that is the universal creator and realiser, leads in all
                        \nhis activities. It gives him the guidance of the Truth in his relations with all creatures and therefore he acts upon them with an
                        \nentire and spontaneous mastery. This is the ideal state of man
                        \nthat the soul-force should lead him, Brihaspati, Brahma, the spiritual light and counsellor, and he realising himself as Indra,
                        \nthe royal divinity of action, should govern himself and all his environment in the right of their common Truth,
                        \nbrahmā rājanī pūrva eti.<\/i>\u00b2<\/font><\/p>\n

                        \nFor this Brahma, this creative Soul seeks to manifest and
                        \nincrease himself in the royalty of the human nature and he who
                        \nattains to that royalty of light and power and creates in himself
                        \nfor Brahma that highest human good, finds himself always cherished, fostered, increased by all the divine cosmic powers who
                        \nwork for the supreme consummation. He wins all those possessions of the soul which are necessary for the royalty of the spirit,
                        \nthose that belong to his own plane of consciousness, and those
                        \nthat present themselves to him from other planes of consciousness. Nothing can assail or affect his triumphant progress.\u00b3<\/font>
                        \n<\/font><\/p>\n

                         <\/p>\n

                        \n\u00b9<\/font>Sa id r<\/font><\/i><\/font>ā<\/i><\/font>j<\/font><\/i><\/font>ā<\/i><\/font> pratijany<\/font><\/i><\/font>ā<\/i><\/font>ni vi<\/font><\/i><\/font>ś<\/font><\/i>va,
                        \nśus<\/font><\/i><\/font>̣<\/i><\/font>men<\/font><\/i><\/font>̣<\/i><\/font>a tasth<\/font><\/i><\/font>ā<\/i><\/font>vabhi viryen<\/font><\/i><\/font>̣<\/i><\/font>a; br<\/font><\/i><\/font>̣<\/i><\/font>haspatim yah<\/font><\/i><\/font>̣<\/i><\/font> subhr<\/font><\/i><\/font>̣<\/i><\/font>tam
                        \nbibharti, valg<\/font><\/i><\/font>ū<\/i><\/font>yati vandate p<\/font><\/i><\/font>ū<\/i><\/font>rvabh<\/font><\/i><\/font>ā<\/i><\/font>jam.<\/font><\/i> <\/font><\/font><\/p>\n

                        \n\u00b2<\/font>Sa it ks<\/font><\/i><\/font>̣<\/i><\/font>eti sudhita okasi sve, tasm<\/font><\/i><\/font>ā<\/i><\/font> Il<\/font><\/i><\/font>̣<\/i><\/font>a pinvate vi<\/font><\/i><\/font>ś<\/i><\/font>vad<\/font><\/i><\/font>ā<\/i><\/font>nim ; tasmai vi<\/font><\/i><\/font>ś<\/i><\/font>ah<\/font><\/i><\/font>̣<\/i><\/font> svayamev<\/font><\/i><\/font>ā<\/i><\/font>
                        \nnamante, yasmin brahm<\/font><\/i><\/font>ā<\/i><\/font> r<\/font><\/i><\/font>ā<\/i><\/font>jani p<\/font><\/i><\/font>ū<\/i><\/font>rva eti.<\/font><\/i> <\/font><\/font><\/p>\n

                        \n\u00b3<\/font>Apratito jayati sam dhan<\/font><\/i><\/font>ā<\/i><\/font>ni, pratijany<\/font><\/i><\/font>ā<\/i><\/font>ni uta y<\/font><\/i><\/font>ā<\/i><\/font> sajany<\/font><\/i><\/font>ā<\/i><\/font>; avasyave yo varivah kr<\/font><\/i><\/font>̣<\/i><\/font>n<\/font><\/i><\/font>̣<\/i><\/font>oti,
                        \nbrahman<\/font><\/i><\/font>̣<\/i><\/font>e r<\/font><\/i><\/font>ājā<\/i><\/font> tarn avanti dev<\/font><\/i><\/font>ā<\/i><\/font>h<\/font><\/i><\/font>̣<\/i><\/font>.<\/font><\/i> <\/font><\/font><\/p>\n

                        \nPage <\/font>
                        \n\u2013 312<\/font><\/p>\n

                        \n

                        \nIndra and Brihaspati are thus the two divine powers whose
                        \nfullness in us and conscious possession of the Truth are the
                        \nconditions of our perfection. Vamadeva calls on them to drink
                        \nin this great sacrifice the wine of immortal Ananda, rejoicing
                        \nin the intoxication of its ecstasies, pouring out abundantly the
                        \nsubstance and riches of the spirit. Those outpourings of the
                        \nsuperconscient beatitude must enter into the soul-force and there
                        \ntake 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.\u00b9<\/font>
                        \n<\/font><\/p>\n

                        \nSo let Brihaspati and Indra increase in us and that state of
                        \nright mentality which together they build will be manifested;<\/font>
                        \n<\/font>for that is the final condition. Let them foster the growing
                        \nthoughts and bring into expression those energies of the mental
                        \nbeing which by an enriched and multiple thought become capable
                        \nof the illumination and rapidity of the Truth-Consciousness.
                        \nThe powers that attack the Aryan fighter, would create in him
                        \npoverties of mind and poverties of the emotive nature, all infelicities. Soul-force and mental-force increasing together, destroy
                        \nall such poverty and insufficiency. Together they bring man to
                        \nhis crowning and his perfect kinghood.\u00b2<\/font>
                        \n<\/font><\/p>\n

                         <\/p>\n

                        \n\u00b9Indraśca somam pibatam bṛhaspate, asmin
                        \nyaj\u00f1e mandasānā vṛṣaṇvasū;
                        \nā vām viśantu
                        \nindavaḥ
                        \nsvābhuvo’sme rayim sarvavīram ni yacchatam.<\/i> <\/font><\/p>\n

                        \n\u00b2Bṛhaspate indra vardhatam
                        \nnaḥ,
                        \nsacā sā vām sumatir bhūtu asme; aviṣṭam dhiyo jigṛtam
                        \npurandhīr jajastam aryo vanuṣām
                        \narātīḥ.<\/i> <\/font><\/p>\n

                        \nPage <\/font>
                        \n\u2013 313<\/font><\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

                        IX BRIHASPATI, POWER OF THE SOUL   Rig-veda IV. 50   He who established in his might the extremities of the earth, Brihaspati, in the…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[17],"tags":[],"class_list":["post-874","post","type-post","status-publish","format-standard","hentry","category-10-the-secret-of-the-veda-volume-10","wpcat-17-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/874","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=874"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/874\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=874"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=874"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=874"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}