Brihaspati

“ These two prose "verses" are very ill described by the Anukr.
6. The stem which the gods fill up, which, unexhausted, they feed upon unexhausted—therewith let Indra, Varuṇa, Brihaspati, shepherds of existence, fill us up. ”

“ May God who rules the world bestow on you the power to rule your subjects. May fire, worshipped by householders, bestow on you supremacy over the householders. May Soma, the lord of trees, bestow on you supremacy over forests. May Brihaspati, the god of speech, bestow on you supremacy in speech. May Indra, the highest among gods, bestow on you the highest supremacy. May Rudra, the cherisher of animals, bestow on you supremacy over animals. May Mitra, who is truth, make you supreme in truth. ”

“ It was seen above that the god Brihaspati is also a novelty not altogether relished by the Vedic Aryans.
From an Aryan point of view how much weight is to be placed on comparisons of the formulae in the Atharvan of India with those of other Aryan nations? Kuhn has compared [13] an old German magic formula of healing with one in the Atharvan, and because each says 'limb to limb' he thinks that they are of the same origin, particularly since the formula is found in Russian. The comparison is interesting, but it is far from convincing. Such formulae spring up independently all over the earth. ”

“ They then beheld an invincible array formed by king Yudhishthira the just, that foremost one of Kuru race, with great care, and according to the sanction of Brihaspati and Usanas. Then that slayer of foes, Duryodhana, called to mind the heroic Karna, that counteractor of foes, that warrior with neck like that of a bull, equal to Purandara himself in battle, the Maruts in might, and Kartavirya in energy. ”

“ The foremost of all rivers, Ganga, waited upon that god. The Earth also, assuming great beauty, held the child (on her lap) . The celestial priest Brihaspati performed the usual rites after birth, in respect of that child. The Vedas assuming a four-fold form, approached the child with joined hands. The Science of arms, with its four divisions, and all the weapons as also all kinds of arrows, came to him. One day, the child, of great energy, saw that god of gods, the lord of Uma, seated with the daughter of Himavat, amid a swarm of ghostly creatures. ”

“ Brâhmanas | Bharata (Sub-Incarnation of Vishnu) Bharata had three wives, all of Vidarbha. One of them bore a son to the king, but he pronounced the child to be unlike himself. The wives of the king killed their children for fear of their being called illegitimate. Bharata gave Yajna offerings to the Maruts and to Sōma (Moon) that he might be blessed with a Son. The Maruts gave him Bharadvâja as his son. Brihaspati (Jupiter) produced Bharadvâja on Mamatâ (Egoism) , the wife of his brother Utathya. The parents deserted the child and he was brought up by the Maruts. ”

“ Brihaspati and Brahmanaspati are generally regarded as being identical with Agni. Nearly the same epithets are applied to them, with this additional one—of presiding over prayer. In some few hymns they are addressed as separate deities. In “The Religions of India,” M. Barth, regarding these as names of one and the same deity, thus describes him :—
"Like Agni and Soma, he is born on the altar, and thence rises upwards to the gods; like them, he was begotten in space by Heaven and Earth ; like Indra, he wages war with enemies on the earth and demons in the air ”

“ What god should we with sacrifices worship? The fourth line here is the refrain of nine successive stanzas, in which the creator is referred to as unknown, with the interrogative pronoun ka, "what?" This ka in the later Vedic literature came to be employed not only as an epithet of the creator Prajāpati, but even as an independent name of the supreme god.
A deity of an abstract character occurring in the oldest as well as the latest parts of the Rigveda is Bṛihaspati, "Lord of Prayer." Roth and other distinguished Vedic scholars regard him as a direct personification of devotion. ”

“ In an epic hymn to him it is said: "Thou art the mouth of the worlds; the poets declare thee to be one and three-fold; as carrier of the sacrifice they arrange thee eight-fold. By thee was all created, say the highest seers. Priests that have made reverence to thee attain the eternal course their acts have won, together with their wives and sons. They call thee the water-giver in the air, together with lightning. On thee first depends water. Thou art the creator and Brihaspati, thou art the two Horsemen, the two Yamas, Mitra, Soma, Wind" (i. 229. 23 ff.) ”

“ This is an evil day, so carry Indra quickly out of the fight." Then the Wind-god carried off Indra at the utmost speed of his chariot, and Vidyuddhvaja pursued them, mounted on his; and in the meanwhile Airávanah, infuriated and unrestrained by the driver's book, ran after India, trampling and scattering the forces. And the army of the gods left the field of battle and followed Indra; and Bŗihaspati carried off his wife Śachí, who was much alarmed, to the heaven of Brahmá. ”

“ There they worshipped the linga of Śiva, that exhibits in succession all his forms, † [14] and is in succession of various jewels; and then Vishnu, Brahmá, Indra, and Bŗihaspati, all four, with their minds devoted to Śiva, proceeded to perform a severe course of asceticism in order to propitiate him.
And in the meanwhile Śiva, propitiated by the severe asceticism of Chandraketu, bestowed a boon on that prince of the Vidyádharas, " Rise up, king, a son shall be born to thee, who shall be a great hero, and shall slay in fight thy enemy Vidyuddhvaja ”

“ He Wrote a grammar of the Telugu language, and entitled it Andhra Sabda Chintamani and Lakshanasara, in the composition of this work profound, learning and extensive reading is evinced, and Nannaya Bhatt was well qualified to compile a work on philology, as he had carefully studied the treatises written by Brihaspati and Vyasa. ”

“ The word brahma is a neuter noun, and in the Ṛig-vēda it means something that can only be fully translated by a long circumlocution. It may be rendered as "the power of ritual devotion"; that is to say, it denotes the mystic or magic force which is put forth by the poet-priest of the Ṛig-vēda when he performs the rites of sacrifice with appropriate chanting of hymns—in short, ritual magic. This mystic force the Ṛigvēdic poets have represented in personal form as the god Bṛihaspati, in much the same way as they embodied the spirit of the sacrifice in Vishṇu. ”

“ The herbs whose king is Soma, numerous, of hundred-fold aspect (? vicakṣaṇa) , impelled by Brihaspati—let them free us from distress.
The first half-verse is RV. x. 97. 18 a, b (with óṣadhīs ⌊which makes better meter⌋ for -dhayas) and VS. xii. 92 a, b (like RV.) ; TS. iv. 2. 64 agrees only in a (with -dhayas) . The second half-verse is RV. x. 97. 15 c, d and VS. xii. 89 c, d, and TS. in iv. 2. 64 c, d, and MS. in ii. 7. 13 (p. 94. 12) c, d—all without variation. The comm. explains çatavicakṣaṇās by çatavidhadarçanāḥ, nānāvidhajñanopetāḥ. ⌊MB. ii. 8. ”

“ Indra's force, Varuṇa's two arms, the Açvins' two shoulders, of the Maruts this hump; they who are wise, poets, who are skilful (manīṣín) , call him Brihaspati brought together.
The verse has two jagatī-pādas, though called by the Anukr. simply bhurij. Read at the end of b kakút.
9. Rich in milk, thou stretchest unto the people (víç) of the gods; thee they call Indra, thee Sarasvant; he gives a thousand [kine] with one face who makes offering (ā-hu) of a bull to a Brahman.
⌊Cf. Oldenberg, IFA. vi. 183.⌋
10. ”

“ Brhaspati freed the radiant cows with comrades self-yoked, averting shame from one another. 9. In our assembly with auspicious praises exalting him who roareth like a lion, Maywe, in every fight where heroes conquer, rejoice in strong Brhaspati the Victor. 10. When he had won him every sort of booty and gone to heaven and its most lofty mansions, Men praised Brhaspati the Mighty, bringing the light within their mouths from sundry places. 11. Fulfil the prayer that begs for vital vigour: aid in your wonted manner even the humble. Let all our foes be turned and driven backward. ”

“ Brahmâ became afraid of his creation, and, addressing himself to Rudra, said — "O Chief of Devas, desist from such creation. Thy progeny with their fiery eyes are consuming all and even consuming me. Take to Tapas for the joy of all beings. By Tapas thou shalt create the Universe as it was of yore. By Tapas thou shalt gain that Bhagavân who dwells in all hearts." "Amen," said Rudra, and he went into the forests to make Tapas.
Brahmâ then begot ten sons: — Marichi, Atri, Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vasishtha, Daksha and Nârada. ”

“ Said Krishna: “It is fated that Bhishma will fall on the morrow, a victim of wrong. As he hath fought against those whom he loveth, so must thou, Arjuna, fight against him. He hath shown thee how Kshatriyas must ever wage war, although their foemen be hated or well beloved.”
Arjuna, being thus admonished, went forth on the tenth day with Sikhandin, born a woman and made a male by a Yaksha.
Once again Duryodhana sought to prevail upon Bhishma to give place to Karna, and Bhishma answered him in anger: “This day will I overcome the Pandavas or perish on the field of battle.” ”

“ Bhishma, on Pandu's death, installs the blind Dhritarâshta as Regent King, and continues, as ever, faithful to his trust. Once or twice a ring of human pathos, human regret, is heard in the harmony of his good counsels, his unswerving loyalty, his fast determination to "pay the debt arising out of the food which has been given me."
Once when Arjuna, third of the five Pandus, climbs up on his knees, all dust-laden from some boyish game, and, full of pride and glee, claims him as father--"I am not thy father, O Bhârata!" ”

“ When he beheld the broken cars, the fallen standards, and the heaps of slain elephants and horses and men, Duryodhana said to Bhishma: “Thou shouldst yield thy place to Karna. Methinks thou art partial to Arjuna and the Pandavas.”
Said Bhishma: [Pg 292] “Thy struggle is in vain, foolish Duryodhana. None can wipe out the stain of thy sins; of no avail is cunning against a righteous cause. Verily, thou shalt perish because of thy folly.... I have no fear of battle, and I will lead the Kauravas until I triumph or fall.” ”

“ So we find even Bhishma being killed. Bhishma died at Uttarayana and necessarily passed through the Devayâna Mârga, as an Upâsaka. Whatever might be the goal of Upâsanâ, the Bhâgavata Purâna treats of Upâsanâ as an end and not as a means. The Bhâgavatas, the Sâtvatas, the Vaishnavas do not ask for Nirvana Mukti they ask for devotion to the Lord of the Universe. They work in the Universe as servants of the Lord, taking the whole Universe to be their own selves. The Kurukshetra battle is therefore out of place in the Bhâgavata Purâna. ”

“ Bali knew the Brâhmana in disguise to be Vishnu. He still made over the Trilokî to him, even against the protests of his Guru Sukra. This body of a Kshatriya, frail as it is, what purpose will it serve if wide fame is not acquired by means of it for the sake of a Brâhmana?" Turning to Krishna, Arjuna and Bhima, Jarâsandha said: — "O Brâhmanas, ask what you wish for. Even if it be my own head, I shall give it to you."
Krishna replied: "Give us a single combat, if you please, O King. We are Kshatriyas and have come for fight. We desire nothing else. This is Bhima. This is his brother Arjuna. ”

“ In the country of Uttara there lived a Brâhmiṇ named Kusalanatha, who had a wife and six sons. All lived in a state of prosperity for some time, but the entrance of Saturn into the Brâhmiṇ’s horoscope turned everything upside down. The once prosperous Brâhmiṇ became poor, and was reduced to go to the neighbouring woods to gather bamboo rice with which to feed his hungry family. [2]
One day while plucking the bamboo ears, he saw a bush close by in flames, in the midst of which was a serpent struggling for its life. ”

“ As Friend of men he decks the wife and husband: as for the race, Brhaspati, nerve our coursers. 3. Brhaspati, having won them from the mountains, strewed down, like barley out of winnowing- baskets, The vigorous, wandering cows who aid the pious, desired of all, of blameless form, well-coloured. 4. As the Sun dews with meath the seat of Order, and casts a flaming meteor down from heaven. So from the rock Brhaspati forced the cattle, and cleft the earth's skin as it were with water. ”

“ He, unopposed, is master of the riches of his own subjects and of hostile people. The Gods uphold that King with their protection who helps the Brahman when he seeks his favour. 10. Indra, Brhaspati, rainers of treasure, rejoicing at this sacrifice drink the Soma. Let the abundant drops sink deep within you: vouchsafe us riches with full store of heroes. 11. Brhaspati and Indra, make us prosper may this be your benevolence to usward. Assist our holy thoughts, wake up our spirit: weaken the hatred of our foe and rivals. ”

“ Whoso with mind ungodly seeks to do us harm, who, deeming him a man of might mid lords, would slay,- Let not his deadly blow reach us, Brhaspati; may we humiliate the strong ill-doer's wrath. 13. The mover mid the spoil, the winner of all wealth, to be invoked in fight and reverently adored, Brhaspati hath overthrown like cars of war all wicked enemies who fain would injure us. ”

“ I am without a husband, good betide thee, and I am no one's wife. Upon me who am thy servant, thou shouldst confer such a son by help of Brāhmya means.' Thereupon, well pleased with her, the Brahmārshi Chulina conferred upon her an excellent Brāhmya mind-begotten son, named Brahmādatta. And that king, Brahmādatta, founded the flourishing city of Kampilyā,even as the sovereign of the celestials founded the celestial regions. And, O Kākutstha, the righteous king Kuçanābha finally decided on conferring his hundred daughters upon Brahmādatta. ”