Rig Veda 3.62.4: Mandala 3, Sukta 62, Mantra 4
Sukta 3.62
- Rishi
- Viśvāmitra Gāthina
- Devata
- Bṛhaspati
- Chandas
- Gāyatrī
- Rasa
- Shanta (peace) and Adbhuta (wonder)
बृहस्पते जुषस्व नो हव्यानि विश्वदेव्य । रास्व रत्नानि दाशुषे ॥
bṛ́haspate juṣásva no havyā́ni viśvadévya | rāsva rátnāni dāśúṣe ||
हे बृहस्पते विश्वदेव्य, अस्माकं हव्यानी जुषस्व। दाशुषे रत्नानि रास्व—दीप्तानि धनानि, येन भूतिसिद्धिः।
Word by Word
- बृहस्पते
- O BṛhaspatiNoun (proper name)पुंलिङ्ग, सम्बोधन (Vocative), एकवचनRole सम्बोधनRoot बृहस्पति- (प्रातिपदिक)
- जुषस्व
- take pleasure in; acceptVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; आत्मनेपदRole (क्रिया) —Root √जुष् (सेवने/प्रीतौ)
- नः
- for us; of usPronounषष्ठी/चतुर्थी, बहुवचन (enclitic) — ‘of us/for us’Role सम्प्रदान (for us) / सम्बन्ध (of us)Root अस्मद्- (सर्वनाम)
- हव्यानि
- oblations; offeringsNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot हव्य- (प्रातिपदिक; ‘to be invoked/offered’)
- विश्वदेव्य
- O (one) of all the gods / O universal-divine oneAdjective (vocative epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधन (विशेषण-सम्बोधन)Root विश्वदेव्य- (प्रातिपदिक; ‘belonging to/allied with the Viśvedevās’)
- रास्व
- grant; giveVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; परस्मैपदRole (क्रिया) —Root √रा (दाने) / √रास् (दाने) — वैदिक रूप ‘रास्व’
- रत्नानि
- treasures; precious giftsNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot रत्न- (प्रातिपदिक)
- दाशुषे
- to the worshipper; to the giver (offerer)Noun (participle used substantively)पुंलिङ्ग (सामान्यतः), चतुर्थी, एकवचनRole सम्प्रदानRoot दाशुष्- (कृदन्त-प्रातिपदिक; √दाश्/√दश् ‘to worship/offer, give’ से)
Sandhi Notes
- पदच्छेद (sandhi-resolved): बृहस्पते | जुषस्व | नः | हव्यानि | विश्वदेव्य | रास्व | रत्नानि | दाशुषे । विशेष: ‘नः’ एन्क्लिटिक सर्वनाम (षष्ठी/चतुर्थी) अर्थानुसार ‘for us’ (सम्प्रदान) लिया गया। ‘विश्वदेव्य’ सम्बोधन-एकवचन विशेषणरूपेण बृहस्पते को संबोधित करता है। ‘दाशुषे’ वैदिक कृदन्त-प्रातिपदिक ‘दाशुष्’ (offerer) का चतुर्थी एकवचन।
The meaning
Outer meaning
O Bṛhaspati, delight in our offerings, O power belonging to all the gods; grant the treasures to the giver.
Inner meaning
Bṛhaspati is the lord of the Word and the formative illumination that breaks open the closed mind. The seeker asks this divine Intelligence to ‘enjoy’ (juṣasva) the inner offering—attention, aspiration, sincerity—so that the luminous treasures (ratnāni) may be granted to the one who gives (dāśuṣe): the practitioner who offers ego and effort into the sacrifice. ‘Viśvadevya’ indicates Bṛhaspati as a universal mediator: the one power of inspired truth that gathers all godheads into a single effective guidance.
Universal truth
When aspiration is offered sincerely, the higher Intelligence responds by giving real inner wealth—clarity of thought, right speech, and the power to shape life according to truth.
Themes
Bṛhaspati as lord of inspired speech, Treasure-boons, Acceptance of offering
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra (Kauśika lineage, traditionally)
- Other hymns
- RV 3.62.4, RV 3.62 (context), RV 2.23 (Bṛhaspati—major hymn, thematic parallel)
Family tradition
Viśvāmitra repeatedly invokes powers that convert effort into illumination; Bṛhaspati is central where the Word and right formation are needed.
Significance
A compact mantra of consecration: it aligns the practitioner with the universal Intelligence that turns offerings into inner riches.
The deity
- Devata
- Bṛhaspati
- Epithets
- viśvadevya (of all the gods), lord of brahman (in Vedic sense: inspired utterance)
- Related deities
- Agni (priest/fire), Sarasvatī (inspired flow), Indra (illumination force)
Cosmic role
Priest of the gods; opens the hidden light; establishes right thought and right word; mediator of divine powers.
Inner power
Mantra-śakti and discerning intelligence that breaks mental knots and brings ordered inspiration.
In ritual
Where it is used
Bṛhaspati/Brāhmaṇaspati offerings in śrauta rites; general invocation for priestly success
बृह॑स्पते जु॒षस्व॑ नो ह॒व्यानि॑ विश्वदेव्य । रास्व॒ रत्ना॑नि दा॒शुषे॑ ॥
बृह॑स्पते । जु॒षस्व॑ । नः॒ । ह॒व्यानि॑ । वि॒श्व॒ऽदे॒व्य॒ । रास्व॑ । रत्ना॑नि । दा॒शुषे॑ ॥
bṛhaspate | juṣasva | naḥ | havyāni | viśva-devya | rāsva | ratnāni | dāśuṣe
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3 pādas × 8 syllables
Bright, compact, and mantra-like; easy for repetition and daily use.
Quickly gathers attention; produces a clear, uplifting lucidity associated with inspired speech.
- bṛhaspati
- Literal: lord of the bṛhat (the Vast); lord of prayer. Symbolic: master of inspired word and luminous intelligence; breaker of inner obstacles
- juṣasva
- Literal: take delight, accept. Symbolic: let the higher consciousness consent to and inhabit our offering
- havyāni
- Literal: offerings. Symbolic: all movements offered upward—attention, will, breath, works
- viśvadevya
- Literal: belonging to all the gods. Symbolic: universal divine intelligence coordinating all powers
- ratnāni
- Literal: jewels/treasures. Symbolic: luminous realizations and capacities
- dāśuṣe
- Literal: to the giver/worshipper. Symbolic: the one who practices surrender and right exchange
Bṛhaspati-invocation in sacrificial sessions; supports brahman-priestly function, consecration of speech, and winning of ‘ratna’ (boons).
At openings of recitations/offerings where right word and right formation are sought; adaptable as a daily pre-study or pre-meditation chant.
Offer ghee/oblation while reciting; mentally offer speech and thought to be purified.
Before learning, teaching, writing, or important speech: chant to invoke clarity, right expression, and luminous insight.
bṛ́haspati: bṛhát ‘vast’ (PIE *bʰerǵʰ- ‘high, elevated’ in semantic neighborhood) + pati ‘lord’ (PIE *pótis). juṣ- ‘enjoy/accept’. √rā ‘give’ (cf. rā́ti ‘gift’). ratná ‘treasure’ possibly from √rā/√rat ‘to give/arrange’—Vedic sense: ‘precious attainment’. dāśúṣ ‘giver’ from √dāś ‘worship/offer’.
brahman as formative word-power, universal divinity (viśvadeva), gift-exchange of offering and grace
Bṛhaspati ensures that speech and thought conform to ṛta—truth in expression and action.
Treasures are ‘real’ inner acquisitions—stable clarity and power of formulation.
Creation through Word: the ordering power that brings forms out of obscurity into light.
Vedic Vak doctrine; bridge toward Upaniṣadic emphasis on speech/mind as instruments of realization.
Fire-offering = inner consecration; Vast = widened consciousness; treasures = luminous capacities crystallized in the being.
- What is the primary Vedic 'mythologem' present in this verse?
- The lord of Vast Speech accepts the offering and returns ‘ratnas’—spiritual treasures. Mythically, it is the economy of the Word: right utterance/oblation draws down perfected riches from the universal divine.
- How does the linguistic structure reflect Proto-Indo-European roots?
- pati ‘lord’ reflects PIE *pótis (Greek pótis, Latin potis). The offering→gift reciprocity is a stable IE sacral pattern; √dāś aligns with the semantic field of serving/offering seen across IE ritual lexicons.
- What is the relationship between the Rishi and the Devata here?
- The rishi approaches Bṛhaspati as the master of inner formulation: when the offering of speech and will is accepted (juṣasva), the divine responds by granting ‘ratna’—accomplished powers and luminous attainments—to the one who gives himself (dāśuṣ).
Consecrate speech and thought to the higher Intelligence; ask for ‘ratna’ as realizations (insight, right word, right decision).
viśuddha (speech) + ājñā (illumination)
3 slow breaths; on each exhale recite one pāda (Gāyatrī pacing).
Clear, receptive, guided lucidity.
Offer one mental habit (worry/argument/haste) into the inner fire; then write/speak one thing from quiet truth; let the ‘treasure’ be a concrete next step in right expression.
Tri-svara; keep a clean udatta on ‘bṛhaspate’ and ‘ratnāni’; avoid dragging—Gāyatrī should be crisp.
Three even pulses (8-8-8); slight uplift on ‘viśvadevya’, gentle resolution on ‘dāśuṣe’.
bṛhaspate: vocalic ṛ; ‘sp’ cluster clear, juṣasva: retroflex ṣ, havyāni: ‘vyā’ as a glide, long ā, viśvadevya: palatal ś; ‘devya’ not ‘deviya’, rāsva: long ā, dāśuṣe: long ā; retroflex ṣ
Bright, clear, prayerful; keep diction sharp for mantra-power.
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