[4] Manu Smriti describes ten essential rules for observance of Dharma (the path of righteousness or the 'Law of Being', which binds the people of this world and the whole creation) – Dhriti ('patience'), Kshama ('forgiveness'), Dama ('self-control'), Asteya ('honesty'), Shaucha ('purity'), Indriya-nigrah ('control of senses'), Dhi ('reasoning'), Vidya ('knowledge and learning'), Satya ('truthfulness') and Akrodha ('control of anger').
[5] Dhi, the prefix of Dhimahi and Dhiyo occurring in the Gayatri Mantra (Rig VedaIII.62.10) refers to 'understanding', and its cognate word Buddhi means 'reasoning faculty of the mind', which understanding must be transcended to experience the Ultimate Reality.
Manas is said to perform the processes indicated by the verbal roots 'cit-, dhi- and man-; dhi requires kratu in actualizing visions.
[11] Dhi refers to 'vision' or 'inspiration which is the exceptional faculty of acquiring a sudden knowledge of transcendent truth or reality', 'the inner light of visionary insight'.
They are the repository of what is the known or required to be known, in other words, the true knowledge or the transcendent eternal wisdom articulated in Sound ('sabda') or Speech ('vāc').
The Vedic seers have associated the power of speech or the spoken word with ultimacy and transcendence – ekam sat (Rig Veda I.164.46).
They also know Vishwakarma, the creator, as Vācaspati, the Lord of Speech (Rig Veda X.81.7) (who is also called Brihaspati and Brahmanaspati), and that Vāc or speech or utterance as Brahman is the creative principle and the absolute force in the universe; the person who has gained its knowledge is said to have attained the highest knowledge (Rig Veda X.125.5).
Rishi Medhatithi Kanva (Rig Veda I.12.11) prays: "May Agni accept the words of praise (adoration) set in newer hymns composed in Gayatri metre and devoutly sung (chanted), (May Agni) accept the oblations made in it (in the prescribed manner) of the offerings rightly earned and belonging to the performers of rites."
And, Rishi Ayasya (Rig Veda IX.46.2) praying thus- informs us that having acquired the knowledge of the highest the learned people (easily) unravel the deeply hidden meaning of the most subtle kind.
[23] While describing the rituals associated with the Ashvamedha yajna, in the Brihadaranyaka Upanishad we are told that the neighing of the horse, representing the cosmos, is Vāc.