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^t; 


LIBRARY 


DIVINITY    SCHOOL. 


y^,6occ 


A$  HmJU,,  I  rn 


ORIGDfAl   SANSKRIT  TEXTS. 


J 


o 


ORIGINAL  SANSKRIT  TEXTS 

ON    THE 

ORIGIN   AND   HISTORY 

OP 

m 

THE    PEOPLE    OF    IKDIA, 

THEIB  BELIGION  AND  INSTITUTIONS. 

COLLECTED,   TRANSLATED,  AND  ILLUSTRATED, 

BY 

J.    MIJIB,    D.C.L.,    IiL.D. 


VOLTJME  FIRST. 

XYTHIGAL  Aim  LSOXNSABY  ACC0UKT8  OF  THB  OBIGIK  OF  CA8IE,    WITH  MS 
SNQUIfiY  UTTO  its   EXISTXirCS   IV   THB   YSDIO  AGS. 

SXBCOIQ13     SDITIOir. 

BEWUTTElf  AND   G&EATLT   ENLARGED. 


-  LONDON: 
TBUBNEE   ft  CO.,    60,  PATERNOSTER   ROW. 

1872. 

^Att  righia  r$9irved,J 


Na  Viieiho  ^stt  varndnam  sarvam  hrdhnunn  idaih  jagat  \ 
JBrahmand  purv(h8jr%ahta0i  hi  iarmabhir  varnatdih  gatam  \ 

Mahabharata. 

*^  There  is  no  distinction  of  castes.  This  world,  which, 
as  created  by  Br&hma,  was  at  first  entirely  Brahmanicy 
has  become  divided  into  classes  in  consequence  of  men's 
works/'"See  pages  138  and  140. 


HEBTFOBD: 
8TBPHSK  AUSmf  AND  RONS,  PIUNTBRR. 


PREFACE. 


Thb  main  object  wluch  I  have  proposed  to  myself  in 
this  Yolume  is  to  collect,  translate,  and  illustrate  the 
principal  passages  in  the  different  Indian  books  of  the 
greatest  antiquity,  as  well  as  in  others  of  comparatively 
modem  composition,  which  describe  the  creation  of  man- 
kind and  the  origin  of  classes,  or  which  tend  to  throw 
Ught  upon  the  manner  in  which  the  oaste  system  may 
have  arisen. 

I  have  not,  however,  hesitated  to  admit,  when  they 
fell  in  my  way,  such  passages  explanatory  of  the  cosmo- 
gonic  or  mythological  conceptions  of  the  Indians  as 
possess  a  general  interest,  although  not  immediately  con- 
nected with  the  chief  subject  of  the  book. 

Since  the  first  edition  appeared  my  materials  have  so 
much  increased  that  the  volume  has  now  swelled  to 
more  than  twice  its  original  bulk.  The  second  and 
third  chapters  are  almost  entirely  new.'  The  fourteenth 
and  fifteenth  sections  of  the  fourth  chapter  are  entirely 
80.     Even  those  parts  of  the  book  of  which  the  sub- 

1  The  contents  of  these  chapters  are  not,  however,  absolutely  new,  but 
drawn  from  articles  which  I  have  contributed  to  the  Journal  of  the  Royal 
Asiatic  Society  since  the  first  edition  of  the  volume  appeared. 


VI  PREFACE. 

stance  remains  the  same  have  been  so  generally  expanded 
that  comparatively  little  continues  without  some  altera- 
tion of  greater  or  less  importance. 

In  order  that  the  reader  may  leam  at  once  what  ho 
may  expect  to  find  in  the  following  pages,  I  shall  supply 
here  a  fuller  and  more  connected  summary  of  their  con- 
tents than  is  furnished  by  the  table  which  follows  this 
preface. 

The  Introduction  (pp.  1-6)  contains  a  very  rapid  sur- 
vey of  the  sources  from  which  our  information  on  the 
subject  of  caste  is  to  be  derived,  viz.  the  Vedic  hymns, 
the  Brahmanas,  the  Epic  poems,  and  the  Furanas,  in 
which  the  chronological  order  and  the  general  charac- 
teristics of  these  works  are  stated. 

The  first  chapter  (pp.  1-1 60)  comprehends  the  myth- 
ical accounts  of  the  creation  of  man  and  of  the  origin 
of  castes  which  are  to  be  found  in  the  Vedic  hymns,  in 
the  Brahmanas  and  their  appendages,  in  the  Bamayana, 
the  Mahabharata,  and  the  Furanas.  The  first  section 
(pp.  7-15)  contains  a  translation  of  the  celebrated  hymn 
called  Furusha  Siikta,  which  appears  to  be  the  oldest 
extant  authority  for  attributing  a  separate  origin  to  the 
four  castes,  and  a  discussion  of  the  question  whether  the 
creation  there  described  was  intended  by  its  author  to 
convey  a  literal  or  an  allegorical  sense.  The  second, 
third,  and  fourth  sections  (pp.  15-34)  adduce  a  series  of 
passages  from  the  works  standing  next  in  chronological 
order  to  the  hymns  of  the  Eig-veda,  which  differ  more 
or  less  widely  from  the  account  of  the  creation  given  in 
the  Furusha  Sukta,  and  therefore  justify  the  conclusion 


PKBMAOtL  YU 

that  in  the  Yedic  age  im>  tinifonn  orthodox  and  authori- 
tatiye  doctrine  existed  in  regard  to  the  origin  of  castes. 
In  the  fifth  section  (pp.  35-42)  the  different  passages  in 
Manu's  Institutes  which  bear  npon  the  subject  are 
quoted,  and  shewn  to  be  not  altogether  in  harmony  with 
each  other.  The  sixth  section  (pp.  43-49)  describes  the 
system  of  great  mundane  periods  called  Tugas^  Man- 
vantaras,  and  Kalpas,  as  explained  in  the  Puranas,  and 
shews  that  no  traces  of  these  periods  are  to  be  found  in 
the  hymns  of  the  Big-yeda,  and  but  few  in  the  Brah- 
manas  (compare  p.  215  f.).  Sections  seyenth  and  eighth 
(pp.  49-107)  contain  the  accounts  of  the  different  crea- 
tionSj  including  that  of  the  castes,  and  of  the  primeyal 
state  of  mankind,  which  are  giyen  in  the  Vishnu,  Vayu, 
and  Markandeya  Puranas,  together  with  references  (see 
pp.  52  ff.,  68  ff.)  to  passages  in  the  Brahm^ias,  which  ap- 
pear to  haye  furnished  some  of  the  germs  of  the  yarious 
Furanic  representations,  and  a  comparison  of  the  details 
of  the  latter  with  each  other  which  proyes  that  in  somo 
respects  they  are  mutually  irreconcileable  (see  pp.  65  ff., 
102  ff.).  The  ninth  section  (pp.  107-114)  adduces  the 
accounts  of  Brahma's  passion  for  his  daughter,  which 
are  giyen  in  the  Aitareya  Brahmana  and  the  Matsya 
Purana.  In  the  tenth  section  (pp.  114-122)  are  embraced 
such  notices  connected  with  the  subject  of  this  yolume  as 
I  haye  obseryed  in  the  Eamayana.  In  one  of  the  passages 
men  of  all  the  four  castes  are  said  to  be  the  offspring  of 
Manu,  a  female,  the  daughter  of  Daksha,  and  wife  of 
Kasyapa.  The  eleyenth  section  contains  a  collection  of 
texts  from  the  Mahabharata  and  its  appendage  the  Hari- 


TIU  PBEFACB. 

YamSa,  in  whicli  Tarious  and  discrepant  explanations  are 
given  of  the  existing  diversity  of  castes,  one  of  them 
representing  all  the  fonr  classes  as  descendants  of  Mann 
Yaiyasvata  (p.  126),  others  attributing  the  distinction  of 
classes  to  an  original  and  separate  creation  of  each,  which, 
however,  is  not  flwa js  described  as  occurring  in  the  same 
manner  (pp.  128  fL  and  153);  whilst  others,  again,  more 
reasonably,  declare  the  distinction  to  have  arisen  out  of 
differences  of  character  and  action.  This  section,  as 
well  as  the  one  which  precedes  it,  also  embraces  accounts 
of  the  perfection  which  prevailed  in  the  first  yugas,  and 
of  the  gradually  increasing  degeneracy  which  ensued  in 
those  that  followed.  The  twelfth  section  (pp.  155-158) 
contains  extracts  from  the  Bhagavata  Furana,  which 
coincide  for  the  most  part  with  those  drawn  from  the 
other  authorities.  One  text,  however,  describes  mankind 
as  the  offspring  of  Aryaman  and  Matrika ;  and  another 
distinctly  declares  that  there  was  originally  but  one  caste. 
The  thirteenth  section  (pp.  159 1)  sums  up  the  results  of 
the  entire  chapter,  and  asserts  the  conclusion  that  the 
sacred  books  of  the  Hindus  contain  no  uniform  or  con^ 
sistent  theory  of  the  origin  of  caste ;  but,  on  the  con- 
trary, offer  a  great  variety  of  explanations,  mythical, 
mystical,  and  rationalistic,  to  account  for  this  social  phe- 
nomenon. 

The  second  chapter  (pp.  160-238)  treats  of  the  tra- 
dition of  the  descent  of  the  Indian  nation  from  Manu. 
The  first  section  (pp.  162-181)  contains  a  series  of  texts 
from  the  Big-veda,  which  speak  of  Manu  as  the  pro- 
genitor of  the  race  to  which  the  authors  of  the  hymns 


PBEFACB.  lie 

belonged,  and  as  the  first  institutor  of  religious  rites ; 
and  adverts  to  certain  terms  employed  in  the  hymns, 
either  to  denote  mankind  in  general  or  to  signify  certain 
tribal  divisions.  The  second  section  (pp.  181-196)  ad* 
duces  a  number  of  legends  and  notices  regarding  Manu 
from  the  Brahmanas  and  other  works  next  in  order  of 
antiquity  to  the  hymns  of  the  Eig-veda.  The  most  in- 
teresting and  important  of  these  legends  is  that  of  the 
deluge,  as  given  in  the  Satapatha  Brahmana,  which  is 
afterwards  (pp,  216  ff.)  compared  with  the  later  versions 
of  the  same  story  found  in  the  Mahabharata  and  the 
Matsya,  Bhagavata  and  Agni  Furanas,  which  are  ex- 
tracted in  the  third  section  (pp.  196-220).  Some  re- 
marks of  M.  Bumouf  and  Professor  Weber,  on  the 
question  whether  the  legend  of  a  deluge  was  indigenous 
in  India,  or  derived-  from  a  Semitic  source,  are  noticed 
in  pp.  215  f.  The  fourth  section  adduces  the  legendary 
accounts  of  the  rise  of  castes  among  the  descendants  of 
Manu  and  Atri,  which  are  found  in  the  Puranas ;  and 
quotes  a  story  given  in  the  Mahabharata  about  king 
Yii^lhavya,  a  Eshattriya,  being  transformed  into  a  Brah- 
man by  the  mere  word  of  the  sage  Bhrigu. 

In  the  third  chapter  (pp.  239-295)  I  have  endeavoured 
to  shew  what  light  is  thrown  by  a  study  of  the  hymns  of 
the  Big-  and  Atharva-vedas  upon  the  mutual  relations  of 
the  different  classes  of  Indian  society  at  the  time  when 
those  hymns  were  composed.  In  the  first  section  (pp. 
240-265)  the  various  texts  of  the  Big-veda  i|i  which  the 
words  brahman  and  brahmana  occur  are  cited,  and  an 
attempt  is  made  to  determine  the  senses  in  which  those 


X  FBJSFACB. 

words  are  there  employed.  The  result  of  tins  examina- 
tion  is  that  in  none  of  the  hymns  of  the  Eig-yeda,  except 
the  Furusha  Sukta,  is  there  any  distinct  reference  to  a 
recognized  system  of  four  castes,  although  the  occasional 
use  of  the  word  Brahmana,  which  is  apparently  equi- 
valent to  Br£hma-putra,  or  ^^  the  son  of  a  priest^"  and 
other  indications  seem  to  justify  the  conclusion  that  the 
priesthood  had  already  become  a  profession,  although  it 
did  not  yet  form  an  exdusiye  caste  (see  pp.  258  f.,  263  ff.). 
The  second  section  (pp.  265-280)  is  made  up  of  quota- 
tions from  the  hymns  of  the  Big-yeda  and  yarious  other 
later  works,  adduced  to  shew  that  persons  who  according 
to  ancient  Indian  tradition  were  not  of  priestly  families 
were  in  many  instances  reputed  to  be  authors  of  Vedic 
hymns,  and  in  two  oases,  at  least,  are  eyen  said  to  haye 
exercised  priestly  functions.  These  two  cases  are  those 
(1)  of  Deyapi  (pp.  269ff.),  and  (2)  of  Visyamitra,  which  is 
afterwards  treated  at  great  length  in  the  fourth  chapter. 
This  section  concludes  with  a  passage  from  the  Matsya 
Purana,  which  not  only  speaks  of  the  Kshattriyas  Manu, 
Ida,  and  Pururayas,  as  "utterers  of  Yedic  hymns" 
(mantra-vadinah) ;  but  also  names  three  Yaisyas,  Bha- 
landa,  Yandya,  and  Bankirtti,  as  "  composers  of  hymns  " 
(mantra'Icrttah).  The  third  section  (pp.  280-289)  shews 
by  quotations  from  the  Atharya-yeda  that  at  the  period 
when  those  portions  of  that  collection  which  are  later 
than  the  greater  part  of  the  Big-yeda  were  composed, 
the  pretensions  of  the  Brahmans  had  been  considerably 
deyeloped.  The  fourth  section  (pp.  289-295)  giyes 
an  account  of   the   opinions   expressed  by  Professor 


PBEFAGE.  XI 

R  Both  and  Dr.  M.  Hang  regarding  the  origin  of 
castes. 

The  fourth  chapter  (pp.  296-479)  contains  a  series  of 
legendary  illustrations  deriyed  from  the  Bamayana,  the 
Mahabharata,  and  the  Furanas,  of  the  struggle  which 
appears  to  have  occurred  in  the  early  ages  of  Indian 
history  between  the  Brahmans  and  the  Kshattriyas,  after 
the  former  had  begun  to  constitute  an  exclusive  sacerdotal 
clasSy  but  before  their  rights  had  become  accurately  defined 
by  long  prescription,  and  when  the  members  of  the  ruling 
caste  were  still  indisposed  to  admit  their  pretensions. 
I  need  not  here  state  in  detail  the  contents  of  the  first 
five  sections  (pp,  296-317)  which  record  various  legends 
descriptive  of  the  ruin  which  is  said  to  have  overtaken 
different  princes  by  whom  the  Brahmans  were  slighted 
and  their  claims  resisted.  The  sixth  and  following 
sections  down  to  the  thirteenth  (pp.  317-426)  contain, 
first,  such  references  to  the  two  renowned  rivals,  Va- 
sishtha  and  YiiSvamitra  as  are  found  in  the  hymns  of 
the  Big-veda,  and  which  represent  them  both  as  Yedic 
rishis ;  secondly,  such  notices  of  them  as  occur  in  the 
Brahmanas,  and  shew  that  Yi^vamitra,  as  well  as  Ya- 
sishtha,  had  officiated  as  a  priest;  and,  thirdly,  a  series 
of  legends  from  the  Bamayana  and  Mahabharata  which 
describe  the  repeated  struggles  for  superiority  in  which 
they  were  engaged,  and  attempt,  by  a  variety  of 
fictions,  involving  miraculous  elements,  to  explain  the 
manner  in  which  YiiSvamitra  became  a  Brahman,  and 
to  account  for  the  fSEU)t  which  was  so  distinctly  cer- 
tified by  tradition  (see  pp.  361  ff.),  but  appeared  so  un- 


XU  PBEFACE. 

accountable  in  later  ages  (see  pp.  265 f.,  364ff.),  that  that 
famous  personage,  although  notoriously  a  Kshattriya  by 
birth,  had  nevertheless  exercised  sacerdotal  functions.* 
The  fourteenth  section  (pp.  426-430)  contains  a  story 
from  the  Satapatha  Brahmana  about  king  Janaka,  a  Ra- 
janya,  renowned  for  his  stoical  temperament  and  religious 
knowledge,  who  communicated  theological  instruction  to 

s  As  I  have  omitted  in  the  body  of  the  work  to  say  anything  of  the  views 
of  Signor  Angelo  de  Oubematis  about  the  purport  of  the  Vedic  texts 
relating  to  Vasishtha  and  Visv&mitra,  I  may  state  here  that  this  young 
Italian  Sanskritist,  in  his  Essay,  entitled  **  Fonti  Vediche  dell'  Epopea " 
(see  the  Eivista  Orientale,  vol.  L  pp.  409  ff.,  478 C),  combats  the  opinion 
of  Professor  Roth  that  these  passages  refer  to  two  historical  personages, 
and  to  real  events  in  which  they  played  a  part ;  and  objects  that  Roth 
'*  took  no  account  of  the  possibility  that  a  legend  of  the  heavens  may  have 
been  based  upon  a  human  foundation  "  (p.  409).    Signor  de  Gubematis 
further  observes  that  the  33rd  and  53rd  hymns  of  the  third  Mandala  of  the 
Rig-veda  *^  may  perhaps  have  been  recited  at  a  later  period  in  connection 
with  some  battle  which  really  occured,  but  that  the  fact  which  they  cele- 
brate seems  to  be  much  more  ancient,  and  to  be  lost  in  a  very  remote 
myth  "  (p.  410).    Visv&mitra,  he  considers,  is  one  of  the  api)ellations  of 
the  sun,  and  as  both  the  person  who  bears  this  name,  and  Indra  are  the 
sons  of  Eusika,  they  must  be  brothers  (p.  412.   See,  however,  the  remarks 
in  p.  347  f.  of  this  volume  on  the  epithet  Kausika  as  applied  to  Indra). 
Sudfis,  according  to  Signor  de  Oubematis  (p.  413),  denotes  the  horse  of  the 
sun,  or  the  sun  himself^  while  Vasiahtha  is  the  greatest  of  the  Vasus,  and 
denotes  Agni,  the  solar  fire,  and  means,  like  Visv&mitra,  the  sim  (p.  483). 
Signor  de  Gubematis  is  further  of  opinion  (pp.  414, 478,  479,  and  483)  that 
both  the  33rd  and  53rd  hymns  of  the  third,  and  the  18th  hymn  of  the 
seventh  Mandala  are  comparatively  modem ;  that  the  names  of  Eus'ikas 
and  Vis  vftmitras  claimed  by  the  authors  of  the  two  former,  are  fraudu- 
lently assumed ;  while  the  last  (the  18th  hymn  of  the  seventh  Mandala)  was 
composed  by  a  sacerdotal  &mily  who  claimed  Vasishtha  as  its  founder. 
I  will  only  remark  that  the  theory  of  Signor  de  Gubematis  appears  to  me 
to  be  an  improbable  one.    But  the  only  point  of  much  importance  for  my 
own  special   purpose  is  that  ancient  Indian  tradition  represents  both 
Yasish^ha  and  Vis'v&mitra  as  real  personages,  the  one  of  either  directly 
divine,  or  of  sacerdotal  descent,  and  the  other  of  royal  lineage.    They 
may,  however,  have  been  nothing  more  than  legendary  creations,  the 
fictitious  eponymi  of  the  families  which  bore  the  same  name. 


PB£FACE»  Xiu 


some  eminent  Brahmans,  and  became  a  member  of  their 
class.    In  the  fifteenth  section  (pp.  431-436)  two  other 
instances  are  adduced  from  the  same  Brahmana  and  from 
two  of  the  Upanishads,  of  Kshattriyas  who  were  in  pos- 
session of  truths  imknown  to  the  Brahmans,  and  who, 
contrary  to  the  usual  rule,  became  the  teachers  of  the 
latter.    The  sixteenth  section  (pp.  436-440)  contains  an 
extract  from  the  Aitareya  Brahmana  regarding  king 
YiSvantara  who,  after  at  first  attempting  to  prevent 
the  Syaparna  Brahman  s  from  officiating  at  his  sacrificCi 
became  at  length  convinced  by  one  of  their  number  of 
their  superior  knowledge^  and  accepted  their  services. 
In  the  seventeenth  section  (pp.  440-442)  a  story  is  told 
of  Matanga,  the  spurious  offspring  of  a  Brahman  woman 
by  a  man  of  inferior  caste,  who  failed,  in  spite  of  his 
severe  and  protracted  austerities,  to  elevate  himself  (ad 
YiSvamitra  had  done)  to  the  rank  of  a  Brahmau.    The 
eighteentji  section  (pp.  442-479)  contains  a  series  of 
legends,  chiefly  from  the  Mahabharata,  regarding  the 
repeated  exterminations  of  the  Xshattriyas  by  the  war- 
like Brahman  Farasurama  of  the  race  of  Bhrigu,  and 
the  ultimate  restoration  of  the  warrior  tribe,  and  a 
variety  of  extravagant  illustrations  of  the  supernatural 
power  of  the  Brahmans,  related  by  the  god  Vayu  to 
king  Aijuna,  who  began  by  denying  the  superiority  of 
the  priests,   but  was  at  length  compelled  to  succumb 
to  the  overwhelming  evidence  adduced  by  his  aerial 
monitor. 

In  the  fifth  chapter  (pp.  480-488)  I  have  given  some 
account  of  the  opinions  entertained  by  Manu,  and  the 


3dv  PBEFAGE. 

authors  of  the  MahabhSrata  and  the  Furanas,  legarding 
the  origin  of  the  tribes  dwelling  within,  or  adjacent  to, 
the  boundaries  of  Hindustan,  but  not  comprehended  in 
the  Indian  caste-system. 

The  sixth  aud  concluding  chapter  (pp.  489-504)  con- 
tains the  Furanic  accounts  of  the  parts  of  the  earth  ex- 
terior to  Bharatavarsha,  or  India,  embracing  first,  the 
other  eight  Varshas  or  divisions  of  Jambudvipa,  the  cen- 
tral continent ;  secondly,  the  circular  seas  and  continents 
(dvipas)  by  which  Jambudvipa  is  surrounded;  and, 
thirdly,  the  remoter  portions  of  the  mundane  system. 

The  Appendix  (pp.  505-515)  contains  some  supple- 
mentary notes. 

As  in  the  previous  edition,  I  have  been  careful  to 
acknowledge  in  the  text  and  notes  of  this  volume  the 
assistance  which  I  have  derived  from  the  writings  of  the 
different  Sanskrit  Scholars  who  have  treated  ot  the  same 
subjects.  It  will,  however,  be  well  to  specify  here  the 
various  publications  to  which  I  have  been  indebted  for 
materials.  In  1858, 1  wrote  thus :  ^^  It  will  be  seen  at 
once  that  my  greatest  obligations  are  due  to  Professor 
H.  H.  Wilson,  whose  translation  of  the  Vishnu  Purana, 
with  abundant  and  valuable  notes,  derived  chiefly  from 
the  other  Puranas,  was  almost  indispensable  to  the  suc- 
cessful completion  of  such  an  attempt  as  the  present." 
In  this  second  edition  also  I  have  had  constant  occasion 
to  recur  to  Wilson's  important  work,  now  improved  and 
enriched  by  the  additional  notes  of  the  editor  Dr.  Fitz- 
edward  Hall.    It  is  to  his  edition,  so  far  as  it  has  yet  ap- 


PBBPAOE;  XT 

peared,  that  my  references  have  been  made.  I  acknow* 
ledged  at  the  same  time  the  aid  which  I  had  received 
fix)m  M.  Langlois'  French  translation  of  the  Hariyam&^ 
and  from  M.  BnmouTs  French  translation  of  the  first 
nine  books  of  the  Bhagavata  Furana,  which  opened  up 
an  easy  access  to  the  contents  of  the  original  works.  A 
large  amount  of  materials  has  also  been  supplied  to  me^ 
either  formerly  or  for  the  preparation  of  the  present 
edition,  by  Mr.  Colebrooke's  Miscellaneous  Essays ;  by 
Professor  C.  Lassen's  Indian  Antiquities;  Professor 
Budolph  Both's  Dissertations  on  the  Literature  and 
History  of  the  Vedas,  and  contributions  to  the  Journal  of 
the  German  Oriental  Society,  and  to  Weber's  Indische 
Studien,  etc. ;  Professor  Weber's  numerous  articles  in 
the  same  Journals,  and  his  BQstory  of  Indian  Literature ; 
Professor  Max  Miiller's  History  of  Ancient  Sanskrit 
Literature,  Chips  from  a  German  Workshop,  article  on 
the  Funeral  rites  of  the  Brahmans,  etc. ;  Professor 
Benfey's  Glossary  of  the  Sama  Yeda,  and  translations 
of  Vedic  hymns;  Dr.  Haug's  text  and  translation  of 
the  Aitareya  Brahmana:  while  much  valuable  aid  has 
been  derived  from  the  written  communications  with 
which  I  have  been  favoured  by  Professor  Aufrecht, 
as  well  as  from  his  Catalogue  of  the  Bodleian  Sanskrit 
MSS.  I  am  also  indebted  to  Professor  Miiller  for  point- 
ing out  two  texts  which  will  be  found  in  the  Appendix, 
and  to  Professor  Goldstiicker  for  copying  for  me  two 
passages  of  Kumarila  Bhatta's  Mimansa-varttika,  which 
are  printed  in  the  same  place,  and  for  making  some 
corrections  in  my  translations  of  them. 


XTL  TBEFAGE. 

I  formerly  ol)senred  that  at  the  same  time  my  own 
lesearches  had  ^^  enabled  me  to  collect  a  good  many 
texts  which  I  had  not  found  elsewhere  adduced ;  "  and 
the  same  remark  applies  to  a  considerable  portion  of 
the  new  matter  which  has  been  adduced  in  the  present 
edition. 


CONTENTS. 


PAOB8. 

v.— xtL    PRKFACK 


1 — 6.      INTEODTTCTION,  oovtaistsq  a  PBsiiiairABT  subtet  ov 

THB  80UBCB8  07  IHTOBXATIOir. 

7 — 160.  CHAPTEB  I.— Mtthigal  aoooithts  of  thv  creatiov  of 

MAH,  AJn>  OF  THE  OBIOnf  OF  THB  FOTJB  CASTES. 

7 —  15.  SxcT.  I.    l^inetieth  hymn  of  the  tenth  Book  of  the  Eig- 

Teda  Sanhitiy  called  Pnrnsha-Sukta,  or  the  hymn  to 

Pnroflha. 
15—  16.  Sect.  IL    Quotation  from  the  TaittiiTya  Sanhita,  viL  1, 

1,  4ff: 
17 —  22.  Sect.  IU.    GitationB  from  flie  Sktapatha  Brahmana,  the 

TaitUilya  Biahmagay  the  Yiyaaaneyi  Sanhiti,  and  the 

Atharra-yeda. 

22 —  34.  Sect.  IY.  Farther  qnotationa  frrom  the  Taittiiiya  Brah- 
mana,  Sanhitd,  and  Ara^yaka,  and  from  the  Sbtapatha 
BrahmaQa. 

35^  42.  Sect.  Y.    Mann's  acoomit  of  the  origin  of  castes. 

43 —  49.  Sect.  YI.  Account  of  the  system  of  yngas,  manvantaras, 
and  kalpasy  according  to  the  Yishnn  Fnrana  and  other 
authorities. 

49 —  73.  Sect.  VJl.  Account  of  the  different  creations,  including 
that  of  the  castes,  according  to  the  Yish^u  PuraQa,  with 
some  passages  from  the  Brahma^aSy  containing  the  germs 
of  the  Furanic  statements. 

74 — 107.  Sect.  Ym.  Account  of  the  different  creations,  including 
that  of  the  castesi  according  to  the  Yayu  and  Markan^eya 
Fnra^as. 


ZYin  CONTENTS. 

FAOB8. 

107 — 114.  Sect.  IX.    Legend  of  Brahma  and  his  daughter,  according 

to  the  Aitareya  Brahmaea,  and  of  Sbtarupa,  according  to 

the  Matsya  Purana. 
114 — 122.  Sect.  X.     Quotations  from  the  Edmayana  on  the  creation, 

and  on  the  origin  of  castes. 
122 — 155.  Sect.  XI.    Quotations  from  the  Mahabharata  and  Hari- 

Tam^a  on  the  same  subjects,  and  on  the  four  3niga8. 

155 — 158.  Sect.  XII.    Citations  frxmi  the  Bbagavata  Purana  on  the 

creation  and  on  the  origin  of  castes. 
159-*160.  Sect.  XIII.    Eesults  of  this  chapter. 

161—238.  CHAPTER  11.  —  TKAnrnoir  of  the  descent  op  the 
Indian  baoe  fbom  Manu. 

162 — 181.  Sect.  I.  On  Manu  as  the  progenitor  of  the  Aryan  Indians 
and  the  institutor  of  religious  rites,  according  to  the 
hymns  of  the  Big-veda 

181-^196.  Sect.  II.  Legend  of  Manu  and  the  deluge  from  the  S'ata- 
patha  Brahmana,  and  other  notices  regarding  Manu  frx)m 
the  Sisitapatha,  Aitareya,  and  Taittiilya  BriUimanas,  the 
TaittirTya  Sanhita,  and  the  Chandogya  Upanishad. 

196 — 220.  Sect.  III.  Extracts  fr^m  the  Mahabh&rata  and  the  Matsya, 
Bhagavata,  and  Agni  Puranas  regarding  Manu,  and  the 
deluge;  and  comparison  of  the  Torsions  of  this  legend 
adduced  in  this  and  the  preceding  section. 

220 — 238.  Sect.  IY.  Legendary  accounts  of  the  origin  of  castes 
among  the  descendants  of  Manu  and  Atri,  according  to 
the  Puranas. 

239 — 295.  CHAPTEE    III Ok  tke   xuttjal  belatiqns   of  the 

diffebent  classes  of  Indian  societt,  accobdino  to  the 

HTMNS  OF  THE  BlO-  AND   AtHABYA-TEDAS. 

240 — 265.  Sect.  I.  On  the  signification  of  the  words  brilhm&n  and 
brihmana,  etc.,  in  the  Big-veda. 

265—280.  Sect.  II.  Quotations  from  the  Big-veda,  the  Nirukta,  the 
Mahabharata  and  other  works,  to  show  that  according  to 
ancient  Indian  tradition  persons  not  of  priestly  families 
were  authors  of  Yedio  hymns,  and  exercised  priestly 
functions. 

280 — 289.  Sect.  III.  Texts  frx>m  the  Atharva-veda,  illustrating  the 
progress  of  Brahmanical  pretensions. 

289—295.  Sect.  IV.  Opinions  of  Professor  B.  Both  and  Dr.  M.  Haug 
regarding  the  origin  of  caste  among  the  BGinduB. 


OONTSNTS. 
296 — 400.  CHAPTER   lY.— Eablt  ocnmsn  Birwnar  thb  Bbah- 

MAMS  AVD  THB  KsHAIIBITAS. 

296 — 298.  8bct.  I.  Mana's  sammaiy  of  refractory  and  sabmianya 
monarcha. 

298 — 306.  SiCT.  n.    Legend  of  Yena. 

306—807.  SiCT.  m.    Legend  of  PururaTaa. 

307—315.  Sect.  IY.    Story  of  Kahoaha. 

316—317.  Sbct.  Y.    Story  of  NimL 

317 — 337.  Ssci.  YI.  Yaaiflhtha,  according  to  the  Big-veda  and  later 
worka. 

337 — 371.  Sbct.  VJl.  Yi^Tamitra,  according  to  the  Big-veda,  Aita- 
reya  Brahmana  and  later  anthoritiea ;  earlier  and  later 
rdations  of  priestly  familiea  and  the  other  classes. 

371 — 375.  Sect.  YILi.  Do  the  details  in  the  last  two  sections  enable 
us  to  decide  in  what  relation  Yasiahtha  and  YiiTamitra 
stood  to  each  other  as  priests  of  Sodas  ? 

375^378.  Sbct.  YIU.    Story  of  Tiitoiko. 

379 — 388.  Sbct.  DL    Legend  of  Hariichandra. 

388 — 397.  Sbct.  X.  Contest  of  Ya^ish^ha  and  YiiYamitra,  and  en- 
trance of  the  latter  into  the  Brahman  caste,  according  to 
the  Mahabharata. 

397—411.  Sbct.  XI.  The  same  legend,  and  thoae  of  Triiankn,  apd 
Ambaiisha,  according  to  the  Bamayana,  with  a  farther 
story  abont  Yi^yamitra  from  the  Mah&bh&rata. 

411-^14.  Sbct.  XII.  Other  accounts  from  the  Mahabharata  of  the 
way  in  which  Yiivamitra  became  a  Brahman. 

414 — 426.  Sect.  XUL  Legend  of  Sandasa,  and  further  story  of  the 
rivalry  of  YaAiahtha  and  Yiivamitray  according  to  the 
Mahabharata,  with  an  extract  from  the  Baja  Taranginl. 

426—430.  Sect.  XIY.    Story  from  the  Sktapatha  Brahmana  about 

king  Janaka  becoming  a  Brahman,  with  extracts  from  the 

Mahabharata  about  the  same  prince. 
431 — 436.  Sect.  XY.    Other  instances  in  which  Brahmana  are  said 

to  haye  been  instructed  in  divine  knowledge  by  Eahat- 

triyas. 
436—440.  Sect.  XYI.    Story  of  king  Yiivantara  and  the  Sy&pama 

440 — 442.  Sect.  XYIL  Story  of  Matanga,  who  tried  in  vain  to  raise 
himself  to  the  position  of  a  Brahman. 


CONTENTS. 

442—479.  Sect.  XViU.  Legend  of  flie  Brahman  Para^arama,  the 
eztenninator  of  the  Kshafctriyas,  according  to  the  Maha- 
bharata  and  the  BhSgavata  Parana,  with  a  series  of  nar- 
ratives firom  the  former  work  illostrating  the  superhuman 
power  of  the  Brahmans. 

480^488.  CHAPTER   Y.    Euatiov  of  the  Brahkaitical  Indians 

TO    THB  VEIGHBOITBIKO  TBIBES,  ACCOBDIKO    TO  MaNU,   THE 

MahIbhIratAi  ajstd  the  Pubakas. 
489 — 504.  CTTAPTEB  YI.    Pubanic  ACcoiTirrs  of  the  fabts  of  the 

BABTH  EXTEBIOB  to  BhaBATATABSHA,   OB  Iin)IA. 

505—516.  AFFEzmiXy  covtainihg  sufflementabt  kotes. 
617—532.  IiTDEX. 


ERRATA  ET   CORRIGENDA. 


„    42, 

t» 

»    46, 

9, 

n    «. 

,9 

»    «1. 

• 

,9 

,,128, 

99 

,.  127, 

99 

„  136, 

99 

„  169, 

99 

»170, 

99 

..  171. 

99 

„  180, 

99 

«1»4, 

99 

«»21, 

9* 

,,222, 

99 

i»  — 

99 

,,236, 

9» 

„  261, 

99 

w258. 

•9 

„  274, 

99 

„  280, 

99 

„  307, 

>t 

„  308, 

»» 

„  318, 

19 

„  371, 

99 

„  399, 

99 

„  487, 

99 

f» 

msTou 

t» 


Page  23,  line  19,  for  "beiogy  ellow  "  rtad  <<  being  yeUow.** 
„    38,    „    17  ff., /or"  69-64  "warf"  68-63." 

4  fixim  foot, /or  "p.  86  "  read  ''p.  37." 
26,  /w  "p.  42  "  read  "  p.  43." 
8,  Jmr  "  12,826  "  rmd  **  iii  826." 

17,  fir  «  Pnnuhottaana  "  read  **  Fnnuhottama.'* 

19,  fir**  tc"  read**  tu:' 
18 f., /or  "the  two  by  which  these  three  are  followed,"  read  **  two  of 

those  which  follow,  m.  in  pp.  134  and  139.' 

18,  fir  **  116"  read  **  11  and  12." 
26,  fir  **  T^yaawat "  read  **  T^Taayat.* 
28  and  33,  fir  **  M&taritfwan  "  read  Mfitaris'fan.' 
26,  fir  **  As'wins  "  read  **  Aiyini." 
28,  before  **  Jh^apatir  "  uuert  **u.  33.' 

6,  fir  **  ma  hhe^  "  read  **  ma  abhqfa," 

20,  before  **  Priehadhrae**  irnert  "It.  1, 12." 

7,  fir  **  ix.  2"read**iz.2, 16." 

13,  before  **  Nabhago  "  ineert  **  ir.  1,  14." 
19, /or  «*iT."rw<?"ix." 
27, /or  "8"  r«irf" 2." 

3  from  the  foot,  fir  **  viiL"  read  **  rii.'* 

8,  fifr  **  miipat "  read  **  DOtpatr 

14,  fir  **  was"  read  **  were." 
10,  fifr  •*9wal"  read  **virqfr 
24,  before  **  Nahwho  "  ineert  **  12460." 

4,  fir  **  139  f."  read  **  161  f." 
12,  firr  **  TiL"  read  "  Tii«." 
18,  for  **  68, 18"  read  "  56, 18." 

2,  for  **  tfaei  rdesertion  "  read  **  their  desertion." 


ORIGINAL  SAlfSKRIT  TEXT& 


INTEODUCTION 

CONTAINIKG  A  FBELIMINAEY  SXJBYEY  OF  THE  80T7BOES  OF 

INFOEMATION. 

I  PBOFOSB  in  the  present  Tolnme  to  giye  some  acconnt  of  the  tra- 
ditionSy  legends,  and  mythical  nanatiTes  which  the  different  classes 
of  ancient  Indian  writings  contain  regarding  the  origin  of  mankind, 
and  the  classes  or  castes  into  which  the  Hindus  have  long  been  dis- 
tributed. In  order  to  ascertain  whether  the  opinions  which  have 
prevailed  in  India  on  these  subjects  have  continued  fixed  and  uniform 
from  the  earliest  period,  or  whether  they  have  varied  from  age  to  age, 
and  if  so,  what  modifications  they  have  undergone,  it  is  necessary 
that  we  should  first  of  all  determine  the  chronological  order  of  the 
various  works  from  which  our  information  is  to  be  drawn.  This  task 
of  classification  can,  as  fEur  as  regards  its  great  outlines,  be  easily  ac- 
complished. Although  we  cannot  discover  sufficient  grounds  for  fixing 
with  any  precision  the  dates  of  these  different  books,  we  are  perfectly 
able  to  settle  the  order  in  which  the  most  important  of  those  which 
are  to  form  the  basis  of  this  investigation  were  composed.  From  a 
comparison  of  these  several  literary  records,  it  will  be  found  that  the 
Hindus,  like  all  other  civilized  nations,  have  passed  through  various 
stages  of  devebpmenty-HBocial,  moral,  religious,  and  intellectual.  The 
ideas  and  beliefa  which  are  exhibited  in  their  oldest  documents,  are 
not  the  same  as  those  which  we  encounter  in  their  later  writings. 

i 


2  INTRODUCTION. 

The  principal  books  to  which  we  must  look  for  informatioii  on  the 
mibjects  of  our  enquiry  are  the  Yedas,  including  the  Brahmanas  and 
Upanishadsi  the  Sutras,  the  Institutes  of  Manu,  and  the  Itihasas  and 
Furanas.  Of  these  different  classes  of  works,  the  Yedas  are  allowed 
by  all  competent  enquirers  to  be  by  far  the  most  ancient. 

There  are,  as  every  student  of  Indian  literature  is  aware,  four 
Yedas, — ^the  Rig-yeda,  the  Sama-yeda,  the  Yajur-veda,  and  the  Atharva- 
Teda.  Each  of  the  collections  of  works  known  as  a  Yeda  consists  of 
two  parts,  which  are  called  its  mantra  and  its  hr&hmana}  The  Man- 
tras are  cither  metrical  hymns,  or  prose  forms  of  prayer.  The  £ig- 
Teda  and  the  Samaveda  consist  only  of  mantras  of  the  former  descrip- 
tion. The  Brahmanas  contain  regulations  regarding  the  employment 
of  the  mantras,  and  the  celebration  of  the  various  rites  of  sacrifice, 
and  also  embrace  certain  treatises  called  Aranyakas,  and  others  called 
XJpanishads  or  Ycdantas  (so  called  from  their  being  the  concluding 
portions  of  each  Yeda),  which  expound  the  mystical  sense  of  some  of 
the  ceremonies,  and  discuss  the  nature  of  the  godhead,  and  the  means 
of  acquiring  religious  knowledge  with  a  view  to  final  liberation. 

The  part  of  each  Yeda  which  contains  the  mantras,  or  hymns,  is 
called  its  Sanhita.'  Thus  the  Big-veda  SanhitS  means  the  collection  of 
liymns  belonging  to  the  Big-veda.  Of  the  four  collections  of  hymns, 
that  belonging  to  the  last-mentioned  Yeda,  which  contains  no  less  than 
1,017  of  these  compositions,  is  by  far  the  most  important  for  historical 
purposes.  Next  in  value  must  be  reckoned  those  hymns  of  the  Atharva- 
veda,  which  are  peculiar  to  that  collection,  another  portion  of  which, 
however,  is  borrowed,  in  most  cases,  verbatim,  firom  the  Big-veda.' 

^  Sayai^  says  in  his  commentary  on  the  Eigveda  (yoL  p.  L  p.  4) :  Mantra-hrah 
manJatmakam  tavad  adushfam  lak»hanam  \  ata  eva  Apcutambo  yqfna-paribhaahayam 
fipaha  *  mantra^hrahmanayor  vecUt-namadheyanC  \  *<  The  definition  (of  the  Yeda)  as  a 
book  composed  of  mantra  and  brahmana,  is  onobjectionable.  Hence  Apastamba  says 
in  the  Yajnaparibhusha, '  Mantra  and  Bruhma^a  have  the  name  of  Yeda.' " 

'  This  definition  applies  to  all  the  Sanhitus,  except  that  of  the  Taittinya,  or  Black 
Tajnr,  Yeda,  in  which  Mantra  and  Bruhmana  are  combined.  Bnt  even  this  Sanhita 
had  a  separate  Bruhmana  connected  with  it  See  Miiller's  Anc.  Sapsk.  Lit.  p.  350, 
and  Weber's  Indische  Literaturgeschichtc,  p.  83.  The  general  character  of  the  Yajas- 
aneyi  and  Atharra  Sanhitfis  is  not  affected  by  the  fact  that  the  last  section  of  the 
former  is  an  Upanishad,  and  that  the  fifteenth  book  of  the  latter  has  something  of  the 
nature  of  a  Brahma^a. 

s  For  further  information  on  the  Vedos,  reference  may  be  made  to  Professor 
Max  M  tiller's  Ancient  Sanskrit  Literature,  pattim,  and  alio  to  toIs.  ii.  iii.  and  iy.  of 
the  present  work. 


INTBODUCTION.  $ 

Prom  this  succinct  account  of  the  contents  of  the  Vedas,  it  is  clear 
that  the  Mantras  mnst  constitute  their  most  ancient  portions,  since  the 
Brahmanas,  which  regulate  the  employment  of  the  hymns,  of  necessity 
pre-Buppose  the  earlier  existence  of  the  latter.  On  this  subject  the 
commentator  on  the  Taittirlya,  or  Black  Yajur-veda,  Sanhita  thus 
expresses  himself  (p.  9  of  the  Calcutta  edition) : — 

Yadyapi  manirahrahmanatmako  vedaa  tathdpi  hrdhmawuya  mantra^ 
vydJehdfUHrupatvad  mantrd  ev&dau  samamndtdh  \  **  Although  the  Yeda 
is  formed  both  of  Mantra  and  Brahmana,  yet  as  the  Brahma^a  consists 
of  an  explanation  of  the  Mantras,  it  is  the  latter  which  were  at  first 
recorded."* 

The  priority  of  the  hymns  to  the  Brahmaeas  is  accordingly  attested  by 
the  constant  quotations  from  the  former  which  are  found  in  the  latter.* 
Another  proof  that  the  hymns  are  far  older  than  any  other  portion 
of  Indian  literature  is  to  be  found  in  the  character  of  their  language. 
They  are  composed  in  an  ancient  dialect  of  the  Sanskrit,  containing 
many  words  of  which  the  sense  was  no  longer  known  with  certainty  in 
the  age  of  Yadia,  the  author  of  the  Kirukta,^  and  many  grammatical 
forms  which  had  become  obsolete  in  the  time  of  the  great  grammarian 
Panini,  who  refers  to  them  as  peculiar  to  the  hymns  (chhandas),''  A 
third  argument  in  favour  of  the  greator  antiquity  of  the  mantras  is 
supplied  by  the  fact  that  the  gods  whom  they  represent  as  the  most 
prominent  objects  of  adoration,  such  as  Indra  and  Varuno,  occupy 
but  a  subordinate  position  in  the  Itihasas  and  Puranas,  whilst  others, 
vi2.y  Yishnu  and  Budra,  though  by  no  means  the  most  important 
ddties  of  the  hymns,  are  exalted  to  the  Erst  rank,  and  assume  a 
different  character,  in  the  Puranic  pantheon.^ 

*  See  also  the  passage  quoted  from  the  Nirukta  in  p.  174  of  the  2nd  toI.  of 
this  work,  and  that  cited  from  Saya^a  in  p.  195  of  the  same  vol.  Compare  the 
the  following  passage  of  the  Mnndaka  Upanishad,  i.  2,  1 :  Tad  etat  aatyam  mantreshu 
kmrmSni  iavayo  yany  apaayama  tani  tretayam  hahudha  saniaiani  \  **  This  is  true : 
the  rites  which  the  rishis  saw  (i.e*  discovered  by  revelation)  in  the  hymns — tiieso 
rites  were  in  great  variety  celebrated  in  the  Trcta  (age)." 

*  See  ToL  ii.  of  this  work,  p.  195,  and  the  article  on  the  ''  Interpretation  of  the 
Veda"  in  the  Jonmal  of-  the  fioyal  Asiatic  Society,  vol.  ii.  new  series,  pp.  316  £f. 

*  See  vol.  ii«  of  this  work,  pp.  178  tt,  and  my  article  on  the  **  Interpretation  of  the 
Teda**  in  the  Joomal  of  the  Eoyal  Asiatic  Society,  vol.  iL  new  scries,  pp.  323  if. 

^  See  vol.  ii.  of  this  work,  pp.  21G  £f. 

*  See  Tol.  iL  of  this  work,  212  ff,  and  vol.  iv.  1,  2,  and  passim. 


4  INTBODUOnON. 

On  all  these  grounds  it  maj  be  confidently  concluded  that  the 
mantras,  or  hymns,  of  the  Big-veda  are  by  &r  the  most  ancient 
lemains  of  Indian  literature.  The  hymns  themselyes  are  of  different 
periods,  some  being  older,  and  some  more  recent.  This  is  shown  not 
only  by  the  nature  of  the  case, — as  it  is  not  to  be  supposed  that  the 
whole  of  the  contents  of  such  a  large  national  collection  as  the  Big- 
Teda  Sanhita  should  have  been  composed  by  the  men  of  one,  or 
even  two,  generations, — ^but  also  by  the  frequent  references  which 
occur  in  the  mantras  themselves  to  older  rishis,  or  poets,  and  to  older 
hymns.  *  It  is,  therefore,  quite  possible  that  a  period  of  several  centuries 
may  have  intervened  between  the  composition  of  the  oldest  and  that  of 
the  most  recent  of  these  poems.  But  if  so,  it  is  also  quite  conceivable 
that  in  this  interval  considerable  changes  may  have  taken  place  in 
the  religious  ideas  and  ceremonies,  and  in  the  social  and  ecclesiastical 
institutions  of  the  people  among  whom  these  hymns  were  produced, 
and  that  some  traces  of  these  changes  may  be  visible  on  comparing  the 
different  hvmns  with  each  other. 

"No  sufficient  data  exist  for  determining  with  exactness  the  period 
at  which  tiie  hymns  were  composed.  Professor  Miiller  divides  them 
into  two  classes,  the  Mantras  or  more  recent  hymns,  which  he  supposes 
may  have  been  produced  between  1000  and  800  years, — and  the 
older  hymns,  to  which  he  applies  the  name  of  Chhandas,  and  which 
he  conceives  may  have  been  composed  between  1200  and  1000  years, — 
before  the  Christian  era.  Other  scholars  are  of  opinion  that  they  may 
be  even  older  (see  Mailer's  Anc.  Sansk.  lit.,  p.  572,  and  the  Fre£Eu;e  to 
the  4th  Yol.  of  the  same  auti&or's  edition  of  the  Big-veda,  pp.  iv.-xiii). 
This  view  is  shared  by  Dr.  Haug,  who  thus  writes  in  his  introduction 
to  the  Aitareya  Brahma^a,  p.  47 :  **  We  do  not  hesitate,  therefore,  to 
assign  the  composition  of  the  bulk  of  the  Brahmai^as  to  the  years 
1400-1200  B.C. ;  for  the  Samhita  we  require  a  period  of  at  least  500- 
600  years,  with  an  interval  of  about  two  hundred  years  between  the 
end  of  the  proper  Brahmana  period.  Thus  we  obtain  fbr  the  bulk  of 
Samhit&  the  space  from  1400-2000;  the  oldest  hymns  and  sacrificial 
formulas  may  be  a  few  hundred  years  more  ancient  still,  so  that  we 
would  fix  the  very  commencement  of  Yedio  literature  between  2000* 
2400  B.c." 

•  See  vol  ii.  of  thii  work,  pp.  206  ff.,  and  vol.  iii.  pp.  116  ff.,  121  ff. 


INTEODUCTION.  5 

S'ext  in  order  of  tiine  to  the  most  recent  of  the  hymns  come,  of 
eonrBe,  the  Brahmai^as.  Of  these  (1)  the  Aitareya  and  B&nkhayana 
are  connected  with  the  Big-veda ;  (2)  the  Taiidya,  the  Panchayiin^  and 
the  Ghhandogya  with  the  Sama-veda ;  (3)  the  Taittiilya  with  the  Tait- 
tiilya  or  Black  Yajur-veda ;  (4)  the  Siatapatha  with  the  Yajasaneyi  San- 
liita  or  White  Yajnr-yeda ;  and  (5)  the  Gbpatha  with  the  Atharva-veda.^^ 
These  works,  written  in  prose,  prescribe,  as  I  have  already  intimated,  the 
manner  in  which  the  Mantras  are  to  be  used  and  the  various  rites  of  sacri- 
fice to  be  celebrated.  They  also  expound  the  mystical  signification  of 
some  of  the  ceremonies,  and  adduce  a  variety  of  legends  to  illustrate  the 
origin  and  efficacy  of  some  of  the  ritual  prescriptions.  That  in  order  ol 
age  the  BrahmaQas  stand  next  to  the  Mantras  is  proved  by  their  simple, 
antiquated,  and  tautological  style,  as  well  as  by  the  character  of  their 
language,  which,  though  approaching  more  nearly  than  that  of  the 
hymns,  to  classical  or  Paninean  Sanskrit,  is  yet  distinguished  by  certain 
archaisms  both  of  vocabulary  and  of  grammatical  form  which  are  un- 
known to  the  Itihasas  and  Puranas."  The  most  recent  portions  of  the 
Brahmanas  are  the  Aragyakas  and  Upanishads,  of  which  the  character 
and  contents  have  been  already  summarily  indicated.  The  remaining 
works  which  form  the  basis  of  our  investigations  come  under  the  de- 
signation of  Smfiti,  as  distioguished  £rom  that  of  Sruti,  which  is  ap- 
plied to  the  Mantras,  Brahmagas,  Aranyakas,  and  Upanishads. 

The  term  Smfiti  includes  (1)  the  Yedangas,  such  as  the  Nirukta  of 
Yiska,  (2)  the  Siitras  or  aphorisms,  SraiUa  and  grihya^  or  sacrificial  and 
domestic,  etc.,  (3)  the  Institutes  of  Manu,  (4)  the  Itih&sas  and  Puranas. 
To  the  class  of  Itihasas  belong  (1)  the  Eamayaga  (said  to  be  the  work 
of  Yalmlki),  which  contains  an  account  in  great  part,  at  least,  fabulous, 
of  the  adventures  of  Bama,  and  the  Mahabharata,  which  describes  the 
wan  and  adventures  of  the  Eurus  and  Pandus,  and  embraces  also  a 
great  variety  of  episodes  and  numerous  mythological  narratives,  as  well 
as  religious,  philosophical,  and  political  discussions,  which  are  inter- 
woven withy  or  interpolated  in,  the  firamework  of  the  poem.    This 

^  For  farther  detaili  on  these  Brahmanas,  the  reader  may  consult  Professor  Max 
Mullor's  Anc.  Sansk.  Lit.  pp.  346  ff.;  Professor  Weber's  Indische  literator- 
geachichte,  and  Indische  Studien ;  and  Dr.  Hang's  Aitareya  Brahmana. 

u  See,  for  example,  the  S'.  P.  Br.  xL  5, 1, 16 ;  and  the  Taitt.  Sanhita,  ii.  2, 10,  2» 
tad  ii  6,  7^  1. 


6  INTRODUCTION. 

-work  is  said  to  be  the  productioii  of  Yyosa,  but  its  great  bulk,  its 
almost  encyclopaedic  character,  and  the  discrepancies  in  doctrine  which 
are  obseirable  between  its  different  parts,  lead  ineyitably  to  the  con- 
clusion that  it  is  not  the  composition  of  a  single  author,  but  has  received 
large  additions  from  a  succession  of  writers,  who  wished  to  obtain  cur- 
rency and  authority  for  their  several  opinions  by  introducing  them  into 
this  great  and  venerated  repository  of  national  tradition." 

The  Puranas  are  commonly  said  to  be  eighteen  in  number,  in  addition 
to  certain  inferior  works  of  the  same  description  called  Upapuranas. 
Tor  an  account  of  these  books  and  a  summary  of  their  contents,  I  must 
refer  to  the  late  Professor  H.  H.  Wilson's  introduction  to  his  translation 
of  the  Vishnu  Purana." 

In  treating  the  several  topics  which  are  to  be  handled  in  this  volume, 
I  propose  in  each  case  to  adduce,  first,  any  texts  bearing  upon  it  which 
may  be  foimd  in  the  hymns  of  the  liig-veda ;  next,  those  in  the  Brah- 
manas  and  their  appendages ;  and,  lastly,  those  occurring  in  any  of  the 
different  classes  of  works  coming  under  the  designation  of  Smriti.  By 
this  means  wo  shall  learn  what  conceptions  or  opinions  were  entertained 
on  each  subject  by  the  oldest  Indian  authors,  and  what  wore  the  various 
modifications  to  which  these  ideas  were  subjected  by  their  successors. 

"  On  the  Bamujaga  and  Mahabharata,  see  Professor  Monlcr  Williams's  **  Indian 
Epic  Poetry,"  which  contains  a  careful  analysis  of  the  leading  narratiye  of  each  of  the 
poems. 

^  See  also  the  same  author's  analyses  of  the  contents  of  the  Vishnu,  Tayu,  Agni, 
ftnd  Brnhma-Taivartta  Puranas  in  the  *<  Gleanings  of  Science,'*  published  in  Calcutta, 
and  those  of  the  Brahma  and  Padma  Puru^^as  in  the  Journal  of  the  Boyal  Asiatio 
Society,  No.  ix  (1838)  and  No.  x.  (1839). 


CHAPTER  I. 

MTTHICAL  ACCOUNTS  OP  THE  CREATION  OF  MAN,  AND  OP  THE 

ORIGIN  OF  THE  FOUR  CASTES. 

It  wiU  be  seen  from  the  different  texts  to  be  adduced  in  this  chapter, 
that  from  a  very  early  period  the  Indian  writers  have  propounded  a 
great  variety  of  speculations  regarding  the  origin  of  mankind^  and  of 
the  classes  or  castes  into  which  they  found  their  own  community 
divided.  The  most  commonly  received  of  those  explanations  is  the 
&ble  which  represents  the  Brahmans,  Kshattriyas,  Yai^yas,  and 
Sudras,  to  have  been  separately  created  from  the  head,  the  breast 
or  arms,  the  thighs,  and  the  feet  of  the  Creator.  Of  this  mythical 
account  no  trace  is  to  be  found  in  any  of  the  hymns  of  the  Kig-veda, 
except  one,  the  Purusha  Sukta. 

Although  for  reasons  which  will  be  presently  stated,  I  esteem  it 
probable  that  this  hymn  belongs  to  the  most  recent  portion  of  the  Eig- 
veda,  it  will  be  convenient  to  adduce  and  to  discuss  it  first,  along  with 
certain  other  texts  from  the  Brahmanas,  Itihasas,  and  Puranas,  which 
professedly  treat  of  the  origin  of  mankind  and  of  caste,  before  we 
proceed  to  examine  the  older  parts  of  the  hynm-collection,  with  the 
view  of  ascertaining  what  opinion  the  authors  of  them  appear  to  have 
entertained  in  regard  to  the  earliest  history  of  their  race,  and  to  the 
grounds  of  those  relations  which  they  found  subsisting  between  the 
difTerent  classes  of  society  contemporary  with  themselves. 

Sect.  I. — 90th  Hymn  of  the  \Oth  Booh  of  the  Rig-veda  Sanhitd,  called 

Pumsha  Sukta,  or  the  hymn  to  Purmha. 

This  celebrated  hymn  contains,  as  far  as  we  know,  the  oldest  extant 
passage  which  makes  mention  of  the  fourfold  origin  of  the  Hindu  race. 


8  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

In  order  to  appreciate  the  character  of  thiB  passage,  we  must  con- 
mder  it  in  connection  with  its  context.  I  therefore  qnote  the  whole  of 
the  hymn  :^ 

B.  Y.  X.  90.  1.  SaJuura-ilrshd  Purushah  sahasrdkihah  whasrO' 
pdt  I  sa  hhumim  vihato  vfitvd  atyatishthad  daidnyulam  \  2.  Punuhaf^ 
ev^da^  iarvaih  yad  hhutam  yachcha  hhdvyam  \  utdmritatvasyeidno  yad 
annmdtirohati  \  3.  JStdvdn  asya  mahimd  ato  jydydmicha  Purushah 
I  pddo  ^iya  viivd  hhutdni  tripdd  a9ydmritafh  divi  \  4.  Tripdd  urdhva 
ud  ait  PGrushah  pddo  ^syehdhhavat  punah  \  tato  vUhvan  vyakrdmat 
idiandnaSane  dbhi  |  5.  tasmdd  Virdl  ajdyata  Virdjo  adhi  Purushah 
I  sa  jdto  aty  arichyata  paichdd  hhfLtnim  atho  purah  \  6.  Tat  Purushena 
havishd  devdh  yajnam  atanvata  \  vasanto  asydad  djyam  yrithmah  idh- 
mah  iarad  havih  \  7.  Ta0i  yajnam  harhishi  praukshan  Purushaih 
jdtam  ayratah  \  tena  devdh  ayajanta  sddhydh  fishayai  eha  ye  \  8. 
Taimddyajndt  sarvahutah  samhhritam  pfishaddjyam  \  paSUn  tdmichahre 
vdyavydn  dranydn  grdmydi  eha  ye  \  9.  Tasmdd  yajndt  sarvahutah 
fiehd(i  sdmdni  jajnire  \  chhanddHisi  jajnire  tasmdd  yajus  tasmdd  ajd- 
yata I  10.  Tasmdd  aivd  ajdyanta  ye  he  eha  uhhayddatah  |  ydvo  ha 
jajnire  tasmdt  tasmdj  jdtdh  ajdvayah  \  11.  Tat  Purusham  vi  ada- 
dhuh  katidhd  vi  dkalpayan  \  mukham  kirn  asya  kau  hdhn  kd  urU 
pddd  uehyete  ]  12.  Brdhmano  ^sya  mukham  dsld  hdhu  rdjanyah 
hfitah  I  {irfi  tad  asya  yad  vaiSyah  padbhydfh  iudro  ajdyata  \  13. 
ehandramd^  manaso  Jdtai  ehakshoJ^  sHryo  ajdyata  \  mukhdd  IndraS 
eha  Aynii  eha  prdndd  Vdyur  ajdyata  \  14.  Ndhhydh  dsld  antari- 
ksham  ilrshno  dyauh  samavarttata  \  padhhydm  hhUmir  diiah  irotrdt 
tathd  lokdn  akalpayan  \  15.  Saptdsydsan  paridhayas  trih  sapta 
eamidha^  kfitdh  \  devdh  yad  yajnam  tanvdnd^  abadhnan  Purusham 
pahim  I  16.  Tajnena  yajna^  ayajanta  devds  tdni  dharmdni  pratha- 


M  xhe  Pnrnslia  SclVta  is  alio  found  in  the  YajaBanejri  Sanliitfi  of  the  White 
Yajar-Teda  (31.  1-16)  and  in  the  Athanra-yeda  (19. 6. 1  ff.)  See  Colehrooke*B  Miscel- 
laneoos  Emays,  i.  167  f.>  and  note  in  p.  809  (or  pp.  104,  and  197,  of  Mesav.  WiUiams 
and  Noigate'f  edition) ;  BnmoafB  Bhagayata  Purana,  toI.  L  Preface,  pp.  cixiii.  ff. ; 
WilBon'f  Preface  to  lus  translation  of  the  Rig^eda,  toL  i.  p.  xUy.  ;  Professor  Roth's 
remarks  in  the  Journal  of  the  Oerman  Oriental  Society,  i.  pp.  78  f. ;  Miiller  in 
Bunsen's  Philosophy  of  Univ.  History,  toL  L  p.  844 ;  Midler's  Anc.  Sank.  Lit,  pp. 
570  f. ;  Professor  Weher's  translation  in  Iiidische  Studien  ix.  p.  6;  and  my  own 
translation,  notes  and  remarks  in  the  Journal  of  the  Boyal  Asiatic  Society  for  1865, 
pp.  363  ff.,  and  for  1866,  pp.  282 1 


AND  OP  THE  ORIGIN  OP  THE  POUR  CASTES.  9 

mdnt  oMn  |    U  ha  ndkam  tnahtrndna^  sachanta  yatra  pHrve  sddh' 
^dk  uuUi  depdh  \ 

*'  1.  Pomsha  has  a  thonBand  heads,^'  a  thonsand  eyes,  a  tlionsand 
feet.  On  every  side  enveloping**  the  earth,  he  overpassed*'  (it)  by  a 
i^^ace  of  ten  fingers.  2.  Pomsha  himself  is  this  whole  (universe),  what- 
ever has  been  and  whatever  shall  be.  He  is  also  the  lord  of  immort- 
ality,  since  (or,  when)  by  food  he  expands.*"  3.  Such  is  his  greatness, 
and  Pnnxsha  is  superior  to  this.  All  existences  are  a  quarter  of  him ; 
and  three-fourths  of  him  are  that  which  is  immortal  in  the  sky.**  4. 
With  three  quarters  Purusha  mounted  upwards.  A  quarter  of  him 
was  again  produced  here.  He  was  then  diffused  everywhere  over 
things  which  eat  and  things  which  do  not  eat.  5.  Prom  him  was 
was  bom  Yiraj,  and  from  Yiraj,  Purusha.^  When  bora,  he  extended 
beyond  the  earth,  both  behind  and  before.  6.  When  the  gods  per- 
formed a  sacrifice  with  Purusha  as  the  oblation,  the  spring  was  its 
butter,  the  summer  its  fuel,  and  the  autumn  its  (accompanying)  offering* 
7.   This  victinii  Pumshai  bom  in  the  beginning,  they  immolated  on 


u  The  Atharra-TedA  (lix.  6,  1)  reads  aahMra-iahuh,  "  haying  a  thoiuand  arms," 
the  tranacriber,  perhaps,  taking  the  Terse  literally,  and  considering  that  a  being  in 
homan  form,  if  he  had  a  thonsand  eyes  and  a  thousand  feet,  ought  only  to  haye  five 
hundred  heads,  and  not  a  thonsand  as  in  the  text  of  the  Rig-yeda. 

M  For  9ritva  in  the  R.  Y.  the  Yajasaneyi  Sanhita,  31.  1,  reads  9pfitffa^  which 
jeema  to  mean  nearly  the  same. 

^^  The  word  is  mtyaiiththat.  Compare  the  S'atapatha  Brumana,  xiii.  6,  1,  1,  and 
MtiMAthSwatmk  in  S'.P.B.  iy.  5,  4,  1,  2.  Professor  Weber  renders  atyatUhtkat 
^oeenpies"  (Indiache  Stndien,  iz.  6). 

>*  The  sense  of  this  is  obscure.  Instead  of  yad  annehatirohath  the  A.  Y.  reads  yad 
mtytmhhwat  sahOf  (*'  that  which,"  or,  **  since  he)  was  with  another." 

^  Compare  A.  Y.  z.  8, 7  :  ardhena  viivnm  hhu/oanam  jl^ana  yad  atya  ardkam  kva 
Ud  MJ^vM  :  **  with  the  half  he  produced  the  whole  world ;  what  became  of  the 
(otbff)  half  of  him  ?"    See  also  ibid.  y.  13. 

St  This  sentence  is  illustrated  by  R.  Y.  z.  72,  5,  where  it  is  said,  Aditer  Daitho 
i^aymU  IhJcihad  u  Jdiiih  pari  \  *'  Aditi  was  bom  from  Daluha  and  Daksha  from 
Aditi" — ^a  text  on  which  Yiska  remarks  (Nirukta,  xi.  23) :  tat  katham  upapadyeta  | 
smnSna  JdnmSnau  tydiam  Hi  \  api  va  deva-dharmena  ttaretararjanmdnau  tyaiam  it* 
mreUtara-prakriti  \  '*  how  can  this  be  possible  ?  They  may  haye  had  a  common  birth ; 
or,  eonformahly  with  their  nature  as  deities,  they  may  haye  been  produced  from 
one  anotiier,  and  possess  the  properties  of  one  another."  Compare  A.  Y.  13. 4. 
29  H^  where  Indra  is  said  to  haye  been  produced  fix)m  a  great  many  other  gods,  or 
oititias,  and  they  reciprocally  from  him.  In  regard  to  Yfraj,  compare  the  notes  on 
the  Terse'before  us  in  my  article  on  the  "  Progress  of  the  Yedic  religion^"  etc,  in  the 
Jommal  of  the  Royal  Adatio  Society  for  1865,  p.  364« 


10  imHICAL  AqX)X3TS  OF  THE  CREATIOX  OF  MAX, 

the  cacrificial  gnuu.  With  him  the  gods,  the  Sadhyas^'^  and  the  rishis 
•aerificed.  8.  From  that  universal  sacrifice  were  provided  cnrdB  and 
butter.  It  formed  those  aerial  ^  (creatmea)  and  animala  both  wild  and 
tame.  9.  From  that  muTersal  sacrifice  sprang  the  fich  and  saman 
rersety  the  metres,  and  the  yajnsh.  10.  From  it  sprang  horses,  and  all 
animals  with  two  rows  of  teeth ;  kine  sprang  from  it ;  from  it  goats 
and  sheep.  11.  When  (the  gods)  divided  Pnmsha,  into  how  many 
parts  did  they  cut  him  np  ?  what  was  his  month  ?  what  arms  (had 
he)  ?  what  (two  objects)  are  said  (to  have  been)  his  thighs  and  feet? 
12.  The  Brahman  was  his  month  f*  the  Bajanya  was  made  his  arms ; 
the  beiDg  (called)  the  Yaisya,  he  was  his  thighs  f^  the  Budra  sprang 
from  his  feet.  13.  The  moon  sprang  from  his  soul  {mamu),  the  son 
from  his  eye,  Indra  and  Agni  from  his  mouth,  and  Yayu  from  his 
breath.*  14.  From  his  navel  arose  the  air,  from  his  head  the  sky,  from 
Lis  feet  the  earth,  from  his  car  the  (four)  quarters :  in  this  manner  (the 
gods)  formed  the  worlds.  15.  When  the  gods,  performing  sacrifice, 
bound  Purusha  as  a  victim,  there  were  seven  sticks  (stuck  up)  ior  it 


*  8e«  on  the  Sadhyas,  Profeisor  Weber's  note,  Ind.  St.  ix.  6  f.,  and  the  Journal  of 
th»  Bojal  Afeifltlc  Societj  for  1S66|  p.  395,  note. 

*•  8ce,  howefcr,  Vfij.  Sanh.  xi?.  30,  to  be  quoted  below. 

^  Compare  tbe  Eanshltakl  BrShmana  Upanishad,  ii.  9 :  atha  paurnamasyam 
purattaeh  ehandramasam  dfiiyamanam  upaiishfheta  etaya  eva  avfita  "#omo  rajasi 
ffkhakshano  paneha  muk/u^si  prqfapatiJ^  \  brahmawu  te  ekam  mukham  \  tena  mukhena 
rajm  *Ui  I  UMi  mukhena  mam  annddam  kuru  \  raja  te  ekam  mukham  |  iena  mukhena 
viio'tH  I  iena  mukhena  mam  annadam  kuru  \  iyentu  te  ekam  mukham  ^*ityadi  \  which 
k  thus  translated  bj  Mr.  Cowell :  **  Next  on  the  day  of  the  fiill  moon  let  him  in  this 
tamo  way  adore  the  moon  when  it  is  seen  in  front  of  him  (saying), '  thon  art  Soma, 
the  brilliant,  the  wise,  the  fife-mouthed,  the  lord  of  creatm^.  The  Brahman  is  one 
tnouth  of  thine,  with  that  month  thon  eatest  kings,  with  that  month  make  me  to  eat 
food«  Tbe  king  is  one  mouth  of  thine,  with  that  mouth  thou  eatest  common  men, 
with  that  mouth  make  me  to  eat  food.  The  hawk  is  one  mouth  of  thine,"  etc.  The 
fourth  mouth  is  fire,  and  the  fifth  is  in  the  moon  itself.  I  should  prefer  to  render  the 
*irftrdi  8omo  roja'si,  "thou  art  kinff  5ointf,"— "king"  being  a  frequent  designation 
of  this  god  in  the  Brahmaoas.  See  also  M.  Bh.  iiL  12,962,  where  Vishnu  is  intro- 
duced as  saying  in  the  same  mystical  way :  Brahma  vaktram  bhujau  kthattram  uru 
me  eamthital^  vitaf^  \  padau  Budrah  bhavantJme  vikramena  kramena  eha  \  "  The 
Brahman  is  my  mouth ;  the  Eshattra  is  my  arms ;  the  Visas  are  my  thighs ;  these 
6'Odras  with  their  vigour  and  rapidity  are  my  feet." 

'*  Instead  of  uru^ "  thighs,"  the  Atharra-voda,  xix.  6, 6,  reads  madhyam,  "middle.** 

M  The  Vaj.  S.  xxxi.  13,  has  a  different  and  singular  reading  of  the  last  half  verse : 
droirSd  wyue'eha  pranaf  eha  mukhad  agnir  yayata  \  **  From  his  ear  came  Vayu  and 
rfSQs  (breath)  and  from  his  mouth  Agni." 


AND  OP  THE  ORIGIN  OF  THE  FOUR  CASTES.  H 

(around  the  fire),  and  thrice  seven  pieces  of  fdel  were  made.   16.  With 

BBcrifice  the  gods  performed  the  sacrifice.     These  were  the  earliest 

rites.     These  great  powers  have  sought  the  sky,  where  are  the  former 

Sadhyas,  gods."* 

I  have  ahove  (p.  7)  intimated  an  opinion  that  this  hymn  does  not 

belong  to  the  most  ancient  portion  of  the  Eig-veda.    This  view  is, 

howeTcr,  controverted  by  Dr.  Hang,  who,  in  his  tract  on  ''  the  origin 

of  Brahmanism  "  (published  at  Poena  in  1863),  p.  5,  writes  as  follows : 

'<  The  few  scholars  who  have  been  engaged  in  the  study  of  the  Yedas 

unanimously  regard  this  hymn  as  a  very  late  production  of  Yedio 

poetry;  but  there  is  no  sufficient  evidence  to  prove  that.     On  the  con* 

trary,  reasons  might  be  adduced  to  shew  that  it  is  even  old.    The 

mystical  character  of  the  hymn  is  no  proof  at  all  of  its  late  erigin. 

Such  all^orical  hymns  are  to  be  met  with  in  every  book  of  the  cqI'» 

lection  of  the  mantras,  which  goes  by  the  name  of  Big-veda  samhita. 

The  Bishis,  who  were  the  authors  of  these  hymns,  delighted  la  such 

speculations.    They  chiefly  were  suggested  to  them  by  the  sacrificial 

rites,  which  they  daily  were  performing.     According  to  the  position 

which  is  assigned  to  it  in  the  Yajur-veda  (where  it  is  found  among 

the  formulas  referring  to  the  human  sacrifice),  the  hymn  appears  to 

have  been  used  at  the  human  sacrifices.     That,  at  the  earliest  period 

of  the  Yedic  time,  human  sacrifices  were  quite  common  with  the 

Brahmans,  can  bo  proved  beyond  any  doubt.    But  the  more  eminent 

and  distinguished  among  their  leaders  soon  abandoned  the  practice 

AS  rcYoltiug  to  human  feelings.     The  form  of  the  sacrifice,  howeveri 

Bocms  to  have  been  kept  for  a  long  time ;  for  the  ritual  required  at 

that  occasion  is  actually  in  the  Yajur-veda ;  but  they  only  tied  men  of 

dificrcnt  castes  and  classes  to  the  sacrificial  posts,  and  released  them 

afterwards,  sacrificing  animals  instead  of  them." 

If  it  could  be  satisfactorily  shewn  that  this  hymn,  in  the  same  form 

as  we  now  possess  it,  existed  contemporaneously  with  the  barbarous 

practice  of  human  sacrifices  which  Dr.  Haug  believes  to  have  at  one 

time  prevailed  in  India,  we  should,  no  doubt,  have  in  this  circumstanco 

a  strong  proof  of  its  antiquity.    But  if  it  was  merely  adopted  as  a 

part  of  the  ceremonial  at  a  later  period,  when  the  immolation  oi  human 

^  Tbb  Tono  ocean  also  in  R.  Y.  i.  164.  50,  and  is  quoted  in  Ninikta,  xii.  14.  Seo 
tlM  Joornal  of  tbc  Royal  Asiatic  Society  for  1866,  p.  395,  note,  already  referred  to. 


12  MYTHICAL  ACCOUNTS  OP  THE  CEEATIQN  OF  MAN, 

beings  bad  ceased  to  be  otherwise  than  formal  and  nominal,  and  animals 
were  snbstitnted  as  the  actual  victims,  the  evidence  of  its  remote  an- 
tiquity is  greatly  weakened. 

If  we  now  compare  the  Purusba  Sukta  with  the  two  hymns  (162  and 
163)  of  the  first  Mandala  of  the  Rig-veda,  it  will,  I  think,  be  apparent 
that  the  first  is  not  adapted  to  be  used  at  a  literal  human  sacrifice  in 
the  same  manner  as  the  last  two  are  to  be  employed  at  the  immolation 
of  a  horse.  There  are,  no  doubt,  some  mystical  passages  in  the  second  of 
these  two  hymns,  as  in  verse  3,  where  the  horse  is  identified  with  Yama, 
Aditya,  and  Trita;  and  ''in  the  last  section  of  the  Taittiriya  Yajur- 
veda  the  various  parts  of  the  horse's  body  are  described  as  divisions  of 
time  and  portions  of  the  universe :  *  morning  is  his  head ;  the  sun  his 
eye;  the  air  his  breath;  the  moon  his  ear,' "  etc.  (Colebrooke's  Essays, 
L  62).^  But  the  persons  who  officiate  at  the  sacrifice,  as  referred  to  in 
Hiese  hymns,  are  ordinary  priests  of  the  ancient  Indian  ritual, — the 
hotrii  adhvaryu,  avayaj,  etc.  (i.  162,  5) ;  and  details  are  given  of  the 
actual  slaughter  of  the  animal  (i.  162,  11).  The  Purusha  Sukta,  how- 
ever does  not  contain  the  same  indications  of  the  literal  immolation  of  a 
human  victim.  In  it  the  sacrifice  is  not  offered  to  the  gods,  but  by  the 
gods  (verses  6,  7, 15,  16);  no  human  priests  are  mentioned;  the  di- 
vision of  the  victim  (v.  11)  must  be  regarded,  like  its  slaughter  (v.  7), 
as  the  work  of  the  deities  only.  And  the  Purusha  mentioned  in  the 
hymn  could  not  well  have  been  regarded  as  an  ordinary  man,  as  he 
is  identified  with  the  universe  (v.  2),  and  he  himself,  or  his  immo- 
lation, is  represented  as  the  source  of  the  creation  (w.  8,  10,  13,  14), 
and  of  the  Vedas  (v.  9). 

As  compared  with  by  far  the  largest  part  of  the  hymns  of  the  Rig- 
veda,  the  Purusha  Sukta  has  every  character  of  modemness  both  in  its 
diction  and  ideas.  I  have  already  observed  that  the  hymns  which  we 
find  in  this  collection  are  of  very  different  periods.  This,  I  believe,  is  not 
disputed.*  The  authors  themselves,  as  we  have  seen,  speak  of  newer  and 
older  hymns.  So  many  as  a  thousand  compositions  of  this  description  could 
scarcely  have  been  produced  within  a  very  short  space  of  time,  and  there 
is  no  reason  to  suppose  that  the  literary  activity  of  the  ancient  Hindus 

^  Compare  the  commencement  of  the  Biihaduranpka  Upanisbad. 
*  See  Dr.  Haug*f  own  remarks  (quoted  aboTC,  p.  4)  on  the  period  when  the  hymns 
were  composed. 


AND  OF  THE  ORIGIN  OF  THE  FOUR  CASTES.  13 

confined  to  the  period  immediately  preceding  the  collection  of  the 
hymns.  Bat  if  we  are  to  recognize  any  difference  of  agOi  what  hymns 
can  we  more  reasonably  suppose  to  be  the  oldest  than  those  which  are 
at  once  archaic  in  language  and  style,  and  naive  and  simple  in  the 
character  of  their  conceptions  ?  and,  on  the  other  hand,  what  composi* 
Hods  can  more  properly  be  set  down  as  the  most  recent  than  those 
which  manifest  an  advance  in  speculative  ideas,  while  their  langnage 
approaches  to  the  modem  Sanskrit?  These  latter  conditions  seem  to 
be  fulfilled  in  the  Purusha  Sukta,  as  well  as  in  hynms  x.  71  and  72,  z. 
61  and  82,  x.  121,  and  z.  129. 

On  tiiis  subject  Mr.  Colebrooke  states  his  opinion  as  follows 
(liiscellaneons  Essays  L  309,  note) :  *'  That  remarkable  hymn  (the 
Purusha  Sukta)  is  in  language,  metre,  and  style,  very  different  from 
the  rest  of  the  prayers  with  which  it  is  associated.  It  has  a  de- 
cidedly more  modem  tone ;  and  must  have  been  composed  after  the 
Sanscrit  language  had  been  refined,  and  its  grammar  and  rhythm  per- 
fected. The  internal  evidence  which  it  furnishes  serves  to  demonstrate 
the  important  fiict  that  the  compilation  of  the  Yedas,  in  their  present 
arrangement,  took  place  after  the  Sanscrit  tongue  had  advanced  from 
the  rustic  and  irregular  dialect  in  which  the  multitude  of  hymns  and 
prayers  of  the  Yeda  was  composed,  to  the  polished  and  sonorous 
language  in  which  the  mythological  poems,  sacred  and  prophane 
{purdnaa  and  eavyas),  have  been  written." 

Professor  Max  Miiller  expresses  himself  in  a  similar  sense  (Anc. 
Sansk.  Lit,  p.  570  f.) :  ''  There  can  be  little  doubt,  for  instance,  that 
the  90th  hymn  of  the  10th  book  .  .  .  •  is  modem  both  in  its 
character  and  in  its  diction*  It  is  full  of  allusions  to  the  sacrificial 
ceremonials,  it  uses  technical  philosophical  terms,  it  mentions  the  three 
seasons  in  the  order  of  Yasanta,  spring ;  Grlshma,  summer;  and  S'arad, 
autumn ;  it  contains  the  only  passage  in  the  Eig-veda  where  the  four 
castes  are  enumerated.  The  evidence  of  language  for  the  modem  date 
of  this  composition  is  equally  strong.  Grlshma,  for  instance,  the  name 
for  the  hot  season,  does  not  occur  in  any  other  hymn  of  the  Eig-veda; 
and  Yasanta  also,  the  name  of  spring,  does  not  belong  to  the  earliest 
vocabulary  of  the  Yedic  poets.  It  occurs  but  once  more  in  the  Kig* 
veda  (z.  161.  4),  in  a  passage  where  the  three  seasons  are  mentioned  in 
the  order  of  S'arad,  autumn ;  Hemanta,  winter;  and  Yasanta,  spring." 


14  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

Professor  Weber  (Indische  Stadien,  iz.  3)  concnrs  in  this  view.  He 
observes :  ''  That  the  FaroBha  Sukta,  considered  as  a  hjmn  of  the 
Big-veda,  is  among  the  latest  portions  of  that  collection,  is  clearly 
perceptible  from  its  contents.  The  fact  that  the  Sama-sanhita  has 
not  adopted  any  Terse  from  it,  is  not  without  importance  (compare 
what  I  have  remarked  in  my  Academical  Prelections,  p.  63).  The 
Kaigeya  school,  indeed,  appears  (although  it  is  not  quite  certain),*"  to 
haye  extracted  the  first  five  verses  in  the  seventh  prapathaka  of  the 
first  Archika,  which  is  x)eculiar  to  it." 

We  shall  see  in  the  following  chapter  that  the  word  brdhmana  occurs 
bnt  rarely  in  the  Big-veda  Sanhita,  while  hrahman^  **  a  priest,"  from 
which  the  former  is  derived,  is  of  constant  occurrence.  From  this 
circumstance  also,  it  may  be  reasonably  concluded  that  the  hymns  in 
which  the  derivative  occurs  are  among  the  latest  The  same  remark 
may  be  made  of  the  word  vaiSya,  as  compared  with  viS.^ 

Mr.  Colebrooke's  opinion  of  the  character  of  the  Purusha  Sukta  is 
g^ven  in  the  following  passage  of  his  ''  Miscellaneous  Essays"  (vol.  i. 
p.  161,  note ;  or  p.  105  of  Williams  &  Norgate's  ed.  of  1858) ;  "  I  think 
it  unnecessary  to  quote  from  the  commentary  the  explanation  of  this 
curious  passage  of  the  Yedas  as  it  is  there  given,  because  it  does  not 
jreally  elucidate  the  sense ;  the  allegory  is  for  the  most  part  sufficiently 
obvious. 

In  his  tract  on  ''  on  the  origin  of  Brahmanism,"  p.  4,  Dr.  Haug 
.thus  remarks  on  verses  11  and  12 :  "  Now,  according  to  this  passage, 
which  is  the  most  ancient  and  authoritative  we  have  on  the  origin  of 
Brahmanism,  and  caste  in  general,  the  Brahman  has  not  come  from  tho 
mouth  of  this  primary  beiog,  the  Purusha,  but  the  mouth  of  the  latter  be- 
came the  Brahmanical  caste,  that  is  to  say,  was  transformed  into  it.  The 
passage  has,  no  doubt,  an  allegorical  sense.  Mouth  is  the  seat  of  speech. 
The  allegory  thus  points  out  that  the  Brahmans  are  teachers  and  in- 
structors of  mankind.    Tho  arms  are  tho  seat  of  strength.   If  tho  two 

*»  See  on  thia  subject  Weber's  foot-note,  p.  3. 

^  Professor  Anfrecht  informs  me  that  the  word  vaiiya  does  not  occor  in  any  other 
hymn  of  tho  Rig-?cda  but  tho  Purusha  SQkta ;  only  once  in  the  Atharro-Teda,  y.  17,  9 ; 
fttd  not  at  all  in  the  VSj.  Sanh.,  except  in  the  Purusha  Sukta.  The  same  scholar 
remarks,  as  another  proof  of  the  comparatively  late  date  of  the  Purusha  SQkta,  that 
it  is  the  only  hymn  which  refers  to  the  four  different  kinds  of  Yedic  compontions 
fichj  wman,  chhandmtt  and  ytjush. 


AND  OF  THE  ORIGIN  OF  THE  FOUR  OASTES.  15 

anns  of  the  Farofiha  are  said  to  have  been  made  a  Kshattriya  (warrior), 
that  means,  then,  that  the  Eshattriyas  have  to  carry  arms  to  defend 
Uie  empire.  That  the  thighs  of  the  Porusha  were  transformed  into 
the  Yai^ya  means  that,  as  the  lower  parts  of  the  body  are  the  principal 
repository  of  food  taken,  the  Yai^ya  caste  is  destined  to  provide  food 
for  the  others.  The  creation  of  the  Shudra  from  the  feet  of  the 
Forusha,  indicates  that  he  is  destined  to  be  a  servant  to  the  others, 
just  as  the  foot  serves  the  other  parts  of  the  body  as  a  firm  support." 

But  whether  the  writer  of  the  hymn  intended  it  to  be  understood 
allegorically  or  not,  it  conveys  no  distinct  idea  of  the  manner  in  which 
he  supposed  the  four  castes  to  have  originated.  It  is,  indeed,  said 
that  the  S'udra  sprang  from  Purusha's  feet ;  but  as  regards  the  three 
superior  castes  and  the  members  with  which  they  are  respectively  con- 
nected, it  is  not  quite  clear  which  (i.d.,  the  castes  or  the  members)  are 
to  be  taken  as  the  subjects  and  which  as  the  predicates,  and  con- 
sequently, whether  we  are  to  suppose  verse  12  to  declare  that  the  three 
castes  were  the  three  members,  or,  conversely,  that  the  three  members 
were,  or  became,  the  three  castes. 

But  whatever  may  be  the  sense  of  the  passage,  it  is  impossible  to 
receive  it  as  enunciatiDg  any  fixed  doctrine  of  the  writers  of  what  is 
called  the  Yedic  age  in  regard  to  the  origin  of  the  four  castes ;  since 
we  find,  if  not  in  the  mantras  or  hymns,  at  least  in  the  Brahmanas 
(which,  as  we  have  seen  in  page  2,  are  esteemed  by  orthodox  Indian 
writers  as  being  equally  with  the  hymns  a  part  of  the  Ycda),  not  only 
(1)  texts  which  agree  with  the  Purusha  Sukta,  but  also  (2)  various 
other  and  discrepant  accounts  of  the  manner  in  which  these  classes 
were  separately  formed,  as  well  as  (3)  third  a  class  of  narratives  of 
the  creation,  in  which  the  production  of  the  human  race  is  described 
without  allusion  to  any  primordial  distinction  of  castes. 

To  the  first  of  these  classes  (viz.,  that  of  texts  which  coincide  more 
or  less  exactly  with  the  Purusha  Sukta)  belongs  the  following  passage 
from  the  Taittiriya  Sanhita. 

Sect.  II. — QtMtation  from  the  Taittiriya  Sanhita,  vii.  1.  1.  4  ff, 

Prajdpatir  akdmayata  " prajdt/ei/a*^  iti  \  sa  mukhatas  irivritam  nir- 
gmimlta  \  iam  Agnir  devaid  'nvasuyata  gayatrl  ohiiandro  rathantaram 


15  MYTHICAL  AOCOUNT  OF  THS  CBEATION  OF  MAN, 

sdma  bruhmano  mantuhydndm  aJMh  paiUndm  \  tanndt  U  mukhyah  mukhaio 
hy  oijrijyanta  \  uroio  hdhubhydm  panckadaiam  niramimlia  \  iam  Indro 
devoid  ^noatfijyata  trtshfup  ehhando  hfihat  sdma  rdjanyo  manuthydndm 
avih  paSundm  \   tasmdt  U  virydvanto  vlrydd  hy  asrijyawta  \   madhy* 
atah  Bopiadaiafh  niramimlia   \  tarn  Vihedevdh  devatdh  anvasfifyania 
jagatl  ehhando  vatrHpam  9dma  vaiiyo  mantuhydndm  gdvah  paiUndm 
I  tatmdt  U  ddyd  annadhdndd  hy  asrijyanta  \  tatrndd  hhUydmio  ^ny§^ 
hhya^  I   hhUyishthdh  hi  devatdh  anvasrijyanta    \  patta^  $kavifhian% 
niramimlia  \  tam  anwhftip  ehhando  ^nvasfijyata  vairdjam  sdma  iUdro 
manushydndm  aivah  paiUndm  \   tasmdt  tau  hhnia-sankrdmindv  ahai 
cha  indrai  eha  \  tasmdt  indro  yt^ne  ^navakljipto  na  hi  devatd^  an- 
vasfijyania     |     tasmdt  pdddv    upajlvatah   \  patio  hy    asrijyetdm   \ 
''Frajapati  desired,   'may  I  propagate.'      He  formed  the  Trirfit 
(stoma)  from  his  month.     After  it  were  prodaoed  the  deity  Agni, 
the  metre  GayatiT,  the  Saman  (called)  Rathantara,  of  men  the  Brah- 
man,  of  boasts  the  goats.      Hence  they  are  the  chief    (mukhydh), 
because  they  were  created  from  the  month  (mukhaiah).    From  (his) 
breast,  from  (his)  arms,  he  formed  the  Panchadaia  (stoma).     After 
it  were  created  the  god  Indra,   the  Trish^nbh  metre,   the  Saman 
(called)  Bfihat,  of  men  the  Bajanya,  of  beasts  the  sheep.    Hence 
they  are  vigorous,  bocanse  they  were  created  from  vigonr.     From 
(his)  middle  he  formed  the  Saptada^a  (stoma).    After  it  were  created 
the  gods  (called)  the  Yi^vedevas,  the  Jagatl  metre,  the  Saman  called 
the  Yairupa,  of  men  the  Yai^ya,  of  beasts  kine.     Hence  they  are  to 
be  eaten,  because  they  were   created  from  the  receptacle  of  food. 
Wherefore  they  are  more  numerous  than  others,  for  the  most  numerous 
deities  were  created  after  (the  Saptada^).    From  his  foot  he  formed 
the  £kavimto  (stoma).   After  it  were  created  the  Anushtubh  metre,  the 
Saman  called  Yairaja,  of  men  the  Sudra,  of  beasts  the  horse.    Hence 
these  two,  both  the  horse  and  the  Sudra,  are  transporters  of  (other) 
creatures.    Hence  (too)  the  Sudra  is  incapacitated  for  sacrifice,  because 
no  deities  were  created  after  (the  Ekavim^a).    Hence  (too)  these  two 
subsist  by  their  feet,  for  they  were  created  from  the  iooU* 


AND  OP  THE  ORIGIN  OP  THE  FOUR  CASTES.  17 


«< 


Sbct.  m. — Citations  from  the  Shtapaiha  Brdhmana,  (h$  Taittirlya 
Brdhmana,  the  Vujasaneyi  Sanhitd^  and  the  Atharva-veda, 

The  following  texts  belong  to  the  second  class — 1.0.,  that  of  those 
^hich  recognize  a  distinct  origination  of  the  castes,  but  describe  their 
creation  differently  from  the  Furusha  Sukta : 

SI  P.  Br.  ii.  1,  4, 11  ff. — ^^  Bhur  "  iti  vai  Praj&patir  imdm  tyanayata 
"  hhwah  "  ity  antariheham  "  war  "  iti  divam  \  etdvad  vai  idam  sarvam 
ydvad  ime  lokdh  \  sarvena  &va  ddhiyate  \  "Mfir"  iti  vai  Prajdpatir 
hrahma  a^anayata  ''  hhuva^  **  iti  kshattram  '*  svar  "  iti  viiam  |  etdvad 
tat  idam  earvam  yavad  hrahma  kshattram  vif  |  sarvena  eva  ddhiyate  | 

hkHr  "  iti  vai  Prajdpatir  dtmdnam  ajanayata  "  hhuvah  *'  iti  prajdm 

sivar  "  iti  painn  \  etdvad  vai  idam  sarvam  ydvad  dtmd  prajdh  pasavalf,  \ 
sarvena  eva  ddhiyate  | 

''(Uttering)  'bhu^/  Prajapati  generated  this  earth.  (TTttering) 
'bhuva^/  he  generated  the  air,  and  (uttering)  'svah,'  he  generated 
the  sky.  This  nniyerse  is  co-extensive  with  these  worlds.  (The  fire) 
is  placed  with  the  whole.  Saying  '  bhuh/  Prajapati  generated  the 
Brahman  ;  (saying)  ^bhuva^,"  he  generated  the  Kshattra ;  (and  saying) 
*  BTa^/  he  generated  the  Yi^.  All  this  world  is  so  much  as  the  Brah- 
man, Kshattra,  and  Yi^.  The  fire  is  placed  with  the  whole.  (Saying) 
'bhii|i/  Prajapati  generated  himself;  (saying)  'bhuyah'  he  generated 
offspring ;  (saying)  '  sva^,'  he  generated  animals.  This  world  is  so 
much  as  self,  ofispring,  and  animals.  (The  fire)  \a  placed  with  the 
whole." 

Taitt.  Br.  iiL  12,  9,  2. — Sarvaih  hedam  hrahmand  haiva  sfishfam  | 
fighhyo  jdtam  vaiiyam  varnam  dhuh  \  yajurvedam  kshattriyasydhur 
yonim  |  s&mavedo  brdhmandndm  prasuti^  \  pHrve  pUrvehhyo  vacha 
eiad  aehu^  | 

**  This  entire  (universe)  has  been  created  by  Brahma.  Men  say  that 
the  Yaiiya  dass  was  produced  from  j'ich-yerses.  They  say  that  the 
Yajur-yeda  Ib  the  womb  from  which  the  Eshattriya  was  bom.  The 
8ama-yeda  is  the  source  from  which  the  Brahmans  sprang.  This  word 
the  ancients  declared  to  the  ancients." 
To  complete  his  account  of  tho  derivation  of  the  castes  from  the 

2 


18  MTTHICAL  ACCOUNTS  OF  THE  CREATION  OP  MAX, 

Yedas,  the  author  had  only  to  add  that  the  STidras  had  sprang  from 
the  Atharvangirases  (the  Athanra-veda) ;  bnt  he  perhaps  considered 
that  to  assign  such  an  origin  to  the  serrile  order  would  have  been  to  do 
it  too  great  an  honour.' 

Vajasaneya  Sanhita,  xiv.  28  ff.  (=  Taittirlya  Sanhita,  iv.  3, 10, 1). — 
elayd  attwcata  prajdh  adhlyanta  Prajupatir  adhipatir  dslt  \  tUrMir 
oituvata  hrahma  atrijyata  Brahmanaspatir  adhipatir  dsU  \  panekahkir 
Oituvata  hhutuny  asrijyanta  Bhutandmpatir  adhipatir  dtU  \  saptahkir 
attuvata  sapta  rishayo  ^srijyanta  JDhdtd  adhipatir  dHt  \  nacahhir  attu- 
vata  pitaro  ^srijyanta  Aditir  adhipatny  dslt  \  ekddaiahhir  astuvatu  ritavo 
'trijyanta  drtavdh  adhipatayah  dsan  \  trayadaiabhir  astwata  mdsd  atrif- 
yanta  samvatsaro  ^dhipatir  dslt  \  panchadaSabhir  astuvata  hhaUram  oi" 
fijyata  Indro  ^adhipatir  dslt  \  saptadaiahhir  astuvata  paiavo  ^sjrijyanta 
JBfihaspatir  adhipatir  dslt  \  navadaiabhir  astuvata  Siidrdrydv  asfijystdm 
ahordtre  adhipatnl  dstdm  \  ekavimsatyd  astuvata  ekaSaphdh  paiavo  ^sfij- 
yanta  Varum  *dhipatir  dslt  \  trayaviihiatyd  astuvata  kshudrdh  paiavo 
*ifijyanta  Pushd  adhipatir  dslt  \  panchaviin^atyd  astuvata  aranydh 
paiavo  ^Sfijyanta  Vdyur  adhipatir  dslt  \  saptavimiaiyd  astuvata  dydvd' 
pfithivl  vyaitdm  \  Vasavo  Rudrd  Aditydh  anuvydyan  \  is  eva  adhipa- 
tayah  dsan  \  navavimiatyd  astuvata  vanaspatayo  ^srijyanta  Somo  'dhipatir 
dslt  I  ekatrimiatd  astuvata  prajd  asrijyanta  yavdi  rha  ayavdi  eha  adhi- 
patayah dsan  I  trayastrimiatd  astuvata  hhutdny  aidmyan  Prajdpatih 
Farameshfhl  adhipatir  dslt  \ 

''  He  lauded  with  one.  Living  beings  were  formed :  Prajapati  was 
the  ruler.  He  lauded  with  three:  the  Brahman  (Brahman)  was  created : 
Brahmanaspati  was  the  ruler.  He  lauded  with  five :  existing  things 
were  created :  Bhutanampati  was  the  ruler.  He  lauded  with  seven : 
the  seven  rishis  were  created :  Dhatri  was  the  ruler.  He  lauded  with 
nine :  the  Fathers  were  created :  Aditi  was  the  ruler.  He  lauded  with 
eleven :  the  seasons  were  created :  the  Artavas  were  the  rulers.  He 
lauded  with  thirteen :  the  mouths  were  created :  the  year  was  the  ruler. 
He  lauded  with  fifteen :  the  Kshattra  (the  Eshattriya)  was  created : 
Indra  was  the  ruler.  He  lauded  with  seventeen :  animals  were 
created :  Bfihaspati  was  the  ruler.  He  lauded  with  nineteen  :  the 
Budra  and  the  Arya  (Yai^ya)  were  created :  day  and  night  were  the 
rulers.  He  lauded  with  twenty-one :  animals  with  undivided  hoo& 
were  created :  Yaruna  was  the  ruler.    He  lauded  with  twenty-three : 


AND  OF  THE  ORIGIN  OF  THE  FOUR  CASTES.  19 

smaU  aniTnalfl  were  created :  Pushan  was  the  ruler.  He  landed  with 
twenty-five :  wild  animals  were  created :  Yayn  was  the  ruler  (compare 
R.V.  X.  90,  8).  He  lauded  with  twenty-seven :  heaven  and  earth  sepa- 
rated :  Yasus,  Eudras,  and  Adityas  separated  after  them :  they  were  the 
rulers.  He  lauded  with  twenty-nine :  trees  were  created :  Soma  was 
the  ruler.  He  lauded  with  thirty-one :  living  heings  were  created : 
The  first  and  second  halves  of  the  month '^  were  the  rulers.  He  lauded 
with  thirty-one :  existing  things  were  tranquillized :  Frajapati  Pa- 
rameshthin  was  the  ruler."  This  passage  is  explained  in  the  Sleitapatha 
Brihmana  viii.  4,  3,  1  ff. 

The  following  text  is  of  a  somewhat  mystical  description;  hut 
appears  to  intimate  a  distinction  in  nature  hetween  the  different  castes 
corresponding  to  that  of  the  gods  with  whom  they  are  associated : 

81  P.  Br.  xiv.  4,  2,  23  (=ByihadaranyakaUpanishad,  i.  4,  llff.  (p. 
235). — Brahma  vat  idam  ogre  asld  ekam  eva]\  tad  ekam  san  na  vyabhavat  \ 
I  tat  ireyo  rupam  aty  asrijata  kshattram  ydny  etuni  devatrd  kshattrdni 
Indro  Varunah  Samo  Rudrah  Parjanyo  Yamo  Mrityur  lidnah  iti  \  tastndt 
Jaihattrdt  param  n&Bti  \  tatmdd  hrdhmanalf,  kshattriydd  adhaddd  update 
rdfatiye  hhattre  eva  tad  yaso  dadhdti  \  sd  eshd  hhattrasya  yonir  yad 
hrahma  \  tasmdd  yadyapi  rdjd  paramatdm  gachhati  hrahma  eva  antatah 
upaniirayati  wdm  yonim  \  yah  u  ha  enam  hinasti  wdm  sa  yonim  fichhati 
I  $apdplydn  hhavati  yathd  ireydnsam  himsitvd  \  24.  Sa  na  eva  vyalha/vat 
I  M  viiam  asfijata  ydny  etuni  deva-jdtdni  yanaSah  dkhydyante  vasavo 
rudrah  dditydl^  vihedevdh  marutah  iti  \  25.  Sa  na  eva  vyabhavat  \ 
M  iaudram  varnam  asrijata  pushanam  \  iyam  vai  pushd  iyam  hi  idam 
mrvam  pushyati  yad  idam  hincha  \  26.  Sa  na  eva  vyabhavat  \  tat  Sreyo 
rUpam  aty  asfijata  dharmam  \  tad  etat  kshattraeya  kshattram  yad  dhar* 
ma^  I  tasmdd  dharmdt  pararn  ndsti  \  atho  abaltydn  bally dmsam  dsam- 
Sate  dharmena  yathd  rdjnd  evam  |  yo  vai  sa  dharmah  satyam  vai  tat 
I  tasmdi  satyawH  vadantam  dhur  **  dharmam  vadati*^  iti  \  dharmam  vd 

SI-  The  Taittiiija  Sanhita  reads  yavah  and  ayavah  (instead  of  yavah  and  aySvah  ns 
in  the  Vsjannep  Sanhita)  and  in  another  passage,  t.  3,  4,  6  (as  I  learn  from  Prof. 
Aofirecht),  exphuns  these  terms  to  mean  respectively  months  and  half  months  (niata 
tm  yavaJ^  ardhamatah  ayavah),  T?hilst  the  commentator  on  the  Y.  S.  understands 
them  to  mean  the  first  and  second  halves  of  the  month,  in  accordance  with  the  S'.P.  B. 
Tiii.  4,  3,  18,  and  iriii.  4,  2,  11  (purvapakahu  vai  yavah  aparapakaha  ayavah  \  te  hi 
idam  aarvaik  yuvate  ehayuvaU  eha)  \  Prof.  Aufrecht  also  points  out  that  yava  is  ex- 
plained in  Katrayana's  S'zanta  SQtras,  iv.  11, 8,  as  equivalent  to  yavamayam  apupafn, 
"a  cake  of  barley."  * 


20  MYTHICAL  ACCOUXTS  OF  TIIE  CREATION  OP  MAN, 

tddaniam  **Mfyam  vadati"  Ui  \  etad  hy  era  etad  ubhayam  hkm:M  | 
27.  Tad  etad  hrahma  hhattram  rif  sudrah  \  tad  Agnina  eta  dereiku 
hrahmdhharad  hruhmano  manushyeshu  kshattriyena  hhaitnyo  taiiyenm 
vaiiyah  iadrena  iudrah  \  tasmud  Agndv  eva  d^reshu  loham  iehManU 
brdkmane  manushyeshu  |  etdbhydm  hi  rupahhydm  hrahma  ahharat  \ 

23.  "  Brahma  (here,  according  to  the  commentator,  existing  in  the 
form  of  Agni,  and  representing  the  Brahman  caste  ")  was  formerly  this 
(aniyerse),  one  only.  Being  one,  it  did  not  develope.  It  energetically 
created  an  excellent  form,  the  Kshattra,  viz.,  those  among  the  gods 
■who  are  powers  {kshattrant)^  India,  Varuna,  Soma,  Eudra,  Paijanya, 
Taina,  Mfityu,  Isana.  Hence  nothing  is  superior  to  the  Kshattia. 
Therefore  the  Brahman  sits  below  the  Kshattriya  at  the  rajasuya-sacri- 
fice ;  he  confers  that  glory  on  the  Kshattra  (the  royal  power)."  This, 
the  Brahma,  is  the  source  of  the  Kshattra.  Hence,  although  the  king 
attains  supremacy,  he  at  the  end  resorts  to  the  Brahma  as  his  source. 
Whoever  destroys  him  (the  Brahman)  destroys  his  own  source.  He 
becomes  most  miserable,  as  one  who  has  injured  a  superior.  24.  He 
did  not  develope.  Ho  created  the  Vis — viz.,  those  classes  of  gods  who 
are  designated  by  troops,  Yasus,  Eudras,  Adityas,  Yi^yedevas,  Manits. 
25.  He  did  not  develope.  He  created  the  Sudra  class,  Pushan.  This 
earth  is  Pushan:  for  she  nourishes  all  that  exists.  26.  He  did  not 
develope.  He  energetically  created  an  excellent  form.  Justice  {Dharma). 
This  is  the  ruler  {kshattra)  of  the  ruler  {kshattra),  namely.  Justice. 
Hence  nothing  is  superior  to  justice.  Therefore  the  weaker  seeks  (to 
overcome)  the  stronger  by  justice,  as  by  a  king.  This  justice  is 
truth.    In  consequence  they  say  of  a  man  who  speaks  truth| '  he  speaks 


**  Atra  yad  atma-sahdmoktofh  trathifi  Brahma  tad  Agnm  trishtva  agrs  Aynv-^- 
papatmam  Srdhmana-jaty»abhimafuwad  a#mtfi  vdkye  Brakma'BobdmtdbMdhJyats  | 

s*  Thifl  rendering  of  the  last  few  words  is  suggested  by  Professor  Anfrecht.  The 
commentators  understand  them  to  mean  that  the  Biahmans  give  the  king  their  own 
glory  (that  of  heing  a  Brahman) :  and  they  refer  to  a  formula  by  which  at  the  rfijasnya- 
sacriiice  the  king,  after  addressing  the  priest  as  Br&hman,  is  addressed  in  return  wiih 
the  word  **  Thou,  king,  art  a  Br&hm&n"  {ivaih  rajan  brahman)  ^  etc.  See  the  Taittiriya 
Sanhitd  i.  8,  16,  1,  where  the  commentator  remarks  .  **  As  in  common  life  domestic 
priests  and  others,  sitting  below  a  king  seated  on  his  throne  after  his  return  from  con- 
quering a  foreign  territory,  address  him  with  many  benedictions  and  eulogies,  so 
here  too  service  is  presented.  By  this  benedictory  service  the  power  of  cnrsing  and 
showing  kindness  existing  in  the  Brahmans  is  transferred  to  the  king."  Reference  is 
then  made  to  the  passage  before  us,  as  noticing  this  custom. 


AND  OP  THE  ORIGIN  OP  THE  POUR  CASTES.  21 

justice ;'  or  of  a  man  who  is  uttering  justice,  '  he  speaks  truth.'  For 
this  ia  both  of  these.  27.  This  is  the  Brahma,  Kshattra,  Vi^,  and 
Sudnu  Throngji  Agni  it  became  Brahma  among  the  gods,  the  Brah- 
man among  men,  through  the  (divine)  Kshattriya  a  (human)  Eshat- 
triya,  throng  the  (divine)  Vaiiya  a  (human)  Yaisja,  through  the 
(divine)  Sudra  a  (human)  9udra.  Wherefore  it  is  in  Agni  among 
the  gods  and  in  a  Brahman  among  men,  that  they  seek  after  an  abode." 

Taittiriya  Brahmana,  i.  2,  6,  7. — Bakyo  vat  varno  brdhmanah  \ 
a9uryyo  iudrah,  ^  The  Brahman  caste  is  sprung  from  the  gods ;  the 
Sudra  from  the  Asnras." 

Taittirfya  Brahmana,  iii.  2,  3,  9. — Kdmam  eta  ddru-putrena  duhydt  | 
iadrak  eva  na  duhyai  \  asato  vat  esha  samhhuto  yat  iudrah  \  ahavir  eva 
tad  ity  dkur  yat  iadro  dogdhi  iti  j  agnihotram  eva  na  duhydt  Sudrah  \ 
tad  hi  na  utpunanti  \  yadd  khalu  vai  pavitram  atyeti  atha  tad  havir  iti  \ 
**  Let  him  at  his  will  milk  out  with  a  wooden  dish.  But  let  not  a 
STidra  milk  it  out.  For  this  S^udra  has  sprung  from  non-existence. 
They  say  that  that  which  a  Sudra  milks  out  is  no  oblation.  Let  not  a 
SUdra  milk  out  the  Agnihotra.  For  they  do  not  purify  that.  When 
that  passes  beyond  the  filter,  then  it  is  an  oblation." 

Atharva-veda,  iv.  6,  1. — Brdhmano  jajne  pratkamo  daSailrsho  dasds- 
yak  I  aa  somam  prathamah  papau  sa  chakdrdrasam  visham  |  ''The 
Brahman  was  bom  the  first,  with  ten  heads  and  ten  faces.  He  first 
drank  the  soma ;  he  made  poison  powerless." 

As  the  description  (which  is,  perhaps,  a  fragment  of  a  longer 
account),  stops  short  here,  we  are  left  in  the  dark  as  to  the  author's 
ideas  about  the  creation  of  the  other  castes.  It  would  have  interested 
us  to  know  how  many  heads  and  faces  he  would  have  assigned  to  the 
other  three  castes.  The  student  of  Indian  poetry  is  aware  that  the 
giant  Havana  is  represented  in  the  Ramayana  both  as  a  Brahman  and 
as  having  ten  heads. 

As  implying  a  separate  origination  of  the  Rajanya  caste,  the  fol- 
lowing text  also  may  find  a  place  here : 

Taittirlya  Sanhita,  ii.  4,  13,  1.— J9«rd  vai  rujanyuj  j'dyamdndd  ahi' 
hkayuh  I  tam  antar  eva  santafh  ddmnd  ^paumhhan  \  sa  vai  esho  ^pohdho 
jay  ate  yad  rdjanyo  \  yad  vai  esho '  napobdho  jdyeta  vriitrdn  ghaiiii  charet  \ 
yaili  kdmayeta  rdjanyam  '*  anapohdho  jdyeta  vrittrun  ghams  chared**  iti 
tasmai  eiam  aindrd-bdrhaspatyam  charum  ninapet  I  aindro  vai  rdjanyo 


22  MTTHIGAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

hrahma  Bfihaspatih  \  hrahmand  eva  enaih  ddmno  ^pomhhandd  mwkehaU  \ 
hiranmayam  ddma  dakshind  sdkshdd  eva  enam  daihno  *pomhhandd  mun^ 
chati  I  '^  The  .gods  were  afraid  of  the  Rajanya  when  he  was  in  the 
womb.  They  bound  him  with  bonds  when  he  was  in  the  womb.  Con- 
sequently this  Bajanya  is  bom  bound.  If  he  were  bom  nnbonnd  he 
would  go  on  slaying  his  enemies.  In  regard  to  whatever  Rajanya  any 
one  desires  that  he  should  be  bom  imbound,  and  should  go  on  slaying 
his  enemies,  let  him  offer  for  him  this  Aindra-Barhaspatya  oblation. 
A  Rajanya  has  the  character  of  Indra,  and  a  Brahman  is  BrihaspatL 
It  is  through  the  Brahman  that  anyone  releases  the  Rajanya  from  his 
bond.  The  golden  bond,  a  gift,  manifestly  releases  from  the  bond  that 
fetters  him." 

In  the  following  text  of  the  Atharva-veda,  zv.  8,  1,  a  new  account 
is  given  of  the  origin  of  the  Rajanyas : 
So  ^rqfyata  tato  rdjanyo  ^jdyata  \ 

"  He  (the  Vratya)  became  filled  with  passion :  thence  sprang  the 
Rajanya." 

And  in  the  following  paragraph  (A.  Y.  xv.  9, 1  fif)  we  have  the  same 
origin  ascribed  to  the  Brahman  also  : 

Tadyasya  evam  vidvdn  vrdtyo  rdjno  Hithir  grihdn  dgaehhet  Sreydmsam 
enam  dtmano  mdnayet  \  tathd  kshattrdya  nnvrUchaU  tathd  rdahfrdya 
ndvrUchate  \  ato  vai  hrahma  cha  kshattram  cha  udatiahthatdm  \  U  abrH' 
tdm  '*  kam  pravisdva*^  iti  \ 

"Let  the  king  to  whose  house  the  Vratya  who  knows  this,  comes 
as  a  guest,  cause  him  to  be  respected  as  superior  to  himself.  So  doing 
he  does  no  injury  to  his  royal  rank,  or  to  his  realm.  From  him  arose 
the  Brahman  (Brahman)  and  the  Kshattra  (Kshattriya).  They  said, 
*  Into  whom  shall  we  enter,'  etc." 


Sect.  IY. — Further  Quotations  from  the  Taiitirlya  Brdhmana^  Sanhitd, 
and  Aranyaka^  and  from  the  Shtapatha  Brdhmana, 

The  following  passages  belong  to  the  third  of  the  classes  above  ad- 
verted to,  as  in  the  descriptions  they  give  of  the  creation,  while  they 
refer  to  the  formation  of  men,  they  are  silent  on  the  subject  of  any 
separate  origination  of  castes : 


ASB  aw  TEE  i»SEX5  ijm  rSE  rOCM.  CASTBL 


.'   He  pnetaed  CBUnitT.   He 

.*"   Haeem 
BfTT.g  lae^BiBl  with  m  fxtos^ 
cxkuased.  he 


a^ire.   2.  Wi& 


be 
He 


Hmaff  ooiSiBd  the  A2sn%  he  recinkd  hxmxlf  as  m 
he  ooiSiBd  tbe  FsShen  CPitns\    Thit  <«cistiuites 
Fn^kfzi.     He  vho  thss  knows  the  £i2heriKMd  of 
1  m  ii&sr  c£  kis  ovu :  ^3   the  F^ithefs  resort  t» 
Haijiig  zzcsred  Uie  Fa«hczs.  he  RAe«:$ed.    After  thix  he 
1j2s:  racs:^iz2a  :he  iiiA^Locd  o£  mesi.    He  wh>  kaows 
d fif  BCBy  heoeBDS  iKtcIlissit.   Mini*  dc^s  not  forsike  hia. 
T»  k=By  wiiea  he  w  cmtics  men.  dty  aj^fiMRil  im  the  henTeas^ 


After  tibiS  he  csoted  is^  P^f^    ^^^  o»i<$itst»  the  gs^&Mi  of  the 
^vdi.   T«  kcB  ^n»  &(xb  kaws  the  godbeial  of  the  $!c^  diy  ippettn  is 

--«£  a  Kixeii   K:8f   uii   v^st  comcci*'^  sin  tW 


-  the  fiwa  «f  ikiakis^."  C 


24  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

the  heavens.     These  are  the  four  streams,"  yiz.,  gods,  men,  Fathers, 
and  Asuras.     In  all  of  these  water  is  like  the  air." 

8^tapatha  Brahman  a,  yii.  5,  2,  6. — Prajdpatir  vai  idam  ogre  dsid 
ekah  eva  \  so  ^kamayata  ^^annam  sfijeya  prajdyeya**  iti  \  sa  prunehhyah 
eva  adhi  paSun  niramimlta  manasah  purusham  chahhusho  *Svam  prdndd 
gdm  h'otrddavtm  vdcho  ^jam  \  tad  yad  endn  prdnebhyo  *dhi  niramimlta 
tasmdd  dhuh  *'prdndh  paSavah*^  iti  \  mano  vai prdndndm prathamam  \ 
tad  yad  manasah  purusham  niramimlta  tasmdd  dhuh  ^^purushal^  pratha- 
mah  paiundm  tiryyavattamah  "  t^t  |  mano  vai  sarve  prdnah  |  manasi 
hi  sarve  prdndh  pratishfhitdh  \  tad  yad  manasah  purusham  niramimlta 
tasmdd  dhuJ^  **purushaJ^  sarve  paiavah**  iti  \  purushasya  hy  ets  sarve 
bhavanti  \ 

"Prajapati  was  formerly  this  (universe),  one  only.  He  desired,  *let 
me  create  food,  and  he  propagated.'  He  formed  animals  from  his 
hreaths,  a  man  from  his  soul,  a  horse  from  his  eye,  a  hull  from  his 
hreath,  a  sheep  from  his  ear,  a  goat  from  his  voice.  Since  ho  formed 
animals  from  his  hreaths,  therefore  men  say,  '  the  hreaths  are  animals.' 
The  soul  is  the  first  of  the  hreaths.  Since  he  formed  a  man  from  his 
soul,  therefore  they  say,  '  man  is  the  first  of  the  animals,  and  the 
strongest.'  The  soul  is  all  the  hreaths ;  for  all  the  hreaths  depend 
upon  the  soul.  Since  he  formed  man  from  his  soul,  therefore  they 
say,  '  man  is  all  the  animals ;'  for  all  these  are  man's." 

81  P.  Br.  xiv.  4,  2,  1  (=  Bpihadaranyaka  TJpanishad,  p.  125). — Atmd 
eva  idam  ogre  dslt  purusha-vidhah  \  so  ^nuvlkshya  na  any  ad  dtmano  ^paSyat\ 
**  so  ^ham  asmi "  ity  agre  vydharat  \  tato  ^hafh-ndmd  ahhavat  \  tasmdd 
apy  etarhy  dmantrito  ^*  *ham  ayam  "  ity  eva  agre  uktvd  atha  anyad  ndma 
prahrute  yad  asya  Ihavati  \  2.  Sa  yat  purvo  *smdt  sarvasmdt  sarvdn 
pdpmanahk  aushat  tasmdt  purushah  \  oshati  ha  vai  sa  tarn  yo  ^stndt  pur- 
vam  hubhushati  yai^  eva&  veda   \    3.  Co  ^hihhet  \  tasmdd  ekdJA  hihJteti  \ 

**  The  Commentary  not  very  satisfactorily  explains  this  as  meaning,  ^  All  these 
four  abodes  of  the  gods,  etc.,  are  like  watere~t.«.,  saitcd  to  yield  enjoyment,  as 
ponds,  mers,  etc.,  are  fit  for  bathing,  drinking,"  etc.  The  phrase  is  repeated  in  the 
Vishnu  Parana,  i.  6  (vol.  i.,  p.  79,  of  Br.  Hall's  edition) ;  and  in  his  note  Professor 
Wilson  says  ambhamti  '*  is  also  a  peculiar  and  probably  a  mystic  term."  It  is  ex* 
plained  in  the  Yayu  Purui^a,  as  will  be  seen  further  on.  The  last  words  of  the  quo* 
tation  from  the  Brahmana  are  obscure.  In  another  passage  of  the  same  work  (iii.  8, 
18, 1,  2)  the  terms  ambhas,  nabhaa^  and  mahatf  are  declared  to  denote  respectiTcly 
*' earth,"  "air,"  and  ''sky"  ( ,  .  .  ayam  vai  loko  *mbhdnm  ,  .  .  antmikthaik  vai 
nabltamsi  ^  .  .  atau  vai  iok9  mahantti)* 


AND  OF  THE  ORIGIN  OF  THE  FOUR  CASTES.  25 

«  k  ayam  ihhdnehakre  fad  **  mad  anyad  ndsti  kasmdd  nu  hhhemi '' 

Ui  /  iatah  eva  asya  hhaya^  vfydya  \  kasmdd  hy  ahheshyat  \  dcitlydd  vai 

ikm/am  bhavati  \  4.  Sa  vai  naiva  reme  \  tatmdd  ekdlA  na  ramate  |  sa 

dtitiyam  aichhat  |  Ba  ha  etdvdn  dsa  yathd  strl-pumdmsau  samparishvak- 

ku  I  5.  Sa  imam  eva  dtmdnam  dvedhd  'pdtayat  \  tatahk  patih  patni  cha 

Maicatdm  \  tasmdd  **  idam  ardhavrigalam  iva  wah  "  Hi  ha  sma  aha  Ydj' 

navalkyah  \  tasmdd  dkdsaJ^  striyd  pfLryaU  eva  \  tdm  samahhavat  \  tato 

manushydh  ajdyarUa  |  ^.  8d  u  ha  iyam  tkshdnehakre  *^katham  nu  md 

dimanah  eva  janayitvd  eambhaeati  hanta  tiro  *sdni "  iti  \  7.  8d  gaur 

abhavai  triehahhah  itaras  tdih  sam  eva  ahhavat  \  tato  guvah  ajdyanta  \ 

8.   Tadavd  itard  abhavad  aivavrishah  itarah  gardabhi  itard  gardabhaf^ 

itarae  tdm  sam  eva  abhavat  \  tatah  ekaiapham  ajdyata   \  9.  Ajd  itard 

abhavad  vastah  itarah  avir  itard  meshah  itarah  |  tdm  sam  eva  abhavat 

tato  'jdvayo  Ajdyanta  \  evam  eva  yad  idatn  kincha  mithunam  d  pippUikd^ 

hkyas  tat  sarvam  asrijata  \^ 

**  This  universe  was  formerly  soul  only,  in  the  form  of  Furusha. 
Xiooking  closely,  he  saw  nothing  but  himself  (or  soul).  He  first  said, 
*  This  is  I.'  Then  he  became  one  having  the  name  of  I.  Hence  even  now 
a  man,  when  called,  first  says,  '  this  is  I,'  and  then  declares  the  other 
name  which  he  has.  2.  Inasmuch  as  he,  before  {^purvalf)  all  this,  burnt 
up  {aushat)  all  sins,  he  (is  called)  purusha.  The  man  who  knows  this 
bums  up  the  person  who  wishes  to  be  before  him.  3.  He  was  afraid. 
Hence  a  man  when  alone  is  afraid.  This  (being)  considered  that '  there 
ifl  no  other  thing  but  myself:  of  what  am  I  afraid  V  Then  his  fear  de- 
parted. For  why  should  he  have  feared  ?  It  is  of  a  second  person  that 
people  are  afraid.  4.  He  did  not  enjoy  happiness.  Hence  a  person 
when  alone  does  not  enjoy  happiness.  He  desired  a  second.  He  was 
so  much  as  a  man  and  a  woman  when  locked  in  embrace.  5.  He 
caused  this  same  self  to  fall  asunder  into  two  parts.  Thence  arose  a 
husband  and  a  wife.*^  Hence  Yajvanalkya  has  said  that  'this  one's 
self  is  like  the  half  of  a  split  pea.'    Hence  the  void  is  filled  up  by 

^  This  passage  has  been  already  translated  by  Mr.  Colebrooke,  Essays  i.  64,  as 
well  as  by  Dr.  Roer,  in  the  Bibliotheca  Indica. 

**  Mann  and  S'atarQpa,  according  to  the  Commentator. 

»  Compare  Taitt.  Br.  iii.  3,  3,  5.  Atho  arddho  vai  esha  atmano  yat  patnl  |  "  Now 
a  wife  is  Uie  half  of  one's  self;"  and  ibid.  iii.  3,  3,  1 :  Ayajno  vai  esha  yo  'paimkah  | 
ma  pr^jah  prajayeran  \  **  The  man  who  has  no  wife  is  unfit  to  sacrifice.  No  children 
will  be  bom  to  him."    We  roust  not,  however,  suppose  from  these  passages  tbat  the 


26  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OP  MAN, 

'woman.^  He  cohabited  with  her.  From  them  ujss  were  bom.  6.  She 
reflected, '  how  does  he,  after  having  produced  me  from  himself,  cohabit 
with  me?  Ah !  let  me  disappear.'  7.  She  became  a  cow,  and  the  other 
a  bull ;  and  he  cohabited  with  her.  Prom  them  kine  were  produced* 
8.  The  one  became  a  mare,  the  other  a  stallion,  the  one  a  she-ass,  the 
other  a  male-ass.  He  cohabited  with  her.  From  them  the  class  of 
animals  with  undivided  hoofis  was  produced.  The  one  became  a  she-goat, 
the  other  a  he-goat,  the  one  a  ewe,  the  other  a  ram.  He  cohabited 
with  her.  From  them  goats  and  sheep  were  produced.  In  this  manner 
pairs  of  all  creatures  whatsoever,  down  to  ants,  were  created." 

The  next  passage  describes  men  as  descendants  of  Yivasvat,  or  the 
Sun,  without  specifying  any  distinction  of  classes : 

Taittiilya  Sanhita  vi.  5,  6,  1  i.^-^Aditih  putrakdmd  sadhyehhyo  deve- 
hhyo  hrahmaudanam  apachat  \  tasyai  uchchheshanam  adaduh  \  tat  pr&hM 
Bd  reto  ^dhatta  \  tasyai  chatvdrah  Aditydh  ajayanta  \  sd  dvitlyam  apa- 
chat  I  8d  ^manyata  '^  uchchheahandd  me  ime  ^jnata  \  yad  ayre  prdSuhydmt 
ito  me  vaslydmao  janishyante  "  iti  \  sd  *yre  prdSndt  sd  reto  ^dhatta  tasyai 
vyjriddham  dndamajdyata  \  sd  Adityehhyah  eva  tritlyam  apachat  *^hhoydya 
me  idam  irdntam  astv^^  iti  \  te  ^bruvan  ^'vararn  vrindmahai  yo  'tojdyd' 
tai  asmdkam  sa  eho  ^sat  \  yo  *8ya  prajdydm  fidhydtai  asmdkam  hhoydya 
hhavdd*^  iti  \  tato  Vivasvdn  Adityo  ^jdyata  \  tasya  vai  iyam  prajd  yad 
manushydh  \  tdsv  ehah  eva  riddho  yo  yajate  sa  devdndm  hhogdya  hhavati  \ 

**  Aditi,  desirous  of  sons,  cooked  a  Brahmaudana  oblation  for  the  gods 
the  Sadhyas.  They  gave  her  the  remnant  of  it.  This  she  ate.  She 
conceived  seed.  Four  Adityas  were  bom  to  her.  She  cooked  a  second 
(oblation).  She  reflected,  '  from  the  remains  of  the  oblation  these  sons 
have  been  bom  to  me.   If  I  shall  eat  (the  oblation)  flrst,  more  brilliant 

estimation  in  which  women  were  held  by  the  authors  of  the  Bruhmanas  was  very  high, 
as  there  are  other  texts  in  which  they  are  spoken  of  disparagingly;  such  as  the 
following :  Taitt.  Sanh.  Ti.  5,  8,  2. — Sa  aomo  natiihfhata  strlbhyo  gfihyamandh  | 
tarn  ghritam  vqfram  kfitva  *ghnan  tarn  nirindriyatn  bhutam  agrihnan  \  iasniat  atriyo 
nirindriya  adayadtr  api  papat  pumaa  upasiitaram  vadanti  \  '*  Soma  did  not  abide, 
when  being  poured  out  to  women.  Making  that  butter  a  thunderbolt  they  smote  it. 
They  poured  it  out  when  it  had  become  powerless.  Hence  women,  powerless,  and 
portionless,  speak  more  humbly  than  even  a  poor  man."  (Compare  the  quotation  in 
the  Ck)mmentary  on  the  Taitt.  Sanhita,  Vol.  i.  p.  996.)  Taitt.  Sanh.  yL  5,  10,  3. 
Toitnat  BtriyaM  ja0m  pardsyanti  ut  pumamsam  haranti  \  "  Hence  they  reject  a 
female  (child)  when  bom,  and  take  up  a  male."    (Compare  Nirukta,  iii.  4.) 

^  Compare  Taitt  Br.  iii.  3,  10,  4.  Prajaya  hi  manuthyah  purnahj  '*  For  by  off- 
spring a  man  is  completed." 


AND  OF  THE  0BI6IN  OF  THE  FOUE  CASTES.  27 

(soda)  will  be  bom  to  me.  She  ate  it  first ;  she  conceived  seed ;  an  im- 
perfect egg  was  produced  from  her.  She  cooked  a  third  (oblation)  for 
tbe  AdityaSy  (repeating  the  formula)  '  may  this  religious  toil  have  been 
imd^rgone  for  my  enjoyment/  The  Adityas  said,  '  Let  us  choose  a  boon : 
let  any  one  who  is  produced  from  this  be  ours  only ;  let  anyone  of  his 
progeny  who  is  prosperous  be  for  us  a  source  of  enjoyment.'  In  con- 
eequence  the  Aditya  Yivasvat  was  bom.  This  is  his  progeny,  namely 
Msar.^  Among  them  he  alone  who  sacrifices  is  prosperous,  and  be- 
comes a  cause  of  enjoyment  to  the  gods."^ 

The  passages  next  following  do  not  specify  separately  the  creation  of 
men  (who  must,  however,  be  understood  as  included  along  with  other 
beings  under  the  designation  prqfdhy  *'  offspring,"  or  <'  creatures,")  and 
therefore  afford  less  distinct  evidence  that  their  authors  did  not  hold 
ike  fourfold  origin  of  mankind. 

The  first  of  these  extracts  is  especially  interesting,  both  on  account 
of  its  own  tenor,  and  because  (along  with  Taitt.  Br.  ii.  3,  8, 1  ff.  quoted 
in  p.  23)  it  contains  the  germ  of  one  of  the  Puranic  accounts  of  the 
creation  which  will  be  adduced  in  a  subsequent  section. 

Taitt.  Br.  ii.  2,  9,  1  ff. — Idam  vat  ogre  naiva  kinchana  dAt  \  na  dyaur 
uBldnaprithivi  na  antariksham  \  tad  asad  eva  sad  mano  ^kuruta  '^  sydm  " 
iti  I  tad  (xtapyata  \  tasmdt  tapandd  dhutno  ^jdyata  \  tad  hhuyo  Hapyata 
tastndt  tapandd  Agnir  ajdyata  \  tad  hhUyo  Hapyata  \  2.  Tasmdt  tapandj 
jyotir  ajdyata  \  tad  hhuyo  Hapyata  \  tasmdt  tapandd  archir  ajdyata  \  tad 
hhuyo  *t4tpyata  \  tasmdt  tapandd  marlchayo  jdyanta  \  tadhhuyo  Hapyata  I 
tasmdt  tapandd  uddrdh  ajdyanta  \  tad  hhuyo  Hapyata  \  tad  abhram  iva 

*i  Compare  Taitt.  Br.  i.  8,  8, 1.  Adityah  vai  prqfahf  **  Creatures  are  descended 
firom  Aditi." 

^  This  story  is  told  also,  but  with  more  detail  of  names  and  somewhat  differently,  in 
Taitt  Br.  L  1,  9,  10  ff. .  Aditih  puirakama  aadhyebhyo  devebhyo  brahmaudanam 
0paehat  \  ta$yai  uehchhethanam  adaduh  \  tat  prasnat  \  sa  reto  *dhaUa  \  tasyai  Dkata 
cha  Aryama  eha  ajayetam  \  ad  dvitlyam  apaehat  tasyai  uchchhethanam  adadul^  \  tat 
prainat  |  ta  rtto  *dhatta  |  tasyai  Mitras  eha  Varunas  cha  qfayetam  \  sa  triiiyam 
apaehat  \  Sasyai  uehehheshanam  adaduh  \  tat  prasnat  \  sa  reto  *dhatta  [  tasyai  Am-- 
iaicha  Bhagas  eha  ajayetam  \  sd  ehatuttham  apaehat  \  taysai  ucJichheshanam  ado* 
duh  I  tat  prasnat  |  tid  reto  *dhatta  tasyai  Indraa  eha  Vivasvdmi  eha  qfayetdm  | 
**  Aditi,  desirous  of  sons,  cooked  a  Brahmaudana  oblation  to  the  gods  the  Sadhyas. 
They  gaTe  her  the  remnant  of  it.  She  ate  it.  She  conceived  seed.  Dhllt|i  and 
Aryaman  were  bom  to  her."  She  does  the  same  thing  a  second  time,  when  she 
bears  Mitra  and  Yaruna, — a  third  time,  when  she  bears  Ams'a  and  Bhaga, — and  a 
fourth  time,  when  she  bears  Indra  and  YivasYat. 


28  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OF  MAN, 

Mamahanyaia  \  tad  vastim  dbhinat  \  3.  8a  tamudro  ^hhavat  \  Uumdi  samu' 
drasyana  pihanti  \  prajananamiva  hi  many  ante  |  tasmdt  pahr  jdyamdndd 
apah  purasidd  yanti  \  tad  daiahotd  anvasrijyata  \  Prqfdpaiir  vai  daio' 
hold  I  yah  evaih  tapaso  tJryyam  tidcdfki  tapyaU  hhavaty  era  |  tad  vm 
idam  dpah  salilam  dsU  \  so  Wodit  Prajdpatih  (4)  ^^$a  kasmai  afni  yady 
asydpratishflidyah "  iti  \  yad  apw  avdpadyata  sd  pfithivy  ahhavai  f 
yad  vyamjrishta  tad  antariksham  ahhavat  \  yad  Urdhvam  udamfMfa  td 
dyaur  ahhavat  \  yad  arodit  tad  anayoh  rodaslvam  \  5.  Yah  evam  veda  na  oiya 
grihs  rudanti  \  etad  vai  eshdm  lohdndm  janma  \  ya  evam  eshdm  lokdndm 
janma  veda  na  eshu  lokesho  drttim  drchhati  \  $a  imdm  pratiehthdm  avm^ 
data  I  sa  imam  pratishfhdm  viitvd  akdmayata  *^ prajdyeya  *'  iti  \  satap§ 
^tapyata  \  so  ^ntarmn  ahhavat  \  sa  jaghandd  asurdn  asrijaia  |  6.  Tehhyo 
mrinmaye  pdtre  *nnam  aduhat  I  yd  asya  sd  tanUr  dsit  tdm  apdhata  \  id 
tamisrd  ^hJtavat  \  so  'kdmayata  *'prajdyeya  "  iti  |  sa  tapo  ^tapyata  \  so 
^ntarvdn  ahhavat  \   sa  prajanandd  eva  prqjdh  asjrijata  \  tasmdd  imdk 
hhuyishfhd]^  \  prajanandd  hy  enuh  asfijata  \  7.  Tdhhyo  ddrumaye  pdtre 
payo  *duhat  \  yd  asya  sd  tanur  dsit  tdm  apdhata  \  sa  jyotsnd  ^hhavat  \ 
so  ^kdmayata  *^  prajdyeya^*  iti  \  sa  tapo  Hapyata  so  ^ntarvdn  ahhavat  \  sa 
vpapaksMhhydm  eva  ritun  asrijata  \  tehhyo  rajate  pdtre  ghritam  aduhat  \ 
yd  asya  sd  tanUr  dsit  (8)  tdm  apdhata  \  so  ^ho-rdtrayoh  sandhir  ahhavat  \ 
so  *kdmayata  **prajuyeya  "  iti  \  sa  tapo*tapyata  \  so  ^ntarvdn  ahhavat  | 
sa  mukfidd  devun  asrijata  \  tehhyo  harite  pdire  somam  aduhat  \  yd  asya  sd 
tanur  dsit  tdm  apdhata  \  tad  ahar  ahhavat  \  9.  Ete  vai  Prajdpater  dohdk  \ 
ya  evam  veda  duhe  eva  prajdh  \  ^^divd  vai  no  ^hhud^^  iti  tad  devdndm 
devatvam  \  ya  evam  devdndm  devatvaiJi  veda  devavdn  eva  hhavati  \  etad  vai 
aho-rdtrdndm  janma  \  ya  evam  aho-rdtrdndm  janma  veda  na  aho-rdtreshu 
drttim  drchhati  \  10.  Asato  ^dhi  mano  ^srijyata  \  fnanah  Prajdpatim  asfi- 
jata I  Prajdpatih  prajdh  asrijata  \  tad  vai  idam  manasy  eva  paramam 
pratishfhitam  yadidaih  kincha  \  tad  etat  Svovasyasam  ndma  Brahma  \ 
ryuchhantl  vyuchhantl  asmai  vasyasi  vasyasl  vyuchhati  prajdyate  prajayd 
paiuhhih  pra  parameshfhino  mdtrdm  dpnoti  ya  evaih  veda  \ 

"  At  first  this  (universe)  was  not  anything.  There  was  neither  sky, 
nor  earth,  nor  air.  Being  non-existent,  it  resolved  *  let  me  be.'  It 
became  fervent. "    From  that  fervour  smoke  was  produced.     It  again 

^  The  word  thus  rendered  is  atapyata^  which  has  the  sense  of  "  being  heated  "  as 
well  as  "  practising  austere  abstraction."  I  ha?e  purposely  given  an  equivocal 
rendering,  which  may  bear  cither  sense. 


AND  OP  THE  ORIGIN  OP  THE  FOUR  CASTES.  29 

1)€came  feirent.  Prom  that  fervour  fire  was  produced.  It  again  became 
ftrrent.  From  tliat  fervour  light  was  produced.  It  again  became  fer- 
Tent.  From  that  fervour  flame  was  produced.  It  again  became  fervent. 
Prom  that  fervour  rays  were  produced.  It  again  became  fervent. 
Prom  that  fervour  blazes**  were  produced.  It  again  became  fervent.  It 
became  condensed  like  a  cloud.  It  clove  its  bladder.  That  became 
Uie  sea.  Hence  men  do  not  drink  of  the  sea.  For  they  regard  it  as 
Hke  the  place  of  generation.  Hence  water  issues  forth  before  an 
animal  when  it  is  being  bom.  After  that  the  Dasahot]:i  (a  particular 
fonnnla)  was  created.  Prajapati  is  the  Dasahot^ri.  That  man  suc- 
ceeds, who  thus  knowing  the  power  of  austere  abstraction  (or  fervour), 
practiBes  it.  This  was  then  water,  fluid.  Prajapati  wept,  (exclaiming), 
(4)  *  For  what  purpose  have  I  been  boru,  if  (I  have  been  bom)  from 
this  which  forms  no  support  ?'**  That  which  fell  **  into  the  waters 
became  the  earth.  That  which  he  wiped  away,  became  the  air. 
That  which  he  wiped  away,  upwards,  became  the  sky.  From  the 
drcnmstance  that  he  wept  {arodlt),  these  two  regions  have  the  name 
of  rodasly  (worlds).  5.  They  do  not  weep  in  the  house  of  the  man 
who  knows  this.  This  was  the  birth  of  these  worlds.  He  who  thus 
knows  the  birth  of  these  worlds,  incurs  no  suflering  in  these  worlds. 
He  obtained  this  (earth  as  a)  basis.  Having  obtained  (this  earth  as  a) 
basis,  he  desired,  '  May  I  be  propagated.'  He  practised  austere  fervour. 
He  became  pregnant.  He  created  Asuras  from  his  abdomen.  6 .  To  them 
he  milked  out  food  in  an  earthen  dish.  He  cast  off  that  body  of  his. 
It  became  darkness.*^   He  desired, '  May  I  be  propagated.'  He  practised 

M  Such  ii  the  sense  the  commentator  gives  to  the  word  udarahy  which  he  makes 
«■  tdvana-Jvalah,    Professor  Roth  (s.  ▼.)  explains  the  word  as  meaning  *'  fogs.*' 

^  This  is  the  mode  of  rendering  suggested  to  me  by  Professor  Aufrecht.  After  "if 
iSb»  Commentator  supplies  the  words—**  from  this  non-existing  earth  I  can  create  no 
Uvnig  creature." 

^  **Pnijapati's  tears/'  etc.,  according  to  the  commentator. 

^  Compare  S'.  P.  Br.  xi,  I,  QfS:  Atho  yo  *yam  avan  pranai  Una  asuran  asfijata  \  f$ 
imam  era  prithivlm  abhipadya  asfijyanta  j  tcumai  satrijanaya  tamah  ira  aaa  \  9.  So 
*pei  **papmanamvaiasfikiihiyasmai  meaMfijanaya  tama^  iva  abhud**  Hi  \  tarns taiah 
99a  papm4ma  'pidhyat  (  tatah  eva  te  parabhavann  ityadi  \  **  Then  he  created  the 
Asnras  from  this  lower  breath  of  his.  It  was  only  after  reaching  this  earth  that  they 
were  created.  On  him,  as  he  continued  to  create,  darkness  fell.  9.  He  understood, 
•I  bare  created  misery,  since  darkness  has  fallen  upon  me  as  I  was  creating.'  Then 
be  pierced  them  with  misery,  and  they  in  consequence  succumbed,"  etc.  The  word 
rendered  in  the  text  by  **ca8t  off"  is  applied  in  Taitt.  Sanh.  i.  5,  4,  I,  to  serpents 


30  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

austere  fervour.  He  became  pregnant  He  created  living  beings 
iprajdh)  from  his  organ  of  generation.  Hence  they  are  the  most  nu- 
merous because  he  created  them  firom  his  generative  organ.  8.  To  them 
he  milked  out  milk  in  a  wooden  dish.  He  cast  off  that  body  of  his. 
It  became  moon-light.  He  desired, '  May  I  be  propagated.  He  practised 
austere  fervour.  He  became  pregnant.  He  created  the  seasons  from 
his  armpits.  To  them  he  milked  out  butter  in  a  silver  dish.  He 
cast  off  that  body  of  his.  It  became  the  period  which  connects  day 
and  night  He  desired,  '  May  I  be  propagated.'  He  practised  austere 
fervour.  He  became  pregnant.  He  created  the  gods  from  his  mouth.^ 
To  them  he  milked  out  Soma  in  a  golden  dish.  He  cast  off  that 
body  of  his.  It  became  day.  9.  These  are  Prajapati's  milkings. 
He  who  thus  knows  milks  out  offspring.  'Day  {diva)  has  come 
to  us:'  this  (exclamation  expresses)  the  godhead  of  the  gods.  He 
who  th'us  knows  the  godhead  of  the  gods,  obtains  the  gods.  This 
is  the  birth  of  days  and  nights.  He  who  thus  knows  the  birth  of  days 
and  nights,  incurs  no  suffering  in  the  days  and  nights.  10.  Mind 
(or  soul,  tnanas,)  was  created  from  the  non-existent.  Mind  created 
Prajapati.  Prajapati  created  offspring.  All  this,  whatever  exists,  rests 
absolutely  on  mind.  This  is  that  Brahma  called  S^vovasyasa.*'  For  the 
man  who  thus  knows,  (TJshas),  dawning,  dawning,  dawns  more  and 
more  bright ;  he  becomes  prolific  in  offspring,  and  (rich)  in  cattle ;  he 
obtains  the  rank  of  Parameshthin." 

SI  P.  Br.  vi.  1,  2,  11. — Atho  dhuh  \  *^  Prajdpatir  eva  imdn  lokun 
tfishfvd  prithivydm  pratyatuhthat  \  tastnai  imdh  oshadhayo  ^nnam  apO" 
chyanta  \  tad  dkndt  \  sa  garhht  ahhavat  \  sa  urdhvehhyah  eva  prdnebhyo 
devdn  aajrijata  \  ye  *vdnchah  prdnds  tehhyo  martydhk  prajdh  "  iti  \  yata- 
mathd  ^srijata  tathd  ^srijata  \  Prajdpatia  tv  eva  idam  sarvam  asryata 
yad  idam  kincha  | 

"  Wherefore  they  say,  '  Prajapati,  having  created  these  worlds,  was 

■heddiiig  their  old  skins  {sarpdh  vaijlryanio  *manyanta  .  .  .  tato  vai  tejirnag  ianur 
apaghnata), 

*8  Compare  S'.  P.  Br.  xi.  1,  6,  7,  quoted  in  the  4th  Vol.  of  this  work,  p.  22  f. 

^  The  Commentator  explains  this  word  to  mean  "  that  which  each  succeeding  day 
becomes  transccndently  excellent  (uttarottara-dine  vasTyo  Uiiayena  ireshfham).  Here, 
he  says,  the  highest  and  absolute  Brahma  is  not  meant,  but  mind,  which  has  the  form 
of  Brahma,  and,  by  means  of  the  series  of  its  volitions,  is  every  successive  moment 
more  and  more  world-creating"  {tankalpa'paramparaya  pratikshanam  utiaroitaro' 
dhika-jagai'^ath^Tiivad  tdtig-Bmhma'rvpatvad  numaJ^  praiattam  | 


AND  OF  THE  ORIGIN  OF  THE  FOUB  CASTES.  31 

fl^^oried  upon  the  earth.  For  him  these  herbs  were  cooked  as  food. 
Tliat  (food)  he  ate.  fie  became  pregnant,  fie  created  the  gods  from 
his  upper  vital  airs,  and  mortal  offspring  from  his  lower  vital  airs.  In 
whatever  way  he  created,  so  he  created.  But  Prajapati  created  all  this, 
whatever  exists.'  '* 

Su  P.  Br.  z.  1,  3,  1. — Prajapatih  prajah  asrijaia  \  $a  Urdkcehhyah 
IM  prdnsbhyo  devdn  asrijata  \  ye  \dnchahk  prdndi  tebhyo  mariydk 
ffajd^  I  atha  urdkvam  eva  mjrityum  prajdhkyo  Htdram  oirijata  \ 

''Pftgapati  created  living  beings.  From  his  upper  vital  airs  he 
ereated  the  gods ;  from  his  lower  vital  airs  mortal  creatures.  After- 
wards he  created  death  a  devourer  of  creatures." 

Taitt.  Ar.  L  23,  1. — Apo  vai  idam  dsan  salilam  eta  \  ea  Praj'dpatir 
ebi^  pushkara-parne  eamabhavat  \  taeya  antar  manaei  kdmah  eamavarU 
Uia  "  idam  efyeyam  "  Hi  \  tasmdd  yad  purueho  manaed  'hhiyachhaii  tad 
fdckd  wtdaH  tat  karmand  karoti  \  tad  eshd  *hhyanuktd  ''  kdmae  tad  agre 
mm nrarttaiddhi  \  manato  retahprathamam  yad  dsit  \  2.  Sato  handhum  aeati 
niravwdan  hjridi  pratlehyd  kavayo  manishd  "  t^i  |  upa  evam  tad  upanam- 
aU  yat-hdmo  hhavati  yah  evam  veda  \  sa  tapo  'tapyata  \  $a  tapas  taptvd 
imrfram  adKuntUa  |  tasya  yad  tndmsam  dsit  tato  ^rundl^  Ketaw^  Vdtara- 
itmdk  rithayak  udiUishthan  \  3.  Ye  nakhds  te  Vaikhdnasdh  \  ye  hdlde  te 
Bdlakhilydh  \  yo  ra%ah  bo  'pdm  antaratah  kurmam  hhutam  sarpantam 
tarn  airavit  ''mama  vai  tvan-rndtned  samabkut "  |  4.  **na "  tty  ahravlt 
**p^rvam  eva  aham  iha  deam  "  Hi  \  tat  puruehasya  purushatvam  iti  \  ta 
**  eahasra-SlrBhd  purushal^  sahoBrdkshah  eahasra^dd"  bhutvd  udatiehfhat  \ 
tarn  abravit  ''  tvam  ve  (sic.  me  or  vai  ?)  parvam  earndbhut  tvam  idam 
p^rva^  kuruehca  "  iti  \  ea  Hah  dddya  apo  (5)  *njalind  purastdd  upddadhdt 
**  09d  hy  eva "  iti  \  tatah  Adityah  ttdatishthat  |  sd  prdchi  dik  \  atha 
Anma^Ketur  dakehinatah  ttpddadhdd  *^evd  hy  Agne**  iti  \  tato  vai 
Agnir  udatiehfhat  \  sd  dakshind  dik  \  atha  Arunah  Ketuh  paichdd  upd- 
dadhdd  "  evd  hi  Vdyo  "  iti  \  6.  Tato  Vdyur  udatishthat  \  ad  praticht  dik  \ 
Ma  Arunah  Ketur  uttaratah  ttpddadhdd  **  evd  hi  Indra  "  iti  \  tato  vai 
Indrah  udatiehfhat  \  sd  udichl  dik  \  atha  Arunah  Ketur  madhye  updd- 
eMdd  **  evd  hi  Pushann "  iti  \  tato  vai  Fushd  udatishfhat  \  sd  iyam 
dik  I  7.  Atha  Arunah  Ketur  uparishfdd  upddadhdd  *'  evd  hi  devdh  "  iti  j 
tato  deva-4nanushydh  pitaro  yandharvdpsarasai  cha  udatishfhan  \  sd  ur- 
dkvd  dik  I  ydfk  viprusho  vipardpatan  tdbhyo  *surdh  rakshdihsi  pi^achdi- 
cha  udatishthan  |  tasmdt  tepardbhavan  vipruibhyo  ^hi  samabhavan  |  taa 


32  MYTniCAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

eshd  hhyanUktd  (8)  **  Ctpo  ha  yad  hrihatlr garhham  dyan  daksham  dadhdndk 
janayantlh  svayambhUm  \  tatah  une  *dhyasrijyanta  sargah  \  adhhyo  vai 
idam  samahhut  \  tasnidd  idam  sarvam  Brahma  svayamhhv  "  iti  \  tasmdd 
idam  sarvam  Sithtlam  iva  adhruvam  iva  ahhavat  \  Prajdpatir  cava  tat  | 
dtmand  utmdnam  vidhdya  tad  eva  anuprdviSat  \  tad  eshd  *bhyanHktd 
(9)  *'  vidhdya  lokdn  vidhdya  hhutdni  vidhdya  sarvdh  pradiio  diiaicha  | 
Prajdpatih  prathamajdh  ritasya  dtmand  "tmdnam  ahhisamviveia  *'  iti  \ 

*'  This  was  water,  fluid.  Prajapati  alone  was  produced  on  a  lotus* 
leaf.  Within,  in  his  mind,  desire  arose, '  Let  me  create  this.*  Hence 
whatever  a  man  aims  at  in  his  mind,  he  declares  by  speech,  and  performs 
by  act.*®  Hence  this  verse  has  been  uttered,  *  Desire  formerly  arose  in 
it,  which  was  the  primal  germ  of  mind,  (2)  (and  which)  sages,  searching 
with  their  intellect,  have  discovered  in  the  heart  as  the  bond  between, 
the  existent  and  the  non-existent'  (K.  Y.  x.  129,  4).  That  of  which, 
he  is  desirous  comes  to  the  man  who  thus  knows.  He  practised  austere 
fervour.  Having  practised  austere  fervour,  he  shook  his  body.  Prom 
its  flesh  the  rishis  (called)  Arunas,  Ketus,  and  Yatara^nas'^  arose.  3. 
His  nails  became  the  Yaikhanasas,  his  hairs  the  Balakhilyas.  The  fluid 
(of  his  body  became)  a  tortoise  moving  amid  the  waters.^  He  said  to 
him,  *  Thou  hast  sprung  from  my  skin  and  flesh.'"  4.  *  No,*  replied  the 
tortoise,  '  I  was  here  before.'  In  that  (in  his  having  been  '  before  * 
pUrvam)  consists  the  manhood  of  a  man  {purusha).  Becoming  *  a  man 
{purtuha)  with  a  thousand  heads,  a  thousand  eyes,  a  thousand  feet  * 

^  Compare  Taitt.  S.  vi.  3,  10,  4,  (quoted  by  Roth.  a.  v.  abhigam)  yad  vai  hridajfenm 
ahhigachhati  tufjjihvaya  vadati  \ 

A^  They  are  mentioned  again  in  Taitt.  Ar.  L  24,  4.  See  Buhtlingk  and  Roth's 
Lexicon  8.y.  Ectn  (where  the  Arana  Ketus  are  stated  to  be  a  sort  of  superior  beings 
or  demons) ;  Artharva-veda,  xi.  10,  2  ;  Weber's  Indische  Studien,  ii.  177  ;  and  the 
irerse  of  the  M.  Bh.  xii.  774  :  ArunaJi  Ketavai  chaiva  tvadhayenadivaihgata^  \  **  By 
sacred  study  the  Arunas  and  Ketus  have  ascended  to  heaven." 

M  The  Sanskrit  scholar  will  ohserve  that  the  text  here  is  rather  obscure.  It  is  either 
corrupt,  elliptical,  or  grammatically  irregular. 

^  Here  the  Sanskrit,  if  it  be  not  corrupt,  must  be  irregular  and  incorrect.  On  the 
style  of  the  Amnyakas,  see  Mr.  £.  B,  Cowell's  Preface  to  the  KaushltakI  Upanishad, 
p.  viiL,  where  it  is  remarked :  '*  The  Aranyakas  appear  to  belong  to  a  class  of  San- 
skrit writings,  whose  history  has  not  yet  been  thorougly  investigated.  Their  style,  if 
we  may  judge  from  that  of  the  Taittiriya  and  KaushltakI,  is  full  of  strange  solecisms 
which  sometimes  half  remind  us  of  the  gfithas  of  the  Laliia  Yisiara.  The  present 
Upanishad  has  many  peculiar  forms,  some  of  which  are  common  to  both  rcceusions, 
while  others  appear  only  in  one.  Such  are :  nishincha^  in  p.  10 ;  praiti  for  prayanti, 
in  p.  61 ;  samvtsyan,  in  p.  56 ;  vtii  for  vyetif  in  p.  78;  adu4hamy  in  p.  89,  etc 


AND  OF  THE  OBIGIN  0^  THE  FOUB  CASTES.  BS 

(R.Y.  X.  90, 1),  he  arose.  Prajapati  said  to  him,  *  Thou  wert  produced 
before  me :  do  thou  first  make  this.'  He  took  water  firom  this  (5)  in  the 
eayity  of  his  two  hands,  and  placed  it  on  the  east,  repeating  the  text, '  so 
be  it,  o  Sun.'**  From  thence  the  sun  arose.  That  was  the  eastern  quarter. 
Tbea  Aruna  Eetn  placed  (the  water)  to  the  south,  saying,  '  so  be  it,' 
o  AgnL'  Thence  Agni  arose.  That  was  the  southern  quarter.  Then 
Arana  Ketu  placed  (the  water)  to  the  west,  saying  '  so  be  it,  o  Yayu.' 
6.  Thence  arose  Yayu.  That  was  the  western  quarter.  Then  Aruna 
£eta  placed  (the  water)  to  the  north,  saying  'so  be  it,  o  Indra.' 
Thence  arose  Indra.  That  is  the  northern  quarter.  Then  Aruna 
Keta  placed  (the  water)  in  the  centre,  saying  'so  be  it,  o  Fushan.' 
Thence  arose  Pushan.  That  is  this  quarter.  7.  Then  Aruna  Ketu 
placed  (the  water)  aboye,  saying  '  so  be  it,  o  gods.'  Thence  arose  gods, 
XBV,  Mhers,  Oandharvas  and  Apsarases.  That  is  the  upper  quarter. 
From  the  drops  which  fell  apart  arose  the  Asuras,  Bakshases,  and 
Fiiachaa.  Therefore  they  perished,  because  they  were  produced  from 
drope.  Hence  this  text  has  been  uttered ;  (8)  '  when  the  great  waters 
became  pregnant,  containing  wisdom,  and  generating  Svayambhii, 
from  them  were  created  these  creations.  All  this  was  produced  from, 
the  waters.  Therefore  all  this  is  Brahma  Svayambhu.'  Hence  all 
this  was  as  it  were  loose,  as  it  were  unsteady.  Prajapati  was  that. 
Haying  made  himself  through  himself,  he  entered  into  that.  Where- 
fore this  verse  has  been  uttered ;  (9) '  Having  formed  the  world,  having 
formed  existing  things  and  all  intermediate  quarters  and  quarters, 
Prajapati,  the  firstborn  of  the  ceremonial,  entered  into  himself  with 
bimselfl' " 

From  an  examination  of  the  legends  contained  in  the  Brahmanas,  of 
which  some  specimens  have  just  been  given,  it  appears  (1)  that  they 
are  generally,  if  not  always,  adduced,  or  invented,  with  the  view  of 
showing  the  origin,  or  illustrating  the  efficacy,  of  some  particular 
ceremony  which  the  writer  wished  to  explain  or  recommend ;  (2)  that 
the  accounts  which  they  supply  of  Prajapati's  creative  operations  are 

M  The  formula  is  in  tbe  original  evB  hy  eva.  The  Commentator  says  that  the  first 
▼ord  meana  '*  objects  of  desire  to  be  obtained,"  and  that  the  second  eva  signifies  "  the 
moving  (Son)  ;"  the  sense  of  the  entire  formula  being,  **  Thon,  o  San,  art  thyself  all 
objects  of  desire."  The  six  formulas  here  introduced  had  previously  occurred  at  the 
doK  of  a  preceding  section,  i.  20, 1. 

3 


84  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OP  MAN, 

various  and  even  inconsistent;  and  (3)  that  they  are  the  sonroes  of 
many  of  the  details  which  are  found  in  a  modified  fonn  in  the  cos- 
mogonies of  the  Puranas. 

When  we  discover  in  the  most  ancient  Indian  writings  such  dif- 
ferent and  even  discrepant  accounts  of  the  origin  of  man,  aU  put 
forth  with  equal  positiveness,  it  is  impossihle  to  imagine  that  any 
unifonn  explanation  of  the  diversity  of  castes  could  have  heen 
received  at  the  period  when  they  were  composed,  or  to  regard  any  of 
the  texts  which  have  been  cited  as  more  orthodox  and  authoritative 
than  the  rest.  Even,  therefore,  if  we  should  suppose  that  the  author 
of  the  Purusha  Sukta  meant  to  represent  the  four  castes  as  having 
literally  sprung  from  separate  parts  of  Purusha's  body,  it  is  evident 
that  the  same  idea  was  not  always  or  even  generally  adopted  by  those 
who  followed  him,  as  a  revealed  truth  in  which  they  were  bound  to 
acquiesce.  In  fact,  nothing  is  clearer  than  that  in  all  these  cos- 
mogonies, the  writers,  while  generally  assuming  certain  prevalent 
ideas  as  the  basis  of  their  descriptions,  gave  the  freest  scope  to  their 
individual  fancy  in  the  invention  of  details.  In  such  circumstances, 
perfect  coincidence  cannot  be  expected  in  the  narratives. 

We  shall  hereafter  see  that  the  Puranic  writers  reproduce  some  of 
these  discrepancies  in  the  traditions  which  descended  to  them  from 
earlier  generations,  and  add  many  new  inconsistencies  of  their  own, 
which  they  themselves,  or  their  commentators,  endeavour  to  explain 
away  by  the  assumption  that  the  accounts  so  differing  relate  to  the 
occurrences  of  different  Kalpas  or  Manvantaras  (great  mundane  periods). 
But  of  a  belief  in  any  such  Kalpas  or  Manvant^as  no  trace  is  to  be  found 
in  the  hymns  or  Brahma^^as :  and,  as  we  shall  hereafter  see,  they  must 
be  held  to  be  the  inventions  of  a  later  age.  The  real  explanation 
of  these  differences  in  the  Brahma^as  is  that  the  writers  did  not  con- 
sider themselves  (as  their  successors  held  them)  to  be  infallibly  in- 
spired, and  consequently  were  not  at  all  studious  to  avoid  in  their 
narratives  the  appearance  of  inconsistency  with  the  aooounts  of  their 
predecessors. 


AND  OF  THE  OBIOIN  OF  THE  FOUB  CASTES  35 

Sect.  Y. — ManuU  Account  of  the  Origin  of  Castes, 

I  shall  first  quote  a  few  verses  from  the  hegixming  of  Manu's  account 
of  the  creation : 

L  S.  So  ^hhidky&ya  iarirat  svdt  sisrikshur  vividhd^^  prqfdf^  \  apa  m>a 
sasarjadau  tdsu  vljam  avdsrijat  \  9.  Tad  andam  abhavad  haimaih  sahaS" 
rdmiu-sama-prahlunn  \  tasmin  jajne  svayam  Brahmd  sarva-loka-^ta" 
wsahah  \  10.  Apo  ndrd  iti  prohtdJ^  dpo  vai  narasHnavah  \  tdhk  yad 
asydyanam  pUrvam  tena  Ndrdyanah  smritah  \  11.  Yat  tat  kdranam 
tmyaktam  nityatk  sad-asaddtmakam  |  tad-visrishfaf^  sa  pumsho  lok- 
Brahmeti  Mrttyaie  \  12.  Tasminn  ande  sa  hhagavdn  ushitvd  parivate 
mram  \  svayam  evdtmano  dhydndt  tad  andam  akarod  dvidhd  \  ^ 

**  8.  He  (the  self-existent)  haying  felt  desire,^  and  willing  to  create 
TariouB  living  heings  from  his  own  hody,  first  created  the  waters,  and 
threw  into  them  a  seed.  9.  That  seed  hecame  a  golden  egg,  of  lustre 
equal  to  the  sun ;  in  it  he  himself  was  bom  as  Brahma,  the  parent  of 
all  the  worlds.  10.  The  waters  are  called  ndrdh,  for  they  are  sprung 
from  Ifara  ;  and  as  they  were  his  first  sphere  of  motion  (ayana=path), 
he  is  therefore  called  NdrdyanaJ"  11.  Produced  from  the  impercep- 
tlbley  etexnaly  existent  and  non-existent,  cause,  that  male  {purusha)  is 
celebrated  in  the  world  as  Brahma.  12.  After  dwelling  for  a  year  in 
the  egg,  the  glorious  being,  himself  by  his  own  contemplation,  split  it 
in  twain." 

After  a  description  of  various  other  preparatory  creative  acts  (w. 
1S~30)  the  author  proceeds  in  w.  31  ff.  to  inform  us  how  the  four 
castes  were  produced : 

L  31.  Lokdndih  tu  vvcfiddhyarthtm  mukhabdhuru-pddatai^  |  hrdhmO' 
mA  iskattriyam  vaOyaih  kidraih  cha  niravarttayat  \  32.  Dvidhd  krit" 
9dimano  deham  ardhena  purusho  ^hhavat  \  ardhena  ndrf  tasydm  sa  Vird' 
jam  asrijat  prahhuh  \  33.  Tapas  taptvd  ^sfifad  yam  tu  sa  svayam  purusho 

**  The  ideas  in  this  passage  are  deriyed  (with  modifications  expressive  of  the  theories 
enrrent  in  the  author's  own  age)  from  the  S'atapatha  Brahmana,  xi*  1,  6, 1  ff.  (see 
Tol.  iv.  of  this  work,  p.  21 1) ;  or  from  some  other  simikr  a(;count  in  another  Brah- 


'^  See  S'.  P.  Br.  i  7, 4,  1 :  JP^qfapatir  ha  vai  warn  duhitaram  abhidadhyau, 
f7  In  the  M.  Bh.  iiL  12952,  Krishna  says :    apdm  narafy  iti  pura  sat^fna-karma 
ifiiam  maya  \  Una  Narayano  py  ukto  mama  tat  tp  ayanam  tada  \  "  The  name  of 
mraJ^  WBs  formerly  assigned  by  me  to  the  waters :  hence  I  am  also  called  Nfir&yaoa, 
for  then  has  always  been  my  sphere  of  motion.*' 


36  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OP  MAJf, 

Vtraf  I  tarn  mam  vittdsya  sarvoiya  irashtdram  dptja-sattamdh  \  34. 
Aham  prajdh  nsfikshtts  tu  tapas  taptva  mdtdcharam  |  patln  prqfdndm 
asrijam  maharshtn  ddito  daia  \  35.  Manchim  Atryangirasau  PiUastyam 
FtUaham  Kratum  \  Frachetasam  VtuUhthaih  cha  Bhfigum  Ndradam 
era  cha  \  36.  JEte  Manums  tu  saptdnydn  (urijan  hhHritefasah  \  devdn 
devanikdydmi  cha  maharahifhi  chdmttaujasah  \  37.  Yaksha-rakshah-piid" 
chdmS  cha  yandharvdpsaraso  ^surdn  \  ndgdn  sarpdn  tuparndmS  cha  pi- 
trlndm  cha  prithaggandn  \  38.  Vidyuto  Hani-meghdfhi  cha  rohitendra- 
dhanufhsi  cha  \  tUkd  nirgMta-ketUmi  cha  jyotlthshy  uchchdvachdni  cha  \ 
39.  Kinnardn  vdnardn  matsydn  vividhdmi  cha  vthangamdn  \  paSUn  mjrigdn 
manushydnii  cha  vydldnd  chohhayatodatah  \  40.  Krimihlta-patangd'ffii  cha 
yukd-makshika-matkunam  |  aarva^i  dm  damia-maiakam  sthdvara^i  cha 
pfithagvidham  \  41.  Uvam  etair  idam  iarvam  man-niyogdd  mahdtma- 
hhth  I  yathdkarma  tapo-yogdt  srishfam  sthdvara^angamam  \ 

31.  "  That  the  worlds  might  he  peopled,  he  caused  the  Brahman, 
the  Eshattriya,  the  Yai^ya,  and  the  S^dra  to  issue  from  his  mouth,  hia 
arms,  his  thighs,  and  his  feet."  32.  Having  divided  his  own  hodj 
into  two  parts,  the  lord  (Brahma)  hecame,  with  the  half  a  male 
(purusha),  and  with  the  half,  a  female ;  and  in  her  he  created  Yiraj.** 

33.  Know,  0  most  excellent  twice-born  men,  that  I,  whom  that  male, 
(purusha)^  Yiraj,  himself  created,  am  the  creator  of  all  this  world. 

34.  Desiring  to  produce  living  creatures,  I  performed  very  arduous 
devotion,  and  first  created  ten  Maharshis  (great  rishis),  lords  of  living 
beings,  (35)  viz.,  Marichi,  Atri,  Angiras,  Pulastja,  Fulaha,  £[ratu, 
Frachetas,  Ya^ishtha,  Bhfigu,  and  Narada.*^    36.  They,  endowed  with 

^  On  ibis  KnllGka  the  Commentator  remarks :  DotSpyS  eha  iaktya  mukkadibhyo 
hrahmanadi-^irmanam  Brahmano  na  vUankantyam  iruti-^tiddkatvat  \  "  It  ii  not  to  be 
doubted  that,  by  his  diyine  power,  Brahmfi  formed  the  BrShman  and  tbe  other  castes 
firom  his  mouth  and  other  members,  since  it  ii  proved  by  the  Yeda.  He  then  quotes 
the  12th  Terse  of  the  Purusha  Sakta. 

^  See  the  Purusha  SOkta,  verse  5. 

w  It  will  be  observed  that  Manu  applies  this  term  punrwha  to  three  beings, /r.f< 
to  BrahmS  (v.  11),  teeond  to  the  male  formed  by  Brabmi  from  the  half  of  his  own 
body  (v.  32),  and  third  tp  Viraj,  the  offspring  of  the  male  and  female  halves  of  Brah- 
mu's  body  (v.  33).  It  will  be  noticed  that  this  story  of  Brahma  dividing  his  body  is 
borrowed  from  the  passage  of  the  S'.  P.  Br.  xiv.  4,  2, 1,  quoted  above. 

*^  In  the  Bamayaua,  ii.  110,  2  ff.,  a  different  account  is  given  of  the  origin  of  the 
world,  in  which  no  reference  is  made  to  Manu  Sv&]rambhuva.  The  order  of  the 
creation  there  described  is  as  follows :  First  everything  was  water.  Then  Brahma 
Sv&y&mbhQ,  with  the  deities,  came  into  existence^Brahma  being  said  to  have  sprung 


•   AND  OP  THE  ORIGIN  OP  tEE  POUR  CASTES.  57 

great  energy,  created*  other  seven  Manns,  gods,  and  abodes  of  gods, 

tod  ¥aharHhi8  of  boundless  might ;  (37)  Yakshas,  Baksbases,  Pi^bas, 

Oandbaryas,  Apsarases,  Asuras,  Nagas,  Serpents,  great  Birds,  and  the 

different  classes  of  Fitps ;  (38)  lightnings,  thonderbolts,  clonds,  Indra's 

bows  nnbent  and  bent,  meteors,  portentous  atmospheric  sounds,  comets, 

ind  yarious  luminaries;  (39)  Kinnaras,  apes,  fishes,  different  sorts  of 

birds,  cattle,  deer,  XEir,  beasts  with  two  rows  of  teeth ;  (40)  small 

and  large  reptQes,  moths,  lice,  flies,  fleas,  all  gadflies  and  gnats,  and 

motioinlefls  things  of  different  sorts.     41.  Thus  by  my  appointment, 

and  by  the  force  of  devotion,  was  all  this  world  both  xotiokless 

m>  Movnre,  created  by  those  great  beings,  according  to  the  (previous) 

aetioiia  of  each  creature." 

The  diffisrent  portions  of  the  preceding  narrative  of  the  creation  of 
the  human  species  are  not  easily  reconcileable  with  each  other.  For 
it  is  first  stated  in  verse  31,  that  men  of  the  four  castes  proceeded 
Beparately  firom  different  parts  of  Brahma's  body, — ^prior  (as  it  would 
appear)  (1)  to  the  division  of  that  body  into  two  parts  and  to  the  suc- 
cessive production  (2)  of  Yiraj,  (3)  Mann,  and  (4)  the  Maharshis,  who 
formed  all  existing  creatures.  And  yet  we  are  told  in  verse  39, 
tiiat  laor  were  among  the  beings  called  into  existence  by  those  Maharshis, 
and  in  verse  41,  that  the  entire  xotino  as  well  as  motionless  world 
was  jtheir  work.  It  is  not  said  that  the  men  created  by  the  Maharshis 
were  distinct  firom  those  composing  the  four  castes,  and  we  must,  there- 
tare^  assume  that  the  latter  also  are  included  under  the  general  appel- 
lation of  men.  But  if  men  of  the  four  castes  had  been  already  produced 
before  the  formation  of  all  living  creatures  by  the  Maharshis,  what 
neoesnty  existed  for  the  men  of  these  castes  being  a  second  time  called 
into  being  as  a  part  of  that  later  creation  ?    It  is  possible  that  this 


fiom  the  ether  {aka$a).  Brahma,  with  his  sons,  created  the  world.  From  Brahm& 
wpnMig  Maifchi;,from  Ifarichi,  Kas'japa ;  from  Kasjapa,  YiTasrat;  and  fromYiras- 
TBt,  Mann  VaiTasrata.  The  original  of  this  passage  is  quoted  in  the  4th  toL  of  this 
work,  p.  29  ff. 

<*  These  great  rishis  seem  to  he  the  heings  denoted  hj  the  word  vUvasrijah,  **  crea- 
ton  of  the  mdrerse,"  in  the  Terse  of  Mann  (zii.  60),  which  wiU  be  quoted  below. 
Eeferenee  to  rishis,  or  to  seren  rishis,  as  ** formers  of  existing  things"  {bhtUa-kritah), 
b  also  found  in  the  Atharrayeda,  tL  108,  4 ;  Ti  133,  4,  6 ;  xi.  1, 1,  3,  24;  xiL  1, 39 ; 
and  the  word  bkuUMriSuJ^  without  the  addition  of  rishis,  is  found  in  the  same  work 
fit  28,  1 ;  IT.  35,  2,  and  xix.  16,  2. 


38  MYTHICAL  ACCOUNTS  OF  THE  CEEATION  OP  MAI^, 

allegation  of  the  separate  creation  of  castes  may  hare  been  engrafted 
as  an  after-thought  on  the  other  account.^ 

After  other  details,  regarding  the  propagation,  nature,  etc,  of  created 
things  (w.  42-50),  the  re-absorption  of  Brahma  into  the  Supreme 
Spirit,  and  his  alternations  of  sleep  and  repose,  etc.  (yy.  50-57),  Manu 
proceeds: 

58.  Idam  idstra^i  tu  kritvd  'sau  mdm  era  svayam  dditah  \  vidhwad 
gr&hay&masa  Marlchyddlihi  tv  aham  munin  \  59.  Mad  vo  *yam  Bhfiguh 
idstram  srdvayUhyaty  aieshatah  \  etad  hi  matto  ^dhijage  saarvam  esha 
^khilam  munih  \  60.  Tata»  tathd  sa  tenoUo  maharshir  Manund  Bhfigul^  \ 
tdn  ahravid  fishtn  sarvdn prltdtmd  " irUyatdm^'  iti  \  61.  SvdyamhJm- 
vasydsya  Manoh  shad-vafhiyd  Manavo  ^pare  \  srishfavantah  prqfdk  wd^ 
ivdh  mahdtmdno  mahaujasah  \  62.  SvdrochUhai  chauttamU  cha  Tdmaso 
Eaivataa  tathd  \  ChdkshtuhaS  cha  mahdtejd  Vivawat-suta  eva  cha  \  63. 
Svdyambhuvddydh  saptaite  Manavo  hhuritefasah  \  sve  we  'ntare  »arvam 
idam  utpddydpuS  cJtardcharam  \ 

59.  ''  Having  formed  this  Scripture,  he  (Brahma)  himself  in  thd 
beginning  caused  me  to  comprehend  it  according  to  rule ;  as  I  did  to 
Harichi  and  the  other  munis.  60.  This  Bhpgu  will  give  you  to  hear 
this  scripture  in  its  entirety ;  for  this  muni  learned  the  whole  from  me. 
61.  Then  that  Haharshi  (great  rishi),  Bhpigu  being  so  addressed  by 
Manu,  with  pleasure  addressed  all  those  rishis,  saying,  'Let  ^t  be 
heard.'  62.  '  From  this  Manu  Svayambhuva  sprang  other  Manus  in 
six  successive  generations,  great  and  glorious,  who  respectively  created 
living  beings  of  their  own, — (63)  viz.,  Svarochisha,  Auttami,  Tamasa, 
Baivata,  Chakshusha,  and  the  mighty  son  of  Yivasvat.  64.  These 
seven  ^  Manus  of  great  power,  of  whom  Svayambhuva  was  the  first, 
have  each  in  his  own  period  [antara)  produced  and  possessed  the 
world.' " 

^  In  the  same  way  it  may  be  observed  that  in  t.  22  Brahma  is  said  to  hare  formed 
the  subtile  class  of  liring  gods  whose  essence  is  to  act,  and  of  the  S'&dhyas  {karmaim 
ntanam  cha  devanatn  to  'tfifat  praninam  prahhuh  \  aadhyanam  cha  g^tnark  tukthmam)^ 
and  in  ▼.  25,  to  have  '<  called  into  existence  this  creation,  desiring  to  form  these  living 
beings'*  (tfithim  tasarya  chaivcma*'*  arashfum  ichchaHH  imah  prajah).  But  if  the 
gods  and  all  other  creatures  already  existed,  any  such  further  account  of  their  pro* 
dttction  by  the  Maharshis,  as  is  given  in  verse  36,  seems  to  be  not  only  superfluoua 
but  contradictory. 

^  It  will  be  observed  that  here  SvSyambhuva  is  included  in  the  seven  Manus,  al« 
though  in  verse  86  (see  above)  it  is  said  that  the  ten  Maharshis,  who  had  themselves 
been  created  by  Svayambhuva  (vv.  34  £),  produced  seven  other  Manus, 


AND  OF  THE  OBIGIN  OF  THE  FOUB  CASTES.  3ft 

After  Bome  preliminary  explanations  regarding  the  divisions  of  time 
as  reckoned  by  men  and  gods,  etc.  (ty.  64-78),  the  author  proceeds  to 
tell  US  how  long  each  of  these  Manns  reigns : 

79.  Tat  prdk  dvddaia-^dheuram  uditath  daivikaih  yugam  \  tad  eka- 
iaptati-guMm  manvantaram  ihoehyate  \  80.  Mmvantardny  asanhhydni 
$argah  samhdra  eva  cha  \  hridann  ivaitat  kurute  Parameshfhl  punah 
punah  I 

''The  age  (j/uya)  of  the  gods  mentioned  before,  consisting  of  twelve 
thousand  (years),  when  multiplied  by  seventy-one,  is  here  called  a 
manvantara.  80.  There  are  innumerable  manvantaras,  creations  and 
destructions.  The  Supreme  Being  performs  this  again  and  again,  as  if 
in  sport" 

A  more  detailed  account  of  these  great  mundane  periods  will  be 
given  in  the  next  section,  when  I  come  to  take  up  the  Vishnu  Furana. 
Meanwhile  it  may  be  remarked  that  the  present  manvantara  is  that  of 
the  last  of  the  Manus  above  enumerated,  or  Manu  Yaivasvata,  who, 
according  to  verse  63,  must  have  created  the  existing  world.  But  if 
such  be  the  case,  it  does  not  appear  why  the  creation  of  Manu  Svayam- 
bhuva,  with  which  the  present  race  of  mortals  can  have  little  to  do, 
should  have  been  by  preference  related  to  the  rishis  in  w.  33  ff.  It 
must,  however,  be  observed  that  in  v.  33  Manu  Svayambhuva  described 
himself  as  the  former  of  "this  "  (t.^.,  the  existing) universe,  and  there 
is  no  doubt  that  the  whole  code  of  laws  prescribed  in  the  sequel  of  the 
work  is  intended  by  the  author  to  be  observed  by  the  existing  race 
of  Indians  (see  verses  102  ff.  of  the  first  book).  We  must,  therefore, 
suppose  that  the  creations  of  the  later  Manus  are  substantially  identical 
with  that  of  the  first ;  or  that  there  is  some  confusion  or  inconsistency 
in  the  accounts  which  I  have  cited.  Perhaps  both  suppositions  may 
be  correct. 

In  w.  81-86,  the  four  Yugas  (or  great  ages  of  the  world)  the  Kpita, 
Treta,  Dvapara,  aud  Kali,  their  gradual  deterioration,  and  the  special 
duties  peculiar  to  each,  are  described." 

*^  In  T.  86  these  predominant  duties  are  said  to  be  austere  ferronr  in  the  Kfita  age^ 
knowledge  in  the  TretS,  sacrifice  in  the  Dvapara,  and  liberality  alone  in  the  Kali 
(tapah  partm  Kfita-^fug^  treta^am  jnanam  uehyaU  \  dvapare  yajnam  evahmr  danam 
ektm  kdUm  y%ige),  TUs,  as  remarked  in  Weber's  Indische  Studien,  282  f.,  note,  is  not 
quite  in  conformity  with  the  view  of  the  Mun^aka  Upanishad,  i.  2, 1,  which  states  t 


40  MYTHICAL  ACCOUNTS  OF  THE  CHBATION  OF  HAN, 

At  vene  87,  Bhrign  lecnn  to  the  four  castes: 

87.  8arva9yd»ya  tu  9arga»ya  gupty-ariham  sa  wiohddyutik  \  MtUA«- 
h&h&ru^paj-jandm  pjithak  larmdny  akalpayat  \ 

**  For  the  preservation  of  this  whole  creation,  that  glorious  being 
(Brahma)  ordained  separate  functions  for  those  who  sprang  from  his 
mouth,  his  arms,  his  thighs,  and  his  feet." 

These  fhnctions  are  then  detailed  (ty.  88-92).  In  verse  93|  the 
grounds  of  the  Brahmans*  pre-eminence  are  stated : 

93.  Uttamdngohhavdj  jyaishthy&d  hrahmanaS  ehaiva  dhdram&t  \  tOT" 
Viuyakd^ya  Mrgatya  dharmato  hrdhmanah  prabhuh  \  94.  Tarn  ki  «rff- 
yamhhuh  ndd  dsydt  tapas  taptvd  '^dito  ^srtjat  \ 

Since  the  Brahman  sprang  from  the  most  excellent  organ,  since  he  is 
the  first-born  and  possesses  the  Yeda,  he  is  by  nature  the  lord  of  this 
whole  creation.  Him,  the  self-existent  (Brahma)  after  exercising 
fervid  abstraction,  formed  at  the  first  from  his  own  mouth." 

But  as  there  are  grades  of  excellcDce  among  created  things,  and 
among  men  themselves  (96),  so  are  there  also  among  Brahmans : 

97.  Brdhmaneshu  eha  vidvdmso  vidvatsu  hrita-huddhayah  \  krtta- 
huddhishu  karttdrah  karttrUhu  hrahma-vedinah  I 

•  •  •       I 

<<  Among  Brahmans  the  learned  are  the  most  excellent,  anong  the 
learned  the  resolute,  among  the  resolute  those  who  act,  and  among 
them  who  act  they  who  possess  divine  knowledge." 

In  a  subsequent  part  of  the  work  (xii.  40  ff.)  we  find  men  in 
geueral,  the  castes,  and  indeed  all  existing  things,  from  Brahma  down- 
wards, classified  according  to  their  participation  in  different  degrees  in 
the  three  gunas^  or  qualities  (sattva,  "  goodness,"  rajas,  ''  passion,"  end 
tamas,  "darkness"). 

39.  Yena  yams  tu  gunenaishdm  samsdrdn  pratipadyaU  \  tan  samdsma 
vahshydmi  sarvasydsya  yathdhramam  \  40.  Devatvarh  sdttvikd  ydnti 
mantuhyatvafh  cha  rdjasd^  |   tiryaktvam  tdmasd  nityam  ity  eshd  tri' 

tat  etat  tatjfam  mantreshu  karmani  kavayo  yany  apasyamt  tani  tretayam  bakudha 
santatani  \  **  This  is  true  :  the  rites  which  sages  beheld  in  the  hymns,  are  in  great 
variety  celebrated  in  the  Treta."  In  the  same  way  the  M.  Bh.  iii.  t.  11,248,  says  that 
sacrifices  and  rites  prevail  in  the  TretS  (tato  yajndh  pravartiante  dharmai  cha 
vividhal^  kriyah  \  tretayam  ityadi).  See  also  M.  Bh.  xiL  13,090.  The  word  kfUa^  as 
the  name  of  the  first  ynga  is  thus  explained  in  a  previous  verse  of  the  former  of  these 
two  passages  (11,235) :  ^ritam  eva  na  karttavyaih  tatmin  kale  yugottame  \  **  In  the 
time  of  that  most  excellent  Tuga  (everything)  has  been  done,  (and  does}  not  (remain) 
to  be  done." 


AKD  OF  THE  OBIOIK  OF  THB  FOUB  CASTES.  41 

wMd  gatih  |  .  •  •  43.  Sdstinai  eha  Uiirangcik  eha  Sudrd  mUchh&i 
cka  garhUdh  \  timhd  vy&ghrd  vardhdi  eha  madhyamA  tdnuuH  gatih  \ 
.  .  .  46.  Rdjdnah  hhaitriydi  ehaiva  rdjnaS  chaiva  purohitdh  \  vdda- 
ffuddhthpradhandi  eha  madhyamd  rdjasl  gatih  |  ...  48.  Tdpasd  yo- 
tayo  eiprd  ye  eha  vaimdnikd  gandh  \  nahshatrdni  eha  daitydi  eha 
praihamd  sdttvtll  gatih  \  49.  Tajvdna  rishayo  devd  vedd  j'yotlmshi 
vatsardh  \  pitarai  ehaiva  sddhydi  eha  dvitlyd  sdttviki  gatih  \  50.  Brah-^ 
md  vihanijo  dharmo  mahdn  avyaktam  eva  eha  \  uttamdm  sdttviklm  etdm 
gatim  dhur  wutnUhinah  \ 

*'  39.  I  ahall  now  declare  saccinctly  in  order  the  states  which  the 
8onl  reaches  by  means  of  each  of  these  qualities.  40.  Souls  endowed 
with  the  taitva  quality  attain  to  godhead;  those  having  the  rqfas 
quality  become  men ;  whilst  those  characterized  by  tamas  always  be- 
come beasts— such  is  the  threefold  destination  ...  43.  Elephants, 
horses,  Sudras  and  contemptible  Mlechhas,  lions,  tigers,  and  boars 
form  the  middle  dark  condition  .  .  .  46.  Kings,  Kshattriyas,  a 
king's  priests  {purohitdh),  and  men  whose  chief  occupation  is  the  war 
of  words,  compose  the  middle  condition  of  passion  ...  48.  Deyotees, 
ascetics,*  Brahmans,  the  deities  borne  on  aerial  cars,  constellations,  and 
Baityas,  constitute  the  lowest  condition  of  goodness.  49.  Sacrificing 
priests,  tishis,  gods,  the  vedas,  the  celestial  luminaries,  years,  the 
fathers,  the  Sadhyas,  form  the  second  condition  of  goodness.  50.  Brah- 
ma, the  creators,*'  righteousness,  the  Great  One  (mahat),  the  Unap- 
paxent  One  {a/vyakta\  compose  the  highest  condition  of  goodness." 

**  These  <' creators"  (vUvatfifaJk)  are  thus  mentioned  in  Taitt  Br.  iii.  12,  9,  2. 
Adariam  Agnim  ehinvana^  purve  viivatfyo  *mriiah  \  iatam  vartha'tahaarani  tUkthu 
&h  miram  aaata  |  3.  iapah  asld  gjihapatir  Brahma  hrahma  'bhavat  tvayam  \  tatyaik 
ka  kataitXdm  atJd  yad  viavaaf^  asata  \  amritam  Mya  udagayat  tahatram  parivat' 
mran  \  bhutam  ha  prastotauham  atld  bhavuhyat  prati  ehaharat  \  prano  adhvaryur 
abhavad  idain  mrvam  siahatatam  |  .  .  .  7.  Viivatfijah  prathamah  aatram  a$ata  \ 
•  ...  I  tato  ha  jqftte  bhuvatuuya  gopah  hiranmayah  takunir  Brahma  nama  |  yena 
turyaa  tapati  i^'ateddhah  |  ....  8.  Btena  vat  viivatfyah  idam  visvam  atfyanta  \ 
pad  wiivam  asjryoHta  taamdd  viivasfijah  \  viivam  enian  anu  prajayaU  \  **  2.  The 
ancient  and  immortal  creators  of  the  uniTerse,  keeping  fire  kindled  till  they  saw  the 
new  moon,  and  consecrated,  were  engaged  in  a  sacrifice  for  100,000  years.  3.  Austere 
fenronr  was  the  householder ;  Prayer  itself  (brahma)  was  the  hrahma  priest ;  Truth 
was  their  hotri,  when  the  creators  were  so  occupied.  Immortality  was  their  udgatri 
for  a  thousand  years.  The  Past  was  their  prastotp,  the  Future  their  pratihartri  i 
Breath  was  the  adhyaryu,  whilst  they  were  seeking  to  obtain  all  this."  After 
a  good  deal  more  of  this  allegory,  the  author  proceeds  in  para.:  7.  ** These  first 


42  MYTHICAL  ACCOUNTS  OF  THE  CEEATION  OF  MAN, 

It  will  be  observed  that  the  different  parts  of  this  acconnt  of  the 
mode  in  which  the  three  qualities  are  distributed,  are  not  quite  in  har- 
mony. From  ▼.  40  it  would  appear  that  all  souls  having  the  quality 
of  passion  become  men ;  and  yet  we  find  from  vy.  43,  48,  and  49,  fliat 
STidras  belong  to  the  tdtnasa  class,  and  Brahmans,  of  different  descr^ 
tions,  to  two  of  the  S&ttvika  grades.  Acoording  to  the  rule  enunciated 
in  Y.  40,  the  latter  ought  to  have  been  bom  as  gods. 

It  is,  farther,  remarkable  that  in  this  enumeration  STidras  are  found 
in  the  same  category  with  Mlechhas  (v.  43),  that  the  Yai^yas  are  not  ac- 
commodated with  a  position  in  any  of  the  classes,  that  E^shattriyas  and 
kings'  domestic  priests,  who  are  of  course  Brahmans,  and  others  (who 
must  be  Brahmans)  fond  of  disputation  on  learned  questions"  (though 
not  stated  to  be  heretical)  are  ranked  together  as  ''  passionate  "  (v.  46), 
while  other  Brahmans  of  different  characters  are  placed  in  two  of  the 
higher  grades,  Brahmans  simply  so  called  {vipr&h)  being  regarded  as 
<<  good  "  in  the  lowest  degree  (v.  48),  and  sacrificing  priests  {yc^dnah) 
sharing  with  rishis,  gods,  the  vedas,  etc.,  the  honour  of  the  middle  con- 
dition of  goodness.  It  is  not  clear  whether  the  devotees,  and  asceticsy 
mentioned  in  v.  48,  belong  to  the  same  caste  as  the  Brahmans  with  whom 
they  are  associated,  or  may  also  be  men  of  the  inferior  classes.  Nor  is  it 
evident  for  what  reason  the  sacrificing  priests  {yajvdnah\  specified  in 
v.  49,  are  so  much  more  highly  estimated  than  the  king's  priests  {rdjnak 
purohitdh)  in  v.  46,  since  the  latter  also  officiate  at  sacrifices.  The 
honourable  position  assigned  to  Daityas  in  the  lowest  class  of  ''  good" 
beings  (v.  48)  is  also  deserving  of  notice.  We  shall  see  in  the  follow- 
ing chapter  that  the  Puranas  variously  describe  mankind  as  belonging 
entirely  to  the  ''  passionate  "  class  (see  v.  40,  above)  and  as  charac- 
terized by  the  three  other  *'  qualities,"  according  to  their  caste. 


creatoTB  were  engaged  in  sacriflce  .  .  .  Thence  was  born  the  presenrer  of  the  world, 
the  golden  bird  called  Brahma,  by  whom  the  sun  glows,  kindled  with  light,  .  .  . 
8.  .  .  .  Through  this  the  creators  created  this  universe.  As  they  created  the  imi- 
Terse,  they  are  called  Tis'Taspjab.  .  Ererything  is  created  after  them.'*  See  ahoYt 
the  reference  made  to  fiahayo  bhuta-kfitah  in  p.  36.  The  allegory  in  this  extract 
from  the  Taitt.  Br.  resembles  in  its  character  that  in  the  sixth  vene  of  the  Puruaha 
SQkta. 
^  Sartiarthakalahth  priyai  eha  \  Comm* 


AND  OF  THE  OBIGIN  OF  THE  FOUR  CASTES.  43 

iici.  YI.-^AeeouKi  of  the  System  of  Tugas^  Manvantarae^  and  Rdpoif 
aeenrdmg  to  the  Vishnu  Purdna,  and  other  authorities. 

I  ahall  in  the  next  section  adduce  the  description  given  in  the  Yish^n 
FtoiQa  of  the  creation  of  living  creatores,  and  the  origin  of  the  four 

easteBy  after  first  supplying  in  the  present  some  explanation  of  the  great 

mundane  periods,  the  Twfos,  Ifanvantaras,  Ealpas,  etc. 

The  oompntations  of  these  great  periods  are  stated  in  the  third 

chfl|»ter  of  the  first  book,  and  in  the  first  chapter  of  the  sixth  book, 

and  are  deariy  explained  by  Professor  Wilson  in  his  notes  to  page  50 

of  his  translation. 

One  year  of  mortals  is  eqnal  to  one  day  of  the  gods.** 

12,000  divine  years  are  equal  to  a  period  of  four  Yugas,  which  is 

thuB  made  up,  viz. : 

K|ita  Yuga  with  its  mornings  and  evenings 4,800  divine  years 

TretaYuga       „  „  „  „      3,600      „ 

Dvapara  Yuga  „  „  „  „      2,400      „        „ 

Kali  Yuga        „  „  „  „      1,200      „ 

, making...  12,000  divine  years,* 
Ab  a  day  of  the  gods  is  =  to  one  year  of  mortals,  the  12,000 
divine  years  must  be  multiplied  by  360,  the  assumed  number  of  days 
in  a  year,  to  give  the  number  of  the  years  of  mortals  in  this  great 
period  of  four  yugas,  thus:  12,000  divine  years  x  360  =  4,320,000 
years  of  mortals.  1000  of  these  periods  of  12,000  divine,  or  4,320,000 
human,  years — i.e,,  4,320,000,000  human  years  are  =  1  day  of  Brah- 
ma,^ and  his  night  is  of  the  same  duration.  Within  that  period  of  a 
day  of  Brahmft,  14  Manus  reign,^^  and  a  Manvantara,  or  period  of  Menu, 

^  YuAmu  P.  vL  1,  4  ahoratram  pitrhMfk  iu  maw  *hda$  tridivaukasam  |  See  also 
Mann  L  66  and  67.  The  Taitt.  Br.  iii.  9,  22,  1,  too,  states :  tka0t  vai  itad  devanam 
mher  yat  aampoisMrt^  \  <'  This  period  of  a  year  is  one  day  of  the  gods." 

**  i.  8,  10.  Dwyair  vartha  -  iahatraUtu  kfita  -  tretadi  -  tafifnitam  |  ehatuiyuffam 
imiaiabhii  iad^Othagmk  nibodha  me\ll,  chatvari  tnni  dve  chatkam  kfitadishu 
pmikaJtrmnam  \  divyahdanam  tahatrani  yugeihv  ahur  puravidah  \  12.  TtU-pramanaih 
dmtmh  BtmdApa  purva  iatrabhidhlyat$  \  aandhyamiakai  eha  tai^iulyo  yugtuyanantaro 
hi  jaI)  13.  Strndhya-Bondhyamiayor  antar  yah  halo  mtmi-^attama  \  yugahhyah  aa  iu 
rpnsyah  kfitm'trtiadi-tanjnitah  j 

^^  V.  P.  i.  3,  14.  Kjitam  treta  dvaparas  eha  Italia  chaiva  ehaiuryugam  \  proeh' 
ytUe  iat'tahatrmk  eha  Brahmano  dwaaam  mune  \    See  also  Mann  i.  72. 

''^  Y.  P.  i.  3, 15.  Brahmano  divaae  brahman  Manavaa  eha  ehalurdaia  |  bhavanii  \ 


44  MYTHICAL  ACCOUNTS  OF  THE  CEEATION  OP  MAN» 

is  con^qnently  =  the  14th  part  of  a  day  of  Brahma.  In  the  present 
Kalpa  (=  a  day  of  Brahma)  six  Manns,  of  whom  Svayambhnya  was  the 
first,  have  already  passed  away,  the  present  Mann  being  Yaiyasvata.^ 
In  each  Manvantara  seven  rishis,  certain  deities,  an  Indra,  a  Mann, 
and  the  kings,  his  sons,  are  created  and  perish.^  A  thousand  of  the 
systems  of  4  Yugas,  as  has  been  before  explained,  occur  coincidently 
with  these  14  Manvantaras ;  and  consequently  about  71  systems  of  4 
Yugas  elapse  during  each  Manvantara,  and  measure  the  lives  of  the 
Mann  and  the  deities  of  the  period.''*  At  the  dose  of  this  day  of 
Brahma  a  collapse  {pratisancharah)  of  the  universe  takes  place,  which 
lasts  through  a  night  of  Brahma,  equal  in  duration  to  his  day,  during 
which  period  the  three  worlds  are  converted  into  one  great  ocean,  when 
the  lotus-bom  god,^'  expanded  by  his  deglutition  of  the  universe,  and 
contemplated  by  the  yogis  and  gods  in  Janaloka,  sleeps  on  the  serpent 
Sbsha.    At  the  end  of  that  night  he  awakes  and  creates  anew.^^ 

A  year  of  Brahma  is  composed  of  the  proper  number  of  such  days 
and  nights;  and  100  such  years  constitute  his  whole  life.  The  period 
of  his  life  is  called  Para^  and  the  half  of  it  Pardrddha^  or  the  half  of  a 
Para,  One  Fararddha,  or  half  of  Brahma's  existence,  has  now  expired, 
terminating  with  the  great  Kalpa,  called  the  Fadma  Kalpa.  The  now 
existing  Kalpa,  or  day  of  Brahma,  called  Yaraha  (or  that  of  the  boar), 
is  the  first  of  the  second  Fararddha  of  Brahma's  existence.''^     The 

^  This  is  stated  by  Mann  i.  62  fif.  (see  al>0Te)|  as  well  as  in  the  third  book  of  tho 
y.  P.  L  3,  which  gives  the  names  in  the  same  order :  Svatfambhuvo  Mtmuh  pur90 
Manuh  Svaroehishas  iatha  \Auttami8  Tamasai  ehaiva  Eawatas  Chaiihushat  UUha  \ 
9ha4  ete  Manavo  Hltah  tampratam  tu  Raveh  suiaJi  |  Vawatpato  'yam  yatyaUat  tapUh' 
mam  varttate  'niaram  \ 

79  y.  P.  i.  3, 16.  SaptarthayaJk  »urah  S'akro  Manut  tat-tunavo  nfipah  \  tkakaU  hi 
SfijyanU  tamhriyante  eha  purvavat  \ 

"'^  Ibid  Ter.  17.  Chaturyuganam  tankhyata  tadhika  hy  eka  taptatij^  \  mofwantanm 
Manoh  kalah  auradtnam  eha  tattama  \  See  also  Manu  i.  79. 

7S  The  birth  of  Prajapati  on  a  lotns-leaf  is  mentioned  in  the  Taitt  Arany.  i.  23, 1, 
qnoted  abore,  p.  32. 

7<  Ibid  20.  Chaturdaaa-yuno  hy  esha  kalo  brahmam  ahdh  tmjitam  \  brahmo  mUmit- 
fiko  noma  taayante  praiisaneharaJk  |  .  .  .  22.  Ekarnave  iu  trailokye  Brahma  Nard" 
yanatmakah  \  hhoguiayyagatah  iete  traiiokyO'yrasa^vfimhitaJli  |  23.  Janasthair  yogi- 
hhir  devaii  ehiniyamano  'fy'a-aambhavaJk  |  tat-pramanam  hi  tatH  ratrim  tadanie  tfyaU 
punah  I  See  also  y.  P.  i.  2,  69-62,  as  translated  by  Wilson,  vol.  i.  p.  41. 

'"  Ibid  ver.  24.  Evam  tu  Brahmano  varsham  eva**^  vartha-ilaiam  eha  tat  \  iatam  hi 
tasya  varshanam  param  ayur  mahatmanah  |  26.  Ekam  asya  vyatltcfi"^  tupararddham 
Brahmano  'nagha  \  tatyant^  'bhud  mahakalpaJ^  Padma^  iiy  abhwidrutaJk  |  dvittyatya 


u 


AND  OF  THE  0EI6IN  OF  THE  FOUB  CASTES  45 

dinolataaii,  whieh  oocnn  at  the  end  of  each  Kalpa,  or  day  of  Brahma^ 
11  called  nadmiitiia,  incidental,  occasional,  or  contingent.  (See  Wilson's 
TtthQU  Parana,  toL  i.  of  Dr.  Hall's  edition,  p.  52,  with  the  editor's 
note;  and  vol.  ii.  p.  269.  For  an  account  of  the  other  dissolutions  of 
the  nniverse  I  refer  to  the  same  work,  vol.  i.  p.  113,  and  to  pp.  630-633 
dtbe  original  4to.  edition.) 

Of  thia  elaborate  system  of  Yugas,  Manvantaras,  and  Kalpas,  of 
eaonnouB  duration,  no  traces  are  found  in  the  hymns  of  the  Eig-veda. 
Their  authors  were,  indeed,  familiar  with  the  word  Tuga^^^  which  fre- 
q[a6ntl7  ocours  in  the  sense  of  age,  generation,  or  tribe.  Thus  in  i.  139, 
8;  iiL  26,  3;  yL  8,  5;  yi.  15,  8 ;  vi.  36,  5;  x.  94,  12,  the  phrase 
jrv^  yug^^  means  "in  every  age."  In  iii.  33,  8 ;  x.  10,  10,  we  have 
n/^ora  yug&ni^  "future  ages,"  and  in  x.  72,  1,  vitare  yuge^  "in  a  later 
age;"  in  vii.  70,  4,  pHrvdni  yug&ni^  "  former  ages,"^  and  in  L  184,  3, 
yuyajUrnd,  "past  ages."  In  i.  92,  11 ;  i.  103,  4;  i.  115,  2;  i.  124,  2 ; 
L  144,  4;»»  ii.  2,  2;  v.  52,  4;  vi.  16,  23;  vii.  9,  4;  viii.  46,  12; 
viii.  51,  9 ;  ix.  12,  7  ;»  x.  27,  19 ;  x.  140,  6 »»  (in  all  of  which  places, 
except  L  1 15,  2,  the  word  is  combined  with  manushyd,  tndnushdf  manu' 
9kahy  or  jandndm)y  yvga  seems  to  denote  "generations"  of  men,  or 

ftrardikMya  varttamanatya  vai  dvjfa  \   VarahaJ^  iii  kalpo  *yam  praihatnaJ^  pari- 
kalpita^\ 
^  In  Professor  Wfllson's  Dictionary  three  sensee  are  assigned  to  ytiga  (neuter) 

(1)  a  pair;  (2)  an  age  as  the  Erita,  TretS,  etc. ;  (3)  a  lustre,  or  period  of  five  years. 
When  naed  as  masculine  the  word  means,  according  to  the  same  authority,  (1)  a  yoke ; 

(2)  a  measure  of  four  cubits,  etc. ;  (3)  a  particular  drug. 

^  Sayasa,  on  iii.  36,  8,  explains  it  by  pratidinamy  <*  every  day;"  on  tL  8,  5; 
tL  16,  8  ;  Ti  36,  5,  by  kale  kale,  **  at  every  time.'' 

^  Sfiyana  takes  tiie  phrase  for  former  **  couples  of  husbands  and  wives,'*  mithunam 
jayapaiinipanL 

^  In  L  92, 11  and  i.  124, 2,  Ushas  (the  Dawn)  is  spoken  of  as,  praminaii  manuahya 
ywgam^  **  wearing  away  human  terms  of  existence,  or  generations."  In  commenting 
on  the  former  textS&yana  explains  yugani  as  equivalent  to  kfita-tretadiniy  ^'theKfita, 
Treta,  and  other  ages,"  whilst  in  explaining  ^e  second,  he  takes  the  same  word  as 
sngnifying  yyffopaiakehitan  nimeehadi'kalavayavann  **the  seconds  and  other  component 
parts  of  time  indicated  by  the  word,"  or  as  equivalent  to  ytngniani^  *^  the  conjunctions 
of  men," — since  the  dawn  scatters  abroad  to  their  several  occupations  men  who  had 
been  previously  congregated  together !"  In  his  note  on  i.  144,  4,  he  gives  an  option 
of  two  different  senses  :  manoh  eambhandhlni  yugani  jayapati-rupani  hotradhvaryu' 
rOpaniwa  |  <*  couples  consisting  of  husband  and  wife,  or  of  the  hotfi  and  adhvaryu 
priests." 

«  This  verse,  ix.  12,  7,  is  also  found  in  Sama  Y.  ii.  652,  where,  however,  yi^fa  is 
sobstituted  for  yuya, 

•  This  Terse  ooeurs  also  in  SSmaV.iL  1171,  and  Yaj.  S.  xii.  111. 


46  MYTHICAL  ACCOUNTS  OF  THE  CBEATION  OF  KAIT, 

rather,  in  Bome  places,  ''tribes^'  of  men.  In  y.  73,  3,  the  phnse 
ndhuihd  yu^d  most  have  a  similar  meaning.  In  i.  158,  6,  it  is  said 
that  the  liahi  Blrghatamas  became  worn  oat  in  the  tenth  yu^a ;  on 
which  Professor  Wilson  remarks  (E.  Y.  voL  ii.  104,  note) :  **  The  scho- 
liast understands  yuga  in  its  ordinary  interpretation ;  but  the  jfti^a  of 
£ve  years  is  perhaps  intended,  a  lustrum,  which  would  be  nothing  mar- 
Tellous."  Professor  Au&echt  proposes  to  render,  ''  in  the  tenth  stage 
of  life."  The  first  passage  of  the  Eig-veda,  in  which  there  is  any  indi- 
cation of  a  considerable  mundane  period  being  denoted,  is  x.  72,  2  £, 
where  '* a  first,''  or,  ''an  earlier  age  {jfuya)  of  the  gods"  is  mentioned 
(tUvdndm  purvye  yuge;  devdndm  prathame  yttys)  when  ''the  existent 
sprang  firom  the  non-existent "  {asatah  sad  ajdyata) ;  but  no  allusion  is 
made  to  its  length.  In  the  same  indefinite  way  reference  is  made  in 
X.  97,  1,  to  certain  "plants  which  were  produced  before  the  gods,^ 
three  ages  {tfugM)  earlier  "  {ydl^  oshadhih  pHrvdh  jdtdh  devehhyas  tri- 
yugam  purd).  In  one  Terse  of  the  Atharva-veda,  however,  the  word  yuga 
is  so  employed  as  to  lead  to  the  supposition  that  a  period  of  very  long 
duration  is  intended.  It  is  there  said,  Tiii.  2,  21 :  iatam  U  ayutaik 
hdyandn  dve  yuge  tfini  chatvdri  hrinmah  |  "  we  allot  to  thee  a  hundred, 
ten  thousand,  years,  two,  three,  four  ages  {yugasy^^  As  we  may  with 
probability  assume  that  the  periods  here  mentioned  proceed  in  the 
ascending  scale  of  duration,  two  ytigasy  and  perhaps  even  one  yugOf 
must  be  supposed  to  exceed  10,000  years. 

The  earliest  comparison  between  divine  and  human  periods  of  dura- 
tion of  which  I  am  aware  is  found  in  the  text  of  the  Taitt  Br.  quoted 
above  in  a  note  to  p.  42  :  "  A  year  is  one  day  of  the  gods.^  But  so 
far  as  that  passage  itself  shows,  there  is  no  reason  to  imagine  that  the 
statement  it  contains  was  anything  more  than  an  isolated  idea,  or  that 
the  conception  had,  at  the  time  when  the  Brahmanas  were  compiled, 
been  developed,  and  a  system  of  immense  mundane  periods,  whether 

^  For  the  context  of  this  line  see  Journal  of  the  Royal  Asiatio  Society  for  1866, 
page  42. 

w  An  analogoQB  idea  ia  found  in  the  S'atapatha  Brahmana  xiT.  7, 1,  33  ff.  («Bp- 
hadSranyaka  UpaniBhad  pp.  817  ff.  of  Cal.  ed.)  atha  ye  iatam  numuthyanam  atumda^ 
«a  $kaJ^  pitrlffamjitahkanam  anandah  \  **  now  a  hundred  pleasures  of  men  are  one 
pleasure  of  the  Pitfis  who  hare  conquered  the  worlds."  And  so  on  in  the  same  way ; 
a  hundred  pleasures  of  the  Pitris  equalling  one  pleasure  of  the  Earmaderas  (or  gods 
who  have  become  so  by  works);  a  hundred  pleasures  of  the  latter  equalling  one 
pleasure  of  the  gods  who  were  bom  such,  etc. 


AND  OF  THE  ORIGIN  OF  THE  FOUB  CASTES.  47 

human  or  divine,  had  been  elaborated.    That,  however,  the  authors  of 

the  Br&hmanas  were  becoming  faTniliar  with  the  idea  of  extravagantly 

large  numbers  is  dear  from  the  passage  in  the  Taitt.  Br.  iii.  12,  9,  2, 

quoted  above,  p.  41,  in  the  note  on  Manu  ziL  50,  where  it  is  said  that 

the  creators  were  engaged  in  a  saorifioe  for  100,000  years. 

Professor  Roth  is  of  opinion  (see  his  remarks  under  the  word  Kfita 
in  his  Lexicon)  that  according  to  the  earlier  conception  stated  in  Manu 
L  69,  and  the  Mahabharata  (12,826  ff.),  the  four  Yugafr— Kfita,  Treta, 
Brapara,  and  Kali,  with  their  mornings  and  evenings,  consisted  respec- 
tively  of  no  more  than  4,800 ;  3,600;  2,400  ;  and  1,200  ordinary  years 
of  mortals ;  and  that  it  was  the  commentators  on  Manu,  and  the  com- 
pilers  of  the  Puranas,  who  £rst  converted  the  years  of  which  they 
were  made  up  into  divine  years.  The  verse  of  Manu  to  which  Pro- 
fessor Both  refers  (i.  69),  and  the  one  which  follows,  are  certainly 
quite  silent  about  the  years  composing  the  Kfita  age  being  divine 
yean: 

Chatvdry  Qhul^  sahasrdni  varshdnam  tu  kritam  yugam  \  tasya  tavaeh 
ckhaH  sandhyd  sandhydmichaScha  tathdvidhah  \  70.  Itareshu  sasandhyeshu 
aaatmdhdmisshu  eha  trishu  \  ekdpdyena  varttanU  sahawdni  iatdni  eha  \ 
**  ThBj  say  that  four  thousand  years  compose  the  kfita  yuga,  wilii 
as  many  hundred  years  for  its  morning  and  the  same  for  its  evening. 
70.  In  the  other  three  yugas,  with  their  mornings  and  evenings,  the 
thousands  and  hundreds  are  diminished  successively  by  one." 

Verse  71  is  as  follows :  Tad  etat  parisankhydtam  dddv  eva  chatW" 
yugam  |  eiad  dvddaia-sdhasram  devdndm  yugam  uchyate  \  which,  as  ex- 
plained by  Medhatithi,  may  be  thus  rendered :  ''  Twelve  thousand  of 
these  periods  of  four  yugas,  as  above  reckoned,  are  called  a  Yuga  of 
the  gods."  Medhatithi's  words,  as  quoted  by  Kulluka,  are  these : 
Chakuryugair  wa  dvddaSa-sahagra'Sankhyair  divyam  yugam  \  **  A  divine 
Yuga  is  formed  by  four  yugas  to  the  number  of  twelve  thousand." 
Kulluka,  however,  says  that  his  predecessor's  explanation  is  mis- 
taken, and  must  not  be  adopted  {Medhdtither  Ihramo  nddarttavyah). 
BSs  own  opinion  is  that  the  system  of  yugas  mentioned  in  w.  69  and 
71  are  identical,  both  being  made  up  of  divine  years.  According  to 
this  view,  we  must  translate  v.  71  as  follows :  ''  The  period  of  four 
yugas,  consisting  of  twelve  thousand  years,  which  has  been  reckoned 
above,  is  called  a  Yuga  of  the  gods."    This  certainly  appears  to  be  the 


48  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

preferable  translation,  and  it  is  confirmed  by  the  tenor  of  Terse  79, 
Verse  71,  however,  may  represent  a  later  stage  of  opinion,  as  it  is 
aot  fonnd  in  the  following  passage  of  the  Mahabharata,  where  the 
previous  verse  (69)  is  repeated,  and  verse  70  is  expanded  into  three 
verses,  though  without  any  alteration  of  the  sense : 

M.  £h.  iii.  12826  ff.  —  Adito  manuja^yaghra  JqriUnasya  jagatah 
hshaye  \  chatvary  dhuh  sahasrdni  varshdndm  tat  kritam  yugam  \  taaya 
tdvachchhatl  sandhyd  sandhydmicha  tathdvidhah  \ 

''  In  the  beginning,  after  the  destruction  of  the  entire  universe,  they 
say  that  there  are  four  thousand  years :  that  is  the  Kf  ita  Yuga,  which 
has  a  morning  of  as  many  hundred  years,  and  an  evening  of  the  same 
duration/'  And  then,  after  enumerating  in  like  manner  the  other  three 
Yugas  with  their  respective  thousands  and  hundreds  successively 
diminished  by  one,  the  speaker  (the  sage  Markan^eya)  proceeds  in 
verse  12831 :  Eshd  dvddaiahmrl  yugdkhyd  pariJurttitd  \  etat  sahasrO' 
paryantam  aho  hrdhmam  uddhfitam  \  '^  This  period  of  twelve  thousand 
years  is  known  by  the  appellation  of  the  Yugas.  A  period  extending 
to  a  thousand  of  these  is  called  a  day  of  Brahma." 

Nowhere,  certainly,  in  this  passage  is  any  mention  made  of  the  yeaiti 
being  divine  years. 

The  earliest  known  text  in  which  the  names  of  the  four  Yugas  are 
found  is  a  verse  occurring  in  the  story  of  S^unah^epha  in  the  Aitareya 
Brahmana  vii.  15 :  Kalih  Saydno  hhavati  sanjihdnas  tu  dvdparah  \  uttM- 
fhams  tretd  hhavati  kjritam  sampadyate  charan  \  ''A  man  while  lying  is 
the  Kali;  moving  himself,  he  is  the  Dvapara;  rising,  he  is  the  Treta; 
walking,  he  becomes  the  Kfita."^    But  this  brief  allusion  leaves  ua 

M  This  vene  has  been  already  translated  no  less  than  six  times ;  twice  into  German 
by  Weber  and  Both  (Ind.  Stud.  i.  286  and  460),  once  into  Latin  by  Streiter  (see  Ind. 
Stud.  ix.  316),  and  thrice  into  English,  by  WUson  (Joum.  R.  A.  S.  for  1861,  p.  09), 
MuIIot  (Anc.  Sansk.  Lit.  p.  412),  and  Haug  (Ait.  Br.  iL  464).  All  these  anthon, 
except  ^e  last,  concur  in  considering  the  verse  as  referring  to  the  four  Tngas. 
Dr.  Haug,  however,  has  the  following  note :  '*  Sayana  does  not  give  any  explanation 
of  this  important  passage,  where  the  names  of  the  Yugas  are  mentioned  for  the  first 
time.  These  four  names  are,  as  is  well  known  from  other  sources, .  .  .  names  of  dice, 
used  at  gambling.  The  meaning  of  this  Gatha  is,  There  is  eyery  success  to  be  hoped; 
for  the  unluckicst  die,  the  Kali  is  lying,  two  others  are  slowly  moving  and  half  fallen, 
but  the  luckiest,  the  Krita,  is  in  full  motion.  The  position  of  dice  here  given  is  indi- 
catory of  a  fair  chance  of  winning  the  game."  Both  Dr.  Hang's  translation  and  note 
are  criticised  by  Professor  Weber  (Ind.  Stud.  ix.  319).  Of  the  following  verses,  which 
occur  in  If  ana  ix.  301  f.,  the  second  is  a  pari^hrase  of  that  in  the  Aitareya  Brah- 


AND  OF  THE  0BI6IN  OF  THE  FOUR  CASTES.  49 

qnito  in  the  dark  as  to  the  dmation  which  was  assigiied  to  these  jr»^«t 
ID  the  age  when  the  Biahmana  was  oompileda 


Sect.  YIL^--Aeeoumi  of  the  iifferetd  creatunu^  tnduiing  ihst  of  iko 

easiet,  according  to  the  Vttkmm 


I  commence  with  the  followuig  general  account  of  the  cosmogony  of 
the  Yishnn  Parana,  extracted  firom  Professor  Wilson's  Preface  to  his 
translation  of  that  work,  yoL  L  p.  xciii. : 

''The  first  hook  of  the  six,  into  which  the  work  is  diyided,  is 
occupied  chiefly  with  the  details  of  creation,  primary  {imyd),  and 
secondary  {prattsargd);  the  first  explains  how  the  uniTerse  proceeds 
from  Prakriti,  or  eternal  crude  matter;"  the  second,  in  what  manner 
the  forms  of  things  are  developed  from  the  elementary  suhstances 
pierioualy  erolyed,  or  how  they  re-appear  after  their  temporary  de- 
struction.'' Both  these  creations  are  periodical;  hut  the  termination 
of  the  first  occurs  only  at  the  end  of  the  life  of  Brahma,  when  not 
only  all  the  gods  and  all  other  forms  are  annihilated,  hut  the  elements 
are  again  merged  into  primary  substance,  besides  which  only  one 
spiritual  being  exists.  The  latter  takes  place  at  the  end  of  every 
Kalpa  or  day  of  Brahma,  and  affects  only  the  forms  of  inferior 
creatures  and  lower  worlds,  leaving  the  substances  of  the  universe 
entire,  and  sages  and  gods  unharmed."* 

Bans :  Kfiiom  trtta-fugaik  ehaha  tkapwom  kalvr  eva  eha  \  ra/no  vfiUami  amnrani 
rq/o  ki  fttgttm  uehyttU  \  302.  KaUh  pratupto  bkavaH  m  jagrtA  dtapmram  yugam  \ 
iaiamw  mbhjfmdgata$  treta  vicAmrama  iu  kritmk yugam  \  ** SOI.  The  Krita,  Tretn, 
I>T)tpttrm,  tnd  Kali  yngaa  are  all  modes  of  a  king's  action ;  for  a  king  is  called  a  ynga. 
S02.  WMIe  asleep  be  is  the  KaU ;  waking  he  is  the  Drupara  age ;  intent  upon  action 
be  is  tile  TretS,  moring  about  he  is  the  Kfita."  The  former  of  these  two  Terses  of 
If  ana  is  reproduced  nearly  verbatim  in  the  M.  Bh.  3di.  3408 ;  and  the  same  idea  is  ex- 
panded in  the  same  book  of  the  same  poem,  tt.  2674  ff.,  2682,  2684,  2686,  2698  ff. 
The  words  kfiUk,  inta,  dvapara,  and  kali,  are  found  in  the  YSj.-SanhitS,  xix.  18,  and 
in  the  Taitt  Brahmana,  iii.  4, 1, 16 ;  but  in  both  places  thej  denote  dice,  as  does  also 
the  word  ifiia  in  the  Chhandogya  IJpan.  ir.  1,  4  (where  see  the  commentary).  On 
the  Yngas  the  reader  of  German  may  also  consult  Weber's  Indische  Stndien,  i.  pp.  39, 
87  If  282  ff. 

"  [See  Book  L  chapter  ii] 

**  [See  the  firarth  and  following  chapters  of  Book  i.] 

•*  See  Book  L  at  the  dose  of  chapter  Tii.  p.  113  of  toI.  t  of  Professor  Wilson's 
tfimlfttum,  2nd  edition,  and  also  p.  621  and  630  of  the  original  4to.  edition.  As  regards^ 

4 


50  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OP  MAN, 

I  proceed  with  the  details  of  the  creation  which  took  place  in  the 
Varaha  Kalpa,  as  described  in  book  i.  chapter  4,  w.  2,  ff: : 

Atita-kalpdvasane  nisd-mptotthitah  prahhuh  \  iattvodriktas  tato 
BrahmcL  iunyam  lokam  avaihhata  \  3.  Ndrdyanah  paro  ^chiniya^ 
pareihdm  apt  sa  prahhuh  |  Brahma-svarUpl  hhavagdn  anddih  mtvo- 
samhhavah  |  .  .  .  6.  Toydntah  sa  mahlm  jndtvd  jagaty  ekdrnave  pra- 
hhuh I  anwndndd  tad-uddhdrafh  karttu-kdmah  prajdpatih  \  7.  Akarot  9a 
tanum  anydfh  kaJpddUhu  yathd  purd  \  matsya-kurtnddikdm  tadvad 
vdrdham  vapur  dsthitah  \  8.  Veda-yajnamayam  rUpam  aSesha-jagatak 
sthi'tau  I  sthttah  sthirdtmd  sarvdtmd  paramdtmd  prajdpatih  \  9.  Jana^ 
loka-gataih  siddhair  Sanakddyair  dhhishthutah  \  praxivda  tadd  toyam 
dtmddhdro  dhard-dharah  \  ....  45.  Evatn  iamstuyamdnastu  para- 
mdtmd mahidhurah  \  ujjahura  mahhn  kshipram  nyastavdmi  cha  mahdm' 
hhasi  I  46.  Tasyopari  jalaughasya  mahatl  naur  tva  sthitd  \  vitatatatvdt 
tu  dehasya  na  mahi  ydti  samplavam  \  tatah  kshitim  samdm  kritvd  prithi' 
vydm  80  *chinod  girin  \  yaihd-vihhdgam  hhagavdn  anddilf,  purwhottamah 
I  47.  Frdk-sarga-diigdhun  akhildn  parvatdn  prithivltaU  \  amoghena 
prahhdvena  sasarjamogha-vdmchhtfah  \  48.  Bhuvi  hhdgam  tatah  kritvd 
sapta-dvipdn  yathdtathd  \  hhUr-ddydmS  chaturo  lokdn  purvavat  sama- 
kalpayat  \  49.  Brahma-rHpadharo  devas  tato  ^sau  rajasd  *^vfitah  \ 
chakdra  srishfim  hhagavdthS  chatur-vaktra-dharo  Hdrih  \  50.  nitnitta- 
mdtram  evdsau  srijydndm  sarga-karmandm  \  pradhdna-kdranJhhUtd 
yato  vai  srijya-iaktayah  \  51.  Nimitta-mdtram  muktvaikam  ndnyai 
kinchid  apekshyate  \  nlyate  tapatdih  Sreshfha  sva-Saktyd  vastu  vastutdm  \ 

^'2.  At  the  end  of  the  past  (or  Padma)  Kalpa,  arising  from  his 
night  slumber,  Brahma,  the  lord,  endowed  predominantly  wit^  the 
quality  of  goodness,  beheld  the  universe  void.  3.  Ho  (was)  the 
supreme  lord  Narayana,  who  cannot  even  be  conceived  by  other 
beings,  the  deity  without  beginning,  the  source  of  all  things,  existing 
in  the  form  of  Brahma."  [The  verse  given  in  Manu  i.  10,  regarding 
the  derivation  of  the  word  Narayana  (see  above  p.  35)  is  here  quoted]. 
"  6.  This  lord  of  creatures,  discovering  by  inference, — when  the  world 
had  become  one  ocean,— that  the  earth  lay  within  the  waters,  and 
being  desirous  to  raise  it  up,  (7)  assumed  another  body.  As  formedy, 
at  the  beginnings  of  the  Kalpas,  he  had  taken  the  form  of  a  fish, 

howerer,  tbe  statement  with  which  the  paragraph  concludes,  compare  toL  i.  p.  50,  at 
well  as  vol.  ii.  p.  269,  of  the  same  work. 


I  AND  OF  THE  OEIOIH  OF  THE  FOUR  CASTES.  51 

M  i  fortoise,  and  to  fortli,**  (to  now)  entering  the  body  of  a  boar  (S),^ 
W  i  fbim  composed  of  the  yedas  and  of  aacrifice, — ^the  lord  of  creatnresi 
'  whOf  thronghont  the  entire  continaaQce  of  the  world,  remains  fixed, 
the  nnirerBal  souli  the  supreme  soul,  Belf-sostamed,  the  supporter  of 
the  earth  (9\ — being  hymned  by  Sanaka  and  the  other  saints,  who 
had  (at  the  dissolntion  of  the  lower  worlds)  proceeded  to  Janaloka,— ^ 
eoitered  the  water.''  [He  is  then  addressed  by  the  goddess  Earth  in  a 
hymn  of  praisCi  as  Vishnu,  and  as  the  supreme  BrahmiL,  ty.  10-24. 
The  boar  then  rises  from  the  lower  regions,  tossing  up  the  earth  with 
his  tusk,  and  is  again  lauded  by  Banandana  and  other  saints  in  a 
teoond  hymn,  in  the  course  of  which  he  himself  is  identified  with 
sacrifice,  and  his  various  members  with  its  different  instruments  and 
accompaniments,  tt.  25-44].  "  45.  Being  thus  lauded,  the  supreme 
soul,  the  upholder  of  the  earth,  lifted  her  up  quickly  and  placed  her 
upon  the  great  waters.  46.  Besting  upon  this  mass  of  water,  like 
a  rast  ship,  she  does  not  sink,  owing  to  her  expansion.  Then,  having 
levelled  the  earth,  the  divine  eternal  Fumshottasna  heaped  together 
mountains  according  to  their  divisions.  47.  He  whose  will  cannot  be 
fimatrated,  by  his  unfailing  power,  created  on  the  surface  of  the  earth 
all  those  mountains  which  had  been  burnt  up  in  the  former  creation. 
48.  -Having  then  divided  the  earth,  just  as  it  had  been,  into  seven 
dvTpaSi  he  fixrmed  the  four  worlds  Bhurloka  and  others  as  before.  49. 
Becoming  next  pervaded  with  the  quality  of  passion,  that  divine  being 
Hari,  assuming  the  form  oS  Brahma,  with  four  faces,  effected  the 
creation.  50.  But  he  is  merely  the  instrumental  cause  of  the  things 
to  be  created  and  of  the  creative  operations,  since  the  properties  of  the 
things  to  be  created  arise  from  Fradhana  as  their  (material)  cause.  51. 
Excepting  an  instrumental  cause  alone,  nothing  else  is  required. 
Every  substance  {pastu)  is  brought  into  the  state  of  substance  {vastutd) 
by  its  own  inherent  power."  '^ 

**  Ko  mentioii  ia  made  in  the  Brahmaoafl  (as  I  have  akeady  obaerred)  of  any  mch 
pariodf  aa  the  Kalpaa.  But  here  an  attempt  is  made  to  systematize  the  different 
atoriaa  scattered  through  those  older  works  which  yarionsly  describe  the  manner  in 
wiiidi  the  creation  was  effected — ^with  the  riew,  perhaps,  of  reconciling  the  discre- 
pancies in  those  firee  and  artless  speculations  which  offended  the  critical  sense  of  a 
later  age. 

*>  See  RpofesMr  Wilson's  translation  of  these  yerses,  and  the  new  Torsion  proposed 
hjUissditocf  the  aeocmd  edition,  Dr.  Hall,  p.  66,  note.    I  do  not  think  the  phrase 


52  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

[Before  proceeding  further  with  the  narrative  of  the  Ylshnu  Parana, 
I  wish  to  quote  or  refer  to  some  passages  from  the  Taittirija  Sanhita 
and  Brahmana  and  from  the  Sktapatha  Brahmana,  which  appear  to 
famish  the  original  germs  of  the  legends  of  the  boar,  fish,  tortoise, 
and  dwarf  incarnations. 

The  first  of  these  texts  is  from  the  Taittiilya  Sanhita,  vii.  1,5,  Iff: 

Apo  vat  idam  ogre  $alilam  dsU  |  tasmin  Prajdpatir  vdyur  bhutvd  oeK- 
arat  \  sa  imam  apaiyat  \  tain  vardho  hhutcd  dharat  \  tdm  Tiivakarmd 
hhntvd  vyamdrf  |  9d  aprathata  |  id  prithity  aihavai  \  iai  priihivyai 
prithivitvam  ]  tasydm  airdmyat  Prajdpatih  \  *a  devdn  oifijaia  VasUn 
Rudrdn  Aditydn  \  U  detdh  Prajdpatim  abruvan  ** prqfdydmahai^*  iti\ 
80  ^hravld  **yathd  aham  ytuhmdms  tapasd  asHkihi  evaih  tapan  pr^ 
jananam  tchchhadhvam  "  iti  |  tshhyo  *ynim  dyatanam  prdyaehhad  '^  Henti 
dyatanena  irdmyata  "  t^t  |  U  ^gnind  dyatanena  airdmyan  \  U  sa9kvaUmr$ 
tkdm  gdm  asrijanta  \ 

**  This  aniverse  was  formerly  waters,  flaid.  On  it  Frajapati,  be- 
coming wind,  moTed."  He  saw  this  (earth).  Becoming  a  boar,  he 
took  her  np.  Becoming  ViSvakarman,  he  wiped  (the  moistare  &om) 
her.  She  extended.  She  became  the  extended  one  {piithiviy  From 
this  the  earth  derives  her  designation  as  the  extended  one.  In  her 
Frajapati  performed  ardaoas  devotion.  He  created  gods,  Yasas,  Badras, 
and  Adityas.  The  gods  said  to  Frajapati,  ^  let  as  be  propagated.'  He 
answered,  *  As  I  have  created  yon  through  austere  fervour,  so  do  ye 
seek  after  propagation  in  austere  fervour.'  He  gave  them  Agni  as  a 
resting-place  (saying),  'With  this  as  a  resting-place  perform  your 
devotion.'  They  (accordingly)  performed  devotion  with  Agni  as  a 
resting-place.     In  a  year  they  created  one  cow,  etc."" 


tva^aaktya  can  be  properly  rendered,  as  Br.  HaU  does,  '*  by  its  potency.*'  The 
reading  of  the  MSS.  in  t.  50,  pradhanO'karanTbhutak  seems  to  me  doabtfhl,  as  it 
wonld  most  naturally  mean  *'  have  become  the  Pradhina-cause."  I  conjecture  jwv- 
dhana-karanodbhutahj  which  gives  the  sense  which  seems  to  be  required. 

^  It  is  possible  that  the  idea  assigned  to  the  word  Nfirfiyana  (see  Manu  L  10, 
above),  "  he  whose  place  of  movement  is  the  waters,"  may  be  connected  with  this 
passage.  See  also  Qenesis  L  2,  "  And  the  Spirit  of  God  moved  upon  the  face  of  the 
waters." 

»  After  having  noticed  this  passage  in  the  Taittirfya  Sanhita,  I  became  aware  that 
it  had  been  previously  translated  by  Mr.  Golebrooke  (Essays  i.  75,  or  p.  44  of  WiUianii 
&  Norgate's  edition).    Hr.  Golebrooke  prefaces  his  version  by  remarking,  ^  The  pn« 


AND  OF  THE  0BI6IN  OF  THE  FOUR  CASTES.  63 

The  second  passage  is  from  the  Taittiriya  Brahmana,  i.  I,  3,  5  ffl 

Af»  vat  idam  ogre  mlHam  dsit  \  tena  Prajdpatir  airdmyat  **katham  idam 

fjfdi^'  fit  I   so  'pafyat  pushkara^nuim  tUhthat  \  so  ^manyata  "asii  tai 

iid  yasminn  idam  adhitishfhati"  iti  \    sa  tardho  rupam  krittd  upa- 

nuttmajjat  \  sa  pjrithicim  adhah  drehhat  \  tasyd  upahatya  vdamajfai  |  tat 

puikkara-parne^prathayat  \  yad  **  aprathata**  tat  prithivyai  prithicit' 

MM  I  ^^abhud  vai  idam  "  t^t  tad  hhumyai  bhumitcam  \  tdm  dih  ^nu  vdtak 

famatahat  \  tdm  iarkardhhir  adj-imhat  | 

"  This  (universe)  was  formerly  water,  fluid.**  With  that  (water) 
Ptajapati  practised  arduous  devotion  (saying),  'how  shall  this  (uni- 
verse he  (developed)  ?'  He  heheld  a  lotus-leaf  standing.*'  He  thought, 
'there  is  somewhat  on  which  this  (lotus-leaf)  rests.'  He  as  a  hoar — 
having  assumed  that  form — plunged  heneath  towards  it.  He  found 
fhe  earth  down  helow.  Breaking  off  (a  portion  of)  her,  he  rose  to  the 
smface.  He  then  extended  it  on  the  lotus-leaf.  Inasmuch  as  he  ex- 
tended it,  that  is  the  extension  of  the  extended  one  (the  earth).  This 
became  {ahhut).  From  this  the  earth  derives  its  name  of  hhumU  The 
wind  carried  her,  to  the  four  quarters.  He  strengthened  her  with 
gravel,  etc,  etc. 

The  Satapatha  Brahmana,  xiv.  1,  2,  11,  has  the  following  reference 
to  the  same  idea,  although  here  Frajapati  himself  is  not  the  boar : 

lyaii  ha  tai  iyam  agre  prithivy  dsa  prddsiaHndtri  \  tdm  EmusJiah  iti 
9ardhah  t^'ayhdna  |  so  ^sydh  patih  Prajdpatis  tena  eva  enam  etathmitku' 
nana  priyema  dhdmnd  samardhayati  Ljitsnam  karoti  \ 

"  Formerly  this  earth  was  only  so  large,  of  the  size  of  a  span.  A 
boar  called  Emusha  raised  her  up.  Her  lord  Frajapati,  therefore, 
prospers  him  with  (the  gift  of)  this  pair,  the  object  of  his  desire,  and 
makes  him  complete." 

Another  of  the  incarnations  referred  to  in  the  preceding  passage  of 


sent  extract  ma  recommended  for  selection  by  its  allusion  to  a  mythological  notion, 
which  apparently  gave  origin  to  the  story  of  the  Varaha-atatara^  and  firom  which  an 
agtrooomical  period,  entitled  Calpa^  has  perhaps  been  taken/' 

**  The  Commentator  giyes  an  altematiTe  explanation^  yiz.,  that  the  word  $alila  is 
the  same  as  MorirOj  according  to  the  text  of  the  Veda,  **•  these  worlds  are  sarira  "  (**  ime 
vmi  iokah  sariram  "  Ui  irtUeh). 

»•  •<  Supported  upon  the  end  of  a  long  stalk  "  {dirghanalagre*9ast\Uam)^  according 
to  the  Commentator.  In  a  passage  irom  the  Taitt.  Aranyaka,  already  quoted  (p.  32, 
abof  e),  it  is  said  that  Frajapati  himself  was  bom  on  a  lotus-leaf. 


64  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  IfAH, 

the  YisliQa  Parana  is  foreshadowed  in  the  following  text  from  the  Siei- 
tapatha  Brahmana,  vii.  5,  1,  5  : 

Sa  If  at  kurtno  ndfna  \  etad  tai  ritpaik  kritvd  Prqfdpuitk  prajdh  Mfv 
jata  I  ifod  asfijata  akarot  tat  \  yad  aiarot  toimdt  kurmafi  \  kafyapo  vai 
kurmah  \  tasmdd  dhuh  *^ sarvdh  prajdh  kdiyapyak^^  Ui  \  9a  yak  m  hkrm» 
sau  M  Adityah  \ 

*'  As  to  its  being  called  karma  (a  tortoise) ;  Prajapati  having  taken 
this  form,  created  ofi&priDg.  That  which  he  created,  he  made  {akarot) ; 
since  he  made,  he  is  (called)  kurmah.  The  word  kaiyapa  meant  tortoise ; 
hence  men  say  all  creatures  are  descendants  of  Kaiyapa.  This  tortoise 
is  the  same  as  Aditja.""* 

The  oldest  version  of  the  story  of  the  fish  incarnation,  which  is  to  be 
found  in  the  S^tapatha  Brahmana,  i.  8,  1,  1  ff.,  will  be  quoted  in  the 
next  chapter. 

For  the  passages  which  appear  to  supply  the  germ  of  the  dwarf  in* 
carnation,  the  reader  may  consult  the  fourth  volume  of  this  work, 
pp.  54*58  and  107  f. 

It  will  have  been  noticed  that  in  the  passage  above  adduced  from  the 
Vishnu  Puruna,  the  word  Narayana  Is  applied  to  Vishnu,  and  that  it 
is  the  last  named  deity  who  (though  in  the  form  of  Brahma)  is  said  to 
have  taken  the  form  of  a  boar.  In  the  verses  formerly  cited  from 
Mann  (i.  9,  10),  however,  Narayana  is  an  epithet,  not  of  Vishnu,  but 
of  Brahma ;  and  in  the  following  text,  from  the  Bamaya^a,  xL  110,  8, 
it  is  Brahma  who  is  said  to  have  become  a  boar : 

Sarvaih  salilam  evdsU  prithivi  tatra  nirmitd  \  tatah  tamahhavad  Brah" 
md  ivayamhhUr  daivataih  saha^  \  ta  vardhas  tato  hhutvd  prqjff'ahdra  va^ 
iundhardm  ityddi  \ 

<*  AU  was  water  only,  and  in  it  the  earth  was  fashioned.     Then  arooa 

M  With  this  compare  the  mention  made  of  a  tortoiBe  in  the  paange  cited  above, 
p.  32,  from  the  Taitt.  Aranyaka. 

^  Such  IB  the  reading  of  Schlegeri  edition,  and  of  that  which  was  reoently  printed 
at  Bombay,  both  of  which,  no  doubt,  present  the  most  ancient  text  of  the  Rima jiQa. 
The  Gau^  recension,  howerer,  which  deriates  widely  from  the  other,  and  appeazB  to 
have  mod^ed  it  in  conformity  with  more  modem  taste  and  ideas,  has  here  also  intro* 
dnced  a  yarious  reading  in  the  second  of  the  lines  qnoted  in  the  teit,  and  identifies 
Brahma  with  Yishnn  in  the  following  manner :  iatah  mmabkavad  Brahma  tvaymm* 
bhur  Vuhnur  avytiyah  |  **  Then  arose  Brahmft  the  self-existent  and  imperiababls 


Ain)  OF  THE  ORIGIN  OF  THB  FOVB  CASTES.  55 


finhma,  the  self  existent,  with  the  deities.   He  then,  hecoming  a  hoar, 

lused  up  the  earth,"  etc. 

I  now  retom  to  the  narrative  of  the  Ybhnu  Parana.] 

The  farther  process  of  cosmogony  is  thus  described  in  chapter  t.  : 

Maiireya  updeka  \  I.  Yatkd  sasarjja  devo^tau  ievarM-pUfi-^naicdn  \ 

mmmthythiiryag-vriJuhdiln  hhn^onuhiolilaukasa^  |     2.     Yad-^uuam 

pd-nabMvaih  cha  yad-rupam  cha  jagad  dpija    \   saiyddau  iruJkfavdn 

Brahmd  tad  mamdchakihva  viHardi  \  Fardiara  uvdeha  |    3.  Maitreya 

kaihaydmy  $iha  ifinu$hoa  sutamdhitak  \  yathd  soiarjfa  deto  *$au  detddln 

akkUdn  vihhuk  \  sriihfim  eMniayaUu  tasya  kalpddUhu  yathd  pwrd  \ 

nhuddhi-pUrvakak  taryak  prddurhhutai  tamomayah  \  4.  TatM  wu>ho  nuh 

kdmohas  tdmisro  hy  andha-taffkjnitak   \    avidyd  paneha^rvauhd  prd* 

durbhvttd  mahdtmanah  \  5.  Panehadhd  'vasthitak  taryo  dhydyato  ^praiu 

hodhavdn  \   vahir-anUh^prahdiai  eha   tamvrittdtmd  naydtwtakak  |    6. 

Mukkyd  nayd  yatai  ehoktd  mukhya-iaryoi  taloi  U  ayam  |  7.  Tarn  djiik' 

$td  *$ddkakaih  saryam  amanyad  aparam  punak  \  toiydlhidhydyatah  ioryoi 

tiryak-protd^  ^hhyacarttata  \    8.   Yatmdi  tiryak  pravfittah  m  iiryak* 

MTotaa  UfU^  imfiiak  \  9.  Fa£vddaya$  U  vikhydtds  tamah^aydh  ky  avp- 

dina^  |  utpaiha-frdhimai  ehaiva  U  ^Jndnejndiuhmdninah  |  10.  Ahafftkfitd 

akamw^nd  ashidvirkiad-widhdnvitdk  \  antah-praididi  te  $arve  dvfitdg  eha 

paraiparam  |   11.  Tarn  apy  atddhakam  foaUd  dhydyato  *nyai  tato  ^hhapot  \ 

urdhvoirotat  triilyai  tu  tdttvikorddhvam  acarttata^  |  \2.T9  nMa-priti' 

hahuld  hahir  aiUai  cha  ndvfitdh  ^  \  prakdsd  hahir  antaS  eha  Urdhva* 

sroto-hhopdh  pmriidh  \    13.  Tiuhfy-dtmaiai  tfitiyai  tu  dpta-iargai  tu 

ya^  pmfitah  \  tasmin  tarye  'hhavat  prltir  nuhpann$  Brahmanoi  tadd  \ 

14.  Tato  ^nyarn  $a  tadd  dadhyau  tddhakam  saryam  uttamam  |  oiddhakdiki 

tu  tdm  jndttd  mukhya-iargddi-mmhhavdn  \    15.  Tathd  ^hhtdhydyatoi 

iaoya  oatydhhidydyinai  tatai^  \  prddurhhktao  tadd  ^vyaktdd  arvdh-orotaa 

tu  tddhakah  \    16.  Yasmdd  arvdg  vyavarttanta  tato  ^redk-trotasai  tu  te  \ 

to  cha  praidda-hahuld  tamodriktd^^  rajo^dhikdh  \    tatmdt  te  dulfkha- 

hakidd  hhdyo  hhuyai  cha  Idrinah  \  prakdid  hahir  antai  eha  manuihyd 

tddkaid9  tute  \  .  .  .  .    2Z.  Ity  eto  tu  samdkhydtd  nava  sargdl^  Prqfd* 

**  Hi  mmdhir  arskah  — Coram. 

**  Tha  reidmg  of  the  Ykju  P^  in  the  ptnUd  penoge,  is  tatyabhidhyayato  nUymk 
mttmbik  mmuHforitaiu  |   wrdkpotroiat  tritiyat  in  sa  ehaivordhvam  vyavatthUah  | 
The  combiaation  Battvikorikvtm  in  the  text  of  the  Vishnu  P.  most  be  araha. 

iM  Fer  aifrd£|  the  Yayn  P.  reads  9a9k9riiak. 

^  m  mmdhwmrtht^  \  Comm.  But  there  is  a  form  tuma.  The  Yajn  P.  has  Imm^ 


56  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN» 

pateh  I  prdkritd  taihritdi  chaiva  jagato  mHJa-hitavah  \  9pj<Uo  jagadlkh 
9ya  him  anyach  ehhrotum  ichhan  \  Maitreya  ucdcha  \  24.  SamkthepiU 
kathitah  sargo  devddinum  tvaya  mune  \  vistardch  ehhrotum  iehhdmi 
tvatto  munivarottama  \  Fardiara  uvdeha  \  karmahhir  hhdvitdk  purvai^ 
hdaldkuialaU  tu  tdk  \  Ithydtyd  iayd  hy  anirmukidh  »amhdre  hy  upa- 
samhfitdh  \  25.  Sthdvardntuk  mrdiydicha  prajd  hrahmami  ehaturvi' 
dhuh  I  Brahmanah  kurvatah  srishftm  jajnire  mdfuuU  tu  tdk  |  26.  Tato 
devdsuraptinn  mdnushdmS  cha  chatushtayam  \  tisfikshur  amhhdnuy 
eidni  svam  dtmdnam  ayUyujat  \  27.  Yuktdtmanas  tamomutrd  udriktd 
^bhUt  Prajdpateh  \  sisrikshar  jaghandt  purvam  aiurdh  jajnire  tatah  \ 
28.  Utsasarja  tatas  tdm  tu  tamo-mdtrdtmikdm  tanum  \  *d  tu  tyakid 
tanus  tena  Mditreydhhud  vihhdvari  \  29.  Sisrikshur  anya-deha-sthak 
prltim  dpa  tatah  iurdk  \  sattvodriktdk  tamudbhiitdk  mukhato  Brak- 
mano  dvija  \  30.  Tyaktd  %d  *pi  tanus  tena  sattva-prdyam  ahhud  dinam  | 
tato  hi  lalino  rdtrdv  asurd  devatd  divd  \  31.  Sattvamdtrdtmikdm  #ra 
tato  ^nydm  jagfihe  tanum  \  pitjrivad  manyamdnatya  pitarat  tatya 
jajnire  \  32.  Utsatarja  pitfin  ifishtvd  tatas  tdm  api  ea  prahhuh  |  dd 
chotsfishfd  *hhavat  iandhyd  dina-nakidntara-ethitih  \  33.  Rajo-rndtrdt^ 
mikdm  anydih  jagfihe  na  tanum  tatah  \  rajo-mdtrotkafdjdtd  manuihyd 
dvija-iattama  |  tdm  apy  diu  ia  tatyOja  tanum  ddyah  Prajdpatih  \ 
jyotsnd  samahhavat  sd  ^pi  prdk-sandhyd  yd  *hhidhlyate  \  34.  Jyotmo- 
dgame  tu  halino  manushydh  pilar  as  tathd  \  Maitreya  sandhyd-samaye 
tasmdd  ete  hhavanti  vai  \  35.  Jyotsnd-rdtry-ahanl  sandhyd  ehatvdry 
etdni  vai  vihhoh  \  Brahmanas  tu  iarlrdni  trigundpdiraydni  eha  \ 
36.  Eajo-mdtrdtmikdm  eva  tato  ^nydm  jagfihe  tanum  |  tatah  kshud 
Brahmano  jdtd  jajne  kopas  tayd  tatah  \  37.  Kshut-khdmdn  dndhakdre 
Uha  so  ^Sfijad  hhagavdihs  tatah  \  Virupuh  hnairuld  jdtds  te  ^hhyadhd* 
tarns  tatah  prahhum  \  38.  ^^  Maivam  hho  rakshyatdm  esha  "  yair  uktaik 
rdkshasds  tu  te  \  Hchuh  **khdddma**  ity  anye  ye  te yakshds  tu  yakshandi \ 
''Maitreya  said:  1.  Tell  me  in  detail  how  at  the  beginning  of  the 
creation  that  deity  Brahma  formed  the  gods,  rishis,  fathers,  danaTsSi 
men,  beasts,  trees,  etc.,  dwelling  respectiirely  on  the  earth,  in  the  skyi 
and  in  the  water ;  2.  and  with  what  qualities,  with  what  nature,  and 
of  what  form  he  made  the  world.  Para^ara  replied :  3.  I  declare  to 
thee,  Maitreya,  how  that  deity  created  the  gods  and  all  other  beings; 
listen  with  attention.  While  he  was  meditating  on  creation,  as  at  the 
beginnings  of  the  (previous)  Kalpas,  there  appeared  an  insentient  crca* 


AND  OF  THE  0BI6IN  OF  THE  FOUB  CASTES.  57 

tioiiy  composed  of  gloom  (iamaa).  4.  Gloom,  Olosioii,  great  illnsioD, 
dsrimess,  and  what  is  called  niter  darkness — snch  was  the  five-fold 
igmmmcey  which  was  manifested  from  that  great  Being,  5.  as  he  was 
meditating — an  insensible  creation,^  nnder  five  conditions,  devoid  of 
Ibeling  either  wiUiont  or  -^thin,^  closed  up,  motionless.  6.  And  since 
motionless  objects  are  called  the  primary  objects,  this  is  called  the  pri- 
mary (muihya)  creation.'^  7.  Beholding  this  creation  to  be  ineffective, 
be  again  contemplated  another.  As  he  was  desiring  it  the  bmte 
{UrfaktrvUu)  creation  came  forth.  8.  Since  (in  its  natnral  functions) 
it  acts  horizontally  it  is  called  Tiryaksrotas.  9.  The  (creatures  com- 
pofling  it)  are  known  as  cattle,  etc.,  distinguished  mainly  by  darkness 
{Uutuui)  ignorant,  following  irregular  courses,**  while  in  a  state  of  ignor- 
anoe  having  a  conceit  of  knowledge,  (10)  self-regarding,  self-esteeming, 
affected  by  the  twenty-eight  kinds  of  defects,  endowed  with  inward 
iieeling,  and  mutually  closed.  11.  As  Brahma,  regarding  this  creation 
also  as  ineffective,  was  again  meditating,  another  creation,  the  third,  or 
UrdkvairaiMf  which  was  good,  rose  upward.  12.  They  (the  creatures 
belonging  to  this  creation)  abounding  in  happiness  and  satisfaction, 
bemg  nndoaed  both  without  and  within,  and  possessed  both  of  external 
and  internal  feeling,  are  called  the  o£&pring  of  the  Urdhvasrotas  crea- 
tion. 13.  This  third  creation,  known  as  that  of  the  gods,  was  one  full 
of  enjoyment.  When  it  was  completed,  Brahma  was  pleased.  14.  He 
then  contemplated  another  creation,  effective  and  most  excellent,  since 
lie  zegaided  as  ineffective  the  beings  sprung  fix)m  the  primary  and 
other  creations.  15.  While  he,  whose  will  is  efficacious,  was  so  desir- 
ingf  the  Arvaksrotas,  an  effective  creation,  was  manifested.^  16.  They 

'**  ThtYSjuV.  here  inserts  an  additional  line,  $arvaUu  tamtuia  ehaiva  dfpa^ 
htmhkti  pad  avfiitih  \  ^  and  coTered  on  all  sides  with  darkness,  as  a  lamp  by  a  jar.*' 

>**  FcA«r-flfit0  *jn'ttkaitueha  appears  to  be  the  true  reading,  as  the  Commentator 
renden  the  last  word  by  jfrakruh^e^'mina'iunyah,  "  devoid  of  knowledge."  But  if 
this  be  the  correct  reading,  it  is  nngrammatical,  as  antah  and  aprakaia  would  properly 
Biake  mttar^prakaia,  not  anio  'jtraka^a.  But  the  Puranas  hare  many  forms  which 
are  uregolar  (artJka,  "  peculiar  to  the  rishis,"  **  yedic,"  or  **  antiquated  "  as  the  Com- 
nentators  style  them).  The  Taylor  MS.  of  the  Vayu  Purana  reads  in  the  parallel 
passage  hahir^ntah'prakaiaieha, 

*<^  See  Dr.  Hall's  note  p.  70  on  Professor  Wilson's  translation ;  and  also  the  pas- 
iage  quoted  aboTO  p.  16  from  the  Taitt.  Sanh.  vii  1,  1,  4,  where  the  word  mukhya  is 
otherwise  applied  and  explained. 

^^  BhsisMpatU-^nvekai'MnaJ^  |  ^  Making  no  distinction  in  food,  etc.,  etc*'  Comm. 

^  Compare  M.  Bh.  liv.  1038. 


5g  MYTHIGAL  ACCOUNTS  OF  THE  CSEATION  OF  MAN, 

(the  creatmBB  beloDgiiig  to  it)  are  called  Airaksrotasy  beeanae  (m  their 
natural  fonctioiu)  they  acted  downwardly.  And  they  abound  in  8e&« 
sation  {prakdsa)  and  are  full  of  darkness  {tawtas)  with  a  prepondonDoe 
of  passion  {rajas).  Hence  they  endore  much  sofEering,  and  are  con- 
stantly acUre,  with  both  outward  and  inward  feeling.  These  beingB 
were  men,  and  effective.""' 

In  the  next  following  verses,  17-22,  the  names  of  the  different  cnm- 
lions,  described  in  the  first  part  of  this  section,  and  in  the  second  chapter 
of  the  first  book  of  the  Yiahnn  Parana,  are  recapitolated,  and  two  otheiBy 
the  Anngraha  and  the  Kanmara,  are  noticed,  bat  not  explained.^ 

The  speaker  Paraiara  then  adds :  "  23.  Thas  have  the  nine  creaticms 
of  Prajapati,  both  Prakfita  and  Yaikrita,  the  radical  causes  of  the  would, 
been  recounted.  What  else  dost  thou  desire  to  hear  regarding  the  crea? 
tive  lord  of  the  world  ?  Maitreya  replies :  24.  By  thee,  moat  excellent 
Muni,  the  creation  of  the  gods  and  other  beings  has  been  summarily 
narrated :  I  desire  to  hear  it  from  thee  in  detaiL  Parasara  rejoins : 
Called  into  (renewed)  existence  in  consequence  of  former  actions,  good 
or  bad,  and  unliberated  from  that  destination  when  they  were  absorbed 
at  the  (former)  dissolution  of  the  world,  (25)  the  four  descriptions  of 
creatures,  beginning  with  things  immovable  and  ending  with  gods,  were 
produced,  o  Brahman,  from  Brahma  when  he  was  creating,  and  they 
sprang  from  his  mind.  26.  Being  then  desirous  to  create  these  streams 
{amhh&tMiy^ — the  four  classes  of  Gods,  Asuras,  Fathers,  and  Men,  he 
concentrated  himself.  27.  Prajapati,  thus  concentrated,  received  a  body, 
which  was  formed  of  the  quality  of  gloom  {tamas) ;  and  as  he  desired 
to  create,  A  suras  were  first  produced  from  his  groin.  28.  He  then 
abandoned  that  body  formed  entirely  of  gloom ;  which  when  abandoned 
by  him  became  night.  29.  Desiring  to  create,  when  he  had  occupied 
another  body,  Brahma  experienced  pleasure;  and  then  gods,  ftdl  of 
the  quality  of  goodness,  sprang  from  his  mouth.      30.   That  body 

^  The  Yfi^ra  P.  adds  here :  Lakshanait  iarakadyaiieha  ashfadha  eha  vyavattkUak  \ 
iiddhatmano  numuihyaa  U  gandharva^ioha-'dhanninah  \  ity  esha  iaijoMah  taryo  hy 
arvafurotSh  praklrttitah  \  '*  Constituted  with  preseryatiTe(?)  characteristics,  and  in  an 
eightfold  manner.  These  were  men  perfect  in  tlicir  essence,  and  in  nature  equal  to 
Oandhanras.    This  was  the  lustrous  creation  known  as  Arvaksrotas." 

»«  See  Dr.  Hairs  edition  of  Wilson's  V.  P.  pp.  32  ff. ;  and  pp.  74  ff. 

1^  This  word  is  borrowed  firom  the  passage  of  the  TaittirTya  Brahmana,  iL  3,  8,  S; 
quoted  aboYe,  p.  23.  Most  of  the  particulars  in  the  rest  of  the  narrative  are  imitated 
from  another  passage  of  the  same  Br&hmana,  ii.  2,  9,  6  ff.,  also  quoted  aboTe,  p.  28. 


AND  OP  THS  OHIGm  OF  THE  FOUR  CASTES.  59 

libO}  l>emg  abmdoned  by  liim,  became  day,  which  is  ahnoat  entirely 

good.    Henoe  the  Asnraa  are  powerM  by  night"®  and  the  gods  by  day. 

SI.  He  then  assnmed  another  body  fbrmed  of  pore  goodness ;  and  the 

Fathers  were  bom  from  him,  when  he  was  regarding  himself  as  a 

ftther.'"     82.  The  Lord,  after  creating  the  Fathers,  abandoned  that 

body  also;    which,  when  so  abandoned,   became  twilight,   existing 

between  day  and  night.    33.   He  next  took  another  body  entirely 

formed  of  passion ;   and  men,  in  whom  passion  is  violent,  were  pro- 

dooed.     The  primeval  Prajapati  speedily  discarded  this  body  also, 

which  became  fidnt  light  (Jyottnd\  which  is  called  early  twilight. 

94.  Hence,  at  the  appearance  of  this  faint  light,  men  are  strong,  while 

the  fiithers  are  strong  at  evening-twilight.     35.   Morning-twilight, 

ni^t,  day,  and  evening-twilight,  these  are  the  fonr  bodies  of  Brahmi^ 

ind  the  receptacles  of  the  three  qualities.     36.   Brahma  next  took 

aaother  body  entirely  formed  of  passion,  from  which  sprang  hanger, 

and  through  it  anger  was  produced.     37.  The  Divine  Being  then  in 

darknefls  created  beings  emaciated  with  hunger,  which,  hideous  of 

aspect,  and  with  long  beards,  rushed  against  the  lord.    38.  Those  who 

said,  'Let  him  not  be  preserved'  {rahhyatum)  were  called  Edkshasas, 

whilst  those  others  who  cried,  '  Let  us  eat  (him)'  were  called  Yakshas 

from  '  eating '  {yahhan^t)}^ 

It  ia  not  necessary  for  my  purpose  that  I  should  quote  at  length  the 
oonclosion  of  the  section.  It  may  suffice  to  say  that  verses  39  to  51 
describe  the  creation  of  serpents  from  Brahma's  hair ;  of  Bhutas ;  of 
Gandharvas ;  of  birds  {payd^kii)  from  the  creator's  life  [vaya9\  of  sheep 
from  his  breast,  of  goats  from  his  mouth,  of  kine  from  his  belly  and 
ndee,  and  of  horses,"*  elephants,  and  other  animals  from  his  feet ;  of 
plants  from  his  hairs;  of  the  different  metres  and  vedas  from  his 
eastern,  southern,  western,  and  northern  mouths.  Verses  52  ff.  contain 
a  recapitulation  of  the  creative  operations,  with  some  statement  of  the 

^^  la  the  Bfimayana,  Snndara  Kan^  82, 13  f.  (Qorrerio'i  edit.)  we  road:  Rak" 
BhoiSSk  rt^anukalafy  aamyugnhu  pruiasyate  \  14.  Tastnad  rajan  n%ia-y%tddhe  jayo 
'amakam  na  taShiayah  \  **  Night  is  the  approYed  time  for  the  Rakshases  to  fight.  We 
dioiild  therefore  ondonhtedly  conquer  in  a  nocturnal  conflict" 

"1  Thii  idea  alio  is  borrowed  from  Taitt.  Br.  ii.  3,  8,  2. 

">  See  Wilaon'8  V.  P.  vol.  i.  p.  83,  and  Dr.  Hall's  note. 

lu  See  the  passage  firom  the  Taitt.  Sanh.  viL  1, 1,  4  ff.  quoted  aboye,  p.  16,  where 
the  same  origin  is  ascribed  to  horses. 


60  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

principles  according  to  which  they  were  conducted.  Of  these  verses 
I  quote  only  the  following :  55.  Tesham  ye  y&ni  karmdni  prdk-sfisthydik 
pratipedire  \  ttlny  eva  pratipadyante  sfijyamandh  punah  punah  |  .  •  • 
60.  Tath&rtdv  rituMngdni  ndnurupdni paryaye  \  driiyante  tdnitdnyeva 
tathd  hhdvd  yugudishu  \  61.  Karoty  evamvid?idm  trishtim  kalpddau  m 
punah  punah  \  sisrikshdhkti-yukto  ^sau  spjya-iakti-prachoditah  \  **  These 
creatures,  as  they  are  reproduced  time  after  time,  discharge  the  same 
functions  as  they  had  fulfilled  in  the  previous  creation  ...  60.  Just 
as,  in  each  season  of  the  year,  all  the  various  characteristics  of  that 
season  are  perceived,  on  its  recurrence,  to  he  the  very  same  as  they  had 
heen  before ;  so  too  are  the  beings  produced  at  the  beginnings  of  the 
9ges.^*^  61.  Possessing  both  the  will  and  the  ability  to  create,  and  im- 
pelled by  the  powers  inherent  in  the  things  to  be  created,  the  deity 
produces  again  and  again  a  creation  of  the  very  same  description  at  the 
beginning  of  every  Kalpa." 

The  sixth  section  of  the  same  book  of  the  Y.  P.,  of  which  I  shall  cite 
the  larger  portion,  professes  to  give  a  more  detailed  account  of  the 
creation  of  mankind. 

Y.  P.  i.  6,  1.  Maitreya  uvdcha  |  Arvaksrotas  tu  kathito  hhavaid  yas  iu 
mdnushah  \  hrahman  vistarato  hrdhi  Brahma  tarn  a^rijad  yathd  |  2. 
Yathu  cha  varndn  asri/ad  yad-yundmS  cha  mahdmune  \  yachcha  teshd0i 
smrttam  karma  vtprddlnam  tad  tichyatdm  \  Pardiara  uvdcha  \  3.  Sat- 
ydbhidhydyinas  tasya  Bisrikshor  Brahmano  jagat  \  ajdyanta  dvijairethfha 
taUvodriktd  mukhdt  prajdh  \  4.  Vakshaso  rajaaodriktds  tathd  'nyd  Brah- 
tnano  ^hhavan  \  rajasd  tamasd  chaiva  samudriktdt  tathorutah  \  5.  Pad' 
hhydm  any  ah  prajd  Brahmd  tasarjfa  dvija-iattama  \  tamah^pradhdndi 
tdh  BarvdS  chdturvarnyam  idam  tatah  \  brdhmandh  kshattriyd  vaiiyd^ 
iudrdScha  dvija-sattama  \  pddoru-vakshah-ithalato  mukhataS  cha  samud' 
gaidh  |  6.  Yajna-nishpattaye  sarvam  eiad  Brahmd  chakdra  vai  \  chd- 
turvarnyam mahdhlidga  yaj'na-sddhanam  uttamam  \  7.  Tajnair  dpydr 
yitd  devd  vrishfy-utsargena  vat  prajdh  \  dpydyayante  dharma-jna 
ydjndh  kalydna-hetavah  \  8.  Nishpadyante  naraU  tats  tu  tva-karmd' 
hhirataih  sadd  \  viruddhdcharanupetaih  sadhhih  sanmdrga-gdmihhih  \ 
9.  Svargdpavargau  mdnushydt  prupnuvanti  nard  mune  \  yach  chdhhiru- 
chitaih  sthdnam  tad  ydnti  manujd  dvija  \  10.  Prajds  tdh  Brahmand 
irishfds  chdturvarnya-vyavasthitau  |   samyak  Sraddhd-samdchdra-pra' 

^^*  Yerses  similar  to  thia  occur  in  Manu  i.  30 ;  and  in  the  Mahabhttrata  zii.  8550 1 


AND  OF  THE  ORIGIN  OF  THE  FOUR  CASTES.  61 

feaimunt'tattama  |  II,  Yaihechhd'-vdta'niratdhtarvdhddha'vivarjiidh] 
hMdntah-karanah  iuddhdh  sarvdnushthdna-nirmaldh    \    14."'  iSW- 
ik  eha  idsdm  wumoii  Suddhe  ^ntak-tamsthite  Harau  \  Suddha-jndnam 
fntpaiyanti  Vuhnv-dkhyam  yma  tatpadam  \    15.  Tatah  kdldtmako  yo 
W  M  ehdfkiah  kathito  Hareh  \  sa  pdtayaty  ayho  yhoram  alpam  alpdlpa* 
9Srarat  \   16.  Adharma-vlja'bhiUafk  tu  iamO'lohha'Samudhhavam  |  pra^ 
jStu  tdiu  Maitreya  rdgddikam  asddhakam  \  17.  Tatah  sd  iahqjd  iiddhU 
idtdik  ndHvajdyate  |   rasoUdiddayaS  chdnydh  siddhayo  ^shfau  hhavantt 
yd^  I  18.  Td9u  kshlndw  aieihdsu  varddhamdns  eha  pdtake  \  dvandcddi^ 
tkava-duhkhdrttds  id  hhavantt  tatah  prc^fdh  |  19.  Tato  durgdni  tdi  eha* 
krw  vdrkshyam  pdrvatam  audakam  |  kfitimath  eha  taihd  durgam  pura" 
kareatakddi  yat  \  20.  Orihdni  eha  yathdnydya^  teshu  ehakruh  purd- 
iuhm  I   iftdtapddi-hddhdndm  praiamdya  mahdmate  \   21.  Pratikdram 
UPicufi  kfitvd  iltdd&t  tdh  prqjdh  punah  \    vdrttopdyath  tatai  ehakrur 
haiia-nddham  eha  karma-jam  |  ...  26.  Ordmydranydh  smfitd  hy  eid 
ukadkyai  eha  ehaturdaSa  \  yajna-nishpattaye  yajnas  tathd  **9dth  hetur 
mttamak  |    27.  JStdS  eha  taha  yqjnena  prajdndm  kardnam  param  \ 
pardpara-vidah  prdjndi  tato  yajndn  vitanvate   \    28.  Ahany  ahany 
amu8h$hdnam  yajndndm  munisattama  \  upakdra^karam  pu§i9dm  krtya^ 
wUtmdeh  eha  idnti-dam   \  29.  Teshdm  tu  kdla-sfuhio  'sau  pdpa-vindur 
wtakdmate  \  ehetaau  vatfidhe  ehakrui  te  na  yajneshu  mdntuam  \  30. 
Vdia-vddd^  tathd  devdn  yojnakarmddika^  eha  yat  \  tat  sarva^  iim- 
iawtdndi  te  yqfna-tydiedha'kdrinah  \   31.  Pravrittp-mdrga-vyuchchUti' 
k&rinp  veda^nindakdh  \  durdtmdno  durdehdrd  hahhilvuh  kufildiaydh  \ 
32.  8a§uiddhdydfh  tu  vdrttdydm  prajdh  trishfvd  Prajdpatih  \  maryd^ 
idm  ithdpaydmdsa  yathd-tthdnam  yathd-gunam  \   34.  Vamdndm  dira* 
mdiid^  eha  dharmdn  dharma-hhfitdm  vara  \  lohdmi  tarva-varndndfk 
wamyag  dharmdnupdh'ndm  \  35.   Prdjdpatyam  hrdhmandndm  smfitaih 
HhdnaM  kriydvatdm  \  tthdnam  aindram  kshattriydnd^t  tangrdmeshp 
anwarttindm  \   36.  FaiSydndm  mdrutam  tthdnam  sva-dharmam  anu^ 
varttindm  \  gdndharvaih  iudra-jatlndm  paricharydiu  varttindm  \ 

"Maitzeya  says:  1.  You  have  described  to  me  the  Arvaksrotas,  or 
hnnmn,  creation :  declare  to  me,  o  Brahman,  in  detail  the  manner  in 
which  Brahma  formed  it.  2.  Tell  me  how,  and  with  what  qualities, 
he  created  the  castes,  and  what  are  traditionally  reputed  to  be  the 

^^  These  are  no  yenei.nninbered  12  and  13,  the  MSS.  paaiing  £rom  the  11th  to 
the  14th. 


62  MYTHICAL  ACCOUNTS  OF  THE  CBEATION  OF  HAN, 

fdnctionB  of  the  Brahmans  and  others.  Para^ara  replies :  3.  When, 
true  to  his  design,  Brahma  hecame  desirous  to  create  the  world,  crea- 
tures in  whom  goodness  {tattva)  prevailed  sprang  from  his  mouth ;  (4) 
others  in  whom  passion  {rajai)  predominated  came  from  his  breast; 
others  in  whom  both  passion  and  darkness  {JUmai)  were  strong,  pro- 
ceded  from  his  thighs ;  (5)  others  he  ioreated  from  his  feet,  whose  ehi^ 
characteristic  was  darkness.  Of  these  was  composed  the  system  of  four 
castes,  Brahmans,  Kshattriyas,  Taisyas,  and  S'udras,  who  had  respec- 
tively  issued  from  his  mouth,  breast,  thighs,  and  feet.  6.  Brahmi 
formed  this^^'  entire  fourfold  institution  of  classes  for  the  performance 
of  sacrifice,  of  which  it  is  an  excellent  instrument.  7.  Nourished  by 
sacrifices,  the  gods  nourish  mankind  by  discharging  rain.  Sacrifices, 
the  causes  of  prosperity,  (8)  are  constantly  celebrated  by  virtuous  men, 
devoted  to  their  duties,  who  avoid  wrong  observances,  and  walk  in  the 
right  path.  9.  Men,  in  consequence  of  their  humanity,  obtain  heaven 
and  final  liberation ;  and  they  proceed  to  the  world  which  they  desire. 
10.  These  creatures  formed  by  Brahma  in  the  condition  of  the  four 
castes,  (were)  perfectly  inclined  to  conduct  springing  from  religious 
faith,  (11)  loving  to  dwell  wherever  they  pleased,  free  from  all  sofGer- 
ings,  pure  in  heart,  pure,  spotless  in  all  observances.  14.  And  in  their 
pure  nunds, — the  pure  Hari  dwelling  within  them, — (there  existed) 
pure  knowledge  whereby  they  beheld  his  highest  station,  called  (th«t 
x)f)  YishQU."'  15.  Afterwards  that  which  is  described  as  the  portioQ 
of  Hari  consisting  of  Time  *^  in^sed  into  those  beings  direful  sin,  in 
^e  form  of  desire  and  the  like,  ineffective  (of  man^s  end),  small  in 
amount,  but  gradually  increasing  in  force,  (16)  the  seed  of  unng^teou»- 
ness,  and  sprung  from  darkness  and  cupidity.  17.  Thenceforward  their 
innate  perfectness  was  but  slightly  evolved :  and  as  all  the  other  eight 
perfections  called  rasoUdsa  and  the  rest  (18)  declined,  and  sin  in- 
creased, these  creatures  (mankind)  were  afflicted  with  suffering  ariaiag 

>i<  How  docs  this  agree  with  the  statements  made  in  the  Taitt.  Sanh.  riL  1, 1,  ^  ff. 
as  quoted  above,  p.  16,  and  in  the  Taitt.  Br.  iii.  2,  3,  9,  p.  21,  that  the  S'Qdrti  is 
incapacitated  for  sacrifice,  and  that  anything  he  milks  out  is  no  oblation } 

^^7  This  alludes  to  an  expression  in  the  Big-Tcda,  i.  22,  20.  See  the  4th  vol.  of  this 
work,  p.  64. 

»w  In  regard  to  Kala,  "  Time,"  see  Wilson's  V.  P.  vol.  i.  p.  18  f.,  and  the  passages 
from  the  Atharrn-Teda,  extracted  ia  the  Journal  of  the  Eoyal  Anatio  Society  for  1865, 
pp.  380  flL 


AND  OF  THE  ORIGIN  OF  THE  FOUE  CASTES.  63 

out  of  the  pairs  (of  susceptibilities  to  pleasure  and  pain,  etc.,  etc.) 
19.  They  then  constructed  fastnesses  among  trees,  on  hills,  or  amid 
waters,  as  well  as  artificial  fortresses,  towns,  villages,  etc.  20.  And  in 
tliese  towns,  etc.,  they  built  houses  on  the  proper  plan,  in  order  to 
oonnteract  cold,  heat,  and  other  discomforts.  21.  Having  thus  provided 
against  cold,  etc.,  they  devised  methods  of  livelihood  depending  upon 
labour,  and  executed  by  their  hands."  The  kinds  of  grain  which 
they  cultivated  are  next  described  in  the  following  verses  22  to  25. 
The  text  then  proceeds,  verse  26:  "These  are  declared  to  be  the 
fourteen  kinds  of  grain,  cultivated  and  wild,  fitted  for  sacrifice ;  and 
aacrifioe  is  an  eminent  cause  of  their  existence.  27.  G^liese,  too, 
along  with  sacrifice,  are  the  most  efficacious  sources  of  progeny. 
Hence  those  who  understand  cause  and  effect  celebrate  sacrifices. 
28.  Their  daily  performance  is  beneficial  to  men,  and  delivers  from 
sins  committed.  29.  But  that  drop  of  sin  which  had  been  created  by 
time  increased  in  men's  hearts,  and  they  disregarded  sacrifice.  80. 
Beviling  the  Yedas,  and  the  prescriptions  of  the  Yedas,  the  gods,  and 
all  sacrificial  rites,  etc.,  obstructing  oblations,  (31)  and  cutting  off  the 
patli  of  activity,^^^  they  became^alignant,  vicious,  and  perverse  in  their 
designs.  32.  The  means  of  subsistence  being  provided,  Prajapati,  having 
csreated  living  beings,  established  a  distinction  according  to  their  position 
and  qualities  (see  verses  3  to  5  above),  (and  fixed)  the  duties  of  the  castes 
and  orders,  and  the  worlds  (to  be  attained  after  death)  by  all  the  castes 
which  perfectly  fulfilled  their  duties.  33.  The  world  of  Prajapati  is 
declared  to  be  the  (future)  abode  of  those  Brahmans  who  are  assiduous 
in  religious  rites ;  the  realm  of  Indra  the  abode  of  those  Kshattriyas 
who  tmn  not  back  in  battle ;  (34)  that  of  the  Maruts  the  abode  of  those 
Yai^yas  who  fulfil  their  duties ;  and  that  of  the  Grandharvas  the  abode 
of  the  men  of  Bndra  race  who  abide  in  their  vocation  of  service."  In 
the  remaining  verses  of  the  chapter  (35  to  39)  the  realms  of  blessedness 
destined  for  the  reception  of  more  eminent  saints  are  briefly  noticed,  as 
wdl  as  the  infernal  regions*  to  which  the  wicked  are  doomed. 


^1*  Pra^tiHi-^marga^vyttchehkUH-harinah,  The  Commentator  ascribes  this  to  the 
human  race  being  no  longer  sufficiently  propagated,  for  he  adds  the  explanation : 
fqfnananmh^hane  devair  avarahanad  annabkavena  prqja-vfiddher  asiddheh  \  **  because 
population  did  not  increase  from  the  want  of  food  caused  by  the  gods  ceasing  to  send 
rain  in  consequence  of  the  non-celebration  of  sacrifice." 


64  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OP  MAN, 

At  the  beginning  of  the  seventh  section,  without  any  farther  enquiry 
on  the  part  of  Maitreya,  Parai^ara  proceeds  as  follows : 

Y*  P.  i.  7,  1.  Tato  *hhidhydyata$  ta»yajajnire  mdnaslh  prajdh  \  taeh-^ 
chharlra'Samutpannaih  kdryais  taih  kdranaih  saha  \  2.  Eihettrajnd^ 
samavaritanta  gatrebhycu  tast/a  dhlmatah  \  te  $arve  samavarttanta  ye 
may  a  prag  ui&hritdh  \  3.  DevddydJ^  sthdvardntdS  cha  traigunyth 
vishaye  sthttdh  \  evam  Ihutdni  8fish(dni  ehardni  ithdcardni  cha  \  4* 
Tadd  *sya  tdh  prajdh  sarvd  va  vyavarddhanta  dhlmatah  \  ath&nydn 
mdnasdn  putrdn  sadriSdn  dtmano  *8rijat  |  5.  Bhrigum  Pulastyam  P^ 
laham  Kratum  Angirasam  iathd  |  Marlchiih  Daksham  Atrim  cha  Fasiih-' 
fhath  chaiva  mdnasdn  \  nava  hrahmdna  ity  etc  purdne  niichayam  gaid^  | 
6.  Sanandanddayo  ye  cha  purvam  erishtd*  tu  Vedhaed  \  na  U  lokeehn 
asajjanta  nirapekehdh  prajdsu  te  \  earve  te  chdgata-jndnd  vita-rdgd 
vimatsardh  \  7.  Teshv  evam  nirapeksheshu  loka-srishfau  mahdimana^  \ 
Brahmano  ^hhud  mahdhrodhae  traHokya-dahana-kshamah  \  8.  Taeya 
hrodhdt  eamuibhUtO'jvdld'mdld'Vidlpitam  \  Brahmano  'bhut  tadd  tarvatk 
trailokyam  akhilam  mune  \  9.  BhrHkutl-kuttldt  tasya  laldfdt  krodJuh 
dlpitdt  I  samutpannae  tadd  Rudro  madhydhndrka-ianuhprabhah  \  ardha* 
ndri-nara-vaptih  praehando  ^tiSarfravdn  \  vihhajdtmdnam  ity  uktvd  torn 
Brahmd  ^ntardadhe  punah  \  10.  Tathokto  ^tau  dvidJid  sirltvam  purushat* 
rath  tathd  ^karot  \  hihheda  purushivam  cha  daiadhd  chaikadhd  cha  eah  | 
11.  Saumydsaumyais  tathd  idntdsdntaih  stritvam  cha  sa  prabhuh  \  H* 
hheda  hahudhd  devah  evarupair  asitaih  sitaih  \  12.  Tato  Brahmd  *Hnu^ 
sambhutam  pUrvam  avdyamhhuvam  prahhum  \  dtmdnam  eva  kjritavdn  pro- 
jdpdlam  Manum  dvija  \  13.  Sittarupdm  cha  tdm  ndrim  tapo-nirdhntO' 
kalmashdm  |  svdyamhhuvo  Manur  devah  patnyarthaih  jagfihe  vibhuk  | 
14.  Tasmdch  cha  puruslidd  devi  Satarupd  vyajdyata  |  PriyavratoUdna-^ 
pddau  Praeutydkuti-sanjnitam  \  kanyd-dvayam  cha  dharma-jna  rUpau- 
ddrya-gundnvitam  \  15.  Dadau  PraeUtm  Dakshdydthdkutim  Ruehay^ 
pwrd  ityddi  \ 

'M.  Then  firom  him,  as  he  was  desiring,  there  were  bom  mental 
sons  with  effects  and  causes^  derived  from  his  body.  2.  Embodied 
spirits  sprang  from  the  limbs  of  that  wise  Being.  All  those  creatures 
sprang  forth  which  have  been  already  described  by  me,  (3)  beginning 


iM  The  Commentator  explainB  these  words  karyuU  iaify  karanaii  saha  to  mean 
'<  bodies  and  senses." 


AND  OP  THE  ORIGIN  OP  THE  POUR  CASTES.  65 

with  gods  and  ending  with  motionless  objects,  and  existing  in  the  con- 
dition of  the  three  qualities.  Thus  were  created  beings  moving  and 
stationary.  4.  When  none  of  these  creatures  of  the  Wise  Being  multi- 
plied^ he  next  formed  other,  mental,  sons  like  to  himself,  (5)  Bhpgu, 
Falastya,  Pulaha,  Eratu,  Angiras,  Marichi,  Daksha,  Atri,  and  Yasish- 
tha,  aU  bom  from  his  mind.  These  are  the  nine  Brahmas  who  have 
been  determined  in  the  Puranas,  6.  But  Sanandana  and  the  others  who 
had  been  previously  created  by  Vedhas  (Brahma)  had  no  regard  for  the 
worlds,  and  were  indifferent  to  offspring.  They  had  all  attained  to 
knowledge,  were  freed  from  desire,  and  devoid  of  envy.  7.  As  they 
were  thus  indifferent  about  the  creation  of  the  world,  great  wrath, 
sufficient  to  bum  up  the  three  worlds,  arose  in  the  mighty  Brahma. 
8.  The  three  worlds  became  entirely  illuminated  by  the  wreath  of  flame 
which  sprang  from  his  anger.  9.  Then  from  his  forehead,  wrinkled  by 
frowns  and  inflamed  by  fury,  arose  Rudra,  luminous  as  the  midday  sun, 
with  a  body  half  male  and  half  female,  fiery,  and  huge  in  bulk.  After 
saying  to  him,  'Divide  thyself,'  Brahma  vanished.  10.  Being  so  ad- 
dressed, Eudra  severed  himself  into  two,  into  a  male  and  a  female  form. 
The  god  next  divided  his  male  body  into  eleven  parts,  (II)  beautiful 
and  hideous,  gentle  and  ungentle ;  and  his  female  figure  into  numerous 
portions  with  appearances  black  and  white.  12.  Brahma  then  made 
the  lord  Svayambhuva,  who  had  formerly  sprung  from  himself,  and 
was  none  other  than  himself,  to  bo  Manu  the  protector  of  creatures. 
13.  The  god  Manu  Svayambhuva  took  for  his  wife  the  female  Satarupa, 
who  by  austere  fervour  had  become  freed  from  all  defilement.  14.  To 
that  Male  the  goddess  Satarupa  bore  Priyavrata  and  Uttanapada,  and 
two  daughters  called  Prasuti  and  Akuti,  distinguished  by  the  qualities 
of  beauty  and  magnanimity.  15.  He  of  old  gave  Prasuti  in  marriage 
to  Dakaha,  and  Akuti  to  Kuchi.'' 

From  a  comparison  of  the  preceding  narratives  of  the  creation  of 
mankind,  extracted  from  the  fifth  and  sixth  chapters  of  the  First  Book 
of  the  Yishnu  Purana,  it  will  be  seen  that  the  details  given  in  the 
different  accounts  are  not  consistent  with  each  other.  It  is  first  of  all 
stated  in  the  fifth  chapter  (verse  16)  that  the  arvuksrotas,  or  human 
creation  was  characterized  by  the  qualities  of  darkness  and  passion.  In 
the  second  account  (verse-BS)  we  are  told  that  Brahma  assumed  a  body 
composed  of  passion,  from  which  men,  in  whom  that  quality  is  poiii^eT- 

6 


66  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OP  MAN, 

full  were  produced.^"  In  neither  of  these  narratiyes  is  the  slightest  al- 
lusion made  to  there  having  been  any  primeTal  and  congenital  distinc- 
tion of  classes.  In  the  third  statement  given  in  the  sixth  chapter 
(verses  3  to  5)  the  human  race  is  said  to  have  been  the  result  of  a  four- 
fold creation ;  and  the  four  castes,  produced  from  different  parts  of  the 
creator's  body,  are  declared  to  have  been  each  especially  characterized 
by  different  qualities  (faunas),  viz.,  those  who  issued  from  his  mouth  by 
goodness  {sattva),  those  who  proceeded  from  his  breast  by  passion  (rajas)^ 
those  who  were  produced  from  his  thighs  by  both  passion  and  darkness 
ifamas),  and  those  who  sprang  from  his  feet  by  darkness.  In  the  sequel 
of  this  account,  however,  no  mention  is  made  of  any  differences  of  con- 
duct arising  from  innate  diversities  of  disposition  having  been  mani- 
fested in  the  earliest  age  by  the  members  of  the  different  classes.  On 
the  contrary,  they  are  described  (verses  10  ff.)  in  language  applicable  to 
a  state  of  perfection  which  was  universal  and  uniform,  as  full  of  £Euth^ 
pure-hearted  and  devout.  In  like  manner  the  declension  in  purity  and 
goodness  which  ensued  is  not  represented  as  peculiar  to  any  of  the 
classes,  but  as  common  to  all.  So  far,  therefore,  the  different  castes 
seem,  according  to  this  account,  to  have  been  undistinguished  by  any 
variety  of  mental  or  moral  constitution.  And  it  is  not  until  after  the 
deterioration  of  the  entire  race  has  been  related,  that  we  are  told  (in 
verses  32  f.)  that  the  separate  duties  of  the  several  castes  were  fixed  in 
accordance  with  their  position  and  qualities.  This  sketch  of  the  moral 
and  religious  history  of  mankind,  in  the  earliest  period,  is  thus  deficient 
in  failing  to  explain  how  beings,  who  were  originally  formed  with  very 
different  ethical  characters,  should  have  been  all  equally  excellent  dur- 
ing their  period  of  perfection,  and  have  also  experienced  an  nnifonn 
process  of  decline. 

In  regard  to  the  variation  between  the  two  narratives  of  the  creation 
found  in  the  fifth  chapterof  the  Yishnu  Purana,  Professor  Wilson  remarks 
as  follows  in  a  note  to  vol.  i.  p.  80 :  **  These  reiterated,  and  not  always 
very  congruous,  accounts  of  the  creation  are  explained  by  the  Puragas 
as  referring  to  different  Kalpas  or  renovations  of  the  world,  and  there- 
fore involving  no  incompatibility.    A  better  reason  for  their  appearance 


^1  Compare  the  passage  giTen  aboye  at  the  close  of  Sect.  V.  pp.  41  ff.,  from  Mana 
xii.  39  ff.  and  the  remarks  thereon. 


AND  OP  THE  ORIGIN  OP  THE  FOTJB  CASTES.  67 

18  the  probability  that  they  have  been  borrowed  from  different  original 
authorities.""' 

As  regards  the  first  of  these  explanations  of  the  discrepancies  in 
question,  it  most  be  observed  that  it  is  inapplicable  to  the  case  before 
na,  as  the  text  of  the  Yishnu  Purana  itself  says  nothing  of  the  dif- 
ferent accounts  of  the  creation  having  reference  to  different  Kalpas : 
and  in  absence  of  any  intimation  to  the  contrary  we  must  naturally 
assume  that  the  various  portions  of  the  consecutive  narration  in  the 
fourth^  fifth,  sixth,  and  seventh  chapters,  which  are  connected  wit^ 
each  other  by  a  series  of  questions  and  answers,  must  all  have  reference 
to  the  creation  which  took  place  at  the  commencement  of  the  existing 
or  Yaraha  Kalpa,  as  stated  in  the  opening  verse  of  the  fourth  chapter. 
Professor  Wilson's  supposition  that  the  various  and  discrepant  accounts 
''  have  been  borrowed  from  different  original  authorities "  appears  to 
have  probability  in  its  favour.  I  am  unable  to  point  out  the  source 
from  which  the  first  description  of  the  creation,  in  the  early  part  of  the 
fifth  chapter,  verses  1  to  23,  has  been  derived.  But  the  second  account, 
given  in  verses  26  to  35,  has  evidently  drawn  many  of  its  details  from 
the  passages  of  the  Taittirlya  Brahma^a  ii.  2,  9,  5-9,  and  ii.  3,  8,  2  f., 
and  Sktapatha  Brahmana  xi.  1 , 6,  6  ff.  which  I  have  quoted  above.  And 
it  is  possible  that  the  references  which  are  found  in  the  former  of  these 
descriptions  in  the  Yishnu  Purana  to  different  portions  of  the  creation 

i**  The  diicrepancies  between  current  legends  on  different  subjects  are  occasionally 
notioed  in  the  text  of  the  Visbon  Porai^a.  Tbus  in  tbe  eigbth  cbapter  of  tbe  first  book, 
T.  12,  Haitreya,  wbo  bad  been  told  by  ParSs'ara  that  S'ri  was  tbe  daugbter  of  Bbfigu 
and  Khyfiti,  enquires :  Kthirabdhau  S'rih  puroipannd  4ruyate*mfita'manthane  \  Bkjri' 
gd^  Khyaiyam  aamutpatmety  etad  aha  iatham  bhavan  \  **It  is  reported  tbat  S'ri  was 
produced  in  tbe  ocean  of  milk  wben  ambrosia  was  cbumed.  How  do  you  say  tbat 
■he  was  bom  to  Bbfigu  by  Ebyati }"  He  receives  for  answer :  13.  2(ityawa  tajagan" 
maia  Vuhnoh  S'rlr  anopayml  (anotber  MS.  reads  anu^ay /mi)  yaiha  aamagato  Vuhnui 
iathakejfam  dvi/ottama  \  **  Sn,  tbe  motber  of  tbe  world,  and  wife  of  YisbQU,  is  eternal 
and  undecayiog"  (or,  according  to  tbe  otber  reading,  **is  tbe  eternal  follower  of 
Vishnu").  **  As  be  is  omnipresent,  so  is  she,"  and  so  on.  Tbe  case  of  Daksba  will 
be  notioed  further  on  in  tbe  text  On  tbe  method  resorted  to'by  tbe  Commentators  in 
cases  of  this  description  Professor  Wilson  observes  in  a  note  to  p.  203  (4to.  edition), 
*'  other  calculations  occur,  tbe  incompatibility  of  which  is  said,  by  the  Commentators 
on  our  text  and  on  that  of  the  Bhugavata,  to  arise  from  reference  being  made  to  dif« 
ferent  Kalpas ;  and  they  quote  the  same  stanza  to  this  effect :  Kvachit  kvachii  pu* 
ranethu  vtrodho  yadi  lakshyate  \  kalpa-bhedadibhit  tatra  virodhah  tadbhir  iahyate  \ 
^Whenerer  any  contradictions  in  different  PunLnas  are  observed,  tiiey  are  ascribed  by 
the  picrai  to  differences  of  Ealpaa  and  the  like.'  '* 


68  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

being  ineffectiye  may  have  been  suggested  by  some  of  the  other  details 
in  the  Brahmanas,  which  I  shall  now  proceed  to  cite.  At  all  events 
some  of  the  latter  appear  to  have  given  rise  to  the  statement  in  the 
fourth  verse  of  the  seventh  chapter  of  the  Yishnu  P.  that  the  creatores 
formed  by  Brahma  did  not  midtiplyi  as  well  as  to  various  particulars  in 
the  narratives  which  will  be  quoted  below  from  the  Yayn  and  Markan- 
4eya  Puranas.  The  Brahmanas  describe  the  creative  operations  of  Pra- 
japati  as  having  been  attended  with  intense  e£Ebrty  and  often  followed 
by  great  exhaustion ;  and  not  only  so,  but  they  represent  many  of  these 
attempts  to  bring  living  creatures  of  various  kinds  into  existence,  to 
sustain  them  after  they  were  produced,  and  to  ensure  their  propagation, 
as  having  been  either  altogether  abortive,  or  only  partially  successfuL 
The  following  quotations  will  afford  illustrations  of  these  different 
points : 

Taitt.  Br.  i.  1,  10,  1.  Prajdpatih  prajah  a^jijata  \  sa  rt'richdno^num-' 
yata  \  sa  tapo  Hapyata  \  sa  dtman  vlryam  apaSyat  tad  avarddhata  \ 

"Prajapati  created  living  beings.  He  felt  himself  emptied.  He 
performed  austere  abstraction.  He  perceived  vigour  in  himself.  It 
increased,  etc." 

Taitt.  Br.  i.  2,  6,  1.  Prajdpatih  prajdh  sfishfvd  vfitto^  *iayai  |  UUh 
devdh  hhutdfidtn  rasam  tejah  samhhritya  tena  enam  abhishafyan  ''  maAdM 
avavarttV^  iti  | 

''  Prajapati  after  creating  Jiving  beings  lay  exhausted.  The  gods, 
collecting  the  essence  and  vigour  of  existing  things,  cured  him  there- 
with, saying  he  has  become  great,  etc." 

Taitt.  Br.  ii.  3,  6,  1.  Prajdpatih  prajdh  tfishtvd  vyasramsata  \  8a  hri- 
dayam  hhuto  ^Sayat  \ 

*'  Prajapati,  after  creating  living  beings,  was  paralysed.  Becoming  a 
heart,  he  slept.*' 

S'.  P.  Br.  iii.  9,  1,  1.  Prafdpatir  vai  prajdh  sasfijdno  ririchdnah  iva 
amanyata  \  tasmdt  pardchyah  prajdh  dsuh  \  na  asya  prajdh  iriye  ^nndd" 
ydyajajjiire  \  2.  Sa  aiksJmta  *^  arikshy  aham  asmai  (?  yasniai)  u  kdmdya 
asfikshi  na  me  sa  kdmah  samdrdhi  pardchyo  mat-prajdh  ahhuvan  na  me 
prcjdh  h'iye  ^nnddydya  asthishata'^  iti  \  3.  Sa  aikshata  Prajdpatih 
'*  katham  nu  punar  dtmdnam  dpydydyeya  upa  md  prajdh  samdvartteraihi 
tishtheran  me  prajdh  iriye  a?mddydya  '*  iti  I  so  Wchluin  hdmyami  chth^ 

^  Srantah — Comm. 


AND  OF  THE  OBIGIX  OF  THE  FOUR  CASTES.  69 

iidra  praja-kdmah  \  8a  etdm  ekddaSinim  apaSt/at  \  sa  ekadaiinya  ishfvd 
Prmjdpatih  punar  dtmdnam  dpydyayata  upa  enam  prajah  samdvarttanta 
aUtikthania  atyaprajdk  Mye  ^nnddydya  sa  vaslydn-eva  ishfvd  ^hhavat  \ 

**  Prajapati  when  oreating  liying  beings  felt  himself  as  it  were  emp- 
tied. The  living  creatures  went  away  from  him.  They  were  not  pro- 
duced BO  as  to  prosper  and  to  eat  food.  2.  He  considered :  '  I  have 
beoome  emptied:  the  object  for  which  I  created  them  has  not  been 
fiilfilled :    they  have  gone  away,  and  have  not  gained  prosperity  and 

• 

food.*  3.  He  considered:  'how  can  I  again  replenish  myself;  and 
how  shall  my  creatures  return  to  me,  and  acquire  prosperity  and  food?' 
Desizous  of  progeny,  he  went  on  worshipping  and  performing  religious 
rites.  He  beheld  this  Ekada^inl  (Eleven) ;  and  sacrificing  with  it,  he 
again  replenished  himself;  his  creatures  returned  to  him,  and  gained 
prosperity  and  food.     Having  sacrificed,  he  became  more  brilliant." 

3.  P.  Br.  z.  4,  2,  2.  So  ^yam  samvatsarah  Prajdpatih  sarvdni  hhutdni 
ioirife  yaeh  cha  prdm  yach  eha  aprdnam  ubhaydn  deva-manushydn  \  sa 
sarvdni  hhSLtdni srishtvd  rvriehdna  %va  mene  \  sa  mrityor  hihhiydnchakdra  \ 
2.  Sa  ha  ikshdnckakre  "  katham  nv  aham  imdni  sarvdni  hhutdni  punar 
dimann  dvapeya  punar  dtman  dadhlya  kathafk  nv  aham  eva  eshdm  sa/r- 
tnh&m  hhutdndm  punar  dtmd  sfdm ''  iti  | 

"This  Year,  (who  is)  Prajapati,  created  all  beings,  both  those  which 
breathe  and  those  that  are  without  breath,  both  gods  and  men.  Having 
created  all  beings  he  felt  himself  as  it  were  emptied.  He  was  afraid  of 
death.  2.  He  reflected,  *  How  can  I  again  unite  all  these  beings  with 
myself  again  place  them  in  myself?  How  can  I  alone  be  again  the 
soul  of  all  these  beings  ?*  " 

SI  P.  Br.  X.  4,  4,  1.  Prajapatim  vai  prajdh  sfijamdnam  pdpmd  mrit- 
ymr  abhiparijaghdna  \  sa  tapo  ^tapyata  sahasratn  satnvatsardn  pdpmdnam 
vijihdsan  \ 

''lOsery,  death,  smote  Prajapati,  as  he  was  creating  living  beings. 
He  performed  austere  abstraction  for  a  thousand  years,  with  the  view 
of  shaking  off  misery." 

Su  P.  Br.  ii.  5,  1,  1.  Prajdpatir  ha  vai  idam  agre  ekah  eva  dsa  |  sa 
aikshata  "  katham  nu  prajdyeya  "  iti  \  so  Hrdmyat  sa  tapo  Hapyata  \  sa 
prqfdh  asrifata  \  tdh  asya  prajdh  srishtdh  pardhahhuvuh  \  tdni  imdni 
tayd^si  \  purusho  vai  Prajdpater  nedishfham  \  dvipdd  vai  ayam  puru- 
shah  I  tasmdd  dvipddo  vaydmsi  |    2.  Sa  aikshata  Prqfdpatih  \  "  yathd 


70  MTTHICAL  ACCOUITrS  OF  THE  CBEATION  OF  MAN, 

nv  eva  purd  eko  ^hh0.vam  evam  unv  eva  apy  etarhy  eka  era  atmi  "  t ^*  |  «a 
dcitlyah  sasrije  \  idh  a9ya  para  era  hahhuvuh  \  tad  tdam  kshudraik  mtS- 
sripaih  yad  anyat  Borpebhyah  \  tritlydh  sasrije  ity  ahus  tdh  atym  pard  0cm 
hahhuvuh  I  U  ftne  sarpdh  .  .  .  .  |  S.  So  ^rchhan  Sr&myan  Ptt^dpatir 
ikshdnehakre  "  katham  nu  me  prajdh  srishfah  pardbhatatUV*  Hi  \  m  ha 
etad  eva  dadarSa  '^  atuiSanatayd  vai  tne  prafdh  pardhhavanti^^  Ui  \  m 
dtmanah  wa  ogre  stanayoh  paya  dpydyaydnchakre  \  sa  prajdh  atfijata  \ 
idh  asya  prajdh  irishfdh  standv  eva  ahhipadya  ids  tatah  iambaibhSLvuh  \ 
tdh  imdh  apardhhutdh  \ 

**  1.  Prajapati  alone  was  formerly  this  nniverse.  He  reflected,  *  How 
can  I  be  propagated  ?'  He  toiled  in  religious  rites,  and  practised  austere 
fervour.  He  created  living  beings.  After  being  created  by  him  they 
perished.  They  were  these  birds.  Man  is  the  thing  nearest  to  Praja- 
pati. This  being,  man,  is  two-footed.  Hence  birds  are  two-footed 
creatures.  Prajapati  reflected,  '  As  I  was  formerly  but  one,  so  am  I 
now  also  only  one.'  He  created  a  second  set  of  living  beings.  Oiey 
also  perished.  This  was  the  class  of  small  reptiles  other  than  seipents. 
They  say  he  created  a  third  set  of  beings,  which  also  perished.  They 
were  these  serpents  ...  3,  Worshipping  and  toiling  in  religious  rites, 
Prajapati  reflected,  '  How  is  it  that  my  creatures  perish  after  they  have 
been  formed?'  He  perceived  this,  'they  perish  from  want  of  food.' 
In  his  own  presence  he  caused  milk  to  be  supplied  to  breasts.  He 
created  living  beings,  which  resorting  to  the  breasts  were  then  pre- 
served.    These  are  the  creatures  which  did  not  perish." 

Taitt.  Br.  i.  6,  2, 1.  Vaihadevena  vai  Prajdpatih  prajdh  oifijata  \  idh 
erishtdh  na  prujdyanta  \  so  ^gnir  akdmayata  *'  aham  imdh  prajanayeyam*^ 
Hi  I  ia  Frajdpaiaye  iucham  adadhdt  \  so  Hochat  prajdm  ichhamdna^  \ 
tasmdd  yam  cha  prajd  hhunakti  yam  cha  na  tdv  ubhau  Sochatah  prajdm 
iclxhamdnau  \  idsv  Agnim  apy  asftjat  \  td  Agnir  adhyait  (2)  Somo 
reio  ^dadhdt  Savitd  prdjanayat  \  Sarasvati  vdcham  adadhdt  \  Pushd 
'poshayat  \  te  vai  ete  trih  safJivatsarasya  prayujyante  ye  devd^  pushfi* 
patayah  \  saynvatsaro  vai  Prajdpatih  \  samvatsarena  eva  asmai  prt^'dit 
prdjanayat  \  tdh  prdjdh  jdtdh  Maruto  ^ghnan  "  (umdn  api  na  prdyuk* 
ihata"  iti  \  3.  8a  eiam  Prajdpatir  mdrutam  saptakapdlam  apa&yat  I 
ta0h  niravapat  \  tato  vaiprajdhhyo  *kalpata  \  ,  ,  .  sa  Prajdpatir  aia^ai 
**  ydJ^  purvd^  prajdh  asrikshi  Marutas  tdh  avad^huh  katham  n^Miruf^ 


AND  OP  THE  OBIGIN  OF  THE  FOUR  CASTES.  71 


tfijeya  "  ti^t  |  tatya  Sushma  dndam  hhntarh  nirwarttata  \  tad  vyudaharat 
tad  aposhayat  \  tat  prdjuyata  \ 

'<  Prajapati  formed  liying  creatures  by  the  yai^vadeva  (offering  to  the 
Yii^yedeyas).  Being  created  they  did  not  propagate.  Agni  desired' 
'  let  me  beget  these  creatures.'  He  imparted  grief  to  Prajapati.  He 
grieved,  desiring  offspring.  Hence  he  whom  offspring  blesses,  and  he 
whom  it  does  not  bless,  both  of  them  grieve,  desiring  progeny.  Among 
them  he  created  Agni  also.  Agni  desired  (?)  them.  Soma  infused  seed. 
Savitfi  begot  them.  Sarasvat!  inftised  into  them  speech.  Pushan  nour- 
ished them.  These  (gods)  who  are  lords  of  nourishment  are  employed 
thrice  in  the  year.  Prajapati  is  the  Year.  It  was  through  the  year 
that  he  generated  offspring  for  him.  The  Maruts  killed  those  creatures 
when  they  had  been  bom,  saying  '  they  have  not  employed  us  also. 
8.  Prajapati  saw  this  Maruta  oblation  in  seven  platters.  He  offered  it. 
In  consequence  of  it  he  became  capable  of  producing  offspring  ... 
Prajapati  lamented,  (saying)  '  the  Maruts  have  slain  the  former  living 
beings  whom  I  created.  How  can  I  create  others  ?'  His  vigour  sprang 
forth  in  the  shape  of  an  e%%.  He  took  it  up.  He  cherished  it.  It 
became  productive." 

Taitt.  £r.  iii.  10,  9,  1.  Prajdpatir  devdn  oirijata  \  tepdpmand  sandi'. 
id^  ajdyanta  \  tdn  vyadyat  \ 

"Prajapati  created  gods.  They  were  bom  bound  by  misery.  He 
released  them." 

Taitt.  £r.  ii.  7,  9,  1.  Prajdpatih  prajdh  asrijata  \  tdh  asmdt  sjrishtdh 
pardehlr  dyan  \  sa  etam  Prajdpatir  odanam  apaSyat  \  so  ^nnam  hhuto 
^tMfhat  I  tdh  anyatra  annddyam  avitvd  Prajdpatim  prajdh  updvart- 
ianta  \ 

"  Prajapati  created  living  beings.  They  went  away  from  him.  He 
beheld  this  odana.  He  was  turned  into  food.  Having  found  food  no- 
where else,  they  returned  to  him." 

Taitt  Br.  i.  6,  4,  1.  Prajdpatih  Savitd  hhutvd  prajdh  asrijata  |  td 
enam  atyamanyanta  \  ta  asmdd  apdhrdman  \  td  Varuno  hhutvd  'prajdh 
Vartmma  ayrdhayat  \  tdh  prajdh  Varuna-grihUdh  Prajdpatim  punar 
upddhdvan  ndtham  ichhamdndh  \ 

"  Prajapati,  becoming  Savitfi,  created  living  beiugs.  They  disre- 
garded him,  and  went  away  from  him.  Becoming  Yaruna  he  caused 
Yaruna  to  seize  them.  Being  seized  by  Yaruna,  they  again  ran  to 
Prajapati,  desiring  help." 


72  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

Taitt.  Br.  ii.  2,  1,  1.  Tato  rat  sa  {PrajapaUfi)  prajah  asrijata  \  tdh 
asmat  sruhfa  apdkrdman  \ 

**  Prajapati  then  created  living  beings.   They  went  away  from  him." 

I  have  perhaps  quoted  too  many  of  these  stories,  which  are  all  similar 
in  character.  But  I  was  desirous  to  a£ford  some  idea  of  their  number 
as  well  as  of  their  tenor. 

As  regards  the  legend  of  SUtarupa,  referred  to  in  the  seventh  chapter 
of  the  first  book  of  the  Yishnu  Purana,  I  shall  make  some  further 
remarks  in  a  future  section,  quoting  a  more  detailed  account  given 
in  the  Matsya  Purana. 

Of  the  two  sons  of  Manu  Svayambhuva  and  Sktarupa,  the  name  of 
the  second,  XJttanapada,  seems  to  have  been  suggested  by  the  appear- 
ance of  the  word  XJttanapad  in  Rig-veda  x.  72,  3,  4,  as  the  designation 
(nowhere  else  traceable,  I  believe)  of  one  of  the  intermediate  agents  in 
the  creation.^**  A  Priyavrata  is  mentioned  in  the  Aitareya  Brahmana 
vii.  34,  and  also  in  the  SUtapatha  Brahmana  x.  3,  5,  14,  (where  he  has 
the  patronymic  of  Bauhinayana)  but  in  both  these  texts  he  appears 
rather  in  the  light  of  a  religious  teacher,  who  had  lived  not  very  long 
before  the  age  of  the  author,  than  as  a  personage  belonging  to  a  very 
remote  antiquity.  Daksha  also,  who  appears  in  this  seventh  chapter 
as  one  of  the  mindbom  sons  of  Brahma,  is  named  in  B.  Y.  ii.  27,  1,  as 
one  of  the  Adityas,  and  in  the  other  hymn  of  the  B. Y.  just  alluded  to, 
X.  72,  vv.  4  and  5,  he  is  noticed  as  being  both  the  son  and  the  father 
of  the  goddess  Aditi.  In  the  S'.  P.  ii.  4,  4,  he  is  identified  with  Praja- 
pati.^^ In  regard  to  his  origin  various  legends  are  discoverable  in  the 
Puranas.  Besides  the  passage  before  us,  there  are  others  in  the  V.  P. 
in  which  he  is  mentioned.  In  iv.  1,  5,  it  is  said  that  he  sprang  from 
the  right  thumb  of  Brahma,  and  that  Aditi  was  his  daughter  (Brah- 
manaScJut  dakshindn^ushtha-janrnd  Dalcshah  \  Prajdpater  Daksluuydpy 
Aditih).  In  another  place,  Y.  P.  i.  15,  52,  it  is  said  that  Daksha,  al- 
though formerly  the  son  of  Brahma,  was  bom  to  the  ten  Prachetases 
by  M&risha  {Baidbhyas  tu  Frachetohhyo  Mdriahdydm  Prajdpatih  \  jajne 
Daksho  mahdhhdgo  yah  purvam  Brahmano  ^hJiavat  \ ).     This  double  pa- 

»»*  See  the  4th  vol.  of  this  work,  pp.  10  f. 

^^  See  the  4th  toL  of  this  work,  pp.  10  ff.  24,  101 ;  Journal  of  the  Royal  Aaiatie 
Society,  for  1865,  pp.  72  £f. ;  Both  in  the  Journal  of  the  German  Oriental  Society, 
Ti.  76. 


AND  OF  THE  ORIGIN  OF  THB  FOUB  CASTES.  73 

rentage  of  Paksha  appears  to  Maitreya,  one  of  the  interlocutors  in  the 
Parana,  to  require  explanation,  and  he  accordingly  enquires  of  his  in- 
formanti  ty.  60  ff. :  Anguahth&d  dakshinad  Dahhah  purvam  jatah 
inUam  mayd  \  katham  Prdchetaso  hhuyah  sa  samhhuto  mahdmune  \  esha 
me  Mfhiayo  brahman  sumahdn  hfidi  varttate  \  yad  dauhitraS  cha  somasya 
jpunah  hakuratdm  gatah  \  Pardiara  uvdcha  \  utpattii  cha  nirodhaS  cha 
nityau  hhnteshu  vai  tnune  \  fishayo  Hra  na  muhyanti  ye  chdnye  divya^ 
ekahhushah  \  61.  Tuye  yuye  hhavanty  etc  Dakshddyd  tnuni'Sattama  \ 
jpunaS  chaiva  nirudhyante  vidvdms  tatra  na  muhyati  \  62.  Kdnishthyafh 
jyaishthyam  apy  eshdm  purvam  ndbhud  dvijottama  \  tapa  eva  yariyo 
^hhUt  prabhdvaS  chaiva  Jcdranam  \ 

'*  60.  I  have  heard  that  Daksha  was  formerly  bom  from  the  right 
thumb  of  Brahma.  How  was  he  again  produced  as  the  son  of  the 
Prachetases?  This  great  doubt  arises  in  my  mind;  and  also  (the 
question)  how  he,  who  was  the  daughter's  son  of  Soma,^*^  afterwards 
became  his  father-in-law.  Parasara  answered:  Both  birth  and  de- 
atmction  are  perpetual  among  all  creatures.  Eishis,  and  others  who 
have  celestial  insight,  are  not  bewildered  by  this.  In  every  age  Daksha 
and  the  rest  are  bom  and  are  again  destroyed :  a  wise  man  is  not  be- 
wildered by  this.  Formerly,  too,  there  was  neither  juniority  nor 
seniority :  austere  fervour  was  the  chief  thing,  and  power  was  the 
cause  (of  distinction)." 

The  reader  who  desires  further  information  regarding  the  part  played 
by  Daksha,  whether  as  a  progenitor  of  allegorical  beings,  or  as  a  creator, 
may  compare  the  accounts  given  in  the  sequel  of  the  seventh  and  in  the 
eleventh  chapters  of  Book  I.  of  the  V.  P.  (pp.  108  ff.  and  152  AT.)  with 
that  to  be  found  in  the  fifteenth  chapter  (vol.  ii.  pp.  10  ff.), 

I  will  merely  add,  in  reference  to  Akuti,  the  second  daughter  of  Manu 
Svayambhuva  and  Slatarupa,  that  the  word  is  found  in  the  Big-veda 
with  the  signification  of  "will**  or  "design;"  but  appears  to  be  'per- 
sonified in  a  passage  of  the  Taittiriya  Brahmana,  iii.  12,  9,  5  (the  con- 
text of  which  has  been  cited  above,  p.  41),  where  it  is  said:  Ird 
paini  viSvasfifdm  dkutir  apinad  havih  \  "  Ira  (I^a)  was  the  wife  of  the 
creators.    Akuti  kneaded  the  oblation." 

*3«  See  Wilson's  T.  P.  vol.  ii.  p.  2,  at  the  top. 


74  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 


Sect.  Ylll. — Account  of  the  different  ereationsj  including  thai  of  the 
eastee,  according  to  the  Vdyu  and  Murkandeya  Purdnae. 

I  now  proceed  to  extract  from  the  Yayn  and  Markandeya  Pura^as 
the  accounts  which  they  supply  of  the  creation,  and  which  are  to  the 
same  e£Eect  as  those  which  have  heen  quoted  from  the  Yishnu  Purana, 
although  with  many  varieties  of  detail. 

I  shall  first  adduce  a  passage  from  the  fifth  chapter  of  the  Yayn 
(which  to  some  extent  runs  parallel  with  the  second  chapter  of  the 
Yishnu  Purana  ^^)9  on  account  of  its  containing  a  different  account 
from  that  generally  given  of  the  triad  of  gods  who  correspond  to  the 
triad  of  qualities  {gunai), 

Yayu  Purana,  chapter  v.  verse  11.  Ahar-mukhe  pravritte  eha  parah 
praJcriti-samhhavah  \  kshohhaydmdsa  yogena  parena  parameharah  \  12. 
Pradhdnam  purusham  chaiva  praviSydndam  Mahesvarah  |  13.  Pradhdndt 
kshohhyamdndt  iu  rajo  vai  samavarttata  \  rajah  pravarttakam  tatra 
vljeshv  apt  yathd  jalam  \  14.  Guna-vaishamyam  dsddya  prasHyante  hy 
adhishthitdh  \  gunehhyah  kshohhyamdnehhyae  trayo  devd  vijajnire  \  15. 
ASritdh^^  paramd  guhydh  sarvdtmdnah  hrirtnah  \  rajo  Brahma  tamo  hy 
Agnih  sattvam  Vishnur  ajdyata  \  16.  Rajah-prakdhko  Brahmd  sraah- 
tritvena  vyavasthitah  \  taniah-prakdSako  ^gnis  tu  kdlatvena  vyavasthitah  \ 
17.  Sattva-prakaSako  Vishnur  auddslnye  vyavasthitah  \  etc  eva  trayo  lokd 
ete  eva  trayo  gundh  |  18.  £te  eva  trayo  vedd  ete  eva  trayo  ^gnayah] 
paraspardsritdh  hy  ete  parasparam  anuvratdh  \  19.  Parasparena  vart' 
tante  dhdrayanti  parasparam  \  anyonya-mithund  hy  ete  hy  anyonyam 
upajlvinah  \  20.  Kshanam  viyogo  na  hy  eshdrh  na  tyajanti  parasparam  \ 
liva/ro  hi  paro  devo  Vishntts  tu  mahatah  parah  \  21.  Brahmd  tu  rajosch 
driktah  sargdyeha  pravarttate  \  paraicha  purusho  jneyah  prakfitiScha 
pard  smritd  \ 

"11,  12.  At  the  beginning  of  the  day,  the  supreme  Lord  Mahel- 
vara,  sprung  from  Prakriti,  entering  the  egg,  agitated  with  ex- 
treme intcntness  both  Pradhana  (=  Prakyiti)  and  Purusha.     13.  From 

w  See  pp.  27  and  41  f.  of  Wilson's  V.  P.  vol  i. 

is»  The  Gaikowar  MS.  of  the  India  office,  No.  2102,  reads  atthiiah^  instead  of 
airitah,  the  reading  of  the  Taylor  MS. 


AinO  OF  THE  ORIGIN  OF  THE  FOUR  CASTES.  75 

Pradhfinay  when  agitated,  the  qnality  of  passion  (fajas)  arose,  which 
was  there  a  stinralating  canse,  as  water  is  in  seeds.  14.  When  an  in- 
equality in  the  Gbnas  arises,  then  (the  deities)  who  preside  orer  them 
are  generated.  From  the  Ganas  thus  agitated  there  sprang  three  gods 
(15),  indwelling,  snpreme,  mysterious,  animating  all  things,  embodied. 
The  rajas  quality  was  bom  as  Brahma,  the  tamas  as  Agni,^  the  sattra 
as  YishQU.  16.  Brahma,  the  manifester  of  rajas,  acts  in  the  character 
of  creator ;  Agni,  the  manifester  of  tamas,  acts  in  the  capacity  of  time ; 
17.  Yiflihnu,  the  manifester  of  sattva,  abides  in  a  condition  of  in- 
difference. These  deities  are  the  three  worlds,  the  three  qualities, 
(18)  the  three  Yedas,  the  three  fires ;  they  are  mutually  dependent,  mu- 
tually devoted.  19.  They  exist  through  each  other,  and  uphold  each 
other ;  they  are  twin-parts  of  one  another,  they  subsist  through  one 
another.  20.  They  are  not  for  a  moment  separated ;  they  never  aban- 
don one  another.  I^rara  (Mahadeva)  is  the  supreme  god ;  and  Yishnu 
IB  superior  to  Mahat  (the  principle  of  intelligence) ;  while  Brahma, 
filled  with  rajas,  engages  in  creation.  Purusha  is  to  be  regarded  as 
supreme,  as  Prakfiti  is  also  declared  to  be." 

The  sixth  section  of  the  Yayu  P.,  from  which  the  next  quotation  will 
be  made,  corresponds  to  the  fourth  of  the  Yishnu  P.  quoted  above. 

1.  Apo  hy  agre  samahhavan  nashfe  ^gnau  pfithivl-tale  \  s&ntardhiJuh 
tine  *9min  nashfe  sthdvara-jangame  \  2.  Ekarnave  (add  tasmtn  na  prajna- 
yata  hinehana  \  tadd  8a  hhagavdn  Brahma  sahasrdhshah  sahasra-pdt  \ 
8.  Sahasra-Slrehd  Furusho  rukma^arno  hy  atlndriyah  \  Brahmd  Ndrd- 
yandkhyah  sa  sushvdpa  salile  tadd  \  4.  Sattvodrekdt  prahuddhaa  tu  inn- 
yam  lokam  udlkshya  tah  \  imam  ehoddharanty  atra  Slokam  Ndrdyanam 
praii  \  5.  Apo  f^drd  vai  tanavah^  ity  apdm  ndma  iusruma  \  apsu  iete 
eha  yat  tasmdt  Una  Ndrdyanah  smritah  \  6.  Tulyam  yuya-sahoirasya 
naUam  kdlam  updsya  sah  \  iarvary-ante  prakurute  hrahmatvam  sarga' 
kdrandt  \  7.  Brahmd  tu  salile  tasmin  vdyur  bhutvd  tadd  *charat  \  niSdydm 
iva  khadyotih  prdvfit'kale  tatas  tatah  \  8.  Tatas  tu  salile  tasmin  vijnd' 
ydniargatdm  mahim  \  anumdndd  asammUdho  hhnmer  uddharanam  prati  \ 

^  Tbe  Mfirk.  P.  chap.  46,  Tene  18,  has  the  same  line,  bat  snbstitates  Rudra  for 
Agni,  thus :  Bqjo  Brahma  tamo  Rudro  Fishnuh  aattvam  jagat-patih  |  The  two  are 
often  identified.    See  Vol.  IV.  of  this  work,  282  ff. 

>*>  See  Wilson's  Vishnu  Puriina,  p.  67,  with  the  translator's  and  editor's  notes. 
Verses  1  to  6  are  repeated  towards  the  close  of  the  7th  section  of  the  Viyu  P.  with 
Tariations. 


76  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

9.  Akarot  sa  tanum  hy  anyam  Jcalpddishu  yathd  purd  \  tato  mahdtmd 
manasd  divyam  rUpam  achintayat  \  10.  Salilendplutdm  hhumim  drishtvd 
sa  tu  samantatah  \  **  kirn  nu  rUpam  tnahat  kfitvd  uddha/reyam  aham  ma- 
Aim"  I  11.  Jala- krtdd'Suruchi ram  vdruham  rupam  asmarat  \  adhrishyam 
^arva-hhutdndm  vdnmayam  dharma-sat^nitam  \ 

**  1.  When  fire  had  perished  from  the  earth,  and  this  entire  world 
motionless  and  moving,  together  with  all  intermediate  things,  had  been 
dissolved  into  one  mass,  and  had  been  destroyed — waters  first  were 
produced.     As  the  world  formed  at  that  time  but  one  ocean,  nothing 
could  be  distinguished.     Then  the  divine  Brahma,  Purusha,  with  a 
thousand  eyes,  a  thousand  feet,  (3)  a  thousand  heads,  of  golden  hue, 
beyond  the  reach  of  the  senses — Brahma,  called  Narayana,  slept  on  the 
water.    4.  But  awaking  in  consequence  of  the  predominance  (in  him)  of 
the  sattva  quality,  and  beholding  the  world  a  void — :  Here  they  quote 
a  verse  regarding  Narayana :    5.  *  The  waters  are  the  bodies  of  I^ara : 
such  is  the  name  we  have  heard  given  to  them ;  and  because  he  sleeps 
upon  them,  he  is  called  Narayana.'     6.  Having  so  continued  for  a  noc- 
turnal period  equal  to  a  thousand  Yugas,  at  the  end  of  the  night  he 
takes  the  character  of  Brahma  in  order  to  create.     7.  Brahma  then 
becoming  Vayu  (wind)  moved  upon  that  water,"'  hither  and  thither, 
like  a  firefly  at  night  in  the  rainy  season.     8.  Discovering  then  by  in- 
ference that  the  earth  lay  within  the  waters,  but  unbewildered,  (9)  he 
took,  for  the  purpose  of  raising  it  up,  another  body,  as  he  had  done  at 
the  beginnings  of  the  (previous)  Kalpas.     Then  that  Great  Being  de- 
vised a  celestial  form.     10.  Perceiving  the  earth  to  be  entirely  covered 
with  water,  (and  asking  himself)  '  what  great  shape  shall  I  assume  in 
order  that  I  may  raise  it  up  ?' — ^he  thought  upon  the  form  of  a  boar, 
brilliant  from  aquatic  play,  invincible  by  all  creatures,  formed  of  speech, 
and  bearing  the  name  of  righteousness." 

The  body  of  the  boar  is  then  described  in  detail,  and  afterwards  the 
elevation  of  the  earth  from  beneath  the  waters,  and  the  restoration  of 
its  former  shape,  divisions,  etc.^ — the  substance  of  the  account  being 

^  This  statement,  wUicli  is  not  in  the  corresponding  passage  of  the  Yishnn  P.,  is 
evidently  borrowed,  along  with  other  particulars,  from  the  text  of  the  Taittixiya  San- 
hita,  vii.  1,  5,  1,  quoted  ahove  p.  52. 

1^  Following  the  passage  of  the  Taittirfya  Sanhita,  quoted  ahove,  the  writer  in  one 
verse  ascribes  to  Brahmi  as  Vis  vakarman  the  arrangement  of  the  earth,  tatas  teshu 
viitrneshu  lokodadhi-girUhv  atha  \  Visvakarma  vibhq/'ate  kalpadithu  punak  punaJ^  \ 


AND  OP  THE  ORIGIN  OF  THE  POUR  CASTES.  77 

mnch  the  same,  but  the  particiilais  different  from  those  of  the  parallel 

passage  in  the  Yishnu  Parana. 

Then  follows  a  description  of  the  creation  coinciding  in  all  essential 

points  ^  with  that  quoted  above,  p.  55,  from  the  beginning  of  the  £fth 
chapter  of  the  Yishnu  Purana. 

The  further  account  of  the  creation,  however,  corresponding  to  that 
which  I  have  quoted  from  the  next  part  of  the  same  chapter  of  that 
Purana,  is  not  found  in  the  same  position  in  the  Yayu  Purana,^"*  but  is 
placed  at  the  beginning  of  the  ninth  chapter,  two  others,  entitled  iVo^i- 
tandhi '  kirttana  and  Chaturdirama'vihhdgaj  being  interposed  as  the 
seventh  and  eighth.  With  the  view,  however,  of  facilitating  com- 
parison between  the  various  cosmogonies  described  in  the  two  works, 
I  shall  preserve  the  order  of  the  accounts  as  found  in  the  Yishnu 
Purana,  and  place  the  details  given  in  the  ninth  chapter  of  the  Yayu 
Purana  before  those  supplied  in  the  eighth. 

The  ninth  chapter  of  the  Yayu  Purana,  which  is  fuller  in  its  details 
than  the  parallel  passage  in  the  Yishnu  Purana,  begins  thus,  without 
any  specific  reference  to  the  contents  of  the  preceding  chapter : 

Saia  uvdcha  \  1.  Tato  ^hhidhydyatas  tasya  jajnire  mdnaslh  prajdh  \ 
taeh '  chharlra '  Bamutpannaih  kdryais  taih  kdranaih  saha  \  2.  Ksks' 
trajndh  saniavarttanta  gdirehhyas  tasya  dhimatah  \  tato  devdiura-pitfln 
mdnavam  cha  chatushfayam  \  3.  Sisrikshur  amhhdmsy  etdni  svatniand 
MmayUyufat  |  yuktdtmanoi  tatas  tasya  tamomdtrd  svayambhuvah  \ 
4.  Tarn  abhidhydyatah  sargam  prayatno  'bhut  Prajdpateh  \  tato  ^sya 
jaghandt  pHrvam  awrd  jajnire  sutdh  \  5.  Asuh  prdnah  amfito  vipraU 
taj-jantndnas  tato  ^8urdh  \  yayd  Bfishtdsurds  tanvd  tdm  tanum  sa 
vyapohata'^  \  6.  8d  'paviddhd  tonus  tena  sadyo  rdtrtr  ajdyata  \  sd 
tamo-hahuld  yasmdt  tato  rdtris  triydmikd  \  7.  Avritds  tamasd  rdtrau 
prajds  tasmdt  avapanty  uta  \  dfishtvd  ^wrdms  tu  deveSas  tanum  anydm 
apadyata  \  8.  Avyaktdm  sattva-hahuldm  tatas  tdm  so  ^hhyayuyujat  \ 
iatas  tdm  yunjatas  tasya  priyam  dslt  prahhoh  kila  \  9.  Tato  mukhe 
samutpannd  dlvyatas  tasya  devatdh  \  yato  *sya  divyato  jdtds  tena  devdh 

*3S  Thifl  is  also  the  case  with  the  details  giyen  in  the  Murk.  P.  xlvii.  15-27  and  ff. 

*•*  The  Murk.  P.  however  ohserves  the  same  order  as  the  Vishnu  P. 

"^  The  reading  in  the  passage  of  the  Taitt.  Br.  ii.  2,  9,  6,  from  which  this  narra- 
tiye  is  borrowed  (see  above,  p.  28),  is  apalMta^ — which,  however,  does  not  prove  that 
that  verb  with  vi  prefixed  should  necessarily  be  the  true  reading  hero ;  as  the  Taylor 
and  Gaikowar  MSS.  have  vyapohata  throughout,  and  in  one  place  vyapohat. 


78  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

praklrttitah  \  10.  Dhattir  dvciti  yah  proktah  kr^dayurk  aa  vihh&vyaU  \ 

tasmdtQ  yasmdt)  tanvdm  tu  divyuydih  jajnire  tena  devatah  \    11.  Devdn 

sfishfvd  Hha  deveSas   tanum  anydm  apadyata   \    sattva  -  matr&tmikaih 

devaa  tato  *nydm  so  ^hhyapadyata^^  \    12.  Pitjrwad  manyamdna$  tdn 

putrdn  prddhydyata  prahhuh  \  pitaro  hy  upapakshdhhydm  ^  rdtry-ahnor 

antara  'sfijat  \  13.  Tasmdt  U  pitaro  d&vd^  putratvam  tena  teshu  tat  \ 

yayd  sfishtda  tu  pitaras  tdm  tanum  sa  vyapohata  \  14.  Sd  ^paviddhd 

tanus  tena  sadyah  sandhyd  prajdyata  \  tasmdd  aha9  tu  devdndm  rdtrir 

yd  sd  "«tirl  smritd  I    15.  Tayor  madhye  tu  vai  paitrl  yd  tanuh  sd  yart- 

yasl  I  tasmdd  d&vdsurdh  sarve  rishayo  manavas  tathd  \   16.  Te  yuktds 

tdm  updsante  rdtry-ahnor  ^  madhyamdm  tanum  \  tato  ^nydm  sa  punar 

Brahmd  tanum  vat  pratyapadyata  \   17.  Rajo'mdtrdtmikdm  ydm  tu  ma- 

nasd  so  *srijat  prahhuh  \  rajah-prdydn  tatah  so  Hha  mdnasdn  asrijat 

iutdn  I   18.  Manasas  tu  tatas  tasya  mdnasd  jajnire  prajdh  \  drishfvd 

punah  prajdS  ehdpi  svdm  tanuih  tdm  apohata  \  19.  Sd  ^paviddhd  tanus 

tmajyotsnd  sadyas  tv  ajdyata  \  tasmdd  hhavanti  saihhrishfd  jyotsndydm 

udhhave  prajdh  \    20.  Ity  etds  tanavas  tena  vyapaviddhd  mahatmand  \ 

tadyo  rdtry-dhanl  chaiva  sandhyd  jyotsnd   cha  jajnire  \    21.    Jyottnd 

sandhyd  tathd  *haicha  sattva-mdtrdtmakam  svayam  \  tamo-mdtrdtmiku 

rdtrih  sd  vai  tasmdt  triydmikd  \    22.  Tasmdd  devd  divya-tanvd  ^  dftsh- 

tdh  sfishfd  mukhdt  tu  vai  \  yasmdt  teshdm  divd  janma  halinas  tena  te 

divd  I  23.  Tanvd  yadasurdn  rdtrau  jaghandd  asfijat  punah  \  prdnehhyo 

rdtri-janmdno  hy  asahyd  niSi  tena  te  \  24.  JStdny  evam  hhavishydndm 

dsvdndm  asurai^  saha  \  pitfindm  mdnavdndrh  cha  atltdndgateshu  vai  \ 

25.  JUanvantareshu  sarveshu  nimittdni  hhavanti  hi  \  jyotsnd  rdtry-ahanl 

sandhyd  chatvdry  amhhdfhsi  tdni  vai  \  26.  BMnti  yasmdt  tato  ^mbhdmsi 

hhd'Sahdo  ^yam  manishihhih  \   vydpti-diptydm  nigadito  pumdmS  chdha 

Prajdpati^  \  27.  So  ^mhhdmsy  etdni  drishfvd  tu  deva-ddnava-fndnavdn  \ 

pitrimi  ehaivdSfijat  so  ^nydn  dbnano  vividhdn  punah  \  28.  Tdm  utsrijya 

tanum  kjritsndm  tato  *nydm  asfijat  prahhuh  \  mnrttim  rajas-tama-prdydm 

punar  evdhhyayuyujat  \  29.  Andhakdre  kshudhdvishfas  tato  ^nydm  sfijata 

puna^  I  tena  srishfdh  kshudhdtmdnas  te  *mhhdmsy  dddtum  udyatdh  \ 

30.  ''  Amhhdmsy  etdni  rakshdma  "  uktavantaicha  teshu  ye  |  rdkshasds  te 

smjritdh  loke  krodhdtmdno  nisdchardh  \ 

■   ^  ThiB  line  is  omitted  in  the  Gaikowar  MS. 
^  The  Gaikowar  MS.  seems  to  read  upaparivahhyam, 
^'^  The  Gaikowar  MS.  reads  Brahmano  madhyamam  tammu 
^  The  Gnikoirar  MS.  readi  dwa  tmsa. 


AND  OF  THE  OBIOIN  OF  THE  FOUR  CASTES.  79 

**  Suta  sajs :  1.  Then,  as  he  was  desiring,  there  sprang  from  him 
mind-bom  sons,  with  those  effects  and  causes  derived  from  his  body. 

2.  Embodied  spirits  were  produced  from  the  bodies  of  that  wise  Being. 

3.  Then  willing  to  create  these  four  streams  {amhhdmsi)  gods,  Asuras 
Fathers,  and  men,  he  fixed  his  spirit  in  abstraction.  AlS  Svayambhu 
was  thus  fixed  in  abstraction,  a  body  consisting  of  nothing  but  dark- 
ness (invested  him).  4.  While  desiring  this  creation,  Prajapati  put 
forth  an  effort.  Then  Asuras  were  first  produced  as  sons  from  his 
gproin.  5.  Asu  is  declared  by  Brahmans  to  mean  breath.  From  it  these 
beings  were  produced ;  hence  they  are  Asuras}^  He  cast  aside  the  body 
with  which  the  Aisuras  were  created.  6.  Being  cast  away  by  him,  that 
body  immediately  became  night.  Inasmuch  as  darkness  predominated 
in  it,  night  consists  of  three  watches.  7.  Hence,  being  enveloped 
in  darkness,  all  creatures  sleep  at  night.  Beholding  the  Asuras,  how- 
ever, the  Lord  of  gods  took  another  body,  (8)  imperceptible,  and  having 
a  predominance  of  goodness,  which  he  then  fixed  in  abstraction.  While 
he  continued  thus  to  fix  it,  he  experienced  pleasure.  9.  Then  as  he 
was  sporting,  gods  were  produced  in  his  mouth.  AlS  they  were  bom 
from  him,  while  he  was  sporting  {divyatah),  they  are  known  as  Devas 
(gods).  10.  The  root  div  is  understood  in  the  sense  of  sporting.  As 
they  were  bom  in  a  sportive  (jdkyaf^  body,  they  are  called  Devatas. 
11.  Having  created  the  deities,  the  Lord  of  gods  then  took  another 
body,  consisting  entirely  of  goodness  {sattva).  12.  Begarding  himself 
as  a  father,  he  thought  upon  these  sons :  he  created  Fathers  {Pitfu) 
from  his  armpits  in  the  interval  between  night  and  day.  13.  Hence 
these  Fathers  are  gods :  therefore  that  sonship  belongs  to  them.  He 
cast  aside  the  body  with  which  the  Fathers  were  created.  14.  Being 
cast  away  by  him,  it  straightv^ay  became  twilight.  Hence  day  belongs 
to  the  gods,  and  night  is  said  to  belong  to  the  Asuras.  15.  The  body 
intermediate  between  them,  which  is  that  of  the  Fathers,  is  the  most 
important.  Hence  gods,  Asuras,  Fathers,  and  men  (16)  worship  in- 
tently this  intermediate  body  of  Brahma.  He  then  took  again  another 
body.    But  from  that  body,  composed  altogether  of  passion  (r(ioai\ 

uo  XhiB  statement,  which  is  not  found  in  the  parallel  passage  of  the  Yishnu  PorSQa, 
if  borrowed  from  Taitt.  Br.  ii  3,  8,  2,  quoted  aboTe. 

^^  Divya  properly  means  ''  celestial."  Bat  from  the  play  of  words  in  the  passage, 
the  writer  may  intend  it  to  hare  here  the  sense  of  "  spartive." 


80  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

which  he  created  by  his  mind,  he  fonned  mind-bom^^  sons  who  had 
almost  entirely  a  passionate  character.    18.  Then  from  his  mind  sprang 
mind-bom  sons.   Beholding  again  his  creatures,  he  ca^t  away  that  body 
of  his.  1 9.  Being  thrown  off  by  him  it  straightway  became  morning  twi- 
light. Hence  living  beings  are  gladdened  by  the  rise  of  early  twilight.  20. 
Such  were  the  bodies  which,  when  cast  aside  by  the  Great  Being,  became 
immediately  night  and  day,  twilight  and  early  twilight.    21.  Early  twi- 
light, twilight,  and  day  have  all  the  character  of  pure  goodness.    Night 
has  entirely  the  character  of  darkness  (Jamas) ;  and  hence  it  consists  of 
three  watches.    22.  Hence  the  gods  are  beheld  with  a  celestial  body, 
and  they  were  created  from  the  mouth.    As  they  were  created  during 
the  day,  they  are  strong  during  that  period.     23.  Inasmuch  as  he 
created  the  Asuras  from  his  groin  at  night,  they,  having  been  bora 
from  his  breath,  during  the  night,  are  unconquerable  during  that 
season.    24,  25.  Thus  these  four  streams,  early  twilight,  night,  day,  and 
twilight,  are  the  causes  of  gods,  Asuras,  Fathers,  and  men,  in  all  the 
Manvantaras  that  are  past,  as  well  as  in  those  that  are  to  come.    26.  As 
these  (streams)  shine,  they  are  called  amhhdmsi.    This  root  hha  is  used 
by  the  intelligent  in  the  senses  of  pervading  and  shining,  and  the  Male, 
Prajapati,  declares  (the  fact).     27.  Having  beheld  these  streams  {am- 
hhamsi),  gods,  Danavas,  men,  and  fathers,  he  again  created  various 
others  from  himself.   28.  Abandoning  that  entire  body,  the  lord  created 
another,  a  form  consisting  almost  entirely  of  passion  and  darkness,  and 
again  fixed  it  in  abstraction.     29.  Being  possessed  with  hunger  in  the 
darkness,  he  then  created  another.     The  hungry  beings  formed  by  him 
were  bent  on  seizing  the  streams  {ambhamsi),    30.  Those  of  them,  who 
said  '  let  us  preserve  (rakshdma)  these  streams,'  are  known  in  the  world 
as  Bakshasas,  wrathful,  and  prowling  about  at  night." 

This  description  is  followed  by  an  account  of  the  further  creation 
corresponding  with  that  given  in  the  same  sequence  in  the  Vishnu 
Purana;  and  the  rest  of  the  chapter  is  occupied  with  other  details 
which  it  is  not  necessary  that  I  should  notice.  I  therefore  proceed  to 
make  some  quotations  from  the  eighth  chapter,  entitled  Chaturdirama^ 
viblidga,  or  "  the  distribution  into  four  orders,"  which  corresponds,  in 

1**  Manamn.  We  might  expect  hero  however,  manavan  or  maniuhany  "  human,** 
in  confonnity  with  the  parallel  passages  both  in  the  Vishnu  Furuna  (see  above,  p.  66)^ 
and  the  Markas^eyft  Pur&Qa,  zlyiiL  11. 


AND  OP  THE  ORIGIN  OP  THE  POUR  CASTES.  81 

its  general  contents,  with  the  sixth  chapter  of  the  Yishnu  Parana, 
hook  Lf  hut  is  of  far  greater  length,  and,  in  fact,  extremely  prolix,  as 
weQ  as  confused,  fall  of  repetitions,  and  not  always  very  intelligible. 

The  chapter  immediately  preceding  {i.e,  the  seventh),  entitled  Pra* 
imndki-kirtfanam^  ends  with  the  words :  ''I  shall  now  declare  to  you 
the  present  Kalpa;  understand."  Suta  accordingly  proceeds  at  the 
opening  of  the  eighth  chapter  to  repeat  some  verses,  which  have  been 
tlready  quoted  from  the  beginning  of  the  sixth  chapter,  descriptive  of 
Brahma's  sleep  during  the  night  after  the  imiverse  had  been  dissolved, 
tnd  to  recapitulate  briefly  the  elevation  of  the  earth  from  beneath  the 
waters,  its  reconstruction,  and  the  institution  of  Yugas.  At  verse  22 
the  narrative  proceeds : 

Kalpa9yudau  kritat/uge  praihame  so  ^srijat  prajdJ^  \  23.  Prdg  uktd  yd 
nsyd  tvhhyam  pUrva-kdle  prajds  tu  tdh  \  tasmin  samvarttamdne  tu  kalpe 
iagdhdi  iadd  ^gnind  \  24.  Aprdptd  yds  tapo-lokaih  jana-hham  samdiri^ 
td^  I  pravarttati  punah  sarge  vljarthafk  td  hhavanti  hi  \  25.  Vijdrthena 
ttkUus  tatra  punah  sargasya  kdrandt  \  tatas  tdh  srifyamdnds  tu  san- 
tdndrtham  hhavanti  hi  |  26.  Dharmdrtha-kdma-mokshdndm  iha  tdh  sd- 
dhikdi^  smritdJ^  \  devdS  cha  pitaraichaiva  fishayo  manavas  tathd  \  27. 
TatoB  te  tapasd  yuktdJ^  sthdndny  dpurayanti  hi  |  Brahmano  mdnasds  te 
vai  9iddhdtmdno  hhavanti  hi  \  28.  Te  sangddvesha-yuktena  karmand  te 
Hvarn  gatdh  \  dvarttamdnd  iha  te  samhhavanti  yuge  yuge  \  29.  Sva* 
iarma-phala-ieshena  khydtyd  chaiva  tathdtmikd  {?  tathdtmakdh)  |  satn- 
IhoMnUi  jandl  lokdt  karma'Samsaya-handhandt  \  80.  ASayah  kdranath 
tatrti  hoddhavyam  karmand  tu  sah  \  tai^  karniahhis  tujdyante  jandl  lokdt 
Mhdhibhaih  \  81.  Gjrihnanti  te  iarlrdni  ndnd-rupdni  yonishu  \  devdd" 
y&h  sthdvardntdi  cha  utpadyante  parasparam  (?  paramparam)  \  32. 
Teshdik  ye  ydni  karmdni  prdk-sfishfau  pratipedire  \  tdny  era  pratipad^ 
yante  sfffyamdndh  punah  punah  \  33.  Himsrdhimsre  mridu-krure  dhar* 
widdharme  fitdnrite  \  tadhhdvitdh  prapadyante  tasmdt  tat  tasya  rochate  | 
34.  Kalpeshv  dsan  vyatiteshu  rupa-ndmdni  ydni  cha  \  tdny  evdndgate  kdU 
prdyaiah  pratipedire  \  35.  Tasmdt  tu  ndma-rupdni  tdny  eva  pratipe- 
dire I  puna^  punas  te  kalpeshu  jdyante  ndma-rupatah  \  36.  Tatah  sarge 
ky  avashfahdhe  sisrikshar  Brahmanas  tu  vai  \  37.^^  Prajds  td  dhydyatas 

la  The  narrative  in  the  49th  chapter  of  the  Murkandeya  Puruna  (verses  3-13) 
beKfim  at  this  verse,  the  37th  of  the  Yayu  Pur§Qa,  and  coincides,  though  with  verbal 
difiierenoes,  with  what  follows  down  to  verse  47.    After  that  there  is  more  variatioo. 


83  MYTHICAL  ACCOUNTS  OP  THE  CEEATION  OF  MAN, 

tasya  iatydhhtdhydyinoB  iadd  \  nUihvn&ndfk  sahasram  tu  to  'ififad  vai 
mukhdi  tadd  \  38.  Jands  U  hy  upapadyanU  sattvodrikt&J^  suehetasah  ^^  | 
nahatram  any  ad  vakshaato  miihundndm  saaarfa  ha  |  S9.  Te  sarve  rajaso- 
driktdh  huhmtnaS  eh&py  ahuhminah}^  \  sfuhfvd  sahasram  anyat  tu 
dvandv&ndm  Urutah  puna^  |  40.  Rajas-tamchhydm  udriktd  IhdiiUU  tu 
U  smritdh  |  padbhydm  sahasram  anyat  tu  mithundndm  sasarja  ha  \  41. 
Udriktds  tamasd  sarv$  ni^irikd  hy  alpa-tejasdh  \  tato  vai  harshamdnds 
U  dvandvotpannds  tu  prdnina^  \  42.  Anyonya-hftehhaydvishfd  maithu' 
ndyopachakramu^  |  tatahprdbhriti  kalpe  *smin  maithunotpatUr  uehyate  \ 
48.  MdH  mdsy  drttavafh  yat  tu  na  tadd  "«f^  tu  yoshitdm^^  \  tasmdt  tadd 
na  tushuvu^  S0v%tair  apt  maithunaih  \  44.  Ayusho  ^nt$  prasUyante  mt- 
thundny  eva  tdh  sahfit  \  hunthakdJi  hunfhikaS  chaiva  utpadyante  mtimfir- 
shaidm  ^^  \  45.  Tata^  prabhfiti  kalpe  *smin  mithundnd^  hi  sambhavah  \ 
dhydne  tu  manasd  tdsdm  prajdndm  jdyate  sakfit  \  46.  Slahiddi-vishaya^ 
htddha^  pratyekam  paneha-lakshanah  \  ity  evam  mdnasl  ^^  pHrvam  prdh- 
sfishfir  yd  Prajdpateh  \  47.  Tasydnvavdye  samhh^itd  yair  idam  pHritaih 
jagat  \  sarit-sarah-samudrdM  eha  sevants  parvatdn  api  \  48.  Tadd 
ndtyanta^ltoshnd  yuge  tasmin  eharanti  vai  \  pfithvi-rasadhhavam  ndma 
dhdraih  hy  dharanti  vai^^  \  49.  Tdh  prqfdh  kdma-ehdrinyo  mdnoiUm 
tiddhim  dsthitdh  \  dharmddharmau  na  tdsv  dstdm  nirviieshdh  prqfds  tu 
tdh  I  50.  Tulyam  dyuiji  sukha^i  rUpafk  tdsdm  tasmin  kfite  yug$  \  dhar* 
mddharmau  na  tdsv  dstdm  kalpddau  tu  kfite  yuge  \  51.  Svena  svenddhi* 
kdrena  jqfnirs  te  kfite  yuge  \  ehatvdri  tu  sahasrdni  varshdnd0i  divya^ 
sankhyayd  \  52.  Adyam  kfita-yugam  prdhuh  sandhydndm  tu  chatu^^ 
iatam  \  tata^  sahasraias  tdsa  prajdsu  prathitdsv  api  |  53."^  iVa  tdsdm 
pratighdto  ^sti  na  dvandva^  ndpi  eha  klamah  |  parvatodadhi^&vinyo  hy 
aniketdSrayds  tu  td^  \  54.  VUokdh  sattva-hahvJd^  hy  ekdnta-^ukhitd^ 
prqfd^  I  tdh  vai  nishkdmO'Chdrinyo  nityam  mudita-mdnasdh  |  55.  Paia^ 

iM  por  auehitasoJ^  the  Mfirk.  P.  reada  aut^'asaJ^. 

^^  For  aduihmmal^  the  Mfirk.  P.  reada  amanhinahj  **  iraacible." 

^^  I  hare  corrected  this  line  from  the  MSrkan4e7a  Purftna,  49,  9  b.  The  readLng 
of  the  MSS.  of  the  YSyn  Puraga  cannot  be  correct.  It  appears  to  be :  mam  mam 
'rtiavaSk  yad  yat  tat  tadatld  hi  ymhitam  |  The  negatire  panicle  ieemi  to  be  india- 
pensable  here. 

M7  This  half  Terse  is  not  found  in  the  Mfirk.  P. 

^  The  Mfirk.  P.  has  manushlf  «  hnman/'  instead  of  manoil,  <<  mental" 

^^  This  Terse  is  not  in  the  Mfirk.  P. ;  and  after  this  point  the  Terses  which  ara 
eommon  to  both  Parfi^as  do  not  occur  in  the  same  places. 

^  Verses  6a-66  ooinoide  generally  with  Tdrses  14-18  of  the  Mfirk.  P. 


AND  OF  THE  0BI6IN  OF  THE  FOUR  CASTES  83 

M$  pakahinai  ehUva  na  taddsan  sarisripdh  \  nodbhi£d  ndrakai^  ehma 
U  hy  adharma-pratHtayah  |  56.  iVa  milla-p?iala-pu9hpa0i  eha  ndrtUwam 
liiavo  na  cha  \  iarva-kdma^sukhah  halo  ndtyartham  hy  ushnchittatd  ^  | 
67.Manohhilashitd^  kdmda  tdidm  iarvatra  iarvadd  \  uttishthanti  pjrithiv' 
yd0^  vai  tdhhir  dhydid  rasolvandhk  \  58.  Balavarna-karl  tdsdm  Mdhil^ 
«d  roya^ndiini  |  aaamskdryyath  SariraiS  cha  prajds  tdh  sihirayauvandh  \ 
59.  Tdadm  viiuddhdt  aankalpdj  jdyante  mithund^  prajdh  |  samamjanma 
€ha  rUpam  eha  mriyante  ehaiva  id^  samam  \  60.  Todd  tatyam  alobhai 
eha  ishamd  iushfih  9ukham  damah  \  nirviieshds  tu  tdh  sarvd  rdpdyuh' 
Ua-itheihtitaih  \  61.  Ahuddhipilrvahamvrittamprajdndmjdya(eivayam\ 
apravfiUi^  kfita-yuye  karmanol^  iubhapdpayoh  \  62.  VarndWama-vya- 
'Vadhdi  cha  na  tadd  *^san  na  iankarah  \  anichhddvesha-yuktds  U  vartta- 
yanti  parasparam  \  63.  2\ilya-^updyushah  iarvdh  adhamottama^arj* 
fita^  ^  I  iukha-prdyd  hy  aSokdi  cha  udpadyante  krite  yttge  \  64.  Nitya-' 
prah^Mta-manaso  mahdsattvd  mahdhaldh  \  Idhhdldhhau  na  tdw  dstdm 
mtrdmitre  priydpriye  \  65.  Manasd  vuhayas  tdsdtn  mrlhdndm  pravart' 
taU  I  na  lipsanti  hi  td^nyayam  ndnuyrihnanti  ehaiva  hi  \  66.  Dhydnam 
parafk  krita-yuye  tretdydm  jndnam  techy  ate  \  pravfittam  dcdpare  yajnatk 
ddnam  kali^uge  varam  \  67.  Sattvafa  k fit  am  rajas  tretd  dvdparam  tu 
rqfas'tamau  \  kalau  tamos  tu  vijneyam  yuga^fitta-vaiena  tu\  68.  Kdla^ 
hfite  yuge  tv  esha  tasya  sankhydm  nihodhata  \  ehatvdri  tu  sahasrdni  voT' 
shdndm  tat  kfitam  yugam  \  69.  Sandhydihiau  tasya  divydni  Satdny 
ashfau  eha  sankhyayd  \  tadd  tdsdm  hahhuvdyur  na  eha  kleia-vipat- 
ta/yah  ^  |  70.  Tatah  kfitayuge  tasmin  sandhydmSe  hi  gate  tu  vai  |  pddd- 
vahshto  hhavati  yuga-dharmas  tu  sarvaSah  \  71.  Sandhydydm  apy  atitd' 
ydm  anta-kdU  yugasya  vai  \  pddaSas  ehdvaiishfe  tu  sandhyd-dharme 
yugasya  tu  \  72.  JEvam  kfite  tu  nihSeshe  siddhis  tv  antardadhe  tadd  | 
iasydm  cha  siddhau  hhrashtdydm  tndnasydm  dbhavat  tatah  |  73.  Siddhir 

in  Xhe  MSrk.  P.  has  nairahf  "  crocodfles/'  in  its  enameration. 

^  The  Murk.  P.  here  inserts  some  other  lines,  18^-21a,  instead  of  57  and  58a  of 
the  y&ya  P. 

^**  The  Mfirk.  P.  inserts  here  the  following  yerses :  24.  Chatvari  tu  sahasra^i 
varikanam  manuthani  tu  j  ayuh-pramanam  jlvanti  na  eha  kleiad  vipattoifoik  |  25. 
KvaehU  kpaehit  punaJ^  ta  bhui  ktkitir  bhagyena  Marvaiah  \  kaUna  gaehhata  naiam 
upayanii  yatha  prtjah  \  26.  TatKa  tah  kranuUah  nasamjagmuh  sarvatra  tiddhayah  \ 
tasu  aarvatu  nash^asu  nabhasah  prachyuta  nara]^  (lataj^in  one  MS.)  \praya*ah  kalpa^ 
vfikihas  te  tambhuta  gfiha-samsthitah  | 

^  Instead  of  babhuvayuJ^  etc.,  the  Gaikowar  MS.  has  prayuktani  na  cha  kUio 
babhuvaha  \ 


M  MYTHICAL  ACC0U5TS  OF  THE  CREATION  OF  MAX« 

mtif^  fmj€  UumimM  trddydm  mrntmrt  Iriid  \  mrfaddM  yd  iMjrd  -*A(su  iu 
m^MSMfftk  rai  praMrttUdk  \  74.  Aik^sm  tdk  imts-feyems  nddityo  ydnd 
MmhJkM^Mm  I  Islpddau  wtdman  Ay  eld  $iidkir  Ikmcmii  m  tn'U  \  75. 
MMfiCMmlareihu  uurrtiku  cAaiMr-yu^-rilAdfrniMi  '  rmrndjrmauUkdrM'iritah 
hmnma-tiddkf/dhkMtaJ^  {karw^-tiddkfwikkKmkl^  9mriUk  \  76.  Smiulhyd 
hfilMya  pddema  nuMyd  pddens  ekdmdatak  t  kriia-smndijfdMSdid  Ay  eU 
Uiik4  ttim  pdddm  panuptnram  \  77.  HrmMoUi  ymfm-^lManmMu  U  Upuk- 
hid4t4>dUiifMMkaH  j  UtUtk  britdmie  kikime  tm  hahkurm  Ud^natU^ram  \ 
78.  Treid'ifvgam  awumyaiti4i  kritdmiam  fuki-smti^mdk  |  tatmim  JtiAlne 
hfU&M$  iu  tack^kkuhtdiu  prajdn  ika  \  79.  Kmlpdism  umprwrrittdyds 
treidy&l^  pramukhe  tadd  \  pranaiyati  Uid  iiidkik  kdU-yoyenm  ndnyatkd  \ 
HO,  Tatydfh  nidkau  pranasktdydm  anyd  tiddktr  ararUmU  \  apdm  Muk' 
$kmy$  pratigaU  tadd  meykdimand  iu  tai  \  81.  Meykehkyak  MianayitnU" 
kkyai^  pravfitU^  tfUkfi-iarjljanam  \  takrid  era  iayd  rriskfyd  Mmyukle 
ffitkivl'taU  I  82.  Prddurdsams  tadd  tdtdm  rrtkskds  tm  yrika-Mmstki- 
tdk^  I  Mrca^atyupahkoyai  tu  tdsdm  tehkyak  prajdyats  \  83.  Vart^ 
tayanti  ki  tebkya$  tds  tretd-yuga-mukks  prajdk  \  tatak  kdlena  makatd 
tdtdm  eta  viparyaydt  \  84.  Edgalohkdtmako  hkdras  tadd  ky  dka$miko 
^hkavat  I  yal  tad  hkavati  ndflndrn  jivitdnte  tad  drtaram  \  85.  Tadd  tad 
If  at  na  hkavaii  punar  yuga-haUna  tu  \  tdtdm  punak  pranritte  tu  mdee  mdse 
tad  drttavam  {-ife})  \  86.  Tatas  tenaica  yogena  rarttatdm  wuiitkune  tadd  \ 
tdsdih  t&t'kdla-hkdvilrdd  mdsi  mdsy  upayackkatdm  \  87.  Akdle  ky  drttavot- 
pattir  yarhkotpattir  ajdyata  \  viparyyayena  tdtdm  tu  tena  kdlena  hkdvind\ 
88.  PranaSyanti  tatak  sarve  vfikskds  te  yrikaeametkitdk  |  tatas  tesku 
prafuukteiku  vihkrdntd  vydkulendriydk  \  89.  Ahhidkydyanti  tdm  eiddkim 
tatydhhidkydyinoi  tadd  \  prddurhabkUvue  tdsdih  tu  tfiktkdt  te  grika- 
iaihttkitdl^  I  90.'"  Vaetrdni  eka  praeuyanie  pkaleskv  dhkarandni  eka  \ 
tetho  eva  j&yate  tdtdm  gandka-varna-ratdnvitam  |  91.  Amdktkikam  ma- 
kdvlryam  pufake  pufake  madhu  \  tena  td  varttayanti  tma  mukke  iretd- 
yugatya  vat  \  92.  JTrtskta-tutk^dt  tayd  tiddhyd  prajd  vai  vigata-jvardk  \ 
puna^  kdldntarenaiva  punar  lobhdvfitdt  tu  tdk  \  93.  Vjriktkdmt  tdn 
paryagfiknanta  madhu  ckdmdhthikam  haldt  \  tdtdm  tendpackdrena  punar 
Mha-kfitena  vai  \  94.  Franathfd  madhund  tdrdham  kdlpa-vfiktkdh  kva^ 

^  Vonef  27-35  of  the  Mfirk.  P.  correspond  more  or  less  to  this  and  the  following 
Tenet  down  to  98. 

^  Thb  and  the  following  Tonei  oorrespond  more  or  less  closely  to  the  Mark.  P. 
80  ff. 


AND  OF  THE  ORIGIN  OF  THE  FOUR  CASTES.  g5 

thit  kpoehii  I  toiyam  wdlpa-kishtdyafk  aandhyd-kdla^aidt  tadd  \  95. 
wtrttatd^  tu  tadd  tdsdm  dvandvdny  ahhyutthitdni  tu  \  Sitavdtdtapais 
tlvrais  tatas  tdh  duhkhitd  hhriiam  \  96.  Dvandvais  tdh  pldyamdnds  tu 
ehakrur  dvarandni  cha  \  Jcritvd  dvandva-pratikdram  niketdni  hi  hhejire  \ 
97.  Purvam  nikdnM-chdrds  te  aniketdirayd  hhriSam  |  yathd-yogyafh 
yath&'prlti  niketeshv  avasan  punah  \  98.  Maru-dhanvoiu  nimneshu  par^ 
foteshu  dariahu  eha  ^^^  |  samsrayanti  cha  durgdni  dhanvdnam  idhatoda^ 
kam  I  99.  Yathd-yoyam  yathdrkdmam  sameshu  vishameshu  cha  \  drahdhds 
te  niketd  vai  harttufn  iitoshna-pdranam  \  100.  Tatas  td  mdpaydmdmh 
khefdni  eha  purdni  cha  \  yrdmdmS  chaiva  yathd-hhdyam  taihaivdntah' 
purdm  eha  |  .  .  .  123.*^  Kfiteshu  teshu  sthdneahu  punai  ehakrur  yri' 
hdni  eha  \  yathd  eha  pHrvam  dsan  vai  vrikshds  tu  yriha-satlisthitdh  \ 
124.  Tathd  karttum  samdrahdhdS  chintayitvd  punah  punah  \  vriddhdi 
ekaiva  gatdh  idkhd  natdS  chaivdpard  gatdh  \  \2b.  Ata  urdhvam  yatds 
ehdnyd  enam  tiryaggatdh  pardh  \  huddhyd  \vishya  tathd  *nyd  yd  irik- 
iha-idkhd  yathd  gatdh  \  126.  Tathd  kfitds  tu  taih  idkhds  tdsmdch 
chhdlds  tu  tdh  smritdh  \  evam  prmiddhdh  Sdkhdhhyah  idlds  chaiva 
grihdni  eha  \  127.  Tasmdt  td  vai  smritdh  Sdldh  Sdldtvam  ehaiva 
idsu  tat  I  prasidati  manas  tdau  manah  prdsddayami  eha  tdh  \  128. 
Tiumdd  grihdni  idldi  eha  prdsdddS  chaiva  sanjniidh  \  kfitvd  dvan- 
dcopaghdtdms  tdn  vdrttopdyam  achintayan  \  129.^'  Nashfeshu  ma- 
dhund  sdrddharh  kalpa-vriksheahu  vai  tadd  \  vishdda-vydkuld9  td  vai 
prajds  triihnd'kthudhdnvitdh  \  130.  Tatah  prddurhdbhau  tdsdm  iid^ 
dhis  tretd-yuge  punah  \  vdrttdrtha-sddhikd  hy  anyd  vfishfis  tdsdm  hi 
kdtnatah  \  131.  Tdsdm  vrishfy-udakdniha  ydni  nimnair  gatdni  tu  \ 
vrishfyd  nimnd{})  nirahhavan  srotah-khdtdni  nimnagdh  \  132.  Evam 
nadyah  pravrittds  tu  dvitlye  vfishfi-sarjane  \  ye  purastdd  apdm  stokd 
dpannd^  prithivitale  \  133.  Apdm  hh&meS  cha  samyogdd  osJtadhyas  tdsu 
ehdhhavan  \  pushpa-mulaphalinyas  tv  oshadhyas  tdh  prajajnire  \  134. 
Aphdla-krishfds  ehdnuptd  grdmydranyai  ehaturdaSa  |  fitu-pushpa-pha* 
Idichaiva  vrikshdh  gulmdS  chajajnire  \  135.  Prddurhhavai  cha  tretdydm 
ddyo  *yam  aushadhasya  tu  \  tetiaushadhena  varttante  prajds  tretdyuge 
tadd  I  136.  Tatah  punar  abhat  tdsdm  rdgo  lohhaS  ehasarvaiah  \  avaSyam- 

"T  I  have  corrected  this  line  from  MSrk.  P.  xlix.  85. 

^  Verses  52-54  of  the  Mark.  P.  correspond  in  substance  to  yerses  123-128  of  the 
VavuP. 

^  Venes  55-62  of  the  Mfirk.  P.  correspond  to  verses  129-137  of  the  Yayu  P. 


86  MYTHIOAL  ACCOUNTS  OF  THE  CREATION  OF  IfAN, 

IhdvinS,  WtTiena  tretd-yuga-^ahna  tu  \  137.  Tatoi  tdh  paryagfthnanta 
nadl^  kshetrdni  parvatdn  \  vfikshdn  gulmauihadhli  chaiva  praaahya  tu 
yathd-balam  \  138.  Siddhdtmdruu  tu  ye  pUrvam  vydkhydtah  prdk  krite 
mayd  \  Brahmano  mdnasds  te  vat  utpannd  ye  jandd  iha  \  139.  &dntdi 
cha  huhminaS  chaiva  karmino  duhkhinas  tadd  \  tatah  pravarttamdndg  te 
tretdydm  jajnire  puna^  \  140.  Brdhmandh  kshattriyd  vaisydh  Sudrd 
drohijands  tathd  |  hhdvitdJji  pHrva-jdtUhu  karmahhii  eha  kubhdsuhhaih  \ 
141.  Itae  tehhyo^hald  ye  tu  Satyaiild  hy  ,ahifh8akdi  \  vlta-lohhd  jitdt- 
mdno  nivaaanti  ama  teshu  vai  \  142.  Pratigrihmnti  kurvawti  tehhyak 
chdnye  ^Ipa-tejaeah  \  evarh  vipratipanneshu  prapanneshu  parasparam  \ 
148.  Tenadoshena  teshdfk  tdoahadhyomiehatdfiitadd^^  \  pranashfd  hrtyo' 
mdnd  vat  mushttbhydtn  aikatd  yathd  \  \A^}^  Agrasad  hhur  yuga-haldd 
grdmydranydi  ehaturdaia  \  phdam  gfihrnnti  piuhpaiieha  phalaih  patraih 
punah  puna^  \  145.^  Tataa  tdsu  pranash(deu  vihhrdntde  tdh  prqfda 
tadd\  Svayamhhuvam  prahhum  jagmu^  kshudhdvishfdh  prajdpatim  \  146. 
vfitty-artham  abhilipaantah  ddau  tretd-yugaeya  tu  |  Brahmd  Svayamhhur 
hhagavdn  jndtvd  tdedm  manUhitam  |  147.  Yuktatn  pratyakaha-dfishtena 
darSanena  vichdryya  eha  \  graatdh  prithivyd  oahadhyo  jndivd  pratyaduhat 
punah  I  148.  Kfitvd  vataaih  aumerum  tu  dudoha  prithivlm  imdm  \  dugdhe- 
ya^gaua  tadd  tena  vljant  prithivi-tale  \  149.  Jajnire  tdni  vljdni grdmyd- 
ranyda  tu  tdh  punah  \  oahadhyah  phda-pdkdntdh  iana-aaptadaida  tu  tdh  \ 
•  ...  155.  Uipanndh  prAthamatn  hy  etd  ddau  tretd-yugasya  tu  \  156. 
Aphdkhkfnahfd  oahadhyo  grdtnydranyda  tu  aarvaiah  \  vrikshd  gulma' 
latd-vaUyo  vlrudhw  trina-jdtayal^  \  157.  Mulaih  phalaii  cha  rohinyo 
^grihnan  puahpais  cha  ydh  phalam  \  prithvl  dugdhd  tu  vljdni  ydni  pur* 
vam  Svayamhhuvd  \  158.  Ritu-puahpa-phalda  td  vai  oahadhyo  jajnire  tv 
iha  I  "^^  yadd  praafiahfd  oahadyo  naprarohanti  tdh  punah  |  159.  Tatafi 
$a  tdadm  vritty-artham  vdrttopdyaih  ehakdra  ha  \  Brahmd  Svayamhhiir 
hhagavdn  haata-aiddham  tu  karma-jam  \  160.  Tatah-prahhfity  athau^ 
ahadhyah  kfiahfa-pachyda  tH  jajnire  \  aamaiddhdydm  tu  vdrttdydm  taiaa 
tdadfh  Svayamhhuvah  \  161.  Marydddh  athdpaydmdaa  yathdrahdhdh 
paraaparam  \^ye  vai  parigfihltdraa  tdadm  daan  hadhdtmakdh  \  162. 
Itareahdm  kjita-trdndn  athdpaydmdaa  kahaUriydn  \  upatiahthanti  ye  tdn 

w  Mark.  P.  Terse  63tf.  »8i  Mfirk.  P.  yewe  68ft. 

'«  Verses  64-67  of  the  MSrk.  P.  correspond  to  rerses  145-149  of  the  Vayn  P. 
^  Verses  78-75  of  the  Murk.  P.  correspond  to  rerses  158ft- 160a  of  the  Vaya  P. 
M  This  with  all  what  follows  down  to  rerse  171  is  omitted  in  the  MSrk.  P. 


AND  OF  THB  ORIGIN  OF  THE  FOUR  CASTES.  87 

»  ydvanto  nirhhaydt  tathd  \  163.  Satyam  hrahma  yaihd  hhniam  hru- 
vmUo  hrdhmam&a  tu  U\  y^  chdnye  ^py  ahalds  teshdm  vaiiasafk  karma 
9am9thUdh  I  164.  Kindid  ndiayanti  sma  prithivyam  prdg  atandritdh  \ 
9miydn  iva  tu  idn  dhuh  klndidn  vfitti'Sadkakdn  |  165.  Sbchantai  eha 
imcimtai  cha  paneharyydsu  ye  ratd^  \  ntstefaso  ^Ipa-vlryydi  eha  iudrdn 
tan  abravlt  tu  »ah  |  166.  Teshuih  karmdni  dharmdihi  cha  Brahmd  'nic- 
fyadadhSi  prahhuh  \  samsihitau  prakfitdydm  tu  ehdturvarnyasya  soT' 
ff«M^  I  167.  Punah  prqfds  tu  td  mohdt  tdn  dharmdn  ndnvapdlayan  \ 
farua-dharmair  qfivantyo  vyarudhyanta  paraaparam  \  16S,  Brahmd  tarn 
artkam  huddhvd  tu  yathdtathyma  vai  prahhuh  \  kshattriydndm  halam 
iaa^am  yuddhafk  dfivam  ddiiat  \  169.  Tdjanddhyayanam  chaiva  tfitl- 
foik  cha  parigraham  \  hrdhmandndfh  vihhus  teshdm  karmdny  etdny  athd' 
diiat  I  170.  Pdiupdlyaih  vdnijyam  cha  kruhi^  chaiva  vUdm  dadau  | 
iUpdjlvam  hhfitiih  chaiva  ittdrdndm  vyadadhdt  prahhuh  \  171.  Sdrndn- 
fdni  tu  karmdni  brahma-kshattra^iidm  punah  \  ydjanddhyayanam  ddnam 
$dmdnydni  tw  teihu  vai  \  172.  Karmdjlvam  tato  datvd  tehhyai  chaiva 
parasparam  \  lokdntareshu  sthdndni  teshdm  siddhydy  ^*  addt  prahhuh  \ 
178.'*  Prdjdpatyaih  hrdhmandndm  emfitam  athdnath  kriydvatdm  \  sthd^ 
amdrafk  kshattriydndm  sangrdmeshv  apaldyindm  \  174.  FaUydndm 
ithdnam  sva-dharmam  upajlvindm  \  gdndharvam  iudra-jdtlndm 
pnUichdrena  (parichdrenar)  tishfhatdm  |  175.  Sthdndny  etdni  varndndm 
vyasydehdravatdm  svayam  |  t(Uah  sthiteshu  varneshu  sthdpaydmdsa  chdira- 
mdn  I  176.  Gfihastham  hrahmachdritvam  vanaprastham  sahhikshukam  \ 
diram&0ii  ehaturo  hy  etdnpHrvam  asthdpayat  prahhuh  |  177.  Varna-koT' 
flndm  ye  keehit  teshdm  iha  na  kurvate  \  kfita-karmakshitih(})  prdhur  dSra^ 
WM^ihdiuhvdsinah  \  178.  Brahmd  tdn  sthdpdydmdsa  diramdn  ndmand- 
mmtah  \  nirdeidrtham  tatas  teshdm  Brahmd  dharmdn  prdhhdshata  \  179. 
Ptaathdndwi  cha  teshdm  vaiyamdmScha  niyamdmS  cha  ha  |  ehdturvarnydt" 
wutka^  pUrvaih  grihasthas  tv  diramah  smfitah  \  180.  Trdydndm  diram- 
dn&Si  cha  pratishfhd  yonir  eva  cha  \  yathdkramam  pravakshydmi  yamaii 
tka  niyamaiicha  taih  |  •  •  .  .  190.  Veddh  sdngdi  cha  yajndi  cha  vra- 
idnd  niyamdi  eha  ye  \  191.  Na  siddhyanti  prddushfasya  hhdvadoshe  upd' 
gate  \  hahi^karmdni  sarvdni prasiddhyanti  {na  siddhyanti?)  kaddchana  \ 

^  I  ooBJeetnre  sUdkyay  adat  to  be  the  proper  reading.  The  MSS.  hare  siddhyH-' 
dadaty  or  stddkyadaddt^  etc. 

^  YerseB  178  £.  are  found  in  the  Mark.  P.  Terscs  77  f. ;  but  all  that  follows  down 
to  fOM  198  if  omitted  there 


88  MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

192.  Antar-hhavehpradttshtasya  kurvato^ hi  par dkramdt  \  sarvasvam  apt 
yo  dadyut  kalushendntaratmana  \  193.  Na  Una  dharma-hhuk  sa  sydd 
hhdva  eva  hi  kdranam  |  .  .  .  .  199.  Evam  varndsramdndth  vai  prati- 
hhdge  krite  iadd  \  200.  Yadd  *8ya  na  vyavardhanta  prajd  varndsramat' 
mikuh  I  tato  ^nyd  mdnasihso  Hha  tretd-madhye  * sfijat  prajdh  \  201.  At- 
maruis  tdh  SarlrdcJtcha  tulydS  chaivdtmand  tu  vai  \  tasmtn  tretd-yuye 
prdpte  madhyam  prdpte  kramena  tu  \  202.  Tato  *nyd  manasU  tatra  pro- 
jdh  srashfum  prachakrame  \  tatah  satva-rajodriktdh  prajdh  so  Hhdsrijat 
prdbhuh  I  203.  Dharmdrtha-kdma-mokshdndTh  vdrttdyds  chaiva  tddhi- 
kdh  I  devdi  cha  pitaras  chaiva  fishayo  manavas  tatlid  \  204.  Tugdnu- 
rupd  dharmena  yair  imd  vichitdh  prajdh  \  upasthite  tadd,  tasmin  prajd- 
dharme  {-sarye  ?)  Svayamhhuvah  \  205.  Ahhidadhyau  prajdh  sarvd  ndnd- 
rupds  tu  mdnaslh  \  purvoktd  yd  tnayd  iuhhyam  jana-lokam  samdsritdh  \ 
206.  KalpeHite  tu  td  hy  dsan  devddyds  tu  prajd  iha  \  dhydyatas  tasya  tdh 
sarvdh  samhhuty -artham  upasthitdh  \  207.  Manvantara-krameneha  ka- 
niahfhe  prathame  matdh  \  khydtyd  ^nuhandhais  tais  tais-  tu  sarvdrthair 
iha  hhdvitdh  \  208.  Kuialdkusala-prdyaih  karmahhia  taih  aadd  prajdh  \ 
tat'karma-phdla-ieshena  upashtdbdhdh  prajajnire  \  209.  Devdsura-pitri" 
tvaxB  tu pasU'pakshi'SarUfipaih  \  vfiksha-ndraka-kitatvaii  tais  tair  hhd" 
vair  upasthitdh  \  ddhlndrtham  prajdndm  cha  dtmand  vai  vinirmame  \ 

''22.  At  the  beginning  of  the  Kalpa,  in  the  first  Krita  age,  he 
created  those  living  beings  (23)  which  I  have  formerly  described  to 
thee;  but  in  the  olden  time,  at  the  close  of  the  Kalpa,  those  crea- 
tures were  burnt  up  by  fire.  24.  Those  of  them  who  did  not  reach 
the  Tapoloka  took  refuge  in  the  Janaloka;  and  when  the  creation 
again  commences,  they  form  its  seed.  25.  Existing  there  as  a  seed 
for  the  sake  of  another  creation,  they  then,  as  they  are  created,  are 
produced  with  a  view  to  progeny.  26.  These  are  declared  to  accom- 
plish, in  the  present  state  (the  four  ends  of  human  life,  vi?.),  duty, 
the  acquisition  of  wealth,  the  gratification  of  love,  and  the  attain- 
ment of  final  liberation, —>  both  gods,  Fathers,  Eishis,  and  Manus. 
27.  They,  then,  filled  with  austere  fervour,  replenish  (all)  places. 
These  are  the  mental  sons  of  Brahma,  perfect  in  their  nature.  28. 
Those  who  ascended  to  the  sky  by  works  characterized  by  devotion  to 
external  objects,  but  not  by  hatred,  return  to  this  world  and  are  bom 
in  every  age.  29.  As  the  result  of  their  works,  and  of  their  destination, 
(returning)  from  the  Janaloka,  they  are  bom  of  the  same  character  (as 


AND  OF  THE  ORIGIN  OF  THE  FOUR  CASTES.  89 

before),  in  consequence  of  the  (previoos)  deeds  by  which  they  are 
bonnd.^  80.  It  is  to  be  nnderstood  that  the  cause  of  this  is  their 
tendency  (or  fiEtte),  which  itself  is  the  result  of  works.  In  consequence 
of  these  works,  good  or  bad,  they  return  from  Janaloka  and  are  bom, 
(31)  and  receive  various  bodies  in  (different;  wombs.  They  are  pro- 
duced again  and  again  in  all  states,  from  that  of  gods  to  that  of 
motionless  substances.  32.  These  creatures,  as  they  are  born  time 
after  time,  receive  the  same  functions  as  they  had  obtained  in  each 
previous  creation.  33.  Destructivcness  and  undcstructiveness,  mild- 
ness and  cruelty,  righteousness  and  unrighteousness,  truth  and  false- 
hood— actuated  by  such  dispositions  as  these,  they  obtain  (their  several 
conditions);  and  hence  particular  actions  are  agreeable  to  particu- 
lar creatures.  34.  And  in  succeeding  periods  they  for  the  most  part 
obtain  the  forms  and  the  names  which  they  had  in  the  past  Kalpas. 
35.  Hence  they  obtain  the  same  names  and  forms.  In  the  different 
Kalpas  they  are  bom  with  the  same  name  and  form.  36.  Afterwards, 
when  the  creation  had  been  suspended,  as  Brahma  was  desirous  to 
create,  (37)  and,  fixed  in  his  design,  was  meditating  upon  offspring,—- 
he  created  from  his  mouth  a  thousand  couples  of  living  beings,  (38)  who 
were  bom  with  an  abundance  of  goodness  (sattva)  and  full  of  intel- 
ligence.^* He  then  created  another  thousand  couples  from  his  breast : 
(39)  they  all  abounded  in  passion  (rajas)  and  were  both  vigorous  and 
destitute  of  vigour.^*  After  creating  from  his  thighs  another  thousand 
pairs,  (40)  in  whom  both  passion  and  darkness  (tamos)  prevailed,  and 
who  are  described  as  active, — he  formed  from  his  feet  yet  another 
thousand  couples  (41)  who  were  all  full  of  darkness,  inglorious,  and 
of  little  vigour.  Then  the  creatures  sprung  from  the  couples  (or  thus 
produced  in  couples)  rejoicing,  (42)  and  filled  with  mutual  love,  began 
to  cohabit.  From  that  period  sexual  intercourse  is  said  to  have 
arisen  in  this  Kalpa.  43.  But  at  that  time  women  had  no  monthly 
discharge :  and  they  consequently  bore  no  children,  although  cohabit- 

^^  Karma-Bamiaya'bandhandt,  I  am  unable  to  state  the  sense  of  samiaya  in  this 
eompoond. 

*•*  Suehetatah,  The  reading  of  the  Murk.  P.  iuie/asah,  "  full  of  vigour,"  is  recom- 
mended, as  an  epithet  of  the  Bruhmans,  by  its  being  in  opposition  to  alpa-t^'ataJ^ 
**  of  little  vigour/'  which  is  applied  to  the  S  udras  a  few  lines  below. 

^  The  reading  of  the  Murk.  P.  amartkinah,  "  irascible,"  gives  a  better  seoM  than 
«5t(f  Amtgo^  "  devoid  of  vigour,"  which  the  Vuyu  P.  has. 


90  MYTHICAL  ACCOUNTS  OF  THE  GBEATION  OF  MAN, 

ation  was  practised.  44.  At  the  end  of  their  lives  they  once  bore 
twins.  Weak-minded  boys  and  girls  were  produced  when  (their  parents) 
were  on  the  point  of  death.  45.  From  that  period  commenced,  in 
this  Kalpa,  the  birth  of  twins;  and  such  offspring  was  once  only 
bom  to  these  creatures  by  a  mental  effort,  in  meditation  (46),— (offspring 
which  was)  receptive  (?)  of  sound  and  the  other  objects  of  sense,  pure, 
and  in  every  case  distinguished  by  five  marks.  Such  was  formerly  the 
early  mental  creation  of  Prajapati.  47.  Those  creatures  by  whom  the 
world  was  replenished,  bom  as  the  desc^dants  of  this  stock,  frequented 
rivers,  lakes,  seas,  and  mountains.  48.  In  that  age  {yuga)  they  lived 
unaffected  by  excessive  cold  or  heat,  and  appropriated  the  food  which 
was  produced  from  the  essences  of  the  earth.  49.  They  acted  according 
to  their  pleasure,  existing  in  a  state  of  mental  perfection.  They  were 
characterized  neither  by  righteousness  nor  unrighteousness;  were  marked 
by  no  distinctions.  50.  In  that  Kfita  yuga,  in  the  beginning  of  the 
Kalpa,  their  age,  happiness,  and  form  were  alike :  they  were  neither 
righteous  nor  unrighteous.  51.  In  the  Kfita  age  they  were  produced 
each  with  authority  over  himself.  Four  thousand  years,  according  to 
the  calculation  of  the  gods,  (52)  and  four  hundred  years  for  each  of  the 
morning  and  evening  twilights,  are  said  to  form  the  first,  or  Epta, 
age.''^  Then,  although  these  creatures  were  multiplied  by  thousands, 
(53)  they  suffered  no  impediment,  no  susceptibility  to  the  pairs  of  oppo- 
sites  (pleasure  and  pain,  cold  and  heat,  etc.)  and  no  fatigue.  They  fre- 
quented mountains  and  seas,  and  did  not  dwell  in  houses.  54.  They 
never  sorrowed,  were  full  of  goodness  {8(UU)a\  and  supremely  happy ; 
acted  from  no  impulse  of  desire,^  and  lived  in  continual  delight.  55. 
There  were  at  that  time  no  beasts,  birds,  reptiles,  or  plants,^  (for 
these  things  are  produced  by  unrighteousness),^  (56)  no  roots,  fruits, 

^'0  The  first  of  the  renei,  which  will  be  quoted  below,  in  a  note  on  Tcne  63,  froik 
the  Mfirk.  P.»  seems  to  be  more  in  place  than  the  description  of  the  Kfita  age  given 
here,  of  which  the  snhetance  is  repeated  in  yerses  68  and  69. 

^"^^  Perhaps  we  should  read  here  nikama-eharinyo  instead  of  niahkdmo' :  if  so,  the 
sense  will  he,  **  they  moTed  about  at  will." 

^^'  The  text  adds  here  narakaJ^  or  naraka^  which  may  mean  '<  hellish  creatures.' 

^^  This,  although  agreeing  with  what  is  said  further  on  in  Terses  82,  133,  and 
155,  does  not  seem  in  consonance  with  what  is  stated  in  the  Yishnu  Puruna,  Terse  45, 
where  it  is  declared :  oshadhyah  phaia-mulinyo  romabhyat  tatyajajnire  \  treta-'yuya' 
mukht  Brahma  kalpasyadau  dv^'ottama  |  sfiahiva  paiv-oshadhtJ^  samyay  yuy<fia  §a 
to<S'iJAiwr«  I  <<  Plants  hearing  roots  and  fruits  spnuig  from  his  hai^    Attiieoom- 


.A2U>  OF  THE  ORIGIN  OF  THE  FOUE  GASTBB.  91 

flofren,  prodactions  of  the  seasons,  nor  seasons.  The  time  brought 
with  it  eTcry  object  of  desire  and  every  enjoyment.  There  was  no 
excess  of  heat  or  coLL  57.  The  things  which  these  people  desired 
sprang  up  from  the  earth  everywhere  and  always,  when  thought  of, 
and  had  a  powerftd  relish.  58.  That  perfection  of  theirs  both  produced 
strength  and  beauty,  and  annihilated  disease.  With  bodies,  which 
needed  no  decoration,  they  enjoyed  perpetual  youth.  59.  From  their 
pore  will  alone  twin  children  were  produced.  Their  form  was  the 
same.  They  were  bom  and  died  together.  60.  Then  truth,  contentment, 
patience^  BatLsfaction,  happiness,  and  self-command  prevailed.  They 
were  all  without  distinction  in  respect  of  form,  term  of  life,  disposition 
nnd  actions.  6 1 .  The  means  of  subsistence  were  produced  spontaneously 
without  forethought  on  their  parts.  In  the  Krita  age  they  engaged  in 
no  works  which  were  either  virtuous  or  sinful.  62.  And  there  were 
then  no  distinctions  of  castes  or  orders,  and  no  mixture  of  castes.  Men 
acted  towards  each  other  without  any  feeling  of  love  or  hatred.  63.  In 
the  Kfita  age  they  were  bom  alike  in  form  and  duration  of  life,  with- 
out any  distinction  of  lower  and  higher, ^^*  with  abundant  happiness, 
free  from  grief,  (64)  with  hearts  continually  exulting,  great  in  dignity 

mencement  of  the  Trctil  ag^  Brahrau — having  at  the  be^nnin^  of  the  Ealpa  created 
^nwtiMl«  and  plants— employed  them  in  sacrifice."  Although  the  order  of  the  words 
nnden  the  sense  in  some  degree  uncertain,  it  appears  to  be  that  which  Prof.  Wilson 
aasigns  in  his  translation  (i.  84),  *'  Brahma,  having  created,  in  the  commencement  of 
the  Kalpa,  yarioos  [animals  and]  plants,  employed  them  in  sacrifices  in  the  beginning 
of  tfaeTieta  age."  This  interpretation  is  supported  by  the  Commentator,  who  remarks: 
Tad  evtuk  kalpmyaduv  eva  paiun  oihadhli  eha  tjruhivd  'nantaram  trtta'yugeMnukhe 
frapU  aati  samyoff  gramyaranya-vyattJMya  tada  'dhvare  sanataya  {tamyaklayd  ?) 
yuyqfa  krita^yuye  yajnatyapravfitUh  \  **  Having  then  thus  at  the  very  beginning  of 
ike  Kmlpa  created  animals  and  plants,  he  afterwards,  when  the  commencement  of  the 
Tretft  age  arrived,  employed  them  properly,  according  to  the  distinction  of  domestic 
and  wild,  in  sacrifice, — since  sacrifice  did  not  prevail  in  the  Efita  age."  This  agrees 
with  the  course  of  the  preceding  narrative  which  makes  no  allusion  to  plants  and 
animals  having  been  produced  in  a  different  Yuga  from  the  other  beings  whose 
creation  had  been  previously  described.  (See  Wilson  i.  82-84.)  The  parallel  passage 
in  the  Yayu  P.  x.  44-46,  is  confused. 

iT4  Xhe  Mark.  P.  xlix.  24  inserts  here  the  following  lines :  "  They  lived  for  four 
thousand  years  of  mortals,  as  the  measure  of  their  existence,  and  suffepd  no  calamities 
from  distress.  25.  In  some  places  the  earth  again  enjoyed  prosperity  in  every  respect. 
Ai  through  lapse  of  time  the  creatures  were  destroyed,  so  too  those  perfections  every- 
where gradually  perished.  26.  When  they  hod  all  been  destroyed,  creeping-plants 
fell  from  the  sky,  which  had  nearly  the  character  of  Ealpa-troes  (i.#.  trees  which  yield 
■U  that  is  desired),  and  resembled  houses." 


92  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

and  in  force.    There  existed  among  them  no  such  things  as  gain  or  loss, 
friendship  or  enmity,  liking  or  dislike.     65.  It  was  through  the  mind 
(alone,  i.e,  without  passion?)  that  these  disinterested  beings  acted  to* 
wards  each  other.     They  neither  desired  anything  from  one  another ; 
nor  shewed  any  kindness  to  each  other.^^   Contemplation  is  declared  to 
be  supreme  in  the  Krita  age,  knowledge  in  the  Treta ;  sacrifice  began 
in  the  Dvapara ;  liberality  is  the  highest  merit  in  the  Kali.     67.  The 
Krita  age  is  goodness  {sattvd),  the  Treta  is  passion  {rajas),  the  Dvapara 
is  passion  and  darkness  (iamas),  in  the  Kali  it  is  to  be  understood  that 
darkness  (prevails),  according  to  the  necessary  course  of  these  ages. 
68.  The  following  is  the  time  in  the  Krita  age :  understand  its  amount. 
Four  thousand  years  constitute  the  Kfita ;  (69)  and  its  twilights  endure 
for  eight  hundred  divine  years.    Then  their  life  was  (so  long  ?)*'•  and  no 
distresses  or  calamities  befel  them.    70.  Afterwards,  when  the  twilight 
in  the  Krita  was  gone,  the  righteousness  peculiar  to  that  age  was  in  all 
respects  reduced  to  a  quarter  (of  its  original  sum).     71.  When  further 
the  twilight  had  passed,  at  the  close  of  the  Yuga,  and  the  righteousness 
peculiar  to  the  twilight  had  been  reduced  to  a  quarter,  (72)  and  when 
the  Kfita  had  thus  come  altogether  to  an   end,  —  then  perfection 
vanished.     Wben  this  mental  perfection  had  been  destroyed,  there 
arose  (73)  another  perfection  formed  in  the  period  of  the  Treta  age. 
The  eight  mental  perfections,   which  I   declared  (to  have  existed) 
at  the  creation,  (74)  were  gradually  extinguished.     At  the  beginning 
of  the  Kalpa  mental  perfection  alone  (existed),  viz.,  that  which  existed 
in  the  K^rita  age.     75.  In  all  the  Manvantaras  there  is  declared  to 
arise  a  perfection  proceeding  from  works,  produced  by  the  discharge  of 
the  duties  belonging  to  castes  and  orders,  according  to  the  fourfold 
division  of  Tugas.     76.  The  (morning)  twilight  (deteriorates)  by  a 
quarter  of  the  (entire)  Kfita, — and  the  evening  twilight  by  (another) 
quarter; — (thus)  the  Kfita,  the  morning  twilight,  and  the  evening 

^^  This  representation  of  the  condition  of  mankind  daring  the  Krita  age,  the  period 
of  ideal  goodness,  was  no  doubt  sketched  in  confonnity  with  the  opinions  which  pre- 
vailed at  the  period  when  the  Parana  was  compiled ;  when  dispassion  was  regarded 
as  the  highest  state  of  perfection. 

^^*  It  would  seem  as  if  the  writer  here  meant  to  state  that  the  period  of  lift  waa 
that  which  in  the  verse  of  the  Mark.  P.  (zlix.  24),  quoted  in  the  note  on  Terse  63,  it 
ii  declared  to  have  been.  But  the  expression  here  ii,  from  some  cause  or  other,  im» 
perfect. 


AND  OP  THE  ORIGIN  OF  THE  FOUR  CASTES.  93 

twilight  (together)  deteriorate  successively  to  the  extent  of  three 
quarters,  in  the  duties  peculiar  to  the  Yuga,  and  in  austere  fervour, 
sacred  knowledge,  strength,  and  length   of  life.'^    Then  after  the 
evening  of  the  Xrita  had  died  out,  (78)  the  Treta  age  succeeded,— 
(which)  the  most  excellent  rishis  regarded  as  the  evening  of  the  Kfita. 
But  when  the  evening  of  the  Xrita  had  died  out,  (79)  from  the  in- 
fluence of  time,  and  for  no  other  reason,  perfection  disappeared  from 
among  the  creatures  who  survived  at  the  commencement  of  the  Treta 
age  which  ensued  at  the  heginning  of  the  Kalpa.     80.  When  that  per- 
fection had  perished,  another  perfection  arose.     The  suhtile  form  of 
water  having  returned  in  the  form  of  cloud  (to  the  sky),^  (81)  rain 
began  to  be  discharged  from  the  thundering  clouds.     The  earth  having 
once  received  that  rain,  (82)  trees  resembling  houses^''  were  provided 
for  these  creatures.     From  them  all  means  of  enjoyment  were  pro- 
duced.    83.  Men  derived  their  subsistence  from  them  at  the  beginning 
of  the  Treta.     Subsequently,  after  a  great  length  of  time,  owing  to 
their  ill  fortune,  (84)  the  passions  of  desire  and  covetousness  arose  in 
their  hearts  uncaused.     The  monthly  discharge,  which  occurred  at  the 
end  of  women's  lives,  (85)  did  not  then  take  place :  but  as  it  com- 
menced again,  owing  to  the  force  of  the  age  {yu^a),  (86)  and  as  the 
couples,  in  consequence  of  it,  began  to  cohabit,  and  approached  each 
other  monthly,  from  necessity  occasioned  by  the  time, — (87)  an  un- 
seasonable^'*^ production  of  the  monthly  discharge,  and  of  pregnancy 
ensued.    Then  through  their  misfortune,  and  owing  to  that  fated  time, 
(88)  all  those  house-like  trees  perished.     When  these  had  been  de- 
stroyed, men  disturbed  and  agitated,  (89)  but  genuine  in  their  desire, 
longed  after  that  perfection  (which  they  had  lost).     Then  those  house- 
like trees  appeared  to  them ;   (90)  and  among  their  fruits  yielded 
clothes  and  jewels.     On  these  trees  too,  in  the  hollow  of  every  leaf, 
there  was  produced,  (91)  without  the  aid  of  bees,  honey  of  great  po- 
tency, having  scent,  colour,  and  flavour.     By  this  means  they  sub- 
sisted at  the  beginning  of  the  Treta,  (92)  delighted  with  this  per- 

1T7  Such  w  the  only  sense  I  can  extract  from  these  rather  ohscnre  lines. 

17S  guch  is  the  only  sense  of  the  words  here  rendered  which  occurs  to  me. 

1^*  Ofiha'tafMthitah,  ProfessorWilson,  in  his  Dictionary,  gives  <*  like,  resembling,*' 
among  the  meanings  of  sanitthita, 

179a  Instead  of  UkaUy  **out  of  season,"  Professor  Aufrecht  soggests  akaU,  "i& 
season,"  as  the  proper  reading. 


94  MYTHICAL  AOOOUIITS  OF  THE  CREATION  OF  MAN, 

lection  and  firee  firom  trouble.  Again,  throng^  the  lapse  of  tim^ 
becoming  greedy,  (93)  they  seized  by  force  those  trees,  and  that  hooey 
produced  without  bees.  And  then,  owing  to  that  misconduct  of  thein^ 
occasioned  by  cupidity,  (94)  the  Ealpa  trees,  together  with  their  honey, 
were  in  some  places  destroyed.  As  but  litde  of  it^  remained,  owi^g 
to  the  effects  of  the  period  of  twilight,  (95)  the  pairs  (of  opposites,  at 
pleasure  and  pain,  etc)  arose  in  men  when  existing  (in  this  state) ; 
and  they  became  greatly  distressed  by  sharp  cold  winds,  and  heats. 
96.  Being  thus  afflicted  by  these  opposites,  they  adopted  means  d 
shelter :  and  to  counteract  the  opposites  they  resorted  to  houses.  97. 
Formerly  they  had  moyed  about  at  their  will,  and  had  not  dwelt  at  aU 
in  houses :  but  subsequently  they  abode  in  dwellings,  as  they  found 
suitable  and  pleasant,  (98)  in  barren  deserts,  in  yalleys,  on  monntaiDi^ 
in  caves ;  and  took  refuge  in  fortresses, — (in  a)  desert  with  perpetual 
water.^^  99.  As  a  protection  against  cold  and  heat  they  began  to  con- 
struct houses  on  even  and  uneven  places,  according  to  opportunity  and 
at  their  pleasure.  100.  They  then  measured  out  towns,  cities,  villageiy 
and  private  apartments,  according  to  the  distribution  of  each."  [The 
following  verses  101-107  give  an  account  of  the  different  measures  d 
length  and  breadth,  which  is  followed,  in  verses  108-122,  by  a  deserip* 
tion  of  the  various  kinds  of  fortresses,  towns,  and  viUagos,  their  shapes 
and  sizes,  and  of  roads.  The  author  then  proceeds  in  verse  123:] 
''These  places  having  been  made,  they  next  constructed  houses;  and 
as  formerly  trees  existed,  formed  like  houses,^  (124)  so  did  they  (now) 
begin  to  erect  them,  after  repeated  consideration.  (Some)  boughs  are 
spread  out,  others  are  bent  down,  (125)  others  rise  upwards,  while 
others  again  stretch  horizontally.  AJter  examining  thus  by  refleotion 
how  the  different  boughs  of  trees  branch  out,  (126)  they  conatmoted 
in  like  manner  the  apartments  {Sdkhd^)  (of  their  houses) :  henoe  they 

110  •<  Perfection  "  seenu  to  be  here  intended.  If  so,  it  would  seem  as  if  this  fine 
had  been  icparated  from  its  proper  context 

^*^  J)hanvaHam  ioivatodakam.  Perhaps  we  should  read  here  with  the  Mirk.  P. 
xlix.  85,  varkthpam  parvatam  audakam  **  (fortresses)  protected  by  trees,  built  on 
mountains,  or  surrounded  by  water." 

>**  Whateyer  may  be  thought  of  this  rendering  of  the  phrase,  ^riksha]^  ^kaatrik 
sMilS^  the  Mftrk.  P.  (xliz.  62),  at  least,  is  quite  clear :  gfihalcaru  putla  purwtrik 
Utham  OMH  mahlruhah  \  tatha  aammritya  tat  aarvam  chakrur  vitmam  tah  prqfo^  | 
**As  they  had  formerly  had  trees  with  the  shape  of  houses,  so  recalling  tU  tiiat  to 
mind,  these  people  buUt  their  dwellings." 


Ain)  OF  THS  OmOIN  OF  THE  FOUB  CASTES  95 

called  vooms  {Uldk).^    In  this  way  loomB  and  honses  derive  their 
appellation  from  bninchea.     127.  Hence  looniB  are  called  idld,  and  in 
Hut  their  character  as  rooms  {idldtvam)  consists.    And  inasmach  as 
tta  mind  takes  pleasure  in  them,  and  as  they  have  gladdened  {prdsd- 
db|ffii)y  the  mind,  (128)  houses,  rooms,  and  palaces  are  termed  respeo- 
tifdy  ^rtXo,  idld^  and  prdsdda.     Having  adopted  these  means  of 
Moce  against  the  '  opposites,'  they  devised  methods  of  subsistence. 
119.  The  kalpa-trees  having  been  destroyed  along  with  their  honey, 
fbse  creatures,  afflicted  with  thirst  and  hunger,  became  disquieted  by 
dejection.     130.  Then  again  another  perfection  arose  for  them  in  the 
Tn/tk  age, — ^whioh  fulfilled  the  purpose  of  subsistence, — viz.,  rain  at 
their  pleasure.     131.  The  rain-water,  which  flowed  into  the  hollows, 
burst  out  in  the  form  of  springs,  water-courses,  and  rivers,^  through 
the  rain.     132.  Thus  at  the  second  fall  of  rain  rivers  began  to  flow. 
When  the  drops  of  water  flrst  reached  the  ground,  then  (133)  from  the 
eoDJunction  of  the  waters  and  the  earth  plants  sprang  up  among  them, 
wMdi  bore  both  flowers,  roots,  and  fruits.     134.  Fourteen  kinds  of 
plants,  cultivated  and  wild,  were  produced  without  ploughing  or  sow- 
ings as  well  as  trees  and  shrubs  which  bore  flowers  and  fruit  at  the 
proper  season.    135.  This  was  the  first  appearance  of  plants  in  the 
Treta  age,  and  by  them  men  subsisted  at  that  period.    136.  Then  there 
aggin  arose  among  them,  universally,  desire  and  cupidity,  through  a  ne- 
oeasary  process,  and  as  a  result  of  the  Treta  age.     137.  They  then 
appropriated  to  themselves,  by  force  and  violence,  rivers,  fields,  hills, 
tieesy  shrubs,  and  plants.     138.  Those  perfect  beings,  who  were  de- 
scribed by  me  as  existing  formerly  in  the  Kfita,  —  the  mind-bom 
ehildren  of  Brahma,  who  had  been  produced  in  this  world  when  they 
came  from  the  Janaloka, — (139)  who  were  (some)  tranquil,  (some)  fiery, 
(some)  active,  and  (others)  distressed, — ^were  again  bom  in  the  Tret&, 
(140)  as  Brahmans,  Eshattriyas,  Yaiiyas,  Stidras,  and  injurious  men, 
governed  by  the  good  and  bad  actions  (performed)  in  former  births.  141. 
Then  those  who  were  weaker  than  they,  being  trathM  and  innocent, 
dwelt  imong  them,  free  from  cupidity,  and  self-restrained ;  (142)  whilst 

***  The  reaaoning  here  does  not  seem  very  cogent,  as  the  two  words  dakha  and  iaB 
do  not  appear  to  hare  any  close  connection.  Bat  snoh  unsuccessful  attempts  at  ety<* 
mology  are  frequent  in  Sanskrit  works. 

'^  The  text  here  does  not  seem  to  be  in  a  satisfactory  state.  The  Calc.  edition  of 
the  Mirk.  P.  reads  vrithf^avaruddhair  abhavat,  etc. 


96  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

others,  less  glorioosthan  they,  took  and  did.^  When  they  had  thns  be* 
come  opposed  to  each  other, — (143)  through  their  misconduct,  while  they 
struggled  together,  the  plants  were  destroyed,  being  seized  with  their 
fists  like  gravel.   144.  Then  the  earth  swallowed  up  the  fourteen  kinds 
of  cultivated  and  wild  plants,  in  consequence  of  the  influence  exerted 
by  the  Yuga :  for  men  had  seized  again  and  again  the  firuit^  together 
with  the  flowers  and  leaves.     145.  After  the  plants  had  perished, 
the  famished  people,  becoming  bewildered,  repaired  to  Svayambha 
the  lord  of  creatures,  (146)  in  the  beginning  of  the  Treta  age,  seeking 
the  means  of  subsistence.^^    Learning  what  they  desired,  (147)  and 
determining  by  intuition  what  was  proper  to  be  done,  the  Lord  Brah- 
ma Svayambhu,  knowing  that  the  plants  had  been  swallowed  up  by 
the  earth,  milked  them  back.    148.  Taking  Sumeru  as  a  calf,  he  milked 
this  earth.    When  this  earth  (or  cow)^  was  milked  by  him,  roots  were 

1M  It  is  difficult  to  extract  any  satisfactory  sense  out  of  this  line. 

^^  The  S'.  P.  Br.  ii.  4,  2,  1,  also  speaks  of  different  classes  of  creatures  applying  to 
the  creator  for  food  :  Prajapatim  vai  bhutanp  updtldan  |  preffdh  pai  bhutani  |  **  «t  «• 
dhehi  yatha  jtvama"  iti  \  tato  deva  yajnopavltino  hhutva  dakthinam  Jdnv  ackym  upo- 
$7dan  |  tan  abrapJd  "  yaj'no  9o  *nnam  amfitatvam  va  urg  val^  tiuryo  vo  Jyotir  **  Hi  \ 
2.  Atha  mam  pitarah  praehlnavltinah  aavyam  janv  aehya  upasldan  \  tan  ahnmd 
**ma9i  mdti  vo  'sanam  tvadha  vo  manojavo  vaa  chondroma  vo  jyotir**  iti  \  3.  jUhm 
$nam  matttuhyah  pravfitdh  upasiha^  kfitva  upasldan  |  tan  abravit  **aayam  pratar 
90  'ianam  prq/ah  vo  mfityur  vo'ynir  vojyotir"  iti  \  4.  Atha  enampadavo^  upashUml 
tebhyah  waitham  eva  ehakara  *'  yadd  eva  yuyam  kadaeha  labhadhvai  yadi  kai$  yoSy 
aniahaU  atha  eva  ainatha"  iti  \  tatmadete  yada  kadaeha  labhante  yadi  kale  yady 
anakale  atha  eva  ainanti  \  6.  Atha  ha  enam  iae'vad  apy  aeurah  upasedur  ity  akmk  \ 
tebhyae  tamai  eha  mayaik  eha  pradadau  |  aety  aha  eva  atwa^maya  iti  iva  |  parabhuta 
ha  tv  eva  tah  prajdh  |  tah  imah  prajas  tathaiva  upajlvanti  yathaiea  ahhyo^  Rnya^ 
patir  adadat  |  "  All  beings  resorted  to  Prajapati,— (creatures  are  beings),— (laying) 
*  provide  for  us  that  we  may  li?e.'  Then  the  gods,  wearing  the  sacrificial  oordi,  aiul 
bending  the  right  knee,  approached  him.  To  them  he  said,  <  let  sacrifice  be  3ronr  food, 
your  immortality  your  strength,  the  sun  your  light'  2.  Then  the  Fathers,  wearing 
the  sacrificial  cord  on  their  right  shoulders,  and  bending  the  left  knee,  approached  bim. 
To  them  he  said, '  you  shall  eat  monthly,  your  oblation  {svadhd)  sh^  be  your  ra- 
pidity of  thought,  the  moon  your  light/  3.  Then  men,  clothed,  and  inclining  their 
bodies,  approached  him.  To  them  he  said,  *  ye  shall  eat  morning  and  erening,  your 
offspring  shall  bo  your  death,  Agni  your  light/  4.  Then  cattle  repaired  to  him.  To 
them  he  accorded  their  desire,  (saying),  *  Whensoe?er  ye  find  anything,  whether  tt 
the  proper  season  or  not,  eat  it/  Hence  wheneyer  they  find  anything,  whether  at  the 
proper  season  or  not,  they  eat  it.  6.  Then  they  say  that  the  Asoras  again  and  again 
resorted  to  him.  To  them  he  gave  darkness  {tamae)  and  illusion.  There  is,  indeed^ 
such  a  thing  as  the  illusion,  as  it  were,  of  the  Asuras.  But  those  creatures  suocnmbed* 
These  creatures  subsist  in  the  yery  manner  which  Prajupati  allotted  to  them." 

^  6'aM^  means  both*    • 


AND  OP  THE  ORIGIN  OP  THE  FOUR  CASTES.  97 

prodaced  again  in  the  ground, — (149)  those  plants,  whereof  hemp  is 
the  seventeenth,  which  end  with  the  ripening  of  fruits."  [The  plants 
fit  for  domestic  use,  and  for  sacrifice  are  then  enumerated  in  verses 
150-155.]  *'  155.  All  these  plants,  domestic  and  wild,  were  for  the 
first  time^  produced  at  the  beginning  of  the  Treta  age,  (156)  without 
cultivation,  trees,  shrubs,  and  the  various  sorts  of  creepers  and  grasses, 
both  those  which  produce  roots  as  their  fruits,  and  those  which  bear 
fruit  after  flowering.  The  seeds  for  which  the  earth  was  formerly 
milked  by  Svayambhu  (158)  now  became  plants  bearing  flowers  and 
fruits  in  their  season.  When  these  plants,  though  created,  did  not 
afterwards  grow,  (159)  the  divine  Brahma  Svayambhu  devised  for  the 
people  means  of  subsistence  depending  on  labour  effected  by  their 
hands.  160.  From  that  time  forward  the  plants  were  produced  and 
ripened  through  cultivation.  The  means  of  subsistence  having  been 
provided,  Svayambhu  (161)  established  divisions  among  them  according 
to  their  tendencies.^  Those  of  them  who  were  rapacious,  and  destruc- 
tive, (162)  he  ordained  to  be  Kshattriyas,  protectors  of  the  others.^^ 
As  many  men  as  attended  on  these,  fearless,  (163)  speaking  truth  and 
propounding  sacred  knowledge  {hrahma)  with  exactness,  (were  made) 
Brahmans.  Those  others  of  them  who  had  previously  been  feeble,  en- 
gaged in  the  work  of  slaughter,^"^  who,  as  cultivators  {klndSdh),  had 
been  destructive,  and  were  active  in  connection  with  the  ground,  were 
called  Yai^yas,  husbandmen  {klndidn),  providers  of  subsistence.  165. 
And  he  designated  as  S^udras  those  who  grieved  (Sochantah),  and  ran 
(dravantah),^  who  were  addicted  to  menial  tasks,  inglorious  and  feeble. 

'*^  See  the  note  on  yeree  65,  above. 

"^  Tathararabhah,  The  Mark.  P.  has  yatha-nyayam  yaiha-ffunamf  "  according 
to  fitness  and  their  qualities." 

^^  Itaretham  krita-tranan.  The  M.  Bh.  xii.  2247,  thus  explains  the  word  Eshat- 
trija :  brahmananam  kahata-tranat  tatah  kahattriya  uchyaU  \  "  (a  king)  is  called 
Kshattriya  because  he  protects  BrAhmans  from  injuries." 

^>^  Vaiiasam  karma.  The  former  word  has  the  senses  of  (1)  "  hindrance,  impedi- 
ment," and  (2)  *<  slaughter,"  assigned  to  it  in  Wilson's  Dictionary. 

^^  The  reader  who  is  familiar  with  the  etymologies  given  in  Yaska's  Nirukta,  or  in 
Professor  Wilson*s  Dictionary  on  Indian  authority,  will  not  be  surprised  &t  the  ab- 
surdity of  the  attempts  made  here  by  the  Pura^a-writer  to  explain  the  origin  of  the 
words  Kshattriya,  Vaitfya  and  S'udra.  To  account  for  the  last  of  these  names  he 
combines  the  roots  »««?A,  "  to  grieve,"  and  rfri#,  "  to  run,"  dropping,  however,  of  ne- 
cessity the  last  letter  (eh)  of  the  former.  The  word  kshattriya  is  really  derived  from 
kshattraf  '<  royal  power ;"  and  vaUya  comes  from  vis,  "  people,"  and  means  "  a  man 
of  the  people." 

7 


98  MTTHICAL  ACCOUNTS  OF  THE  CREATION  OF  HAN, 

166.  Brahma  determined  the  respective  ftmctions  and  duties  of  all  these 
persons.  But  after  the  system  of  the  four  castes  had  heen  in  all  respects 
established,  (167)  those  men  from  infjatuation  did  not  fulfil  their  several 
duties.    Not  living  conformably  to  those  class-duties^  they  came  into 
mutual  conflict.     168.  Having  become  aware  of  this  fact,  precisely  as 
it  stood,  the  Lord  Brahma  prescribed  force,  criminal  justice,  and  war, 
as  the  profession  of  the  Kshattriyas.     169.  He  then  appointed  these, 
viz.,  the  duty  of  officiating  at  sacrifices,  sacred  study,  and  the  receipt 
of  presents,  to  be  the  functions  of  Brahmans.     170.  The  care  of  cattle, 
traffic,  and  agriculture,  he  allotted  as  the  work  of  the  Yaiiiyas ;  and 
the  practice  of  the  mechanical  arts,  and  service,  he  assigned  as  that  of 
the  S^dras.     171.  The  duties  common  to  Brahmans,  Kshattriyas,  and 
Yaii^as  were  the  offering  of  sacrifice,  study,  and  liberality.     172.  Hav- 
ing distributed  to  the  classes  their  respective  functions  and  occupations, 
the  Lord  then  allotted  to  them  abodes  in  other  worlds  for  their  per- 
fection.    173.  The  world  of  Prajapati  is  declared  to  be  the  (destined) 
abode  of  Brahmans  practising  rites ;  Indra's  world  that  of  Kshattriyas 
who  do  not  flee  in  battle;    (174)  the  world  of  the  Maruts  that  of 
Yai^yas  who  fulfll  their  proper  duty ;  the  world  of  the  Ghmdharvas 
that  of  men  of  S^dra  birth  who  abide  in  the  work  of  service.     175. 
Having  allotted  these  as  the  future  abodes  of  (the  men  of  the  different) 
classes,  who  should  be  correct  in  their  conduct,  he  ordained  orders  {dira- 
mat)  in  the  classes  which  had  been  established.    176.  The  Lord  for- 
merly instituted  the  four  orders  of  householder,  religious  student,  dweller 
in  the  woods,  and  mendicant.     177.  To  those  of  them  who  do  not  in 
this  world  perform  the  duties  of  their  castes,  the  men  who  dwell  in 
hermitages  apply  the  appellation  of  '  destroyer  of  works.'  178.  Brahma 
established  these  orders  by  name,  and  in  explanation  of  them  he  de- 
clared their  duties,  (179)  their  methods  of  procedure,  and  their  various 
rites.     First  of  all  there  is  the  order  of  householder,  which  belongs  to 
all  the  four  classes,  (180)  and  is  the  foundation  and  source  of  the  other 
three  orders.    I  shall  declare  them  in  order  with  their  several  obser* 
servauces."    [The  following  verses  181-189,  which  detail  these  duties, 
need  not  be  cited  here.    I  shall,  however,  quote  verses  190  ffl  for  their 
excellent  moral  tone.]     ''  190.  The  Yedas,  with  their  appendages,  sa- 
crifices, fEists,  and  ceremonies,  (191)  avail  not  to  a  depraved  man, 
when  his  disposition  has  become  corrupted.     AU  external  rites  are 


AND  OP  THE  ORIGIN  OP  THE  FOUR  CiSTES.  99 

tndtless  (192)  to  one  who  is  inwardly  debased,  however  energetically 
lie  may  perform  them.     A  man  who  bestows  even  the  whole  of  his 
lobstance  with  a  defiled  heart  will  thereby  acquire  no  merit— of  which 
t  good  disposition  is  the  only  cause/'     [After  giving  some  further  par- 
ttculars  about  the  celestial  abodes  of  the  righteous,  verses  194-198,  the 
writer  proceeds:]     "199.  When — after  the  division  into  castes  and 
orders  had  thus  been  made — (200)  the  people  living  under  that  system 
did  not  multiply,  Brahma  formed  other  mind-bom  creatures  in  the 
oiddle  of  the  Treta  (201)  from  his  own  body  and  resembling  himself. 
Wlien  the  Treta  age  had  arrived,  and  had  gradually  reached  its  middle, 
{202)  the  Lord  then  began  to  form  other  mind-bom  creatures.     He 
next  formed  creatures  in  whom  goodness  {sattva)  and  passion  (rajas) 
predominated,  (203)  and  who  were  capable  of  attaining  (the  four  ob- 
jects of  human  pursuit)  righteousness,  wealth,  love,  and  final  liberation, 
together  with  the  means  of  subsistence.     Gods,  too,  and  Fathers,  and 
Riahifl,  and  Manus  (were  formed),  (204)  by  whom  these  creatures  were 
elassified  (?)  according  to  their  natures  in  conformity  with  the  Yuga. 
When  this  character(?)  of  his  offspring  had  been  attained,  Brahma  (205) 
longed  after  mental  ofiispring  of  all  kinds  and  of  various  forms.     Those 
creatnres,  whom  I  described  to  you  as  having  taken  refuge  in  Janaloka, 
(206)  at  the  end  of  the  Kalpa,  all  these  arrived  here,  when  he  thought 
upon  them,  in  order  to  be  reproduced  in  the  form  of  gods  and  other 
beings.     207.  According  to  the  course  of  the  Manvantaras  the  least 
were  esteemed  the  first  (?),  being  swayed  by  destiny,  and  by  connec- 
tions and  circumstances  of  every  description.     208.  These  creatures 
were  always  bom,  under  the  controuling  influence  of,  and  as  a  recom- 
pence  for  their  good  or  bad  deeds.     209.  He  by  himself  formed  those 
creatures  which  arrived  in  their  several  characters  of  gods,  asuras, 
fathers,  cattle,  birds,  reptiles,  trees,  and  insects,  in  order  tbat  they 
might  be  subjected  (anew)  to  the  condition  of  creatures."^^ 

The  substance  of  the  curious  speculations  on  the  origin  and  primeval 
condition  of  mankind  contained  in  the  preceding  passage  may  be  stated 
as  follows :  In  verses  22-34  we  are  told  that  the  creatures,  who  at  the 
dose  of  the  preceding  Kalpa  had  been  driven  by  the  mundane  confla- 
gration to  Janaloka,  now  formed  the  seed  of  the  new  creation,  which 
took  place  in  the  Kfita  Yuga,  at  the  commencement  of  the  present 
^  I  oonfeai  that  I  haye  had  great  difficulty  in  attaching  any  sense  to  the  last  wordi. 


100        MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

Kalpa.  These  were  mind-bom  sons  of  Brahma,  perfect  in  natnre,  and 
they  peopled  the  world.  As  a  role,  we  are  informed,  those  beings  who 
have  formerly  been  elevated  firom  the  earth  to  higher  regions,  return 
again  and  again  to  this  world,  and,  as  a  resnlt  of  their  previous  works, 
are  bom  in  every  age,  in  every  possible  variety  of  condition,  exhibiting 
the  same  dispositions  and  falfilling  the  same  functions  as  in  their  former 
states  of  existence.  It  is  next  stated,  verses  35-40,  that  when  creation 
had,  in  some  way  not  explained,  come  to  a  stand-still,  four  classes  of 
human  beings,  consisting  each  of  a  thousand  pairs  of  males  and  females, 
characterized  respectively  by  different  qualities,  physical  and  moral, 
were  produced  from  different  members  of  the  Creator's  body.^^  These 
creatures  sought  to  propagate  the  race,  but  abortively,  for  the  reason 
specified  (43).  Children  however  were  produced  by  mental  effort 
(45  and  59),  and  in  considerable  numbers  (52).  The  state  of  physical 
happiness,  absolute  and  universal  equality,  moral  perfection,  and  com- 
plete dispassion,  in  which  mankind  then  existed,  is  depicted  (48-65). 
The  means  of  subsistence  and  enjoyment,  which  they  are  said  to  have 
drawn  from  the  earth  (48  and  57),  were  not  of  the  ordinary  kind,  as 
we  are  informed  (55  f.)  that  neither  animals  nor  plants,  which  are  the 
products  of  unrighteousness,  existed  at  that  period.  "No  division  into 
castes  or  orders  prevailed  during  that  age  of  perfection  (62).  A  gradual 
declension,  however,  had  been  going  on,  and  at  the  end  of  the  Krita 
Yuga,  the  perfection  peculiar  to  it  had  altogether  disappeared  (70-79). 
Another  kind  of  perfection,  peculiar  to  the  Treta,  however,  ;mbse- 
quently  arose  (73  and  80),  and  in  the  different  Yugas  there  has  existed 
a  perfection  springing  from  the  performance  of  the  duties  belonging  to 
each  caste  and  order  (75).  The  perfection  described  as  prevailing  in 
the  Treta  was  of  a  physical  kind,  consisting  in  the  production  of  rain 
and  the  growth  of  trees,  shaped  like  houses,  which  at  the  same  time 
yielded  the  materials  of  all  sorts  of  enjoyments  (80-82).  Passion, 
however,  in  its  various  forms  began  to  take  the  place  of  the  previous 
dispassion  (84).  The  constitution  of  women,  which  had  formerly  in- 
<^pacitated  them  for  effective  impregnation,  became  ultimately  so  modi- 
fied as  to  ensure  the  successful  propagation  of  the  species,  which 

^  ThiB  statement  agrees  with  that  in  the  Mark.  P.  xlix.  3  ff.  but  differs  from  that 
already  given  from  the  Vishtiu  P.  in  so  far  as  the  Utter  does  not  specify  the  numbers 
created,  or  say  anything  about  pairs  being  formed. 


AND  OP  THE  ORIGIN  OP  THE  FOUR  CASTES.  101 

accordingly  proceeded  (84-87).**  We  have  then  the  destruction,  and 
subsequent  reproduction  of  the  trees,  formed  like  houses,  described 
(88-91).  These  trees  now  produced  clothes  and  jewels,  as  well  as  honey 
without  bees,  and  enabled  mankind  to  live  in  happiness  and  enjoyment. 
Again,  however,  the  trees  disappeared  in  consequence  of  the  cupidity 
which  led  to  their  misuse  (92-94).  The  absence  of  perfection  occa- 
sioned suffering  of  various  kinds,  from  moral  as  well  as  physical  causes, 
and  men  were  now  driven  to  construct  houses,  which  they  had  hitherto 
found  unnecessary  (96-99  and  123),  and  to  congregate  in  towns  and 
cities  (100).  Their  houses  were  built  after  the  model  furnished  by 
trees  (123-128).  The  hunger  and  thirst  which  men  endured  from  the 
loss  of  the  trees  which  had  formerly  yielded  all  the  means  of  subsist- 
ence and  enjoyment,  were  relieved  by  means  of  a  new  perfection 
which  appeared  in  the  shape  of  rain,  and  the  streams  thereby  gene- 
rated, and  by  the  growth  of  plants,  which  now  sprang  up  for  the  first 
time  as  a  result  of  the  conjunction  of  water  and  earth  (130-135  and 
155).  Desire  and  cupidity,  however,  now  again  arose  and  led  to  acts 
of  violent  appropriation  (136f.).  At  this  juncture  the  perfect  mind- 
bom  sons  of  Brahma,  of  different  dispositions,  who  had  formerly  existed 
in  the  Krita  age,  were  reproduced  in  the  Treta  as  Brahmans,  Elshat- 
triyas,  Yai^yas,  S^udras,  and  destructive  men,  as  a  result  of  their  actions 
in  their  former  existence  (138-140).  But  in  consequence  of  their  dis- 
sensions and  rapacity,  the  earth  swallowed  up  all  the  existing  plants 
(142-144).  Under  the  pressure  of  the  distress  thus  occasioned  the 
inhabitants  of  the  earth  resorted  to  Brahma,  who  milked  the  earth, 
through  the  medium  of  mount  Sumeru  acting  as  a  calf,  and  recovered 
the  plants  which  had  disappeared  (145-149).  As,  however,  these  plants 
did  not  propagate  themselves  spontaneously,  Brahma  introduced  agri- 
culture (158-160).  Having  thus  provided  the  means  of  subsistence, 
he  divided  the  people  into  classes  according  to  their  characteristics 
(160-165).  But  as  these  classes  did  not  perform  their  several  duties, 
and  came  into  mutual  conflict,  Brahma  prescribed  their  respective  func- 
tions with  greater  precision  (166-171) ;  and  assigned  the  future  celestial 
abodes  which  the  members  of  each  class  might  attain  by  their  fulfilment 
(172-174).    He  then  ordained  the  four  orders  of  householder,  religious 

^^  It  is  not  quite  clear,  however,  what  is  intended  bj  the  word  akahf  **  out  of 
season/'  in  Terse  87.    See  the  emendation  proposed  above  in  the  note  on  that  verse. 


102  MYTHICAL  ACCOrNTS  OF  THE  CEEATION  OF  MAN, 

student,  etc.  (175-190).     After  a  few  verses  in  praise  of  moral  pnrity 
(190-193),  the  abodes  and  destinies  of  the  eminently  righteous  are  set 
forth  (194-199).    Just  when  we  had  arrived  at  a  point  in  the  narra- 
tive, ftrom  which  we  might  have  imagined  that  it  had  only  to  be  carried 
on  further  to  afford  us  a  sufficient  explanation  of  the  state  of  things 
existing  up  to  the  present  age,  we  are  suddenly  arrested  (199-202)  by 
being  informed  that  the  people  distributed  according  to  the  system  of 
castes  and  orders  did  not  multiply,  and  are  introduced  to  a  new  mind- 
bom  creation,  which  took  place  in   the  Treta  age,   to  remedy  this 
failure.    We  are  next  told  (203)  of  what  appears  to  be  another  crea- 
tion of  beings  endowed  with  goodness  and  passion.     And,  finally,  a  yet 
further  re-incorporation  of  previously  existing  souls  is  described  as  hav- 
ing taken  place  (205-209).     It  would  thus  seem  that  after  all  we  are 
left  without  any  account  of  the  origin  of  the  system  of  castes  which 
prevailed  when  the  Purana  was  compiled.     The  only  suppositions  on 
which  this  conclusion  can  be  avoided  are  either  (1)  that  the  cessation 
in  the  increase  of  the  generation  alluded  to  in  verse  200,  which  led  to 
the  new  creation,  was  not  universal,  that  the  race  than  existing  did  not 
entirely  die  out,  but  that  the  old  blood  was  re-invigorated  by  that  of  the 
newly  created  beings ;  or  (2)  that  the  other  set  of  creatures,  mentioned 
in  verse  203,  as  characterized  by  goodness  and  passion,  were  the  pro- 
genitors of  the  present  race  of  men.     On  these  points,  however,  the 
text  throws  no  light. 

The  preceding  account  of  the  creation  of  mankind  and  of  the  vicissi- 
tudes and  deterioration  of  society,  is  in  some  places  obscure  and  con- 
fused, and  its  several  parts  do  not  appear  to  be  consistent  with  each  other. 
At  the  outset  the  writer  describes  the  creation  of  four  thousand  pairs 
of  human  beings,  of  whom  each  separate  set  of  one  thousand  is  distin- 
guished by  widely  different  innate  characters,  the  first  class  having  the 
quality  of  goodness,  the  second  that  of  passion,  the  third  those  of  passion 
and  darkness,  and  the  fourth  that  of  darkness.  Nevertheless  (as  in  the 
parallel  passage  of  the  Yishou  Purana)  we  cannot  find  in  the  narrative 
the  least  trace  of  those  inherent  differences  of  character  having  for  a  long 
time  manifested  themselves  by  producing  dissimilarity  either  of  moral 
conduct  or  of  physical  condition ;  for  the  perfection,  which  is  described 
as  existing  in  the  Kfita  age,  is  spoken  of  as  if  it  was  universal ;  and 
not  only  is  no  distinction  alluded  to  as  prevailing  at  this  period  between 


AND  OF  THE  ORIGIN  OF  THE  FOUR  CASTES.  103 

the  component  parts  of  society,  but  we  are  expressly  told  that  no  castes 
or  orders  then  existed.     The  deterioration  also,  which  ensued  towards 
the  end  of  the  £|ita  age,  is  described  as  general,  and  not  peculiar  to 
tny  class.     How  is  this  complete  uniformity,  first  of  perfection,  and 
afterwards  of  declension,  which,  for  anything  that  appears  to  the  con- 
trary, is  predicated  of  the  descendants  of  the  whole  of  the  four  thousand 
pairs,  to  be  reconciled  with  the  assertion  that  each  thousand  of  those 
pain  was  characterized  by  different  innate  qualities  ?    The  difficulty  is 
act  removed  by  saying  that  the  writer  supposed  that  these  inherent 
rarieties  of  character  existed   in  a  latent  or  dormant  state  in  the 
different  classes,  and  were  afterwards  developed  in  their  descendants; 
for  he  distinctly  declares  (verse  54)  in  general  terms  that  mankind 
Tere  at  that  period  sattva-bahuldh,   i.0.    "possessed  the  quality  of 
goodness  in  abundance;"   and  in  the  earlier  part  of  the  subsequent 
namtive  no  allusion  is  made   to  the   different  qualities  at  first  as- 
eribea  to  the  four  sets  of  a  thousand  pairs  being  separately  deve- 
loped In  the  members  of  the  four  classes  respectively.     In  verse  74, 
indeed,  it  appears  to  be  assumed  that  the  division  into  castes  had 
existed  kom  the  creation ;  for  we  there  find  an  assertion  that  in  "  all 
the  Man^antaras,  according  to  the  division  of  the  four  yugas,"  (includ- 
ing apparently  the  Krita)  **  there  is  declared  to  have  existed  a  perfec- 
tion effects  by  the  observances  of  the  castes  and  orders,  and  arising 
from  the  filfilment  of  works ; "  but  how  is  this  to  be  reconciled  with 
the  exprese  statement  of  verses  60  and  61,  that  **  in  the  K^ita  age  no 
works  were  performed  which  were  either  virtuous  or  sinful,"  and  that 
**  there  thei  existed  neither  distinctions  of  caste  or  order,  nor  any  mix- 
ture of  castis  ? "   In  the  Treta  age  the  state  of  deterioration  continued, 
but  no  refennce  is  made  of  any  separation  of  classes  till  we  come  to 
verse  138,  wiere  it  is  said  that  the  beings  who  in  the  Kfita  age  had 
existed  as  th«  perfect  mind-bom  sons  of  Brahma,  were  now,  as  a  con- 
sequence of  tieir  former  actions,  recalled  into  human  existence,  and  in 
conformity  wih  their  previous  characters  as  calm,  fiery,  laborious,  or 
depressed,  beame  Brahmons,  Kshattriyas,  Yai^yas,  Sudras,  and  men 
of  violence,     ^hese  creatures,  after  they  had  been  furnished  with  the 
means  of  subsitence,  were  eventually  divided  into  classes,  according  to 
their  varieties  cf  disposition,  character,  and  occupation ;  and  as  at  first 
they  did  not  foBl  their  proper  duties,  but  encroached  upon  each  others' 


104         MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

provinces,  their  functions  were  afterwards  more  stringently  defined  and 
the  means  of  enforcing  obedience  were  provided.  Here  it  is  intimated 
that  different  sets  of  beings  were  bom  as  Brahmans,  Kshattriyas,  Yedi- 
yas,  and  Sudras,  on  account  of  the  different  qualities  which  they  had 
manifested  in  a  previous  existence,  and  that  in  conformity  with  those 
same  characteristics  they  were  afterwards  formally  distributed  into  castes. 
This  description  is  therefore  so  &r  consistent  with  itself.  The  difference 
of  caste  is  made  to  depend  upon  the  dispositions  of  the  soul.  But  how  are 
we  to  reconcile  this  postulation  of  different  characters  formerly  exhibited 
with  the  description  given  in  the  previous  part  of  the  narrative,  where 
we  are  informed  that,  in  the  earlier  parts,  at  least,  of  the  Kfita  age, 
all  men  were  alike  perfect,  and  that  no  actions  were  performed  which 
were  either  virtuous  or  vicious  ?  If  such  was  the  case  at  that  period,  how 
could  the  beings  who  then  existed  have  manifested  those  differences  of 
disposition  and  character  which  are  asserted  to  have  been  the  cau^s  of 
their  being  subsequentiy  reborn  as  Brahmans,  Eshattriyas,  Sudrai,  and 
Vai^yas?  It  may  be  admitted  that  the  differences  of  character,  which 
are  attributed  in  the  Purana  to  the  four  primeval  sets  of  a  thousand 
pairs  of  human  beings,  correspond  to  those  qualities  which  are  described 
as  having  subsequently  given  rise  to  the  division  into  castes :  but  the 
assertion  of  such  a  state  of  uniform  and  universal  perfection,  as  is  said 
to  have  intervened  between  the  creation  of  mankind  and  the  jealization 
of  caste,  seems  incompatible  with  the  existence  of  any  su(ii  original 
distinctions  of  a  moral  character. 

As  regards  this  entire  account  when  compared  with  the  other  two 
descriptions  of  the  creation  given  in  the  previous  part  of  tiis  section, 
the  same  remarks  are  applicable  as  have  been  made  in  thoiast  section, 
p.  65  f.,  on  the  correspondiug  passages  from  the  Vishnu  PiraQa. 

The  chapter  which  I  have  just  translated  and  examinee,  is  followed 
immediately  by  the  one  of  which  I  have  already  in  a  pidceding  page 
quoted  the  commencement,  descriptive  of  the  creation  of  !lsuras,  Gknls, 
Fathers,  etc.,  from  the  different  bodies  assumed  and  cast  <S  successively 
by  Brahm&. 

I  shall  now  give  an  extract  from  the  following,  or  teith  chapter,  in 
which  the  the  legend  of  6isitarupa  is  related. 

Suta  uvdeha  \  1.  JSvambh&teshu  lokeshu  Brahmana  hh-harttfina^  | 

M  Xhig  fonn  kartUrvEia  (one  which,  as  is  well  known,  may  bo  optpnally  employed  in 


AND  OF  THE  ORIGIN  OF  THS  FOUE  GASTEa  105 

yadd  idh  na  pravorttanU  prajdh  kendpi  hetund  \  2.  Tamo-mdtravrito 
Brahma  tadd-prahhiiti  duhkhitah  \  tatah  $a  vidadhe  huddhim  artha' 
mUehaya-gdminlm  \  3.  Athdttnani  iamairdkshU  tamo-mdtrdm  nijdt- 
wttkdm  I  rafah-iaitvam  pardjitya  varttamdnam  sa  dharmatah  \  4. 
TapyaU  iena  duhkhena  ioham  ehakre  jagai-patih  \  tamas  tu  vyanudat 
ta»mdd  rajas  taeh  eha  samdvfinot  \  5.  Tat  tamah  pratinuttam  vai  mi- 
iktmam  $amvyajdyata  \  adharmaS  charandj  jajne  himsd  ioJcdd  ajdyata  \ 
6.  TaUu  tannin  samudbhute  mithune  charandtmani  \  tatai  cha  Ihagavdn 
dtit  pritiiehainam  aSiiriyat  \  7.  Svdm  ianum  sa  iato  Brahmd  tdm 
apohad  abhdsvardm  \  dvidhd  'karot  sa  tarn  dehatn  ardhena  purusho 
*hkavat  I  8.  Ardhena  ndri  sd  tasya  Shtarupd  vyajdyata  \  prdJqritdm 
hhlUa-dhdtrim  tdm  kdtndd  vai  sfishfavdn  vibhuh  \  9.  Sd  divam  prithi- 
rfift  ehawa  mahimnd  vydpya  dhishfhitd  I  Brahmanah  sd  tanuh  purvd 
divam  dvritya  tishfhati  \  10.  Td  tv  ardhdt  sfijate  ndri  S'atarUpd  vyajd^ 
yata  \  sd  devi  niyatam  taptvd  tapah  parama-duicharam  \  bharttdram 
tkptayaSasam  Purusham  pratyapadyata  \  11.  iSa  vai  Svdyambhuvah 
p&rvam  Purusho  Manur  uchyate  \  tasyaikasaptati-yugam  Manvanta- 
ram  ihoehyate  \  12.  Zabdhvd  tu  purtuhah  patnlm  SatarUpdm  ayonijdm  \ 
tayd  sa  ramate  sdrddham  tasmdt  sd  Ratir  uchyate  \  13.  Prathamah 
samprayogah  sa  kalpddau  samavarttata  \  Virdjam  asrijad  Brahmd  so 
*hkavat  Purusho  Vtrdf  \  14.  ^Sa  samrdf  mdsarupdt  tu  vairdjas  tuManuh 
mnrita^  \  sa  vairdjah  prajd-sargah  sa  sarge  purusho  Manuh  \  15.  Vai- 
rdf'dt  purushdd  virdeh  ehhatarupd  vyajdyata  \  Priyavratottdnapddau 
putrau  putravatdm  varau  \ 

*'  1.  When  the  worlds  had  thus  been  formed  by  Brahma  their  creator, 
bnt  the  creatares,  for  Bome  reason  did  not  engage  in  action, ^^(2)  Brahma, 
enveloped  in  gloom,  and  thenceforward  dejected,  formed  a  resolution 
tending  to  ascertain  the  fact.  3.  He  then  created  in  himself  (a  body) 
of  his  own,  formed  of  pnre  gloom  {tamos),  having  overpowered  the 
passion  (rqfas)  and  goodness  {sattva)  which  existed  (in  him)  naturally. 
4.  The  Lord  of  the  world  was  afflicted  with  that  suffering,  and  la- 


the neater,  bat  not  in  the  mascoline)  is  here  osed  for  metrical  reasons.  Sach  irrega- 
larities  are,  as  we  ha?e  seen,  designated  by  the  Commentators  as  arsha.  It  is  unlikely 
that  Brahman  should  be  here  used  in  a  neuter  sense. 

^"^  The  true  reading  here  may  be  pravarddhante,  in  which  case  the  sense  will  be 
^did  not  multiply."  Compare  the  parallel  passage  in  the  YishQu  Pura^a,  L  7,  4, 
p.  64. 


106         MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

mented.^'*    He  then  dispelled  tlie  gloom,  and  covered  over  the  passion. 

5.  The  gloom,  when  Bcattered,  was  formed  into  a  pair.^"  Unright- 
eousness arose  from  activity  (?),  and  mischief  sprang  from  sorrow. 

6.  That  active  (?)  pair  having  been  produced,  he  became  glorious  (?) 
and  pleasure  took  possession  of  him.  7.  Brahma  after  that  cast  off 
that  body  of  his,  which  was  devoid  of  lustre,  and  divided  his  person 
into  two  parts ;  with  the  half  he  became  a  male  (puruska)  (8)  and 
with  the  half  a  female :  it  was  Sjcitarupa  who  was  so  produced  to  him. 
Under  the  impulse  of  lust  he  created  her  a  material  supporter  of 
beings.  9.  By  her  magnitude  she  pervaded  both  heaven  and  earth. 
That  former  body  of  Brahma  invests  the  sky.  10.  This  divine  female 
Siitarupa,  who  was  bom  to  him  from  his  half,  as  he  was  creating,  by 
incessantly  practising  austere  fervour  of  a  highly  arduous  description, 
acquired  for  herself  as  a  husband  a  Male  {puruska)  of  glorious  renown. 
He  is  called  of  old  the  Male,  Manu  Svayambhuva ;  and  his  period 
{manvantara)  is  declared  to  extend  to  seventy-one  Yugas.  12.  This 
Male,  having  obtained  for  his  wife,  S'atarupa,  not  sprung  from  any 
womb,  lived  in  dalliance  with  her  {ramate) ;  and  from  this  she  is  called 
Bati  (the  female  personification  of  sexual  love).  13.  This  was  the 
first  cohabitation  practised  in  the  beginning  of  the  Kalpa.  Brahma 
created  Yiraj ;  he  was  the  Male,  Yiraj.  14.  He  is  the  sovereign 
{Bamrcipjy  from  his  having  the  form  of  a  month ;  and  Manu  is  known  as 
the  son  of  Yiraj  .'°*^  This  creation  of  living  beings  is  called  that  of 
Yiraj.  In  this  creation  Manu  is  the  male.  15.  S^atarupa  bore  to  the 
heroic  Furusha,  son  of  Yiraj,  two  sons,  Priyavrata  and  Uttanapada,  the 
most  eminent  of  those  who  have  sons."  This  is  followed  by  a  further 
genealogy,  into  which  I  will  not  enter. 

By  comparing  this  account  with  the  one  extracted  above,  p.  64  f. 
from  the  Yishnu  Furana,  i.  7,  1  ff.,  it  will  be  seen  that  while  it  makes 
no  allusion  to  the  production  of  Rudra,  as  related  in  the  Yishnu  Furana 
(which,  as  well  as  the  birth  of  the  mental  sons  of  Brahma,  the  Yayu 
Furana  had  described  in  the  preceding  chapter,  verses  67-83),  it  is 
somewhat  fuller  in  regard  to  the  legend  of  Batarupa ;  and  although  it 

^^  With  this  account  of  Brahma's  dejection  and  grief  the  acconnts  quoted  aboTe 
Pp.  68  ff.  from  the  Brahmanas  may  be  compared. 
^^  Compare  the  narrative  of  the  Yishnu  PnrSoa  L  7,  9  £f.  quoted  in  p.  64  f. 
100  Compare  the  aeoonnt  giren  in  Mann's  Institutes,  above,  p.  86. 


AND  OF  THE  ORIGIN  OF  THE  FOUR  CASTES.  107 

does  not  allow  that  Brahma  cohabited  with  his  daughter,  and  assigns 
to  her  another  husband,  Manu  S^vayambhuva,  it  describes  the  creator 
as  having  been  actuated  by  carnal  desire  in  generating  her.  I  shall 
give  further  illustrations  of  this  story  in  the  next  section. 


Sect.  IX. — Legend  of  Brahmd  and  hie  daughter,  according  to  the  Aita- 
reya  Brdhmana,  and  of  Satarupd,  according  to  the  Matsya  Purdna. 

The  story  which  forms  the  subject  of  the  present  section  is  noticed 
at  some  length  in  the  fourth  volume  of  this  work,  pp.  38-46,  where 
one  of  the  oldest  passages  in  which  it  is  related,  is  quoted  from  the 
Slatapatha  Brahmana,  i.  7,  4, 1  ff.,  together  with  one  of  a  comparatively 
late  age  from  the  Bhagavata  Purana,  iii.  12,  28  ff.  As  however  the 
legend,  though  repulsive  in  its  character,  is  not  without  interest  as 
illustrating  the  opinions  which  Indian  mythologists  have  entertained 
regarding  their  deities,  I  shall  quote  two  other  texts  in  which  it  is 
narrated. 

The  first,  from  the  Aitareya  Brahmana,  iii.  33,  has,  no  doubt 
(along  with  the  passage  of  the  Sktapatha  Brahmana  just  referred  to, 
and  another  from  the  same  work,  xiv.  4,  2,  1  ff.,  quoted  above,  in 
p.  24  ff.),  fumished  the  ideas  which  are  expanded  in  the  later  versions 
of  the  story.     It  is  as  follows : 

Prajdpatir  vai  evdm  duhitaram  abhyadhydyat  \  Divam  ity  anye  dhur 
Ushasam  ity  anye  \  tdm  fisyo  hhatvd  rohitdm  hhutdm  abhyait  \  tarn 
devd  apaiyan  \  "  akritatn  vai  Frajdpatih  karoti"  iti  \  te  tarn  aichhan 
yah  enam  drishyati  \  etam  anyonyasmin  na  avindan  \  teehdm  yd  eva 
ghoratamde  tanvah  daattis  tdh  ekadM  samahharan  \  tdh  eamhhritdh  esha 
devo  ^hhavat  \  tad  asya  etad  hhntavan-ndma  \  hhavati  vai  ea  yo  ^eya  etad 
eram  ndma  veda  \  tain  devd  ahruvann  **  ayam  vai  Prajdpatir  akritam 
akar  imam  vidhya*^  iti  \  ea  **tathd**  ity  ahravit  \  **sa  vai  vo  varafk 
vrinai"  iti  \  *^vrinUhva^*  iti  \  ea  etam  eva  varam  avftniia  paSundm 
ddhipatyam  \  tad  asya  etat  pahtman-ndma  \  paSumdn  hhavati  yo  *eya 
etad  evam  ndma  veda  \  tarn  dbhydyatya  avidhyat  \  ea  viddha^  Urddkve 
vdaprdpatad  ityddi^  \ 

201  See  the  traiulAtioii  of  this  passage  given  by  Dr.  Hang  in  his  Aitaieya  Br&bmaQa 


108         MYTHICAL  ACCOUNTS  OP  THE  CBEATION  OP  MAN, 

<'  Prajapati  lusted  after  his  own  daughter.  Some  call  her  the  Sky, 
others  Ushas.  Becoming  a  hnck,  he  approached  her  after  she  had  be- 
come a  doe.  The  gods  saw  him;  (and  said)  Prajapati  does  a  deed 
which  was  never  done  (before).*^  They  sought  some  one  who  should 
take  vengeance  on  him.  Such  a  person  they  did  not  find  among  them- 
selves. They  then  gathered  together  their  most  dreadful  bodies.  These 
when  combined  formed  this  god  (Rudra).  Hence  (arises)  his  name  con- 
nected with  Bhuta  (JBhatapati).  That  man  flourishes'^  who  thus  knows 
this  name  of  his.  The  gods  said  to  him, '  This  Prajapati  has  done  a 
deed  which  was  never  done  before :  pierce  him.'  He  replied,  *  so  be 
it,'  (adding),  *  let  me  ask  a  boon  of  you.'  They  rejoined,  '  ask.'  He 
asked  for  this  boon,  viz.,  lordship  over  cattle.  Hence  arises  his  name 
connected  with  PaiSu  {Pa&upatt),  He  who  thus  knows  his  name,  be- 
comes the  owner  of  cattle.  He  then  attacked  (Prajapati)  and  pierced 
him.    He,  when  pierced,  soared  upwards,"  etc.  etc. 

The  second  passage  I  proposed  to  cite  is  from  the  Matsya  Pnrana, 
chapter  iii.  verses  32  ff. :  Etad  tattvatmahaih  kjritvd  jagad  dvMd 
ajijanat  \  33.  Sdvitrim  loha-Biddhyartham  hfidi  kfitvd  tanUUihitak  \ 
tatah  ianjapatas  iasya  hhitvd  deham  akahnasham  \  84.  itrl'Tilpam 
arddham  akarod  arddham  purtuha-rUpavat  \  Satarikpd  eha  id  khydtd 
Sdvitrt  eha  nigadyate  \  35.  Sarawaty  atha  Odyatri  Brahmdml  eha 
parantapa  \  tatah  sa  Brahmadevds  tdm  dtmajdm  ity  akalpayat  \  36. 
Drishfvd  tdm  vyathitaa  tdvat  kdma-^dndrdito  vibhu^  \  **  oho  r^pam  ako 
rUpam"  ity  uvdcha  tadd  *vyaya^  \  37.  Tato  Faitshtha-pramuWt 
^'  Ihaginlm "  iti  ehukruht^  \  Brahmd  na  kinehid  dadfise  tan-mukhdl(h 
kandd  fite  \  38.  '*  Aho  rUpam  aho  rfipSm"  i^i  aha  punah  punah  \  tatah 
prandma-namrdth  tdm  punas  tdm  ahhyalokayat  \  39.  Atha  pradakihmdm 
ehakre  sd  pitur  varavarntnl  \  putrehhyo  lajfitasydiya  tad-rUpdloka- 
nechhayd  \  40.  Avirhhutam  tato  vaktram  dakihinam  pdn4u^an4avai  \ 

ToL  ii.  pp.  218  ff. ;  and  the  remarks  on  this  translation  hj  Professor  Weber,  Indiiche 
Studien,  iz.  217  ff. ;  and  also  Professor  Both's  explanation  of  the  word  bhuUwU  in 
his  Lexicon. 

*»  This  seems  to  be  imitated  in  the  line  of  the  Bhfigavata  PnrSQH  iiL  12,  80, 
qnoted  in  toL  It.  of  this  work,  p.  40 :  naUat  purpoS^  kfitiuk  ivad  y$  na  ktarukymH 
ckapare  \  '*  This  was  nerer  done  by  those  before  thee,  nor  will  those  after  thee  do  it" 

^^  Bhopoti,  In  the  Brahmai^  this  verb  has  frequently  the  sense  of  prospering, 
•i  opposed  to  purabhavatiy  **  he  perishes."  See  Bdthlingk  and  Both's  Lezioon,  s.  v., 
and  the  passages  there  referred  to. 


AND  OF  THE  ORIGIN  OF  THE  FOUB  CASTES.  109 

vitmaffU'iphyrad-^t^^  eha  pdieh&tyam  udagat  tatah  \  41.  Chatur* 

tkam  ohhafMU  paSehdd  vdmaih  kdma-iardturam  \    tato  ^nyad  ahhavat 

((uya  kdmdturataffd  tathd  \  42.  Ulpatantyds  iadd  "kdie  dlokena  kutu- 

haMi  I  sftshfy-ariham  yat  kjritam  tena  tapa^  paramaddrunam  \  43.  Tat 

ianam  ndiam  agamat  wa-mtopagameehhayd  \  tendSu^  vaktram  ahhavat 

fmckcuMfh  ia^ya  dk^tnatah  \  44.  Avirhhavqf  jatdhhiScha  tad  vaktranchd* 

ffimt  prahhuh  |  tatas  tdn  dkravHd  Brdhmd  putrdn  dtma-samudhhavdn  ] 

45.  "lVa;aA  irijadhvam  abhitah  ia-devdsura-mdnushdh**  \  evam  ukids 

takk  tarve  iosrijur  vividhd^  prqfdh  \  46.  Gateshu  teshu  BfUhtyartham 

prtB0mdv(matdm  imdm  \  upayeme  sa  vihdtmd  S'atarUpdm  aninditdm  \ 

47.  Sambahhuva  tayd  idrddham  atikdmdturo  vihhufk  \  Bolajjdfk  ekakame 

iivak  kamalodara-numdire  |  48.  Tdvad  abda-iatam  divya^  yatkd  ^nyah 

fraif^janak  \  iatak  kdlena  tnahatd  tasydkputro  'hkavad  Manuh  \  49. 

Sviyambkuipa  iti  hkydtak  ia  Virdd  iti  nal^  irutam  \  tad^npa-yuna-sdrnd" 

nydd  adkqfUruska  why  ate  \  50.  Vairdjd  yatra  tejdtd^  lakavak  Bamiitor 

tratdk  \  SvdyaMkuvd  mahdbkdgdk  sapta  Mpta  tathd  ^pare  \  51.  Svd- 

roekiskddydh  iorve  t$  Brakma-ttdya-warilpinak  \   Auttami-pramttkhds 

ttukad  ynhdfk  tvafk  ioptamo  'dkund  \  {Adkydya.  4.)  Manur  uvdeka  \ 

1.  AAo  kasktataraM  ekaitad  angajdgamanafk  vihkok  |  Katkaih  na  doskam 

agtmat  karmand  tena  Fadmafak  \  2.  Parasparaneka  sambandkak  sago* 

trdndm  ahkut  katkam  \  vakdkikat  tat-mtdndm  ckhindi  me  eaihsayaik 

vibko  I  Mateya  uvdeka  \  3.  Divyeyam  ddi-efiekfie  tu  rqfo-gufuhsamud' 

ikavd  I  aUndrtyendriyd  tadvad  atlndriya-iaflrikd  \  4.  Divya-tejomayl 

Ik&pa  dvcya-jndna-eamudbka/vd  \  na  ekdnyair  ahkitak  iakyd  jndiuih  vai 

mdfktthekakekuBkd  \  5.  Tatkd  hkujangdk  sarpdndm  dkdie  sarva-pakski* 

ndm  I  vidanti  mdrgdm  divydndih  divyd  eva  na  mdnavdk  \  6.  Kdryd^ 

hSryena  devdkka  Subkdiubka-pkala-praddk  \  yastndt  tasmdd  na  rUfendra 

tad-wekdro  nfindih  iubkak  |  7.  Anyaekeka  earva-devdndm  adhisktkdtd 

^Mtrmukkak  \  gdyatri  Brakmanae  tadvad  anga-hkntd  nigadyate  \  8. 

AmUrttO'mikrttimad  vdpi  mitkunaneka  prackakskate  I   Viranckir  yatra 

hkagavdne  tatra  devi  Sarasvatl  \  9.  Bkdratl  yatra  yatraiva  tatra  tatra 

Prajdpatih  |  yatkdtapena  rakitd  ekkdyd  vai  (?  na)  drUyate  kvackit  \ 

10.  Gdyatri  Brakmanak  pdrham  tatkaiva  na  vimunckati  \  veda-rdiik^ 

imrito  Brakmd  Sdvitri  tad-adkiskfkitd  \  11.  Taemdd  na  kaickid  doskak 

eydi  Sdvitri-gatnane  vihkok  \  tatkdpi  lajjdvanatak  Prajdpatir  ahkut  purd  | 

12.  Sva-eutopagamdd  Brdkmd  Saidpa  Kusumdyudkam  \  yaemdd  mamdpi 

*M  Instead  of  tenaiu  the  Gaikowar  MS.  reads  temrdhva. 


110         MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

hhavatd  manah  sathkaholhitam  Saraih  \  13.  Toitnat  tvad-deham  achirdd 
Rudro  hhwmkarishyati  \  tatah  prasadaydmdsa  Kdmadevat  Chaturmu- 
hham  I  14.  ''  Na  mdm  aharanaih  ^aptum  tvam  ihdrhasi  mam  ova  \  aham 
evafh'vidhah  srtshfas  tvayaiva  ehaturdnana  \  15.  Indriya-hhohha-janakak 
sarveshdm  eva  dehindm  \  strl-pumsor  avichdrena  mayd  sarvatra  sarvadd  | 
16.  Kshohhyam  manah  prayatnena  tvayaivoHam  purd  vibho  \  tasmdd 
anaparddhena  tvayd  Saptas  tathd  vibho  \  17.  Kuru  prasddam  hhagacan 
sva-Sarirdptaye  punah  \  Brahmd  uvdcha  \  18.  Vatvasvate  *ntare  prdpte 
Tddavdnvaya-sambhavah  \  Rdmo  ndma  yadd  martyo  mat-sattva-balam 
dSritah  \  19.  Avatiryydsura-dhvatfisl  Dvdrahdm  adhivatsyati  |  tad- 
dhdtus  tat'SamaScha  ^  tvam  tadd  putratvam  eshyoii  ityddi  \ 

''  32.  Having  thus  formed  the  universe,  consisting  of  the  principles, 
he  generated  a  twofold  creation,  (33)  having,  with  a  view  to  the 
completion  of  the  world,  placed  and  kept  Savitr!  in  his  heart.  Then 
as  he  was  muttering  prayers,  he  divided  his  spotless  hody  (34)  and 
gave  to  the  half  the  form  of  a  woman,  and  to  the  half  that  of  a  male. 
(This  female)  is  called  Sktarupa,  Savitil,  (35)  SarasvatI,  Gayatif,  and 
Brahman!.  Brahma  then  took  her  for  his  daughter.  36.  Beholding 
her,  the  imperishable  deity,  distressed,  tortured  with  the  arrows  of 
love,  exclaimed,  '  o  what  beauty !  o  what  beauty ! '  37.  Then  (his 
sons)  headed  by  Yasishtha,  cried  aloud,  '(our)  sister.'  Brahma  saw 
nothing  else,  looking  only  at  her  face ;  (38)  and  exclaimed  again  and 
again,  '  o  what  beauty !  o  what  beauty ! '  He  then  again  gazed  upon 
her,  as  she  bend  forward  in  obeisance.  39.  The  fair  woman  then  made 
a  circuit  round  her  father.  As  on  account  of  his  sons  he  felt  ashamed ; 
from  his  desire  of  gazing  on  her  beauty  (40)  there  appeared  (on  his 
head)  a  southern  face  with  pale  cheeks ;  and  there  was  afterwards  ma- 
nifested a  western  fiEice  with  lips  quivering  with  astonishment.  41.  A 
fourth  was  subsequently  formed,  beautiful,  disquieted  by  the  arrows  of 
love.  Then  another  was  produced  irom  the  disturbing  influence  of  the 
same  passion,  (42)  and  from  eagerness  in  gazing  after  her  as  she  rose 
upwards  in  the  sky.  That  austere  fervour,  extremely  dreadful,  which 
Brahma  had  practised  with  a  view  to  creation,  (43)  was  entirely  lost 
through  his  desire  to  approach  his  daughter  (carnally).  Through  this 
was  produced  speedily  the  flfth  face  (or,  according  to  one  MS.,  the  upper, 

sv  Such  appears  to  be  the  reading  of  the  Gaikowar  MS.  The  original  reading  of 
the  Taylor  MS.  has  been  erased,  and  another  suhstitated,  tatoi  tat'9ttmay$  tvam  ckm. 


AND  OP  THE  ORIGIN  OP  THE  FOUR  CASTES.  m 

the  fifth  face)  of  the  wise  deity,  (44)  which  appeared  with  matted  hair, 
and  which  he  covered  up.  Brahma  then  said  to  the  sons  who  had 
sprang  fix)m  him,  (45)  *  create  living  heings  everywhere,  gods,  asuras, 
and  men.'  They,  being  thus  addressed,  created  beings  of  various  kinds. 
46.  When  they  had  gone  away  for  the  purpose  of  creating,  he,  who  is 
the  universe,  took  for  his  wife  the  unblamed  Satarupa.  47.  Sickened 
with  love,  he  cohabited  with  her :  like  any  ordinary  being,  he  loved 
her, — though  she  was  full  of  shame — ;embowered  in  the  hollow  of  a 
lotus,  (48)  for  a  hundred  years  of  the  gods.  A  long  time  after,  a  son 
was  born  to  her,  Mann  (49)  called  Svayambhuva,  who,  as  we  have 
heard,  is  Yiraj.  From  their  community  of  form  and  qualities  he  is 
called  Adhipurusha.^  50.  From  him  were  sprung  those  numerous 
Yairajas,  steadfast  in  religious  observances,  those  seven  glorious  sons  of 
Svayambhu,  and  those  other  seven  Manus,  (51)  beginning  with  Svaro- 
chisha  and  Auttami,  in  form  equal  to  Brahma,  of  whom  thou  ^  art  now 
the  seventh.  (4th  chapter)  1.  Manu  says :  '  Aii !  this  is  most  afflicting, 
this  entrance  of  love  into  the  god.  How  was  it  that  the  lotus-bora  did 
not  incur  guilt  by  that  act  ?  2.  And  how  did  a  matrimonial  connection 
take  place  between  persons  of  the  same  family  who  were  sprang  from 
him?  Solve  this  doubt  of  mine,  o  Lord.  The  Fish  reph'ed:  3.  This 
primeval  creation  was  celestial,  produced  from  the  quality  of  passion 
{rajfu) ;  it  had  senses  removed  beyond  the  cognizance  of  sense,  and 
bodies  of  the  same  description,  (4)  was  possessed  of  celestial  energy, 
derived  from  celestial  knowledge,  and  cannot  be  perfectly  perceived 
by  others  with  the  eye  of  flesh.  5.  Just  as  serpents  know  the  path 
of  serpents,  and  (beings  living)  in  the  sky  know  the  path  of  all  sorts 
of  birds,  so  too  the  celestials  alone,  and  not  men,  know  the  v/ay  of 
celestials.  6.  And  since  it  is  the  gods  who  award  the  recompence, 
favourable  or  unfavourable,  according  as  good  or  bad  deeds  have  been 
done, — it  is  not  good  for  men  to  examine  this  (question).  7.  Further- 
more, the  four-faced  (Brahma)  is  the  ruler  of  all  the  gods,  and  in  like 
manner  the  Gayatrl  is  delared  to  be  a  member  of  Brahma.    8.  Ajid,  as 

SM  Compare  the  Purosha  Sukta,  above  p.  8,  in  the  fifth  verse  of  which  the  words 
Virajo  adhi  purwhah  occur.  If  the  last  two  words  are  combined  they  give  the  name 
in  the  text. 

^  This  account  is  given  by  the  deity  represented  as  incarnate  in  a  Fish,  to  Mann 
Yaivasyata. 


112         MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

they  say,  there  is  a  pair  consisting  of  the  formless,  and  of  that  which 
has  form.  Wherever  the  divine  Yiranohi  (Brahma)  is,  there  is  also 
the  goddess  Sarasvatl.  9.  Wherever  BharatI  (a  name  of  Sarasvatl)  is, 
there  is  also  Prajapati.  Just  as  shadow  is  nowhere  seen  without  sun- 
shine, (10)  so  Gayatrl  never  forsakes  the  side  of  Brahma.  He  is  called 
the  collected  Yeda,  and  Savitrl  rests  upon  him ;  (11)  there  can  therefore 
be  no  fiault  in  his  approaching  her.  Nevertheless,  Brahma,  the  lord  of 
creatures,  was  bowed  down  with  shame,  (12)  because  he  had  ap- 
proached his  own  daugther,  and  cursed  Kusumayudha  ^  (Kama),  (in 
these  words)  *  As  even  my  mind  has  been  agitated  by  thy  arrows, 
Budra  shall  speedily  reduce  thy  body  to  ashes.'  Kamadeva  then  pro- 
pitiated the  four-faced  deity,  saying,  (14)  '  Thou  oughtest  not  to  curse 
me  without  cause :  preserve  me.  It  is  by  thee  thyself  that  I  have 
been  created  with  such  a  character,  (15)  an  agitator  of  the  organs  of 
sense  of  all  embodied  creatures.  The  minds  both  of  men  and  women 
must  always  and  everywhere  (16)  be  energetically  stirred  up  by  me  with 
out  hesitation :  this  thou  thyself  hast  formerly  declared.  It  is  therefore 
without  any  fault  of  mine  that  I  have  been  thus  cursed  by  thee.  17. 
Bo  gracious,  lord,  that  I  may  recover  my  body.'  Brahma  answered : 
18.  'When  the  Yaivasvata  Manvantara  shall  have  arrived,  a  mortal, 
named  Eama,  sprung  from  the  Yadava  race,  deriving  force  from  my 
essence,  (19)  and,  becoming  incarnate  as  a  destroyer  of  Asuras,  shall 
inhabit  Dvaraka.  Thou  shalt  then  become  a  son  of  his  substance  and 
like  to  him,"  etc. 

The  narrator  of  this  legend  does  not  hesitate  to  depict  in  the  strongest 
colours  (though  without  the  least  approach  to  grossness)  the  helpless 
subjection  of  Brahma  to  the  influence  of  sexual  desire.  This  illicit  in- 
dulgence was  regarded  by  the  authors  of  the  Sktapatha  and  Aitaieya 
Brahmanas  as  in  the  highest  degree  scandalous,  and  they  do  not  at- 
tempt to  palliate  its  enormity  by  any  mystical  explanation,  such  as 
that  which  we  And  in  the  Matsya  Purana.  Whether  this  apology  pro- 
ceeded from  the  original  narrator,  or  from  a  later  writer  of  a  more  sen- 
sitive disposition,  who  perceived  its  inconsistency  with  any  elevated 
idea  of  the  superior  powers,  is  difficult  to  say.  It  is  quite  possible  that 
the  same  writer  who  gave  his  fancy  scope  in  describing  the  unbecoming 
scene,  of  which  the  substance  had  been  handed  down  in  works  regarded 
>K  The  word  means  "  He  whose  weapons  are  floweis." 


AND  OF  THE  ORIGIN  OF  THE  FOUB  CASTES.  113 

authoritative,  may  also  have  thought  it  necessary  to  discover  some 
device  for  counteracting  the  scandal.  On  the  other  hand,  the  original 
•writer  seems  t6  cut  himself  off  from  the  privilege  of  resorting  to  any 
mystical  refinements  to  explain  away  the  offence,  hy  having  in  the  first 
instance  represented  Brahma's  indulgence  as  on  a  level  with  that  of 
ordinary  beings.  And  even  after  the  apology  has  been  concluded,  we 
are  still  told  that  Brahma  could  not  help  feeling  ashamed  of  what  he 
had  done.  The  writer  of  the  explanation  ought  to  have  perceived  that 
if  his  defence  was  of  any  value,  the  deity  for  whom  he  was  apologizing 
had  no  ground  for  humiliation.  But  he  did  not  venture  to  expunge  the 
popular  features  of  the  story.  The  grounds  on  which  the  apology  pro- 
ceeds are  partly  of  the  same  character  as  those  which  the  writer  of 
the  Bhagavata  Purana  assumes  in  the  passage  (x.  33,  27  ff.)  which  is 
given  in  the  fourth  volume  of  this  work,  pp.  42  f.,  viz.,  that  the  gods 
are  not  to  be  judged  on  the  same  principles  as  men, — that  '*  the  celestials 
have  laws  of  their  own"  {sunt  superis  sua  jura).  The  Bhagavata 
Purana  has,  however,  different  measures  for  Brahma  and  for  Krishna ; 
for  whilst  the  adultery  of  the  latter  is  defended  in  the  verses  just  re- 
ferred to,  no  desire  is  shown  to  vindicate  the  former  in  the  other  pas- 
sage, iii.  12,  28  ff.,  adduced  in  the  same  volume,  page  40. 

As  regards  the  details  of  the  story  according  to  the  different  Puranas, 
I  may  observe  that  while  the  Vishnu,  the  Yayu  (see  above,  pp.  65, 
and  106),  and  the  Markandeya  Puranas,  xl.  13  f.,  represent  Sktarupa  as 
the  wife  of  Manu  Svayambhuva,  the  Matsya  Purana,  as  we  have  just 
seen,  declares  her  to  have  been  the  spouse  of  Brahma  himself,  and  the 
mother  of  Manu  Svayambhuva.**  This  is  repeated  in  the  twenty- 
sixth  verse  of  the  fourth  chapter : 

Yd  8d  deharddlM-sambhUtd  Gdyatri  hrahma-vddinl  \  janani  yd  Manor 
devl  S^atarupd  S'atendriyd  \  27.  liaiir  Manas  Tapo  Buddhir  mahad-ddi- 
samudhhavd  "^  |  tatah  sa  S'atarupdydm  saptdpatyany  afljanat  \  28.  Te 
Marlchyddayah  putrdh  mdnasds  tasya  dhlmatah  \  teshdm  ayam  dbhul 
lokah  sarva-jndndtmakah  purd  \  29.  Tato  ^srij'ad  Vdmadevam  trUdJa- 
vara-dhdrinatn  \  Sanatkumdrancha  vihhum  pUrveshdm  apt  purvajam  \  30. 

SO0  Compare  the  account  given  in  Mana*8  Institutes  (above,  p.  36),  which  does  not 
coincide  in  all  particulars  with  any  of  the  Puranas  here  quoted. 

*^o  In  this  line  the  original  readings  are  in  several  places  erased  in  the  Taylor  MS. 
I  have  endeavoured  to  restore  it  with  the  help  of  the  Gaikowar  MS. 

8 


114        MYTHICAL  ACCOUNTS  OP  THE  CBEATION  OF  MAN, 

VamadevaS  tu  hhagm&n  asfifad  mukhato  dmfdn  |  r&janydn  asjryad  hdhvor 
Vtt'iudrdv  urthpddayoh  |  .  .  .  .  85.  Svdyanibhuoo  Mantar  dhlmdmM 
tapas  taptvd  sttduscharam  \  patnim  avdpa  rUpd^hydm  Anantdm  ndma 
ndmatah  \  Priyavratottdnapddau  Hanug  tasydm  ajijanat  \ 

**  She  who  was  produced  from  the  half  of  his  hody^  Gayatil  the  de- 
clarer of  sacred  science,  she  who  was  the  mother  of  Manu,  the  goddess 
S'atarupa  (t.e.  having  a  hundred  forms),  Sktendriya  (i.e.  having  a 
hundred  senses),  (27)  (was  also)  Bati,  Mind,  Austere  Fervour,  Intel- 
lect, sprung  from  Mahat  and  the  other  principles.  He  then  begot  upon 
S'atarupa  seven  sons.  28.  This  world,  composed  of  all  knowledge, 
sprang  from  Marlchi,  and  the  others  who  were  the  mind-bom  eons  of 
that  wise  Being.  He  next  created  Yamadeva  (Mahadeva),  the  wielder 
of  the  excellent  trident,  and  the  lord  Sanatkumara,  bom  before  the 
earliest.  30.  Then  the  divine  Yamadeva  created  Brahmana  from  his 
mouth,  Bajanyas  from  his  breast,  the  Yii  and  the  S^dra  from  his 
thighs  and  feet."  [After  describing  in  the  following  verses  some  other 
creations  of  Yamadeva,  the  writer  proceeds  in  verse  85 :]  *^  The  wise 
Manu  Svayambhuva,  having  practised  austere  fervour  of  the  most 
arduous  kind,  obtained  a  beautiful  wife  named  Ananta.  On  her  be 
begot  Friyavrata  and  TJttanapada." 

Having  made  Manu  the  son  of  Sleitarupa,  the  writer  was  obliged  to 
give  him  another  female  for  a  wife,  as  we  see  he  has  here  done. 

It  will  be  observed  that  in  this  passage  Y&nadeva — and  not  Brahma, 
as  in  the  other  Furanas — is  described  as  the  creator  of  the  four  castes. 


Sect.  X. — Quotations  from  the  Rdmdyana  on  the  Creation^  and  on  ike 

Origin  of  Castes. 

The  substance  of  the  first  of  the  following  passages  has  already  been 
stated  above  in  a  note  on  page  36.  Fart  of  it  is  also  quoted  in  p.  54, 
and  it  is  more  fully  cited  in  the  fourth  volume  of  this  work,  p.  29,  but 
for  facility  of  reference  I  repeat  it  here. 

Bamayana  (Bombay  edition)  ii.  110,  1.  Eruddham  djndya  Bdmaih  tu 
Vasishfhah  pratyuvdcha  ha  \  Jahdlir  api  jdnite  lohasydsya  gatdgaiim  | 
2.  NivarttayitU'kdmas  tu  tvdm  etad  vdhyam  abravU  \  imdm  lokthsamui* 


AND  OP  THE  ORIGIN  OP  THE  FOUR  CASTES.  115 

patti^  lokorndtha  nihodha  me  \  3.  Sarvaih  salilam  evdsit  prtthivl  tatra 
nirmitd  \  tatah  samabhavat  Brahmd  SvayambhUr  daivataih  saha  \  4.  Sa 
vardhas  tato  hhutvd  projijahdra  vasundhardm  \  asrijach  eha  jagat  sarvam 
Mha  putraihk  kritdtmahhi^  \  5.  Ahdiaprahhavo  Brahmd  Sdhato  nitya 
(soyayah  \  iasmdd  Marlchih  sanjqfne  Mar^cheJ^  Kaiyapah  sutah  \  6.  Vivas-- 
vdn  Kaiyapdj  jqjne  Manur  Vaivasvatah  wayam  \  ia  tu  prajdpatih  put'^ 
vam  Ikshvdhu  tu  ManoJ^  sutah  |  7.  Tasyeyam  prathamam  dattd  samfid- 
dhd  Manund  mahi  \  tarn  Ikshvdkum  Ayodhydydm  rdjdnam  viddhi  pur* 
vakam  \ 

"1.  Ferceiying  BSma  to  be  incensed"^  Vasishtlia  replied:  'Jabali 
also  knows  the  destruction  and  renovation  of  this  world.  2.  !Bat  he 
spoke  as  he  did  from  a  desire  to  induce  you  to  return.  Learn  from 
me,  lord  of  the  earth,  this  (account  of)  the  origin  of  the  world.  3.  The 
universe  was  nothing  but  water.  In  it  the  earth  was  fashioned.  Then 
Brahma  Svayambhu  came  into  existence,  with  the  deities.  He  next, 
becoming  a  boar,  raised  up  the  earth,  and  created  the  entire  world,  with 
the  saints  his  sons.  5.  Brahma,  the  eternal,  unchanging,  and  undo* 
caying,  was  produced  from  the  aether  {dkdSa).  From  him  sprang 
Maiichi,  of  whom  Ka^japa  was  the  son.  6.  From  Ka^yapa  sprang 
Vivasvat :  and  from  him  was  descended  Manu,  who  was  formerly  the 
lord  of  creatures  {prajdpati).  Ikshvaku"'  was  the  son  of  Manu  (7) 
and  to  him  this  prosperous  earth  was  formerly  given  by  his  fiEither. 
Know  that  this  Ikshvaku  was  the  former  king  in  Ayodhya." 

The  account  which  I  next  quote  does  not  agree  with  the  last  in  its 
details,  as,  besides  representing  the  Prajapatis  or  sons  of  Brahma  to  be 
seventeen  in  number,  it  places  Marlchl,  Ka^yapa,  and  Yivasvat  in  the 
same  rank  as  contemporaries,  while  the  former  narrative  declares  them 
to  have  been  respectively  father,  son,  and  grandson. 

Bamayai^a  iii.  14,  5.  Rdmasya  vachanam  Srutvd  kulam  dtmdnam  eva 
cha  I  dchachakshe  dvijaa  tasmai  sarva-hhuta-samudhhavam  \  6.  Furva* 
kale  tnahdhdho  ye  prajdpatayo  ^hkavan  \  tan  me  nigadataJ^  sarvdn  dditah 
irinu  Rdghava  \  7.  Kardamah  prathamas  teahdm  Fikritas  tad-anan- 
taram  \  S'eshai  eha  SaniSrayaS  chawa  Bahuputrai  cha  vlryavdn  \  8. 

'^^  On  acoonnt  of  a  EuteriahBtic  and  immoral  argument  which  had  been  addressed 
to  him  by  Jabali  to  induce  him  to  disregard  his  deceased  father's  arrangementt 
regarding  the  succession  to  the  throne.   See  Joum.  Roy.  As.  Soc.  vol.  xix.  pp.  303  ff« 

^2  The  name  Ikshvaku  occurs  in  R.  Y.  z.  60,  4.  See  Professor  Max  Muller'i 
article  in  Jouhl  Roy.  Ab.  Soo.  for  1866,  pp.  461  and  463. 


116  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OF  MAN, 

Sthanur  Marlchir  AtriS  cha  Kratui  chaiva  mdh&halah  \  Ftdastyai  ehdn^ 
gird^  chaiva  Prachetuh  Pulahas  tathd  \  9.  Dahsho  Fivasvdn  aparo  VmA- 
tanemtS  cha  Rdghava  \  Kahjapai  cha  tnahatefds  teshum  aslch  cha  paichi- 
mah  I  10.  Prajdpates  tu  Ddkshasya  lahhuvur  iti  vUruidh  \  ihathtir 
duhitaro  Rdma  yaiawinyo  mahdyasdh  \  11.  Kaiyapah  praiijayrdha 
idsdm  ashfau  sumadhyamdh  |  Aditim  cha  Ditim  chaiva  Banum  api  cha 
Kdlakdm  \  12.  Tdmrdm  Krodhavaidfh  chaiva  Manum^^  chdpy  Analdm 
api  I  td8  tu  kanyds  tatah  pritah  Kaiyapah  punar  ahravit  \  13.  Putrdms 
traitoJcya-hhartfin  vai  janayishyatha  mat-aamdn  \  Aditis  tan-mdnd^ 
Rdma  Ditiicha  Daniir  eva  cha  \  14.  Kdlahd  cha  mahdhdho  Seshdt  tv 
amanaiio  ^^  ^hhavan  \  Aditydth  jajnire  devds  trayastrimiad  artndama  | 
15.  Adityd  Vasavo  Rudrd  Aivinau  cIm  parantapa  |  .  .  .  .  29.  Mamir 
manushydn  janayat  KdSyapasya  mahdtmanah  \  Irdhmandn  hhaitriydn 
vaiSydn  ^udrdnS  cha  manujarshahha  \  30.  Mulchato  hrdhmand  j'dtd^  ttra- 
sah  kahattriyds  tathd  \  Uruhhydm  jajnire  vaiSydh  padhhydm  Sudrd  iH 
srutih  I  31.  Sarvdn  punya-phaldn  vrikshdn  Anald  ^pivyajdyata  \ 

''  5.  Having  heard  the  words  of  Eama,  the  bird  (Jd(dyus)  made  known 
to  him  his  own  race,  and  himself,  and  the  origin  of  all  beings.  6. 
'  Listen  while  I  declare  to  you  from  the  commencement  all  the  Praja- 
patis  (lords  of  creatures)  who  came  into  existence  in  the  earliest  time. 
7.  Kardama  was  the  first,  then  Yikfita,  Bbsha,  Samiraya,  the  energetic 
Bahuputra,  (8)  Sthanu,  Marichi,  Atri,  the  strong  Kratu,  Pulastya, 
Angiras,  Prachetas,  Pulaha,  (9)  Daksha,  then  Yivasvat,  Arishtanemi, 
and  the  glorious  Xa^japa,  who  was  the  last.  10.  The  Prajapati  Dak- 
aha  is  famed  to  have  had  sixty  daughters.  11.  Of  these  Ea^yapa  took 
in  marriage  eight  elegant  maidens,  Aditi,  Diti,  Danu,  TCalakfi,  (12) 
Tamra,  SIrodhavaia,  Manu,*"  and  Anala.     S^ai^yapa,  pleased,  then 


>u  Balam  AtibaHam  apt. — Gorr.  *^^  Manoratha^htnah, — Comal. 

"u  I  should  have  doubted  whether  Manu  could  have  been  the  right  reading  here, 
but  that  it  occurs  again  in  verse  29,  where  it  is  in  like  manner  followed  in  vene  81 
by  Anala,  so  that  it  would  certainly  seem  that  the  name  Manu  is  intended  to  stand 
for  a  female,  the  daughter  of  Daksha.  The  Gau^  recension,  followed  by  Signer  Gor- 
resio  (iii.  20,  12),  adopts  an  entirely  different  reading  at  the  end  of  the  line,  vii. 
£aldm  Aiibalam  apt,  ^*  Bal2  and  Atibala,"  instead  of  Manu  and  Anala.  I  see  that 
Professor  Both  s.v.  adduces  the  authority  of  the  Amara  Kosha  and  of  the  Commen- 
tator on  Panini  for  stating  that  the  word  sometimes  means  **  the  wife  of  Manu.** 
In  the  following  text  of  the  Mahabhiirata  i.  2553,  also,  Manu  nppears  to  be  the 
name  of  a  female  :  Anavadyam  Manum  VanUamAsuram  Marganapriyam  \  AnypUm 
Subhagam  BhasJm  iti  FradKa  vyqiayata  |  *'  Prudhu  (daughter  of  Daksha]  bore  Am^ 
tadyS,  Manu,  Yan^a,  Asuru,  Murganapriya,  Anilpa,  Subhaga,  and  JiliasT. 


AND  OP  THE  ORIGIN  OP  THE  FOUR  CASTES.  117 

to  these  maids,  (13)  'ye  shall  bring  forth  sons  like  to  me,  preservers 
of  the  three  worlds.'  Aditi,  Diti,  Danu,  (14)  and  Kalaka  assented; 
bat  the  others  did  not  agree.  Thirty-three  gods  were  borne  by  Aditi, 
the  Adityas,  Yasus,  Eudras,  and  the  two  A^vins."  [The  following 
▼erses  15-28  detail  the  offspring  of  Diti,  Danu,  Kalaka,  Tamra,  Kro- 
dhavasa,  as  well  as  of  Kraunch!,  BhasI,  Syeni,  Dhptarashtri,  and 
S^ukl  the  daughters  of  Kalaka,  and  of  the  daughters  of  Krodhavaia. 
(Compare  the  Mahabbarata,  i.  2620-2635 ;  and  Wilson's  Vishnu  Pu- 
rana,  vol.  ii.  pp.  72  f.)  After  this  we  come  upon  Manu  and  the 
creation  of  mankind.]  "29.  Manu,  (wife)  of  Ka^yapa,*^*  produced 
men,  Brahmans,  Kshattriyas,  Yaiiyas,  and  Sudras.  30.  'Brahmans 
were  bom  from  the  mouth,  Kshattriyas  from  the  breast,  Yaiiiyas  from 
the  thighs,  and  S^udras  from  the  feet,'  so  says  the  Yeda.  31.  Anala 
gave  birth  to  all  trees  with  pure  fruits." 

It  is  singular  to  observe  that  in  this  passage,  after  having  repre- 
sented men  of  all  castes  as  sprung  from  Manu,  the  writer  next  adds 
a  verse  to  state,  on  the  authority  of  the  Yeda,  that  the  different 
castes  were  produced  from  the  different  parts  of  the  body  out  of  which 
they  issued.  Unless  Manu's  body  be  here  meant,  there  is  a  contra- 
diction between  the  two  statements.  If  Manu's  body  is  meant,  tlie 
assertion  conflicts  with  the  common  account.  And  if  the  Manu  here 
mentioned  is,  as  appears  from  the  context,  a  woman,  we  should  na- 
turally conclude  that  her  offspring  was  bom  in  the  ordinary  way; 
especially  as  she  is  said  to  have  been  one  of  the  wives  of  Ka^yapa. 

The  next  passage  from  the  Uttara  Kanda  of  the  Ramayana,  74,  8  f., 
describes  the  condition  of  men  in  the  Krita  age,  and  the  subsequent 
introduction  of  the  caste  system  in  the  Treta.  The  description  pur- 
ports to  have  been  occasioned  by  an  incident  which  had  occurred  just 
before.  A  Brahman  had  come  to  the  door  of  Kama's  palace  in  Ayodhya, 
carrying  the  body  of  his  dead  son,*^  and  bewailing  his  loss,  the  blame 

"•  The  text  reada  Kasyapa,  "  a  descendant  of  KSayapa,"  who,  according  to  Ram. 
ii.  110,  6,  ought  to  be  Vivasvat  But  as  it  is  stated  in  the  preceding  part  of  this 
passage  iii.  14,  11  f.  that  Manu  was  one  of  E&^yapa's  eight  wives,  we  must  here 
read  K&s'yapa.  The  Cauda  recension  reads  (iii.  20,  30)  Mauur  manushyatlia  cha 
iatha  janayamdsa  JRfiighava,  instead  of  the  corresponding  line  in  the  Bombay  edition. 

^^  The  boy  is  said,  in  73,  5,  to  hare  been  aprapla-yauvanam  halam  paneha^arska* 
Bohaarakam  |  **  a  boy  of  five  thousand  years  who  had  not  attained  to  puberty ! "  The 
Commentator  says  that  wartha  here  means  not  a  year,  but  a  day  [vanha'iabdo  *ira 


118         MYTHICAL  ACCOUNTS  OP  THE  CREATION  OF  MAN, 

of  which  (as  he  was  himself  unconscioas  of  any  fault)  he  attributed  to 
Some  misconduct  on  the  part  of  the  king.  B&ma  in  consequence  con- 
voked his  councillors,  when  the  divine  sage  Narada  spoke  as  follows : 

8.  Sfinu  rdjan  yathd  ^kdleprdpto  hdkuya  iankshayah  \  Srutvd  karU 
tavyatdfk  r&jan  kuruskoa  Raghunandana  \  9.  purd  krita-yuye  rdjan 
Irdhmand  vai  taptuvtnah  \  10.  Ahrdhmanaa  tadd  rdjan  na  tapasvl  ka- 
thanehana  \  toitnin  yuge  prajvaliU  hrahmdbhuU  tv  andvrite  \  11.  Amri* 
tyavas  tadd  aa/rve  jajnire  diryha-dariinah  \  tatas  tretd-yugam  ndma  md- 
navdnd^^  vapwhmatdm  \  12.  Ktihattriyd  yatra  jdyanU  purvena  tapasd 
*nvitdh  I  vlryyem  tapasd  chaiva  U  ^dhikdh  pUrva-janmani  \  mdnavd  ye 
mahdtmdnaa  tatra  tretd-yuge  yuge  \  13.  Brahma  kahattratn  cha  tat  sar- 
vam  yat  pUrvam  avarairi  cha  yat  |  yugayar  uhhayor  aslt  satna^lryya- 
Bomanvitam  \  14.  Apaiyanias  tu  te  sarve  vtiesham  adhikam  tatah  \  sthd' 
panaHi  chakrire  tatra  cMtwrvarnyasya  sammatam  \  15.  Tasmin  yuge 
prajvalite  dharmahhute  hy  andvrite  \  adharmah  pddam  ekaih  tu  pdtayat 
pfithitatale  \  .  •  •  •  19.  Pdtite  tv  anrite  tasminn  adharmena  mahltale  \ 
hibhdny  evdcharal  lokah  satya-dharma-pardyana^  |  20.  IVetd-yuge  cha 
varttante  hrdhmandh  kshattriydi  cha  ye  \  tapo  'tapyanta  te  earve  hdru- 
shdm  apare  jand^  \  21.  Sva-dharma^  paramas  teshdfh  vaiSya-iUdram 
tadd  ^^gamat  \  pujdih  cha  sarva^arndndm  iudrdi  chakrur  viieshatah  \ 
t  .  .  .  .  23.  Tatah  pddam  adharmasya  dvitlyam  avdtdrayat  |  tato 
dvdpara-sankhyd  sd  yugcuya  samajdyata  \  24.  Tasmin  dvdpard-sankhye 
tu  varttamdne  ytcga^kshaye  \  adharmai  chdnritaih  chaiva  vavfidhe  purU" 
eharehahha  \  25.  Aemin  dvdpara-sankhydte  tapo  vatsydn  eamdviiat  \ 
trihhyo  yugehhyas  trin  varndn  kramdd  vai  tapa  dviiat  \  26.  Tribhyo 
yugebhyas  trin  varndn  dhamuiScha  parinishfhitah  \  na  iadro  lahhate 
dharmam  yugatae  tu  nararshahha  \  27.  Mina-carno  nripa-ireshfha 
tapyate  sumahat  tapah  \  hhaviehyachehhudrayonydm  hi  tapai-^haryd 
kalau  yuge  \  28.  adharmah  paramo  rdjan  dvdpare  iudra-janmanah  \ 
sa  vai  vishaya-paryante  tava  rdjan  mahdtapdh  |  29.  Adya  tapyati 
durhuddhis  tena  hdla-hadho  hy  ayam  \ 

I^arada  speaks:  8.  <'Hear,  o  king,  how  the  boy's  untimely  death 
occurred;  and  having  heard  the  truth  regarding  what  ought  to  be 

^naparaA),— just  as  it  does  in  the  ritual  prescription  that  a  man  should  perform  a 
sacrifice  lasting  a  thousand  years  (*'  Bahatra-ttrnvatsaram  aairam  updtlta"  iti  vaty — 
and  that  thus  some  interpreters  made  out  the  boy's  age  to  be  sixteen,  and  others  under 
fenrteeD*    But  ihis  would  he  a  most  unusual  mode  of  reckoning  age. 


AND  OF  THE  ORIGIN  OP  THE  FOUR  CASTES.  119 

done,  do  ii  9.  Formerly,  in  the  Kfita  age,  Brahmans  alone  practised 
aostere  ferrour  {tapas).  10.  None  who  was  not  a  Brahman  did  so  in 
that  enlightened  age,  instinct  with  divine  knowledge  (or,  with  Brahma), 
unclouded  (by  darkness).  11.  At  that  period  all  were  bom  immortal, 
and  far-sighted.  Then  (came)  the  Treta  age,  the  era  of  embodied  men, 
(12)  ia  which  the  Eshattriyas  were  bom,  distinguished  stiU  by  their 
former  austere  fervour ;  although  those  men  who  were  great  in  the  Treta 
age  had  been  greater,  both  in  energy  and  austere  fervour,  in  the  former 
birth.  13.  All  the  Brahmans  and  Eshattriyas,  both  the  former  and  the 
later,  were  of  equal  energy  in  both  Yugas.*^^  14.  But  not  perceiving 
any  more  distinction  (between  the  then  existing  men)  they  all^^  next 
established  the  approved  system  of  the  four  castes.  15.  Yet  in  that 
enlightened  age,  instinct  with  righteousness,  unclouded  (by  darkness), 
unrighteousness  plantedpne  foot  upon  the  earth."  [After  some  other 
remarks  (verses  16-18),  which  are  in  parts  obscure,  the  writer  pro* 
ceeds :]  19.  **  Bat,  although  this  falsehood  had  been  planted  upon  the 
earth  by  imrighteousness,  the  people,  devoted  to  true  righteousness, 
practised  salutary  observances.  20.  Those  Brahmans  and  Eshattriyas 
who  lived  in  the  Treta  practised  austere  fervour,  and  the  rest  of  man- 
kind obedience.  21.  (The  principle  that)  their  own  duty  was  the  chief 
thing  pervaded  the  Yai^yas  and  S^udras  amoDg  them :  and  the  S'udras 

especially  paid  honour  to  all  the  (other)  classes 23.  Next  the 

second  foot  of  unrighteousness  was  planted  on  the  earth,  and  the  number 
of  the  Dvapara  (the  third  yuga)  was  produced.  24.  When  this  deterior- 
ation of  the  age  numbered  as  the  Dvapara,  had  come  into  existence, 

SIS  The  Commentator  says,  this  means  that  in  the  Kpta  age  the  Brahmans  were 
superior,  and  the  Kshattriyas  inferior  (as  the  latter  had  not  then  the  prerogative  of 
practising  tapas),  but  that  in  the  Tretd  both  classes  were  equal  {ubhayor  yugayor 
fnadhye  kfUo'yttge  brahma  purvam  tapo-vlryabhyam  utkfiahfam  kalMttratn  chavaraik 
cha  tabhyam  tapo-vlryabhyaih  nyunam  astt  \  tat  sarvam  brahna-kahattra-rttpam 
ubhayam  tretayam  aama^Jrya'Samanvitam  astt  \  kriie  kahattriyanam  tapasy  anadhu 
karat  tadyuglyebhyo  brahmanehhyaa  tesfiam  nyunatii  |  tretayam  tu  ubhayo  rapt  tapo- 
*dhikarad  ubhav  api  tapo-viryabhyam  tamau  |  But  in  the  previous  verse  (12)  it  is  said 
that  the  Kshattriyas  were  bom  in  the  Treta  distinguished  by  their  former  tajxia.  But 
perhaps  they  were  formerly  Brahmans,  according  to  verses  9,  10,  and  12. 

sio  Mann  and  other  legislators  of  that  age,  according  to  the  Commentator  (Manv' 
adayah  sarve  tatkalikah  dharma-pravarttanadhikfitah).  He  adds  that  in  the  Kfita 
age  all  the  castes  were  spontaneously  devoted  to  their  several  duties,  although  no  fixed 
system  had  been  prescribed  {kjite  tu  vinaiva  tthapanam  wayam  wa  tarve  varnah  «ra* 
9va-dharpM»ratah) . 


120         MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

unrigbteousness  and  falsehood  increased.  25.  In  this  ago,  numbered  as 
the  Dvapara,  austere  fervour  entered  into  the  Yaisyas.  Thus  in  the 
course  of  three  ages  it  entered  into  three  castes ;  (26)  and  in  the  three 
ages  righteousness  {dharma)  was  established  in  three  castes.  But  the 
Siidra  does  not  attain  to  righteousness  through  the  (lapse  of  these 
three)  ages.  27.  A  roan  of  low  caste  performs  a  great  act  of  austere 
fervour.  Such  observance  will  belong  to  the  future  race  of  S^dras  in 
the  Kali  age,  (28)  but  is  unrighteous  in  the  extreme  if  practised  by 
that  caste  in  the  Dvapara.  On  the  outskirts  of  thy  territory  such  a 
foolish  person,  of  intense  fervour,  is  practising  austerity.  Hence  this 
slaughter  of  the  boy." 

Here  then  was  a  clue  to  the  mystery  of  the  young  Brahman's  death 
A  presumptuous  Budra,  payiug  no  regard  to  the  fact  that  in  the  age**** 
in  which  he  lived  the  prerogative  of  practising  self-mortification  had 
not  yet  descended  to  the  humble  class  to  which  he  belonged,  had  been 
guilty  of  seeking  to  secure  a  store  of  religious  merit  by  its  exercise. 
Bam  a  mounts  his  car  Pushpaka,  makes  search  in  different  regions,  and 
at  length  comes  upon  a  person  who  was  engaged  in  the  manner  alleged. 
The  Sudra,  on  beiug  questioned,  avows  his  caste,  and  his  desire  to 
conquer  for  himself  the  rank  of  a  god  by  the  self-mortification  he  was 
undergoing.  Bama  instantly  cuts  off  the  offender's  head.  The  gods 
applaud  the  deed,  and  a  shower  of  flowers  descends  from  the  sky 
upon  the  vindicator  of  righteousness.  Having  been  invited  to  solicit 
a  boon  from  the  gods,  he  asks  that  the  Brahman  boy  may  be  resusci- 
tated, and  is  informed  that  he  was  restored  to  life  at  thft  same  moment 
when  the  S*Qdra  was  slain.    (Sections  75  and  76.)*" 

The  following  curious  account  of  the  creation  of  mankind,  among 
whom  it  states  that  no  distinction  of  class  (or  colour)  originally  existed, 
is  given  in  the  XJttara  Kanda,  xxx.  19  ff.,  where  Brahma  says  to  Indra : 

Amarendra  mayd  huddhycL  prajdh  srishfas  tathd  prdbho  \  eka-varnah 
sama-lMshd  eha-rupai  eha  sarvaiah  \  20.  Tdadfh  ndsti  vUesho  hi  dariane 
Idhhane  *pi  vd  \  tato  *ham  ehdgramands  tdh  prajdh  aamachintayam  \ 
21.  So  ^ham  tdsdm  tihihdrtham  striyam  ekdm  vinirmame  \  yad  yat 
prajdndm  pratyangam  vistshfam  tat  tad  uddhfitam  |    22.   Tato  mayd 

«*^  The  Treta,  according  to  the  Commentator. 

^^  See  the  Rev.  Professor  Banerjea*s  Dialognes  on  the  Hindu  philosophy,  pp.  44  ff., 
where  attention  had  previoasly  been  drawn  to  the  story. 


AND  OF  THE  OEIGIN  OF  THE  FOUR  CASTES.  121 

rOpa-gunair  ahdlyd  siri  vinirmitd  |  halam  ndmeha  vairupyam  hafyaih 
iat-prahhavam  Ihavet  |  23.  Yaayd  na  vidyate  halyam  tendhaJyeti  vi^rutd  \ 
Ahalyety  eva  cha  mayd  tasyd  ndma  prahlrttifam  \  24.  Nirmitdydm  cha 
devendra  tasydm  ndrydfh  surarshahha  \  hhavishyatUi  kasyaishd  mama 
eJnntd  tato  ^hhavat  |  25.  Tvam  tu  S'akra  tadd  ndriih  jdnlshe  manasd 
prabho  \  sthdnddhikatayd  patni  mamaisheti  purandara  \  26.  /Sa  mayd 
nydsa-hhutd  tu  Gaidama^ya  mahdtmanah  \  nyastd  hahuni  varshdni  tena 
nirydtitd  cha  ha  \  21.  Tatas  tasya  parijndya  mahusthairyam  mahdmu- 
neh  I  jndtvd  tapasi  siddhtih  cha  patny-artham  sparSitd  tadd  \  28.  Sa 
iayd  saha  dharmdtmd  ramate  sma  mahumunih  \  dsan  nirdSd  devds  tu 
Oautame  dattayd  tayd  \  29.  Tvafh  kruddhas  tv  iha  kdmdtmd  gatvd 
ta^ydiramam  muneh  \  dftshfavdmS  cha  tadd  tarn  atrim  diptdm  agni- 
Hkhdm  iva  \  30.  Sd  tvayd  dharahitd  S'akra  kdmdrttena  samanyund  J 
dfishfas  tvam  cha  tadd  tena  dSrame  paramarshind  \  31.  Tatah  kruddhena 
tmdsi  Saptah  paramatejasd  \  gato  ^ai  yena  devendra  daid-hhaga-vipar- 
yayam  \ 

*'  19.  0  chief  of  the  immortals  (Indra)  all  creatures  were  formed  hy 
my  will  of  one  class  (or  colour),  with  the  same  speech,  and  uniform  in 
every  respect.  20.  There  was  no  distinction  between  them  in  ap- 
pearance, or  in  characteristic  marks.  I  then  intently  reflected  on  these 
creatures.  21.  To  distinguish  between  them  I  fashioned  one  woman. 
Whatever  was  most  excellent  in  the  several  members  of  diflerent  crea- 
tures was  taken  from  them,  (22)  and  with  this  (aggregate)  I  formed  a 
female,  faultless  in  beauty  and  in  all  her  qualities.  Hala  means  '  ugli- 
ness,' and  halyof  '  what  is  produced  from  ugliness.'  23.  The  woman  in 
whom  there  is  no  halya^  is  called  Ahulyd,  And  this  was  her  name  to 
which  I  gave  currency.  24.  When  this  female  had  been  fashioned,  I 
anxiously  considered  to  whom  she  should  belong.  25.  Thou,  Indra, 
didst,  from  the  eminence  of  thy  rank,  determine  in  thy  mind,  '  She 
must  be  my  spouse.'  26.  I,  however,  gave  her  in  trust  to  the  great 
Oautama ;  and  after  haviug  retained  her  in  charge  for  many  years,  he 
restored  her.  27.  Knowing  then  the  great  steadfastness  of  that  distin- 
guished Muni,  and  the  perfection  of  his  austere  fervour,  I,  in  due  form, 
gave  her  to  him  for  his  wife.  28.  The  holy  sage  lived  with  her  in  the 
enjoyment  of  connubial  love.  But  the  gods  were  filled  with  despair 
when  she  had  been  given  away  to  Gautama.  29.  And  thou,  Indra, 
angry,  as  weU  as  inflamed  with  lust,  wentest  to  the  Muni's  hermitage, 


122         MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

and  didst  behold  that  female  brilliant  as  the  flame  of  Are.  30.  She 
was  then  corrupted  by  thee  who  wert  tormented  by  lust,  as  well  as 
heated  by  anger.*"  But  thou  wert  then  seen  by  the  eminent  riahi  in 
the  hermitage,  (31)  and  cursed  by  that  glorious  being  in  his  indignation* 
Thou  didst  in  consequence  fall  into  a  reyerse  of  condition  and  fortune/' 
etc.,  etc. 

Sect.  'Xl.'^.Ectraets  from  the  Mahdlhdrata  on  the  satne  suhjeets. 

The  first  passage  which  I  shall  adduce  is  from  the  Adi  Parvan,  or 
first  book,  yerses  2517  ff. : 

Vaiiampdyana  uvdcha  \  hanta  t$  kathayUhy&mi  namoikfUifB  AayMi- 
hhuve  I  surddlndm  ahaih  aamyak  hkdndm  prahhavdj^yayam  |  Brahmano 
mdnaadh  putrdh  viditdh  shan-maharshoya^  \  Marichir  Atry-angiruaoM 
Fulastyah  FuIahaJ^  Kratuf^  \  Maricheh  KaSyapah  putraJ^  Kahfapdt  tu 
prajd  imdh  \  prajajnire  mahdhhdgd  Daksha-kanyda  trayodaSa  \  2520. 
Aditir  Ditir  Danuh  Kdld  Danuyuh  Simhikd  tathd  \  Krodhd  Pradhd  eha 
Vi§vd  cha  Vtnatd  Kapild  Munih  \  KadruS  cha  manujavydghra  Dahha- 
kanyaiva  Bhdrata  \  etdsdm  vlrya-sampannam  putra-pautram  anantakam  \ 

''  Yai^ampayana  said :  I  shall,  after  making  obeisance  to  Syayam- 
bhu,  relate  to  thee  exactly  the  production  and  destruction  of  the  gods 
and  other  beings.     Six*^  great  rishis  are  known  as  the  mind-bom  sons 

<*>  In  regard  to  this  story  of  Indra  and  AhaljS,  as  well  as  to  that  of  Brahmi  and 
his  daughter,  aboye  referred  to,  see  the  explanation  given  by  Komirila  Bhatta,  as 
quoted  by  Professor  Max  Miiller  in  his  Hist,  of  Anc.  Sansk.  lit.  p.  529  fl  The  name 
of  Ahalya  is  there  allegorically  interpreted  of  the  night,  to  which  this  name  is  said 
to  haTo  been  given  because  it  is  ahsorhed  in  the  day  {ahani  ItyamdtuitayS),  India  is 
the  sun. 

>^  Another  passage  (S'anti-p.  7569  jBf.)  raises  the  number  of  BrahmSTs  sons  to  aeren 
by  adding  Vasishtha :  Ekah  Svayambhur  bhagaoan  adyo  JBrahma  aMtaUnah  \  Brmh' 
manah  aapta  vai  putra  mahatmanah  Svayambhuvdh  \  Mariehir  Atry^AngtradOM  iV- 
laalyah  Fulahah  Kratuh  \  Vaiish^haaeha  mahdbhdgal^  sadftso  vai  Svayambkuva  | 
sapta  Brahmana  ity  etepurane  nuchayam  gatah  \  **  There  is  one  primeral  eternal  lord, 
Brahma  Syayambhil;  who  had  seven  great  sons,  Marlchi,  Atri,  Angiras,  Pnlastya, 
Pulaha,  Kratu,  and  Vasish^ha,  who  was  like  Svayambha.  These  are  tiie  seven  Brah* 
mas  who  have  been  ascertained  in  the  Puranic  records."  In  another  part  of  the  same 
Santiparvan,  verses  12685  ff.,  however,  the  Prajapatis  are  increased  to  twenty-ones 
Brahma  Sthanur  Manur  JDaktho  Bhfigur  Bharmas  tatha  Tama^  \  Mdrieh^  Angira 
'triieJia  BtUattyah  Pulahah  Kratuh  |  Vaaiahfhah  Baramesh^ht  eha  Vivatvan  Somm 
eva  eha  \  Kardamai  ehdpi  yah  proktah  Krodho  Vikrita  eva  eha  |  ekavimaatir  tUpmmai 
t$  prqjapataydh  amfOdh  \  '*  There  are  reputed  to  have  been  twenty-one  PnySpttif 
produced,  yii.  Brahmil,  Sthagu,  Manu,  Daksha,  Bhngu,  Oharma,  Yama,  Maifohii 


AND  OP  THE  ORIGIN  OP  THE  POUR  CASTES.  123 

of  Brahma,  viz.,  Mailcbi,  Atri,  Angiras,  Pnlastya,  Fulaha,  and  Krata. 
Ka^yapa  was  the  son  of  Mailchi ;  and  from  Ka^yapa  sprang  these 
creatures.  There  were  bom  to  Daksha  thirteen  daughters  of  eminent 
rank,  (2520)  Aditi,  Diti,  Dana,  Kala,  Dan&yu,  Simhika,  Krodha, 
Pradha,  Yi^va,  YinatS,  Kapila,  and  Muni."^  Kadru  also  was  of  the 
number.  These  daughters  had  valorous  sons  and  grandsons  innu- 
merable." 

Daksha,  however,  had  other  daughters,  as  we  learn  further  on  in 
verses  2574  ff.,  where  the  manner  of  his  own  birth  also  is  related : 

Dakshaa  tv  aj&yatdngmhth&d  dakshmdd  hhagavan  rishih  \  Brahmanah 

prithivipdla  Sdntdtmd  sumahdtapdh  \  vdmdd  ajdyatdnguBhthdd  hhdryd 

tasya  mahdtmanah  \  tasydm  panchdiatam  hanydh  sa  evdjanayad  munih  \ 

....   2577.  Dadau  cha  daia  Dhartndya  Boptaviihsatim  Indole  \  divyma 

vidhina  rdjan  Kaiyapdya  trayodaia  \ 25SI.  Faitdmahah  Manur 

devas  tdsya  putrah  prajdpatih  |  tasydshfau  Vasavah  putrds  teshdm  vak'- 

shydmi  vistaram  \ 2595.  Stanam  tu  daJahinam  hhitvd  Brah' 

mano  nara-vigrahah  \  nissrito  hhagavdn  Dharmah  sarva-loka-^ukhdvahah  \ 

trayas  tasya  vardh  putrah  Barva-hhuta-manohardh  \  8'amah  Kdmai  cha 

HarshaS  cha  tefoBd  hha-dhdrinah  \ 2610.  Arushl  to  Manoh 

kanyd  tasya  patni  tnanUhinah  \ 2614.  Dvauputrau  Brahmanoi 

tv  anyau  yayos  ttshfhati  lakshanam  \  lake  Dhdtd  Vidhdtd  cha  yau  sthitau 

Manund  saha  \  tayor  eva  svasd  devl  Lakshml  padma-grthd  &uhhd  \  tasyda 

tu  mdnasdh  putrda  turagdh  vyoma-chdrinah  \ 2617.  Prajdn&m 

annakdmdndm  anyonya-parthhaksluindt  \  Adharmas  tatra  sanjdtah  sarva- 

hhuta-vindidkah  \  tasydpi  Nirritir  hhdryd  nairfitd  yena  Rdkshasdh  \ 

ghords  tasyds  tray  ah  putrdh  pupa-kamuhratd^  sadd  \  Bhayo  Mahd- 

bhayas  chaiva  Mrityur  hhutdntakas  tathd  \  na  tasya  hhdryd  putro  vu 

kaichid  asty  antako  hi  sah  \ 

Angiras,  Atri,  Pulastja,  Pulaha,  Erato,  Vacfisbtha,  Farameshthin,  ViTasrat,  Soma, 
the  person  called  Kardama,  Erodha,  and  Vikrita."  (Here,  however,  only  twenty 
names  are  specified  including  Brahmt  himself.)  Compare  this  list  with  those  quoted 
above,  p.  116,  from  the  Ramayana,  iii.  14,  7  ff.,  from  Manu  in  p.  36,  and  from  the 
Vishnu  P.  in  p.  65. 

^^  That  Muni  is  a  name,  and  not  an  epithet,  is  shown  (1)  by  the  fact  that  we  have 
otherwise  only  twelve  names ;  and  (2)  by  her  descendants,  both  gods  and  gandharvas, 
being  afterwards  enumerated  in  verses  2550  ff.  {ity  ete  deva-gandharvd  Mauneyal^ 
pariklritiiah),  Kapila,  another  of  the  thirteen  daughters  of  Daksha  is  said  to  have 
been  the  mother  of  Ambrosia,  Bruhmans,  kine,  Gandharvas  and  Apsarasas  {amfitam 
brakmana  gavo  gandharvapsarasos  tathd  \  apatyam  kapUdyas  tu  purane  pariktrt-* 
tiiam  I  ). 


124         MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

**  2574.  Daksha,  the  glorious  rishi,  tranquil  in  spirit,  and  great  in 
austere  fervour,  sprang  from  the  right  thumb  of  Brahma.^  From  the 
left  thumb  sprang  that  great  Muni's  wife,  on  whom  he  begot  fifty*" 
daughters.  Of  these  he  gave  ten  to  Dharma,  twenty-seven  to  Indu 
(Soma),'*^  and  according  to  the  celestial  system,  thirteen  to  Ka^yapa." 
I  proceed  with  some  other  details  given  in  the  verses  I  have  extracted : 
2581.  "  Pitamaha's  descendant,  Manu,  the  god  and  the  lord  of  creatures, 
was  his  (it  does  not  clearly  appear  whose)  son.    The  eight  Vasus,  whom 

I  shall  detail,  were  his  sons 2595.  Dividing  the  right  breast  of 

Brahma,  the  glorious  Dharma  (Eightcousness),  issued  in  a  human  form, 
bringing  happiness  to  all  people.  He  had  three  eminent  sons,  S'ama, 
£ama,  and  Harsha  (Tranquillity,  Love,  and  Joy),  who  are  the  delight 

of  all  creatures,  and  by  their  might  support  the  world 2610. 

Arushi,  the  daughter  of  Manu,  was  the  wife  of  that  sage  (Chyavana, 

son  of  Blirigu) 2614.  There  are  two  other  sons  of  Brahma, 

whose  mark  remains  in  the  world,  Dhatyi,"*  and  Vidhatri,  who  re- 
mained with  Manu.  Their  sister  was  the  beautiful  goddess. Lakshm!,^ 
whose  homo  is  in  the  lotus.  Her  mind-born  sons  aie  the  steeds  who 
move  in  the  sky 2617.  When  the  creatures  who  were  de- 
sirous of  food,  had  devoured  one  another,  Adharma  (Unrighteousness) 
was  produced,  the  destroyer  of  all  beings.  His  wife  was  Kiq*iti,  and 
hence  the  Hakshasas  are  called  Nairritas,  or  the  offspring  of  Niqr iti. 
She  had  three  dreadful  sons,  continually  addicted  to  evil  deeds,  Bhaya 
Mahabhaya  (Fear  and  Terror)  and  Mf  Ityu  (Death)  the  ender  of  beings. 
He  has  neither  wife,  nor  any  son,  for  he  is  the  ender."** 

The  next  passage  gives  a  different  account  of  the  origin  of  Daksha ; 
and  describes  the  descent  of  mankind  from  Manu : 

Adip.  3128.  Tejohhir  uditdh  sarve  maharshi'SamO'tejasa^  \  daSa  Pro- 


Bee  above,  p.  72  f.  The  Matsya  P.  also  states  that  Daksha  sprang  firam  Brah- 
mfi's  right  thumb,  Dharma  from  his  nipple,  Kuma  from  his  heart,  etc. 

oi^  The  passage  of  the  Ramuyana,  quoted  above,  p.  116,  affirms  that  they  were 
sixty  in  number.   Compare  Wilson's  Yishnu  P.  vol.  i.  pp.  109  ff.,  and  vol.  ii.  pp.  19  ff. 

*V  The  Taitt  Sanhitu,  ii.  3,  5,  1,  says  Prajupati  had  thirty-three  daughters,  whom 
he  gave  to  King  Soma  {Frqfapatet  trayattrimiad  duhitara  asan  |  tah  Somiaya  rajn$ 
'dadai). 

**8  Dhatfi  had  been  previously  mentioned,  in  verso  2523,  as  one  of  the  sons  of 
Aditi.    See  also  Wilson's  Vishnu  F.  ii.  152. 

«9  See  Wilson's  Vishnu  P.  i.  pp.  109,  118  ff.,  144  ff.  and  152. 

»>  Th§  Vishnu  P.  (Wilson,  L  112}  says  he  had  five  children. 


AND  OF  THE  ORIGIN  OP  THE  FOUR  CASTES.  125 

thetasah  putrdh  aantah  punya-janah  smrttdh  \  mukhajendgnind  yaU  te 
pHrvam  d^dhd  maJiaujasah  \  Uhhyah  Frdcketaso  jajne  Daksko  Dakahdd 
imdh  prajdh  \  sambhutuh  punisha-vydyhra  ^a  hi  loka-pitdmahah  \ 
Virinyd  saha  sanyamya  Dakffhah  Prdehetaso  munih  \  dtma-tulydn  qja^ 
nayat  sahasraih  iaihsita-vratdn  \  sahasra-sankhydn  samhhutdn  DaksJia- 
putrdmS  cha  Ndradah  \  moksham  adhydpaydmdsa  sdnkhya-jnanam  anuU 
iamam  \  taiah  panchdsatam  kanydh  putrikuh  alhisandadlie  \  Prajdpatih 
prajdh  Dakshah  sisrtkshur  Janamejaya  \  dadau  cha  dasa  Lharmdya 
Kaiyapdya  trayodasa  I  kdlasya  nayane  yuktdh  saptavimsaUm  Indave  \ 
3136.  Trayodasdndm  patnindm  yd  tu  Bdkshdyani  vara  \  Mdrlchah 
Kakyapas  tasydm  Aditydn  samajijanat  \  Indrddin  vlryya-sampanndn 
Vivasvantam  athdpi  cha .\  Vivasvatah  suto  j'ajne  Tamo  Vaivasvatah  pro* 
hhuh  I  Mdrtandasya  Manur  dhimdn  ajdyata  mtah  prdbhuh  \  Tamai 
chdpi  suto  jajne  khydtas  tasydnujah  prahhuh  \  dharmdtmd  %a  Manur 
dhimdn  yatra  vaihiah  pratishthitah  \  Manar  vamh  mdnavdndm  taio  *yam 
prathito^hhavat  \  hrahma-ksJiatrddayas  tasmdd  Manor  jdtds  tu  mdnavd^  \ 
tato  ^hhavad  mahdraja  hrahma  kshattrena  sangatam  \  3140.  Brdhmand 
mdnavds  teshdm  sdngam  vedam  adhdrayan  |  Venam  Dhrishnuih  Nartsh- 
yantam  Ndbhdgekshvdkum  era  cha  \  Kurusham  atha  S'dryatim  tathd 
chaivdshfamJm  Ildm  \  Ffishadhratli  navamam  prdhuh  kshattra-dharma- 
pardyanam  \  Ndhhdgdrishta-da^amdn  Manoh  putrdn  prachakshate  \  pan- 
chdiat  tu  Manoh  putrds  tathaivdnye  ^hhavan  kshitau  \  anyonya-hheddt  te 
sarve  vineiur  iti  nah  srutam  |  FurUravas  tato  vidvdn  lldyam  samapad* 
yata  \  sd  vai  tasydhhavad  mdtd  pitd  chaiveti  nah  Srutam  \ 

*'  3128.  Bom  all  with  splendour,  like  that  of  great  rishis,  the  ten  sons 
of  Prachetas  are  reputed  to  have  heen  virtuous  and  holy ;  and  hy  them 
the  glorious  beings"^  were  formerly  burnt  up  by  fire  springing  fjom  their 
mouths.  From  them  was  bom  Daksha  Prachetasa  ;"*  and  from  Daksha, 
the  Parent  of  the  world  (were  produced),  these  creatures.  Cohabiting 
with  Yirini,  the  Muni  Baksha  begot  a  thousand  sons  like  himself,  famous 

«  **  Trees  and  plants,"  according  to  the  Commentator  (mahaprabhava  vrikshau" 
ahadhayah).    Compare  Wilson's  Vishnu  P.  ii.  p.  1. 

>*>  The  same  account  of  Daksha's  hirth  is  gi^en  in  the  S'antip.  7573 :  JDas'anaih 
tanayaa  tv  eko  Daksho  tiama  prqfapatih  \  taaya  dve  namanl  loke  Dakshah  Ka  iti  cko' 
ehyate  \  "  These  ten  Prachetascs  had  one  son  called  Daksha,'the  lord  of  creatures.  He 
is  commonly  called  by  two  names,  Daksha  and  Ka."  (Compare  toI.  iv.  of  this  work, 
p.  13,  note  30,  and  p.  24 ;  and  the  S'atopatha  Bruhmana,  ni.  4,  1,  19,  and  ii.  4,  4,  1, 
there  quoted.)  The  following  verse  7o74  tells  us  that  Kas'yapa  also  had  two  names, 
the  other  being  Arishtanemi.    Sec  Ham.  iu.  14,  9,  quoted  aboye. 


126        MYTHICAL  ACCOUNTS  OP  THE  CREATION  OF  MAN, 

for  their  religious  observaiices,  to  whom  Narada  taught  the  doctrine  of 
final  liberation,  the  uneqiialled  knowledge  of  the  Sankhya.  Desirous  of 
creating  offspring,  the  Prajapati  Daksha  next  formed  fifty  daughters,  of 
whom  he  gave  ten  to  Dharma,  thirteen  to  Ka^yapa,  and  twenty-seven, 

devoted  to  the  regulation  of  time,™  to  Indu  (Soma) 8135.  On 

Dakshayani,™  the  most  excellent  of  his  thirteen  wives,  Ka^yapa,  tho  . 
eon  of  Marichi,  begot  the  Adityas,  headed  by  Indra  and  distinguished 
by  their  energy,  and  also  Yivasvat.""  To  Yivasvat  was  bom  a  son,  the 
mighty  Yama  Yaivasvata.  To  MartaQ4<^  («.«•  Yivasvat,  the  Sun)  was 
bom  the  wise  and  mighty  Manu,  and  also  the  renowned  Yama,  his 
(Manu's)  younger  brother.  Eighteous  was  this  wise  Manu,  on  whom 
a  race  was  founded.  Hence  this  (family)  of  men  became  known  as  the 
race  of  Kanu«  Brahmans,  Kshattriyas,  and  other  men  sprang  from  this 
Manu.  From  him,  o  king,  came  the  Brahman  conjoined  with  the  Kshat- 
triya.  3140.  Among  them  the  Brahmans,  children  of  Manu,  held  the 
Yeda  with  the  Yedangas.  The  children  of  Manu  are  said  to  have  been 
Yena,  Dh|rishQU,  Narishyanta,  Nabhaga,  Ikshvaku,  Karusha,  Skryati, 
Ha  the  eighty  Pfishadra  the  ninth,  who  was  addicted  to  the  duties  of  a 
Eshattriya,  and  Nabhagarishfa  tho  tenth.  Manu  had  also  fifty  other 
eons ;  but  they  all,  as  we  have  heard,  perished  in  consequence  of  mutual 
dissensions.  Subsequently  the  wise  Pururavas  was  bom  of  Ua,  who, 
we  heard,  was  both  his  mother  and  his  feither/' 

The  tradition,  followed  in  this  passage,  which  assigns  to  all  tho 
castes  one  common  ancestor,  removed  by  several  stages  from  tho 
creator,  is,  of  course,  in  conflict  with  the  account  which  assigns  to 
them  a  fourfold  descent  from  the  body  of  Brahma  himself. 

The  Siintiparvan,  verses  27  .^9  ff.,  contains  an  account  of  the  origin 
of  castes  which  has  evidently  proceeded  from  an  extreme  assertor  of 
the  dignity  of  the  Brahmanical  order.  The  description  given  of  tho 
prerogatives  of  the  priestly  dass  is  precisely  in  the  style,  and  partly  in 
almost  the  identical  words,  of  the  most  extravagant  declarations  of 

M  This  phrase  kalatya  nayane  yvkiali  had  previously  occurred  in  Ycrse  2580, 
where  it  is  followed  by  the  words  mirva  nak9hatra-yi>g%nyo  loka^yatrn-vidhanatah  \ 
'<  all  identified  with  the  lunar  asterisms,  and  appointed  to  regulate  the  life  of  men." 
See  also  Vishnu  P.  i.  15,  56,  and  Professor  Wilson's  translation  ii.  p.  10,  note  1, 
and  p.  28,  note  1. 

^  %.$,  Aditi.    See  yerses  2520,  2522,  and  2600  of  this  same  book. 

**^  The  account  in  the  fiamayana,  it  110,  5ff.,  agrees  with  this  in  making  Ea- 
s'yapa  son  of  Maiichi,  and  father  of  YiyasTat 


AND  OP  THE  ORIGIN  OP  THE  POUB  CASTES.  127 

Mann  (L  99  f.)  on  the  same  subject.  In  other  places,  however,  the 
Mahabharata  contains  explanations  of  a  very  different  character  re- 
garding the  origin  of  the  distinctions,  social  and  professional,  which 
prevailed  at  the  period  of  its  composition.  A  comparison  of  these 
various  passages  will  afford  an  illustration  of  the  fact  already  intimated 
in  p.  6,^  that  this  gigantic  poem  is  made  up  of  heterogeneous  elements, 
the  products  of  different  ages,  and  representing  widely  different  dog- 
matical tendencies,  the  later  portions  having  been  introduced  by  suc- 
cessive editors  of  the  work  to  support  their  own  particular  views,  with- 
out any  regard  to  their  inconsistency  with  its  earlier  contents.  In  fact,  a 
work  so  vast,  the  unaided  compilation  of  which  would  have  taxed  all  the 
powers  of  a  Didymus  Chalkenterus,  could  scarcely  have  been  created  in 
any  other  way  than  that  of  gradual  accretion.  And  some  supposition 
of  this  kind  is  certainly  necessary  in  order  to  explain  such  discrepancies 
as  will  be  found  between  the  passages  I  have  to  quote,  of  which  the 
three  first  are  the  productions  of  believers  (real  or  pretended)  in  the 
existence  of  a  natural  distinction  between  their  own  Brahmanical  order 
and  the  other  classes  of  the  community,  while  the  two  by  which  these 
three  are  followed  have  emanated  from  fair  and  moderate  writers  who 
had  rational  views  of  the  essential  unity  of  mankind,  and  of  the  supe- 
riority of  moral  and  religious  character  to  any  factitious  divisions  of  a 
social  description. 

In  the  first  passage,  Bhlshma,  the  great  uncle  of  the  Pandus,  when 
describing  to  Yudhishthira  the  duties  of  kings,  introduces  one  of  those 
ancient  stories  which  are  so  frequently  appealed  to  in  the  Mahabharata. 
Without  a  minute  study  of  the  poem  it  would  be  difficult  to  say 
whether  these  are  ever  based  on  old  traditions,  or  are  anything  more 
than  mere  vehicles  invented  to  convey  the  individual  views  of  the 
writers  who  narrate  them.    Bhlshma  says,  S^antiparvan,  2749  : 

Ta  eva  tu  sato  rakahed  asataS  cha  nivarttayet  \  sa  eva  rdjnd  karttavyo 
rajan  rdja-purohtta^  \  2750.  Atrdpy  uddharantimam  itikdsam  purd- 
tanam  \  Pwuravasa  Ailasya  sathvddam  Mdtarisvanah  \  Pururavd  uvdcha  \ 
Kutah  avid  hrdhmano  j'dta  varndi  chdpt  hutaa  tray  ah  \  kasmdchcha  hhavati 
ireshfhas  tan  me  vydkhydtum  arhasi  \  MdiariSvovdcha  \  Brahmano  mu- 
khatah  sfishto  hrdhmano  rdja-sattama  |  hdhuhhydm  hhattriya^  srtshfa 
Urtibhydfh  vaiSya  eva  cha  |  varndndm  paricMryydrtham  traydndm  Bha^ 
M  S««  also  the  fourth  Yolume  of  this  work,  pp.  141  ff.  and  152. 


128  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OF  MAN, 

raianhabha  \  varnaS  chaturthah  samhhutah  padhhyam  Sudro  vinirmitah 
hrdhmano  juyamdno  hi  prithivydm  anujdyate^  \  isvarah  aarva-bhutdndm 
dharma-koshasya  guptaye  \  2755.  Atah  prithivyd  yantdram  kshattriyaih 
danda-dhdrane  \  dvitlyam  Dandam  akarot  prajdndm  anutriptaye  \  vaiiyas 
tu  dhana-dhdnyerui  trin  varndn  libhriydd  imdn  \  iudro  hy  etdn  pari- 
chared  iti  Brcthmdnu^diSi^afi^  Aila  uvdcha  \  dvijasya  kshattralandhor 
v&  kasyeyam  prithivi  hhav€t  \wftfimatah  saha  vittena  samyag  Vdyo  pra- 
ehakshva  me  \  Vdyur  uvdeh($l  v^BM^K^^Hag^evaitad  yat  kinchij  jagatl^ 
gaiam  \  j'yeshfhefidhhifanenehd  ^^fS^^^^^^/Kt^f^l  ^^^  ^^'^  hrdh- 
mano  hhunkte  svam  vaste  avayn  ^SBII^^^^^^^^^Kt  sarvthvarndndtn 
jyeshthah  SreshtJiaS  cha  vai  dvijah  \  zMI^^^^PRsf?^  yathaiva  strl 
devaram  kurute  patim  \  esha  U  prathainah  kalphh  dpady  anyo  hhaved 
atah  I 

"  2749.  The  king  should  appoint  to  he  his  royal  priest^''  a  man 
who  will  protect  the  good,  and  restrain  the  wicked.  2750.  On  this 
suhject  they  relate  this  following  ancient  story  of  a  conversation 
hetween  Pururavas  the  son  of  Ila,  and  Matari^van  (Vayu,  the  Wind- 
god).  Pururavas  said :  You  must  explain  to  me  whence  the  Brahman, 
and  whence  the  (other)  three  castes  were  produced,  and  whence  the 
superiority  (of  the  first)  arises.  Matarisvan  answered :  The  Brahman 
was  created  from  Brahma's  mouth,  the  Kshattriya  from  his  arms,  the 
Yai^ya  from  his  thighs,  while  for  the  purpose  of  serving  these  three 

W  Manu,  i.  99,  has  adhijai/ate, 

*»  Raja-purohitah.  The  king's  priest  {raja-purokitah)  is  here  represented  as  one  who 
should  he  a  confidential  and  virtuous  minister  of  state.  Such  is  not,  however,  the  cha- 
racter always  assigned  to  this  class  of  persons.  In  Manu  xii.  46,  quoted  above  (p.  4 If.), 
the  purohita  is  placed  in  a  lower  class  than  other  Brahmans.  And  in  the  following 
verse  (4627)  of  the  Anus'asanaparvan,  taken  from  a  story  in  which  the  Bishis  utter 
maledictions  against  anyone  who  should  have  stolen  certain  lotus  roots,  part  of  the 
curse  spoken  by  Vis vfimitra  is  as  follows :  varshaeharo  *stu  bhfitako  rc^jnai  ehastu  puro- 
hiia^  I  ayajyaaya  bhavatv  ritvig  visa-tiainyam  karoti  yah  \  **  Let  the  man  who  steals 
lotus  roots  be  a  hireling  trafficker  in  rain  incantations  (?)  and  the  domestic  priest  of  a 
king,  and  the  priest  of  one  for  whom  no  Brahman  should  officiate."  Again,  in  verse 
4679,  the  same  person  says :  karotu  bhfitako  'parsham  rajnai  chastu  purohitah  \  fitvig 
oitu  hy  ayqjyasya  yas  te  haraii pushkaram  |  "Let  him  who  steals  thy  lotus  perform 
88  a  hireling  incantations  to  cause  drought,  and  be  a  king's  domestic  priest,  and  the 
priest  of  one  for  whom  no  Brahman  should  officiate."  I  have  had  partly  to  guess  at 
the  sense  of  the  words  varshdeharah  and  avarsham.  The  Commentator  does  not  ex- 
plain the  former ;  and  interprets  the  latter  (for  which  the  Edinburgh  MS.  reads  avar* 
shah)  by  vrishti-mbandham,  *^  causing  drought."  He  adds,  papish(hah  eva  avarshdh^ 
« those  who  cause  drought  are  most  wicked." 


AND  OF  THE  OBIOm  OP  THE  FOUB  CASTES.  129 

cutes  WBB  produced  the  fonrth  class,  the  Sudrs,  fasMoned  from  his 
fieet.  The  Srohman,  as  soon  as  bom,  becomes  the  lord  of  idl  beings 
apoQ  the  earth,  for  the  purpose  of  protecting  the  treasure  of  ngbteons- 
nesB.  2755,  Thea  (the  creator)  constituted  the  Eshattriya  the  con- 
tnniler  of  the  earth,  a  second  Yama  to  bear  the  rod,  for  the  satisfaction 
of  the  people.  And  it  vas  Brahma's  ordinance  that  the  Taigya  should 
sustain  these  three  passes  with  money  and  grain,  and  that  the  ?udra 
should  serre  them.  The  eon  of  Ila  then  enquired :  Tell  me,  Vaju,  to 
whom  the  earth,  with  iU  wealth,  rightfully  belongs,  to  the  Bruhman 
or  llie  Kshattnjrs?_^^H^b^icd :  All  this,  whiituver  csists  in  the 
vorld,  is  the  B^fl^^^^^HB|cright  of  primogeciture :  this  is 
known  to  th<^^^^^^^^^^^^^^B|^a  of  duty.  his  own 

which  the  Bruhm^^M^^l^m^P^^^^^^^c  is  the  chief  of  all 
the  castes,  the  first-bom  and  the  mcs^SHI^^Hbyt  as  a  woman' 
when  she  baa  lost  her  (fifst)  busbaad,  takes  her  brolffl^^^law  for  a 
second;  so  the  Briihman  is  thy  first  resource  in  calamity;  afterwards 
another  may  arise." 

A  great  deal  is  shortly  afterwards  added  about  the  advantages  of 
concord  between  Brahmans  and  Eshattriyas.  Such  verses  as  the  fal- 
lowing (2602) :  "From  the  dissensions  of  Brahmans  and  Eshattriyas 
the  people  incur  intolerable  suffering  "  {mitho  hheddd  brdhmana-kthat- 
triif&ndm  praja  duhkhaih  duttaham  ehdviianti)  afford  tolerably  clear 
evidence  that  the  interests  of  these  two  classes  must  &ei^ueatly  have 
dashed. 

la  the  same  strain  as  the  preceding  passage  is  the  following : 

Tanaparvan,  13436.  if&dhySpan&d  ysjandd  vd  anyaamad  cd  prati- 
grah&t  \  dosho  bhavali  viprdniim  jvalitiigm-tamd  dvijdk  \  dwvedd  vd  tu- 
wdA  vd  prdkfit&fy  iaihtlcTitd»  tathd  \  Irdhmand  nHvamantavyd  hkatma- 
ehatmd  wdgnayah  \  yatha  imaidne  dlptauja^  pdvah  naiva  dmhyati  \ 
naSi  vidvdn  avidvdn  vd  brdhmano  daivatant  mahat  \  prdhdraii  eha  pura- 
dvaraih  prdiddaU  eha  prxthay-vidhaih  \  nagarani  na  sobhanU  kindni 
brdhmanottamaik  \  vtdddhyd  vj-itia-sampamid  jnunaiantas  iapa»eiuah  \ 
yatra  (ishthantt  vat  viprdi  tan-ndiaa  nagaram  nj-ipa  \  vraje  vd  py  athavd 

"*  EnllOka,  the  Commentator  on  Mono  (i.  100),  u  obliged  to  admit  that  thii  U 
only  spoken  in  a  ponegyricBl  or  hyperboHcal  ir&y,  and  that  propertj  is  here  tued 
in  B  figurative  seme,  linoe  theft  ia  aftciwards  predicated  by  Mann  of  Srahmang  ru 
wall  aa  othen  ("  nam  "  iti  tlutya  uchyal»  \  ivain  »a  Koii  no  lu  nan  tva  ]  trah~ 
■ugoiyopi  Jfoniwa  itiyatga  rahiyamaiMttiil). 


130  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

*rani/e  yatra  santi  hahu-SnUd^  \  tat  tad  nagaram  ity  ahuh  pdrtha  tir- 
tham  cha  tad  hhavet  \ 

"  Ni  0  blame  accrues  to  Brahmans  from  teaching  or  sacrificing,  or  from 
receiving  money  in  any  other  way :  Brahmans  are  like  flaming  fire. 
Whether  ill  or  well  versed  in  the  Veda,  whether  untrained  or  accom- 
plished, Brahmans  must  never  be  despised,  like  fires  covered  by  ashes. 
Just  as  fibre  does  not  lose  its  purity  by  blazing  e#en  in  a  cemetery,  so 
too,  whether  learned  or  imlearned,  a  Brahman  is  a  great  deity.  Cities 
arc  not  rendered  magnificent  by  ramparts,  gates,  or  palaces  of  various 
kinds,  if  they  are  destitute  of  excellent  Brahmans.  13440.  The  place 
where  Brahmans,  rich  in  the  Veda,  perfect  in  their  conduct,  and  aus- 
terely fervid,  reside,  is  (really)  a  city  {nayara).  Wherever  there  are 
men  abounding  in  Yedic  lore,  whether  it  be  a  cattle-pen,  or  a  forest, 
that  is  called  a  city,  and  that  will  be  a  sacred  locality." 

The  following  verses  from  the  AnuiSasanap.  2160  ff.  are  even  more 
extreme  in  their  character,  and  are,  in  fact,  perfectly  sublime  in  their 
insolence : 

Brdhmandndm  parthhavdd  asurdh  salile  Saydh  \  hrdhmandndm  prasd- 
ddch  cha  devdh  warga-nivdainah  |  aiakyam  irashtum  dkdiam  aehdlyo 
himavdn  giri^  \  adhdryyd  setund  Gangd  dwjayd  hrdhmand  hhuvi  \  na 
hrdhmana-virodhena  sahyd  idduih  vasundhard  |  hrdhmand  hi  mahdtmdno 
devdndm  apt  devatdh  j  tdn  pUjayasva  satatam  ddnena  paricharyyayd  \ 
yadlchhasi  mahlm  hhoktum  imdm  sdyara-mskhaldm  \ 

"  Through  the  prowess  of  the  Brahmans  the  Asuras  were  prostrated 
on  the  waters ;  by  the  favour  of  the  Brahmans  the  gods  inhabit  heaven. 
The  ether  cannot  be  created ;  the  mountain  Himavat  cannot  be  shaken ; 
the  Ganga  cannot  be  stemmed  by  a  dam;  the  Brahmans  cannot  be 
conquered  by  any  one  upon  earth.  The  world  cannot  be  ruled  in  op- 
position to  the  Brahmans ;  for  the  mighty  Brahmans  are  the  deities 
even  of  the  gods.  -  If  thou  desire  to  possess  the  sea-girt  earth,  honour 
them  continually  with  gifts  and  with  service.*' 

The  next  passage  seems  to  be  self-contradictory,  as  it  appears  to  set 
out  with  the  supposition  that  the  distinction  of  castes  arose  after  the 
creation ;  while  it  goes  on  to  assert  the  separate  origin  of  the  four  classes : 

S^antiparvan,  10861.  Janaha  uvdcha  |  varno  viSesha-varndndm  ma' 
Imrshe  henajdyate  \  etad  ichhdmy  ahamjndtum  tad  hruhi  vadatdili  vara  | 
yad  etaj  jdyate  *patyam  sa  evdyam  iti  iruti^  \  hatham  hrdhmanato  jdto 


AUD  OF  THE  ORIGIN  OF  THE  FOUR  CASTES,  131 

fnieihe  grdhanaih  gatalf,  \  Paraiara  uvdeka  \  Evam  etad  mahdrdja  yena 
fdiah  9a  eva  sah  \  tapmas  tv  apakarshena  jdtigrahamtdm  gatah  \  sukshst- 
trdeheha  suvfjdeh  cha  punyo  hhavati  sambhavah  \  ato  'nyatarato  hindd 
avaro  ndma  jdyaU  \  10865.  Vahtrdd  hhujdhhydm  Uruhhydm  padhhydm 
ehavBdtha  jajnir$  \  srijatah  Prajdpater  lokdn  iti  dharmavido  viduh  \  mth 
Jskajd  hrdhmanda  tdta  hdhujdh  kshattriydh  smritdh  \  Urujdh  dhanifio 
rdjan  pddqfdh  parichdrakdh  \  chaturndm  eva  varndndm  dgamah  puru- 

Mkasnhabha  \  ato  *nye  vyaiiriktd  ye  U  vai  eanlarqfdh  etnritd^  \ 

10870.  Jandka  utdeKa  \  Brahmanatkena  jdtdndm  ndndtvam  gotratah 
katkaifi  \  hahnnlha  hi  loke  vai  gotrdni  muni  sattama  \  yatra  tatra  katham 
jdtd^  wayonim  (?  auyonim)  munayo  gatdh  \  hiddha-yonau  eamutpannd 
viyonau  eha  taihd  'pare  \  FardSara  uvdcha  \  rdjan  naitad  hhaved  grdhyam 
apakriahiena  janmand  \  matdtmandm  eamutpattis  tapasd  hhdvitatmandm  \ 
utpddya  puirdn  munayo  nripate  yatra  tatra  ha  \  evenaiva  tapasd  teshdm 
jrisMtvam  pradadhuh  puna^  \  ....  10S7 6.  £te  avdm  prakritim  prdptd 
VaOeha  iapaaoiraydt  \  pratishfhitd  veda-vido  damena  tapasaiva  hi  | 

'' Janaka  asks:  10861.  How,  o  great  rishi/  does  the  caste  of  the 
separate  classes  arise  ?  Tell  me,  as  I  desire  to  know.  According  to 
the  Yeda,  the  offspring  which  b  bom  (to  any  one)  is  the  yery  man 
himself.  How  does  offspring  bom  of  a  Brahman  fall  into  distinct 
classes?  Paraiara  replied:  It  is  just  as  you  say,  o  great  king.  A  son 
IB  the  yery  same  as  he  by  whom  he  was  begotten ;  but  from  decline  of 
austere  feryonr,  (men)  have  become  included  under  different  classes. 
And  from  good  soil  and  good  seed  a  pure  production  arises,  whilst 
from  those  which  are  different  and  f&ulty  springs  an  inferior  pro- 
duction. Those  acquainted  with  duly  know  that  men  were  bom  from 
the  mouth|  arms,  thighs,  and  feet  of  Frajapati  when  he  was  creating 
the  worlds.  The  Brahmans  sprang  from  his  mouth,  the  Kshattriyas 
from  his  arms,  the  merchants  from  his  thighs,  and  the  servants  from 
his  feet.  The  scriptural  tradition  speaks  only  of  four  classes.  The 
men  not  included  in  these  are  declared  to  have  sprung  from  a  mixture 

(of  the  four) 10870.  Janaka  asked :  How  is  there  a  difference 

in  race  between  men  sprung  from  one  and  the  same  Brahma  ?  for  there 
are  now  many  races  in  the  world.  How  have  Munis  bom  anywhere 
(indiscriminately)  entered  into  a  good  family ;  some  of  them  having 
sprung  from  a  pure  source  and  others  from  an  inferior  stock  ?  Paraiara 
replied :  It  would  not  be  credible  that  noble-minded  men,  whoso  souls 


132         HTTmCAL  ACCOUNTS  OF  THB  CBEATION  OF  MAN, 

had  been  perfected  by  austere  ferrour,  sbonld  have  been  the  offspring  of  a 
degraded  biith.  Munis  who  had  begotten  sons  in  an  indiscriminate  way 
conferred  on  them  the  position  of  rishis  by  their  own  austere  fervour." 
The  speaker  then  names  a  number  of  sages  (10876)  ''famed  for  their 
acquaintance  with  the  Yeda,  and  for  their  self-command  and  austere 
ferrour,"  as  ''having  all  attained  to  their  respective  conditions  by 
practising  the  latter  observance." 

In  the  latter  verses  the  speaker  appears  to  admit,  at  the  very  mo- 
ment that  he  denies,  the  degraded  origin  of  some  of  the  renowned 
saints  of  Indian  antiquity*  What  else  is  the  meaning  of  the.  verse, 
"  Munis  who  had  begotten  sons  in  an  indiscriminate  way  conferred 
on  them  the  position  of  rishis  by  their  own  austere  fervour  ? "  No 
doubt  it  is  intended  to  represent  those  as  exceptional  times :  but  while 
we  refuse  to  admit  this  assumption,  we  may  find  some  reason  to  sup- 
pose that  the  irregularities,  as  they  were  afterwards  considered  to  be, 
which  this  assumption  was  intended  to  explain  away,  were  really 
samples  of  the  state  of  things  which  commonly  prevailed  in  earlier 
ages. 

The  next  extract  declares  that  there  is  a  natural  distinction  between 
the  Brahmans  and  the  other  castes ;  and  appears  to  intimate  that  the 
barrier  so  constituted  can  only  be  overpassed  when  the  soul  re-appcars 
in  another  body  in  another  birth : 

Ajiuiasana-parva,  6570,  Deva  uvdcha  \  Brdhmanyafh  devi  dushprap- 
yaih  nisargdd  hrdhmanah  iubhe  \  kshattriyo  vaiiyaindrau  vd  nuargad 
iti  fM  matH  \  karmand  dttshkritemha  sthdndd  hhraiyati  vat  dvijah  \ 
jyeshfham  varnam  anuprdpya  tasmdd  raksheta  vai  dvijah  \  sthito  hrdh- 
mana-dharmena  hrdhmanyam  upajlvati  \  kihattriyo  vd  Hha  vaiiyo  vd 
hrahmahhuyam  aa  gachhati  \  yas  tu  hrahmatvam  uUrijya  kshdUram 
dharmam  nuhevaU  \  hrdhmanydt  sa  paribhrashfah  kahattra-yonau  prajd- 
yate  \  vaUya-karma  cha  yo  vipro  lohha-moha-vyapdirayah  |  hrdhmanyam 
durlabham  prdpya  karoty  alpa-matih  sadd  \  sa  dvtfo  vaiiyatdm  eti  vaiiyo 
vd  indratdm  iyat  \  ava-dharmdt  praehyuto  vipras  tatah  Sudratvam  dp- 
nute  I  .  .  .  .  6590.  Hbhis  tu  karmahhir  devi  iubhair  dcharitais  tathd  \ 
fadro  hrdhmanatdm  ydti  vaiiyah  hihattriyatd^  vrajet  \  iudra-karmdni 

sarvdni  yathdnydyam  yathdvidhi  \  MriUhdm  parieharyydfh  ehajyeshths 
varne  prayatnatah  \  kurydd  ityddi  \ 
Mahadeva  says :  6570.  "  Brahmanhoody  o  &ir  goddein,  is  difficult  to 


AND  OF  THE  ORIGIN  OF  THE  FOUR  CASTES.  183 

be  attained.  A  man,  whether  he  be  a  Brahman,  Kshattriyay  Yaiiya, 
or  S^udra,  is  such  by  nature ;  this  is  my  opinion.  By  evil  deeds  a  twice- 
born  man  falls  from  his  position.  Then  let  a  twice-born  man  who  has 
attained  to  the  highest  caste,  keep  it.  The  Kshattriya,  or  Yaiiya,  who 
liTes  in  the  condition  of  a  Brahman,  by  practising  the  duties  of  one,  at- 
tains to  Brahmanhood.  But  he  who  abandons  the  state  of  a  Brahman 
and  practises  the  duty  of  a  Kshattriya,  fedls  from  Brahmanhood  and  is 
bom  in  a  Kshattriya  womb.  And  the  foolish  Brahman,  who,  having 
attained  that  Brahmanhood  which  is  so  hard  to  get,  follows  the  pro- 
fession of  a  Yai^ya,  under  the  induence  of  cupidity  and  delusion,  fiEdls 
into  the  condition  of  a  Yaiiya.  (In  like  manner)  a  Yaiiya  may  sink 
into  the  state  of  a  S^udra,  A  Brahman  who  falls  away  from  his  own 
duty  becomes  afterwards  a  S^udra.  ....  6590.  But  by  practising  the 
following  good  works,  o  goddess,  a  S^udra  becom3s  a  Brahman,  and  a 
Yaiiya  becomes  a  Kshattriya :  Let  him  actiyely  perform  all  the  func- 
tions of  a  S^udra  according  to  propriety  and  role.  i,a,  obedience  and 
service  to  the  highest  caste,"  etc. 

The  next  passage  is  the  first  of  those  which  I  hare  already  noted|  as 
in  spirit  and  tenor  very  different  from  the  preceding.  The  couTersation 
which  it  records  arose  as  follows :  Yudhishthira  found  his  brother  BhI- 
masena  caught  in  the  coils  of  a  serpent,  which,  it  tuned  out,  was  no 
other  than  the  famous  king  Nahusha,  who  by  his  sacrifices,  austerities, 
etc.,  had  formerly  raised  himself  to  the  sovereignty  of  the  three  worlds ; 
but  had  been  reduced  to  the  condition  in  which  he  was  now  seen,  as  a 
punishment  for  his  pride  and  contempt  of  the  Brahmans.  He  promises 
to  let  Bhimaseva  go,  if  Yudhishthira  will  answer  certain  questions. 
Yudhishthira  agrees,  and  remarks  that  the  serpent  was  acquainted  with 
whatever  a  Brahman  ought  to  know.  Whereupon  the  Serpent  proceeds : 

Yana-parva,  verses  12459  ff. :  Sarpa  ttcieha  \  brihmanah  ko  hhaved 
rnjan  vedyam  kith  cha  Tudhishthira  |  12470.  Bravlhy  vtimatim  tv&ih  hi 
vdkyair  anumimlmahe  \  Yudhishthira  ttvdcha  |  iatf<i0k  ddnam  kthamd 
Hkm  dnfiiaihsyam  tapoghfinfl  |  dfih/anU  yatra  ndgendra  »a  hrdhmanah 
iti  wifiiih  I  vedyam  sarpa  param  Brahma  Jtiriu^kham  suukham  cha  yat  \ 
yatra  gatvd  na  iochanti  Ihavatah  him  vivakshitam  f  Sarpa  uvdcha  \  ehd- 
turvarnyam  pramiinath  eha  natyam  cha  hrahma  ohaiva  hi  \  Sudreshv  api 
cha  iotyaih  cha  ddnam  akrodha  jva  cha  \  *lnfiiam»yam  ahimsd  cha  ghfind 
chaiva  YadhishiMrs  |  vedy^ih  ^%oh  chdtra  nirduhkham  atukhaih  eha  na- 


134         MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

rddhipa  \  tdhhyam  hlnam  padam  chdnyad  na  tad  astlti  lakshaye  \    Yu- 

dhUhthira  uvdcha  \  12475.  SUdre  tu  yad  Ihavel  lakshma  dvije  tack  cha 

na  mdyaU  \  na  vai  iadro  hhavech  chhudro  hrahmano  na  cha  hrdhmanah  \ 

yatraital  lakshyate  sarpa  vrittam  sa  hrdhmanah  smritah  \  yatraitad  na 

hhavet  sarpa  tarn  in  dram  iti  nirddiiet  \  yat  punar  Ihavatd  proktam 

na  vedyaih  vidyatiti  cha  \  tdhhyam  htnam  ato  ^nyatra  padmi  ndstiti 

ehed  apt  \  evam  etad  matam  sarpa  tdhhydm  hinafh  na  vidyate  |  yathd 

iltoshnayar  madhye  hhaved  noshnafh  na  sltatd    \    evam  vai  sukha-duh- 

khdhhydm  hlnam  ndsti  padam  hvachit  \  eshd  mama  matih  sarpa  yathd 

vd  many  ate  hhavdn  \  Sarpa  uvdcha  \    12480.  Yadi  te  vrittato  rdjan 

hrdhmanah  prasamlkshitah  \    vrithd  jutis  tadd  ^^ytuhman  kritir  ydvad 

na  vidyate  |    Tudhishfhira  uvdcha  \  jdtir  atra  maMsarpa  manushyatve 

mahdmate  \  sankardt  earva-varndndm  dushparikshyet^  me  matih  |  sarve 

aarvdsv  apatydni  janayanti  sadd  nardh  |  vdfi  maithunam  atho  janma 

maranam  cha  samam  nfindm  \   idam  drsham  pramdnam  cha  *^ye  ya- 

jdmahe^^  ity  api   \    tasmdch  chhllam  pradhdneshfam  vidur  ye  tattva- 

darSinah   \    *'prdn  ndhhi-varddhandt  pumeo  jdta-karma  vidhlyate"    \ 

**tadd  *8ya  mdtd  advitrl  pitd  tv  dchdryya  uchyate^*  \   12485.  ''  Tdvach 

ehhudra-samo  hy  esha  ydvad  vede  najdyate^^  \  tasminn  evam  mati-dvaidhe 

Manuh  Svdyamhhuvo  'hravtt  \  krita-kritydh  punar  varnd  yadi  vrittam  na 

vidyate  \  sankaras  tatra  ndyendra  halavdn  prasamlkshitah  \  yatreddnim 

mahdsarpa  eamekjritam  vrittam  ishyate  \   tarn  hrdhmanam  aham  purvam 

uktavdn  hhujagottama  \ 

"12469.  Tho  Serpent  said:  Who  may  be  a  Brahman,  and  what  is 

the  thing  to  be  known,  o  Yudhishthira ; — tell  me,  since  by  thy  words 

I  infer  thee  to  be  a  petson  of  extreme  intelligence.    Yudhishthira 

replied :  12470.  The  Smj'iti  declares,  o  chief  of  Serpents,  that  he  is  a 

Brahman,  in  whom  truth,  liberality,  patience,  virtue,  innocence,  austere 

fervour,  and  compassion  are  seen.     And  the  thing  to  be  known  is  the 

supreme  Brahma,  free  from  pain,  as  well  as  from  pleasure, — to  whom, 

when  men  have  attained,  they  no  longer  sorrow.    What  is  your 

opinion  ?    The  Serpent  replied :    The  Veda  (hrahma)  is  beneficial  to 

all  the  four  castes  and  is  authoritative  and  true.**^    And  so  we  find  in 

**^  Such  \b  the  seiuie  assigned  by  the  Commoitator  to  this  line,  the  drift  of  which 
is  not  very  clear.    The  comment  runs  thus :  Sarpas  tu  brahmana'padinajati'matram 
vivakahitm  iudre  tal  lakshanaih  vj/abhicharapati  "  ehaturvarnyam  *'  iti  wrddhena  \ 
ehaturndm  varnafuim  hitam  \  tatyam  pramanam  eha  dharma-vyapasthapakam  brahma 
uda^  I  iudrachara^nnritcr  api  veda'tntUakatvut  tarvo  *py  aeharadih  gmii'tnuMM 


AND  OF  THE  ORIGIN  OP  THE  POTJB  CASTES.  135 

S^udras  also  truth,  liberality,  calmness,  innocence,  harmlessness,  and 
compassion.  And  as  for  the  thing  to  be  known,  which  is  free  from 
pain  and  pleasure,  I  perceive  that  there  is  no  other  thing  free  from 
these  two  influences.  Yudhishthira  rejoined :  12475.  The  qualities 
characteristic  of  a  Sudra  do  not  exist  in  a  Brahman  (nor  vice  versd). 
(Were  it  otherwise)  the  Soidra  would  not  be  a  Sudra,  nor  the  Brah* 
man  a  Brahman.*"  The  person  in  whom  this  regulated  practice  is  per- 
ceived is  declared  to  be  a  Brahman ;  and  the  man,  in  whom  it  is  absenti 
should  be  designated  as  a  S^dra.  And  as  to  what  you  say  further,  that 
there  is  nothing  other  than  this  (Brahma)  to  be  known,  which  is  free 
from  the  susceptibilities  in  question ;  this  is  also  (my  own)  opinion, 
that  there  is  nothing  free  from  them.  Just  as  between  cold  and  heat 
there  can  be  neither  heat  nor  cold,  so  there  is  nothing  free  from  the 
feeling  of  pleasure  and  pain.  Such  is  my  view ;  or  how  do  you  con- 
sider? The  Serpent  remarked:  12480.  If  a  man  is  regarded  by  you 
as  being  a  Brahman  only  in  consequence  of  his  conduct,  then  birth  is 
vain  until  action  is  shown.  Yudhishthira  replied:  0  most  sapient 
Serpent,  birth  is  difficult  to  be  discriminated  in  the  present  condition 

Uf  arthah  \  evam  eha  aatyadikam  yadi  iudre  *py  aati  tarhi  to  'pi  hrahmana  eva  ayad 
iti  aha  ^^audreahv  apt"  iti  \  **The  serpent,  however,  understanding  by  the  term 
Brahman  mere  birth,  shows  in  a  sloka  and  a  half  that  Tndhishthira's  definition  fails 
by  being  applicable  also  to  a  S'Qdra.  Chaturvarnya  means  *  beneficial  to  the  four 
castes.'  (Such  is  the  Veda),  which  is  also  *  true'  and  '  aathoritatire,'  as  establishing 
what  is  duty.  Inasmuch  as  the  Smfiti  which  prescribes  a  S'Qdra's  conduct  is  itself 
founded  on  the  Veda ;  all  conduct,  etc.,  is  based  on  the  Veda.  And  so  if  (the  cha- 
racters of)  truth,  etc.,  arc  found  also  in  a  S'Qdra,  he  too  must  be  a  Brahman — such  is 
his  argument  in  the  words  *  In  S'Qdras  also.' "  According  to  this  explanation  the 
connection  between  the  first  line  and  the  second  and  third  may  be  as  follows :  The 
Veda  is  beneficial  to  all  the  castes,  and  therefore  S'Qdras  also,  having  the  advantage 
of  its  guidance,  although  at  second  hand,  may  practise  all  the  virtues  you  enumerate ; 
but  would  you  therefore  call  them  Brahmans  ? 

*^  This  verse  is  not  very  lucid;  but  the  sense  may  be  that  which  I  have  as- 
signed. The  Commentator  says :  Itaraa  iu  brahmana-padena  brahma-vidam  vwakthu 
ivd  n'udrader  apt  brakmanatvam  abhyupagamya  pariharati  **  Sudre  tv  **  Hi  \  S^udra* 
lakshya-kamadtkaih  na  brahman$  *»ti  na  brahmana-'laktkya^iamadikam  iudre  *8ii  ity 
arthah  \  iudro  'pi  samady-upeto  brahtnanah  \  brahmano  'pi  kamady-upetah  sudra  eva 
ity  artltah  \  **  The  other  (Yudhishthira),  however,  understanding  by  the  word  Brih* 
mana  one  who  Icnows  the  Veda  (or,  Brahma),  and  conceding  the  fact  of  a  S'Qdra's  Brfih- 
manhood,  obviates  by  the  words  *but  in  a  S'Qdra,'  etc.  (the  objection  thence  drawn). 
The  qualities,  lust,  etc.,  distinctive  of  a  S'Qdra,  do  not  exist  in  a  Brahman,  nor  do 
the  qualities  tranquillity,  etc.,  characteristic  of  a  Brahman  exist  in  a  S'Qdra.  A 
S'Qdra  distinguished  by  the  latter  is  a  BrShman ;  while  a  Br&hman  characterized  by 
lust,  etc.,  is  a  S'Qdra." 


136         MYTHICAL  ACCOUNTS  OF  THE  CREATION  OP  MAN 

of  humanity,  on  account  of  the  confudon  of  all  castes.**'    All  (sorts  of) 

<tf  In  the  tenth  toI.  of  his  Indische  Studien,  p.  83,  Professor  Weher  adduces  some 
canons  evidence  of  the  little  confidence  entertained  in  ancient  times  hy  the  Indians  in 
the  chastity  of  their  women.  He  refers  to  the  following  passages :  (1)  Nidana  Sutra, 
iii.  8.  Uehehavacha'Charanah  tiriyo  bhavanii  \  aaha  deva-takshye  cha  manushya'sak- 
»hy9  eha  yesham  putro  vakthye  teskam  putro  bhavishyami  |  yamaehaputran  vakahye 
U  fneputrah  bhavUhyanti  \  *'  Women  are  irregular  in  their  conduct.  Of  whatsoever 
men,  I,  taking  gods  and  men  to  witness,  shall  declare  myself  to  he  the  son,  I  shall  be 
their  son ;  and  they  whom  I  shall  name  as  my  sons  shall  be  so."  (2)  S'atapatha 
Brfihmana,  iii.  2,  1,  40.  Atha  yad  "  brahmandh  "  ityaha  \  anaddha  wa  vat  asya  atah 
purajanam  bhavati  |  idam  hy  ahuh  ^^rakshanm  yoshitam  antaachante  tad  %Ua  rak- 
sAomjy  eva  reta  adadhati  iti  \  atha  atra  addkajayate  yo  br^hmano  yo  yt^ncj  jayate  \ 
iatmad  api  rajanyam  va  vaitfyam  va  '*  brahmanah "  Hy  eva  bruyat  |  bfShmano  hi 
jayate  yo  yt^fnq;  jayate  \  tatmad  ahuh  ''  na  tavana^kfUtm  hanyad  enaavl  ha  eva 
§avana-krita  "  iii  |  **  Now  as  regards  what  he  says  *  (this)  Brahman  (has  been  conse- 
crated) :'  before  this  his  birth  is  uncertain.  For  they  say  this  that '  Rakshases  follow 
after  women,  and  therefore  that  it  is  Rakshases  who  inject  seed  into  them.' "  (Compare 
what  it  said  of  the  Gandharras  in  Atharya  V.  iv.  37, 116,  and  Joum.  Roy.  As.  Soc. 
for  1865,  p.  301.)  So  then  he  is  certainly  bom  who  is  bom  from  sacred  science 
(brahma)  and  from  sacrifice.  Wherefore  also  let  him  address  a  Rajanya  or  a  Yaisya 
as  *  Brfihman,'  for  he  is  bom  from  sacred  science  {brahman  and  consequently  a  Bruh- 
man)  who  is  bom  from  sacrifice.  Hence  they  say  <let  no  one  slay  an  offerer  of  a 
libation,  for  he  incurs  (the)  sin  (of  Brahmanicido  ?)  by  so  doing."  (3)  On  the  next 
passage  of  the  S'.  P.  Br.  ii.  ff,  2,  20,  Professor  Weber  remarks  that  it  is  assumed  that 
the  wife  of  the  person  oficring  tho  Yomna  pragh&sa  must  have  one  or  more  para- 
mours: Atha  pratipraslhata  pratiparaiti  \  sa  patnlm  udnnethyan  pfiehhati  *  kena 
(firena  Comm.)  eharati*  iti  \  Varunyam  vai  Hat  ttrl  karoti  yad  anyatya  »aiy  anyena 
€harati  \  atho  **na  id  me  *ntah-ialpa  juhuvad"  iti  tasmat  priehhati  |  niruktafh  vai 
gnaJ^  kanlyo  bhavati  \  satyam  hi  bhavati  \  tasmad  va  iva  pjiehhati  \  $a  yad  na  praii" 
janJta  jnatibhyo  ha  asyai  tad  ahiiavk  tyat  \  *'  The  pratiprasthutri  (one  of  the  priests) 
returns.  Being  about  to  bring  forward  the  wife,  he  asks  her, '  with  what  (paramour) 
dost  thou  keep  company  }*  For  it  is  an  offence  incurring  punishment  from  Yamna 
that  being  the  wife  of  one  man  she  keeps  company  with  another.  He  enquires  *  in 
order  that  she  may  not  sacrifice  with  me  while  she  feels  an  inward  pang.'  For  a  sin 
when  declared  becomes  less :  for  it  is  not  attended  with  falsehood.  Therefore  he 
enquires.  If  she  does  not  confess,  it  will  be  ill  for  her  relations."  (This  passage  is 
explained  in  Eutyayana's  S'rauta  SQtras,  y.  6,  6>11.)  (4)  S'.  P.  Br.  L  3,  2,  21.  Tad 
u  ha  uvaeha  Tajnavalkyo  *'  yathadithfam  patnyah  attu  \  kat  tad  adriytta  yat  para- 
pumtia  va  patnl  tyat"  |  **  YujnaTalkya  said  this  (in  opposition  to  the  doctrine  of  some 
other  teachers) :  *  let  the  prescribed  rule  be  followed  regarding  a  wife.  Who  would 
mind  his  wife  consorting  with  other  men  ?'"  The  last  clause  has  reference  to  the 
consequence  which  the  other  teachers  said  would  follow  from  adopting  the  course  they 
disapproved,  viz.,  that  the  wife  of  the  man  who  did  so  would  become  an  adulteress. 
(6)  Taitt.  S.  Y.  6, 8, 8.  Na  agnOn  ehitvi  rdrndm  upeyHd  *'ayonau  rtto  dhatydmi"  iti  \ 
na  dvitlyam  ehitvd  'nyasya  itriyam  upey&t  \  na  tritJyam  ehitvH  kUnehana  upeydt  \  reto 
vai  §tad  nidhatte  yad  agnim  ehinute  |  yad  upey&d  retatA  vyfidhyHa  \  *'  Let  not  a  man, 
after  preparing  tiie  altar  for  the  sacred  fire,  approach  a  woman  (a  S'Qdra-woman, 
accor^g  to  the  Commentator),  (considering)  that  in  doing  so,  he  would  be  discharging 
seed  into  an  improper  place.    Let  no  man,  after  a  second  time  preparing  the  fire- 


AND  OF  THE  ORIGIN  OF  THE  FOIJB  CASTES.  137 

men  are  contimially  begetting  children  on  all  (sorts  of)  women.  The 
speech,  the  mode  of  propagationi  the  birth,  the  death  of  all  mankind 
are  alike.  The  text  which  follows  is  Vedic  and  authoritative :  '  We 
who  (are  called  npon)  we  recite  the  text."^  Hence  those  men  who 
have  an  insight  into  truth  know  that  virtuous  character  is  the  thing 
chiefly  to  be  desired.  *  The  natal  rites  of  a  male  are  enjoined  to  be 
performed  before  the  section  of  the  umbilical  cord  (Mann,  ii.  29). 
Then  Savitrl  (the  Gajatrl,  Manu  ii.  77)  becomes  hb  mother  and  his 

altar,  approach  another  man's  wife.  Let  no  man,  after  a  third  time  preparing  the 
fire-altar,  approach  any  woman :  for  in  preparing  the  fire-altar  he  is  discharg^g  seed. 
Should  he  approach  (a  woman  in  these  forhidden  cases)  he  will  miscarry  with  his 
seed."  This  prohihition  of  adultery  in  a  certain  case,  seems  to  prove  that  it  was  no 
uncommon  occurrence,  and  is  calculated,  as  Professor  Weher  remarks,  to  throw  great 
douht  on  the  purity  of  hlood  in  the  old  Indian  families. 

'**  To  explain  the  last  elliptical  expression  I  will  quote  part  of  the  Commentator^s 
remarks  on  the  beginning  of  Yudhishthira's  reply :  Vagadinam  iva  mailhunasyapi 
sadharanyaj  jatir  durJMya  \  tatha  elta  sruiih  '*fia  ehaitad  vidtno  brahmanah  itno 
vayam  abrahmona  va  **  iti  brahmanya-iamittyam  upanyasyati  \  nanu  jaty-anuchayg 
katham  ^*  brahmano  *ham**  ityady  abhimanO'purMsaram  yagadau  pravartteta  ity 
aiankyaha  *^idam  arsham"  iti  |  atra  *^ye  yajamahe**  ity  anena  eha  ye  vayam  itno 
brihmanah  anye  va  U  vayam  yajamahe  iti  brahmanye  *navadharanam  darsitam  \ 
mantra-Ungam  api  **ya  evatmi  ta  tan  yqfe "  iti  |  .  .  .  .  Taatnad  aehara  eva  brak* 
manya-nUehayahetur  veda-pramanyad  ity  upatamharati  |  '*  As  the  mode  of  propa- 
gation is  common  to  all  the  castes,  just  as  speech,  etc.  are,  birth  is  difficult  to  be 
determined.  And  accordingly,  by  the  words :  *  "We  know  not  this,  whether  we  are 
Bruhmans  or  no  Brahmans,'  the  Veda  signifies  a  doubt  as  to  Bruhmanhood.  Then, 
haying  raised  the  difficulty  *  how,  if  birth  is  undetermined,  can  a  man  engage  in 
sacrifice,  etc.,  with  the  previous  consciousness  that  he  is  a  Bruhman,  etc.  ? '  the  author 
answers  in  the  words  '  this  text  is  Yedio,  etc.'  It  is  both  shewn  by  the  words  *  we 
who  ....  recite,'  (which  mean)  '  we,  whoever  we  are, — Brahmans  or  others, — ^we 
recite,'  that  the  fact  of  Bruhmanhood  is  unascertained;  and  this  is  also  a  cha- 
racteristic of  the  formula,  *  whosoever  I  am,  being  he  who  I  am,  1  recite.' "  The 
comment  concludes :  **  Hence  he  briefly  infers  from  the  authoritative  character  of 
the  Veda,  that  conduct  b  the  cause  of  certainty  in  regard  to  Brahmanhood."  Ph)f. 
Aufrecht  has  pointed  out  to  me  that  the  words  y$  yajd$nah$  occur  in  S'.  P.  Br.  i.  5,  2, 
16,  and  m  Taitt.  S.  i.  16,  11,  1.  The  Commentator  on  the  last-named  passage  refers 
in  explanation  of  them  to  As  valSyana's  S'rauta  SOtras,  i.  5,  4  f.,  where  it  is  said  that 
these  two  words  constitute  the  formula  called  dguh^  which  comes  in  at  the  beginning 
of  all  the  ydjy&s  which  are  unaccompanied  by  any  anuydja.  The  Commentator  in- 
terprets the  two  words  thus :  aarve  **  ye  "  vayaih  hotdro  *dhvaryuna  "  yaj'a  "  iti  pre" 
ihilis  te  vayam  **  yajUmahe**  ydjydm  pafh&mah  \  "  All  we  hotri  priests  who  are  called 
upon  by  the  adhvaryu  by  the  word  *  recite,'  we  recite,  i,e,  repeat  the  ydj'yd'*  (See 
Haug's  Ait  Br.  ii.  p.  133,  and  note  11.)  Prof.  Aufrecht  thinks  the  words  in  the 
Commentator's  note  ya  evdsmi  ea  ean  yaje  may  be  a  free  adaptation  of  Atharva  Y.  fi. 
123,  3,  4.  It  docs  not  appear  firom  what  source  the  words  im  ekaitad  vidmali  etc  an 
derived. 


188         MYTHICAL  ACCOUKTS  OF  THE  CREATION  OF  MAN, 

religious  teacher  his  father  (Manu,  ii.  170,  225).  12485.  Until  he 
is  bom  in  the  Veda,  he  is  on  a  level  with  a  STidra'  (Manu,  ii. 
172); — so,  in  this  diversity  of  opinions  did  Maba  Svayambhuva  de- 
clare. The  castes  (though  they  have  done  nothing)  will  have  done  all 
they  need  do,***  if  no  fixed  rules  of  conduct  are  observed.  In  such  a 
case  there  is  considered  to  be  a  gross  confusion  of  castes.  I  have 
already  declared  that  he  is  a  Brahman  in  whom  purity  of  conduct  is 
recognized." 

The  next  passage  from  the  S^tiparvan,  verses  6930  ff.,  b  even  more 
explicit  than  the  last  in  denying  any  natural  distinction  between  the 
people  of  the  different  castes : 

Bhrigur  uvdeha  \  Aarijad  hrahfnandn  warn  pUrvam  Brahma  prajd- 

fotln  I  dtma-tejo  ^hhinirvrittdn  hhaikardgni-Mma-prahMn  \  tatah  satyam 

eha  dharmafn  cha  tapo  hrahma  cha  idhatam  |  dchuram  chaiva  iaucham 

eha  wargdya  vidadha  prabhuh  \  deva^nava-gandharvd  daitydsura-md- 

horagdh  \  yaksJuhrdkshasa-ndgdS  cha  pUdchd  tnanujds  tathd  \  hrdhmandh 

kshattriyd  vaiSyd^  Sudrdi  cha  dvija-sattama  \  ye  chdnye  hhnta-sanghdndm 

varnds  tarns  chdpt  ntrmatne  \   hrdhmandndm  sito  varnah  kshattriydnam 

cha  lohitah  \  vaiiydndm  pUako  varnah  iudrdndm  asttas  tatha  \  6935. 

Bharadvdja  uvdeha  \  Chdturvarnyasya  vart^ena  yadi  varno  vibhidyate  \ 

sarteshdm  hhdlu  varndndrh  dfiiyate  varna-sankarah  |  kdtnah  krodho  hha- 

yam  lohhah  sokai  chintd  kshudhd  Sramah  \  sarveshdm  nah^  prdbhavati 

katmdd  varno  vibhidyate  \  sveda-mHtra'purUhdni  ileshmd  pittam  sa-ioni- 

tarn  I  tanuh  ksharati  sarveshdm  kasmdd  varno  vibhajyate  \  jangamdndm 

asamkhyeydh  stiidvardndm  cha  jdtayah  \   teshdm  vividha-varndndih  kuto 

varna-vinischayah  \  Bhrigur  uvdeha  \  Na  viSesho  *sti  varndndm  sarvam 

brdhmam  idafhjagat  \  Brahmand  pUrva  srishtafh  hi  karmabhir  varnatdm 

gatam  \  6940.  Kdma-bhoga-priyds  tikshnah  krodhandh  priya-sdluisdh  \ 

• 

3**  The  Commentator  thus  explains  the  word  krita-kritya  :  Kftta^krityah  iudra- 
ttdyah  I  iathd  eha  tmfitih  ** na  dudre piatakwk  kinehid na  eha  earhtkaram  arhati**  iti 
teeham  Mmakaranarhatva^iehpapaivabhidanat  kptO'krityatvam  dareayati  \  tadpat 
irawamikd  apt  tyur  ity  arthah  \  **  Kfita  kfityalf,  {fit,  haying  done  what  was  to  be 
done)  means,  like  S'Qdras ;  so  the  Smfiti  (when  it  says),  '  No  sin  exists  in  a  S'Qdra, 
nor  is  he  fit  for  purificatory  rites,'  shews,  by  declaring  the  unfitness  of  this  class  for 
such  rites,  and  its  freedom  from  sin,  that  it  has  the  character  of  kfita-krityaivaivOf 
i,e,  of  having  done  all  it  had  to  do.  And  such  (in  the  event  supposed)  would  be  the 
case  with  men  of  the  three  (upper)  classes  also." 

*tt  The  Calcutta  edition  reads  na,  *'not,"  which  cannot  be  right.  The  MS.  in  the 
Library  of  the  Edinburgh  Uniyersity  has  nah^  **  of  us." 


AND  OP  THE  ORIGIN  OP  THE  POUR  CASTES.  139 

iyahta-svadharma  rakULngas  te  dvijah  kshattraid^  gatdh  \  gohhyo  vritti^i 
iomdsthdya  pltdh  kfishg-upajlvinah  |  sva-dharmdn  ndnutUhfhanti  te 
dvijd  vaikyatdm  gatd^  \  himsdnfita^prigd  Itthdhdh  Borva-karmopajwinah  \ 
kfishndh  iaucha-parihhrashtds  te  dvijdh  iudratdm  gatdh  \  ity  etaih  kar- 
mahhir  vyastd  dvijd  varndntaram  gatdh  \  dharmo  yqfna-kriyd  teshdih 
nttyam  na  pratUhidhyate  \  ity  ete  chaturo  varnd  yeshdm  hrdhml  sarae* 
vatl  I  vihitd  Brahmand  pUruam  lohhdt  tv  ajndnatdm  gatdh  \  6945. 
Brdhmana  hrakma-tantrchsthdtt^  tapas  teshdfh  na  naiyati  \  hrahma  dhd^ 
raydtdm  nttyam  vratdni  uiyamdms  tathd  \  hrahma  chaiva  paraih  srishfatTi 
ye  na  jdnanti  te  ^dvij'dh  \  teshdm  hahuvidhdS  tv  anyds  tatra  tatra  hi 
jdtayah  \  piSdchd  rdkshasdh  pretd  vividhd  mUchha-jdtayah  \  pranashfa- 
jndna-vijndndh  tvaehhanddchdra-cheahfitdh  \  prajd  hrdhmana-samskdrdh 
tva-karma-krita-nikhaydh' \  rishibhih  evena  tapasd  srtjyante  chdpare 
paraih  \  ddi-deva-BamudbhUtd  hrahma-mUld  ^kshayd  ^vyayd  \  ed  srishfir 
mdnasl  ndma  dharma-tantra-pardyand  \  6950.  Bharadvdja  uvdcha  \ 
Brdhmanah  kena  bhavati  kshattriyo  vd  dvtjottama  |  vaiiyah  iudrai  eha 
viprarshe  tad  hrUhi  vadatdih  vara  \  Bhrigur  uvdcha  \  Jata-karmddihhir 
yas  tu  samkdraih  samskfitah  iuchih  \  vedddhyayana-eampannah  ehafeu 
karmasv  avaefhitah  \  iauchdehdra-ethitah  eamyag  vighaed&i  gwru-priya^  \ 
nitya-vratl  eatyaparah  ea  vai  brdhmana  uchyate  \  satyafh  ddnam  athd" 
droha  dnriSameyam  trapd  ghfind  \  tapai  cha  dfiiyate  yatra  sa  brdhmana 
iti  smritah  |  kshattra-jarn  sevate  karma  vedddhyayana-sangatah  \  ddnd* 
ddna-ratir  yas  tu  sa  vai  kshattriya  uchyate  \  6955.  Fiiaty  dSu  paiubhyai 
cha  krishy-dddna-ratih  iuchih  I  vedddhyayana-sampannah  sa  vaiSyah  iti 
sanjnitdh  \  sarva-hhakshya-ratir  nityam  sarva •  karma -karo  'iuchih  \ 
tyakta-vedas  tv  andchdrah  sa  vai  iudrah  iti  smritah  \  iudre  ehaitad 
bhavel  lakshyam  dv\je  tach  cha  na  vidyate  \  sa  vai  iudro  bhaveoh  chhudro 
brdhmano  brdhmano  na  cha  \ 

**Bhrigu  replied:  6930.  'Brahma  thus  formerly  created  the  Praja- 
patis,  Brahmanic,'^  penetrated  by  his  own  enei^gy,  and  in  splendour 
equalling  the  sun  and  fire.  The  lord  then  formed  truth,  righteousness, 
austere  fervour,  and  the  eternal  veda  (or  sacred  science),  virtuous 
practice,  and  purity  for  (the  attainment  of)  heaven.  He  also  formed 
the  gods,  Danavas,  Gandharvas,  Daityas,  Asuras.  Mahoragas,  Yakshas, 

>^  Brahma  -tantram  =  vedoktanushfhanam  \  Comm. 

*^  Brahmanan^  <*  Brahmans,"  is  the  word  employed.    It  maj  mean  here  "  sons  of 
Brahma." 


140         MTTHICAL  ACOOUNTS  OF  THS  CREATION  OF  HAN, 

BakshaaaB,  Kagaa,  FUacbaSy  and  men,  Brahmana,  Eahattriyas,  Yaifyaa, 
and  S^udiasy  aa  well  aa  all  other  claaaea  {vamdh)  of  beinga.  The  coloor 
[varna)  of  the  Brahmana  waa  white ;  that  of  the  Kshattriyaa  red ;  that 
of  the  Yaiiyas  yellow,  and  that  of  the  S^dras  black/  *^  6935.  Bhara- 
dvaja  here  rejoina :  *  If  the  caste  {varna)  of  the  four  claaaea  is  dis- 
tingtiished  by  their  colour  (jcarna\  then  a  confusion  of  all  the 
castes  is  observable.  Desire,  anger,  fear,  cupidity,  grief,  appre- 
hension, hunger,  fatigue,  prevail  over  us  all :  by  what,  then,  is  caste 
discriminated  ?  Sweat,  urine,  excrement,  phlegm,  bile,  and  blood  (are 
common  to  all) ;  the  bodiea  of  aU  decay :  by  what  then  is  caste  dis- 
criminated ?  There  are  innumerable  kinda  of  things  moving  and  sta- 
tionary :  how  is  the  class  (varna)  of  these  varioua  objects  to  be  deter- 
mined?' Bhfigu  replies:  'There  is  no  difference  of  castes:*"  this 
world,  having  been  at  first  created  by  Brahma  entirely  Brahmanic,*^ 

^'B  It  is  somewhat  strange,  as  Professor  Weber  remarks  in  a  note  to  p.  215  of  his 
German  translation  of  the  Vajra  SQchI,  that  in  the  passage  of  the  Ka^haka  Brahmana 
xi.  6,  which  he  there  quotes,  a  white  colour  is  ascribed  to  the  Yais'ya  and  a  dark  hue 
to  the  Rfijanya.  The  words  are  these :  Taeh  chhuklanam  {brihmam)  adityebhffo  nir- 
vapati  tatmaeh  ehhukla  iva  vaiiyo  jayaU  \  yat  kfiMhnanam  warunam  taatnad  dhumra 
iva  fojanyah  |  **  Since  the  Vais  ja  offers  an  oblation  of  white  (rice)  to  the  Adityas,  he 
is  bom  as  it  were  white ;  and  as  the  Yaruna  oblation  is  of  black  (rice)  the  Rajanya 
is  as  it  were  dosky." 

MB  Compare  with  this  the  words  attributed  in  S'antipanran,  yerses  2819  ff.,  to  King 
Huchukunda,  who  had  been  reproached  by  the  god  Knvera  with  trusting  for  rictory 
to  the  aid  of  his  domestic  priest  instead  of  to  his  own  prowess :  Mucht^ndat  tatah 
kruddhah  pratyuvaeha  Dhaneivaram  |  nyaya-purvam  ataikrabdham  tuambhrantam 
idofh  vaehah  |  hrahma  kihattram  idam  §fi»hfam  eka-yoni  twayambhuva  j  pfithag-bala- 
vidhatuhh  tanna  lokam  paripalayet  |  tapO'^nantra^Um  nityam  brahmaneahu  pratish- 
fhitam  I  attra-bahu-balam  nityam  kthattriyeahu  praiUh^kitam  \  tabhyam  $ambhuya 
karttavyam  prqjanam  paripalanam  |  "Muchakunda  then,  incensed,  addressed  to  the 
Lord  of  riches  these  reasonable  words,  which  did  not  partake  of  his  anger  or  excite- 
ment :  '  Br&hmans  and  Kshattriyas  were  created  by  Brahma  from  the  same  womb  (or 
source)  with  different  forces  appointed  to  tbem :  this  cannot  (neither  of  these  separate 
forces  can  ?)  protect  the  world.  The  force  of  austere  fenrour  and  of  sacred  texts 
abides  constantly  in  the  Brahmans ;  and  that  of  weapons  and  their  own  arms  in  tho 
Kshattriyas.    By  these  two  forces  combined  the  people  must  be  protected." 

^^  Brahfnam  is  the  word  employed.  That  it  is  to  be  understood  in  the  sense  of 
**  Brahmanical "  appears  from  the  following  lines  in  which  the  word  dinjah  must  be 
taken  in  the  special  signification  of  Brahmans  and  not  of  *' twice- bom  men"  (who 
may  be  either  Brahmans,  Kshattriyas,  or  Vais'yas)  in  general.  The  Brahman  is  con- 
sidered to  have  been  formed  of  the  essence  of  Brahmfi,  and  to  represent  the  original 
type  of  perfect  humanity  as  it  existed  at  the  creation.  The  Commentator  takes  the 
word  brahfnam  as  =  brahmoQa-jaiimatf  **  having  the  caste  of  Brahmans ; "  and  he 
explains  the  different  colours  mentioned  in  the  next  yerses  as  follows :  red  (rakla) 


AND  OF  THE  ORIGIN  OF  THE  FOIJB  CASTES.  141 

l)ecame  (afterwards)  separated  into  castes  in  oonsequence  of  works. 
6940.  Those  Brahmans  {lit,  twice-born  men),  who  were  fond  of  sensual 
pleasure,  fiery,  irascible,  prone  to  yiolence,  who  had  forsaken  their 
duty,  and  were  red-limbed,  fell  into  the  condition  of  Eehattriyas* 
Those  Brahmans,  who  derived  their  livelihood  from  kine,  who  were 
yellow,  who  subsisted  by  agriculture,  and  who  neglected  to  practise 
their  duties,  entered  into  the  state  of  Yaiiyas.  Those  Brahmans,  who 
were  addicted  to  mischief  and  fedsehood,  who  were  covetous,  who  lived 
by  all  kinds  of  work,  who  were  black  and  had  fallen  from  purity,  sank 
into  the  condition  of  S^udras.  Being  separated  from  each  other  by  these 
works,  the  Brahmans  became  divided  into  different  castes.  Duty  and 
the  rites  of  sacrifice  have  not  been  always  forbidden  to  (any  of)  them. 
Such  are  the  four  classes  for  whom  the  Brahmanic*^  SarasvatI  was  at  first 
designed  by  Brahma,  but  who  through  their  cupidity  fell  into  ignor* 
ance.  6945.  Brahmans  live  agreeably  to  the  presoriptiouB  of  the 
Yeda ;  while  they  contiaually  hold  fSeist  the  Veda,  and  observances,  and 
ceremonies,  their  austere  fervour  {tapas)  does  not  perish.  And  sacred 
science  was  created  the  highest  thing :  they  who  are  ignorant  of  it 
are  no  twice-born  men.  Of  these  there  are  various  other  classes  in  dif* 
ferent  places,  Pi^achas,  Eakshasas,  Pretas,  various  tribes  of  MlechhaS| 
who  have  lost  all  knowledge  sacred  and  profane,  and  practise  whatever 
observances  they  please.  And  di£ferent  sorts  of  creatures  with  the 
purificatory  rites  of  Brahmans,  and  discerning  their  own  duties,  are 
created  by  di£ferent  rishis  through  their  own  austere  fervour.  This 
creation,  sprung  frx)m  the  primal  god,  having  its  root  in  Brahma,  un- 
decaying,  imperishable,  is  called  the  mind-bom  creation,  and  is  devoted 
to  the  prescriptions  of  duty.'  6950.  Bharadvaya  again  enquires: 
*  What  is  that  in  virtue  of  which  a  man  is  a  Brahman,  a  Kshattriya, 

means  '*  formed  of  the  quality  of  passion  "  {raJb'ffutuMnaya) ;  yellow  {pita) ''  fonned 
of  the  qualities  of  passion  and  darkness"  {rajaa-tamo-mayajf  and  black  {kriahna 
or  asita)  "  formed  of  darkness  only  "  {kevala-iamomaya), 

*^  Brahmt,  This  word  is  thas  interpreted  by  the  Commentator:  vedamayi  |  ehaturm 
nam  api  varnanam  Brahtnana  purvam  frihita  |  lobha'doshena  tu  ajnanatam  iamO' 
bhavam  gatdh  iudrah  anadhikarino  ved$  Jatah  \  "  SarasvatT,  consisting  of  the  Yeda, 
was  formerly  designed  by  BrahmS  for  all  the  four  castes :  but  the  S'Qdras  having 
through  cupidity  fallen  into  '  ignorance/  i .#.  a  condition  of  darkness,  lost  their  right 
to  the  Yeda."  See  Indische  Studien,  iL  194,  note,  where  Professor  Weber  under- 
stands  this  passage  to  import  that  in  ancient  times  the  S'Qdras  spoke  the  language  of 
the  Aryaa. 


142         MYTHIOIL  AOGOUNTS  OF  THE  CBEATION  OF  MAN, 

a  Yaiiya,  or  a  S^dra;  tell  me,  o  most  eloquent  Brahman  rishi.' 
Bhrigu  replies :  '  He  who  is  pure,  consecrated  by  the  natal  and  other 
ceremonies,  who  has  completely  studied  the  Yeda,  lives  in  the  practice 
of  the  six  ceremonies,  performs  perfectly  the  rites  of  purification,  who 
eats  the  remains  of  oblations,  is  attached  to  his  religious  teacher,  is 
constant  in  rcli^ous  observances,  and  devoted  to  truth, — is  called  a 
Brahman.  6953.  fie  in  whom  are  seen  truth,  liberality,  inoffensive- 
ness,  harmlessness,  modesty,  compassion,  and  austere  fervour, — ia  de- 
clared to  be  a  Brilhman.  fie  who  practises  the  duty  arising  out  of 
the  kingly  office,  who  is  addicted  to  the  study  of  the  Veda,  and  who 
delights  in  giving  and  receiving,*'^ — is  called  a  Kshattriya.  6955.  fie 
who  readily  occupies  himself  with  cattle,^  who  is  devoted  to  agri* 
culture  and  acquisition,  who  b  pure,  and  is  perfect  in  the  study  of  the 
Yeda, — is  denominated  a  Yai^ya.  6956.  fie  who  is  habitually  addicted 
to  all  kinds  of  food,  performs  all  kinds  of  work,  who  is  unclean,  who 
has  abandoned  the  Yeda,  and  does  not  practise  pure  observances, — is 
traditionally  called  a  StLdra.  And  this  (which  I  have  stated)  is  the 
mark  of  a  S^udra,  and  it  is  not  found  in  a  Brfihman :  (such)  a  Budra 
•will  remain  a  Sudra,  while  the  Brahman  (who  so  acts)  will  be  no 
Brahman."** 

The  passage  next  to  be  quoted  recognizes,  indeed,  the  existence  of 
castes  in  the  Kpita  age,  but  represents  the  members  of  them  all  as 
having  been  perfect  in  their  character  and  condition,  and  as  not  differ- 
ng  from  one  another  in  any  essential  respects. 

It  is  related  in  the  Yanaparvan  that  Bhimasena,  one  of  the  Pandus, 

*B*  Danam  viprehhydh  \  adanam  prqjahhyahy  "  Giying  to  Bruhmans,  rccciying  from 
hiB  snbjectB."— Comm. 

**  Paiun  van^yaya  ttpayoyinah  upaUhdhta  friiaii  pratuhfham  labhate  \  ''Who 
perceiving  cattle  to  be  useful  for  trade^  'enters,*  obtains  a  basis  (for  his  operations)." 
— Comm.  As  we  haye  seen  above  p.  97,  these  etymologies  are  frequently  far-fetched 
and  ahsurd. 

*M  On  this  verse  the  Commentator  annotates  as  follows:  ftat  taiyaduaaptaham 
dvije  iraivarnike  \  dharma  ma  varnO'Vibhage  karanam  na  jatir  ity  arthah  |  *'  These 
seven  virtues,  beginning  with  truth  (mentioned  in  verse  6953),  exist  in  the  twice-born 
man  of  the  first  three  classes.  The  sense  is  that  righteousness,  and  not  birth,  is  the 
cause  of  the  division  into  clashes."  This  explanation  is  not  very  lucid.  But  the 
senae  seems  to  be  that  the  seven  good  qualities  referred  to  are  the  proper  characteris- 
tics of  the  three  upper  castes,  while  the  defects  specified  in  verse  6956  are  the  proper 
distinctive  marks  of  the  S'Qdras.  Thus  the  S'Qdra  who  has  the  four  defects  will 
remain  a  S'Udra,  but  a  Brahman  who  has  them  wiU  be  no  Brilhnuuu 


AND  OF  THE  ORIGIN  OP  THE  FOUR  CASTES.  148 

in  the  course  of  a  conyersation  with  his  brother "  Hanumat  the  men* 
key  chief,  had  requested  informatioQ  ou  the  subject  of  the  Yugas  and 
their  characteristics,    fianumat's  reply  is  giyen  in  verses  11234  ff. : 

Kritam  ndma  yitgam  tdta  yatra  dharmah  sandtanah  |  hfitam  evana 
harttavyam  tasmin  kale  yugottame  \  na  tatra  dharmdh  ndanti  kshiyarUa 
na  eha  vai  prajdk  \  tatah  krita-yugam  ndma  kdlena  gunatdm  gatam  \ 
deva-ddnava-gandharva'yakshcM'dkshasa-pannagdh  \  ndsan  kfita-yuge  tdta 
tadd  na  kraya-vikrayak  **  j  na  sdma-f-tg-yajur-varndh^^  kriyd  ndslch  cha 
mdnavl  \  ahhidhydya  phalam  tatra  dharmah  sannydia  eva  cha  \  na  tasmin 
yuga-Bathsarge  vyddhayo  nendriya-kshayah  \  ndsuyd  ndpi  ruditam  na 
darpo  ndpi  vaikritam^  \  na  vigrahah^  kutas  tandri  na  dvesho  na  cha  pai- 
Sunam  \  11240.  Nd  hhayam  ndpi  santdpo  na  cl^&rshyd  na  cha  matsarak  \ 
tatah  paramakam  Brahma  sd  gatir  yogindm  para  \  dtmd  cha  sarva-hhu" 
tdndm  iuklo  Ndrdyanas  tadd  \  hrdhmandh  kshattriydh  vaiSydh  Sudrdicha 
krita-lakshandh  \  kfite  yttge  eamahhavan  wa-karma-niratdh  prajdh  \  sa- 
mdirayam  samdcJuiram  eama-jndnam  cha  k&valam  \  tadd  hi  sdmakarmdno 
varnd  dharmdn  avdpnuvan  \  eka-dwa-sadd-yuktdh  eka-mantra-vidhi-kri* 
ydh  I  prithagdharmds  tv  eka-vedd  dharmam  ekam  anuvratdh  \  chdturaS- 
ramya-yuktena  karmand  kdla-yogind  \  11245.  Akdma-phdUhsamyogdt 
prdpnuvanti  pardm  gatim  \  dtma-yoga-samdyukto  dharmo  ^yam  kfita- 
lakshanah  \  krite  yuge  chaiushpdddi  ehdturvarnyasya  idhatah  \  etat  kfita- 
yugam  ndma  traigunya^arivarjjitam  \  tretdm  api  nibodha  tvafh  tasmin 
satiram  pravarttate  \  pddena  hrasate  dharmo  raktatdm  ydti  chdchyutah  \ 
satya-pravrittdi  cha  nardh  kriyd-dharma-pardyandh  |  tato  yajndh  pra- 
varttante  dharmdicha  vividJidh  kriydh  \  tretdydm  hhdva  -  sankalpdh 
kriyd-ddna-phalopagdh  |  prachalanti  na  vai  dharmdt  tapO'ddna-paru^ 
yandh  \  11250.  Sva'dlmrma-sthdh  kriydvanto  nards  tretd-yuge  ^hha- 
van  I  dvdpare  tu  yuge  dharmo  dvihhdgana^  pravarttate  \  Vishnur  vai 
pltatdm  ydti  chaturdhd  veda  eva  cha  \  tato  ^nye  cha  chatur-vedds  tri- 
veddS  cha  tatM  pare  \  dvi-veddi  chaika-veddS  chdpy  anrichai  cha  tathd 
pare  \  evam  idstreshu  hhinneshu  hahudhd  nlyate  kriyd  \  tapo-ddna-pra' 
vrittd  cha  rdjasi  hhavati  prajd   \  eka-vedasya  chdjndndd  vedds  te  hahava^ 


Both  wero  sons  of  Yuyu.     See  yeraes  11134,  11169  f.  and  11176 1  of  this  lame 

book.    The  Kamayana  is  mentioned  in  Terse  11177. 
^^  The  MS.  in  the  Edinburgh  Uniyersity  Library  reads  as  the  last  pada :  danS' 

dhyayana-viirarmh, 
^7  The  Edinburgh  MS.  reads  veda^  instead  varnah, 
^58  Kapa^am — Comm.  "•  Fairam — Comm. 


144         MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN, 

ijritdh  |  saUvasffa  cheha  mhhra^iSdt  satye^  iaiehid  avasthitah  \  sattvdt 
jpraehf/avamundndm  vyadhayo  hahavo  *hhavan  \  11255.  £amdS  ehopadra- 
vdichaiva  tadd  vat  daiva-karitah  \  yair  ardyamdndh  mibhfiiam  tapas 
tapyanti  mdnavdh  \  kdnkhkdmdh  svarga-Jcdmd  yajnuihs  tanvanti  chdpare  \ 
0vafk  dvdparam  dsddya  prajdk  kshlyaniy  adharmaiah  \  pddenaikena  Kaun- 
ieya  dharmah  kali-yuge  Bthitak  \  idmasath  yugam  dsddya  krishno  hhavati 
Keiavah  \  veddchdrdh  praidmyanti  dharnuhyajna-kriyds  tathd  \  Itayo  vyd^ 
dhayas  trandrl  doshdh  krodhddaydi  tathd  \  upadravdi  cha  varttante 
d^Oiayah  hihud  bhayam  tathd  \  yuyeshv  dvarttamdneshu  dharmo  vydvart- 
tats  punah  \  dharme  vydvarttamdne  tu  loko  vydvarttate  punah  \  loke 
hhlne  kshaya^  ydnti  hhdvd  loka-pravarttakdh  \  yuga-kshaya-kfitd  dhar- 
mdh  prdrthandni  vikurvate  \  etat  kdliyugam  ndma  aehirdd  yat  pravart- 
tate  I  yugdnuvarttanam  tv  etat  kurvanti  ehirajlvinah  \ 

''11234.  The  Kfita  is  that  age  ia  which  righteoasness  is  eternal. 
In  the  time  of  that  most  excellent  of  Yugas  (everything)  had  heen 
done  {kfita\  and  nothing  (remained)  to  be  done.  Duties  did  not 
then  languish,  nor  did  the  people  decline.  Afterwards,  through  (the 
influence  of)  time,  this  yuga  fell  into  a  state  of  inferiority .'^  In 
that  age  there  were  neither  C^ods,*^  Danavas,  Gandharvas,  Yakshas, 
Bakshasas,  nor  Pannagas;  no  buying  or  selling  went  on;  tho 
Yedas  were  not  classed^  as  Saman,  Rich,  and  Yajush;  no  efforts 
were  made  by  men  i*^  the  fruit  (of  the  earth  was  obtained)  by  their 
mere  wish :  righteousness  and  abandonment  of  the  world  (prevailed). 

*o  The  Edinburgh  MS.  reads  tattve  instead  of  aatye, 

"^  In  thus  rendering,  I  follow  the  Commentator,  whose  gloss  is  this :  Mukh- 
yam  apy  amukhyatam  gatam  \  "  although  the  chief,  it  fell  into  inferiority.*'  In 
Bohtlingk  and  Roth's  Lexicon  this  line  is  quoted  under  the  word^ut^a^,  to  which  the 
sense  of  *'  superiority,  excellence,"  is  assigned. 

*tt  Compare  with  this  the  ycrses  of  the  Yuyu  Parilna  quoted  in  p.  90,  which  state 
that  in  the  E|ita  age  there  were  neither  plants  nor  animiUs ;  which  are  the  products 
of  unrighteousness. 

*si  I  do  not  venture  to  translate  "  there  was  then  no  [division  of  the  Teda  into] 
SSman,  Rich,  and  Yajush,  nor  any  castes,"  (1)  because  the  Edinburgh  MS.  reads 
9eda^  instead  of  varnah,  and  the  Commentator  does  not  allude  to  the  word  varnah ;  and 
(2)  castes  {varnah)  are  referred  to  below  (verses  11242  f.)  as  existing,  though  without 
much  distinction  of  character.  The  Commentator  eiplains  :  irayl-dharmatya  ehitta- 
iuddhy'arthatvat  tatyai  eha  tadawfh  tvabhawUvat  na  tdmadiny  atan  |  "  As  the  ob- 
ject of  the  triple  veda  is  purity  of  heart,  and  as  that  existed  naturally  at  that  period, 
there  were  no  (divisions  of)  Saman,  etc." 

'M  I  follow  the  Commentator  whose  gloss  is :  '*  Marum  kriya  "  krithy-adg'aram* 
bha-bhuta  I  kintu  *^  obhidhyaya  phdhmC*  tankalpdd  eva  tarvam  tampadyaU  \ 


AND  OF  THE  ORIGIN  OP  THE  POUR  CASTES.  145 

No  disease  or  decline  of  the  organs  of  sense  aroee  through  the  in* 
flaence  of  the  age;  there  was  no  malice,  weeping,  pride,  or  deceit; 
no  contention,  and  how  could  there  he  any  lassitude?  no  hatred, 
cruelty,  (11240)  fear,  affliction,  jealousy,  or  enyy.  Hence  the  supreme 
Brahma  was  the  transcendent  resort  of  those  Yogins.  Then  Narayana, 
the  soul  of  all  heings,  was  white.*"  Brahmans,  Kshattriyas,  Yaisyas, 
and  S^udras  possessed  the  characteristics  of  the  Kf  ita.^  In  that  age 
were  horn  creatures  deyoted  to  their  duties.  They  were  alike  in  the 
object  of  their  trust,  in  observances  and  in  their  knowledge.  At  that 
period  the  castes,  alike  in  their  functions,  fulfilled  their  duties,  were 
imceasingly  devoted  to  one  deity,  and  used  one  formula  {mantra),  one 
rule,  and  one  rite.  Though  they  had  separate  duties,  they  had  but 
one  Yeda,  and  practised  one  duty.^  By  works  connected  with  the  four 
orders,  and  dependent  on  conjunctures  of  time,^  (11245)  but  un- 
affected by  desire,  or  (hope  of)  reward,  they  attained  to  supreme 
felicity.  This  complete  and  eternal  righteousness  of  the  four  castes 
during  the  K^ita  was  marked  by  the  character  of  that  age  and  sought 
after  imion  with  the  supreme  soul.  The  Kf ita  age  was  free  from  the 
three  qualities.*"  Understand  now  the  Treta,  in  which  sacrifice  com- 
menced,*^ righteousness  decreased  by  a  fourth,  Yishnu  became  red; 

*^  In  verse  12981  of  this  same  Yanaparraii  the  god  says  of  himself :  Svetah  kfita' 
ytige  varnahpliat  treiayttge  mama  \  rakio  dvaparam  aaadya  kfUhnah  kati-yuge  tatka  \ 
<*  My  colour  in  the  Kfita  age  is  white,  in  the  Treta  yellow,  when  I  reach  tiie  DvSpara 
it  is  red,  and  in  the  Kali  black." 

>M  The  Commentator's  gloss  is :  kfUani  tvatah  iiddhani  lakshanani  iamo  damat 
iapa  ity-admi  yeahdm  U  \  **  They  were  men  whose  characteristics,  tranquillity,  etc , 
were  effected,  spontaneously  accomplished."  On  yerse  11245  he  explains  the  same 
term  hritO'lakahai^  by  kfUa-yuga-tuehakahf  "indicative  of  the  Kfita  age." 

^  The  different  clauses  of  this  line  can  only  be  reconciled  on  the  supposition  that 
the  general  principle  of  duty,  and  the  details  of  the  duties  are  distinguished.  Dharma 
is  the  word  used  in  both  parts  of  the  verse  for  **  duty." 

'BB  Kala-yogina,  The  Commentator  explains :  kalo  daraadih  \  tad-yuktena  \  *<  con- 
nected with  time,  i.e,  the  appearance  of  the  new  moon,  etc." 

s^  And  yet  we  are  told  in  the  Y&yn  P.  that  the  creation  itself  proceeded  from  the 
influence  of  the  quality  of  passion  (see  above,  p.  75),  and  that  the  four  castes  when 
originally  produced  were  characterized  in  different  ways  by  the  three  qualities,  pp.  62 
and  89 

vo  Compare  S'anti-parva,  13088.  Idam  kftta-yuyaik  nama  kalah  ireshthah  pra^ 
ffarttitah  \  akimya  yajna-paSavo  yuge'tmm  na  tad  anyatha  \  ehatushpat  aakalo  dhat~ 
mo  bhavishyaty  atra  vat  aurah  \  taiat  treta-yugam  nama  trayt  yatra  bhaviahyati  | 
prokshita  yatra  paiavo  badham  praptyanti  vai  makhe  \  **  This  Kpta  age  is  the  most 
excellent  of  periods :  then  victims  are  not  allowed  to  be  slaughtered;  complete  and 

10 


146         MTTHIOAL  ACCOUNTS  OF  THE  CBEATION  OF  HAN, 

«ad  men  adhered  to  trath,  and  were  deroted  to  a  righteousness  de- 
pendent on  ceremonies.  Then  saorifioes  prevailed,  with  holy  acts  and  a 
variety  of  rites.  In  the  Treta  men  acted  with  an  object  in  view,  seeking 
after  reward  for  their  rites  and  their  gifts,  and  no  longer  disposed  to 
austerities  and  to  liberality  £rom  (a  simple  feeling  of)  duty.  11250. 
In  this  age,  however,  they  were  devoted  to  their  own  duties,  and  to 
religious  ceremonies.  In  the  Dvapara  age  righteousness  was  diminished 
by  two  quarters,  Yishnu  became  yellow,  and  the  Yeda  fourfold.  Somo 
studied  four  Yedas,  others  three,  others  two,  others  one,  and  somo  nono 
at  all.*^  The  scriptures  being  thus  divided,  ceremonies  were  celebrated 
in  4  great  variety  of  ways ;  and  the  people  being  occupied  with  aus- 
terity and  the  bestowal  of  gifts,  became  full  of  passion  {rdjasi).  Owing 
to  ignorance  of  the  one  Yeda,  Yedas  were  midtipUed,  And  now  from 
the  decline  of  goodness  {sattva)  few  only  adhered  to  truth.  'When  men 
had  fallen  away  from  goodness,  many  diseases,  (11255)  desires  and 
calamities,  caused  by  destiny,  assailed  them,  by  which  they  wero 
severely  afflicted,  and  driven  to  practice  austerities.  Others  desiring 
enjoyments  and  heavenly  bliss,  offered  sacrifices.  Thus,  when  they 
had  reached  the  Dvapara,  men  declined  through  unrighteousness.  In 
the  Zali  righteousness  remained  to  the  extent  of  one-fourth  only.  Ar- 
rived  in  that  age  of  darkness,  Yishnu  became  black :  practices  enjoined, 
by  the  Yedas,  works  of  righteousness,  and  rites  of  sacrifice,  ceased. 
Calamities,  diseases,  fatigue,  faults,  such  as  a^ger,  etc.,  distresses, 
anxiety,  hunger,  fear,  prevailed.  As  the  ages  revolve,  righteousness 
again  declines.  When  this  takes  place,  the  people  also  decline.  When 
they  decay,  the  impulses  which  actuate  them  also  decay.  The  practices 
generated  by  this  declension  of  the  Tugas  frustrate  men's  aims.  Such 
is  the  ZaU  Yuga  which  has  existed  for  a  short  time.  Those  who  are 
long-lived  act  in  conformity  with  the  character  of  the  age." 

The  next  passage  from  the  same  book  (the  Yana-parvan)  does  not 
make  any  allusion  to  the  Yugas,  but  depicts  the  primeval  perfection  of 
mankind  with  some  traits  peculiar  to  itself,  and  then  goes  on  to  describe 
iheir  decline.    Markandeya  is  the  speaker. 

perfect  rigliteoiisness  wiU  prevail.  Next  is  the  Treta  in  which  the  triple  yeda  will 
come  into  existence;  and  animalfl  will  be  elain  in  sacrifice."  See  note  65,  page  39, 
above. 

^  The  Commentator  explains  anriehat  (*<  without  the  Big«>Teda")  by  iriu 
hrUyah.    On  the  sense  of  the  latter  word  set  above. 


AND  OF  THE  ORIGIN  OF  THE  FOUB  CASTES.  147 

12619.  mrmaldni  iorlrajH  viiuddkSm  itsrfrincLm  |  BOMrja  dharmth 
tantrdni  p^rvotpminah  Frajdpatih  \  amoghhphala-fankalpAk  mcratd^ 
Mtpavadina^  \  hrahma^hiUd  narah  fmnydhpurdn&h  kuru-^attama  \  sarve 
devaih  9amdh  ydnti  naehhandena  ndbhas-tdlam  \  tataS  cha  punar  dydwti 
sarve  tvachhanda-ehdrtna^  \  nachhandihmarandi  ehdsan  nardh  tvaehhan- 
da-chdrinah  \  alpa-hddhd  mrdtankdj^  nddhdrthd  nirupadravdh  \  drask- 
tdro  deva-aanghdndm  fMlmd£n  eha  mahdimandm  \  pratydhhdh  sarva* 
dharmdndm  ddntd  vigata-tnatsardh  \  dtem  varsha-sahoiriyds  tatkd  putra» 
sahamnah  \  12625.  Tatah  haldrUare  'nyoimin  prithtvUtala-ehdrinah  \ 
hdnkhkrodhddhihhiUd*  U  mdyd^vydjopt^'ivinah  \  lohka-mQhdbAtbhntdi  U 
aakid  d&hats  tato  tMrdh  \  aiuhhaih  Jtarmahhi^  pdpd$  iiryan-niraya' 
$dm%na^  \ 

'^Tbfi  fint-bora  Frajapsti  formed  the  bodies  of  corporeal  Greatores 
pare,  spotleaa,  and  obedient  to  duty.  The  holy  men  of  old  were  not 
frostrated  in  the  results  at  which  they  aimed ;  they  were  religious, 
truth-speaking,  and  partook  of  Brahma's  nature.  Being  all  like  gods 
they  ascended  to  the  sky  and  returned  at  will.  They  died  too  when 
they  desired,  suffered  few  annoyances,  were  free  from  disease,  accom- 
plished all  their  objects,  and  endured  no  oppression.  Self-subdued  and 
free  from  envy,  they  beheld  the  gods*'*  and  the  mighty  rishis,  and  had 
an  intuitiye  perception  of  all  duties.^*  They  liyed  for  a  thousand  years, 
and  had  each  a  thousand  sons.    Then  at  a  later  period  of  time,  the  in- 

s"  See  the  passage  from  S'ankara's  Commentary  on  the  Brahma  SQtras  L  3,  32,  in 
6ie  3rd  ToL  of  this  work,  pp.  49  f.,  and  note  49  in  p.  95 ;  and  S'atapatha  Br§hmana, 
ii.  3,  4,  4,  ubhape  ha  vai  id^m  ogre  8»ha  amtr  dwai  eha  mamuhyar  eha  |  te^  yad  ha 
tma  tnanuthyanam  na  bhavati  tad  ha  devan  yaehanU  *'  idaih  vai  no  nasti  idam  no 
*stv "  iti  I  te  Uupai  eva  yaehnyayai  dveehtna  devas  tirobhuta  **na  id  hinatani  na 
id  dvethyo  'tani**  iti  |  *'  Goda  and  men,  together,  were  both  originally  (component 
parts  of)  this  world.  Whatever  men  had  not  they  asked  from  the  gods,  saying, 
*  We  have  not  this ;  let  ns  have  it.'  From  dislike  of  this  solicitation  the  gods  dis- 
appeared, (saying  each  of  them)  *  let  me  not  hurt  (them),  let  me  not  he  hateful.' " 
Compare  also  the  passage  of  the  S'.  P.  Br.  iii.  6, 2,  26,  referred  to  by  Professor  Weber 
in  Indische  Studien,  z.  158 :  Ts  ha  tma  eU  ubhaye  deva-manmhyah  pitarah  tampi^ 
hante  \  sa  esha  sampa  |  ts  ha  ama  dfisyamana  eva  pura  eampibante  uta  etarhy  adfii" 
yamanah  \  ^*  Both  gods,  men,  and  fathers  drink  together.  This  is  their  symposium. 
Formerly  they  drank  together  visibly :  now  they  do  so  unseen."  Compare  also  Plato, 
Philebus,  18 :  Kol  6i  fi^y  voXotot,  xfttlrrwMS  ^iiJSmp  «^i  iyyvriptc  B^y  6iicovrreSf 
ravrnv  ^/iriv  trapiloaav^  '*And  the  ancients  who  were  be^r  than  ourselves,  and, 
dwelt  nearer  to  the  gods,  have  handed  down  this  tradition.'* 

S7S  Compare  the  passage  of  the  Nirukta,  i.  20,  beginning,  iikekat^kfUo'ihaTmSif^ 
fiihayo  babhuvuhj  quoted  in  the  2nd  Tol.  of  this  work,  p.  174. 


148        MYTHICAL  ACCOUNTS  OP  THE  CREATION  OF  MAN, 

habitants  of  the  earth  became  subject  to  desire  and  anger,  and  subsisted 
by  deceit  and  fraud,  {rovemed  by  cupidity  and  delusion,  devoted  to 
carnal  pursuits,  sinful  men  by  their  evil  deeds  walked  in  crooked  paths 
leading  to  hell,"  etc.,  etc. 

At  the  end  of  the  chapter  of  the  Bhishmaparvan,  entitled  Jamhu- 
hhanda-nirmana^  there  is  a  paragraph  in  which  Sanjaya  gives  an  account 
of  the  four  yugas  in  Bharatavarsha  (Hindustan),  and  of  the  condition 
of  mankind  during  each  of  those  periods.  After  stating  the  names  and 
order  of  the  yugas,  the  speaker  proceeds : 

889.    Chatvari  tu  sahoirdni  vdrshdndm  Kuru-mttama  \  dyuh-sankhyd 
hfiia-yuge  nankhydtd  rdja-sattama  \  taihd  trini  sahaardni  tretdydih  ma- 
nujddhipa  \  dve  sahasre  dvdpare  cha  hhuvi  tUhthanti  sdmpratam  \   na 
pramdna-Bthitir  hy  asti  tishye  *9mtn  Bharatarshabha  \  yarhha-stMS  cha 
mriyante  cha  tathd  jdtd  mriyanti  cha  \  mahdhald  mahdsaitvdh  prajnd- 
guna-samanvitdh  \  prajdyante  chajdtdi  cha  iataio  Hha  saha^aiah  \  jutdh 
hfita-yuge  rdjan  dhaninah  priya-dariinah  \  prajdyante  chajdtdi  cha  mu- 
nayo  vat  tapodhandh  \  mahotsdhdh  mahdtmdno  dhdrmikdh  satya-vddinah  \ 
priyadariand  vapushmanto  mahdviryd  dhanurdhardh  \  vardrhd  yudhijd- 
yanU  kshattriydh  iura-sattamdh  \  tretdydih  kshattriyd  rdjan  sarve  vai 
ehahravarttinah  \  dyushmanto  mahdvlrd  dhanurdhara^ard  yudhi  \  jdyante 
kshattriyd  virdi  tretdydm  vaka-varttinah  \  earve  varnd  mahdrdja  jdyante 
dvdpare  eati  \  mahotsdhd  vlryavantah  paraspara-jayaishinah   \    tejasd 
^Jpena  eamyuktdh  krodhandh  punuhd  nripa  |  lubdhd  anritakds  chaiva 
tishye  jdyanti  Bhdrata  \  Irshd  mdnas  tathd  krodho  mdyd  ^suyd  tathaiva 
eha  I  tiehye  hhavati  hhutdndm  rdyo  hhJud  cha  Bhdrata  \  sankshepo  vart- 
rdjan  dvdpare  'etnin  narddhipa  \ 

<<  389.  Pour  thousand  years  are  specified  as  the  duration  of  life  in 
the  Krita  age,*^*  three  thousand  in  the  Treta,  and  two  thousand  form 
the  period  at  present  established  on  earth  in  the  Dvapara.  There  is  no 
fixed  measure  in  the  Tishya  (Kali) :  embryos  die  in  the  womb,  as  well 
as  children  after  their  birth.  Men  of  great  strengtb,  goodness,  wisdom, 
and  virtue  were  bom,  and  bom  too  in  hundreds  and  thousands.  In  the 
Zf ita  age  men  were  produced  opulent  and  beautiful,  as  well  as  munis 
rich  in  austere  fervour.  Energetic,  mighty,  righteous,  veracious,  beau- 
tiful, well-formed,  valorous,  bow-canying,  (395)  heroic  Kshattriyas, 

^*  See  above,  p,  91,  note  174. 


AND  OF  THE  OEIGIN  OF  THE  FOUR  CASTES.  149 

distinguished  in  battle,  were  born.*'^  In  the  Treta  all  soyereigns  were 
Kshattriyas.  Heroic  Kshattriyas  were  bom  in  the  Treta,  long-lived, 
great  warriors,  carrying  bows  in  the  fight,  and  living  subject  to  au- 
thority. During  the  Dvapara  all  castes  are  produced,  energetic,  valor* 
ous,  striving  for  victory  over  one  another.  In  the  Tishya  age  axe  bom 
men  of  little  vigour,  irascible,  covetous,  and  mendacious.  During  that 
period,  envy,  pride,  anger,  delusion,  ill-will,  desire,  and  cupidity  pre- 
vail among  all  beings.  During  this  Dvapara  age  there  is  some  re- 
striction." 

As  it  is  here  stated  that  men  of  all  castes  were  bom  in  the  Dvapara, 
while  Brahmans  and  Kshattriyas  only  are  spoken  of  as  previously 
existing,  it  is  to  be  presumed  that  the  writer  intends  to  intimate  that 
no  Yaiiyas  or  Sudras  existed  during  the  Kfita  and  Treta  ages.  This 
accords  with  the  account  ^ven  in  the  passage  quoted  above  firom  the 
Uttara  Kanda  of  the  Eamayana,  chapter  74,  as  well  as  with  other  texts 
which  will  be  quoted  below. 

The  following  verses  might  be  taken  for  a  rationalistic  explanation 
of  the  traditions  regarding  the  yugas ;  but  may  be  intended  as  nothing 
more  than  a  hyperbolical  expression  of  the  good  or  bad  effects  of  a 
king's  more  or  less  active  discharge  of  his  duties : 

S'anti-parva,  2674.  JSmIo  vd  kdranam  rdjno  rdjd  vd  kdkhkdranam  \ 
iti  U  samiayo  md  hhud  rdjd  kdlasya  kdranam  \  danda-nltydm  yadd  rdjd 
samyak  kdrtmyena  varttate  \  tadd  hriia-yttgam  ndma  kdla-sfishfampra- 
varttate  |  .  .  .  .  2682.  Danda-nltydrh  yadd  rdjd  trin  amSdn  anuvarttate  \ 
ehaturtham  aihiam  uUfijya  tadd  tretd  pravarttaU  |  .  .  .  •  2684.  Ard- 
dharh  tyaktvd  yadd  rdjd  nlty-artham  anuvarttate  \  tataa  tu  dvdparam 
ndma  9a  kdlah  sampravarttate  |  .  .  .  .  2686.  Danda-nltim  parityqfya 
yadd  kdrttsnyena  hhikmipah  \  prqfdh  kliSndty  ayogma  pravartteta  tadd 
kalih  I  .  .  .  •  2693.  lUijd  kfita-yuya-srashfd  tretdyd  dvdparasya  eha  | 
yugasya  cha  ehaturthasya  rdjd  hhavati  kdranam  \ 

''  2674.  The  time  is  either  the  cause  of  the  king,  or  the  king  is  the 
cause  of  the  time.  Do  not  doubt  (which  of  these  alternatives  is  tme) : 
the  king  is  the  cause  of  the  time.  When  a  king  occupies  himself  fully 
in  criminal  justice,  then  the  KptSL  age,  brought  into  existence  by  time, 

^  It  does  not  appear  clearly  whether  we  are  to  suppose  them  to  haye  been  pro- 
duced in  the  Kfita,  or  in  the  Tretu,  aa  in  the  paasoge  of  the  Bamayai^a,  quoted  in 
page  119. 


150         MYTHICAL  AOOOUKTS  OF  THS  CBKATI09  Of  MAN, 

fnwmiMJ*  [Then  follows  a  desci^tum  of  the  leeoltB  of  each  good 
gorenuiMiit:  lighteonflieflB  alone  is  practised;  prospenty  leigns;  the 
seasoas  aie  pkannt  and  salubrious ;  loogevily  is  uniyersal ;  no  widows 
ne  seen;  and  the  earth  yields  her  increase  without  caltiTation.1 
''  2682«  When  the  king  practises  criminal  justice  only  to  the  extent  of 
three  parts,  abandoning  the  fourth,  then  the  Treta  preyails."  [Then 
evil  IS  introduced  to  the  extent  of  a  fourth,  and  the  earth  has  to  be 
tilled.]  **  2684.  When  the  king  administers  justice  with  the  omission 
of  a  hal(  then  the  period  called  the  Dvapara  prsTails.''  [Then  evil  ia 
increased  to  a  half^  and  the  earth  eren  when  tilled  yields  only  half  her 
produee.]  **  2686.  When,  relinquishing  criminal  law  altogether,  the 
king  actirely  oppresses  his  subjects,  then  the  Kali  age  prevails." 
[Then  the  state  of  things,  which  existed  in  the  K)-ita  age,  is  nearly 
xerersed.]  **  2693.  The  king  is  the  creator  of  the  Xfita,  Treta,  and 
Srapara  ages,  and  the  cause  also  of  the  fourth  yuga.'' 

The  next  extract  is  on  the  same  subject  of  the  duties  of  a  king,  and 
on  the  yugas  as  fonns  of  his  action  (see  llanu,  ix.  801,  quoted  above, 
p.  49) : 

Banti-parvan,  8406.  Karwim  Mbre  kfitJdt  vaihfe  danda-nlUi  eha  rajani  \ 
hrahmacharyyav^  tapo  mawtrd^  satyaH  ehdpi  ioijdtisku  \  U%h&ih  ytth 
JMaUnyo  veda  vastrdndm  iva  iodhanam^  \  Hkhdask&n  vinirharitum  sa 
pita  M  prqfdpatih  \  kfitam  tntd  dvdparam  eha  haUi  Bharatarshahha  \ 
r(lii€HffiU&9%  tarvdni  r^'aiva  yvgam  uehyaU  \  eh&turvarnyatk  tathd  vedai 
eh&turdiramyam  eva  eha  \  sitrvam  pramuhyaU  hy  dad  yadd  raja  pra- 
m&dyaU  \ 

**  3406.  Labour  (should  be  found)  in  a  Sudra,  agriculture  in  a  Yai^ya, 
criminal  justice  in  a  King,  continence,  austere  fervour,  and  the  use  of 
saored  texts  in  a  Brahman.  The  Eshattiiya,  who  knows  how  to  sepa- 
rate their  good  and  bad  qualities,  (as  (a  washerman)  understands  the 
cleansing  of  clothes),  is  a  father  and  lord  of  his  subjects.  The  Xfita, 
Treta,  Dv&para,  and  Kali,  are  all  modes  of  a  King's  action.  It  is  a 
King  who  is  called  by  the  name  of  Tuga.  The  four  castes,  the  Yedas, 
and  the  four  orders,  are  all  thrown  into  disorder  when  the  king  is  re- 
gardless." 

^  Thii  oompariBon  U  more  fiiUy  expressed  in  a  preceding  Terse  (3404) :  Te  na 
idfUtti  nirharttuik  f oftrAgSm  rt^fako  malam  \  raki&nlUn  vi  iodh^yUwh  yathd  ndsti 
tathawa  taJ^  | 


AND  OF  THE  OBIGIK  OF  THE  FOUB  CASTES.  161 

In  two  of  the  preceding  passages  different  colours  are  represented  as 
diaraoteristio  either  of  particular  castes  (8&nti-p.  verses  6934  ff.),  or  of 
particular  yugas  (Yana-p.  yerses  11241  fL).  Colours  (though  not  ranked 
in  the  same  order  of  goodness)  are  similarly  connected  with  moral  and 
physical  conditions  in  verses  10058  ff.  of  the  SimtiparTan,  of  which  I 
shall  offer  a  few  specimens : 

Sha4  Jlvehvarndh  paramam  pramdnarh  kfuhno  dhumro  nllam  athdtffa 
madhyam  \  raktam  punalf,  tahyataram  wkham  tu  hdridra^arnam  mmu- 
hham  eha  iuklam  \  parantu  htklam  vimalafh  vUokam  gatchhlamaih  M- 
dhyati  ddnavendra  |  gaivd  tu  yoni^abhavdni  daitya  sahasraSah  itddhim 

upaitijimik  \  10060 Oati^  punar  vanuhkfitd  prqfd$^d0i  varnas 

iatha  kala-hrito  ^surendra  |  .  .  •  .  10062.  Kfishnoiya  varwMya  yatir 
nikfishfa  sa  sqfate  narak$  paehyamdnah  \ 

« 

''  10058.  Six  colours  of  living  creatures  are  of  principal  importance, 
black,  dusky,  and  blue  which  lies  between  them;  then  red  is  more 
tolerable,  yellow  is  happiness,  and  white  is  extreme  happiness.  White 
is  perfect,  being  exempted  from  stain,  sorrow,  and  exhaustion;  (pos- 
sessed of  it)  a  being  going  through  (various)  births,  arrives  at  perfection 

in  a  thousand  forms.     10060 Thus  destination  is  caused  by 

colour,  and  colour  is  caused  by  time 10062.  The  destination 

of  the  black  colour  is  bad.  When  it  has  produced  its  results,  it  clings 
tohelL'' 

The  next  passage,  from  the  Harivania,  assigns  to  each  of  the  four 
castes  a  separate  origin,  but  at  the  same  time  gives  an  explanation  of 
their  diversity  which  differs  from  any  that  we  have  yet  encountered : 
unless,  indeed,  any  one  is  prepared  to  maintain  that  the  four  principles, 
out  of  which  the  castes  are  here  represented  to  have  arisen,  are  respec* 
tively  identical  with  the  mouth,  arms,  thighs,  and  feet  of  Brahm&! 
This  passage,  however,  corresponds  with  one  of  those  already  quoted 
in  associating  different  colours  with  the  several  castes.  The  question 
with  which  the  passage  opens  refers  to  an  account  which  had  been 
given  in  the  preceding  section  (verses  11799  ff.)  of  the  creation  of 
Bhrigu  and  Angiras,  to  both  of  whom  the  epithet ''  progenitor  of  Brah- 
mans  "  {hrahmO'Vaihia'kara)  is  applied.  No  mention  is  made  there  of 
Kfihattriyas  or  any  other  castes.  M.  Langlois,  the  French  translator  of 
the  Harivan^a^  remarks  that  the  distinction  between  the  age  of  the 
Brahmans  and  that  of  the  Eshattriyas  is  an  unusual  one,  and  receives 


152  MYTHICAL  ACCOUNTS  OP  THE  CREATION  OP  MAN, 

no  explanation  in  the  context.  Bat  in  two  of  the  passages  which  have 
been  quoted  above  (I)  from  the  Uttara  Kanda  of  the  Ramayana, 
chapter  74  (p.  119),  and  (2)  from  the  bhlshma-parva  of  the  Maha- 
bharata,  verses  393  fL  (p.  149),  I  think  we  find  indications  that  the 
Krita  Yuga  was  regarded  as  an  age  in  which  Brahmans  alone  existed, 
and  that  Kshattriyas  only  began  to  be  bom  in  the  Treta. 

Harivam^a,  IISOS,  Janamei/a  uvdcha  \  Shitam  hrahma-yugam  brah- 
man  yugdndm  prathamam  yugam  \  kshattrasydpi  yugam  brahman  sroium 
iehhdmi  tattvatah  \  sasamskskepam  savistaram  niyamaih  bahubhiS  chitam  \ 
updya-jnaiS  eha  kathitam  kratubhii  chapa^obhitam  \  Vaiiampdyana 
uvdcha  I  11810.  Etat  te  kathayuhydmi  yajna-karmabhir  or  chitam  \ 
duna-dharmaii  cha  vividhaih  prajdbhir  upaiobhitam  \  U  ^ngushfha-mdtrd 
munayah  ddattdh  surya^aimibhih  \  moksha-prdptena  vidhind  nirdbd- 
dkena  karmand  \  pra/cfitte  ehdpracritte  cha  nityam  Brahma-pardyandh  \ 
pardyanasya  iangamya  Brahmanaa  tu  mahipate  \  irl-vritidh  pdvands 
ehaiva  brdhmandi  cha  mahipate  \  chdrita-brahmacharyydS  cha  brahma- 
jndnena  bodhitdh  \  purne  yuga-sahaardnte  prabhdve  pralaydm  gatoh  \ 
hrdhmand  vfittO'Sampannd  jndna-iiddhdh  samdhitdh  \  11815.  Vyatirik- 
tendriyo  Vishnur  yogdtmd  brahma-sambliavah  I  Dakahah  prajdpatxr  bhu- 
tvd  sjrtjate  vipuldh  prajdh  \  akshardd  brdhmandh  saumydh  kshardt  kshat- 
triya-bdndhavdh  \  vaih/d  vtkdrataS  ehaiva  Sudrdh  dhuma-vikdratah  \ 
heta-lohitakair  varnaih  pitair  nilaU  eha  brdhmandh  \  dbhinirvartlitdh 
varndms  ehintaydnena  Vishnund  \  tato  varnatvam  dpanndh  prajd  lake  cha- 
turvidhdh  \  brdhmandh  kshattriyd  vaiiydh  iudrdi  ehaiva  mahipate  \  eka- 
lingdh  pfithag-dharmd  dvipdddh  paramddbhutdh  \  ydtanayd  ^bhisam- 
pannd  gati-jndh  sarva-karmasu  \  traydndfh  varna-jdtdndm  veda-proktdh 
kriydi^  smfitdh  \  tena  brdhmana^ogena  vaishnavena  mahipate  \  prajnayd 
tejasd  yogdt  tasmdt  Prdchetaeah  prabhuh  1  Vishnur  eva  mahdyogi  kar- 
mandm  antaram  gatah  \  tato  nirvdna-sambhutdh  Sudrdh  karma-vivarji- 
tdh  I  tasmdd  ndrhanti  samskdram  na  hy  atra  brahma  vidyate  \  yathd 
^gnau  dhuma-sanghdto  hy  aranyd  mathyamdnayd  \  prddurbhuto  visarpan 
vai  nopayujyati  karmani  \  evam  S&drd  visarpanto  bhuvi  kdrtsnyena  Jan- 
mand  \  na  samskfitena  ^  dharmena  veda-proktena  karmand  \ 

<' Janamejaya  says :  11808.  I  have  heard,  o  Brahman,  the  (descrip- 
tion of  the)  Brahma  Yuga,  the  first  of  the  ages.  I  desire  also  to  be 
accurately  informed,  both  summarily  and  in  detail,  about  the  age  of  the 

vr  The  printed  text  reads  naaamtkritena  ;  but  na  tmtkjitma  Beems  necessary. 


AND  OF  THE  ORIGIN  OF  THE  FOUR  CASTES.  153 

Xshattarijas,  with  its  numerous  observances,  illustrated  as  it  was  bj 
sacrifices,  and  described  as  it  has  been  by  men  skilled  in  the  art  of 
narration.  Yai^ampayana  replied :  11810.  I  shall  describe  to  you  that 
age  revered  for  its  sacrifices  and  distinguished  for  its  yarious  works  of 
liberality,  as  well  as  for  its  people.  Those  Munis  of  the  size  of  a 
thumb  had  been  absorbed  by  the  sun's  rays.  Following  a  rule  of  life 
leading  to  final  emancipation,  practising  unobstructed  ceremonies,  both 
in  action  and  in  abstinence  from  action  constantly  intent  upon  Brahma, 
united  to  Brahma  as  the  highest  object, -^Brdhmans  glorious  and  sanc- 
tified in  their  conduct,  leading  a  life  of  continence,  disciplined  by  the 
knowledge  of  Brahma, — Brahmans  complete  in  their  observances,  per- 
fect in  knowledge,  and  contemplative, — when  at  the  end  of  a  thousand 
yugas,  their  majesty  was  full,  these  Munis  became  involved  in  the  dis- 
solution of  the  world.  11815.  Then  Yishnu  sprung  from  Brahma,  re- 
moved beyond  the  sphere  of  sense,  absorbed  in  contemplation,  became 
the  Prajapati  Daksha,  and  formed  numerous  creatures.  The  Brahmans, 
beautiful  (or,  dear  to  Soma),^  were  formed  from  an  imperishable 
{akshara),  the  Kshattriyas  from  a  perishable  {kshara)^  element,  the 
Yai^yas  frt)m  alteration,  the  Sudras  from  a  modification  of  smoke. 
While  Yishnu  was  thinking  upon  the  castes  {varndn\  Brahmans  were 
formed  with  white,  red,  yellow,  and  blue  colours  {varnath),*'^  Hence  in 
the  world  men  have  become  divided  into  castes,  being  of  four  descrip- 
tions, Brahmans,  Kshattriyas,  Yai^yas,  and  Sudras,  one  in  form,  distinct 
in  their  duties,  two-footed,  very  wonderful,  full  of  energy(?),  skilled  in 
expedients  in  all  their  occupations.  11820.  Bites  are  declared  to  be 
prescribed  by  the  Yedas  for  the  three  (highest)  castes.  By  that  con- 
templation practised  by  the  being  sprung  from  Brahma  (see  v.  11815) 
— by  that  practised  in  his  character  as  Yishnu, — the  Lord  Frachetasa 
(Daksha),  i.e.  Yishnu  the  great  contemplator  {yogin\  passed  through 
his  wisdom  and  energy  from  that  state  of  meditation  into  the  sphere 
of  works.^    IText  the  Sudras,  produced  from  extinction,  are  destitute 

*78  In  yerse  11802,  we  read  abhUhiehya  tu  Samaih  eha  yauvaraj'yi  Pitamahah  \ 
brahmananam  eha  rajanam  daivatam  rajant-eharam  \  *'  Brahma  abo  inaogorated  Soma 
as  the  heir  to  the  kingdom,  aa  the  king  of  the  Brahmans  who  walks  eternally  through 
the  night." 

*79  This  play  upon  the  two  senses  of  the  word  varna  will  be  noticed. 

*^  I  do  not  profess  to  be  certain  that  I  have  succeeded  in  discoTering  the  proper 
meaning  of  this  last  sentence. 


■M 


164        MTTHIGAL  AOOOT7NT8  OF  THE  CREATION  OF  llANt 

of  ntef.  Hexioe  fhey  aie  not  entitled  to  be  admitted  to  the  pnrifi- 
oatory  eeremonieii  nor  does  saored  scienoe  belong  to  them.  Just  as  the 
doud  of  smoka  \rhich  xises  fiom  the  fire  on  the  Motion  of  the  fuel, 
and  is  dissipated,  is  of  no  servioe  in  the  sacrificial  rite,  so  too  the 
Madras  wandeiing  over  the  earthi  are  altogether  (nseless  for  purposes 
of  sacrifice)  owing  to  their  birth,  their  mode  of  life  devoid  of  parity 
and  their  want  of  the  obseryances  prescribed  in  the  Veda." 

The  next  extract  gives  an  account  at  variance  with  all  that  precedes, 
as  it  does  not  assign  to  all  the  Brahmans  themselves  the  same  origin, 
but  describes  the  various  kinds  of  officiating  priests  as  having  been 
formed  from  difiEerent  members  of  Yishnu's  body  : 

Harivam^a,  11855.  JSvam  eharrme  hhute  iete  lake  mahddyutih  |  pro- 
ehh&dya  ^dtUaih  Bonaih  Harir  N&rayana^  prabhuh  \  mahaio  rajaso  madhye 
mahdrnavO'Samasya  vai  \  virafa$ko  mahdbdhur  dksharam  hrahmand  viduh  \ 
dima-TQpa^akdiena  iapasd  sa^vritafi  prabhuh  \  trikam  cLcKh&dya  h&laih 
iu  tatah  swhvapa  sat  tadd  |  purusho  yajna  ity  evam  yatparam  pariklrt" 
Utam  I  yach  ehanyat  punuhdkhyam  tu  tat  sarvam  purmhottamah  |  y$ 
cha  yajnapard  viprd  fitvijd  iti  aanjnitd^  \  dtwuhdehdt  purd  hhntd  yqfne- 
bhya^  irUyatdm  tadd  \  11360.  Brahmdnam  paramam  vaktrdd  udgdtdram 
cha  sdma-ydm  \  hotdram  atha  chddhcaryyufh  bdhubhydm  atfijat  prdbhuh  \ 
brdhmdno  brdhmanatvdeh  eha  proBtotdraih  cha  sarvaSah  |  tarn  maitrd- 
varunam  srishfvd  prattshthdtdram  eva  cha  \  udardt  pratiharttdram  po^ 
tdram  chaiva  Bhdrata  \   achhdvdkam  athortibhydm  neshtdrafh  chaiva 
Bhdrata  \  pdnibhydm  athachdgnidhram  brahmanyafh  chaiva  yajniyam  \ 
yrdvdnam  atha  bdhubhydm  unnctdram  cha  yqjnikam  \  evam  evaisha  bha- 
gavdn  tho^aiaitdn  jagatpati^  \  pravaktfln  aarva-yqfndndm  fitvijo  ^srijad 
uttamdn  \  tad  esha  vat  yqfnamaya^  purmho  veda-samjnitah  \  veddi  cha 
tanmaydh  aarve  sdngopanishada-kriydh  | 

Yaisampayana  said :  1135.  "  Thus  the  glorious  Lord  Hari  I^arayana, 
covering  the  entire  waters,  slept  on  (the  world)  which  had  become  one 
sea,  in  the  midst  of  the  vast  expanse  of  fluid*"  (^^<^)i  resembling  a 
mighty  ocean,  himself  free  from  passion  {virajaskah)^  with  mighty 
arms: — ^Brahmans  know  him  as  the  undecaying.  Invested  through 
austere  fervour  with  the  light  of  his  own  form,  and  clothed  with  triple 
time  (past,  present,  and  future),  the  Lord  then  slept.    Furushottama 

»  Sqfat  18  said  in  two  places  of  the  Nirokta,  It.  19,  and  x.  44,  to  hare  the  sense 
of  "water." 


AND  OF  THE  ORIGIN  OF  THB  FOUB  CASTES.  155 

(Yishnn)  ib  whatever  is  declared  to  be  the  highest,  Pomsha  the  sacri- 
fioOi  and  everything  else  which  is  known  by  the  name  of  Pumsha. 
Hear  how  the  Brfihmans  devoted  to  sacrifice,  and  called  fttvtjes,  were 
formerly  produced  by  him  firom  his  own  body  for  o£Eering  sacrifices. 
11360.  The  Lord  created  from  his  mouth  the  br&hman,  who  is  the  chief, 
and  the  udgatfi,  who  chaunts  the  Sdman ;  from  his  arms  the  hot^i  and 
the  adhvaryu.  He  then  ...."*  created  the  prastot^ii  the  maitravaranay 
and  the  pratishthatri ;  firom  his  belly  the  pratiharttri  and  the  pot^iy 
from  his  thighs  the  aohh&v&ka  and  the  neshtri,  from  his  hands  the 
agnldhra  and  the  sacrificial  brahmanya,  from  his  arms  the  gravan  and 
the  sacrificial  unnetfi.  Thus  did  the  divine  Lord  of  the  world  create 
these  sixteen  excellent  ptyijes,  the  utterers  of  all  sacrifices.  There- 
fore this  Purusha  is  formed  of  sacrifice  and  is  called  the  Veda ;  and  all 
the  Yedas  with  the  Yedangas,  Upanishads,  and  ceremonies,  are  formed 
of  his  essence." 

Sect.  XII. — Extracts  from  the  BMga^ata  Purana  on  the  same  subject. 

I  will  conclude  my  quotations  from  the  Puranas  on  the  subject  of 
the  origin  of  mankind  and  of  castes  with  a  few  passages  from  the  Bha< 
gavata  Purana.  The  first  extract  reproduces  some  of  the  ideas  of  the 
Purusha  Sukta^  more  closely  than  any  of  the  Puranio  accounts  yet 
given. 

ii.  5,  84.  Varshn-pHga'Sahasfdnte  tad  andam  udahe  iayam  \  kdla^ 
karma'Svahhava-sthojlvo  *jlvam  ajlvayat  \  Z5.  Sa  era  Purushas  t<umdd 
andam  nirhhedya  nirgatah  \  sahasrorv-anghri-hahv-akshah  sahasTdnana* 
ilrshavdn  \  36.  Yasyehdvayavair  loJcdn  kalpayanti  manlshinah  \  kafff" 

*^  I  am  unable  to  make  a  proper  seuw  out  of  the  words  brahmano  hrahnumaivach 
ehoj  which,  however,  as  I  learn  from  Dr.  FitzEdward  Hall,  are  found  (with  only  a 
difference  of  long  and  short  vowels)  in  the  best  MSS.  to  which  he  has  access,  as  well 
as  in  the  Bombay  edition.  One  of  the  sixteen  priests,  the  BruhmanuchhaAsin,  is  not 
found  in  the  enumeration,  and  his  name  may  therefore  have  stood  at  the  beginning  of 
the  line.  Instead  of  the  inept  reading  tarvaialtj  at  the  end,  the  author  may  perhaps 
have  written  vahtha$aJh  '*  from  his  chest,"  as,  indeed,  one  MS.  reads  in  the  next  line. 
The  Bombay  edition  reads  priahfhat,  **from  the  back,"  instead  of  8riah(va. 

sn  M.  Bumouf  remarks  in  the  Preface  to  the  first  vol.  of  his  edition  of  the  BhBga- 
vata,  pp.  cxxii.  ff.,  on  the  manner  in  which  its  author  has  gone  back  to  Vedio 
sources  for  his  materials.  The  same  thing  is  noticed  by  Professor  Weber,  Indisdio 
Studien,  i.  286,  note. 


156         MYTHICAL  ACCOUNTS  OP  THB  CBEATION  OP  MAN, 

ddibhir  adhah  sapta  saptordhvamjaghanadtbhih  \  Sl.Purwhasya  mukiam 
hrahma  kshatram  etasya  hdhavah  \  Urvor  vaiiyo  hhagavatah  padbhydih 
iudro  vyajdyata  \  38.  BhUrhhah  halpitah  padbhydm  bhuvarloko  'sya 
ndbhitah  \  hfidd  svarloka  urcud  maharloko  mcLhdtmanah  \ 

**  34.  At  the  end  of  many  thousand  years  the  living  soul  which 
resides  in  time,  action,  and  natural  quality  gave  life  to  that  lifeless  egg 
floating  on  the  water.  35.  Purusha  then  having  burst  the  egg^  issued 
from  it  with  a  thousand  thighs,  feet,  arms,  eyes,  faces,  and  heads.  36. 
With  his  members  the  sages  fashion  the  worlds,  the  seven  lower  worlds 
with  his  loins,  etc.,  and  the  seven  upper  worlds  with  his  groin,  etc. 
37.  The  Brahman  (was)  the  mouth  of  Purusha,  the  Kshattriya  his 
arms,  the  Yaisya  was  bom  from  the  thighs,  the  S^dra  from  the  feet  of 
the  divine  being.  The  earth  was  formed  from  his  feet,  the  air  from  his 
navel ;  the  heaven  by  the  heart,  and  the  maharloka  by  the  breast  of  the 
mighty  one." 

In  the  following  verse  the  figurative  character  of  the  representation 
is  manifest : 

ii.  1,  37.  £rahmdnana0i  hhattra-hhufo  mahdtmd  vid-Urur  anghri- 
irita-kfuhm-varnah  \ 

"  The  Brahman  is  his  mouth ;  he  is  Eshattriya-armed,  that  great 
One,  Yai^ya-thighed,  and  has  the  black  caste  abiding  in  his  feet." 

The  next  passage  is  more  in  accord  with  the  ordinary  representation, 
though  here,  too,  the  mystical  view  is  introduced  at  the  close : 

iii.  22,  2.  Brahmd  ^srijai  sva-mukhaio  yushtndn  dtma-panpsayd  \ 
ehhandomayas  tapthvidyd-yoga-yukidn  alampafdn  \  3.  Tat-trdndyd' 
ifijaeh  chdtmdn  doh-sahasrdt  tahasra-pdi  \  hfidayafk  iasya  hi  hrahma 
Juhattram  angam  prachakshate  \ 

**  Brahma,  who  is  formed  of  the  Veda  (ehhandas),  with  a  view  to  the 
recognition  of  himself,  created  you  (the  Brahmans)  who  are  charac- 
terized by  austere  fervour,  science,  devotion  and  chastity,  from  his 
mouth.  For  their  protection  he,  the  thousand-footed,  created  us  (the 
Kshattriyas)  from  his  thousand  arms :  for  they  declare  the  Brahman  to 
be  his  heart,  and  the  Kshattriya  his  body.'' 

iii.  6,  29  ff.  contains  another  reference  to  the  production  of  the  castes : 

29.  Mukhato  'varttata  hrahma  Furwhasya  KwriLdvaha  \  yastUn' 
mukhatvdd  varndndm  mukhyo  ^hhud  hrdhmano  guruh  \  30.  Bdhuhhyo 
^vaHtata  hhatiraih  hhaUriyas  tad-anuvrata^  \  yojdiat  trdyate  varnun 


AND  OP  THE  ORIGIN  OP  THE  POUE  CASTES.  157 

paurushah  kantaka-hhatdt  \  31.  ViSo  ^varUanta  tasyorvor  loka-^fitti- 
karlr  vihhoh  \  vaiiyas  tad-udbhavo  vdrttdm  nfinurh  yah  samavarttayat  \ 
32.  Fadbhydm  hhagavato  jajne  iuirilshd  dharma-nddhaye  \  tasydmjdiah 
purd  Sudro  yad-vrittyd  ttishyate  Harih  \  33.  Ete  varndh  wa-dharmena 
yajanti  sva-yurum  Marim  \  iraddhayd  ^Hma-^Uuddhyarthafh  yaj  jdtdh 
saha  vrittibhih  I 

''  29.  From  the  mouth  of  Purusha,  o  descendant  of  Ktmi,  issued 
diyine  knowledge  {hrahma),  and  the  Brahman,  who  through  his  pro- 
duction from  the  mouth  hecame  the  chief  of  the  castes  and  the  pre- 
ceptor. 30.  From  his  arms  issued  kingly  power  {kshattra),  and  the 
Xshattriya  devoted  to  that  function,  who,  springing  from  Purusha,  as 
soon  as  bom  defends  the  castes  from  the  injury  of  enemies.  31.  From 
the  thighs  of  the  Lord  issued  the  arts,*"*  affording  subsistence  to  the 
world;  and  from  them  was  produced  the  Yai^ya  who  provided  the 
maintenance  of  mankind.  32.  From  the  feet  of  the  divine  Being 
sprang  service  for  the  frilfilment  of  duty.  In  it  the  Sudra  was  formerly 
bom,  with  whose  function  Hari  is  well  satisfied.  By  fulfilling  their 
own  duties,  with  faith,  for  the  purification  of  their  souls,  these  castes 
worship  Hari  their  parent,  from  whom  they  have  sprung  together  with 
their  frmctions." 

In  viii.  5,  41,  we  find  the  following: 

Vipro  mukhdd  brahma  cha  yasya  guhyafk  rdjanya  dsld  bhujayor 
balam  cha  \  Urvor  vid  ojo  ^nghrir  aveda-iadrau  prasidatdm  nah  sa  mahd' 
vibhutih  I 

''May  that  Being  of  great  glory  be  gracious  to  us,  from  whose 
mouth  sprang  the  Brahman  and  the  mysterious  Ycda,  from  whose  arms 
came  the  Eajanya  and  force,  from  whose  thighs  issued  the  Yii  and 
energy,  and  whose  foot  is  no-veda  {aveda)  and  the  S^Qdra." 

The  same  work  gives  the  following  very  brief  account  of  the  Arvdk- 
wotas  creation,  which  is  described  with  somewhat  more  detail  in  the 
passages  extracted  above  from  the  Vishnu  and  Vayu  Furanas : 

iii.  20,  25.  Arvdk-srotas  tu  navamah  kshattar  eka-vidho  nfindm  \  rajo 
^dhikdh  karma-pardh  duhkhe  cha  sukha-mdninah  \ 

<M  The  word  so  rendered  is  visah,  which  in  the  hymns  of  the  Big-yeda  has  alwayi 
the  sense  of  **  people."  Here,  however,  it  seems  to  have  the  sense  assigned  in  the 
text,  if  one  may  judge  firom  the  analogy  of  the  following  verse,  in  which  the  S'adra 
is  said  to  be  produced  from  his  special  function,  stUrusha^  "  service."  The  Commen- 
tator explains  viiah  »  kftahy'ddi'vyaviuayai^  **  the  professions  of  agriculture,"  etc. 


168        MYTHIOAL  ACOOUNTS  OF  THS  CREATION  OF  MAN, 

*'  The  Arvaksrotas  creation  was  of  one  desoription,*"  viz.,  of  men,  ia 
wliom  fhe  quality  of  passion  abounded,  who  were  addicted  to  works, 
and  imagined  that  in  pain  they  experienced  pleasure." 

In  tL  6,  40y  a  new  account  is  given  of  the  origin  of  mankind.  We 
are  there  told : 

Aryamno  Mdtrika  patnl  tayoi  Chanhanaya^  iutdh  \  yatra  vat  md- 
mUkljdtir  Brahmand  ehopakalpiid  \ 

''  The  wife  of  Aryaman  (the  son  of  Aditi)  was  Matfika.  The  Char- 
ahanis  were  the  sons  of  this  pair,  and  among  them  the  race,  of  men 
was  formed  by  Brahma."  The  word  charahani  signifies  ^'men,"  or 
"people  "  in  the  Veda. 

In  the  following  verse  (which  forms  part  of  the  legend  of  Pururavas, 
qnoted  in  the  3rd  vol.  of  this  work,  pp.  27  ff.)  it  is  declared  that  in  the 
Kfita  age  there  was  only  one  caste : 

iz.  14,  48.  JEka  $va  purd  vedal^  pranavah  sarva-vdnmayah  \  devo 
Ifdrdyaso  ndnya  eko^gnir  varna  eva  cha  \  Fvruravaaa  evdsU  trayi 
trM'tniikhe  nftpa  \ 

**  There  was  formerly  but  one  Yedoi  the  pranava  (the  monosyllable 
Om),  the  essence  of  all  speech;  only  one  god,  Naraya^a,  one  Agni,  and 
(one)  caste.  From  Pururavas  came  the  triple  Veda,  in  the  beginning 
of  the  Treta." 

Some  of  the  Commentator's  remarks  on  this  te^t  will  be  found  in 
ToL  iii.  p.  29.  He  says  the  one  caste  was  called  ''Hansa"  {varnaS 
cha  eka  eva  hafh%o  ndrna),  and  concludes  his  note  by  remarking :  '<  The 
meaning  is  this :  In  the  Xfita  age  when  the  quality  of  goodness  pre- 
dominated in  men,  they  were  almost  all  absorbed  in  meditation ;  but  in 
the  Tieta,  when  passion  prevailed,  the  method  of  works  was  manifested 
by  the  division  of  the  Yedas,  etc." 

**  The  SSnkhya  ESrikfi,  53,  says :  ashfa^kalpo  daivtu  tairyagyonyiw  eha  pan- 
ekMS,  hhtnooH  mamuhyM»  chaika-^ndhaJ^  samasato  bhautikah  sargah  ;  which  is  thus 
traoBlated  by  Mr.  Colebrooke  (in  Wilson's  S&nkhya  ESrikS,  p.  164} :  «*The  divine 
kind  is  of  eight  sorts;  the  grovelling  is  five-fold;  mankind  is  single  in  its  class. 
This,  briefly,  is  the  world  of  living  beings."  The  Commentator  Gaudapada  shortly 
explains  the  words  manmhyar  chaiiumdha]^  by  manuihayomr  $kawOf  *^  the  sonrce  of 
prodnotion  of  mankind  is  one  only."  "^jnana  Bhikshn,  the  Commentator  on  the 
Sankhya  Pravachana,  iii.  46,  paraphrases  the  same  words  thus,  manuahya-iarya^ 
chaikthprakara^  "  the  human  creation  is  of  one  sort/' 


▲NB  OF  THE  OEIQIN  OF  THB  FOUR  GA8TB8.  159 


Sect.  XlII.—jRsiuUi  iff  Mi  ChapUr. 

Tho  details  which  I  have  sapplied  in  the  oourae  of  this  chapter  mnst 
have  rendered  it  abundantly  evident  that  the  sacred  books  of  the  Hindna 
contain  no  uniform  or  consistent  account  of  the  origin  of  castes ;  but,  on 
tho  contrary,  present  the  greatest  varieties  of  speculation  on  this  sub* 
joct.  Explanations  mystical,  mythicoli  and  rationalistic,  are  all  offered 
in  turn ;  and  the  freest  scope  is  given  by  the  individual  writers  to  fan- 
ciful and  arbitrary  conjecture. 

First :  wo  have  tho  sot  of  accounts  in  which  the  four  castes  are  said 
to  havo  sprung  from  progenitors  who  were  separately  created ;  but  in 
regard  to  tho  manner  of  their  creation  we  find  the  greatest  diversity  of 
statement.    Tho  most  common  story  is  that  the  castes  issued  from  the 
mouth,  arms,  thighs,  and  feet  of  Purusho,  or  Brahma.    The  oldest  ez« 
tant  passage  in  which  this  idea  occurs,  and  from  which  all  the  later 
myths  of  a  similar  tenor  havo  no  doubt  been  borrowed,  is,  as  we  have 
seen,  to  bo  found  in  the  Purusha  Sukta ;  but  it  is  doubtful  whether,  in 
the  form  in  which  it  is  there  presented,  this  representation  is  any- 
thing more  than  on  allegory.     In  some  of  the  texts  which  I  have 
quoted  from  the  Bhagavata  Puraga,  traces  of  the  same  allegorical  cha- 
racter may  be  perceived ;  but  in  Mann  and  the  Puranas  the  mystical 
import  of  the  Yedic  text  disappears,  and  the  figurative  narration  is 
hardened  into  a  literal  statement  of  fact.    In  other  passages,  where  a 
separate  origin  is  assigned  to  the  castes,  they  are  variously  said  to  have 
sprung  from  the  words  Bhuh,  Bhuvah,  Svah;  from  different  Yedas; 
from  different  sets  of  prayers;  from  the  gods,  and  the  asuras;  from 
nonentity  (pp.  17-21),  and  from  the  imperishable,  the  perishable,  and 
other  principles  (Harivam^a,  11816).    In  the  chapters  of  the  Vishnu, 
Yayu,  and  Markan^eya  Puranas,  where  castes  are  described  as  coeval 
with  the  creation,  and  as  having  been  naturally  distinguished  by 
different  gunos,  or  qualities,  involving  varieties  of  moral  character,  we 
are  nevertheless  allowed  to  infer  that  those  qualities  exerted  no  in- 
fluence on  the  classes  in  whom  they  were  inherent,  as  the  condition 
of  the  whole  race  during  the  Kf  ita  age  is  described  as  one  of  uniform 
perfection  and  happiness ;  while  the  actual  separation  into  castes  did 


160      MYTHICAL  ACCOUNTS  OF  THE  CREATION  OF  MAN,  ETC. 

not  take  place,  according  to  the  Yayu  PuraQa,  until  men  had  become 
deteriorated  in  the  Treta  age. 

Second :  in  yarious  passages  from  the  Brahmanas,  Epic  poems,  and 
Poranasy  the  creation  of  mankind  is,  as  we  have  seen,  described  with- 
out the  least  allusion  to  any  separate  production  of  the  progenitors  of 
the  four  castes  (pp.  23-27,  and  elsewhere).  And  whilst  in  the  chapters 
where  they  relate  the  distinct  formation  of  the  castes,  the  Furanas,  as 
has  been  obserred,  assign  different  natural  dispositions  to  each  class, 
they  elsewhere  represent  all  mankind  as  being  at  the  creation  uniformly 
distinguished  by  the  quality  of  passion.  In  one  of  the  texts  I  have 
quoted  (p.  26  f.)  men  are  said  to  be  the  offspring  of  Yivasyat;  in 
another  his  son  Manu  is  said  to  be  their  progenitor ;  whilst  in  a  third 
they  are  said  to  be  descended  from  a  female  of  the  same  name.  The  pas- 
sage which  declares  Manu  to  have  been  the  father  of  the  human  race 
explicitly  affirms  that  men  of  all  the  four  castes  were  descended  from 
him.  In  another  remarkable  text  the  Mahabharata  categorically  asserts 
that  originally  there  was  no  distinction  of  classes,  the  existing  distri- 
bution haying  arisen  out  of  differences  of  character  and  occupation. 
Similarly,  the  Bhagayata  Purana  in  one  place  informs  us  that  in  the 
Kfita  age  there  was  but  one  caste ;  and  this  yiew  appears  also  to  be 
taken  in  some  passages  which  I  haye  adduced  from  the  Epic  poems. 

In  these  circumstances  we  may  J&drly  conclude  that  the  separate 
origination  of  the  four  castes  was  £eu:  frx>m  being  an  article  of  belief 
tmiyersally  receiyed  by  Indian  antiquity. 

I  shall  now  proceed  to  enquire  what  opinion  the  writers  of  the  older 
Yedic  hymns  appear  to  haye  entertained  in  regard  to  the  origin  of  the 
race  to  which  they  themselyes  belonged. 


161 


CHAPTEK  IL 

TRADITION  OF  THE  DESCENT  OF  THE  INDIAN  RACE  FROM  MANU.» 

It  appears  from  the  consirlerationa  urged  in  the  preceding  chapter 
that  in  all  probability  the  Purusha  Siikta  belongs  to  tlie  most  recent 
portion  of  the  Rig-veda  Sanhita,  and  that  it  is  at  least  doubtful  whether 
the  verse  in  which  it  connects  the  four  castes  with  the  different  mem- 
bers of  the  creator's  body  is  not  allegorical.  And  we  have  seen  that 
even  if  that  representation  is  to  be  taken  as  a  literal  account  of  the 
creation  of  the  different  classes,  it  cannot,  in  the  face  of  many  other 
statements  of  a  different  tenor,  and  of  great  antiquity,  be  regarded  as 
expressing  the  fixed  belief  of  the  writers  of  the  period  immediately 
succeeding  the  coUection  of  the  hymns  in  regard  to  the  origin  of  the 
social  divisions  which  prevailed  in  their  own  time.  But  the  notions 
entertained  of  the  origin  of  caste  at  the  date  of  the  Furusha  Sukta, 
whatever  they  may  have  been,  will  afford  no  criterion  of  the  state  of 
opinion  on  the  same  subject  in  an  earlier  age ;  and  it  therefore  remains 
to  enquire  whether  those  hyiuns  of  the  Rig-veda,  which  appear  to  be 
the  most  ancient,  contain  either  (1)  any  tradition  regarding  the  origin 
of  mankind,  or  of  the  Indian  tribes ;  or  (2)  an}'  allusion  to  the  exist- 
ence, in  the  community  contemporary  with  their  composition,  of  sepa* 
rate  classes  corresponding  to  those  aftei-wards  known  as  Brahmans, 
Xshattriyas,  Yaiiyas,  and  S'udras ;  and  if  they  embrace  any  reference 
of  the  latter  kind,  whether  they  afford  any  explanation  of  the  manner 
in  which  these  orders  of  men  came  to  occupy  their  respective  positions 

1  On  the  subjects  treated  in  this  chapter  compare  my  article  in  the  Journal  of  the 
Royal  Asiatic  Society,  vol.  xx.  for  1863,  pp.  406  ff.,  where  a  reference  is  made  to 
the  other  writers  who  had  previously  treated  of  them,  such  as  M.  N^?e,  Mythe  des 
Ribhavas,  etc. 

11 


162  TRADITION  OP  THE  DESCENT  OF 

in  society.    We  shall  find  on  examination  that  the  hymns  supply  some 
information  on  both  these  branches  of  enquiry. 

Numerous  references  are  nndoubtedly  to  be  found  in  all  parts  of  the 
hymn-coUection  to  a  variety  of  ranks,  classes,  and  professions ;  of  which 
an  account  will  be  given  in  the  next  chapt(  r ;  but  no  hint  is  anywhere 
discoverable,  except  in  the  single  text  of  the  Purusha  Sukta,  of  those 
classes  being  distinguished  from  each  other  by  any  original  difference 
of  race.  If,  however,  the  early  Yedic  Indians  had  all  along  believed  in 
the  quadruple  production  of  their  nation  from  the  different  members  of 
Forushay  one  might  naturally  have  expected  to  find  allusions  to  such  a 
variety  of  birth  running  through  the  hymns.  But  nothing,  I  repeat, 
of  this  kind  is  to  be  traced.  On  the  contrary  it  appears  from  a  con- 
dderable  number  of  passages  that  at  least  the  superior  ranks  of  the 
community  were  regarded  as  being  of  one  stock,  the  Aryan,  and  as 
having  one  common  ancestor.  This  chapter  will  therefore  embrace. 
First,  the  texts  which  are  found  in  the  hymns  regarding  the  origin  of 
the  Indian  tribes,  and  the  history  of  their  progenitor,  and  Secondly 
those  passages  which  occur  in  the  Brahmanas,  and  other  later  works  in 
which  the  statements  of  the  early  Yedic  poets  on  these  subjects  are  re- 
eohoed  or  developed. 

Sect.  I. — Manu  a$  the  progmitor  of  the  Aryan  Indians  and  the  in" 
ititutor  ofretyious  ritee  aecording  to  the  Symne  of  the  Rig-^eda. 

In  this  section  I  shall  first  quote  the  texts  which  allude  to  Manu  as 
fleither  (which  must  of  course  be  understood  to  designate  him  as  the 
actual  human  progenitor  of  the  authors  of  the  hymns,  and  of  the  bulk 
of  the  people  to  whom  they  addressed  themselves) ;  and  then  adduce 
those  which  speak  of  him  as  the  institutor  of  religious  rites,  or  as  the 
object  of  divine  protection. 

(1)  The  following  texts  are  of  the  first  class : 

i  80,  16.  Tarn  AtharvQ  Jfanush  pitd  Dadhyan  dhtyam  atnata  |  tas- 
min  hrahmdni  pUrvathd  Indre  ukthd  eamagmata  \ 

"  Prayers  and  hymns  were  formerly  congregated  in  that  Indra,  in  the 
ceremony  which  Atharvan,  father  Manu,  and  Dadhyanch  celebrated."' 

s  This  Terse  is  quoted  in  the  Nimkta,  xiu  34,  where  the  words  ManuBh  pUa^ 


THE  INDIAN  EACB  FBOM  MANtT.  163 

i.  114,  2.  Tat  iafh  eha  yoi  eha  Ifanur  &ye}e  pitd  tad  afydma  iavd 
litidra  pranltishu  \ 

'*  Whatever  prosperity  or  snccour  father  Mann  obtained  by  sacrificey 
may  we  gain  all  that  under  thy  gnidancei  0  Budra/' 

ii.  33,  13.  Td  vo  bheshajd  Marutah  Suehini  yd  iantamd  vfuhano  yd 
mayohha  |  ydni  Manur  avfinita  pitd  na^  td  ia0i  eha  yoi  eha  Budratya 
vahni  | 

''  Those  pure  remedies  of  yours,  0  Maruts,  those  which  are  most 

auspicious,  ye  vigorous  gods,  those  which  are  beneficent,  those  which 

our'  father  Manu  chose,  those,  and  the  blessing  and  succour  of  Eudra, 

I  desire." 
viiL  52,  1  (Sama-veda,  i.  355).  8a  pHrvyo  mahdndm  veno  kratuhhir 

dnaje  \  yasya  d/vdrd  Manush  pitd  deveshu  dhiyah  dnaje  \ 

**  That  ancient  friend  hath  been  equipped  with  the  powers  of  the 

mighty  (gods).    Father  Manu  has  prepared  hymns  to  him,  as  portals 

of  access  to  the  gods.''^ 

'* father  Mann,"  are  explained  as  meaning  Manuieha  pita  manavanam,  ''Mann  the 
father  of  men."  Sajana,  the  Commentator  on  the  Big-yeda,  interpreto  them  as 
meaning  tarvaaam  prqjanam  pitftbhuto  Manuiehay  '<  Mann  the  father  of  all  crea* 
tnres."  In  R.y.,  x.  82,  3,  Uie  words  "  our  father  and  generator "  (yo  fuU^  pita 
jamia)f  are  applied  to  ViB'Takarman,  the  creator  of  the  nniTerse.  The  word  *<  father" 
in  the  ILV.  is  often  applied  to  Dyans,  the  Sky,  and  "mother"  to  the  Earth,  as  in 
n.  51  5.  (Compare  Jonm.  Boy.  As.  Soc.  for  1864,  pp.  66  ff.)  Bat  in  these  passages 
it  13  not  necessary  to  suppose  that  the  words  are  employed  in  any  other  than  a  fign* 
rative  sense ;  although  in  a  hymn  to  the  Earth  in  the  Athanra-yeda,  xii.  1,  we  find 
the  following  Terse  (the  15th} :  T^aj'JdtM  tvayi  eharanti  mart jf at  ivam  bibhanM 
dvipadoB  tvam  ehatushpadah  |  tavtme  pjitkivi  paneha-manava^  ydthyojyoiir  akfitam 
martyebhya^  udyan  iuryo  r§imibhir  atanoti  \  "  Mortals  bom  of  thee  liye  on  thee : 
then  snpportest  both  bipeds  and  qnadrnpeds.  Thine,  o  Earth,  are  these  five  races  of 
men,  these  mortals  on  whom  the  sun  rising,  sheds  undying  light  with  his  rays;"— 
where  it  might  almost  appear  as  if  the  poet  meant  to  represent  mankind  as  actually 
generated  by  the  earth.  Brihaspati  (iy.  50,  6 ;  yi.  73, 1)  and  the  other  gods,  as  Indra, 
are  called  **  father,"  or  compared  to  fathers  (yii.  52,  3) ;  as  are  Rudra,  yi.  49, 10 ; 
and  the  Rishi,  ILV.,  x.  81, 1 ;  x.  82, 1,  8,  4.  S'.  P.  Br.,  i.  5,  3,  2,  has  Frt^apatau 
pitari;  and  Taitt.  Br.  iii.  9,  22,  1,  Prqfapatim  pitaram.  In  both  the  last  places 
IVajSpati  is  referred  to  as  the  father  of  the  gods. 

>  It  is  to  be  observed  that  while  in  the  two  preceeding  passages  Manu  is  styled 
merely  **  father  Manu,"  he  is  here  called  **oiir  faUier  Manu"  (Manuhpita  im^). 

*  I  am  indebted  to  Professor  Aufreoht  for  the  aboye  translation  of  this,  to  me, 
obscure  yerse.  Suyana  explains  it  thus :  Sa  purvyo  mukhyo  mahanam  pifyanam 
yq/amananam  kraiubhiJ^  karmabhir  nimittabhuiair  venah  kania$  Utham  hav^  hdma^ 
yanuimh  anqfc  agachhati  \  yatyndratya  dvara  dvarani  praptyttpayani  dhiyah  katm 
maui  deuthiv  iUthu  madhy§  pita  §arv$Mm  paM»  Iftmur  am^prapa  |  am^prapU* 


164  TR.U)ITION  OF  THE  DESCENT  OP 

The  sense  of  the  next  text  is  less  clear,  but  it  appears  at  least  to 

allude  to  the  oomTnon  dcsiimation  of  'Slnnw  as  a  fithor : 
X.  100,  5.  Yajno  3la7mh  2Jra};wtir  TJcih  pif'i  In  lam  \ 

*'  Sacrifice  is  Manu,  our  protecting  fatlicr." 

The  following  verse,  according  to  the  Commentator  at  least,  speaks 
of  the  paternal  or  ancestral  path  of  Manu.  Professor  Aufrccht  thinks 
it  need  not  mean  more  than  the  ancestral  human  patli : 

viii.  30.  3.  Te  nas  trudhvam  te  avata  te  u  no  adhi  vochata  \  md  nah 
faihah  pitrydd  munavdd  adhi  duram  naiahfa  pardvatah  \ 

"  Do  ye  (gods)  deliver,  protect,  and  intercede  for  us ;  do  not  lead  us 
far  away  from  the  paternal  path  of  Manu.* 

As  in  the  preceding  passages  !Manu  is  spoken  of  as  the  progenitor  of 
the  worshippers,  so  in  the  following  the  same  persons  may  perhaps  be 
Spoken  of  as  his  descendants,  although  it  is  also  true  that  the  phrases 
employed  may  be  merely  equivalent  to  "  children  of  men," 

i.  68,  4.  Hold  nishatto  Manor  apatye  sa  cliit  nu  dsdm  p>(ttih  rayindm  \ 

**  He  (Agni)  who  abides  among  the  offspring  of  Manu  as  the  invoker 
(of  the  gods),  is  even  the  lord  of  these  riches."  • 

harma  \  "  This  chief  one,  in  consequence  of  the  rites  of  the  venerable  sacrificers, 
desiring  their  ohlation,  comes, — he  (Indra)  as  means  of  attaining  whom  Manu  the 
prcserrer  of  all  has  obtained  rites  among  these  gods."  Professor  Bcnfey  renders  the 
verse,  where  it  occurs  in  the  Sama-veda,  thus :  "  He  is  the  chief  of  the  rich,  through 
works  the  dear  one  enlightens  him,  whose  doors  father  Manu  has,  and  illuminates 
observances  towards  the  gods."  From  Prof.  Bcnfey's  note  to  the  passage  (p.  230)  it 
appears  that  the  Commentator  on  the  Suma-?eda  explains  anaje  hy  vyakitkaroti  at- 
manam,  "makes  himself  distinct"  (herein  differing  from  Sayana),  Manu  by  JnaCd 
9arvasya=Indrah,  "the  knower  of  all,  Indra,"  and  anaje^  where  it  occurs  the  second 
time,  by  agamayati,  "  causes  to  come."  Such  are  the  differences  of  opinion  regarding 
the  interpretation  of  some  parts  of  the  hymns. 

'  On  this  Terse  Sayana  conunents  thus :  Sarpetham  Manuh  pita  tatah  agatdi  \ 
paravata^  \  pita  Manur  duram  nidrgam  chakre  \  tatmdi  patho  nidrgdt  no  asmdn  md 
naiahfa  md  nayata  \  apanayanam  md  kuruta  ity  arthah  \  tarvadd  brahmacharyydgni" 
hoirddi-karmdni  yena  nwrgena  bhavanti  tarn  eva  asmdn  nayata  \  kintu  duram  ya 
etad^atirikto  viprakfishfo  mdrgo  'sti  tasmdd  adhi  adhikam  ity  arthah  asmdn  apa^ 
nayata  \  " '  Of  Manu  '  means,  come  from  Manu  who  is  the  father  of  all.  'Distant : ' 
Father  Manu  journeyed  along  a  distant  path.  Do  not  lead  us  away  from  that  path. 
Lead  us  along  that  path  in  which  continence,  the  agnihotra  sacrifice,  and  other 
duties  have  always  been  practised.  But  lead  us  away  from  the  distant  path  which 
is  different  from  that." 

*  The  Commentator  here  explains  "  the  offspring  of  Manu  "  as  offspring  or  crea- 
tures in  the  form  of  worshippers  {yajamdna-svariipdydm  prq/aydm) ;  and  adds  that 
according  to  a  Bruhmana  "  creatures  are  sprung  from  Manu"  {^^Mdnavyo  hipnydJ^*' 


THE  INDIAN  RACE  FROM  MANU.  165 

iii.  3,  6.  Agnir  devehhir  manushaicha  jantubhis  tanvdno  yajnam  puru" 
peiasam  dhiyd  \ 

"Agni,  together  with  the  gods,  and  the  children  {jantubhih)  of 
Manush,  celehrating  a  multiform  sacrifice  with  hymns,''  etc. 

In  the  following  texts  reference  is  made  to  the  people  of  Manu,  the 
word  for  "people"  being  viiy  from  which  vaisya^  "a  man  of  the 
people,"  is  deriyed : 

iv.  37,  1.  Upa  no  Vdjuh  adhvaram  Rilhuhshdh  devdh  ydta  pathihhir 
devaydnaih  \  yatlid  yajnam  manusho  vikshu  dsu  dadhidve  ranvdh  mdine^ 
ahu  ahmm  \ 

*^Ye  gods,  Yajas,  and  Eibhukshans,  come  to  our  sacrifice  by  the 
path  trayelled  by  the  gods,  that  ye,  pleasing  deities,  may  institute  a 
sacrifice  among  these  people  of  Manush  {Manusho  vikshu)  on  auspicious 
days." 

vi.  14,  2.  Agnim  hotdram  tlate  yajneshu  manusho  viiak  | 

"  The  people  of  Manush  praise  in  the  sacrifices  Agni  the  invoker." 

yiii.  23,  13.  Yadvai  tZ  vUpatih  Utah  suprlto  manusho  visi  \  vikd  id 
Agnih  prati  rahshdihsi  sedhati  \ 

"Whenever  Agni,  lord  of  the  people,'  kindled,  abides  gratified 
among  the  people  of  Manush,  he  repels  all  Eakshases." 

(2.)  From  the  preceding  texts  it  appears  that  the  authors  of  the 
hymns  regarded  Manu  as  the  progenitor  of  their  race.  But  (as  is  dear 
from  many  other  passages)  they  also  looked  upon  him  as  the  first 
person  by  whom  the  sacrificial  fire  had  been  kindled,  and  as  the  in- 
stitutor  of  the  ceremonial  of  wofship;  though  the  tradition  is  not 
always  consistent  on  this  subject.  In  one  of  the  verses  already  quoted 
(i.  80,  16)  Manu  is  mentioned  in  this  way,  along  with  Atharvan  and 

iti  hi  hahtnanam),  Yaska  (Nir.  iii.  7)  pivca  the  following  deriyatioiiB  of  the  word 
manush*/ay  '^man:"  Manushyuh  kastnat  |  matva  karmani  ailvyanti  \  manasyauianena 
afish(&h  ....  I  Manor  apati/am  JUanusho  vd  \  ''From  what  are  men  (named) }  Be- 
cause after  reflcctiun  they  bcw  together  works ;  (or)  because  they  were  created  by  one 
who  reflected  (or,  according  to  Durga,  "  rejoiced  *')...»  (or)  because  they  are  the 
oflspriiig  of  Manu,  or  Mauuih." 

^  Vinpati.  Compare  \i.  4S,  8,  where  it  is  said :  visvnsam  gphapatir  viiam  ati 
tvam  Agne  manuthluam  |  **  Agni,  thou  art  the  master  of  the  house  of  all  human 
people  (or,  people  sprung  from  Manush)  ;*'  and  x.  SO,  ^^  Agnim  visah  thte  tnanuthir 
yah  Agnim  Manusho  hahuaho  vi  jdtah  |  "  Human  people  (or,  people  descended  from 
Manush)  praise  Agni :  (people)  sprung  from  Manush,  Irom  Nahush,  (praise)  Agni.' 
Or  if  manuahal^  be  the  nom.  plor.  the  last  dauae  will  run  thu# ;  **  men  sprung  ftom. 
l^ahuah  (praise)  AgnL" 


166  TRADITION  OF  THE  DESCENT  OF 

Dadhyanohi  as  having  celebrated  religiouB  rites  in  ancient  times.  The 
following  flurther  passages  refer  to  him  as  a  kindler  of  fire,  and  offerer 
of  oblations : 

L  36,  19.  Ni  U&m  Agne  Mannar  dadhe  jyotir  janaya  iakaU  \ 

«  Hann  has  placed  (or  ordained)  thee,  Agni,  a  light  to  all  the  people." 

L  76,  5.  TaUUi  vipratya  Mantuho  havtrhhir  devdn  ayajah  kavibhi^ 
kaoih  ion  \  eva  hota^  satyatara  tvam  adya  Agne  mandrayd  juhva  yqfawa  | 

**  As  thou,  thyself  a  sage,  didst,  with  the  sages,  worship  the  gods 
with  the  oblations  of  the  wise  Manosh,  so  to-day,  Agni,  most  tme  in- 
Yoker,  worship  them  with  a  cheerful  flame." 

y.  45,  6.  Atta  ihiyam  ipnavdma  takhdyah  .  •  •  .  yayd  Manur  VUi- 
Upramjig&ya  .  •  .  • 

''Come,  friends,  let  us  perform  the  prayer  ....  whereby  Manu 
conquered  Yiiitipra  .... 

Tiii.  10.  2.  Tad  vd  yqfnam  Manave  iommmikshathur  00a  it  Kdnvasya 
hodhatam  | 

''Or  if  ye  (Aiyins)  sprinkled  the  sacriflce  for  Hanu,  think  in  like 
manner  of  the  descendant  of  Kanva." 

ix.  96,  11.  Ik>ayd  hi  nah  pitarah  Soma  pHrve  harmdni  ehahruh  pava- 
m&na  dhlrdh  |  .  •  .  .  12.  TiUhd  apavathdh  Manave  vayodhdh  amitrahd 
porivovid  havishmdn  \  wapavasva  .... 

''  For  through  thee,  0  pure  Soma,  our  early  fathers,  who  were  wise, 
performed  their  rites  ...  12.  As  thou  didst  flow  clear  for  Manu,  thou 
upholder  of  life,  destroyer  of  foes,  possessor  of  wealth,  rich  in  oblations, 
80  (now)  flow  dear."  .... 

z.  63,  7.  Tebkyo  hotrdm  prathamdm  dyeje  Manu^  amiddhdgnir  nuh 
nasd  sapta  hotfibhih  |  id  Adityd  dbhayam  iarma  yachhata  .... 

<<  0  ye  Adityas,  to  whom  Manu,  when  he  had  kindled  Are,  presented 

along  with  seven  hotfi  priests  the  first  oblation  with  a  prayer,  bestow 

on  us  secure  protection." 
X.  69,  3.  '<  Yat  U  Manur  yad  antkam  Sumitrah  iamldhe  Agne  tad 

idam  naviyi^^* ^  \ 

*  The  S'aiapatha  Brfihmasa  (i.  4,  2,  5}  thus  explaing  the  wordi  theeddhe  Mtrnvid" 
ihtik  :—M(mviddhaJi  iii  |  Manur  hy  itam  ogre  amddha  \  tamad  aha  "  MamiddkaJ^** 
iH  I  "  The  gods  formerly  kindled  it  (fire) :  hence  it  is  called '  god-kindled.'  Manu 
formerly  kindled  it :  and  hence  it  is  called  '  kindled  by  Mann.' "  The  Aitareya 
BrSbmasa  (iL  M),  howerer,  explains  the  word  Mtmv^itUhah  from  the  fiiot  that  *<  smu 
kindle  it"  {mam  hi  numuthya  ^dhate). 


THE  INDIAN  RACE  FBOM  MANU.  167 

''  That  lustre  of  thine  which  Hano,  whioh  Somitra,  kindled  is  this 
same  which  is  now  renewed." 

In  conformity  with  the  preceding  texts,  the  following  may  be  under- 
stood as  declaring  that  the  sacrificial  fire  had  been  first  kindled  by 
Manu: 

i.  13,  4  (=  S.Y.  ii.  700).  Agne  sukhatame  rathe  devdn  llita^  d  vaha  | 
Mt  hotd  Manurhita^  | 

"  0  Agni,  lauded,  bring  the  gods  hither  in  a  most  pleasant  chariot. 
Thou  art  the  invoker  (of  the  gods)  placed  by  ]\£anush." ' 

i.  14,  11.  l^iam  hotd  Manurhito  *gne  yajimhu  sldoit  \  tah  imam  no 
adhvaram  yaja  \ 

''Thou,  Agni,  the  invoker  placed  by  Manush,  art  present  at  the 
sacrifices :  do  thou  present  this  our  oblation."  (See  also  ILY.  iii.  2, 15.) 

yi.  16,  9.  Tvam  hotd  Manurhiiah  .... 

"  Thou  art  the  invoker  placed  by  Manush  ....*' 

viii.  19,  21.  lU  gird  Manurhitam  yam  devd  dutam  aratim  ni  erire  | 
yafishfltam  havya^dhanam  \ 

"  With  a  hymn  I  laud  that  adorable  bearer  (^  oblations  placed  by 
Manush,^^  whom  the  gods  have  sent  as  a  ministering  messenger." 

'  The  compound  word  which  I  have  here  rendered  *'  placed  by  Manush "  is  m 
the  original  Manur-hita.  Professor  Anfrecht  would  render  it  "  given  to  man," 
and  quotes  i.  36,  10,  in  support  of  this  Tiew.  The  sense  I  have  given  is  supported 
by  i>  36,  19,  where  the  same  root,  dha,  from  which  hita  (originally  dhUa)  comes,  is 
used,  joined  with  the  particle  nu  The  same  participle  hita  is  used  in  Ti.  16,  1,  where 
it  is  said  :  Tvam  Agne  yqjndndm  hota  aarvesKdm  hitah  \  devebhir  manushe  jan$  \ 
*'  Thou,  Agni,  hast  heen  placed,  or  ordained,  among  the  race  of  Manush  hy  the  gods  as 
the  iuToker  at  all  sacrifices."  The  fact  that  Agni  is  here  said  to  have  heen  placed  by 
the  gods  among  the  race  of  Manush  does  not  forbid  us  to  suppose  that  there  are  other 
passages  in  which,  either  inconsistently,  or  fr^m  a  different  point  of  yiew,  Agni  may 
have  been  said  to  be  placed  by  Manu.  The  compound  numur-hita  occurs  also  in  the 
following  texts,  where,  however,  it  has  probably  the  sense  of  *'  good  for  man,*'  viz. : 
i.  106,  6,  jBfihatpate  tadatn  id  naJ^  sugath  kfidhi  s'am  yor  yat  te  manur-hitam  tad 
tmahe  \  *'Brihaspati,  do  us  always  good:  we  desire  that  blessing  and  protection  of 
thine  which  is  goad  for  man"  (Sayana  says  that  here  manur-hitam  means  either 
(*  placed  in  thee  by  Manu,  t.«.,  Brahma,"  or,  '*  favourable  to  man."  Benfey,  in  loco, 
renders  **  destined  for  man.")  vi.  70,  2.  Eajantl  atya  bhuvanasya  rodasl  amne  retaJJL 
sinchatam  yad  manur-hitam  \  *'  Heaven  and  earth,  ruling  over  this  world,  drop  on  us 
that  seed  which  is  good  for  man**  z.  26, 6.  RithH^  $a  yo  manur-hita^  |  "  He  (Pushan) 
who  is  a  rishi  kind  to  man"  etc.    Professor  Both  a.v,  gives  only  the  latter  sense. 

10  Though  the  word  manur-hita  is  here  interpreted  by  Sayana  as  meaning  '*placed 
by  Manu  Prajapati  who  sacrificed,"  it  might  also  signify  **  friendly  to  men,"  as  Agni 
is  also  said  to  have  been  sent  by  the  gods. 


168  TRADITION  OF  THE  DESCENT  OP 

viii.  34,  8.  A  ivd  hold  Manurhito  devatrd  vahshad  Idyah  \ 

**May  the  adorable  invoker  placed  by  Manu  bring  thee  (Indra) 
hither  among  the  gods,"  etc. 

There  is  also  a  class  of  passages  in  which  the  example  of  Manush 
may  be  referred  to  by  the  phrase  manush-vat,  "like  Manush,"  or,  **as 
in  the  case  of  Manush."  "     Thus  in  i.  44,  11,  it  is  said : 

JW  tvd  yajnasya  sudhanam  Agm  hotdram  fitvijam  manushvad  deva 
dhitnahi  .  .  .  .  | 

"Divine  Agni,  we,  like  Manush,  place  thee,  the  accomplisher  of  the 
sacrifice,  the  invoker,  the  priest,"  etc. 

Y.  21,  1.  Mantishvat  tvd  nt  dhlmahi  Manmhvat  earn  idhimahi  \  Ague 
Jfanushvad  Angiro  devdn  devayate  yaja  \ 

"  Agni,  wo  place  thee  like  Manush,  we  kindle  thee  like  Manush. 
Agni,  Angiras,  worship  the  gods  like  Manush,  for  him  who  adores 
them." 

vii.  2,  3.  Manushvad  Agnim  Manund  samiddham  earn  adhvardya  sadam 
in  maliema  \ 

"  Let  us,  like  Manush,  continually  invoke  to  the  sacrifice  Agni  who 
was  kindled  by  Manu.'* 

viii.  27,  7.  Suta-somdso  Varuna  havdmdhe  Manushvad  iddhdgnayah  \ 

"We  invoke  thee,  Varuna,  having  poured  out  soma,  and  having 
kindled  fire,  like  Manush." 

viii.  43,  13.  Uta  tvd  Bhriguvat  iuche  Mantuhvad  Agne  dhuta  |  Angi- 
rasvad  havdmahe  \  ....  27.  Yam  tvd  jandsa  indhate  Manmhvad  Angi- 
rastama  \  Agm  sa  hodhi  me  vachah  \ 

"Like  Bhj-igu,  like  Manush,  like  Angiras,  we  invoke  thee,  bright 

Agni,  who  hast  been  invoked 27.  Agni,  most  like  to  Angiras, 

whom  men  kindle  like  Manush,  attend  to  my  words." 

The  S'atapatha  Drahmana,  i.  5,  1,  7,  explains  thus  the  vrox^  Manmh- 
vat ;" — Manur  ha  vai  agre  yajnena  Ije  \  tad  anukritya  imdh  prajdh  ya- 

^'  I  should  obscrrc  that  Prof.  Aufrccbt  thinks  the  phrase^ except  perhaps  with 
the  single  exception  of  viii.  43,  13 — means  *'  amongst  men.*'  Prof.  Both  gives  only 
the  sense  "  like  men,"  "  as  among,  or  for,  men." 

^  The  same  work  in  the  same  passage  thus  e2q)lains  the  phrase  Bharata-vat.  **IIe 
hears  (bharatt)  the  oblation  to  the  gods ;  wherefore  men  say,  Bharata  (or  *  the  bearer ') 
is  Agni.  Or,  he  is  called  Bharata  (the  *  sustainer  *}  because,  being  breath,  he  sustains 
these  creatures."  This  phrase  may,  howeyer,  refer  to  the  example  of  £ing  Bharata. 
See  S'atapatha  Br&hmana,  xiii.  6,  4, 14. 


THE  INDIAN  EACE  FEOM  MANIT.  169 

janU  I  tasmad  aha  *' Manmh-vad^^  iti  \  ^^ Manor  yajnah^'^  iti  u  vat 
dhih  I  tasmad  m  tva  dhur  ^^  Manushvad'*  iti  \  "  Manu  formerly  sacri- 
ficed with  a  sacrifice.  Imitating  this,  these  creatures  sacrifice.  He 
therefore  says,  Ifanushvat,  *  like  Manu.'  Or,  they  say  *  like  Manu,' 
because  men  speak  of  the  sacrifice  as  being  Manu's." 

It  must,  however,  be  admitted  that  Manu  is  not  always  spoken  of 
in  the  hymns  of  the  first,  or  only,  kindler  of  fire  or  celcbrator  of 
religious  rites.  In  i.  80, 16,  already  quoted,  Atharvan  and  Dadhyanch, 
are  specified  along  with  him  as  having  offered  sacrifice  in  early  times. 

In  the  following  verses  Atharvan  is  mentioned  as  having  generated 
fire: 

vi.  16,  13.  Imam  tu  tyam  Atharva-vad  Agnim  mathanti  vedhasah  \ 

"  The  wise  draw  forth  this  Agni,  as  Atharvan  did." 

vi.  16,  13  (=  S.V.  i.  9;  Yaj.  Sanh.  xi.  32).  Tvam  Ague  pushkarad 
adhy  Atharvd  ntr  amantJiata  ....  |  14.  Tam  u  tvd  Dadhyanh  fishih 
putrah  Idhe  Aiharvanah  \ 

"Agni,  Atharvan  drew  thee  forth  from  the  lotus  leaf,*'  etc.  14. 
"Thee  the  rishi  Dadhyanch,  son  of  Atharvan,  kindled,'*  etc. 

[In  the  Vajasancyi  Sanhita,  the  first  of  these  verses  is  immediately 
preceded  by  the  following  words  (xi.  32) :  Atharvd  tvd  prathamo  nir 
amanthad  Agne  \  '^Atharvan  was  the  first  who  drew  thee  forth, 
Agni."] 

Again  it  is  said  in  the  Eig-veda,  x.  21,  5.  Agnir  jdto  Atharvand 
vidad  viSvdni  kdvyd  \  hhuvad  duto  Vivasvatah  \  "  Agni,  produced  by 
Atharvan,  knows  all  wisdom,  and  has  become  the  messenger  of  Vi* 
vaswat." 

In  i.  83,  5,  Atharvan  is  mentioned  as  the  earliest  institutor  of  sacri* 
fice  :  Yajnair  Atharvd  pratluimah  pathas  tate  tatah  suryo  vratapdh 
renah  ujani  \  "Atharvan  was  the  first  who  by  sacrifices  opened  up 
paths ;  then  the  friendly  Sun,  the  upholder  of  ordinances,  was  pro- 
duced," etc.:  so  too  in  x.  92,  10.  Yajnair  Atharvd  prathamo  vi  dhdrayad 
divd  dakihair  Blrigavah  sam  chikitrire  \  "Atharvan,  the  first,  estab- 
lished (all  things)  with  sacrifices.  The  divine  Bhpgus  co-operated  with 
their  powers."  " 

^  These  two  texts  might,  though  not  very  probably,  be  understood  to  mean  not 
that  Athairan  was  the  first  to  employ  sacrifice,  but  to  use  it  for  the  purpose  referred 
to  in  the  coutext. 


170  TRADITION  OF  THE  DSSOSNT  OF 

The  next  texts  speak  of  the  Bhrigns  as  the  institators  of  sacrifice 
by  file: 

i.  58y  6.  Ikidhm  ML  Bhfigavo  mdnusheikf  d  rayim  na  ebdrum  9uhavam 
jimthhya^  |  hotdram  Agn$  \ 

**  The  Bh]-igii8  have  placed  thee,  o  Agai,  among  men,  as  an  inToker, 
like  a  beantifiil  treasure,  and  easily  invoked  for  men,"  etc. 

iL  4,  2.  Imam  vidhanto  apdm  iodaathe  dvitd  adaikur  Bhjrigaoo  vikshu 

**  Worshipping  him  (Agni)  in  the  receptacle  of  waters,  the  Bhjigas 
placed  him  among  the  people  of  Ayu." 

X.  46,  2.  Imam  vidhanto  apdm  sadasthn  paium  na  nash^am  padair  anu 
ffman  \  gvikd  ehatantam  ttSijo  namohhir  tchhanio  dhird  Bhfigavo  avindan  \ 

''Worshipping  him  in  the  receptacle  of  waters,  and  desiring  him 
with  prostrations,  the  wise  and  longing  Bhpgua  followed  him  with 
their  steps,  like  a  beast  who  had  been  lost,  and  found  him  lurking  in 
concealment"  ^  (L  65,  1). 

In  other  pLices,  the  gods,  as  well  as  different  sages,  are  mentioned 
as  introducing  or  practising  worship  by  fire,  or  as  bringing  down  the 
sacred  flame  from  heayen : 

i.  36,  10.  Yam  tvd  d&vd90  manave  dadhur  iha  yajishfham  havyavdhana  \ 
yam  Kawo  Medhydtithir  dlumaspfitam  yam  VfUhd  yam  Upastutah  \ 

"  Thou,  0  bearer  of  oblations,  whom  the  gods  placed  here  as  an 
object  of  adoration  to  man  (or  Hanu) ;  whom  Kenya,  whom  Medhya- 
tithi,  whom  Y^ishan,  whom  TJpastuta  (haye  placed)  a  bringer  of 
wealth,"  etc.    Compare  vi.  16,  1,  quoted  above,  p.  167,  note  9. 

iiL  5,  10.  Tadl  Bhfiyuhhyah  pari  Mdtarihd  yuhd  santam  havyavdham 
samldhe  | 

''  When  Matari jwan  kindled  for  the  Bhfigus  Agni,  the  bearer  of  ob- 
lations, who  was  in  concealment." 

X.  46,  9.  Dydvd  yam  Agnim  pfithivl  janishtdm  dpat  naahfd  Bhri- 
gavo  yam  sahobhi^  \  ihnyam  prathamam  Mdtariivd  devda  iataishur  ma- 
nave  yqfatram  | 

^'  Matariiwan  and  the  gods  have  made,  as  the  first  adorable  object  of 
worship  to  man  (or  Menu),  that  Agni  whom  heaven  and  earth,  whom 

M  Xn  the  fbUowing  paasageB  also  the  Bhrigoa  are  mentioned  aa  oonnected  with  the 
wonhip  of  Agni:  L  71,  4 ;  i.  127,  7 1  i  143,  4 ;  iii,  2,  4 ;  it.  7, 1  •  ^.  15f  2 ;  viiL 
43,13;  Tiii.  91,4;  x.  122,  5. 


THB  INDIAN  RAGB  FBOM  MANXJ.  171 

ibe  waters,  whom  Tyaahtriy  whom  the  BhpgoBy  have  generated  by 
their  powers." 

In  the  8th  verse  the  Ayusy  and  in  the  10th  the  godsy  as  well  as  men, 
are  said  to  have  placed  Agni. 

In  i.  60,  1 ;  i.  93,  6;  i.  148,  1 ;  iii.  2,  13;  iiL  5,  10;  iii.  9,  5;  tL 
8,  4,  Matari^van  is  again  spoken  of  as  the  bringer  or  generator  of  fure. 
(Compare  note  1,  in  p.  416,  of  my  article  "  On  Mann  the  progenitor  of 
the  Aryan  Indians,"  in  the  Journal  of  the  Boyal  Asiatic  Society,  yoI.  xx. 
for  1863.) 

But  to  return  to  Manu.  Although  the  distinction  of  having  been  the 
first  to  kindle  fire  is  thus,  in  various  passages,  ascribed  to  Atharvan 
or  the  Bhfigus,  this  does  not  disprove  the  fiEU^t  that  in  other  places,  it 
is,  somewhat  inconsistently,  assigned  to  Manu ;  and  none  of  these  other 
personages  is  ever  brought  forward  as  disputing  with  Manu  the  honour 
of  having  been  the  progenitor  of  the  Aryan  race.  In  this  respect  the 
Yedic  tradition  exhibits  no  variation,  except  that  Yama  also  seems  in 
some  places  to  be  represented  as  the  first  man.  (See  my  article  in  the 
Journal  of  the  Eoyal  Asiatic  Society,  for  1865,  pp.  287  ff.,  and  espe- 
cially the  words  of  the  Atharva-veda,  xviii.  3, 14.  Yo  mamdra  prathama 
marUyanam  \  '<  Who  (Yama)  died  first  of  men.") 

(III.)  The  following  passages  describe  Manu  as  being  the  object  of 
special  favour  or  intervention  on  the  part  of  some  of  the  gods : 

L  112,  16.  Ydbhir  nard  Sdyave  ydhhir  Atraye  ydhhi^  purd  Ifanav^ 
gdtum  Uhathu^  \  ydhhii^  Sdrlr  djatam  SyumaraSmaye  tdhhir  u  ihu  Uti^ 
hhir  Ahind  gatam  \  18 Yahhir  Manum  iUram  ishd  samdvatam  | 

«  Come,  AiSwins,  with  those  succours,  whereby,  o  heroes,  ye  efiected 
deliverance  for  Skyu,  for  Atri,  and  formerly  for  Manu,  whereby  ye  shot 
arrows  for  Syumara^mL  18.  ...  «  whereby  ye  preserved  the  hero 
Manu  with  food."" 

viii.  15,  5.  Yena  jyotlihsM  Ayave  Mmave  eha  vkeditha  |  manddno 
asya  harhiaho  vi  rdjasi  | 

«  Exulting  in  this  (exhilaration),  wherewith  thou  didst  make  known 
the  luminaries  to  Ayu,  and  to  Manu,  thou  art  lord  of  the  sacrificial 
grass." 

"  This  paasage,  as  f^  as  it  oonceniB  Mann,  is  thus  explained  by  Sfiyana;  "And 
with  those  sncconni  whereby  ye  made  a  path,  a  road  which  was  the  cause  of  escape 
from  poTerty,  by  sowing  barley  and  other  kinds  of  grain,  etc.,  for  Manu,  the  royal 
rishi  of  that  name;  according  to  another  text"  (i.  117,  21). 


172  TRADITION  OF  THE  DESCENT  OP 

When  compared  with  the  preceding  verse  it  seems  not  improbable 
that  the  following  text  may  refer  to  the  same  tradition,  and  that  instead 
of  Vdyave  we  should  read  Ayave : 

vii.  91y  1.  Kuvid  any  a  namasd  ye  vridhdsah  purd  devd  anavadyasah 
dsan  I  U  Vdyave  {Ayave  ?)  Manave  hddhituya  avdsayan  Ushaaam 
8uryena  \ 

"  Certainly  those  gods  who  were  magnified  by  worship  were  of  old 
faultless.  They  displayed  the  dawn  with  the  sun  to  Vayu  (Ayu  ?),  to 
Manu  when  distressed. 

There  is  also  a  reference  to  the  sky  being  displayed  to  Manu  in  the 
following  verse,  unless  the  word  {manu)  is  to  be  there  taken  as  an 
epithet  of  Pururavas,  which  does  not  seem  a  probable  supposition : 

i.  31,  4.  Tvam  Agne  Manave.  dydm  avdSayah  Pururavase  sukrite  su- 
kjittarah  | 

*'  Thou,  Agni,  didst  display  the  sky  to  Manu,  to  the  beneficent  Pu- 
ruravas, (thyself)  more  beneficent." 

If  Manu  be  taken  for  a  proper  name  in  vii.  91,  1,  it  may  reason- 
ably bo  understood  in  the  same  way  in  vi.  49,  13,  where  the  person 
referred  is  similarly  spoken  of  as  distressed : 

vi.  49,  13,  Yo  rajdnii*  vimatne  pdrthtvdni  trii  chid  Vishnur  Manave 
hddhitdya  \ 

"  Vishnu  who  thrice  measured  the  terrestrial  regions  for  Manu  when 
distressed." 

And  in  that  case  the  word  Manu  may  perhaps  also  be  taken  to  denote 
a  person  in  vii.  100,  4,  Fichahrame  pfithivlm  esha  etdm  kshetrdya  Vtsh- 
nur  Manave  daiasyan  \  "  This  Vishnu  strode  over  this  earth,  bestowing 
it  on  Manu  for  an  abode.*'  Although  here  the  general  sense  of  "  man  " 
would  make  an  equally  good  sense. 

I  may  introduce  here  another  text  in  which,  from  its  conjunction 
with  other  proper  names,  it  must  be  held  that  the  word  Manu  denotes 
a  person  • 

i.  139^  9.  Dadhyan  ha  me  janusham  purvo  Angirdl^  Friyamedliah 
Kanvo  Atrir  Manur  vidua  te  me  purve  Manur  viduh  \ 

'<  Dadhyanch,  the  ancient  Angiras,  Priyamedha,  Kanva,  Atri,  Manu, 
know  my  (Paruchhepa*s?)  birth  j  they,  my  predecessors,  Manu,  know  it.* 

There  are,  as  we  have  seen,  some  passages  in  the  hymns  in 
which  it  is  doubtful  whether  the  words  manu  and  manush  denote  an 


THE  INDIAN  RACE  FBOM  MANIJ.  173 

individual,  or  stand  for  man  in  general ;  and  there  are  also  texts  in 
'which  the  latter  sense  is  clearly  the  only  one  that  can  be  assigned. 
Such  are  the  following  : 

(1.)  Manu  in  the  singular: 

i.  130,  5 Dhenur  iva  manave  vihadohaso  janaya  visvadohasah  \ 

"  All-productive  as  a  cow  to  man,  all-productive  to  a  person." 

T.  2,  12.  Barhishmate  manave  iarma  yamsad  havishmate  manave  iarma 
yanisat  \ 

"  That  he  may  bestow  protection  on  the  man  who  sacrifices,  on  the 
man  who  offers  oblations.*' 

viii.  47,  4.  Manor  visvasya  gha  id  ime  Aditydh  rOya  isate  .  .  •  .  | 

**  These  Adityas  are  lords  of  every  man^s  riches  "  .  .  .  . 

(2.)  Manu  in  the  plural : 

viii.  18,  22.  Ye  chid  hi  mrityulandhavah  Adityuh  manavah  smasi  \ 
pra  su  nah  dyurjivase  tiretana  \ 

"  0  ye  Adityas,  prolong  the  days  of  us  who  are  men  who  are  of  kin 
to  death,  that  we  may  live.*' 

X.  91,  9.  Yad  devayanto  dadhati  praydmei  te  havishmanto  manavQ 
vrikta-harhishah  \ 

''When  these  pious  men  sacrificing,  and  spreading  the  sacrificial 
grass,  offer  thee  oblations.** 

(3.)  Manush  in  the  singular : 

i.  167,  7.  Guhd  charantJ  manushi)  na  yoshd  | 

**  Like  the  wife  of  a  mafi  moving  secretly.** 

vii.  70,  2.  .  .  .  atdpi  gharmo  manusho  durone  \ 

"Fire  has  been  kindled  in  the  mun^s  abode.'* 

The  same  phrase  manusho  durone  occurs  also  in  viii.  76,  2 ;  x.  40, 
13;  X.  104,  4;  x.  110,  1.  In  x.  99,  7,  we  find  the  words  druhvane 
manushe,  **  against  the  injurious  man.** 

(4.)  Manush  in  the  plural : 

iv.  6,  11.  Hotdram  Agnim  manusho  nishedur  namasyanta  uSijah  iam- 
9am  dyoh  \ 

^*Men  offering  worship,  and  eager,  attend  upon  Agni  the  inyoker, 
the  object  of  man's  (or  Ayu's)  praises.** 

In  the  following  passages,  if  the  word  Manu  is  not  to  be  understood 
as  denoting  a  person,  the  progenitor  of  men,  it  seems,  at  all  events,  to 
designate  his  descendants,  the  favoured  race  to  which  the  authors  of 


174  TBADITION  OF  THE  DESCENT  OF 

the  hynms  beliered  fhemselTes  to  belong,  and  appears  to  be  in  some 
oases  at  least  nearly  synonymons  with  Aiya,  the  name  by  which  thev 
called  men  of  their  own  stock  and  religion,  in  contradistinction  to  the 
DasynSy  a  term  by  which  we  are  either  to  understand  hostile  demons, 
or  the  mde  aboriginal  tribes : 

L  130, 8.  Indraft  tamattu  yajamdnam  dry  am  pr&vad  vike9hu  iatamHtir 
CjMu  •  .  •  •  I  manave  idtad  avratdn  ivaeham  kf^shndm  arandhayat  \  ^' 

^'Indra  who  bestows  a  hundred  succours  in  all  conflicts  ....  has 
preserved  the  Arya  in  the  fights.  Chastising  the  lawless,  he  has  sub- 
jected the  black  skin  to  the  man  {mana/ve).*^ 

Compare  L  117,  21,  where  instead  of  manuy  or  moniMA,  the  word 
manutha  is  employed : 

Tavam  tfikena  AMnd  vapantd  isham  duhantd  numushdya  da»rd  \ 
abhi  dasyum  hakur$na  dhamantd  urujyotiS  ehakrathur  drydya  \ 

'*  Sowing  barley  with  the  wolf,  ye,  o  potent  AiSvins,  milking  out 
food  for  man  {manmha\  blowing  away  the  Dasyu  with  the  thunder- 
bolt (?),  haye  made  a  broad  light  for  the  Arya."  " 

L  175,  3.  Tvam  hi  iurah  ionitd  ehodayo  manwiho  ratham  \  iahdvdn 
dasyum  avratam  osAah  pdtram  na  ioehishd  \ 

^*  Thou,  a  hero,  a  benefactor,  hast  impelled  the  chariot  of  man :  vic- 
torious, thou  hast  burnt  up  the  rite-less  Dasyu,  as  a  vessel  is  consumed 
by  a  blaze.'* 

ii.  20,  6.  8a  ha  irtUa  Indro  ndma  deva  Urddhvo  hhuioad  mantuh$  das- 
matama^  |  ava  prtyam  arSasdnasya  tahcdn  itro  hharad  ddzasya  wadhd' 
vdn  I  7.  8a  vfittrahd  Indrah  kfiihnayonlh  purandaro  ddalr  airayad  vi  \ 
afanayad  manave  hhdm  apaSoha  $atrd  Sa^Skiam  yajam&wuya  iHM  \ 

*^  The  god  renowned  as  Indra  hath  arisen  most  mighty  for  the  sake 
of  man.  Yiolent,  self-reliant,  he  has  smitten  down  the  dear  head  of 
the  destructive  Dasa.  7,  Indra,  the  slayer  of  Yfittra,  the  destroyer  of 
cities,  has  scattered  the  Dasyu  (hosts)  sprung  from  a  Uack  womb.    He 

^  A  fimilar  q^positioii  between  the  word  ayuy  '<  man,"  and  datifu  is  to  be  noted  in 
the  foUowing  paiiage,  tL  14, 3 :  nana  hi  A^  awu$  ipardhanU  rayo  arya^  \  tur* 
mnio  dmifum  ap0vo  vratail^  iikikmto  avratam  |  '*  In  Tarions  ways,  o  Agni,  the  riches 
of  the  enemy  emnlondy  hasten  to  the  help  (of  tiiy  wonhippeis).  The  men  destroy  the 
Dasyn,  and  seek  hy  rites  to  OTeroome  the  riteless." 

"  Bee  Frof.  Both's  explanation  of  this  passage  as  given  in  a  note  to  the  artide  on 
Hanu  the  progenitor  of  the  Aryan  Indisoi^  Jonnml  of  the  Boyal  Asiatic  Society, 
voL  zz.  p*  418* 


THE  INDIAN  RAGE  FBOM  HANTJ.  175 

has  produced  for  man  the  earth^  and  the  waters;  he  has  perfectly  M- 
filled  the  aspiration  of  his  worshipper." 

vi.  21y  11.  i\^  ms  d  vdeham  upa  y&ki  vtdvdn  vtSvebhih  sUno  aahaso 
yajatraih  \  y€  agnijilwd^  fiUudpa^  dwr  ye  manum  chahntr  uparam 
dasdya  \ 

<<  Do  thouy  0  wise  god,  son  of  strength,  approach  my  hymn  with  all 
the  adorable  (deities),  who  were  fire-tongued,  rite-frequenting,  and 
made  man  superior  to  the  Dasa.'' 

Tiii.  87,  5.  Abhi  hi  satya  somapdh  ubhe  hahhatha  rodaa  \  Indrdsi 
sunvato  vfidhah  patir  divah  \  6.  Tvam  hi  Sahatlndm  Indra  dartd  pu" 
ram  asi  \  hantd  dasyor  manor  vfidhah  patir  diva^  \ 

''5.  Por  thou,  0  true  soma-drinker,  hast  overcome  both  worlds. 
Indra,  thou  art  the  prosperer  of  him  who  makes  libations,  the  lord  of 
the  sky.  6.  Thou,  Indra,  art  the  destroyer  of  all  the  cities,  the  slayer 
of  the  Dasyu,  the  prosperer  of  man^  the  lord  of  the  sky." 

ix.  92,  5.  Tan  nu  satyam  pavamdnasya  astu  yatra  vihe  hdraivah  %aih' 
nasanta  |  j'yotir  yad  ahne  akfinod  u  lokam  prdvad  manum  dasyave  Jutr 
ahhlkam  \ 

"  Let  this  be  the  true  (abode)  of  the  pure  god  (Soma)  where  all  the 
sages  haye  assembled;  since  he  has  made  light  and  space  for  the  day, 
has  protected  man,  and  repelled  the  Dasyu." 

z.  49,  7.  Yad  md  sdvo  manutha^  dha  nirnife  fidhak  kfishe  ddiaih  Iftt^ 
vyam  hathaih  \ 

*^  When  the  libation  of  man  calls  me  to  splendour,  I  tear  in  pieces  (?) 
with  blows  the  vigorous  Dasa." 

X.  73,  7.  Tvam  jaghantha  Namuehim  makhasyum  ddiom  krinvdna^ 
fishaye  vimdyam  |  tvam  chakartha  manave  syondn  patho  devatrd  anfdad 
iva  ydndn  \ 

*'  Thou  hast  slain  the  lusty  Namuchi,  making  the  Dasa  bereft  of 
magic  against  the  rishi :  thou  made  for  man  beautiful  paths  leading  as 
it  were  straightway  to  the  gods." 

It  is  to  be  observed  that  in  none  of  these  passages  is  the  Brahmanical, 
or  any  other,  caste  singled  out  as  having  been  the  special  object  of  di- 
vine protection.    Men,  or  Aryas,  are  the  fEivourites  of  the  gods.    And 

^  In  iy.  26,  7,  Indra  says :  "  Aham  bhumm  adadam  aryaya  aham  vfUh^tm  da* 
iuih$  martyaya  \  "  I  gaye  the  earth  to  the  Arya ;  I  gaye  rain  to  the  *<MT"'%*"g 
mortal." 


176  TRADITION  OF  THE  DESCENT  OF 

even  in  sucli  hymns  as  R.V.  i.  112 ;  i.  116 ;  i.  117 ;  i.  119,  etc.,  where 
the  A^vins  are  celebrated  as  having  interposed  for  the  deliverance  of 
many  of  their  worshippers,  whose  names  are  there  specified,  we  are 
nowhere  informed  that  any  of  these  were  Brahmans,  although  reference 
is  often  made  to  their  being  rishis.^ 

There  is  one  other  text  of  considerable  interest  and  importance,  R.V. 
iii.  34,  9,  which,  although  it  is  unconnected  with  Manu,  may  be  here 
cited,  as  it  connects  the  word  drya  with  the  term  varnay  "  colour," 
which  in  later  times  came  to  signify  "  caste,'*  as  applied  to  the  Brah- 
mans and  other  classes.     It  is  this : 

Sasdnuti/dn  uta  suryafh  sasdna  Indrah  sasdna  purubhojasafti  gdm  \ 
hiranyayam  uta  hhoyam  sasdna  hatvl  dasyun  pra  dryam  varnam  drat  \ 

"Indra  bestowed  horses,  he  bestowed  the  sun,  he  bestowed  the 
many-nourishing  cow,  ho  bestowed  golden  wealth :  having  slain  the 
Dasyu,  he  protected  the  Aryan  colour." 

It  is  to  be  observed  that  here  the  word  varna  is  used  in  the  singular. 
Thus  all  the  persons  coming  under  the  designation  of  Arya,  are  in- 
cluded under  one  class  or  colour,  not  several.^ 

"We  shall  see  in  the  next  chapter  that,  irrespective  of  the  verse  of  the 
Pnrusha  Sukta,  there  are  in  the  Rig-veda  Sanhita  a  few  texts  in  which 
the  Brahmans  are  mentioned  alone  of  all  the  four  castes,  without  any 
distinct  reference  being  found  anywhere  to  the  second  class  as  Rujanyas, 
or  Kshattriyas,  or  to  the  third  and  fourth  as  Vaisyas  and  Siidras. 

In  the  mean  time  I  shall  advert  to  some  other  phrases  which  are 
employed  in  the  hymns,  either  to  denote  mankind  in  general,  or  to 
signify  certain  national  or  tribal  divisions.  The  most  important 
of  these  is  tliat  of  the  '^Rvo  tribes,"  who  are  frequentfy  referred  to 
imder  the  appellations  of  pancha-krishtayah,  pancha-hhitayah,  pancha- 
kihitayo  mdnushyyah  (vii.  97,  1),  pancha-charBhanayahy  pancha-jandh, 
pdnehajanyd  vis  (viii.  52,  7),  pancha  hhuma  (vii.  69,  2),  pancha  jdtd, 

(vi.  61,  12)." 

^  See  Joamal  of  the  Royal  Asiatic  Society  for  1866,  pp.  7  ff. 

M  Sayano,  indeed,  interprets  the  word  aryam  varnam  by  uttamam  varnam  traivaf' 
nikam  \  **the  most  excellent  class  conMsting  of  the  three  upper  castes;"  but  he  of 
coune  explains  according  to  the  ideas  of  his  own  age.  In  the  S'atapatha  Bruhmana, 
Kfinva  S'ukhu  (Adhvara  Efinda,  L  6)  it  is  stated  that  the  upper  three  castes  only  wore 
irjBB  and  fit  to  offer  sacrifice  (arya  eva  brahmano  va  kahattriyo  va  vaiayo  va  te  hi 
ytffn^y^^)  see  Joum.  Roy.  As.  Soc.  for  1866,  p.  281. 

n  In  iii.  49y  i,  mention  is  mode  not  of  the  five  tribes,  but  of  all  the  tribes :  S^amta 


THE  INDIAN  RACE  FROM  MANU.  177 

Some  of  these  terms  are  occasionally  used  of  the  gods,  as  in  x.  53, 4  : 
Urjuda  uta  yajniydsah  panchajand  mama  hotrarn  jushadhvam  \  "Ye  five 
tribes  who  eat  (sacrificial)  food,  and  are  worthy  of  adoration,  receive 
my  oblation  with  favour."" 

On  this  verse  Yaska  remarks,  Nirukta,  iii.  8  :  "  Gandharvdh  pitaro 
devd  asurd  rakshdihsV^  ity  eke  \  "  chatvdro  varnd  nuhddah panchamaJ^*^ 
ity  Aupamanyavah  \  "  Some  say  the  word  denotes  the  Gandharvas, 
fathers,  gods,  asuras,  and  rakshases.  Aupamanyava  says  it  denotes  the 
four  castes  and  the  Nishadas."" 

If  Aupamayava  was  right,  the  Nishadas  also  were  admissible  to  the 
worship  of  the  gods  in  the  Yedic  age,  as  the  "  five  classes  "  are  repre- 
sented in  various  texts  as  votaries  of  Agni.     Such  are  the  following : 

vi.  11,  4.  Ayum  na  yam  namasd  rdtahavydh  anjanti  sttprayasam  pan- 
chajandh  \ 

"Agni,  whom,  abounding  in  oblations,  the  five  tribes,  bringing  ofier- 
ings,  honour  with  prostrations,  as  if  he  were  a  man." 

Sayana  here  defines  the  five  tiibes  as  "  priests  and  offerers  of  sacri- 
fices "  {ritvig-yajamdna-lakshanuh), 

ix.  65,  22.  Ye  somdsah  .  .  sunvtrs  .  .  I  23.  Ye  vd  janeshu  panehasu  \ 


maham  Indram  yattnin  viiva  a  kfishiayah  samapah  kamam  atyan  \  <^  Praise  the  great 
Indra,  in  whom  all  the  tribes  drinkiiig  soma  have  obtained  tbeir  desire." 

23  Compare  x.  60,  4.  *'  In  whose  worship  Ikshyaku  prospers,  wealthy  and  foe- 
destroying,  like  the  five  tribes  in  the  sky  {divlva  pancha  krish^ayah),  Sayana,  how- 
ever, renders  '*  His  five  tribes  (the  four  castes  and  the  Nishudas)  are  as  (happy  as)  if 
in  heaven."  Prof.  Miiller,  Joum.  Boy.  As.  Soc.  for  1866,  p.  462,  renders,  "as  the 
five  tribes  in  heaven." 

w  In  his  note  on  this  passage  in  his  "  Illustrations  of  the  Nirakta,"  p.  28,  Prof. 

Roth  remarks  :  **  The  conception  of  the  five  races  which  originally  comprehended  all 

mankind  ...  is  here  transferred  to  the  totality  of  the  divine  beings.     Hence  also 

arises  the  diversity  of  understanding,  when  the  number  has  to  be  indicated."     Prof, 

Both  then  quotes  part  of  Aitareya  Brahmana,  iii.  31,  which  I  give  a  little  more  fully 

from  Br.  Haug's  edition  :  JPanchoJanyam  vaietadukthamyadvaUvadevam  |  aarveahaih 

vai  etat  panehajananatn  ukiham  deva'tnanuthyanam  gandharvapiarasam  aarpanam 

cha  pitfinum  cha  \  eteaham  vat  etat  panchq/ananatn  uktham  \  tarve  enam  pancJiajana 

viduh  I  a  enam  panchinyai  Janatayai  havitw  yaehhanti  ya  warn  veda  \  "  This  YaisVa- 

dcva  uktha  belongs  to  the  fi?e  classes  of  beings.    It  belongs  to  all  the  five  classes  of 

gods,  men,  gandharvas  and  apsarases,  serpents,  and  fathers.    To  these  five  classes 

belongs  this  uktha«    All  these  five  classes  know  him  (who  uses  it).    Those  of  this 

five-fold  set  of  beings  who  are  skilled  in  invocation  come  to  the  man  who  knows  this.** 

See  Br.  Hang's  Ait.  6r.  ii.  214,  where  it  is  said  that  Gandharvas  and  Apsarases  are 

counted  as  one  class. 

12 


178  TRADITION  OF  THE  DESCENT  OF 

**  Or  those  soma-libations  which  have  been  poured  oat .  .  (23)  among 
the  five  tribes." 

z.  45,  6.  Vilum  chid  adrim  ahhinat  parayan  jand^  yad  agnttn  aya* 
janta  pancha  \ 

*'  He  (Agni)y  travelling  afar,  clove  even  the  strong  mountain,  when 
the  five  tribes  worshipped  Agni." 

vii.  15,  2.  Yah  pancha  eharshanlr  ahhi  nishasdda  dame  dame  \  kavtr 
fffihojpatir  yucd  \ 

**  The  wise  and  youthful  master  of  the  house  (Agni)  who  has  taken 
uf  his  abode  among  the  five  tribes  in  every  house." 

In  vi.  61,  12,  SarasvatI  is  spoken  of  as  '^augmenting  or  prospering 
the  five  tribes  "  {pancha  jdtd  vardhayantl). 

In  viii.  52,  7,  it  is  said :  Yat  pdnchajanyayd  viSd  Indre  ghoshdh 
oifiluhata  \  "  When  shouts  were  uttered  to  Indra  by  the  people  of  the 
five  tribes,"  etc. 

In  E.y.  i.  117,  3,  Atri  is  styled  f^shim  pdnchajanyam,  "  a  rishi  be- 
longing to  the  five  tribes."  In  v.  32,  11,  the  epithet  satpatih  pdncha- 
janyahy  "  the  good  lord  of  the  five  tribes,"  is  applied  to  Indra.  And  in 
ix.  66,  20,  Agni  is  called  the  purified  rishi,  the  priest  of  the  five  tribes 
{pdnchajayah  pttrohitah).^ 

In  other  passages,  however,  it  is  far  from  dear  that  the  '^  five  races  " 
are  intended  to  be  identified  with  the  Aryas,  or  people  of  honourable 
race,  to  whom  the  authors  of  the  hymns  belonged.  Such,  perhaps,  is 
the  case  in  the  following  verse :  ii.  2,  10.  Asmdkam  dyumnam  adhi 
pancha  kfishfishu  uehchd  war  na  iuiuchlta  dtuhfaram  \  **  May  our  glory 
shine  aloft  among  the  five  tribes,  like  the  heaven  imsurpassable."  See 
also  vi.  46,  7,  to  be  quoted  below. 

On  the  same  subject.  Professor  Both  remarks  as  follows  in  his  Lexicon 
under  the  word  kruhfi :  "  The  phrase  five  races  is  a  designation  of  all 
nations,  not  merely  of  the  Aryyan  tribes.  It  is  an  ancient  enume- 
ration, of  the  origin  of  which  we  find  no  express  explanation  in  the 
Yedic  texts.  We  may  compare  the  &ct  that  the  cosmical  spaces  or 
points  of  the  compass  are  frequently  enumerated  as  Jhe,  especially  in 

**  See  Mahubhtirata,  iii.  14160,  as  referred  to  by  Roth  under /oimi,  where  the  birth 
of  a  being  of  fiye  coloon,  apparently  a  form  of  Agni,  ia  described,  who  was  generated 
by  five  rishiB,  and  who  was  known  as  the  god  of  the  fiye  tribes  {paneht^anya)  and  the 
ffodnoer  of  fiye  racea^ 


THE  INDIAN  RAGE  FEOM  MANU.  179 

the  following  text  of  the  A.  Y.  iii.  24,  2 :  tmd  y&h  paneha  pradUo  md' 
naviJ^  paneha  krishfayah  \  '  these  five  regions ;  the  five  tribes  sprang 
from  Mann ' ;  among  whioh  (regions)  we  should  have  here  to  reckon 
as  the  fifth  the  one  lying  in  the  middle  {dhruvd  dik^  A.Y.  iv.  14,  8 ; 
xviii.  3,  34),  that  is,  to  regard  the  Aryyas  as  the  central  point,  and 

round  about  them  the  nations  of  the  four  regions  of  the  world 

According  to  the  Yedic  usage,  five  cannot  be  considered  as  designating 
an  indefinite  number." 

We  cannot  therefore  regard  the  use  of  the  term  ''  five  races "  as 
affording  any  evidence  of  the  existence  of  a  rigidly  defined  caste-system 
at  the  period  when  it  was  in  frequent  use.  The  frequent  refsrence  to 
such  a  division,  which  fell  into  disuse  in  later  times,  rather  proves  the 
contrary.  The  caste-system  was  always  a  quadruple,  not  a  quintuple, 
one ;  and  although  the  Nishadas  are  added  by  Aupamanyava  as  a  fifth 
division  of  the  population,  this  class  was  esteemed  too  degraded  to 
allow  us  to  suppose  that  they  could  ever  have  formed  part  of  a  uni- 
versally recognized  five-fold  division,  of  which  all  the  parts  appear  to 
be  regarded  as  standing  on  an  equal,  or  nearly  equal,  footing. 

It  is  supposed  by  Dr.  Kuhn*^  that  the  **  five  tribes  "  are  to  be  iden- 
tified with  the  clans  whose  names  are  mentioned  in  the  following  verse : 

i.  108,  8.  Yad  Indr&gnl  Yadushu  Turvaieshu  yad  Druhytuhv  Antuhu 
Furushu  sthal^  \  atah  pari  vfishandv  d  hi  ydtam  athd  somasya  pthatam 
Butaaya  \ 

'*If,  0  Indra  and  Agni,  ye  are  abiding  among  the  Yadus,  Turvaias, 
Druhyus,  Anus,  Furus, — come  hither,  vigorous  heroes,  from  all  quar- 
ters, and  drink  the  Soma  which  has  been  poured  out" 

Although,  however,  these  tribes  are  often  mentioned  separately  in 
the  Eig-yeda,  this  is  either  the  only,  or  almost  the  only,  text  in  which 
they  are  all  connected  with  one  another.  Their  identity  with  the 
'*  five  classes  "  is  therefore  doubtful. 

There  is  another  word  employed  in  the  Hig-veda  to  designate  a  race 

well  known  to  the  authors  of  the  hymns,  viz.,  nahwh.    We  have 

already  met  with  this  term  in  a  verse  (x.  80,  6)  I  have  quoted  above, 

where  it  appears  clearly  to  denote  a  tribe  distinct  from  the  descendants 
of  Manush ;  and  the  adjective  derived  from  it  occurs  in  vi.  46,  7  (= 

^  See  Weber's  Indische  Stadieu,  i.  202,  where  Dr.  Kuhn'i  paper  in  the  HtlL 
Allg.  Lit  Z.  for  1846,  p.  1086,  is  referred  to. 


180  TEADnftON  OF  THE  DESCENT  OF 

S.y.  L  262)y  "where  also  the'tribes  of  Nahosb  appear  to  be  discriminated 
from  the  five  tribes,  whoever  these  may  be  supposed  to  be.  The  words 
are  these :  Tad  Indra  nuhmkuhv  a  ojo  nfimnam  eha  itrishfishu  |  yad  vd 
paneha  fahitindm  dyumnam  d  bhara  satrd  vihdni  paumsyd  \  **  Indra, 
whatever  force  or  vigour  exists  in  the  tribes  of  Nahnsh,  or  whatever 
glory  belongs  to  the  five  races,  bring  it  (for  us) ;  yea  all  manly  energies 
together." 

Professor  Both  (see  his  Lexicon,  s.  v.)  regards  the  people  designated 
by  the  word  ndhush  as  denoting  men  generally,  but  with  the  special 
sense  of  stranger,  or  neighbour,  in  opposition  to  members  of  the 
speaker^s  own  community ;  and  he  explains  the  words  of  x.  80,  6, 
twice  referred  to  above,  as  signifying  "  the  sons  of  our  own  people, 
and  of  those  who  surround  us." 

These  descendants  of  I^ahush,  whoever  they  may  have  been,  are, 
however,  distinctly  spoken  of  in  x.  80,  6  (the  passage  just  adverted  to), 
as  worshippers  of  Agni,  and  can  scarcely,  therefore,  have  been  regarded 
by  the  Aryas  as  altogether  aliens  from  their  race  and  worship. 

Betting  aside,  as  before,  the  Purusha  Sukta,  there  are  few  distinct 
references  in  the  hymns  of  the  Eig-veda  to  the  creation  of  men,  and 
none  at  all  to  the  separate  creation  of  castes.  The  following  text 
ascribes  the  generation  of  mankind  to  Agni,  RY.  i.  96,  2 :  SapHrvayd 
nividd  havyatd  dyor  imdh  prajd^  ajanayad  manUndm  \  vivasvatd  cho' 
kshaad  dydm  apai  cha  d&vd  Agniih  dhdrayan  dravtnoddm  \  **  By  the  first 
nivid,  by  the  wisdom  of  Ayu,  he  (Agni)  created  these  children  of  men ; 
by  his  gleaming  light  the  earth  and  the  waters :  the  gods  sustained 
Agni  the  giver  of  riches."* 

The  Aitareya  Brahmana  introduces  this  verse  by  the  following  pas- 
sage: Frajdpatir  vai  idam  eha  eva  agr^  dsa  \  so  ^kdmayata  *^prajayeya 
hhHydn  sydm  "  iti  j  sa  tapo  Hapyata  \  8a  vdcham  ayaohhat  \  sa  safhvaU 
ioraeya  parastdd  vydharad  doddaia  kfitvah  \  dvddaiapadd  vai  48hd 
nivit  I  $tdm  vdva  tdm  nwidam  vydharat  \  tdrn  sarvdni  bhutdny  anvas' 
fijyanta  |  tad  etad  fishily  paiyann  abhyanUvaeha  **sapilrvayd  "  ityddind  | 
''Prajapati  alone  was  formerly  this  universe.  He  desired  'may  I  bo 
propagated,  and  multiplied.'  He  practised  austere  fervour.  He  sup- 
pressed his  voico.    After  a  year  ho  spoke  twolvo  times.    This  nivid 

M  Sco  Br.  Hang's  translation  in  his  Ait,  Br.  ii.  143 ;  and  Benfoy's  Gformaa  version 
10  hU  Orient  and  Occident,  ii.  612, 


THE  INDIAN  BACE  FBOM  MANIT.  181 

consists  of  twelve  words.  This  nivid  he  nttered.  After  it  all  beings 
were  created.  Beholding  this  the  rishi  uttered  this  verse,  *  by  the  first 
nivid,' "  etc. 

The  generation  of  **  creatures"  {prajdh)  is  ascribed  in  various  texts 
to  different  gods,  in  iii.  55,  IQ*'  to  Tvashtri  Savitri;  in  ix.  86,  28  to 
Soma ;  in  viii.  85,  6  {ya  imdjajana  viSvdj'dtdnt)  to  Indra.     In  x.  54,  S 

Indra  is  said  to  have  '^  generated  the  father  and  mother  (heaven  and 
earth)  from  his  own  body  "  (yan  mdtaram  cha  pitaram  cha  sdkam  ajO' 
nayathoB  tanva^  wdyah^) ;  while  Yiivakarman,  who  in  x.  81,  2,  3  is 
said  to  have  generated  heaven  and  earth,  is  also  in  x.  82,  3  called 
^' our  father  and  generator"  {yo  nahpitd  janitd).  All  these  passages 
are,  however,  too  vague  to  afford  us  any  insight  into  the  ideas  of  their 
authors  regarding  the  creation  of  the  human  race» 

Sect.  II. — Legends  and  ITotice9  regarding  Mdnu  from  the  Sktapatha, 
AitareyOf  and  Taittiriya  BrdhmaQOS,  the  Taittirtya  Sanhitd^  and 
tJte  Chhdndogya  Upanishad. 

The  first  passage  which  I  adduce  contains  the  very  important  legend 
of  the  deluge,  which  has  already  been  quoted  in  the  2nd  vol.  of  this 
work,  pp.  324  ff.,  and  which  has  also  been  rendered  into  English  by 
Professor  Max  Miillor  (Anc.  Sansk.  Lit.  pp.  425  ff.)  and  by  Professor 
H.  Williams  (Ind.  Epio  Poetry,  p.  34),  as  well  as  into  German  by  its 
earliest  translator.  Professor  Woberi  in  the  year  1849  (Ind.  Studien,  i. 
163  f.). 

Sktapatha  Brahmana,  i.  8,  1,  1.    Manave  ha  vat  prdtar  avanegyam 

udaham  ajahrur  yathd  idam  pdnihhydm  avanejandya  dharanti  \  evam 

tasya  avanentjdnaaya  matsyah  pdnl  dpede  \  2.  8a  ha  asmai  vdcham  uvdda 

"  hihhrihi  md  pdrayishydmi  tvd^*  Hi  \  "  kasmdd  md  pdrayiihyasi^^  iti\ 

*^  aughah  imdh  sarvdh  prajdh  ntrvodhd   tatas  tvd  pdrayitdsmi*'  iti  \ 

^^Katham  te  hhritir  "  iti  \  3.  Saha  uvdcha  ^*ydvad  vai  kshullakdh  hha* 

vdmo  hahvl  vai  nas  tdvad  ndshfrd  hhavaiy  uta  matsya  eva  maisyam  gilati\ 

kumbhydrh  md  agre  hihhardsi  \  sa  yadd  tdm  ativardhd  atha  karshum 

khdtvd  tasydm  nid  hilhardsi  \  sa  yad4.  tdm  ativardhd  atha  md  iamudram 

ahhyavahardsi  \  tarhi  vai  atindshfro  hhavitdsmi'*  iti  \  4.  S'aivad^  ha 

*''  Perhaps,  however,  wc  are  to  understand  TTOshtri's  function  of  aiding  in  pro- 
creation to  be  here  referred  to. 
*®  S^aavat-iabdo  Hra  samarthyai  kshipra^tfacIianaA, — Comm. 


182  TBADITION  OP  THB  DESCENT  OF 

jhatha^  dsa  »a  hi fynhtham'^  vardhaU  \  *' atha  iiithlm  »amdm  tad  aughah 
Agania  tad  fn&  ndvam  upahdpya  updsdsai  \  aa  aughe  utthtte  ndvam 
dpadgdsai  tatoi  tvd  pdragttdsmi'*  iti  \  5.  Tarn  warn  hhfitvd  aamudram 
Mgavajahdra  \  aa  gattthlm  tat  aamdm  paridideia  tatithlm  aamdm  ndvam 
ppakalpga  updadnehakra  \  aa  aughs  utthtte  ndvam  dpade  \  tarn  aa  matayah 
upanydpt^fduve  \  taaya  Sfinga  ndvah  pdiarh  pratimumocha  \  tena  etam  ut- 
taramgirim^  atidudrdva^  \  6,  8a  ha  uvdeha  "apJparam  vai  tvd  vrikahe 
ndvam  pratthadhnUhva  \  tafh  tu  tvd  md  girau  aantam  udakam  antaichhait- 
M  ydvad  ydvad  uddkafh  aamavdydt  tdvat  tdvad  anvavaaarpdaV^  iti  \  8a 
ha  tdvat  tdvad  eva  anvavaaaaatpa  \  tad  api  atad  uttaraaya  girer  "  Manor 
awaaarpamm*^  iti  \  augho  ha  td^  aarvdh prajdh  niruvdha  atha  ihaManur 
eva  ahah  pariiiSiahe  \  7.  8a(^  archan  irdmya^  ehachdra  prajdkdmah  \ 
taira  api  pdka-yajnena  Ije  \  aa  ghfitam  dadhi  maatv  dmikahdm  ity  apau 
Juhuvdnchakdra  \  tatah  aamvataara  yoahit  aamhahhUva  \  ad  ha pihdamdnd^ 
iva  udeydya  \  taayai  ha  ama  ghfitam  pade  aantiahfhate  \  tayd  Mitrd-  Fa- 
ruftau  aanjagmdta  \  8.  Tdm  ha  uehatuh  **kd  aai**  iti  \  "Manor  duhitd " 
iti  I  '^dvayor  IrHahva"  iti  \  "fw"  iti  ha  uvdeha  "yah  eva  mam  apja- 
nata  taaya  eva  aham  aami**  iti  \  taaydm  apitvam^  lahdte  |  tad  vd  jajnau 
tad  vd  najqfndv  ^  ati  tu  eva  iydya  \  ad  Manum  djagdma  \  9.  Tdm  ha 
Manur  uvdeha  "  kd  aai"  iti  \  "  tava  duhitd  "  iti  \  "  hatham  hhagavati 
mama  duhitd**  iti  \  '^ydh  arnUr  apau  dhutlr  ahauahlr  ghritam  dadhi 
maatv  dmikahdrh  tato  mdm  qfyanathdh  \  ad  dilr  aami  tdm  md  yajne  ava- 
hedpaya  \  yqfne  chad  vai  md  avakalpayiahyaai  bahuh  prajayd  paSuhhir  hha- 
viahyaai  ydm  u  mayd  kdnclut  diiaham  didaiahyaaa  ad  te  aarvd  aamardhi- 
akyatte**  iti  \  tdm  etad  madhya  yajnaaya  avdkalpayat  \  madhyam  hi  etad 
yajnaaya  yad  antard  praydjdnuydjdn  \  10.  Tayd  archan  irdmyama 
ehachdra  prajdkdmah  \  tayd  imdm  prajdlim  prajajna  yd  iyam  Manoh 
prafdtih  \  ydm  u  enayd  kdncha  dSiaham  dSdata  ad  aamai  aarvd  aamdr- 
dhyata  \  ad  aahd  niddnena  yad  Idd  \  aa  yo  ha  evam  vidvdn  Idayd  cha- 
rati  etdm  ha  eva  prafdtim  prajdyate  ydm  Manuh  prdjdyata  \  ydm  u 
enayd  kdncha  diiaham  didate  ad  aamai  aarvd  aamfidhyate  j 

^'1.  In  the  morning  they  broaght  to  Mann  water  for  washing,  as 

*  Jhatho  mahS'fnatsyaJ^. — Comm.  "  Jy€$hfham  vfiddhatamam. — Comm. 
^  JTttaram  ffirim  Himavantam, — Comm.       *  Some  MSS.  read  adhidudrava, 

*  JPibdamana  •  .  .  ghfita-prahhavatvat  ghfitam  travanit  ntfnighdAa  udakad  ui" 
ihitd, — Comm. 

^  Apitvam  bhagafy  \  tarn  prarthitavantau. — Comm. 

*  J^atynatavatl  aha  na  eha  pratifnatavtUh — Comm. 


THE  INDIAN  RACE  FBOH  MANU.  183 

men  are  in  the  habit  of  bringing  it  to  wash  with  the  handa.  Aa  he 
was  thns  washing,  a  fish**  came  into  his  hands,  (2)  (which  spake  to  him) 
'preserve  me ;  I  shall  save  thee/  (Mann  enquired)  *  From  what  wilt 
thou  save  me  ? '  (The  fish  replied) '  A  flood  shall  sweep  away  all  these 
creatures  ;^  from  it  I  will  rescue  thee.'  (Mann  asked)  '  How  (shall) 
thy  preservation  (be  effected)  ? '  3.  The  fish  said :  '  So  long  as  we  are 
small,  we  are  in  great  peril,  for  fish  devours  fish ;  thou  shalt  preserve 
me  first  in  a  jar.  When  I  grow  too  large  for  the  jar,  then  thou  shalt 
dig  a  trench,  and  preserve  me  in  that  When  I  grow  too  large  for  the 
trench,  then  thou  shalt  carry  me  away  to  the  ocean.  I  shall  then  be 
beyond  the  reach  of  danger.'  4.  Straightway  he  became  a  large  fish ; 
for  he  waxes  to  the  utmost.  (He  said)  '  Now  in  such  and  such  a  year, 
then  the  flood  will  come ;  thou  shalt,  therefore,  construct  a  ship,  and 
resort  to  me ;  thou  shalt  embark  in  the  ship  when  the  flood  rises,  and  I 
shall  deliver  thee  from  it.'  5.  Having  thus  preserved  the  fish,  Manu 
carried  him  away  to  the  sea.  Then  in  the  same  year  which  the  fish 
»had  enjoined,  he  constructed  a  ship  and  resorted  to  him.  When  the 
flood  rose,  Manu  embarked  in  the  ship.  The  fish  swam  towards  him. 
He  fastened  the  cable  of  the  ship  to  the  fish's  horn.  By  this  means  he 
passed  over  ^  this  northern  mountain.*  6.  The  fish  said,  *  I  have  de- 
livered thee ;  fasten  the  ship  to  a  tree.  But  lest  the  water  should 
cut  thee  off  whilst  thou  art  on  the  mountain,  as  much  as  the  water 
subsides,  so  much  shalt  thou  descend  after  it.'  He  accordingly  de- 
scended after  it  as  much  (as  it  subsided).  Wherefore  also  this,  viz., 
*  Mann's  descent '  is  (the  name)  of  the  northern  mountain.  Now  the 
flood  had  swept  away  all  these  creatures ;  so  Manu  alone  was  left  here. 
7.  Desirous  of  offispring,  he  lived  worshipping  and  toiling  in  arduous 
religious  rites.  Among  these  he  also  sacrificed  with  the  pdka  offering. 
He  cast  clarified  butter,  thickened  milk,  whey  and  curds,  as  an  oblation 
into  the  waters.     Thence  in  a  year  a  woman  was  produced.     She  rose 

88  BKavinoWthasya  aiddhyartham  defata  $va  mattya^rupenaajagama  \  ''To  accom- 
pUsh  what  was  to  follow,  it  was  a  deity  which  came  in  the  form  of  a  fish." — Gomm. 

V  Aughah  udaka-tanghatah  \  »a  mdh  BharatavarshU'nivasmih  prqfah  nihiatham 
vodha  I  deianiaram  prapayitd  |  **  The  flood  will  entirely  carry  these  creatures  abiding 
in  Bharatayarsha ; — will  conyey  them  to  another  country.*' — Gomm. — I  do  not  see 
why  the  yerb  nirvo4hd  should  have  the  sense  here  assigned  to  it :  at  all  erenti  we  are 
afterwards  told  that  Manu  alone  was  left  after  the  flood. 

*^  Or,  if  adhidudrava  be  the  true  reading,  **  he  hastened  to." 

^  The  Himavat  or  Himftlaya,  aeooiding  to  the  Gonunentator, 


184  TRADITION  OP  THE  DESCENT  OP 

tip  as  it  were  unctuous.*    Clarified  butter  adheres  to  her  steps.    Mitra 
and  Varuna  met  her.     They  said  to  her,  *  Who  art  thou  ? '     *  Manu's 
daughter/  (she  replied).    *  Say  (thou  art)  ours,'  (they  rejoined).    *llo,' 
she  said,  *  I  am  his  who  begot  me.'    They  desired  a  share  in  her.    She 
promised  that,  or  she  did  not  promise  that ;  but  passed  onward.     She 
came  to  Manu.      9.  Manu  said  to  her,    'Who  art  thou?'     *Thy 
daughter,'  she  replied.     *  How,  glorious  one,*  asked  Manu,  '  (art  thou) 
my  daughter  ? '     *  Thou  hast  generated  me,'  she  said,  *  from  those  ob- 
lations, butter,  thick  milk,  whey  and  curds,  which  thou  didst  cast  into 
the  waters.     I  am  a  benediction.     Apply  me  in  the  sacrifice.     If  thou 
wilt  employ  me  in  the  sacrifice,  thou  shalt  abound  in  ofispring  and 
cattle.     Whatever  benediction  thou  wilt  ask  through  me,  shall  accrue 
to  thee.'     He  (accordingly)  introduced  her  (as)  that  (which  comes 
in)  the  middle  of  the  sacrifice ;  for  that  is  the  middle  of  the  sacrifice 
which  (comes)  between  the  introductory  and  concluding  forms.     10. 
With  her  he  lived  worshipping  and  toiling  in  arduous  religious  rites, 
di'sirons  of  offspring.     With  her  he  begot**  this  offspring  which  is  this, 
offspring  of  Manu.**    Whatever  benediction  he  asked  with  her,  was  all 
vouchsafed  to  him.     This  is  essentially  that  which  is  Ida.   Whosoever, 
knowing  this,  lives  with  I^a,  begets  this  offspring  which  Manu  begot. 
Whatever  benediction  he  asks  with  her,  is  all  vouchsafed  to  him." 

*»  Such  is  the  rendering  of  pibdanwna  given  by  the  Commentator,  who  is  followed 
by  Professors  Weber  and  Miiller.  Professor  Roth  in  his  Lexicon,  s,  v.,  explains  it  by 
"  firm/'  i.e,  '*  the  woman  arose  solid  out  of  the  fluid  mass." 

tt  I  should  observe  that  the  same  verb  {prajajne)  b/  which  the  generative  act  of 
Manu  is  here  described,  is  in  other  passages  of  the  same  Bruhmana  (ii.  2,  4,  1 ;  ii.  5, 
1,  1 ;  vi.  1,  1,  8 ;  vi.  1,  3,  1 ;  vii.  5,  2,  6 ;  xL  5,  8, 1)  applied  in  another  tense  to 
the  god  Prajupati,  of  whom  it  is  said  that  he  considered  how  he  should  beget  progeny 
(m  aikshata  *  katham  nu  prajayeya).  (Compare  xi.  1,  6, 1.)  In  other  parts  of  the  same 
work,  however,  it  is  said  that  Prajupati  created  (asrijata)  the  waters  (vi.  1,  1,  9),  or 
creatures  {prnjah  asrijata^  vii.  4,  3,  5 ;  x.  2,  2, 1) ;  and  the  fact  of  the  word  "  beget" 
being  applied  to  Prajupati,  either  in  a  figurative,  or  anthropomorphic  sense,  does  not 
authorize  us  to  suppose  that  the  author  of  the  S'atapatha  Bruhmana,  in  the  passage 
before  us  (the  legend  of  the  deluge),  intended  to  represent  Manu  as  the  creator  of  the 
haman  race,  and  not  as  their  progenitor  in  the  natural  sense.  (In  E-Y.  ii.  33,  1 ; 
▼i.  70,  8,  we  find  the  phrase  prajayemahi  prajabhih  \  pra  prajabhir  jayate  |  '*  let  us 
beget  children,"  "  he  begets  children.") 

*  Compare  Taitt.  Sanhita,  v.  1,  6,  6.  "fi^wo  bhava prajabhyam"  Uy  ahaprajabhya 
#M  0nam  iamayati  \  "  manmhlbhyoi  tvam  angirah "  ity  aha  manavyo  hi  prajah  \ 
•*  He  says,  *bo  auspicious  to  the  twain  offspring; '  for  he  pacifies  him  from  (injuring) 
the  offspring.    He  says,  '  (We  pacify)  thee  from  (injuring)  the  human  offspring. 
For  creatures  are  descended  from  Manu." 


THE  INDIAN  RACE  PROM  MANU.  185 

From  this  interesting  legend  we  learn  that,  accordiDg  to  its  author's 
belief,  Manu  was  not  the  creator  of  mankind,  as  some  later  acconnts 
considered  him  to  have  been,  but  himself  belonged  to  an  earlier  race  of 
living  beings,  which  was  entirely  destroyed  by  the  delnge  which  is 
described.  The  legend  regards  him  as  a  representative  of  his  generation, 
who,  for  some  reason,  perhaps  his  superior  wisdom,  or  sanctity,  or  po- 
sition, was  selected  out  of  the  crowd  of  ordinary  mortals  to  be  rescued 
from  the  impending  destruction.  That  he  was  regarded  as  a  mere  man, 
and  not  as  a  being  of  a  superior  order,  is  shown  by  the  fact  of  his 
requiring  the  aid  of  a  higher  power  to  preserve  him.  A  supernatural 
fish,  apparently  some  divine  person,  conceived  as  taking  the  form  of  a 
creature  which  would  be  perfectly  secure  and  at  home  in  the  midst  of 
the  raging  waters,  undertook  to  deliver  him,  and  guided  the  ship  on 
which  he  was  directed  to  embark,  through  all  dangers  to  its  destined 
haven.  No  one  but  Manu  took  refuge  in  the  ship,  for  he  alone,  the 
story  expressly  records,  was  preserved,  while  all  the  other  living 
beings  were  overwhelmed.  Finding  himself  the  sole  survivor  when 
the  waters  subsided,  he  became  desirous  of  progeny;  and  with  in- 
tense devotion  performed  certain  religious  rites  in  the  hope  of  realiz- 
ing  his  wish  through  their  efficacy.  As  a  result  of  his  oblations,  a 
woman  arose  from  the  waters  into  which  they  had  been  cast.  A 
male  and  a  female  now  existed,  the  destined  parents  of  a  new  race 
of  men  who  sprang  from  their  union,  —  a  union  the  fruitfulness  of 
which  was  assured  by  their  assiduous  practice  of  sacred  ceremonies. 
From  Manu  and  Idia,  we  are  expressly  told,  the  race  known  as  that 
of  Manu,  i.e,  the  race  of  men,  was  produced.  The  legend  says  nothing 
whatever  of  this  race  being  originally  characterized  by  any  distinction 
of  castes,  or  about  four  sons,  the  ancestors  of  Brahmans,  Kshattriyas, 
Vaisyas,  and  Sudras  being  bom  to  Manu  and  Ida.  "We  must  there- 
fore suppose  that  the  author  of  the  legend  intends  to  represent  the 
early  race  of  mankind,  or  at  least  the  first  inhabitants  of  Bharata- 
varsha,  as  descended  from  one  common  progenitor  without  any  original 
varieties  of  caste,  however  different  the  professions  and  social  position 
of  their  descendants  afterwards  became.  We  are  consequently  entitled 
to  regard  this  legend  of  the  Satapatha  Brahmana  as  at  variance  with 
the  common  fable  re^ardin^  the  separate  origin  of  the  Brahmansi 
Kshattriyas,  Yai^yas,  and  S^udras. 


186  TRADITION  OF  THE  DESCENT  OF 

The  foUowiDg  are  Bome  otlier  passages  in  which  Mann  and  I4&  are 
hoih  referred  to : 

Taitt.  S.  ii.  6,  7|  1.  Manuh  pfiikivy&h  yafhiyam  aichhat  \  aa  ghritarn 
nUhiktam  avindat  \  so  'hravU  *^  ho  *»ya  livaro  yajne  *p%  karttor  "  iti  \  tav 
abmtdm  Mitrd-Varunau  ^^gar  eva  dvdm  iharau  karttoh  avah  "  it%  \  tau 
iaio  gdm  iamairayatdm  \  Bd  yatra  yatra  nyaJtrdmat  tato  ghritarn  apJ^- 
yata  \  tasmdd  ghfitapadl  uchyaU  \  tad  asyai  janma  |  ....  3.  Tddm 
upaihvayate  \  pa&avo  vai  I4d  \  pa^un  eva  upahvayaie  \  chatur  updhoayate  \ 
chatushpddo  hi  paiavah  \  *']ifdruH^**  ity  dha  \  Manur  hy  etdm  ogre 
^paSyat  \  ^' ghfitapadl^*  ity  dha  \  yad eva  asyai paddd ghfitam  apldyata 
toimdd  warn  dha  |  *^  Maitrdvarunl  '*  ity  dha  |  Mitrdvarunau  hy  endm 
samairayatdm  \ 

"  Manu  sought  whatever  npon  earth  was  fit  for  sacrifice.  He  found 
butter  poured  out.  He  said,  *  Who  has  power  to  employ  this  in  sacri- 
fioe  also  ? '  Mitra  and  Varuna  replied,  *  We  two  have  power  to  employ 
the  cow.*  They  then  sent  forth  the  cow.  Wherever  she  went  forth, 
butter  was  pressed  out.  Hence  she  is  called  the  '  butter-footed.'  This 
is  her  birth  ....  3.  He  caUs  upon  I^a.  Animals  are  I^a.  He  calls 
upon  animals.  He  calls  upon  them  four  times.  For  animals  are  four- 
footed.  He  says  '  Manavl.'  For  Manif  first  saw  her.  He  says  'Butter- 
footed.'  He  says  so,  because  butter  was  pressed  from  her  foot.  He 
says  '  Maitravarunl.'  For  Mitra  and  Yaruna  sent  her  forth."  (Comp. 
Taitt.  Br.  iii.  7,  6,  6.) 

Taitt.  Br.  i  1,  4,  4.  Idd  vaiMdnavl  yqfndnuhdSiny^  dsU  \  id  ^irinod 
^*  Asurd  agnim  adadhate"  iti  .  .  .  .  |  6.  Sd  'hravld  Idd  Manum  '^  taihd 
vai  aham  tava  agnim  ddhdsydmi  yathd  pra  prajayd  pakihhir  mithunair 
faniahyase  praty  asmin  loke  sthdsyati  abhi  auvargam  lokam  jeahyasi^* 
iti  I  gdrhapatyam  agre  ddadhdt  |  .  .  .  .  gdrhapatyena  iva  aamai  prajdm 
paiHn  prujanayat  \ 

*'  Ida,  the  daughter  of  Manu,  was  a  revealer  of  sacrifice.  She  heard, 
*  the  Asuras  are  placing  fire.'  ....  6.  Ida  said  to  Manu,  '  I  shall  so 
place  thy  fire  that  thou  shalt  increase  in  offspring,  cattle,  and  twins ; 
thou  shalt  be  firmly  established  in  this  world,  and  shalt  conquer  the 
heavenly  world.' ^     She  first  placed  the  garhapatya  fire.     It  was 

tf  TqfHa'UUtva-prakaiana-^amariha. — Comm. 

M  Compare  the  Eathaka  Br.  viii.  4,  quoted  in  Weber's  Indische  Studien,  iii.  463, 
where  liu,  is  said  to  have  promised  to  Manu :  tathd  U  Agnim  adhatfifami  yatha  ma" 


THE  INDIAN  BACE  FROM  MANU.  187 

through  Qie  garhapatya  that  she  produced  for  him  offispring   and 
cattle." 

Taitt.  S.  i.  7.  1,  8.  Sarvena  vai  yajnena  devdJ^  swargavk  lokam  dyan  \ 
pdkayajnena  Manur  airdmyat  \  sd  Idd  Manum  updvarttata  \  tdm  dwd' 
turdh  vyahvayanta  pratlehlm  devdl^  pardchim  Asurdh  |  sd  devdn  upd- 
varttata I 

"  The  gods  arrived  at  the  heavenly  world  by  the  whole  sacrifice. 
If anu  worshipped  with  the  pdkayajna.  That  I^a  came  to  Manu.  The 
gods  and  asuras  called  her  away  in  different  directions,  the  gods  in 
fix>nt,  the  asuras  behind.    She  came  to  the  gods." 

The  following  texts  refer  to  Manu  alone,  as  a  celebrator  of  religious 
ceremonies : 

Taitt.  S.  ii.  5,  9,  1.  **  Agne  mahdn  asi^*  ity  dha  \  mahdn  hy  esha 
yad  Agnih  \  '^hrdhmana**  tty  dha  \  hrdhmano  hy  esha  \  ** hhdrata^^ 
ity  dha  \  esha  hi  devehhyo  havyam  Iharati  \  ''  deveddha  "  ity  dha  \  devdk 
hy  etam  aindhata  \  ^^ Manviddha^^  ity  dha  |  Manur  hy  etam  uttaro  deve- 
hhyah  aindha  \ 

''He  says,  'Agni,  thou  art  great.'  For  this  Agni  is  great.  He 
says,  '  0  Brahman.'  For  he  is  a  Brahmam.  He  says,  '  o  Bharata.'  For 
he  bears  the  oblation  to  the  gods.  He  says,  '  kindled  by  the  gods.'  For 
the  gods  kindled  him.  He  says,  'kindled  by  Manu.'  For  Manu 
kindled  him  after  the  gods.' 

Taitt.  S.  vi.  2,  5,  2  f.  Trivra^p  vai  Manur  asld  dvivratd  asurd  elavratd 
dwdl^  I  prdtar  madhyandine  sdyam  tad  Manor  vratam  dslt  pdkayajnasya 
rUpam  pushtyai  \  prdtaScha  sdydncha  asurdndm  nirmadhyam  kshUdho 
rupam  \  tatas  te  pardbhavan  \  madhyandine  madhyardttre  devdndm  tataa 
te  ^hJiavan  suvargam  lokam  dyan  \ 

''Manu  performed  three  rites;  the  asuras  two;  the  gods  one. 
Manu's  rite  was  in  the  morning,  at  noon,  and  in  the  evening,  the 
form  of  a  pakayajna  for  nourishment.  That  of  the  asuras  was  in  the 
morning  and  evening,  without  any  midday  rite,  a  form  of  hunger. 
Hence  they  perished.  That  of  the  gods  was  at  midday  and  midnight. 
Hence  they  prospered,  and  arrived  at  the  heavenly  world." 

Taitt.  S.  vli.  5, 15,  3.  Etayd  (i.e.  ahhijityd)  vailndram  devdh  aydjayan  \ 
tasmdd^^Indrasavah^^l  etayd  Manum  manushydh  |  tasmdd^^Manti-savah'* 


nushya  devan  upaprqjanishyanU  \  **  I  will  80  place  Agni  for  thee,  than  men  shall  bo 
born  among  the  gods." 


188  TRADITION  OP  THE  DESCENT  OP 

yathd  Indro  devunam  yathd  Manur  manwhyanum  eva  hhavati  yah  evam 
vidvdn  etayd  ishtyd  yajate  \ 

"With  this  {ahhijiti)  the  gods  sacrificed  for  Indra.  Hence  it  is 
called  '  Indra-sava.'  Men  sacrificed  with  it  for  Mann.  Hence  it  is 
called  '  Manu-sava.'  As  Indra  is  among  gods,  and  Manu  among  men, 
00  he  becomes  who  thus  knowing  sacrifices  with  this  oblation." 

In  Taitt.  S.  ii.  2,  10,  2,  we  find  nearly  the  words  which  Kulluka 
qnotes  on  Mann's  Institutes,  i.  1 :  Joi  vai  kincha  Manur  avadat  tad 
Iheshajam  \  ''  Whatever  Manu  said  was  a  remedy." 

In  Sktapatha  Br.  vi.  6,  1,  19,  Manu  is  called  a  Prajapati :  *' Praja- 
pataye  Manave  sidhd  "  iti  \  Prajdpatir  vai  Manuh  \  sa  hi  idam  sarvam 
amanuta  \  Prajdpatir  vai  etad  ay  re  karma  akarot  \  '*  Svaha  to  Manu 
the  lord  of  creatures.  Manu  is  a  lord  of  creatures  {prqfd-pati)  for  he 
thought  {amanuta)  all  this.  The  lord  of  creatures  (jtrajd-pati)  formerly 
did  all  this  work." 

The  following  story  in  its  different  versions  also  connects  Manu  with 
religious  observances  and  represents  him  as  very  devout : 

S,  P.  £r.  i.  1,  4,  14  ff.  Manor  ha  vai  fishahhah  dsa  \  tasminn  asura- 
gkrd  sapatna-yhnl  vdk  pravishfd  dsa  j  tasya  Iia  sma  ivasathdd  ravathdd 
atura-rdhhasdni  mridyamdndni  yanti  \  te  ha  asurdh  samudire  ^'pdpam 
vata  no  *yam  fishahhah  aaehats  katham  nv  imam  dabhnuydma^^  iti  \ 
**  Kildtdkull*'  iti  ha  aaura-hrahmdv  dsatuht  \  tau  ha  uchatuh  ''  iraddhd' 
devo  vai  Manuh  \  dvdm  nu  veddva"  iti  |.  tau  ha  dgatya  uchatur  *^  Mano 
ydjaydva  tvd^'  iti  \  **kena*'  iti  \  **anena  rishabhena"  iti  \  **tathd  "  iti\ 
tasya  dlabdhasya  su  vdg  apachakrdma  \  sd  Manor  eva  jdyum  Mdndvim 
jpraviveia  \  tasyai  ha  sma  yatra  vadantyai  ifinvanti  tato  ha  sma  eva 
asura-rdkshasdni  mridyamdndni  yanti  \  te  ha  asurdhk  samudire  *^  iio  vai 
naJ^pdpiya^  sachate  hhuyo  hi  mdnushl  vdg  vadati"  iti  \  Kildtdhdl  ha 
wa  achatuJ^  "  iraddhd-devo  vai  Manur  dvdm  nv  eva  voddva  "  iti  \  tau 
ha  dgatya  Uchatur  ** Mano  ydjaydva  tvd^^  iti  \  "kena**  iti  \  **enaya 
mmjdyayd  "  iti  \  "  tathd  "  iti  \  tasyai  dlabdhdyai  sd  vdg  apachakrdma 
€H  yajnam  eva  yqfna-pdtrdni  pravive^a  |  tato  Ita  endm  na  iekatur  nirhan* 
turn  I  sd  eshu  asura-ghnl  vdg  udvadati  \  sa  yasya  ha  evaiti  vidusha^  ttdm 
atravdcham  pratyudvddayanti  pdpiydmo  ha  eva  asya  sapatndh  hhavanti  \ 

**  Manu  had  a  bull.  Into  it  an  Asura-slaying,  enemy-slaying  voice 
had  entered.  In  consequence  of  thia  (bull's)  snorting  and  bellowing, 
ABuras  and  Bakshasas  were  continually  destroyed.    Then  the  ABuraa 


THE  INDIAN  RACE  PROM  MANU.  189 

said :  '  This  bull,  alas,  does  us  miscliief ;  how  shall  we  overcome  him  ? ' 
Kow  there  were  two  priests  of  the  Asuras  called  Kilata  and  Akuli. 
They  said :  '  Manu  is  a  devout  believer :  let  us  make  trial  of  him.' 
They  went  and  said  to  him,  *  let  us  sacrifice  for  thee.'  '  "With  what 
(victim)?'  he  asked.  '"With  this  bull/  they  replied.  *Be  it  so/  he 
answered.  "When  it  had  been  slaughtered,  the  voice  departed  out  of  it^ 
and  entered  into  Manu's  wife  Manavi.  Wherever  they  hear  her  speak- 
ing, the  Asuras  and  Eakshasas  continue  to  be  destroyed  in  consequence 
of  her  voice.  The  Asuras  said :  '  She  does  us  yet  more  mischief;  for  the 
human  voice  speaks  more.'  Kilata  and  Akuli  said,  *  Manu  is  a  devout 
believer:  let  us  make  trial  of  him.'  They  came  and  said  to  him, 
'Manu,  let  us  sacrifice  for  thee.*  '"With  whatt( victim) ? "  he  asked. 
•  "With  this  (thy)  wife,'  they  replied.  '  Be  it  so,'  he  answered.  "When 
she  had  been  slaughtered  the  voice  departed  out  of  her  and  entered  into 
the  sacrifice  and  the  sacrificial  vessels.  Thence  they  were  uoable  to 
expel  it.  This  is  the  Asura-slaying  voice  which  speaks  out  (when 
the  two  stones  are  struck  with  the  iamyd,  as  a  part  of  the  ceremonial). 
Wretched  become  the  enemies  of  that  man  for  whom,  when  he  knows 
this,  they  cause  this  voice  here  to  reverberate." 

Taitt.  £r.  iii.  2,  5,  9.  Manoh  iraddhu-devasya  yajamdnasya  amra-ghnl 
vdg  yafndyudheshu  pravishtd  dsit  |  U  'turdh  ydvanto  yqfndyttdhdndm 
udvadatdm  updSrinvans  tepardbhavan  \ 

"An  asura-slaying  voice  had  entered  into  the  sacrificial  implements 
of  the  devout  believer  and  sacrificer  Manu.  The  Asuras,  as  many  as 
heard  the  sacrificial  implements  sounding,  were  overcome." 

Kafhaka  Br.  ii.  30,  1.^  Manor  vat  hapdldny  dsan  \  tair  ydvato  ydvato 
'surdn  abhyupddadhdt  te  pardhhavan  \  atka  tarhi  Trishfhd-varHtrl^ 
datum  asura-brahmau  \  td  asurdh  abruvann  "  imdni  shat  kapdldni  ydch^ 
thdm^^  iti  I  tau  prataritvdnd  abhiprdpadyetdm  "  Vdyave  Agne  Vdyave 
Indra "  iti  \  "  kimkdmau  sthaJ^ "  ity  abravU  \  "  imdni  nau  kapdldni 
dehi "  iti  \  tdny  dbhydm  adaddt  \  tdny  aranydm  pardhritya  sama^ 
pimhtam  \  tad  Manor  gdvo  ^bhivyatiahthanta  \  tdni  fHshabhah  bo- 
malef   \   tasya  ruvato  ydvanto  'surdh   tipdSfinvams   te  pardbhavan  I 

4s  Extracted  from  'WcbGr*s  Indische  Studien,  iii.  461  f.  A  translation  of  this,  as 
well  as  of  the  next  passage,  is  given  by  Prof.  Weber  in  the  Journal  of  the  German 
Oriental  Society,  toI.  xviii.  284  ff. 

^  B»lh  in  bis  Lexicon  s.  v.  roads  JViiAgararu/r?. 


190  TRADITION  OF  THE  DESCENT  OF 

tau  prdiaritvdnd  ahhiprapadyetam  *'  Vdyave  Agne  Vdyave  Indra^^ 
iti  I  **kimkdmau  sthay  ity  ahravlt  \  ^^anma  tvd  fishahhena  ydjaydva^^ 
iti  I  tat  patnlm  ye^vr  vadantlm  pratyapadyata  \  tasydh  dydm  vdg  dtish- 
that  I  ta9yd^  vadantyd^  ydvanto  ^surdh  updirinvams  te  pardhhavan  \ 
toBmdd  naktam  atri  chandrataram  vadati  \  tau  prdtaritvdnd  abhiprd- 
padyetdm  *^Vdyave  Ayne  Vdyave  Indra**  iti  \  "kimkdmau  athay^  ity 
ahravlt  \  *'anayd  tvd  patnyd  ydjayava*^  iti  \  sd  paryagnikritd  dM  \ 
atha  Indro  ^chdyad  *'  Mdnvam  iraddhdd&vam  DrishfhdvarHtri  aaura-hrah- 
fnau  jdyayd  vyardhayatam  "  iti  \  aa  dgachhat  \  ao  'bravld  ''  dbhydm  tvd 
ydjaydni"  iti  \  "na*^  ity  ahravid'^na  vai  aham  anayor  ?itf"  iti  \ 
aiithipatir  vdva  atither  lie  "  ity  ahravlt  \  td  aamai  prdyaichhat  \  aa  pra- 
tiveh  vadith  kurvann  Ma  \  td  apfUclihatdm  "  ko  *ai  *'  iti  \  ''  hrdhmanah  " 
iti  I  ^^katarno  hrdhmanay^  iti  \  *'kim  brdhmanaaya  pitaram  kirn  u  pri- 
ehhaai  tndtaram  |  hutam  chad  aatnin  vedyam  aa  pitd  aa  pitdmahay^ 
iti  I  td  avittdm  '^Indrovai**  iti  \  tau  prdpatatdm  \  tayor  yah  prokahanlr 
dpah  daafha  tdbhir  anuviafijya  ilrahe  a&chhinat  \  tau  vriahai  cha  yavdahai 
eha  ahhavatdm  \  taamdt  tau  varaheahu  iuahyatah  \  adhhir  hi  hatau  \  tdm 
paryaynikritdm  uddarijat  \  tayd  ^Wdhnot  \  tdh  imdh  Mdnavyah  prajdh  \ 
yat  paryayni-kfitam  pdtnlvatam  utafijati  ydm  eva  Manur  fiddhim 
drdhnot  tdm  fidhnoti  \ 

'*  Manu  had  platters.  All  the  Asoras,  against  whom  he  laid  out  the 
sacrifice  with  these  were  destroyed.  NTow  Tfishtha  and  Yarutri  were 
at  that  time  the  priests  of  the  Asoras.  The  Asuras  said  to  them,  '  ask 
for  these  six  platters.'  These  two  arrived  as  morning  guests,  repeating 
the  formula,  *  To  Vayu,  o  Agni,  to  Vayu,  o  Indnu'  *  What  do  you 
desire  ? '  asked  Manu.  *  Give  us  these  platters/  they  replied.  He  gave 
them  to  them.  Taking  them  they  smashed  them  in  the  forest.  Then 
If  anu's  cattle  were  standing  round.  The  bull  licked  the  platters.  As 
many  Asuras  as  heard  him  bellowing  were  destroyed.  The  two  Asura 
priests  came  as  morning  guests,  repeating  the  formula,  'To  Yayu,  o  Agni, 
to  Yayu,  o  Indra.'  '  What  do  you  desire  ? '  enquired  Manu.  '  Let  us 
sacrifice  for  thee  with  this  bull,'  they  answered.  He  then  came  to  his 
wife  who  was  uttering  a  yajush.  Her  voice  reached  to  the  sky.  jis 
many  Asuras  as  heard  her  speaking  were  destroyed.  Hence  a  woman 
speaks  more  pleasantly  by  night.  The  two  Asura  priests  arrived  as  morn- 
ing guests,  repeating  the  formula,  <  To  Yayu,  o  Agni,  to  Yayu,  o  Indra.' 
*  What  do  you  desire  ? '  asked  Manu.    '  Let  us  sacrifice  for  thee  with 


THB  INDIAN  RACE  FROM  MANXT.  191 

this  thy  wife  (as  the  yictim)/  they  replied.  The  fire  was  earned  roimd 
her.  Then  Indra  perceived,  '  Tfishtha  and  Yarutri,  the  two  Asura 
priests  are  depriving  the  devout  believer  Mann  of  his  wife.'  He  came 
and  said  (to  Manu),  '  Let  me  sacrifice  for  thee  with  these  two  Asura 
priests  (for  victims).'  *  No,'  answered  Manu,  '  I  am  not  their  master.' 
^  The  host  is  master  of  the  guest,'  rejoined  Indra.  Manu  then  gave 
them  to  him.  (Standing)  near  them  he  was  making  an  altar.  They 
asked  *  Who  art  thou  ? '  *  A  Brahman,'  he  replied.  *  What  (class  of) 
Brahman/  they  enquired.  He  rejoined  (with  a  verse),  '  Why  askest 
thou  the  father  or  the  mother  of  a  Brahman  ?  If  Yedic  tradition  is  to 
be  discovered  in  him,  that  is  his  father,  that  his  grandfather.'  They 
knew,  '  this  is  Indra.'  They  fled.  He  threw  after  them  the  water 
which  was  there  for  consecration,  and  therewith  cut  off  their  heads. 
They  became,  (the  one)  a  vrisha,  (the  other)  a  yavaaha  plant.  Hence 
these  (two  plants)  wither  in  the  rains,  because  they  were  killed  with 
water.  He  released  her  (Manu's  wife)  after  the  fire  had  been  carried 
round  her.  By  her  he  prospered.  These  are  the  creatures  sprung  from 
Manu.  Whenever  a  man  releases  the  victim  offered  to  Agni  Patnlvata, 
after  fire  has  been  carried  round  it,  he  prospers  with  the  same  prosperity 
with  which  Manu  prospered." 

Compare  with  this  a  passage  of  the  Taitt.  Sanh.  vi.  6,  6,  1.  Indra^ 
patniyd  Manum  aydjayat  \  tdm  paryagnikriidm  udasrijai  \  taya  Mdnur 
drdhnot  I  yat  paryagnikritam  pdtnlvatam  utsrijati  yam  eva  Manur  fid" 
dJUm  drdhnot  tdm  eva  yajamdna  fidhnoti  \ 

''  Indra  was  sacrificing  for  Manu  with  his  wife  (as  the  victim).  He 
released  her  after  the  fiire  had  been  carried  round  her.  By  her  Manu 
prospered.  Whenever  the  worshipper  releases  the  victim  offered  to 
Agni  Patnivata  after  fire  has  been  carried  round  it,  he  prospers  with 
the  same  prosperity  with  which  Manu  prospered." 

I  quote  the  following  passages  also  from  the  interest  which  they 
possess  as  relating  to  a  personage  so  ancient  and  venerable  as  Manu  is 
reputed  to  be : 

Aitareya  Brahmana,  v.  14.  Ndbhdnedishtham  mi  Mdnavam  hrahm{h 
charyyam  vasantam  hhrdtaro  nirabhajan  \  so  ^hravld  etya  ''  kirn  mahyam 
ahhdkta^*  iti  |  "etam  eva  nishfhdvam  avavaditdram"  ity  ahruvan  \  tat' 
mad  ha  apy  eta/rhi  pitaram  putrdh  ''  nishfhdvo  ^vavaditd  "  tty  eva  dcha- 
kshate  |  sa  pitaram  etya  ahravlt  '^tvdm  ha  vdva  mahyam  tata  abhdkakur" 


192  TRADITION  OF  THE  DESCENT  OP 

%ti  \  tarn  pita  ^hravJd  ''  md  putraka  tad  ddrithdl^  \  Angiraso  vat  inie 
war  gay  a  lok&ya  satram  dsate  \  te  shashtham  skashtham  eva  ahar  dgatya 
muhyanti  \  tdn  ete  sUkte  shashthe  *hani  iamaya  \  teshdm  yat  aahasrarh 
iatra-pariveshanam  tat  te  star  yanto  ddsyanti  "  iti  \  **  tathd  "  iti  \  tdn 
upait  ^* pratigfibhnita  Mdnavam  mmedhasah  "  iti  \  tarn  ahruvan  ^*  kirn- 
kdmo  vadasi'*  iti  \  ^^  idam  eva  vah  shashtham  ahah  prajndpaydni^*  ity 
ahravid  *'atha  yad  vai  etat  sahasram  satra-pariveshanam  tad  me  war 
yanto  datta^^  iti  \  ''  tathd  "  iti  \  tdn  ete  sukte sJiashfAe  ^hany  asafhsayat  I 
tato  vai  te  pra  yajnam  ajdnan  pra  wargaih  lokam  \  tad  yad  ete  sukte 
ahashfhe  ^hani  Samsati  yajnasya  prajndtyai  evargasya  lokasya  anukhydt- 
yai  I  tarn  war  yanto  ^hruvann  "  etat  te  hrdhmana  sahasram  "  iti  \  tad 
enam  samdkurvdnam  purushah  krishnaSa-vdgy  uttaratah  upotthdya  ahravid 
"  mama  vai  idam  mama  vai  vdstuham  **  iti  \  so  ^bravid  **  mahyam  vai 
idam  adur^^  iti  \  tarn  ahravit  ''tadvai  nau  iava  wa pitari praSnah^*  iti  \ 
sapitaram  ait  \  tarn  pitd  *hravid  "  nanu  te  putraka  adur  "  iti  \  **  adur 
wa  me"  ity  ahravit  *'  tat  tu  me  purushah  krishnaSa-vdey  uttaratah  upo- 
datishfhat  ^  mama  vai  idam  mama  vai  vdstuham '  iti  ddita  "  iti  \  tarn  pitd 
'bravlt  "  taaya  eva  putraka  \  tat  tuhhyam  sa  ddsyati^*  iti  \  sapunar  etya 
ahravit  *'  tava  ha  vdva  kila  hhagavah  idam  iti  me  pitd  dha ''  iti  \  so 
^hravU  "  tad  aham  tuhhyam  eva  daddmi  yah  eva  satyam  avddir "  iti  | 
iasmdd  evam  vidushd  satyam  wa  vaditavyam  \  sa  esha  sahasra-sanir  man- 
tro  yad  ndhhdnedishfham  |  upa  enam  sahasrarh  namati  pra  shashthena 
ahnd  wargam  hkamjdndti  yah  warn  veda  \  ^ 

^'  The  brothers  of  Kabhanedishtha  disiiiherited  him  whilst  he  was 
liyiiig  in  the  state  of  a  BrahmachariD.  Coming  (to  them)  he  said : 
*  What  share  have  yon  given  to  me  ? '  They  replied,  '  (we  have  given 
thee)  this  jndge  and  divider  (as  thy  share)/  In  consequence  sons  even 
now  speak  of  their  father  as  the  '  judge  and  divider.'  He  came  to  his 
father  and  said,  *  Father,  they  have  given  thee  to  me  as  my  share/ 
His  father  answered, '  Do  not,  my  son,  care  about  that.  These  Angirases 
are  performing  a  sacrifice  in  order  to  (secure)  the  heavenly  world ;  but 
as  often  as  they  come  to  the  sixth  day  (of  the  ceremony)  they  become 
perplexed.  Make  them  recite  these  two  hymns  (R.Y.  x.  61  and  62) 
on  the  sixth  day ;  and  when  they  are  going  to  heaven,  they  will  give 

^  This  passage  has  been  already  translated  into  German  by  Prof.  R.  Koth, 
Journal  of  the  German  Oriental  Society,  vi.  244,  and  into  English  by  Prof.  Max 
Mailer  in  his  Anc.  Sanik.  lit.  p.  423  f.,  and  by  Dr.  M.  Hang  in  his  Ait.  Br.  toL  ii. 
p.34l£ 


THE  INDIAN  RACE  FROM  MANIT.  193 

thee  that  provision  of  a  thousand  ^  which  has  been  made  for  the  sacri- 
fice.' He  said,  '  So  be  it.'  He  approached  them,  saying,  '  Receive  me, 
the  son  of  Mann,  ye  sages.'  They  replied,  '  With  what  object  dost 
thou  speak?*  He  said,  '  Let  me  make  known  to  yon  this  sixth  day; 
and  then  yon  shall  give  me  this  sacrificial  provision  of  a  thousand, 
when  ye  are  going  to  heaven.'  *  Let  it  be  so,'  they  answered.  He 
made  them  repeat  these  two  hymns  on  the  sixth  day.  They  then 
knew  the  sacrifice,  and  the  heavenly  world.  Hence  when  any  one 
repeats  these  two  hymns  on  the  sixth  day,  it  is  with  a  view  to  a 
knowledge  of  the  sacrifice,  and  to  the  revelation  of  the  heavenly  world. 
When  they  were  going  to  the  heavenly  world,  they  said  to  him,  *  This 
thousand,  o  Brahman,^  is  thine.'  As  he  was  collecting  (the  thousand) 
a  man  in  dark  clothing  rose  up  before  him  from  the  north,  and  said, 
'  This  is  mine ;  what  remains  on  the  spot  is  mine.'  Nabhanedishtha 
replied :  '  But  they  have  given  it  to  me.'  (The  man)  rejoined :  *  It 
belongs  to  (one  of)  us ;  let  thy  father  be  asked.'  He  went  to  his 
father,  who  enquired :  '  Have  they  not  given  thee  (the  thousand),  my 
son?'  'They  did  give  it  to  me,'  he  replied,  'but  a  man  in  dark 
clothes  rose  up  before  me  from  the  north,  and  took  it  from  me,  saying, 
'  This  is  mine ;  what  remains  on  the  spot  is  mine."  His  father  scud : 
'  It  is  his ;  but  he  will  give  it  to  thee.'  He  returned,  and  said  (to  the 
man) :  '  This  is  thine,  reverend  sir,  so  my  father  says.'  (The  man) 
replied :  '  I  will  give  it  to  thee,  who  hast  spoken  the  truth.'  Where- 
fore one  who  has  this  knowledge  should  speak  only  truth.  That  is  a 
hymn  which  bestows  a  thoussnd,  that  Nabhanedishtha  hymn.  A 
thousand  falls  to  his  lot,  he  knows  the  heavenly  world  on  the  sixth 
day — the  man  who  knows  this." 

Taittirlya  Sanhita,  iii.  1,  9,  4.  Manuh  putrebhyo  dayafh  vyahhajat  \ 
sa  Ndhhdnedishtham  Irahmacharryam  vasantaih  nirahhajat  \  sa  agaehhat  \ 
90  ^hratit  ''  hatha  ma  nirahhUg "  iti  \  ''  na  tvd  nirahhdksham "  ity 
ahravid  **  Anyirasah  ime  satram  dsate  U  wvaryam  lokam  na  prajd' 
nanti  \  iebhya^  idam  hrdhmanam  hrHhi  \  U  suvaryam  lokam  yanto  ye 
eihdm  paiavas  tdrhs  U  ddsyanti"  iti  \  tad  ehhyo  ^bravU  |  te  suvaryam 

«  See  R.V.  x.  62,  7. 

*  The  application  of  this  title  to  Nftbhtnedish^ha  is  to  be  remarked,  as  hts  fSettber 
Hanu  is  recorded  in  the  Pnranic  legends  as  ancestor  of  the  solar  race  of  kings.  See 
the  papsage  from  the  M.  Bh.  i.  3135  ff.,  quoted  above,  p.  126. 

13 


194  TRADITION  OF  THE  DESCENT  OF 

lokam  yanto  y$  eshdm  paiavah  dsa^is  tdn  atmai  adaduh  \  tarn  paSuhhU 
eharawtam  yajna-vditau  Rudrah  &gachhat  \  so  ^bravU  ''  mama  vat  ime 
paiavah  "  iti  \  ''  adwr  vat  mahyam  imdn  "  ity  abravU  \  ''  na  vat  tasya  U 
Uate "  ity  abravit  \  *'  yad  yafnavdstau  h\yaU  mama  vat  tad  **  iti  \  tas- 
mdd  yajnavdaUi  na  abhyavetyam  \  bo  ^bravit  \  "  yqfne  ma  hhaja  atha  te 
paiUn  na  abkimamsye "  iti  \  tasmai  etam  manthinah  aamrdvam  ajuhot  | 
tato  vai  tasya  Rudro  paiHn  na  ahhyamanyata  \  yatra  etam  eva  vidvan 
fnanthinah  safhsrdvam  juhoti  na  tatra  Rudrah  pa&un  abhimanyate  \ 

« liana  divided  his  property  among  his  sons.  He  disinherited  his 
son  Nabhanediahtha  who  was  living  as  a  Brahmacharin.  He  came  and 
said,  '  How  hast  thou  disinherited  me?'  'I  have  not  disinherited 
thee/  replied  (his  fSather) ;  '  these  Angirases  are  celebrating  a  sacrifice ; 
they  do  not  know  the  heavenly  world;  declare  to  them  this  Brah- 
mana;  and  when  they  are  going  to  heaven,  they  will  give  thee  the 
cattle  they  have.*  He  declared  the  Brahmana  to  them,  and  when  they 
were  going  to  heaven  they  gave  him  the  cattle  they  had.  Budra  came 
to  him  as  he  was  on  the  place  of  sacrifice  employed  with  the  cattle  and 
said :  '  These  are  my  cattle.'  '  But,'  replied  Nabhanedishtha,  <  they 
have  given  them  to  me.'  '  They  have  not  power  to  do  so ;  that  which 
is  left  on  the  place  of  sacrifice  is  mine,'  answered  Budra.  Hence  the 
place  of  sacrifice  must  not  be  approached.  (Rudra  fiirthcr)  said :  '  Give 
me  a  share  in  the  sacrifice,  and  I  shall  not  injure  thy  cattle.'  He 
offered  him  this  libation  of  soma  and  flour.  Then  Budra  did  not  injure 
hie  cattle.  Whenever  any  one  knows  this  libation  of  soma  and  flour 
and  offers  it  up,  Budra  does  not  injure  his  cattle."''^ 

A  passage,  quoted  above,  p.  26  £,  from  the  Taittixlya  8anhita,  vi.  5, 

^  The  reader  who  knows  German,  and  wishee  to  see  an  able  discussion  of  the 
question,  whether  the  legend  of  Nabhfinedishfha,  as  given  in  the  Aitareya  Brahmana, 
has  any  real  oonnection  with  the  two  hymns  of  the  Rig-veda  (x.  61  and  62)  which 
are  referred  to  in  it,  and  whether  it  contains  any  reminiscence,  or  symbolical  repre- 
sentation, of  ancient  historical  erents,  may  oonsolt  Prof.  Roth's  paper  on  the  subject, 
in  the  6th  yoL  of  the  Journal  of  the  German  Oriental  Society,  pp.  248  ff.  The  learned 
writer  settles  both  questions  in  the  negatiye,  maintaining  that  the  legend  is  manu- 
factured out  of  certain  misinterpreted  allusions  in  the  hymns,  with  the  view  of  assert- 
ing the  superiority  of  priestly  knowledge  to  earthly  power  and  worldly  wealth,  and 
that  there  neyer  existed  either  a  Nabhanedish^  or  a  Munu.  The  object  which  I 
haye  in  view  in  the  collection  of  these  texts  does  not  require  that  I  should  express 
any  opinion  on  these  points.  I  only  seek  to  ascertain  what  were  the  traditions  re- 
oeiyed  by  the  most  ancient  Indian  writers  themselyes  regarding  the  origin  of  their 
race^  and  not  what  was  the  historioal  yaloe  of  those  traditions. 


THE  INDIAN  RAGS  FROM  liANU.  196 

6,  1  £P.,  may  perhape  also  be  oonaidered  as  affirming  the  descent  of  men 
from  Manu  when  it  declares  them  to  be  the  ofispring  of  Yiyasyat; 
nnce  the  latter  is  regarded  as  the  f&ther  of  Manu. 

In  the  Chhandogya  Upanishad,  ill.  11,  4  (p.  178  of  Bibliotheca  In- 
dica,  voL  iii.)  the  following  reference  to  Mann  occurs : 

Tad  ha  etad  Brahmd  ^aj&patay$  Prajdpatir  Manave  Manuh  prafd-' 
hhya^  I  tad  ha  etad  Udddlakdya  Arumaye  putraya  jyeshth&ya  piia  brak- 
maprovdeha  | 

''  This  (doctrine)  Brahma  declared  to  Prajapati,  Frajapati  to  Mano, 
Mann  to  (his)  offispring.  This  sacred  truth  was  declared  to  his  eldest 
son  Uddalaka  Aru^i  by  his  fiather." 

The  first  half  of  this  passage  is  repeated  in  viii.  15,  1,  of  the  same 
work  (p.  625). 

In  his  commentary  on  the  former  of  the  two  passages,  SLinkara 
Acharyya  gives  this  explanation : 

Brahmd  Hira^yagarhho  Virdje  Prt^'dpataye  wdcha  \  m  'pi  Manavi  \ 
Jfanur  Ihhvdkv-ddihhyah  prqfdhhyah  pravdcha  \ 

«  Brahm&  Hiragyagarbha  declared  it  to  the  Frajapati  Yiraj ;  he  to 
Manu ;  and  Manu  declared  it  to  his  descendants  Ikshvaku  and  the  rest." 
In  his  note  on  the  second  passage,  viii.  15,  1,  he  varies  somewhat  in 
his  explanation  of  the  personages  by  whom  the  doctrine  was  trans- 
mitted: 

Brahmd  BRranyagarhha^  Parameivaro  vd  tad^kdrena  Prqfdpataye 

Kaiyapdya  uvdeha  |  aidv  apt  Manave  wa-putrdya  \  Manuh  prajdhhya^  \ 

**  Brahma  Hiragyagarbha,  or  the  supreme  Lord  (Farame^ara)  through 

his  instrumentality,  declared  it  to  the  Frajapati  Xa^yapa ;  he  to  his  son 

Manu ;  Manu  to  his  descendants.'' 

In  these  two  passages  of  the  Chhandogya  Upanishad  Brahma  is  dis- 
tinguished from  Frajapati,  and  Frajapati  from  Manu,  who  again  is  said 
to  have  handed  down  the  doctrine,  not  to  any  one  person  in  particular, 
but  ''to  the  of^ring,"  or  ''descendants"  {prajdhhya^\  apparently 
his  own  descendants.  This  Upanishad  therefore  seems  to  coincide  in 
the  doctrine  of  the  hymns,  and  of  the  SlEttapatha  Brahmana,  that  Mann 
was  the  progenitor  of  mankind.  The  Commentator,  it  will  have  been 
noticed,  in  one  place  delares  that  Frajfipati  is  identifiable  with  Yir&j, 
and  again  that  Xa^yapa  is  to  be  understood  under  that  appellation. 
Yirty  and  Kalyapa  are  not,  however,  generally  regarded  as  the  same. 


196  TRADITION  OF  THE  DESCENT  OF 

Kor  is  Ka^yapa  commonly  considered  to  be  Manu's  father.  In  the 
passages  from  the  Eamayana,  ii.  110,  and  Mahabharata,  quoted  above, 
pp.  115  and  126,  Kaiyapa  is  said  to  be  the  father  of  Yivasyat,  and  he 
again  of  Manu. 

However  this  may  be,  as  Mann  is  said  to  have  handed  down  the 
sacred  tradition  to  his  descendants,  we  must  suppose  that  those  descend- 
ants included  the  whole  of  the  progenitors  of  the  Aryan  Indians  who 
were  worthy  of  being  made  the  depositaries  of  such  a  tradition ;  and 
must  therefore  conclude  that  the  Chhandogya  XJpanishad  agrees  with 
the  passage  quoted  above,  p.  126,  from  the  Mahabharata,  in  recognizing 
Ifanu  as  the  progenitor  of  the  Brahmans,  as  well  as  the  other  castes. 

Sect.  III. — ExtracUfrom  the  Mahabharata  regarding  Manu. 

I  have  already  adduced  in  the  preceding  chapter,  page  126,  an  im- 
portant passage  of  the  Mahabharata,  Adiparvan  verses  3128  fT.,  in  which 
Ifanu  Yaivasvata  is  expressly  declared  to  have  been  the  progenitor  of 
mankind  including  the  four  castes.  A  legend  of  the  deluge,  correspond- 
ing to  the  one  which  has  been  adduced  from  the  S^tapatha  Brahmana, 
in  the  last  section,  is  also  to  be  found  in  the  Yana-parvan  of  the  Maha- 
bharata, and  although  it  does  not  represent  Manu  as  the  parent  &om 
whom  the  human  race  was  reproduced,  but  as  the  creator  by  whom  the 
world  was  renewed,  after  the  flood,  I  shall  extract  the  entire  text. 
Its  style  of  narration  is  tedious,  when  compared  with  the  quaint  bre- 
vity of  the  Brahmana ;  but  I  shall  condense  it  as  much  as  possible  in 
the  translation.    It  begins  thus,  verse  12747 : 

M&rhandeya  uvdcha  \  Vivawatah  suto  rdjan  maharehi^  suprdtdpavdn  \ 
hahhUva  nara-idrdula  Frajd^ati'Sama-dgutih  \  ojasd  tgasd  lakshmyd 
tapasd  eha  viieshatah  \  atichakrdma  pitaram  Manuh  warn  cha  pitdrnaham  \ 
Urddhva-bdhur  midldydm  Badarydm  aa  narddhipah  \  eka^da-sthitae 
Uvram  chachdra  eumahat  tapa^  \  12750.  Avdk-iirde  tathd  chdpi  netrair 
animishair  dftdham  \  so  *tapyata  tapo  ghoraM  varehdndm  ayutaih  tadd  \ 
taih  haddchit  tapasyantam  drdrachlram  jafd'-dharam  \  Chlrini'tiram 
dgamya  matsyo  vaehanam  abravit  |  *'  hhagavan  kshudra-matsyo  'emi  halo- 
vadbhyo  bkayam  mama  \  matsyebhyo  hi  tato  mum  tvam  trdtum  arhasi  sth 
vrata  |  durhalam  balavanto  hi  mateyam  matsyd  viieehatah  \  devadanti  sadd 
vfittir  vihitd  nah  sandtanl  \  tasmdd  bhayaughdd  mahato  majjantam  mdm 
tiieehatai  \  trdtum  arhaei  karttdemi  kfite  pratikrita^  tava^*  \  12756. 


THE  INDIAN  BACE  FROM  MANIT.  lOT 

Sa  matsya-^aehanani  irutvd  hripayd  *hhipariplutal^  \  Manur  Vaivawaio 
^gfihnat  tarn  maUya^  pdnind  wayam  \  udakdntam  updnfya  maUyaS^ 
Vaivawato  Manuh    \   dlinjire  prdkshipat   tarn  chandrdmSu'Sadriia' 
prahhe   \    sa  tatra  vavfidhe  rdjan  matsyah  parama  -  satkritah  \   pu- 
travat  wlkarot  tastnai  Manur  hhdvam  viseshatah  \  atha  kdUna  mahatd 
sa  matsyah  sumahdn  ahkut   \   alinjirs  yathd  chawa  ndsau  samahhavat 
kila  I  atha  matsyo  Manufh  dftshfvd  punar  evdhhyahhdshata  \   *^hha» 
yavan  sddhu  me*dydnyat  sthdnam  sampratipddaya^*   \   12760,  Uddhrt" 
tydlinjirdt  tasmdt  tatah  sa  hhagavdn  Manuh  \  tarn  tnatsyam  anayad 
vdplm  mahatlm  sa  Manus  tadd  \  tatra  tarn  prdkshipaeh  chdpi  Manu^ 
para-puranjaya  \  athdvarddhata  matsyah  sa  punar  varsha-gandn  ha^ 
hUn  I  dvi-yofandyatd  vdpl  vistfitd  chdpi  yafanam  \  tasydm  ndsau  soma* 
hhavat  matsyo  rdjiva-loehanah  \  vicheshfitum  eha  ITaunteya  matsyo  vd' 
pydfn  viidmpate  \  Manum  matsyas  tato  drishfvd  punar  evdhhyahhdshata  | 
**  naya  mam  hhagavan  sddho  samudra-mahishlm  priydm  \  Oangdm  tatra 
nivatsydmi  yathd  vd  tdta  mdnyase  \   12765.  Nideie  hi  mayd  tuhhyaih 
sthdtavyam  anasUyatd  \  vriddhir  hi  paramd  prdptd  tvat-hrite  hi  mayd 
^nagha "  |  evam  ukto  Manur  matsyam  anayad  hhagavdn  vail  |  nadiih 
Gangdm  tatra  chainam  svayam  prdkshipad  achyutah  \  sa  tatra  vavj^idhe 
matsyah  kanehit  kdlam  arindama  \  tatah  punar  Manufh  drishfvd  mat' 
syo  vachanam  ahravlt  \  **Gangdydm  na  hi  Saknomi  hrihatvdch  cheshfitum 
prahho  I  samudram  naya  mdm  diu  praslda  hhagavann  "  iti  \  uddhjritya 
Gangd'Salildt  tato  matsyam  Manuh  svayam  \  samudram  anayat  pdrtha 
tatra  chainam  avdsfijat  |   12770.  Sumahdn  api  matsyas  tu  sa  Manor 
nayatas  tadd  |  dsld  yatheshfa-hdryyaScha  sparia-gandha-sukhaicha  va%  \ 
yadd  samudre  prakshiptah  sa  matsyo  Manund  tadd  \  tata  enam  idam 
vdkyam  smayamdna  ivdhravU  \  '*  hliagavan  hi  kritd  rakshd  tvayd  sarvd 
viseshatah   \  prdpta-kdlam  tu  yat  kdryyafh  tvayd  tach  ehhruyatdm 
mama  \  achirdd  hhagavan  hhaumam  idaih  sthdvara-jangamam  \  sarvam 
eva  mahdhhdga  pralayam  vai  gamishyati  \  samprakshdlana-kdlo  'yatk 
lokdndm  samvpasthitah  \   tasmdt  tvdm  hodhaydmy  adya  yat  te  hitam 
anuttamam  \  trasdndfh  sthdvardndfh  cha  yach  chengam  yach  cha  nen^ 
gati  I   tasya  sarvasya  samprdptah  kdlah  parama-ddrunah  \  naui  eha 
kdrayitavyd  te  dfidhd  yukta-vafdrakd  \  tatra  saptarshihhih  sdrddham 
druhethd  mahdmune  |  vy'dni  chaiva  sarvdtfi  yathoktdni  dvijaih  purd  [ 
tasydm  drohayer  ndvi  susanguptdni  hhdgaiah   \  nau-sthai  eha  mdm 
pratlkshethds  tato  muni-juna-priya  \  dgamishydmy  ahaih  ifinfi  vyn$* 


198  TBADITION  OF  THE  DESCENT  OF 

yot  iena  idpasa  \  warn  etat  ivayd  hdryam  dprithfo  *m  vraj&my  aham  | 
UL  na  iakyd  mahatyo  vat  dpas  iarttum    mayd  vin&  \  12780.  Ndbhi- 
iankyam  iiaih  eh&pi  vaehanam  me  tvayd  vihho^*  \  ^* waih  karishye^* 
4ii  talk  9a  tnatsyam  pratyahhdshata  \  jagmatui  eha  yathdkdmam  anu- 
jn&pya  parasparam  \  tato  Manur  mah&rdja  yathoktam  maUyakena  ha  \ 
vljdny  dddya  sarvdnt  adyaram  pupluve  tadd  \  naukayd  Suhhayd  vira 
mahorminam  arindama  \  ehintaydmdaa  eha  Manus  iam  matsyam  pf^^ 
ihivlpate  I  ta  eha  tach^ehintitalh  Jndivd  maUyah  parapuranjaya  \  Srtnyl 
Mrdjagdmdiu  tadd  JBharata-saUama  \  tarh  dtUhfvd  manuja-vydghra 
Manur  fnattyaih  jaldrna/ee  |   12785.  S^ringinath  tani  yathoktena  rUpend- 
drim  ivoehhritam  \  vatdrahamayam  pdiam  atha  matsyasya  tnHrdhani  \ 
Manur  manufa^drdala  farnntn  ijringe  nyaveiayat  \  aaihyatas  tena  pdiena 
matayah  para-puranjaya  \  vegena  mahatd  ndvam  prdkarshal  lavandm- 
hhasi  I  ta  eha  tdfhs  idrayan  ndvd  samudram  manujehara  \  njrityamdnam 
hormlhhir  garfamdnam  tvdmhhasd  \  kihohhyamdnd  tnahdvdtaih  sd  nana 
tasmin  mahodadhdu  \  ghHrnaU  chapdUva  stri  mattd  para-puranjaya  \ 
navea  Ihumir  na  eha  diia^  pradiio  vd  ehakdHre  \  12790.  Sarvam  dm- 
hhasam  evdAt  kham  dyauS  eha  narapungava  \  evamhhute  tadd  loke  tankuh 
Bharatarshahha  \  adftSyanta  aaptarshayah  Manur  matayas  tathaiva  eha  \ 
evam  hahun  varsha-gandn  tdfk  ndvam  mo  Hha  matsyakah  \  ehakarshdtandrito 
rdjantoiminsalila'Sanchaye  \  tatoSimavatahSfinga^yatparamJBharatar' 
ihahha  I  tatrdkarshat  tato  ndvafh  »a  matsyaJlt  Kurunandana  \  athdhravU 
taddmat%ya»  tdn  rishln  prahasan  Sanaih  \  ^^aiminHimavaiah  hinge  navani 
hadhnlta  mCehiram^*  |  sd  haddhd  tatra  tak  tHirnam  rishihhir  Bharatarsha- 
hha  I  12795.  Naur  mateyasya  vachah  irutvd  fyinge  Hima/cata%  tadd  \  tach 
eha  Naubandhanaih  ndma  ifingam  Himavatah  param  \  khydtam  adydpi 
Kaunteya  tad  viddhi  Bharatarshahha  \  athdhravid  antsmiahas  tdn  fiahtn 
$a  hitae  tadd  \  **  aham  Prajdpatir  JBrahmd  yat-parath  nddhtgamyate  \ 
mataya-riipena  yUyaih  eha  mayd  *9mdd  mohihitd  hhaydt  \  Manund  eha 
prajdJ^  sarvd^  aa-devdiura-mdnushdh  \  Brashfavyd^  earva-lokdS  eha  yaeh 
ehengaih  yaeh  eha  nengati  \  tapa»d  chdpi  tivrena  prattbhd  ^eya  hhavish- 
yati  I  matpra%dddt  prt^d'Borge  na  eha  mohatk  gamishyati*'  \  12800.  By 
itkivd  vaehanam  matsyah  kshanenddarSanam  gata^  \  arashfu-kdmah  prafdi 
ehdpi  Manur  Voivawata^  wayam  \  pramUdho^hhat  prqfd^sarge  tapas  tepe 
mahat  tata^  \  tapasd  mahatd  yukta^  so  Hha  arashfum  praohakrame  \  sar- 
vd^prajd  Mam^  edkshdd  yathdvad  Bharatanhabha  |  %ty  etad  mdteyakam 
noma  purdnam  pariklrttitam  \ 


THE  INDIAN  RACE  FROM  MANU.  199 

**  12747.  Markag^eya  Bud :  There  was  a  great  rishi  Manu,  Bon  of 
YivasYaty  majestic,  in  lustre  equal  to  Frajapati.  la  energy,  fiery 
yigour,  prosperity,  and  aastere  fervour  he  surpassed  both  his  fJEither 
and  his  grandfiither.  Standing  with  uplifted  arm,  on  one  foot,  on  the 
spacious  Badari,  he  practised  intense  austere  fervour.  12750.  This 
direful  exercise  he  performed,  with  his  head  downwards,"^  and  with 
unwinking  eyes,  for  10,000  years.  Once,  when,  clad  in  dripping  rags^ 
with  matted  hair,  he  was  so  engaged,  a  fish  came  to  him  on  the  banks 
of  the  ChlrinI,  and  spake :  *  Lord,  I  am  a  small  fish ;  I  dread  the 
stronger  ones,  and  from  them  you  must  save  me.  For  the  stronger 
fish  devour  the  weaker ;  this  has  been  immemorially  ordained  as  our 
means  of  subsistence.  Deliver  me  from  this  flood  of  apprehension  in 
which  I  am  sinking,  and  I  will  requite  the  deed.'  12755.  Hearing 
this,  Manu,  filled  with  compassion,  took  the  fish  in  his  hand,  and 
bringing  him  to  the  water  threw  him  into  a  jar  bright  as  a  moon- 
beam. In  it  the  fish,  being  excellently  tended,  grew;  for  Manu 
treated  him  like  a  son.  After  a  long  time  he  became  very  large,  and 
could  not  be  contained  in  the  jar.  Then,  seeing  Manu,  he  said  again : 
'  In  order  that  I  may  thrive,  remove  me  elsewhere.'  12760.  Manu 
then  took  him  out  of  the  jar,  brought  him  to  a  laq;e  pond,  and  threw 
him  in.  There  he  continued  to  grow  for  very  many  years.  Although 
the  pond  was  two  yqfanat  long,  and  one  yojana  broad,  the  lotus-eyed 
fish  foimd  in  it  no  room  to  move ;  and  again  said  to  Manu :  *  Take  me 
to  Ganga,  the  dear  queen  of  the  ocean-monarch ;  in  her  I  shall  dwell ; 
or  do  as  thou  thinkest  best,  (12765)  for  I  must  contentedly  submit  to 
thy  authority,  as  through  thee  I  have  exceedingly  increased.'  Manu 
accordingly  took  the  fish  and  threw  him  into  the  river  Ganga.  There 
he  waxed  for  some  time,  when  he  again  said  to  Mann :  '  From  my 
great  bulk  I  cannot  move  in  the  Ganga ;  be  gracious  and  remove  me 
quickly  to  the  ocean.'  Manu  took  him  out  of  the  GFanga ;  and  cast  him 
into  the  sea.  12770.  Although  so  huge,  the  fish  was  easily  borne,  and 
pleasant  to  touch  and  smell,  as  Manu  carried  him.  When  he  had  been 
thrown  into  the  ocean  he  said  to  Manu :  '  Great  lord,  thou  hast  in  every 
way  preserved  me :  now  hear  from  me  what  thou  must  do  when  the 

^  He  could  not  haVe  stood  on  one  foot  and  with  hii  head  downwards  (if  this  means 
itanding  on  hii  head)  at  one  and  the  eame  time.  The  text  may  mean  that  these  atd* 
tudes  were  racceesiYely  adopted. 


200  TRADITION  OF  THE  DESCENT  OP 

time  arriTes.  Soon  shall  all  these  terrestrial  objects,  both  fixed  and 
moying,  be  dissolved.  The  time  for  the  purification  of  the  worlds  has 
now  arrived.  I  therefore  inform  thee  what  is  for  thy  g^atest  good. 
12775.  The  period  dreadful  for  the  universe,  moving  and  fixed,  has 
come.  Make  for  thyself  a  strong  ship,  with  a  cable  attached ;  embark 
in  it  with  the  seven  rishis,  and  stow  in  it,  carefully  preserved  and  as- 
sorted, all  the  seeds  which  have  been  described  of  old  by  Brahmans." 
When  embarked  in  the  ship,  look  out  for  me :  I  shall  come  recognizable 
by  my  horn.  So  shalt  thou  do ;  I  greet  thee  and  depart.  These  great 
waters  cannot  be  crossed  over  without  me.  12780.  Distrust  not  my 
word.'  Manu  replied,  '  I  shall  do  as  thou  hast  said.'  After  taking 
mutual  leave  they  departed  each  on  his  own  way.  Manu  then,  as  en- 
joined, taking  with  him  the  seeds,  floated  on  the  billowy  ocean  in  the 
beautiful  ship.  He  then  thought  on  the  fish,  which,  knowing  his  de- 
sire, arrived  with  all  speed,  distinguished  by  a  horn.  When  Mann  saw 
the  homed  leviathan,  lofty  as  a  mountain,  he  fastened  the  ship's  cable 
to  the  horn.  Being  thus  attached,  the  fish  dragged  the  ship  with  great 
rapidity,  transporting  it  across  the  briny  ocean  which  seemed  to  dance 
with  its  waves  and  thunder  with  its  waters.  Tossed  by  the  tempests, 
the  ship  whirled  like  a  reeling  and  intoxicated  woman.  Neither  the  earth, 
fior  the  quarters  of  the  world  appeared ;  (12790)  there  was  nothing  but 
water,  air,  and  sky.  In  the  world  thus  confounded,  the  seven  rishis, 
Manu,  and  the  fish  were  beheld.  So,  for  very  many  years,  the  fish, 
unwearied,  drew  the  ship  over  the  waters ;  and  brought  it  at  length  to 
the  highest  peak  of  Himavat.  He  then,  smiliug  gently,  said  to  the 
rishis,  '  Bind  the  ship  without  delay  to  this  peak.'  They  did  so  accord- 
ingly. 12795.  And  that  highest  peak  of  Himavat  is  still  known  by 
the  name  of  Naubandhana  ('  the  Binding  of  the  Ship ').  The  friendly 
fish  (or  god,  animisha)  then  said  to  the  rishis,  '  I  am  the  Frajapati 
Brahma,  than  whom  nothing  higher  can  be  reached.  In  the  form  of  a 
fish  I  have  delivered  you  from  this  great  danger.  Manu  shall  create 
all  living  beings,  gods,  asuras,  MEN,  with  all  worlds,  and  all  things 
moving  and  fixed.  By  my  favour  and  through  severe  austere  fervour, 
he  shall  attain  perfect  insight  into  his  creative  work,  and  shall  not  be- 

o  The  8'atapatlia  BrShmana  is  nlent  as  to  these  seeds,  as  well  as  to  the  seven 
rishii ;  but  it  is  possible  that  the  reference  hero  made  to  them  may  have  been  bor- 
rowed from  some  other  ancient  source. 


THE  INDIAN  RACE  FBOM  MANTJ.  201 

oome  bewildered.'  12800.  Having  thus  spokeiii  the  fish  in  an  instant 
disappeared*  Manu,  defdrons  to  call  creatures  into  existence  and  be- 
wildered in  his  work,  performed  a  great  act  of  austere  fervour ;  and 
then  began  visibly  to  create  all  living  beings.  This  which  I  have 
narrated  is  known  as  the  &f  atsyaka  Fura^a  (or  '  Legend  of  the  Fish ')." 

It  will  be  observed  that  towards  the  close  of  this  narrative  it  is  stated 
that  Manu  (not  Brahma  himself)  was  the  creator  of  Men,  as  well  of 
gods  and  asuras ;  and  that  no  reference  is  made  to  the  formation  of 
separate  castes. 

The  commentators  seem  disinclined  to  take  this  legend  in  its  literal 
sense.  We  shall  see  below  what  reason  the  scholiast  on  the  Bhagavata 
Furana  assigns  for  this  procedure.  The  following  are  some  of  the 
remarks  of  the  Commentator  Nllakaufha  on  the  above  passage  of  the 
Mahabharata : 

**  Manoh^*  manute  ity  abhtmandtmako  ^hankdro  Manu^  \  viSeshena 
vasts  dchhddayati  chii-prakdiam  iti  vivska-jndnam  tad-vdn  vkasvdn  md' 
ydvl  iSvarah  ^^mdyinam  tu  mahsivarain^*  iti  iruteh  \  tasya  Vaivasvatasya 
eharitam  sancharanam  \  *'  avidyd-ndis  saty  dvidyako  ^hankdrah  kathafh 
sancharati  \  tuthi  tantu-ddhe  pafas  tishfhati^*  ity  dkshepaji  |  »  .  •  .  atra 
para-hrahmana  eva  rupdntaram  matsydkhyo  jivah  \  so  ^hankdrena  Manund 
uttarottara-Sreshfheshu  alinjirddi-rUpeshu  sikula-deheshu  tapo-haidd  ni" 
pdtyaie  \  sa  cha  samudrdkhye  cairdje  deke  nipdtitai  cha  kalpdnte  avidyd- 
ndia-rups  saty  api  dddha-  (dagdha  ?)  -pafa-nydysna  anuvarttamdnam 
ahankdram  saptarshi-sanjnakaih  prdnddihhih  vJja-sanjnaih  prdrahdho' 
karmahhii  cha  sahitaih  eharama-deha-ndvy  drUdham  vdsand-varatraydjiva" 
matsyma  pralaya-kdU  *py  uhyamdnam  meru-ifinga  sams  ^chals  hhavato 
{ffimavad'?)  rUps  sadvdsanayd  labdhdspadam  viUnam  anulakshya  jiva^ 
tnatsyo  'darianam  prdpta^  \  ati-vUlne  hy  ahankdrs  jlvatvam  naiyati  \ 
sa  punar  ntrasta-jiva'hhdvo  *hankdro  hrahma-rHpatdm  dpanno  yathd 
purvam  vdsanayd  jagat  srijati  \  nashfe  ^py  avidydkhys  kdrane  safhsdra' 
Ikdna-lakshanam  kdryafk  chakra-hhramam  iva  kanchit  kdlam  anvvart- 
tats  ity  adhydya-tdtparyam  \  akshardrthcLS  tv  ityddi  \ 

'''Manu/  that  which  imagines,  denotes  the  consciousness  of  self 
{ahankdra),  consisting  in  the  idea  that  objects  refer  to  one's  self  {ahhi- 
tndna),^  'Yivasvat'  is  he  who  possesses  the  discriminating  know- 
ledge that  (such  and  such  a  thing)  obscures  the  light  of  the  mind,  i.e. 

H  See  Colebrooke'i  MUc.  Essays,  yoI.  i.  242, 


203  TRADITION  OF  THE  DESCENT  OF 

he  18  the  Hinder,  I^vara,  for  the  Yecla^  speaks  of  'MaheiSrara  the 
niader.'  It  is  the  '  history/  the  action,  of  this  son  of  Yivasvat,  that 
is  related.  It  is  objected,  '  how  can  Ahankara,  which  '  arises  from 
ignorance,  operate  when  ignorance  is  destroyed  ? '  for  when  the  threads 
are  bnmt  the  doth  no  longer  remains'  ....  Here  the  embodied  sonl, 
oaUed  in  this  passage  a  '  Fish,'  is  only  another  form  of  the  supreme 
Brahma.  This  'Fish'  is  thrown  by  'Manu,'  who  is  Ahankara,  through 
the  power  of  austere  fervour,  into  gross  bodies,  here  represented  by  ^  a 
jar,'  '  a  pond,'  etc.,  which  gradually  rise  in  excellence.  Being  at  last 
cast  into  the  body  of  Yiraj,  called  *  the  ocean,'  although  *  the  close  of 
the  Kalpa '  means  the  destruction  of  ignorance,  still  the  embodied  soul 
denoted  by  the  '  Fish,'  contemplating  Ahankara  still  remaining  like  the 
ashes  of  burnt  doth,  then  entering,  along  with  the  breath  and  other 
vital  airs  named  '  the  seven  rishis,'  and  the  works  of  a  former  birth 
designated  as  '  seeds,'  into  the  ship  which  signifies  its  last  body,  and 
then  borne  along  even  in  the  period  of  dissolution  by  the  embodied 
soul  itself  symbolized  as  a  '  Fish,'  by  means  of  the  *  rope '  of  the  re- 
maining consciousness  of  past  perceptions  {vdsand),  obtaining  at  length 
through  a  consciousness  of  former  perceptions,  which  were  pure  {tad- 
vdsand),  a  resting-place  on  a  mountain  like  the  peak  of  Meru,  repre- 
sented by  theHimavat(?),  and  finally  dissolved ; — the  embodied  soul 
under  the  figure  of  a  'Fish'  having  contemplated  all  this, — vanishes. 
For  when  Ahankara  has  become  entirely  dissolved,  the  state  of  the 
embodied  soul  ceases.  Then  Ahankara,  after  the  state  of  the  embodied 
soul  has  been  dispelled,  obtains  the  condition  of  Brahma ;  but  by  its 
consdousness  of  past  perceptions  creates  the  world  as  before.  Even 
when  the  cause  called  ignorance  has  been  destroyed,  the  e£Eect  in  the 
shape  of  the  semblance  of  the  world  continues  for  some  time,  like  the 
revolution  of  a  wheeL    Such  is  signification  of  the  section." 

According  to  this  allegorial  interpretation  "Yivasvat,"  f&ther  of 
Mann,  represents  f  ivara,  the  Illuder.  "  Manu  "  is  Ahankara,  or  self- 
consdousness.  The  "  Fish  "  is  the  embodied  soul,  which  fandes  itself 
to  be,  but  is  not,  distinct  from  the  Supreme  spirit.  Ahank&ra,  denoted 
by  '  Manu,'  places  the  embodied  soul,  symbolized  by  the  "  Fish,"  in  a 
variety  of  bodies  gradually  increasing  in  excellence,  which  are  signified 

M  The  woidi  are  taken  from  one  of  the  Upaniahads,  to  which,  at  the  time  of  cor- 
reetiog  this  aheet,  I  am  imahle  to  give  the  necenarj  reference. 


THE  INDIAN  RACE  FROM  MANU.  203 

by  the  "jar,"  "pond,"  "Qanga,"  and  "ooean."  Althongh  the  end 
of  the  E[alpa  means  the  removal  of  ignorance,  still  Ahankara  continues 
for  a  time ;  and  along  with  the  "  seven  rishis,"  who  stand  for  the  vital 
airsy  and  the  "  seeds,"  which  are  former  works,  embarks  on  the  "  ship,'' 
which  is  its  last  body,  and  is  drawn  over  the  ocean  by  the  embodied 
soul  by  means  of  a  '*  rope,"  which  signifies  the  consciousness  of  former 
perceptions.  Ahankara  at  length  finds  a  resting-place,  denoted  by 
Mount  Himavat ;  and  when  it  has  been  destroyed,  the  embodied  soul 
vanishes.  Ahankara,  however,  passes  into  the  form  of  Brahma,  and, 
through  the  operation  of  the  cause  explained  by  the  Commentator, 
creates  the  world  anew. 

It  is  scarcely  necessary  to  remark  that  the  narrator  of  the  legend 
himself  appears  to  have  had  no  idea  of  making  it  the  vehicle  of  any 
Yedantic  allegory  such  as  is  here  propounded. 

The  following  is  another  version  of  the  same  legend  from  the  Matsya 
PuraQa: 

i.  12."  Purd  rdjdManur  ndma  chlrnavdn  vipulam  tapah  \  putre  rdj- 

yafh  samdropya  kshamdvdn  Ravi^nandanah  \  13.  Malayasyaika-deie  tu 

BarvdimAguna-iarhyutah  \  sama-duhkha-sukKo  virah  prdptavdn  yogam 

uttamam  \  14.  Vachanarh  ^  varadai  chdtya  varshdyuta^iaU  gaU  \  "  ra- 

rafh  vrinUhva  **  provdcha  prltdtmd  Kamaldsanai^  |  15.  ^am  ukio  'bra- 

vld  rdjd  pranamya  sa  Fitdmaham  \  **ekam  evdham  ichhdmi  tvatto  varam 

anutiamam  \  16.  JBhuta-grdmasya  sarvasya  sthdvarcLsya  ckarasya  eha  \ 

hhaveyarh  rakahandydlam  pralaye  aamupasthite**  \  17.  **£vam  tutv  "  iti 

viivdtmd  tatraivdniaradhiyata  \  pushpa-vfishtiS  cha  mahatl  khdt  papdta 

wrdrpttd  \  18.  Kaddchid  dirame  tasya  kurvatah  pttfi'tarpanam  \  pa- 

pdtapdnyor  upart  saphari  jala-samyutd  \  19.  Dfishfvd  taeh-ehhaphari" 

rOpam  sa  daydlur  mahlpatih  \  rahhandydkarod  yatnarh  sa  iasmin  ka- 

rakodare  \  20.  Ahordtrena  chaikena  shodaidngula-^iatfitah  \  so  *bhavad 

matsya-rHpena  **pdhipd?nti  "  chdhravU  \  21.  Sa  tarn  dddya  manikeprd" 

kshipaj jala-cMrinam  |  tatrdpi  chaikardtrena  haita-trayam  avarddhata  \ 

22.  Punah  prdhdrttanddena  Sahasraktrandtmajam  |  sa  matsyah  ^*pdhi 

pdhltV^  **tvdm  aham  Saranath  gatay*  \  23.  Tatah  sa  kUpe  tarn  maU 

syam  prdhinod  Ravi-nandanah  \  yadd  na  mdti  tatrapi  kUpe  matsyah 

^  This  panage  is  extracted  in  Professor  Anfreoht'i  CatalogiM  of  the  Bodleian 
Sanskrit  MSS.  p.  347. 
^  The  Taylor  MS.  reads  babhuffo,  instead  of  vatkanmm. 


204  TRADITION  OF  THE  DESCENT  OF 

§amvar$  \  24.  Kihiptal^  «a  pfithutdm  0,g&t  punar  yojana-sammitdm  \ 
tairdpy  dha  punar  dlnah  **pahi  pdhi  nripottama**  \  25.  Taiah  sa 
Manund  kshipto  Gangdydm  apy  avarddhata  \  yadd  tadd  samudre  tarn 
prdhshipad  medinJpati^  \  26.  Yadd  aamudram  akhilam  vydpydsau 
samavasthitah  \  tadd  prdha  Manur  bMtah  '^  ko  ^pi  tvam  a^uretarah  | 
27.  Athavd  Vdsfidevas  tvam  anya  Idjrik  katham  hhavet  \  yojandyuta- 
viihiatyd  kasya  tulyam  hhaved  vapu^  \  28.  Jndtat  tvam  matsya-rH' 
fsna  mdih  khedayasi  Keiava  \  JErishikeia  jaganndtha  jagad-dhdma 
fumo  *8tu  ^"  I  29.  Hvam  uktah  aa  bhagavdn  matsya-rHpl  Jandrdanah  \ 
**Bddhu  sddhv"  Hi  chovdcha  **  samyag  jndtam  tvayd  *nagha  \  30.  Achire- 
Qaiva  kdlma  medini  medinipate  \  hhamshyati  jale  magna  sd-Satlu-vana- 
kdnand  \  31.  Naur  iyam  sarva-devdndm  nikdyena  vinirmitd  \  mahd-fiva- 
nikdyaaya  rakshandrtham  mahlpate  \  32.  Sveddndajodhhijd  jlvd  ye  cha 
flvd  jardyujdh  \  asyam  nidhdya  sarvd^u  tdn  anarthdt  ^  pdhi  suvrata  \ 
SS.  Tugdnta-vdtdhhihatd  yadd  ehalati  naur  nfipa  \  iringe  'smin  mama 
rdjendra  tademdm  aamyamishyast  \  34.  Tato  laydnte  sarvasya  sthdvarasya 
eharasya  cha  \  prajdpatia  tvam  hhavitd  jagatah  pfithivi-pate  \  35.  Evafh 
kfite  mahdrdja^  aarvajno  dhfitimdn  fishih  \  manvantarddhipai  chdpi 
deva-piijyo  hhavuhyasi  \  36.  Adhyaya  ii.  Snia  uvdcha  \  1.  IJvam  ukto 
Manus  tefM  papraehhdsura-aUdanam  \  varshair  kiyadbhir  hhagavan  hhavish" 
yaty  antara-kahayah  \  2.  Sattvdni  oka  kathafk  ndtha  rakahishye  Madhu' 
sUdana  \  tvayd  aaha  punar  yogah  kathafk  vd  hhavitd  mama  \  3.  S^l-mataya 
uvdcha  I  adya-prabhfity  andvriahfir  hhaviahyati  mahitaU  \  ydvad  varaha- 
iataih  adgram  durhhikaham  narakdvaham  \  4.  Tato  ^Ipa-aattva-kahayadd 
raimayah  aapta  ddrundh  \  aapta-aapter  hhaviahyanti  prataptdngdra-var- 
ahinah  \  5.  Aurvdnalo  ^pi  vikfitim  gamiahyati  yuga-kahaye  \  viahdgnik 
ehdpi  pdtdldt  sankarahana-mukha-chyutah  \  6.  Bhavaaydpi  hldtotthaa 
tfitlya-nayandnala^  \  jagad  dagdham  tathd  kahohham  gamiahyati  mahd' 
mate  |  7.  Evam  dagdhd  mahi  aarvd  yadd  aydd  hhaama-aannihhd^  \  dkdSam 
uahmand  tapiam  hhaviahyati  parantapa  \  8.  Tatah  aa-deva^akahatram 
jagad  ydayati  aankahayam  \  aamvartto  hhlmanddaS  cha  dronai  chando^  ha^ 
Idhakah  I  9.  Vidyutpatdka^  hndmbu^  aaptaite  laya^driddh  \  agni-pro" 
iveda-aamhhutdh  pldvayiahyanti  medinlm  \  10.  Samudrdh  kahohham  dgatya 

9/  Ingtead  of  anarthat  the  Taylor  MS.  reads  amthan, 
SB  The  Taylor  MS.  reads  here  mmiA  kfHa-yvgaayadau. 
«  Kurma-amnibha  |  Taylor  MS. 
^  The  Taylor  and  Gaikowar  M3S.  haye  chmdro. 


THE  INDIAN  RACE  FROM  MANIT.  205 

ckailatvena  vyavMihiidh  \  etadekdrnavaih  sarvam  larisht/anti jagat-trth 
yam  \  \\,  Bwyaih  ndvam^^  imdrh  grihya  Barva-vljani  sarvaiah  \  drapya 
rajjvd  yogena  mat-prayuktena  suvrata  \  12.  Saihyamya  ndvam  maeh- 
chhftnge  mat-prabhdvdhhirakshitah  \  ehah  sthdsyasi  d&veshu  dagdheshv  api 
parantapa  \  13.  Soma-sHrydv  aham  Brahmd  chatur-hka-Bamanvitah  \ 
Narmadd  cha  nadi  punyd  Mdrkandeyo  tnahdn  fkhih  \  14.  Bhavo  vedd^ 
purdnam  cha  vidydhhih  sarvato  vritam  \  tvayd  sdrddham  idam  sarvaik 
sthdsyaty  antara-sankshaye  \  15.  M^am  ekdrnave  jdte  Chdkshtuhdntara- 
Mnkshaye  |  veddn  pravarttayUhydmi  tvat-sargddau  mahlpate  \  16.  Suta 
uvdcha  I  Evam  uktvd  sa  hhagavdms  tatraivdntaradhiyata  \  Manur  apy 
dtthito  yogam  Vdsudeva-prasddajam  \  17.  AthdhhUch  cha  tathd-hhutah 
samplavah  pHrva-sHchitah  \  kale  yathokte  sanjdte  Vdaudeva-mukhodyate  \ 
18.  SUngl  prddurhdbhuvdtha  matsya-rHpi  Jandrdanah  \  Ananto  rajfu' 
rUpena  Manoh  pdrham  updgamat  \  19.  Bhuta-sangdn  samdkrishya  yoge* 
ndropya  dharmavit  \  hhujanga-rajjvd  matsyasya  Sftnge  ndvam  ayojayat  \ 
20.  TJparyy  upastliitas  tasydl^  pranipatya  Jandrdanam  \  dbhuta-samplave 
tasminn  atitc  yoga-idyind  \  21.  Ffishfena  Manund  proktam  purdnam 
maUyarupind  \  tad  iddnlm  pravakshydmi  Mnudhvam  rishi-sattamdh  \ 

''12.  Formerly  a  heroic  king  called  Manu,  the  patient  son  of  thd 
8an,  endowed  with  all  good  qualities,  indifferent  to  pain  and  pleasure, 
after  investing  his  son  with  the  royal  authority,  practised  intense  aus- 
tere fervour,  (13)  in  a  certain  region  of  Malaya  (Malabar),  and  attained 
to  transcendent  union  with  the  Deity  {yoga).  14.  When  a  million 
years  had  elapsed,  Brahma  became  pleased  and  disposed  to  bestow  a 
boon,  which  he  desired  Manu  to  choose.  15.  Bowing  before  the  father 
of  the  world  the  monarch  said,  '  I  desire  of  thee  this  one  incomparable 
boon,  that  when  the  dissolution  of  the  universe  arrives  I  may  have  power 
to  preserve  all  existing  things,  whether  moving  or  stationary.'  17. 
'  So  be  it,'  said  the  Soul  of  all  things,  and  vanished  on  the  spot ;  when  a 
great  shower  of  flowers,  thrown  down  by  the  gods,  fell  from  the  sky. 
18.  Once  as,  in  his  hermitage,  Manu  offered  the  oblation  to  the  Manes, 
there  fell,  upon  his  hands,  along  with  some  water,  a  Sleipharl  flsh  (a 
carp),  (19)  which  the  kind-hearted  king  perceiving,  strove  to  preserve 
in  his  water-jar.  20.  In  one  day  and  night  the  flsh  grew  to  the  size 
of  sixteen  Angers,  and  cried,  'preserve  me,  preserve  me.'  21.  Manq 
then  took  and  threw  him  into  a  large  pitcher,  where  in  one  night  he 

•^  The  Taybr  MS.  xeadt  Mdiii-fiaMMi,  <<  thA  ship  of  the  Yedas.** 


J! 


206  TRADITION  OF  THE  DESCENT  OF 

increased  three  cnbitsi  (22)  and  again  eried,  with  the  yoice  of  one  dis- 
tressed, to  the  son  of  Yrraavst,  'preeenre  me,  preaenre  me,  I  have 
sought  reftige  wxttt  thee.'    23.  Hanu  next  put  him  into  a  well,  and 
when  he  oould  not  be  contained  even  in  that,  (24)  he  was  thrown  into 
a  lake,  where  he  attained  to  the  size  of  a  yojana;  but  still  cried  in 
bumble  tones,  *  preserve  me,  preserve  me.'   25.  When,  after  being  flang 
into  the  Qanga  he  increased  there  also,  the  king  threw  him  into  the 
ocean.    26.  When  he  filled  the  entire  ocean,  Mann  said,  in  terror, 
*  Thou  art  some  god,  (27)  or  thou  art  Yasudeva ;  how  can  any  one  else 
be  like  this?    Whose  body  could  equal  200,000  yojanas?     28.  Thou 
art  recognised  under  this  form  of  a  fish,  and  thou  tormentest  me,  Ke- 
^va ;  reverence  be  to  thee,  Hrishlke^a,  lord  of  the  world,  abode  of  the 
universe !'    29.  Thus  addressed,  the  divine  Janardana,  in  the  form  of  a 
fish,  replied:  'Thou  hast  well  spoken,  and  hast  rightly  known  me. 
30.  In  a  short  time  the  earth  with  its  mountains,  groves,  and  forests, 
shall  be  submerged  in  the  waters.     31.  This  ship  has  been  constructed 
by  the  company  of  all  the  gods "  for  the  preservation  of  the  vast  host 
of  living  creatures.     32.  Embarking  in  it  all  living  creatures,  both 
those  engendered  from  moisture  and  from  eggs,  as  well  as  the  vivi- 
parous, and  plants,  preserve  them  from  calamity.    33.  When  driven  by 
the  blasts  at  the  end  of  the  yuga,  the  ship  is  swept  along,  thou  shalt 
bind  it  to  this  horn  of  mine.    34.  Then  at  the  close  of  the  dissolution  thou 
shalt  be  the  Frajapati  (lord  of  creatures)  of  this  world,  fixed  and  moving. 
35.  When  this  shall  have  been  done,"  thou,  the  omniscient,  patient  rishi, 
and  lord  of  the  Manvantara,  shalt  be  an  object  of  worship  to  the  gods.'' 
2nd  Adhyaya:  ''  1.  Suta  said:  Being  thus  addressed,  Manu  asked  the 
slayer  of  the  Asura,  '  In  how  many  years  shall  the  (existing)  Manvan- 
tara come  to  an  end  ?    2.  And  how  shall  I  preserve  the  living  crea- 
tures? or  how  shall  I  meet  again  with  thee?'    The  fish  answered: 
*  From  this  day  forward  a  drought  shall  visit  the  earth  for  a  hundred 
years  and  more,  with  a  tormenting  famine.    4.  Then  the  seven  direful 
rays  of  the  son,  of  little  power,  destructive,  shall  rain  burning  char- 
coal.    5.  At  the  close  of  the  yuga  the  submarine  fire  shall  burst  forth, 

^  The  reading  of  the  Taylor  MS.  here  i«  partially  eraied ;  but  it  may  have  been 
tarva-veddnamy  '*of  all  the  Yedas."  Compare  the  yarious  reading  in  verse  11  of 
the  next  adhyaya, 

o  According  to  the  reading  of  the  Taylor  MS.  we  should  have  to  fubstitute  the 
words,  <<  Thus  at  the  beginning  of  the  Sjita  age,  thou"  ete. 


THE  INDIAN  RAGE  FBOH  HANU.  207 

while  the  poisonous  flame  issuing  from  the  mouth  of  SankarshaQa  (shall 
hlaze)  &om  Patala,  and  the  fire  from  Mahadeva's  third  eye  shall  issue 
from  his  forehead.  Thus  kindled  the  world  shall  become  confounded. 
7.  When,  consumed  in  this  manneri  the  earth  shall  become  like  ashes, 
the  aether  too  shall  be  scorched  with  heat.  8.  Then  the  world,  together 
with  the  gods  and  planets,  shall  be  destroyed.  The  seven  clouds  of 
the  period  of  dissolution,  called  Samvartta,  Bhimanada,  Drona,  Chan^By 
Balahaka,  (9)  Yidyutpataka,  and  Sbnambu,  produced  from  the  steam 
of  the  fire,  shall  inundate  the  earth.  10.  The  seas  agitated,  and  joined 
together,  shall  reduce  these  entire  three  worlds  to  one  ocean.  11.  Taking 
this  celestial  ship,  embarking  on  it  all  the  seeds,  and  through  contem- 
plation fixed  on  me  fastening  it  by  a  rope  (12)  to  my  horn,  thou  alone 
shalt  remain,  protected  by  my  power,  when  even  the  gods  are  burnt  up. 
13.  The  sun  and  moon,  I  Brahma  with  the  four  worlds,  the  holy  river 
Narmada,^  the  great  rishi  Markanijieya,  (14)  Mahadeva,  the  Yedas,  the 
Parana  with  the  sciences, — these  shall  remain  with  thee  at  the  close  of 
the  Manyantara.  15.  The  world  having  thus  become  one  ocean  at  the 
end  of  the  Chakshusha  manvantara,  I  shall  give  currency  to  the  Yedas 
at  the  commencement  of  thy  creation.'  16.  Suta  continued:  Having 
thus  spoken,  the  divine  Being  vanished  on  the  spot ;  while  Manu  fell 
into  a  state  of  contemplation  (j/oga)  induced  by  the  favour  of  Yasudeva. 
17.  When  the  time  announced  by  Yasudeva  had  arrived,  the  predicted 
deluge  took  place  in  that  very  manner.  Then  Janardana  appeared  in 
the  form  of  a  homed  fish ;  (the  serpent)  Ananta  came  to  Manu  in  the 
shape  of  a  rope.  19.  Then  he  who  was  skilled  in  duty  {i,e,  Manu) 
drew  towards  himself  all  creatures  by  contemplation  (yoffo)  and  stowed 
them  in  the  ship,  which  he  then  attached  to  the  fish*s  horn  by  the 
serpent-rope,  (20)  as  he  stood  upon  the  ship,  and  after  he  had  made 
obeisance  to  Janardana.  21. 1  shall  now  declare  the  Furana  which, 
in  answer  to  an  enquiry  from  Manu,  was  uttered  by  the  deity  in  the 
form  of  the  fish,  as  he  lay  in  a  sleep  of  contemplation  till  the  end  of  the 
imiversal  inundation :  Listen."  The  Matsya  Purana  gives  us  no  frirther 
information  here  about  the  progress  and  results  of  the  deluge ;  and  this 
narrative  does  not  appear  to  be  ever  afterwards  resumed. 

**  In  the  opinion  of  this  writer,  therefore,  the  Narmadfi  (Nerbndda)  must  have 
been  a  holier  stream  than  the  Gangft :  otherwise  we  should  have  ezpeioted  him  to 
select  the  latter  as  the  river  to  be  preserred  at  the  dissolution. 


208  TBADITION  OF  THE  DESCENT  OF 

The  Bhagavata  F.  viii.  24,  7,  gives  the  same  story  with  variations 
as  follows : 

Atld  atlta-kalpdnte  hr^hmo  naimittiko  layah  \  %amudropapluta%  tatra 
lokd  hhHr-ddayo  nfipa  \  8.  Kdlendgata-nidrdsya  Dh&tuh  HiayUhor  hati  \ 
mukhato  nissritdn  veddn  Hayagrivo  ^ntike  ^harat  \  9.  Jndtvd  tad  ddna- 
vendrasya  Hayayrivasya  cheshfitam  \  dadhdra  Saphari-rHpam  Ihagavun 
Marir  iivarah  \  10.  Tatra  rdja-rishih  kaichid  ndtnnd  Satyavrato  mahdn  \ 
Kdrdyana-paro  Hapyat  tapah  M  9(Uildianah  \  11.  To  ^ sdv  a^min  mahd' 
kaJpe  tanayah  sa  Fivasvatah  \  S^rdddkadeva  iti  khydto  manutve  Earind 
^rpitah  j  12.  Ekadhd  Kfitamdldydm  kurvato jala-tarpanam  \  tasydnjaly' 
udake  kdchich  chhaphary  ekd  *hhyapadyata  \  13.  Satyavrato  ^njali-yatdm 
saha  toyena  Bhdrata  \  utsasarja  nadl-toye  Sapharlm  DravideSvarah  \  tarn 
dha  sdiikarunam  mdhdkdrunikath  nripam  \  yddohhyo  jnati-ghatthhyo 
dindtn  mdm  dinavatsala  \  katham  visri/ase  rdjan  bhUdm  asmtn  iartj-jale  | 

32.  Saptame  'dyatandd  urddhvam  ahany  etad  arindama  \  nt- 

mankshyaty  apyaydmbJtodhau  trailokyam  hhHr-hhrnddikam  \  33.  Trilok- 
ydfh  Uyamdndydrh  sa^varttdmbhasi  vat  tadd  \  upasthdsyati  nauh  kdchid 
viidld  tvdm  mayeritd  \  34.  Tvath  tdvad  oshadhlh  iarvd  vljdny  uehchd- 
vaehdni  cha  \  saptarahtbhih  parivjritah  tarva-sattvopavrimhitah  \  45. 
Aruhya  vfihatim  ndvafh  vicharishyasy  aviklavah  \  ekdrnave  ntrdloke 
fishlndm  eva  varchasd  \  36.  Dodhuyamdndm  tdm  udvam  samlrena  ball- 
yasd  I  upasthitasya  me  iringe  nibadhnlhi  mahdhind  \  37.  Aham  tvdm 
fUhibhi^  adkam  sahandvam  udanvatt  \  vikarahan  vicharishydmi  ydvad 
JBrdhml  niid  prabho  |  .  .  .  .  41.  Tatah  samudrah  udvelah  sarvatah 
pldvayan  mdhlm  \  vardhamdno  mahdmeghatr  varahadbhih  samadrisyata  \ 
42.  Dhydyan  hhagavad-ddeiam  dadfUe  ndvam  dgatdm  j  tdm  druroha 
viprendrair  dddyattshadhi-vlrudhah  \  43.  Tarn  uchur  munayah  prifd 
rdjan  dhydyawa  Keiavam  \  sa  vai  nah  sankatdd  asmdd  avitd  iam  vidhd- 
iyati  \  44.  So  ^nttdhydtas  tato  rdjnd  prddurdsid  mahdrnave  \  eka-sringa- 
dharo  matsyo  Juiimo  niyuta-yojanah  \  45.  Nthadhya  ndvam  tach-chhringe 
yathokto  Siarind  purd  |  varatrendhind  tushfas  tushfdva  MadhusHdanam  \ 

54.  Ity  uktacantam  nftpatim  bhagavdn  AdipUrtuhah  \  matsya* 

rOpl  tnakdmbhodhau  viharanis  tattvam  abravU  \  55.  Purdna-aamhtidm 
divydm  Sdnkhya-Yoga-kriydvatlm  \  Satyavrataiya  rdjaraher  dtma-guh- 
yam  aieshatah  \  56.  A§rawhid  fiskibhi^  adkam  dtma^tattvam  asam* 
iayam  \  ndvy  dalno  hhagavatd  proktam  brahma  aandtanam  \  57.  Atlta- 
pralaydpdye  utthitdya  $a  Vedhoie  \  hatvdiura^  Hayagrivafk  veddn  prat- 


THE  INDIAN  RACE  FROM  MANU.  209 

yaharad  Harih  \  58.  Sa  tu  Satyavrato  rSjd  jndna-vijndnO'Sainyuta^  \ 
Vishnoh  praadddt  kalpe  ^smin  dtld  Vdivasvato  Manuh  \ 

**7,  At  the  close  of  the  past  Ealpa  there  occurred  an  occasional^ 
dissolution  of  the  universe  arising  from  Brahma's  nocturnal  repose ;  in. 
which  the  Bhurloka  and  other  worlds  were  submerged  in  the  ocean. 
8.  When  the  creator,  desirous  of  rest,  had  under  the  influence  of  time 
been  overcome  by  sleep,  the  strong  Hayagriva  coming  near,  carried  off 
the  Yedos  which  had  issued  from  his  mouth.  9.  Discovering  this  deed 
of  the  prince  of  the  Danavas,  the  divine  Hari,  the  Lord,  took  the  form 
of  a  Skphari  fish.  10.  At  that  time  a  certain  great  royal  rishi,  called 
Satyavrata,  who  was  devoted  to  Narayana,  practised  austere  fervour, 
subsisting  on  water.  11.  He  was  the  same  who  in  the  present  great 
Kalpa  13  the  son  of  Visvasvat,  called  S^raddhadeva,^  and  was  appointed 
by  Hari  to  the  office  of  Manu.  12.  Once,  as  in  the  river  Kritamala  he 
was  offering  the  oblation  of  water  to  the  Pitris,  a  Sapharl  fish  came 
into  the  water  in  the  hollow  of  his  hands.  13.  The  lord  of  Dravidla, 
Satyavrata,  cast  the  fish  in  his  hands  with  the  water  into  the  river. 
14.  The  fish  very  piteously  cried  to  the  merciful  king,  *  Why  dost  thou 
abandon  me  poor  and  terrified  to  the  monsters  who  destroy  their  kindred 
in  this  river  ?' "  [Satyavrata  then  took  the  fish  from  the  river,  placed  it 
in  his  waterpot,  and  as  it  grew  -larger  and  larger,  threw  it  successively 
into  a  larger  vessel,  a  pond,  various  lakes,  and  at  length  into  the  sea.  Tho 
fish  objects  to  be  left  there  on  the  plea  that  it  would  be  devoured ;  but 
Manu  replies  that  it  can  be  no  real  fish,  but  Yishnu  himself;  and  with 
various  expressions  oif  devotion  enquires  why  he  had  assumed  this  dis* 
guise,  verses  15-31.]  The  god  replies:  32.  "On  the  seventh  day 
after  this  the  three  worlds  Bhurloka,  etc.,  shall  sink  beneath  the 
ocean  of  the  dissolution.  33.  When  the  universe  is  dissolved  in  that 
ocean,  a  large  ship,  sent  by  mo,  shall  come  to  thee.  34.  Taking  with 
thee  the  plants  and  various  seeds,  surrounded  by  the  seven  rishis, 
and  attended  by  all  existences,  (35)  thou  shalt  embark  on  the  great 
ship,  and  shalt  without  alarm  move  over  the  one  dark  ocean,  by  the 
sole  light  of  the  rishis.    When  the  ship  shall  be  vehemently  shaken  by 

^  Naimittika,    See  aboye  p.  45. 

*^  Manu  is  called  S'raddhadeva  in  the  MahfibhSrata  also,  S  antip.  4507.  In  the 
Br^manas,  however,  he  receives  the  appellation,  or  epithet,  not  of  S'raddhiid&va,  but 
of  Sraddhadwa,    See  above,  p.  188  ff. 

14 


210  TRADITION  OF  THE  DESCENT  OF 

the  tempestnotiB  wind,  fasten  it  by  the  great  serpent  to  my  nom — ^for 
I  shall  come  near.  37.  So  long  as  the  night  of  Brahma  lasts,  I  shall 
draw  thee  with  the  rishis  and  the  ship  over  the  ocean."  [The  god 
then  disappears  after  promising  that  Satyavrata  shall  practically  know 
his  greatness  and  experience  his  kindness,  and  Satyavrata  awaits  the 
predicted  events,  verses  38-40.]  41.  '*  Then  the  sea,  augmenting  as 
the  great  clouds  poured  down  their  waters,  was  seen  overflowing  its 
shores  and  everywhere  inundating  the  earth.  42.  Meditating  on  the 
injunctions  of  the  deity,  Satyavrata  beheld  the  arrival  of  the  ship,  on 
which  he  embarked  with  the  Brahmans,  taking  along  with  him  the 
various  kinds  of  plants.  43.  Delighted,  the  Munis  said  to  him,  '  me- 
ditate on  KeSava ;  he  will  deliver  us  from  this  danger,  and  grant  us 
prosperity.'  44.  Accordingly  when  the  king  had  meditated  on  him, 
there  appeared  on  the  ocean  a  golden  fish,  with  one  horn,  a  million 
yojanas  long.  45.  Binding  the  ship  to  his  horn  with  the  serpent  for  a 
rope,  as  he  had  been  before  commanded  by  Hari,  Satyavrata  lauded 
Madhusudana."  [Verses  46-53  contain  the  hymn.]  54.  When  the 
king  had  thus  spoken,  the  divine  primeval  Male,  in  the  form  of  a  fish, 
moving  on  the  vast  ocean  declared  to  him  the  truth ;  (55)  the  celestial 
collection  of  Puranas,  with  the  Sankhya,  Yoga,  the  ceremonial,  and  the 
mystery  of  the  soul.  56.  Seated  on  the  ship  with  the  rishis,  Satya- 
vrata heard  the  true  doctrine  of  the  soul,  of  the  eternal  BrahmS.,  de- 
clared by  the  god.  67.  When  Brahma  arose  at  the  end  of  the  past 
dissolution,  Hari  restored  to  him  the  Yedas,  after  slaying  Hayagriva. 
58.  And  King  Satyavrata,  master  of  all  knowledge,  sacred  and  profane, 
became,  by  the  favour  of  Yishnu,  the  son  o£  Yivasvat,  the  Manu  in  this 
Kalpa." 

Before  adducing  the  remarks  of  the  commentator  S'ridhara  Svamin 
on  the  passage  last  cited  from  the  Bhagavata  Purana,  I  shall  quote  one 
more  version  of  the  same  legend  from  the  Agni  Purana.^  It  is  not  of 
any  great  consequence,  as,  though  more  condensed,  it  coincides  in  pur- 
port with  that  in  the  Bhagavata  Purana:  which  of  the  two  has  boK 


^  This  has  been  copied  by  Professor  Aufrecht  from  a  MS.  of  the  Agni  Parana, 
belonf^ng  to  the  Royal  Asiatic  Society  of  London.  I  am  informed  by  Prof.  Aufrecht 
that  the  East  India  Office  Library  has  two  M8S.  of  the  Vahni  Purana,  which  (although 
Yahni  is,  in  later  Sanskrit,  synonymous  with  Agni)  differ  entirely  in  their  contents 
from  the  Agni  Purtifta. 


THE  INDIAN  RACE  FROM  MANIT.  211 

rowed  from  the  other,  or  whether  both  are  derived  from  a  common 
Bouroe,  I  am  nnable  to  say. 

Fasishfha  uodcha  \  1.  MaUyddi-riipina'fh  VUhnum  hrHhi  Bargdii-hd" 
ranam  I  purdnam  hrahma  eMgneyam  yathd  VUhnoh  purd  Srutam  \  Agnir 
uvdcha  I  2.  MaUydvatdram  vakihye  *haih  VasMfha  fyinu  vat  Mareh  \ 
avatdra-kriydm  duahta-nashtyai  sat-pdlandya  hi  \  3.  Asld  aiita-kalpdnte 
hrdhmo  naimittiko  layah  \  santtdrcpaplutds  tatra  lokd  bhUrddikd  mune  \ 
4.  Manur  Vaivasvatas  tepe  tapo  vat  hhukti-muktaye  \  ekadd  Kfitahndld' 
ydm  kurvato  jala-tarpanam  |  5.  Tasydnjaly-udake  tnatsya^  wdlpa  eko 
'hhyapadyaia  \  ksheptu^kdmarh  jaiU  prdha  ^*  na  mdfk  kahipa  narottama  \ 
6.  Grahddihhyo  hhayam  me  *tra  "  taeh  ehhrutvd  kalaSe  ^kshipat  \  Manuih 
vfiddhah  punar  matsyah  prdha  tafk  ''  dehi  me  vfihat "  |  7.  Taeya  tad 
vachanam  irutvd  rdjd  Hha  vandane  *kshipat  \  tatra  vriddho  ^hravid  hhi" 
pam  *'pfithu  dehi  padam  mama  "  \  8.  Sarovare  punah  kehipto  vavjridhe 
tat^amdnavdn  \  Hehe  "  dehi  vjihat  ethdnam  "  prdkshipach  ehdmhudhau 
tatah  I  9.  Lakeha-ycjaruHmtlrna^  kahana-rndtrena  so  *hhavat  \  mateyaM 
tarn  adhhutafh  dfishivd  viemitah  prdhravid  Mdnuh  \  10.  ^'Kohhavdn 
nanu  vai  Vishnur  Ndrdyana  namo  ^etu  te  \  mdyayd  mohayaei  md0i  kimar* 
tJiam  eha  Jandrdana*'  \  11.  ManuT'Ukto^  'hravld  matsyo  Manuih  vai 
pdlane  ratam  |  avatlrno  hhavdydeya  jagato  duahta-naehfaye  \  12.  "  Sap^ 
tame  divase  tv  ahdhi^  pldvayiehyati  vai  jagat  \  upaethitdyufh  ndvi  tvaih 
vijadlni  vidhdya  cha  \  13.  Saptarehxbhih  parivfito  niSdm  Irdhmlih  cha* 
riehyaei  \  upasthitaaya  me  ifinge  nibadhnlhi  mahdhina'*  \  14.  Ity  uktvd 
^ntardadhe  matayo  Manuh  kdla-pratlkahakah  \  atitah  aamudra  udvele 
ndvam  druruhe  tadd  \  15.  Ekarifinga-dharo  matayo  haimo  niyuta^ 
yofanaJ^  \  ndvam  hahandha  tach-ehhfinge  mataydkhyam  cha  purdnakam  \ 
16.  Skdrdva  mataydt  pdpa-ghnaih  aa-irutam  irutihhih  irutam  (?)  |  hrah" 
ma^eda-praharttdrarh  Sayagrlvaih  eha  ddnavam  |  17.  Avadhld  vedO' 
mantrddydn  pdlaydmdaa  KeSava^  \ 

**  YasiBhtha  said :  1.  Declare  to  me  YishQU,  the  cause  of  the  creation, 
in  the  form  of  a  Fish  and  his  other  incarnations;  and  the  Puranic 
revelation  of  Agni,  as  it  was  originally  heard  frt)m  Yishnu.  Agni 
replied :  2.  Hear,  o  Yasish^ha,  I  shall  relate  to  thee  the  Fish-incar- 
nation of  Yishnn,  and  his  acts  when  so  incarnate  for  the  destruction  of 

^  Profenor  Aufrecht's  transcript  has  this  reading  Manur^kio;  which  I  have  re- 
tained, although  I  waa  not  aware  that  Manua  waa  commonly  uaed  for  MtmUf  except 
in  the  Yedio  period. 


213  TRADITION  OP  THE  DESCENT  OP 

the  wicked,  and  protectioa  of  the  good.     3.  At  the  close  of  the  past 
Xalpa  there  occurred  an  occasional  dissolution  of  the  universe  caused 
by  Brahma's  sleep,  when  the  Bhurloka  and  other  worlds  were  inun- 
dated by  the  ocean.     4.  Manu,  the  son  of  Vivasvat,  practised  austere 
fervour  for  the  sake  of  worldly  enjoyment  as  well  as  final  liberation. 
Ouce,  when  he  was  offering  the  libation  of  water  to  the  Pityis  in  the 
river  Kfitamala,  (5)  a  small  fish  came  into  the  water  in  the  hollow  of 
his  hands,  and  said  to  him  when  he  sought  to  cast  it  into  the  stream, 
'Do  not  throw  me  in,  (6)  for  I  am  a&aid  of  alligators  and  other 
monsters  which  are  here.'     On  hearing  this  Manu  threw  it  into  a  jar. 
Again,  when  grown,  the  Fish  said  to  him,  '  Provide  me  a  large  place.* 
7.  Manu  then  cast  it  into  a  larger  vessel  (?).     When  it  increased  there, 
it  said  to  the  king,  '  Give  me  a  wide  space.'     8.  When,  after  being 
thrown  into  a  pond,  it  became  as  large  as  its  receptacle,  and  cried  out 
for  greater  room,  he  fiung  it  into  the  sea.     9.  In  a  moment  it  became 
a  hundred  thousand  yojanas  in  bulk.     Beholding  the  wonderful  Fish, 
Manu  said  in  astonishment:  (10)  'Who  art  thou?   Art  thou  Yishnu? 
Adoration  be  paid  to  thee,  o  Karayana.     Why,  o  Janardana,  dost  thou 
bewilder  me  by  thy  illusion?'     11.  The  Fish,  which  had  become  in- 
carnate for  the  welfare  of  this  world  and  the  destruction  of  the  wicked, 
when  so  addressed,  replied  to  Manu,  who  had  been  intent  upon  its  pre- 
servation :  (12)  '  Seven  days  after  this  the  ocean  shall  inundate  the 
world.    A  ship  shall  come  to  thee,  in  which  thou  shalt  place  the  seeds, 
(13)  and  accompanied  by  the  rishis  shalt  sail  during  the  night  of  Brah- 
ma.    Bind  it  with  the  great  serpent  to  my  horn,  when  I  arrive.     14. 
Having  thus  spoken  the  Fii^h  vanished.     Manu  awaited  the  promised 
period,  and  embarked  on  the  ship  when  the  sea  overflowed  its  shores. 
15.  (There  appeared)  a  golden  Fish,  a  million  yojanas  long,  with  one 
horn,  to  which  Manu  attached  the  ship,  (16)  and  heard  from  the  Fish 
the  Matsya  Purana,  which  takes  away  sin,  together  with  the  Yeda. 
Ke^ava  then  slew  the  Danava  Hayagrlva  who  had  snatched  away  the 
Yedas,  and  preserved  its  mantras  and  other  portions." 

The  following  is  S^ridhara's  comment,  before  referred  to,  on  the 
legend  of  the  deluge,  as  told  in  the  Bhagavata  Purana.  These  remarks 
have  been  well  translated  and  explained  in  the  preface  to  the  3rd  volume 
of  his  edition  of  this  Purana  (pp.  zzxviii  ff.)  by  M.  Burnouf,  whose 
elaborate  discussion  of  the  legend  extends  from  p.  xxiii  to  p.  liv. 


THE  INDIAN  RACE  FBOH  MANF.  213 

Atra  idaih  ehintyafn  *'  kirn  ay  am  mahdpralayo  dainandino  v&  '^  iti  \ 
tatra  tdvad  **hrdkmo  layah''  (y,  7)  iti  **yo*8dv  asmin  mahd-kaipe*' 
(v.  11)  iti  eha  ukier  *^  mahdpralayah**  iti  prdptam  **na^*  iti  hrumah  \ 
maMpralaye  prithivy-ddlndm  a/caieshdsamhhavdd  ''  ydvad  hrdhml  niSd  " 
(v.  87)  ity-ddy-ukti'  virodhdch  eha  \  ato  **  dainandana  "  iti  yuhtam  \  na 
eha  etad  api  sangachhate  \  samvarttakair  anavrishfy-ddibhir  vind  akatmdd 
eva  ^*  saptame  'hani  traihkyafk  nimankshyati*^  (y.  82)  iti  matsyokter 
anupapatteh  \  yathoktam  prathama-tkandhe  ^*rupam*'  (i.  3,  15)  ity  ddi 
tad  api  tadd  durghatam  \  na  hi  pralaya-dvaye  *pi  **  mahlmayydm  ndvy*' 
drohah  samhhavati  na  eha  Chakshusha-manvantare  pralayo  *sti  \  tatM 
eha  sati  aaptamo  Manur  Vaivasvatah  ity  api  diirghafam  sydt  \  ''  tvaik 
tdvad  oshadhih  sarvdh  "  (viii.  24,  84)  ity-ddi-nirdeh  *pi  na  sangachhate  \ 
na  hi  tadd  oshadhy-ddindih  sattvdndm  elia  avaieshah  samhhavati  \  tasmdd 
anyathd  varnyate  \  naivdyam  vdstavah  ko  ^pi  pralayah  \  kintu  Satyavra* 
tasya  jndnopadeSaya  dvirbhuto  hhagavdn  vairdgydrtham  akasmdt  prala* 
yam  iva  dariaydmdsa  yathd  ^sminn  eva^Vdiva^ata-manvantare  Mdrkan- 
deydya  dariitavdn  \  tad-apekahayd  eva  eha  '^mahd-kalpe^sminn^^  Hi 
viieshanaih  sangachhate  \  tathd  eha  **  tata^  samudrah  udvelaJ^  sarvatnf^ 
aamadriiyata*^  (y.  41)  iti  tasyaiva  yathd  darianam  uktam  ity  eshd  dik  | 

''  Here  we  haye  to  consider  whether  this  was  a  great  dissolution  of 
the  uniyerse,  or  one  of  those  which  occur  at  the  close  of  each  day  of 
Brahma.  If  it  he  supposed  from  the  expressions  '  a  dissolution  pro* 
ceediDg  from  BrahmS, '  (y.  7),  and  '  he  is  the  same  who  in  this  Maha-^ 
kalpa'  (y.  11),  that  it  was  a  great  dissolution,  we  reply, — no;  hecause 
in  a  great  dissolution  the  earth  and  other  worlds  cannot  possihly  remain 
in  existence,  and  hecause  this  would  he  opposed  to  the  words  '  so  long 
as  the  night  of  Brahma  lasts '  (y.  87).  Hence  it  might  appear  that  it 
must  he  one  of  the  dissolutions  which  occur  at  the  end  of  a  day  of 
Brahma.  But  this  also  is  impossihle,  hecause  it  would  be  at  yariance 
with  the  Fish's  words  that '  the  three  worlds  should  be  submerged  on 
the  seventh  day,'  (y.  32)  suddenly,  without  the  drought  and  other  cala- 
mities which  precede  a  dissolution.  What  is  stated  in  the  first  book 
(iii.  15),  'at  the  deluge,  in  the  Chakshusha  Manvantara,  he  took  the 
form  of  a  Fish,  and  preseryed  Manu  Yaiyasvata,  whom  he  placed  in  a 
ship  formed  of  the  earth,'  ^  would  also  in  that  case  be  inconceivable ;  for 

^  Bhagavata  Parana^  i.  3.  16.  Eupatk  sa  jogrihe  maityam  Chak»hu9hodadhi'$am* 
plav0  I  navy  arop^a  mahlmayyam  apad  Vaivatvatam  Manttm  |  On  this  passage  tlsa 


214  TRADITION  OP  THE  DESCENT  OP 

(1.)  in  neither  of  the  two  dissolntionB  oonld  any  one  be  placed  '  in  a 
ship  in  the  form  of  the  earth '  (as  the  earth  is  submerged  in  the  one 
case  and  altogether  destroyed  in  the  other) ;  (2.)  there  is  no  diBsolution 
of  the  world  in  the  Chakshnsha  Manvantara ;  (3.)  in  the  case  supposed 
the  existence  of  a  seventh  Mann,  the  son  of  Yivasvat  would  be  im- 
possible (for  the  fourteen  Manns  succeed  each  other  in  one  Kalpa 
without  the  intervention  of  any  dissolution).  And  in  that  case> 
the  command  to  take  'all  the  plants  into  the  ship'  (viii.  24,  34), 
would  be  inconceivablci  since  no  plants  or  other  such  substances  are 
left  at  such  a  period.  Such  being  the  fact,  the  narrative  must  be 
otherwise  explained.  It  was  in  fact  no  real  dissolution  which  is 
here  related.  But  the  deity,  who  appeared  to  teach  Satyavrata 
knowledge,  shewed  him  suddenly  the  semblance  of  a  dissolution  to 
instil  into  him  dispassion,  just  as  in  the  Yaivasvata  Manvantara 
he  shewed  to  Markandeya.  And  if  referred  to  this,  the  words  '  in 
this  Mahakalpa'  will  be  conc^vable.  And  consequently  the  words 
'  Then  the  sea  was  beheld  overflowing  its  shores  on  every  side '  are 
spoken  with  reference  to  what  Satyavrata  saw  (in  the  vision).  Such  is 
an  indication  of  the  purport  of  the  Section." 

Sridhara  Sv&min  here  reasons  only  upon  the  data  supplied  by  the 
particular  version  of  the  story  which  he  found  before  him  in  the  Bha- 
gavata,  and  does  not  seem  to  have  extended  his  researches  so  far  as  to 
ascertain  whether  the  legend  might  not  exhibit  some  variations  as  nar- 
rated in  other  Puranas.  If  he  had  turned  to  the  Matsya  Purana  he 
would  have  found  that  one  of  his  objections,  viz.,  that  drawn  from  the 
absence  of  any  reference  to  the  calamities  supposed  to  precede  a  disso- 
lution, did  not  apply  to  the  account  there  given ;  since  that  narrative 
expressly  asserts  that  these  premonitory  signs  were  manifested.  Others 
of  his  objections  apply  no  doubt  to  the  other  narratives  as  well  as  to 
that  in  the  Bhagavata.  According  to  the  ordinary  Puranic  theory  (see 
above,  pp.  43  ff.)  fourteen  Manus  exist  in  each  Ealpa,  and  one  succeeds 
another  without  the  intervention  of  any  pralaya  or  dissolution.  It  is 
obviously  inconsistent  with  this  theory  to  represent  such  a  dissolution 

8'rTdhara  remarks :  Tadyapi  tHaiwantaravMan$  pralayo  -ndtti  tathapi  kenachit  katf 
Utktna  Satyavralaya  maya  pradariita  \  yatha  *<  akan4e  Mark(m4eyaya  *'  Hi  drash' 
favyam  \  **  Although  there  is  no  dissolutioii  at  the  end  of  a  Manvantara,  yet,  through 
8  oertain  sport  an  illusion  was  shown  to  SatjaTrata,  as  in  the  other  passage  where  it 
ii  said '  Suddenly  to  Miirkan^eya,'  etc." 


THE  INDIAN  RACE  FROM  MANXT.  215 

as  taking  place  either  during  the  life  of  any  of  the  llanuSi  or  after  his 
disappearance.  It  is  even  doubtful,  or  more  than  doubtful  (Wilson's 
Yish.  P.  i.  p.  50  f.  and  p.  44,  above)  whether  one  Manu  can  exist  con- 
temporaneously with  another,  and  yet,  according  to  the  Matsya  and  Agni 
Puranas  (see  above,  pp.  205  ff.,  211  f.)  Bianu  Yaivasvata  is  said  to  have 
lived  during  his  predecessor's  period,  although  the  Bhagavata  avoids 
this  difficulty  by  making  Satyavrata  the  hero  of  the  story  and  by  re- 
presenting him  as  being  bom  again  as  Manu  Yaivasvata  at  the  begin- 
ning of  the  next  Manvantara.  (M.  Bumouf 's  Preface  above  referred  to 
may  be  consulted  for  further  remarks  on  this  subject.)  The  authors  of 
the  Mahabharata  and  the  Puranas  do  not,  however,  appear  to  have  been 
so  sensitively  alive  to  inconsistencies  of  this  description  as  S^ridhara. 
Perhaps  the  system  of  Ealpas  and  Manvantaras  may  not  have  been  so 
clearly  defined,  or  so  generally  current,  when  the  older  parts,  at  least  of 
the  Mahabharata,  were  composed,  as  at  a  later  period.''^  And  even  the 
Puranic  writers  may  not  have  cared  very  much  to  preserve  a  strict 
congruity  in  all  that  they  wrote.  In  fact  they  may  have  had  no  great 
faith  in  the  authority  of  speculations  so  arbitrary  and  artificial  as  those 
relating  to  the  great  mundane  periods  to  which  I  refer, — speculations 
which  were  derived  from  no  higher  source  than  previous  writers  of 
their  own  class.  The  case,  however,  was  different  with  the  Commen- 
tators, who  lived  at  a  later  period,  and  who  seem  to  have  regarded  the 
established  doctrine  regarding  Ealpas  and  Manvantaras  as  an  article 
of  faith. 

There  is,  however,  no  doubt  that,  for  the  reasons  above  assigned,  this 
legend  of  a  Flood,  such  as  is  described  in  the  Mahabharata  and  the 
Puranas,  does  not  fit  into  the  system  of  Ealpas  and  Manvantaras.  But 
what  is  the  inference  which  we  ought  to  draw  from  this  circumstance  ? 
M.  Bumouf  believes  (1.)  that  the  theory  of  great  mundane  periods  and 
periodical  dissolutions  of  the  universe  was  received  in  India  from  very 
early  times  (Bhag.  P.  iii.  Pref.  p.  xliii.)  and  (2)  that  it  was  older  than 
the  legend  of  a  deluge,  as,  although  the  latter  may  have  been  derived 
from  ancient  tradition,  the  style  in  which  it  is  related  in  the  Mahabha- 
rata and  the  Puranas  has  nothing  of  the  archaio  colouring  of  the  Iti- 
hasas  contained  in  the  Brahmanas,  and  it  had  not^  so  far  as  he  knew, 

''^  The  Svfiyamblmva  Manyantara  is  mentioned  in  the  8'fintip.  vene  12658,  bat  no 
detailf  are  giyen  [kfite  yug9  maharv\ja  pura  Svayambhu9$  'ii(«r#). 


216  TRADITION  OF  THE  DESCENT  OP 

been  fonnd  in  any  work  of  the  class  last  named(p.  zxyii.),  and  was  not, 
he  anticipated,  likely  to  be  discovered  there  (lii.).  The  conclusion  which 
he  deduces  from  these  premises,  and  from  the  absence  of  any  tradition 
of  any  great  local  inundation  (pp.  xlviii.  and  li.),  is  that,  although,  as 
related  in  the  Mahabharata  and  the  Puranas,  the  legend  of  the  deluge 
has  received  in  some  respects  an  Indian  character  (xxxi.  ff. ;  xlv.  ff.), 
it  is  not  in  its  origin  Indian,  (li.),  but  was  most  probably  imported 
into  Hindustan  from  a  Semitic  source,  whether  Hebrew  or  Assyrian 
(lii.-liv.).  The  first  of  M.  Bumouf's  premises,  regarding  the  great 
antiquity  of  the  system  of  Kalpas,  Manvantaras,  and  mundane  disso- 
lutions, is  not  borne  out  by  the  Vedic  hymns,  or  anything  that  has  yet 
been  found  in  the  Brahmanas  (see  above,  pp.  45  ff.).  And  his  antici- 
pation that  no  reference  to  a  deluge  would  be  discovered  in  any  of  the 
older  Indian  records  has  proved  incorrect,  as  is  shewn  by  the  legend  of 
Manu  quoted  above  (p.  181  ff.)  from  the  Siitapatha  Brahmana. 

Professor  Weber,  by  whom  attention  was  first  drawn  (in  his  Indischo 
Studien,  i.  160  ff.)  to  this  passage,  shows  how  materially  it  interferes 
with  Buroouf 's  results.  If  there  is  no  proof  of  the  great  antiquity  of 
the  coamical  theory  which  that  great  scholar  supposes  to  be  inconsistent 
with  the  early  existence  in  India  of  any  tradition  of  a  deluge,  whilst  on 
the  other  hand  there  is  distinct  evidence  that  that  tradition  was  actually 
current  there  at  a  much  earlier  period  than  he  imagined,  it  is  clear  that 
his  supposition  of  its  having  been  introduced  into  that  country  from  an 
exclusively  Semitic  source  loses  much  of  its  probability. 

The  explanation  by  which  S^ridhara  endeavours  to  maintain  the  con- 
sistency of  the  Puranio  narratives  and  theories  seems  to  be  altogether 
unfounded.  There  is  no  appearance  of  the  authors  either  of  the  Bha- 
gavata,  or  Matsya,  or  Agni  Puranas  having  intended  to  represent  the 
deluge  as  a  mere  vision.  They  evidently  meant  this  narrative  to  bo 
taken  literally,  just  as  much  as  anything  else  that  they  describe. 

I  shall  now  compare  the  versions  of  the  legend  given  in  the  Maha- 
bharata and  Puranas  with  each  other,  and  with  that  quoted  above  from 
the  Satupatha  Bruhmaga. 

I.  The  following  are  tlie  peculiarities  of  the  narrative  in  the  Sata- 
patha  Brahmana : 

(1.)  It  makes  no  reference  to  any  great  mundane  periods,  such  as 
Kalpas  or  Manvantaras. 


THE  INDIAN  RACE  FROM  MANU.  217 

(2.)  It  does  not  speak  of  a  dissolution  of  the  world  {pralaya\  bat  of 
a  flood  {augha)  which  swept  away  all  living  creatures  except  Manu. 

(3.)  It  does  not  fix  the  number  of  days  or  years  after  which  the  flood 
should  come. 

(4.)  It  speaks  of  Manu  simply,  without  assigning  to  him  any  patro- 
nymic, such  as  Vaivasvata.''* 

(5.)  It  contains  no  allusion  to  the  locality  in  which  he  was  when  the 
flsh  came  to  him. 

(6.)  It  makes  no  mention  of  the  flsh  being  thrown  into  any  river. 

(7.)  It  is  silent  as  to  Manu  being  accompanied  by  any  rishis  when  he 
embarked  on  the  ship,  and  as  to  his  taking  any  seeds  along  with  him. 

(8.)  It  speaks  of  the  ship  as  having  rested  on  the  "  Northern  moun- 
tain," and  of  a  place  called  '*  Manu's  Descent." 

(9.)  It  does  not  say  anything  of  any  deity  being  incarnate  in  the 
flsh. 

(10.)  It  represents  Iijia  as  produced  from  Manu's  oblation,  and  as  the 
mother  of  his  oflspring,  begotten  apparently  in  the  natural  way. 

It  is  manifest  from  this  abstract,  when  compared  with  what  follows, 
that  the  flood  described  in  the  Brahmana  is  distinguishable  in  various 
respects  from  the  dissolution,  or  pralaya,  of  the  later  works. 

II.  The  legend  as  told  in  the  Mahabharata  agrees  with  that  of  the 
SI  P.  Br.  in  some,  and  differs  from  it  in  other  particulars : 

(1.)  It  does  not  specify  any  Kalpa  or  Manvantara. 

(2.)  It  speaks  of  a  dissolution  of  the  universe  {^pralaya\  and  of  the 
time  of  its  punflcation  by  water  {samprakshulana-kalah)  having  arrived. 

(3.)  It  makes  the  flsh  declare  that  this  event  should  take  place 
speedily  {achirat),  and  alludes  to  no  antecedent  calamities. 

''I  Manu  Vaivasrata  is  however  mentioned  in  8'.  P.  Br.  xiii.  4,  3,  3.  *'  Mamtr  Fot- 
vatvato  raja  "  ity  aha  \  iatya  manuthya  vUah  \  **  He  says  *  Manu  Yaivasvata  king.' 
Men  are  his  subjects/'  Further  on,  xiii.  4,  3,  6,  Yama  YaiTasTata  is  spoken  of  as 
King  of  the  Pitris.  Compare  R.Y.  x.  14,  1 ;  17,  1.  In  the  Vulakhilya  hymns 
attached  to  the  R.V.  iv.  1,  Indra  is  mentioned  as  drinking  Soma  in  the  house  of 
Manu  Vivasvat  (not  Yaivasvata).  In  the  Atharva-veda,  riii.  10,  24,  Manu  Vaivas- 
Tata  is  spoken  of  as  the  calf  of  the  cow  Yiruj  (tasya  Manur  Vaivawato  vaUaJk), 
Tama  is  similarly  spoken  of  in  the  preceding  verse.  In  Yalakhilya,  iiL  1,  India  is 
said  to  have  drunk  Soma  in  Manu  Samvarani's  house.  The  connection  of  the 
words  Savarnya  and  Savarni  with  the  word  manu^  *<  man,"  in  R. Y.  x..  68,  8  f.  and 
11,  no  doubt  gave  rise  to  the  idea  of  a  Manu  SuvarQi.  See  Wilson's  Yish^u  P. 
4to.  ed.  pp.  266  ff.,  and  Both's  remark  in  Journal  Germ.  Or.  Soo.  Ti.  246 1,  and 
R.Y.  X.  I'/,  2. 


«^. 


218  TRADITION  OP  THE  DESCENT  OP 


(4.)  It  assigiiB  to  Mana  the  patronymic  of  Yaivasyata,  bat  mentioiia 
no  other  Manu. 

(5.)  It  represents  the  fish  as  coining  to  him  when  on  the  banks  of 
the  Chirinl  river. 

(6.)  It  describes  the  fish  as  thrown  into  the  Ganges  before  it  was 
taken  to  the  sea. 

(7.)  It  speaks  of  Manu  as  embarking  on  the  ship  with  the  seven 
rishis,  and  as  taking  with  him  all  the  seeds  described  by  the  Brahmans. 

(8.)  It  declares  that  the  ship  rested  on  the  highest  peak  of  the  Hi- 
malaya, which  was  thence  called  Naubandhana. 

(9.)  It  makes  the  fish  reveal  himself  as  Brahma  Prajapati. 

(10.)  It  describes  Mann  not  as  begetting  offspring  but  as  creating  all 
sorts  of  living  beings  including  msk. 

III.  The  Matsya  Purana  agrees  in  some  points,  and  differs  in  others 
from  the  above  details. 

(1.)  It  states  that  Manu,  whom  it  styles  the  son  of  the  Sun  (Sahas- 
rakirandtmajaf  and  Ravi-nandana),  i.e.  Manu  Yaivasvata,  practised 
austerity  after  making  over  his  kingdom  to  his  son  (v.  12).  One  might 
have  supposed  that  he  could  only  have  done  this  in  his  own  Manvan- 
tara ;  but  it  is  said  further  on  (v.  34  f.)  that  he  was  informed  by  the  fish 
that  when  the  dissolution  should  come  to  an  end,  he  should  become  a 
Prajapati  and  lord  of  the  Manvantara ;  and  he  receives  a  promise  that  he 
should  be  preserved  during  the  dissolution  (ii.  12),  which,  as  appears 
from  V.  15,  was  to  take  place  at  the  end  of  the  Chakshusha  Manvantara. 
After  this  he  was  to  create  the  world  anew.  We  must  therefore  sup- 
pose the  writer  to  have  regarded  Manu  Yaivasvata  as  existing  during 
the  period  of  his  predecessor,  but  as  then  occupying  the  inferior  po- 
sition of  a  king.  This  difficulty  is,  as  I  have  already  remarked,  avoided 
in  the  Bhagavata,  which  makes  King  Satyavrata  the  hero  of  the  story. 

(2.)  This  Purana  speaks  of  a  dissolution  {pralaya)  and  yet  (i.  15ff.) 
represents  Manu  as  asking  and  receiving  from  Brahma  as  a  boon  that 
when  that  dissolution  should  arrive,  he  should  be  the  preserver  of  all 
things  stationary  and  moving. 

(3.)  It  states  that  a  hundred  years  and  more  would  elapse  before  the 
dissolution,  which  was  to  be  preceded  by  famine  and  various  terrifio 
phenomena. 

(4.)  It  represents  Manu  as  the  son  of  the  Sun.    See  under  head  (1.). 


THE  INDIAN  RACE  FEOM  MANU.  219 

(5.)  It  mentions  Malaya  (Malabar)  as  the  soene  of  Mann's  ansterity, 
and  of  the  apparition  of  the  fish. 

(6.)  It  agrees  with  the  Mahabharata  in  describing  the  fish  as  thrown 
into  the  (Ganges,  though  at  so  great  a  distance  from  Malabar. 

(7.)  It  is  silent  as  to  the  seven  rishis  embarking  on  the  ship,  but 
speaks  of  Manu  taking  with  him  all  sorts  of  creatures  (Hying  ap- 
parently) as  well  as  seeds  (chap.  ii.  v.  11). 

(8.)  It  does  not  bring  the  narrative  to  a  conclusion  (see  above,  p.  207), 
and  thus  has  no  opportunity  of  saying  anything  of  the  place  where  the 
ship  rested. 

(9.)  It  speaks  of  Janardana  (Yishnu)  as  the  god  who  was  manifested 
in  the  Fish. 

(10.)  It  refers  to  Manu  as  about  to  effect  a  creation  (ii.  15),  but  also  as 
preserving  the  existing  animals  and  plants  (ch.  i.  15  ff.,  31  f. ;  ii.  2, 19). 

lY.  According  to  the  Bhagavata  Purana : 

(1.)  The  event  described  was  an  '*  occasional  dissolution  "  (jnaimittiko 
layai^f  see  above,  p.  45)  at  the  end  of  a  Ealpa  (viiL  24,  7) ;  and  yet  in 
contradiction  with  this  it  had  previously  been  alluded  to  (i.  3,  15)  as 
occurring  at  the  close  of  the  Chakshusha  Manvantara. 

(2.)  See  head  (1.). 

(3.)  The  dissolution  was  to  take  place  after  seven  days  (viii.  24, 32) ; 
and  no  premonitory  calamities  are  referred  to. 

(4.)  The  hero  of  the  story  is  Satyavrata,  king  of  Dravi^a,  who  was  bom 
again  in  the  present  mah&halpa  as  the  son  of  Yivasvat  (w.  10,  11,  58). 

(5.)  The  soene  of  the  incidents,  with  which  the  narrative  begins,  was 
the  riveiWKritamala,  in  the  country  of  Dravi^a. 

(6.)  The  fish  is  not  thrown  into  any  river  after  it  had  been  onoe 
taken  out  of  the  Kfitamal&,  and  had  grown  large. 

(7.)  Satyavrata  is  commanded  to  take  with  him  into  the  ship  the 
seven  rishis,  as  well  as  plants,  seeds,  and  all  beings  {Barva-taitvopH' 
vrimhttah). 

(8.)  Nothing  is  said  of  the  place  where  the  ship  rested. 

(9.)  Yishnu  is  the  deity  who  took  the  form  of  a  fish  with  the  view 
of  recovering  the  Yedas  carried  away  by  the  Danava  Hayagilva 
(w.  9,  57). 

(10.)  No  mention  is  made  in  this  chapter  of  any  creation  effected  by 
Manu ;  but  in  is.  i.  an  account  is  given  of  his  descendants. 


220  TRADITION  OF  THE  DESCENT  OF 

y.  The  narrative  in  fhe  Agni  Furana  agrees  with  that  in  the  Bhaga- 
Tata,  except  in  its  much  greater  conciseness,  and  in  making  Manu 
Yaivasyata,  and  not  Satjavrata,  the  hero  of  the  story. 

Sect.  IY. — Legendorry  Accounts  of  the  Origin  of  Castes  among  the  D&- 
eeendants  of  Manu  and  Atri,  according  to  the  Puranas, 

TVe  have  already  seen  that  it  is  distinctly  affirmed  in  a  passage 
quoted  above  (p.  126)  from  the  Adiparvan  of  the  Mahabharata,  verses 
3138  ff.y  that  men  of  all  classes,  Brahmons,  Kshattriyas,  Yai^yas,  and 
S^udras  were  descended  from  Manu,  a  statement  which  is  clearly  at 
Tariance  with  the  notion  of  their  having  been  separately  created  from 
different  members  of  Brahma.  This  tallies  with  the  account  of  the 
origin  of  castes  which  is  found  in  those  parts  of  the  Puranas  which 
profess  to  record  the  history  of  the  two  royal  races,  the  solar  and  the 
lunar,  which  are  said  to  have  sprung  from  Manu  Yaivasvata  and  Atri. 

The  Yishnu  Furana  (which  is  here  written  in  prose)  makes  the  fol- 
lowing statement  regarding  Manu's  descendants : 

iv.  1.  4.  Sakala-jagatdm  anddir  ddihhutah  fig-yajuh'Sdmadimaya-hha' 

gavad'  FishnumagasgaBrahmano  murttirHpam  Hiranyagarhho  hrahmdnda- 

to  hhagavdn  Brahma  prdg  hahhuva  \  Brahmanai  cha  dakshindngmhtha- 

janmd  Dakshah  prajdpatih  \  Dakshasgdpg  Adiiih  \  Aditer  Viva^vdn  \ 

Vivasvato  Manuh  \  Manor  Ikshvdku-Nfiga'Lhrishta'S'arydti'Narish- 

yanta-Prdmiu'NdhhdganedishfO'Kdrusha'Frishadhrdkhydh  ptitrdh    ha^ 

bhihcuh  I  6.  Ishfim  cha  Mitrd-  Varunayor  Manuh  putra-kdmai  chakdra  \ 

7.  Tatrdpahute  hotur  apachdrdd  lid  ndma  kanyd  hahhuva  |«8.  Saiva 

Mitra-Varuna-prasdddt   Sudyumno  ndma  Manoh  putro  MaifreydaU   \ 

punaS  cha  Isvara-kopdt  strl  sat%  Sonuhsunor  Budhasya  dirama-samipe 

hahhrdma  \  9.  Sdnurdgai  cha  tasydm  Budhah  Pur&ravasam  dtmajam  ut- 

pddaydmdsa  \  10.  Jdte  cha  tasminn  amita-tejohhih  paramarshihhir  ishfi'- 

may  ah  rinmayo  yajurmayah  sdmamayo  Hharvamayah  sarvamayo  mano^ 

mayo  jndnamayo  *kinchinmayo  hhagavdn  yajna-purusha-svarupt  Sudyum- 

nasya  pumstvam  ahhilashadhhir  yathdvad  ishfah  \  tatprasdddd  lid  punar 

api  Sudyumno  ^hhavat  I 

<<  Before  the  mundane  egg  existed  the  divine  Brahma  Hiranyagarbha^ 
the  eternal  originator  of  all  worlds,  who  was  the  form  and  essence  of 
Brahmii,  who  oonsiBtB  of  the  divine  Yishnu,  who  again  is  identical  with 


THE  INDIAN  RAC£  FROM  MANU.  221 

the  Biky  Yajush,  Saman  and  Atliarva-Vedas.  From  Brahma's  right 
thumb^'  was  bom  the  Prajapati  Daksha;  Daksha  had  a  daughter 
Aditi;  from  her  was  born  Yivasvat;  and  from  him  sprang  Manu. 
Manu  had  sons  called  Ikshvaku,  Nfiga,  Dhrishta,  Baryati,  Narishyanta, 
Pram^u,  JN'abhaganedishta,  Karusha,  and  Pfishadhra.'^  Desiroas  of  a 
son,  Manu  sacrificed  to  Mitra  and  Yaruna ;  but  in  consequence  of  a 
wrong  invocation  through  an  irregularity  of  the  hotri-priest,  a  daughter 
called  Ila  was  bom.  Then  through  the  favour  of  Mitra  and  Yamna 
she  became  to  Manu  a  son  called  Sudyumna.  But  being  again  changed 
into  a  female  through  the  wrath  of  Iiivara  (Mahadeva)  she  wandered 
near  the  hermitage  of  Budha  the  son  of  Soma  (the  Moon) ;  who  be- 
coming enamoured  of  her  had  by  her  a  son  called  Pururavas.  After 
his  birth,  the  god  who  is  formed  of  sacrifice,  of  the  Eik,  Yajush,  Saman, 
and  Atharva  Ycdas,  of  all  things,  of  mind,  of  nothing/*  he  who  is  in 
the  form  of  the  sacrificial  Male,  was  worshipped  by  the  rishis  of  infinite 
splendour  who  desired  that  Sudyumna  should  recover  his  manhood. 
Through  the  favour  of  this  god  Ila  became  again  Sudyumna." 

Beg<irding  the  different  sons  of  Manu  the  Puranas  supply  the  follow- 
ing particulars : 

(1.)  Prishadhra. — The  Yishnu  Purana  says : 
PrisJiadhraa  tu  guru-gthhadhdch  chhudratvam  dgamat  \ 
''  Pf ishadhra  became  a  Sudra  in  consequence  of  his  having  killed 
his  religious  preceptor's  cow." 

On  the  same  subject  the  Harivam^a  tells  us,  verse  659  : 
PrUliadhro  himsayitvd  tuguror  gdmJanamejaya  \  Mpdch  chhudratvam 
dpannah  \ 

"  Pfishadhra  having  killed  his  Guru's  cow,  became  a  S^udra  in  con* 
sequence  of  his  curse.'' 

This  story  is  variously  amplified  in  the  Markandeya  Purana,  section 
cxii.,  and  in  the  Bhagavata  Purana  ix.  2, 3-14.  See  Professor  Wilson's 
note,  Yishnu  Purana,  4to.  edit.  p.  351,  where  the  anthor  remarks  that 

'>  See  above,  p.  72  f. 

^  Compare 'with  thia  the  list  of  Manu's  boiib  given  in  the  passage  from  the  M.  Bh. 
Adip.  quoted  above,  p.^126.  Nabhanedishta  (not  Nabhiganedish^)  is  mentioned  in 
the  Aitareya  Bruhmana,  and  Taittiriya  Sanhita  (see  above,  p.  191),  and  S'aryStain  the 
S'.P.Br.iv.  1,6, 1.  SeeJonrn.  Roy.As.Soc.forl866,p.  llff.  The  Murk.  P.  czi.  8  ff., 
and  the  BhSg.  P.  ix.  1,  11  ff.  treat  also  of  Mana*8  sons  and  of  the  hirth  of  US.  See 
Wilson's  Yishnu  P.  4to.  ed.  pp.  348-68,  and  Bnmouf '•  Bhig.  P.  toL  iii*  pre^  Izx.  fL 

7*  Akinfihmmagafh  *<not  conaiatuig  of  aojthing." 


222  T&ADITION  OF  THE  DESCENT  OF 

"the  obviouB  purport  of  this  legend,  and  of  some  that  follow,  ia  to 
account  for  the  origin  of  the  different  castes  from  one  common  ancestor." 
(2.)  Earusha. — The  Vishnu  Purana  says,  iv.  1,  13 : 
KariUhdt  KdrUthd  mahdhaldh  Kihattriyd  habhuvuh  \ 
«Prom  K&rusha  the  Elarushas,  Eshattriyas  of  great  power,  wero 
descended." 

The  Bhagavata  Purana,  ix.  2,  says : 

KdriUh&d  M&nav&d  dsan  KdrUihdh  Kihatira^atayah  \  uttardpatha' 
goptdro  hrahmanyd  dharma-vaUaldh  \ 

"  From  Karusha,  son  of  Manu,  came  the  Karushas  of  the  Kshattriya 
caste,  protectors  of  the  northern  region,  devout,  and  lovers  of  duty." 
(3.)  Kabhaga. — The  Vishgu  Pur&Qa  says : 
Ndhhdgo  Nedishfa-puiras  tu  vaiSyatdm  agamat  \ 
'*  Kdbhaga,  the  son  of  Nedishta,  became  a  Yai^ya." 
The  Markan^eya  Purana  says  he  was  the  son  of  Dishta,  and  relates 
how  he  became  a  Yaiiya,  by  marrying  the  daughter  of  a  man  of  that 
class  (section  cxiii.  and  Wilson,  p.  852,  note).  The  Bhagavata  Purana, 
iz.  2,  23,  says  he  became  a  Yai^ya  in  consequence  of  his  works  {Nd- 
hhdgo  Dishfa-putro  ^nyah  karmabhir  vaiiyatdm  gatah).  And  yet  a  long 
list  of  his  descendants  is  given,  and  among  them  occurs  Marutta  who 
was  a  Chakravarttin,  or  tmiversal  monarch  (Vishnu  P.  iv.  1.  15-17; 
Bhag.  P.  iz.  2,  23-28  ;  Mark.  P.  czxviii.-czxxii.).  He  had  a  grandson 
called  Dama,  of  whom  the  MarkancLeya  Purana  relates  that  at  a  Sva- 
yamvara  he  was  chosen  by  the  daughter  of  the  King  of  Da^arna  for  her 
husband  (cxxziv.  8),  and  that  when  the  bride  had  been  seized  by  throe  of 
his  rejected  rivals  (verse  16)  she  was  rescued  by  him  after  he  had  slain 
one  of  them  and  vanquished  another  (verse  53) ;  that  subsequently  that 
same  vanquished  rival  in  revenge  killed  Dama's  father,  who  had  retired 
into  the  wilderness  as  an  ascetic  (cxxxv.  18).  The  Purana  in  one  of  its 
recensions  ends  with  the  following  curious  particulars : 

Tatcd  ehakdra  tdtaaya  raktenaivodaka-kriydm  \  dtifinyam  prdpya  8a 
pituh  punah  prdydt  sva-mandiram  \  VapushmataS  cha  mdmsena  pinda- 
ddnafh  ehakdra  ha  \  brdhmandn  hhojdydmdia  rakshah-kula-samudbhavdn  \ 
evamvidhd  hi  rdj'dno  hahhUvuh  BvLrya-^athSa-jdh  \  any$  'pi  sudhiyah  surd 
yajvdnah  idgtra-kovidd^  \  veddntam  pafhamdndms  tdn  na  tankhydtum 
ihotsahe  | 

*'  Dama  then  (after  tearing  out  the  heart  of  Yapushmat)  performed 


THE  IKDIAK  RACE  FROM  MANIJ.  223 

with  blood  the  rites  to  the  manes  of  his  father ;  and  having  thus  dis- 
charged his  debt  to  his  parent,  he  returned  home.  With  the  flesh  of 
Yapashmat  he  formed  the  oblation  which  he  offered,  and  fed  the  Brah- 
mans  who  were  of  Eakshasa  descent.  Of  such  character  were  the 
kings  of  the  Solar  race.  There  were  also  others  who  were  wise,  brave, 
priests,  and  skilled  in  the  scriptures.  I  am  unable  here  to  enumerate 
those  of  them  who  studied  the  Yedanta."  ^' 

The  Harivam^a  (section  zL  verse  658)  tells  us  that  "  two  sons  of 
Kabhagarish^a,  who  were  Yai^yas,  became  Brahmans  "  {Ndhha^drishfa- 
putrau  dvau  vaiiyau  brdhmanatdM  gatau). 

(4.)  Dhfishta. — Of  him  the  Yishnu  Purana  relates,  iv.  2,  2 : 

Dhfishtasydpi  Dhdrshfakam  Kshattram  safnabhavat  \ 

«  From  Dhfishta  sprang  the  Dharshfaka  Eshattriyas.*' 

The  Bhagavata  Fur&Qa  says,  iz.  2,  17 : 

Bhfishtdd  Dhdrshfam  abhut  Kahattram  hrahma-hhUyam  gatam  kshitau  \ 

"EromDfishta  were  descended  the  Dharshta  Kshattriyas,  who  ob- 
tained Brahmanhood^  on  earth." 

(5.)  The  last-named  Purana  enumerates  in  verses  19  ff.  of  the  same 
section  the  descendants  of  Karishyanta,  among  whom  was  Agnive^ya, 
verse  21 : 

Tato  'gniveiyo  hhagavdn  Agnih  wayam  abhut  tutah  |  Kdnlna  iti 
vikhydto  JdioJcarnyo  mdhdn  fishi^  \  tato  hrahma-kulam  jdtam  Agnwi- 
iydyanam  nripa  \  Nariahyantdnvayah  proktah  \ 

«  From  him  (Devadatta)  sprang  a  son  Agnive^ya,  who  was  the  lord 
Agni  himself,  and  who  was  also  called  Kanlna  and  Jatukarnya  the 
great  rishi.     From  him  was  descended  the  Agniveiyayana  race  of 

^0  This  quotation,  which  will  be  partly  found  in  Prof.  Wilson's  note  22,  p.  853,  is 
taken  from  the  section  giiven  separately  by  ProfL  Banerjca  at  the  end  of  his  edition  of 
this  Puruna  from  a  Maithila  MS.  which  differs  from  that  followed  in  his  text  (see  his 
Preface,  p.  30).  In  verses  6  f.  of  section  cxxxri.  however,  of  Prof.  Banerjea's  text, 
Dama  threatens  to  do  something  of  the  same  sort  as  in  the  other  recension  he  is  de- 
scribed to  have  actually  done :  6.  Tad  aham  tatya  rakt$na  dehotthena  Vapushmatah  \ 
na  karotni  gura  tfiptim  tat  pravekshyt  hutaa'anam  \  7.  Taekehhimitmodaka'karma 
tatya  tateuya  tahkhye  vinipatitatya  \  mamgena  tamyay  d^ija-bhqjanam  eha  na  eh$t 
pravekthyami  htUaianaih  tat  |  ^*  6.  If  I  do  not  satiate  my  father  with  the  blood  from 
Vapushmaf  s  body,  then  I  shall  enter  the  fire.  7.  If  I  do  not  celebrate  with  hit 
blood  the  obsequial  rites  of  my  father  prostrated  in  the  fray,  and  feed  the  BriOunans 
with  (his)  flesh,  I  shall  enter  the  fire." 

7<  The  Commentator  explains  brahma-bhuyam  by  brahma^tvam,  **  the  state  of 
BriUunans." 


224  TRADITION  OF  THE  DESCENT  OF 

Brabmans.    The  offspring  of  Narishyanta  has  been  declared."    That  of 
Disbfa  is  next  taken  up. 

Some  of  the  names  of  Mann's  sons  are  repeated  in  the  subsequent 
narrative.  Thus  we  find  a  second  Pran^u  named  among  the  descendants 
of  Nabhaga  (Wilson,  352).  And  in  the  Vishnu  Purana,  iv.  2,  2,  a 
second  Kabhaga  is  mentioned  as  follows : 

N&lkdgasydtmajo  Ndhh&gas  tasya  AmharUhah  |  AmharisJiasyupi 
Virupo^hhavat  Virikpat  PrUhadaivo  jajne  tat<U  cha  Rathitarah  |  tatruyam 
ilokah  I  *^  ete  hhattra-prasuta  vat  punaS  changirasah  imrituh  \  Rathita- 
rdndm  pravardh  hshattropetd  dvijdtayali "  | 

**  The  son  of  K&bhaga  was  Nabhaga ;  his  son  was  Ambarisha.  From 
him  sprang  Virupa ;  from  him  Pyishadasva ;  and  from  him  Rathitara ; 
regarding  whom  this  verse  is  current:  *  These  persons  sprung  from 
a  Kshattriya,  and  afterwards  called  Angirases,  were  the  chief  of  the 
Eathltaras,  twice-born  men  (Brabmans)  of  Kshattriya  race.*'  " 

The  Bhagavata  thus  explains  the  circumstance,  ix.  6,  2 : 

ItathUarasydprajasya  hhdrydydm  tantave  Wthiiah  \  Angird  janaya- 
tndsa  hrahmavarchasinah  sutdn  \  ete  kshetre  prasutd  vai  punas  tv  Angi- 
rasdh  smritdh  \  Rathitardndm  pravardh  hshattropetd  dvijdtayah  \ 

"Angiras  being  solicited  for  progeny,  begot  sons  possessing  Brah- 
manical  glory  on  the  wife  of  Bathitara  who  was  childless.  These  per- 
sons being  bom  of  a  (Kshattriya's)  wife,  but  afterwards  called  descend- 
ants of  AngiraSy  were  the  chief  of  the  Eathitaras,  twice-born  men  (Brab- 
mans) of  Kshattriya  lineage." 

It  will  be  observed  that  in  thb  last  verse  the  Bhagavata  reads  hhettre 
prasutdh  "  bom  of  the  wife  (of  a  Kshattriya),"  instead  of  kshattra-pro' 
sutdhy  *'  sprung  from  a  Kshattriya,"  and  thus  brings  this  verse  into  a 
closer  conformity  with  the  one  preceding  it.  Professor  Wilson  (p.  359, 
note)  considers  that  the  form  given  to  the  legend  in  the  Bhagavata 
**  is  an  afterthought,  not  warranted  by  the  memorial  verse  cited  in  our 
text."  It  is  difficult  to  determine  whether  or  not  this  may  be  the 
case  without  knowing  which  of  the  two  readings  in  that  verse  is  the 
original  one. 

(6.)  The  Vishnu  Purana  next  proceeds  to  enumerate  the  descendants  of 
Ikshvaku  son  of  Manu«  The  representative  of  his  line  in  the  twenty- 
first  generation  was  Harita,  of  whom  it  is  said,  iv.  3,  5  : 

^  See  Prof.  Wilson's  note  in  p.  359  on  this  passage. 


THE  INDIAN  RACE  FBOM  MANU.  225 

Anibarishctsya  Mdndhdtus  tanaytuya  Yuvandhah  pufro  ^bhut  \  tasmad 
ITarito  yaio  ^ngiraso  JTdritdh  \ 

"The  son  of  Ambarlsha '*  son  of  Mandhatiri  was  Tuvana^va.  From 
him  sprang  Karita,  from  whom  the  Harita  Angirases  were  descended." 

These  words  are  thas  paraphrased  by  the  Commentator :  "  from  him 
sprang  the  Harita  Angirases,  Brahmans,  chief  of  the  family  of  Harita  " 
{tasmad  Hdritd  Angiraso  dvijdh  Harita-gotra-pravardh). 

The  Linga  Purana,  quoted  by  Prof.  Wilson,  states  the  same  thing : 

Harito  Tuvandhasya  Mdritd  yata  dtmajdh  \  eU  hy  Anyirasah  pahhe 
hhattropetd  dvijdtayah  \ 

<<  The  son  of  Yuyana^va  was  Harita,  of  whom  the  Haritas  were  sons. 
They  were  on  the  side  of  Angiras,  twice-born  men  (Brahmans)  of 
Kshattrija  lineage." 

And  the  Yayn  Purana  tells  us  with  some  variation : 

ITarito  Tuvandhasya  HdrUd  hhUrayah  smfitdh  j  et$  hy  Anytrasa^ 
putrdh  hshattropetd  dvijdtayah  \ 

"  Harita  was  the  son  of  Yuvanasva :  (after  whom)  many  persons  were 
called  Haritas.  These  were  the  sons  of  Angiras,  twice-born  men  (Brah- 
mans) of  Kshattriya  race." 

This  may  mean  that  they  were  begotten  by  Angiras,  as  is  said  by 
the  Bhagavata  (see  above)  to  have  been  the  case  with  Bathltara's  sons. 
In  that  case,  however,  as  Nabhaga  and  Ikshvaku  were  brothers  and  Ba- 
thltara  was  only  the  fifth  in  descent  from  Nabhaga,  whilst  Harita  was 
the  twenty-first  after  Ikshvaku, — Angiras  (if  we  suppose  one  and  the 
same  person  be  meant  in  both  cases)  must  have  lived  for  sixteen  gene- 
rations ! 

Such  are  the  remarkable  notices  given  in  the  Puranas  of  the  rise  of 
different  castes  among  the  descendants  of  some  of  the  sons  of  Manu 
Yaivasvata  the  legendary  head  of  the  solar  line  of  kings.  I  shall  now 
add  some  similar  particulars  connected  with  the  lunar  dynasty. 

According  to  the  Vishnu  Purana  (iv.  6,  2  ff.)  Atri  was  the  son  of 
Brahma,  and  the  father  of  Soma  (the  moon),  whom  Brahma  installed 
as  the  sovereign  of  plants,  Brahmans  and  stars  ^'  {aJeshaushadbi'dvifa- 
nakshtrdndm  ddhipatye  ^Ihyasechayat),  After  celebrating  the  rajasuya 
sacrifice.  Soma  became  intoxicated  with  pride,  and  carried  off  Tara 

^  Wc  hare  aheody  had  a  penon  of  tbii  name  the  son  of  Nabhaga.    See  above. 
^>  See  Joum.  Boy.  As.  Soc.  for  1865,  p.  136  ff. 

15 


226  TEADITIOK  OF  THE  DESCENT  OF 

(Star),  the  wife  of  Bfihaspati  the  preceptor  of  the  gods,  whom,  although 
admonished  and  entreated  hy  Brahma,  the  gods,  and  riahis,  he  refosed 
to  restore.  Soma's  part  was  taken  bj  XJ^anas ;  and  Budra,  who  had 
studied  under  Angiras,  aided  Bphaspati  (Angiraaaicha  Mkahpaiabdha* 
vidyo  hhagavdn  Ittidro  BfihaipaUh  idhdyyam  akarot),^  A  fierce  con- 
flict ensued  between  the  two  sides,  supported  respectively  by  the  gods 
and  the  Daityas,  etc.  Brahma  interposed,  and  compelled  Soma  to 
restore  Tara  to  her  husband.  She  had,  however,  in  the  mean  time 
become  pregnant,  and  bore  a  son  Budha  (the  planet  Mercury),  of  whom, 
when  strongly  urged,  she  acknowledged  Soma  to  be  the  father.  Puru- 
ravas,  as  has  been  already  mentioned,  was  the  son  of  this  Budha  by 
Ila,  the  daughter  of  Manu.  The  loves  of  Pururavas  and  the  Apsaras 
XJrva^i  are  related  in  the  Satapatha  Brahmana,  xi.  5,  1,  1  ;®Mn  the 
Vishnu  Purana,  iv.  6,  19  ff.;  in  the  Bhagavata  Purana,  ix,  14  ;^  and 
in  the  Harivam^a,  section  26.  The  Mahabharata,  Adip.  sect.  75,  alludes 
to  Pururavas  as  having  been  engaged  in  a  contest  with  the  Brahmans. 
This  passage  will  be  quoted  hereafter.  According  to  the  Yishnu 
Purana,  iv.  7,  1,  Pururavas  had  six  sons,  of  whom  the  eldest  was 
Ayus.  Ayus  had  five  sons :  Nahusha,  Eshattravfiddha,  Bambha,  Baji, 
and  Anenas.     The  narrative  proceeds  (iv.  8,  1) : 

Kihattravrtddhdt  Sunahotrak  ^  putro  ^hha/vat  \  Kdia-Leia-  OriUamO' 
das  trayo  ^syabhavan  \  GfitsamadMya  SitunakaS  ehdiurvarnya-pravartta' 
yitd  ^hhut  I  Kdiasya  KaiirajoB  Mo  JHrghatamdh  putro  ^hhavat  \  Bhan- 
vantarU  Dlryhatanuuo  *hhut  \ 

"  Kshattravfiddha  had  a  son  Sunahotra,  who  had  three  sons,  K&ia, 
Le^a,  and  Gpitsamada.  Prom  the  last  sprang  S'aunaka,  who  originated 
the  system  of  four  castes.^  Ka^a  had  a  son  Ela^ir&ja,  of  whom  again 
Dlrghatamas  was  the  son,  as  Dhanvantari  was  of  Dirghatamas.'' 

^  This  is  the  only  mention  I  have  eyer  happened  to  encounter  of  the  great  Ma- 
h&deya  haying  been  at  school ! 

B^  This  passage  is  translated  by  Profenor  Mtiller  in  the  Oxford  Essays  for  1866, 
pp.  62  f. ;  and  the  legend  has  been  formed  on  the  basis  of  the  obscure  hymn  in  the 
£.V.  X.  95,  in  which  the  two  names  of  Pururavas  and  Urrasl  occur  as  those  of  the 
interlocutors  in  a  dialogue. 

n  A  short  quotation  has  been  already  made  firom  this  narratiye.  See  aboye,  p.  158. 

^  Both  my  MSS.  read  Sunahotra.    Professor  Wilson  has  Suhotra, 

^  The  Commentator  explains  the  words  ehaturvarnya-pravarttayita  by  saying 
that  the  four  castes  were  produced  among  his  descendants  {iad^vamde  ehaivaro  varna 
abhavan).  This  explanation  agrees  with  the  statement  of  the  Yayu  Purana  given  in 
the  text. 


THE  INBIAK  BACE  FROM  ICANIJ.  227 

The  Yaym  Foraija,  as  quoted  by  Piofbeaor  Wibon  (Y.  P.  4tou  ed.  p. 
406),  ezpresfles  the  matter  differentlj^  thus : 

Fu^  QfiUamaioiya  oh^  Simako  f^a^ya  Saunakal^  \  hrdhmandh  hshaU 
triydi  thaiva  vaiiydf^  iildrdi  Mhaiva  oha  \  tioiya  vaAie  atmudbkiM 
vichitraih  karmabhir  dvifdh  \ 

"  The  son  o£  Ghritsamada  was  Siasaka,  from  whom  sprang  Skunaka. 
In  his  family  were  bom  Brahmans^  Kahattriyas,  TaiiyaSi  and  S^dras, 
twice-born  men  with  various  functions."  ^ 

In  like  manner  the  Harivamia  statea  in  section  29,  verse  1520 : 

Putro  Gfthamadoitfdpi  Sunako  yasya  Satmakdh  \  hrdhmand^  hiluU* 
trtydi  chawa  vaUydh  Sudrda  Mhaiva  eha  | 

**  The  son  of  Gyitsamada  was  Stmaka,  from  whom  sprang  the  8axx^ 
nakas,  Brahmans,  EshattriyaB,  Yai^yas^  and  S&dras." 

Something  similar  is  said  of  Gfitsamati  (who  was  the  son  of  a  Su« 
hotra,  although  not  the  grandson  of  Kahattravriddha)  in  a  following 
section,  the  d2nd  of  the  same  work,  verse  1732 : 

8a  chdpi  Vitathah  ptdrdn  janaydmdia  paneha  vai  |  Suhoiraih  eha  8ih 
hMram  Oayafk  Qar^am  tatkaiva  oka  \  KapiUUk  eha  mahdtmdnam  Suhih 
iratf^a  mta^aifam  \  JTdiakai  eha  mahdsattvai  tathd  QfiUamatir  nripah  \ 
tathA  Ofitsamateh  putrd  hrdhmandh  luhaUriydl^  Mah  \ 

''  Yitatha  was  the  father  of  five  sons,  Suhotra,  Suhotp,  Gaya,  Garga, 
and  the  great  Kapila.  Suhotra  had  two  sons,  the  exalted  Xaiteka,  and 
King  Oritsamati.  The  sons  of  the  latter  were  Brahmana,  Ki^hattriyas, 
and  Yaiiyaa." 

The  Bhagavata  Puraoa,  ix.  17,  2  f.,  has  the  following  notioe  of 
Eshattravfiddha's  descendants : 

KshattravTiddha-autoiydMan  Suhotrasydtnqfdi  trayahi  \  Kdiyah  Kuh 
QfiUamadai  iU  OfiUtmaidd  abhfiU  \  Sunako  SoMnaho  yaaya  iahfr*- 
eha^profforo  mum^  \ 

"  Suhotra,  son  of  Eshattraviriddhai  had  three  sons,  Kaiya,  Euia,  and 
Giritsamada.  From  the  last  sprang  8hnak%  and  from  him  Skunaka,  the 
eminent  Uuni,  versed  in  the  Big^veda." 

*  On  ti^is  Professor  Wilsom  remaikf,  note,  p.  496 :  <<  Tl^e  exiftence  of  bat  on« 
easte  in  the  age  of  purity,  howerer  ineompatible  with  the  legend  which  ascribes  the 
origin  of  the  four  tribes  to  Brahmfi,  is  ererjwhere  admitted.  Their  separation  is 
assigned  to  different  indiriduals,  whether  aocnrately  to  any  one  aiay  be  donbted ;  b«t 
the  notion  indicatss  that  the  distaactioa  was  ol  a  aofial  or  political  Qha^aeter." 


228  TRADITION  OF  THS  DESCENT  OF 

It  iB  to  be  observed  that  this  Giitsamada,  who  is  here  described  as 
beloDging  to  the  regal  lineage  of  PururaTas,  is  the  reputed  rishi  of 
many  hymns  in  the  second  Man^ala  of  the  Eig-veda.  Begarding  him 
the  Commentator  Sayana  has  the  following  remarks  in  his  introduction 
to  that  Mandala : 

Mandala-drashtd  GriUamadah  fUhil^  \  $a  eha  purvam  AngirMo-luU 
Sunahotrasya  putrah  san  yajna-kdle  ^surair  grxhita^  Indrena  mochitah  \ 
paschdt  tad-vachanenaiva  Bhrigti-hule  Sututka-putro  Gritsamada-ndmd 
^hhat  I  tathd  chdnukramanikd  **Yah  Angirasah  Siiunahotro  hhutvd  Bhdr- 
gavah  Siiunako  *hhavat  sa  Gritsamado  dvitlyam  mandalam  apaSyad  "  iti  \ 
tathd  tasyaiva  Saunakasya  vachanam  fishy-anukramane  ^^  tvam  Agne  " 
%t%  I  ^^Gritsamadah  S'aunako  JBhrigutdm  gatah  |  S'aunohotro  prakrityd  tu 
yah  Afigirasa  itchy  ate "  iti  \  toimad  mandala-drashtd  Saunako  Gritsa^ 
madah  fishih  \ 

**  The  seer  {i.e,  he  who  received  the  revelation)  of  this  Mandala  was 
the  rishi  Gfitsamada.  He,  being  formerly  the  son  of  S^imahotra  in  the 
family  of  the  Angirasas,  was  seized  by  the  Asuras  at  the  time  of  sacri* 
fice  and  rescued  by  Indra.  Afterwards,  by  the  command  of  that  god, 
he  became  the  person  named  Gfitsamada,  son  of  S^unaka,  in  the  family 
of  Bbfigu.  Thus  the  Anukramanika  (Index  to  the  £ig-veda)  says  of 
him :  '  That  Gfitsamada,  who,  having  been  an  Angirasa,  and  son  of 
S^unahotra,  becamo  a  Bhargava  and  son  of  S'unaka,  saw  the  second  Man- 
dala.' So,  too,  the  same  S'aunaka  says  in  his  Eishi-anukramana  regarding 
the  Mandala  beginning  with*  Thou,  o  Agni' : — *  Gritsamada  son  of  S^u- 
naka  who  is  declared  to  have  been  naturally  an  Angirasa,  and  the  son  of 
S^unahotra,  became  a  Bhfigu.'  Hence  the  seer  of  the  Mandala  is  the 
rishi  Gritsamada  son  of  S'unaka." 

It  will  be  noticed  that  (unless  we  are  to  suppose  a  different  Gritsa- 
mada to  be  intended  in  each  case)  there  is  a  discrepancy  between  the 
Puranas  on  the  one  hand,  and  Sayana  and  the  Anukramanika  on  the 
other ;  as  the  Purai^as  make  Gritsamada  the  son  of  S^unahotra  or  Su- 
hotra,  and  the  father  of  Shnaka ;  whilst  the  Anukramanika,  followed 
by  SayaQa,  represents  the  same  personage  as  having  been,  indeed,  ori- 
ginally the  son  of  S^unahotra  of  the  race  of  Angiras,  but  as  having 
afterwards  become,  by  what  process  does  not  appear,  the  son  of  Sunaka 
of  the  raoe  of  Bhfigu. 

In  his  translation  of  the  Big-veda  (ii.  207  f.)  Professor  Wilson  refers 


THE  INDIAN 'RAGE  FROM  MANU.  229 

to  a  legend  aboat  King  Yitaliayya  in  the  Ann^asana-parvan  of  the  Ma- 
habharata  (verses  1944-2006)  which  gives  a  different  account  of  Qpt- 
samada's  parentage.  It  begins:  S^^nu  rdjdn  yathd  rdjd  Vltahavyo 
mahdyaidh  \  rdjarshir  durldbham  prdpto  hrdhmanyam  loka-satkritam  \ 
^*  Hear,  o  king,  how  the  renowned  Yltahavya,  the  royal  rishi,  attained 
the  condition  of  Brahmanhood  venerated  bj  mankind,  and  so  difficult 
to  be  acquired."  It  happened  that  Divodasa,  King  of  KaiSi  (Benares) 
was  attacked  by  the  sons  of  Yitahavya,  and  all  his  family  slain  by  them 
in  battle.  The  afflicted  monarch  thereupon  resorted  to  the  sage  BhS,riL- 
dvaja,  who  performed  for  him  a  sacrifice  in  consequence  of  which  a  son 
named  Pratardana  was  bom  to  him.  Pratardana,  becoming  an  accom- 
plished warrior,  was  sent  by  his  father  to  take  vengeance  on  the  Yita- 
havyas.  They  rained  upon  him  showers  of  arrows  and  other  missiles, 
"as  clouds  pour  down  upon  the  Himalaya"  *  {abhyavarshanta  rdjdnam 
himavantam  ivdmhuddh);  but  he  destroyed  them  all,  and  "they  lay  with 
their  bodies  besmeared  with  blood,  like  kinsuka-trees  ^  cut  down " 
{apatan  rudhirdrdrdngd  nikrittd  iva  kimiukdh),  Yltahavya  himself 
had  now  to  fly  to  another  sage,  Bhfigu,  who  promised  him  protection. 
The  avenger  Pratardana,  however,  followed  and  demanded  that  the 
refugee  should  be  delivered  up : 

Asyeddnlm  hadhdd  adya  hhavishydmy  anrinah  pituh  \  tarn  uvdcha  kjrt* 
pdvUhto  Bhrigur  dharma-hhrttdm  varah  \  "  nehdsti  kshattriyah  kaichit 
sarve  hime  dvijdtayah  "  |  Hat  tu  vaehanam  irutvd  Bhrigos  tathyam  Pra^ 
tardanah  |  pdddv  upoipriiya  ianaih  prahrishfo  vdkyam  abravU  \  evatn 

apy  asmi  hhayavan  kritakfityo  na  Bafhiayah  \ tydjito  hi  tnayd 

jdtim  esha  rdjd  JBhrtgHdvaha  \  tatas  tendbhyanujndto  yayau  rdjd  Pro- 
tardanah  \  yathd-gatam  mahdrdja  tnuktvd  visham  ivoragah  |  Bhrigor 
vachana-mdtrena  sa  eha  hrahmarshitdih  gatah  \  Vltahavyo  mahdrdja  hrah" 
mavdditvam  eva  eha  \  tatya  Ofitsamadah  putro  r&penendra  ivdparah  j 
^'Sakras  tvam  "  iti  yo  daityair  nigrihUah  kildhhavat  \  rigvede  varttate 
ehdgryd  irutir  yasya  mahdtmanah  \  yatra  Grttsamado  ^^ brahman^'  brdh* 
manaih  sa  mahlyate  |  m  hrahmaehdrl  viprarshi^  irlmdn  Ofitsamado 
'hhavat  I 

"Pratardana  says:  <By  the  slaughter  of  this  (Yltahavya)  I  shall 

^  This  Bimile  seems  to  indicate  a  fBinitiarity  with  the  manner  in  which  the  doadi 
collect,  and  discharge  their  contents  on  the  outer  range  of  the  Himalaya. 
vt  The  Kinsaka  is  a  tree  bearing  a  red  blossom  (But4aJrondo$a). 


290  fKABITtOK  01^  Tfifi  raSCSKT  OF 

now,  to-day>  be  acquitted  of  my  debt  to  iny  father.'  Bhrigo,  tbe  most 
eminent  of  religions  men,  filled  with  compassion,  answered :  *  There  is 
no  Kshattriya  here :  all  these  are  Bifibmans.'  Hearing  this  troe  aa- 
eertion  of  Bhfign,  Pratardana  was  glad,  and  gently  touching  the  sage's 
feet,  rejoined :  *  Even  thus,  o  ^orioos  saint,  I  have  gained  my  object 
....  for  I  hare  compelled  this  King  {$.$,  Bajanya)  to  relinquish  his 
caste.'  King  Pratardana  then,  after  receiTing  the  sage's  salutationB, 
departed,  as  he  came,  like  a  serpent  which  has  discharged  its  poison  t 
while  Yltahavya  by  the  mere  word  of  Bhpgu  became  a  Brahman-rishi, 
and  an  utterer  of  the  Yeda.  G^tsamada,  in  form  like  a  second  Indra, 
was  his  son ;  he  was  seized  by  the  Daityas,  who  said  to  him,  *  Thoa 
art  Sieikra'  (Indra).  In  the  Rig-veda  the  texts  (iruti)  of  this  great 
rishi  stand  first"  There  Gfitsamada  is  honoured  by  the  Brahmans 
(with  the  title  of)  *  Br&hm&n.'  This  illustrious  personage  was  a  Brah- 
mach§rin,  and  a  Brahmia-rishi." 

According  to  the  enumeration  of  Gptsamada's  family,  which  follows 
here,  Biinaka  was  his  descendant  in  the  twelfth  generation,  and  Siaunaka 
in  the  thirteenth.    The  story  concludes  with  these  words : 

JSva0i  vipratvatn  agamai  VUahavyo  narddhdpak  \  Bhrigoh  prasdddd 
rdjendra  kahattriyah  hhattriyarihdbha  \ 

'*  Thus  did  King  Yitahavya,  a  Kshattriya,  enter  into  the  condition 
of  Brahmanhood  by  the  favour  of  Bhfigu." 

In  the  next  chapter  we  shall  again  notice  Yltahavya  among  the  Kshat- 
triyas  who  are  dedszed  by  tradition  to  have  been  the  authors  of  Yedic 
hymns. 

King  Divodasa  was  the  sixth  in  deeceni  from  Kk&SL  brother  of  Gfit- 
eamada.     Of  him  the  Harivafiia  states,  seotion  32,  verse  789  f. : 

Divoddsasya  d&yado  brahmarMr  Mitrdyur  nripah  |  Maitrdyawu 
tata^  Somo  Mditrey&a  tu  taiah  imrtUt^  \  0te  9a%  sanUntdh  paktham 
hhattropetda  tu  Bkdryw&h  \ 

''The  son  of  Divodasa  was  the  King  lUtriLyu  a  Brahman-rishL 
From  him  sprang  Soma  MaitrayaQa,  from  whom  the  Maitreyas  received 
their  name.  They,  being  of  Kahattriya  lineage,  adhered  as  Bhargavas 
to  the  side  <of  the  latter).*' 

**  If  I  hafe  oorreetly  inteipreted  thii  vene,  mad  if  Vf  **  fint"  we  are  to  onder- 
stand  first  in  order,  it  <ioei  not  accurately  represent  the  state  of  the  ease :  as  the 
hymns  of  Gptsamada  only  appear  la  the  isooad  MsQ^bUa. 


THE  INDIAN  RAGE  FROM  ULLSV.  231 

The  twentietli  in  descent  from  the  same  Ka^a,  brother  of  Giitsamada, 
was  Bhargabhumiy  of  whom  the  Yishnn  Parana  says,  ir.  8,  9 : 

Bh&rgiuya  JBhdrgahhUmih  \  tatai  oMturvarnyorpra/vfittih  \  %iy  ete 
KdSayo  hhnpatayah  hathitah  \ 

«  The  son  of  Bharga  was  Bhargabhumiy  from  whom  the  foor  castes 
originated.     Thus  have  the  kings  called  Eaiis  been  declared." 

In  two  passages  of  the  Harivam^  names  identical,  or  nearly  so,  are 
found,  but  with  a  different  progenitor  in  each  case,  in  reference  to 
which  a  similar  statement  is  made.   The  first  is  in  section  29,  verse  1 596 : 

Vefiuhotra'Sutai  chapi  Bhargo  ndma  praj$ivarah  \  Vatsaaga  V^Ua^ 
hhUmU  tu  Bhrtgubhatnis  tu  Bhdrgavdt  \  eU  kg  Angirasah  putrd  j&Cd 
vamii  Hha  Bhdrgave  |  Irdhmu^i  kshattrigd  vaiky&B  trayaJ^  ptUrdk  ^ 
sahasraSah  \ 

"  The  son  of  Yenuhotra  was  Xing  Bharga.  From  Yatsa  sprang 
Yatsabhumi,  and  Bhfigubhumi  from  Bhargava.  These  descendaots  of 
Angiras  were  then  bom  in  the  family  of  Bhpgu,  BrShmans,  Eshattriyas, 
and  Yaifyas  three  (classes  of)  descendants  in  thousands." 

The  second  passage  is  in  the  d2nd  section,  Terse  1752  : 

Stfkwndraega  putras  tu  8atyak$twr  mahdrathahi  \  mto  ^hhavad  rndttd- 
tejd  rdjd  paramthdh&rmihah  |  VatHuya  VdtsabhumU  tu  BhdrgabhUmit 
tu  Bhdrgavdt  \  ete  hy  Angirasah  putrd  fiUd  vaihie  *tha  Bh&rga/v$  \  hrdh- 
mandh  hhattriyd  vaiSydh  iudrdi  cha  Bharatarshahha  \ 

*^  The  warrior  Satyaketu  was  the  son  of  Sukumara,  and  a  prince  of 
great  lustre  and  rirtue.  From  Yatsa  sprang  Yatsabhumi,  and  Bharga- 
bhumi  from  Bhargava.  These  descendants  of  Angiras  were  then  bom 
in  the  frtmily  of  Bhrigu,  Brahmans,  Kshattriyas,  Yaiiyas  and  S^udras.^ 

The  parallel  passage  in  the  Yayu  Fura^a,  as  quoted  by  Professor 
Wilson,  p.  409,  has  names  which  are  mostly  different : 

Ve^uhotrO'Sutai  ehdpi  Odrgyo  vai  ndma  vUrutah  \  Odrgyasya  Odr- 
gdbhumis  tu  Vdtso  Vaisasya  dhimata^  \  hrdhmandh  kshattriydi  chawa 
tayohputrdk  mdhdrmikdh  \ 

"  The  son  of  Yenuhotra  was  the  renowned  G^gya.  Oargabhumi 
was  the  son  of  Gargya ;  and  Yatsa  of  the  wise  Yatsa.  Brahmans  and 
Eshattriyas  were  the  virtuous  ions  of  these  two."  ^ 


^  Professor  Wilson,  p.  410,  note,  gives  t^joyuktah,  "glorioos,"  instead  of 
putral^  as  the  reading  either  of  the  Brahma  Pnraaa,  or  of  tbe  HariTa&s'a,  or  both. 
^  In  regard  to  these  passages  the  reader  may  eoBsvlt  the  remarks  of  Professor 


2S2  TRADTnOH  OF  THE  DESCENT  OF 

Anottier  son  of  AyuB  (son  of  Parurayas)  was  Bamblia,  of  whom  the 
Bhagavata  Par&na  says,  ix.  17,  10 : 

Eamhhasya  Hahhasah  putro  OahhlraS  eh&kriyiu  tatah  \  tatya  ksMire 
hrahmajajne  fyinu  vamiam  Aneruuah  \ 

**  The  son  of  Bambha  was  Babhasa,  from  whom  sprang  Oabhira  and 
Akriya.  From  his  wife  Brahmans  were  bom :  here  now  the  race  of 
Anenas  "  (another  son  of  Ajns). 

Of  the  same  Bambha  the  Vishnu  Parana  says  (iv.  9,  8),  Eamhhas  to 
miapatyo  ^Ihavat  \  ^'  Rambha  was  childless." 

Another  son  of  Ayus,  as  we  have  seen,  Vishnn  Parana,  iv.  8,  1,  was 
Kahosha.  He  had  six  sons  (Y.  P.  iv.  10, 1),  of  whom  one  was  Yayati. 
The  sons  of  the  latter  were  Yada,  Tarvasu,  Druhyu,  Ann,  and  Puni 
(Ibid.  iv.  10,  2).*^  One  of  these  five,  Ann,  had,  as  we  are  told,  in  the 
twelfth  generation  a  son  called  Bali,  of  whom  the  Yishnu  Parana,  iv. 
18,  1,  relates : 

Hem&t  Sutapds  tasmdd  Balir  yasya  kthetirs  IHryhatamasd  Anga^ 
Banga-Kalinga-SuhmO'Pundr&khyam  BdUyafh  kahattram  ajanyata  \ 

<^  From  Hema  sprang  Sntapas ;  and  from  him  Bali,  on  whose  wife  ^ 
Baleya  Kshattriyas  {i,e,  Kshattriyas  of  the  race  of  Bali),  called  Anga, 
Banga,  Kalinga,  Sahma,  and  Pan4ra  were  begotten  by  Dirghatamas." 

Professor  Wilson  (p.  445,  note  12)  quotes  from  the  Vayu  Parana  a 
statement  regarding  the  same  x>erson  that  he  had  '^  sons  who  founded 
the  four  castes  "  {putrdn  ehdturvarnya-kardn) ;  and  refers  to  a  passage 
in  the  Matsya  Puraga,  in  which  Bali  is  said  to  have  obtained  from 

Wilson,  p.  409,  note  16,  where  a  oommentator  (on  the  Brfihma  Parana,  or  the  Hari- 
vamtfa]  is  quoted,  who  says  that  in  the  passage  from  these  works  **  another  son  of 
Vatsa  the  father  of  Alarka  is  spedfied,  tiz.,  Vatsahhtimi ;  while  Bhargava  is  the 
brother  of  Vatsa ;  and  that  (the  persons  referred  to  were)  Angirases  hecause  Galaya 
belongred  to  that  family,  and  (were  bom  in  the  family)  of  Bhrigu,  hecause  VisVamitra 
belonged  to  it"  {VaUatya  Alarka-pituh  putrantaram  aha  **  VaUabhutntr*'  iti  \ 
** BKargavad**  Vatta-bhrniuh  \  **  Angiraso"  Galava$ya  Angiraaaivat  \  ** Bhargava*' 
Vihamitratya  Bhargavaivat).  The  Yishi^u  Purana,  iy.  8,  6,  says  that  Yatsa  was 
one  of  the  names  of  Pratardana,  son  of  DivodSsa,  a  descendant  of  Kasa,  and  a  remote 
ancestor  of  Bhurgabhumi.  See  however  Professor  Wilson's  note  13,  p.  408.  It  is 
possible  that  the  resemblance  of  the  word  Bharga  to  Bhargava  may  have  occasioned 
the  descendants  of  the  former  to  be  connected  with  the  family  of  Bhrigu. 

>^  These  five  names  occur  together  in  the  plural  in  a  verse  of  the  Kig-veda,  i.  109, 
quoted  abo7e,  p.  179. 

M  Kthettrfi  bharyayOm  jatatvad  Baltya^  \  '*  They  were  called  descendants  of  Bali 
because  they  were  bom  of  his  wife." 


THE  INDIAN  RACE  PEOM  MANU.  233 

Brahmfi  the  boon  that  he  should  **  establish  the  four  fixed  castes  "  (cho' 
turo  niyatdn  varndma  tvam  sth&payeti). 

The  Harivam^a  gives  the  following  account  of  Bali,  in  the  course  of 
which  the  same  thing  is  stated ;  section  31,  verses  1682  ff. : 

Phendt  tu  Sutapdjajne  autah  Sutapaso  Balih  \  jdto  mdnusha-yonau  tu 
$a  rdjd  kdnehaneshudhih  \  mahdyogl  m  tu  Balir  hahhuva  nripatih  purd  \ 
putrdn  utpddaydmdaa  paneha  vamichkardn  hhuvi  \  Angah  prathamato 
jajne  Vangah  Suhmaa  tathaiva  cha  \  Pundrah  KalinyaS  cha  tathd  Bdle- 
yam  kshattram  uchyate  \  Bdleyd  hrdhmandS  chaiva  tasya  vamiahard 
hhuvi  I  Bales  tu  Brahmand  datto  varah  prltena  Bltdrata  |  mahdyogiivam 
dyuS  cha  kalpasya  parimdnatah  |  sanyrdme  chdpy  ajeyatvam  dhartne 
chaiva  pradhdnatd  \  trailokya-darianafh  chdpi  prddhdnyam  prasave 
tathd  I  hale  chdpratimatvam  vai  dharma-tattvdrthO'darSanam  \  chaturo 
niyatdn  varndms  tvam  cha  sthdpayiteti  cha  \  ity  ukto  vihhund  rdjd  Bali^ 
Sdntim  pardrh  yayau  \  tasyaite  tanaydh  sarve  kthettrajd  muni'-pungavdt  \ 
eamhhutd  Birghatapasah  Sudeahndydm  mahaujausa^  \ 

«Erom  Phena  sprang  Sutapas;  and  the  son  of  Sutapas  was  Bali. 
He  was  bom  of  a  human  mother,  this  prince  with  the  golden  quiver ; 
but  King  Bali  was  of  old  a  great  yogin.  He  begot  five  sons,  who  were 
the  heads  of  races  upon  the  earth.  Anga  was  first  bom,  then  Yanga, 
Suhma,  Pundra  and  Kalinga ;  such  are  the  names  of  the  Kshattriyas 
descended  from  Bali  {Bdleydh),  There  were  also  Baleya  Brahmans, 
founders  of  his  race  upon  the  earth.  By  Brahma,  who  was  pleased,  the 
boon  was  granted  to  Bali  that  he  should  be  a  great  yogin,  should  live 
the  entire  length  of  a  Kalpa,  should  be  invincible  in  battle,  should  have 
pre-eminence  in  virtue,  should  have  the  power  of  beholding  the  whole 
three  worlds,  should  have  a  superiority  in  begetting  progeny,  should  be 
unequalled  in  strength,  and  should  comprehend  the  essential  principles 
of  duty.  And  being  thus  addressed  by  the  Lord  in  these  words,  ^  Thou 
shalt  establish  the  four  regulated  castes,'  King  Bali  attained  supreme 
tranquillity.  All  these  sons,  the  o£Espring  of  his  wife,  were  begotten 
on  Sudeshna  by  the  glorious  muni  Dirghatapas."  ^ 

»  M.  Laoglois  must  have  fonnd  in  his  MS.  a  different  reading  of  the  last  line,  as 
he  renders  it  otherwise.  Professor  Wilson  remarks  (V.P.  pp.  444,  note  12) :  "The 
Matsya  calls  Bali  the  son  of  Virochana,  and  ayu-kaipa'pramanikahj  *  existing  for  a 
whole  Kalpa ; '  identifying  him,  therefore,  only  in  a  different  period  and  form,  with 
the  Bali  of  the  Vamana  Avatiira "  (Dwarf-incarnation).  (See  Wilson's  Vishnu  P. 
p.  265,  note,  and  the  Bhagavata  P.  iz.  sects.  16-23,  and  other  works  quoted  in  th« 
4th  Tol.  of  this  work,  pp.  116  ff. 


254  TRABinOK  OF  THB  DSSOBNT  OF 

Apratiratlia  is  Teoorded  as  being  a  deaoendant  of  PiirTi  (another  of 
Yajati's  sons),  in  the  thirteenth  generation  (Wilaon,  p.  448).  Of  him 
it  is  related,  Yishnn  Parana,  ir.  19,  2 : 

Riteyoh  Bantindrah  putro  ^hhikt  \  Tamtum  Apratirathaih  Dhruvaik  eha 
Bantindrah  putr&n  a/o&pa  \  ApraHrath&t  Kanvah  \  iasyapi  Medhdtithik  \ 
ffotah  Kanvdjfand  dmja  habhuhhuh  \  Taikmtr  Anilas  tato  Dwhyantddyai 
ehaivdra^  ptUrd  hahhavuh  \  DushyarUdeh  ehakravartti  Bharato  'hhavtU  \ 

"Biteyu  had  a  son  Bantinfira,  who  had  Tanso,  Apratiratha  and 
DhniTa  for  his  sons..  From  Apratiratha  sprang  Kanya.  His  son  was 
Medh&tithi;  from  whom  the  X&nv&yana  Brahmans  were  descended. 
From  Tansn  sprang  Anila,  who  had  four  sons,  Boshyanta,  and  others. 
From  Dushyanta  sprang  the  emperor  Bharata." 

With  some  yariations  the  Bhagavata  Parana  says,  ix.  20,  1 : 

P&ror  vaihiam  pravakshffdmi  ytUrajdto  '#f  Bhdrata  \  yatra  rdjarBhayo 
vafhtyd  hrahwuhvaihiyai  chajqfnire  |  ....  6.  Biieyoh  Bantibhdro  'bhut 
trayaa  tasydtmajd  nifipa  \  Sumatir  Bhruvo  ^pratirathah  Kanvo  'pratira- 
thdmajah  \  tiuya  MeihdUtithU  ta»mdt  Ptaakanvddyd  dvijatayah  \  putro 
^hhut  Sumater  Bathhyo  BuBhyantoB  tat-siUo  matah  \ 

**  I  shall  declare  the  raoe  of  Pum  from  which  thon  hast  sprung,  o 
Bharata ;  and  in  which  there  have  been  bom  royal  rishis,  and  men  of 
Brahmanical  family  ....  6.  From  Biteyu  sprang  Bantibhara ;  who 
had  three  sons,  Sumati,  Dhmva,  and  Apratiratha.  Kanva  was  the  son 
of  the  last ;  and  the  son  of  Eagva  was  Medhatithi,  from  whom  the 
PraskaQvas  and  other  Brfihmans  wero  descended." 

A  little  farther  on,  in  the  chapter  of  the  Yishna  Parana  just  qaoted 
(iy.  19,  10),  Kanya  and  Medhatithi  aro  mentioned  as  haying  had  a 
differont  parentage  from  that  before  assigned,  yiz.,  as  being  the  son  and 
grandson  of  Ajaml4ha,  who  was  a  descendant  in  the  ninth  generation 
of  Tansu,  the  brother  of  Apratiratha : 

Ajamldhdt  Kanvah  \  Kanvdd  Medhditthir  yatah  Kdnvdyand  dvijdh  I 
Ajaml^hasydnyah  putro  Bjrihadiihu^  \ 

''From  AjamTcjiha  sprang  Kanya:  from  Kanya  Medhatithi,  from 
whom  wero  descended  the  Kanyayana  Brahmans.  Ajaml^ha  had 
another  son  Bphadisha."^ 

fi  On  thii  the  CommeBtator  remarks :  Jjeml^hatya  Kmvadir  $ko  vttmio  Bfiha" 
M^adir  apmro  fMMo  Ntladir  aparal^  Rikihadii  ehaparah  \  <* Ajamidha  had  one 
set  of  deecendaBti,  eoansthig  of  Kanra,  etc.,  a  second  oonsistiDg  of  Brihadishu,  etc., 


THE  INDIAN  BAGS  FROM  BCANU.  236 

On  tliis  last  passage  Professor  Wilson  obserres,  p.  452,  note :  "  The 
copies  agree  in  this  reading,  yet  it  ean  scarcely  be  correct.  Kanya  has 
already  been  noticed  as  the  son  of  Apratiratha."  But  the  compiler  of 
the  Parana  may  here  be  merely  repeating  the  discordant  accounts 
which  he  found  in  the  older  authorities  which  he  had  before  him. 

Begarding  Ajaml^ha  the  Bhagavata  says,  ix.  21,  21 : 

Ajamldhmya  vamit/dh  «y«$  FriyarMdhadayo  dvifdh  |  Ajaml4hdd  Bfi- 
hadUhuh  I 

''  Priyamedha  and  other  Brahmans  were  descendants  of  Ajaml4ha. 
From  Ajamidha  sprang  Bphadishu." 

The  Vishnu  Parana  (iv.  19, 16)  gives  the  following  account  of  Mud- 
gala,  a  descendant  of  Ajamidha  in  the  seventh  generation : 

Mudgaldch  eha  Maudyalyd^  hthaUropetd  dvtjdtayo  hahhUvu^  |  Mud- 
galdd  Bahvaivo  Bahvaivdd  Bivoddw  *ludy&  cha  mithuna/m  ahhui  \  Skrad^ 
vato  ^halydydm  S>atdnando  'hhavat  \ 

*^  From  Mudgala  were  descended  the  Maudgalya  Brahmans  of  Eshat- 
triya  stock.  From  Mudgala  sprang  Bahvaiva ;  from  him  again  twins, 
Divod&sa  and  Ahalya.     ^tananda  was  bom  to  Saradvat*  by  Ahaly&." 

Similarly  the  Bhagavata  Pnrana  says,  i v.  21,  33  £ : 

MudgakLd  hrahma  nirvfittaih  gotram  Maudgalya^anjnitam  \  mithunam 
Mndyaldd  Bk&rmydd  DivoddMk  pumdn  Mat  |  Ahalyd  kanyakd  ytuydih 
S'atdnandas  tu  Oautamdt  | 

''From  Mudgala  sprang  Brahmans,  the  fiunily  called  Maudgalyas. 
To  the  same  father,  who  was  son  of  Bharmya^va,  were  bom  twins, 
Divod&sa,  a  male,  and  Ahalya,  a  female  child,  who  bore  81»tananda  to 
Oautama." 

The  words  of  the  Matsya  Purana  on  the  same  subject,  as  quoted  by 
Professor  Wilson,  p.  454,  note  50,  are : 

Mudgalasydpi  Maudydydfi  kihattropetd  dvifatdya^  \  tU  hy  AnginMk^ 
pakshe  sanuthitdh  Kanva-Mudgaldh  \ 

**  From  Mudgala  sprang  the  Maudgalyas,  Brfihmans  of  Kshattriya 
stock.    These  Eanva  and  Mudgalas  stood  on  the  side  of  Angiias." 

a  third  consisting  of  Nlla,  etc,  and  a  £Mirth  consisting  of  JBLiksba,  etc."  The  last  two 
eons  of  AjamT^ha  are  mentioned  farther  on,  Nils  in  t.  15,  and  ipksha  in  t.  18,  of  the 
same  chapter  of  the  V.  P. 

^  The  Ck)mmentator  says  this  is  a  name  of  Gaatama.  B^gafding  Ahalja  sad 
Gautama  see  the  storj  extracted  abofe,  p.  121,  from  the  Bfiaiyana. 


^ 


236  TRABinOK  OF  THB  DESCENT  OF 

The  Harivamiay  secticm  82,  Tene  1781,  thiu  notices  the  same  fiimilj : 

Hudgalasya  tu  ddyddo  Mamdgalyah  tumahdyaidh  \  eU  sarre  wtahdt- 
nUino  kshattrcpetd  dvijutayah  \  eU  hy  Angiroiah  paksham  samiritdk 
Kunta-Mudgaluh  \  Maudgalyiuya  iuio  jyeththo  hrahmarshih  sumo- 
huyoiuh  I 

"The  renowned  Mandgalja  was  the  son  of  Madgala.  All  these 
great  personages  were  Brahmans  of  Eshattriya  descent.  These  Kanvas 
and  Mudgalas  adhered  to  the  side  of  Angiras.  Maudgalja's  eldest  son 
was  a  celebrated  Brahman-rishL" 

Begarding  Kshemaka,  a  fntore  descendant  of  Ajamidha  in  the  31st 
generation,  the  Vishnu  Fnrana  says,  ir.  21,  4 : 

Tato  NiramitroB  tasmdch  eha  Kahemakah  |  tatrdyam  slokah  \  "  hrah- 
ma-kshaitrasya  yo  yonir  *  vamSo  rdjarM-saikfitah  j  KshemaJ^am  prdpya 
rdjdnam  sa  aanuthdm  pr&piyaU  lalau  \ 

« Prom  him  (Ehan4apani)  shall  spring  Niramitra ;  and  from  him 
Kshemaka ;  regarding  whom  this  Terse  (is  current) :  '  The  race,  con- 
secrated by  royal  rishis,  which  gave  birth  to  Brahmans  and  Kshattriyas, 
shall  terminate  in  the  Eali  age,  after  reaching  King  Kshemaka.' '' 

The  corresponding  verse  quoted  by  Professor  Wilson  (p.  462,  note  24) 
from  the  Matsya  and  Vayu  Puranas  substitutes  devarshiy  "  divine  rishis,*' 
or  "  gods  and  rishis,"  for  the  ry'arshi,  '*  royal  rishis,"  of  the  Vishnij  Pu- 
rana.  The  verse  in  question  is  there  described  as  anutamsa-sloJco  'yafhglto 
vipraih  purdtanaih,  "a  genealogical  verse  sung  by  ancient  Brahmans." 

According  to  the  details  given  from  the  Puranas  in  this  section 
several  persons,  Giritsamada,  Kanva,  Medhatithi,  and  Priyamedha,  to 
whom  hymns  of  the  Eig-veda  are  ascribed  by  Indian  tradition  as  their 
rishis,  were  of  Kshattriya  descent. 

In  the  line  of  the  same  Tansu,  brother  of  Apratiratha,  we  find  in 
the  sixth  generation  a  person  named  Garga,  of  whom  the  Yishna  Pu- 
rana  relates,  iv.  19,  9 : 

Oarg&t  8ini^  \  tatoOdrgyah  Sainydh  kthattropetd  dvijdtayo  bahhuvuh  \ 

"  From  Qarga  sprang  S^ini ;  from  them  were  descended  the  Gargyas 
and  S'ainyas,  Brahmans  of  Kshattriya  race."  ^ 

^  On  this  words  the  Ck)mmentator  has  this  note :  Brahmtmah  brahnutruuya  Kahal- 
tra$ya  kihatlriyauya  eha  ponth  karanam  purvam  yathoktatvdt  \  **  *•  Brahma '  and 
*  Eshattra '  stand  for  Brahman  and  Kshattriya.  This  race  is  the  '  source,'  cause  (of 
these),  as  has  been  declared  aboye." 

91  On  this  the  Commentator  only  remarks :  Ibtoi  tabhyam  Ourgyah  Sainyai  clia 


THE  INDIAN  &ACB  FBOM  MAKXT.  237 

Similarlj  the  Bbagarata  Pur&na,  ix.  21,  19,  says: 

Gargdt  S'inis  tato  G&rgyah  hhaUr&d  hrahma  hy  avarftata  | 

<<Prom  Garga  sprang  S^ini;  from  them  Gargya,  who  from  a  Kshat- 
triya  became  a  Brahman."  ^ 

The  Yishnn  Parana  records  a  similar  circnmstance  regarding  the 
family  of  Mahaylryya,  the  brother  of  Gbrga  (iv.  19,  10) : 

Ifahdvlryy&d  TTruhihayo  ndma  ptdro  *hhilt  \  tasya  DrayyaruMhPush- 
karinau  KapU  cha  ptUra-trayam  abhut  \  tach  cha  tritayam  apt  paiehsd 
vipratdm  upajag&ma  \ 

**  Mahavlryya  had  a  son  named  Umkahaya ;  who  again  had  three  sons, 
Trayyamna,  Pnskarin,  and  Kapi ;  and  these  three  ^  afterwards  elltered 
into  the  state  of  Brahmans  {i.e.  became  snch)." 

The  Bhagavata  states,  ix.  21,  19  f. : 

Duritakshayo  Mahdvlryydt  tasya  li^ayydruni^  Eitvi^  |  Puahkardrunir 
Uy  atra  ye  hruhmana-gatim  gatdh  \ 

**  From  MahaTlryya  sprang  Dnritakshaya.  From  him  were  descended 
Trayyamni,  Eavi,  and  PoskararoQi,  who  attained  to  the  destination  of 
Brahmans."  '•* 

According  to  the  Matsya  Parana  also,  as  qnoted  by  Professor  Wilson 
(451,  note  22),  "  all  these  sons  of  XJraksha  (sie)  attained  the  state  of 
Brahmans  "  (  Urukahataft  sutd  hy  ete  sarve  hrdhmanatdm  yatdh) ;  and  in 
another  verse  of  the  same  Parana,  cited  in  the  same  note,  it  is  added : 
Kuvyundfh  tu  vard  hy  ete  trayah  proHd  maharshayah  \  Gargdh  Sankfi- 
tayal^  Kdvyd  hhattropetd  dmjdtayah  \  "  These  three  classes  of  great 
rishis,  viz.  the  Gargas,  Sankfitis,  and  K&yyas,  Brahmans  of  Kshattriya 
race,  are  declared  to  be  the  most  eminent  of  the  Kavyas,  or  descend- 
ants of  Eavi."  The  original  Garga  was,  as  we  have  seen,  the  brother 
of  Mahavlryya,  the  father  of  Kavi,  or  Eapi;  while,  according  to  the 

Oarga-wMyatvat  S^ini-^amyatvaeh  eha  Bomakhyatai^  |  kahattriya  eva  kenaekU 
karansna  brahtnaniai  eha  babhuvulk  \  *'  They  were  called  G&rgyaa  and  S'ainyaa  becanie 
they  were  of  the  race  of  GSrga  and  S'ini  Being  indeed  Kshattriyas  they  became 
BrOhmans  from  some  cause  or  other." 

M  The  Commentator  does  not  say  how  thii  happened. 

**  Unless  Professor  Wilson's  MSS.  had  a  different  reading  firom  mine,  it  most 
have  been  by  an  oversight  that  he  has  translated  here,  "  The  last  of  whom  beoame  a 
Brahman." 

iM  On  this  the  Commentator  annotates :  Te  atra  kihaUrtHDafhi*  hrahmtmoifaim 
hrahmawHTupaiaSh  gataa  u  \  *^  Who  In  thii  Xshattriya  race  attained  the  dettinatioa 
of  Bcahmans,— 4he  fona  of  Mftiaaai.'* 


288  DESCENT  OP  THE  INDIAN  KACB  9B0M  HANU. 

Viahna  Fur&na  (it.  19,  9)»  and  Ki&gtETata  Pnr&na  (iz.  21,  1),  Sankfiti 
was  the  son  of  Kan,  another  brothw  of  Habavliyya. 

The  aeries  of  passages  just  quoted  is  amply  sofficient  to  piove  that 
according  to  the  traditions  received  hy  the  oompilers  of  the  ancient 
legendary  history  of  India  (traditions  so  general  and  undisputed  as  to 
prevail  over  even  their  strong  hierarohical  prepossessions),  Brfihmans, 
Sshattriyas,  and  even  Yai^yas  and  SQdras,  were,  at  least  in  many  cases, 
originally  descended  from  one  and  the  same  stock.  The  £im^>ean  critic 
can  have  no  difficulty  in  receiving  these  ohscnre  accounts  as  true  in  their 
literal  sense;  though  the  absence  of  precise  historical  data  may  leave 
him  without  any  other  guide  than  speculation  to  assist  him  in  determin- 
ing the  process  by  which  a  community  originally  composed  for  the  most 
pJEurt  of  one  uniform  element,  waa  broken  up  into  different  classes  and 
professions,  separated  from  each  other  by  impassable  barriers.  On  the 
other  hand,  the  possibility  of  this  common  origin  of  the  different  castes, 
though  firmly  based  <m  tradition,  appeared  in  later  times  so  incredible, 
or  so  unpalatable,  to  aome  of  the  eompilen  of  the  Pur^uas,  that  we  find 
them  occasionally  attempting  to  explain  away  the  facts  which  they 
leoord,  by  statementa  sudh  as  we  have  enoountered  in  the  case  of  the 
Kings  Bathltara  and  B&li,  that  their  progeny  was  begotten  upon  their 
wives  by  the  pages  Angiraa  and  Dirghatamas,  or  Birghatapas ;  or  by  the 
Introduction  of  a  miraculous  element  into  the  story,  as  we  have  already 
Been  in  one  of  the  legends  regarding  Gyitsamada,  and  as  we  shall  have 
occasion  to  notice  in  a  future  chapter  in  the  account  of  YiiSvamitra* 


95Q 


CHAPTEE  III. 

ON  THE  MUTUAL  RELATIONS  OP  THE  DIFFERENT  CLASSES  OF 
INDIAN  SOCIETY  ACCORDING  TO  THE  HYMNS  OF  THE  RIO- 
AND  ATHARVA-VEDAS. 

In  the  last  chapter  I  hare  attempted  to  shew  that  in  general  the 
authors  of  the  hymns  of  the  Rig-yeda  regarded  the  whole  of  the  Aryan 
people,  embracing  not  only  the  priests  and  chiefs,  but  the  middle 
classes  also  of  the  population,  as  descended  from  one  common  father,  or 
ancestor,  whom  they  designate  by  the  name  of  Mann.  This  reference 
to  a  common  progenitor  excludes,  of  course,  the  supposition  that  the 
writers  by  whom  it  is  made  could  hare  had  any  belief  in  the  myth 
which  became  afterwards  current  among  their  countrymen,  that  their 
nation  consisted  of  four  castes,  differing  naturally  in  dignity,  and  sepa- 
rately created  by  Brahma. 

In  that  chapter  I  proposed  to  leaye  for  farther  consideration  any  spe- 
cific notices  which  the  Rig-yeda  might  contain  regarding  the  different 
classes  oT  which  the  society  contemporary  with  its  composition  was 
made  up.  On  this  consideration  I  now  enter.  As  that  great  collection 
of  hymns  embodies  numerous  references,  both  to  the  authors  themselves 
and  to  the  other  agents  in  the  celebration  of  divine  worship,  it  may 
be  expected  to  supply,  incidentally  or  indirectly,  at  leasts  some  inform- 
ation respecting  the  opinion  which  these  ministers  of  religion  enter- 
tained of  themselves,  and  of  the  ecclesiastical  and  civil  relations  in 
which  they  stood  to  the  other  sections  of  the  commxmity.  I  shall  now 
endeavour  to  shew  how  far  this  expectation  is  justified  by  an  examin- 
ation of  the  Rig-veda. 

It  wiU  be  understood,  firom  what  I  have  already  (pp.  7  and  11  ff.) 
written  on  the  subject  of  that  one  hymn  of  the  Big-veda  in  which  the 


240  MUTUAL  KELATI0N8  OP  THE  DIFFERENT  CLASSES  OF  SOCIETY 

four  castes  are  distinctly  specified,  i.e.  the  Purusha  Sukta,  that  in  the 
enquiry,  which  I  am  now  about  to  undertake,  I  confine  myself  in  the 
first  instance  to  those  hymns  which  for  any  reason  (see  p.  4,  above) 
appear  to  be  the  most  ancient,  leaving  out  of  account  until  afterwards, 
all  those  compositions  which,  like  the  one  just  mentioned,  are  presum- 
ably of  a  later  age. 

It  will,  I  think,  be  found  on  investigation  that  not  only  the  older 
hymns,  but  the  great  bulk  of  the  hymns,  supply  no  distinct  evidence 
of  the  existence  of  a  well  defined  and  developed  caste-system  at  the 
time  when  they  were  composed. 


Sect.  I. —  On  the  signification  of  the  warde  hrAhmdn,  hrdhmanay  etc.^ 

in  the  Rig-veda. 

As  the  Rig-veda  Sanhita  is  made  up  almost  entirely  of  hymns  in 
praise  of  the  gods,  it  was  not  to  be  anticipated  that  it  should  furnish 
any  systematic  or  detailed  explanations  on  the  points  which  form  the 
object  of  our  enquiry.  But  as  was  natural  in  compositions  of  the  early 
and  simple  age  to  which  these  hymns  belong,  they  do  not  always  con- 
fine themselves  to  matters  strictly  connected  with  their  principal  sub* 
ject,  but  indulge  in  occasional  references  to  the  names,  families,  personal 
merits,  qualifications,  relations,  circumstances,  and  fortunes  of  the  poets 
by  whom  they  were  produced,  or  of  their  patrons  or  other  contempo- 
raries, or  of  their  predecessors. 

I  have,  in  another  volume  of  this  work,*  enquired  into  the  views 
which  the  authors  of  the  hymns  appear  to  have  held  on  the  subject  of 
their  own  authorship.  The  conclusion  at  which  I  arrived  was,  that 
they  did  not  in  general  look  upon  their  compositions  as  divinely  in- 
spired, since  they  frequently  speak  of  them  as  the  productions  of  their 
own  minds  (vol.  iii.  pp.  128*140).  But  although  this  is  most  com- 
monly the  case  (and  especially,  as  we  may  conjecture,  in  regard  to  the 
older  hymns),  there  is  no  doubt  that  they  also  attached  a  high  value  to 
these  productions,  which  they  describe  as  being  acceptable  to  the  gods 
(R.Y.  V.  45,  4 ;  V.  85,  1 ;  vii.  26,  1,  2;   x.  23,  6 ;   x.  54,  6;   x.  105, 

^  Original  Sanskrit  Texts,  vol.  iii.  pp.  116-161. 


ACCOEDINO  TO  THE  RIG-  AND  ATHARVA-YEDAS.  241 

8)«  whose  activity  they  stimalated  (iii.  84,  1 ;  Tii.  19,  11),  and  whose 
blessing  they  drew  down.  In  some  of  the  hymns  a  supernatural  cha- 
racter or  insight  is  claimed  for  the  rishls  (i.  179,  2 ;  vii.  76,  4 ;  iii.  53, 
9;  vii.  33,  11  ff. ;  vii.  87,  4;  vii.  88,  3ff.;  x.  14,  15;  x.  62,  4,  5), 
and  a  mysterious  efficacy  is  ascribed  to  their  compositions  (vol.  iii. 
pp.  173  f.)  The  rishis  called  their  hymns  by  various  names,  as  arka, 
uktha,  fiehy  gir^  dhl,  nltha,  nivid^  mantra,  mati,  silkta,  stoma,  vdch,  vacha»^ 
etc.  etc. ;  and  the  also  applied  to  them  the  appellation  of  hrahma  in 
numerous  passages.^  That  in  the  passages  in  question  hrahma  has 
generally  the  sense  of  hymn  or  prayer  is  clear  from  the  context  of  some 
of  them  (as  in  i.  37,  4  ;  viii.  32,  27,  where  the  word  is  joined  with  the 
verb  gdyata^  '^  sing,"  and  in  vi.  69,  7,  where  the  gods  are  supplicated 
to  hear  the  hrahma),  as  well  as  from  the  fact  that  the  poets  are  said 
(in  i.  62,  13 ;  v.  73,  10 ;  vii.  22,  9;  vii.  31,  11 ;  x.  80,  7)  to  have 
fashioned  or  generated  the  prayer,  in  the  same  way  as  they  are  said  to 
have  fashioned  or  generated  hynms  in  other  texts  (as  i.  109,  1 ;  v.  2, 
11 ;  vii.  15,  4;  viii.  77,  4 ;  x.  23,  6;  x.  39,  14),  where  the  sense  is 
indisputable ;  while  in  other  places  (iv.  16,  21;  v.  29,  15  ;  vi.  17,  13; 
vi.  50,  6 ;  vii.  61,  6 ;  x.  89,  3)  new  productions  of  the  poets  are  spoken 
of  under  the  appellation  of  hrahma. 

That  hrahma  has  the  sense  of  hymn  or  prayer  is  also  shown  by  the 
two  following  passages.  In  vii.  26,  1,  it  is  said :  Na  somah  Indram 
asuto  mamdda  na  ahrahmdno  maghacdnam  sutdsah  \  tasmai  ukthafk  janaye 
yaj  jujoshad  nfivad  navtyah  iftnavad  yathd  nah  \  2.  Ukthe  ukthe  somah 
Indram  mamdda  nithe  nlthe  maghavdnam  sutdsah  \  yad  im  sahddhah 
pitaram  naputrdh  samdna-dakshuh  avase  havante  \  **  Soma  unless  poured 
out  does  not  exhilarate  Indra ;  nor  do  libations  without  hymns  {ahrah* 
mdnah).  1  generate  for  him  a  hymn  {uktha)  which  he  will  love,  so 
that  like  a  man  he  may  hear  our  new  (production).  2.  At  each  hymn 
{uktha)  the  soma  exhilarates  Indra,  at  each  psalm  {nltha)  the  libations 
(exhilarate)  Maghavat,  when  the  worshippers  united,  with  one  effort, 
invoke  him  for  help,  as  sons  do  a  father." '    Again  in  x.  105,  8,  it  is 

'  For  a  list  of  these  texts  and  other  details  which  are  here  omitted,  I  refer  to  mj 
article  "  On  the  relations  of  the  priests  to  the  other  classes  of  Indian  Society  in  the 
Vedic  age/'  in  the  Journal  of  the  Boy.  As.  Soc.  for  1866  (from  which  this  section  is 
mostly  borrowed). 

3  It  is  clear  from  the  context  of  this  passage  that  abrahmSnah  means  "  unattended 
by  hymns,"  and  not  **  without  a  priest."    After  saying  that  soma-lihations  without 

16 


242  MUTUAL  BELATIONS  OF  THE  DIFFERENT  CLASSES  OF  SOCIETY 

•aid :  Ava  no  vfijind  Uiiihi  fichd  van&ms  anriehah  \  na  abrahmd  yajnah 
fidhag  joahati  tve  \  ''Drive  away  our  calamities.  With  a  hymii  {fichd) 
may  we  day  the  men  who  are  hymnlesB  {anrtchaf).  A  sacrifice  without 
prayer  (ahrahmd)  does  not  please  thee  well.'^ 

I  have  said  that  great  virtue  is  occasionally  attrihuted  by  the  poets  to 
their  hymns  and  prayers ;  and  this  is  true  of  those  sacred  texts  when 
called  by  the  name  of  hrdhma^  as  well  as  when  they  receive  other  ax>- 
pellations,  such  as  mantra.  Thus  it  is  said,  iii.  53,  12,  'FUvamitra9ya 
rakshati  hrahma  idam  Bhdrataih  janam  \  ''  This  prayer  {Jbrahma)  of  Yi^va- 
mitra  protects  the  tribe  of  Bharata; "  v.  40,  6,  Qulham  iuryarh  tamasd 
apavratena  turlyena  hrahmand  twindad  Atrih  \  **  Atri  with  the  fourth 
prayer  {hrdhmand.)  discovered  the  sun  concealed  by  unholy  darkness ; " 
vi.  75,  19,  Brahma  varma  mama  antaram  \  ''Prayer  {hrahma)  is  my 
protecting  armour ; "  vii.  33,  3,  Eva  id  nu  ham  ddiardfne  Suddsam  prd- 
vad  Indro  hrahmand  vo  Vasishthdh  |  "Indra  preserved  Sudas  in  the 
battle  of  the  ten  kings  through  your  prayer,  o  Yasishthas."  In  ii.  23, 
1,  Brahmanaspati  is  said  to  be  the  "  great  king  of  prayers  "  (JyeshtlM- 
rdjam  hrahmandm)  (compare  vii.  97, 3),  and  in  verse  2,  to  be  the  "  gene- 
rator of  prayers"  (Janitd  hrahmandm) ;  whilst  in  x.  61,  7,  prayer  is 
declared  to  have  been  generated  by  the  gods  {wddhyo  qfanayan  hrahma 
devdh).    Compare  vii.  35,  7. 

Brdhmdn  in  the  masculine  is  no  doubt  derived  from  the  same  root  as 
hrdhmdn  neuter,  and  though  differing  from  it  in  accent^  as  well  as 
gender,  must  be  presumed  to  be  closely  connected  with  it  in  signifi- 
cation, just  as  the  English  "prayer"  in  the  sense  of  a  petition  would 
be  with  "  prayer,"  a  petitioner,  if  the  word  were  used  in  the  latter 
sense.  As,  then,  hrdhmdn  in  the  neuter  means  a  hymn  or  prayer, 
hrdhmdn  in  the  masculine  must  naturally  be  taken  to  denote  the  person 
who  composes  or  repeats  a  hymn  or  prayer.  We  do  not,  however,  find 
that  the  composers  of  the  hymns  are  in  general  designated  by  the  word 

hymns  are  unacceptable  to  Indra,  the  poet  does  not  add  that  he  is  himself  a  priest,  or 
that  he  is  attended  hy  one,  but  that  he  generates  a  hynm ;  and  the  same  sense  is 
required  by  what  follows  in  the  second  Terse.  Accordingly  we  find  that  Sayaua 
explains  abrahmana]^  by  ttotra-hlnah^  "  destitute  of  hymns."  The  same  sense  is 
equally  appropriate  in  the  next  passage  cited,  x.  105,  8.  On  iy.  16,  9,  where  a^ah- 
ma  is  an  epithet  of  datfu,  **  demon,"  Siya^A  understands  it  to  mean  '*  without  a 
priest,"  but  it  may  mean  equally  well  or  better,  •*  without  devotion,  or  prayer." 

*  In  br&hm&H  neuter  the  accent  ii  on  the  first  syllable ;  in  br&hm&n  masculine  on 
the  last 


ACCOBDINO  TO  THE  BIO-  AND  ATHABVA-YEDAS.  243 

hrMmdf^  the  name  mort  oommonly  applied  to  them  being  fisM^  though 
they  are  also  called  vipra,  vsdhasy  tavif  etc.  (see  yol.  iiL  of  this  work| 
pp.  116  ff.).  There  are,  however,  a  few  texts,  sach  as  L  80,  1 ;  i.  164, 
35;  ii.  12,  6;  ii.  39,  1 ;  v.  31,  4;  y.  40,  8;  ix.  113,  6,  etc.,  in  which 
the  hr&hmdn  may  or  must  be  understood  as  refeired  to  in  the  capacity 
of  author  of  the  hymn  he  utters.  So,  too,  in  ii.  20,  4,  and  yi.  21,  8,  a 
new  composer  of  hymns  seems  to  be  spoken  of  under  the  appellation  of 
nutdfuuya  hrdhmdnyatai ;  and  in  ii.  19,  8,  the  Ofitsamadas  are  referred 
to  both  as  the  fabricators  of  a  new  hymn  {mmima  navlydh)  and  as  (5rdA- 
m&nydntai)  performing  deyotion.'  In  three  passages,  yii.  28,  2 ;  yii.  70, 
5y  and  x.  89,  16,  the  hrdhmd  and  hrdhmdnt^  'Sprayer"  and  ''prayers,'' 
or  ''hymn"  and  "hymns,"  of  the  rishis  are  spoken  of;  and  in  yii.  22, 
9,  it  is  said,  "that  both  the  ancient  and  the  recent  rishis  haye  generated 
prayers  "  (ye  cha  pHrve  jrUhayo  ye  eha  nUtndh  Indra  hrahmdni  janayanta 
vipr&i).  In  i.  177,  5,  we  find  Irahm&ni  Mroh^  "the  prayers  of  the 
poet."  The  fact  that  in  yarious  hymns  the  authors  speak  of  themselyee 
as  having  received  valaable  gifts  from  the  princes  their  patrons,  and 
that  they  do  not  there  allude  to  any  class  of  officiating  priests  as  separate 
from  themselves,  would  also  seem  to  indicate  an  identity  of  the  poet  and 
priest  at  that  early  period. 

The  term  hrahman  must  therefore,  as  we  may  conclude,  have  been 
originally  applied  (1)  to  the  same  persons  who  are  spoken  of  elsewhere 
in  the  hymns  as  mAt,  kaoif  etc.,  and  have  denoted  devout  worshippers 
and  contemplative  sages  who  composed  prayers  and  hymns  which  they 
themselves  recited  in  praise  of  the  gods.  Afterwards  when  the  cere- 
monial gradually  became  more  complicated,  and  a  division  of  sacred 
functions  took  place,  the  word  was  more  ordinarily  employed  (2)  for  a 
minister  of  public  worship,  and  at  length  came  to  signify  (3)  one  par- 
ticular kind  of  priest  with  special  duties.  I  subjoin  a  translation  of 
the  difiEerent  passages  in  which  the  word  occurs  in  the  Rig-veda,  and  I 
have  attempted  to  classify  them  according  as  it  seems  to  bear,  in  each 
case,  the  first,  second,  or  third  of  the  senses  just  indicated.  This,  how- 
ever, is  not  always  an  easy  task,  as  in  many  of  these  texts  there  is 
nothing  to  fix  the  meaning  of  the  term  with  precision,  and  one  signi- 

"  In  another  place  (x.  96,  5)  Indra  ia  said  to  ha?e  been  landed  bj  fbnner  imt^ 
tbipyeiBf  purvebhir  yi\^<ibhihy  a  term  nsnally  confined  (as  Mhm&n  was  frequently 
applied)  in  after  times  to  the  offerers  of  sacrifice. 


244  MUTUAL  BELATIONS  OF  THE  DIFFEEElTr  CLASSES  OF  SOCIETY 

fioation  easily  runs  into  another,  and  the  same  person  may  be  at  once  the 
author  and  the  reciter  of  the  hymn. 

I.  Passages  in  which  Irdhtndn  may  signify  '' contemplator,  sage,  or 
poet" 

(In  all  these  texts  I  shall  leave  the  word  untranslated.) 

i.  80,  1.  lUhd  hi  same  id  made  hrahmd  ehakdra  varddhanam  \ 

y  Thus  in  his  exhilaration  from  soma  juice  the  hrdhmdn  has  made 
(or  uttered)  a  magnifying*  (hymn)." 

i.  164,  34.  Pjichhami  tva  param  antam  pfithivydh  pfichhdmi  yatra 
hhuvanaeya  ndhhih  \  pfichhdmi  tvd  vfishno  ahaeya  retah  pfichMmi 
v&chah  pdramath  vywna  \  35.  lyam  vedihk  paro  antah  prithivyah  ayam 
yajno  bhuvanasya  ndhhih  ayaih  soma  vfishno  ahaeya  reio  hrahmd  ayam 
vdcha^  paramam  vyoma  \ 

**  I  ask  thee  (what  is)  the  remotest  end  of  the  earth ;  I  ask  where  is 
the  central  point  of  the  world ;  I  ask  thee  (what  is)  the  seed  of  the 
Tigorous  horse ;  I  ask  (what  is)  the  highest  heaven  ^  of  speech.  35. 
This  altar  is  the  remotest  end  of  the  earth ;  this  sacrifice  is  the  central 
point  of  the  world ;  this  soma  is  the  seed  of  the  vigorous  horse ;  this 
hrdhmdn  is  the  highest  heaven  of  speech." 

ii.  12,  6.  To  radhraeya  choditd  yah  hjriiasya  yo  hrahmano  nddhamd- 
naeya  klreh  \ 

''He  (Indra)  who  is  the  quickener  of  the  sluggish,  of  the  emaciated, 
of  the  suppliant  hrdhmdn  who  praises  him,"  etc. 

vL  45,  7.  Brahmdnam  hrahma^dhaearh  glrhhih  eahhdyam  jrigmiyam  \ 
gdm  na  dohase  huve  \ 

"  With  hymns  I  call  Indra,  the  hrdhmdn,— ^e  carrier  of  prayers 
{hrdhmd-vdhasam),  the  friend  who  is  worthy  of  praise, — as  men  do  a 
cow  which  is  to  be  milked." 

vii.  33, 11.  Uta  aei  Maiirdvaruno  VasMfha  UrvaSydh  brahman  manaso 
^dhi  jdtah  I  drapsaih  akannam  hrahmand  daivyena  vihe  devdh  puehkare 
tvd  *dadanta  \ 

«<  And  thou,  o  Yasishtha,  art  a  son  of  Mitra  and  Yaruna  (or  a  Mai- 
travaruna-priest),  bom,  o  hrdhmdn^  from  the  soul  of  Urva^I.    All  the 

*  Varddhanam  =»  vftddhi-harain  ttotram  (Sfiya\^). 

T  Compare  B.V.  liL  32, 10 ;  x.  109,  4,  below,  and  the  words,  the  highest  hea?en  of 
ioTentioii." 

•  Compare  B.Y.  x.  71  and  z.  125. 


ACCORDINO  TO  THE  EIO-  AND  ATHAEYA-YEDAS.  245 

godB  placed  in  the  vessel  thee,  the  drop  which  had  fiallQQ  throagh 
divine  contemplation." 

viii.  16,  7.  Indre  hrahmd  Indrah  jrUhir  Inirah  puru  puruhufaft  \  ma- 
Kdn  mdhlbhih  iachihhih  | 

**  Indra  is  a  hrdhmdn^  Indra  is  a  lishi,*  Indra  is  much  and  often  in- 
voked, great  throagh  his  mighty  powers." 

z.  71,  11.  (See  the  translation  of  the  entire  hymn  below.  The  sense 
of  hrdhmdn  in  verse  11  will  depend  on  the  meaning  assigned  iojdiar 
v*di/&.) 

z.  77|  1.  (In  this  passage,  the  sense  of  which  is  not  very  clear,  the 
word  hrdhmdn  appears  to  be  an  epithet  of  the  host  of  Mamts.) 

z.  85,  3.  Somam  manyaU  papivdn  yat  Mmpimshanti  oshadhim  \  somaik 
yam  hrahmano  vidur  na  tasya  aSndti  kaiehana  \  16.  Dve  te  ehakre  Surye 
hrahmdno  rituthd  viduh  \  atha  ekam  chakram  yad  yuhd  tad  addhdtayah 

id  viduh  \   34 SiUryaih    yo  hrahmd  vidydt  »a  id  vddhuyam 

arhati  \ 

''  A  man  thinks  he  has  drank  soma  when  they  erosh  the  plant  (so 
called).  But  no  one  tastes  of  that  which  the  hrdhmdns  know  to  be 
soma  (the  moon).  16.  The  brdhmdna  rightly  know,  Surya,  that  then 
hast  two  wheels ;  bat  it  is  sages  {addhdtayah)  alone  who  know  the  one 
wheel  which  is  hidden.  34.  The  Irdhmdn  who  knows  Surya  deserves 
the  bride's  garment."  ^ 

z.  107,  6.  Tam  eva  fiihiih  tarn  u  hrahmdnam  dhur  yajnanya0i  sdma-ydn 
ukthoridsam  \  ia  Mcrasya  tanvo  veda  tisra^  yah  prathamo  dakshinayd 
rarddha  \ 

''They  call  him  a  rishi,  him  a  hrdhmdn^  reverend,  a  chanter  of 
Sama  verses  {sdma-ydm)^  and  reciter  of  ukthas^ — he  knows  the  three 
forms  of  the  bnlliant  (Agni) — the  man  who  first  worshipped  with  a 
largess." 

Even  in  later  times  a  man  belonging  to  the  Eishattriya  and  Yai^ya 
castes  may  perform  all  the  Yedic  rites.  Any  such  person,  therefore, 
and  consequently  a  person  not  a  Brahman  mighty  according  to  this 
verse,  have  been  called,  though,  no  doubt,  figuratively,  a  priest 
(hrahmd). 

9  Different  deities  are  called  r»M  i^  eto.,  in  the  foUowmg  texts :  ▼.  29, 1 ;  rL 
14,2;  viiLS,  41;  ix.96, 18;  iz.  107,  7;  x.27,  22;  x.U2,9. 
^^  See  Dr.  Hang's  Ait  Br.  vol.  i.  Introdnction,  p.  20» 


246  MUnTAL  BELATI058  OF  THS  NWVEBXST  GUISSES  OF  SOCIETY 

X.  117|  7*  •  •  •  Vadan  hrahmd  avadato  vanlyHn  pfinann  &pir  aprimm- 
tarn  abhi  sydt  \ 

<<  A  IrdJmdn'*^  who  speaks  is  more  acceptable  than  one  who  does  not 
speak :  a  friend  who  is  liberal  excels  one  who  is  illiberal."  " 

X*  125,  5.  Taih  kdmaye  taih  tarn  ugrafh  hjrinomi  tarn  hrahmdnam  tarn 
fiihiih  tarn  sumedhdm  \ 

**  I  (says  Yach)  make  him  whom  I  love  formidable,  him  a  Irdhman, 
him  a  riahi,  him  a  sage." 

This  wonld  seem  to  prove  that  sometimes,  at  least,  the  hrdhmdn  was 
each  not  by  birth  or  natore,  but  by  special  favour  and  inspiration  of 
the  goddess.  In  this  passage,  therefore,  the  word  cannot  denote  the 
member  of  a  caste,  who  wonld  not  be  dependent  on  the  good  will  of 
Yach  for  his  position. 

n.  In  the  passages  which  follow  the  word  hr&hmdn  does  not  seem  to 
ngnify  so  much  a  '*  sage  or  poet,"  as  a  ''  worshipper  or  priest." 

i.  10,  1.  Oayanti  tvd  gdyatrino  archanti  arkam  arJcinah  |  brahmdnaa 
Ufd  8'atakrato  ud  vaifUam  iva  yemire  \ 

**  The  singers  sing  thee,  the  hymncrs  recite  a  hymn,  the  hrdhmdns, 
o  Sktakrato,  have  raised  thee  np  like  a  pole."  ^' 

i.  38,  9.  Amanyamdndn  abhi  manyamdnair  nir  brahmabhir  adhamo 
da8yumlndra\ 

**  Thou,  Indra,  with  the  believers,  didst  blow  against  the  unbelievers, 
with  the  hrdhmdna  thou  didst  blow  away  the  Basyu.'"^ 

L  101,  6.  To  vihasya  jagata^  prdnatas  patir  yo  brahmane  prathamo 
gdi  <mndat  \  Indro  yo  doiyun  adhardn  avdtirat  .  •  . 

^'  India,  who  is  lord  of  all  that  moves  and  breathes,  who  first  foimd 
the  cows  for  the  brdhmdn,  who  hurled  down  the  Dasyu." 

i  108,  7.  Yad  Indrdgnl  madathah  ive  durone  yad  brahmani  rdjani  vd 
yqfaird  \  atahpari  vruhandv  d  hi  ydtam  athd  aomasya  pibaiam  tutasya  \ 

*'  When,  o  adorable  Indra  and  Agni,  ye  are  exhilarated  in  your  own 

^>  The  word  here  seems  clearly  to  iadicate  an  order  or  profession,  as  the  iUent 
priest  is  still  a  priest 

°  See  Dr.  Hang's  remark  on  this  verse,  Ait  Br.  Introd.  p.  20.  The  contexts  of 
the  two  last  passages  are  given  in  my  article  **  Miscellaneous  Hymns  from  the  E.  and 
A.  Yedas,"  pp.  82  f. 

u  Oompare  i.  5,  8 ;  L  7)  1 ;  viiL  16,  9.  See  Dr.  Hang's  remark  on  this  verse. 
Ait  Br.  Introd.  p  20. 

^*  See  on  this  verse  the  remarki  of  M.  Br^  Hercnle  et  Cacns,  etc.  p.  152. 


AGOOBDINO  TO  THB  RIG-  AND  ATHAEVA-YEDAS.  247 

abode,  or  with  a  hrdhmdn  or  a  rdjany^*  come  thence,  ye  Tigoroos 
(deities),  and  then  drink  of  the  poured  out  soma."  ^ 

i.  158,  6.  Dfrgkatamdi^  Mdmateyo  jujurv&n  daiame  yug$  \  apdm  arthaik 
yatlndm  hrahmd  hhavati  »&rathih  \ 

^'Dlrghatamas,  son  of  Mamata,  being  decrepit  in  his  tenth  lustre, 
(though)  a  hrdhmdn,  becomes  the  charioteer  of  (or  is  borne  upon)  the 
waters  which  are  hastening  to  their  goal.'' 

(Professor  Aufrecht  understands  this  to  mean  that  Dirghatamas  is 
yerging  towards  his  end,  and  thinks  there  is  a  plaj  on  the  word 
*^  charioteer  "  as  an  employment  not  befitting  a  priest.) 

ii.  39,  1.  • .  .  Ofidhrd  iva  Vfihham  nidhimaniam  aeha  |  Irdhmdnd  tva 
vidathe  uiihaidsd  .  .  •  | 

''  Ye  (Aivins)  (cry)  like  two  vultures  on  a  tree  which  contains  their 
nest;  like  two  hrdhmdns  singing  a  hymn  at  a  sacrifice.'* 

iv,  50,  7.  Sa  id  rdjd  pratijanydni  vihd  Sushmeua  tMsthdv  Mi  vlryena  | 
Bfihoipatifk  yah  mhhfitam  hihhartti  valgUyati  vandaU  p^rva-hhdjam  \ 
8.  Sa  it  ksheti  sudhitah  okasi  9ve  tasmai  t  fa  pitwate  vihaddnfm  |  iastnai 
viiah  way  am  wa  namante  yasmin  hrahmd  rdjani  purvah  eti  \  9.  Apratlto 
iayati  safh  dhandni  pratijanydni  uta  yd  tajanyd  |  avasyave  yo  varivah 
Iqrinoti  hrahmane  rdjd  tarn  avarUi  dwd^  \ 

**  That  king  oyeroomes  all  hostile  powers  in  force  and  yalour  who 
maintains  Bfihaspati  in  abundance,  who  praises  and  magnifies  him  as 
(a  deity)  enjoying  the  first  distinction.  8.  He  dwells  prosperous  in  his 
own  palace,  to  him  the  earth  always  yields  her  increase,^'  to  him  the 

u  j^  distinctioa  of  orders  or  professions  appears  to  be  here  recognised.  But  in  t.  54, 7, 
a  riihi  and  a  rajan  are  distingoished  much  jn  the  same  way  as  a  hr&hm&n  and  raj'an 
are  in  L  108,  7  :  5a  najlyaUMaruto  na  hanyaU  na  tndhati  na  vyathate  na  rUhyaii  \ 
na  atya  rayah  upa  ckuyanti  na  utayah  fiahim  va  yam  rqfanam  va  tuthudaiha  \  **  That 
man,  whether  rishi  or  prince,  whom  ye^  o  Marots,  support,  is  neither  conquered  nor 
killed,  he  neither  decays  nor  is  distressed,  nor  is  injured ;  his  riches  do  not  decline, 
nor  his  supports."  Compare  y.  14,  where  it  is  said :  Yugaik  rayim  maruia]^  tparhth' 
vlram  yuyam  fithim  avatka  samO'Vipram  |  yuyam  arvantam  Bharaiaya  vaja^  yuyaik 
dhattha  rajanam  sruahfimantam  \  '*  Ye^  o  Maruts,  give  riches  with  desirable  men,  ye 
protect  a  rishi  who  is  skilled  in  hymns ;  ye  give  a  horse  and  food  to  Bharata,  ye  make 
a  king  prosperous."  In  iii.  43,  6,  reference  is  fbund  to  Yiiyamitra,  or  the  author, 
being  made  by  Indra  both  a  prince  and  a  rishi  {kwnd  ma  gopafk  karai$jma»ya  kmid 
rajanam  mayhairann  rylthin  |  knvid  ma  r^^him  pqpkam»am  tutatya). 

^  See  on  this  verse  Prof.  Beniey's  note,  Orient  und  Occident,  8, 142. 

^7  Compare  B.y.  r.  37,  4  f. :  i^a  #a  r^/a  vyathaU  yatmmn  Jndra$  ihram  tamam 
pivati  gosakhayam  |  "  That  king  suffers  no  distresi  is  whoie  house  Indra  drinks  the 
pungent  soma  mixed  with  milk,"  etc. 


^48  MUTUAL  RELATIONS  OF  THE  DIFFERENT  CLASSES  OF  SOCIETY 

people  bow  down  of  themselves, — that  king  in  whose  house  a  hrdhmdn 
walks  £rst.^  9.  Unrivalled^  he  conquers  the  riches  both  of  his  enemies 
and  his  kinsmen — the  gods  preserve  the  king  who  bestows  wealth  on 
the  hr&hmfin  who  asks  his  assistance."  ^* 

iv.  58,  2.  Vat/am  nama  pra  hravdma  ghritasya  astnin  yajne  dhdraydma 
namohhih  \  upa  hrahmd  ijinavat  iasyamunam  chatuh-^ringo  avamld  gau- 
rah  etat  \ 

'^  Let  US  proclaim  the  name  of  butter ;  let  us  at  this  sacrifice  hold  it 
(in  mind)  with  prostrations.  May  the  hrdhmdn  (Agni  ?)  hear  the  praise 
which  is  chanted.  The  four-homed  bright-coloured  (god)  has  sent  this 
forth." 

V.  29,  3.  Uta  hrahmano  Maruto  me  asga  Indrah  somasya  smhutasya 
peyah  \ 

''  And,  ye  Maruts,  hrdhmdM,  may  Indra  drink  of  this  my  soma  which 
has  been  poured  out,"  etc. 

V.  31,  4.  Anavas  te  raiham  aivdya  takshan  Tvashtd  vajram  puruhuta 
dyumantam  \  hrahmdnah  Indram  mahayanto  arkair  avarddhayann  Ahaye 
hantavai  u  \ 

"  The  men*  have  fashioned  a  car  for  thy  (Indra' s)  horse,  and  Tvashtri 
a  gleaming  thunderbolt,  o  god  greatly  invoked.  The  hrdhmdnSf  magni- 
fying Indra,  have  strengthened  him  for  the  slaughter  of  Ahi." 

V.  32,  12.  £vd  hi  tvdm  fituthd  ydtayaniam  maghd  vtprehhyo  dadatam 

ifinomi  \  kim  U  hrahmano  gfihate  sakhdyo  ye  tvdydh  mdadhuh  kdmam 

Jndra  \ 

"  I  hear  of  thee  thus  rightly  prospering,  and  bestowing  wealth  on, 

the  sages  {vtprehhyah).    What,  o  Indra,  do  the  hrdhmdns,  thy  friends, 

who  have  reposed  their  wishes  on  tnee,  obtain  ? " 

V.  40,  8.  Grdvno  hrahmd  yuyujdnah  sapor y an  klrind  devdn  nama^d 
upaStkshan  \  Atrift  suryasya  divi  ehakshur  d  adhdt  Svarhhdnor  apa  md' 
ydh  aghukahat  \ 

''Applying  the  stones  (for  pressing  soma),  performing  worship, 
honouring  the  gods  with  praise  and  obeisance,  the  hrdhmdn  Atri  placed 

^>  Compare  riii.  69,  4;  x.  39, 11 ;  x.  107,  5;  and  the  word  purohita,  used  of  a 
ministering  priest  as  one  plaetd  in  fnmi.  Prof.  Aufrecht,  however,  would  translate 
the  last  words,  "  under  whose  rule  the  priui  receives  the  first  or  principal  portion." 

"  See  on  this  passage  Both's  article,  '*  On  Brahma  and  the  BrahmanB,"  Joum. 
Germ.  Or.  Soc.  i.  77  ff.    See  alM>  Aitareya  Brahmaf^a,  riii  26. 

"^  Are  the  ^ibhus  intended  } 


ACCOEDINO  TO  THE  RIG-  AND  ATHARVA-YEDAS.  249 

the  eye  of  the  son  in  the  bIsj,  and  swept  away  the  magical  arts  of 
Svarhhann." 

yiL  7,  5.  Asddi  Vfiio  vahnir  djaganvdn  Agnir  hrahmd  nfi-ahadane 
vidharttd  \ 

*'  The  chosen  hearer  (of  ohlations),  Agni,  the  hrdhmdn^  having  arriyedi 
has  sat  down  in  a  mortal's  abode,  the  upholder." 

vil.  42,  1.  Pra  brahmdno  Angiraso  nakshanta  \ 

**  The  hrdhmdnSf  the  Angirases,  have  arrived/'  etc. 

viii.  7,  20.  Sva  nunam  mddnavo  madatha  vrikta-harhUihah  \  hrahmd 
ho  va^  saparyati  \ 

''  Where  now,  bonntiful  (Maruts),  are  ye  exhilarated,  with  the  sacri- 
ficial grass  spread  beneath  you  ?    What  hrdhmdn  is  serving  you  ?  " 

viiL  17,  2,  A  tvd  hrahma-yujd  harl  vahatdm  Indra  keiind  \  upa  hrah' 
mdni  na^  irinu  \  3.  Brahmdnas  tvd  vat/am  yujd  iomapdm  Indra  somtnah  \ 
euidvanto  havdmahe  \ 

<'  Thy  tawny  steeds  with  flowing  manes,  yoked  by  prayer  {Jbrahma-' 
yujd\^  bring  thee  hither,  Indra ;  listen  to  our  prayers  {hrdhmdni),  3. 
We  hrdhmdni,  ofiEerers  of  soma,  bringing  oblations,  continually  invoke 
the  drinker  of  soma." 

viii.  31,  1.  To  yajdti  yajdie  it  sunavaeh  cha  pachdti  cha  \  hrahmd  id 
Indrasya  ehdkanat  \ 

**  That  hrdhmdn  is  beloved  of  Indra  who  worships,  sacrifices,  pours 
out  libations,  and  cooks  offerings." 

viii.  32,  16.  iVa  nUnam  hrahmandm  finam  prdSundm  asti  sunvatdm  \ 
na  somo  apratd  pope  \ 

**  There  is  not  now  any  debt  due  by  the  active  hrdhmdns  who  pour 
out  libations.     Soma  has  not  been  drunk  without  an  equivalent." 

viii.  33,  19.  Adhah  paSyawa  md  upari  santaram  pddakau  hara  |  md 
te  kaia^lakau  dfiian  atri  hi  hrahmd  hahhuvitha  \ 

''Look  downward,  not  upward;  keep  thy  feet  close  together;  let 
them  not  see  those  parts  which  should  be  covered ;  thou,  a  hrdhmdn^ 
hast  become  a  woman." 

viii.  45,  39.^  te  etd  vaeho-yujd  harl  grihhne  sumadrathd  |  yad  Im^ 

0 

hrahmahhyah  id  dadah  \ 


21  Compare  viiL  45,  39,  below:   hrahma^yt^  occm  also  in  i.  177,  2;  iii  8^,  4; 
riii.  1,  24 ;  Tin.  2,  27. 


260  XUTOIL  &ELATI0N8  OF  THE  BIFFEBENT  GLASSES  OF  SOOIETT 

<«I  Beixe  tJiese  thy  tawny  steediy  yoked  by  our  hymn  (vaeh(hyufdy* 
to  a  splendid  oharioty  since  thou  didst  give  (wealth)  to  the  hrdhm&ns. 

Tiii.  68|  7.  £va  9ya  vjrMabko  yuod  tim-ffivo  mUlnata^  \ .  hrakmd  Juu 
iaih  aaparyati  \ 

**  Where  is  that  Tigonms,  yonthfal,  large-nebked,  nnoonqnered  (In- 
dia) ?    What  hrdhmdn  serves  him  i 

Tiii.  66,  5.  Ahhi  OmMarvmn  utrinad  abudhnethu  rafa$8U  d  \  Indro 
imhmabhyal^  id  vfidhe  \ 

**  India  dove  the  Oandharva  in  the  bottomless  mis^s,  for  the  pros- 
perity of  the  hrdhmdns" 

viii.  81,  SO.Motu  hrahmd  iva  tandrayur  hhuvo  vdjdndm  paie  \  matwa 
Butasya  gomatah  \ 

*^  Be  not,  0  loid  of  riches  (India),  duggish  like  a  hrdhmdn,^  Be  ex- 
hilarated by  the  libation  mixed  with  milk." 

yiii.  85,  5.  A  yad  vqjram  hdhoor  Indra  dhatse  madthehyutam  Ahave 
hmitavai  u  \  pra  parvatdh  anavanta  pra  hrakmdno  ahhinakshanta  Indram  \ 

**  When,  India,  thon  seizest  in  thine  aims  the  thundeibolt  which 
brings  down  pride,  in  oidei  to  slay  Ahi,  the  (aerial)  hills  and  the  cows 
ntter  their  voice,  and  the  hrdhmdns  draw  neai  to  thee/' 

ix.  96,  6.  Brahmd  devdndm  padavih  katfn&m  fiMr  viprdndm  mahisho 
mfigdndm  \  fyeno  gfidhrdndm  wadhitir  vandndrh  iomahpavitram  aii  eti 
rtibhan  \ 

**  Soma,  resounding,  overflows  the  filter,  he  who  is  a  hrdhmdn  among 
the  gods,  a  leader  among  poets,  a  rishi  among  the  wise,  a  buffalo  among 
wild  beasts,  a  fSdcon  among  kites,  an  axe  among  the  woods." 

ix.  112,  1.  I^dndndih  vat  u  no  dkifo  vi  vraidni  jandndm  \  tahhd  rish- 
ta^  nUam  Ihiihag  hrdhmd  mfwantam  xMuUi. 

''  Various  are  the  thoughts  and  endeavouis  of  us  diffeient  men.  The 
caipenter  seeks  something  broken,  the  doctor  a  patient,  the  hrdhmdn 
some  one  to  offer  libations."  ^ 

**  Compare  riii.  87,  9,  yw^'anti  hart  ithiratya  gaihaya  wau  rath$  urvyuge  | 
Imdra^ha  vaehayt^a;  L  7,  2,  vaehoyi^;  i,  U,  6,  manoyiffa;  tL  49.  5,  ratho 
•  •  •  •  manaaa  y^fana^ 

*  Dr.  Hang  (Introd.  to  Ait  Br.  p.  20)  refers  to  Ait  Br.  v.  84,  as  illiistrating  this 
reproach.  See  p.  376  of  liis  traxulation.  This  Terse  clearly  shows  that  the  priests 
formed  a  professional  body. 

**  This  verse  also  distinotly  proyes  that  the  priesthood  already  formed  a  profession. 
Verse  3  of  the  same  hymn  is  as  follows :  *'  I  am  a  poet,  my  father  a  physician,  my 


AGOOBDINO  TO  THS  BIO-  AND  ATHABYA-YEDAS.         251 

ix.  113|  6.  Ta^3  hrahmd  pm^amdna  Msnda&^dih  vdeha^  vadan  \ 
grdvnd  mme  mahHyaU  aom&na  dnandaih  janaytmn  Indrdya  Indo  pari 
wrana  \ 

'<  0  pure  Soma,  in  the  place  where  the  IrdKmdn^  nttering  a  metrical 
hymn,  is  exalted  at  the  soma  sacrifice  through  (the  sound  of)  the  crush- 
ing-stonei  producing  pleasure  with  soma,  o  Indu  (Soma)  flow  for  Indra.'' 
X.  28,  11.  Tebhyo  godkd  ayatham  karshad  etad  ye  hrahmanah  pratipl* 
yant%  annai^  I  tMM  ukihna^  avaartshtdn  adanti  itayam  haldni  tanvah 
ifindnd^  \  (The  word  hrahmanah  occurs  in  this  verse,  but  I  am  unable 
to  offer  any  translation,  as  the  sense  is  not  dear.) 

X.  71,  11.  (See  translation  of  this  yerse  below,  where  the  entire 
hymn  is  given.) 

X.  85,  29.  Pard  dehi  idmulyam  hrahmdbhyo  vi  hhaja  vasu  |  •  •  •  35. 
SHrydydh  paiya  rupdni  tdni  hrahmd  tu  iundhati  | 

**  Put  away  that  which  requires  expiation  (?).  Distribute  money  to 
the  hrdhmdni.  •  •  •  35.  Behold  the  forms  of  Surya.  But  the  hrdhmdn 
purifies  them." 

X.  141,  3.  Somaih  rdjdnam  avase  Agniih  firhhir  havdmahe  |  Aditydn 
VUhnuih  SHrycm  hrahmdnam  cha  Bfihaspatim  \ 

**  With  hymns  we  invoke  to  our  aid  king  Soma,  Agni,  the  Adityas, 
YishQU,  Surya,  and  Bfihaspati,  the  hrdhmdn. 

III.  In  the  following  passages  the  word  hrdhmdn  appears  to  designate 
the  special  class  of  priest  so  called,  in  contradistinction  to  hotfif  udydtfty 
and  adhvaryu, 

ii.  1,  2  (=>  X.  91,  10).  Tava  Agn$  hatra^  tava  potram  fitmyaih  ta/va 
neihfrafh  tvam  id  agnid  f^tdyataJ^  \  tava  praidstraih  tvam  adhvariyasi 
hrahmd  cha  asi  gfihapatii  cha  no  dame  \  2.  Tvam  Agne  Indro  vrishahhah 
satdm  ati  U>a^  Viehnur  urugdyo  namaayah  \  tvam  hrahmd  rayivid  Brah- 
mamupate  tvam  vidharttahk  saehase  purandhyd  \ 

*<  Thine,  Agni,  is  the  office  of  hotfi,  thine  the  regulated  function  of 
potTif  thine  the  office  of  neehtfiy  thou  art  the  agnidh  of  the  pious  man, 
thine  is  the  function  oipraidstri,  thou  actest  as  adhvaryu,  thou  art  the 
hrdhmdn^  and  the  lord  of  the  house  in  our  abode.  2.  Thou,  Agni,  art 
Indra,  the  chief  of  the  holy,  thou  art  YishQU,  the  wide-stepping,  the 

mother  a  grinder  of  corn  "  (karur  akaSk  tato  bhiihag  upala^akthif^l  n&na).  Unfor- 
tunately there  is  nothing  further  said  which  could  throw  light  on  the  relations  in 
which  the  different  professions  and  olaases  of  society  stood  to  each  other. 


252  MUTUAL  BELATIONS  OF  THE  DIFFEBEXT  CLASSES  OF  80CIETT 

adorable,  thou,  o  Brahmanaspati,  art  the  hrdhmdn,  the  possessor  of 
wealthy  thou,  o  sustainer,  art  associated  with  the  ceremonial." 

iy.  9,  3.  8a  tadma  part  nlyate  hoid  mandro  divishfishu  \  uta  ootd  nt 
ihldaii  \  4.  Uia  gnd  Agnir  adhvare  uta  grthapatir  dame  \  uta  hrahmd  ni 
shldatt  I 

*^  He  (Agni)  is  led  round  the  house,  a  joyous  hotfi  at  the  ceremonies, 
and  sits  a  potfi.  4.  And  Agni  is  a  wife  (».«.  a  mistress  of  the  house) 
at  the  sacrifice,  and  the  master  of  the  house  in  our  abode,  and  he  sits  a 
hrdhmdn  J^ 

X.  52,  2.  Aha0i  hotd  nia^dam  yajiydn  viSve  devdh  maruto  majunanti  | 
ahar  ahar  Ahind  adhvaryavam  vdm  hrahmd  samid  hhavati  sd  ahutir  vdm  \ 

(Agni  says)  ''I  have  sat  down  an  adorable  hotr%\  all  the  gods,  the 
Uaruts,  stimulate  me.  Day  by  day,  ye  A^vins,  I  have  acted  as  your 
adhvaryu ;  the  hrdhmdn  is  he  who  kindles  the  fire :  this  is  your  invo- 
cation." 

I  shall  now  bring  forward  the  whole  of  the  texts  in  which  the  word 
hrdhmdna,  which,  no  doubt,  originally  meant  a  son,  or  descendant,  of 
a  hrdhmdn,  occurs  in  the  Big-veda.'"    They  are  the  following : 

L  164,  45.  Chatvdri  vdk  parimitd  paddni  tdni  vtdur  hrdhmandh  ye 
ptanUhtna^  \  guhd  Mni  nihitd  na  ingayanti  turiyam  vdcho  manushydh 
vadanti  \ 

'*  Speech  consists  of  four  defined  grades.  These  are  known  by  those 
hrdhmans  who  are  wise.  They  do  not  reveal  the  three  which  are  eso- 
teric.   Men  speak  the  fourth  grade  of  speech." 

This  text  is  quoted  and  commented  upon  in  Nirukta  xiii.  9. 

vi.  75,  10.  Brdhn^andtah  pitarah  somydsah  iive  no  dydvd-pfithivl  one* 
ha^d  I  PiUhd  nah  pdtu  duritdd  fitdvridhah  .  .  .  .  | 

''  May  the  hrdhman  fathers,  drinkers  of  soma,  may  the  auspicious, 
the  sinless,  heaven  and  earth,  may  Pushan,  preserve  us,  who  prosper  by 
righteousness,  from  evil,  etc." 

^  There  are  two  more  texts  in  which  the  word  brahmana  is  found,  viz.  i.  15, 5,  and 
IL  86,  5,  on  which  see  the  following  note.  The  word  brahmaputra  (compare  A^t. 
S'.  S.  il.  18,  13)  "  son  of  a  brahman,"  is  found  in  IL  43,  2 :  Udgata  iva  iakune  tama 
gaptui  br&hm&-puirah  iva  tavansihu  iamtati  \  '^Thou,  o  bird,  singest  a  sima  yerse 
like  an  udgatfi\  thou  singest  praises  like  the  son  of  a  brUhm&n  at  the  libations." 
(Ind.  Stud.  ix.  342  ff.)  Ftjpro,  used  in  later  Sanskrit  as  synonymous  with  Brihman,  has 
in  the  R.y.  the  sense  of  "  wise,"  *'  sage  "  assigned  by  Nigh.  3, 15  {^^medkavi-nama), 
and  in  Nir.  10,  i9,«BM«tfAa«tiia^    It  is  often  applied  as  an  epithet  to  the  gods. 


ACCORDING  TO  THE  RIG-  AND  ATHARYA-YEDAS.  25d 

Tii.  103,  1  (=  Nlrakta  9,  6).  SamvaUaravk  iaSaydndk  hrdhmand^ 
vrata-chdrina^  \  vacKam  Parjanya-jinvitdm  pra  mandnkd^  avddishuh 
•  .  .  .  I  7.  BrdhmaMso  (Uirdtre  na  some  saro  napilrnam  abhito  vadan'' 
taJ^  I  samvatsarast/a  tad  ahah  pari  shtha  yad  mandukdh  prdvfishtnam 
hahhUva  I  8.  Brdhmandsah  somtno  vdcham  ahrata  hrahma  krinvantah 
parivatsarlnam  \  adhvaryavo  yharmina^  mhviddndh  dvir  hkavanti  yuhyd 
na  he  chit  \ 

''  After  lying  quiet  for  a  year,  those  rite-fulfilling  hrdhmans  *  the 
frogs  have  (now)  uttered  their  Toice,  which  has  been  inspired  by  Far- 
janya  •  •  .  .  7.  Like  hrdhmans  at  the  Atiratra  soma  rite,  like  (those 
hrdhmans)  speaking  round  about  the  full  pond  (or  soma-bowl'^),  you, 
frogs,  surround  (the  pond)  on  this  day  of  the  year,  which  is  that  of  the 
autumnal  rains.  8.  These  soma-offering  hrdhmans  (the  frogs)  have 
uttered  their  voice,  performing  their  annual  devotion  {hrahma) ;  these 
adhvaryu  priests  sweating  with  their  boiled  oblations  (or  in  the  hot 
season)  come  forth  from  their  retreats  like  persons  who  have  been 
concealed." 

X.  16,  6.  Yat  te  Jcfishnah  Sakunah  dtutoda  pipilah  sarpah  uta  vd  ivd* 
vadah  I  jiynis  tad  vihdd  agadam  karotu  Somai  cha  yo  hrdhmandn  dviveia  \ 

"  Whatever  part  of  thee  any  black  bird,  or  ant,  or  serpent,  or  wild 
beast  has  mutilated,  may  Agni  cure  thee  of  all  that,  and  Soma  who  has 
entered  into  the  hrdhmans"  " 

**  In  the  NighantTiB,  iii.  13,  these  words  brahmanah  vrata^eharinah  are  referred  to 
as  conyeying  the  sense  of  a  simile,  though  they  are  nnaccompanied  hy  a  particle  of 
similitude.  In  his  Illustrations  of  the  Nirukta,  p.  126,  Roth  thus  remarks  on  this 
passage :  ^*  This  is  the  only  place  in  the  first  nine  mandalas  of  the  ILV.  in  which  the 
word  BrShmana  is  found  with  its  later  sense,  whilst  the  tenth  mandala  offers  a  numher 
of  instances.  This  is  one  of  the  proofs  that  many  of  the  hymns  in  this  book  were  com- 
posed considerably  later  (than  the  rest  of  the  R.y.).  The  word  brahmana  has  another 
signification  in  L  15,  5 ;  ii.  36,  5 ;  and  yi.  75, 10."  (In  the  first  of  these  texts,  Roth 
assigns  to  the  word  the  sense  of  the  Brfihman's  soma-vessoL  See  his  Lexicon,  «.9. 
It  does  not  appear  what  meaning  he  would  give  to  the  word  in  tI.  75,  10.  He  has  in 
this  passage  overlooked  R.y.  i.  164,  45,  which,  however,  ia  duly  adduced  in  his 
Lexicon).  See  WiUon's  translation  of  the  hymn ;  as  also  Miiller's,  in  his  Ano.  Sansk. 
lit.  p.  494  f. 

37  Saroi.  %w^  R.V.  viii.  66,  4,  quoted  in  Nirukta,  v.  11,  where  Tfiska  says,  *'The 
ritualists  inform  us  that  at  the  mid-day  oblation  there  are  thirty  uktha  platten 
destined  for  one  deity,  which  are  then  drunk  at  one  draught.  These  are  here  called 
Mr(u**  (Compare  Roth's  Illustrations  on  the  passage.  See  also  R.y.  Ti.  17, 11,  and 
?iii.  7, 10,  with  S^ya^a's  explanations  of  all  three  passages). 

**  Compare  A.y.  vii.  115,  If.;  xii.  5,  6. 


254  MUTUAL  BELATI0N8  OF  THE  DIFFERENT  GUUSSES  OF  SOCIETY 

« 
X.  71,  1.*  Bfihoipats  praihamam  vdeho  agralk  yal  prairata  ndmadhs- 

yaih  dadhdnd^  I  yad  ethd^  ireshtham  yad  mrtpram  asitprend  tad  eshdih 

nihita0i  guKd,  dvih  \  2.  (s=  Nirakta  iv.  10)  Sahtum  iva  titaUnd  punanto 

yatra  dhlrdh  tnanasd  vdcham  ahrata  \  aira  iahhdyah  aakhydni  jdnaU 

hhadrd  ethd^  lakshmJr  nihitd  adhi  vdcht  \  3.  Tajnena  vdchah  padaviyam 

dyan  tdm  anv  avindann  fuhishu  pravishtdm  |   tdm  dhhfitya  vi  adadhuh 

puruird  tdrh  84$pta  rebhdh  dbhi  sam  navante  \  4.  (=Nir.  i.  19)  Uta 

tva^  pasyan  na  dadaria  vdcham  uta  tvah  Srinvan  na,  Mnoti  endm  | 

uto  tvoimai  tanvaih  vi  sasre  jdyd  iva  patye  uSatl  suvdsdh  \  5.  (=  Nir. 

i.  20)   Uta  tvaffi  sakhye  sthirapltam  dhur  na  enaih  hinvanty  apt  vdji» 

mshu  I  adhenvd  eharati  mdyayd  esha  vdcham  SuSruvdn  aphaldm  apush- 

pdm  I  6.  Taa  tityuja  sachi-vtdam  sakhdyam  na  tasya  vdchi  apt  hhdgo 

aati  I  yad  I0i  Mnoti  alakam  Sfinoti  na  hi  praveda  mkritasya  panthdrh  \ 

7.  Akahanvantah  karnavanta^  sakhdyo  manojaveshu  asamdh  halhuvuh  \ 
ddaghndsah  upakakshdsah  u  tve  hraddh  iva  sndtvdh  u  tve  dadrisre  \ 

8.  (=  Nir.  xiii.  13)  Hfidd  tashteshu  manaso  javeshu  yad  hrdhmandh 
sa^iyajante  sakhdyah  \  atra  aha  tvafh  vi  jahur  vedydlhir  ohdbrahmdno 
vi  eharanti  u  tve  \  9.  Tme  ye  na  arvdn  na  parai  charanti  na  brdh- 
mandso  na  etUe-kardsa^  |  te  ete  vdcham  ahhipadya  pdpayd  sirfs  tantram 
tanvate  aprajajnaya^  \  10.  Sarve  nandanti  yaiasd  dgatena  eahhd-sahena 
sakhyd  eakhdyah  \  kilhisha-aprit  pitu-shanir  hi  eahdm  ararh  hito  hhavati 
vdjindya  \  11.  (=  Nir.  i.  8)  JRichdm  tvah  posham  dste  pupttshvdn  ydya- 
trafh  tvo  gdyati  Sakvairishu  |  hrahmd  tvo  vadati  jdta^idydm  yajnasya  md- 
trdrh  vi  mimtte  u  tvah  \ 

**  When,  0  Bphaspati,  men  first  sent  forth  the  earliest  utterance  of 
speech,  giving  a  name  (to  things),  then  all  that  was  treasured  within 
them,  most  excellent  and  pure,  was  disclosed  through  love.  2.  Where- 
ever  the  wise, — as  if  cleansing  meal  with  a  sieve, — have  uttered  speech 
with  intelligence,  there  friends  recognize  acts  of  friendliness ;  good 
fortune  dwells  in  their  speech."^    3.  Through  sacrifice  they  came  upon 

^  I  cannot  pretend  that  I  am  satiBfied  with  some  parts  of  the  translation  I  have 
attempted  of  this  yery  difficult  hjmn ;  but  I  giye  it  such  as  it  is,  as  the  interpretation 
of  the  Yedio  poems  is  still  to  a  certain  extent  tentatiye.  Verses  4  and  6  are  explained 
in  S&jaua's  Introduction  to  the  Rig-yeda,  pp.  30  f.  of  Miiller's  edition.  I  am  in- 
debted here,  as  elsewhere,  to  Prof.  Aofrecht  for  his  suggestions. 

^  I  quote  here,  as  somewhat  akin  to  this  hymn,  another  from  the  A.y.  yi.  108, 
being  a  prayer  for  wisdom  or  intelligence  :  1.  Twuh  no  medhs  prathama  gobkir  at'vebhir 
a  gahi  |  tvank  turyasya  raimibhU  tvam  m  «rt  yq^niya  \  2.  Medham  aham  praihamam 


ACCOBDINO  TO  THE  RIG-  AND  ATHAEVA.VSDAS.  355 

the  track  of  speech,  and  found  her  entered  into  the  rishis.  Taking, 
they  diyided  her  into  many  parts :  *^  the  seven  poets  celebrate  her  in 
concert.  4.  And  one  man,  seeing,  sees  not  speech,  and  another,  hear- 
ing, hears  her  not ; "  while  to  a  third  she  discloses  her  form,  as  a  loving 
well-dressed  wife  does  to  her  hnsband.  5.  They  say  that  one  man  has 
a  sure  defence  in  (her  ")  friendship ;  he  is  not  overcome  even  in  the  con- 
flicts (of  discussion).  But  that  person  consorts  with  a  barren  delusion 
who  has  listened  *to  speech  without  frnit  or  flower.  6.  He  who  aban- 
dons a  friend  who  appreciates  friendship,  has  no  portion  whatever  in 
speech.  AH  that  he  hears,  he  hears  in  vain,  for  he  knows  not  the 
path  of  righteousness.  7.  Friends  gifted  both  with  eyes  and  ears  have 
proved  unequal  in  mental  efforts.  Some  have  been  (as  waters)  reaching 
to  the  face  or  armpit,  while  others  have  been  seen  like  ponds  in  which 
one  might  bathe.  8.  When  hrdhmans  who  are  friends  strive  (?)  together 
in  efforts  of  the  mind  produced  by  the  heart,**  they  leave  one  man 
behind  through  their  acquirements,  whilst  others  walk  about  boasting 
to  be  hrdhmdns.  (This  is  the  sense  Professor  Aufrecht  suggests  for  the 
word  ohahrdhmdnah.  Professor  Roth  8,v,  thinks  it  may  mean  ''real 
priests."  The  author  of  Nirukta  xiii.  13,  explains  it  as  meaning 
''reasoning  priests,"  or  "those  of  whom  reasoning  is  the  sacred 
science.")  9.  The  men  who  range  neither  near  nor  fax,  who  are  neither 
(reflecting)  hrdhmatu  nor  yet  pious  worshippers  at  libations, — these, 
having  acquired   speech,  frame  their  web  imperfectly,  (like)  female 

Irahmanvailm  brahma-jutam  fishishfutam  |  prapiiam  brahmaeharibhir  devanam  ava9$ 
huv0  I  3.  Tarn  medham  Ribhavo  vidur  yam  medham  asurah  viduh  |  fUhayo  bhadram 
medhdfh  yam  vidus  tarn  mayy  a  vesayamoii  |  4.  Tarn  fUhayo  bkuta-kfito  medham  m#- 
dhavino  viduh  \  taya  mam  adya  medhaya  Agne  medhavinam  kfinu  |  6,  Medham  iayam 
medham  pratarm$dhammadhy(mdinampari\medhamiurya^ 

ydmahe  1 .  "  Come  to  us,  wisdom,  the  first,  with  cows  and  horses ;  (come)  thou  with  the 
rays  of  the  son ;  thou  art  to  ns  an  object  of  worship.  2.  To  (obtain)  the  suoconr  of  the 
gods,  I  invoke  wisdom  the  first,  full  of  prayer,  inspired  by  prayer,  praised  by  rishis, 
imbibed  by  Brahmacharins.  8i  We  introduce  within  me  that  wisdom  which  Ribhns 
know,  that  wisdom  which  divine  beings  {aturah)  know,  that  excellent  wisdom  which 
rishis  know.  4.  Make  me,  o  Agni,  wise  to-day  with  that  wisdom  which  the  wise 
rishis — the  makers  of  things  existing  —  know.  5.  We  introduce  wisdom  in  the 
evening,  wisdom  in  the  morning,  wisdom  at  noon,  wisdom  with  the  rays  of  the  sun, 
and  with  speech  "  {vachasa).  Regarding  the  rishayo  bhutakfUah  see  above,  p.  87,  note, 

n  Compare  x.  125,  3 ;  L  164,  45 ;  (x.  90,  11) ;  and  A.V.  xU.  1,  45. 

»  Compare  Isaiah  vi.  9,  10;  and  St.  Matthew  xiii.  14, 15. 

^  Vak'iakhye^  Yuska. 

M  Compare  L  171,  2 ;  ii.  35,  2;  vi.  16, 47. 


256  MUTUAL  BELATIONB  OF  THE  DIFFERENT  CLASSES  OF  SOCIETY 

weavers,"  being  destitate  of  skill.  10.  All  friends  rejoice  at  the  ar- 
rival of  a  renowned  friend  who  rules  the  assembly ;  for  such  a  one, 
repelling  evil,  and  bestowing  nourishment  upon  them,  is  thoroughly 
prepared  for  the  conflict  (of  discussion).  11.  One  man  possesses  a 
store  of  verses  (ricJuim) ;  a  second  sings  a  hymn  {gdyatra)  during  (the 
chanting  of)  the  iahvaris ;  one  who  is  a  hrdhmdn  declares  the  science 
of  being  {jdt(hvidf/dm),  whilst  another  prescribes  the  order  of  the  cere- 
monial." " 

E.Y.  z.  88,  19  (=  Wit.  vii.  31).  Ydvan-mdiram  ttshaso  na  pratlharh 
mtparnyo  vasate  Mdtariha^  \  tdvad  dadkdti  upa  yajnam  dyan  hrdhmano 
koiur  avaro  nishldan  \ 

'^  As  long  as  the  fair-winged  Dawns  do  not  array  themselves  in  light, 
o  MatariiSvan,  so  long  the  hrdhman  coming  to  the  sacrifice,  keeps  (the 
fire),  sitting  below  the  hotfi-priest." 

(See  Professor  Eoth's  translation  of  this  verse  in  his  Illustrations  of 
the  Nirukta,  p.  113). 
*x.  90,  11  (=  A.V.  xix.  5,  6;  Vaj.  S.  xxxi.).     See  above,  pp.  8-15. 

X.  97,  22.  Oshadhayah  samvadante  Somena  saha  rdjnd  \  yasmai  krinoti 
hrdhmawu  tarn  rdjan  paraydmasi  \ 

*'  The  plants  converse  with  king  Soma,*'  (and  say),  for  whomsoever 
a  hrdhman  acts  (kfinoii^  officiates),  him,  o  king,  we  deliver." 

X.  109,  1.  Te  ^vadan  praihamdh  hrdhma-hillishe  dkupdrah  aalilo  Md- 
iarihd  \  vlluhards  tapa  ugro  mayohhur  dpo  devtr  prathamajdh  fitena  \ 
Soma  rdjd  prathamo  hrahma-jdydm  punah  prdyaehhad  ahriniyamdnah  \ 
a$wartitd  Varuno  Miirah  dsld  Agnir  hotd  hastagfthya  nindya  \  3.  naa- 
Una  eva  grdhyah  udhir  asydh  '^  hrahma-jdyd  iyam  "  iti  cha  id  avochan  \ 
na  dutdya  prahye  tasihe  eshd  tathd  rdahfram  gupitam  kshattriyasya  \ 
4.  Devdh  etasydm  avadanta  pHrve  tapta  fishayas  tapase  ye  nislieduh  \ 
hhlmd  jdyd  hrdhmanasya  upanitd  durdhdm  dadhdti  parame  vyoman  \ 


*  Snch  IB  tho  tense  which  Prof.  Aiifrecht  thinks  maj,  with  probability,  be  assigned 
to  tirlsy  a  word  which  occurs  only  here. 

M  According  to  TSska  (Nir.  i.  8),  these  four  persons  are  respectively  the  hotfi^ 
udgatfif  brahman^  and  adhvaryu  priests.  The  brahman,  he  says,  being  possessed  of 
all  science,  ought  to  know  everything;  and  gives  utterance  to  his  knowledge  as 
occasion  arises  for  it  {Jate  jaie).  See  Dr.  Hang's  remarks  on  this  verse,  Ait  Br. 
Introd.  p.  20. 

17  Compare  oihadhli^  Sama-r^fmh,  <*  the  plants  whose  king  is  Soma,"  inverses  18 
and  19  of  this  hymn. 


ACCORDING  TO  THE  EIO-  AND  ATHAEVA-VEDAS.  257 

5.  jBrahmachdri  charati  vevishad  vishah  sa  devdndm  hhavati  ekam  angam  \ 
iena  jdydm  anv  avindad  Brihaspatih  Somena  nltdrh  juhvam  na  devdh  \ 

6.  Punar  vai  devdh  adaduh  punar  manmhydh  uta  \  rdjdnah  satyam 
krinvdndh  hrahma-jdydm  punar  daduh  \  7.  Funarddya  hrahma-jdydfh 
Jcritvl  devair  niktlbisham  \  utjam  prithivydh  hhaktvdya  urugdyam  updsate  \ 

<<  These  (deities),  the  boundless,  liquid  Matari^van  (Air),  the  fiercely- 
flaming,  ardently-burning,  beneficent  (Fire),  and  the  divine  primeval 
Waters,  first  through  righteousness  exclaimed  against  the  outrage  on 
a  hrdhmdn.  2.  King  Soma,**  unenvious,  first  gave  back  the  hrdhmdn^s 
wife ;  Yaruna  and  Mitra  were  the  inviters ;  Agni,  the  invoker,  brought 
her,  taking  her  hand.  3.  When  restored,  she  had  to  be  received  back 
by  the  hand,  and  they  then  proclaimed  aloud,  *  This  is  the  hrdhmdn*^ 
wife ; '  she  was  not  committed  to  a  messenger  to  be  sent : — in  this  way 
it  is  that  the  kingdom  of  a  ruler  (or  Kshattriya)  remains  secured  to 
him.*"  4.  Those  ancient  deities,  the  Eishis,  who  sat  down  to  perform 
austerities,  spoke  thus  of  her,  '  Terrible  is  the  wife  of  the  hrdhmdn ; 
when  approached,  she  plants  confusion  in  the  highest  heaven.^  5.  The 
Brahmacharin^^  (religious  student)  continues  to  perform  observances. 
He  becomes  one  member^  of  the  gods.  Through  him  Bf  ihaspati  obtained 
his  wife,  as  the  gods  obtained  the  ladle  which  was  brought  by  Soma. 
6.  The  gods  gave  her  back,  and  men  gave  her  back ;  kings,  performing 
righteousness,  gave  back  the  brdhmdn*s  wife.  7.  Giving  back  the  hrdh' 
mdn^B  wife,  delivering  themselves  from  sin  against  the  gods,  (these 
kings)  enjoy  the  abundance  of  the  earth,  and  possess  a  free  range  of 
movement." 

86  Compare  R-Y.  z.  85,  39  ff.  (sA.Y.  xiy.  2,  2  ff.)  Funah  patnlm  Agnir  adad 
ayutha  taha  varehasa  |  dirghayvr  atgafy  yah  patirjtvati  iaradah  iatam  \  40.  8omal^ 
prathamo  vicide  Oandharvo  vivide  utiarah  (the  A.Y.  reads  :  Somatyajaya  prathanum 
Oandharvat  U  *  par  ah  paiih)  \  tfidyo  Agnith  i$  patis  turlyas  te  manushyqjah  \  Soma 
dadad  Gandharvaya  Oandharvo  dadad  Agnaye  \  rayim  eha  putranu  ehmdad  Agnir 
mahyam  atho  itnSm  \  **  Agni  gaye  back  the  wife  with  life  and  splendour :  may  he  who 
is  her  husband  li?e  to  an  old  age  of  100  years!  Soma  was  thy  first,  the  Gandharva 
was  thy  second,  Agni  thy  third,  husband ;  thy  fourth  is  one  of  human  birth.  Soma 
gave  her  to  the  Gandharya,  the  Gandharya  to  Agni,  Agni  gaye  me  wealth  and  sons, 
and  then  this  woman."  The  idea  contained  in  this  passage  may  possibly  be  referred 
to  in  the  yerse  before  us  (x.  109,  2). 

*^  I  am  indebted  to  Prol  Aufrecht  for  this  explanation  of  the  yerse. 

«  See  R.V.  L  164,  34,  35,  aboye. 

^  See  my  paper  on  the  Prog^ress  of  the  Yedio  Religion,  in  the  Journal  of  the  Royal 
Asiatic  Society  for  1865,  pp.  374  ff. 

"  See  A.V.  x.  7,  1  ff. ;  9,  26. 

17 


258  MUTUAL  BELATIONS  OF  THE  DIFFEBENT  GLASSES  OF  SOCIETY 

This  hymn  is  repeated  in  the  Atharva-veda  with  the  addition  of  ten 
more  yerses  which  I  shall  quote  in  the  next  section. 

I  shall  here  state  summarily  the  remarks  suggested  hy  a  perusal  of 
the  texts  which  I  have  quoted,  and  the  conclusions  which  they  appear 
to  authorize  regarding  the  relation  of  the  Vedio  poets  and  priests  to  the 
other  classes  of  the  Indian  community  at  the  time  when  the  earlier 
hymns  of  the  Eig-veda  were  composed. 

First:  Except  in  the  Purusha  Sukta  (translated  above  in  pp.  9  ff.) 
there  is  no  distinot  reference  in  the  hymns  to  any  recognised  system 
of  four  castes. 

Second:  In  one  text  (iii.  34,  9,  see  p.  176)  where  mention  is  made 
of  the  Aryan  '^  colour,"  or  ''  race/'  all  the  upper  classes  of  the  Indian 
community  are  comprehended  under  one  designation,  as  the  Kshattriyas 
and  Yaii^yas  as  well  as  the  Brahmans  were  always  in  after-times  re- 
garded as  Aryas  (see  above,  p.  176.) 

Third :  The  term  hrdhmdna  occurs  only  in  eight  hymns  of  the  Eig- 
veda,  besides  the  Purusha  Sukta,  whilst  brdhmdn  occurs  in  forty-six. 
The  former  of  these  words  could  not  therefore  have  been  in  common 
use  at  the  time  when  the  greater  part  of  the  hymns  were  composed. 
The  term  rdjanya  is  found  only  in  the  Purusha  Sukta ;  and  kshattriya 
in  the  sense  of  a  person  belonging  to  a  royal  family,  a  noble,  occurs 
only  in  a  few  places,  such  as  x.  109,  3.^  The  terms  Yai^ya  and  S^dra 
are  only  found  in  the  Purusha  Sukta,  although  viS,  from  which  the 
former  is  derived,  is  of  frequent  occurrence  in  the  sense  of  **  people  '* 
(see  p.  14,  above). 

Fourth :  The  word  hrdhmdn,  as  we  have  seen,  appears  to  have  hod 
at  first  the  sense  of  '^  sage,"  "  poet ; "  next,  that  of  *^  officiating  priest;" 
and  ultimately  that  of  a  "  special  description  of  priest." 

Fifth  I'  In  some  of  the  texts  which  have  been  quoted  (particularly 
i.  108,  7 ;  iv.  60,  8f.;  viii.  7,  20;  viiL  45,  39;  viii.  53,  7 ;  viii.  81, 
80;  ix.  112,  1;  x.  85,  29)  hrdhmdn  seems  to  designate  a  "priest  bj 
profession." 

"Sixth :  In  other  places  the  word  seems  rather  to  imply  something 
peculiar  to  the  individual,  and  to  denote  a  person  distinguished  for 

«  This  text  is  quoted  aboTe.    In  viiL  104,  13,  Eflhattrija  is  perhaps  a  neater  sab« 
stantiye:  Na  vat  u  Somo  vfijinam  hinoti  na  kshattriyam  mithuyd  dharayatUam  \ 
**  Soma  doee  not  prosper  the  sinner,  nor  the  man  who  wields  royal  power  deceitfolly." 


ACCORDING  TO  THB  BIG-  AND  ATHARVA.VED.i8.  259 

geniuB  or  virtue  (x.  107,  6),  or  elected  by  special  divine  favour  to 
receive  the  gift  of  inspiration  (x.  125,  5). 

Seventh  :  Brdhmdna  appears  to  be  equivalent  to  hrdhm&'putra^ ''  the 
son  of  a  hrdhmdn  "  (which,  as  we  have  seen,  occurs  in  iL  43,  2),  and 
the  employment  of  such  a  term  seems  necessarily  to  presuppose  that,  at 
the  time  when  it  began  to  become  current,  the  function  of  a  hrdhmdn^ 
the  priesthood,  had  already  become  a  profession. 

The  Big-veda  Sanhita  contains  a  considerable  number  of  texts  in 
which  the  large  gifts  of  different  kinds  bestowed  by  different  princes 
on  the  authors  of  the  hymns  are  specified,  and  these  instances  of  bounty 
are  eulogized. 

Of  these  passages  E.V.  i.  125  ;  i.  126;  v.  27 ;  v.  30,  12  ff. ;  v.  61, 
10;  vi.  27,  8;  vi.  45,  31  ff. ;  vi.  47,  22  ff.  may  be  consulted  in  Prof- 
Wilson's  translation;  and  a  version  of  B.Y.  x.  107,  which  contains  a 
general  encomium  on  liberality  will  be  found  in  the  article  entitled 
« Miscellaneous  Hymns  from  the  Big-  and  Atharva-vedas,"  in  the 
Journal  of  the  Boyal  Asiatic  Society  for  1866,  p.  32  f.  The  following 
further  texts,  which  describe  the  presents  given  by  different  princes 
to  the  rishis,  viz.  vii.  18,  22  ff. ;  viii.  3,  21  ff. ;  viii.  4,  19  ff. ;  viii.  5, 
37 ff.;  viii.  6,  46ff.;  viii.  19,  36f.;  viii.  21,  17f.;  viii.  24,  29f.; 
viiL  46,  21  ff.;  viii.  54,  10 ff.;  viii.  57,  14 ff.;  x.  33,  4ff.;  x.  62, 
6  ff. ;  X.  93,  14  f.  are  translated  in  the  article  '^  On  the  relations  of  the 
priests  to  the  other  classes  of  Indian  Society  in  the  Yedio  age  "  in  the 
same  Journal  for  1866,  pp.  272  ff.,  to  which  I  refer. 

On  the  other  hand  the  hymns  of  the  Big-veda  contain  numerous 
references  to  persons  who,  if  not  hostile,  were  at  least  indifferent  and 
inattentive  to  the  system  of  worship  which  the  rishis  professed  and  in- 
culcated ;  and  niggardly  in  their  offerings  to  the  gods  and  their  gifts  to 
the  priests.  The  article  to  which  I  have  just  referred  contains  (pp. 
286  ff.)  a  long  list  of  such  passages,  from  which  I  extract  the 
following : 

i.  84,  7.  Tah  ekah  id  vidayate  vmu  marttdya  ddiushe  \  Udno  apratUh- 
hutah  Indro  anga  \  8.  Kadd  martyam  arddhasam  padd  kshumpam  iva 
9phurat  I  kadd  naA  hisruvad  girah  Indro  anga  \ 

**  Indra,  who  alone  distributes  riches  to  the  sacrificing  mortal,  is  lord 
and  irresistible.  8.  When  wiU  Indra  crush  the  illiberal  man  like  a 
bush  with  his  foot  ?    when  will  he  hear  our  hymns  ? " 


260  MUTUAL  B£LATIONS  OF  THE  DIFFERENT  CLASSES  OF  SOCIETY 

i.  101,  4.  •  .  .  vlloS  ehii  Indro  yo  asunvato  vadhah  .  .  .  | 

**  Indra,  who  is  the  slayer  of  him,  however  strong,  who  offers  no 
libations." 

i.  122,  9.  Jano  yo  Mitrd-varundv  dbhidhruy  apo  na  vath  sunoti  akshna- 
yddhruk  \  ivayam  m  yakshmam  hridaye  n%  dhatU  apa  yad  Jm  hotrdhhir 
fitdvd  I 

''The  hostile  man,  the  malicious  enemy,  who  ponrs  out  no  libations 
to  you,  0  Mitra  and  Yaruna,  plants  fever  in  his  own  heart,  when  the 
pious  man  has  by  his  offerings  obtained  (your  blessing)." 

i.  125,  7.  Md  primnto  duritam  ena^  d  aran  md  jdrishuh  sHrayah 
tmcratdsah  \  anyas  teshdm  paridhir  astu  kai  chid  aprinantam  ahhi  sam 
yantuSokdh  \ 

''  Let  not  the  liberal  suffer  evil  or  calamity ;  let  not  devout  sages 
decay ;  let  them  have  some  further  term ;  let  griefis  befiall  the  illiberal 
(fipfinantam). 

L  182,  3.  Kim  atra  dasrd  kfinuthah  him  dsdthejano  yah  kaSehid ahavtr 
mdhlyaU  \  ati  kramishtam  juratampaner  iuum/yoiir  viprdya  IcTrinidam 
vacha9y<we  \ 

"What  do  ye  here,  o  powerful  (A^vins)?  why  do  ye  sit  (in  the 
house  of)  a  mnn  who  offers  no  oblation,  and  (yet)  is  honoured  ?  Assail, 
wear  away  the  breath  of  the  niggard,  and  create  light  for  the  sage  who 
desires  to  extol  you." 

ii.  23,  4.  Sunltibhir  nayasi  trdyase  janam  yas  tuhhyafh  ddSad  na  tarn 
afhho  ainavai  \  hrahma-dvishas  tapano  manyumir  asi  Bfihaspate  mahi  tat 
U  mahitvanam  \ 

"By  thy  wise  leadings  thou  guidest  and  protectest  the  man  who 
worships  thee ;  no  calamity  can  assail  him.  Thou  art  the  vexer  of  him 
who  hates  devotion  {hrahnuhdvishah),  and  the  queller  of  his  wrath : 
this,  0  Bphaspati,  is  thy  great  glory." 

iv.  25,  6.  ...  na  asuahver  dpir  na  sakhd  na  jdmir  dushprdpyo  ova* 
hantd  id  avdchah  \  7.  JVa  r&vatd  panind  sakhyam  Indro  asunvatd  nUa- 
pdh  iaih  yrinlte  |  d  asya  veda^  khidati  Jianti  naynaiffi  vi  atuhvaye  paktaye 
kevalo  'hhut  \ 

"Indra  is  not  the  relation  or  Mend  or  kinsman  of  the  man  who 
offers  no  libations ;  he  is  the  destroyer  of  the  prostrate  irreligious  man. 
7.  Indra,  the  soma-drinker,  accepts  not  friendship  with  the  wealthy 
niggard  who  makes  no  soma-libations ;  but  robs  him  of  his  riches,  and 


ACCORDING  TO  THE  BIG.  AND  ATHAEYA-YEDAS.  261 

slays  him  when  stripped  bare,  whilst  he  is  the  exdusive  patron  of  the 
man  who  ponrs  ont  soma  and  cooks  oblations." 
vi.  44,  11.  .  .  .  jahi  anuhvJnpra  vriha  aprinatah  \ 
*^  Slay  (o  Indra)  those  who  offer  no  libations ;  root  ont  the  illiberal.^ 
yiii.  53,  1.  Ut  tvd  mandantu  stomdh  hj^nmhva  rddho  adrivah  \  ova 
hrahmordvisho  jahi  |  pddd  panln  ar&dhaso  ni  hadhawa  mahdn  an  |  na  hi 
tvd  kaSchana  prati  \ 

'*  Let  our  hymns  gladden  thee ;  give  ns  wealth,  o  thnnderer.  Slay 
the  haters  of  devotion.  2.  Crush  with  thy  foot  the  niggards  who 
bestow  nothing.     Thou  art  great ;  no  one  is  comparable  to  thee." 

It  seems  evident,  then,  from  these  texts  (and  there  are  many  more 
of  the  same  tenor),  that  the  iireligious  man,  the  parous  dearum  cultor 
et  infrequens,  was  by  no  means  a  rare  character  among  the  Aryas  of 
the  Yedic  age,  and  that  the  priests  often  found  no  little  difficulty  in 
drawing  forth  the  liberality  of  their  contemporaries  towards  themselves 
and  in  enforcing  a  due  regard  to  the  ceremonials  of  devotion.  And  if 
we  consider,  on  the  other  hand,  that  the  encomiums  on  the  liberality  of 
different  princes  to  the  poets  and  priests  which  are  contained  in  the 
passages  to  which  I  before  adverted,  are  the  production  of  the  class 
whose  pretensions  they  represent,  and  whose  dignity  they  exalt,  we 
shall,  no  doubt,  see  reason  to  conclude  that  the  value  of  the  presents 
bestowed  has  been  enormously  exaggerated,  and  make  some  deduction 
from  the  impression  which  these  texts  are  calculated  to  convey  of  the 
estimation  in  which  the  priests  were  held  at  the  time  when  they  were 
composed.  But  after  every  allowance  has  been  made  for  such  consider* 
ations,  and  for  the  state  of  feeling  indicated  by  the  complaints  of  irre- 
ligion  and  illiberality  of  which  I  have  cited  specimens,  it  will  remain 
certain  that  the  hrdhmdHf  whether  we  look  upon  him  as  a  sage  and  poet, 
or  as  an  officiating  priest,  or  in  both  capacities,  was  regarded  with 
respect  and  reverence,  and  even  that  his  presence  had  begun  to  be  con- 
sidered as  an  important  condition  of  the  efficacy  of  the  ceremoniaL 
Thus,  as  we  have  already  seen,  in  i.  164,  35,  the  hrdhmdn  is  described 
as  the  highest  heaven  of  ''speech;"  in  x.  107,  6,  a  liberal  patron  is 
called  a  rishi  and  a  hrdhmdn,  as  epithets  expressive  of  the  most  dis- 
tinguished eulogy;  in  x.  125,  5,  the  goddess  Yach  is  said  to  make  the  man 
who  is  the  object  of  her  special  affection  a  hrdhmdn  and  a  rishi ;  in  vi.  45 
7 ;  vii.  7,  5 ;  viii.  16,  7 ;  and  ix.  96,  6,  the  term  hrdhmdn  is  applied 


262  MUTUAL  EELATIONS  OF  TUB  DIFFERENT  CLASSES  OF  SOCIETY 

honorifically  to  the  gods  Indra,  Agni,  and  Soma ;  in  iy.  50,  8,  9,  great 
prosperity  is  declared  to  attend  the  prince  by  whom  a  hrdhmdn  is  em- 
ployed, honoured,  and  succoured;  and  in  iii.  58,  9,  12;  v.  2,  6;  Tii. 
33,  2,  3,  5 ;  and  vii.  83,  4,  the  highest  efficacy  is  ascribed  to  the  inter- 
vention and  intercession  of  this  class  of  functionaries. 

Again,  whatever  exaggeration  we  may  suppose  in  the  texts  which 
eulogize  the  liberality  of  princely  patrons,  in  regard  to  the  value  of  the 
presents  bestowed,  there  is  no  reason  to  doubt  that  the  ministers  of 
public  worship,  who  possessed  the  gift  of  expression  and  of  poetry,  who 
were  the  depositaries  of  all  sacred  science,  and  who  were  regarded  as 
the  channels  of  access  to  the  gods,  would  be  largely  rewarded  and 
honoured.** 

4«  It  is  to  be  obscrycd  that,  in  these  eulogies  of  liberality,  mention  is  nowhere  made 
of  Brahmam  as  the  reciprcnts  of  the  gifts.  In  two  places,  yiii.  4,  20,  and  x.  33,  4, 
a  rishi  is  mentioned  as  the  receiver.  In  later  works,  such  as  the  S'atapatha  Brah- 
mana,  on  the  contrary,  the  presents  are  distinctly  connected  with  Brahmans.  Thus 
it  is  said  in  that  work,  ii.  2,  2,  6 :  Dvayuh  vat  devah  devah  aha  eva  devah  atha  yt 
brahmanah  iusrttmihso  *nuehana»  t$  mamtshya-devoh  \  tesham  dvedha  vibhaktah  eva 
ytynah  ahutayah  eva  devamm  dakahinah  mantMhya-devamm  brahmananam  Suifuvu- 
iham  anuehamnam  \  ahutibhir  eva  devati  prJniiti  dakshinabhir  manushya'devan  brah- 
manan  iusruvusho  *nucJiBnan  \  te  enam  ubhaye  devah  prJtah  sttdhayam  dadhati  \ 
"Two  kinds  of  gods  are  gods,  viz.  the  gods  (proper),  whilst  those  Brahmans  who 
have  the  Yedic  tradition,  and  are  learned,  are  the  human  gods.  The  worship  {yajna) 
of  these  is  divided  into  two  kinds.  Oblations  constitute  the  worship  offered  to  the 
gods,  and  presents  {dakuhirM)  that  offered  to  the  human  gods,  the  Brahmans,  who 
possess  the  Yedic  tradition  and  are  learned.  It  is  with  oblations  that  a  man  gratifies 
the  gods,  and  with  presents  that  he  gratifies  the  human  gods,  the  Brahmans,  who 
possess  the  Vedis  tradition,  and  are  learned.  Both  these  two  kinds  of  gods,  when 
gratified,  place  him  in  a  state  of  happincjss  "  {sudhayam) ;  (or  "  convey  him  to  the 
heavenly  world,"  as  the  expression  is  varied  in  the  parallel  passage  of  the  same 
work,  iv.  3,  4,  4).  It  is  similarly  said  in  the  Taitt.  Sanb.  i.  7,  3,  I :  Parokshaih  vat 
anye  devah  ijyante  pratyakaham  anye  \  yad  yaJaU  ye  eva  devah  paroknham  yyanle  ian 
eva  tad  yajati  \  yad  anvaharyam  aharaty  ete  vai  devah  pratyakaham  yad  brahmanat 
tan  eva  tena  prJnati  \  atho  dakahina  eva  a»ya  eahS,  \  atfio  yajnaaya  eva  chhidram  apt- 
dadhati  yad  vai  yajnaaya  kruram  yad  viliah^am  tad  anvaharyena  anvdharati  \  tad 
ttnvaharyaaya  anvaharyatvam  \  devadutah  vai  ete  yad  jriivijo  yad  anvaharyam  aharati 
devadutnn  eva  prlnati  \  ''  Some  gods  are  worshipped  in  their  absence,  and  others  in 
their  presence.  It  is  to  those  gods  who  are  worshipped  in  their  absence  that  the 
sacrificer  offers  the  oblation  which  he  presents.  And  it  is  these  gods  who  are  visible, 
i.e,  the  Brahmans,  whom  he  gratifies  with  the  anvaharya  (present  of  cooked  rice) 
which  he  afterwards  brings.  Now  this  anvaharya  is  the  present  (dakahina)  con- 
nected with  it  (the  sacrifice).  Then  he  covers  over  the  faults  of  the  sacrifice.  What- 
ever in  it  is  excessive  or  defective,  that  he  removes  by  means  of  the  anvaharya.  In 
this  consists  the  nature  of  that  offering.  These  officiating  priests  are  the  messengers 
of  the  gods ;  and  it  is  the  messengers  of  the  gods  whom  the  sacrificer  gratifies  with 
this  anvaharya  gift  which  he  preseuts." 


ACCORDING  TO  THE  EIG-  AND  ATHARVA-VEDAS.  263 

It  is  further  clear,  from  some  of  the  texts  quoted  above  (ii.  1,  2 ;  ir. 
9,  3;  X.  52,  2),  as  well  as  i.  162, 5,  and  from  the  contents  of  hymns  ii.  36 ; 
ii.  37 ;  ii.  43 ;  and  x.  124,  1,**  that  in  the  later  part  of  the  Vedic  era,  to 
which  these  productions  are  probably  to  be  assigned,  the  ceremonial  of 
worship  had  become  highly  developed  and  complicated,  and  that  dif- 
ferent classes  of  priests  were  required  for  its  proper  celebration.^  It  is 
manifest  that  considerable  skill  must  have  been  required  for  the  due 
performance  of  these  several  functions ;  and  as  such  skill  could  only  be 
acquired  by  early  instruction  and  by  practice,  there  can  be  little  doubt 
that  the  priesthood  must  at  that  period  have  become  a  regxdar  pro- 
fession.* The  distinction  of  king  or  noble  and  priest  appears  to  be 
recognized  in  i.  108,  7,  as  well  as  in  iv.  50,  8,  9 ;  whilst  in  v.  47, 
7,  14,  a  similar  distinction  is  made  between  king  and  rishi ;  and  it  is 
noticeable  that  the  verse,  in  other  respects  nearly  identical,  with  which 
the  36th  and  37th  hymns  of  the  eight  mandala  respectively  conclude, 
ends  in  the  one  hymn  with  the  words,  ''Thou  alone,  Indra,  didst 
deliver  Trasadasyu  in  the  conflict  of  men,  magnifying  prayers  "  {hrah' 
mdni  vardhayan) ;  whilst  in  the  other  the  last  words  are,  ''  magnifying 
(royal)  powers  "  {kshatirani  vardhayan\  as  if  the  former  contained  a 
reference  to  the  functions  of  the  priest,  and  the  latter  to  those  of  the 
prince.     (Compare  viii.  35,  16,  17.) 

While,  however,  there  thus  appears  to  be  every  reason  for  supposing 
that  towards  the  close  of  the  Yedic  period  the  priesthood  had  become  a 
profession,  the  texts  which  have  been  quoted,  with  the  exception  of  the 
verse  in  the  Furusha  Sukta  (x.  90,  12),  do  not  contain  anything  which 
necessarily  implies  that  the  priests  formed  an  exclusive  caste,  or,  at 
least,  a  caste  separated  from  all  others  by  insurmountable  barriers,  as  in 
later  times.  There  is  a  wide  difference  betweeii  a  profession,  or  even  a 
hereditary  order,  and  a  caste  in  the  fully  developed  Brahmanical  sense. 

tt  See  alfio  i.  94,  6,  where  it  Ib  said :  "  Thou  (Agni)  art  an  adkvaryu,  and  the 
earliest  hotfty  a  praa'aatri^  a  potfi^  and  by  nature  a  purohita.  Knowing  all  the 
priestly  functions  {artv\;ya)  wise,  thou  nourishest  us/'  etc.  (tvam  adhvaryur  uta 
hold  *$i  purvyah  pramtta  pota  j'anusha  purohita^  \  vU'vd  vidvan  artyyH  dhlra 
pushy a»y  Agne  ity  adi). 

^  See  Prof.  Miillcr's  remarks  on  this  subject,  Ane.  Sansk.  Lit  pp.  485  ff.;  and 
Dr.  Hang's  somewhat  dififerent  view  of  the  same  matter  in  his  Introd.  to  Ait  Br* 
pp.  11  ff. 

^  In  regard  to  the  great  importance  and  influence  of  the  priests,  see  Miiller's  Anc. 
Sansk.  Lit.  pp.  485  ff. 


264  MUTUAL  RELATIONS  OP  THE  DIFFEBENT  CLASSES  OF  SOCIETT 

Even  in  conntries  where  the  dignity  and  exclusive  prerogatives  of  the 
priesthood  are  most  fully  recognized  (as  in  Roman  Catholic  Europe), 
the  clergy  form  only  a  profession,  and  their  ranks  may  he  recruited 
from. all  sections  of  the  community.  So,  too,  is  it  in  most  countries, 
even  with  a  hereditary  nohility.  Fleheians  may  he  ennohled  at  the 
will  of  the  sovereign.  There  is,  therefore,  no  dii&culty  in  supposing 
that  in  the  Yedic  era  the  Indian  priesthood — even  if  we  suppose  its 
memhers  to  have  heen  for  the  most  part  sprung  from  priestly  families 
•—may  have  often  admitted  aspirants  to  the  sacerdotal  character  from 
other  classes  of  their  countrymen.  Even  the  employment  of  the  word 
hrdhmana  in  the  Kig-veda  does  not  disprove  this.  This  term,  derived 
from  brahman,  **  priest,''  need  not,  as  already  intimated,  signify  anything 
fbrther  than  the  son  or  descendant  of  a  priest  (the  word  hrahmaputra^ 
"  son  of  a  priest,"  is,  as  wo  have  seen,  actually  used  in  one  text), — ^just 
as  the  rdjanya  means  nothing  more  than  the  descendant  of  a  king  or 
chief  (rujan),  a  member  of  the  royal  family,  or  of  the  nobility. 

The  paucity  of  the  texts  (and  those,  too,  probably  of  a  date  compara- 
tively recent)  in  which  the  word  hrdhmma  occurs,  when  contrasted 
with  the  large  number  of  those  in  ^^hich  hrdhmdn  is  found,  seems,  as  I 
have  already  observed,  to  prove  conclusively  that  the  former  word  was 
but  little  employed  in  the  earlier  part  of  the  Vedic  era,  and  only  came 
into  common  use  towards  its  dose.  In  some  of  these  passages  (as  in  viL 
103,  1,  7,  8;  X.  88,  19)  there  is  nothing  to  shew  that  the  Brahman  is 
alluded  to  as  anything  more  than  a  professional  priest,  and  in  vii.  103, 
the  comparison  of  frogs  to  Brahmans  may  seem  even  to  imply  a  want  of 
respect  for  the  latter  and  their  office.^  In  other  places  (i.  164,  45, 
and  X.  71,  8,  9)  a  distinction  appears  to  be  drawn  between  intelligent 
and  unintelligent  Brahmans,  between  such  as  were  thoughtful  and 
others  who  were  mere  mechanical  instruments  in  carrying  on  the  cere- 
monial of  worship,^  which,  certainly  points  to  the  existence  of  a  sacer- 
dotal class.  In  another  passage  (x.  97,  22)  the  importance  of  a  Brah- 
man  to  the  proper  performance  of  religious  rites  appears  to  be  clearly 
expressed.    In  x.  109,  where  the  words  hrdhmdn  { passim)  and  hrdh" 

^  See  Maller*8  remarlu  on  this  hymn  in  his  Anc.  Sansk.  Lit.  p.  494. 

40  ]n  B.y.  viii.  50,  9,  it  is  said :  **  Whether  an  unwise  or  a  wise  man,  o  Indra,  has 
offered  to  thee  a  hymn,  he  has  gladdened  (thee)  through  his  derotion  to  thee  (artjpns 
pa  yad  avidhad  vipro  vd  Indra  t$  vachaJk  \  ta  pra  mamandat  Ivaffa  Up  adi)** 


ACCOBDING  TO  THE  BIG-  AND  ATHABYA-VEDAS.  265 

mana  (in  verse  4)  seem  to  be  used  interchangeably — the  inviolability 
of  Brahman's  wives,  the  peril  of  interfering  with  them,  and  the  blessing 
attendant  on  reparation  for  any  outrage  committed  against  them,  are 
referred  to  in  such  a  way  as  to  shew  at  once  the  loftiness  of  the  claim 
set  up  by  the  Brahmans  on  their  own  behalf,  and  to  prove  that  these 
pretensions  were  frequently  disregarded  by  the  nobles.  In  x.  16,  6, 
the  Brahmans  are  spoken  of  as  inspired  by  Soma,  and  in  vi.  75,  10,  the 
manes  of  earlier  Brahmans  are  reckoned  among  those  divine  beings  who 
have  power  to  protect  the  suppliant.  But  in  none  of  these  texts  is  any 
dear  reference  made  to  the  Brahmans  as  constituting  an  exclusive  caste 
or  race,  and  nothing  whatever  is  said  about  their  being  descended  from 
an  ancestor  distinct  from  those  of  the  other  classes  of  their  countrymen. 

Sect.  II. —  Quotations  from  the  Rig-veda,  the  Nirukta,  the  Mahdhhdrata, 
and  other  toorkSf  to  shew  that  according  to  ancient  Indian  tradition, 
persons  not  of  priestly  families  were  auihors  of  Vedic  hymns,  and 
exercised  priestly  functions. 

But  in  addition  to  the  negative  evidence  adduced  in  the  preceding 
section,  that  during  the  age  to  which  the  greater  part  of  the  hynms  of 
the  Eig-veda  are  referable,  the  system  of  castes  had,  to  say  the  least, 
not  yet  attained  its  full  development,  we  find  also  a  considerable  amount 
of  proof  in  the  hymns  themselves,  or  in  later  works,  or  from  a  com- 
parison of  both,  that  many  of  the  hymns  either  were,  or  from,  a  remote 
antiquity  were  believed  to  be,  the  productions  of  authors  not  of  sacer- 
dotal  descent ;  and  that  some  of  these  persons  also  acted  as  priests. 
The  most  signal  instance  of  this  kind  is  that  of  Yilvamitra ;  but  from 
the  abundance  of  the  materials  which  exist  for  its  illustration  I  shall 
reserve  it  for  the  next  chapter,  where  I  shall  treat  of  the  contests  be- 
tween the  Brahmans  and  the  Kshattriyas. 

In  later  times,  when  none  but  Brahman  priests  were  known,  it 
seemed  to  be  an  unaccountable,  and — as  contradicting  the  exclusive 
sacerdotal  pretensions  of  the  Brahmans — an  inconvenient  circumstance, 
that  priestly  functions  should  have  been  recorded  as  exercised  by  per- 
sons whom  tradition  represented  as  Bajanyas ;  and  it  therefore  became 
necessary  to  explain  away  the  historical  facts,  by  inventing  miraculous 
legends  to  make  it  appear  that  these  men  of  the  royal  order  had  been 


266  MUTUAL  RELATIONS  OF  THE  DIFFERENT  CLASSES  OF  SOCIETY 

in  reality  tranRformed  into  Brahmans,  as  the  reward  of  their  snper- 
human  merits  and  austerities — an  idea  of  which  we  shall  meet  with 
various  illustrations  in  the  sequel.  The  very  ezistencei  however,  of  such 
a  word  as  rdjarshi,  or  '*  royal  rishi,"  proves  that  Indian  tradition  re- 
cognized as  rishis  or  authors  of  Yedic  hymns  persons  who  were  con- 
sidered to  belong  to  Eajanya  families.  A  number  of  such  are  named 
(though  without  the  epithet  of  rdjarshi)  in  the  Anukramanika  or  index 
to  the  Eig-vcda ;  but  Sayaga,  who  quotes  that  old  document|  gives  them 
this  title.  Thus,  ill  the  introduction  to  hymn  i.  100,  he  says:  Atru 
anukramyate  ^^sa  yo  vrishd  ^eJconu  VursMgirdh  Rijrdivdmharlsha'Saha- 
deva-BhayamdnchSurddhasah'^  Hi  \  Vrishdgiro  mahdrdjasya  putrabhutd^ 
Rijrdhddayah  pancka  rdjarshaya^  sadeham  suktam  dadrisuh  \  atas  U  <uya 
Buktasya  rishayah  \  uktath  hy  drshdnukramanydm*'  suktam  sa  yovrishety 
etat  pancha  Vdrshdgirdh  viduh  \  ntyuktdh  ndniadheyaih  svair  api  '  ehaitai 
tyad '  iti  richi  *'  iti  \  "  It  is  said  in  the  Anukramanika,  *  Of  this  hymn 
(the  rishis)  are  Rijraiva,  Ambarisha,  Sahadeva,  Bhayamana,  and  Sura- 
dhas,  sons  of  Vrishagir.*  Rijraiva  and  others,  sons  of  King  Vrishagir, 
in  all  five  rajarshis,  saw  this  hymn  in  a  bodily  form.  Hence  they  are 
its  rishis  (or  seers).  For  it  is  declared  in  the  ^rsha  AnukramanI : 
'  The  five  sons  of  Yf  ishagir,  who  are  mentioned  by  name  in  the  verse 
beginning  "  this  praise  "  (the  17th),  know  this  hymn.'  *'  The  17th  verse 
is  as  follows :  Etat  tyat  te  Indra  vrUhne  ukthaih  Vdrshagirdh  ahhi  gri- 
nanti  rddhah  |  Rijrdkah  prashfihhir  Amharlshah  Sahadevo  Bhayamd' 
nah  Surddhdh  \  **  This  hymn  the  Varshagiras,  Rijra^va,  with  his  at- 
tendants, and  Ambarisha,  Sahadeva,  Bhayamana,  and  Suradhas,  utter 
to  thee,  the  vigorous,  o  Indra,  as  their  homage ; "  on  which  Sayana 
repeats  the  remark  that  these  persons  were  rajarshis  {etad  uktham  »t^ 
tram  rddhah  samrddhakam  tvat  -  prtti  -  hetum  Vdrshagirdh  Vrishagir^ 
rdjnah  putrdh  Rijrdhddayo  *hhi  grinanti  dhhitnukhyena  tadanti  |  .  .  .  . 
J^tjrdSvah  etat-sanjno  rdjarshih  prashfihhih  pdrha-sthair  any  air  riskibhi^ 
saha  Indram  astaut  \  he  te  pdriva-sthdh  \  AmharUhddayai  chatvdro  ra- 
jarshayah),  Ambarisha  is  also  said  to  be  the  rishi  of  ix.  98.  Again^ 
"  Trasadasyu,  son  of  Purukutsa,  a  Rajarshi,"  is  said  by  Sayana  on  R.  V. 
iv.  42,  to  be  the  rishi  of  that  hymn  {Furukutsasya  putras  Trasadasyu^ 
rdjarshih  |  .  .  .  ,atrdnukramanikd*tnamadvitd^  daiaJVasadasyu^Pawru- 
kwtsyah).  In  the  8th  and  9th  verses  Trasadasyu  is  thus  mentioned : 
Asmdkam  atra  pitaras  te  dsan  sapta  jrishayo  Daurgahe  hadhyamdne  |  te  d 


ACCORDING  TO  THE  RIG-  AND  ATHARVA-VEDAS.  267 

ayqfanta  Tra9ada9yum  asy&h  Indram  na  vrittraturam  ardihadevam  |  9. 
PurukuUQnl  hi  vdm  ad&iad  havj/ehhir  Indrd-varund  namohhih  |  atha  rd- 
jdnafk  TrModa^um  asydh  vriiirahanam  d^tdathur  arddhadevam  \  8. 
*^  These  seven  rishis  were  our  fathers.  When  the  son  of  Dorgaha  was 
bound  they  gained  by  sacrifice  for  her  (FurukutsanI)  a  son  Trasadasya,  a 
slayer  of  foes,  like  Indra,  a  demigod.  9.  FurukutsanI  worshipped  you,  o 
Indra  and  Yaruna,  with  salutations  and  obeisances;  then  ye  gave  her  king 
Trasadasyn,  a  slayer  of  enemies,  a  demigod."  I  giye  Sayana's  note  on 
these  yerses :  ^^ PuruknUa^ya  tnahishl  Daurgahe  handhana-sthite  \  patydv 
ardjakam  drishfvd  rdshfram  putrasya  lipsayd  \  yadrichhayd  samdydtdn 
ioptarshin  paryapujayat  \  U  cha  prltdh  piuiah  prochur  '  yajendrd-varunau 
hhfi^am'  I  8d  chendra-varundv  ishfvd  Trasadasyum  ajijanat  \  itihdsam 
imaikjdnann  rishir  hrUte  richdv  iha**  \  atha  aandkam  atra  asminn  ardjake 
deie  asydm  prithivydih  vd  pitarah  pdlayitdrah  utpddahds  U  daann  abha- 
van  I  eU  saptarshayah  prasiddhdh  Daurgahe  Durgahasya  putre  Purukutse 
hadhyamdne  dridham  pdiair  yasmdd  asydh  asyai  Purukutsdnyai  Trasa- 
dasyum  dyajanta  prddur  Indrd-  Varunayor  anugrahdt  |  *"  The  queen  of 
Purukutsa,  when  her  husband,  the  son  of  Durgaha,  was  imprisoned, 
seeing  the  kingdom  to  be  destitute  of  a  ruler,  and  desirous  of  a  son,  of 
her  own  accord  paid  honour  to  the  seven  rishis  who  had  arrived.  And 
they,  again,  being  pleased  told  her  to  sacrifice  to  Indra  and  Varuna. 
Having  done  so  she  bore  Trasadasyu.  Knowing  this  story,  the  rishi  utters 
these  two  verses;  *  '*  which  Say  ana  then  explains.  Similarly  Sayana  says 
on  V.  27  :  "  Tryaruna  son  of  Trivpishna,  Trasadasjru  son  of  Furukutsa, 
and  A^vamc  dha  son  of  Bharata,  these  three  kings  conjoined,  are  the 
rishis  of  this  hymn ;  or  Atri  is  the  rishi  "  {Atrdnukramanikd  \  ^^Anas- 
vantd  shat  Trakriahna-pauruhutsyau  dvau  IVy arum- Trasadasyu  rdjdnau 
Bhdratai  cha  ASvamedhah  |  .  .  .  .  *fM  dtnuL  dtmane  dadydd  *  Hi  sarvdsv 
Atrith  kechit^^  ,  .  .  Trivrishnasya puiras  Tryarunah Purukutsasya putraa 
Trasadasyur  Bharatasya  putro  ^hamedhah  ete  trayo  *pi  rnjdnah  samlhuya 
asya  suktasya  rishayah  \  yadvd  Atrir  eva  rishih).  The  Anukramanika, 
however,  adds  that  according  to  some,  as  **  no  one  would  give  gifts  to 
himself,  none  of  the  princes  mentioned  as  donors  could  be  the  author;  but 
Atri  must  be  the  rishi."  As  the  hymn  is  spoken  by  a  fourth  person,  in 
praise  of  the  liberality  of  these  kings,  it  is  clear  they  cannot  well  be  its 
authors.  And  a  similar  remark  applies  to  iv.  42,  8  f.  However,  the 
Hindu  tradition,  being  such  as  it  is,  is  good  proof  that  kings  could,  in 


268  MUTUAL  RELATIONS  OF  THE  DIFFERENT  CLASSES  OF  SOdETT 

conformity  with  ancient  opinion,  be  riahis.  Trasadasyn  and  Trayanma 
are  also  mentioned  as  the  rishis  of  ix.  110."*  The  lishlB  of  iy.  43  and 
It.  44  are  declared  bj  Sayana,  and  by  the  Anukramanika,  to  be  Pnm- 
ml}hay  and  Ajamllha,  sons  or  descendants  of  Sohotra  (iv.  43,  Atrdnukrm- 
manikd  '  hah  u  iaivat '  sapta  Furumilhdjamllhau  Sauhotrau  tv  Aitinam 
hi  I  iv.  44,  Purumllhdjamllhdv  eva  jruhA).  Thongh  these  persona  are 
not  said  by  either  of  these  authorities  to  be  kings,  yet  in  the  Yiahnu 
and  Bhagavata  Poranas  the  latter  is  mentioned  as  being  of  royal  raoe^ 
and  a  tribe  of  Brahmans  is  said  to  have  been  descended  from  him  (see 
above  p.  227).  In  the  sixth  verse  of  iv.  44,  the  descendants  of  Aja- 
ml]ha  are  said  to  have  come  to  the  worship  of  the  A^vins  {naro  j^ad 
vdm  Ahind  stomam  dvan  sadhastutim  AjamtlJuUo  agman).  The  follow- 
ing hymns,  also,  are  said  by  tradition  to  have  had  the  undermentioned 
kings  for  their  rishis,  viz. :  vL  15,  Yitahavya  (or  Bharadvaja);  x.  9, 
Sindhndvipa,  son  of  Ambaiisha  (or  Tri^iras,  son  of  Tvashtfi) ;  x.  75, 
Sindhuksbit,  son  of  Priyamedha;  x.  133,  Sudas,  son  of  PijaTana; 
x.  134,  Mandhatri,  son  of  Yuvanasva  (see  above,  p.  225);  x.  179, 
S^ibi,  son  of  U^nara,  Pratardana,  son  of  Divodasa  and  king  of  YMl 
(see  above,  p.  229),  and  Yasumanas,  son  of  Bohidaiva;  and  x.  148  la 
declared  to  have  had  PfithI  Yainya"^  as  its  rishi.  In  the  fifth  verse  of 
that  hymn  it  is  said :  Srudhi  havam  Indra  iura  Prithydh  uta  itaroM 
Venyasya  arkaih  \  ''  Hear,  o  heroic  Indra,  the  invocation  of  PrithI ; 
and  thou  art  praised  by  the  hymn  of  Yenya."  In  viiL  9,  10,  also, 
PfithI  Yainya  is  mentioned  at  the  same  time  with  three  rishis :  Tad 
vdm  Kakshlvdn  uta  yad  Vya&vah  rishir  yad  vdm  Dtrghatamdh  juhdva  \ 
Ffithl  yad  vdm  Vainyah  tadaneshu  eva  id  ato  Ahind  chetayethdm  | 
*^  Whatever  oblation  (or  invocation)  Xakshlvat  has  made  to  you,  or  the 
rishi  Yya^va,  or  Dlrghatamas,  or  Prithi,  son  of  Yena,  in  the  places  of 

^  In  the  Yiflhnu  Poruna,  as  we  hare  seen  above,  p.  237«  Trayyurnna,  Puahkarin, 
and  Eapi  are  said  to  have  been  sona  of  Urokshaya,  and  all  of  them  to  have  become 
Brahmans ;  and  in  the  Bhugavata  Pnrana,  Trajyamni,  Pushkaramni,  and  Kapi  ara 
said  to  have  all  become  Bmhmans. 

n  The  8'.  P.  Br.  v.  3,  5,  4,  refers  to  Prithi  as  <<  first  of  men  who  was  installed  as 
a  king  **  {PtiihJ  ha  vai  Vainyo  mamuhyandm  prat  homo  'bhithithiche).  I  extract 
from  Dr.  Hall's  edition  of  Prof.  Wilson's  Yishnn  Pnruna,  toL  iii.  the  following  verse, 
adduced  by  the  editoi  frx>m  the  Vayn  Parana  about  royal  rishis  :  Manav*  Vamave  (?) 
vamieAi^twMecka  y$nfipaJ^  \  Ai4*i  Aikihvaka  Nabhdgajneya  rajarshayas  tu  U  | 
'*  Kings  in  the  race  of  Mann,  Vena  (?),  and  I^a,  the  descendants  of  l^a,  Ikshvaka, 
and  Nahhiga  are  to  bs  knows  as  having  been  riijanhis." 


ACCOEDINO  TO  THE  BIG-  AND  ATHAEYA-YEDAS.  269 

flaciificey  take  notice  of  that,  o  A^vins."    Here  Sayaga  refers  to  Pfithl 
as  **  the  royal  rishi  of  that  name.'' 

From  the  details  I  have  supplied  it  is  clear  that  in  many  cases  the 
evidence  is  against  the  supposition  that  the  princes  to  whom  the  hymns 
axe  ascribed  were  in  reality  their  authors.  The  only  instances  in  which 
tba  authorship  seems  to  be  established  by  the  tenor  of  the  hymns  them- 
selyes  are  those  of  the  Yarshagiras,  or,  at  all  events,  that  of  Pfithl. 
But,  as  has  been  already  remarked,  the  fact  that  ancient  Hindu  tra* 
dition  recognizes  royal  rishis  as  the  authors  of  hymns  is  sufficient  to 
prove  that  such  cases  were  not  unknown.  Even  if  we  were  to  suppose 
that  flattery  had  any  share  in  the  creation  of  these  traditions,  it  no 
doubt  proceeded  upon  the  belief  of  those  who  put  them  into  cir- 
oilation,  that  in  earlier  times  the  distinction  between  the  priests  and 
other  classes  was  not  so  sharply  deflned  as  in  their  own  day. 

I  proceed,  however,  to  the  case  of  Devapi,  in  which  the  ma- 
terials for  forming  a  judgment  are  more  adequate  and  satisfac- 
tory, and  prove  that  he  was  not  merely  a  rishi  but  an  officiating 
priest. 

In  the  Anukramanika,  £.  Y.  x.  98  is  ascribed  to  him  as  its  author ; 
and  Yaska  states  as  follows  in  the  Nirukta,  ii.  10 : 

Tatra  itihdsam  dchakshate  |  Devdpii  cka  Arshftshena^  S'antanui  cha 
Kawravyau  hhrdtarau  hahhuvatuh  j  sa  S'antanuh  kanlydn  abhisheehaydn^ 
ehakre  \  Devdpis  tapah  pratipede  \  taiah  S'antanoh  rdjye  dvddaSa  var- 
thdni  devo  na  vavarsha  \  tarn  Uchur  hrdhmandh  **  adharftias  tvayd  charito 
jyeshfham  bhrdtaram  antaritya  ahhishechitam  \  tasmdt  U  devo  na  var* 
thati  "  itt  I  sa  S'antanur  Devdpim  iiUksha  rdjyena  |  tarn  uodcha  Levd* 
pih  '^purohitaa  te  ^sdni  ydjaydni  cha  tvd ''  iti  \  tasya  etad  varsha-kdma- 
eUktam  I  tasya  eshd  hhavati  \ 

'*  Here  they  relate  a  story.  Devapi  son  of  Rishtishena,  and  Slsmtanu, 
belonged  to  the  race  of  Kuru  and  were  brothers.  Simtanu,  who  was 
the  younger,  caused  himself  to  be  installed  as  king,  whilst  Devapi 
betook  himself  to  austere  fervour.  Then  the  god  did  not  rain  for 
twelve  years  of  S'antanu's  reign.  The  Brahmans  said  to  him :  '  Thou 
hast  practised  unrighteousness  in  that,  passing  by  thy  elder  brother, 
thou  hast  caused  thyself  to  be  installed  as  king.  It  is  for  this  reason 
that  the  god  does  not  rain.'  Simtanu  then  sought  to  invest  Devapi 
with  the  sovereignty;  but  the  latter  said  to  him:  'Let  me  be  thy 


270  KUTTAL  SEUkTIOSS  OP  THE  DIFFEEKSTT  CLASSES  OF  SOdETT 

porohita  and  perfonn  aacrifioe  tor  tbee.'     Tliis  hymn,  e^ressing  a 
dcsre  of  nin,  is  his.    The  foUowing  Tcne  is  put  c£  iL" 

Ta^a  then  quotes  a  Tcne  «f  R.  Y.  x.  9S,  the  vhole  «f  whidi  is  as 
fDOofWs: 

BfiJuuptU  prmti  wte  i^midm  dt  Miin  rd  jfW  FkncM  «£  «m  i^isAd  | 
AdUffmir  td  jfW  Foni^^  MenOrdM  m  PsrfMMfmm  S'mmUmmm  wriikafm  | 
2.  uJ  ie€0  dmto  ajirsi  ckikUUm  trmd  Ikrdpt  miki  smm  d^Meiiai  \  jpm^- 
«ftuMA  /^rs/i  flidJi  d  rarritarm  iailnmi  U  dyummtlm  tdthmm  dJMi  |  3. 
.^iflM  Atfib'  iffumatim  tdcksm  osmm  BrUMspmU  aaculrdsi  iMrum  \ 
fttfd  rritkfiu  S'amtanace  ramdra  dito  drapm  mmdhwrndm  d  n'wtim  \  4.  A 
no  drap$dk  wuidhunuuUo  tiiatUu  I^drm  dski  Mdkir&tiMm  Mok^ram  |  jtt 
ikida  kairam  ^  rittUhd  yajana  derdm  Derdpe  karukd  mjMuya  |  5.  Arak' 
fiikeno  kotram  riskir  ni$hAdam  Iktdpir  deta-trnMuUim  ckikitvdm  \  as  mtUh- 
rasMdd  adkaram  $awwdram  apo  ditffak  turij^  tmrskjfdk  Mki  \  6.  Atmin 
samudre  adki  uUara$mn  dpo  derehkir  nirriidk  aii*k(iam  I  tdk  adrarmnn 
Arskfukcmena  Sfuhtdk  Detdpind  pretkitdk  mrikskimltku  \  7.  Tad  Beta- 
pi^  8'antanace  purokito  hotrdya  rriiak  kripayamm  adidket  \  dera-inUam 
vfishfi^anim  rardno  Brikaspatir  tdcham  asmai  ayachkat  \  8.  Jam  ttd 
Bcvdpi^  hiiuchdno  Agne  Ar%htukeno  manuthyak  aam^dhe  \  tUtehkir 
devair  anumadyamdnak  pra  Parjanyam  traya  rriikfimantam  \  9.  Tvdm 
parve  fishayo  glirhkir  dyan  team  adktaruhu  purukuta  tisce  \  sakaardni 
adkiratkdni  a$me  a  no  yajnam  rokidaha  upa  ydki  \  10.  Etdni  Ayni  no- 
vatir  nova  tve  dkutdni  adkirathd  aakatrd  \  tehhir  tardhana  tantak  sura 
purtir  divo  no  vfishfim  iskito  rinki  \  11.  Etdni  Agne  natatim  aakatrd 
»am  pra  yaekha  Vfuhne  Indrdya  hhdgam  \  vidvdn  patkak  rituio  devayd- 
ndn  apy  auldnam  divi  deceshu  dheki  \  12.  Agne  hddhoiva  vi  mridko  vi 
durgahd  apa  amlvdm  apa  rakshdmai  sedka  \  aamdt  aamudrdd  hrikato  divo 
no  apdm  hkumdnam  upa  nak  srija  ika  \ 

'*  Approach,  Bfihaspati,"  to  my  worship  of  the  gods,  whether  thou 
art  Mitra,  Varona,  Pushan,  or  art  attended  by  the  Adityas,  Yasus,  <n* 
Hanits :  cause  Parjanya  to  rain  for  Sjcmtanu.  2.  The  god,  a  rapid 
messenger,  has  become  aware,  and  has  come  from  thee,  o  Devapi,  to 
me,  (saying)  '  approach  towards  me ;  I  will  place  a  brilliant  hymn 

u  Compare  B.y.  iL  1,  2. 

**  It  looks  as  if  Agni  were  here  to  be  understood  by  Bfihaspati,  see  yerses  9~12» 
In  R.V.  ii.  1,  4  ff.  Agni  is  identified  with  Yarona,  Mitia,  Aryaman,  Amia,  Tyashtri, 
Budra,  POshan,  Sayitp,  Bhaga. 


ACCORDING  TO  THE  RIG-  AND  ATHARVA-VEDA8.  271 

in  thy  mouth.'    3.  Place  in  our  mouth,  o  Bfihaspati,  a  brilliant  hymn, 
powerful,  and  spirited,  whereby  we  two  may  solicit  rain  for  Skntanu. 
The  drop  full  of  sweetness  has  descended  on  us  from  the  sky.     4.  May 
the  drops  full  of  sweetness  come  down  upon  us :   give  us,  o  Indra,  a 
thousand  waggon-loads  (of  them  ?).     Perform  the  fanction  of  a  hotfi, 
sacrifice  in  due  form,  worship  the  gods  with  an  oblation,  o  Devapi.    5. 
The  rishi  Devapi,  son  of  ^ishfishena,  performing  the  function  of  a 
hotfi,  knowing  (how  to  gain)  the  goodwill  of  the  gods,  has  discharged 
from  the  upper  to  the  lower  ocean  those  waters  of  the  sky  which  fall 
in  rain.     6.  The  waters  remained  shut  up  by  the  gods  in  this  upper 
ocean :  they  rushed  forth  whan  released  by  the  son  of  Eishtishena, 
when  discharged  by  Devapi  into  the  torrents."     7,  When  Devapi, 
placed  in  front  of  S^ntanu  (as  his  purohita),  chosen  for  the  office  of 
hotfi,  fulfilling  his  fanction,  kindled  (the  fire), — then,  granting  the 
prayer  for  rain  which  was  heard  by  the  gods,  Bfihaspati  gave  him  a 
hymn.     8.  Do  thou,  o  Agni,  whom  the  man"  Devapi  the  son  of  Itish- 
(ishena  has  inflamed  and  kindled, — do  thou,  delighted,  with  all  the 
the  gods,  send  hither  the  rain-bearing  Paijanya.   9.  Former  rishis  have 
approached  thee  with  their  hymns ;   and  all  (approach)  thee,  o  god, 
much-invoked,  in  their  sacrifices :  give  us  thousands  of  waggon-loads : 
come,  thou  who  art  borne  by  red  horses,"*  to  our  sacrifice.      10.  These 
ninety-nine  thousands  of  waggon-loads  (of  wood  and  butter  ?)  have  been 
thrown  into  thee,  o  Agni,  as  oblations.     Through  them  grow,  hero,  to 
(the  bulk  of)  thy  former  bodies ;  ^  and  stimulated,  grant  us  rain  from 
the  sky.     11.  (Of)  these  ninety  thousands  give,  o  Agni,  a  share  to  the 
vigorous  Indra.     Knowing  the  paths  which  rightly  lead  to  the  gods, 
convey  the  oblation  (?)  to  the  deities  in  the  sky.     12.  Overcome,  o 
Agni,  our  enemies,  our  calamities ;  drive  away  sickness,  and  raksbases. 
From  this  great  ocean  of  the  sky  discharge  upon  us  an  abundance  of 
waters." 

The  fact  of  Devapi  being  reputed  as  the  author  of  this  hynm,  and  as 
the  purohita  and  hotfi  of  his  brother,  seems  to  have  led  the  legendary 
writers  to  invent  the  story  of  his  becoming  a  Brahman,  which  (as  men- 

M  So  the  word  mfikthinl  is  explained  in  Bohtlingk  and  Roth's  LexicQO> 

^  Or,  **  descendant  of  Manosh  *'  {mamuht/a). 

M  This  is  a  common  epithet  of  Agni. 

|7  This  means,  I  suppose,  '*  burst  forth  into  vast  flames." 


-     •.—  _  --r  iTTOva  OF  THE  DIFFKREXT  CLASSES  OF  SOCim 

...-^  •  "S'li^fwr  TTeber,  Indiscbe  Studicn,  i.  p.  203)  is  recorded  in 
^  ^.«.  -^^iiirrria  of  the  Mahabharata,  verses  2281  ff.  where  he  is  there 
^^  SL'^  ictuined  this  distinction  at  a  certain  place  of  pilgrimage 
_.^  >  .'.odukii;  where  Sindhudvipa  and  Yi^vamitra  also  wcrexc- 
.   -^   1%;:  "iw  higher  caste :  \ 

-«.»« t»/ii  ffciA  Kauravya  hrdhmanyam  samsita-traiah  \  iapata  m- 
..    .  M.-m  it  rif/tucdn  rishi'Satfamah  \  Sindhudvlpas  cha  rajarshir  Derapii 
,     ^.^:.i;'u.i     hrdhmanyaynlahdhavun  yatra  Viscdmitras  taihd  mnn{k\ 
^,^.s»^^m»tt  'tikiyardn  ugra-tejuh  mahdtapdh  |  .  •  •  .    2287.  Purd  Ijitt- 
«.     •^«A/*  ArshfishcHo  dvijottamah  \  vasan  guru-kuls  nityam  ni'ijian 
«.««.K    'iCdk  I  tasya  rdjan  guru-kule  rasato  nityam  eta  cha  \  samdpim 
^^^«..«     fi///ci  Hdpi  veddh  visdmpate  \  sa  nirrinnas  iato  rdjaihs  tapa^ 
.V     .^*u:tipdh  I   iato  vai  tapasd  tena  prdpya  reddn  anuttamandn  \  m 
^   .»  .^ti-'tukitischaaiddhaschnpyfishi'Sattamah]  .  .  .  .  |  eramsiddhl 
Ujii.ii.;*  Arshfishenah  pratdpavdn  \  tasminn  era  tadd  tirlhe  Sindhu- 
...      tuiupavdn    |    Devdpii  cha  mahdrdja  hrdhmanyam  prdpatur 


••■' 


,->i.  "Ihore  the  most  excellent  rishi  Arshtishena,  constant  in  his 

.^^..^.aivvs,  o)»tuiiied  Brahmanhood  hj  great  austere  fervour;   as  did 

.i,    4iv  !K»>til  rishi  Sindhudvipa,"  and  Devapi  great  in  austere  fervour, 

.«    ac  :;U»iious  muni  Visvamitra,  of  great  austere  fervour  and  fiery 

^^»  .*»."     Sc'iuo  other  particulars  of  Arshtishena  are  given  further  on : 

,c^.    "  b\»iuuTly  in  the  Kfita  age  the  most  excellent  Brahman  Arsh- 

..wu..  U\^clt  i-onstantly  in  his  preceptor's  family,  devoted  to  incessant 

.«;\  .  t»ul  c\»uUl  Ui>t  complete  his  mastery  of  science  or  of  the  vedas." 

v«.i<;  ^u  w-\»u!HHiuonce  discouraged,  he  betook  himself  to  intense  austere 

.. .xui.     Uy  this  means  he  acquired  the  incomparable  Vedas,  and  be- 

. ..«  \aiiicd  aiul  perfect At  the  same  place  of  pilgrimage  the 

^..>ae  Siiulhudvlpa  uud  Devapi  obtained  the  great  distinction  of 
*;v.^iaxauhood.'' 

'  b  \i  ill  bo  observed  that  here  Arshtishena  is,  in  opposition  to  the 
.  ..iwxiiy  of  the  Nirukta,  made  a  distinct  person  from  Devapi. 

"^  I  tusi  priuoo  ttlao,  as  wo  hare  seen  abore,  is  mentioned  among  those  Bajanyu  who 
. .  ^wi.\s\  VvUic  hymns. 

"^  'Vhk'  \  i'ihu  un>  hore  spoken  of  in  the  plural,  although  Arshtishena  is  said  to  have 
•  .  ^  Ml  the  Kritu  u)^^  Itut  the  M.  Bh.  itself  sajs  elsewhere  (sec  above,  p.  145}  that 
^;v  ^  -»  iUl4i  but  uoe  YvUa. 


ACCOROINQ  TO  THE  BIGh  AND  ATHASTA-YBDAS.  273 

In  a  note  to  his  (French)  translation  of  the  Hig-Teda,  M.  Langloia 
(vol.  It.  502)  supposes  that  the  hymn  abore  translated  (z.  98),  like  the 
Pomsha  Sukta,  is  yery  much  posterior  in  date  to  the  other  hymns  in 
the  collection.  The  names  of  Devapi  and  Sluitann  indicate,  he  thinks, 
as  the  date  of  its  composition,  a  period  not  far  preceding  that  of  the 
great  war  of  the  Mahabhftrata.  Professor  Weber,  on  the  other  hand, 
considers  (Indische  Studien,  i.  203)  that  the  S^antanu  and  Devapi  men- 
tioned in  that  work  (Adi-parvan,  3750  f.)  cannot  be  the  same  as  the 
persons  alluded  to  in  the  Bigveda,  because  their  father  was  Fratlpa, 
not  ILishtishena ;  and  because  he  thinks  it  doubtful  whether  a  prince 
who  preceded  the  Pan4ava8  by  only  two  generations  could  haye  been 
named  in  the  Big-yeda,  and  appear  there  as  an  author  of  hymns. 

The  yerses  of  the  Adi-paryan  just  referred  to  are  as  follows : 

Pratlpoiya  tray  ah  putrdh  jajnire  Bharatarshabha  \  Dev&pih  8'dntanui 
ehaiva  VdMikai  tnahdrathah  \  Dev&pU  eha  pravavrdja  Ushdih  dharma' 
hitepsayd  \  8'dntanui  cha  mahlm  Ubh$  VdMikai  eha  tnahdrathah  \ 

*^  Three  sons  were  bom  to  Pratlpa,  yiz.  Devapi,  S^antanu,  and  Yfih- 
llka  the  charioteer.  Of  these  Deyapi,  desiring  the  benefits  of  religious 
excellence,  became  an  ascetic ;  whilst  S^antanu  and  Yahlika  obtained 
(the  rule  of)  the  earth.'' 

The  Hariyam^  giyes  a  diffttrent  story  about  the  same  Deyapi,  ycrse 
1819: 

Ftatlpo  Bhlmaundt  tu  Prat\pa%ya  tu  8'dfUanuh  \  Devdpir  VdhUkai 
ehaiva  tray  ah  eva  mahdrathdh  |  •  .  .  .  1822.  Upddhydyas  tu  devdndA 
Devdptr  ahhavad  munih  \  Chyavanasya  kjrita^  putraft  tshfaS  eh/Uid  jna- 
hdtmanah  \ 

'*  Pratlpa  sprang  from  Bhlmasena ;  and  S^antanu,  Deyapi,  and  Yah- 
lika were  the  three  chariot-driying  sons  of  Pratlpa 1822.  De- 
yapi became  a  muni,  and  preceptor  of  the  gods,  being  the  adopted  Bom 
of  Chyayana,  by  whom  he  was  beloyed." 

The  YishQU  Purana  (iy.  20,  7  ff.)  concurs  with  the  preceding  au- 
thorities in  making  Devapi  and  S&ntanu  to  be  sons  of  Pratlpa,  and 
descendants  of  Kuru,  and  his  son  Jahnu.  It  repeats  the  legend  given 
in  the  Nirukta  of  the  country  of  SEntanu  being  visited  by  a  drought  of 
twelve  years  duration,  in  consequence  of  his  having  assumed  the  royal 
authority  while  his  elder  brother  lived.  And  although,  as  will  be  seen, 
the  sequel  of  the  stoiy  is  widely  difierent  from  that  recorded  by  the 

18 


274  MUTUAL  RELATIONS  OF  THS  DIFFERENT  CLASSES  OF  SOCIETY 

Nirakta,  the  earlier  incidents  in  the  two  narratives  are  so  aimilar,  that  it 
would  appear  to  haye  been  the  intention  of  the  Pnranic  writer  to  identify 
the  Deyapi  and  Santanu  whose  history  he  relates  with  the  persons  of  the 
same  names,  although  of  different  parentage,  mentioned  in  Yaska^a 
work.  He  may,  however,  possibly  have  transferred  an  older  legend  to 
more  recent  personages.  The  passage  of  the  Yish^a  Pura^a  is  m 
follows : 

Rikshdd  Bhlmaaenas  tatas  cha  Dttipah  \  Dllip&t  Pratlpoi  taty&pi  D^ 
vdpi  SdntanU'  VdMlka^anjnds  tray  ah  putrdh  habhUvuh  |  Devdpir  hdla^ 
m>a  ara^yam  viveia  |  S'dntanUr  ananipatir  ahhavat  |  ayam  eha  ta^ya 
ilokah  pfithivydm  glyate  ''  yam  yam  kardbhydih  Mpfiiati  jirnam  yau^ 
vanam  eti  Bah  \  idrUim  ehdpnoti  yendgrydm  karmand  Una  S'dn^ 
tanuh "  I  tasya  Sdntanoh  rdahfre  dvddaSa  vanhdni  devo  na  vavarsha  \ 
tataSeha  aiesha^dshfra^ndiam  avekshya  asau  rdjd  hrdhmandn  apfichhad 
*'  hhoh  kasmdd  asmin  rdshfre  devo  na  varshatt  \  ko  mama  aparddhah '' 
iti  I  te  tam  uchur  ''  agrajasya  te  Whd  iyam  avanis  tvayd  hhujyate  pari^ 
vettd  tvam ''  |  ity  uktah  sa  punas  tdn  apjrichhat  ''  him  mayd  vidheyam  " 
itt  I  tena  tam  uchur  *'  ydvad  Bevdptr  na  patanddibhir  doshair  ahhihhu' 
yate  tdvat  tasya  arham  rdjyam  \  tad  alam  etena  tasmai  diyatdm "  |  ity 
ukt$  tasya  mantri-pravarena  ASmasdrind  tatra  aranye  tapasvino  vedo" 
9dda-virodha-vaktdraJ^  prayqjitdJ^  \  tair  ati-rifu-mater  mdhlpati-putrasya 
huddhir  veda-virodha-mdrgdnusdriny  akriyata  \  rdjd  cha  S'dntanur  dvija- 
vaehanotpanna'parivedana-Sokas  tdn  hrdhmandn  agranlkritya  ayrqfa^djyo' 
praddndya  aranyaih  jaydma  \  tad-diramam  upagatdi  cha  tam  aioanlpati* 
putram  Dwdpim  upatasthuh  \  te  hrdhmandh  veda-vdddnwjriddhdni  vo- 
ehdmsi  ''  rdjyam  agrajena  karttavyam  "  ity  arthavanti  tarn  uchujk  |  asdv 
api  veda^dda-virodha-yukti'dHshitam  aneka-prakdram  tdn  dha  \  tatas  te 
hrdhmand^  8'dntanum  uchur  ''  dgachha  hho  rdjann  alam  atra  ati-nir^ 
handhena  \  praidntah  eva  asdv  andvrishti-doshahk  \  patito  'yam  anddi- 
kdla-mahita-veda-^achana-dushanochchdrandt  \  patite  cha  agrajs  naiva 
pdrivettryam  bhavati^'  \  ity  uktah  8'dntanuh  sva-puram  dgatya  rdjyam 
akarot  \  veda^dda-virodhi'VachanaeJichdrana'dilshite  cha  jyeshfhe  'smin 
hhrdtari  tishthaty  api  Devdpdv  akhikhsasya^ishpattaye  vavarsha  hhagO' 
vdn  Parjanyah  \ 

''From  Biksha  sprang  Bhimasena;  from  him  DilTpa;  from  him 
Fratlpa,  who  again  had  three  sons  called  Deyapi,  Bantanu,  and  Y&hllka. 
Bevapi  while  yet  a  boy  retired  to  the  forest ;  and  Si  antanu  became 


ACCOBDHro  TO  THE  BIG-  AND  ATHARVA-VEDAS.  275 

king.  Eegarding  him  this  Tene  is  cmrent  in  the  world:  'Eyerj 
decrepit  man  whom  he  touches  with  his  hands  becomes  young.  He  is 
called  Bantanu  from  that  work  whereby  he  obtains  supreme  tranquility 
{Sdnti).^  The  god  did  not  rain  on  the  country  of  this  S^antanu  for 
twelye  years.  Beholding  then  the  ruin  of  his  entire  realm,  the  king 
enquired  of  the  Brahmans:  'Why  does  not  the  god  rain  on  this 
country ;  what  is  my  offence  ? '  The  Brahmans  replied :  '  This  earthy 
which  is  the  right  of  thy  elder  brother,  is  now  enjoyed  by  thee ;  thou 
art  a  parvoettfi  (one  married  before  his  elder  brother).'  ^  Eeceiying 
this  reply,  he  again  asked  them :  '  What  must  I  do  ? '  They  then 
answered :  '  So  long  as  Devapi  does  not  succumb  to  declension  from  or- 
thodoxy and  other  offences,  the  royal  authority  is  his  by  right ;  to  him 
therefore  let  it  be  giyen  without  frirther  question.'  When  they  had  so 
said,  the  king's  principal  minister  Ai&masarin  employed  certain  ascetics 
propounding  doctrines  contrary  to  the  declarations  of  the  Yedas  to 
proceed  into  the  forest,  by  whom  the  understanding  of  the  yery  simple- 
minded  prince  (Deydpi)  was  led  to  adopt  a  system  at  yariance  with 
those  sacred  books.  King  S&ntanu  being  distressed  for  his  offence  in 
consequence  of  what  the  Brahmans  had  said  to  him,  went,  preceded  by 
those  Brahmans,  to  the  forest  in  order  to  deHyer  oyer  the  kingdom  to 
his  elder  brother.  Arriying  at  the  hermitage,  they  came  to  prince 
Deyapi.  The  Brahmans  addressed  to  him  statements  founded  on  the 
declarations  of  the  Yeda,  to  the  effect  that  the  royal  authority  should 
be  exercised  by  the  elder  brother.  He,  on  his  part,  expressed  to  them 
many  things  that  were  yitiated  by  reasonings  contrary  to  the  tenor  of 
the  Yeda.  The  Brahmans  then  said  to  Sintanu, '  Come  hither,  o  king : 
there  is  no  occasion  for  any  excessiye  hesitation  in  this  affiGor:  the 
offence  which  led  to  the  drought  is  now  remoyed.  Your  brother  has 
fallen  by  uttering  a  contradiction  of  the  words  of  the  Yeda  which 


M  ThiB  ii  illiutrated  by  Manu  ill,  171  f. :  Darngnihotra^iomyogafk  kumU  yo  *gr^f$ 
tthiU  I  parwetta  «a  vijneyah  pariviUu  tu  purvajah  \  172.  Farmttih  parwetld  yaya 
eha  parividyate  \  aarve  te  narakam  yanti  datfi^yajaha^panehamaf^  |  **  171.  He  who, 
while  his  elder  brother  is  unwedded,  marries  a  wife  with  the  nuptial  flres,  ii  to  be 
known  as  a  pariveitri,  and  his  elder  brother  as  a  parivittu  172.  The  parmtii,  the 
parweitri,  the  female  by  whom  the  offence  is  committed,  he  who  gives  her  away,  and 
fifthly  the  officiating  priest,  all  go  to  hell."  The  Indian  writers  regard  the  relation 
of  a  king  to  his  reedm  as  analogoiu  to  that  of  a  husband  to  his  wifo.  The  earth  is 
the  king's  bride. 


'    276  MUTUAL  RELATIONS  OF  THE  DIFFBEEKT  CLASSES  OF  SOCIETT 

have  been  rerered  from  time  without  beginning;  and  when  the 
elder  brother  has  fallen,  the  younger  is  no  longer  chargeable  with 
the  offence  of  p&rivettrya  {i.e.  of  marrying  before  his  elder  brother).' 
When  he  had  been  so  addressed,  S'antanu  returned  to  his  capital,  and 
exercised  the  royal  authority.  And  although  his  eldest  brother  Devapi 
continued  to  be  degraded  by  having  uttered  words  opposed  to  the 
doctrines  of  the  Yeda,  the  god  Parjanya  rained  in  order  to  produce  a 
harvest  of  all  sorts  of  grain.'' 

Can  the  compiler  of  the  Purana  have  deviated  from  the  conclusion 
of  this  history  as  found  in  the  Ninikta,  and  given  it  a  new  turn,  in 
order  to  escape  from  the  conclusion  that  a  Eajanya  could  officiate  as  a 
purohita? 

The  same  story  is  briefly  told  in  the  Bhagavata  Purana,  ix.  22, 14-17. 

In  the  TJdyogaparvan  of  the  Mahabharata,  on  the  other  hand, 
Devapi's  virtues  and  orthodoxy  are  extolled  in  the  highest  terms,  and 
his  exclusion  from  the  throne  is  ascribed  solely  to  his  being  a  leper, 
V.  6054 : 

Devdpis  tu  mahdtefds  tvag-doihl  rdja-sattamah  \  dhdrmikah  Batyorvddl 
eha  pituh  SuirHshane  ratah  \  paura-jdnapaddndm  eha  sammatah  sddhu- 
tatkf^tah  \  sarveshdm  hdla-vriddhdndm  Devdpir  hfidayangamahk  \  vaddn^ 
yah  satyatandhai  eha  sarva-hhuta-hite  ratah  |  varttamdnah  pituh  idttre 

hrdhmandndm  tathaiva  eha  \ |  tarn  hrdhmandS  eha  vriddhdi  eha 

paura-jdnapadaih  aaha  \  sarve  nivdraydmdsur  Devdper  ahhisechanam  \  $a 
taeh  ehhrutvd  tu  nripatir  ahhtsJieka-nivdranam  \  airu-kantho  *hhavad  rdj'd 
paryaiochata  ehdtmajam  \  evam  vaddnyo  dharmajnah  satyasandhai  eha  so 
^bhavat  I  priyah  prajdndm  apt  sa  tvag-doshena  praduahitah  |  **  hindnyam 
pjrithivlpdlam  ndhhinandanti  devatdh^*  \  iti  kfitvd  nfipa-ireshtham  pra^ 
tya$hedhan  dvijarshahhdh  |  •  •  •  •  |  nivdritaih  nfipam  dfishfvd  Devdpih 
Ba^i&rito  vanam  | 

«  But  the  glorious  Devapi,  a  most  excellent  prince,  righteous,  vera- 
cious, and  obedient  to  his  father,  was  a  leper.  He  was  esteemed  by 
the  inhabitants  both  of  town  and  country,  honoured  by  the  good,  be- 
loved by  all,  both  young  and  old,  eloquent,  true  to  his  engagements, 
devoted  to  the  welfare  of  all  creatures,  and  conformed  to  the  commands 
of  his  father,  and  of  the  Brahmans."  [The  king  his  father  grew  old 
and  was  making  preparations  for  the  investiture  of  his  successor ;  but 
public  opinion  was  opposed  to  the  devolution  of  the  royal  authority  on 


ACCORDING  TO  THE  £16-  AND  ATHAEYA-YEDAS.  277 

a  leper,  however  Tirtaoas].  *'  The  Brahmans  and  aged  meii|  together 
with  the  dwellers  both  in  town  and  country,  all  restrained  him  from 
the  investiture  of  Devapi.  The  king,  learning  their  opposition,  was 
choked  with  tears,  and  bewailed  his  son's  fate.  Thus  Devapi  was 
eloquent,  acquainted  with  duty,  true  to  his  promise,  and  beloved  by 
the  people,  but  vitiated  by  leprosy.  The  Brahmans  forbade  the  king 
(to  make  Devapi  his  successor),  saying,  'the  gods  do  not  approve  a 
king  who  labours  under  any  corporeal  defect'  •  •  «  •  Perceiving  that 
the  king  (his  father)  was  hindered  {from  carrying  out  his  wishes) 
Devapi  retired  to  the  forest" 

On  the  same  subject,  the  Matsya  Pur&sa,  49,  v.  39  f.,  states  as 
follows : 

JDitlpMya  Pratlpastu  tasyaputrOs  trayah  smritah  \  Devdpih  S'antanuk 
ehawa  JBdhhkaS  ehaiva  te  trayah  \  BdMlJuuya  tu  ddyaddh  sapta  JBdhtii' 
vardh  tifipdh  \  Devdpis  tu  apadhvastah  prqfdhhir  abhavad  munil^  \ 
fishaya^  Uehhuh  |  prajdhhis  tu  kimartham  vai  apadhvasto  janehara^  \ 
ke  doshdh  rdjaputrasya  prajdhhih  samuddhfitdh  \  Suta  uvdeha  \  kildtUd 
rdjaputroi  tu  huhfl  taih  ndhhyapHjayan  \  ko'rthdn  vai  atra  (?  vettp 
atra)  devdndfk  kshattram  pratt  dvijottamd^  \ 

"  The  son  of  Dillpa  was  Fratipa,  of  whom  three  sons  are  recorded^ 
Devapi,  S^&ntanu,  and  Bahllka.  The  sons  of  the  last  were  the  seven 
Bahll^vara  kings.  But  the  Muni  Devapi  was  rejected  by  the  people. 
The  rishis  enquired :  '  why  was  that  prince  rejected  by  the  people  ? 
what  faults  were  alleged  against  him?'  Suta  replied:  'the  prince 
was  leprous,  and  they  paid  him  no  respect.  Who  knows  the  designs 
of  the  gods  towards  the  Kshattriya  race  ? '  '* 

No  more  is  said  of  Devapi  in  this  passage.*^  The  Yishnu  Pura^a 
has  the  following  further  curious  particulars  regarding  him,  iv.  24,  44  ff. : 

Devdpih  Fauravo  rdjd  MaruS  ehekihvahHfa^Hiafah  |  mahdyoya-halo' 
petau  Kaldpa-grdma'Safhirayau  \  kfite  yug$  ihdgatya  Juhaitra-prdvart' 
takau  hi  tau  |  hhavishyato  Manor  vamis  vlja-hhutau  vyavatthitau  \  etena 
hrama-yogena  Manu-putrair  va9undhard  \  kjrita-tretddi-aanfndni  yugdni 
trlni  hhtifyate  \  Kalau  tu  vlja-hhutds  te  leehit  tieh(hauti  hhntale  \  yaihawa 
Devdpi-MarH  edmpratam  samavaathitau  | 

**  'K'ing  Devapi  of  the  race  of  Puru,^  and  Maru  of  the  family  of 

«  See  Prof.  Wilson's  note,  4to.  ed.  p.  468. 

*^  In  the  twentieth  chapter,  as  wo  hare  seen,  he  is  said  to  be  of  the  race  of  KunL 


278  MUTUAL  RELATIONS  OF  THS  DIFFERENT  CLASSES  OF  SOCIETY 

IkshvakUy  filled  with  the  power  of  intense  contemplation  {mdh&yoga) 
are  abiding  in  the  Tillage  of  Ealapa,  continning  to  eziat  as  seeds  in  the 
family  of  Mann ;  they  shall  come  hither  in  the  (next)  Kfita  age,  and 
re-establish  the  Elshattriya  race.  According  to  this  order  the  earth  is 
enjoyed  by  the  sons  of  Mann  throughout  the  three  ages  called  Kpta, 
Treta,  and  Dvapara.  But  during  the  Kali  certain  persons  remain  upon 
earth  as  seeds  (of  a  future  race),  as  Devapi  and  Maru  now  exist." 

According  to  the  Bhagavata  Parana,  ix.  22,  17,  it  is  the  lunar  race, 
which  had  perished  in  the  Kali  age,  that  Bevapi  is  to  restore  in  the 
future  Krita  (soma-vamSe  kalau  nashfe  hjrit&dau  sthdpayiBhyatt)^ 

I  shall  quote  here  from  the  ld2nd  section  of  the  Matsya  Purana, 
entitled  Manvantara^arnarMm  (a  description  of  the  Manyantaras)  some 
of  the  particulars  about  the  rishis  with  which  it  concludes : 

98.  Bhfiguh  Kdiya^  Praehet&i  eha  Dadhlcho  hy  Atmavdn  api  \ 
09.  Aurvo  Hha  Jamadagnii  cha  Ejipah  Sdradoatoi  tathd  \  Arshttskeno 
Tudhdjich  eha  VitahavyO'Suvarehasau  \  100.  Vainah  PfUhur  DivaddM 
Brahm&ho  Gf^tsa-Saunakau  \  ekonavimiaiir  hy  ete  Bhfigavo  mantra- 
krittamdl^  \  101.  Anyird^  Vedhasai  chaiva  Bha/radodjo  Bhalandanah  \ 
Jtitahddhas  tato  Gargah  Sitih  Sankfitir  eva  cha  \  102.  Gurudhlrad  eha 
Mdndhdtd  Amharuha*  taihaiva  eha  \  Yuvandivah  Puruh  KtUsa^  Pra- 
dyumnah  Syavanasya  eha  |  103.  Ajamldho  Hha  HdryahM  Tahihapak 
Kavir  eva  cha  \  Ffishadaho  Firupai  eha  Eanvai  ehaivdtha  Mudgalah  \ 
104.  JJlathyai  cha  S'aradvdmi  cha  tathd  Vdjaha/vd  iti  \  Apa^yo  *tha 
Suvittai  eha  Vdmadevaa  tathaiva  eha  \  105.  Ajito  Brihadukthai  eha 
fUhirDlrghatamd  api  \  KakshlvdnU  eha  trayattrimiat  smritd  hy  Angira$e 
vardh  I  106.  Me  mantra-kjritah  earve  Kdiyapdihe  tu  nihodhata  \  .  ^  ^\ 
111.  Vikdmitrai  eha  Gddheyo  Bevardjae  tathd  Balah  \  tathd  vtdvdn 
Madhuohhanddh  J^tiehabhai  ehdghamarsha^al^  \  112.  Ashfako  Lohitai 
ehawa  Bhfitakilai  eha  tdv  ubhau  \  Veddiravd^  Devardtah  Furdndho 
Dhananjayah  |  113.  MithHaS  cha  fnahdtejdh  Sdlankdyana  eoa  eha  \  tra* 
yodaiaite  vijneydh  hrahmiththdh  KaaSikdh  vardh  j  .  .  •  •  |  115.  Manur 
Vaivawatai  ohaiva  Ido  rdjd  FurHravdh  |  JSTshattriydndm  vardh  hy  eU 
ttfneydk^  nutntra^ddinah  \  116.  Bhalandai  chaiva  Tandy aS  cha  8an^ 
klrttii^  chaiva  te  tray  ah  \  ete  mantra-krito  jneydh  VaiSydndm  pravard^ 
iodd  I  117.  By  eka-nanatih  proktdh  mantrdh  yaii  cha  hahih  kjitah  \ 

V  Various  readingi'J^Ao&MMftiibM  tha  VaMcha  Sankeiaiekc. 


ACCORDING  TO  THE  RIG-  AND  ATHARYA-YEDAS.  279 

hrdhmand^  hihattriydh  vaiiy&h  fishiputr&n  mbodlmta  1 118.  ]^Uhlkama§i 
sutdh  hy  eie  rtahp-putrdi^  irutarshayah  |  ^ 

**  98.  BhfigUy  XsL&j&y  Prachetas,  Dadhlcha,  Atmayat,  (99)  Aurva, 
Jamadagni,  Kfipa,  S'aradvata,  Arshtishena,  Yadhajit,  Yltahavya, 
Savarchas,  (100)  Yaina,  PpthUy  DiTodaA%  Brahmaiva,  Gritsa,  S'aunaka, 
these  are  the  nineteen*^  BhfigiiB,  composers  of  hymns.  101.  Angiras, 
Yedhasa,  Bharadvaja,  Bhalandana,*  Eitabadha,  Garga,  Siti,  Sankfiti, 
Gurudhira,*'  Mandhatri,  Ambarisha,  Yayaaa^ya,  Porokatsa,^  Prad- 
ynmnay  Sraya^asya,^  Ajami4ha,  Harya^ra,  Takshapa,  Xavi,  Pfisha- 
daiva,  Yirupa,  Slanva,  Madgala,  TJtathja^  S'aradvat,  Yaja^ravas, 
Apa^ya,  Suyitta,  Y&madeva,  Ajita,  Bfihaduktha,  Dirghatamas,  Kakshl- 
vat,  are  recorded  as  the  thirty-three  eminent  Angirases.    These  were 

all  composers  of  hymns.    Now  learn  the  Kasyapas 111.  Yiiva- 

mitra,  son  of  Gadhi,  Devaraja,  Bcda,  the  wise  Madhachhandas,  Eishabha^ 
Aghamarshana,  (112)  Ajshfaka,  Lohita,  Bhfitakila,  Yeda^ravas,  Deva- 
rata,  Purana^va,  Dhananjaya,  the  glorious  (113)  Mithila,  Salankayana, 
these  are  to  be  known  as  the  thirteen  devoat  and  eminent  Ku^ikas.^ 

115.  Mann  Yaivasvata,  Itjla,  king  Poruravas,  these  are  to  be 

known  as  the  eminent  utterers  of  hymns  among  the  Kshattriyas. 
116.  Bhalanda,  Yandya,  and  Sanklrtti,^  these  are  always  to  be  known 
as  the  three  eminent  persons  among  the  YaiSyas  who  were  composers 
of  hymns.  117.  Thas  ninety-one^  persons  have  been  declared,  by 
whom  hymns  have  been  given  forth,  Brahmans,  Kshattriyas,  and 
Yaiiyas.  Learn  the  sons  of  the  rishis.  118.  These  are  the  o&pring 
of  the  pshlkas,  sons  of  rishis,  secondary  rishis  {iriUarahuy 

The  section  ends  here. 

0«  I  am  indebted  for  an  additional  copy  of  this  section  of  the  Matsya  PnrSna  (of  which 
some  aocotint  is  given  by  Prof.  Aufrecht  in  his  Catalogue,  p.  41),  to  the  kindness  of  Mr. 
Griffith,  Principal  of  Queen's  College,  Benares,  who,  at  my  request,  ha«  caused  it  to 
be  collated  with  yarious  other  MSS.  existing  in  Benares.  I  hare  not  thought  it 
necessary  to  exhibit  all  the  various  readings  in  the  part  I  have  quoted. 

^  The  number  of  nineteen  is  only  obtained  by  making  Yaina  antt  Prithu  two 
persons. 

08  Instead  of  this  word,  one  Benares  MS.  has  Lakshmana. 

V  Two  MSS.  have  Turavlta.  «  This  word  is  divided  into  two  in  the  MS. 

^  Two  MSS.  have,  instead,  SvasTravas  and  Tamasyavat. 

^  Unless  some  of  the  words  I  have  taken  aa  names  are  really  epithets,  fifteen  per* 

sons  are  enumerated  here. 

^  Some  MSS.  have  Bhalandaka,  Yandha  or  Yasas,  and  SankSla  or  Sanklnuw 

7s  This  is  the  total  of  several  lists,  some  of  which  I  have  omitted. 


280  MUTUAL  BELATIONS  OF  THE  DIFFEKENT  CLASSES  OF  SOCIBTT 

It  win  be  observed  from  a  comparison  of  tbis  extract  witb  the  details 
previously  given,  tbat  some  of  the  rajarshis,  or  rishis  of  royal  blood, 
such  as  Arshtishena,  Yltahavya,  Pfitbu  (the  same  as  Frith!)  are  spoken 
of  as  belonging  to  the  family  of  Bhpga,  while  others  of  the  same  class, 
such  as  Mandhatfi,  Ajnbarlsha,  Ynvana^va,  Pnrukutsa,  are  reckoned 
among  the  Angirases.  Yi^vamitra  and  his  descendants  are  merely 
designated  as  Ku^ikas  without  any  specific  allusion  to  their  Bajanya 
descent ;  but  Manu,  I^a,  and  Pnruravasy  are  distinctly  recognized  as 
being  as  once  authors  of  hymns  and  Kshattriyas;  and,  what  is  more 
remarkable,  three  Yai^yas  are  also  declared  to  have  been  sacred  poets. 
These  traditions  of  an  earlier  age,  though  scanty  in  amount,  are  yet 
sufficient  to  show  that  in  the  Yedic  times  the  capacity  for  poetical  com- 
position, and  the  prerogative  of  officiating  at  the  service  of  the  gods^ 
was  not  regarded  as  entirely  confined  to  men  of  priestly  families. 

Sectc.  III. — Texts  from  the  Atharva^eda  iUwtrating  the  progreee  of 

Brdhmanieal  pretensiom, 

I  have  already  quoted  (in  pp.  21  and  22)  three  short  passages  from 
the  Atharva-veda  regarding  the  origin  of  the  Brahman  and  Kshattriya 
castes.  I  shall  now  bring  forward  some  other  texts  from  the  same 
collection  which  show  a  much  greater  development  of  the  pretensions 
of  the  priests  to  a  sacred  and  inviolable  character  than  we  meet  in  any 
part  of  the  Rig-veda,  if  the  109th  hymn  of  the  tenth  book  (cited  above) 
be  excepted. 

I  shall  first  adduce  the  17  th  hymn  of  the  fifth  book,  to  which  I  have 
already  alluded,  as  an  expansion  of  £.Y.  x.  109. 

Atharva-veda  v.  17.  (Yerses  1-3  correspond  with  little  variation  to 
yerses  1-3  of  R.Y.  x.  109).  4.  Tarn  dhus  ''tarakd  eshd  vikeiV  iti 
duehchhundm  grdmam  avapadyamdndm  \  sd  hrahma-jdyd  vi  dunoti  rdeh- 
frafh  yatra  prdpddi  ia^aJ^  ulku8hlmdn  \  (verses  5  and  6  =  verses  5  and 
4  of  KY.  X.  109).  7.  Ye  garhltdl^  avapadyante  jagad  yach  chdpahpyats  \ 
virdh  ye  tfthyante  mitho  hrahma-jdyd  hinaeti  tdn  \  8.  Uta  yat  patayo 
daSa  etriydh  pUrve  ahrdhmandh  \  hrahmd  ched  hastam  agrahit  m  eva 
patir  ekadhd  \  9.  Brdhmanah  eva  patir  na  rdjanyo  na  vaiSyah  \  tat 
eUryah  prabruvann  eti  panehahhyo  mdnavehhyah  |  (Yerses  10  and  11  =3' 
verses  6  and  7  of  B.  Y.  x.  109),    12.  Ifdsya  jdyd  iatavdhi  kalydnl  talpam 


ACCORDING  TO  THE  BIG-  AND  ATHARVA-VEDAS.  281 

d  iaye  \  yasmin  rdshtre  nirudhyate  hrahma-jdyd  achittyd  \  13.  Nd 
vikarmh  prithuiirds  tasmin  veimanijdyaU  \  yasminn  ityddi  \  14.  Ndsya 
kshattd  nuhka-grivah  sUtuindm  eti  agratah  \  yasminn  ityddi  |  15.  Kasya 
ivetah  krishna-karno  dhuri  yukto  mahlyate  \  yasminn  ityddi  \  16.  Ndsya 
keheUrepushkaranlndndlkafhjdyat$vi9am  \  yasminn  ityddi  \  Xl.Ndsmai 
pfiinim  vi  duhanti  ye  *sydh  doham  updsate  \  yasminn  ityddi  \  18.  Ndsya 
dhenuh  kalydnl  ndnadvdn  sahate  yttyam  |  vijdnir  yatra  hrdhmano  rdtrim 
vasati  pdpayd  \ 

'' 4.  Tliat  calamity  which  falls  upon  the  village,  of 

which  they  say,  *  this  is  a  star  with  dishevelled  hair/  is  in  truth  the 
hrdhmdn^s  wife,  who  ruins  the  kingdom ;  (and  the  same  is  the  case)  wher- 
ever (a  country)  is  visited  by  a  hare  attended  with  meteors 

7.  Whenever  any  miscarriages  take  place,  or  any  moving  things  are 
destroyed,  whenever  men  slay  each  other,  it  is  the  hrdhmdn's  wife  who 
kills  them.  8.  And  when  a  woman  has  had  ten  former  husbands  not 
hrdhmdnsy  if  a  hrdhmdn  take  her  hand  {i.e.  marry  her),  it  is  he  alone 
who  is  her  husband.  9.  It  is  a  Brahman  only  that  is  a  husband,  and 
not  a  Eajanya  or  a  Yaisya.  That  (truth)  the  Sun  goes  forward  pro- 
claiming to  the  five  classes  of  men  {j^anchahhyo  mdnavehhyah\ 

12.  His  (the  king's)  wife  does  not  repose  opulent  (^atavdhl)  and  hand- 
some upon  her  bed  in  that  kingdom  where  a  hrdhmdn* s  wife  is  foolishly 
shut  up.  13.  A  son  with  large  ears  (vikarnah)  and  broad  head  is  not 
bom  in  the  house  in  that  kingdom,  etc.  14.  A  charioteer  with  golden 
neckchain  does  not  march  before  the  king's  hosts  ^  in  that  kingdom, 
etc.  15.  A  white  horse  with  black  ears  does  not  make  a  show  yoked 
to  his  (the  king's)  chariot  in  that  kingdom,  etc.  16.  There  is  no  pond 
with  blossoming  lotuses'^  in  his  (the  king's)  grounds  in  that  kingdom 
where,  etc.  17.  His  (the  king's)  brindled  cow  is  not  milked  by  his 
milkmen  in  that  kingdom,  etc.  18.  His  (the  king's)  milch  cow  does 
not  thrive,  nor  does  his  ox  endure  the  yoke,  in  that  country  where  a 
Brahman  passes  the  night  wretchedly  without  his  wife." 

This  hymn  appears  to  show  that,  however  extravagant  the  preten- 
sions of  the  Brahmans  were  in  other  respects,  they  had,  even  at  the 
comparatively  late  period  when  it  was  composed,  but  little  regard  to 

"  The  word  here  in  the  original  is  sunahamf  with  which  it  is  difficult  to  make  any 
sense.    Should  we  not  read  senattam  $ 
7*  Compare  R.V.  x.  107, 10, 


282  HXTTUAL  RELATIONS  OF  THB  DIFF£REirr  GLASSES  OF  SOGIETT 

the  purity  of  the  saoeidotal  hlood,  as  they  not  only  intermarried  with 
women  of  their  own  order,  or  even  with  women  who  had  pre- 
Tionflly  lived  single^  bnt  were  in  the  habit  of  forming  nniona  with  the 
widows  of  Eajanyas  or  Yaisjas,'*  if  they  did  not  even  take  posseanon 
of  the  wires  of  such  men  while  they  were  aliye.'*  Even  if  we  suppose 
these  women  to  have  belonged  to  priestly  families,  this  would  only 
show  that  it  was  no  tmcommon  thing  for  females  of  that  class  to  be 
married  to  Bajanyas  or  Yai^yas — a  fact  which  would,  of  coarse,  imply 
that  the  caste  system  was  either  laxly  observed,  or  only  beginning 
to  be  introduced  among  the  Indians  of  the  earlier  Yedio  age. 
That,  agreeably  to  ancient  tradition,  Brahmans  intermarried  with 
Kajanya  women  at  the  period  in  question,  is  also  distinctly  shewn 

7>  That  the  remarriage  of  women  mi  ciutomary  among  the  Hindus  of  those  days 
is  also  shewn  by  A.V.  ix.  5,  27  f.,  quoted  in  my  paper  on  Tama,  Jonr.  B.  A.  S.  for 
1865,  p.  299. 

7B  This  latter  supposition  derives  a  certain  support  from  the  emphasis  with  which 
the  two  Terses  in  question  (A.  V.  y.  17,  8,  9}  assert  that  the  Brahman  was  the  only 
true  husband.  Whence,  it  may  be  asked,  the  necessity  for  this  strong  and  repeated 
asseveration,  if  the  Rajanya  and  Vais'ya  husbands  were  not  still  alive,  and  prepared 
to  claim  the  restoration  of  their  wives  ?  The  verses  are,  however,  ezplioabla  without 
thi^Supposition. 

It  is  to  be  observed,  however,  that  no  mention  is  here  made  of  S'Qdras  as  a  class 
with  which  Brahmans  intermarried.  S'adras  were  not  Aryas,  like  the  three  upper 
classes.  This  distinction  is  recognised  in  the  following  verse  of  the  A.y.  xtx.  62,  I : 
•*  Make  me  dear  to  gods,  dear  to  princes,  dear  to  every  one  who  beholds  me,  both  to 
S'adra  and  to  Arya."  (Unless  we  are  to  suppose  that  both  here  and  in  six.  32,  8* 
2rya=a  Vais'ya,  and  not  arffo,  h  the  word).  In  S'atapatha  BrShmana,  Eanva 
B&kha  (Adhvara  KSnda,  i.  6),  the  same  thin^^  is  clearly  stated  in  these  words  (already 
partially  quoted  above,  p.  176),  for  a  copy  of  which  I  am  indebted  to  Prof.  MttUer : 
Tan  na  tarva  eva  prapadyeta  na  hi  devdh  aarvenmva  tangaehkanU  \  arya  €va  brahmano 
va  kihatiriyo  v&  vaiiyovd  U  hi  yqfniyAh  |  no  eva  tarvemawa  aamvadeta  na  hi  devdk 
9artmaiva  sanwadanU  Oryenaiva  brUhmanena  vd  kihattnyma  vd  poisyma  «a  U  hi 
pqfniydh  \  yady  enam  iudrtna  »amvado  visuUt  **  iitham  mam  niehakthvt^*  ity  anyam 
bruyad  etha  dikihitafyopaeharal^  **  Every  one  cannot  obtain  this  (for  the  gods  do 
not  associate  with  every  man],  but  only  an  Arya,  a  Br&hman,  or  a  Eshattriya,  or  a 
Yaiifya,  for  these  can  sacrifice.  Nor  should  one  talk  with  everybody  (for  the  goda  do 
not  talk  with  every  body),  but  only  with  an  Arya,  a  Brahman,  or  a  Eshattriya,  or  a 
Vai^ya,  for  these  can  sacrifice.  If  any  one  have  occasion  to  speak  to  a  S'Qdra,  let 
him  say  to  another  person,  *  Tell  this  man  so  and  so.'    This  is  the  rule  for  an  initiated 


man." 


In  the  corresponding  passage  of.  the  Madhyandina  S'akha  (p.  224  of  Weber's 
edition)  this  passage  is  diflferently  worded. 

From  Manu  (ix.  149-157 ;  x.  7  ff.)  it  is  clear  that  Brahmans  intermarried  with 
S'Adra  women,  though  the  offspring  of  those  marriages  was  degraded. 


1000KDIK6  TO  THB  BIO-  AND  ATHARYA-YEDAS  283 

hj  the  ftoTj  of  the  lishi  Ghjanma  and  Snkanya,  dau^ter  of  king 
SBOCjatsL,  narrated  in  the  9atapatha  Brahmana,  and  quoted  in  my  paper 
entitled  ''  CkmtrihntionB  to  a  Knowledge  of  Yedic  Mythologj,"  No.  ii., 
in  the  Journal  of  the  Boyal  Asiatic  Society  for  1866,  pp.  11  ff.  See 
also  the  stories  of  the  rishi  S|yaTa^Ta,  who  married  the  daughter  of 
king  Bathaviti,  as  told  by  the  oommentator  on  Eig-yeda,  y.  61,  and 
given  in  Professor  Wilson's  translation^  toL  iiL  p.  344. 

The  next  hymn,  from  the  same  work,  sets  forth  with  great  live- 
liness  and  vigour  the  advantages  accruing  to  princes  from  the  employ- 
ment of  a  domestic  priest 

Atharra-veda,  iiL  19,  1.  Samiitam  m$  idam  hrahma  samiitam  vfryam 
hokum  I  $amiitam  Juhattram  ajaram  astu  juhnwr  (?  jUhnu)  ynkdm 
oitni  purokitak  \  2.  Sam  aham  4shdm  rash  from  sydmi  Mam  ojo  tlryam 
balam  \  vriiehdmi  kdrundm  hdhun  anena  havishd  aham  \  3.  ITichai^ 
padyaniam  adhare  bhavantu  ye  nah  surim  mayhavdnam  pritanydn  \ 
kthindmi  brahmand  ^mitrdn  unnaydmi  svdn  aham  \  4.  Tikthniydmsa^ 
paraior  agnet  tikshmatardh  uta  \  Indrasya  tajrdi  tlkshniydmso  yeshdm 
and  purohita^  \  5.  Eshdm  aham  dyudhd  tarn  sydmi  eshdnk  rdshfraih 
tmHrarn  vardhaydmi  \  eshdih  hhaiiram  ajaram  astujishttu  eshdik  ehittatk 
viwe  avantu  devdk  \  6.  Uddharshantdm  Maghavan  vdjindni  ud  vlrdndU 
jayatdm  etu  ghoahah  |  pfUhagghoshdh  tUulayah  ketumaiUa^  Mdiraidm  | 
devd^  Indrajyeihthdk  Maruto  yatUu  $enayd  \  7.  Preta  jayata  nara^ 
ugrd^  vah  »aniu  hdhavah  \  tlkshneshavo  abakhdhanv&no  hata  ugrdyudhd^ 
ahaldn  ugra-bdhavah  \  8.  AcaijrMtd  pard  pala  iaravye  brakma-Mmiite 
\  jaydmitrdn  pra  padyawa  jahy  eshdm  varam-varam  md  *mUhdm  moeki 
kaichana  \ 

"  1.  May  this  prayer  of  mine  be  successful ;  may  the  vigour  and 
strength  be  complete,  may  the  power  be  perfect,  undecaying,  and 
victoriousof  those  of  whom  I  am  the  priest  (/^uroAtto).  2.  I  fortify  their 
kingdom,  and  augment  their  energy,  valour,  and  force.  I  break  the 
arms  of  their  enemies  with  this  oblation.  3.  May  all  those  who  fight 
against  our  wise  and  prosperous  (prince)  sink  downward,  and  be  pros- 
trated. With  my  prayer  I  destroy  his  enemies  and  raise  up  his  friends* 
4.  May  those  of  whom  I  am  the  priest  be  sharper  than  an  axe,  sharper 
than  fire,  sharper  than  Indra's  thunderbolt  6.  I  strengthen  their 
weapons;  I  prosper  their  kingdom  rich  in  heroes.  May  their  power 
be  undecaying  and  victorious.    May  all  the  gods  foster  their  designs. 


284  MUTUAL  BELATI0N8  OF  THE  DIFFERENT  CLASSES  OF  SOGHTY 

6.  Hay  their  Taloroos  deeds,  o  Mag^yat,  bunt  forth ;  may  the  noise 
of  the  conquering  heroes  arise ;  may  their  distinct  shouts,  their  dear 
yells,  go  up;  may  the  gods,  the  Maruts,  with  Indra  as  their  chie^ 
march  forward  with  their  host.  7.  Go,  conquer,  ye  warriors;  may 
your  arms  be  impetuous.  Ye  with  the  sharp  arrows,  smite  those  whose 
bows  are  powerless ;  ye  whose  weapons  and  arms  are  terrible  (smite) 
the  feeble.  8.  When  discharged,  fly  forth,  a  arrow,  sped  by  prayer. 
Yanquish  the  foes,  assail,  slay  all  the  choicest  of  them ;  let  not  one 
escape." 

The  two  foUowing  hymns  from  the  same  collection  declare  the  gnilt, 
the  peril,  and  disastrous  consequences  of  oppressing  Brahman s,  and 
robbing  them  of  their  property.  The  threats  and  imprecationB  of 
haughty  sacerdotal  insolence  could  scarcely  be  expressed  more  ener- 
getically. 

Atharra-yeda,  y.  18.  1.  Kaitdm  U  devak  adadus  iuhht^am  nripaie 
attave  \  ma  hrdhmanasya  rdjanya  gam  jighaUo  anddyam  \  2.  Aksha^ 
drugdho  rdjanyo  pdpah  dtma-pardjitah  \  m  hrdhmanasya  gam  adgdd 
^^adyajlvdnimd  hah^^  \  3.  Avishfitd  agJuhvuhd  pfiddkUr  iva  charmand  | 
md  hrdhmana»ya  rdjanya  frishfd  eskd  gaur  anddyd  \  4.  Nir  vai  kshattraik 
nayati  hanti  varcho  agnir  drabdho  vi  dunoti  sarvam  \  yo  hrdhmanam 
many  ate  annam  eta  ea  vuhaeya  pihati  taimdtasya  \  5.  Yah  enam  kanii 
mjridum  manyamdno  deva-pJyur  dhana-kdmo  na  ckittui  I  earn  tasya  Indro 
hridaye  agnim  indhe  uhhe  enam  dvishfo  nahhasl  charantam  \  6.  Nd 
hrdhmano  himsitavyo  agnih  priyatanor  iva  \  Soma  hi  asya  ddyddah  Indro 
asydhhiiaiiipdh  \  7.  Shtdpdshthdm  ni  girati  tdm  na  iaknoti  nihkhidam  \ 
annam  yo  hrdhmandm  malvah  svddu  admiti  manyate  \  8.  Jihcd  jyd 
bhavati  ktUmalam  vdn  nddikdh  dantds  tapaid  'bhidagdhd^  \  tebhir  brahmd 
vidhyati  ueva^yun  hjid-lalair  dhanwrhhir  deva-jiUaih  \  9.  Tlkshneshavo 
brdhmandh  hetimanto  ydm  asyanti  iarapydm  na  sd  mrishd  \  anuhdya 
tapaid  manyund  cha  uta  durdd  ova  bhindanti  enam  |  10.  F^  sahaeram 
ardjann  dsan  daia-iatd  uta  \  te  brdhmanasya  gdm  jagdhvd  Vaitahai^d^ 
pardhhavan  \  11.  Oaur  eva  tdn  hanyamdnd  Vaitahavydn  avdtirat  \ 
ye  Kesaraprdhandhdydi  eharamdjdm  apechiran  \  12.  Eka-iatam  td^ 
janatdh  yah  hhnmir  vyadhunuta  \  prajdrh  hiineitpd  brdhmanlm  aeam^ 
bhavyam  pardhhavan  \  13.  Deva^JyuS  eharatt  marityeshu  gara-glrno 
bhavati  aethi-hhuydn  \  yo  brdhmanam  deva-handhum  hinasti  na  sa  pitfi^ 
ydnam  apyeti  lokam  \  14.  Agnir  vai  na^  padavdya^  Somo  ddydda  uehyaie  | 


ACCORDING  TO  THE  RIG-  AND  ATHARVA-VEDAS.  285 

hantdhhiiastd  Indras  tathd  tad  vedhaso  viduh  \  15.  Ishur  iva  digdhd 
nfipaU  pfiddhur  iva  gopaU  \  scL  hr&hmanasya  ishur  ghord  tayd  vidhyaii 
piyatah  \ 

"  1.  King,  the  godd  have  not  giyen  thee  (this  cow)  to  eat.  Do  not, 
0  Bajanya  (man  of  royal  descent),  seek  to  dcTonr  the  Brahman's  cow, 
which  is  not  to  be  eaten.  2.  The  wretched  Rajanya,  unlucky  in  play, 
and  self-destroyed,  will  eat  the  Brahman's  cow,  saying,  '  Let  me  liye 
to-day,  (if  I  can)  not  (live)  to-morrow.*  3.  This  cow,  clothed  with  a 
skin,  contains  deadly  poison,  like  a  snake.  Beware,  Bajanya,  of  this 
Brahman's  (cow) ;  she  is  ill-flavoured,  and  must  not  be  eaten.  4.  She 
takes  away  his  regal  power,  destroys  his  splendour,  consumes  him  entire 
like  a  fire  which  has  been  kindled.  The  man  who  looks  upon  the  Brah- 
man as  mere  food  to  be  eaten  up,  drinks  serpent's  poison.  5.  Indra 
kindles  a  fire  in  the  heart  of  that  contemner  of  the  gods  who  smites  the 
Brahman,  esteeming  him  to  be  inoffensive,  and  foolishly  covets  his  pro- 
perty. Heaven  and  earth  abhor  the  man  who  (so)  acts.  6.  A  Brahman  is 
not  to  be  wronged,  as  fire  (must  not  be  touched)  by  a  man  who  cherishes 
his  own  body.  Soma  is  his  (the  Brahman's)  kinsman,  and  Indra 
shields  him  from  imprecations.  7.  The  wicked  (?)  man  who  thinks 
the  priests'  food  is  sweet  while  he  is  eating  it,  swallows  (the  cow) 
bristling  with  a  hundred  sharp  points,  but  cannot  digest  her.  8.  The 
priest's  tongue  is  a  bow-string,  his  voice  is  a  barb,  and  his  windpipe  is 
arrow-points  smeared  with  fire.  With  these  god-directed,  and  heart- 
subduing  bows,  the  priest  pierces  the  scomers  of  the  gods.  9.  Brahmans 
bearing  sharp  arrows,  armed  with  missiles,  never  miss  their  mark  when 
they  discharge  a  shaft.  Shooting  with  fiery  energy  and  with 
anger,  they  pierce  (the  enemy)  from  afar.  10.  The  descendants  of 
Yltahavya,  who  ruled  over  a  thousand  men,  and  were  ten  hundred  in 
number,  were  overwhelmed  after  they  had  eaten  a  Brahman's  cow.''^  1 1 . 
The  cow  herself,  when  she  was  slaughtered,  destroyed  them, — those 
men  who  cooked  the  last  she-goat  of  Ecsaraprabandha.  12.  Those 
hundred  persons  whom  the  earth  shook  off,  after  they  had  wronged  the 
priestly  race,  were  overwhelmed  in  an  inconceivable  manner.  13.  Ho 
lives  among  mortals  a  hater  of  the  gods;  infected  with  poison  he 
becomes  reduced  to  a  skeleton ;  he  who  wrongs  a  Brahman  the  kins- 

7^  I  am  not  aware  whether  any  traces  of  this  story  are  discorerable  in  the  PoriQan 
or  MahahhSrata.    See  the  first  Terse  of  the  hymn  ne]^t  to  be  quoted. 


286  MUTUAL  RELATIONS  OF  THE  DIFFEBENT  CLASSES  OF  SOCIBTT 

man  of  the  deities^  CeuIs  to  attain  to  the  heaven  of  the  Forefathers* 
14.  Agni  is  called  oar  leader;  Soma  our  kinsman.  Indra  neutralizes 
imprecations  (directed  against  us) ;  this  the  wise  understand.  15.  Like 
a  poisoned  arrow,  o  king,  like  a  serpent,  o  lord  of  cows, — such  is  the 
dreadful  shaft  of  the  Brahman,  with  which  he  pierces  his  enemies." 

Athanra-yeda,  y.  19, 1.  Atimdtram  avardhanta  nod  iva  dioam  agpriian  \ 
Bhfiguih  hiffmtvd  8*t%njayah  Vaitahavyah  parabhdvan  \  2.  BfihaUd^ 
mdnam  Angiroiam  drpayan  hrdhnutnam  jandk  \  petvas  teshdm  uhkayadam 
avis  tok&ny  dvayat  |  3.  I^  hrdhmanam  pratyashfhlvan  ye  vd  'smin  Suklam 
Uhirs  I  asnas  te  tnadhye  hdydydJ^  keidn  khddanta  dsate  \  4.  BrahmagatH 
pachyamdnd  ydvat  sd  *bh$  vijangahe  \  Ujo  rdshtrasya  nirhtmti  na  vtro 
jdyate  vfishd  \  5.  Kruram  asydh  dia%anafh  tfishfam  pUitam  asyaie  \ 
hhlrant  yad  atydh  ply  ate  tad  vat  pitfishu  kUbisham  \  6.  Uyro  rdjd 
manyamdno  hrdhmanaih  yaj  jiyhatsatt  \  pard  tat  tichyaU  rdshfram 
hrdhmano  yatrajJyate  |  7.  Ashfdpadl  ehaturakshl  ehatuh'&rotrd  ehatuT' 
hanuh  I  dvydayd  dvijihvd  hhutvd  sd  rdshfram  avadhunute  hrahmajyatya  \ 
8.  Tad  vat  rdshfram  dsra/vati  ndvam  hhinndm  ivodakam  \  brdhmdma€t 
yatra  hi^isanti  tad  rdshtram  hanti  duchchhund  \  9.  Tafft  vriishd^  apa 
Mtdhanti  ^^chhdydih  no  mopa  yd^^  iti  \  yo  hrdhmanasya  saddhanam  ahhi 
Ndrada  many  ate  \  10.  Visham  etad  deva-kritaih  rdjd  Varuno  ahravit  | 
na  hrdhmanasya  gdm  jagdhvd  rdshfrejdydra  kaichana  \  II.  Navawa  tdk 
navaiayo  yd^  bhUmir  vyadhunuta  \  prajdm  htnuitvd  hrdhmanlm  OMm- 
hhavyant  pardhhavan  \  12.  Ydm  mritdydnuhadhnanti  kudyam  pada^ 
yopanlm  \  tad  vat  hrahmajya  te  devdh  upastaranam  ahnwan  |  13.  AirHni 
kfipamdnaeya  ydni  jltasya  vdvf^tuh  \  tain  vat  hrahmajya  te  devdh  apdm 
hhdgam  adhdrayan  \  14.  Yena  mjitam  mapayanti  hnairuni  yena  undate  \ 
tarn  vat  hrahmajya  te  devdh  apdm  hhdgam  adhdrayan  \  15.  Na  varihaiSi 
Maitrdvarunam  hrdhmajyam  ahhi  varshati  \  ndsmai  samiti^  kalpate  na 
mitraih  nayate  vaiam  \ 

"1.  The  S^finjayas,  descendants  of  Yitahayya,  waxed  exceedingly; 
they  almost  touched  the  sky ;  but  after  they  had  injured  Bhrigu,  they 
were  oyerwhelmed.  2.  When  men  pierced  Brihatsaman,  a  Brahman 
descended  from  Angiras,  a  ram  with  two  rows  of  teeth  swallowed  their 
children.  3.  Those  who  spit,  or  throw  filth  (?)  upon  a  Brahman,  sit 
eating  hair  in  the  midst  of  a  stream  of  blood.  4.  So  long  as  this 
Brahman's  cow  is  cut  up  (?)  and  cooked,  she  destroys  the  glory 
of  the  kingdom;  no  vigorous  hero  is  bom  there.    5.  It  is  cruel  to 


▲OGOBDINO  TO  THE  RIG-  AND  ATHAEYA-YEDA8.  287 

daughter  her ;  her  ill-flaTonred  flesh  is  thrown  away.  When  her  milk 
is  dmnky  that  is  esteemed  a  sin  among  the  Forefathers.  6.  Whenever 
a  king,  fancying  himself  mighty,  seeks  to  doToor  a  Brahman,  that 
kingdom  is  broken  np,  in  which  a  Brahman  is  oppressed.  Becoming 
eight-footed,  four-eyed,  four-eared,  four-jawed,  two-faced,  two-tongued, 
she  (the  cow)  shatters  the  kingdom  of  the  oppressor  of  Brahmans.  8. 
(Ruin)  overflows  that  kingdom,  as  water  swamps  a  leaky  boat :  calamity 
smites  that  country  in  which  a  priest  is  wronged.  9.  Even  trees, 
o  19'arada,  repel,  and  refuse  their  shade  to,  the  man  who  daims  a  right 
to  the  property  of  a  Brahman.  This  (property),  as  king  Yaruna  hath 
said,  has  been  turned  into  a  poison  by  the  gods.  'No  one  who  has  eaten 
a  Brahman's  cow  continues  to  watch  {i,e.  to  rule)  over  a  country. 
11.  Those  nine  nineties  (of  persons)  whom  the  earth  shook  ofiP,  when 
they  had  wronged  the  priestly  race,  were  overwhelmed  in  an  incon- 
ceivable manner  (see  verse  12  of  the  preceding  hymn).  12.  The  gods 
have  declare4  that  the  cloth  wherewith  a  dead  man's  feet  are  bound 
shall  be  thy  pall,  thou  oppressor  of  priests.  13.  The  tears  which  flow 
from  a  persecuted  man  as  he  laments, — such  is  the  portion  of  water 
which  the  gods  have  assigned  to  thee,  thou  oppressor  of  priests. 
14.  The  gods  have  allotted  to  thee  that  portion  of  water  wherewith 
men  wash  the  dead,  and  moisten  beards.  ,15.  The  rain  of  Mitra 
and  Yaruna  does  not  descend  on  the  oppressor  of  priests.  For  him  the 
battle  has  never  a  successful  issue ;  nor  does  he  bring  his  Mend  into 
subjection." 

The  attention  of  the  reader  is  directed  to  the  intensity  of  contempt 
and  abhorrence  which  is  sought  to  be  conveyed  by  the  coarse  imagery 
contained  in  verses  3,  and  12-14,  of  this  last  hymn. 

There  is  another  section  of  the  same  Yeda,  xii.  5,  in  which  curses 
similar  to  those  in  the  last  two  hymns  are  fulminated  against  the 
oppressors  of  Brahmans.     The  following  are  specimens : 

Atharva-veda,  xii.  5,  4.  Brahma  padavdyam  hrdhmano  ^dh^atih  \ 

5,  Tarn  ddaddnasya  hrahma-gavlm  jinato  hrdhmandn  kshattriyanya  \ 

6.  Apa  krdmati  mnritd  vlryam  punyd  lahshmtl^  \  7.  OJascha  tejaS  cha 
sahaS  cha  lalam  cha  vdh  cha  indriyam  cha  irli  cha  dharmai  cha  \ 
8.  Brahma  cha  kshattratn  cha  rdshfram  cha  vUak  cha  tvishti  cha  yaSai  cha 
varchai  cha  dravinam  cha  \  9.  Aytii  cha  rUpafk  eha  ndma  cha  klrttii  cha 
prdnai  cha  apdnaS  cha  chakshtd  cha  irotrafh  eha  \  10.  Payai  cha  roioS 


288  MUTUAL  RELATIONS  OP  THE  DIFFERENT  CLASSES  OF  SOCIETY 

eha  annatk  eha  annddyaih  cha  fitath  cha  Botyafn  cha  ishtafh  cha  pHrttarh 
ehaprajd  chapaSavai  cha  |  11.  Tdni  sarvdnt  apa  krdmanti  hrahma-yavlm 
ddaddnasya  jinato  hrdhmanam  kskattriyasya  \  12,  Sd  eshd  hhJmd  hrahtna- 

gavl  agha^ishd |  13.  Sarvdny  aaydfh  ghoruni  sarve  cha  mritya- 

vah  I  14.  Sarvdny  Mydih  krurdni  sarve  purusha-vadhdh  *|  15.  Sd 
hrahma-jyam  deva-plyum  hrahmagavl  ddlyamdnd  mrityoh  padbUe  d 
dyati  \ 

"  4.  Prayer  {hrdhmdn)  is  the  chief  (thing) ;  the  Brahmao  is  the 
lord  {adhipati),  5.  From  the  Kshattriya  who  seizes  the  priest's  cow, 
and  oppresses  the  Brahman,  (6)  there  depart  piety,  valour,  good  fortune, 

(7)  force,  keenness,  vigour,  strength,  speech,  energy,  prosperity,  virtue, 

(8)  prayer  {hr&hmdn)y  royalty,  kingdom,  suhjects,  splendour,  renown, 
lustre,  wealth,  (9)  life,  beauty,  name,  fame,  inspiration  and  expiration, 
sight,  hearing,  (10)  milk,  sap,  food,  eating,  righteousness,  truth, 
oblation,  sacrifice,  offspring,  and  cattle; — (11)  all  these  things  depart 
from  the  Kshattriya  who  seizes  the  priest's  cow.  12.  Terrible  is  the 
Brahman's  cow,  filled  with  deadly  poison.  .  .  .  13.  In  her  reside  all 
dreadful  things,  and  all  forms  of  death,  (14)  all  cruel  things,  and  all 
forms  of  homicide.  15.  'When  seized,  she  binds  in  the  fetters  of  death 
the  oppressor  of  priests  and  despiser  of  the  gods." 

A  great  deal  more  follows  to  the  same  effect,  whi^h  it  would  be 
tiresome  to  quote. 

I  subjoin  some  further  texts,  in  which  reference  is  made  to  hrdhmdns. 

In  xix.  22,  21  (=  xix.  23,  30)  it  is  said : 

Brahma-jyeshfM  samhhritd  vlrydni  hrahmdgrejyeshtham  divam  dtatdna  \ 
hhatdndm  hrahmd  prathamo  ha  jajne  tendrhati  hrahmand  Bparddhitufk 
kah\ 

"  Powers  are  collected,  of  which  prayer  (or  sacred  science,  hrdhmdn) 
is  the  chief.  Prayer,  the  chief,  in  the  beginning  stretched  out  the  sky. 
The  priest  (Jbrdhmdn)  was  bom  the  first  of  beings.  Who,  then,  ought 
to  vie  with  the  hrdhmdn. 

A  superhuman  power  appears  to  be  ascribed  to  the  hrdhmdn  in 
the  following  passages, — unless  by  hrdhmdn  we  are  to  understand 
Bfihaspati : — 

xix.  9,  12.  Brdhmd  Prajdpatir  Bhatd  loldh  veddh  saptariahayo 
*gnayah  \  tair  me  hfitam  ivastyayanam  Indro  me  iarma  yachhatu  hrahmd 
me  iarma  yachhatu  \ 


ACCORDING  TO  THE  RIG-  AND  ATHARVA-YSDAS.  289 

•May  a  prosperous  journey  be  gpranted  to  me  by  prayer,  Prajapatii 
Dhatfi,  the  worlds,  the  Yedas,  the  seyen  rishis,  the  fires ;  may  Indra 
grant  me  felicity,  may  the  hrdhmdn  grant  me  felicity." 

xiz.  43,  8.  Yatra  hrahma-vido  ydnti  dlkshayd  t^tpoid  saha  \  hrahmd 
md  tatra  nayatu  hrahmd  hrahma  dadhdtu  me  \  hrahmane  wdhd. 

''  May  the  hrdhmdn  conduct  me  to  the  place  whither  the  knowers  of 
prayer  (or  of  sacred  science)  go  by  initiation  with  austerity.  May  the 
hrdhmdn  impart  to  me  sacred  science.    Svdhd  to  the  hrdhmdn.^^ 

The  wonderful  powers  of  the  Brahmachariui  or  student  of  sacred 
science,  are  described  in  a  hymn  (A.Y.  zi.  5),  parts  of  which  are 
translated  in  my  paper  on  the  progress  of  the  Yedic  Eeligion,  pp.  374  ff. 

And  yet  with  all  this  sacredness  of  Ihs  character  the  priest  must  be 
dcToted  to  destruction,  if,  in  the  interest  of  an  enemy,  he  is  seeking 
by  his  ceremonies  to  effect  the  ruin  of  the  worshipper. 

▼.  8,  6.  Tarn  ami  puro  dadhire  hrahmdnam  apahhutaye  \  Indra  ta  me 
adhaepadam  tam  pratyaeydmi  mfityave  \ 

"  May  the  hrdhmdn  whom  these  men  hare  placed  in  their  front  (as  a 
purohita)  for  our  injury,  fall  under  my  feet,  o  Indra ;  I  hurl  him  away, 
to  death  (compare  A.Y.  yii.  70,  1  ff.). 

Sbct*  IY.— Q^ntbnj  of  Profeeaar  E,  Both  and  Dr.  M.  Haug  regarding 

the  origin  ofeaete  among  the  Hindus, 

I  shall  in  this  section  give  some  account  of  the  speculations  of  Frof. 
B.  Both  and  Dr.  M.  Haug  on  the  process  by  which  they  conceive  the 
system  of  castes  to  haye  grown  up  among  the  Indians. 

The  remarks  which  I  shall  quote  from  Frof.  Both  are  partly  drawn 
from  his  third  "Dissertation  on  the  Literature  and  History  of  the 
Yeda,"  p.  117,  and  partly  from  his  paper  on  <' Brahma  and  the  Br§h- 
mans/'  in  the  first  Tolume  of  the  Journal  of  the  German  Oriental 
Society.'*  He  says  in  the  latter  essay :  ''  The  religious  development  of 
India  is  attached  through  the  course  of  three  thousand  years  to  the  word 
hrdhmd.  This  conception  might  be  taken  as  the  standard  for  estimat- 
ing the  progress  of  thought  directed  to  divine  Wngs,  as  at  every  step 
taken  by  the  latter,  it  has  gsdned  a  new  form,  while  at  the  same  time 

^^  The  reader  who  is  imacqaainted  with  German  will  find  a  fuller  acooimt  of  this 
article  in  the  Benares  Magazine  for  October  1861,  pp.  823  ff. 

19 


390  MUTUAL  BELAHOITS  OF  THE  DIFFERENT  GLASSES  OF  SOCIETY 

it  has  always  embraced  in  itself  the  highest  spiritual  acquisition  of  the 
nation.  ...  *  The  original  signification  of  the  word  hrdhmd,  as  we 
easily  discoTer  it  in  the  Yedio  hymns,  is  that  of  prayer;  not  praise 
or  thanksgiving,  bat  that  inTOcation  which,  with  the  force  of  the  will 
directed  to  God,  seeks  to  draw  him  to  itself,  and  to  receiye  satisfaction 
from  him.  •  «  .  .  From  this  oldest  sense  and  form  of  hrdhmd  (neuter) 
was  formed  the  masculine  noun  brahmd,  which  was  the  designation  of 
those  who  pronounced  the  prayers,  or  performed  the  sacred  cere- 
monies ;  and  in  nearly  all  the  passages  of  the  Eig-yeda  in  which  it 
was  thought  that  this  word  must  refer  to  the  Brahmanical  caste,  this 
more  extended  sense  must  be  substituted  for  the  other  more  limited 

one From  this  sense  of  the  word  hrahmd,  nothing  was  more 

natural  than  to  conyert  this  offerer  of  prayer  into  a  particular  description 
of  sacrificial  priest :  so  soon  as  the  ritual  began  to  be  fixed,  the  funo- 
tions  which  were  before  united  in  a  single  person,  who  both  prayed  to 
the  gods  and  sacrificed  to  them,  became  separated,  and  a  priesthood 
interposed  itself  between  man  and  God."  ^ 

Then  further  on,  after  quoting  E.y.  iy.  50,  4  ff.  (see  aboye,  p.  247), 
Ph)f.  Both  continues :  ''  In  this  manner  here* and  in  many  places  of  the 
liturgical  and  legal  books,  the  promise  of  every  blessing  is  attached  to 
the  maintenance  of  a  priest  by  the  king.  Inasmuch  as  he  supports  and 
honours  the  priest,  the  latter  ensures  to  him  the  favour  of  the  gods. 
So  it  was  that  the  caste  of  the  Brahmans  arose  and  attained  to  power 
and  consideration :  first,  they  were  only  the  siogle  domestic  priests  of 
the  kings;  then  the  dignity  became  hereditary  in  certain  fEonilies; 
finally  a  union,  occasioned  by  similarity  of  interests,  of  these  fiEunilies 
in  one  larger  community  was  effected ;  and  all  this  in  reciprocal  action 
with  the  progress  made  in  other  respects  by  theological  doctriue  and 
religious  worship.  StiU  the  extension  of  the  power  which  fell  into  the 
hands  of  this  priestly  caste  would  not  be  perfectly  comprehensible 

T0  In  his  third  Dinertation  on  the  lateratore  and  History  of  the  Veda,  Prof.  Roth 
remarks :  "  In  the  Vedic  age,  access  to  the  gods  by  prayer  and  sacrifice  was  open  to 
all  classes  of  the  community ;  and  it  was  only  the  power  of  expressing  derotion  in  a 
manner  presumed  to  be  acceptable  to  the  deities,  or  a  readiness  in  poetical  diction, 
that  distingmshed  any  indiridual  or  family  from  the  mass,  and  led  to  their  being 
employed  to  conduct  the  worship  of  others.  The  name  given  to  such  persons  was 
puroAtte,  one  *  put  forward ; '  one  through  whose  mediation  the  gods  would  receiTO 
the  offering  presented.  But  these  priests  had  as  yet  no  especial  sanctity  or  exdusiTe 
prerogatiye  which  would  render  their  employment  imperatiTe." 


ACCOBDINO  TO  THB  RIO-  AND  ATHARYA-YEDAS.  291 

from  this  explanation  alone.  The  relation  of  spiritoal  superiority  in 
which  the  priests  came  to  stand  to  the  kings  was  aided  hj  other 
historical  moTements." 

Professor  Both  then  proceeds:  ''When — at  a  period  more  recent 
than  the  majority  of  the  hymns  of  the  Big-veda — the  Yedio  people, 
driven  by  some  political  shock,  advanced  from  their  abodes  in  the 
Punjab  farther  and  frirther  to  the  south,  drove  the  aborigines  into  the 
hills,  and  took  possession  of  the  broad  tract  of  country  lying  between 
the  Ganges,  the  Jumna,  and  the  Yindhya  range ;  the  time  had  arrived 
when  the  distribution  of  power,  the  relation  of  king  and  priest,  could 
become  transformed  in  the  most  rapid  and  comprehensive  manner. 
Principalities  separated  ia  such  various  ways,  such  a  division  into 
tribes  as  had  existed  in  the  Punjab,  were  no  longer  possible  here, 
where  nature  had  created  a  wide  and  continuous  tract  with  scarcely 
any  natural  boundaries  to  dissever  one  part  frt>m  another.  Most  of 
those  petty  princes  who  had  descended  from  the  north  with  their 
tribes  must  here  of  necessity  disappear,  their  tribes  become  dissolved, 
and  contests  arise  for  the  supreme  dominion.  This  era  is  perhaps 
portrayed  to  us  in  the  principal  subject  of  the  Mah^bharata,  the  con- 
test between  the  descendants  of  Pan^n  and  Kuru.  In  this  stage  of 
disturbance  and  complication,  power  naturally  fell  into  the  hands  of 
those  who  did  not  directly  possess  any  authority,  the  priestly  races 
and  their  leaders,  who  had  hitherto  stood  rather  in  the  position  of 
followers  of  the  kings,  but  now  rose  to  a  higher  rank.  It  may  easily 
be  supposed  that  they  and  their  families,  already  honoured  as  the  con- 
fidential followers  of  the  princes,  would  frequently  be  able  to  strike  a 
decisive  stroke  to  which  the  king  would  owe  his  success.  If  we  take 
further  into  account  the  intellectual  and  moral  influence  which  this 
class  possessed  in  virtue  of  the  prerogative  conceded  to,  or  usurped  by, 
them,  and  the  religious  feeling  of  the  people,  it  is  not  difficult  to  com- 
prehend how  in  such  a  period  of  transition  powerful  conmiunities 
should  arise  among  the  domestic  priests  of  petty  kings  and  their 
families,  should  attain  to  the  highest  importance  in  every  department 
of  life,  and  should  grow  into  a  caste  which,  like  the  ecclesiastical  order 
in  the  middle  ages  of  Christianity,  began  to  look  upon  secular  authority 
as  an  effluence  from  the  fulness  of  their  power,  to  be  conferred  at  their 
will ;  and  how,  on  the  other  hand,  the  numerous  royal  families  should 


292  MUTUAL  BELATIONS  OF  THE  DIFFERENT  GLASSES  OF  SOCIETT 

sink  down  into  a  nobility  which  possessed,  indeed,  the  sole  right  to  the 
kingly  dignity,  but  at  the  same  time,  when  elected  by  the  people, 
required  inauguration  in  order  to  their  recognition  by  the  priesthood, 
and  were  enjoined  above  all  things  to  employ  only  Brahmans  as  their 
counsellors." 

In  order  to  render  the  probability  of  this  theory  still  more  apparent, 
Professor  Both  goes  on  to  indicate  the  relations  of  the  other  castes  to 
the  Brahmans.  The  position  which  the  three  superior  classes  occupied 
in  the  developed  Brahmanical  system  was  one  of  gradation,  as  they 
differed  only  in  the  extent  of  their  religious  and  civil  prerogatives,  the 
Kshattriya  being  in  some  respects  less  favoured  than  the  Brahman,  and 
the  Yaii^ya  than  the  Eshattriya.  With  the  S^udras,  on  the  other  hand, 
the  case  was  quite  different.  They  were  not  admitted  to  sacrifice,  to 
the  study  of  the  Yedas,  or  to  investiture  with  the  sacred  cord.  From 
this  Professor  Both  concludes  that  the  three  highest  castes  stood  in  a 
closer  connection  with  each  other,  whether  of  descent,  or  of  culture, 
than  any  of  them  did  to  the  fourth.  The  Indian  body  politic,  more- 
over, was  complete  without  the  S^udras.  The  Brahman  and  E[shattriya 
were  the  rulers,  while  the  Yaiiyas  formed  the  mass  of  the  people. 
The  fact  of  the  latter  not  being  originally  a  separate  community  is 
confirmed  by  the  employment  assigned  to  them,  as  weU  as  by  their 
name  Vaiiya,  derived  from  the  word  VtS,  a  word  which  in  the  Yeda 
designates  the  general  community,  especially  considered  as  the  pos- 
sessor of  the  pure  Aryan  worship  and  culture,  in  contradistinction  to 
all  barbarian  races.  Out  of  this  community  the  priesthood  arose  in 
the  manner  above  described,  while  the  Eshattriyas  were  the  nobility, 
descended  in  the  main  from  the  kings  of  the  earlier  ages.  The  fourth 
caste,  the  S^udras,  consisted,  according  to  Prof.  Roth,  of  a  race  subdued 
by  the  Brahmanical  conquerors,  whether  that  race  may  have  been  a 
branch  of  the  Arian  stock  which  immigrated  at  an  earlier  period  into 
India,  or  an  autochthonous  Indian  tribe. 

In  his  tract  on  the  origin  of  Bi-ohmanism,  from  which  I  have  already 
quoted  (see  above,  pp.  11  and  14),  Dr.  Haug  thus  states  bis  views  on 
this  question :  ''It  has  been  of  late  asserted  that  the  original  parts  of 
the  Yedas  do  not  know  the  system  of  caste.  But  this  conclusion  was 
prematurely  arrived  at  without  sufficiently  weighing  the  evidence.  It 
18  true  the  caste  system  is  not  to  be  found  in  such  a  developed  state; 


-  ACCOBDINO  TO  THE  RIG-  AND  ATHABYA-YEDAS.  293 

the  duties  enjoined  to  the  several  castes  are  not  so  clearly  defined  as 
in  the  Law  Books  and  Poranas.  But  nevertheless  the  system  is  already 
Inown  in  the  earlier  parts  of  the  Yedas,  or  rather  presupposed.  The 
barriers  only  were  not  so  insurmountable  as  in  later  times."  (p.  6). 
This  view  he  supports  by  a  reference  to  the  Zend  Avesta,  in  which  he 
finds  evidence  of  a  diTision  of  the  followers  of  Ahura  Mazda  into  the 
three  classes  of  Atharvas,  Bathaesthas,  and  Yst^trya  jfehuyans,  which 
ho  regards  as  corresponding  exactly  to  the  Brahmans,  Kshattriyas,  and 
Yai^yas  of  India.  The  Atharvas,  or  priests,  in  particular  formed  a 
class  or  even  a  caste;  they  had  secrets  which  they  were  prohibited 
from  divulging ;  they  were  the  spiritual  guides  of  their  nation,  and 
none  but  the  son  of  a  priest  could  become  a  priest — a  rule  which  the 
Parsis  still  maintain.  From  these  facts,  Dr.  Haug  deduces  the  con- 
clusion that  the  nation  of  which  both  the  Indo-Arians  and  the  Ferso- 
Arians  originally  formed  a  part  had  been  divided  into  three  classes 
even  before  the  separation  of  the  Indians  from  the  Iranians ;  and  he 
adds  (p.  7) :  ''  From  all  we  know,  the  real  origin  of  caste  appears 
to  go  back  to  a  time  anterior  to  the  composition  of  the  Yedic 
hymns,  though  its  development  into  a  regular  system  with  insur- 
mountable barriers  can  be  referred  only  to  the  latest  period  of  the 
Yedic  times." 

I  shall  furnish  a  short  analysis  of  some  other  parts  of  Dr.  Hang's 
interesting  tract.  He  derives  (p.  7)  the  word  hr&hmana  from  brdhm&n 
(neuter),  which  originally  meant  "  a  sacred  song,  prayer,"  as  an  effu- 
sion of  devotional  feeling.  Brdhmd  was  the  "sacred  element"  in  the 
sacrifice,  and  signified  "  the  soul  of  nature,  the  productive  power." 
The  Brahmanic  sacrifices  had  production  as  their  object,  and  embraced 
some  rites  which  were  intended  to  famish  the  sacrificer  with  a  new 
spiritual  body  wherewith  he  might  ascend  to  heaven,  and  others  cal- 
culated to  provide  him  with  cattle  and  offspring  (p.  8).  The  symbol 
of  this  hrdhnUi,  or  productive  power,  which  must  always  be  present  at 
the  sacrifice,  was  a  bunch  of  kuia  grass,  generally  called  Yeda  (a  word 
alternating  with  hrdhtnd)^  which,  at  the  sacrifice,  was  passed  from  one 
priest  to  another,  and  given  to  the  sacrificer  and  his  wife.  The  cor- 
responding symbol  of  twigs  used  by  the  Parsis  was  called  in  Zend 
hdresma,  which  Dr.  Haug  considers  to  have  been  originally  the  same  as 
hrdhmd  (p.  9).    As  it  was  essentiiEd  to  the  saocese  of  these  sacrifices 


294  MUTUAL  RSLATIONS  OF  THE  DIFFERENT  CLASSES  OF  80CIETT 

that  every  portion  of  the  complicated  ceremonial  shonld  be  accnrately 
performed,  and  as  mistakes  could  not  be  avoided,  it  became  necessary 
to  obviate  by  an  atonement  {prdyaiehitti)  the  mischief  which  would 
otherwise  have  ensued ;  and  the  priest  appointed  to  guard  against  or 
expiate  such  mistakes,  when  committed  by  the  other  priests — the  hotri, 
adhvaryUy  and  udgdtfi — was  called, ''  from  the  most  ancient  times,"  the 
irdAm(!)fn(masculine),|who  was  a  functionary  pre-eminently  supplied  with 
brdhmd  (neuter)  or  sacred  knowledge,  and  thereby  connected  ''with  the 
soul  of  nature,  the  cause  of  all  growth,  the  last  cause  of  all  sacrificial 
rites"  (p.  10).  The  office  of  hrdhmdn  was  not  one  to  which  mere  birth 
gave  a  claim,  but  had  to  be  attained  by  ability  and  study.  The  descend- 
ants of  these  hrdhmdn  priests  were  the  Brahmans,  and  the  speculations 
of  the  most  eminent  hrdhmdn  priests  on  divine  things,  and  especially  on 
sacrificial  rites,  are  contained  in  the  works  called  Brahmanas  (p.  12). 
Dr.  Haug  considers  that  no  such  a  class  as  that  of  the  hrdhmdn  priests 
existed  at  the  early  period  when  the  ancestors  of  the  Hindus  separated 
from  those  of  the  Parsis  in  consequence  of  religious  differences.  The 
few  rites  preserved  by  the  Farsls  as  relics  of  the  remotest  antiquity 
closely  resemble  those  of  the  Brahmans.  Dr.  Haug  finds  that  in  the 
Homa  ritual  of  the  former  (corresponding  to  the  Soma  ceremony  of  the 
latter)  only  two  priests,  called  Zota  and  Easpt  or  Eathwi,  are  required, 
whom  he  recognises  as  corresponding  to  the  Hotri  and  Adhvaryu  of  the 
latter.  So  long  as  the  rites  were  simple,  no  hrdhmdn  priest  was  wanted ; 
but  when  they  became  complicated  and  multiform,  the  necessity  for 
such  a  functionary  arose.  And  it  was  only  then  that  the  sons  of  the 
hrdhmdns,  i,e,  the  Brahmans,  could  rise  through  the  possession  of  sacred 
knowledge,  derived  from  their  fathers,  to  great  power,  and  form  them- 
selves into  a  regular  caste.  The  development  of  these  ceremonies  out 
of  their  primitive  simplicity  into  the  complexity  and  multiformity  which 
they  ultimately  assumed  must.  Dr.  Haug  thinks,  have  been  the  work 
of  many  centuries.  This  transformation  must  have  taken  place  in  the 
region  bordering  on  the  SarasvatI,  where  the  expansion  of  the  Brah- 
manical  system,  and  the  elevation  of  the  Brahmans  to  full  spiritual 
supremacy,  is  to  be  sought,  before  the  Indo-Arians  advanced  south- 
eastwards  into  Hindostan  proper  (p.  14).  The  ascendancy  of  the 
Brahmans  was  not  however  attained  without  opposition  on  the  part 
of  the  kings  (p.  18).     Dr.  Haug  concludes  by  relating  the  reception 


ACCORDING  TO  THE  RIQ.  AND  ATHAKYA-YEDAS.  295 

of  Yiiv§initra  into  the  order  of  Brdhmans,  and  by  giving  some  ac- 
count of  the  rishis  and  the  several  daases  into  which  they  were 
divided. 

As  the  question  is  generally  stated  by  Dr.  Haug  in  pages  6  and  12  ff., 
the  difference  between  him  and  other  European  scholars  is  one  of 
age  and  not  of  principle,  for  neither  party  admits  any  distinction  of 
race  or  congenital  diversity  between  the  three  superior  castes  or  classes. 


396 


CHAPTEE  IV. 

EARLY  CONTESTS  BETWEEN  THE  BEAHMANS  AND  KSHATTRIYA8. 

I  proceed  to  giye  some  legendary  iUaetratioiis  of  the  straggle  which 
no  doubt  occurred  in  the  early  ages  of  Hindu  history  between  the 
Brahmans  and  the  Kshattriyas,  after  the  former  had  begun  to  con- 
stitute a  fraternity  exercising  the  sacerdotal  profession,  but  before  the 
respective  provinces  of  the  two  classes  had  been  accurately  defined  by 
custom,  and  when  the  members  of  each  were  ready  to  encroach  on  the 
prerogatives  claimed  as  their  own  exclusive  birthright  by  the  other. 

Sect.  I. — Manti^B  Summary  of  refraetory  and  whmisme  m<mareh$. 

I  shall  begin  with  the  following  passage,  which  we  find  in  the 
Institutes  of  Manu,  vii.  38  ff.,  regarding  the  impious  resistance,  as  the 
lawgiver  considered  it,  of  certain  monarchs  to  the  legitimate  claims  of 
the  priests,  and  the  dutiful  behaviour  of  others. 

38.  VfiddhdmS  eha  nityaffi  sweta  viprdn  veda^mdah  hichln  \  vfiddha- 
aevl  hi  satataih  rakshobhir  api  pUjyaU  \  39.  Tehhyo  'dhigaehhed  vino- 
yatk  vinltdtmd  *pi  nityaiafi  |  vinitdtmd  hi  nfipatir  na  vitmiyati  karehi' 
ehit  I  40.  Bahaoo  *vinaydd  tuuhtdh  rdjdna^  8<hpariehhadd^  \  vanasthd^ 
api  rdjydni  vinaydt  pratipedire  \  41.  Veno  vinashfo  ^vinaydd  Nahtuhai 
ehaiva  pdrthiva^  \  Suddf^  Paijavanai^  ehaica  Sumukho  Nimir  eva  eha  \ 
42.  Pfithus  tu  vinaydd  rdjyam  prdptavdn  Manur  eva  eha  \  Euverai  eha 
dhanaiharyyam  hrdhmanyafn  ehaiva  Qddhijah  \ 

**  Let  the  king  constantly  reverence  ancient  Brahmans  skilled  in  the 
Yedas,  and  pure  in  conduct ;  for  he  who  always  respects  the  aged  is 
honoured  even  by  the  BUksh&ses.    39.  Let  him,  even  though  humble- 

M  In  luppoit  of  this  reading,  see  M.  Loiseleur  DeslongchampB's  and  Sir  6.  C. 
Hanghton*8  notes  on  the  passage. 


CONTESTS  BETWEEN  THE  BRAHMANS  AND  KSHATTBITAS.  297 

minded,  be  continually  learning  submisaiveneBB  from  them :  for  a  8nb« 
missive  monarch  never  perishes.  40.  Through  want  of  this  oharacter 
many  kings  have  been  destroyed  with  all  their  possessions ;  whilst  by 
humility  even  hermits  have  obtained  kingdoms.  41.  Yeoa  perished 
through  want  of  submissiveness,  and  king  Nohusha,  and  Sudas  the  wm 
of  Pijavana,  and  Sumukha,  and  Nimi.  42.  But  throagh  submissive- 
ness Pfithu  and  Manu  attained  kingly  power,  Kuvcra  the  lordship  of 
wealth,  and  the  son  of  Gadhi  (Yi^vamitra)  Brahmanhood.""^ 

Vena  is  again  referred  to  in  Manu  ix.  66  f. :  Ayam  dvijair  hi  vid* 
vadhhih  paiudharmo  nigarhita^  \  manushifdnam  apt  prokto  Vine  r&jyam 
praSdsati  \  67.  Sa  mahlm  akhtldm  hhunjan  rdjarshi-pravarah  purd  \ 
varsdndfh  tankaraih  chakre  kdmopahata-ehetanah  \ 

«  This  custom  (of  raising  up  seed  to  a  deceased  brother  or  kinsman 
by  his  widow)  fit  only  for  cattle,  was  declared  to  be  (law)  for  men  also, 
when  YcQa  held  sway.  This  eminent  royal  rishi,  who  in  former  times 
ruled  over  the  whole  earth,  haviog  his  reason  destroyed  by  lust, 
occasioned  a  confusion  of  castes." 

The  legendary  history  of  nearly  all  the  kings  thus  stigmatized  or 
celebrated  can  be  traced  in  the  Puranas  and  other  parts  of  Indian 
literature.  I  shall  supply  such  particulars  of  the  refractory  monarchs 
as  I  can  find. 

It  will  be  observed  that  Manu  is  spoken  of  as  an  ordinary  prince ; 
and  that  even  Kuvera,  the  god  of  wealth,  is  said  to  have  attained  his 
dignity  by  the  same  species  of  merit  as  the  other  persons  whom  the 
writer  eulogizes.  I  am  not  aware  whether  any  legends  exist  to  the 
same  effect.  Something  of  a  contrary  tendency  is  found  with  regard 
to  the  deity  in  question  in  the  passage  of  the  Mahdbhdrata,  of  which 
an  extract  is  given  above,  in  p.  140,  note  249. 


81  KullQka  remarks  on  this  passage :  Cfadhi-putro  Viivamiiratr  chakthoHri^ah  tafki 
tenawadehena  brahmanyampraptavan  \  rqfyo'labhavatart  bmAmanya-praptir  aprastuta 
'pi  vmoffotkarahartham  ukta  \  tdfiio  'yam  iastranuahfhanO'nithiddha'Vaiyana'rupa' 
vinayodayena  kihattriyo  *pi  durlabham  brahmanyam  Ubh$  \  **  Yi^y&mitra,  the  son  of 
Gadhi,  being  a  Ejshattriya,  obtained  BrShmanhood  in  the  same  body  {%.$,  without 
being  again  bom  in  another  body).  The  attainment  of  Brahmanhood  by  one  who  at  the 
time  held  kingly  authority,  although  an  unusual  occurrence,  is  mentioned  to  show  the 
excellence  of  submissiTeness.  Through  that  quality,  as  exhibited  in  the  obserrance  of 
scriptural  injunctions,  and  in  abstinence  from  things  forbidden,  he,  being  a  Kshai- 
triya,  obtained  Brahmanhood,  so  difficult  to  acquire." 


398  BABLT  CONTESTS  BETWEEN 

I  have  not  met  with  any  story  of  Snmnklia's  contest  with  the 
Brahmans.    Some  MSS.  read  Soratha  instead  of  Sumnkha. 

The  name  of  Sudas,  the  son  of  Fijavanay  occurs  in  several  parts  of 
the  Big-Tcda.  I  shall  return  to  him  in  relating  the  contest  between 
Yasishtha  and  Yi^vamitra.    I  begin  with  the  story  of  Ye^a. 


Sect.  II. — legend  of  Vena, 

A.ooording  to  the  Yishi^u  PuraQa,  LIS,  Yega  was  the  son  of  Anga, 
and  the  descendant  in  the  ninth  generation  of  the  first  Manu,  Svayam- 
bhuva;  the  line  of  ancestors  from  the  latter  downwards  being  as 
follows:  Uttanapgda,  DhruTa,  Slishti,  ]^puy  Ch^kshusha,  the  sixth 
Manu  called  Chakshusha,  UrUy  Anga  (see  Wilson's  Yishnu  P.  toI.  i.). 
Yega  thus  belongs  to  a  mythical  age  preceding  by  an  enormous  interral 
that  of  the  descendants  of  Manu  Yaivasvata  mentioned  in  the  preced- 
ing chapter  of  this  volume;  five  Manvantaras,  or  periods  of  808,571 
years  each,  having  intervened  in  the  present  Kalpa  between  the  dose 
of  the  Sv&yambhuva,  and  the  beginning  of  the  ftirigfa'Tig,  or  Yaivasvata, 
Manvantara. 

Yishiju  Furaga,  i.  13,  7 :  Pafr&iara  uvdeha  \  SiMthd  n&ma  yd  kanyd 
Mfityol^  pratkam&Jd  ^hJuwat  \  Angatya  hhdryyd  m  dattd  toiydfh  Femu 
tv  afdyata  \  8.  8a  mdtdmaha-doihena  Una  Mfiiyoh  tutdtmafa^  \  nisargdd 
ina  Maitreya  dushfa^  eva  tfyajdyata  \  9.  AhhUhikio  yadd  rdjye  sa  Venah 
paramanhibhi^  \  yhoshaydmdaa  sa  tadd  pfithwydm  pfiihivlpatih  \  ^^na 
fotkttaoyaik  na  ddtavyam  hotavyam  na  haddehana  |  hhohtd  yajnoiya  kaa 
ip  anyo  hy  dkam  yajna^atih  %add  \  10.  Tatas  tarn  frtshayah  aarve  iom- 
pQjya  pfithivipatim  \  achuh  Bdmalalafh  saffiyan  Maiireya  tamupasthitdh  \ 
fiihayah  Hehuh  |  11.  ''  Bho  hho  rdjan  Sfinushva  tvaih  yad  vaddmoi  tava 
prabho  I  rdjya-dehcpakdre  yah  prajdndm  eha  hitamparam  \  12.  Dtrgha" 
mUirena  dweiath  tarva-yajneivaram  Surim  \  pUjaytBhydmo  hhadraih  U 
iatrdihiat  U  hha/oiihyati  \  13.  Yi^inena  yajna-purutho  VUhnuh^  samprinito 
vibhu^  I  asmdhhir  hhavata^  kdmdn  aarvdn  eva  praddsyati  \  yajnair 
yqfneharo  yeihdm  rdsh(re  sampHjyaU  Harih  \  teshdfh  §arvep9%tdvdpt%ih 
daddtinripa  hhnhhufdm^*  |  Vimah  uedeha  \  ^^mattah  ho  ^hhyadhiko  *nyo 
*8ti  la6  ohdrddhyo  mamdparah  \  ho  *yark  Sarvr  Hi  khydto  yo  vo  yafnei- 
varo  mata^  \  Brahmd  Jandrdano  Eudra^  Indro  Vdyur  Yamo  Ravih  \ 


THB  BBAHMANS  AKD  ESHATTBITAS.  299 

Siddbhug  Varuno  Dhdid  Poshd  Bhumir  Niidhira^  \  tte  eh&nye  eha  y$ 
devdh  iapanugraha-karinal^  \  nr^pasya  U  iofira-tthdi  Borva-dwamayo 
tiffpafk  I  etqf  jndtvd  tnayd  '^jnaptalh  yad  yathd  kriyatdm  tathd  \  na 
datavyam  na  hotavyafh  na  yashfavyaih  eha  vo  dvijd^  |  14.  Bharttuh  hti* 
rUihanam  dharmo  yathd  sMndm  paro  tnatah  \  mamdjnd'pdlanam  dharmo 
hhavatdm  eha  tathd  dvijdi^**  |  jrishayafi  Hchu^  \  *'  dehy  anufndm  mahd" 
rdja  md  dharmo  yatu  sankahayam  \  havUhdm  parindmo  *yam  yad  etad 
akhilatk  jagat  \   15.  J)hartne  eha  iankahayani  ydte  hhiyate  ehdkhUoA 
jagaV^  \  PardSarah  uvdeha  \  iti  vifndpyamdno  *p%  sa  Venah  paramoT'^ 
ihibhi^  I  yadd  daddti  ndnufndm  prohtah  proktah  punah  punah  \  tatai  te 
munayai  sarve  kepdmanha-samanvitd^  |  '*hanyatam  hanyatdm  pdpay* 
ity  Hehui  te  parasparam  \  16.  "To  yafna-purusham  devam  anddi-ni' 
dhanam prahhum  \  vinindaty  adhamdchdro  na  iayoyyo  hhwah patih^*  \  ity 
uktvd  mantra^nioM  te  kuSair  muni-yandh  nripam  \  nirjaghnur  nihatam 
pUrvam  hhayavan^indanddind  |  tatai  eha  munayo  renu^  dadftiufk  sat' 
vato  dptja  \  '^ktm  etad*'  iti  ehdsannam  papraehhui  te  janaffh  tada  \ 
17.  Akhydtam  eha  janaie  teshfm  '^  ehauribhutair  ardjake  \  rdshfre  tu 
lokair  drabdham  para-evdddnaih  dturai^  \  18.  Teshdm  udlnuhveydndik 
ehaurdndm  muni-sattamdhk  \  nmuJkdn  dfiiyate  renu^  para-^ttdpahd" 
rindm'*  \  tata^  eammantrya  te  earve  munayaa  taaya  bhahhfital^  \  mafnan* 
thur  Urum  putrdrtham  anapatyaaya  yatnatai^  \  mathyataS  eha  samuttae^ 
thau  taeyoroh  punuhah  kila   \   daydha-sthdndpratlkdiah  kharvdfdeyo 
Uihraevakai^  \    19.  Kim  karomlti  tdn  earvdn  tnprdn  aha  »a  chdtura^  \ 
nishideti  tarn  Hehua  te  nishddaa  tena  eo  *bhavat  \  20.  Tataa  tat-sambhavd^ 
jdtdh    Findhya-Saikhnivdeinah  \   niahdddh  muni-Sdrdula  pdpa-karmth 
paldkshandh  \  21.  Tena  dvdrena  niahkrdntam  tatpdpam  taaya  bhUpate^  \ 
niahddda  te  tathd  jdtdh  Vena-'kalmaaha-aambhavdh  j  22.  Tato  'aya  dak- 
ahinafh  haatam  mamanthua  te  tadd  doijdl^  \  mathyamdne  eha  tatrdbhut 
Frithur  Vainyaf^  pratdpavdn  \  dlpyamdna^  ava^apuahd  adkahdd  ApUr 
ivojjvalan  \  23.  Adyam  djayavam  ndma  khdt  papdta  tato  ihanu^  \  iardt 
eha  divydh  nabhaaa^  kavaeham  eha  papdta  ha  \  taamin  jdte  tu  bhutdni 
aamprahriahfdni  aarvaSah   \  aatputrena  eha  jdtena  Veno  *pi  tridiva^i 
yayau  \  pun-ndmno  narakdt  trdtah  aa  tena  aumahdtmand  \ 

''  7.  The  maiden  named  Sonltha,  who  was  the  first-bom  of  Mfityu 
(Death)^  was  given  as  wife  to  Anga;  and  of  her  Ye^a  was  born. 
8.  This  son  of  Mfityn's  daughter,  infected  with  the  taint  of  his  ma- 

^  See  above,  p.  124,  and  note  230. 


800  SAELT  CONTESTS  BETWEEN 

temal  grandfather,  was  bom  cormpt,  as  if  by  nature.  9.  When  Yena 
was  inaugurated  as  king  by  the  eminent  rishis,  he  caused  this  pro- 
clamation to  be  made  on  the  earth :  '  Men  must  not  sacrifice,  or  give 
gifts,  or  present  oblations.  Who  else  but  myself  is  the  enjoyer  of 
sacrifices?  I  am  for  ever  the  lord  of  offerings.'  10.  Then  all  the 
rishis  approaching  the  king  with  respectful  salutations,  said  to  him  in 
a  gentle  and  conciliatory  tone :  11.  'Hear,  o  king,  what  we  have  to 
say:  12.  We  shall  worship  Hari,'the  monarch  of  the  gods,  and  the 
lord  of  all  sacrifices,  with  a  Dirghasattra  (prolonged  sacrifice),  from 
which  the  highest  benefits  will  accrue  to  your  kingdom,  your  person, 
and  your  subjects.  May  blessings  rest  upon  you !  You  shall  have  a 
diore  in  the  ceremony.  13.  Vishnu  the  lord,  the  sacrificial  Male,  being 
propitiated  by  us  with  this  rite,  will  grant  all  the  objects  of  your 
desire.  Hari,  the  lord  of  sacrifices,  bestows  on  those  kings  in  whose 
country  he  is  honoured  with  oblations,  everything  that  they  wish.'  Vena 
replied :  '  What  other  being  is  superior  to  me  ?  who  else  but  I  should 
be  adored  ?  who  is  this  person  called  Hari,  whom  you  regard  as  the 
lord  of  sacrifice?  Brahma,  Janardana,  Eudro,  Indra,  Yayu,  Yama, 
Eavi  (the  Sun),  Agni,  Varuna,  Dhatri,  Pushan,  Earth,  the  Moon, — 
these  and  the  other  gods  who  curse  and  bless  are  all  present  in  a  king's 
person :  for  he  is  composed  of  all  the  gods."    Knowing  this,  ye  must 

**  The  orthodox  doctrine,  as  stated  by  Manu,  vii.  3  ff.,  coincides  yery  nearly  with 
Vena's  estimate  of  himself,  although  the  legislator  does  not  deduce  frbm  it  the  same 
conclosions :  3.  Rakthartham  aaya  $arvasya  rqjanam  atfyat  prabhuh  \  4.  IndranUo' 
yamarkanam  Agnei  eha  Varunaaya  eha  \  Chandra' Vitteiayoi  ehaivamatrah  nirhfitya 
iaivatlh  \  6,  Tatmad  eaham  8ur$ndran&m  matrabhyo  nirmito  njipah  \  iastnad  ahhi' 
bhavaty  etha  sarvo'bhutdni  t^'ata  |  6.  Tapaty  aditya^vaeh  ehaisha  ehakshumMhi 
eha  mammti  eha  \  na  ehainam  bhuoi  eaknoti  kaiehid  apy  abhivikshUum  \  7.  So 
'f»tr  bhawtti  Vayui  eha  §o  'rk^  Somah  §a  Dharmaraf  \  $a  Euverah  ea  Varunah  $a 
MahendraJ^  prabhavatalk  |  8.  JBalo  *pi  navamantavyo  "  manushyah"  iti  bhumipah  \ 
mdhad  devata  hy  eeha  nara^upena  tithfhati  \  '*  3.  The  lord  created  the  king  for  the 
preservation  of  this  entire  world,  (4)  extracting  the  eternal  essential  particles  of  Indra, 
Yftyu,  Yama,  SQrya,  Agni,  Varuna,  Chandra,  and  Kuvera.  5.  Inasmuch  as  the  king 
II  formed  of  the  particles  of  aU  these  gods,  he  surpasses  aU  beings  in  brilliancy. 
6.  Like  the  Sun,  he  distresses  both  men's  eyes  and  minds ;  and  no  one  on  earth  can 
ever  gaze  upon  him.  7.  He  is  Agni,  V&yu,  SQrya,  Soma,  Tama,  Kuyera,  Varu(ia, 
and  Indra,  in  majesty.  8.  Even  when  a  child  a  king  is  not  to  be  despised  under  the 
idea  that  he  is  a  mere  man ;  for  he  is  a  great  deity  in  human  form." 

In  another  passage,  ix.  303,  this  is  qualified  by  saying  that  the  king  should  imitate 
the  functions  of  the  different  gods :  Indratyarkaeya  Vayoieha  Yamatya  Vartmatya 
eha  I  Chandratyaym^  Ffithwyai  eha  t^fo  vfittaih  nnpatf  eharet  \  This  expanded  in 
the  next  Tenet. 


THE  BEAHIiANS  AND  KSHATTEIYAS.  301 

act  in  conformity  with  my  commands.  BrahmanSy  ye  must  neither 
give  gifts,  nor  present  oblations  nor  sacrifices.  14.  As  obedience  to 
their  husbands  is  esteemed  the  highest  duty  of  women,  so  is  the  obser- 
vance of  my  orders  incumbent  upon  you.'  The  rishis  answered :  '  Give 
permission,  great  king :  let  not  religion  perish :  this  whole  world  is 
but  a  modified  form  of  oblations.  15.  When  religion  perishes  the  whole 
world  is  destroyed  with  it.'  When  YcQa,  although  thus  admonished 
and  repeatedly  addressed  by  the  eminent  rishis,  did  not  give  his  per- 
mission, then  all  the  munis,  filled  with  wrath  and  indignation,  cried 
out  to  one  another,  '  Slay,  slay  the  sinner.  16.  This  man  of  degraded 
life,  who  blasphemes  the  sacrificial  Male,  the  god,  the  lord  withoat 
beginning  or  end,  is  not  fit  to  be  lord  of  the  earth.'  So  saying  the 
munis  smote  with  blades  of  ku^  grass  consecrated  by  texts  this  king 
who  had  been  already  smitten  by  his  blasphemy  of  the  divine  Being  and 
his  other  offences.     The  munis  afterwards  beheld  dust  all  round,  and 

• 

asked  the  people  who  were  standing  near  what  that  was.  17.  They 
were  informed :  '  In  this  country  which  has  no  king,  the  people,  being 
distressed,  have  become  robbers,  and  have  -begun  to  seize  the  property 
of  others.  18.  It  is  from  these  robbers  rushing  impetuously,  and 
plundering  other  men's  goods,  that  this  great  dust  is  seen  ?  Then  all 
the  munis,  consulting  together,  rubbed  with  force  the  thigh  of  the 
king,  who  was  childless,  in  order  to  produce  a  son.  From  his  thigh 
when  rubbed  there  was  produced  a  man  like  a  charred  log,  with  flat 
face,  and  extremely  short.  19.  *  What  shall  I  do?'  cried  the  man,  in 
distress,  to  the  Brahmans.  They  said  to  him,  'Sit  down'  {nishlda); 
and  from  this  he  became  a  Nishada.  20.  From  him  sprang  the 
Nishadas  dwelling  in  the  Yindhya  mountains,  distinguished  by  their 
wicked  deeds.  21.  By  this  means  the  sin  of  the  king  departed  out  of 
him ;  and  so  were  the  Nishadas  produced,  the  offspring  of  the  wicked- 
ness of  Yena.  22.  The  Brahmans  then  rubbed  his  right  hand ;  and 
from  it,  when  rubbed,  sprang  the  majestic  Ppithu,  Yena's  son,  re- 
splendent in  body,  glowing  like  the  manifested  Agni.  23.  Then  the 
primeval  bow  called  Ajagava  fell  from  the  sky,  with  celestial  arrows, 
and  a  coat  of  mail.  At  Frithu's  birth  all  creatures  rejoiced.  And 
through  the  birth  of  this  virtuous  son,  Yena,  delivered  from  the  hell 
called  Put^  by  this  eminent  person,  ascended  to  heaven." 

s*  This  alludes  to  the  fancifol  derlTation  of  puttra^  '<  soV'  froia/wl  -f  irtk 


802  EABLT  CONTESTS  BETWEEN 

The  Hariyam^a  (sect.  5)  relates  the  same  story  thus,  with  little 
Tanation  from  the  Yifihi^u  Fur&na : 

Vaiiamp&yanai,  uv&cha  \  AtHd  dhamuuya  goptd  vaipdrvam  Atri^amaft 
prdbhu^  I  Atri-vafhia-Mtnutpannaa  tv  Ango  ndma  prajdpati^  \  tasya 
putro  ^hhavad  Veno  ndtyarthaih  dharma-kovida^  \  jdto  Mjrityu-sutayafk 
Wi  Sunithdydm  prajdpaiih  \  sa  rndtdmaha-daahsna  tena  kdldtmajdtmajah  | 
wa^harmdn  pfishthata^  kfitvd  hdmdl  lohheshv  avarttata  |  marydddm 
•ihdpaydmdM  dharmdpetdm  »a  pdrihiva^  \  veda-dharmdn  atihratnya  so 
*dhamuhniraio  ^hhavat  \  nil^'Wddhydya^ashathdrds  tasmin  rdjani  idaati  \ 
prdvarttan  na  papuh  aomaih  hutath  yajneaku  devoid^  \  "  na  yaahfavyam 
na  hotavyafh^^  iti  taaya  prajdpaUh  \  dalt  pratijnd  krUreyam  vindie 
aamupaathite   \  ahatn  ij'yaS  cha  yaahfd  eha  yqfnai  eheti  kurudvaha   \ 
*^mayi  yajndh  vidhdtavyd^  mayi  hotavyam*^  ity  apt  \  tarn  atihrdnta- 
maryddam  ddaddnam  aadmpratam  |  Hehur  makarahayah  aarve  Martchi- 
pramukhda  tadd  \  ^^vayaih  dikahdfh  pravekahydma^  aamvataara-yandn 
hahUn  I  adharmarh  hwru  md  Tana  naiaha  dharma^  aandtanah  \  anvaye 
^trei  praaHtaa  tvam  prajdpatir  aaamiayam  \  ^prajdi  oka  pdlayiahye 
^ham^  iti  U  aamayah  hfitah*^  \  idma  tathd  hruvataJ^  aarvdn  maharahln 
ahravit  tadd  \  Venai^  prahaaya  durhuddhir  imam  artham  anartha-^t  | 
Venaii  uvdcha  \  *'  araahfd  dharmaaya  JtaS  ehdnyah  irotavya^  kaaya  vd 
mayd  \  iruta-vlrya-tapah-aatyair  mayd  vd  kah  aamo  hhuvi  |  prabhavam 
aarva-hhutdndrh  dharmdndfh  eha  vUeahtUah  \  aammndhd^  na  vidur  nUnam 
hhavanto  mdm  achetaaah  \  iehhan  daheyam  pfithivlm  pldvayeyaih  jalaia 
tathd  I  dydm  hhuvaffi  ehaiva  rundheya^i  ndtra  kdryd  viehdrand  "  |  yadd 
na  iakyate  mohdd  acaUpdch  cha  pdrthivah  |  anunatum  tadd  Venaa  tata^ 
kruddhdh  maharahayah  j  nigjrihya  tarn  mahdtmdno  viaphurantam  mahd- 
halam  \  tato  ^aya  aavyam  Urum  te  mamanthur  jdta-manyavah  |  taamima  tu 
mathyamdne  vai  rdjnah  Urau  vijajnvodn  \  hraavo  Himdtrah  puruahaft 
kfiahnaS  ehdpi  hahhikva  ha  \  aa  hhltah  prdnjalir  hhntvd  athitavdn  Jana^ 
nujaya  \  tarn  Atrir  vihvalavh  dfiahfvd  niahidety  ahravit  tadd  |  niahdda- 
nafhia-karttd  ^aau  hahhuva  vadatdm  vara  |  dhivardn  aarijaeh  chdpi  Vena" 
iahnaaha-aarnhhavdn  \  ye  ohdnye  Vindhya^tlayda  Tukhdrda  Tuniburda 
tathd  I  adhanvuHTwhayaa  tdta  viddhi  tdn  Fena-aamhhavdn  |  tatah  punar 
MUihdtmdnah  pdni^  Venaaya  dakahinam  |  aranlm  iva  aaHirahdhdh  maman- 
ikuir  jdta-manyaoah  \  Pfithua  taamdt  aamuttaathau  kardj  jvatana-aanni- 
liha^  I  dipyamanah  ava^aptuhd  adkahdd  Agnir  ivajvalan  \ 

''There  was  fDrmerly  a  Prajfipati  (lord  of  creatures),  a  protector  of 


THB  BRAHMANS  AND  ESHATTBIYAS.  803 

righteonsness,  called  Anga,  of  the  race  of  Atri,  and  resembling  him  in 
power.  HIb  son  was  the  Frajapati  Yena,  who  was  but  indifferently  skilled 
in  duty,  and  was  bom  of  Sunltha,  the  daughter  of  Mfityn.  This  son 
of  the  daughter  of  Kala  ^Death),  owing  to  the  taint  derived  from  his 
maternal  grandfatheri  threw  his  duties  behind  his  back,  and  liyed  in 
covetousness  under  the  influence  of  desire.  This  king  established  an 
irreligious  system  of  conduct :  transgressing  the  ordinances  of  the  Veda, 
he  was  devoted  to  lawlessness.  In  his  reign  men  lived  without  study 
of  the  sacred  books  and  without  the  vashatkara,  and  the  gods  had  no 
Soma-libations  to  drink  at  sacrifices.  *  No  sacrifice  or  oblation  shall  be 
offered,' — such  was  the  ruthless  determination  of  that  Prajapati,  as  the 
time  of  his  destruction  approached.  '  1/  he  declared,  '  am  the  objecti 
and  the  performer  of  sacrifice,  and  the  sacrifice  itself:  it  is  to  me  that 
sacrifice  should  be  presented,  and  oblations  offered.'  This  transgressor 
of  the  rules  of  duty,  who  arrogated  to  himself  what  was  not  his  due, 
was  then  addressed  by  all  the  great  rishis,  headed  by  Marlchi :  '  We 
are  about  to  consecrate  ourselves  for  a  ceremony  which  shall  last  for 
many  years :  practise  not  unrighteousness,  o  Yena :  this  is  not  the 
eternal  rule  of  duty.  Thou  art  in  very  deed  a  Prajapati  of  Atri's  race, 
and  thou  hast  engaged  to  protect  thy  subjects.'  The  foolish  Yena, 
ignorant  of  what  was  right,  laughingly  answered  those  great  rishis 
who  had  so  addressed  him :  '  Who  but  myself  is  the  ordainer  of  duty  ? 
or  whom  ought  I  to  obey  ?  Who  on  earth  equals  me  in  sacred  know- 
ledge,  in  prowess,  in  austere  fervour,  in  truth  ?  Ye  who  are  deluded 
and  senseless  know  not  that  I  am  the  source  of  all  beings  and  duties. 
Hesitate  not  to  believe  that  I,  if  I  willed,  could  bum  up  the  earth,  or 
deluge  it  with  water,  or  close  up  heaven  and  earth.'  When  owing  to  his 
delusion  and  arrogance  Yena  could  not  be  governed,  then  the  mighty 
rishis  becoming  incensed,  seized  the  vigorous  and  struggling  king,  and 
rubbed  his  left  thigh.  From  this  thigh,  so  mbbed,  was  produced  a 
black  man,  very  short  in  stature,  who,  being  alarmed,  stood  with  joined 
hands.  Seeing  that  he  was  agitated,  Atri  said  to  him  'Sit  down' 
(nishida).  He  became  the  founder  of  the  race  of  the  Nishadas,  and  also 
progenitor  of  the  Dhlvaras  (fishermen),  who  sprang  from  the  corruption 
of  Yena.  So  too  were  produced  from  him  the  other  inhabitants  of  the 
Yindhya  range,  the  Tukharas,  and  Tumburas,  who  are  prone  to  law* 
lessness.    Then  the  mighty  sages,  excited  and  incensed,  again  mbbed 


804  EABLT  CONTESTS  BETWEEN 

the  right  hand  of  Vena,  as  men  do  the  arani  wood,  and  from  it  arose 
Pfithu,  resplendent  in  body,  glowing  like  the  manifested  Agni." 

Although  the  Harivam^  declares  Vena  to  be  a  descendant  of  Atri, 
yet  as  the  Prajapati  Atri  is  said  in  a  previous  section  to  have  adopted 
TJtt^apada,  Vena's  ancestor,  for  his  son  (Hariv.  sect.  2,  verse  60,  Uitd- 
napddafh  jagrdka  putram  Atrih  prajdputih)  there  is  no  contradiction 
between  the  genealogy  given  here  and  in  the  YishQU  Parana. 

The  story  of  Vena  is  told  in  the  same  way,  bat  more  briefly,  in  the 
Mahabharata,  S^antip.  sect.  59.  After  narrating  the  birth  of  Pfithu, 
the  writer  proceeds,  verse  2221 : 

Tatas  tu  prdnjalir  Vainyo  maharshlms  tan  uvdcha  ha  \  **  susukshmd 
me  samutpannd  huddhir  dharmdriha-darSinl  \  anayd  Icim  mayd  kdryyam 
tad  me  tattvena  iaihaata  \  yad  mdm  hhavanto  vakshyanti  kdryam  artho' 
iamanvitam  \  tad  aham  vat  kariahydmi  ndtra  kdryd  vichdrand  "  |  tarn 
ikehue  tattra  devds  te  te  ehaiva  paramarihayah  \  **  niyato  yattra  dharmo 
vai  tvam  aiankah  aamdchara  \  priydpriye  parity ajy a  aaniah  sarveahujan- 
tiuhu  I  kdma-krodhau  cha  lobham  cha  mdnam  chotarijya  duratah  \  yas  cha 
dharmdt  parichalel  loke  kaSchana  mdnavah  \  nigrdhyda  te  ava-hdhuhhydm 
iaivad  dharmam  avekahatd  \  pratijndm  chddhirohasva  manasd  karmand 
gird  \  *  pdktyiahydmy  aham  bhaumam  hrahma^  ity  eva  chdaakfit  |  .  .  .  . 
adandydi^  me  dvijdi  cheti pratijdnihi  he  vihho  \  lokam  cha  aankardt  kfitanam 
trdtdamiti parantapa'*  \  Vainyaatataa  tdn  uvdcha  devdn  fiahi-purogamdn  \ 
*'brdhmandi^  me  mahdhhdgdh  namaaydh  purtMharahahhdh**  \  ^'evarn 
astv'*  iti  Vainyaa  tu  tair  ukto  hrahmavddihhih  \  purodhdi  chdhhavat 
taaya  S'ukro  hrahmamayo  nidhih  \  mantrino  Bdlakhilydi  cha  Sdraavatyo 
ganaa  tathd  \  maharahir  hhagavdn  Oargaa  taaya  admvataaro  ^hhavat  | 

**  The  son  of  Yena  (Ppthu)  then,  with  joined  hands,  addressed  the 
great  rishis :  '  A  very  slender  understanding  for  perceiving  the  prin- 
ciples of  duty  has  been  given  to  me  by  nature :  tell  me  truly  how  I 
must  employ  it.  Doubt  not  that  I  shall  perform  whatever  you  shall 
declare  to  me  as  my  duty,  and  its  object.'  Then  those  gods  and  great 
rishis  said  to  him:  'Whatever  duty  is  enjoined  perform  it  without 
hesitation,  disregarding  what  thou  mayest  like  or  dislike,  looking  on  all 
creatures  with  an  equal  eye,  putting  far  from  thee  lust,  anger,  cupidity, 
and  pride.  Eestrain  by  the  strength  of  thine  arm  all  those  men  who 
swerve  from  righteousness,  having  a  constant  regard  to  duty.  And  in 
thought,  act,  and  word  take  upon  thyself  and  continually  renewi  the 


THE  BRAHMANS  AND  KSHATTRIYAS.  305 

engagement  to  protect  the  terrestrial  Br&hm^  ( Yeda,  or  Brahmans  ?  ) 
....  And  promise  that  thou  wilt  exempt  the  Brahmans  from  pxmish- 
ment,  and  preserve  society  from  the  confusion  of  castes.'  The  son  of 
Yena  then  replied  to  the  gods,  headed  by  the  rishis :  '  The  great  Brah- 
mans, the  chief  of  men,  shall  be  reverenced  by  me.'  '  So  be  it,'  re- 
joined those  declarers  of  the  Yeda.  S^ukra,  the  depository  of  divine 
knowledge,  became  his  purohita ;  the  Bulakhilyas  and  Sarasvatyas  hi0 
ministers ;  and  the  venerable  Garga,  the  great  rishi,  his  astrologer." 

The  character  and  conduct  of  Pf  ithu,  as  pourtrayed  in  the  last  pas- 
sage presents  a  strong,  and  when  regarded  from  a  Brahmanical  point  of 
view,  an  edifying,  contrast  to  the  contempt  of  priestly  authority  and 
disregard  of  Yedio  observances  which  his  predecessor  had  shewn. 

In  legends  like  that  of  Yena  we  see,  I  think,  a  reflection  of  the 
questions  which  were  agitating  the  religious  world  of  India  at  the 
period  when  the  Pura^as  in  which  they  appear  were  compiled|  viz., 
those  which  were  then  at  issue  between  the  adherents  of  the  Yeda,  and 
the  various  classes  of  their  opponents,  Bauddha,  Jaina,  Charv&ka,  etc. 
These  stories  were  no  doubt  written  with  a  purpose.  They  were  in- 
tended to  deter  the  monarchs  contemporary  with  the  authors  from  tam- 
pering with  those  heresies  which  had  gained,  or  were  gaining,  oirou- 
lation  and  popularity,  by  the  example  of  the  punishment  which,  it 
was  pretended,  had  overtaken  the  princes  who  had  dared  to  deviate 
from  orthodoxy  in  earlier  times.  Compare  the  account  given  of  the  rise 
of  heretical  doctrines  in  the  Yishnu  Purana  (pp.  209  ff.  vol.  iii.  of 
Dr.  Hall's  edition  of  Professor  Wilson's  translation),  which  the  writer 
no  doubt  intended  to  have  something  more  than  a  merely  historical 
interest. 

The  legend  of  Yena  is  told  at  greater  length,  but  with  no  material 
variation  in  substance,  in  the  Bhagavata  Purana,  iv.  sections  13-15. 
Seo  also  Professor  Wilson's  noto  in  his  Yishnu  Purana,  vol.  L  in  looo. 

In  ascribing  to  Yena  an  irreligious  character  and  a  contempt  for  the 
priests,  tho  Puranas  contradict  a  verse  in  tho  Big-veda  x.  93,  14.  in 
vhich  (unless  wo  suppose  a  different  individual  to  bo  there  meant) 
Yena  is  celebrated  along  with  Duhslma,  Pfithavana,  and  Bama  for  his 
conspicuous  liberality  to  the  author  of  the  hymn  {pra  tad  Dui4im 
Prithavdne  Fene  pra  Rdme  vocham  oBurc  maghavaUu  \  y9  yuUvdya 
pamha  iota  (umayu  jpatha  viiravi  e^hdm)^    The  two  other  possagesi 

20 


306  EABLT  CONTESTS  BETWEEN 

TiiL  9,  lOy  and  x.  148,  5,  in  whioh  lie  is  alluded  to  as  the  father  of 
Pfithu  have  been  quoted  above,  p.  268. 

I  observe  that  a  Yena,  called  Bhargava  (or  a  descendant  of  Bhpgu), 
is  mentioned  in  the  list  of  traditional  authors  of  hymns,  given  at  the 
end  of  Professor  Aufirechf  s  Eig-veda,  voL  ii.,  as  the  rishi  of  KY. 
ix.  85,  and  X.  123. 

Sect.  III. — Legend  of  PurUravae, 

Fururavas  has  been  already  alluded  to  (in  pp.  158,  221,  226,  268, 
and  279  f.)  as  the  son  of  I^a  (or  Ida),  and  the  grandson  of  Manu  Yaivas- 
vata;  as  the  author  of  the  triple  division  of  the  sacred  fire;  and  as  a 
royal  rishi.  We  have  also  seen  (p.  172)  that  in  Big-veda  i.  31,  4,  he 
is  referred  to  as  sukriU^  a  **  beneficent,"  or  ''pious,"  prince.  Rig-veda 
z.  95  is  considered  to  contain  a  dialogue  between  him  and  the  Apsaras 
UrvaiSl  (see  above,  p.  226).  In  verse  7  of  that  hymn  the  gods  are 
alluded  to  as  having  strengthened  Pururavas  for  a  great  conflict  for  the 
slaughter  of  the  Das3rus  {mahe  yat  tvd  PurHravo  ran&ya  avarddhayan 
daeyu-hatyaya  devah);  and  in  the  18th  verse  he  is  thus  addressed  by 
bis  patronymic :  Iti  tvd  devd^  %me  dhur  Aila  yathd  im  etad  hhavaei 
mfUyubandhuh  \  prc^d  U  devdn  hamehd  yqfdti  svarge  u  tvam  apt  rndda- 
ydie  I  "  Thus  say  these  gods  to  thee,  o  son  of  I|a,  that  thou  art  indeed 
nothing  more  than  a  kinsman  of  death :  (yet)  let  thy  offspring  worship 
the  gods  with  an  oblation,  and  thou  also  shalt  rejoice  in  heaven.'' 

It  thus  appears  that  in  the  Yedic  hymns  and  elsewhere  Pururavas  is 
regarded  as  a  pious  prince,  and  Manu  does  not  include  him  in  his  list 
of  those  who  resisted  the  Brahmans.  But  the  M.  Bh.,  Adiparvan  3143 
speaks  of  him  as  follows : 

I\triLravd9  tato  vtdvdn  Hdydfk  aamapadyata  \  id  vat  tasydhhavad  mdtd 
pUd  ehaketi  nah  imtam  \  trayodaSa  eamudrasya  dvipdn  ainan  PurHra- 
vd^  I  amdnushair  vritah  sarvatr  mdnushah  san  tnahdyaidh  \  vipraih  sa 
vigrdham  ehakre  vlryyonmattah  PurHravdh  |  jahdra  cha  sa  viprdndm 
ratndny  utkroSatdm  apt  \  Sanatkumdras  taih  rdjan  Brahma-lokdd  upetya 
ha  I  anudariaM  tataS  ehakre  pratyagrihndd  na  chdpy  asau  \  tato  tnahar- 
ihibhih  kruddhaih  eadyah  Sapto  vyattaSyata  |  hbhdnvtto  hala-maddd 
fuuhta-aanjno  narddhipah  \  sa  hi  gandharva-lokO'Sthdn  TTrvaiyd  sahito 
pirdt  I  dnindya  kriydrthe  ^gnln  yathdvad  vihitd^is  tridhd  | 


THE  BEAHMANS  AND  KSHATTRITA&  807 

^'  Subsequenfly  the  wise  PoruraTas  was  bom  of  Ha,  who,  as  we 
have  heard,  was  both  his  father  and  his  mother.  Baling  over  thirteen 
islands  of  the  oceani  and  surrounded  by  beings  who  were  all  super- 
human, himself  a  man  of  great  renown,  Pururayas,  intoxicated  by  his 
prowess,  engaged  in  a  conflict  with  the  Brahmans,  and  robbed  them  of 
their  jewels,  although  they  loudly  remonstrated.  Sanatkumara  came 
from  Brahma's  heaven,  and  addressed  to  him  an  admonition,  which, 
however,  he  did  not  regard.  Being  then  straightway  cursed  by  the 
incensed  rishis,  he  perished,  this  covetous  monarch,  who,  through 
pride  of  power,  had  lost  his  understanding.  This  glorious  being  (r»rdlf), 
accompanied  by  Urva^I,  brought  down  for  the  performance  of  sacred 
rites  the  fires  which  existed  in  the  heaven  of  the  Gandharvas,  properly 
distributed  into  three."  (See  Wilson's  Yishiju  Fura^a,  4to.  ed.  pp.  350 
and  894  &  with  note  p.  397.) 

I  cite  from  the  Harivamia  another  passage  regarding  Pururavas, 
although  no  distinct  mention  is  made  in  it  of  his  contest  with  the 
Brahmans : 

Harivam^  8811.  Piid  Budhasf/ottama-vlrya-karmd  JPurUravd^  yoiya 
suto  nri'devah  \  prdnQgnir  Idyo  ^gnim  ajijanad  yo  tuuhfam  Saml-yarhha- 
hhavam  hhavdtmd  \  tathaiva  paichdch  chakame  mahdttnd  purorvaiUm  ap- 
sarasdih  vartshthdm  \  pUahk  purd  yo  ^mfita-sarvo'deho  muni-pravirair 
vara-gatfi-ghoraih  \  nfipa^  kuSdgrath  punar  eva  yai  eha  dhlmdn  hjrito 
^gnir  dmpHjyate  eJia  \ 

''  He  (the  Moon)  was  the  father  of  Budha  (Mercury),  whose  son  was 
Pururavas,  a  god  among  men,  of  distinguished  heroic  deeds,  the  vital 
fire,  worthy  of  adoration,  the  generator,  who  begot  the  lost  fire  which 
sprang  £rom  the  heart  of  the  ^ami-wood,  the  great  personage,  who, 
placed  to  the  west,  loved  Urvai^,  the  paragon  of  Apsarases,  who  was 
placed  to  the  east  This  king  with  his  entire  immortal  body  was  formerly 
swallowed  up  with  the  points  of  £u^  grass  by  the  munis  terrible  with 
their  resplendent  forms;  but  was  again  made  wise,  and  is  worshipped 
in  heaven  as  fire." 

Sect.  lY.Story  of  Ifahusha. 

The  legend  of  Kahusha,^  grandson  of  Pururavas  (see  above,  p.  226), 
M  The  name  of  Nshiuh  occurs  in  the  Kig-reda  as  that  of  the  progenitor  of  a  race* 


308  EAELY  CONTESTS  BETWEEN 

the  second  prince  described  by  Mann  as  having  come  into  hostile  col- 
lision with  the  Brahmans  is  narrated  with  more  or  less  detail  in  dif- 
ferent parts  of  the  Mahabharata,  as  well  as  in  the  Furanas.  The  fol- 
lowing passage  is  from  the  former  work,  Adip.  3151 : 

Ayusho  NahuBhah  putro  dhlmdn  satya^arukramah  \  rajyam  SaSdsa 
sumahad  dharmena  prithivipate  \  pitrin  devdn  rishin  viprdn  yandharvo- 
raya-rdkshoidn  \  ITahushah  pdlaydmdsa  hrahma  kshattram  atho  viSah  \ 
sa  hatvd  dasyu-sanghdtdn  lishin  karam  addpayai  \  paiuvach  ehaiva  tdn 
prishfhe  vdhaydmdsa  viryyavdn  \  kdraydmdsa  chendratvam  ahhihhuya 
divaukasah  \  tejasd  iapasd  ehaiva  vikramenaujasd  tathd  \ 

'^Nahusha  the  son  of  Ayus,  wise,  and  of  genuine  prowess,  ruled 
with  justice  a  mighty  empire.  He  protected  the  pit^is,  gods,  rishis, 
wise  men,  gandharvas,  serpents  {uraya),  and  rakshasas,  as  well  as 
Brahmans,  Elshattriyas,  and  Yaiifyas.  This  energetic  prince,  after 
slaying  the  hosts  of  the  Dasyus,  compelled  the  rishis  to  pay  tribute, 
and  made  them  carry  him  like  beasts  upon  their  backs.  After  subduing 
the  celestials  he  conquered  for  himself  the  rank  of  Indra,  through  his 
vigour,  austere  fervour,  valour  and  fire." 

The  story  is  thus  introduced  in  another  part  of  the  same  work,  the 
Yanaparvan,  section  180.  Yudhishthira  found  his  brother  Bhimasena 
seized  by  a  serpent  in  a  forest  (see  above,  p.  133).  This  serpent,  it 
appears,  was  no  other  than  king  Kahusha,  who  on  being  questioned 
thus  relates  his  own  history : 

I^ahusho  ndma  rdjd  ^ham  dsam  pHrvas  tavdnayha  \  prathitah  panehamah 
Somdd  Ayoh  putro  narddhipa  \  kratubhis  tapasd  ehaiva  wddhydy&na 
damena  eha  \  trailokyaiharyam  avyayram  prdpio  *ham  vikramena  eha  \ 
tad  aiSvaryyam  samdBddya  darpo  mdm  agamat  tadd  \  sahasrarh  hi  dvijd- 
tindm  uvdha  iivikdm  mama  \  aiharyya-mada-matto  ^ham  avamanya  tato 
dvijdn  t  imdm  Agastyena  daidm  dnltah  prithivipate  |  .  .  .  .  aham  hi 
divi  divyena  vimdnena  charan  purd  \  ahhimdnena  mattah  san  kanehid 
ndnyam  achintayam  \  hrahmarshi-deva'yandharva'yaksha-rdkshasa^an' 
nagdh  \  kardn  mama  prayachhanti  sarve  trailokya-vdainah  \  chakshusha 
yam  prapaiydmi  prdninam  prithivipate  \  tony  a  tejo  hardmy  dht  tad  hi 
drishfer  halam  mama  \  maharshlndm  sahasram  hi  uvdha  iivikdm  mama  \ 

See  above,  p.  165,  note  7,  and  pp.  179  f.  Nahuslia  Manava  is  the  traditional  rishi  of 
Rig.yeda  ix.  101,  yersos  7-9,  and  Tayati  Nahuslia  of  verses  4-6  of  the  same  hjmn. 
See  list  of  nshis  in  Professor  Aufrecht's  Big-veda  ii.  464  S^ 


THE  BRAHMANS  AND  KSHATTBIYAS.  30d 

M  nUim  apanayo  rdjan  hhramiaydmdsa  vai  Sriyah  \  taira  hy  Ayastya^ 
padma  vahan  spfishfo  mayd  munih  |  Agaaty^na  tato  *smy  uhto  dhvarhsa 
sarpiti  vai  rushd  \  tatas  taamdd  vimdndgrydl  prachyutai  ehyuta-laksha' 
nah  I  prapatan  hubudhe  ^Hmdnafh  vydllhhutam  adhomukham  \  aydcham 
tarn  ahafk  vipram  ''  idpasydnto  bhaved**  iii  \  **pramdddt  aampramudha' 
8ya  hhayavan  kshantum  arhasi*'  |  tatah  sa  mam  uvdchedam  prapatantam 
kfipdncitah  \  **  Yudhishfhtro  dharma-rdjah  idpdt  tvdm  mochayuhyatV^  \ 
•  .  .  .  ity  uktvd  ^*jayaram  deham  muhtvd  na  Nahmho  nripah  \  divya^ 
vapuh  aamdsthdya  yatas  tridivam  eva  cha  \ 

*'  I  was  a  king  called  NahuBha,  more  ancient  than  thou,  known  as  the 
son  of  AyuSy  and  fifth  in  descent  from  Soma.  By  my  sacrifices,  austere 
fervour,  sacred  study,  self-restraint,  and  valour,  I  acquired  the  undis- 
turbed sovereignty  of  the  three  worlds.  When  I  had  attained  that 
dominion,  pride  took  possession  of  my  soul:  a  thousand  Brahmans 
bore  my  vehicle.  Becoming  intoxicated  by  the  conceit  of  my  lordly 
power,  and  contemning  the  Brahmans,  I  was  reduced  to  this  condition 
by  Agastya."  The  serpent  then  promises  to  let  Bhlmasena  go,  if  Yu- 
dhishthira  will  answer  certain  questions  (above  referred  to  in  p.  133  ff.). 
Tudhishthira  afterwards  enquires  how  delusion  had  happened  to  take 
possession  of  so  wise  a  person  as  their  conversation  shewed  Nahusha  to 
be.  The  latter  replies  that  he  had  been  perverted  by  the  pride  of 
power,  and  proceeds:  ** Formerly,  as  I  moved  through  the  sky  on  a 
celestial  car,  intoxicated  with  self-conceit,  I  regarded  no  one  but  my- 
self. All  the  inhabitants  of  the  three  worlds,  brahmanical  rishis,  gods, 
gandharvas,  yakshas,  rakshasas,  pannagas,  paid  me  tribute.  Such  was 
the  power  of  my  gaze  that  on  what  creature  soever  I  fixed  my  eyes,  I 
straightway  robbed  him  of  his  energy.  A  thousand  of  the  great  sages 
bore  my  vehicle.  That  misconduct  it  was,  o  king,  which  hurled  me 
from  my  high  estate.  For  I  then  touched  with  my  foot  the  muni 
Agastya  who  was  carrying  me.  Agastya  in  his  wrath  med  out  to  me 
'  Fall,  thou  serpent.'  Hurled  therefore  from  that  magnificent  car,  and 
fallen  frx>m  my  prosperity,  as  I  descended  headloog,  I  felt  that  I  had 
become  a  serpent.  I  entreated  the  Brahman  (Agastya),  'Let  there  be 
a  termination  of  the  curse :  thou,  o  reverend  rishi,  shouldest  forgive 
one  who  has  been  deluded  through  his  inoonsideration.'  He  then  com- 
passionately replied  to  me  as  I  fell,  <  Yudhishthira,  the  king  of  right- 
eousness, will  free  thee  from  the  ouree.' "    And  at  the  close  of  tlio 


810  SABLT  CONTESTS  BETWEEN 

conversation  between  Yndliislitlura  and  the  serpent,  we  are  told  that 
«  King  Nahuaha,  throwing  of  his  huge  reptile  form,  became  clothed  in 
a  celestial  body,  and  ascended  to  heaven." 

The  same  story  is  related  in  greater  detail  in  the  Udyogaparvan, 
sections  10-16,  as  follows : 

After  his  slaughter  of  the  demon  Yfittra,  Indra  became  alarmed  at 
the  idea  of  having  taken  the  life  of  a  Brahman  (for  Yf ittra  was  re- 
garded as  such),  and  hid  himself  in  the  waters.  In  consequence  of  the 
disappearance  of  the  king  of  the  gods,  all  afOedrs,  celestial  as  well  as 
terrestrial,  fell  into  confusion.  The  rishis  and  gods  then  applied  to 
IT'ahusha  to  be  their  king.  After  at  first  excusing  himself  on  the  plea 
of  want  of  power,  Nahusha  at  length,  in  compliance  with  their  solici- 
tations, accepted  the  high  function.  Up  to  the  period  of  his  elevation 
be  had  led  a  virtuous  life,  but  he  now  became  addicted  to  amusement 
and  sensual  pleasure ;  and  even  aspired  to  the  possession  of  IndranI, 
Indra's  wife,  whom  he  had  happened  to  see.  The  queen  resorted  to 
the  Angiras  Yphaspati,  the  preceptor  of  the  gods,  who  engaged  to 
protect  her.  Nahusha  was  greatly  incensed  on  hearing  of  this  inter- 
ference ;  but  the  gods  endeavoured  to  pacify  him,  and  pointed  out  the 
immorality  of  appropriating  another  person's  wife.  Kahusha,  however, 
would  listen  to  no  remonstrance,  and  insisted  that  in  his  adulterous 
designs  he  was  no  worse  than  Indra  himself :  373.  Ahalyd  dharshitd 
pUrvam  fiahi-patnl  yaiaavinl  \  jlvato  hharttur  Indrena  ia  vah  him  imi 
nivdriiah  \  374.  Bahani  eha  nriSaiisdni  hjr%tdnlndr$na  vai  purd  \  vap- 
dharmydny  upaddi  chaiiva  sa  vafk  kifk  na  nivdritait  | ''  373.  The  renowned 
Ahalya,  a  rishi's  wife,  was  formerly  corrupted  by  Indra  in  her  husband's 
lifetime  (see  p.  121  f.) :  Why  was  he  not  prevented  by  you  ?  374.  And 
many  barbarous  acts,  and  unrighteous  deeds,  and  frauds,  were  perpetrated 
of  old  by  Indra :  Why  was  he  not  prevented  by  you  ?"  The  gods,  urged 
by  Kahusha,  then  went  to  bring  IndranI ;  but  Yfihaspati  would  not 
give  her  up.  At  his  recommendation,  however,  she  solicited  Nahusha 
for  some  delay,  till  she  should  ascertain  what  had  become  of  her  hus- 
band. This  request  was  granted.  The  gods  next  applied  to  Yishnu  on 
behalf  of  Indra ;  and  Yishgu  promised  that  if  Indra  would  sacrifice  to 
him,  he  should  be  purged  from  his  guilt,  and  recover  his  dominion, 
while  Nahusha  would  be  destroyed.  Indra  sacrified  accordingly;  and 
the  result  is  thus  told :  419.   Vihiugya  irahnM-hatydm  tu  vfikaheshu 


THE  BRAHMANS  AND  KSHATTRITAS.  811 

«^  nadithu  eka  \  parvateshu  pfithwydm  eha  striahu  chaiva  Yudhish- 
(hira  \  sa  vxbhajya  eha  hhuteshu  visrtjya  eha  surehara^  \  vijvara 
dhuta-pdpmd  eha  Vdaavo  *bhavad  dtmavdn  |  ''  Having  divided  the  guilt 
of  brahmanicide  among  trees,  rivers,  mountains,  the  earth,  women, 
and  the  elements,  Yasava  (Indra),  lord  of  the  gods,  became  freed  from 
suffering  and  sin,  and  self-governed."  Kahusha  was  by  this  means 
shaken  from  his  place.  But  (unless  this  is  said  by  way  of  prolepsis, 
or  there  is  some  confusion  in  the  narrative)  he  must  have  speedily 
regained  his  position,  as  we  are  told  that  Indra  was  again  ruined,  and 
became  invisible.  Indrani  now  went  in  search  of  her  husband ;  and  by 
the  help  of  TJpa^ruti  (the  goddess  of  night  and  revealer  of  secrets)  dis- 
covered him  existing  in  a  very  subtile  form  in  the  stem  of  a  lotos 
growing  in  a  lake  situated  in  a  continent  within  an  ocean  north  of  the 
Himalaya.  She  made  known  to  him  the  wicked  intentions  of  Kahusha, 
and  entreated  him  to  exert  his  power,  rescue  her  from  danger,  and 
resume  his  dominion.  Indra  declined  any  immediate  interposition  on 
the  plea  of  Nahusha's  superior  strength ;  but  suggested  to  his  wife 
a  device  by  which  the  usurper  might  be  hurled  from  his  position.  She 
was  recommended  to  say  to  Nahusha  that ''  if  he  would  visit  her  on  a 
celestial  vehicle  borne  by  rishis,  she  would  with  pleasure  submit  herself 
to  him  "  (449.  RUhi-ydnena  divyena  mdm  upaihi  jagaipaU  \  warn  tava 
vaieprltd  hhavUhydmlti  tafn  vada).  The  queen  of  the  gods  accordingly 
went  to  Nahusha,  by  whom  she  was  graciously  received,  and  made  this 
proposal :  457.  lehhdmy  aham  athdpHrvafh  vdhanafh  te  surddhipa  \  yad 
na  Vishnor  na  Rudraaya  ndsttrdndm  na  rdkshdidm  \  vahantu  tvdm  mahd' 
hhdgdh  rishayah  Bongatdh  vihho  \  aarve  iivikayd  rdjann  etad  hi  mama 
rochate  \  ''  I  desire  for  thee,  king  of  the  gods,  a  vehicle  hitherto  un« 
known,  such  as  neither  Yishnu,  nor  Budra,  nor  the  asuras,  nor  the  rak- 
shases  employ.  Let  the  eminent  rishis,  all  united,  bear  thee,  lord,  in  a 
car :  this  idea  pleases  me.''  Nahusha  receives  favourably  this  appeal 
to  his  vanity,  and  in  the  course  of  his  reply  thus  gives  utterance  to  his 
self-congratulation :  463.  Na  hy  alpa-vlryo  hhavati  yo  vdhdn  huruU  mth 
nin  I  aham  tapawl  halavdn  hhuta-bhavya-bhavat-prabhuh  \  mayi  kruddh& 
jagad  na  eydd  mayi  sarvam  pratish(hitam  |  .  .  .  .  tasmdt  te  vaehanark 
devi  karishydmi  na  aafhiaya/^  \  saptarahayo  mdfh  vahhyanii  aarve  hrah" 
marahayaa  tathd  \  paSya  mdhdtmyam  aamdkam  fiddhifh  eha  varavarnini  | 
.  468.  Fimdne  yajayitvd  aa  riahin  niyamam  dathitdn  \  abrahmanya 


•  •  • 


812  EARLY  CONTESTS  BETWEEN 

Mcpeto  matto  mada-halena  cha  \  kdtna^rittah  m  dushtdimd  vdhaydmdsa 
tdn  fishln  |  "  He  is  a  personage  of  no  mean  prowess  who  makes  the 
munis  his  hearers.  I  am  a  fervid  devotee  of  great  might,  lord  of  the 
past^  the  future,  and  the  present.     If  I  were  angry  the  world  would 

no  longer  stand;    on  me  everything  depends Wherefore,  o 

goddess,  I  shall,  without  douht,  carry  out  what  you  propose.  The 
seven  rishis,  and  all  the  hrahman-rishis,  shall  carry  me.  Behold, 
beautifdl  goddess,  my  majesty  and  my  prosperity."  The  narrative 
goes  on :  "  Accordingly  this  wicked  being,  irreligious,  violent,  intoxi- 
cated by  the  force  of  conceit,  and  arbitrary  in  his  conduct,  attached  to 
his  car  the  rishis,  who  submitted  to  his  commands,  and  compelled  them 
to  bear  him."  IndranI  then  again  resorts  to  Yiribaspati,  who  assures 
her  that  vengeance  will  soon  overtake  Nahusha  for  his  presumption ; 
and  promises  that  he  will  himself  perform  a  sacrifice  with  a  view  to 
the  destruction  of  the  oppressor,  and  the  discovery  of  Indra's  lurking 
place.  Agni  is  then  sent  to  discover  and  bring  Indra  to  Yirihaspati ; 
and  the  latter,  on  Indra's  arrival,  informs  him  of  all  that  had  occured 
during  his  absence.  While  Indra,  with  Kuvera,  Yama,  Soma,  and 
Yaruna,  was  devising  means  for  the  destruction  of  Nahusha,  the  sage 
Agastya  came  up,  congratulated  Indra  on  the  fall  of  his  rival,  and  pro- 
ceeded to  relate  how  it  had  occurred :  527.  S^amdrttdkha  vahantas 
iam  Nahuaham  pdpakdrinam  \  devarahayo  niahdhhdgaa  tathd  hrahmar- 
shayo  ^tnaldh  \  paprachhur  Ndhmham  devam  safhiayafh  jayatdih  vara  \ 
ye  ime  hrdhmandh  prohtdJi  mantrdhk  vai  prokshane  gavdm  \  ete  pratndnam 
hhavatah  utdho  neti  Vdsava  \  Nahtisho  neti  tdn  dha  tamasd  mUdha-che' 
ianahi  j  fukayah  uchuh  \  adharme  aampravfittiu  tvaih  dhannam  naprati- 
padyase  \  pramdnam  etad  asnidJcam  purvam  proktam  maharshihhihk  \ 
Agastya^  wdcha  |  Tato  vivadamdnah  sa  munibhih  saha  Vdsava  \  atha 
fndm  aspfiSad  tnUrdkni  pddenddharma-yqfitah  \  tendhhud  hata-Ufd^  cha 
ni^ikai  cha  mahlpatih  \  tatas  tarn  sahasd  vignam  avocham  hhaya-pidi- 
tarn  I  **  yasmdt  purvaih  kfitam  hrahma  hrahmarshibhtr  anushfhitam  \ 
adushfa^  dushayasi  vai  yach  cha  milrdhny  asprisah  padd  \  yach  ehdpi 
tvam  fishln  tnudha  hrahma-kalpdn  durdsaddn  |  vdhdn  kfitvd  vdhayasi 
iena  ivargdd  hata-prahhah  \  dhvamsa  pdpa  parihhrashtah  kshlna-punyo 
mdhitalam  \  daia-varsha-sahasTdni  sarpa-rupa-dharo  mahdn  \  vichari* 
ahyasi  parneshu  punah  ^vargam  avdpsyasi**  \  evam  bhrashfo  durdtmd  sa 
dewHTdjyud  arindama  \  dishfyd  varddhdmahe  iahra  hato  hrdhmana-kas- 


THE  BRAHMANS  AND  KSHATTRIYAS.  313 

fsiah  I  tripishtapam  prapadyawa  pahi  lohdn  iachipate  \  jetendriyo  jitd- 
mitrah  stUyamdno  maharshihhih  \  *^  Wearied  witb  carrying  the  Binnor 
Kahusha,  the  eminent  diyine-rishisy  and  the  spotless  brahman-rishis, 
asked  that  diyine  personage  Nahusha  [to  solve]  a  difficulty :  '  Dost 
thou,  0  Yasava,  most  excellent  of  conquerors,  regard  as  authoritative  or 
not  those  Brahmana  texts  which  are  recited  at  the  immolation  of  kine  V 
*  No,'  replied  Nahusha,  whose  understanding  was  enveloped  in  darkness. 
The  rishis  rejoined :  '  Engaged  in  unrighteousness,  thou  attainest  not 
unto  righteousness :  these  texts,  which  were  formerly  uttered  by  great 
rishis,  are  regarded  by  us  as  authoritative.'    Then  (proceeds  Agastya) 
disputing  with  the  munis,  Nahusha,   impelled  by  unrighteousness, 
touched  me  on  the  head  with  his  foot.     In  consequence  of  this  the 
king's  glory  was  smitten  and  his  prosperity  departed.     When  he  had 
instantly  become  agitated  and  oppressed  with  fear,  I  said  to  him, 
'  Since  thou,  o  fool,  contemnest  that  sacred  text,  always  held  in  honour, 
which  has  been  composed  by  former  sages,  and  employed  by  brahman- 
rishis,  and  hast  touched  my  head  with  thy  foot,  and  employest  the 
Brahma-like  and  irresistible  rishis  as  bearers  to  carry  thee, — therefore, 
shorn  of  thy  lustre,  and  all  thy  merit  exhausted,  sink  down,  sinner, 
degraded  from  heaven  to  earth.     For  ten  thousand  years  thou  shalt 
crawl  in  the  form  of  a  huge  serpent.     When  that  period  is  completed, 
thou  shalt  again  ascend  to  heaven.'     80  fell  that  wicked  wretch  from 
the  sovereignty  of  the  gods.    Happily,  0  Indra,  wo  shall  now  prosper, 
for  the  enemy  of  the  Brahmans  has  been  smitten.     Take  possession  of 
the  three  worlds,  and  protect  their  inhabitants,  0  husband  of  Sachi 
(Indrani),  subduing  thy  senses,  overcoming  thine  enemies,  and  cele- 
brated by  the  great  rishis."  " 

Indra,  as  we  have  seen  above,  was  noted  for  his  dissolute  character. 
The  epithet  **  subduing  thy  senses,"  assigned  to  him  in  the  last  sen- 
tence by  Agastya,  is  at  variance  with  this  indifferent  reputation.  Is 
it  to  be  regarded  as  a  piece  of  flattery,  or  as  a  delicate  hint  that  the 
god  would  do  well  to  practise  a  purer  morality  in  future  ? 

This  legend  appears,  like  some  others,  to  have  been  a  favourite  with 
the  compilers  of  the  Mahabharata;  for  we  find  it  once  more  relate<1, 
though  with  some  variety  of  detail,  (which  may  justify  its  repetition  in 

M  Further  on,  in  verse  556,  Nabosha  is  called  *'  the  depraved,  the  hater  of  brah* 
man,  tho  sinful-minded  {duraeharai  cha  Nahutho  brahma^if  papachetanaJj)^ 


^14  EARLT  CONTESTS  BETWEEN 

a  condensed  form),  in  the  AnuSasanaparTan,  verses  4745-4810.  We 
are  there  told  that  Kahusha,  in  reoompense  for  his  good  deeds,  was 
exalted  to  heaven;  where  he  continued  to  perform  all  divine  and 
human  ceremonies,  and  to  worship  the  gods  as  before.  At  length  he 
became  puffed  up  with  pride  at  the  idea  that  he  was  Indra,  and  all  his 
good  works  in  consequence  were  neutralized.  For  a  great  length  of 
time  he  compelled  the  rishis  to  carry  him  about.  At  last  it  came  to 
Agastya's  turn  to  perform  the  servile  office.  Bhrigu  then  came  and 
said  to  Agastya,  *  Why  do  we  submit  to  the  insults  of  this  wicked  king 
of  the  gods  ? '  Agastya  answered  that  none  of  the  rishis  had  ventured 
to  curse  Kahusha,  because  he  had  obtained  the  power  of  subduing  to 
his  service  everyone  upon  whom  he  fixed  his  eyes ;  and  that  he  had 
amjrita  (nectar)  for  his  beverage.  However,  Agastya  said  he  was  pre- 
pared to  do  anything  that  Bhfigu  might  suggest.  Bhfigu  said  he  had 
been  sent  by  Brahma  to  take  vengeance  on  Kahusha,  who  was  that  day 
about  to  attach  Agastya  to  his  car,  and  would  spurn  him  with  his  foot ; 
and  that  he  himself  (Bhpgu),  '*  incensed  at  this  insult,  would  by  a  curse 
condemn  the  transgressor  and  hater  of  Brahmans  to  become  a  serpent " 
{vffutkrdnta'dharmam  tarn  aham  dharshanamarshito  hhfiSam  \  dhir  hJuh 
vaweti  rushd  iapsye  pcipam  dvija-druham).  All  this  accordingly  hap< 
pened  as  follows : 

Athagaatyam  jishi-ireahtham  vdhandydjuhdva  ha  |  drutath  Sarawak* 
kuldt  smayann  voa  mahdhdla^  \  tato  Bhrigur  mahat^dh  Jfaitrdvarunm 
abravit  \  ^^ nimllayawa  nayane  jafdm  ydvad  viidmi  te^^  \  athdnubhutaaya 
tasydtha  jafdm  prdviiad  achyutah  \  Bhfi'yu^  m  sumahdtejdh  pdtandya 
nfipasya  cha  \  tatah  sa  devchrdf  prdptas  tarn  riahim  vdhandya  vai  \  tato 
^gastyah  surapatim  vdkyam  dha  viidmpate  \  *'  yojayaweti  mdfh  hhipram 
kafh  cha  deiam  vahdmi  te  \  yattra  vahshyasi  tattra  tvdih  nayishydmi  surd" 
dhipa  "  I  ity  ukto  Nahmhoi  tena  yqfaydmdsa  tarn  munim  |  Bhfigus  tasya 
jafdntah'Stho  hahhuva  hjrUhitohhriiam  \  na  chdpi  darSanam  tasyaehakdra 
sa  Bhfigm  tadd  \  vara-ddtuhprabhdva-jno  Nahushasya  mahdtmanah  |  na 
ehukopa  tadd  ^gastyo  yukto  *p$  Nahushena  vai  \  tafn  tn  rdja  pratadena 
ehodaydmdsa  Bhdrata  \  na  ehukopa  sa  dhartndtmd  tatah  pddena  deva^df  \ 
Aga^tyaaya  tadd  kruddho  vdmendbhyahanach  chhirah  \  tasmin  iiraay  abhi' 
hate  sa  jafdntargato  Bhfiguh  \  SaSdpa  halavat  kruddho  Nahusham  pdpa^ 
ehetasam  \  **yasmdtpadd^hanahkrodhdtiirasimammahdmunm  \  tasmdd 
dht  mahiih  gaehha  sarpo  hhatvd  sudurmatc^*  \  ity  ukta^  sa  tadd  tena 


THE  BRAHMANS  AND  KSnATTRITAS.  315 

io/rpo  hhntvd  papdta  ha  \  adrishfendtha  Bhrigund  hhutale  Bkaratarsha* 
hha  I  Bhriguih  hi  yadi  so  'draksht/ad  Nahwhal^  prithivlpate  \  sa  na  iaJcto 
^hha/oiihyad  vaipdtane  tasya  tefasd  \ 

**  The  mighty  Kahnsha,  as  it  were  smiling,  straightway  summoned 
the  eminent  rishi  Agastya  from  the  hanks  of  the  Sarasvat!  to  carry  him. 
The  glorious  Bh]-igu  then  said  to  Maitravaruni  (Agastya),  *  Close  thy 
eyes  whilst  I  enter  into  the  knot  of  thy  hair.'  With  the  view  of  over- 
throwing the  king,  Bhrigu  then  entered  into  the  hair  of  Agastya  who 
stood  motionless  as  a  stock.  Nahusha  then  came  to  he  carried  hy 
Agastya,  who  desired  to  he  attached  to  the  vehicle  and  agreed  to  carry 
the  king  of  the  gods  whithersoever  he  pleased.  Nahusha  in  consequence 
attached  him.  Bhfigu,  who  was  lodged  in  the  knot  of  Agastya's  hair, 
was  greatly  delighted,  hut  did  not  venture  to  look  at  Nahusha,  as  he 
knew  the  potency  of  the  hoon  which  had  heen  accorded  to  him  (of  suh- 
duing  to  his  will  everyone  on  whom  he  fixed  his  eyes).  Agastya  did  not 
lose  his  temper  when  attached  to  the  vehicle,  and  even  when  urged  hy 
a  goad  the  holy  man  remained  unmoved.  The  king  of  the  gods,  incensed, 
next  struck  the  rishi's  head  with  his  left  foot,  when  Bhfigu,  invisihle 
within  the  knot  of  hair,  hecame  enraged,  and  violently  cursed  the 
wicked  Nahusha :  '  Since,  fool,  thou  hast  in  thine  anger  smitten  this 
great  muni  on  the  head  with  thy  foot,  therefore  hecome  a  serpent,  and 
£el11  down  swiftly  to  the  earth.'  Being  thus  addressed,  Nahusha  he- 
came  a  serpent,  and  fell  to  the  earth,  through  the  agency  of  Bhfigu, 
who  remained  invisihle.  For  if  he  had  heen  seen  hy  Nahusha,  the 
saint  would  have  heen  nnahle,  in  consequence  of  the  power  possessed 
by  the  oppressor,  to  hurl  him  to  the  ground." 

Bhfigu,  on  Nahusha's  solicitation,  and  the  intercession  of  Agastya, 
placed  a  period  to  the  effects  of  the  curse,  which,  as  in  the  other  version 
of  the  legend,  Yudhishthira  was  to  be  the  instrument  of  terminating. 

From  several  phrases  which  I  have  quoted  from  the  version  of  this 
legend  given  in  the  Udyogaparvan,  as  well  as  the  tenor  of  the  whole, 
it  appears  to  be  the  intention  of  the  writers  to  hold  up  the  case  of 
Nahusha  as  an  example  of  the  nemesis  awaiting  not  merely  any  gross 
display  of  presumption,  hut  all  resistance  to  the  pretensions  of  the 
priesthood,  and  contempt  of  their  persons  or  authority. 


816  EARLY  CONTESTS  BETWEEN 

Sect.  V. — Story  of  Nimi, 

Kinri  (one  of  Ikshvaku's  sons)  is  another  of  the  princes  who  are  stig- 
matized by  Manu,  in  the  passage  above  quoted,  for  their  want  of  de- 
ference to  the  Brahmans.  The  Vishnu  P.  (Wilson,  4to.  ed.  p.  388)  relates 
the  story  as  follows :  N'imi  had  requested  the  Brahman-rishi  Yaiishtha 
to  officiate  at  a  sacrifice,  which  was  to  last  a  thousand  years.  Ya^ishtha 
in  reply  pleaded  a  pre-engagement  to  Indra  for  five  hundred  years,  but 
promised  to  return  at  the  end  of  that  period.  The  king  made  no 
remark,  and  Ya^ishfha  went  away,  supposing  that  he  had  assented  to 
this  arrangement.  On  his  return,  however,  the  priest  discovered  that 
Nimi  had  retained  Gautama  (who  was,  equally  with  Yasish^ha,  a 
Brahman-rishi)  and  others  to  perform  the  sacrifice ;  and  being  incensed 
at  the  neglect  to  give  him  notice  of  what  was  intended,  he  cursed  the 
king,  who  was  then  asleep,  to  lose  his  corporeal  form.  When  Kimi 
awoke  and  learnt  that  he  had  been  cursed  without  any  previous  warn- 
ing, he  retorted,  by  uttering  a  similar  curse  on  Ya^'sh^ha,  and  then 
died.  ''  In  consequence  of  this  curse  "  (proceeds  the  Yish^u  Furana, 
iv.  5,  6)  *'  the  vigour  of  Yasish^ha  entered  into  the  vigour  of  Mitra  and 
Yaruna.  Ya^ish^ha,  however,  received  from  them  another  body  when 
their  seed  had  fallen  from  them  at  the  sight  of  Urvaii "  {tach-chhdpach 
eha  Mitra-varunayos  tefasi  VaHshtha-tejah  pravishtam  \  UrvaSl-darSandd 
udibhuta-vlryya-prapatayoh  sakdSdd  Va&ishtho  deham  aparam  lehhe),^ 
Nimi's  body  was  embalmed.  At  the  close  of  the  sacrifice  which  he  had 
begun,  the  gods  were  willing,  on  the  intercession  of  the  priests,  to 
restore  him  to  life,  but  he  declined  the  offer ;  and  was  placed  by  the 
deities,  according  to  his  desire,  in  the  eyes  of  all  living  creatures.  It  is 
in  consequence  of  this  that  they  are  always  opening  and  shutting 
(nimisha  means  *^  the  twinkling  of  the  eye  "). 

The  story  is  similarly  related  in  the  Bhagavata  Purana,  ix.  13, 1-13. 
A  portion  of  the  passage  is  as  follows : 

3.  Nimii  chalam  idam  vtdvdn  sattram  drahhatdtmavan  \  ritvighhir 
aparais  tdvad  ndgamad  ydvatd  guruh  \  iishya-vyatikramarn  vlhhya  nir- 
varttya  gwrur  dgatah  \  aiapat  **patatdd  deho  Nimeh  pandita-mdninah  "  | 
Jfimi^  pratidadau  idpafh  guruve  ^dhamuhvarttine  \  ^Havdpi  patatdd  deho 

^  Thii  itory  will  be  further  iUastntod  in  the  next  section. 


THE  BRAHMANS  AND  KSHATTRIYA8.  817 

lobhdd  dharmam  qfdnatah  "  \  ity  utsasarjfa  Bvam  deham  Nimir  adhydt- 
ma-kovidah  \  Mitrd-varunayor  jajne  Urvaiydm  prapitdmaha^  \ 

''l^imi,  who  was  self-controlled,  knowing  the  world  to  be  fleet- 
ing, commenced  the  sacriflce  with  other  priests  until  his  own  spiritaal 
instructor  should  come  back.  The  latter,  on  his  return,  discovering  the 
transgression  of  his  disciple,  cursed  him  thus :  '  Let  the  body  of  Nimi, 
who  fSmcies  himself  learned,  fall  from  him.'  Kimi  retorted  the  curse 
on  his  preceptor,  who  was  acting  unrighteously :  '  Let  thy  body  also 
fall  from  thee,  since  thou,  through  coveteousness,  art  ignorant  of  duty.' 
Having  so  spoken,  Nimi,  who  knew  the  supreme  spirit,  abandoned  his 
body :  and  the  patriarch  (Yai^htha)  was  bom  of  UrvasI  to  Mitra  and 
Varuna."" 

The  offence  of  Nimi,  as  declared  in  these  passages,  is  not  that  of  coil- 
temning  the  sacerdotal  order  in  general,  or  of  usurping  their  functions ; 
but  merely  of  presuming  to  consult  his  own  convenience  by  proceeding 
to  celebrate  a  sacrifice  with  the  assistance  of  another  Brahman  (for  Gau- 
tama also  was  a  man  of  priestly  descent)  when  his  own  spiritual  pre- 
ceptor was  otherwise  engaged,  without  giving  the  latter  any  notice  of 
his  intention.  The  Bhagavata,  as  we  have  seen,  awards  blame  impar- 
tially to  both  parties,  and  relates  (as  does  also  the  Vishnu  Purana)  that 
the  king's  curse  took  effect  on  the  Brahman,  as  well  as  the  Brahman's 
on  the  king. 

Sect.  VI. —  Vasishtha 

One  of  the  most  remarkable  and  renowned  of  the  struggles  between 
Brahmans  and  Kshattriyas  which  occur  in  the  legendary  history  of 
India  is  that  which  is  said  to  have  taken  place  between  Vasish^ha  and 
Vi^vamitra.  I  propose  to  furnish  full  details  of  this  conflict  with  its  £gi- 
bulous  accompaniments  from  the  Biimayana,  which  dwells  upon  it  at  con- 
siderable length,  as  well  as  from  the  Mahabharata,  where  it  is  repeatedly 

M  On  the  last  yene  the  commentator  S'ridhara  has  the  following  note :  Urvatl* 
dar^anat  akannam  retas  tabhyam  kumbhe  nithiktam  |  tatmat  prapitamaho  Va4ithfho 
jajne  I  tatha  eha  irutih  *^kumbhe  retah  aiahiehituJ^  aamanam'*  Hi  \  *'Seed  fell  from 
them  at  the  sight  of  Urvas^  and  was  shed  into  a  jar :  from  it  the  patriarch,  Yasishtha, 
was  bom.  And  so  says  the  s'rati''  (B.y.  viL  88, 13,  which  will  be  quoted  in  tha 
next  section}. 


818  BAELT  CONTESTS  BETWJBBN 

introdaced ;  but  before  doing  so,  I  sball  quote  the  passages  of  the  Big- 
yeda  which  appear  to  throw  a  fiEdnt  light  on  the  real  history  of  the  two 
rivals.  It  is  dear  from  what  has  been  said  in  the  Introdnction  to  this 
Tolume,  pp.  1-6,  as  well  as  from  the  remarks  I  have  made  in  pp.  139  f., 
that  the  Yedic  hymns,  being  far  more  ancient  than  the  Epic  and  Puranio 
compilations,  must  be  more  trustworthy  guides  to  a  knowledge  of  the 
remotest  Indian  antiquity.  While  the  Epic  poems  and  Furanas  no 
doubt  embody  numerous  ancient  traditions,  yet  these  have  been  freely 
altered  according  to  the  caprice  or  dogmatic  views  of  later  writers,  and 
have  received  many  purely  fictitious  additions.  The  Yedic  hymns,  on 
the  contrary,  have  been  preserved  unchanged  from  a  very  remote 
period,  and  exhibit  a  faithful  reflection  of  the  social,  religious,  and 
ecclesiastical  condition  of  the  age  in  which  they  were  composed,  and  of 
the  feelings  which  were  awakened  by  contemporary  occurrences.  As 
yet  there  was  no  conscious  perversion  or  colouring  of  facts  for  dogmatic 
or  sectarian  purposes ;  and  much  of  the  information  which  we  derive 
firom  these  naive  compositions  is  the  more  trustworthy  that  it  is  deduced 
from  hints  and  allusions,  and  from  the  comparison  of  isolated  parti- 
culars, and  not  from  direct  and  connected  statements  or  descriptions.  It 
is  here  therefore,  if  anywhere,  that  we  may  look  for  some  light  on  the 
real  relations  between  Yasishtha  and  Yiivamitra.  After  quoting  the 
hjTums  regarding  these  two  personages,  I  shall  adduce  from  the  Brah- 
manas,  or  other  later  works,  any  particulars  regarding  their  birth  and 
history  which  I  have  discovered.  The  conflict  between  Yasish^ha  and 
Yiivamitra  has  been  already  discussed  at  length  in  the  third  of  Dr. 
Budolf  Eoth's  ''Dissertations  on  the  literature  and  history  of  the 
Yeda,'' "  where  the  most  important  parts  of  the  hymns  bearing  upon 
the  subject  are  translated.  The  flrst  hymn  which  I  shall  adduce  is 
intended  for  the  glorification  of  Yasish^ha  and  his  family.  The  latter 
part  relates  the  birth  of  the  sage,  while  the  earlier  verses  refer  to  his 
connection  with  king  Sudas.    Much  of  this  hynm  is  very  obscure. 

B.Y.  vii.  33,  1.  Sbityaneho  ma  ddk$h%natas'hapard&li  dhiyaihjinviio 
ahhi  hi  pramanduh  \  utttshthan  voce  pari  harhisho  nfin  na  me  dUr&d 
amtave  Fatishthd^  \  2.  Durdd  Indram  anayann  d  sutena  tiro  vaiiantam 
ati  pdntam  ugram  I  FdSadyumnaeya  Vdpatasffa  eomdt  tutdd  Tndro  avri- 
ffita  Famhthdn  \  3.  Eva  in  nu  Jcaih  eindhum  ehhis  tatdra  eva  in  nu  ham 
•9  Zor  litterator  and  Qwbichte  des  Weds.    Stattgart.    1840. 


THE  BRAHMANS  AND  KSHATTEIYAS.  319 

Bhedam  ehhirjaghdna  \  eva  in  nu  haik  ddiardjne  Suddsam  prdvad  Indro 
Irahmand  vo  VasUhthdh  \  4.  Jushft  naro  hrahmand  vah  pitfindm  dksham 
avyayaih  na  hila  rUhdtha  \  yat  Sahvarishu  hfihatd  ravena  Indre  Sush' 
fnam  adadhdta  Vasishthdh  |   5.  Ud  dydm  iva  it  trishnajo  ndthitdso  adl' 
dhayur  ddSardjne  vfitdsah  \    Vasishthasya  atuvatah  Indro  aSrod  wrufn 
lyitiuhhyo  akfinod  u  lokam  \  6.  Dandd  iva  goqfandsa^  dsan  parichhin- 
ndh  Bharatdh  arhhakdsah  \  abhavach  cha  pura-etd    Vasishthah  dd  it 
lyitsundth  viio  aprathanta    \    7.  Trayah   krtnvanti  hhuvaneshu  retoi 
tisrah  prajdh  drydh  jyotir-agrdh  \  trayo  gharmdsah  whtuafh  saehanie 
sarvdn  it  tdn  anu  vidur  Vamhthdh  \  8.  Suryasya  iva  vakshatho  jyotir 
eshdm  samudrasya  iva  mahimd  gahhlrah  \  vdtasya  iva  prajavo  na  anyena 
stomo  Vasishthdh  anu  etave  vah  |  9.  Te  in  ninyafh  hridayasya  praketaih  «a- 
hasra^aUam  abhiiafh  eharanti  \  yamena  tatam  paridhim  vayanto  opsarMah 
upa  sedur  Fasishfhdh  \  10.  Vidyuto  jyotih  pari  samjihdnam  Mitrd-varund 
yad  apaiyatdm  tvd  \  tat  tejanma  uta  ekam  Vamhtha  Ayastyo  yat  tvd  viiah 
djahhdra  \    11.  Uia  asi  Maitrdvaruno  Vasishtha  Urvaiydli  brahman  ma- 
naso  ^dhijdtah  \  drapaam  skannam  hrahmand  daivyena  vihe  devdh  pmh- 
kare  tvd  *dadanta   \     12,  Sa  praketah  ubhayasya  pravidvdn  aahawa* 
ddnah  uta  vd  saddnah  \  yamena  tatam  paridhim  vayighyann  apsarasa^ 
pari  jajn$  Vasishthah  \   13.  Satire  ha  jdtdv  ishitd  namohhih  kumhhe 
retah  sishichatuh  samdnam   |    tato  ha  Mdnah  ud  iydya  madhydt  taio 
fdtam  fishim  dhur  Vasishtham  \ 

''  1.  The  white-robed  (priests)  with  hair-knots  on  the  right,  stimn- 
lating  to  deyotiony  have  filled  me  with  delight.  Bising  £rom  the  sacri- 
ficial grass,  I  call  to  the  men,  '  Let  not  the  Yasishthas  (stand  too)  far 
off  to  succour  [or  gladden]  me.*^  2.  By  their  libation  they  brought 
Indra  hither  from  afar  across  the  Yai^anta  away  from  the  powerful 
draught.^  Indra  preferred  the  Yasishthas  to  the  soma  offered  by 
Pa^adyumna,"  the  son  of  Yayata.  3.  So  too  with  them  he  crossed  the 
river ;  so  too  with  them  he  slew  Bheda ;  so  too  in  the  battle  of  the 
ten  kings'*  Indra  delivered  Sudas  through  your  prayer,  o  Yasishthas. 

^  Sayana  thinks  that  YaBiBhtha  ia  the  speaker,  and  refera  here  to  hia  own  sons. 
Professor  Both  (under  the  word  av)  regarda  Indra  as  the  speaker.  May  it  not  be 
Sadis? 

*^  This  is  the  interpretation  of  this  clause  suggested  by  Professor  Aufrecht,  who 
thinks  Yaiaanta  is  probably  the  name  of  a  river. 

n  According  to  Sayana,  another  king  who  was  sacrificing  at  the  same  time  as  SudSfc 

**  See  verses  6-8  of  BY.  viL  83,  to  be  next  quoted. 


320  EABLT  CONTESTS  BETWEEN 

4.  Throngh  gratification  caused  by  the  prayer  of  your  fathers,  o  men, 

ye  do  not  obstruct  the  undecaying  axlo  (?),  since  at  (the  recitation  of 

the)  S'akvarl  verses  •*  with  a  loud  voice  ye  have  infused  energy  into 

Indra,  o  Yasish^has.     5.  Distressed,  when  surrounded  in  the  fight  of 

the  ten  kings,  they  looked  up,  like  thirsty  men,  to  the  sky.     Indra 

heard  Yasishtha  when  he  uttered  praise,  and  opened  up  a  wide  space 

for  the  Tfitsus.**    6.  Like  staves  for  driving  cattle,  the  contemptible 

Bharatas  were  lopped  all  round.     Yasish^ha  marched  in  front,  and 

then  the  tribes  of  the  Tfitsus  were  deployed,  7.  Three  deities 
create  a  fertilizing  fluid  in  the  worlds.     Three  are  the  noble  creatures 

whom  light  precedes.  Three  fires  attend  the  dawn.**  All  these  the 
Yasishthas  know.  8.  Their  lustre  is  like  the  full  radiance  of  the 
8un ;  their  greatness  is  like  the  depth  of  the  ocean ;  like  the  swift- 
ness of  the  wind,  your  hymn,  o  Yasishthas,  can  be  followed  by  no 
one  else.  9.  By  the  intuitions  of  thdir  heart  they  seek  out  the  mys- 
tery with  a  thousand  branches.  Weaving  the  envelopment  stretched 
out  by  Yama,  the  Yasishthas  sat  down  by  the  Apsaras.  10.  When  Mitra 
and  Yaruna  saw  thee  quitting  the  fiame  of  the  lightning,  that  was  thy 
birth ;  and  thou  hadst  one  (other  birth),  o  Yasishtha,  when  Agastya 
brought  thee  to  the  people.  11.  And  thou  art  also  a  son  of  Mitra  and 
Yaruna,  o  Yasishtha,  bom,  o  priest,  from  the  soul  of  Urva^I.  All  the 
gods  placed  thee  — a  drop  which  fell  through  divine  contemplation — in 
the  vessel.  12.  He,  the  intelligent,  knowing  both  (worlds  ?),  with  a 
thousand  gifts,  or  with  gifts  —  he  who  was  to  weave  the  envelopment 
stretched  out  by  Yama— he,  Yasishtha,  was  bom  of  the  Apsaras.  13. 
They,  two  (Mitra  and  Yaruna  ?),  bom  at  the  sacrificOi  and  impelled  by 
adorations,  dropped  into  the  jar  the  same  amount  of  seed*    From  tho 

w  See  R.V.  x.  71, 11,  aboTe,  p.  266. 

^  This  is  eridently  the  name  of  the  trihe  which  the  Yasishthas  faToured,  and  to 
which  they  themselves  most  have  belonged.  See  Tii.  83,  4.  The  Bharatas  io  the 
next  verse  appear  to  be  the  hostile  tribe. 

>*  In  explanation  of  this  SSyana  quotes  a  passage  from  tho  S'utyayana  Bruhmana, 
as  follows :  **  Trayah  kfinvanti  hhuvaneahu  relay*  ittfAgnih  pjithivyamretah  kfinoti 
Vayur  tmtarilcshe  Adityo  divi  \  "  iiarah  prajah  aryyahjyotir'Ogr&h  "  iti  Vasavo  i^n- 
drlU^  AdityHs  iasamjyotir  yad  atav  Adityah  \  **  trayo  ghamiatah  mfuwitn  aa^hante*' 
ity  Aynir  Uahasam  aachate  Vayur  Uahasam  aaehate  Adityah  Ushasam  aachata  \  (1) 
*'  Agni  produces  a  fertilizing  fluid  on  tho  earth,  Vayu  in  Uie  air,  the  Son  in  the  sky. 
(2)  The  '  three  noble  trcatures '  are  the  Yasus,  Budras,  and  Adityu,  The  Sun  if 
their  light.    (3)  Agni,  Yayu^  and  the  Sun  each  attend  the  Dawn." 


THE  BRAHMANS  AND  ESHATTIIITA9<  321 

midst  of  that  arose  Mana  ( Agastya  ?) ;  and  from  that  thej  say  that  the 
rishi  Vasishtha  sprang.*'  ^ 

There  is  another  hymn  (R.V.  vii.  18)  \?hich  relates  to  the  connection 
between  Vasish^ha  and  Sudas  (verses  4,  5,  21-25)  and  the  conflict 
between  the  latter  and  the  Tfitsus  with  their  enemies  (verses  6-18); 
but  as  it  is  long  and  obscure  I  shall  content  myself  with  quoting  a  few 
verses.^ 

R.Y.  vii.  18,  4.  Dhenum  na  tvd  suyavaae  dudhukshann  upa  hrahmdni 
sasfije  VdaishfJiah  \  tvdm  id  me  gopatifh  viivah  aha  d  na^  Indrah  aumO" 
tin  gantu  achha  \  5.  Arndmsi  chit  papratMnd  Suddse  Indro  gddhdni 

^  Whatevor  may  be  the  sense  of  verses  11  and  18,  tbe  Nimkta  states  plainly 
enough  y.  1 3 ;  Taayah  daraahad  Mitra-varunayoJ^  retaa  chaskanda  \  tad-abhivadmy 
es/ia  fig  bhavaii  \  "  On  seeing  her  (Unro^  the  seed  of  Iditra  and  Vamna  fell  from 
them.  To  this  the  following  verse  (R.V.  vii.  33,  11)  refers."  And  Sayana  on  the 
same  verse  quotes  a  passage  from  the  Bfihaddevata :  Tayor  adityayofy  satire  dfiaJifva 
^ptarasam  Urvtu'lm  \  ntai  chaskanda  tat  kumb/ie  nyapatad  vasattvare  |  t&naiva  tu 
muhurttma  vTryavantau  tapasvmau\  Agastyas  eha  Vaaishfhas  eha  tatrarsht  sanibabhu* 
tatuh  I  bahudha  patitam  retah  kalase  ehajale  tihale  |  athale  Vasiskfhaa  tu  munii^  aamba' 
bhuv'arshi'Sattamah  \  kumbhe  tv  Agastyah  tambhutojdU  matsyo  inahadyutih  |  udiyaya 
tato  *gastyo  iamya-matro  tnahatapdh  \  nianena  aammito  yaamat  tasmad  Manya^ 
ihochyate  |  yadva  kumbhad  fiahirjaiah  kumbheriapi  hi  mtyate  \  kumbhah  ily  abhidha" 
nam  eha  parimafyuya  lakahyate  \  tato  *pau  yrihyamaffiaau  FaaiahfhaJ^  puahkare  athi^ 
talf  I  aarvatah  puahkara  tarn  hi  viava  davah  adhdrayan  \  "  When  these  two  Adityas 
(Mitra  and  Yaruna)  beheld  the  Apsaras  Urvas'i  at  a  sacrifice  their  seed  fell  from  them 
into  the  sacrificial  jar  called  vaaathara.  At  that  very  moment  the  two  energetic  and 
austere  rishis  Agastya  and  Vasishf^ha  were  produced  there.  The  seed  fell  on  many 
places,  into  the  jar,  into  water,  and  on  the  ground.  The  muni  Yasish^ha,  most 
excellent  of  rishis,  was  produced  on  the  ground ;  while  Agastya  was  born  in  the  jar, 
a  fish  of  great  lustre.  The  austere  Agastya  sprang  theuce  of  the  size  of  a  aamya 
{i.e.  the  pin  of  a  yoke ;  see  Wilson,  a.v.,  and  Professor  Both,  a,v.  mSna),  Since 
be  was  measured  by  a  certain  standard  {mana)  he  is  called  the  *measurahle' 
(mauya).  Or,  the  rishi,  having  sprung  from  a  jar  (kumbha)^  is  also  measured  by  a 
jar,  as  the  word  kumbha  is  also  designated  as  the  name  of  a  measure.  Then  when  the 
waters  were  taken,  Yasish^ha  remained  in  the  vessel  {puahkara)  *,  for  all  the  gods 
held  him  in  it  on  all  sides."  In  his  Illustrations  of  the  Nirukta,  p.  64,  Prof.  Both 
speaks  of  the  verses  of  the  hymn  which  relate  to  Yasisbtha's  origin  as  being  a  more 
modem  addition  to  an  older  composition,  and  as  describing  the  miraculous  birth  of 
the  sage  in  the  taste  and  style  of  the  Epic  mythology.  Professor  Max  Miiller 
(Oxford  Essap  for  1856,  pp.  61  f.)  says  that  Yasish^ha  is  a  name  of  the  Sun;  and 
that  the  ancient  poet  is  also  **  called  the  son  of  Mitra  and  Yaruna,  night  and  day,  an 
expression  which  has  a  meaning  only  in  regard  to  Yasish^ha,  the  sun ;  and  as  the 
son  is  frequently  called  the  offspring  of  the  dawn,' Yasishtha,  the  poet,  is  said  to  owe 
bis  birth  to  Urvas'i "  (whom  MUller  identifies  with  Ushas).  For  M.  Langlois's  view 
of  the  passage,  see  his  French  version  of  the  B.Y.  vol.  iii.  pp.  79  f.  and  his  note, 
p.  234. 

M  See  Both*8  Litt.  a.  Gcsch.  dos  Weda,  pp.  87  fL  where  it  is  translated  into  German. 

21 


822  BAfiLY  CONTESTS  BETWEEN 

dkrinot  iupdrd  \ 21.  Pra  y$  gpMd  amamadus  tv&yd  Pardich 

ra^  Sdtay&twr  VatUhthai  |  na  U  hhojasya  sakhyam  mrishanta  adha 
iUrihhyah  sudind  vi  uchJi&n  \  22.  Dve  naptur  Devavatah  iate  gar  dvd 
rathd  vadhnmantd  Suddsaf^  \  a/rhann  Ayne  Paijavanoiya  ddnam  hcteva 
$adma  pari  emi  rehhan  \  28.  Chatvdro  md  Paifavanasya  ddndh  smad- 
dMfayah  hfUanino  nireke  \  fijrdM  md  pfithwUhiKdh  Suddsas  toham 
tokdya  iravase  vahanti  \  24.  Tasya  h'avo  rodtuH  antar  urvl  Slrshne 
iirshne  vibahhaja  vihhaktd  \  Bopta  id  Irulrafh  na  sravato  grinanti  nt 
Yudhydmadhim  asiidd  abhlke  \  imafk  naro  Mdrutah  saiehatdnu  Divo^ 
ddsaih  na  pitaram  Suddsah  |  avishfana  Paijavanatya  ketafk  dUndiam 
hhattram  ajarafk  duvayu  \ 

''  4.  Seeking  to  milk  thee  (liidra),  like  a  cow  in  a  rich  meadow, 
Yasishtha  sent  forth  his  prayers  to  thee ;  for  every  one  tells  me  that 
thou  art  a  lord  of  cows ;  may  Indra  come  to  onr  hymn.  5.  However 
the  waters  swelled,  Indra  made  them  shallow  and  fordable  to  Sudas. 

21.  Para^ara,''  Sktayatu,  and  Yasishtha,  devoted  to  thee,  who 

from  indifference  have  left  their  home,  have  not  forgotten  the  friendship 
of  thee  the  bountiful ; — therefore  let  prosperous  days  dawn  for  theso 
sages.  22.  Earning  two  hundred  cows  and  two  chariots  with  mares, 
the  gift  of  Sudas  the  son  of  Pijavana,  and  grandson  of  Devavat,^^ 
I  walk  round  the  house,  o  Agni,  uttering  praises,  like  a  hotfi  priest 
23.  The  four  brown  steeds,  bestowed  by  Sudas  the  son  of  Pijavanai 
vigorous,  decked  with  pearls,  standing  on  the  ground,  carry  me  on 
securely  to  renown  from  generation  to  generation.  24.  That  donor, 
whose  fame  pervades  both  worlds,  has  distributed  gifts  to  every  person. 
They  praise  him  as  the  seven  rivers'"  praise  Indra ;  he  has  slain  Yu- 
dhjamadhi  in  battle.    25.  Befriend  him  (Sudas),  ye  heroic  Maruts,  as 

^  Paraiara  is  said  in  Nir.  ri.  30,  which  refers  to  this  passage,  to  have  been  a  son  of 
Yasishtha  born  in  his  old  age  {Paratarah  parnitrnaaya  Va»iMhfha$ya  UhoviroBya 
jqfne) ;  or  he  was  a  son  of  S'akti  and  grandson  of  Yasishtha  (Roth  $.v*) 

^^  Devavat  is  said  by  S&yana  to  be  a  proper  name.  He  may  be  the  same  as  Dito- 
diisa  in  Terse  25.  Or  DiTodasa  may  be  the  father,  and  Pijavana  and  Dovayat  among 
the  forefathers  of  SudSs.  In  the  YishQU  Parana  Sarrakuma  is  said  to  have  been  the 
Ikther  and  IBLitnpama  the  grandfather  of  Sndfisa,  Wilson's  Y.P.  4to.  ed.  p.  380.  At 
Pb  464  f.  a  Sadusa  is  mentioned  who  was  son  of  Chyavana,  grandson  of  Biitraya  and 
great-graodBon  of  Divodusa. 

10^  Professor  Roth  (Litt  a.  Gesch.  des  Weda,  p.  100)  compares  R.Y.  L  102, 2,  asya 
iraoo  nadyah  %apta  hihhrati^  '*  the  seven  rivers  exalt  his  (Indra's)  renown."  Those 
rivers  are,  at  Roth  explains,  the  streams  fireed  by  India  from  Yrittra's  power. 


THE  BEAHMANS  AND  ESHATTRITAS.  828 

ye  did  Diyodasa  the  (fore)&ther  of  Sudas;  fulfil  the  desire  of  the  son 
of  Fijavana  (by  granting  him)  imperishable,  nndeoaying  power,  worthy 
of  reverence  (?)." 

Although  the  Yasishthas  are  not  named  in  the  next  hymn,  it  must 
refer  to  the  same  persons  and  circumstances  as  are  alluded  to  in  the 
first  portion  of  KY.  vii.  33,  quoted  above. 

B.Y.  viL  83,  1.  Tuvdm  nar&  paiyam&ndBah  apyam  prdehd  yavyanta^ 
prithu-parSavo  yayuh  \  ddsd  cha  vftttrd  hatam  drydni  eha  Suddsam 
Tndrd-varund  ^vatd  ^vatam  \  2.  Tatra  nara^  Bamayante  hfnta-dhvqfo 
yasminn  djd  hhavati  kinchana  priyam  \  yatra  hhayante  hhuvand  ivar* 
dfiSas  tatra  nah  Indrd-varund  *dhi  voehatam  \  8.  Sam  bhumyd^  atUd^ 
dhvanrdh  adfikahata  Indrd-varund  divi  ghoshah  druhat  \  asthur  jandndm 
upa  mdm  ardtayo  arvdg  avasd  havana-irutd  dgatam  \  4.  Indrd-varund 
vadhandhhir  aprati  Bhedam  vanvantd  pra  Suddsam  dvatam  \  hrahmdni 
eshdm  irinutath  havlmani  satyd  lyitsHndm  ahhavat  purohiti^  \  6.  Indrd" 
varundv  ahhi  d  tapanti  md  aghdni  aryo  vanwhdm  ardtayah  \  yuvdrh  hi 
vawah  ubhaya%ya  rdjatho  adha  sma  no  avatam  pdrye  divi  |  6.  Tuvd0i  hth 
vante  ubhaydsah  djishu  Indram  cha  vasvo  Varunam  eha  $dtaye  \  yatra 
rdjabhir  daiahhir  nihddhitam  pra  Suddsam  dvatafh  Tfitsubhih  aaha  \ 
7.  Daia  rdjdnah  samitdh  ayajyavah  Suddsam  Indrd-varund  na  yuyu- 
dhuh  I  satyd  nfindm  adma-saddm  upastutir  devd^  eshdm  abhavan  devO' 
hutishu  I  8.  DdSardJne  pariyatidya  vihatah  Suddse  Indra-varundv 
aiikshatam  \  ivityancho  yatra  namasd  haparddino  dhiyd  dhivanto  asth 
panta  Tjritsavah  \ 

'*  Looking  to  you,  o  heroes,  to  your  friendship,  the  men  with  broad 
axes  advanced  to  fight.  Slay  our  Dasa  and  our  Arya  enemies,  and 
deliver  Sudas  by  your  succour,  o  Indra  and  Yaruna.  2.  In  the  battle 
where  men  clash  with  elevated  banners,  where  something  which  we 
desire  ^^  is  to  be  found,  where  all  beings  and  creatures  tremble,  there, 
0  Indra  and  Yaruna,  take  our  part.  8.  The  ends  of  the  earth  were 
seen  to  be  darkened,  o  Indra  and  Yaruna,  a  shout  ascended  to  the  sky; 
the  foes  of  my  warriors  came  dose  up  to  me ;  come  hither  with  your 
help,  ye  hearers  of  our  invocations.  4.  Indra  and  Yaruna,  unequalled 
with  your  weapons,  ye  have  slain  Bheda,  and  delivered  Sudas;  ye 
heard  the  prayers  of  these  men  in  their  invocation ;  the  priestly  agency 

^  Sayana  divides  the  hinehana  of  the  Pada-text  into  kincha  no,  which  gifes  the 
■ense  **  where  nothing  is  desired,  bnt  eyerjthing  is  difficult*" 


824  EARLY  CONTESTS  BETWEEN 

of  the  Tfitsus  ^^  was  efficacious.  5.  0  Indra  and  Yamna,  the  injizrions 
acts  of  the  enemy,  the  hostilities  of  the  murderous,  afflict  me  on  eyerj 
side.  Ye  are  lords  of  the  resources  of  both  worlds :  protect  us  there- 
fore (where  ye  live)  in  the  remotest  heavens.  6.  Both  parties^®*  invoke 
you,  both  Indra  and  Yaruna,  in  the  battles,  in  order  that  ye  may 
bestow  riches.  (They  did  so  in  the  fight)  in  which  ye  delivered  Sudas 
— when  harassed  by  the  ten  kings— together  with  the  Tj'itsus.  7.  The 
ten  kings,  who  were  no  sacrificers,  united,  did  not  vanquish  Sudas,  o 
Indra  and  Yaruna.  The  praises  of  the  men  who  officiated  at  the  sacri- 
fice were  effectual ;  the  gods  were  present  at  their  invocations.  8.  Ye, 
o  Indra  and  Yaruna,  granted  succour  to  Sudas,  hemmed  in  on  every 
side  in  the  battle  of  the  ten  kings,*"  where  the  white-robed  Tjitsus,*^ 
with  hair-knots,  reverentially  praying,  adored  you  with  a  hymn." 

From  these  hymns  it  appears  that  Yasish^ha,  or  a  Yasish^ha  and  his 
family  were  the  priests  of  king  Sudas  (vii.  18,  4  f.,  21  ff.;  vii.  33,  3f.); 
that,  in  their  own  opinion,  these  priests  were  the  objects  of  Indra's 
preference  (vii.  33,  2),  and  had  by  the  efficacy  of  their  intercessions 
been  the  instruments  of  the  victory  gained  by  Sudas  over  his  enemies 
in  the  battle  of  the  ten  kings.  It  seems  also  to  result  from  some  of  the 
verses  (vii.  33,  6 ;  vii.  83,  4,  6 ;  and  vii.  33, 1,  compared  with  vii.  83, 
8)  that  both  the  king  and  the  priests  belonged  to  the  tribe  of  the 
Tf itsus.^^    Professor  Both  remarks  that  in  none  of  the  hymns  which 

^0*  Compare  tctscs  7  and  8.  Sayano,  however,  translates  the  clause  differently  : 
"  The  act  of  the  Tritsns  for  whom  I  sacrificed,  and  who  put  me  forward  as  their 
priest,  was  effectual :  my  priestly  function  on  their  behalf  was  successful "  {Triisutwm 
0tat'tai\jnanam  mama  yujyanam  purohitir  mama  purodhanam  aatya  taiya-phalam 
abhavat  \  teshu  yad  mama  paurohityam  tat  aaphalam  j'atam  | 

101  According  to  Sayana  the  two  parties  were  Sudas  and  the  Tritsus  his  allies 
{ubhaya-^idhah Sudah'tanjno  r^/a  tat'Sahaya-bhutasTfitsavaa  eha  evam  dvi-prakarah 
janah).  It  might  have  been  supposed  that  one  of  the  parties  meant  wafi  the  hostile 
kings ;  hut  they  are  said  in  the  next  verse  to  be  ayqjyavahy  **  persons  who  did  not 
•acrifice  to  the  gods." 

10*  Daaarajne,  This  word  is  explained  by  Sayana  in  his  note  on  vii.  33,  3,  dada^ 
W?  rajabhih  aaha  yuddhe  pravritte^  •*  battle  baring  been  joined  with  ten  kings."  In 
the  verse  before  us  he  says  *'  the  lengthening;  of  the  first  syllable  is  a  Vedic  peculiarity, 
and  that  the  case-ending  is  altered,  and  that  the  word  merely  means  *  by  the  ten 
kings  * "  {daio'iahdaaya  ehhandaso  dtrghah  |  vibhakti^vyatyayah  \  daiahhi  rajabhih 
....  paHvtahfitaya), 

106  Here  Sayana  says  the  T^tsus  are  "  the  priests  so  called  who  were  Yasish^ha'a 
disciples"  {Tfitsavo  Vasiahlha'aiahyah  etai'iattjnah  fitvyah), 

^  See  Both,  Litt.  u.  Gesch.  des  Weda,  p.  120. ' 


THE  BRAHMANS  AND  KSHATTBITAS.  325 

he  quotes  is  any  allnsion  made  to  the  Yasishthas  heing  memhers  of  anj 
particular  caste ;  hut  that  their  connection  with  Sudas  is  ascribed  to 
their  knowledge  of  the  gods,  and  their  unequalled  power  of  invocation 
(vii.  33,  7  f.) 

In  the  Aitareya  Brahmana,  viii.  21,  we  have  another  testimonj  to 
the  connection  of  Yasishtha  with  Sudas,  as  he  is  there  stated  to  have 
**  consecrated  Sudas  son  of  Pijavana  by  a  great  inauguration  similar  to 
Indra's ;  ^^  in  consequence  of  which  Sudas  went  round  the  earth  in 
every  direction  conquering,  and  performed  an  advamedha  sacrifice" 
{etena  ha  vai  aindrena  mahdhkishekena  Fasishfhah  Sudasam  Paijavanam 
abhishUhecha  \  timndd  u  Suddh  PaijavanaJf.  samantam  sarvata^  prithivl0i 
jay  an  parlydya  ahena  cha  medhyena  Jje), 

The  following  passages  refer  to  Yasish^ha  having  received  a  reve- 
lation from  the  god  Yaruna,  or  to  his  being  the  object  of  that  god's 
special  favour : 

vii.  87,  4.  Uvdcha  me  Varuno  medhirdya  irih  eapta  ndma  aghnyd  hi» 
hhartti  \  vidvdn  padasya  guhyd  na  vochad  yugdya  viprah  updraya 
iiktihan  \ 

"Yaruna  has  declared  to  me^  who  am  intelligent,.  *The  Cow*" 
possesses  thrice  seven  names.  The  wise  god,  though  he  knows  them, 
has  not  revealed  the  mysteries  of  (her)  place,  which  he  desires  to  grant 
to  a  future  generation." 

B.Y.  vii.  88,  3.  A  yad  ruhdva  Varunai  cha  ndvam  pra  yat  samudram 
Iraydva  madhyam  |  adhi  yad  apdm  snvhhU  chardva  pra  pra  inhhe  inkha* 
ydvahai  iuhhe  ham  \  4.  Vasishtham  ha  Varuno  ndvi  d  adhdd  fiahim  cha- 
kdra  wapdh  mahobhih  \  siotdram  viprah  ntdiruUve  ahndm  ydd  nu  dydva$ 
tatanan  ydd  mhasah  \  5.  Eva  iydni  nau  sakhyd  hahhuvu^  sachdvahe  yad 

^^  Golebrooke's  Misc.  Essays,  i.  40. 

109  Yasish^ha  is  not  named  in  this  hymn,  bnt  he  is  its  traditional  author. 

uo  Suyana  says  that  either  (1)  Vuch  is  here  meant  under  the  fig^nre  of  a  cow  haviog 
the  names  of  21  metres,  the  GayatrT,  etc.,  attached  to  her  breast,  throat,  and  head,  or 
(2)  that  VSch  in  the  form  of  the  Veda  holds  the  names  of  21  sacrifices ;  bnt  that  (3) 
another  anthority  says  the  earth  is  meant,  which  (in  the  Nighanto,  L  1)  has  21 
names,  ^0,  gma^jma,  etc.  {Vag  atra  gaur  uchyaU  |  sa  eha  wasi  kanfh4  airaai  cka 
baddhani  gayatry^adini  tapta  chhandMam  nawiani  bibhartti  \  j^adva  vedatmikd  va§ 
ekaviihiati-sanuthanam  yqjnanam  namlani  bibhartti  \  dharayati  \  aparaJ^  aha  **gim^ 
pfithivi  I  ttuyai  cha  ^gaur  gmajma '  itipafhi0ny  ekavimsati'namani**  iVt).  I  have^ 
in  translating  the  second  clause  of  the  verae,  followed  for  the  most  part  a  rendering 
suggested  by  Professor  Aufrecht. 


326  BA&LY  CONTESTS  BETWEEN 

pvfikam  purd  ehit  \  hrthantam  nULnam  Varum  wadhdvah  sdhaira-d^&rafh 
fagama  gphaih  U  \  6.  Tah  dpir  nityo  Varuna  priyah  san  tvdm  dgdnist 
ifinavat  $akkd  U  \  md  U  enawanto  yahkin  hhujema  yandhi  sma  viprah 
gtwoaU  varHtham  \ 

*^  When  YaroQa  and  I  embark  on  the  boat|  when  we  propel  it  into 
the  midst  of  the  ocean,  when  we  advance  over  the  surface  of  the 
waters,  may  we  rock  npon  the  undulating  element  till  we  become 
brilliant.  4.  YaruQa  took  YasiBhtha  into  the  boat ;  by  his  mighty  acts 
working  skilfiilly  he  (YaruQa)  has  made  him  a  rishi ;  the  wise  (god 
has  made)  him  an  utterer  of  praises  in  an  auspicious  time,  that  his 
days  and  dawns  may  be  prolonged.^^^  5.  Where  are  (now)  our  friend-* 
ahips,  the  tranquility  which  we  enjoyed  of  old  ?  We  have  come,  o  self- 
sostaining  YaruQa,  to  thy  vast  abode,  to  thy  house  with  a  thousand 
gates.  6.  Whatever  friend  of  thine,  being  a  kinsman  constant  and 
beloved,  may  commit  offences  against  thee ; — may  we  not,  though  sin- 
ftd,  suffer,  (punishment),  o  adorable  being;  do  thou,  o  wise  god,  grant 
HI  protection." 

B.Y.  vii.  86  is  a  sort  of  penitential  hymn  in  which  Yasishtha  refers 
to  the  anger  of  Yaru^a  against  his  old  friend  (verse  4)  and  entreats  for- 
giveness of  his  offences.  This  hymn,  which  appears  to  be  an  earnest 
and  genuine  effusion  of  natural  feeling,  is  translated  in  Professor 
Miiller's  Anc.  Sansk.  Lit.  p.  540. 

The  passage  which  follows  is  part  of  a  long  hymn,  consisting  chiefly 
of  imprecations  directed  against  BILkshHses  and  Yatudhanas,  and  said  in 
the  Bfihaddevatft  (as  quoted  by  Sayana  in  his  introductory  remarks)  to 
have  **  been  *  seen '  by  the  rishi  (Yasishtha)  when  he  was  overwhelmed 
with  grief  and  anger  for  the  loss  of  his  hundred  sons  who  hud  been  slain 
by  the  sons  of  Sudas  "  {fUhir  dadaria  raksho-yhnam  puttra-ioka-paripln- 
id^  I  hate  puttra-iate  hruddhah  Sauddsair  duhkhttas  tadd).  I  shall  cite 
only  the  verses  in  which  YasLshtha  repels  the  imputation  (by  whom- 
soever it  may  have  been  made)  that  he  was  a  demon  (Rakshas  or  Yatu- 
dhana). 

B.Y.  vii.  104,  12.  Suvijndnam  ekikitwhe  jandya  saeh  eha  asach  eha 
vaehasl  patpfidhdte  I  tayor  yat  gatya^  yatarad  fijiyas  tad  it  Same  avati 
hanU  Mat  \  18.  Na  vai  u  Somo  vjijinaih  hinoti  na  hhatiriyam  mtthuyd 

u^  FrofoMor  Aofreoht  renden  the  laft  daiue,  *' Ai  long  as  days  and  dawns  ahall 
ooatinae." 


THB  BEAHMANS  AND  KSHATTBIYA8.  327 

dhurayantam  \  hanti  rahho  hanti  asad  vadantam  ubhdv  IndrMya  pranUm 
iayaU  \  14.  Yadi  vd  aham  anfitthdeva^  dsa  nioghafh  vd  devdn  apt  Hh§ 
Agne  \  kirn  Mmabhya^  Jatav^  hfinUhe  droghavdehas  U  nirrithUk 
sachantdm  \  15.  Adga  murlya  yadi  ydiudhdno  aunt  yadi  vd  dyua  tatapa 
fUnuhasya  \  adha  sa  tTfratr  daiabhir  vi  yuyd^  yo  md  mogha0i ''  Tdtu- 
dhdna**  ity  aha  \  U.  To  md  aydtufk  ** ydtudkdna"  ity  dha  yo  ftf 
rakshdh  ^^iuehir  asmi^*  ity  dha  \  Indra$  tarn  hantu  mahatd  vadhma  vH- 
vasyajantor  *dhamaa  paduhfa  \ 

**  The  infeUigent  man  is  well  able  to  discriminate  (wben)  true  and 
false  words  contend  together.  Soma  favours  that  one  of  them  whioh 
is  true  and  right,  and  annihilates  falsehood.  13.  Soma  does  not  prosper 
the  wicked,  nor  the  man  who  wields  power  unjustly.  He  slays  the 
BakBhas;he8Uy8theliar:  they  both  lie  (bound)  in  the  fetters  of  India. 
14.  If  I  were  nther  a  follower  of  false  gods,  or  if  I  erroneously  oonr 
ceived  of  the  gxls,  o  Agni: — ^Why,  o  Jatavedas,  art  thou  incensed 
against  us?  Letinjorious  speakers  fall  into  thy  destruction..  15.  May 
I  die  this  very  diy,  if  I  be  a  Tatudhana,  or  if  I  have  destroyed  any 
man's  life.  May  he  be  severed  from  his  ten  sons  who  fieJsely  says  to 
me,  'o  Yatudham.'  16.  He  who  says  to  me,  who  am  no  Yato,  'o 
Y&tudh&na,'  or  wio  (being  himself)  a  Eakshas,  says,  '  I  am  pure,' — 
may  Indra  smite  lim  with  his  great  weapon ;  may  he  sink  down  the 
lowest  of  all  creatures. 

In  elucidation  <f  this  passage  Saya^a  quotes  the  following  lines: 

Matvd  puttra-idam  pHrvaih  Vamhthasya  mdhdtmana^  \  Voiiihthatk 
"rdkshaso  '«>'  ivafii*  Vdmhtham  rUpam  dsthiia^  \  *'aham  Voiiihfhaf^** 
iiy  0vaih  fiyhdihsulrdkahoio  'hravit  \  atroitardh  ficho  dfiahtd^,  Vamh' 
fheneti  tia^  inUam  \ 

'*  Having  slain  tie  hundred  sons  of  the  great  Yasishtha,  a  murderous 
Bakshasa,  assuming  the  form  of  that  rishi,  formerly  said  to  him,  '  Thou 
art  a  Edkshasa,  aid  I  am  Yasishtha.'  In  allusion  to  this  the  latter 
verses  were  seen  V  Yasishtha,  as  we  have  heard." 

We  may,  howoer,  safely  dismiss  this  explanation  resting  on  Dstbor 
lous  grounds. 

The  verses  may  as  Professor  Max  Miiller  supposes,^"  have  arisen  out 

113  «  Vasbhtha  hinelf,  the  very  type  of  the  Arian  Brahman,  when  in  firad  with 
Visvamitra,  is  ooUediot  only  an  enemy,  bat  a '  Y&todbfina,'  and  other  names  which 
in  common  parlance  xe  only  beitowed  on  barbarian  aaTages  and  eril  q>iriti.    "We 


828  EARLY  CONTESTS  BETWEEN 

of  Yosishtlia's  contest  with.  Yiivamitra,  and  it  may  have  been  the 
latter  personage  who  brought  these  charges  of  heresy,  and  of  morderoas 
and  demoniacal  character  against  his  rival."' 

Allusion  is  made  both  in  the  Toittirlya  Sanhita  and  in  the  XaushT- 
takl  Brahmana  to  the  slaughter  of  a  son  of  Yasishtha  by  the  sons  or 
descendants  of  Sudas.  The  former  work  states,  Ash^aka  vli.  (p.  47 
of  the  India  Office  MS.  No.  1702) : 

Viuishfho  hataputro  *kdmayata  "  vindeya  prajum  dbhi  Siuddsan  hha- 
teyam  "  iti  \  sa  etam  ekasmdnnqpanchdiam  apaSyat  tarn  dMrat  Undya- 
jata  I  tato  vai  so  ^vindata  prajdm  dbhi  Sauddsdn  abhavat  \ 

"Yasishtha,  when  his  son  had  been  slain,  desired,  'Hay  I  obtain 
offspring ;  may  I  overcome  the  Saudosas.'  Ho  beheld  t^is  ekasmdnna- 
panchdSa  (?),  he  took  it,  and  sacrificed  with  it.  In  consequence  he  ob- 
tained offspring,  and  overcame  the  Saudasas." 

The  passage  of  the  Kaushltaki  Brahmana,  4th  adl]yaya,  as  quoted 
by  Professor  Weber  (Ind.  St.  ii.  299)  is  very  similar  : 

Vasishfho  ^kdmayata  haia-putrah  ^^ prajdyeya  prajqfd  paiuhhir  ahhi 
Sauddsdn  hhaveyam^'  iti  \  sa  etaih  yajna-kratum  a^aSyad  Vasiehfha' 
yajnam  ....  tena  ishfvd  ....  ahhi  Sauddsdn  ahbvat  \ 

**  Yasish^ha,  when  his  son  had  been  slain,  desired  '  May  I  be  fniit- 
fcd  in  offspring  and  cattle,  and  overcome  the  Saudsas.'  He  beheld 
this  form  of  offering,  the  Yasishtha-sacriflce ;  and  having  performed  it, 
he  overcame  the  Saudasas." 

In  his  introduction  to  Kig-veda,  vii.  32,  Sayanahas  the  following 
notice  from  the  Annkramanika : 

*^8auddsatr  agnau  prakshipyam&mh  S'aktir  antyai  pragdtham  dUhhe 
90  ^rdharche  ukte  *dahyaia  \  tarn  putroktam  Vasishthft  samdpayaia  "  iti 
JSdtydyanakam  \ "  Vasishthasya  eva  hata-putrasya  drshm ''  iti  Tdndaham  \ 

**  The  S^atyayana  Brahmana  says  that  '  Slakti  (|on  of  Yasishfha), 
when  being  thrown  into  the  fire  by  the  Saudasas,  reeived  (by  inspira- 
tion) the  concluding  pragatha  of  the  hymn.  He  las  burnt  after  he 
had  spoken  half  a  jich ;  and  Yasish^ha  completed  rhat  his  son  was 

have  still  the  very  hymn  in  which  Yasish^ha  deprecates  snch  aarges  with  powerful 
indignation."  I^of.  MCdler  then  quotes  Ycrses  14-16  of  the  hmn  before  ns  ('*  Last 
Eesults  of  the  Turanian  Besoarches,"  in  Bunsen's  **  Outlines  f  the  Philosophy  of 
Univ.  History,"  i.  844. 

^^  See  my  article  "  On  the  relations  of  the  priests  to  the  ot)er  clas8e&  of  Indian 
society  in  the  Yedic  age,*'  in  the  Journal  Boy.  As.  Soc.  for  186^  pp.  296  ff. 


\ 
\ 


THE  BRAIIMANS  AND  KSHATTRIYAS.  329 

uttering.    The  Tandaka  says  that '  it  was  Yasishtha  himself  who  spoke 
the  whole  when  his  son  was  slain.'  ** 

The  words  supposed  to  have  been  spoken  by  Skkti,  viz.  "  0  Indra, 
grant  to  us  strength  as  a  father  to  his  sons  "  {Indra  kraium  nah  a  hhara 
pitcL  putrehhyo  yatha)  do  not  seem  to  be  appropriate  to  the  situation  in 
which  he  is  said  to  have  been  placed ;  and  nothing  in  the  hymn 
appears  to  allude  to  any  circumstances  of  the  kind  imagined  in  the 
two  Brahmanas. 

Manu  says  of  Yasish^ha  (viii.  110):  Maharshihhii  cha  devais  cha 
kcLryydriham  iapat^uih  hritdh  \  VasMfhai  chdpi  iapatham  Sepe  Paiya- 
vane  nfipe  \  ''  Great  rishis  and  gods  too  have  taken  oaths  for  particular 
objects.  Yasishtha  also  swore  an  oath  to  king  Paiyavana."  The  oc- 
casion on  which  this  was  done  is  stated  by  the  Commentator  Kulluka  : 
Vasishfho  ^py  anena  puUra-Satam  hhakshitam  iti  Vtivdmitrena  dkrushfo 
sva-parihiddhaye  Piyavandpatye  Suddmni  rdjani  sapatham  chakdra  \ 
"  Yasishtha  being  angrily  accused  by  Yi^vamitra  of  having  eaten  (his) 
hundred  sons,  took  an  oath  before  king  Sudaman  (Sudas,  no  doubt,  is 
meant)  the  son  of  Fiyavana  in  order  to  clear  himself."  This  seems  to 
refer  to  the  same  story  which  is  alluded  to  in  the  passage  quoted  by 
the  Commentator  on  Eig-veda  vii.  104,  12. 

In  the  Eamayana,  i.  55,  5  f.,  a  hundred  sons  of  Yii^vamitra  are  said 
to  have  been  burnt  up  by  the  blast  of  Yasishtha's  mouth  when  they 
rushed  upon  him  armed  with  various  weapons  (  VUvdmitra-Btddndm  tu 
iaiam  ndnd-vidhdyudham  \  ahhyadhuvat  stisankritddham  Vasiahthamjapa- 
tdm  varam  \  hunkarenaiva  tan  sarvdn  nirdaddha  mahdn  fUhih), 

Yasishfha  is  also  mentioned  in  Eig-veda,  i.  112,  9,  as  having  received 
succour  from  the  A^vins  ( —  Vasishfham  ydhhir  ajardv  ajinvaiam), 

Yasishtha,  or  the  Yasishthas,  are  also  referred  to  by  name  in  the 
following  verses  of  the  seventh  Mandala  of  the  Eig-veda :  7,  7 ;  9,  6 ; 
12,  3;  23,  1,  6;  26,  5;  37,  4;  39,  7;  42,  6;  59,  3;  70,  6;  73,  3 ; 
76,  6,  7 ;  77,  6  ;  80,  1 ;  90,  7  ;  95,  6 ;  96,  1,  3  ;  but  as  no  information 
is  derivable  from  these  texts,  except  that  the  persons  alluded  to  were 
the  authors  or  reciters  of  the  hymns,  it  is  needless  to  quote  them."* 

^^^  Another  verse  of  a  hyinn  in  which  the  author  is  not  referred  to  (tIi.  72,  2) 
is  as  follows :  A  no  dcvebhir  upa  yatam  arvak  aaj'oshaaha  fiasatya  rathena  \  yuvor 
hi  nah  takhya  pitryani  tamauo  bandhur  uta  tatya  vittam  \  "Come  near  to  its, 
As'vins,  on  the  same  car  with  the  gods :  for  we  have  ancestral  friendships  with  you, 
a  common  relation ;  do  ye  recognize  it"  Although  this  han  probably  no  mythological 


$30  EABLY  GOXilXESTS  BETWEEN 

In  the  Athanra-yeda,  iv.  29,  3  and  5,  Yasishtlia  and  Yiiy&mitra  are 
mentionod  among  other  personages,  Angiras,  Agasti,  Jamadagni,  Atri, 
Ka^japa,  Bharadyajay  Oavisbtliiray  and  Kntsa,  as  being  succoured  by 
Mitra  and  Yaruna  (.  .  .  .  ycl«  AnproMm  avatho  y&v  Agastim  Mitrd-  Fth 
ruMd  Jamadagnim  Atrim  \  yau  Kaiyapam  avatho  yau  Vasishtham  .... 
you  Bharadv&jam  avatho  yau  Oavuhthiram  Viivdmitram  Varuna  Mitra 
JTutsam),  And  in  the  same  Yeda,  zriii.  3,  15  f.,  they  are  invoked  as 
deliverers :  VUv&mitro  ^yaih  Jamadagnir  Atrir  acantu  nah  Kakyapo  Va- 
madevah  \  Viivdmitra  Jamadagne  Vamhtha  Bharadvdja  Ootama  Vdma-' 
depa  ...  I  ''15.  May  this  YiiSvamitra,  may  Jamadagni,  Atri,  Kaiyapa, 
Yamadeva  preserve  us.  16.  O  Yi^vamitra,  o  Jamadagni,  o  Yasisbtha,  o 
Bharadvaja,  o  Ootama,  o  Yasmadeva."  The  second  passage  at  least 
must  be  a  good  deal  more  recent  than  the  most  of  the  hymns  of  the 
Big-veda. 

Sudas  is  mentioned  in  other  ports  of  the  Big-veda  without  any  refer- 
ence either  to  Yasishtha  or  to  Yisvamitra.  In  some  cases  his  name  is 
coupled  with  that  of  other  kings  or  sages,  which  appears  to  shew  that 
in  some  of  these  passages  at  least  a  person,  and  not  a  mere  epithet, 
''the  liberal  man,"  is  denoted  by  the  word  Sudas. 

B.Y.  i.  47,  6.  (The  traditional  rishi  is  Praskanva.)  Suddse  datrd  voiu 
hiihratd  rathe  priksho  vahatam  Asvind  \  rayim  samudrdd  uta  vd  divas 
pari  asme  dhattam  pun/hippham  \ 

''  0  impetuous  A^vins,  possessing  wealth  in  your  oar,  bring  susten- 
ance to  Sudas.  Send  to  us  from  the  (aerial)  ocean,  or  the  sky,  the 
riches  which  are  much  coveted." 

Sayana  says  the  person  here  meant  is  ''  king  Sudas,  son  of  Fijavana  " 
{Suddse ....  rdjne  Pijavana-puttrdya), 

i.  63,  7.  (The  rishi  is  Kodhas,  of  the  family  of  Ootama.)  Ibam  ha 
tyad  Jhdra  aapta  yudhyan  pure  vajrin  Puruhutsdya  dardaJi  \  larhir  na 
yat  Suddse  vrithd  vary  anho  rdjan  variva^  Purave  kah  | 

*'  Thou  didst  then,  o  thundering  Indra,  war  against,  and  shatter,  the 
seven  cities  for  Purukutsa,  when  thou,  o  king,  didst  without  effort  hurl 

relierenee,  Baya^  explaiiu  it  as  follows :  Vivawan  Varunai  cha  ubhav  api  Kaiyapad 
Aditerjaiau  \  Vivatvan  Mvincrjanako  Vwrw^  Vanth^hatya  ity  evam  MMana-^M- 
dhutpam  |  '*  ViTasvat  and  Yamna  were  both  sons  of  Kasyapa  and  Aditi.  Yivasyat 
was  the  father  of  the  As  vina  and  Varona  of  Yasishtha ;  snch  is  the  affinity."  Sayana 
then  quotes  the  Bfibaddovata  to  proTe  the  descent  of  the  AsYius  from  YiTosvat 
Compare  B.Y.  z.  17, 1,  2,  and  Nimkta,  zii  10, 11. 


THE  BRAHMAN3  AND  ESHATTBITAS.  331 

away  distress  from  Sudas  like  a  bunch  of  grass,  and  bestow  wealth  on 

i.  112,  19.  (The  rishi  is  Kutsa.)  ....  ydlhir  Suddse  Hhathuh  sude- 
vyaih  tdlhir  u  ehu  iUibhir  Aivind  gatam  \ 

**  Come,  0  A^vins,  with  those  snccours  whereby  ye  brought  glorious 
power  to  Sudas  *'  [*  son  of  Pijavana  * — Sayana]."* 

The  ftirther  texts  which  follow  are  all  from  the  seventh  Mandala,  of 
which  the  rishis,  with  scarcely  any  exception,  are  said  to  be  Vasishtha 
and  his  descendants : 

yii.  19,  8.  2\a§i  dhrishno  dhrishatd  vUahavyam  prdvo  viivdbhir  utthkih 
Suddiom  I  pra  Paurukutnm  TrModiuyum  dvah  kshettrasdtd  vjrittrahat' 
yethu  PHrum  \ 

''  Thou,  0  fierce  Indra,  hast  impetuously  protected  Sudas,  who  offered 
oblations,  with  every  kind  of  succour.  Thou  hast  preserved  Trasadasyu 
the  son  of  Purukutsa,  and  Puru  in  his  conquest  of  land  and  in  his 
sUughter  of  enemies." 

vii.  20,  2.  JETanid  Vfittram  Indrah  Suiuvdnah  prdvld  nu  vlro  jari' 
idram  uti  \  karttd  Suddse  aha  vat  u  lokafh  ddtd  vasu  muhur  u  ddhuhe  bhut  \ 

''Indra  growing  in  force  slays  Yptra;  the  hero  protects  him  who 
praises  him ;  he  makes  room  for  Sudas  [or  the  liberal  sacrificer — kal' 
ydruhddndya  yajamdndya,  Sayana] ;  he  gives  riches  repeatedly  to  his 
worshipper." 

vii.  25,  3.  S'atam  te  iiprinn  utayah  Suddse  sahasraih  samsdh  uta 
rdtir  astu  |  jahi  vadhar  vanusho  marttyasya  astne  dyumnam  adhi  ratnain 
cha  dhehi  \ 

''  Let  a  hundred  succours  come  to  Sudas,  a  thousand  desirable  (gifts) 
and  prosperity.  Destroy  the  weapon  of  the  murderous.  Confer  renown 
and  wealth  on  us." 

(Sayana  takes  sudds  here  and  in  all  the  following  citations  to  signify 
a  **  liberal  man.") 

^^  Professor  Roth  renders  this  passage  diiferently  in  his  Litt.  n.  Gesch.  des  Weda, 
p.  132 ;  as  does  also  Prof.  Bcnfey,  Orient  und  Occident,  i.  p.  590. 

^^*  In  R.y.  1.  185,  9,  we  find  the  word  attdas  in  the  comparative  degree  ntdaHarOy 
where  it  must  have  the  sense  of  **  very  liberal "  :  bhuri  ehid  aryah  tudaataraya  \ 
**  (give  the  wealth)  of  my  enemy,  though  it  be  abundant  to  (me  who  am)  most  liberal." 
In  Y.  63,  2,  the  term  tudaa  appears  to  be  an  adjective :  a  etan  rathethu  tasthuthal^ 
hah  s'uarava  hatha  yayuh  \  kaamai  aaartth  audaae  anu  apayah  ildbhir  vj^h^ayah  aaha  | 
"  Who  has  heard  them  (the  Maruts)  mounted  on  their  cars,  how  they  have  gone  ?  To 
what  liberal  man  have  they  resorted  as  friends,  (in  the  form  of)  showen  with 
blessings  ?  ** 


832  £ARLT  CONTESTS  BETWEEN 

Til.  32.  10.  NaJcih  Suddw  rathampari  asa  na  riramat  \  Indro  yasya 
avita  yasya  Maruto  gamat  sa  gomati  vraje  \ 

*^  No  one  can  oppose  or  stop  the  chariot  of  Sudas.    He  whom  Indra, 
whom  the  Manits,  protect,  walks  in  a  pasture  filled  with  cattle." 

vii.  53,  3 :   Uto  hi  vam  ratnadheydni  eanti  purUni  dydvd  -pfithivX 
Suddse  I 

''And  ye,  o  Heaven  and  Earth,  have  many  gifts  of  wealth  for  Sudas 
[or  the  liberal  man]." 

tH.  60,  8.  Tad  gop&vad  Adiiih  iarma  hhadram  Mttro  yachhanti  Va* 
runah  Sicddse  \   tasminn  d  tohafh  tanayam  dadhdndhk  md  karma  deva- 

helanam  turdsah  |  9 pari  dveshohhir  Aryamd  vrtnaktu  urum 

Suddse  vrUhanau  u  lokam  \ 

'<  Since  Aditi,  Mitra,  and  Yaruna  afifbrd  secure  protection  to  Sudas 
(or  the  liberal  man),  bestowing  on  him  offspring ; — may  we  not,  o 

mighty  deities,  commit  any  offence  against  the  gods.     9 May 

Aryaman  rid  us  of  our  enemies.     (Grant)  ye  yigorous  gods,  a  wide 
space  to  Sudas." 

There  is  another  passage,  yii.  64,  3  {hravad  yaihd  nah  dd  arih  Su- 
dd8e),  to  which  I  find  it  difficult  to  assign  the  proper  sense. 

Yasishtha  is  referred  to  in  the  following  passages  of  the  Brahmanas : 

Xafhaka  37,  11}^''  Rishayo  vai  Indram  pratyakskam  na  apaiyafka  tarn 
Vasishfhah  eva  pratyasham  apasyat  \  so  *bihlied  '*  itarehhyo  md  rishi- 
hhyah  pravakshyati  *'  iti^^  |  so  'bravid  *^  hrdhmanam  te  vakshydmi  yathd 
tvat^urohitdh  prajdh  prajanishyante  \  atha  md  itarehhyah  rishihhyo  md 
pravockah  "  iti  \  tasmai  etdn  sioma-hJidgdn  ahravit  tato  Vasishtha-puro- 
hitdh  prajdh  prdjdyanta  \ 

*^  The  rishis  did  not  behold  Indra  fieu:e  to  face ;  it  was  only  Yasishtha 
who  so  beheld  him.  He  (Indra)  was  afraid  lest  Yasishtha  should  reveal 
him  to  the  other  rishis ;  and  said  to  him,  'I  shall  declare  to  thee  a  Brah- 
maga  in  order  that  men  may  be  bom  who  shall  take  thee  for  their  puro- 
hita.  Do  not  reveal  me  to  the  other  rishis.'   Accordingly  he  declared  to 


"Y  Quoted  by  Professor  Weber»  Indiscbe  Stadien,  iii.  478. 

lu  Xhe  words  from  «o  *h%bhet  down  to  iti  are  omitted  in  the  Taitt.  Sanhita,  iii.  5, 
2,  2,  where  this  passage  is  also  found.  Weber  refers  in  Ind.  St.  ii.  to  another  part  of 
the  Eiithaka,  ii.  9,  where  Yasishtha  is  alluded  to  as  haying  **  seen  "  a  text  beginning 
with  the  word  purovdta  during  a  time  of  drought  (**  JPUropata  *'  iii  vfithfy'apeU 
lkutaifram$  Vatithiho  dadars'a). 


THE  BRAHMANS  AND  KSHATTBIYAS.  333 

him  these  parts  of  the  hymn.   In  consequence  men  were  horn  who  took 
Vasishtha  for  their  purohita." 

Professor  Weher  refers  in  the  same  place  to  a  passage  of  the  Sata« 
patha  Brahmana  relating  to  the  former  superiority  of  Yasishtha's 
family  in  sacred  knowledge  and  priestly  functions : 

zii.  6,  ly  38.  Vasuhtho  ha  virdjam  viddnchalcara  tdm  ha  Indro  *hhtda' 
dhyau  I  sa  ha  uvdcha  *^ri8he  virdjam  ha  vai  veitha  tdm  me  hruhV^  iti  \ 
sa  ha  uvdcha  **  kim  mama  tatah  9ydd  "  iti  \  ''  sarvasya  cha  te  yajnasya 
prdyaSehittim  hruydm  rUpafh  cha  tvd  darSayeya''  iti  \  sa  ha  uvdcha 
''  yad  nu  me  sarvasya  yajnasya  prdyaschittim  hruydh  kim  u  sa  sydd  yam 
tvam  rupam  dariayethdy*  iti  \  jlva-svarga  eva  asmdl  lokdt  preydd** 
iti  I  tato  ha  etdm  ftshir  Indrdya  virdjam  uvdcha  **  iyam  vai  virdd  "  iti  \ 
tasmdd  yo  *syai  hhuyishtham  lahhate  sa  eva  iresh{ho  hhavati  |  atha  ha 
etdm  Indrah  rishaye  prdyaSchittim  uvdcha  agnihotrdd  agre  d  mahatah 
ukthdt  I  tdh  ha  sma  etdh  purd  vydhritir  Vasishfhdh  eva  viduh  \  tasmdd 
ha  sma  purd  Vdsishfluih  eva  hrahmd  hhavati  \ 

**  Vasishtha  was  acquainted  with  the  Viraj  (a  particular  Vedic  metre). 
Indra  desired  it ;  and  said,  *  0  rishi,  thou  knowest  the  Viraj  :  declare 
it  to  me.'  Vasishtha  asked:  '"What  (advantage)  will  result  to  me 
from  doing  so  ? '  (Indra  replied)  *  I  shall  both  explain  to  thee  the 
forms  for  rectifying  anything  amiss  {prdyaichitti)  ^^*  in  the  entire  sacri- 
fice, and  show  thee  its  form.*  Vasishtha  further  enquired,  *  If  thoa 
declarest  to  me  the  remedial  rites  for  the  entire  sacrifice,  what  shall 
ho  become  to  whom  thou  wilt  show  the  form  ? '  (Indra  answered) 
*  He  shall  ascend  from  this  world  to  the  heaven  of  life,*  The  rishi  then 
declared  this  Viraj  to  Indra,  saying,  *this  is  the  Viraj.*  Wherefore  it 
is  he  who  obtains  the  most  of  tlus  (Viraj)  that  becomes  the  most 
eminent.  Then  Indra  explained  to  the  rishi  this  remedial  formula 
from  the  agnihotra  to  the  great  uktha.  Formerly  the  Vasish^has  alone 
knew  these  sacred  syllables  (vydhriti).  Hence  in  former  times  a 
Vasishtha  only  was  a  (priest  of  the  kind  called)  hrdhmdn,** 

Professor  Weber  quotes  also  the  following  from  the  Kathaka  32,  2. 

Tdm  ahrdhmanah  prdsndti  sd  skannd  dhutis  tasyd  vai  Vasishfhah  eva 

prdyaiehittam  viddncJiakdra  \  **  The  oblation  of  which  a  person  not  a 

brahman  partakes  is  vitiated.     Vasishtha  alone  knew  the  remedial  rite 

for  such  a  case.** 

**»  Soe  above,  p.  294. 


3a4  EABLY  CONTESTS  BETWEEN 

In  the  Shatjvimto  BrShma^a  of  the  Sama-veda,  qnoted  by^  the  same 
writer  (Ibid.  i.  39,  and  described  p.  37,  as  possessing  a  distinctly  fonned 
Brahmanical  character  indicating  a  not  very  early  date),  we  have  the 
following  passage : 

i.  5.  In&ro  ha  VihcLmitrdya  uktham  uvdeha  Vdnshthdya  hrahma  tag 
vJUham  ity  eva  Viivdmitraya  mano  hrahma  Vattshthdya  |  tad  vai  etad 
V&mhtham  hrahma  \  api  ha  evamvidharh  vd  Vdmhthain  vd  hrahmdnaih 
hurvlta  \ 

''Indra  declared  the  uktha  (hymn)  to  Yi^vamitra,  and  the  hrdhmdn 
(devotion)  to  YasLshtha.  The  uktha  is  expression  {vdk) ;  that  (he  made 
known)  to  Yii^vamitra ;  and  the  hrdhmdn  is  the  soul ;  that  (he  made 
known)  to  Yasishtha.  Hence  this  hrdhmdn  (devotional  power)  belongs 
to  the  Yasishfhas.  Moreover,  let  either  a  person  of  this  description,  or 
a  man  of  the  family  of  Yasishtha,  be  appointed  a  ^r^Am^ilfn-priest." 

Here  the  superiority  of  Yasishtha  over  Yii^vamitra  is  clearly  as- 
serted.^*® 

•  Yasishtha  is  mentioned  in  the  Mahabharata,  Skntip.  verses  11221  ff., 
as  having  communicated  divine  knowledge  to  king  Janaka,  and  as 
referring  (see  verses  11232,  11347,  11409,  11418,  11461,  etc  )  to  the 
Simkhya  and  Toga  systems.    The  sage  is  thus  characterized : 

11221.  Vasishtham  ireshfham  dAnam  jrishtndm  hhdskara-dyutim  \  pa* 
praehha  Janako  rdjd  jndnam  natisreyasam  param  \  param  adhydtma- 
kuialam  adhdima-gati-nikhayam  \  Maitrdvarunim  dslnam  ahhivddya 
hfitdnjalih  \ 

**  King  Janaka  with  joined  hands  saluted  Yasish^ha  the  son  of  Mitra 
and  Yaruna,  the  highest  and  most  excellent  of  rishis,  resplendent  as 
the  sun,  who  was  acquainted  with  the  Supreme  Spirit,  who  had  ascer- 
tained the  means  of  attaining  to  the  Supreme  Spirit ;  and  asked  him 
after  that  highest  knowledge  which  leads  to  final  beatitude." 

The  doctrine  which  the  saint  imparts  to  the  king  he  professes  to 
have  derived  from  the  eternal  Hiranyagarbha,  i,e.  Brahma  {avdptam 
0tad  hi  mayd  sandtandd  JEiranyagarhhdd  gadato  narddhipa). 

I  have  already  in  former  parts  of  this  volume  quoted  passages  from 
Mann,  the  Yishnu  Furana,  and  the  MahabhSrata,  regarding  the  creation 

i*>  Professor  Weber  mentioiui  (Ind.  St  i.  53)  that  in  the  commentary  of  Ruma- 
krishoa  on  the  PSraskara  Orihya  SQtras  allusion  is  made  to  the  **  Chhandogas  who 
iioUow  the  S&tras  of  the  Yasish^ha  fiunily  "  VfUithiKo'Butv^nticKarinai  cKhandogah), 


THE  BRAHMANS  AND  KSHATTRIYA3.  335 

of  Yasislitlia.  The  first-named  work  (see  above,  p.  36)  makes  him  one 
of  ten  Maharshis  created  by  Mann  Svayambhava  in  the  first  (or  Sva- 
yambhuva)  Manvantara.  The  YishQU  Purana  (p.  65)  declares  him  to 
have  been  one  of  nine  mind-bom  sons  or  Brahmas  created  by  Brahma 
in  the  Manvantara  just  mentioned.  The  same  Fnrana,  however,  iii. 
ly  14,  makes  him  also  one  of  the  seven  rishis  of  the  existing  or 
Yaivasvata  Manvantara,  of  which  the  son  of  Yivasvat,  S^raddhadeva,"^ 
is  the  Manu  (  Vtvaavatah  suto  vipra  S'rdddhadevo  mdhddyutihk  \  Mdnui^ 
aamvarttate  dhlmdn  sumpratam  saptame  'ntare  ....  Vasishthah  Kd" 
iyapo  Hhdtrir  Jamadagnih  sa-Oautama^  \  Vi&vdmitra-Bharad/odjau  sapia 
Mptarshayo  ^hhavan).  The  Mahabharata  (see  p.  122)  varies  in  its  ao« 
counts,  as  in  one  place  it  does  not  include  Yasishtha  among  Brahma's 
six  mind-bom  sons,  whilst  in  a  second  passage  it  adds  him  to  the 
number  which  is  there  raised  to  seven,^"  and  in  a  third  text  describes 
him  as  one  of  twenty-one  Prajapatis. 

According  to  the  Yishnu  Purana,  i.  10,  10,  '' Yasishfha  had  by  his 
wife  tTijja  "  (one  of  the  daughters  of  Daksha,  and  an  allegorical  per- 
sonage, see  Y.  P.  i.  7,  18),  seven  sons  called  Eajas,  Gatra,  llrddhva- 
bahu,  Savana,  Anagha,  Sutapas,  and  Sukra,  who  were  all  spotless 
rishis"  {Urjjdydm  eha  Vnutshthasya  sqpidjdyanta  vai  sutdh  \  Rajo^ 
Odtrordhhvabdhuicha  SavanaS  ehdnaghas  tathd  \  Sutapdh  S'ukra^  ily 
ete  sarve  saptarshayo  ^maldh).  This  must  be  understood  as  referring  to 
the  Svayambhuva  Manvantara.  The  Commentator  says  these  sons 
were  the  seven  rishis  in  the  third  Manvantara  {saptarshayaa  tfitlya* 
manvantare).  In  the  description  of  that  period  the  Y.  P.  merely  says, 
without  naming  them  (iii.  1,  9)  that  "the  seven  sons  of  Yasishtha 
were  the  seven  rishis"  {VasUhtha-Uinayds  tatra  sapta  saptarahayo 
*hhavan).^  The  Bhagavata  Puraga  (iv.  1,  40  fl)  gives  the  names  of 
Yasishtha's  sons  differently ;  and  also  specifies  Siiktri  and  others  as  the 
offspring  of  a  different  marriage.  (Compare  Professor  Wilson's  notes 
on  these  passages  of  the  Yishnu  Purana.) 

^^  See  above  p.  209,  note  66,  and  pp.  188  ff. 

133  In  another  verse  also  (Adip.  6638,  which  will  be  quoted  below  in  a  fatnre 
section)  he  is  said  to  be  a  mind-bom  son  of  Brahmfi. 

^^  Orjjo,  who  in  the  Vishnu  P.  iii.  1,  6,  is  stated  to  be  one  of  the  rishis  of  the 
second  or  Svarochisha  Manvantara,  is  said  in  the  Yayu  P.  to  he  a  son  of  Yasishtha. 
See  Professor  Wilson's  note  (vol.  iii.  p.  3)  on  YishQu  P.  iii.  1,  6.  The  Vaya  P.  also 
declares  that  one  of  the  rishis  in  each  of  the  fourth  and  fifth  Manvantaras  was  a  aoa 
of  Yasishtha.    (See  Prof.  Wilson's  notes  (vol  uL  pp.  8  and  11)  on  YishQU  P.  iii  I.) 


336  EARLY  CONTESTS  BETWEEN 

In  Mann,  iz.  22  f.,  it  is  said  that  "  a  wife  acquires  the  qualities  of 
the  husband  with  whom  she  is  duly  united,  as  a  riyer  does  when 
blended  with  the  ocean.  23.  Akshamala,  though  of  the  lowest  origin, 
became  honourable  through  her  union  with  Yasishtha,  as  did  also 
SIrangI  through  her  marriage  with  Mandapala ''  (  Yddfig-gunena  hhart- 
ird  siri  safnyujyate  yathdvidki  \  tddrig-gund  sd  hhavati  samudreneva  nm- 
nagd  \  23.  Akshamdld  Vamhfhena  satnyukid  ^ dhama-yoni-jd  \  Sdrangl 
ManddpdUna  jagdmdhhyarhanJyatdm). 

Yasishtha's  wife  receives  the  same  name  (  Vasiskthaa  chdkshatndlayd) 
in  a  Terse  of  the  Mahabharata  (Udyogaparvan,  y.  3970)  ;"^  but  in  two 
other  passages  of  the  same  work,  which  will  be  adduced  further  on, 
she  is  called  Arundhat!.^* 

According  to  the  Yishnu  Purana  (ii.  10,  8)  Yasishtha  is  one  of  the 
BQperintendents  who  in  the  month  of  Asha^ha  abide  in  the  Sun's 
chariot,  the  others  being  Yaruna,  Eambha,  Sahajanya,  Huhu,  Budha, 
and  Kathachitra  (  Vasishtko  Varum  Rambhd  Sahajanya  Huhur  Budhah  \ 
BathachitroB  tathd  Sukre  vasanty  A8hadha-sanjnite)\  whilst  in  the 
month  of  Phalguna  (ibid.  y.  16)  the  rival  sage  Yiivamitra  exercises  the 
same  function  along  with  Yishnu,  Aivatara,  Kambha,  Suryayarchas, 
Satyajit,  and  the  Rakshasa  Tajnapcta  {irUyatdm  ehdpare  sHrye  phdU 
gune  nivasanti  ye  \  Viahnur  Ahataro  Rambhd  Suryavarchdi  cha  Sat- 
yajit  I  ViSvdmitras  tathd  raksho  Yajndpeto  mahdtmanah). 

At  the  commencement  of  the  Yayu  Purana  Ya^ish^ha  is  charac- 
terized as  being  the  most  excellent  of  the  rishis  {xUhindm  cha  varuh- 
thdya  Vasishthdya  mahdtmane). 

It  is  stated  in  the  Yishnu  Purana,  iii.  3,  9,  that  the  Yedas  have 
been  already  divided  twenty-eight  times  in  the  course  of  the  present  or 
Yaivasvata  Manvantara ;  and  that  this  division  has  always  taken  place 
in  the  Dvapara  age  of  each  system  of  four  yugas.  In  the  first  Dvapara 
Brahma  Svayambhu  himself  divided  them ;  in  the  sixth  Mfityu  (Death, 
or  Yama) ;  whilst  in  the  eighth  Dvapara  it  was  Yasish^ha  who  was  tho 
Yyasa  or  divider  {Ashtdvimiatikriivo  vai  veddh  vyastd^  mahanhihhih  \ 
Vaivawate  ^ntare  tasmin  dvdpareshu  puna^  punaJ^  |  .  .  .  .  10.  Dvdpare 
prathame  vyastdh  wayarh  veddh  Svayamhhuvd  |  .  .  .  .  11....  Mtityuhk 
shoihfhe  emfitah  prahhul^  |  .  .  .  .   Vasiehthai  chdihtame  emritahi), 

^^  Two  lines  below  HaimavatI  is  mentioned  as  the  wife  of  YibYttmitra  (Eaimavatya 
iha  KauiikaJj). 
^  In  tho  St  PetersbuTg  Lexicon  akshamaUi  is  token  for  an  epithet  of  Anmdhatl. 


THE  BBAUMANS  AND  KSHATTBITAS.  337 

Vasishtba  was,  as  we  have  seen  above,  the  family-priest  of  Nimi, 
son  of  Ikshvaku,  who  was  the  son  of  Mann  Yaivasvata,  and  the  first 
prince  of  the  solar  race  of  kings ;  and  in  a  passage  of  the  Mahabh&» 
rata,  Adip.  (6643  f.),  which  will  be  quoted  in  a  future  section,  he  is 
stated  to  have  been  the  purohita  of  all  the  kings  of  that  family.  He 
is  accordingly  mentioned  in  Yishnu  Purana,  iv.  3, 18,  as  the  religious 
teacher  of  Sagara,  the  thirty-seventh  in  descent  from  Ikshvaku  {tat' 
kukhgurum  Vamhtham  iaramfk  jagmuh) ;  and  as  conducting  a  sacrifice 
for  Saudasa  or  Mitrasaha,  a  descendant  in  the  fiftieth  generation  of  the 
same  prince  (Yishnu  P.  iv.  4,  25,  Kalena  gaehhata  sa  Sauddso  yajnam 
ayajat  \  parinishthita-yajne  cha  dchdrgge  Vtuishthe  nishkrdnte  ityadi), 

Yasishtha  is  also  spoken  of  in  the  Kamayana,  iL  110,  1  (see  above, 
p.  115),  and  elsewhere  (ii.  Ill,  1,  etc.),  as  the  priest  of  Kama,  who 
appears  from  the  Yishnu  Purana,  (iv.  4,  40,  and  the  preceding  narra^ 
tive),  to  have  been  a  descendant  of  Ikshvaku  in  the  sixty-first  gene- 
ration."* 

Yasishtha,  according  to  all  these  accounts,  must  have  been  possessed 
of  a  vitality  altogether  superhuman ;  for  it  does  not  appear  that  any  of 
the  accounts  to  which  I  have  referred  intend  under  the  name  of  Yasish- 
tha  to  denote  merely  a  person  belonging  to  the  family  so  called,  but 
to  represent  the  founder  of  the  family  himself  as  taking  part  in  the 
transactions  of  many  successive  ages. 

It  is  dear  that  Yasishfha,  although,  as  we  shall  see,  he  is  frequently 
designated  in  post-vedic  writings  as  a  Brahman,  was,  according  to  some 
other  authorities  I  have  quoted,  not  really  such  in  any  proper  sense  of 
the  word,  as  in  the  accounts  which  are  there  given  of  his  birth  he  is 
declared  to  have  been  either  a  mind-bom  son  of  Brahma,  or  the  son  of 
Mitra,  Yaruna,  and  the  Apsaras  Urva^I,  or  to  have  had  some  other 
supernatural  origin. 

Sect.  YII. —  Viivdmitra. 

Yi^vamitra  is  stated  in  the  Anukramanika,  as  quoted  by  Sayana  at 
the  commencement  of  the  third  Mancjiala  of  the  Big-veda,  to  be  the 
rishi,  or  ''  seer,"  of  that  book  of  the  collection :  Asya  mandda-drMhtd 

^^  Bama*8  genealogy  is  also  given  in  the  B&niyana,  L  70,  and  ii.  110, 6  ff.,  wherSp 
howeyer,  he  is  said  to  be  only  the  thirty-third  or  thirty-fourth  from  IkahYfiko. 

22 


3S8  CARLY  CONTESTS  BETWEEN 

VUvdmitra^  jrUhih  \  **  The  riahi  of  this  (the  first  hymn)  was  Yi^va- 
mitra,  the  '  seer '  of  the  Man^ala."  This,  however,  is  to  be  nnderstood 
with  some  exceptions,  as  other  persons,  almost  exclusiyely  his  descend- 
ants, are  said  to  be  the  rishis  of  some  of  the  hymns. 

I  shall  qnote  snch  passages  as  refer,  or  are  traditionally  declared  to 
refer,  to  Yi^vamitra  or  his  family. 

In  reference  to  the  thirty-third  hymn  the  Kirokta  states  as  follows : 

IL  24.  Tatra  itihdsam  dchakshate  \  VUv&mitraJ^  fishih  Suddsah  Faija- 
vanasya  purohito  habhUvd  .  .  .  .  |  ^a  vittam  gphltva  Vipdt'chhutudryoh 
mimbhedam  dyayau  \  anuyayur  itare  \  sa  Viivdmitro  nadis  tushtdva  '*  yd- 
dhdJ^  hhavata  "  iii  \ 

*'  They  there  relate  a  story.  The  rishi  Yiivamitra  was  the  pnrohita 
of  Sudas,  the  son  of  Pijavana.  (Here  the  etymologies  of  the  names 
Tiivamitra,  Sudas,  and  Pijavana  are  given.)  Taking  his  property,  he 
oame  to  the  confluence  of  the  Yipa^  and  S»utudil  (Sutlej);  others 
followed.  Yi^vamitra  lauded  the  rivers  (praying  them  to)  become 
fordable.'' 

Sayana  expands  the  legend  a  little  as  follows : 

Furd  kila  Vtivdmitrah  Paijavantuya  Suddso  rdjna^  purohito  hdbhuva  \ 
aa  eha  paurohityena  labdha-dhanah  sarvam  dhanam  dddya  Vipdt-ckhutu- 
dryoj^  samhhedam  dyayau  \  anuyayur  ttare  \  athottitinhur  Vthdmitro 
*ffddha^'aU  U  nadyau  djrishtvd  uttarandrtham  ddydbhis  tiifibhia  tushtdva  \ 

<<  Pormerly  Yiivamitra  was  the  purohita  of  king  Sudas,  the  son  of 
Pijavana.  He,  having  obtained  wealth  by  means  of  his  offtce  as  puro- 
hita, took  the  whole  of  it,  and  oame  to  the  confluence  of  the  Yipa^  and 
the  Butudrl.  Others  followed.  Being  then  desirous  to  cross,  but  per- 
ceiving that  the  waters  of  the  rivers  were  not  fordable,  Yi^vamitra, 
with  the  view  of  getting  across  lauded  them  with  the  first  three  verses 
of  the  hymn." 

The  hynm  makes  no  allusion  whatever  to  Sudas,  but  mentions  the 
son  of  Zu^ika  (Yi^vamitra)  and  the  Bharatas.  It  is  not  devoid  of 
poetical  beauty,  and  is  as  follows : 

E.Y.  iii.  83,  1  (=  Kirukta,  ix.  89).  Pra  parvatdndm  uiatl  upasthdd 
4tiv0  iva  vishite  hdsamdne  |  ydvevd  hihhre  mdtard  rihdne  Vipdf  Chhutudrl 
payasd  javete  \  2.  Indrethite  prasavam  hhihthamdne  aehha  samudrain 
rathyd  4va  ydtha^  \  samdrdne  Urmibhih  pirwamdne  anyd  vdm  anydm  apt 
§ti  Mhro  I   8.  Achha  Btntlhum  wMfiUmdm  aydum  Vipdiam  firvlm 


THS  BBAHMANS  AND  KSUATTBITAS.  839 

iubhaffdtn  aganma  \  vaUam  ica  mdtard  sa^rihdne  samdnaSk  yonim  anu 
ioncharantl  \  4.  End  vayam  payasd  pinvamdnd  anu  yonifk  deva-hfitam 
eharantlh  \  na  varttave  prasavah  Borga-taktal^  kimyur  vipro  nadyojohaolti  \ 
5  (=  Kirokta,  ii.  25).  Ramadhoam  me  vachase  somydya  fitdvarir  upa 
muhurttam  evaih  [  pra  sindhum  achha  hrihaii  manUhd  avasyur  ahc$ 
EuSikasya  sunuh  \  6  (=»  Kir.  ii.  26).  Indro  asmdn  aradat  vqfra-hdhur 
apdhan  Frittfam  paridhim  nadlndm  \  devo  *nayat  Savitd  supdnis  Uuya 
vayam  prasave  ydma^  Hrvlh  \  7.  Pravdchyaih  iaivadhd  tHryafh  tad 
Indrasya  karma  yad  Ahith  vivftichat  \  vi  vajrena  parishado  jaghdna 
dyann  dpo  ayanam  ichhamdndh  \  8.  Etad  vaeho  jaritar  md  *pi  mjrUhtdh 
d  yat  te  ghoshdn  uttard  yugdni  \  uktheshu  kdro  prati  no  jushawa  md  no 
ni  kah  purushatra  namaa  te  \  9.  0  su  wasdral^  kdrave  Sfinota  yayau  yo 
durdd  anasd  rathena  \  ni  su  namadhvam  hhavata  supdrd  adkoakeha^ 
etndhavah  srotydhhih  \  10  (=  Nir.  ii.  27).  A  te  hdro  ijrinavdma  vachdihei 
yaydtha  durdd  anasd  rathena  \  ni  te  namsai  plpydnd  iva  yoshd  marydya 
tea  kanyd  ia&vachai  te  \  11.  Tad  anga  tvd  Bharatdh  santareyur  gavyan 
grdmah  ishital^  Indra-juta^  |  arshdd  aha  prasavah  sarga-tdktaJ^  d  vo 
vfine  sumatim  yajniydndm  \  12.  Atdrishur  Bharatdh  gavyavah  sam 
dbhakta  viprah  sumatim  nadlndm  \  pra  pinvadhvam  ishayantl^  surddhd^ 
d  vakshandh  prinadhvafh  ydta  Mham  \ 

''1.  (Yiivamitra  speaks) :  Hastening  eagerly  from  the  heart  of  the 
mountains,  contending  like  two  mares  let  loose,  like  two  bright  mother- 
cows  licking^  (each  her  calf),  the  Yipa^  and  S^utudri  rush  onward  with 
their  waters.  2.  Impelled  by  Indra,  seeking  a  rapid  course,  ye  move 
towards  the  ocean,  as  if  mounted  on  a  car.  Eunning  together,  as  ye 
do,  swelling  with  your  waves,  the  one  of  you  joins  the  other,  ye  bright 
streams.  3. 1  have  come  to  the  most  motherly  stream;  we  have  arrived 
at  the  broad  and  beautifiil  Yipa^  ;  proceeding,  both  of  them,  like  two 
mother(-cows)  Hcking  each  her  calf,  to  a  common  receptacle.  4.  (The 
rivers  reply) :  Here  swelling  with  our  waters  we  move  forward  to  the  re- 
ceptacle fashioned  by  the  gods  (the  ocean) ;  our  headlong  course  cannot 
be  arrested.  What  does  the  sage  desire  that  he  invokes  the  rivers  ?  5. 
(Yiivamitra  says) :  Stay  your  course  for  a  moment,  ye  pure  streams, 
(yielding)  to  my  pleasant  words.^  With  a  powerful  prayer,  I,  the  son 

1^  Prof.  Roth  (lllnfltr.  of  Nirokta,  p.  133)  refers  to  viL  2.  5  {purvi  situSk  na  ma* 
tara  rihane)  as  a  parallel  passage. 
i>8  Prof.  Both  (Litt.  u.  Gesch.  des  Weda,  p.  103)  renders :  '*  Listen  joyfully  for  a 


840  SAELT  CONTESTS  BETWEEN 

of  Kntika,^  desiriiig  sncoonr,  inyoke  the  ri^er.  6.  (The  riven  answer) : 
India,  the  wielder  of  the  thunderbolt,  has  hollowed  out  our  ohannels ; 
he  has  smitten  Ahi  who  hemmed  in  the  streams.     Savitpi  the  skilful- 
handed  has  led  us  hither ;  by  his  impulse  we  flow  on  in  our  breadth. 
7.  For  ever  to  be  celebrated  is  the  heroic  deed  of  Indra,  that  he  has  split 
Yfittra  in  sunder.    He  smote  the  obstructions  with  his  thunderbolt ; 
and  the  waters  desiring  an  outlet  went  on  their  way.     8.  Do  not,  o 
utterer  of  praises,  forget  this  word,  which  future  ages  will  re-echo  to 
thee.    In  hymns,  o  bard,  show  us  thy  devotion ;  do  not  humble  us 
before  men ;  reverence  be  paid  to  thee.    9.  (Yiivamitra  says) :  Listen, 
o  sisters,  to  the  bard  who  has  come  to  you  from  afior  with  waggon  and 
chariot.  Sink  down ;  become  fordable ;  reach  not  up  to  our  chariot-axles 
with  your  streams.  1 0.  (The  rivers  answer) :  We  shall  listen  to  thy  words, 
o  bard ;  thou  hast  come  from  far  with  waggon  and  chariot.   I  wiU  bow 
down  to  thee  like  a  woman  with  fiill  breasf^  (suckling  her  child);  as  a 
maid  to  a  man  will  I  throw  myself  open  to  thee.  11.  (Yi^vamitra  says) : 
When  the  Bharatas,^  that  war-loving  tribe,  sent  forward,  impelled  by 
Indra,  have  crossed  thee,  then  thy  headlong  current  shall  hold  on  its 
course.    I  seek  the  favour  of  you  the  adorable.     12.  The  war-loving 
Bharatas  have  crossed ;  the  Sage  has  obtained  the  £Gtvour  of  the  rivers. 
Swell  on  impetuous,  and  fertilizing ;  fill  your  channels ;  roU  rapidly." 

The  next  quotation  is  from  the  fifty-third  hymn  of  the  same  third 
MaQ4^  verses  6  ff. : 

6.  Apd^  tomam  astam  Indra  pra  ydhi  kalydnlr  jdya  suranam  grihe 

moment  to  my  amiable  speech,  ye  streams  rich  in  water;  stay  your  progress ;  *'  and 
ailds  in  a  note :  '*  I  do  not  connect  the  particle  upa  with  ramadhvam^  as  the  Kirukta 
Riid  Saya^  do ;  the  fact  that  vpa  stands  in  another  Pada  (quarter  of  the  Terse) 
requires  a  different  explanation.  The  most  of  those  interpretations  of  the  Commen- 
tator which  destroy  the  sense  have  their  ultimate  ground  in  the  circumstance  that  he 
eomhines  the  words  of  different  divisions  of  the  verse ;  and  any  one  may  easily  con- 
Tince  himself  that  every  Pfida  has  commonly  a  separate  sense,  and  is  for  more  inde- 
pendent of  the  others  than  is  the  case  in  the  ^oka  of  later  times."  In  his  Lexicon 
Both  renders  fitdvari  in  this  passage  by  **  regular/*  <<  equaUy  flowing." 

us  «Kusika  was  a  king  "  {Kuiiko  rajd  babhuva.  Nil.  iL  2S),  Sfiyai^  calls  him 
aroyalrishL 

uo  xhis  is  the  sense  assigned  by  Prof.  Both,  s.v.  pi  to  plpyana.  Sfiya^a,  following 
Tfiska,  ii.  27i  gives  the  sense  '*  suckling  her  child."  Prof.  Aufrecht  considers  that  the 
word  means  '*  pregnant."  In  the  next  clause  aasvachai  is  rendered  in  the  manner 
suggested  by  Ptot  A.,  who  compares  BT.  x.  18,  11, 12. 

^  *<  The  men  of  the  family  of  Bharata,  my  people  "  {BharatO'kuUhjaJ^  madtya^ 
mr9$**    S&yasa). 


THE  BBAHMANS  AND  ESHATTIOYAS.  841 

U  I  $faira  rathatya  ifihato  nidhdnai^  vimochanaih  vdjino  ddtshindvai  \ 
7.  Ime  hhqj&i  angirMO  virHp&h  divM  ptdrano  Oiurasya  vlrd^  \  Vtha^ 
mik'&ya  dadato  moffhdni  sahasra-tdve  pratirante  &yuh  \  8.  Rupammpam 
moffhavd  hohhaviti  mdydl^  kpinvdnas  tanvam  pari  wdm  \  trir  yad  dival^ 
pan  muhHrttam  dgdi  watr  mantrair  anfitupdl^  jntdvd  |  9.  Mahdn  riskir 
d&va-id^  deva-jULto  aatabhttdi  tindhum  arnavam  nfiehahhah  \  Vtivdmitro 
yad  avdhat  Suddsam  apriydyata  Kuitkehhir  Indrah  \  10.  Sath^dh  wa 
hjinutha  iloham  adribhir  madanto  glrbhir  adhvare  9uU  taehd  |  devebhir 
viprd^  fishayo  nrichakshaso  v4  pibadhva^  Kuiikdh  tomyam  madhu  \ 
11.  Vpa  preta  Ktdikdi  ehetayadkoam  ahafk  rdye  pra  munehata  Su^ 
ddsah  I  rdjd  vjittram  janglianat  prdg  apdg  udag  atha  yafdte  vare  d 
prithivyd^  \  12.  Ta^  ime  rodasl  ubhe  aham  Indram  atuihtavam  \  Vthd" 
mUrasya  rakihati  hrahma  idam  Bhdraiafh  janam  \  13.  Viivdmitrdl^ 
ordBata  hrahma  Indrdya  vajHne  \  karad  in  nah  surddhasah  \  14  (=Nir. 
vL  32).  Eim  te  hurvanti  Klkateshu  gdvo  ndSiram  duhre  na  tapanti  ghar* 
mam  \  d  no  hhara  Pramagandasyavedo  Naichdiakham  maghavan  randhaya 
nal^  I  15.  8asarparlr  amatim  bddhamdnd  hjrihad  mimdya  Jamadagni- 
dattd  I  d  Suryasya  duMtd  tatdna  iravo  deveshu  amritam  ajuryam  \  16. 
Sasarparlr  abharat  tnyam  ehhyo  adhi  irava^  panchajanydtu  krishfishu  \ 
id  pakshyd  navyam  dyur  dadhdnd  ydm  me  palasti-jamadagnayo  dadul^  | 

21.  Indra  aiihhir  bahtddhhir  no  adya  ydehehhreshfhdhhir  ma- 

ghavan  iiira  jinva  \  yo  no  dveshfi  adharal^  sas  paduhta  yam  u  dvishmas 
tam  u  prdno  jahdtu  \  22.  paraiufh  chid  vi  iapati  iimbalaih  ehid  vi  vriS* 
ehati  \  ukhd  ehid  Indra  yeshantl  prayastd  phenam  asyati.  23.  iVa  sdya- 
kasya  ehikite  jandso  hdhaih  nayanti  paSu  manyamdnd^  \  ndvdjinaik 
vdjindh  hdtayanti  na  gardahham  puro  ahdn  nayanti  \  24.  Ime  Indra 
Bharataeya  putrdh  apapitvafh  ehikitur  na  prapitvam  \  hinvanti  aham 
aranam  na  nitya^  jydvdjam  pari  nayanti  djau  \ 

*'  6.  Thou  hast  dnmk  soma ;  depart,  Indra,  to  thy  abode :  thoa  hast  a 
handsome  wife  and  pleasure  in  thy  house.  In  whatever  place  thy  great 
chariot  rests,  it  is  proper  that  the  steed  should  be  unyoked.  7.  These 
bountiful  Yirupas  of  the  race  of  Angiras,^  heroic  sons  of  the  divine 

1**  Suyaoa  says  that  the  liberal  men  are  the  Esbattriyas,  sons  of  SadSn^  that 
virttpah  means  their  different  priests  of  the  race  of  Angtras,  Medhatithi,  and  othen, 
and  that  the  sons  of  the  sky  are  the  Mamts,  the  sons  of  Radra  {Ime  yUgam  kurvatjaj^ 
hhqjah  Saudatah  kthattriyah  tishatn  yajakah  virupah  nanarupaj^  MedhatUhi-praihri* 
toffo  *ngirata$  eha  divo  'mrasya  iwebhyo  *pi  balavato  Rudraaya  putraeo  ....  Jf«- 
rMto^).  The  YirClpas  are  connected  with  Anginu  in  B.y.  z.  62,  ff ;  and  a  YirQpa  is 
mentioned  in  i.  45,  3;  and  TiiL  64,  0. 


842  SABLT  GOKTBSTS  BETWEEN 

Dyans  (sky),  bestowing  wealth  upon  Yi^vamitra  at  the  sacrifice  witli  a 
thousand  libations^  prolong  their  lives.  8.  The  opulent  god  (Indra) 
constantly  assumes  various  forms,  exhibiting  with  his  body  illusive 
appearances ;  since  he  came  from  the  sky  thrice  in  a  moment,  drinking 
(soma)  according  to  his  own  will,  at  other  than  the  stated  seasons,  and 
yet  observing  the  ceremonial.  9.^  The  great  rishi,  god-bom,  god-im- 
pelled, leader  of  men,  stayed  the  watery  current ;  when  YiSvamitra 
conducted  Sudas,  Indra  was  propitiated  through  the  Kuiikos.  10. 
like  swans,  ye  make  a  sound  with  the  (soma-cruahing)  stones,  exult- 
ing with  your  hymns  when  the  libation  is  poured  forth ;  ye  Kuiikas, 
sage  rishis,  leaders  of  men,  drink  the  honied  soma  with  the  gods.^ 
11.  Approach,  ye  Kmiikas,  be  alert;  let  loose  the  horse  of  8udns  to 
(conquer)  riches ;  let  the  king  smite  strongly  his  enemy  in  the  east,  the 
west,  and  the  north ;  and  then  let  him  sacrifice  on  the  most  excellent 
(spot)  of  the  earth.^  12. 1  Yiivamitra  have  caused  both  heaven  and 
earth  to  sing  the  praises  of  Indra  ;^''  and  my  prayer  protects  the  race 
of  Bharata.  13.  The  Yiivamitras  have  ofifered  up  prayer  to  Indra  the 
thunderer.  May  he  render  us  prosperous !  14.  What  are  thy  cows 
doing  among  the  E[lkatas,^  who  neither  draw  from  them  the  milk  (which 
is  to  be  mixed,  with  soma),  nor  heat  the  sacrificial  kettle.  Bring  to  us 
the  wealth  of  Pramaganda;  subdue  to  ua  to  the  son  of  KichaSakha. 
15.  Moving  swiftly,  removing  poverty,  brought  by  the  Jamadagnis, 
she  has  mightily  uttered  her  voice :  this  daughter  of  the  sun  has  con- 
veyed (our)  renown,  eternal  and  undecaying,  (even)  to  the  gods.  16. 
Moving  swiftly  she  has  speedily  brought  down  (our)  renown  from  them 
to  the  five  r^ices  of  men ;  this  winged^"^  goddess  whom  the  aged  Jama- 
dagnis brought  to  us,  has  conferred  on  us  new  life.''    Omitting  verses 

ut  Venei  9-13  are  translated  by  Prof.  Both,  litt  n.  Gesch.  des  Weda,  p.  106  f. 

1**  Comp.  M.  Bh.  Adip. t. 6695.  Apibaeh  eha  tataJ^  tomamlndrena  taha  Kauiikah] 
«  And  then  the  KaoBika  drank  soma  with  Indra.*' 

ISA  Compare  R.V.  iii.  23,  4,  which  will  be  quoted  below, 

»•  Compare  R.V.  iv.  17, 1. 

^  KtkafaJ^  noma  deio  'narpythnivatah  \  **  Kikata  is  a  country  inhabited  by  people 
who  are  not  Aryas."  See  the  second  toL  of  this  work,  p.  362,  and  Joum.  Royal  As. 
800.  for  1866,  p.  840. 

^  Faltahifa,  This  word  is  rendered  by  Sfiyana  **  the  daughter  of  the  sun  who 
causes  the  light  and  dark  periods  of  the  moon,  etc."  (Fakthaspa  pakaKadi-nirvdha-' 
katpa  Suryatya  duhUa),  Prof.  Roth  a.v,  thinks  the  word  may  mean  ''she  who 
changes  according  to  the  (light  and  dark}  fortnights." 


THE  BRAHMANS  AND  KSHATTEIYA8.  348 

17-20  we  have  the  following :  '^  21 .  Prosper  ub  to-day,  o  opulent  India,  by 
numerous  and  most  excellent  suooonrs.  May  he  who  hates  us  &11  down 
low;  and  may  breath  abandon  him  whom  we  hate.''  This  is  suooeeded  by 
three  obscure  Yerses,  of  which  a  translation  will  be  attempted  further  on. 

Saya^a  pre&ces  verses  15  and  16  by  a  quotation  from  Sha^guru- 
^ishya's  Commentary  on  the  Anukramanika,  which  is  given  with  an 
addition  in  Weber's  Indische  Studien  i.  119  f.  as  follows:  Sasarpati- 
dv-riehe  prdhur  itihdsam  purdvidah  J  StMdaio-njripater  yajne  Vamhthdt' 
fnaja-SHnktina  \  VUvdmitraiydhhibhiliam  halam  vdk  eha  tamantataJ^  \ 
Vdstshfhendbhihhutah  sa  hy  avdsidaeh  eha  Oddhi-jah  \  tasmai  Brdhmirh 
iu  Saurim  vd  ndmnd  vdehaih  Satarparlm  |  Surya-ije&mana  dhfitya 
dadur  vai  Jamadagnayah  \  Euiikdndm  tatah  sd  vdn  mandh  chintdm 
athdnudat  \  upapreMi  Ku&ikdn  Vikdmitro  *nvaehodayat  \  lahdhvd  vd- 
cham  eha  hfuhtdtmd  Jamadagnin  apHjayat  \  '^  Saaarparir  "  iti  dvdhhydfk 
righhydm  Vdeham  stu/oam  avayam  \ ''  Eegarding  the  two  verses  beginning 
"  Sasarpariy*  those  acquainted  with  antiquity  tell  a  story.  At  a 
sacrifice  of  king  Saudasa^the  power  and  speech  of  YiSvamitra  were 
completely  vanquished  by  Sakti^  son  of  Yasishtha;  and  the  son  of 
Gadhi  (Yiivamitra)  being  so  overcome,  became  dejected.  The  Jamad- 
agms  drew  from  the  abode  of  the  Sun  a  Yoice  called  ''  Sasarpari,"  the 
daughter  of  Brahma,  or  of  the  Sun,  and  gave  her  to  him.  Then  that 
voice  somewhat  dispelled  the  disquiet  of  the  Jamadagnis  [or,  according 
to  the  reading  of  this  line  given  by  Sayanu  {Kuiikdndm  matih  ad  vdy 
amatim  tdm  apdnudat)  **  that  Yoice,  being  intelligence,  dispelled  the 
unintelligence  of  the  Kuiikas."].  Yiivamitra  then  incited  the  Kuiikas 
with  the  words  upapreta  <  approach '  (see  verse  11).  And  Being  glad- 
dened by  receiving  the  Yoice,  he  paid  homage  to  the  Jamadagnis ; 
praising  them  with  the  two  verses  beginning  '  Sasarpari^.' " 

In  regard  to  the  verses  21-24  Sayana  has  the  following  remarks: 
^^Indra  Utibhir  ity  ddydi  chatasro  Vasishtha'dveshinyah  \  purd  khahi 
Vthdmitra-Hahyah  Suddh  ndma  rdjarshir  dsU  \  aa  eha  kenaehit  kdrafiena 
Vaaiahtha-dveshyo  ^hhat  \  Vihdmitraa  tu  iishyaaya  rakahdrtham  dhhir 
righhir  Vaaiahfham  aiapat  \  imdh  ahhiidpcHrupdh  \  tdh  ficho  VaaMfhdh 
na  irinvanti  \  '^  The  four  verses  beginning  *  o  Indra,  with  succours ' 
express  hatred  to  Yasishfha.     There  was  formerly  a  royal  rishi  called 

>^  The  BrihaddevatS,  which  has  some  lines  nearly  to  the  same  effect  aa  theae  Z 
hare  quoted  (see  Ind.  Stad.  i.  119),  giTes  Sudas  instead  of  Savdisa. 


Mi  SAELT  CONTESTS  BETWEEN 

fiudfis,  a  disciple  of  Vi^yamitra ;  who  for  some  reason  had  incurred  the 
ill-will  of  Yasishtha.  For  his  disciple's  protection  Yiivamitra  carsed 
Yasish^ha  in  these  verses.  They  thns  consist  of  curses,  and  the  Yasish- 
thas  do  not  listen  to  them." 

In  reference  to  the  same  passage  the  Bfihaddevata  iy.  23  f.,  as  quoted 
in  Indische  Studien,  L  120,  has  the  following  lines:  FardS  chatasro  yds 
tattra  Vamhtha-dveshinlr  vidu^  \  ViSvdmitrena  idh  proktdh  ahhtSupdh 
Ui  smfitd^  I  dvesha-dvethdi  tu  tdi^  proktd^  vidydch  ehaivdhhichdrikdh  \ 
VamhthdB  tu  na  ifinvarU*  tad  deh&rryaka-^ammatam  \  kirttaiuich  chhra- 
vandd  vd  *pi  maMn  dothah  prqfdyaie  \  iatadhd  hhidyate  mUrdhd  kirtti- 
Una  Srutena  vd  \  teshdm  hdldh  pramlyante  toitndt  tdB  tu  na  klrttayet  \ 
**  The  other  four  yerses  of  that  hymui  which  are  regarded  as  expressing 
hatred  to  Yasishtha,  were  uttered  by  Yiivamitra,  and  are  traditionally 
reported  to  contain  imprecations.  They  are  said  to  express  hatred  in 
return  for  (?)  hatred,  and  should  also  be  considered  as  incantations. 
The  descendants  of  Yasishfha  do  not  listen  to  them,  as  this  is  the  will 
of  their  preceptor.  Great  guilt  is  incurred  by  repeating  or  hearing 
them.  The  heads  of  those  who  do  so  are  split  into  a  hundred  frag- 
ments; and  their  children  die.     Wherefore  let  no  one  recite  them.'* 

Durga,  the  commentator  on  the  Nirukta,^^  in  accordance  with  this 
injunction  and  warning,  says  in  reference  to  yerse  23  :  Tasmin  nigame 
aha  Sahda^  (Jodhaji)  td  Vasishtha-dveshini  fik  \  ahafk  eha  Kdpishphalo 
Vdsishfhai^  \  atoB  tdm  na  nirhravimi  \  **  The  text  in  which  this  word 
(hdha)  occurs  is  a  verse  expressing  hatred  of  Yasishtha.  But  I  am  a 
X&pishthala  of  the  family  of  Yasishtha ;  and  therefore  do  not  inter- 
pret it."   ' 

The  following  text  also  may  have  reference  to  the  personal  history  of 
Yi^yamitra :  B.Y.  iii.  43, 4.  A  eha  tvdm  etd  vrishand  vahdto  hari  sakhdyd 
tudhurd  wangd  \  dhdndvad  IndraJ^  savanam  jushdna^  sakhd  iakhyukk 
irinavad  vandandm  \  5.  Ku/oid  md  gopafk  karase  janasya  huvid  rdjdnam 
mayhavann  fifiihin  \  kuvtd  md  fuhim  papivdihsam  wtasya  huvid  me 
vawo  amfitasya  iikshd^  \  '^  4.  May  these  two  vigorous  brown  steeds, 
friendly,  well-yoked,  stout-limbed,  convey  thee  hither.  May  Indra 
gratified  by  our  Ubation  mingled  with  grain,  hear  (Hke)  a  Mend,  the 
praises  of  a  friend.    5.  Wilt  thou  make  me  a  ruler  of  the  people  ?  wilt 

^  Am  qnoted  both  by  Prof.  Both,  litt.  u.  Qeech.  des  Weda,  p.  108,  note,  ind  by 
Pjrof.  MQUer,  TkL  to  Eig-yeda,  toL  u.  p.  UL 


THE  BRAHMANS  AND  KSHATXaiTAS.  845 

fhon  make  me  a  king,  o  impetuous  lord  of  riches?  wilt  thou  make  me 
a  rishi  a  drinker  of  soma?  wilt  thou  endow  me  with  imperishable 
wealth  ?  " 

The  next  passage  refers  to  Devairavas  and  DeTavata,  of  the  race  of 
Bharata,  who  are  called  in  the  Anukramanika,  quoted  by  Sayaga, 
**  sons  of  Bharata ''  {Bharatasya  ptUrau) ;  but  one  of  whom  at  least  is 
elsewhere,  as  we  shall  see,  said  to  be  a  son  of  Yiivamitra :  R.y.  iii. 
23,  3.  AmarUhiihtdm  Bhdratd  revad  Agnim  Devairavd^  Devavdtah  mdak- 
sham  I  Affne  vi  pa&ya  hfihatd  *hh%  rdyd  Uhdm  no  netd  hhavatdd  anu 
dyun  I  3.  Daia  kshipal^  pikrvyaih  Am'ajljanan  iujdtam  mdtrishu  pri- 
yam  \  Agnith  ituhi  Dawavdtaih  LevaSravo  yojanundm  asad  vaii  \  4.  Ni 
tvd  dadhe  vare  dpfithivyd^  ildyds  pade  stidinatve  ahnum  \  Dftshadvatydm 
mdnuahe  Apaydydm  Sarawatydm  revadAyne  didlhi  |  ''  2.  The  two  Bha- 
ratas  Deva^ravas  and  Deyavata  have  brilliantly  created  by  friction  the 
powerful  AgnL  Look  upon  us,  o  Agni,  manifesting  thyself  with  much 
wealth;  be  a  bringer  of  nourishment  to  us  every  day.  3.  The  ten 
fingers  (of  Devavata)  have  generated  the  ancient  god,  happily  bom  and 
dear  to  his  mothers.  Praise,  o  Devairavas,  Agni,  the  offspring  of  Deva- 
vata,  who  has  become  the  lord  of  men.  4. 1  placed  (or  he  placed)  thee 
on  the  most  excellent  spot  of  earth  on  the  place  of  worship,^^  at  an 
auspicious  time.  Shine,  o  Agni,  brilliantly  on  the  (banks  of  the)  Df  i- 
shadvati,  on  (a  site)  auspicious  for  men,  on  (the  banks  of)  the  Apaya, 
of  the  Sarasvatl." 

Yiivamitra  is  mentioned  along  with  Jamadagni  in  the  fourth  y^se  of 
the  167th  hymn  of  the  tenth  Man4ala,  which  is  ascribed  to  these  two 
Bi^es  as  its  authors :  Prasuto  hhaksham  akaram  ehardv  apt  stomafh  ehe' 
mam  prathamaljL  sHrtr  un  mjrije  \  $ute  idtena  yadi  dyamam  vdm  prati 
VUvdmitra^amadaynl  dame  \  "  Impelled,  I  have  quaffed  this  draught 
of  soma  when  the  oblation  of  boiled  rice  was  presented ;  and  I,  the  first 
bard,  prepare  this  hymn,  whilst  I  have  come  to  you,  o  Yi^vamitra  and 
Jamadagni  in  the  house,  with  that  which  has  been  offered  as  a  libation." 

The  family  of  the  Yii^vamitras  has,  as  we  have  seen,  been  already 
mentioned  in  £.Y.  iii.  53,  13.  They  are  also  named  in  the  following 
passages : 

iii.  1,  21.  Janman  janman  nihito  Jdtavedd^  VUvdmitrebhir  idhyaU 
ajasral^  | 

^  Compare  B.y.  in.  29,  3, 4. 


#46  SABLT  00HTB8T8  BETWEEN 

<<  The  iiiideciqringJitaTedas(Agiii)  placed  (on  the  hettrth)]B  in  everj 
generitioii  kindled  by  the  TiiTimitrae." 

iiL  18,  4.  Uek  Mochuhd  tahuoi  putrak  Huio  hrihai  My»A  li^md- 
nethm  ihehi  \  twai  Agne  VthdwuUrmhrn  iatk  yor  wuurmfijwui  U  Umvam 
ik&ri  iriipai  \ 

''Son  of  strength,  when  landed,  do  thon  with  thj  npwaid  flame 
inspire  Tigonma  life  into  thj  wonhippen;  (grant)  o  Agni,  brilliant 
good  fortone  and  prosperity  to  the  YiiTanutras;  many  a  time  have  we 
given  lustre  to  thy  body.** 

z.  89,  17.  ^M  U  vayam  Indra  hhw^'aHndnk  vitfydma  ntwutHndm  navd- 

ndm  I  vidydwM  vadar  aoa$d  gjrintmto  VUvdmUrdk  ula  U  Indra  nUnam  \ 

**  Thus  may  we  obtain  from  thee  new  &Toun  to  delight  ns :  and 

may  we,  Yi^Tamitras,  who  praise  thee,  now  obtain  riches  through  thy 

help,  0  Indra." 

This  hymn  is  ascribed  in  the  AnnkramanI  to  Benu,  the  son  or 
descendant  of  Tiivamitia ;  and  the  18th  verse  is  identical  with  the 
22nd  of  the  80th  hymn  of  the  third  Ma^^ala,  which  is  said  to  be  Yii- 
vfimitra's  production. 

In  a  verse  already  quoted  (E.Y.  iiL  88,  11)  Yiivamitra  is  spoken  of 
as  the  son  of  Kuiika;  at  least  the  Nimkta  regards  that  passage  as 
referring  to  him;  and  the  Kui^as,  who  no  doubt  belonged  to  the 
same  family  as  Yi^v&mitra,  are  mentioned  in  another  hymn  which  I 
have  cited  (iii.  53,  9,  10).  They  are  also  alluded  to  in  the  following 
texts: 

B.Y.  iii.  26,  1.  Vaiivdnaram  matuM  ^gniih  niehdyya  haviahmanto  anu- 
ihatyafk  warvidam  \  9uddnuih  dwaih  rathirafk  vasuyavo  girhhiJk  ranvaik 

Ku&ikdao  havdmahe  \ 8.  Mvo  na  krandanjanihht^  tarn  idhyaU 

VdUvdnarah  KuHkehkir  yuge  yuge  \  $a  no  Ayni^  suvlryam  wahyam  da-- 
dhdtu  ratnam  amfiteihujdyfivih  | 

^*  We,  the  Kufikas,  presenting  oblations,  and  desiring  riches,  revering 
in  our  souls,  as  is  meet,*^  the  divine  Agni  Yaiivanara,  the  heavenly, 
the  bountiful,  the  charioteer,  the  pleasant,  invoke  him  with  hymns. 
•  ...  8.  Yai^vanara,  who  (crackles)  like  a  neighing  horse,  is  kindled 
by  the  Ku^ikas  with  the  mothers  (%»e.  their  fingers)  in  every  age.    May 

^  This  is  the  sense  of  tmuthaiyam  according  to  Prof.  Anfrecht  Sfiyana  makes  it 
one  of  the  epithets  of  Agni  **  he  who  is  true  to  his  promise  in  granting  rewards 
acoording  to  works  "  {9aty$namigaUm  karmanurvpthphalo'pradane  taijfO'prat^mtm)* 


THE  BRAHMANS  AND  KSHATTEITAS.  347 

this  Agni,  who  is  ever  alire  among  the  immortalBi  bestow  on  us  wealthy 
with  vigour  and  with  horses." 

iiL  29,  15.  Amiirdyudho  Marutdm  %va  pray&h  prathamajah  hrahmano 
viivam  id  viduf^  \  dyumna/oad  hrahma  KukikaBal^  a  Irire  ekah  eko  dame 
Agniih  tarn  Idhire  \ 

**  Combating  their  enemies  like  the  hosts  of  the  liaruts,  (the  sages) 
the  first-bom  of  prayer*^  know  everything;  the  Kusikas  have  sent 
forth  an  enthusiastio  prayer ;  they  have  kindled  Agni,  each  in  his  own 
house." 

iii.  90,  20.  Imam  kdmam  mandaya  gohhir  ahaii  ehandrdvatd  rddhasd 
paprathaS  cha  \  waryvoo  matthhis  tubhyam  viprdh  Indrdya  vdhah  KuH' 
kdso  akran  \ 

"Gratify  this  (our)  desire  with  kine  and  horses;  and  prosper  us 
with  bnlHant  wealth.  The  wise  KuSikas,  desiring  heaven,  have  with 
their  minds  composed  for  thee  a  hymn." 

iii.  42,  9.  Todm  sutasya  pltaye  pratnam  Indra  havdmahe  |  KuSikdso 
avasyavah  \ 

**  We,  the  Ku^as,  desiring  succour,  summon  thee  the  ancient  Indra 
to  diink  the  soma  libation." 

It  will  be  seen  from  these  passages  that  the  Yiivamitras  and  the 
Ku^ikas  assert  themselves  to  have  been  ancient  worshippers  of  Agni, 
and  to  be  the  composers  of  hymns,  and  the  possessors  of  all  divine 
knowledge. 

In  the  eleventh  verse  of  the  tenth  hymn  of  the  first  Man^ala  of  the 
It.Y.,  of  which  the  traditional  author  is  liadhuchhandas  of  the  family 
of  Yiivamitra,  the  epithet  Kau&ika  is  applied  to  Indra :  A  tu  nah 
Indra  KauSika  mandasdnah  sutampiha  \  na/oyam  dyu^  pra  stUira  kfidh* 
sahasra-sdm  fiahim  \  ''  Come,  Indra,  Kauiika,  drink  our  oblation  with 
delight.  Grant  me  new  and  prolonged  life ;  make  the  rishi  the  pos- 
sessor of  a  thousand  boons." 

Sayana  explains  the  epithet  in  question  as  follows :  Kauiika  KuH* 
kasya  ptdra  .  .  .  yadyapi  Vihdmitro  Kuiikasya  putras  tathdpi  tad- 
rupena  Indrasya  eva  utpannatvdt  Kuiika-putratvam  aviruddham  \  ayaih 
vfitldnto  ^nukramanikdydm  uktah  \   ^'KuSikas  tv  AUhlrathir  Indra* 

i«  Compare  with  thiB  the  epithet  of  dev^fa^  **  god-born,"  applied  to  WySmitra 
in  iii.  63,  9  (abore  p.  342) ;  and  the  claim  of  Imowledge  made  for  the  Yaushthai  in 
vii.  33,  7  (above  p.  320}. 


^ 


84S  SABLT  CONTESTS  BETWEEN 

iufyam  futram  iehhan  hrdkmaeharyaSk  chaeh&ra  \  tasya  Indrah  era  Gdthl 
putro  jajnB ''  Hi  \  ''  Kauiika  meanB  the  son  of  Kuiika  .  .  .  Although 
Yiivamitra  was  the  son  of  Ku^ika,  yet,  as  it  was  Indra  who  was  bom 
in  his  fonn»  there  is  nothing  to  hinder  Indra  being  the  son  of  Koiika. 
This  story  is  thns  told  in  the  Annkramanika :  'Ku^ika,  the  son  of 
Ishlratha  desiring  a  son  like  Indra,  HTed  in  the  state  of  a  Brahmacharin. 
It  was  Indra  who  was  bom  to  him  as  his  son  GSthin.' "  To  this  the 
AnukramanI  (as  qnoted  by  Frof.  liiillery  Big-veday  yoL  ii.  pref.  p.  zl.) 
adds  the  words :  Gdthino  Viivdtnitra^  \  $a  tfiiJyam  man^alam  apaiyat  \ 
**  The  son  of  G&thin  was  Yi^vamitra,  who  saw  the  third  Man^ala."  In 
qnoting  this  passage  Professor  Miiller  remarks :  **  According  to  Sha4- 
gnra^ishya  this  preamble  was  meant  to  yindicate  the  Eishitya  of  the 
liunily  of  Yi^vamitra :  ^^  Saiff  apavdde  tvayam  fishitvam  anubhavato  Fis- 
vdmitra-gotroiya  vwakshayd  itihdsaih  dha "  |  '*  Wishing  to  declare  the 
xishihood  of  the  family  of  Yi^vamitra  which  was  controverted,  although 
they  were  themselves  aware  of  it,  he  tells  a  story.'' 

Professor  Both  in  his  Lexicon  {$.v.  Kau&iha)  thinks  that  this  term 
as  originally  appHed  to  Indra  meant  merely  that  the  god  *'  belonged, 
was  devoted  to/'  the  Ku^ikas ;  and  Professor  Benfey,  in  a  note  to  his 
translation  of  B.Y.  L  10,  11,**  remarks  that  ''by  this  family-name 
Indra  is  designated  as  the  sole  or  principal  god  of  this  tribe." 

*^  Prof.  Miiller  states  that  '*  Sfiyana  paflses  over  what  Efityfiyana  (the  author  of 
the  AnukramasT)  says  about  the  race  of  Vis'Tamitra; "  and  aidda  **  This  (the  fact  of 
the  pieamble  being  *  meant  to  rindicate  the  Biahitra  of  the  family  of  Vi^viroitra') 
was  probably  the  reason  why  SSya^a  left  it  ont"  It  is  tme  that  S&yana  does  not 
quote  the  words  of  the  AnukramanI  in  his  introductory  remarks  to  the  third  Man^ala ; 
but  as  we  hsTe  seen  he  had  preyiously  adduced  the  greater  part  of  them  in  his  note 
on  i.  10, 11. 

*^  Orient  und  Occident,  vol.  i.  p.  18,  note  50.  We  haTO  seen  aboTe,  p.  846,  that  in 
B.Y.  liL  23, 8,  another  god,  Agni,  is  called  baivawta^  after  the  rishi  DeraT&ta,  by  whom 
he  had  been  kindled.  Compare  also  the  expression  ^ivodato  Agnil^  in  R.y .  yiii.  92,  2, 
which  SSyana  explains  as  » IHvodasena  ahuyamSno  ^gnih^  *'Agni  iuToked  by  Diyodufia ; 
while  Prof.  Both  $.v,  understands  it  to  mean  **  Agni  who  stands  in  relation  to  Dirodusa. 
In  B.y.  tL  16, 19,  Agni  is  called  JHwdoMa^ya  $atpatih,  <*  the  good  lord  of  DiTodasa. 
Agni  is  also  caUed  Bhfirata  in  B-Y.  ii.  7, 1,  5;  It.  25,  4;  vi.  16,  19.  On  the  first 
text(ii.  7, 1)  SAyaoa  says  MaraiSh  ritvy'i^  \  Ushaik  sam&andhJ  Sharaia^,  **  Bharatos 
■re  priests.  Bhurata  is  he  who  is  connected  with  them."  On  ii.  7,  5  he  explains  the 
word  by  fitvijam  putra^tKanlfa^  <<  Thou  who  art  in  the  place  of  a  son  to  the  priests.'* 
On  the  second  text  (It.  25,  4)  iaamai  Apnir  BharataJ^  aarma  yainaaly  *'  may  Agni 
Bhfirau  giye  him  piotection")  Sayana  takes  BhSrata  to  mean  *'the  bearer  of  the 
dUation"  {h&oUk»  hhmrtiS^  \  but  also  refers  to  the  S'.P.Br.  L  4,  2, 2,  where  it  is  said, 
'<or  Agni  is  osllsd  'BhSxata,'  beoaufie^ beooming  breath,  be  sustainf  til  creatnrea'* 


•t 
ft 


THE  BEAHMANS  AND  KSHATTEITAS.  349 

According  to  the  Vishnu  ForAna  (pp.  398-400,  Wilson,  4to.  ed.) 
Yi^vflmitra  was  the  twelfth  in  descent  from  Fururayas,  the  persons  in- 
termediate being  (1)  Amavasn,  (2)  Bhlma,  (3)  Kanchana,  (4)  Suhotra, 
(5)  Jahnn,  (6)  Smnantu,  (7)  Ajaka,  (8)  Yalakasva,  (9)  Ku^a,  (10) 
Ku^mba,  and  (11)  Qadhi.  The  birth  of  Yiiyamitra's  father  is  thus 
described,  Y.P.  iv.  7,  4 :  Teshd^  Euidmha^  "iakra-ttUyo  meputro  hha- 
v&d^*  iU  tapaS  ehachdra  \  tarn  cha  ugrthtapoMm  avalohya  *^md  hhavatv 
anyo  ^tmat'tulya'Vlryyah "  ity  dtmand  eva  atya  Indra^  ptUratvam  aytt- 
ehhat  I  Oddhir  ndma  ta  Kauiiko  ^hhavat  \  **  Ku^amba  (one  of  Kuia's  four 
sons)  practised  austere  fervour  with  the  view  of  obtaining  a  son  equal 
to  Indnu  Perceiving  him  to  be  very  ardent  in  his  austere  fervour, 
Indra,  fearing  lest  another  person  should  be  bom  his  own  equal  in  vigour, 
became  himself  the  son  of  Kuffamba,  with  the  name  of  Gadhi  the  Kau- 
iika.''  Eegarding  the  birth  of  Yiivamitra  himself,  the  Yishnu  Purana 
relates  the  following  story :  Qadhi's  daughter  SatyavatI  had  been  given 
in  marriage  to  an  old  Brahman  called  ^chlka,  of  the  family  of  Bhfigu. 
In  order  that  his  wife  might  bear  a  son  with  the  qualities  of  a  Brah- 
man, Bichlka  had  prepared  for  her  a  dish  of  charu  (rice,  barley,  and 
pulse,  with  butter  and  milk)  for  her  to  eat ;  and  a  similar  mess  for  her 
mother,  calculated  to  make  her  conceive  a  son  with  the  character  of  a 
warrior.  Satyavatl's  mother,  however,  persuaded  her  to  exchange 
messes.  She  was  blamed  by  her  husband  on  her  return  home  for  what 
she  had  done.    I  quote  the  words  of  the  original : 

Y.P.  iv.  7,  14.  **  Ati  pape  kirn  idam  akdryyam  hhavatyd  kriiam  ] 
atiraudrafk  U  vapur  dlakshyate  \  nUnam  tvayd  tvan-mdtfi'Batkfitai 
charur  upayukta^  (?  upahhuktah)  \  na  yuktam  etat  \  15.  Mayd  hi  tatira 
eharau  sakald  eva  Sauryyehvlryya-hala-$anipad  dropitd  tvadiys  chardp 
apy  akhila-idnti'jndnO'titikBhudikd  hrdhmana-sampat  \  etach  cha  vipa' 

{Uha  u  vai  ima]^  prqjal^  prano  bhutva  bibhartti  Uumld  va  iva  aha  **  Bharata  *'  tVt). 
Another  explanation  bad  prerionBly  been  given  that  the  word  Bh&r&ta  means  *'  he 
who  bean  oblations  to  the  gods."  On  the  third  text  (ri.  16, 19)  Saya^a  interprets 
the  term  in  the  same  way.  Both,  •.«.,  thinks  it  may  mean  *'  warlike."  In  R.V.  vii. 
8,  4,  (V.S.  12,  34)  we  find  the  words  pra  pra  ay  am  Agnir  Bkaratatya  ifinve,  "  this 
Agni  (the  son  ?)  of  Uharata  has  been  greatiy  renowned."  Saya^a  makes  hharatoiya 
^  yqiamanafya^  <*the  worshipper,"  and  pta  pra  ifi^^  ™  P't^hito  bhavati^  *'is 
renowned."  The  Comm.  on  the  Yaj.  S.  translates  '*  Agni  hears  the  invocation  of 
the  worshipper"  {js'rinv^  tfrinutt  ahvanam).  The  S'.  P.  Br.  vi.  8, 1, 14,  quotes  tho 
verse,  and  explains  Bharata  as  meaning  **  Prajapati,  tho  sapporter  <^  the  universe" 
{iYu^apatir  vai  Bharaia^  M  hi  idam  murvam  bibhartti^ 


350  SABLT  CONTESTS  BETWEEN 

rita^  kurvaiyds  taioa  a^audrditra'dMraM-mdrana-nUhtha-hshattri' 
ffdehdrah  puttro  hhavUhyaty  asydS  eha  upaiama^ruchir  hrdhmand- 
ehdra^  "  |  Uy  dkarnya  eva  »d  tasya  pddau  jagruha  pranipatya  eha  mam 
dhd  **  hhagavan  mayd  etad  qjndndd  anuihthiUtm  \  prasddam  me  Jcuru  \ 
wUl  evamvidal^  putro  hha/oatu  \  kdmam  evamvidha^  pautro  hhavatu*^  \  ity 
ukto  munir  apy  dha  **evam  aetv^^  iti  \  16.  Anantarafh  eha  sd  Jamad- 
aynim  ajljanat  tan-mdid  eha  Vikdmitram  janaydmdsa  \  Satyavatl  eha 
Kauiihl  ndma  nady  ahha/eat  \  Jamadaynir  Ikshvdku-vamSodhhavasya  lienos 
tanaydfh  Renukdm  upayeme  tasydm  eha  aiesha^hhattra'Vamia'hantdram 
ParaSurdma-iat^'nam  hhagavatal^  aakala-loka-yuror  NdrdyanoBya  amiam 
Jamadagnir  ajljanat  \  ViSvdmitra-putras  tu  Bhargava^  eva  S'unahSepo 
ndma  devair  dattah  \  tatai  eha  Zhvardta-ndrnd  ^hhavat  \  tatai  eha  anye 
Madhuehhanda  -Jayakjrita  -  Devadeva  -Ashfaka  -  Kaehhapa  -Hurltahdhhyah 
Vihamitra-putrdh  habhUvuh  \  17.  Teshdih  eha  hahnni  Katdika-gotrdni 
fUhyantareshu  vaivdhydm  hhavanti  \ 

'' '  Sinful  woman,  what  improper  deed  is  this  that  thou  hast  done  ? 
I  behold  thy  body  of  a  very  terrible  appearance.  Thou  hast  certainly 
eaten  the  charu  prepared  for  thy  mother.  This  was  wrong.  Por  into 
that  charu  I  had  infused  all  the  endowments  of  heroism,  vigour,  and 
force,  whilst  into  thine  I  had  introduced  all  those  qualities  of  quietude, 
knowledge,  and  patience  which  constitute  the  perfection  of  a  Brahman. 
Since  thou  hast  acted  in  contrayention  of  my  design  a  son  shall  be  bom 
to  thee  who  shall  live  the  dreadful,  martial,  and  murderous  life  of  a 
Xshattriya ;  and  thy  mother's  ofispring  shall  exhibit  the  peaceful  dis- 
position and  conduct  of  a  Brahman.'  As  soon  as  she  had  heard  this, 
Satyavatl  fell  down  and  seized  her  husband's  feet,  and  said,  '  My  lord, 
I  have  acted  from  ignorance ;  show  kindness  to  me ;  let  me  not  have 
a  son  of  the  sort  thou  hast  described ;  if  thou  pleascst,  let  me  have  a 
grandson  of  that  description.'  Hearing  this  the  muni  replied,  *  Be  it 
80.'  Subsequently  she  bore  Jamadagni,  and  her  mother  gave  birth  to 
YiiSvamitra.  Satyavatl  became  the  river  called  Kauiikl.  Jamadagni 
wedded  EcQuka,  the  daughter  of  Renu,  of  the  family  of  Ikshvaku ;  and 
on  her  he  begot  a  son  called  Paraiurama,  the  slayer  of  the  entire  race 
of  Kshattriyas,  who  was  a  portion  of  the  divine  Narayana,  the  lord  of 
the  universe.^^  To  Yiivamitra  a  son  called  Suna^epa,  of  the  race  of 

^  According  to  the  BhagaTata  Partbia,  i.  8,  20,  Paraifurfima  was  the  dxteentli 
ineamation  of  Yiahna :  Avatar$  $ho4aimm  ptuytm  hruhiuhdruho  nfipan  |  (riuapUh 


THE  BRAHMANS  AND  KSHATTBIYAS.  361 

Bhfigu,  was  given  by  the  gods,  who  in  consequence  received  the  name 
of  Devarata  (''god-given").  And  then  other  sons,  liadhuchhandaSy 
Jayakfita,  Devadeva,  Ashtaka,  Kachhapa,  Harltaka,  etc.,  were  bom 
to  YiiSv&mitra.  From  them  sprang  many  families  of  Kaiisikas,  which 
intermarried  with  those  of  other  riahis." 

The  Harivam^a,  verses  1425  ff.,  gives  a  similar  acconnt,  but  makes 
Kuiika,  not  Ku^amba,  the  grandfather  of  Yiiv^mitra : 

Kuia-putrd^  hahhUviir  hi  ehatvdro  deva^arehasa^  \  Kuiikah  Eudand" 
hhai  cha  Kuidmho  MvLrtimdihs  tathd  \  Pahlavaih  saha  samvfiddho  rdjd 
vana-charaft  tadd  \  EuSikas  tu  tapas  tepe  puttram  Indra-samaffi  inbhuh  \ 
lahheyam  it*  taih  Sakras  trd$dd  dbhyetya  jajnivdn  \  pUrne  varika-saha9r0 
vai  taih  tu  S'akro  hy  apaiyata  \  aty  uyra-tapasaih  drishfvd  aahasrdhhaJ^ 
purandarah  \  iamarthah  putra^'anane  warn  evdmiam  avdsayat  |  putratv0 
kalpaydmdsa  $a  devendrah  ntrottamafi  \  sa  Gddhir  abhavdd  rdjd  MagJuh- 
van  Katdika^  wayam  \  Pattmkutsy  ahhavad  hhdryyd  Oddhis  tasydm 
ajdyata  \ 

'*  £uia  had  four  sons,  equal  in  lustre  to  the  gods,  Ku^ika,  Kuian&- 
bha,  Ku^amba,  and  Murttimat.  Growing  up  among  the  Pahlavas,  who 
dwelt  in  the  woods,  the  glorious  king  Ku^ika  practised  austere  fervour, 
with  the  view  of  obtaining  a  son  equal  to  Indra ;  and  Indra  from  ap- 
prehension came  and  was  bom.  When  a  thousand  years  had  elapsed 
SiEikra  (Indra)  beheld  him.  Perceiving  the  intensity  of  his  austere 
fervour,  the  thousand-eyed,  city-destroying,  god  of  gods,  highest  of  the 
deities,  powerful  to  procreate  offspring,  introduced  a  portion  of  himself, 
and  caused  it  to  take  the  form  of  a  son ;  and  thus  Maghavat  himself 
became  Oadhi,  the  son  of  KuSika.  PaumkutsI  was  the  wife  (of  the 
latter),  and  of  her  Oadhi  was  bom." 

The  Harivamia  then  relates  a  story  similar  to  that  just  extracted 
from  the  Yishnu  Purana  regarding  the  births  of  Jamadagni  and  Yi^vfU 
mitra,  and  then  proceeds,  verse  1466 : 

Aurvasyaivam  ftiehikasya  Satyavatydm  mahdyaSdh  \  Jamadaynis  tapa* 
vlryydjjajne  hrahma-viddrh  vara^  |  madhyamai  eha  S'unaiiephaJ^  S'unah" 
puchhah  kanishfhaka^  \  Fihdmitram  tu  ddyddam  Oddhi^  Kuiika-^tan- 
danah  \  janaydmdsa  putram  tu  tapo-vidyd-iarndtmakam  \  prdpya  hrah- 

Tcfitvah  kt^to  nihkthattram  akarod  inahtm  |  "  In  his  sixteenth  incarnation,  perodv* 
^  that  kings  were  oppreeson  of  Br&hmani,  he,  inconied|  mode  the  earth  destitato 
of  KBhattriyaa  one  and  twenty  times.*'  i      ^ 


362  EARLY  CONTESTS  BETWEEN 

marshi-sanuUd^  yo  ^yam  ioptarthitd^  gaia^  I  VUvdmitroi  tu  dharmdtmd 
ndmnd  Vtharathah  imjitah  \  jajne  Bhrigu-prasddena  Kauiikad  varhio' 
wirddhafM^  \  Vthdmitrasya  eha  stUd^  Devardtddaya^  smfttd^  \  vikhydtds 
Pruhu  lokeshu  Ushd0i  ndmdni  vat  ifinu  \  Dwairavdi^  Katii  chaiva  yatrndi 
Kdtydyandlk  Bmfitdh  |  8'dldvatydm  Siranydksho  Renor  jajne  *tha  Benu- 
pULn  I  Sdnkfitir  Odlavai  chaiva  Mudgalai  cheti  vtSrutdh  \  Mddhuehhando 
JayaS  chaiva  Devalai  cha  tathd  ^shfaka^  \  Kachhapo  Hdritai  chaiva  Fthd- 
mitrasya  U  sutd^  \  teshdm  khydtdni  gotrdni  Kauiikdndm  mahdtmandm  \ 
Fdnino  Bahhravai  chaiva  Lhydnajapydt  tathaiva  eha  I  Fdrthivd^  Deva- 
rdidi  cha  S'dlankdyaruh  Vdskald^  |  Lohitdh  TdmadHtdS  eha  tathd  Kdri- 
shaya^  imjritdh  \  Sauirutd^  Kauiikdhk  rdjaihs  tathd  ^nye  Saindhavdya- 
ndh  I  Bevald^  Renavai  chaiva  Tdjnavalkydyhamarshandh  \  Audumhardh 
hy  Ahhishndtds  Tdrakdyana-ehunchuldh  \  Sdldvatydf^  Siranydtshd^ 
Sdnkfityd^  Odlavdi  tathd  \  Ndrdyanir  Narai  chdnyo  ViSvdmitragya 
dhUnuitah  |  fishy-antara-vivdhydi  cha  KauHhdh  hahavah  emfitdh  \  Pau- 
ravasya  mahdrdja  hrahmarsheh  EatcSikasya  cha  |  Mmhandho  *py  asya 
vamie  *sinin  hrahma-kshattrasya  viiruta^  \ 

*^  Thus  was  the  renowned  Jamadagni,  the  most  excellent  of  those 
possessed  of  sacred  knowledge,  horn  hy  the  power  of  austere  fervour  to 
Bichlka,  the  son  of  Urva,  hy  Satyavatl.  Their  second  son  was  S^unai- 
^epha  ^^^  and  the  youngest  S^unali^puchha.  And  Gadhi,  son  of  Ku^ika, 
hegot  as  his  son  and  inheritor  Yi^vamitra,  distinguished  for  austere 
fervour,  science,  and  quietude ;  who  attained  an  equality  with  Brah* 
man-rishis,  and  hecame  one  of  the  seven  rishis.  The  righteous  Yi^va- 
mitra,  who  was  known  hy  name  as  YiSvaratha/'*  was  hy  the  favour  of 
a  Bhfigu  horn  to  the  son  of  Kuiika,  an  augmenter  (of  the  glory)  of  his 
race.  The  sons  of  Yiivamitra  are  related  to  have  heen  Devarata  and 
the  rest,  renowned  in  the  three  worlds.  Hear  their  names :  Deva^ravas, 
Kati  (from  whom  the  Katyayanas  had  their  name) ;  Hiranyaksha,  horn 
of  BalavatI,  and  Benumat  of  Benu ;  Sankfiti,  Galava,  liudgala,  Madhn* 
chhandai  Jaya,  Devala,  Ash^aka,  Kachhapa,  Harita — these  were  the 

^  The  Aitareya  Brfihmana,  as  we  shall  shortly  see,  makes '  S'nna^'epa'  a  son  of 
AjTgartta.    The  Mahfibh&rata  AnorfSsanap.  verse  186,  coincides  with  the  HarivaA^ 

^*^  In  another  passage  of  the  HaiiTaftsa  (venes  1764  ff.),  which  repeats  the  par* 
ticulars  given  in  this  passage,  it  appears  to  be  differently  stated,  verse  1766,  that 
besides  a  daaghter  SatyavatiT,  and  his  son  Yiffyamitra,  O&dhi  had  three  other  sons, 
VitfTaratha,  Yiifvakrit,  and  Yis'?ajit  (Fi  'vdmitrat  tu  Oadheyo  rq/a  Vidparaihas  UM  \ 
Tihekxid  Yiiiw^kh  thaiva  tatha  JSaty&vaii  nfipa). 


THE  BRAHMANS  AND  KSHATTRIYAS.  35S 

sons  of  Yi^yamitra.  From  them  the  families  of  the  great  Kauilkas  are 
said  to  have  sprang :  the  Panins,  Babhrus,  Bhanajapyas,  Parthivas, 
Devaratas,  S'alankayanas,  Yaskalas,  Lohitas,  Yamadutas,  Karishis,  Sau- 
^tasy  Kauiikas,  Saindhavayanas,  Devalas,  Henus,  Yajnayalkyas,  Agha- 
marshanas,  Audumbaras,  Abhishnatas,  Tarakayanas,  Chunchulas,  S'ala- 
yatyas,  Hiranyakshas,  Sankrityas,  and  Galayas.^''  Kardyani  and  Nara 
were  also  (descendants)  of  the  wise  Yi^yamitra.  Many  Kausikas  are 
recorded  who  intermarried  with  the  families  of  other  rishis.  In  this 
race  of  the  Paoraya  and  Kausika  Brahman-rishi,  there  is  well  known 
to  haye  been  a  connection  of  the  Brahmans  and  Kshattriyas.  S^una^- 
i^pha,  who  was  a  descendant  of  Bhfigu,  and  obtained  the  position  of 
a  Kanaka,  is  recorded  to  haye  been  the  eldest  of  Yi^yamitra's  sons/' 

It  will  be  obseryed  that  in  this  passage,  DeyaiSrayas  is  giyen  as  one 
of  Yiiyamitra's  sons.  A  Deyairayas,  as  we  haye  already  seen,  is  men- 
tioned in  B.Y.  iii.  23,  2,  as  a  Bharata,  along  with  Deyayata.  Here 
howeyer  in  the  Hariyamsa  we  haye  no  Deyayata,  but  a  Deyarata,  who 
is  identified  with  STunaS^epha.  This,  as  we  shall  find,  is  also  the  case 
in  the  Aitareya  Brahmana. 

In  the  genealogy  giyen  in  both  of  the  preceding  passages,  from  the 
Yishnu  Parana,  and  the  27th  chapter  of  the  HariyafiiiSa  respectiyely, 
Yiiyamitra  is  declared  to  be  the  descendant  of  Amayasu  the  third  son 
of  Paruravas.  In  the  32nd  chapter  of  the  Hariyamsa,  howeyer,  we 
find  a  different  account.  Yi^yamitra's  lineage  is  there  traced  up  to  a 
Jahnu,  as  in  the  former  case ;  but  Jahnu  is  no  longer  represented  as  a 
descendant  of  Amayasu,  the  third  son  of  Pururayas ;  but  (as  appears 
from  the  preceding  narratiye)  of  Ayus,  the  eldest  son  of  that  prince,  and 
of  Puru,  the  great-grandson  of  Ayus.  Professor  Wilson  (Yishnu  Purana, 
4to.  ed.  p.  451,  note  23)  is  of  opinion  that  this  confusion  originated  in 
the  recurrence  of  the  name  of  Suhotra  in  different  genealogical  lists, 
and  in  the  ascription  to  one  king  of  this  name  of  descendants  who  were 

**•  Professor  "Wilson  (V.P.  4to.  ed.  p.  405,  note)  gives  these  names,  and  remarks 
that  the  authorities  add  **  an  infinity  of  others,  multiplied  by  intermarriages  with 
other  tribes,  and  who,  according  to  the  Yuyu,  were  originally  of  the  regal  caste  like 
Yi^yumitra;  but  like  him  obtained  Brahmanhood  through  devotion.  Now  theso 
gotras,  or  some  of  them  at  least,  no  doubt  existed,  partaking  more  of  the  character  of 
schools  of  doctrine,  but  in  which  teachers  and  scholars  were  very  likely  to  have 
become  of  one  family  by  intermarrying ;  and  the  whole,  as  well  as  their  original 
founder,  imply  the  interference  of  the  Kshattriya  casto  with  the  Brohmanical  mono- 
poly of  religious  instruction  and  composition." 

23 


854  EABLT  CONTESTS  BETWEEN* 

really  sprang  firom  another.  It  is  not,  howevery  dear  that  the  genealogy 
of  Yi^vamitra  given  in  the  YishQU  Purana  is  the  right  one.  For  in  the 
Big-yeda,  as  we  have  seen,  he  is  connected  with  the  Bharatas,  and  in 
the  passage  ahont  to  be  quoted  from  the  Aitareya  Brahmana,  he  is 
called  a  Bharata  and  his  sons  Kuiikos ;  and  Bharata  is  said  both  in  the 
Vishnu  Purana  (Wilson's  Y.P.  4to.  ed.  p.  449)  and  in  the  Harivamia 
(sect.  32,  y,  1723,  and  preceding  narrative)  to  be  a  descendant  of  Ayus 
and  of  Puru.  Accordingly  we  have  seen  that  the  Harivam^a  styles 
Yiivamitra  at  once  a  Paurava  and  a  Kausika. 

.  A  similar  genealogy  to  that  in  the  32nd  section  of  the  Harivamda  is 
given  in  the  Mahabharata,  Anuiasanaparvan,  verses  201  ff.,  where  it  is 
said  that  in  the  line  of  Bharata  there  was  a  king  called  Ajami^ha  who 
was  also  a  priest  {^Bharatasyanvaye  ehaivdjamldho  ndma  parthivah  I 
hAhuva  Bharata-ireahtha  yajvd  dharma-hhfitdm  varah),  from  whom 
Yiivamitra  was  descended  through  (1)  Jahnu,  (2)  Sindhudvlpa,  (3) 
Balaka^va,  (4)  Kuiika,  (5)  Gadhi. 

One  of  the  names  applied  to  Yiivamitra  and  his  race,  as  I  have  just 
noticed,  is  Bharata.^  The  last  of  the  four  verses  at  the  dose  of  the 
5drd  hymn  of  the  third  lian^ala  of  the  Eig-veda,  which  are  supposed 
to  contain  a  malediction  directed  by  Yiivamitra  against  Ya&shtha  (see 
above)  is  as  follows :  iii.  53, 24.  Ime  Indra  Bharatasya  putrdh  apapitvam 
Aikitur  naprapitvam  \ ''  These  sons  of  Bharata,  o  Indra,  desire  to  avoid 
(the  Yasishthas),  not  to  approach  them."  These  words  are  thus  explained 
by  Sayana :  Bharatasyaputrd^  Bharata^amiyd^  ime  VthdmUrdl^  apapu- 
tvam  apagamanaih  VaaishthebhyaS  chikitur  na  prapitvam  \  [  Fdyuhtaih 
taha  teshdm  tanyatir  nditi  \  hrdhmandh  eva  ity  artha^  |  '*  These  sons  of 
Bharata,  persons  of  his  race,  know  departure  from,  and  not  approach 
to,  the  Yasishthas.  They  do  not  associate  with  the  Yasishthas.  This 
means  they  are  Brahmans." 

The  persons  who  accompanied  Yi^vamitra  when  he  wished  to  cross 
the  Yipa^  and  the  S^utudrl  are,  as  we  have  seen  above,  called  BhlLrHtas ; 
and  Bevairavas  and  Devavata  are  designated  in  B.Y.  iiL  23,  2,  as  Bha- 
r&tas.  On  the  other  hand  in  one  of  the  hymns  ascribed  to  Yasishtha 
(B.Y.  vii.  33,  6)  the  Bh&r&tas  are  alluded  to  as  a  tribe  hostile  to  the 
Tf itsus,  the  race  to  which  Yasishfha  belonged. 

'^  See  Both'B  Lexicon,  $.v.  Bharata^  (7)  '*  the  name  of  a  hero,  the  forefather  of  a 
tribe.    His  loni  are  called  YisTfimitrai  and  the  memben  of  his  family  Bharatas." 


THE  BRAHMANS  AND  KSHATTRITAS.  855 

In  the  legend  of  S'unai^^epa,  told  in  the  Aitareya  Brahmana,  vii. 
13-18,^'  Yii^yamitra  is  alluded  to  as  being  the  hotfi -priest  of  king 
Hariichandra,  and  as  belonging  to  the  tribe  of  the  Bharatas.  He  is 
also  addressed  as  rdjapiUra^  and  his  sons  are  called  Kusikas.  The  out- 
lines of  the  story  are  as  follows :  King  Hari^chandra  of  the  family  of 
Ikshvaku  having  no  son,  promised  to  Yaruna,  by  the  advice  of  Narada, 
that  if  a  son  should  be  bom  to  him  he  would  sacrifice  him  to  that  god. 
A  son  was  accordingly  bom  to  the  king,  who  received  the  name  of 
Eohita ;  but  Hari^chandra,  though  called  upon  by  Yaruna,  put  off  from 
time  to  time,  on  various  pleas,  the  fulfilment  of  his  promise.  When  the 
father  at  length  consented,  the  youth  himself  refused  to  be  sacrificed 
and  went  into  the  forest.  After  passing  six  years  there  he  met  a  poor 
Brahman  rishi  called  Ajigartta  who  had  three  sons,  the  second  of  whomi 
S'unaisepa,  he  sold  for  a  hundred  cows  to  Bohita,  who  brought  the 
young  Brahman  to  be  sacrificed  instead  of  himself.  Yamna  accepted 
the  vicarious  victim,  and  arrangements  were  made  accordingly,  **Yi^va* 
mitra  being  the  hotfi-priest,  Jamadagni  the  adhvaryu,  Yasish^ha  the 
brahman,  and  Ayasya  the  udgatf i  (^a«ya  ha  Fihumitro  hold  d^jJamad* 
agnir  adhvaryur  Fasish{ho  hrahmd  Aydayah  udgdtd).*'  The  sacrifice  was 
not,  however,  completed,  although  the  father  received  a  hundred  more 
cows  for  binding  his  son  to  the  sacrificial  post,  and  a  third  hundred  for 
agreeing  to  slaughter  him.  By  reciting  verses  in  honour  of  different 
deities  in  succession  S^unaii^epa  was  delivered ;  and  at  the  request  of 
the  priests  took  part  in  the  ceremonial  of  the  day.  I  shall  quote  the 
remainder  of  the  story  at  length : 

17.  Atha  ha  8'unahsepo  Viivdmitraiydnkam  dsasdda  \  $a  ha  uvdcha 
Afigarttah  Sauyavasir  ^^jrishe  punar  me  puttrafh  dehi**  iti  \  "^a"  iti 
ha  uvdeha  Viivdmitro  **  devdh  vat  imam  mahyam  ardsata^^  iti  \  sa  ha 
Devardto  Vaihdmitrait  dsa  \  taiya  ete  Kdpileya-Bdhhravdl^  \  sa  ha 
uvdclia  Afigarttah  Sauyavasia  **  tvam  vehi  vihvaydvahai  **  iti  \  sa  ha 
uvdeha  Ajigartta^  Sauyavasir  '^  Angiraso  janmand  ^sy  Ajigarttih  irU" 
tah  kavih  |  fishe  paitdmahdt  tantar  md  *pagd^  punar  ehi  mdm "  iti  \  ta 

^  This  legend  is  translated  into  German  by  Prof.  Roth  in  Weber's  Ind.  Stod. 
i.  467  ff.,  into  English  by  Prof.  Wilson,  Journ.  Roy.  As.  Soc.  vol.  liii.  for  1861, 
pp.  96  ff.y  by  9r.  Hang  in  his  Ait  Briihmana,  vol.  iL  460  ff.,  by  Prof.  M iiller 
in  bis  Anc.  Sansk.  lit  pp.  408  ff.,  and  into  Latin  by  Dr.  Streiter  in  hit  **  Diss,  do 
Suna^sepo.** 


356  BABLT  CONTESTS  BETWEEN 

ia  updcha  S'una^epa^  **  adarhu  ivd  iasa-hastam  na  yach  Mudreshv 
alapsata  \  gavam  trini  iatdni  tvam  a/ofinlthah  mad  Angirah  "  iti  \  sa 
ha  uvacha  Ajlgarttah  Sauyavasts  "  tad  vai  md  tdta  tapati  pdpa0i  karma 
mayd  kjritam  \  tad  aham  nihnave  iubhyam  pratiyantu  iatd  gavdm^^  Hi  \ 
%a  ha  uvacha  S'unahiepa^  *^yah  iakrit  pdpakam  kurydt  hurydd  enat  tato 
^ par  am  \  ndpdgdh  iattdrdnydydd  asandheyam  tvayd  hritam  "  iti  \  *'  asan- 
dheyam^*  iti  ha  Vihdmitrah  upapapdda  \  sa  ha  uvacha  Vihdmttrah 
**£himah  eva  Sauyavasi^  idsena  viiiidsishuh  \  asthdd  maitasya  putro 
hhur  mamaivopehi  putratdm^^  iti  \  m  ha  uvacha  SunahsepaJi  *^sa  vai 
yathd  no  jndpdyd  rdjaputra  tathd  vada  |  yathaivdngirasah  sann  upcydm 
tava  puiratdm**  iti  \  sa  hauvdcha  Visvdmitro  '^Jyeshfho  me  tvamputrd^ 
ndm  sydi  tava  ireihthd  prajd  %ydt  \  upeydh  daivam  me  ddyam  tena  vai 
tvopamantraye"  iti  \  m  ha  uvdcha  Suna^&epah  ''  sanjndndneshu  vai  hru- 
y&t  sauhdrdydya  me  iriyai  \  yathd  ^ham  Bharata-jrishabha  upeydm  tava 
putratdm**  iti  \  atha  ha  Vihdmitrah  putrdn  dmantrayumdsa  *^  Mudhu- 
ehhanddh  ifinotana  Rishdbho  Benur  Ashfakah  \  ye  he  cha  hhrdtarah 
Bthana  aemai  jyaishfhydya  kalpadhcam^^  iti  \  18.  Tasya  ha  Visvumi- 
trasya  eka-iatam  putrdh  dsuh  panchdsad  evajydydmso  Madhuchhanddsah 
panchdiat  kanlydmsah  \  tad  ye  jydydmso  na  te  kuialam  menire  \  tun 
anuvydjalidra  **  antdn  vah  prajd  hhakshUhfa  "  iti  \  te  ete  *ndhrdh  Pun- 
drdh  S'ahardh  Fviinddh  Mutihdh  ity  udantydh  bahavo  hhavanti  \  VatS- 
vdmitrdi^  Dasyundm  hhnyishthdh  \  »a  ha  uvdcha  Madhuchhanddh  panchd- 
£atd  iordham  '^  yad  nal^  pita  sanjdnlte  tasmims  tiehfhdmahe  vayam  \  pur  as 
ivd  iorve  kurmahe  tvdm  anvancho  vayani  smasi^*  iti  \  atha  ha  VOvdmitrak 
pratltah  putrdms  tushfdva  **  te  vai  putrdh  pa§umanto  vlravanto  hhavishyor- 
tha  I  ye  mdnam  me  ^nugrihnanto  viravantam  akartta  md  \  pura-etrd  vira- 
vanto  Devardtena  Odthind^  \  sarve  rddhydh  atha  putrdh  eeha  vah  sad- 
vivdchanam  \  esha  vah  KuSikdh  vlro  Bevardtas  tam  anvita  \  yushmdme 
ddyam  me  upetd  vidyd0i  yam  u  cha  vidmaei  \  te  iamyancho  Faihdmitrdh 
MTve  edkam  eardtayah  \  Bevardtdya  tatthvre  dhfityai  iraishfhydya  Gd- 
thindh  \  adhiyata  Bevardto  rikthayor  ubhyayor  jrishi^  \  JahnHndm  cJtd- 
dhipatye  daive  vede  cha  Odthindm  \ 

**  S^una^iepa  came  to  the  side  of  Yiiyamitra.  Ajigartta,  the  son  of 
Bnyavasa,  said,  ^Bishi,  give  me  back  my  son.'  *No,*  said  Vi^vamitra, 
*  the  gods  have  given  him  to  me '  {devd^  ardsata) ;  hegce  he  became 
Devarata  the  son  of  Yiivamitra.  The  Xapileyas  and  Babhravas  are 
his  descendants.    AjTgartta  said  to  Yi^vamitra,  *  Come ;  let  us  both  call 


THE  BEAHMANS  AND  KSHATTBITAS.  357 

(him)  to  us.'*"  He  (again)  said  (to  his  son),  *Thou  art  an  Angirasa, 
the  son  of  Ajlgartta,  reputed  a  sage ;  do  not,  o  rishi,  depart  from  the 
line  of  thy  ancestors ;  come  back  to  me/  S^unaiiiepa  replied,  '  They 
have  seen  thee  with  the  sacrificial. knife  in  thy  hand — a  thing  which 
men  have  not  found  even  among  the  S^udras ;  thou  didst  prefer  three 
hundred  cows  to  me,  o  Angiras.'  Ajigartta  rejoined,  '  That  sinful  deed 
which  I  have  done  distresses  me,  my  son ;  I  abjure  it  to  thee.  Let  the 
[three]  hundreds  of  cows  revert  (to  him  who  gave  them).'  "*  S^unaii^cpa 
answered,  *  He  who  once  does  a  sinful  deed,  will  add  to  it  another ; 
thou  hast  not  freed  thyself  from  that  iniquity,  fit  only  for  a  S^udra. 
Thou  hast  done  what  cannot  be  rectified.'  '  What  cannot  be  rectified,' 
interposed  Yi^vamitra ;  who  continued,  '  Terrible  was  the  son  of  Suya- 
vasa  as  he  stood  about  to  immolate  (thee)  with  the  knife :  continue  not  to 
be  his  son ;  become  mine.'  Siuna^iiepa  replied, '  Speak,  o  king's  son  {rdja^ 
putra),  whatever  thou  hast  to  explain  to  us,  in  order  that  I,  though  an 
Angirasa,  may  become  thy  son.'  Yi^vamitra  rejoined,  '  Thou  shalt  be 
the  eldest  of  my  sons,  and  thy  ofispring  shall  be  the  most  eminent. 
Thou  shalt  receive  my  divine  inheritance ;  with  this  (invitation)  I  ad- 
dress thee.'  S^una^^epa  answered,  '  If  (thy  sons)  agree,  then  for  my 
welfare  enjoin  on  them  to  be  friendly,  that  so,  o  chief  of  the^Bharatas, 
I  may  enter  on  thy  sonship.'  Yiivamitra  then  addressed  his  sons, 
*  Do  ye,  MadhuchhiEuidas,  Eishabha,  Eenu,  Ashfaka,  and  all  ye  who 
are  brothers,  listen  to  me,  and  concede  to  him  the  seniority.'  18.  Now 
Yi^vamitra  had  a  hundred  sons,  fifty  of  whom  were  older  than  Madhu- 
chhandas  and  fifty  younger.  Then  those  who  were  older  did  not 
approve  (their  father's  proposal).    Against  them  he  pronounced  (this 

^^  I  follow  here  the  tenor  of  the  interpretation  (which  is  that  of  the  Commentator 
on  the  S'unkhayaua  Br&hmana)  given  by  Prot  Weber  in  his  review  of  Br.  Hang's 
Aitareya  Brdhmana,  in  Indische  Studien,  Ix.  316.  Prof.  Weber  remarks  that  in  tiie 
Bnthmanas  the  root  hu  +  vi  is  employed  to  denote  the  opposing  invitations  of  two 
persons  who  are  seeking  to  bring  over  a  third  person  to  their  own  side ;  in  proof  of 
which  he  quotes  Taitt.  S.  6,  1,  6,  6,  and  S*.  P.  Br.  3,  2,  4,  4,  and  22.  Profs.  Roth, 
Wilson,  and  Miiller,  as  well  as  Dr.  Hau^,  understand  the  words  to  be  addressed  to 
S'unass'epa  by  his  father,  and  to  signify  "  we,  too  (I  and  thy  mother),  call,  or  will 
call  (thee  to  return  to  us)/  But  it  does  not  appear  that  S*una8^epa*s  mother  waa 
present.  And  it  is  to  be  observed  that  the  next  words  uttered  by  Ajigartta,  which 
are  addressed  to  S'unass'epa,  are  preceded  by  the  usual  formula  ta  ha  uvacha  Jji" 
gartUih  Sauyavasih,  "  Ajigartta  the  son  of  S.  said,"  which  perhaps  would  not  have 
been  the  case  if  both  sentences  had  been  addressed  to  the  same  person. 

"3  Here  too  I  foUow  Weber,  Ind.  St.  ix.  p.  317. 


858  SAELT  CONTESTS  BETWEEN 

doom),  'Let  your  progeny  possess  the  furthest  ends  (of  the  country)/ 
These  are  the  numerous  border-tribes,  the  Andhras,  Pun^ras,  SletbaraSy 
Pulindasy  Mutibas.  Most  of  the  Dosyus  are  sprung  from  Yiiyamitra.^ 
Madhuchhandas  with  the  (other)  fifty  said,  'Whatever  our  father 
determines,  by  that  we  abide.  We  all  place  thee  in  our  front,  and 
follow  after  thee/  Then  Yi^vamitra  was  pleased,  and  said  to  his  sons, 
*  Te,  my  children  who,  shewing  deference  to  me,  have  conferred  upon 
m9  a  (new)  son,  shall  abound  in  cattle  and  in  sons.  Ye,  my  sons,  the 
offspring  of  Gathin,  who  possess  in  Devarata  a  man  who  shall  go  before 
you,  are  all  destined  to  be  prosperous;  he  is  your  wise  instructor. 
This  Devarata,  o  KuSikas,  is  your  chief;  follow  him.  He  will  receiye 
you  as  my  inheritance,  and  obtain  all  the  knowledge  which  we  possess.' 
All  these  sons  of  Yi^vamitra,  descendants  of  Gathin,  submitted  together 
in  harmony  and  with  good  will  to  Devarata's  control  and  superiority. 
The  rishi  Devarata  was  invested  with  both  possessions,  with  the  lordly 
authority  of  the  Jahnus,  and  with  the  divine  Yeda  of  the  Gathins."  ^ 
On  this  legend  Professor  Miiller  (Anc.  Sansk.  Lit.  pp.  415  f.)  remarks, 
amongst  other  things,  as  follows :  ''  So  rcvoltbg,  indeed,  is  the  descrip- 

>**  See  Weber,  Ind.  St  ix.  p.  817  £,  and  Roth  in  lus  Lexicon,  # .«9.  anta  and  udant^a. 

^  This  legend  is  perhaps  alluded  to  in  the  Efi^halLa  Bruhmana,  19, 11,  qooted 
by  Prof.  Weber,  Ind.  St.  iiL  478 :  S'wuufiepo  vai  eULm  4figarttir  Vttruna-gfihlto'pa' 
iyat  I  taya  ta  vai  VaruAo-paiad  amuehyata  \  **  S'una^tfepa  the  sonof  Ajigartta,  when 
seized  by  Yaruna,  saw  this  (yerse) ;  and  by  it  he  was  released  from  the  bonds  of 
Yaruna."  Mann  also  mentions  the  story,  x.  106 :  j^tyaritaJj^  mtam  hantum  upa-- 
Murpad  bubhukshitah  |  na  ehal^ata  papena  khui-pra(tkaram  acharun  \  **  Ajigartta, 
when  famished,  approached  to  sky  Ids  son ;  and  (by  so  doing)  was  not  contaminated 
by  sin,  as  he  was  seeking  the  means  of  escape  from  hunger."  On  this  KullQka  anno- 
tates :  JRtiAtr  JJigarttakhyo  hubhukthitah  tan  puttram  S'untusepka-namanam  svayam 
vikrltavan  yqin$  ythdata-labhaya  y^fna^yupe  baddhva  viiasOa  bhutva  hanivm  praeha* 
krame  \  naehakhut'prafikdrarihamtathakurvanpapenaliptaik  |  etach  eha  Bahvficha^ 
brahmane  S'unaiiephdkhyaneshu  vyaktam  uktam  \  **  A  rishi  called  Ajigartta,  having, 
when  fiunished,  himself  sold  his  son  called  SnmaiT^epha,  in  order  to  obtain  a  hundr^ 
oows  at  a  sacrifice,  bound  him  to  the  sacrificial  stake,  and  in  the  capacity  of  immolator 
was  about  to  slay  him.  By  doing  so,  as  a  moans  of  escape  from  hunger,  he  did  not 
incur  sin.  This  is  distinctly  recorded  in  the  Bahyricha  (Aitareya)  Bruhmana  in  the 
legend  of  S'unatftfepa."  The  speakers  in  the  Brahma^a,  however,  do  not  take  by 
any  means  so  lenient  a  view  of  AjTgartta's  conduct  as  Manu.  (See  Milller*s  Ano. 
Sansk.  Lit.  p.  416.)  The  compiler  of  the  latter  work  lived  in  an  age  when  it  was 
perhaps  thought  that  a  rishi  could  do  no  wrong.  The  BhSgavata  Purana,  ix.  sect.  7, 
and  sect.  16,  verses  30-37  follows  the  Ait.  Br.  in  the  version  it  gives  of  the  story ; 
but,  as  we  shall  see  in  a  subsequent  section,  the  Eamuyaga  relates  some  of  the  circum- 
stances quite  difforcntly. 


THE  BRAHMANS  AND  K8HATTBITAS.  359 

tion  given  of  Ajigartta'a  beliayionr  in  the  Brfihrnasa,  that  we  should 
rather  recognize  in  him  a  specimen  of  the  nn- Aryan  population  of  India. 
Such  a  suppositioui  however,  would  he  in  contradiction  with  several  of 
the  most  essential  points  of  the  legend,  particularly  in  what  regards 
the  adoption  of  S^una^iepha  hy  Yi^vamitra.  Tiivamitra,  though  ar- 
rived at  the  dignity  of  a  Brahman,  clearly  considers  the  adoption  of 
S^una|;i^pha  Devarata,  of  the  &mous  Brahmanio  family  of  the  Angi- 
rasas,  as  an  advantage  for  himself  and  his  descendants;  and  the  Deva« 
ratas  are  indeed  mentioned  as  a  fiunous  branch  of  the  Yi^vamitras 
(Y.P.  p.  405,  23).  9unal^^pha  is  made  his  eldest  son,  and  the  leader 
of  his  brothers,  evidently  as  the  defender  and  voucher  of  their  Brahma- 
hood,  which  must  have  been  then  of  very  recent  date,  because  Yi^va- 
mitra  himself  is  still  addressed  by  S^unab^epha  as  R&ja-ptUra  and  Bhh 
raia-ftihabha"  It  must,  however,  be  recollected  that  the  story,  as 
told  in  the  BrShmana,  can  scarcely  be  regarded  as  historical,  and  that 
it  is  not  unreasonable  to  suppose  that  the  incidents  related,  even  if 
founded  on  fact,  may  have  been  coloured  by  the  Brahmanical  prepos- 
sessions  of  the  narrator.  But  if  so,  the  legend  can  give  ub  no  true  idea 
of  the  light  in  which  Yiivamitra's  exercise  of  priestly  fimctions  was 
looked  upon  either  by  himself  or  by  his  contemporaries. 

In  Indische  Studien,  ii.  112-123,  this  story  forms  the  subject  of  an 
interesting  dissertation  by  Professor  Both,  who  arrives  at  the  following 
conclusions : 

''  (i.)  The  oldest  l^nd  about  9unabiiepa  (alluded  to  in  E.Y.  i.  24, 
11-13,^  and  B.Y.  v.  2,  7)  knows  only  of  his  miraculous  deliveranoe 
by  divine  help  from  the  peril  of  death. 

''  (ii.)  This  story  becomes  expanded  in  the  sequel  into  a  narrative  of 
S^unab^epa's  threatened  slaughter  as  a  sacrificial  victim,  and  of  his 
deliverance  through  Yiivamitra. 

''  (iiL)  This  immolation-legend  becomes  severed  into  two  essentially 
distinct  versions,  the  oldest  forms  of  which  are  respectively  represented 
by  the  stories  in  the  Aitareya  BrahmaQa,  and  the  Bamaya^a. 

''  (iv.)  The  latter  becomes  eventually  the  predominant  one ;  but  its 
proper  central-point  is  no  longer  the  deliverance  from  immolation,  but 

^  Compare  also  Rosen's  remarks  on  the  hymns  ascribed  to  S'unas'i^epa ;  Rig-yeda 
Sanhita,  Annotationes,  p.  W.  He  thinks  they  contain  nothing  which  wouM  lead  to 
the  belief  that  they  have  any  connection  with  the  legend  in  the  Bimayaoaand  Ait,  Br, 


S60  SAELY  005TESTS  BETWEEN 

the  incorporation  of  S'onal^iepa,  or  (with  a  change  of  personft)  of 
l^htka,  into  the  familj  of  the  Xuiikas.  It  thus  becomes  in  the  end 
a  familj-legend  of  the  race  of  YiivamitnL 

**  There  is  thus  no  historical,  perhaps  not  eren  a  genealogical,  result 
to  be  gained  here.  On  the  other  hand  the  story  obtains  an  important 
place  in  the  circle  of  those  narratives  in  which  the  sacerdotal  literatme 
expressed  its  yiews  regarding  the  character  and  agency  of  TiiTamitra." 

In  a  passage  of  the  Mahabharata,  Adip.  verses  3694  ff./"  where  the 
descendants  of  Pum  are  recorded,  we  find  among  them  Bharata  the  son 
of  Dushyanta  (verse  3709)  from  whom  (1)  Bhumanyo,  (2)  Sohotra, 
(3)  Ajaml4ha,  and  (4)  Jahnu  are  said  to  have  sprang  in  succession 
(verses  3712-3722) ;  and  the  last-named  king  and  his  brothers  Yrajana 
and  Rupin  are  said  to  have  been  the  ancestors  of  the  Kn^ikas  (verse  3723 : 
ancayah  Kuiikdh  rajan  Jahnor  amita-tefasah  \  Vrajana-Rupinoh\  who 
were  therefore,  according  to  this  passage  also,  descended  from  Bharata 
(see  above,  p.  354).  The  Mahabharata  then  goes  on  to  relate  that 
daring  the  reign  of  Samvarana,  son  of  Jahnu's  eldest  brother  Eiksha, 
the  country  over  which  he  ruled  was  desolated  by  various  calamities 
(verses  3725  f.).     The  narrative  proceeds,  verse  3727 : 

Ahhyaghnan  Bh&ratdmi  ehaiva  sqpatndndm  haldni  eha  \  ehalayan 
vasudh&ih  chemdm  halma  chaiurangina  \  ahhyayat  tarn  eha  Pdnchdlyo 
tijitya  tarasa  mahlm  \  akshauhinihhir  daiahhih  m  enam  samare  ^jayat  | 
talah  ta-ddra^  sdmdtyah  sa-puttral^  io-tuhrij/anah  \  rdjd  Samvaraneu 
tasmdt  paldyata  mahdhhaydt  I  3730.  JSindhor  ftadasya  mahato  nikunje 
nyavasat  tadd  \  nadl-vishaya-paryyante  parvatasya  Mmtpatah  \  tattrd- 
tasan  hahun  kdldn  Bhdratdh  durgam  airitdh  \  teshdm  nivasatdm  tattra 
iahasram  parivaisardn  \  athdhhyagackhad  Bhdratan  Vaiishtho  hhagavdn 
ruhih  I  tarn  dgatam  prayatnena  pratyudgamydhhivddya  eha  \  arghyam 
abhydharaihi  tasmai  U  sarve  Bhdratda  tadd  \  nivedya  »arvam  fishaye 
satkdrena  guvarchchaae  \  tarn  dtane  ehopavuhfam  rdjd  vavre  svayam  tadd  \ 
^*purohito  hhavdn  no'stu  rdjydya  prayatemahi**  \  3735.  **  Om^'  ity 
warn  Vaiishfho  'pi  Bhdratdn  pratyapadyata  \  athdhhyaainchat  sdmrdjye 
iarva-kshattrasya  Pauravam  \  vishdna-hhutam  aarvaaydm  prithivydm  xti 
nah  irutam  \  Bharatddhyushitam  pUrvam  so  ^dhyatishfhat  purottamam  \ 
punar  halihhfitai  ehaiva  chakre  aarva-^nahikshitah 


U7  Referred  to  bj  Both,  Liti  u.  Gescb.  des  Weda,  pp.  142  ff.,  and  Wilflon,  Big- 
veda,  iii.  p.  86. 


THE  BRAHMANS  AND  ESHATTBITAa  361 

**  3727.  And  the  hosts  of  their  enemies  also  smote  the  Bharatas. 
Shaking  the  earth  with  an  army  of  four  kinds  of  forces,  the  Panchalya 
chief  assailed  him,  having  rapidly  conquered  the  earth,  and  Tanqnished 
him  with  ten  complete  hosts.  Then  king  Samvarana  with  his  wiveSi 
ministers,  sons,  and  friends,  fled  from  that  great  cause  of  alarm ;  (3730) 
and  dwelt  in  the  thickets  of  the  great  river  Sindhu  (Indus),  in  the 
country  hordering  on  the  stream,  and  near  a  mountain.  There  the 
Bharatas  abode  for  a  long  time,  taking  refuge  in  a  fortress.  As  they 
were  dwelling  there,  for  a  thousand  years,  the  venerable  rishi  Yasishtha 
came  to  them.  Going  out  to  meet  him  on  his  arrival,  and  making 
obeisance,  the  Bharatas  aU  presented  him  with  the  arghya  offering, 
shewing  every  honour  to  the  glorious  rishi.  When  he  was  seated  the 
king  himself  solicited  him,  'Be  thou  our  priest;  let  us  strive  to 
regain  my  kingdom.'  3735.  Yasishtha  consented  to  attach  himself  to 
the  Bharatas,  and,  as  we  have  heard,  invested  the  descendant  of  Pura 
with  the  sovereignty  of  the  entire  Kshattriya  race,  to  be  a  horn  (to  have 
mastery)  over  the  whole  earth.  He  occupied  the  splendid  city  formerly 
inhabited  by  Bharata,  and  made  all  kings  again  tributary  to  himself." 

It  is  remarkable  that  in  this  passage  the  Bharatas,  who,  as  we  have 
seen,  are  elsewhere  represented  as  being  so  closely  connected  with 
Yii^vamitra,  and  are  in  one  text  of  the  Big-veda  (vii.  33,  6)  alluded 
to  as  the  enemies  of  Yasish^ha's  friends,  should  be  here  declared  to 
have  adopted  the  latter  rishi  as  their  priest.  The  account,  however, 
need  not  be  received  as  historical,  or  even  based  on  any  ancient  tra« 
dition ;  and  the  part  referring  to  Yasishtha  in  particular  may  have 
been  invented  for  the  gloriflcation  of  that  rishi,  or  for  the  honour  of 
the  Bharatas. 

The  11th  and  12th  khandas  of  the  second  adhyaya  of  the  Sarvasara 
Upanishad  (as  we  learn  from  Professor  Weber's  analysis  in  Ind.  St. 
i.  390)  relate  that  Yisvamitra  was  instructed  on  the  identity  of  breath 
{prdna)  with  Indra,  by  the  god  himself,  who  had  been  celebrated  by 
the  sage  on  the  occasion  of  a  sacrifice,  at  which  he  officiated  as  hotpi« 
priest,  in  a  thousand  Brihatl  verses,  and  was  in  consequence  favourably 
disposed  towards  him. 

It  is  abundantly  clear,  from  the  details  supplied  in  this  section,  that 
Yisvamitra,  who  was  a  rajanya  of  the  Bharata  and  Xusika  families 
(Ait.  Br.  vii.  17  and  18),  is  represented  by  ancient  Indian  tradition  aa 


863  EABLT  CONTESTS  BETWEEN 

tbe  author  of  nmnerous  Yedic  hymnfl,  as  the  domestic  priest  (puro- 
hita)  of  king  Sudas  (Nir.  ii.  24),  and  as  offidating  as  a  hotfi  at  a 
saorifice  of  king  HariiSehandra  (Ait.  Br.  vii.  16).  The  Bamajana 
also,  as  ve  shall  see  in  a  futore  section,  connects  him  with  Triiankn, 
tbe  father  of  Harii^chandrai  and  makes  him  also  contemporary  with 
Ambarisha;  and  in  the  first  book  of  the  same  poem  he  is  said  to  have 
visited  king  Da^aratha,  the  father  of  Rama  (Balakanda,  i.  20,  Iff.). 
As  these  kings  were  separated  from  each  other  by  very  long  intervals, 
Tritoiku  being  a  descendant  of  Ikshvaku  in  the  28th,  Ambarlsha  in 
the  44th,^  Sadas  in  the  49th,  and  Daiaratha  in  the  60th  generation 
(see  Wilson's  YishQU  Parana,  vol.  iii.  pp.  284,  303,  304,  313),  it  is 
manifest  that  the  authors  of  these  legends  either  intentionally  or 
through  oversight  represented  Yi^vamitra,  like  Yasish^ha  (see  above), 
as  a  personage  of  miraculous  longevity;  and  on  either  supposition 
a  great  deal  that  is  related  of  him  must  be  purely  fabulous.  All  the 
authorities  describe  him  as  the  son  of  Qathin  or  Qadhi,  the  Anu- 
kramaQl,  the  Yish^u  Purana,  and  the  Harivamto  declaring  also  that 
G&thin  was  an  incarnation  of  Indra,  and  thus  asserting  Yi^vamitra  to 
be  of  divine  descent.  It  is  not  dear  whether  this  fable  is  referred  to 
in  E.Y.  iii.  53, 9,  where  Yiivamitra  is  styled  deva^'d^,  *'  bom  of  a  god," 
or  whether  this  verse  may  not  have  led  to  the  invention  of  the  story. 
In  either  case  the  verse  can  scarcely  have  emanated  from  the  rishi 
himself;  but  it  is  more  likely  to  be  the  production  of  one  of  his  de- 
scendants.^ 

^  According  to  the  B&mayana,  i.  70,  41 ;  ii.  110,  32,  Amborisha  was  only  28th 
from  IkBhv&ku.    Compare  Prof.  Wilson's  note  on  these  genealo^es,  V.P.  iii.  313  ff. 

iB>  The  word  devqfah,  which,  following  Both,  «.9.,  I  have  translated  "god«bom," 
is  taken  by  Sayana  as  ==  dyotamandnafh  fefaaam  janayita,  "  generator  of  shining 
lights,"  and  appears  to  be  regarded  by  him  as  referring  to  the  creation  of  constel- 
lations by  Yisyamitra,  mentioned  in  the  RamftyasAi  i.  60, 21.  Prof.  Wilson  renders 
the  phrase  by  **  generator  of  the  gods ; "  and  remarks  that  "  the  compound  is  not 
devq/a,  < god-bom,'  nor  was  YisVamitra  of  divine  parentage"  (R.V.  iii.  p.  85,  note  4). 
This  last  remark  orerlooks  the  fact  above  alluded  to  of  his  father  6&dhi  being  repre- 
sented as  an  incarnation  of  Indra,  and  the  circumstance  that  Prof.  Wilson  himself 
(following  SayaQa)  had  shortly  before  translated  the  words  prathama^jafy  brahmanah 
in  R.y.  iii.  29, 15,  as  applied  to  the  Eutfikas,  by  "  the  first-born  of  Brahma,"  although 
from  the  accent  brahman  here  must  be  neuter,  and  the  phrase  seems  to  mean,  as 
I  haye  rendered  above,  **  the  first-born  of  prayer."  The  word  ja  is  given  in  the 
Nighas^  as  one  of  the  synonymes  of  apatya,  *<  ofispring ; "  and  in  B-Y.  i.  164,  15, 
where  it  is  coupled  with  jiihayaK,  the  compound  devajah  is  explain^  by  Suyana  as 
**  born  of  the  god,"  i.^.  the  sun,  and  by  Prof.  Wilson  as  "  bom  of  the  gods."    See 


THE  BRAHMANS  AND  ESHATTmTAS.  863 

This  Terse  (E.Y.  iii.  53,  9}  wluch  claims  a  saperhuman  origin  for 
YiiSyamitray  and  the  following  verses  11-^13  of  the  same  hymn,  which 
assert  the  efficacy  of  his  prayers,  form  a  sort  of  parallel  to  the  contents 
of  R.V.  vii.  33,  where  the  supernatural  birth  of  Vasishtha  (w.  10  ff.), 
the  potency  of  his  intercession  (vy.  2-5),  and  the  sacred  knowledge  of 
his  descendants  (vy.  7  and  8),  are  celebrated. 

As  the  hymns  of  Yiivamitra  and  his  descendants  occupy  so  prominent 
a  place  in  the  Eig-veda  Sanhita,  and  as  he  is  the  alleged  author  of  the 
text  reputed  the  holiest  in  the  entire  Veda  (iii.  62, 10),  the  Qajattlpar 
exceUencdf  there  is  no  reason  to  doubt  that,  although  he  was  a  rdjanya,  he 
was  unreservedly  acknowledged  by  his  contemporaries  to  be  both  a 
rishi  and  a  priest.  Nothing  less  than  the  uniform  recognition  and 
employment  of  the  hymns  handed  down  imder  his  name  as  the  produc- 
tions of  a  genuine  ''  seer,''  could  have  sufficed  to  gain  for  them  a  place 
in  the  sacred  canon.^^  It  is  true  we  possess  little  authentic  information 
regarding  the  process  by  which  the  hymns  of  different  families  were 
admitted  to  this  honour ;  but  at  least  there  is  no  tradition,  so  far  as  I 
am  aware,  that  those  of  Yiivamitra  and  his  &mily  were  ever  treated  as 
antikgomma.  And  if  we  find  that  later  works  consider  it  necessary  to 
represent  his  priestly  character  as  a  purely  exceptional  one,  explicable 
only  on  the  ground  of  supernatural  merit  acquired  by  ardent  devotion,  we 
must  recollect  that  the  course  of  ages  had  brought  about  a  most  material 
change  in  Indian  society,  that  the  sacerdotal  function  had  at  length 
become  confined  to  the  members  of  an  exclusive  caste,  and  that  the 
exercise  of  such  an  office  in  ancient  times  by  persons  of  the  regal  or 
mercantile  classes  hod  ceased  to  be  intelligible,  except  upon  the  suppo- 
sition of  such  extraordinary  sanctity  as  was  alleged  in  the  cose  of 
Yi^vamitra. 

It  is  worthy  of  remark  that  although  the  Aitareya  Brahmnna  (see 
above)  declares  that  S'unassepa,  as  belonging  to  a  priestly  family,  was 
called  on  to  exercise  the  sacerdotal  office  immediately  after  his  release, 
yet  the  anterior  possession  of  divine  knowledge  is  also  ascribed  to 
Yisvamitra  and  the  Gathins,  and  that  Siunai^epa  is  represented  as  suo- 

also  BY.  ix.  93,  I  s  S.V.  i.  538.    (Compare  Journal  of  the  Royal  Asiatic  Society, 
forl866,  p.  387ff.) 

^^  That  many  at  least  of  these  compositions  were  really  the  work  of  Yisvamitra,  or 
his  descendants,  is  proved,^  as  we  haye  seen,  by  the  fact  that  their  names  are  mentioned 
in  them. 


864  EABLY  CONTESTS  BETWEEN 

eeeding  to  this  sacred  lore,  as  well  as  to  the  regal  dignity  of  the  race 
on  which  he  became  engrafted. 

The  fact  of  Yliyamitra  haying  been  both  a  rishi  and  an  officiating 
priest,  is  thus,  as  we  haye  seen,  and  if  ancient  tradition  is  to  be  belieyed, 
undoubted.  In  fact,  if  we  look  to  the  number  of  Yedic  hymns  ascribed 
to  him  and  to  his  family,  to  the  long  deyotion  to  sacerdotal  functions 
which  this  fact  implies,  and  to  the  apparent  improbability  that  a  person 
who  had  himself  stood  in  the  position  of  a  king  should  afterwards  haye 
become  a  professional  priest,  we  may  find  it  difficult  to  bclieye  that 
although  (as  he  certainly  was)  a  scion  of  a  royal  stock,  he  had  oyer  him- 
self exercised  regal  functions.  Professor  Both  remarks  (Litt.  u.  Gesch. 
p.  125)  that  there  is  nothing  either  in  the  Aitorcya  Brahmana,  or  in  the 
hymns  of  the  Eig-yeda  to  shew  that  he  had  eyer  been  a  king.^^  But 
on  the  other  hand,  as  the  same  writer  obseryes  (p.  126),  and  as  we 
shall  hereafter  see,  there  are  numerous  passages  in  the  later  authorities 
in  which  the  fact  of  his  being  a  king  is  distinctly,  but  perhaps  untruly, 
recorded. 

It  is  so  well  known,  that  I  need  scarcely  adduce  any  proof  of  the 
fact,  that  in  later  ages  Kajanyas  and  Yai^yas,  though  entitled  to  sacri- 
fice  and  to  study  the  Ycdas,  were  no  longer  considered  to  haye  any 
right  to  officiate  as  priests  on  behalf  of  others.  I  may,  howeyer,  cite  a 
few  texts  on  this  subject.    Manu  says,  i.  88  : 

Adhyapanam  adhyayanam  ydjanam  ydjanam  taihd  \  ddnam  prati- 
yraham  chaiva  Bruhmandndm  akalpayat  \  89.  Prajdnum  rakshanam 
ddnam  ifyd^dhyayanam  eva  cha  \  vishayeshv  aprasaktim  eha  kshaUri- 
yasya  samdsata^  \  90.  PaSUndm  rakshanam  ddnam  ijyd  *dhyayanam  eva 
cha  I  vanikpatham  ktUidam  cha  VaUyasya  kfishim  eva  dm  \  91.  Ekam 
eva  tu  S'udraeya  prabhuh  karma  samddUat  \  eteshdm  eva  varndndm  SuSru- 
shdm  anasuyayd  \  88.  He  (Brahma)  ordained  teaching,  study,  sacrificing, 
officiating  for  others  at  sacrifices,  and  the  giying  and  receiving  of  gifts, 
to  be  the  functions  of  Brahmans.  89.  Protection  of  the  people,  the 
giving  of  gifts,  sacrifice,  study,  and  non-addiction  to  objects  of  sense  he 
assigned  as  the  duties  of  the  Kshattriya.  90.  The  tending  of  cattle, 
giying  of  gifts,  sacrifice,  study,  commerce,  the  taking  of  usury,  and  agri- 
culture he  appointed  to  be  the  occupations  of  the  Yai^ya.     91.  But  the 

^^  May  not  B.V.  iii.  43,  5  (quoted  abore),  howover,  be  understood  to  point  to 
lometidng  of  this  kind  i 


THE  BRAHMANS  AND  KSHATTRITAS.  865 

lord  assigned  only  one  duty  to  the  STldra,  that  of  serving  these  other 
three  classes  without  grudging/' 

Similarly  it  is  said  in  the  second  of  the  Yajna-paribhasha  Sutras^ 
translated  by  Professor  M.  Miiller  (at  the  end  of  the  ninth  volume  of 
the  Journal  of  the  German  Oriental  Society,  p.  zliii.),  ''  that  sacrifice 
is  proper  to  the  three  classes,  the  Brahman,  Kajanya,  and  also  the 
Vai^ya.''  ^^  Prof.  Miiller  also  refers  to  Katyayana's  S'rauta  Sutras,  of 
which  i.  1,  5  and  6  are  as  follows : 

5.  Angahlndirotriya'Shanda-iudra-varjam  \  6.  Brdhmana-rdjanya^ 
vaiiydnam  §ruteh  \  **'  Men,^  with  the  exception  of  those  whose  members 

Mj  Prof.  Mailer  does  not  give  the  original  text. 

183  In  one  of  these  Satras  of  Eutyayana  (i.  I,  4)  and  its  commentary  a  curions 
question  (one  of  those  which  the  Indian  authors  often  think  it  necessary  (o  raise  and 
to  settle,  in  order  that  their  treatment  of  a  subject  may  be  complete  and  exhaustive) 
is  argued,  viz.  whether  the  lower  animals  and  the  gods  have  any  share  in  the  practice 
of  Yedic  observances ;  or  whether  it  is  confined  to  men.    The  conclusion  is  that  the 
gods  cannot  practise  these  rites,  as  they  ore  themselves  the  objects  of  them,  and  as 
they  have  already  obtained  heaven  and  the  other  objects  of  desire  with  a  view  to 
which  they  are  practised  {tatra  devanam  devatantarabhapad  anadhikarah  \  na  hy 
atmanam  uddiiya  tyagah  aambhavati  |  kincha  \  devai  elta  praptO'tvarffadi^kamah  \ 
na  cha  iesham  kinehid  avaptavyam  asti  y  ad-art  ham  karmani  kurvaie  |  ).     As  regards 
the  right  of  the  lower  animals  to  sacrifice,  although  the  point  is  decided  against  them 
on  the  grouud  of  their  only  **  looking  to  what  is  near  at  hand,  and  not  to  the  rewards 
of  a  future  world  "  {U  hy  asannam  eva  chetayante  na  paralaukikam  phalam) ;  still  it 
is  considered  necessary  seriously  to  obviate  a  presumption  in  their  favour  that  they 
seek  to  enjoy  pleasure  and  avoid  pain,  and  even  appear  to  indicate  their  desire  for  the 
happiness  of  another  world  by  seeming  to  observe  some  of  the  Yedic  prescriptions :  "iVa- 
nu  uktam  iunaa'  chaturdasyam  upavdsa-dartanai  syenasya  cha  aahfamyam  upavaaa" 
darianaeh  cha  te  *pi  paralaukikam  janantV*  iti  \  tat  katham  avagamyate  ^Ue  dhar^ 
martham  upavasanti  '*  iti  \  ychi  veda-amfiti-puranadikam  pafhanti  teevajananti  yad 
**  anena  kartnand  idam  phalam  amutra  prapayatg  **  iti  \  na  cha  etc  vedadikam  pafhanti 
napy  anyebhyah  agamayanti  I  tena  sastrarthamavidvamaah  phalam  amtuhmikamaka^ 
mayantah  katham  tat-sadhanam  karma  kuryuh  \  taamad  na  dharmartham  upavasanti 
iti  I  kimartham  tarhy  ctesham  upavaaah  \  uehyatt  \  rogad  aruehir  wham  \  tarhi  niyata* 
hale  katham  rogah  \  uchyatc  \  niyata-kalah  api  rogah  bhavanti  yatha  tfitlyaka-eka" 
turthikadi'jvarah  \  adhanai  cha  ete  |  "  But  do  not  some  say  that  *  from  a  dog  having 
been  noticed  to  fast  on  the  fourteenth  day  of  the  month,  and  a  hawk  on  the  eighth, 
they  also  have  a  knowledge  of  matters  connected  with  a  future  life  ? '    But  how  is  it 
known  that  these  dogs  and  hawks  fast  from  religious  motives  ?  For  it  is  only  those  who 
read  the  Yedas,  Sairitis,  Puranas,  etc.,  who  are  aware  that  by  means  of  such  and  such 
observances,  such  and  such  rewards  will  be  obtained  in  another  world.  But  these  ftnimnla 
neither  read  the  sacred  books  for  themselves,  nor  ascertain  their  contents  from  others* 
How  then,  ignorant  as  they  are  of  the  contents  of  the  scriptures,  and  devoid  of  any 
desire  for  future  rewards,  can  they  perform  those  rites  which  are  the  means  of  attain* 
ing  them  ?  It  is  therefore  to  be  concluded  that  they  do  not  fast  from  religious  motives. 
But  why,  then,  do  they  fast  ?   We  reply,  becanse  from  ockness  they  have  )&  disincUn* 


368  EAfiLY  OOKTSSTS  BETWESN 

are  defective,  ihoflo  who  haye  not  read  the  Yeda,  eunuchs,  and  S^udras, 
have  a  right  to  sacrifice.  6.  It  is  Brahmans,  ESjanyas,  and  Yaiijaa 
(only  who)  according  to  the  Yeda  (possess  this  priyilege)."  ^ 

ation  for  food.  Bat  how  do  they  happen  to  be  sick  on  certtun  fixed  days?  We  answer, 
then  are  also  certain  diseases  which  occur  on  fixed  days,  as  tertian  and  quartan  agues. 
Another  reason  why  the  lower  animals  cannot  sacrifice  is  that  they  are  desttute  of 
wealth  (and  so  unable  to  provide  the  necessary  materials)." 

>**  **  And  yet,"  Prof.  Mtlller  remarks  (ibid),  "concessions  were  made  (to  other  and 
lower  classes)  at  an  early  period.  One  of  the  best  known  cases  is  that  of  the  Batha- 
kSra.  Then  the  Nishfidasthapati,  though  a  N ishada  chief  and  not  belonging  to  the 
three  highest  classes  was  admitted  to  great  sacrifices,  t.g,  to  the  g&vedhukacharu." 
The  S'atap.  Br.  i.  1,  4, 12,  has  the  following  words:  Tani  vai  ttani  ehatvari  vaehah 
**$hi"  iii  brahmanasjfa  **agahi"  *^adrava"  vaiiyatya  eha  rqfanyabandhoi  eha  ^^adha^ 
M  "  Hi  iudraaya  \  **  [In  the  formula,  havishkfid  $hi, '  come,  o  oblation-maker,'  referred 
to  in  the  previous  paragraph,  and  its  modifications]  these  four  (different)  words  are 
employed  to  express  ' come : '  ehiy  'come/  in  the  case  of  a  Brfihman ;  agahif  *  come 
hither/  in  the  case  of  a  Vaitfya ;  ddrava^  *  hasten  hither/  in  the  case  of  a  Bsjanya- 
bandhu,  and  adhava, '  run  hither/  in  the  case  of  a  S'udra."  On  this  Prof.  Weber 
remarks,  in  a  note  on  his  translation  of  the  first  adhyftya  of  the  first  book  of  the 
8'.  P.  Br.  (Joum.  Germ.  Or.  Boo.  iv.  p.  801) :  '<  The  entire  passage  is  of  great  im- 
portance, as  it  shews  (in  opposition  to  what  Roth  says  in  the  first  voL  of  this  Journal, 
p.  83)  that  the  S'ddras  were  then  admitted  to  the  holy  sacrifices  of  the  Arians,  and 
understood  their  speech,  even  if  they  did  not  speak  it.  The  latter  point  cannot 
eertainly  be  assumed  as  a  necessary  consequence,  but  it  is  highly  probable ;  and  I 
consequently  incline  to  the  view  of  those  who  regard  the  S'Qdras  as  an  Arian  tribe 
which  immigrated  into  India  before  the  others."  See  above,  p.  141,  note  251,  and 
Ind.  Stud.  ii.  194,  note,  where  Prof.  Weber  refers  to  the  Mahftbh&rata,  S'fintip.  verses 
2804  ff.  which  are  as  follows :  SvahakarO'Vathafkarmt  mantra]^  8udr0  na  vidyaU  \ 
inrnach  ekhudrtJ^  paka^cjjnair  yt^avrata/van  wayam  |  purnapatramayJm  ahu^ 
pakayqfnasya  dakshinam  \  iudrdfy  Faifovano  noma  iahoiranani  iattuk  dadau  \  Ain^ 
draynyma  tidhanena  dakshinam  Ui  ndfy  i'rutam  |  "  The  svSh&kira,  and  the  vashat- 
kfira,  and  the  mantras  do  not  belong  to  a  S'ddra.  Wherefore  let  a  man  of  this  class 
sacrifice  with  pSkayajnas,  being  incapacitated  for  (Yedic)  rites  (irauia-vriUopaya'hmah  \ 
Ck>mm.).  They  say  that  the  gift  (dakthiiML)  proper  for  a  pakayajna  consists  of  a 
full  dish  {purnapdtramayi),  A  S'adra  called  Paijavana  gave  as  a  present  a  hundred 
thousand  (of  these  purfiapfttras)  after  the  Aindrfignya  rule."  Here,  says  Prof.  Weber, 
^  the  remarkable  tradition  is  recorded  that  Paijavana,  ij$,  Sndfis,  who  was  so  femous 
for  his  sacrifices,  and  who  is  celebrated  in  the  Big-veda  as  the  patron  of  Yisrfimitra 
and  enemy  of  Yasishtha,  was  a  S'udra."  In  llie  Bhagavata  PurSna,  viL  11,  24,  the 
duties  of  a  S'ddra  are  described  to  be  <*  submiuiveness,  purity,  honest  service  to  his 
master,  sacrifice  without  mantras,  abstinence  from  theft,  truth,  and  the  protection  of 
cows  and  BrShmans  "  {iOdrmya  tamtatil^  inucham  teva  waminy  amayaya  \  amantra^ 
ytljno  hy  tuteyam  tatyam  g<hvipra-rakthafiam  \ ).  The  Commentator  defines  amtmtro' 
y^fnai^  thus:  fumtukanfutiva  paneha'yi{fnanmh(hanamf  **the  practice  of  the  five 
sacrifices  with  obeisance,"  and  quotes  Tujnavalkya.  See  also  Wilson's  Vishnu  Puruna, 
voL  iii.  p.  87,  and  notes ;  Miiller's  Anc.  Sansk.  lit  p.  208 ;  the  same  author's  Essay, 
at  the  end  of  the  ninth  vol.  of  the  Joum.  Germ.  Or.  Soc  p.  IxxiiL ;  and  Bohtlingk  and 
Boih's  Lexn»n,  t.v,  pakayqimh 


THE  BEAHMANS  AND  KSHATTRIYAS.  367 

According  to  the  Ait  Br.  viL  19,  '*the  Brahman  alone  of  the  four 
castes  has  the  right  of  consuming  things  offered  in  sacrifice  "  {ei&h  vai 
prq^'dh  huiado  yad  hrdkmandh  \  atha  etd^  ahutddo  yad  rdjanyo  vaiiyal^ 
indrah).  And  yet,  as  Prof.  Miiller  observes,  it  is  said  in  the  Sktap. 
Br.  v.  5,  4,  9  :  Chatvdro  vai  varnd^  hrdhmano  rdjanyo  vaiiyalf.  iudro  na 
ha  eteahdm  elaichana  hhavati  yah  $omafh  vamati  \  sa  yad  ha  eteshdm 
ehaiehit  sydt  $ydd  ha  eva  prdyaschitti^  \  **  There  are  four  classes,  the 
Brahman,  Bajanya,  YaiSya,  and  Siudra.  There  is  no  one  of  these  who 
vomits  (f.«.,  I  suppose,  dislikes)  the  soma.  If  anyone  of  them  how- 
ever should  do  so,  let  there  be  an  atonement." 

Professor  Weber,  by  whom  also  these  words  are  quoted  (Ind.  St. 
X.  12),  remarks  that  ''they  leave  open  the  possibility  of  Rajanyas, 
Yai^yas,  and  even  S^udras  partaking  of  the  soma,  the  only  consequence 
being  that  they  must  as  an  expiation  perform  the  Sautramanl  rite." 

In  the  twenty -first  of  the  Yajna-paribhasha  Sutras,  translated  by 
Miiller,  p.  xlvii.,  it  is  declared  that  the  priestly  dignity  belongs  to  the 
Brahmans ;  and  it  is  laid  down  by  the  Indian  authorities  that  even  when 
the  sacrifice  is  of  a  kind  intended  exclusively  for  Eshattriyas,  the  priest 
must  still  be  a  Brahman  and  not  a  Kshattriya,  the  reason  being  that 
men  of  the  former  class  only  can  eat  the  remains  of  the  sacrifice  (see 
Eatyayana's  S'r.  Sutras,  i.  2,  8) :  BrdhmandJ^  ritvijo  hhahha-pratishedhdd 
itarayohj  ''the  Brahmans  only  are  priests,  because  the  other  two  castes  are 
forbidden  to  eat  (the  remains  of  the  sacrifice  ").  See  also  Weber,  Ind. 
St.  X.  pp.  17  and  31,  and  the  passages  of  the  Ait.  Br.  viii.  24  and  27, 
referred  to  in  pages  30  and  31 :  24.  ITa  ha  vai  apurohitasya  rdjno 
devdh  annam  adanti  \  tasmdd  rdjd  *yahshamdno  hrdhmanam  puro  dadhlta  \ 
"  The  gods  do  not  eat  the  food  offered  by  a  king  who  has  no  purohita. 
Wherefore  (even)  when  not  about  to  sacrifice,  the  king  should  put 
forward  a  Brahman  (as  his  domestic  priest)."  27.  Yo  ha  vai  tfin 
purohitdms  trin  purodhdtfin  veda  sa  hrdhmanah  purohitdh  \  sa  vadeta 
purodhdyai  \  Aynir  vdva  purohita^  prtthivl  purodhdtd  vdyur  vdva  purO" 
hiio  *ntarihham  purodhdid  ddityo  vdva  purohito  dyauh  purodhdtd  |  esha 
ha  vai  purohito  yah  evam  veda  atha  »a  tirohito  yal^  warn  na  veda  \  tasya 
rdjd  mitram  hhavati  dvishantam  apdbddhate  \  yasyaivaih  vidvdn  hrdk" 
mano  rdshfra-yopa^  purohita^  \  kshaitrena  kshattra^jayati  halma  halam 
ainute  \  yasyaivaih  vidian  hrdhmano  rdthfra-yopah  purohitah  |  tastnai 
viia^  ianjdnate  aammukhdJ^  ekamanoM^  \  yasyaivam  vidvdn  brdhmofio 


868  EABLY  CONTESTS  BETWEEN 

nuhtra-^opah  purohitah  \  '' The  Brahman  who  knows  the  three  puro- 
hitas,  and  their  three  appointersy  is  a  (proper)  porohita,  and  should  be 
nominated  to  this  office.  Agni  is  one  porohita,  and  the  earth  appoints 
him ;  Yayn-  another,  and  the  air  appoints  him  ;  the  Sun  is  a  third,  and 
the  sky  appoints  him.  lie  who  knows  this  is  a  (proper)  pnrohita ;  and 
he  who  does  not  know  this  is  to  be  rejected.  (Another)  king  becomes 
the  Mend  of  the  prince  who  has  a  Brahman  possessing  such  knowledge 
for  his  pnrohita  and  the  protector  of  his  realm ;  and  he  vanquishes  his 
enemy.  He  who  has  a  Brahman  possessing  etc.  (as  above)  conquers 
(another's)  regal  power  by  (his  own)  regal  power,  and  acquires  another's 
force  by  (his  own)  force.  With  him  who  has  a  Brahman  etc.  (as  above) 
the  people  are  openly  united  and  in  harmony." 

I  add  another  passage  from  the  same  Brahmana,  which  might  also 
have  been  properly  introduced  in  an  earlier  chapter  of  this  work 
(chapt.  i.  sect,  iii.)  as  it  relates  to  the  creation  of  the  four  castes : 

Ait.  Br.  vii.  19.  Prajdpatir  yajnam  (urijata  \  yajnam  srishfam  anu 
hrdhma-hshattre  asjrijyetum  \  trahma-ksJiattre  anu  dvayyah  prajdh  asrij- 
yanta  hutddai  cha  ahut&dai  cha  hrahma  eva  anu  kutddah  kshattram  anv 
ahutddah  \  etdi^  vat  prajdh  huiddo  yad  hrdhmandh  |  atha  etdh  ahutddo 
yad  rdjanyo  vaiiyah  iudrah  |  tdhhyo  yajnah  udakrdmat  |  tarn  hrahma- 
kihattre  anvaitdm  ydny  eva  hrdhmanah  dyudhdni  tair  hrahma  anvait  ydni 
hshattrasya  tarn  (?  tathi)  Ishattram  \  etdni  vai  hrahmanah  dyudhdni  yad 
yajndyudhdni  \  atha  etdni  kshattroiya  dyudhayii  yad  asva-rathah  kavachah 
iehu-dhanva  \  tarn  kshattram  ananvdpya  nyavarttata  \  dyudhebhyo  ha 
rnna  aeya  vijamdnah  pardn  eva  eti  \  atha  enam  hrahma  anvait  \  tarn  dpnot  \ 
tarn  dptvd  parastdd  nirudhya  atishfhat  \  sa  dptah  parastdd  niruddhas 
tishfhan  jndtvd  svdny  dyudhdni  hrahma  updvarttata  \  tasmdd  ha  apy 
etarhiyajno  hrahmany  eva  hrdhmaneshu  pratish{httah  \  atha  enat  kshattram 
anvdgachhat  tad-  ahravid  **upa  md  asmin  yajne  hvayasva^^  iti  \  tat 
**  tathd  "  ity  ahravU  ''  tad  vai  nidhdya  svdny  dyudhdni  hrahmanah  eva 
dyudhair  hrahmano  rupena  hrahma  hhutvd  yajnam  upavdrttasva**  iti  | 
"tathd"  iti  tat  kshattram  nidhdya  svdny  dyudhdni  hrahmanah  evadyudh- 
air  hrahmano  rupena  hrahma  hhUtvd  yajnam  updvarttata  \  tasmdd  ha 
apy  etarhi  kshattriyo  yajamdno  nidhdya  eva  svdny  dyudhdni  hrah- 
manah eva  dyudhair  hrahmano  rupena  hrahma  hhutvd  yajnam  vpu- 
varttat$  j 

'Trajapati  created  sacrifice.  After  sacrifice,  BrUhm^n  (sacred  know- 


THE  BRAHMANS  AND  KSHATTBITAS.  869 

ledge)  and  Esh&ttra  (regal  power)^^  were  created.  After  these,  two 
kinds  of  creatures  were  formed,  viz.  those  who  eat,  and  those  who  do 
not  eat,  oblations.  After  Brilhm&n  came  the  eaters  of  oblations,  and 
after  EshlLttra  those  who  do  not  eat  them.  These  are  the  eaters  of 
oblations,  viz.  the  Brahmans.  Those  who  do  not  eat  them  are  the 
Hajanya,  the  Yaiiya,  and  the  S^udra.  From  these  creatures  sacrifice 
departed.  Brilhm&n  and  Ksh&ttra  followed  it,  Brahman  with  the  im- 
plements proper  to  itself,  and  Ksh&ttra  with  those  which  are  proper  to 
itselfl  The  implements  of  Brahman  are  the  same  as  those  of  sacrifice, 
while  those  of  Ksh^ttra  are  a  horse-chariot,^^  armour,  and  a  bow  and 
arrows.  XshSittra  turned  back,  not  having  found  the  sacrifice ;  which 
turns  aside  afraid  of  the  implements  of  Ksh^ttra.  Br^hm&n  followed 
after  it,  and  reached  it;  and  having  done  so,  stood  beyond,  and  inter- 
cepting it.  Being  thus  found  and  intercepted,  sacrifice,  standing  still 
and  recognizing  its  own  implements,  approached  to  BrahmS^n.  Where- 
fore now  also  sacrifice  depends  upon  Br&hm^n,  upon  the  Brahmans. 
Ksh^ttra  then  followed  BrUhm&n,  and  said,  *  invite  me  '^  (too  to  par^ 
ticipate)  in  this  sacrifice.'  Br^hmS^n  replied,  'so  be  it :  then  laying 
aside  thy  own  implements,  approach  the  sacrifice  with  the  implements 
of  Br&hm^n,  in  the  form  of  BrilhmS^n,  and  having  become  BriLhm&n.** 

^  The  two  principles  or  fanctions  represented  by  the  Brahmani  and  Eshattriyaa 
respectively. 

iM  gee  Weher,  Indische  Studien,  ix.  p.  318. 

1^  See  Weber,  in  the  same  page  as  lajst  quoted. 

iM  xhis  idea  may  be  further  illustrated  by  a  reference  to  seyeral  passages  adduced 
by  Professor  Weber,  lod.  St.  x.  17,  who  remarks :  '*  Hence  every  B&janya  andYaisya 
becomes  through  the  consecration  for  sacrifice  {dlksha)  a  Bruhman  during  its  con- 
tinuance, and  is  to  be  addressed  as  such  in  the  formula  employed,"  and  cites  S'.  P.  Br. 
iii.  2,  1,  39  f.,  part  of  which  has  been  already  quoted  above,  in  p.  136,  note ;  and 
also  Ait.  Br.  vii.  2Z:  Sa  ha  dtktkamanah  eva  brahmanaiam  abhyupaiti  \  **  He  a  king, 
when  consecrated,  enters  into  the  condition  of  a  Brahman."  See  the  rest  of  the  section 
and  sections  24, 25,  and  31  in  Dr.Haug's  translation.  The  S'.P.Br.  ziii.  4, 1,  3,  says, 
in  opposition  to  the  opinion  of  some,  that  an  as'vamedha,  which  is  a  sacrifice  proper 
to  Rajanyas,  should  be  begun  in  summer,  which  is  their  season :  tad  vai  vasanU  eva 
abhyarahheta  \  vatanto  vai  brahmanatya  filuh  \  yah  u  vai  has  cha  ytyate  brahmani-^ 
bhuya  iva  eva  yqjate  |  **  Lot  him  commence  in  spring,  which  is  the  Brahman's  season. 
Whosoever  sacrifices  does  so  after  having  as  it  were  become  a  Brahman."  So  too 
Katyayana  says  in  his  S'rauta  Sutias  vii.  4,  12 :  "  Brahmana  "  ity  eva  vaiiya-rqjam' 
yayor  api  )  **  The  word  Brahmana  is  to  be  addressed  to  a  Yaii^ya  and  a  Rajanya  also." 
On  which  the  Commentator  annotates :  Vaiiya-rajanyayor  api  yqftie  **  dtkthito  *yam 
brahmanah'*  ity  eva  vaktavyam  \  na  **dJkshito  *ya>h  kthattriyo  vaieyova**  Hi  \  **The 
formuhi  *  This  Brahman  has  been  consecrated '  if  to  be  used  at  the  sacrifice  of  a  Yaisya 

24 


670  EAELT  CONTESTS  BETWEEN 

EsMttra  rejoined,  '  Be  it  so/  and,  laying  aside  its  own  implements, 
approached  the  sacrifLce  with  those  of  BrSLhrnan,  in  the  form  of  Br^- 
m&n,  and  haying  become  Bi^lhm&Q.  Wherefore  now  also  a  Xshattriya 
when  sacrificing,  laying  aside  his  own  implements,  i^proaches  the 
sacrifioe  with  those  of  Brilhm&n,  in  the  form  of  Briihm^,  and  haying 
become  Brlihm&n.'' 

The  Mahabharata,  S^antip.  yersee  2280  f.  distinctly  defines  the  duty 
of  a  Kshattriya  in  reference  to  sacrifice  and  sacred  study :  Eihattnya- 
Mydpi  yo  dharmm  tarn  U  vdkihydmi  Bharata  \  dadydd  rdjan  na  yacheta 
ffofeta  na  cha  ydjayet  \  nddkydpayed  adhiylta  prajdi  cha  paripdlayet  \ 
**  I  will  tell  thee  also  the  duties  of  a  Kshattriya.  Let  him  giye,  and 
not  ask  (gifts) ;  let  him  sacrifice,  but  not  officiate  for  others  at  sacri- 
fices ;  let  him  not  teach,  but  study ;  and  let  him  protect  the  people." 

It  is  clear  that  these  passages  which  restrict  the  right  of  officiating 
ministerially  at  sacrifices  to  the  members  of  the  Brahmanical  order, ^^ 
represent  a  yery  difierent  state  of  opinion  and  practice  from  that  which 
preyailed  in  the  earlier  Yedic  age,  when  Yi^vamitra,  a  Rdjanya,  and 
his  relatiyes,  were  highly  esteemed  as  the  authors  of  sacred  poetry,  and 
were  considered  as  perfectly  authorized  to  exercise  sacerdotal  functions. 

The  result  of  the  confiict  between  the  opposing  interests  represented 
by  Yasishtha  and  Yiiyamitra  respectiyely,  is  thus  described  by  Professor 

and  a  Bajanya  also ;  and  not  the  words '  this  Rajonya,  or  this  Yais'ya,  has  been  con- 
secrated.' " 

1^  It  appears  from  Airian  that  the  Greclu  were  correctly  informed  of  this  prero- 
gatiTe  of  the  Brahmans.  He  says,  Indica,  ch.  zi. :  K<d  Boris  S^  tUl^  Oiet,  i^^rpn^f 
&vr^  ryis  0iffftris  twp  ru  aro<fn<rrQy  rointov  ylytrtUj  &s  ivK  &y  &XAa»$  «ccxapi<rfi^ya 
rots  $w7s  9^(raana5.  "  And  whosoeTer  sacrifices  in  private  has  one  of  these  sophists  " 
(so  the  highest  of  the  classes,  here  said  to  be  seven  in  numberi  is  designated)  '*  as 
director  of  the  ceremony,  since  sacrifice  conld  not  otherwise  be  offered  acceptably  to 
the  gods."  Arrian  makes  another  assertion  (ibid,  xii.)  which,  if  applied  to  the  time 
when  he  wrote  (in  the  second  Christian  century),  is  not  equally  correct  After  obserr- 
ing  that  the  several  classes  were  not  allowed  to  intermarry,  nor  to  practice  two  pro* 
fassions,  nor  to  pass  from  one  class  into  another,  he  adds :  Movyoy  tr^imv  wurai 
vo^urr^p  4k  irairrhs  yiy^s  ywicrBiu'  tri  ob  fuiA9aic&  ro7<n  aro^urrfcrtp  itcrl  rk 
vp^fmrOf  itXKii  irdyr^y  rttXatrwp^arti,  "  Only  it  is  permitted  to  a  person  of  any 
class  among  them  to  become  a  sophist ;  for  the  life  of  that  class  is  not  luxurious,  but 
the  most  toilsome  of  alL"  However  indubitably  true  the  first  part  of  this  sentence 
may  have  been  in  the  age  of  Yir'vamitra,  it  cannot  be  correctly  predicated  of  the  age 
of  Arrian,  or  even  of  the  period  when  India  was  invaded  by  Alexander  the  Great. 
The  mistake  may  have  arisen  from  confounding  the  Buddhists  with  the  Brahmans,  or 
from  supposing  that  all  the  Brahmamcal  Indians,  who  adopted  an  ascetic  life,  were 
regarded  as  '*  sophists." 


THE  BEAHMANS  AND  KSHATTRITAS.  371 

Both  at  the  olose  of  his  work  on  the  literature  and  history  of  the  Yeda^ 
which  has  been  bo  often  quoted,  p.  141 :  '' Yasiahtha,  in  whom  the  future 
position  of  the  Brahmana  is  principally  foreshadowed,  occupies  also  a  far 
higher  place  in  the  recollections  of  the  succeeding  centuries  than  hia 
martial  rival ;  and  the  latter  succumbs  in  the  conflict  out  of  which  the 
holy  race  of  Brahmavartta  was  to  emerge.  Yasishtha  is  the  sacerdotal 
hero  of  the  new  order  of  things.  In  Yii^amitra  the  ancient  condition 
of  military  shepherd-life  in  the  Punjab  is  thrown  back  for  oyer  into 
the  distance.  This  is  the  general  historical  signification  of  the  contest 
between  the  two  Yedic  fiamilies,  of  which  the  literature  of  all  the  suc- 
ceeding periods  has  preserved  the  recollection." 


Sect.  YII. — Do  the  details  in  the  hut  two  sections  enable  us  to  decide 
in  what  relation  Vasishtha  and  Viivdmitra  stood  to  each  other  as 
priests  of  Sudds  ? 

It  appears  firom  the  data  suppUed  in  the  two  preceding  sections  that 
both  Yasishtha  and  YiiSvamitra  are  represented  as  priests  of  a  king  called 
Sudas.  This  is  shewn,  as  regards  the  former  rishi  (see  pp.  319  ff., 
above),  by  B.Y.  viL  18,  4,  5,  and  21-25 ;  and  vii.  33, 1-6,  where  he  is 
said  to  have  interceded  with  Indra  for  Sudas,  who,  as  appears  from 
verse  25  of  the  second  of  these  hymns,  was  the  son  of  Pijavana.  A 
similar  relation  is  shewn  by  K.Y.  iii.  53, 9-13  to  have  subsisted  between 
Yi^vamitra  and  Sudas  (see  above,  p.  342) ;  and  although  Sudas  is  not 
in  that  passage  identified  with  the  king  who  was  Yasish^ha's  patron, 
by  the  addition  of  his  patronymic,  we  are  told  in  the  Nirukta,  ii.  24, 
that  he  was  the  same  person,  the  son  of  Pijavana.  There  is  therefore 
no  doubt  that,  according  to  ancient  tradition,  the  two  rishis  were  both 
priests  of  the  same  prince.  It  further  appears  that  the  Bharatas,  with 
whom,  as  we  have  seen,  Yilvamitra  was  connected,  are  in  K.Y.  vii. 
33,  6  referred  to  as  in  hostility  with  Sudas  and  his  priest.  Are  we 
then  to  conclude  that  the  one  set  of  facts  ezdudee  the  other — that  the 
two  rishis  could  not  both  have  been  the  family-priests  of  Sudas  ? 

There  is  no  reason  to  arrive  at  such  an  inference.  Yasishtha  and 
Yi^vamitra  could  not,  indeed,  have  been  the  domestic  priests  of  Sudas 
at  one  and  the  same  period.    But  they  may  have  been  so  at  different 


373  KABLT  CONTESTS  Bl 

times;  md  the  one  ma;  have  Bnpplontod  the  other.  It  is,  however,  vet] 
difflcolt  to  derive  from  the  imperfect  materials  supplied  in  the  pasaageg 
to  vhioh  I  have  referred  any  dear  conception  of  the  shape  and  courw 
which  the  contest  between  these  two  rivals  took,  or  to  fix  the  periodi 
at  which  they  regpeotively  enjoyed  tlieir  patron's  favour.  Prof.  Botl 
thinks"*  that  some  light  is  thrown  on  this  obscnre  subject  by  th< 
different  parts  of  the  53rd  hymn  of  the  third  mandala  of  the  Big-veda, 
This  oompositioii,  aa  it;  atands,  eontains,  as  he  considers,  fragments  ol 
hymns  by  Yidv&mitra  or  his  descendants,  of  different  dates ;  and  the 
verses  (9-13),  in  which  that  lishi  represents  himself  and  the  Kaudikai 
as  being  the  priests  of  fiu^is,  are,  in  his  opinion,  earlier  than  the  con- 
cluding verses  (21-24),'"  which  consist  of  impiecationg  directed  against 
Tasishtha,  These  last  verses,  he  remarks,  contain  an  expression  ol 
wounded  pride,  and  threaten  vengeance  against  on  enemy  who  had 
come  into  possession  of  some  power  or  dignity  which  Yidvlmitra  him- 
self had  previously  enjoyed.  And  as  we  find  from  one  of  his  hymnc 
(the  S3rd)  that  he  and  his  adherents  had  at  one  time  led  SudSs  tc 
victory,  and  enjoyed  a  corresponding  consideration ;— while  from  Yasish- 
(ha'a  hymns  it  is  clear  that  he  and  his  family  had  also  been  elevated  in 
consequence  of  similar  cMms  to  a  like  position ; — it  would  seem  tc 
result  thatYiJvamitro  had  onrsedYaaishtha  for  this  very  reason  that  he 
had  been  supplanted  by  him.  The  former  with  his  Eudikas  had  througb 
the  growing  influence  of  his  rival  been  driven  away  by  SudSs  to  the 
Bharatas  the  enemies  of  that  prince  and  of  the  Tidtsns ;    and  then 

"0  Sm  Litt.  nnd  OGach.  dea  Weda,  pp.  121 S. 

"'  I  luve  (aboTfl,  p.  313)  cluraderiiBd  these  veises  ■■  obscure  and  have  left  then) 
nutranilBted.  The  portions  of  tbe  following  reiiion  which  are  pristed  in  italics  an 
doabtfol :  Tsne  SI.  "  He  (or,  it)  veies  (tuna  th*  edgt  of)  eres  an  aie ;  and  btealu 
eren  a  iwori.  A  uetking  caaldron,  oTen,  o  India,  when  i^er-htaUd,  casts  oat  foam. 
23.  0  men,  no  notice  is  tlken  of  tbe  arrow.  The;  lead  away  the  inttUigmt  [lodka] 
looking  upon  him  ms  beast  Hen  do  not,  howerer,  pit  a  hack  tonmagainrt  anLceri 
thej  do  not  lead  an  sm  before  horses.  24.  These  sons  of  Bharsta,  o  Indra,  dedn 
sepantion,  not  ricinit;.  The;  conitantlf  urge  the  hone  ut^toa  diiltnct ;  they  cott] 
about  the  bew  in  the  battle."  The  reader  may  consult  Prof.'Wilson'B  trantikdon  E.T. 
Tol.  iii.  p.  89  f.,  as  well  M  Both's  Iitt.ii.Ge8oh.  desWeda,  p.  109  f.  InhiilUostra. 
tions  of  the  Nirnkta,  p.  42,  Both  conjactaies  that  both  bdha  and  paiu,  in  verae  23, 
may  denote  animals  of  different  natnres,  and  Ihst  the  ckuH  may  moan  sometbing  tc 
the  ssme  effect  as  "  thejr  look  on  the  wolf  as  if  it  were  a  hare."  In  his  Lexicon, «.«. 
paiu,  he  takes  that  word  to  denote  a  head  of  cattle  (eia  Stiick  Vieb)  as  a  term  ol 
eontempt.  He  takes  ^ocq/o,  in  Tcne  21,  to  mwn  "  having  the  impolsiTS  force  (i] 
{JSAmB-Kr^  of  a  bow-string." 


THE  BBAHMANS  AND  KSHATTEITA9.  873 

Towed  vengeance  against  their  enemies.  Both  remarks  that  if  this 
conjecture  appears  too  bold,  which  he  does  not  allow,  there  is  no  alter- 
native but  to  regard  verses  9-11  of  B.Y.  iii.  53,  as  interpolated^  and  to 
hold  that  Yi^vamitra  had  always  been  allied  with  the  Bharatas.  Bat» 
as  he  nrges,  in  a  period  such  as  that  which  the  hymns  of  the  Yeda 
represent  to  ns — a  time  of  feud  and  foray  among  the  small  neighbour- 
ing tribes,  when  the  power  of  the  leaders  of  families  and  petty  chiefs 
was  unlimited,  when  we  observe  that  the  ten  kings  were  allied  against 
Sudas — in  a  period  of  subdivided  dominion  like  this  it  would  be  far 
more  surprising  to  find  a  family  so  favoured  by  the  gods  as  that  of  Yii- 
vamitra  or  Yasishtha  in  continued  and  undisturbed  possession  of  in- 
fluence over  any  one  of  these  chieftains,  than  to  see  mutual  aggression, 
hostility,  and  vindictiveness,  prevailing  even  among  families  and  clans 
united  to  one  another  by  community  of  language  and  manners.  It  is 
further  evident  from  later  tradition,  as  Both  remarks,  that  Yasishtha 
and  his  family  had  not  always  been  the  objects  of  Sudas's  favour;  but 
had,  on  the  contrary,  been  at  some  time  or  other  sufferers  from  his 
enmity  or  that  of  his  house;  and  in  proof  of  this  he  refers  to  the 
passage  which  has  been  cited  above  (p.  328)  from  Sayana's  note  on 
B.Y.  viL  32,  and  the  S^atyayana  and  Tan^ya  Bjrahmanas,  as  there 
quoted;  and  also  to  the  176th  adhyaya  of  the  Adiparvan  of  the  Maha- 
bharata,  yerses  6696  fL,  which  will  be  adduced  in  a  future  section. 

According  to  Both's  view  (p.  124)  the  alienation  between  Sudas  and 
Yasishtha  fomented  by  Yiivamitra  was  only  of  temporary  duration,  and 
we  must,  therefore,  understand  that  according  to  his  view,  the  former 
rishi  and  his  family  remained  eventually  victors  in  the  contest  for 
influence  between  themselves  and  their  rivals. 

Professor  Weber,  in  a  note  appended  to  an  article  by  Dr.  A.  Kuhn 
in  page  120  of  the  first  volume  of  his  Indische  Studien,  expresses 
a  different  opinion.  ^'The  testimonies,"  he  says,  '*  adduced  by  Both, 
pp.  122  ff.,  according  to  which  Sudas  appears  in  the  Epic  ag&  as 
hostile  to  Brahmanical  interests,  stand  in  opposition  to  his  assertion 
that  Yasishtha's  family  finally  banished  Yii^vamitra  and  the  Kuiikas 
from  the  court  of  that  prince.  The  enmity  between  the  latter  and 
YasLBhtha,  the  prototype  of  Brahmanhood,  is  thus  by  no  means  of 
temporary  duration  (Both,  p.  124),  but  the  very  contrary."  The 
passages  cited  by  Both,  which  Weber  here  claims  as  supporting  his 


tl4  XASLT  OdSTBTB  VETWEES 


yneWf  an  ICtna,  ^u,  41  («e  abofre,  p.  296),  &e  AmkiamsQl 
wUtk  the  gitjijai  and  TiD4 jm  Hahmaam  q[ii0tBd  in  p.  32S,  ud 
Oe  12Mi  nd  ftUoviag  wtddoM  of  flie  Ad^  cf  tiie  IL  Bh.  vUch 
will  be  addociad  heRtfter.  To  tibew  maj  be  added  the  text  from  tfie 
Kaoslfltokl  Brihiniia,  dted  in  p.  328.  If  Sodas  became  ultimately 
laeopciled  to  VaaiAtba,  and  re-inatated  bim  and  bis  relatiTes  in  their 
portion  of  court  priesti,  to  Uie  erdnrinn  of  the  riTil  fiunil j  of  Tisra- 
■nttVy  it  ieemi  baid  to  imdentand,  aooording  to  Frofeasor  Weber'a 
argnment^  bow  that  pnnoe't  name  dioald  bare  been  banded  down  bj 
tradition  as  one  of  the  most  prominent  examples  of  impiety  displayed 
in  resistanoe  to  Brabmanieal  pretensions.  It  is,  bowerer,  to  be  obaored 
that,  except  in  the  text  of  ICanUy  it  is  tbe  descendants  of  Sodas,  and 
not  the  king  himself  who  are  charged  witb  tbe  outrages  oommitted 
against  Vasishtba's  family ;  and  that  in  the  passage  of  tbe  M.  Bh.  abore 
referred  to  (Adip.  tw.  7669  ff.)  tbe  son  of  Sodas  is  represented  aa  be- 
coming ultimately  reconciled  to  Yasiah^ha.'^  And  if  the  passages^ 
which  baTO  been  cited  above  from  tbe  Big-veda  (pp.  830  1)  in  allusion 
to  Budds^s  deliverance  by  the  gods,  refer  to  a  real  person,  and  to  tbe 

^  It  b  alio  worthy  of  reaiarit  that  the  Amu^aaauip.  of  the  M.Bh.  oontaiiis  a  eoa- 
Tsnation  heiwtea  Yafiih^  and  SandAia  (the  ton,  or  one  of  the  desoendintB  of^ 
Sndfif)  about  the  pre-eminent  parity  and  excellence  of  cows,  yerae  3732 :  BUumttm 
09a  lAU  tu  ViUithfham  fishi-^attamam  \  IktJwakwvamitQo  raja  Saudato  vadatam 
9ara^  \  t&rva  -  hka  -  ekarafk  tiddKam  brahma-koiam  mmaUmmm  \  pwrohitcm  abhi- 
proihfum  abhivadyopaehakrwiu  \  Saudata  uvaeha  \  trailokye  bhagavan  kwuvit  pavi» 
irafh  kaihyate  *nagha  \  yat  ktrttayan  aada  marttyah  prapnuyat  punytm  uttamam  | 
'<  At  thii  time  the  eloquent  king  SaudSsa,  iprnng  from  the  race  of  IksliTalni,  pro- 
eeeded,  after  lalutation,  to  make  an  enquiry  of  \^  family-priest  Ya^iBhtha,  the  eternal 
gaint,  the  moit  excellent  of  rishia,  who  was  able  to  traverse  all  the  world,  and  was  a 
treasure  of  sacred  knowledge :  '  What,  o  Tenerable  and  sinless  man,  is  declared  to  be 
the  purest  thing  in  the  three  worlds,  by  constantly  celebrating  which  one  may  acquire 
tbe  highest  merit } "  Ya^ishtha  in  reply  expatiates  at  great  length  on  the  merit  re- 
sulting from  bestowing  cows,  and  ascribes  to  these  animals  some  wonderful  properties, 
ai  that  they  are  the  '<  support  of  all  beings"  (pratuhfha  bhutanam,  rene  3736),  *<  the 
present  and  the  future"  {ySto  bhutam  eha  bluwyam  cAa,  8737),  and  describes  the  cow  aa 
^  ponrading  the  uniTerse,  mother  of  the  past  and  future  **  {jyaya  §afvam  idam  vyapUm 
Jagat  tthavarO'jangamam  |  tarn  dhmum  iirata  vande  bhuia-bhavyasya  mataram^  3799). 
The  sequel  is  thus  told  in  Terse  3801 :  Varam  idam  iti  bhumido  (bhumipo  ?)  vichmiya 
prmaram  fithtr  vacKtmaik  tato  mahatma  \  vyatf^ata  mymtatmavdn  dvifebhyo  aubakm 
9Ka  yo-dbanam  aptavMu  lokan  \  '*  The  great,  self-subduing  king,  consid^ing  that 
these  words  of  the  ri^hi  were  most  excellent,  larished  on  the  Brahmans  very  great 
wealth  in  the  shape  of  cows,  and  obtained  the  worlds." — So  here  we  find  the  son  of 
Baudfisa  eitollod  aa  a  saint 


THE  BRAHMANS  AND  KSHATTRITAS.  375 

same  indiyidiial  with  whom  we  are  at  present  concemedy  thej  are  diffi- 
cult to  reconcile  with  these  traditions  in  the  Brahmanas,  Mahabharatay 
and  Puranas ;  inasmuch  as  they  are  not  said  to  be  the  productions  of 
Yii^yamitra  or  his  descendants,  and  as  they  necessarily  imply  that  Sudas 
was  a  pious  prince  who  worshipped  the  popular  deifies  in  the  way  pre- 
scribed by  the  rishis  by  whom  he  was  eommemorated,  sinee  the  latter 
would  not  otherwise  have  celebrated  him  in  their  hymns  as  a  con- 
spicuous object  of  divine  favour.  Tradition^  too,  as  we  have  seen 
(p.  268)  represents  Sudas  to  have  been  the  author  of  a  Yedic  hymn. 
The  verses  of  the  104th  hymn  of  the  seventh  book  which  I  have  quoted 
(above,  p.  327)  do  not  appear  to  contribute  any  further  aid  towards  the 
solution  of  the  question  under  consideration.  Assuming  that  they  con- 
tain a  curse  aimed  at  YiiSvamitra  we  have  no  means  of  ascertaining 
when  they  were  uttered ;  whether  the  charge  preferred  against  Yasiah- 
tha  preceded  or  followed  the  ascendancy  of  his  rival. 

We  seem,  therefore,  to  possess  no  sufficient  data  for  settling  the 
question  of  the  relations  in  which  Yasishtha  and  Yii^vamitra  respec- 
tively stood  to  king  Sudas,  further  than  that  they  both  appear,  from 
the  hymns  of  the  Eig-veda,  to  have  been,  at  one  period  or  another,  his 
family  priests ;  but  which  of  the  two  was  the  first,  and  which  the  last, 
to  enjoy  the  king's  favour,  must,  according  to  all  appearance,  remain  a 
mystery. 

Sect.  YllL-^Story  of  TViSanhu. 

I  shall  now  proceed  to  adduce  the  different  legends  in  the  Puranas, 
the  Eamayana,  and  the  Mahabharata,  in  which  Ya^ishtha  and  Yi6va- 
mitra  are  represented  as  coming  into  conflict. 

In  the  third  chapter  of  the  fourth  book  of  the  Yishgu  Purana  (Wilson, 
vol.  iii.  pp.  284  ffi)  we  find  a  story  about  a  king  Satyavrata,  called  also 
Trii^anku,  the  26th  in  descent  from  Ikshvaku,  who  had  become  degraded 
to  the  condition  of  a  Chanijfala,  about  whom  it  is  briefly  related,  iv.  3, 1 3 : 
Ihddaia-vdrshikydm  andvfishfydm  Vihdmitra  -  kalatrdpatya  -pashandr- 
tham  ehanddla  '  praiigraha- pariharandya  cha  JaJmavl'tlra-nyagrodhe 
mrtga-mdrhsam  anudmam  habandha  \  14.  FanttuhtMa  cha  VUvdmitr&M 
Ba-iarlraJ^  war  gam  dropitah  \  "  During  a  twelve  years'  drought  he  daily 
suspended  deer's  flesh  for  the  support  of  Yisvamitra's  wife  and  children 


I  puaUel  to 

I  uddiitatt 


376  BABLT  COHTBBTK  BETWEES 

OD  a  njagrodha-tree  on  the  bnika  of  the  Oasgea,  intendiiig  by  ibis 
BMOiu  to  ipora  them  the  (hamiliation  of)  recdTisg  a  gift  tnta  a  Clum- 
4Hti ;  sod  wu  in  ooiueqaence  niwd  bodily  to  hearcn  by  Yiivinutra, 
irbo  was  gratified  (with  bis  conduct)."  '^ 

This  atory  ia  told  at  greater  length  in  the  Hariramja  [sections  12 
tJid  13)  where  Taiishfha  alao  it  introdoced.  I  hare  already  (p.  3S7) 
remarked  on  the  sQper'hnman  longen^  ascribed  to  this  sage,  who  ia 
lepteaented  as  coDtemporsry  both  with  Ikshvako,  and  with  bis  descend- 
ants down  to  the  aizty-fint  generation.  Bnt  Indian  mythology,  with  its 
bonndleas  resonrcea  in  snpetnatnral  machinery,  and  in  the  doctrine  of 
tmumigratioii,  can  reconcile  all  discrepanciee,  and  explain  away  all 
anachronisms,  maluDg  any  aage  re-appear  at  any  juncture  when  hie 
presence  mi^  be  required,  another  and  yet  Qie  same. 

The  HariTam^  states  that  Satyaviata  (Tniaakn)  bad  been  expelled 
from  his  home  by  bis  father  for  the  offence  of  carrying  off  the  yonng 
wife  of  one  of  the  dtizens  under  the  in£nence  of  a  criminal  passion 
(vene  718.  7mm  bidryyd  hj-itd  psrxam  triloAiSha  paratya  rat  |  720. 
JahHra  kamst  kany&ih  ta  iatyaeJut  fiiravatinah) ;  and  that  Yasishtha 
did  not  interfere  to  prcrent  his  banishment.  His  tather  retired  to  the 
woods  to  lire  as  a  hermit.  In  conseqaence  of  the  wickedness  which 
had  been  committed,  Indra  did  not  rain  for  a  period  of  twelve  years. 
At  that  time  Yiivamitra  had  left  his  wife  and  children  and  gone  to 
practice  austerities  on  the  sea-shore.  His  wife,  driven  to  extremity  by 
want,  was  on  the  point  of  selling  her  second  son  for  a  hnndred  cows,  in 
Older  to  support  the  others ;  but  this  arrangement  was  stopped  by  the 
interrentjon  of  SatyaTiata,  who  liberated  the  son  when  bound,™  and 

m  In  the  Hahilili.  S'Sntip.  Tram  SSSO  ff.  (refsned  hi  by  Weber,  Ind.  St  i.  47S, 
note)  tbere  ii  a  ibny  of  Ti^Timiln  deUrmining  to  eat  dog's  flcA  in  a  period  of  bmine 
between  the  end  of  the  theTretfi-age  andthe  b^inning  of  the  DrupsiSi  end  holding 
«  oonTenatioD  on  tbii  inbject  witb  a  Chag^^l"-  ^e  cinnmutance  ii  nfeiTed  to  in 
Kanll,X.108:  KthuMarilaJ  ehatlum  aihj/agad  VUvawtiirai  ha-Jaghamm  \  ehaii' 
^ala-katlail  ailajta  dkarmadkarma-nthaJnltaHiii  \  "  And  Tl  TamiCra,  vho  kneir  right 
and  wrong,  raolTcd  to  eat  a  dog'i  thigh,  taking  it  from  the  hand  of  a  Chan^ala." 

"*  Bee  ia  Ind.  Stod.  ii.  121  ff.  froffor  Both'i  Temarki  on  the  pecnliar  relation  ia 
which  he  regarda  thi*  etorj  ai  itanding  to  that  of  6'nnaaaepa,  aagiTon  in  theAitarcja 
BiHhmaga.  The  Tariotu  inddenla  in  the  one  pieKDt  in  many  reapecta  a  cnriooi 
pamllel  to  thoae  of  the  other,  which  he  onuider*  can  bardlj  be  accidental ;  and  ha 
thinki  thi*  TtmoD  of  the  l^end  of  TriJaakn  BIST  ban  ariMDont  of  a  tianafonnatioa 
and  distottioD  of  that  of  Bnaaa^eph 


THE  BEAHMANS  AND  KSHATTRITAS.  377 

maintained  the  family  by  providing  them  with  the  flesh  of  wild 
animals :  and  according  to  his  father's  injnnction,  consecrated  himself 
for  the  performance  of  a  silent  penance  for  twelye  years  (yerse  732. 
Vpdmia'Vratam  d»thaya  dikshdm  dvadaia^vdrshikim  \  pitur  niyog&d 
anahat  tasmin  vana-gate  nripe).    The  story  proceeds  thus : 

Yerse  733.  Ayodhyam  chaiva  rdshfram  eha  tathawdntahpuram  muni^  \ 
ydfyopadhydya-samhandhad  Vaiishthah  paryaraksJuita  \  Satyavrataa  tu 
hdlydd  vai  hhdvino  Wthasya  vd  haldt  \  VaSishthe  ^bhyadhikam  manyuffi 
dhdraydmdsa  nityadd  \  735.  Fitrd  Hi  tarn  tadd  rdjydt  tyafyamdnaih 
warn  dttnqfam  \  na  vdraydmdM  munir  Vaiishthah  kdranena  ha  \  pdni" 
grahafUHnantrdndm  nishthd  gydt  ioptame  pade  \  na  eha  Saiyavratas  tat* 
mdd  dhfitavdn  aaptame  pade  \  jdnan  dharmdn  Vaiishthas  tu  na  mdfk 
trdtlti  Bhdrata  \  Satyavratas  tadd  rosham  VaiUhthe  manaad  *karot  \ 
yuna-huddhyd  tu  hhayavdn  FaSishtha^  kritavdms  tadd  \  na  eha  Satya* 
vrataa  tasya  tarn  updmSum  dbudhyata  |  .  .  .  .  740.  Tena  tv  iddnlih 
vahatd  dlishdm  tdrh  durvahdm  hhuvi  \  **  kulasya  ntshkfitis  tdta  kjitd  sd 
vai  hhaved  "  iti  \  na  tain  VaHshtho  hhagavdn  pitrd  tyaktaih  nyavdrayat  | 
ahhishehhydmy  aham  putram  asyety  evam  matir  muneh  \  sa  tu  dvddaSa- 
varshdni  tdfh  dtkshdm  udvahan  hah  \  avidyamdne  mdmse  tu  Faiuhthasya 
mahdtmanah  \  ta/rva-k&mO'dughdfh  dogdhtlih  dadarSa  %a  nfipdtmajah  \ 
tdrh  vai  krodhdeh  eha  mohdch  eha  iramdch  ehaiva  kshudhdrditah  \  daia- 
dharma-gato  rdjd  jagh&na  Janamejaya  |  •  .  .  •  745.  Tach  eha  mdM- 
safh  svayam  ehaiva  Vthdmitrasya  ehutmajdn  \  hhcjaydmdsa  taeh 
ehhrutvd  Va&iihfho  *py  asya  ehukrudhe  |  .  .  .  .  750.  Fihdmitrat  tu 
ddrdndm  dgato  hharane  kfite  \  sa  tu  tasmai  varam  prdddd  munih  pritaa 
Driiankave  \  ehhandyamdno  varendtha  varafh  vavre  nfipdtmajah  \  ioiariro 
vraje  wargam  ity  evafh  ydehito  varah  \  andv^ishfi-hhaye  tasmin  gate  dvd* 
daia^drahike  \  pitrye  'bhishichya  rdjye  tu  ydjaydmdaa  tarn  munih  |  m«- 
thatdm  devatdndfh  eha  VaSiihthasya  eha  Kauiika^  \  iak^ratk  tadd  ta^ 
tu  divam  dropayat  prahhuJ^  \ 

733.  *'  Meanwhile  Ya^ishtha,  from  the  relation  subsisting  between 
the  king  (Satyavrata's  father)  and  himself,  as  disciple  ^"^  and  spiritual 
preceptor,  governed  the  city  of  Ayodhya,  the  country,  and  the  int^ior 
apartments  of  the  royal  palace.  But  Satyavrata,  whether  through  folly 
or  the  force  of  destiny,  cherished  constantly  an  increased  indignation 
against  Yaiishtha,  who  for  a  (proper)  reason  had  not  interposed  to  pre- 
^^0  literally  *'  the  person  in  whose  behalf  sacrifice  was  to  be  performed." 


378  EABLY  CONTESTS  BETWEEN 

Tent  hiB  ezdnnon  from  the  royal  power  by  his  father.  '  The  formulas 
of  the  marriage  ceremonial  are  only  binding/  said  Satyayrata^  '  when 
the  seventh  step  has  been  taken,^^*  and  this  had  not  been  done  when  I 
seized  the  damsel :  still  Ya^ishtha,  who  knows  the  precepts  of  the  law, 
does  not  come  to  my  aid.'  Thus  Satyavrata  was  incensed  in  his  mind 
against  Yaiishtha,  who,  howevery  had  acted  from  a  sense  of  what  was 
right.    Nor  did  Satyavrata  understand  (the  propriety  of)  that  silent 

penance  imposed  upon  him  by  his  father 740.  When  he  had 

supported  this  arduous  rite,  (he  supposed  that)  he  had  redeemed  his 
family  position.  The  venerable  muni  YaiSishtha  did  not,  however,  (aa 
has  been  said)  prevent  his  father  from  setting  him  aside,  but  resolved 
to  install  his  son  as  king.  When  the  powerful  prince  Satyavrata  had 
endured  the  penance  for  twelve  years,  he  beheld,  when  he  was  without 
flesh  to  eat,  the  milch  cow  of  Ya^ishfha  which  yielded  all  objects  of 
desire;  and  under  the  influence  of  anger,  delusion,  and  exhaustion, 
distressed  by  hunger,  and  fSailing  in  the  ten  duties  [the  opposites  of 
which  are  then  enumerated]  he  slew  her  ....  (745)  and  both  partook 
of  her  flesh  himself,  and  gave  it  to  Yi^vamitra*s  sons  to  eat.  Yaiisb^ha 
hearing  of  this,  became  incensed  against  him,"  and  imposed  on  him  the 
name  of  Triianku  as  he  had  committed  three  sins  (verses  747-749). 
<'  750.  On  his  return  home,  Yi^vamitra  was  gratified  by  the  support 
which  his  wife  had  received,  and  oflered  Triianku  the  choice  of  a  boon. 
When  this  proposal  was  made,  Triianku  chose  the  boon  of  ascending 
bodily  to  heaven.  All  apprehension  from  the  twelve  years'  drought 
being  now  at  an  end,  the  muni  (Yiivamitra)  installed  Triianku  in  hia 
father's  kingdom,  and  oflered  sacriflce  on  his  behalf.  The  mighty 
Kauiika  then,  in  spite  of  the  resistance  of  the  gods  and  of  Yaiishtha, 
exalted  the  king  alive  to  heaven." 

The  legend  of  Triianku  is  also  related,  though  differently,  in  the 
Balakan^a  of  the  lUmayana;  but  as  it  is  there  introduced  as  a  portion 
of  the  history  of  Yiivamitra's  various  contests  with  Yaiishtha  recorded 
in  the  5l8t  to  65th  sections  of  that  book,  I  shaU  reserve  it  till  I  take 
up  that  narrative. 

ITS  (( Xhe  next  ceremony  is  the  bride  *8  stepping  seven  stepe.  It  is  the  most  material 
of  all  the  nuptial  rites ;  for  the  marriage  is  complete  and  irrcTocable  so  soon  as  she 
bas  taken  the  seTenth  step,  and  no  sooner."  Colebrooke's  Misc.  Ess.  x.  218,  where 
farther  details  will  be  found. 


THE  BRAHMANS  AND  K8HATTR1TAS.  879 

Sect.  EL — Legmd  of  JTartichandra. 

The  son  of  Trisanku,  the  subject  of  the  preceding  story,  was  Eari^- 
chandra,  whose  name  is  mentioned  in  the  Vishnu  P.,  but  without  any 
allusion  to  the  events  of  his  life.  According  to  the  Markan^eya 
Purana,*"  however,  he  gave  up  his  whole  country,  and  sold  his  wife 
and  son,  and  finally  himself,  in  satisfaction  of  Yi^vamitra's  demands  for 
money.  The  following  is  a  summary  of  the  story  as  there  told,  book  i. 
sections  7-9.  We  may  perhaps  regard  it  as  having  in  part  a  polemical 
import,  and  as  intended  to  represent  Yi^vamitra,  the  Kshattriya  rival 
of  the  Brahmans,  in  the  most  unfavourable  colours.  The  sufferings  of 
Hari^chandra,  his  wife,  and  son,  are  very  pathetically  depicted,  and  the 
effect  of  the  various  incidents  is  heightened  with  great  artistic  skill. 
The  story,  in  fact,  appears  to  me  one  of  the  most  touching  to  be  found  in 
Indian  literature.  Hari^chandra,  the  Purina  tells  us,  was  a  royal  rishi 
(rdjarahi)  who  lived  in  the  Treta  age,  and  was  renowned  for  his  virtues, 
and  the  universal  prosperity,  moral  and  physical,  which  prevailed  dur- 
ing his  reign.  On  one  occasion,  when  hunting,  the  king  heard  a  sound 
of  female  lamentation  which  proceeded,  it  appears,  fix)m  the  Sciences  who 
were  becoming  mastered  by  the  austerely-fervid  sage  Yi^vamitra,  in  a 
way  they  had  never  been  before  by  anyone  else ;  and  were  consequently 
crying  out  in  alarm  at  his  superiority.  In  fulfilment  of  his  duty  as  a 
Kshattriya  to  defend  the  weak,  and  inspired  by  the  god  Gane^a,  who  had 
entered  into  him,  Hari^chandra  exclaimed  (i.  7,  12)  '< '  What  sinner  is 
this  who  is  binding  fire  in  the  hem  of  his  garment,  while  I,  his  lord, 
am  present,  resplendent  with  force  and  fiery  vigour?'  He  shall  to- 
day enter  on  his  long  sleep,  pierced  in  all  his  limbs  by  arrows,  which, 
by  their  discharge  from  my  bow,  illuminate  all  the  quarters  of  the 
firmament"  (12.  Ko^yam  badhndti  vastrdnte pdvakam pdpa-kfin  narah  \ 
haloshna-tefasd  dlpte  mayi  patydv  upasihiie  \  iS,  8o  *dya  mat-kdrmukd' 
kshepa  -  vidtpita  -  digantaraih  \  iarair  vibhinna  -  Barvdngo  dirghanidrdm 
pravekshyati  |).  Yi^vamitra  was  provoked  by  this  address.  In  con- 
sequence of  his  wrath  the  Sciences  instantly  perished,  and  Hari^chandra, 
trembling  like  the  leaf  of  an  asvattha  tree,  submissively  represented  that 

"'  The  same  story  is  told  in  the  Padma  Parana  also.  Sec  Wilson's  Y.P.  vol.  iii. 
p.  287,  and  note.  The  glory  of  Haris'chandra  is  described  in  the  M.Bh,  Sabh&p. 
verses  489  ff; 


380  SABLT  CONTESTS  &ETWBEN 

he  had  merelT  dons  hu  duty  u  a  king,  which  he  defioed  as  consistuu 
in  the  hestowal  of  gifts  on  eminent  Brahmaos  and  other  persoos  ol 
■lender  means,  the  protection  of  the  timid,  and  war  against  enemiea 
YtiTamitra  hereupon  demands  a  gift  as  a  BiShman  intent  npon  receiv- 
ing one.  The  king  offera  him  whatever  he  may  ask :  Oold,  his  own  son, 
wiiis,  body,  life,  kingdom,  good  fortone  {hiranyam  cd  tmarnam  ed  putrai 
patnl  kalmaram  \  pranafy  rHjyam  pwaih  lakthmlr  yad  aiAiprttam  atma- 
na^\).  The  saint  first  requires  Che  present  for  the  Eajasuja  sacrifice.  On 
this  being  promised,  and  still  more  offerod,  be  asks  for  the  empire  ol 
the  whole  earth,  jncludliig  everything  bat  Haiijchandra  himself  hie 
wife  and  son,  snd  bis  virtue  which  follows  its  possessor  wherever  he 
goes  "'  (i.  7,  28.  Vind  IhdryyaSt  eha  pulraih  eha  iarlraSi  cha  tav&ttagha  \ 
29.  Bhamtam  eha  larva-dharma-jiia  yo  y&ntam  anuyachhati).  Hand- 
Chandra  joyfully  agrees.  Vi^vamitra  then  requires  him  to  strip  off  all 
his  omamenta,  to  clothe  himself  in  the  hark  of  trees,  and  to  quit  the 
kingdom  with  his  wife  Saivy&  and  his  son.  When  he  is  departing 
the  sage  stops  him  and  demands  payment  of  his  yet  unpaid  sacrificial 
fee.  The  king  replies  that  he  has  only  the  persons  of  his  wife,  his 
son,  and  himself  left.  Tiiv&mitra  insista  that  he  must  nevertheless 
pay;  and  that "  unfulfilled  promises  of  gifts  to  Brahmaas  bring  destrae- 
tion"  (i.  7.  35.  Fiie»hato  hrdhinanSndei  hanty  adatlam  praltii-utam).  The 
unfortunate  prince,  after  being  threatened  with  a  corse,  engages  to 
make  the  payment  in  a  month ;  and  ctimmences  bis  jonmey  with  a 
wife  nnnsed  to  such  tat^es,  amid  the  universal  lamentations  of  his 
■ubjeots.  While  he  lingers,  listening  to  their  affectionate  remonstrances 
against  his  desertion  of  his  kingdom,  Vidvamitra  oomee  np,  and  being 

™  Compsre  Uann'i  verj  itriking  Tenet,  TiiL  17,  and  It,  23Sff,  whidi  maj  be 
frsetj  rendered  u  fbllam : 

"  Our  Tlrtne  is  the  onlj  Mead  that  fbllom  ui  in  death ; 

All  other  ties  snd  frieDdihipe  end  with  our  departing  bteath. 

Nor  father,  motber,  wife,  nor  ■on  beeide  m  then  can  ataj. 

Nor  kioafblk : — Tirtoe  ia  the  one  oonpiiiioi]  of  oar  wsj. 

Alone  each  creatore  aeea  the  light,  alone  the  world  he  loares ; 

Alone  of  octiona,  vrong  or  right,  the  recompence  receif  ea. 

Like  log  or  clod,  beneath  the  eod  their  lifelea  Vin«nian  laid, 

Eia  frienda  turn  roond  and  quit  tbe  ground ;  bat  liitue  tends  the  dead. 

Be  then  a  hoard  of  Tirtoe  ilored,  to  help  in  day  of  doom  ; 

Bj  Tirtne  led,  we  oroaa  the  dread,  immeaaurable  gloom." 
Sea  Ihs  Jaunal  of  the  Boyal  ArisUo  Sodet;,  voL  liz.  foi  1B62,  p.  SOSC 


THB  BEAHMANS  AND  KSHATTRIYA9.  381 

inoensed  at  fhe  delay  and  the  king's  apparent  hesitation,  strikes  the 
qneen  with  his  staff,  as  she  is  dragged  on  by  her  husband.  All  this 
Hari^chandra  endures  with  patience,  uttering  no  complaint.  Then  the 
five  Yi^yedevas,  merciful  gods,  exclaimed,  '* '  To  what  worlds  shall  this 
sinner  Yii^vamitra  go,  who  has  thrust  down  this  most  excellent  of  sacri- 
ficers  from  the  royal  dignity?  Whose  faith  shall  now  sanctify  the 
soma-juice  poured  out  with  recitation  of  texts  at  the  great  sacrifice, 
that  we  may  drink  it,  and  become  exhilarated '  ''  (L  7,  62.  Atka  vthe 
tadd  dev&i  pancha  prdhuh  kfipdlavah  \  Vihamitrah  supdpo  ^yarh  lokdn 
kdn  samavdpayati  |  63.  Yendyani  yajvandm  ireshthah  wcHrdjydd  avarih 
pita^  I  kiuya  vd  iraddhayd  pdtafk  sutam  iomam  mahddhvare  \  pltvd 
vayam  praydsydmo  mudam  mantra  -purassaram  |).  Yiivamitra  heard 
what  they  said,  and  by  a  curse  doomed  them  to  become  men;  he 
relented,  however,  so  far  as  to  exempt  them  from  haying  ofiEspring,  and 
from  other  family  ties  and  human  weaknesses,  and  promised  that  they 
should  eventually  be  restored  to  their  pristine  position  as  gods.  They  in 
consequence  became  partially  incarnate  as  the  five  Pan^us,  the  sons  of 
Draupadl.  Sesuming  the  story  of  Hariichandra,  the  writer  tells  us  that 
he  then  proceeded  with  his  wife  and  little  son  to  Benares,  imagining 
that  this  divine  city,  as  the  special  property  of  S^iva,  could  not  be  pos- 
sessed by  any  mortal.  Here  he  found  the  relentless  Yi^vamitra  waiting 
for  him,  and  ready  to  press  his  demand  for  the  payment  of  his  sacri- 
ficial gift,  even  before  the  expiration  of  the  full  period  of  grace.  In 
this  extremity  Skivya  the  queen  suggests  with  a  sobbing  voice  that  her 
husband  should  sell  her.  On  hearing  this  proposal  Hariichandra  swoons, 
then  recovers,  utters  lamentations,  and  swoons  again,  and  his  wife,  see- 
ing his  sad  condition,  swoons  also.  While  they  are  in  a  state  of  un- 
consciousness, their  famished  child  exclaims  in  distress,  ^'0  father, 
father,  give  me  bread ;  0  mother,  mother,  give  me  food :  hunger  over- 
powers me ;  and  my  tongue  is  parched  "  (i.  8,  35.  Tata  tdta  dadawdn^ 
nam  amhdmba  hhqfanamdada  \  hhud  me  halavati  Jdtd  jihvdyram  sushyate 
tathd).  At  this  moment  Yiivamitra  returns,  and  after  recalling  Hari^ 
Chandra  to  consciousness  by  sprinkling  water  over  him,  again  urges 
payment  of  the  present.  The  king  again  swoons,  and  is  again  restored. 
The  sage  threatens  to  curse  him  if  his  engagement  is  not  fulfilled  by 
sunset.  Being  now  pressed  by  his  wife,  the  king  agrees  to  sell  her, 
adding,  however,  **  If  my  voice  can  utter  such  a  wicked  word,  I  do 


382  EAELT  COirTESTS  BETWEEN      . 

what  the  most  inhuman  wretches  cannot  perpetrate  "  (i.  8,  48  f.  Nri- 
iaifuair  apt  yai  karttu^  na  iakyam  tat  haromy  aham  \  yadi  me  Sakyate 
vdni  vaktum  idfik  9udurvachah),  He  then  goes  into  the  city,  and  in 
self-accusing  language  offers  his  queen  for  sale  as  a  slave.  A  rich  old 
Brahman  o£fbrs  to  buy  her  at  a  price  corresponding  to  her  value,  to  do 
his  household  work.  Hariichandra's  heart  was  torn,  and  he  could  make 
so  reply.  The  Brahman  paid  down  the  money,  and  was  dragging  away 
the  queen  by  the  hair  of  her  head,  when  her  little  sonEohitaiva,  seeing 
his  mother  about  to  be  taken  away  from  him,  began  to  cry,  and  laid 
bold  of  her  skirts.  The  mother  then  exclaims :  i.  8,  59, ''  Munoharyya 
muncha  mdm  tdvad  ydvat  pdiydmy  aham  itium  \  durlahhath  darianarh 
tdta  punar  asya  hhavtshyati  |  60.  FaSyaihi  vatsa  mdm  evam  mdtaram 
ddsyatdm  gatdm  \  mdm  md  Bprdhhll^  rdja-puttra  atpfidyd  ^haih  tavd- 
dhund  "  I  61.  Tatah  ea  hdlal^  sahasd  drMfvd  krishtdfh  tu  mdtaram  \ 
Bomabhyadhdvad  amheti  rudan  edsrdvtlekshanah  \  62.  Tarn  dgataih  dvijah 
kreid  hdlam  ahhydhanat  padd  \  vadam  tathdpi  so  ^mheti  naivdmuneltata 
mdtaram  \  63.  Rdjapatny  uvdcha  \  ^^prasddam  kuru  me  ndtha  krlnishve- 
mafk  cha  hdlakam  \  kntd  *pi  ndham  hhavato  vinainafk  kdryya-eddhikd  | 
64.  Ittham  mamdlpa-hhagydydJ^  praedda^eumukho  hhava  |  mdi^  aafnyojaya 
hdlenavateenevapayamnlm^*  \  65, Brdhmana^  uvdcha  {'^yrihyatdmvittam 
etat  te  diyatdm  bdlako  mama  "  |  '*  'Let  me  go,  let  me  go,  venerable  sir, 
till  I  look  upon  my  son.  I  shall  hardly  ever  behold  him  again.  Come, 
my  darling,  see  thy  mother  now  become  a  slav^.  Touch  me  not,  young 
prince;  I  may  no  longer  be  handled  by  thee.'  Seeing  his  mother 
dragged  away,  the  child  ran  after  her,  his  eyes  dimmed  with  tears, 
and  crying  '  mother.'  The  Brahman  purchaser  kicked  him  when  he 
came  up;  but  he  would  not  let  his  mother  go,  and  continued 
crying  'mother,  mother.'  The  queen  then  said  to  the  Brahman,  'Be 
so  kind,  my  master,  as  to  buy  also  this  child,  as  without  him  I  shall 
porove  to  thee  but  a  useless  purchase.  64.  Be  thus  merciful  to  me  in  my 
wretchedness;  unite  me  with  my  son,  like  a  cow  to  her  calf.'"^  The 
Brahman  agrees :  '  Take  this  money  and  give  me  the  boy.' "  When  his 
wife  and  son  were  being  carried  away,  Hari^handra  broke  out  into 
lamentations :  L  8,  68.  Yam  na  vdyur  na  ehddityo  nendur  na  cha  pfi- 
ikag-jana^  \  drlshfavanta^  purd  patnim  seyam  ddsitvam  dgatd  \  69. 
Sorya-^amia-pramto  *yam  eukumdra-kardnguli^  \  samprdpto  vtkrayam 
119  xhe  whole  of  thia  reads  like  a  soene  from  '*  Uncle  Tom's  Cabin." 


THE  BEAHMAN8  AJSTD  ESHATTRIYAS.  383 

idh  dhvn  m&$n  astu  tudwrmatim  \  '"She,  my  spouse,  whom  neither  air, 
nor  SOD,  nor  moon,  nor  stranger  had  beheld,  is  now  gone  into  slavery. 
This  my  son,  a  scion  of  the  solar  race,  with  his  delicate  hands  and 
fingers,  has  been  sold.  Woe  to  me,  wicked  wretch  that  I  am/  "  After 
the  Brahman  had  gone  ont  of  sight  with  his  purchases,  Yiivamitra 
again  appeared  and  renewed  his  demands;  and  when  the  afflicted 
Hariichandra  offered  him  the  small  sum  he  had  obtained  by  the  sale  of 
his  wife  and  son,  he  angrily  replied ,  i.  8,  74 :  Kshattrahandho  tname- 
md^  ivam  sadfiiim  yqpuhdaiahindm  \  manyase  yadd  tat  kihipram  paSya 
tvam  me  halam  param  |  75.  Tapaso  Htra  mtapta$ya  hrdhmanyasy&maUh 
My  a  cha  \  mat^dbk&posya  ehoyrasya  iuddhasyddhyayanasya  eha  \  ^'  ^  If, 
miserable  Xshattriya,  thon  thinkest  this  a  sacrificial  gift  befitting  my 
deserts,  thou  shalt  soon  behold  the  transcendent  power  of  my  ardent 
austere-fervour,  of  my  spotless  Brahmanhood,  of  my  terrible  majesty, 
and  of  my  holy  study.'  "  Hari^handra  promises  an  additional  gift, 
and  Yii^vamitra  allows  him  the  remaining  quarter  of  the  day  for  its 
liquidation.  On  the  terrified  and  afflicted  prince  offering  himself  for 
sale,  in  order  to  gain  the  means  of  meeting  this  cniel  demand,  Dharma 
(Eighteousness)  appears  in  the  form  of  a  hideous  and  offensive  ChaQ- 
^ala,  and  agrees  to  buy  him  at  his  own  price,  large  or  small.  Hari^ 
Chandra  declines  such  a  degrading  servitude,  and  declares  that  he 
would  rather  be  consumed  by  the  fire  of  his  persecutor's  curse  than 
submit  to  such  a  fate.  YiiSvamitra  however  again  comes  on  the  scene, 
asks  why  he  does  not  accept  the  large  sum  offered  by  the  Chandala ; 
and,  when  he  pleads  in  excuse  his  descent  from  the  solar  race,  threatens 
to  fulminate  a  curse  against  him  if  he  does  not  accept  that  method  of 
meeting  his  liability.  HariiSchandra  implores  that  he  may  be  spared 
this  extreme  of  degradation,  and  offers  to  become  Yisvamitra's  slave  in 
payment  of  the  residue  of  his  debt ;  whereupon  the  sage  rejoins,  *'  If 
thou  art  my  slave,  then  I  sell  thee  as  such  to  the  Chandala  for  a  hundred 
millions  of  money "  (L  8,  95.  Tadi  preshyo  mama  bhavdn  chanddldya 
tato  mayd  \  ddsa-hhdvam  anuprdpto  datio  vittdrhudena  «0«  |).  The 
Chagcjiala,  delighted,  pays  down  the  money,  and  carries  off  Harii^chandra, 
bound,  beaten,  confused,  and  afflicted,  to  his  own  place  of  abode.  Morn- 
ing, noon,  and  evening  the  unfortunate  prince  repeats  these  words : 
i.  8,  99.  Bdld  difuhmukhl  drishfvd  hdlaf^  dlna-miukham  puraJ^  \  math 
imaraty  oiukhdvUhtd  ^*  rnochayishyati  nau  nfipa^  \  100.     Updtta^Uto 


S84  EABLT  CONTESTS  BETWEEN 

vyHUjfa  datM  mttam  ato  'dMkam"  \  na  ta  mSm  nriga-Hlvakihl  vetti 
fpataraik  kfitam  \  101.  ESjya-n&iah  tvhfit-tySgo  lharyy&-Umay(hvik- 
raya^  \  prUptd  ehand&latS  eheyam  aho  duhkha-paramparS  \  "  ICy  tender 
irife,  dejected,  looking  upon  my  dejected  boy,  calls  me  to  mind  while 
■he  sayB,  'The  king  vill  ransom  na  (100)  after  he  has  gained  money, 
and  paid  the  Brahman  a  loiger  sum  than  he  gave  for  tis.'  Bat  my 
£iwn-eyed  sponse  is  ignorant  that  I  have  become  yet  more  wretched 
than  before.  101.  Lofls  of  my  kingdom,  abandonment  of  Mends,  sale 
of  my  wife  and  son,  and  this  fidl  into  the  condition  of  a  Chandala, — 
what  a  succession  of  miseries ! "  Horidchandra  is  sent  by  the  Chandftia 
to  stealgrave-olothesinacemetery  (which  is  described  at  tedionslength, 
iritit  all  its  horrors  and  repnlsive  features),  and  is  told  that  he  will 
receive  two-sixths  of  the  value  for  his  hire ;  three-idxths  going  to  his 
master,  and  one-aixtfa  to  the  king.  In  this  horrid  spot,  and  in  this 
degrading  oocnpation,  he  spent^  in  great  misery,  twelve  months,  which 
seemed  to  him  like  a  hnndred  years  (i.  8,  127.  EuaM  dvddaithmdtdt  tu 
nitdi^  tata-iamopamah).  He  then  falls  asleep  and  has  a  series  of  dreams 
■nggested  by  the  lifb  he  had  been  leading  {imaiandbhydta-yogma,  verse 
129).  AAer  he  awoke,  his  wife  came  to  the  cemetery  to  perform  the 
obsequies  of  their  son,  who  had  died  firom  the  bite  of  a  serpent  (verses 
171  ff.).  At  first  the  hnsband  end  wife  did  not  recognize  each  other, 
&om  the  change  in  appearance  which  had  been  wrought  apon  them 
both  by  their  miseries.  Eaiidchandra,  however,  soon  discovers  from 
the  tenor  of  her  lamentations  that  it  is  his  wife,  and  falls  into  a  swoon ; 
as  the  queen  does  also  when  she  recognizes  her  husband.  When  con- 
sciousness returns,  they  both  break  out  into  lamentations,  the  father 
bewailing  in  a  touching  strain  the  loss  of  his  son,  and  the  wife  the  d^ 
gradation  of  the  king.  She  then  falls  on  his  neck,  embraces  him,  and 
asks  "  whether  all  this  is  a  dream,  or  a  reality,  as  she  is  ntteily  be- 
wildered ; "  and  adds,  that  "  if  it  be  a  reality,  then  righteousness  is  un- 
availing to  tliosewho  ^TacUse  it"  {vetB6 210.  EHjantvapno'lhatathi/am 
vd  yad  etad  tnanyaU  bhavdn  \  tat  kathyatdm  mahdbhSga  mano  vai  muA- 
yatt  mama  |  211.  Tody  etad  waih  dharmajna  nd»ti  dh^'nu  laMyatd  \y 
After  hedtating  to  devote  himself  to  death  on  bis  son's  Amend  pyre 
without  receiving  his  master's  leave,  (as  such  an  act  of  insubordiuation 
mi^t  send  him  to  hell)  (verses  215  ff.),  Hariichandra  resolves  todoeo, 
braving  all  the  consequences,  and  omsoling  himself  with  the  hopeful 


THE  BEAHMANS  AND  KSHATTBIYAS.  385 

anticipation :  verse  224.  Yadi  dattafh  yadi  hutam  guravo  yadi  toBhiid^  \ 
paratra  Bangamo  hhUy&t  puttrena  Boha  cha  tvayd  |  ''  If  I  have  givea 
gifts,  and  offered  sacriflceB,  and  gratified  my  religious  teachers,  then> 
may  I  be  reunited  with  my  son  and  with  thee  (my  wife)  in  another 
world."^^  The  queen  determines  to  die  in  the  same  manner.  When 
Hari^chandra,  after  placing  his  son's  body  on  the  funeral  pile,  is  medi- 
tating on  the  lord  Hari  Narayana  Krishna,  the  supreme  spirit,  all  the 
gods  arrive,  headed  by  Dharma  (Righteousness),  and  accompanied  by 
Yiivamitra.^   Dharma  entreats  the  king  to  desist  from  his  rash  in- 

^^  In  the  following  yenes  of  the  Atharva-yeda  a  hope  if  expressed  that  families 
may  be  re-united  in  the  next  world :  yi.  120,  3.  Yattra  suharddah  $uhfido  madant% 
vihaya  rogam  tanvalh  tvayah  \  ailonah  angair  ahrutah  tvarge  tattra  padyema  pitarau 
eka  putrdn  \  "  In  heaven,  where  our  friends,  and  intimates  live  in  blessedness,  having 
left  behind  them  the  infirmities  of  their  bodies,  free  from  lameness  or  distortion  of 
limb, — may  we  behold  our  parents  and  our  children."  ix.  5,  27.  Ta  purvam  patim 
vittva  athanyam  vindate  *param  \  panchaudanam  cha  tav  ajam  dadato  na  vi  yothatah  \ 
28.  Samanaloko  hhavati  punarbhuvd  *  par  ah  patih  \  yo  *jam  panchaudanam  dakahim" 
j'yotisham  dadaii  \  "  When  a  woman  has  had  one  husband  before,  and  takes  another, 
if  they  present  the  ^ja  panchaudana  offering  they  shall  not  be  separated.  28.  A  second 
husband  dwells  in  the  same  (future)  world  with  his  re-wedded  wife,  if  he  offers  the 
aj'a  panehaudanOf  illuminated  by  presents."  xiL  3^  17.  Svargam  lokam  abhi  no  nay  an 
aam  jayaya  saha  puttraify  tyama  \  '*  Mayest  thou  conduct  us  to  heaven ;  may  we  be 
with  our  wives  and  children."  xviii.  3,  23.  Svan  gachhatu  te  mano  adha  pitfin  upa 
drava  \  **  May  thy  soul  go  to  its  own  (its  kindred)  and  hasten  to  the  fathers."  From 
the  texts  cited  by  Mr.  Colebrooke  '*  on  the  duties  of  a  faithful  Hindu  widow,"  (Misc. 
£s8.115ff.)it  appears  that  the  widow  who  becomes  a  sat!  (t.^.  bums  herself  with 
her  husband's  corpse,  or,  in  certain  cases,  afterwards)  has  the  promise  of  rejoining  her 
lord  in  another  life,  and  enjoying  celestial  felicity  in  his  society.  In  order  to  ensure 
such  a  resnlt  in  all  cases  it  was  necessary  either  that  both  husband  and  wife  should 
have  by  their  lives  merited  equal  rewards  in  another  existence,  or  that  the  heroism  of 
the  wife,  in  sacrificing  herself  on  her  husband's  faneral-pile  should  have  the  vicarious 
effect  of  expiating  his  offences,  and  raising  him  to  the  same  heavenly  region  with 
herself.  And  it  is  indeed  the  doctrine  of  the  authorities  cited  by  Mr.  Colebrooke  that 
the  self-immolation  of  the  wife  had  this  atoning  effect.  But  in  other  cases  where  the 
different  members  of  a  family  had  by  their  actions  during  life  merited  different  kinda 
of  retribution,  they  might,  according  to  the  doctrine  of  the  transmigration  of  souls 
current  in  later  ages,  be  re-bom  in  the  shape  of  different  animals,  and  so  rendered  in- 
capable of  any  mutual  communication  after  death.  In  regard  to  the  absence  of  any 
traces  of  the  tenet  of  metempsychosis  from  the  earliest  Indian  writings,  see  Professor 
Weber's  remarks  in  the  Joum.  of  the  Germ.  Or.  Soc.  ix.  327  ff.  and  the  abstract  of 
them  given  in  Joum.  Boy.  As.  Soc.  for  1865,  pp.  305  ff. 

^^  An  attempt  is  here  made,  verses  234  f.,  to  give  the  etymology  of  Tiifvumitra : 
Vtsva'trayena  yo  mitram  karttum  na  s'akit&h  pura  \  VUvamitraa  tu  ie  maitirlm  iah» 
fam  chaharitum  iehhati  \  "  That  Yis'vumitra,  whom  the  three  Wvas  formerly  could 
not  induce  to  be  their  friend,  wishes  to  offer  thee  his  friendship,  and  whatsoever  thou 
desirest." 

25 


886  EARLY  CONTESTS  BETWEEN 

tentioD ;  and  Indra  announces  to  him  that  he,  hia  wife,  and  son  hare 
conquered  heaven  hy  their  good  works.  Ambrosia,  the  antidote  of 
death,  and  flowers,  are  rained  by  the  god  from  the  sky ;  and  the  kingf  a 
son  is  restored  to  life  and  the  bloom  of  youth.  The  king,  adorned  with 
celestial  clothing  and  garlands,  and  the  qneen,  embrace  their  son. 
Harischandra,  however,  declares  that  he  cannot  go  to  heaven  till  he 
has  received  his  master  the  ChandLala's  permission,  and  has  paid  him  a 
ransom.  Dharma  then  reveals  to  the  king  that  it  was  he  himself  who 
had  miraculously  assumed  t^e  form  of  a  Ghan^ala.  The  king  next 
objects  that  he  cani^>t  depart  unless  his  fEiithfiil  subjects,  who  are 
sharers  in  his  merits,  are  allowed  to  accompany  him  to  heaven,  at  least 
for  one  day.  This  request  is  granted  by  Indra ;  and  after  Yisvamitra  has 
inaugurated  Eohitaiva  the  king's  son  to  be  his  successor,  Harischan- 
dra, his  friends  and  followers,  all  ascend  in  company  to  heaven.  Even 
after  this  great  consummation,  however,  YaSishtha,  the  family-priest 
of  Harischandra,  hearing,  at  the  end  of  a  twelve  years'  abode  in  the 
waters  of  the  Gbnges,  an  account  of  all  that  has  occurred,  becomes  vehe- 
mently incensed  at  the  humiliation  inflicted  on  the  excellent  monarch, 
whose  virtues  and  devotion  ix)  the  gods  and  Brahmans  he  celebrates, 
declares  that  his  indignation  had  not  been  so  greatly  roused  even  when 

his  own  hundred  sons  had  been  slain  by  Yisvamitra,  and  in  the  follow- 
ing words  dooms  the  latter  to  be  transformed  into  a  crane :  L  9,  9. 
Tatmdd  durdtmd  hrahtMhdoit  prdjndndm  avaropttah  \  maeh-chhapopahato 
midiiht^  9a  vakatvam  avdp%yat%  \  "  Wherefore  that  wicked  man,  enemy 
of  the  Brahmans,  smitten  by  my  curse,  shall  be  expelled  from  tiie 
society  of  intelligent  beings,  and  losing  his  understanding  shall  be  trans- 
formed into  a  Yaka."  Yisvamitra  reciprocates  the  curse,  and  changes 
Yasishtha  into  a  bird  of  the  species  called  AfL  In  their  new  shapes 
the  two  have  a  furious  flght,^  the  Afi  being  of  the  portentous  height  of 
two  thousand  yojanas  (=  18000  miles),  and  the  Yaka  of  3090  yojanas. 
They  first  assail  each  other  with  their  wings ;  then  the  Yaka  smites  his 
antagonist  in  the  same  manner,  while  the  Ari  strikes  with  his  talons. 
Falling  mountains,  overturned  by  the  blasts  of  wind  raised  by  the 

^  On  the  snbjeot  of  this  fight  the  BhSgayata  ParSna  has  the  following  Terse : 
ix.  7,  6.  TraUamkavo SarUekamdro  VU9amitra~VadUh^hayoh  \  ycm^imittem  abhud 
jfuddhtm  pakihnior  bahu-varthikam  \  **  The  son  of  Triianku  was  Harie'ehandra,  on 
whose  aooonnt  YisTamitra  and  Yasishtha  in  the  form  of  birds  had  a  battle  of  manj 


THE  BRAHMANS  AND  ESHATTBlf  AS.  887 

flapping  of  their  wingt,  shake  the  whole  earth,  the  waters  of  the  ocean 
overflow,  the  earth  itself,  thrown  off  its  perpendicular,  slopes  down- 
wards towards  Patala,  the  lower  regions.  Many  creatnres  perish  hy 
these  Tarions  oonvnlsions.  Attracted  by  the  dire  disorder,  Brahma 
arrives,  attended  by  all  the  gods,  on  the  spot,  and  commands  the  com- 
batants to  desist  from  their  fray.  They  were  too  fiercely  infuriated  to 
regard  this  injunction:  but  Brahma  put  an  end  to  the  conflict  by 
restoring  them  to  their  natural  forms,  and  counselling  them  to  be  recon* 
ciled :  i.  9,  28.  JVa  ehdpi  Eduiika-Sreshthaa  tast/a  rdjno  ^parddhycde  \ 
wargihprdptikaro  hrahmann  upakdra-pade  sthitah  |  29.  Tapo-vtyhnaaya 
tarttdrau  kdma-hrodha^aia^i  gatau  \  parUyqjata  hhadra^  no  hrahtna  hi 
praehuram  halam  \  '  The  son  of  Kuiika  has  not  inflicted  any  wrong  on 
Hariichandra :  inasmuch  as  he  has  caused  the  king's  elevation  to  heaven 
he  stands  in  the  position  of  a  benefactor.  29.  Since  ye  have  yielded 
to  the  influence  of  desire  and  anger  ye  have  obstructed  your  austere 
fervour ;  leave  off,  bless  you ;  the  Brahmanical  power  is  transcendent.' 
The  sages  were  accordingly  pacified,  and  embraced  each  other.'' 

This  interesting  legend  may  be  held  to  have  had  a  double  object^ 
viz.  first  to  portray  in  lively  colours  the  heroic  fortitude  and  sense  of 
duty  exhibited  by  Hariichandra  and  his  wife  in  enduring  the  long 
series  of  severe  trials  to  which  they  were  subjected;  and  secondly,  to 
represent  Yiivamitra  in  an  unamiable  light,  as  an  oppressive  assertor  of 
those  sacerdotal  prerogatives,  which  he  had  conquered  for  himself  by 
his  austerities,^  to  place  him  in  striking  contrast  with  the  genuine 
Brahman  Ya^ishtha  who  expresses  strong  indignation  at  the  harsh  pro- 
cedure of  his  rival,  and  to  recall  the  memory  of  those  conflicts  between 

yean  duration."  On  this  the  Commentator  remarks :  VUvamiiro  rq^asuffo-^kahina' 
ehhalma  Hafiickandratya  tarva-^pam  apdhfitya  y>atayama§a  \  iaeh  ehhrutvd  kupU9 
Vaiith{ho*pi  Viivamiiram  " iv^m  afi  hhava"  iti podapa  |  «o  *jn  **  ivam  vako  bhava** 
iti  Vaiithfkam  iaiapa  \  iayotf  cha  yuddham  abhud  iti  pratiddam  |  **  ViBY&mitra 
under  pretence  of  taking  a  present  for  a  rajasQya  sacrifice,  stripped  Haritfchandra 
of  all  hiB  property,  and  a£9ioted  him.  Ya^ishtha  bearing  of  this,  became  incensed, 
and  by  an  imprecation  turned  him  into  an  Afi.  YisTamitra  retorted  the  ourse  and 
changed  Ya^ish^ha  into  a  Y&ka.  And  then  a  battle  took  place  between  them,  aa 
is  well  known."  Here  it  will  be  seen  that  the  Commentator  changes  the  birds  into 
which  the  rishis  were  transformed,  making  Yii^T&mitra  the  Afi  and  Yasiihtha  the 
Y&ka. 

^  It  is  true  that  the  Brihman  rishi  Durvasas  also  is  represented  as  a  very  irascible 
personage.  See  ?oL  iy.  of  this  work,  pp.  165, 169,  208,  407 ;  and  Weber's  Ind.  St. 
iu.  898. 


388  .     SABLT  C0NT£8TS  BETWEEN 

the  BrahmauB  and  EBhatfcriyaSy  which  were  exemplified  in  the  persons 
of  these  two  sages,  of  whom  the  one  is  said  to  have  been  made  the 
''lord  of  Brahmans"  (  ViUishfham  l&afn  tiprdnam,  M.Bh.  S^antip.  y.  4499), 
and  the  other  is  declared  in  the  story  before  ns  to  have  been  the  ''enemy 
of  the  priests." 

Bect.  X. — CofUeit  of  VaitBhtha  and  Vik&mitra  according 

to  the  Mahdhhdrata, 

In  the  Adiparvan  of  the  Mahabharata,  verses  6638  S.,  we  find  another 
legend,  in  the  Brahmanical  interest,  regarding  the  same  two  great  per- 
sonages, which  begins  with  a  panegyric  on  Ya^ishtha,  at  the  expense 
of  the  rival  rishi : 

6638.  Brahmano  mdnasah  putro  VaSishfho  'rundhatl-patih  |  tapasd 
nifjitau  ia&vad  ajeydv  amarair  apt  \  hdma-hrodhdv  vhhau  ytuya  eharanau 
aamvavdhatu^  \  yaa  tu  noehchhedanarh  ehakre  KuSikdndm  uddra-dhth  \ 
ViSvdmiirdparddhena  dhdrayan  manyum  uttamam  \  6640.  Putra-vyasana-' 
tiimtapta^  iaktimdn  apy  aiaktihvat  \  VUvdmiirthvindidya  na  ehakre  karma 
ddrunam  \  mfitdmS  eha  punar  dharttum  yah  »a  putrdn  Tama-kshaydt  | 
hfitdntam  ndtiehakrdma  veldm  wa  mahodadhih  \  yam  prdpya  vtjitdtmd' 
nam  mdhdtmdna^  fwrddhipd^  \  Ikshvdkavo  mahlpdldh  lehhire  prithivim 
imdm  I  purohitam  imam  prdpya  FaHshtham  rtehi-eattamam  \  ijire  krO" 
tubha  ehaiva  nfipde  te  EunMumdana  \  ea  hi  tdn  ydjaydmdea  earvdn 
nfipati'Sattamdn  \  hrahmarehih  Pdndava-ireshtha  Vfihatpatir  ivdmardn  \ 
6645.  Taemdd  dharma-pradhdndtmd  veda-dharma^id  Ipsitah  \  hrdhmano 
gunaiodn  kaschit  purodhd^  paridriSyatdm  |  kshattriyendhhifdtena  prithi^ 
tH^jetum  iehhatd  \  pUrvam  purohitah  kdryyah  pdrtha  rdjydhhieiddhaye  \ 
mahlmjiyUhatd  rdjnd  hrahma  kdryam  purassaram  |  . .  .  6666.  Eshattriyo 
^ham  hhaodn  vipras  tapah-wddhydya-eddhanah  \  hrdhmaneehu  kuto  viry- 
yam  praidnteshu  dhfitdimaeu  \  arhudena  gavdm  yaa  tvam  na  daddei  ma-^ 
mepeitam  \  eva-dharmam  naprahdeydmi  neehydmi  eha  halena  gdm  |  .  .  .  . 
6679.  ^^ Sthlyatdm'*  iti  taoh  ehhrutvd  Vaiiehfhasya  payawinl  \  ttrd- 
dhvdnehita-iiro-yrivd  prababhau  raudra-darSand  \  6680.  JB^rodha-raktek- 
shand  ed  gaur  hamhhd-rapa-ghano'ivand  \  ViMLmitraeya  tat  eainya^ 
vyadrdvayata  earva&ahk  \  kaidgra-danddhhihatd  kdlyamdnd  tataatatah  \ 
krodha^aktekshand  krodham  hhuya  eva  eamddadhe  \  dditya  iva  madhydhne 
krodhO'dipta^apur  babhau  \  angdra^areham  munehanti  muhur  bdladkit^ 


THS  BRAHMINS  AND  ESHATTBITAS.  389 

mahat  |  asfnjai  Pahlavdn  puchhdt  pratravdd  Drdviddn  Sluikdn  \  yoni* 
deideh  cha  Yavandn  iakfttah  S'avardn  bahun  |  .-. .  .  6691.  DrUhtvd  tad 
mahad  dieharyam  hrahma-tejo'lhavam  tadd  \  Viivdmiirah  kshattrO'hhdvdd 
nirvinno  vdhyam  abravtt  \  "dhig  halaim  kshattriya-halam  hrdhma-Ujo-' 
halam  hdlam  \  haldhalam  viniichitya  tapah  eva  param  halam  "  |  9a  rdjyam 
spkUam  utsrijya  td'ffh  eha  dipfdm  n^pa-irtyam  \  bhoydmi  cha  prtshfhatah 
kritvd  tapagy  eva  mano  dadhe  |  sa  yatvd  tapasd  siddhim  lohdn  viahtabhya 
t^'asd  I  6695.  Tatdpa  tarvdn  dUptaujdh  brdhmanatvam  avdpUtvdn  \  api^ 
bach  cha  tatah  samam  Indrena  %aha  KauHJcah  \ 

6638.  ''  Yaiishtha,"  a  Gandharra  informs  Aijuna,  ''  was  the  mind- 
bom  son  of  Brahma  and  husband  of  Anmdhatl.^^  By  his  austere  fer- 
vour,  lust  and  anger,  invincible  even  by  the  immortals,  were  constantly 
vanquished  and  embraced  his  feet.  Eestraining  his  indignation  at  the 
wrong  done  by  Yiivamitra,  he  magnanimously  abstained  from  exter- 
minating the  Ku^as.^  6640.  Distressed  by  the  loss  of  his  sons,  he 
acted,  although  powerful,  like  one  who  was  powerless,  and  took  no 

^M  Anmdhati  is  again  mentioned  as  the  wife  of  YasiBbtba,  in  the  following  lines  of 
the  M.  Bh.  Adip.  7361  f.  addressed  to  Draupadi :  Tathendranl  Earihay$  Svaha  ehaiva 
Vtbhavaaau  \  ItohinJ  eha  yatha  Some  Damayanit  yaiha  NaU  \  yathd  Vaisravan$ 
Bhadra  Vdiithfhe  ckapy  Arundhatl  |  yatha  Narayane  Zaishmu  tatha  tvam  bho/oa 
bharttjrithu  |  "What  Indranl  is  to  Indra,  Sraha  to  the  Sun,  Rohini  to  the  Moon, 
Damayantl  to  Nala,  BhadrS  to  Kuvera,  Arondhatf  to  Yasish^ha,  and  Lakshml  to 
N&Tdyaga,  that  he  thou  to  thy  hushands."  She  is  again  noticed  in  yerses  8456  ff. : 
Sttvrata  ehapi  kalyant  tarffO-bhuUthu  vi$ru0  |  Arundhatl  mahatmanam  Vaiuhfham 
paryatankata  ]  viauddha^havam  atyantaih  tada  priya-hiteratam  \  saptarahi'madhya' 
yam  vtram  avamene  eha  tarn  mynim  \  apadhyanena  ea  tena  dhumaruna^tama'prabhd  | 
lakshya  *lak»hya  nabhirupa  nwUttam  ivapaiyati  \  **  The  faithful  and  beautiful  Arun- 
dhatiy  renowned  among  all  creatures,  was  suspicious  about  the  great  Ya^ishtha,  whose 
nature  was  eminently  pure,  who  was  deroted  to  the  welfare  of  those  he  loved,  who 
was  one  of  the  seven  rishis,  and  heroic ;  and  she  despised  the  mum.  In  consequenoe 
of  these  evQ  surmises,  becoming  of  the  dusky  colour  of  smoke,  both  to  be  seen  and  not 
to  be  seen,  devoid  of  beauty,  she  looks  like  a  (bad)  omen."  This  version  of  the  last 
line  is  suggested  by  Prof.  Aufrecht.  The  Commentator  explains  it  thus :  **2iimittam** 
bharttur  lakshmanam  **  wa  pasyati "  kapa^ena  \  atah  eva  "  n&bhirupa  praehhatmO' 
ve»ha  I  tena  hetund  "lakshya* lakshya  cha**  \  *'  <  She  regards  as  it  were'  t.#.  by  guUe 
*the  omen'  afforded  by  her  husbaud's  (bodily)  marks,  hence  she  assumed  a  disguiss^ 
and  was '  both  to  be  seen  and  not  to  be  seen.' " 

ISA  j^  regards  the  magnanimous  character  here  assigned  to  Yasisbtha,  I  quoto  a 
passage  from  the  Yishnu  Pur&na,  i.  9,  15  ff.,  where  the  irascible  DurvSsas  (to  whom 
I  lately  referred,  and  who  is  said,  in  verse  2,  to  be  a  partial  incarnation  of  S'iva, 
S'ankaraeyanuah)^  addressing  Indra,  who,  he  conceived,  had  insulted  him,  thus 
speaks  of  that  sage's  amiable  temper,  as  contrasted  with  his  own  fierce  and  revengeful 
dispositiott :  15.  Kaham  kfipdlwhfidayo  na  eha  mam  bhqfate  kehama  \  anye  t$  mun* 


390  EABLT  0017TESTS  BETWEEN 

dreadftil  meamues  for  tbe  deBtraction  of  YUvamitnu  To  recoyer  fliose 
Bona  firom  the  abode  of  Yama,  lie  would  not  overstep  &te|  as  the  ooean 
respeetB  its  ahorea.  HaYing  gained  this  great  self-mastering  personage^ 
the  kings  of  IkahTftka's  race  acquired  (the  dominion  of)  this  earth. 
Obtaining  this  most  exoelleat  of  rishis  for  their  fiunily-priesty  they 
o£fered  sacrifices.  This  Brahman-rishi  officiated  as  priest  for  all  those 
monarchsy  as  Yfihaspati  does  for  the  gods.  6645«  Wherefore  let  BosmB 
desiraUey  virtoons  Brahman,  with  idiom  righteousness  is  the  chief 
thing,  and  skilled  in  Yedio  observanoeS|  be  selected  for  this  offioe.  Ijet 
a  well-bom  Eshattriya,  who  wishes  to  subdue  the  eazth,  first  of  all 
appoint  a  ftmily-priest  in  order  that  he  may  augment  his  dominion. 
Let  a  king,  who  desires  to  conquer  the  earth,  give  precedence  to  tiie 
Brahmanical  power."  The  Oandharva  then,  at  Arjuna's  request,  goes  on 
(verses  6650  fif.)  to  relate  the  **  ancient  story  of  Ya^ishtha"  {vdiMpham 
dkhydnam  purdnam)  and  to  describe  the  cause  of  enmity  between  that 
rishi  and  Yi^ vamitra.  It  happened  that  the  latter,  who  was  son  of  Gadhi, 
king  of  Kanyakubja  (Kanouj),  and  grandson  of  Euiika,  when  out  hunt- 
ing, came  to  the  hermitage  of  Ya^ishtha,  where  he  was  received  with 
all  honour,  entertained  together  with  his  attendants  with  deHcious  food 
and  drink,  and  |«es6nted  with  precious  jewels  and  dresses  obtained  by 
the  sage  from  his  wonder-working  cow,  the  ftilfiller  of  all  his  desires. 
The  cupidity  of  Yiivamitra  is  aroused  by  the  sight  of  this  beautiful 
animal  (all  of  whose  fine  points  are  enumerated  in  the  legend),  and  he 
offers  Yaiishtha  a  hundred  million  cows,  or  his  kingdom,  in  exchange 
for  her.  Yaiishtha,  however,  replies  that  he  is  unable  to  part  with  her 
even  in  return  for  the  kingdom.  Yi^amitra  then  tells  him  that  he  will 
enfi>rce  the  law  of  the  stronger:  6665.  <'I  am  a  Eshattriya,  thou  art 
a  Brahman,  whose  fbnctions  are  austere  fervour,  and  sacred  study. 
How  can  there  be  any  vigour  in  Br&hmans  who  are  calm  and  self- 
restrained  ?   Since  thou  doest  not  give  up  to  me,  in  exchange  £»  a 

ajfol  S'akra  Dtirvatatam  avihi  mam  \  OmttamadHhir  an^ait  tvaik  gmvmn  apadito 
mudha  I  akiXantt'tarO'aarvaavam  DurvoMuam  avthi  mam  \  17.  Vaaithfhadffoir  daga» 
tnrai^  tiotram  kurva^hir  whehakuih  \  garvam  goto  *$i  gettaivam  mim  athadgava^ 
manyau  \  16.  "  I  am  not  tender-hearted  :  patience  lodges  not  in  me.  Those  mnnia 
are  different :  know  me  to  be  DnrrSsas.  16.  In  yain  hast  thon  been  rendered  prond 
by  Gantama  and  others :  know  me  to  be  DnnrtiaSy  whose  nature  and  whose  entire 
substance  is  irascibility.  17.  Thon  hast  become  prond  through  the  loud  praises  ot 
Vaifish^ha  and  other  mercifol  saints,  since  thon  thns  oontemnest  me  to-day." 


THE  BEAHMANS  AND  ESHATTRITAS.  391 

hundred  million  of  cows,  that  which  I  desire,  I  shall  not  abandon  my 
own  clasB-characteristic ;  I  will  carry  away  the  cow  by  force."  Yaiish- 
tha,  confident,  no  doubt,  of  his  own  superior  power,  tells  him  to  do  as 
he  proposes  without  loss  of  time.  Yiivamitra  accordingly  seizes  the 
wonder-working  cow;  but  she  will  not  move  from  the  hermitage, 
though  beaten  with  whip  and  stick,  and  pushed  hither  and  thither. 
Witnescdng  this,  Ya^ishtha  asks  her  what  he,  a  patient  Brahman,  can  do  ? 
8he  demands  of  him  why  he  overlooks  the  yiolence  to  which  she  is  sub- 
jected. Yaiishtha  replies :  ''  Force  is  the  strength  of  Kshattriyas,  pa- 
tiepce  that  of  Brahmans.  As  patience  possesses  me,  go,  if  thou  pleasest'' 
(6676.  Kshattriydn&m  hdlam  Ujo  hrdhnuinand^  kahamd  halatn  \  kshamd 
mdm  hhajaU  yasmdt  gamyatd^  yadi  rochate).  The  cow  enquires  if  he 
means  to  abandon  her ;  as,  unless  he  forsakes  her,  she  can  never  be  carried 
off  by  force.  She  is  assured  by  Yaiiahtha  that  he  does  not  forsake  her, 
and  that  she  should  remain  if  she  could.  '*  Hearing  these  words  of  her 
master,  the  cow  tosses  her  head  aloft,  assumes  a  terrific  aspect,  (6680) 
her  eyes  become  red  with  rage,  she  utters  a  deep  bellowing  sound,  and 
puts  to  flight  the  entire  army  of  Yiivamitra.  Being  (again)  beaten 
with  whip  and  stick,  and  pushed  hither  and  thither,  she  becomes  more 
incensed,  her  eyes  are  red  with  anger,  her  whole  body,  kindled  by  her 
indignation,  glows  like  the  noonday  sun,  she  discharges  showers  of  fire- 
brands from  her  tail,  creates  Pahlavas  from  the  same  member,  Dravi^as 
and  SiEtkas,  Yavanas,  Slabaras,"  Eanchis,  SiEurabhas,  Paug^^ns,  Eiratas, 
Binhalaa,  Yaias,  and  other  tribes  of  armed  warriors  from  her  sweat, 
urine,  excrement,  etc.,  who  assail  Yi^vamitra's  army,  and  put  it  to  a 
complete  rout.  6692.  ''Beholding  this  great  miracle,  the  product  of 
Brahmanical  might,  Yi^vamitia  was  humbled  at  (the  impotence  of )  a 
!Kshattriya's  nature,  and  exclaimed,  'Shame  on  a  Kshattriya's  force ;  it 
is  the  force  of  a  Biuhman's  might  that  is  force  indeed.'  Examining  what 
was  and  was  not  force,  and  (ascertaining)  that  austere  fervour  is  the 
supreme  force,  he  abandoned  his  prosperous  kingdom  and  all  its  brilliant 
regal  splendour;  and  casting  all  enjoyments  behind  its  back,  he  devoted 
himself  to  austerity.  Having  by  this  means  attained  perfection,  and 
Brahmanhood,  he  arrested  the  worlds  by  his  fiery  vigour,  and  disturbed 
them  all  by  the  blaze  of  his  ^ry ;  and  at  length  the  Kaufika  drank 
soma  with  Indra."  ^ 

^M  See  above,  p.  342,  and  note  184. 


892  XABLY  CONTESTS  BETWEEN 

The  same  legend  is  repeated  in  the  SblyapaiTan,  renes  2295  fL  z 
Taihd  eha  KauSikat  tdta  iapo-nityo  jiiendriyah  \  iapasd  rat  tutaptena 
hrdhmanatvam  avdptavdn  \  Gddhir  ndma  mahdH  oAt  ktJuUtriyah  prathito 
hhuvi  I  tMya  puttro  'hharad  rdjan  Vihamitrah  pratdpavan  \  sa  rdjd 
Kauiihu  tdta  mahdyogy  ahhavat  kUa  \  $a  puttram  abhithichydiha  Vthd'- 
mitram  mahdtapdh  \  deha^ydse  manaS  ehakre  tarn  uehuh  pranatdk  pro-' 
jdh  I  "  na  gantavyam  mahdprdjna  trdhi  ehdsmdn  mahdhhaydt "  |  evam 
uktah  pratyuvdeha  tato  Oddhih  prajdi  tatak  \  *'  viivaiya  jagato  gopta 
hhavishyati  ntto  mama  "  |  2300.  Ity  uktvd  tu  tato  Gddhir  Vikdmitram 
niveSya  eha  \  jagdma  tridivam  rdjan  Vihdmitro  *hhavad  nripah  \  na  9a 
iahnoti pjithivlih  yatnavdn  apt  rakshitum  \  tatah  hUrdva  rdjd  »a  rdkduh' 
tehhyo  mahdhhayam  \  niryayau  nagardeh  ehdpi  ehatur-anga-haidnvita^  | 
sa  ydtvd  dUram  adhvdnam  Vdiuhfhdiramam  abhyagdt  \  iasya  te  sainiidk 
rdjaihs  ehahrui  tattrdlaydn  bahun  \  tatas  tu  hhagavdn  vipro  Vasishtho 
Brahmanah  sutah  \  dadjrUe  Hha  tatah  iarvam  hhajyamdnam  mahdvanam  \ 
toiya  kruddho  mahdrdja  VaSUhtho  muni-sattamah  \  2305.  **Srijasva  Sih- 
vardn  ghordn  "  iti  wdfk  gdm  uvdcha  ha  \  tathohid  id  'srtjad  dhenuhpu^ 
ruihdn  ghora-dariandn  \  te  eha  tad  halam  dsddya  lahhanjuh  tarvato 
diiam  \  tach  chhrutvd  vidrutam  sainyam  VtSvdmitras  tu  Gddhijah  \  tapa^ 
param  manyamdnas  tapasy  eva  mano  dadhe  \  so  *imims  tlrtha-^are  rdjan 
Sarasvatydh  samdhita^  \  niyamaii  chopavdsaiS  eha  karshayan  deham  dt^ 
manah  \  jaldhdro  vdyuhhaksha^  parndhdrai  eha  so  ^hhavat  \  tathd  sthan- 
4il(i'idyl  eha  ye  ehdnye  niyamdh  pfithak  \  asakrit  tasya  devds  tu  vrata- 
vighnam  praehakrire  \  2310.  iVa  ehdsya  niyamdd  huddhir  apaydti  mahdt- 
mana^  \  tatah  parena  yainena  taptvd  hahu'vidham  tapah  \  tefasd  hhdska-- 
rdkdro  Gddhija^  samapadyata  \  tapasd  tu  tathd  yuktam  Vthdmitram 
jPitdmahah  ]  amanyata  mahdtefdh  vara^  varam  asya  tat  \  sa  tu  vavre 
^araih  rdjan  *^  sydm  aham  hrdhmanas  tv  "  iti  \  tatheti  ehdhra/eld  Brahmd 
sarva-loka-pitdmahah  \  sa  lahdhvd  tapasogrena  hrdhmanatvam  mahdyaidh  \ 
viehaehfira  mahlfh  kfitsnd^  kfitakdmah  swropamah  \ 

**  229^.  Bo  too  the  Kauiika,  constant  in  austerities,  and  subduing  his 
senses,  acquired  Brahmanhood  by  the  severity  of  his  exercises.  There 
was  a  great  Eshattriya  named  Gadhi,  renowned  in  the  world,  whose  soa 
was  the  powerful  Yi^amitnu  This  Kauiika  prince  (Gadhi)  was  greatly 
addicted  to  contemplation  {mahdyogl) :  and  after  having  installed  his  son 
as  king,  he  resolved  to  abandon  his  corporeal  existence.  His  subjects, 
however,  submissively  said  to  him,  *  Do  not  go,  o  great  sage,  but  deliver 


THE  BRAHHANS  AND  KSHATTEITAS.  393 

UB  from  our  great  alarm.'  He  replied, '  My  son  shall  become  the  protector 
of  the  whole  world.'  2300.  Haying  accordingly  installed  YiiTamitra, 
GFadhi  went  to  heaven,  and  his  son  became  king.  Yiivamitra,  however, 
though  energetic,  was  unable  to  protect  the  earth.  He  then  heard  that 
there  was  great  cause  of  apprehension  from  the  Eakshasas,  and  issued 
forth  from  the  city,  with  an  army  consisting  of  four  kinds  of  forces* 
Having  performed  a  long  journey,  he  arrived  at  the  hermitage  of  Ya* 
iish^ha.  There  his  soldiers  constructed  many  dwellings.  In  conse* 
quence  the  divine  Brahman  Ya^ishtha,  son  of  Brahma,  beheld  the  whole 
forest  being  cut  up ;  and  becoming  enraged,  he  said  to  his  cow,  (2305) 
*  Create  terrible  Skvaras.'  The  cow,  so  addressed,  created  men  of  dreadful 
aspect,  who  broke  and  scattered  in  all  directions  the  army  of  Yiivamitnu 
Hearing  of  this  rout  of  his  army,  the  son  of  Gladhi  devoted  himself  to 
austerities,  which  he  regarded  as  the  highest  (resource).  In  this  sacred 
spot  on  the  SarasvatI  he  macerated  his  body  with  acts  of  self-restraint 
and  fastings,  absorbed  in  contemplation,  and  living  on  water,  air,  and 
leaves,  sleeping  on  the  sacrificial  ground,  and  practising  all  the  other 
rites.  Several  times  the  gods  threw  impediments  in  his  way ;  (2310) 
but  his  attention  was  never  distracted  frt)m  his  observances.  Having 
thus  with  strenuous  effort  undergone  manifold  austerities,  the  son  of 
Gadhi  became  luminous  as  the  sun ;  and  Brahma  regarded  his  achieve* 
ments  as  most  eminent.  The  boon  which  Yiivamitra  chose  was  to 
become  a  Brahman ;  and  Brahma  replied,  ^  So  be  it.'  Having  attained 
Brahmanhood,  the  object  of  his  desire,  by  his  severe  austerities,  the 
renowned  sage  traversed  the  whole  earth,  like  a  god." 

We  have  already  seen  how  the  power  of  austere  fervour  (tapas)  is 
exemplified  in  the  legend  of  Nahusha  (above,  pp.  308  ff.).  In  regard 
to  the  sense  of  this  word  taptu,  and  the  potency  of  the  exercise  which 
it  denotes,  I  may  refer  to  my  articles  in  the  Journal  of  the  Boyal  Asiatic 
Society  for  1865,  p.  348  f.,  and  for  1864,  p.  63,  as  well  as  to  the  fourth 
volume  of  this  work,  pp.  20  ff.  and  288 ;  and  to  pp.  23  and  28  of  the 
present  volume.  In  further  illustration  of  the  same  subject  I  quote 
the  following  panegyric  upon  tapas  from  lianu,  xi.  234  ff.  where,  how* 
ever,  the  word  cannot  have  the  same  sense  in  all  the  verses : 

TapO'tnUlam  idaih  iorvafh  daiva-tndnushakath  sukham  \  tapo-madhyam 
hudhaik  proktam  tapo  ^ntam  veda^rHbhih  \  235.  Brahmanfuya  tapojnd' 
nafh  tapa^  kihaUroiya  rakshaiiam  \  vaifyasya  tu  tapo  vdrUd  tapa^  HkdrO' 


394  SABLY  CONTESTS  BBTWSKN 

mfau9mum\  236. 4{£d«ytf^ jaAyaWiidiM^ j^AoZo-MftJISfiAfilaiidA | 
9aioa  prapafyanii  trmhkifafk  ta^hardekaram  \  287.  AuthadkSMy  n^iuh 
vidy&  daivl  eka  vunikd  dhUi^  \  tapaiawa  pranddhjftmU  U^hu  te$kdM  k£ 
Mddhanam  \  238.  Yad  iudara^  yad  dmrdpam  yad  dmryam  yaek  ^  du^ 
karam  \  uurvafk  tu  taptud  iddhyaik  tapo  hi  dmrtUikramam  |  239.  JMapd* 
iakinai  ehaiva  Mk&i  ehSidryyc^hSrina^  |  tapoiaiva  ivtaptmia  mudkyanU 
hihithdt  taUh  \  240.  Ki^di  ehdU-paUmgdi  cha  paiavai  eha  ffofdmn 
eka  I  ithdvardm  cha  hhnidni  dwam  ydnU  tapo-haldt  \  241.  Tat  kmehid 
mm^  kitrvanU  manthvdn'fnilrUibhir  jand^  \  tat  iorvaii  nurdahantp  diu 
tapoiaka  tapodhand^  \  242.  Tapasaiva  mMMaiya  hrdhmatuuya  divtm' 
huah  I  yydi  eha  pratigfihnanti  kdmdn  Mihwirddhayanii  eha  \  243.  iVff- 
jdpatir  ida^  iditraA  tapoioivdifijat  prabhu^  \  tathaiva  veddn  fuhaya$ 
tapatd  pratipedire  \  244.  Ity  Hat  tapato  d&vdh  mdkdhhdgyam  praehak' 
shate  I  Borvasydtya  prapafyofUas  tapasah  punyam  uttamam  \ 

**  234.  All  the  enjoyment,  whether  of  gods  or  men,  has  its  root,  its 
centre,  and  its  end  in  tapat ;  so  it  is  declared  hy  the  wise  who  have 
studied  the  Veda.  235.  Knowledge  is  a  Brahman's  tapas;  protection 
that  of  a  Kshattriya;  traffic  that  of  Yai^ya;  and  senrioe  that  of  a 
S^udra.  236.  It  is  hy  tapas  that  rishis  of  suhdned  sonls,  subsisting  on 
fruits,  roots,  and  air  obtain  a  vision  of  the  three  worlds  with  all  things 
moving  and  stationary.  237.  Medicines,  health,  science,  and  the 
various  divine  conditions  are  attained  by  tapoi  alone  as  their  instru* 
ment  of  acquisition.  238.  Whatever  is  hard  to  be  traversed,  or  obtained, 
or  reached,  or  effected,  is  all  to  be  accomplished  through  tapas^  of  which 
the  potency  is  irresistible.  239.  Both  those  who  are  guilty  of  the  great 
sins,  and  all  other  transgressors,  are  freed  from  sin  by  fervid  tapoi. 
240.  Worms,  serpents,  insects,  beasts,  birds,  and  beings  without  motion 
attain  to  heaven  through  the  force  of  tapas.  241.  Whatever  sin  men 
commit  by  thought,  ^ord,  or  bodily  acts,  by  tapas  they  speedily  con- 
sume it  all,  when  they  become  rich  in  devotion.  242.  The  gods  both 
accept  Ihe  sacrifices  and  augment  the  enjoymente  of  the  Brahman  who 
has  been  purified  by  tapas.  243.  It  was  by  tapas  that  Prajapati  the 
krd  created  this  scripture;  and  through  it  that  the  rishis  obtained  the 
Tedas.  244.  Such  is  the  great  dignity  which  the  gods  ascribe  to  tapas, 
beholding  its  transcendent  merit" 

I  return  for  a  moment  to  the  story  of  Yasisbtha  and  his  cow. 
•  Lassen  remarks  (Ind.  Alt.  2nd  ed.  i.  631,  note)  that  Atharvan  is  given 


THE  BRAHHAKS  AND  KSHATTBUAS.  895 

in  the  Lezicons  as  a  name  of  YasLshtba  (jsee  Wilson's  Dictionxyy  t.9.)* 
Weber  (Ind.  Si.  L  289)  quotes  from  Mallinatha's  Commentary  on  the 
the  KirataijanTya  the  following  words :  Atharvanas  tu  mantroddhdro 
VoHshtheHa  krita^  ity  Ogamah  \  "  There  is  a  passage  of  scripture  to  the 
effect  that  the  mantras  of  the  Atharvan  were  selected  by  Yasishtha." 
In  Bohtlingk  and  Eoth's  Leadconi  9,v.  Atharvan,  it  is  noticed  that  the 
eleventh  hymn  of  the  fifth  book  of  the  Athazra^yeda  contains  a  conver- 
sation between  Atharvan  and  Yaruna  about  the  possession  of  a  wonder- 
ful cow  bestowed  by  the  latter  on  the  former;  and  it  is  remarked  that 
this  circumstance  may  explain  the  subsequent  identification  of  Atharvan 
with  Yasishtha.  Fh>fl  Both,  however  (Diss,  on  the  A.Y.y  Tubingen, 
1865,  p.  9),  thinks  the  two  sages  axe  distinct.  The  oow  is  spoken  of 
in  A.Y.  viL  104,  as  the  **  brindled  cow  given  by  Yamna  to  Atharvan 
which  nev^  lacked  a  calf"  {priini^  dhmufk  Varunena  iMdm  Athar^ 
vane  nitya-vaUdm).    The  following  is  the  curious  hymn  referred  to : 

A.Y.  v«  11,  1.  Katham  make  asurdya  ahnmlr  iha  latham  pitre  haraye 
ivMha-nfimra^  \  pf^htim  Varuna  dahhinam  daddv&n  punarmayhaiwim^ 
maruud  ^ehihiUl^  \  2.  Na  kdmena  punarmagho  hhaodmi  iaih  ehakahs  kam 
pfiinim  itdm  updje  \  kena  nu  tvam  Atharvan  kdvyena  kena  jdiena  an 
jdta^edd^  \  3.  Satyam  ahaifh  yabhira^  kdvyma  iotyaA  jdtena  oimijdta* 
vedd^  I  na  me  ddeo  na  dryyo  mahitvd  vratam  mlmdya  yad  akaA  ikth 
rtshye  |  4.  JN^a  tvad  anya^  kavUare  na  tnedhayd  dhlrataro  Vanma  jto- 
dhdvan  |  tvaSk  td  vUvd  hhuvandni  veUha  sa  ehid  nu  tvt^'  jano  inAyf 
bihhdya  \  5.  Tva0i  hi  anga  Vamma  evadhdvan  vihd  vHthajanimd  euprt^ 
nlte  I  hiih  rafaea^  end  paro  anyad  asti  end  kirn  parena  avaram  amiira  \ 
6.  JSkafh  rajoiai  end  pare  anyad  aeti  end  para^  ekena  durnaiaih  chid 
arvdk  \  tat  te  vidvdn  Varuna  pra  hravimi  adhovarehoioh  panayo  hhth 
vantu  I  nlehair  dded^  upa  earpaniu  hhOmim  \  7.  l\>ath  hi  anga  Varuna 
hravUhi  punarmagheihu  aoadydni  hhOri  \  mo  ehupanlr  abhieidvaio  hh€r 
md  ted  voehann  arddhoiowi  jandea^  \  8.  Md  md  voehann  arddhaeaik 
jandeah  punae  te  priSniih  jaritar  daddmi  \  stotram  me  vUvam  d  ydhi 
iaehihhir  aniar  vUvdsu  mdnuehishu  vikehu  \  9.  Ate  etotrdm  udyatdni 
yantu  aniar  vihdsu  mdnushuhu  vikshu  |  dehi  nu  me  yad  me  ddaUo  ati 
yujyo  me  eapia^ada^  eakhd  'si  \  10.  /Samdno  handhur  Varuna  eamdjd 
veddhaih  tad  yad  ndv  eehd  eamdjd  \  daddmi  tad  yat  te  ddatto  aemii  yujyae 

^7  This  Ib  the  reading  propoBed  by  FrofeBBor  Aufredht  initead  (lipmmrmegha  tvam^ 
which  is  found  in  Both  and  Whitaej'i  edition  of  the  AT. 


i;,  It  ■  Mt  ftna^  dmn  Aac  I 

im  tratk  ty  Bj  nteie  I  kaov  tiie  Bsteie  of  beiBg&. 
Ifjjm  ca  loader  tiie  doigB  irbidi  I  dball  vnlatake.  4.  Thoe  ii 
aiMie  cdicr  wiier  or  M^er  in  imdrntiiiiimg  tiiiii  tlioii,  o  aeif-depaideni 
Toniiia.  Tboa  Imowest  incRstorn;  eren  die  BOIL  of  deep  derieoo 
k  ofisnd  of  ihoe.  5.  Tnoo,  o  aelMepaideiit  Tanma,  o  wise  dizector, 
kaoweot  in  creotom.  Wliai  other  tiung  it  bejood  this  almo^liefe? 
nd  whit  m  nearer  than  that  leoioCeBt  thing,  o  thoa  nnemng?  6. 
( YaruQa  xq^iea)  Theie  is  ooe  fting  bejood  this  atmoi^iere ;  and  on 
this  Mde  of  that  one  then  is  that  which  is  near  though  inaeoeasible. 
Knowing  that  thing  I  dedaie  it  to  thee.  Let  the  g^ozy  of  the  niggards 
be  east  down ;  let  the  Bases  sink  downward  into  the  earth.  7.  ( Athar- 
Tsn  rejoins)  Thou,  o  YamQa,  sayest  many  eril  things  of  those  who 
fOToke  their  gifts.  Be  not  thoa  numbered  among  so  many  niggards ; 
let  not  men  call  thee  illiberaL  8.  (Yarona  replies)  Let  not  men  call 
me  illiberal;  I  restore  to  thee,  o  worshipper,  the  brindled  cow.  Attend 
with  all  thy  powers  at  erery  hymn  in  my  honour  among  all  the  tribes 
of  men.  9.  (Atharran  answers)  Let  hymns  ascend  to  thee  among  all 
the  tribes  of  men*  Oive  me  that  which  thoa  hast  taken  from  me;  thou 
art  to  me  an  intimate  friend  of  seyen-fold  value.  10.  We  two  have  a 
oommon  bond|  o  YaruQa,  a  common  descent.  I  know  what  this  com- 
mon desoent  of  ours  is.    (Yamoa  answers)  I  give  thee  that  which  I 


^  Prof«Mor  Aufrecbt  thinki  thai  Dyau$,  *  the  Heayen,'  is  denoted  by  make 
rSya,  and  that  j9^^  haray$^  if  the  oorrect  reading,  can  only  mean  the  Sun,  the  word 
hiri  bfbg  MTtral  timei  applied  to  that  great  Inminary.  1  am  otherwise  indebted  to 
Prof.  A  for  tbs  oorrtot  senie  of  this  line,  and  for  other  soggestioos. 


THE  BRAHMANS  AND  ESHATTRIYAS.  897 

have  taken  from  thee.  I  am  thy  intimate  friend  of  seyen-fold  value, 
who,  myself  a  god,  confer  life  on  thee  a  god  [or. priest,  dev&ya]  who 
praisest  me,  an  intelligent  sage  on  thee  a  sage.  (The  poet  says)  Thou, 
o  self-dependent  YamQa,  hast  hegotten  onr  father  Atharvan,  a  kinsman 
of  the  gods.  Grant  to  him  most  ezoeUent  wealth;  thou  art  onr  friend 
and  most  eminent  kinsman." 


SzcT.  XI. — The  Bame^  and  other  legmdi^  aeeordxng  to  th$  Bdmdyana. 

The  story  told  in  the  preceding  section  is  related  at  greater  length 
in  chapters  51-65  ^  of  the  Balakan4a,  or  first  book,  of  the  Eamayana, 
of  which  I  shall  frunish  an  outline,  noting  any  important  yariations 
from,  or  aditions  to,  the  account  in  the  Mahabharata,  and  at  the  same 
time  giving  an  abstract  of  the  other  legends  which  are  interwoven  with 
the  narrative.  There  was  formerly,  we  are  told,  a  king  called  Kula, 
son  of  Prajapati,  who  had  a  son  called  KuiSanabha,  who  was  father 
of  Gadhi,  the  fsither  of  Yiivamitra.  The  latter  ruled  the  earth  for 
many  thousand  years.  On  one  occasion,  when  he  was  making  a  cir- 
cuit of  the  earth,  he  came  to  Yaiishtha's  hermitage,  the  pleasant  abode 
of  many  saints,  sages,  and  holy  devotees  (chapter  51,  verses  11-29), 
where,  after  at  first  declining,  he  allowed  himself  to  be  hospitably 
entertained  with  his  followers  by  the  son  of  Brahma  (ch.  52).  Yii- 
vamitra  (ch.  53),  however,  coveting  the  wondrous  cow,  which  had 
supplied  all  the  dainties  of  the  feast,  first  of  all  asked  that  she  should 
be  given  to  him  in  exchange  for  a  hundred  thousand  common  cows, 
adding  that ''  she  was  a  gem,  that  gems  were  the  property  of  the  king, 
and  that,  therefore,  the  cow  was  his  by  right "  (53,  9.  Satnam  hi  hha- 
gaomn  $tad  ratna-hdri  ehap&rthivah  \  10.  Taamdd  me  iahdld^  dehi  nuh 
moMha  dhartnato  doija).  On  this  price  being  refused,  the  king  advances 
immensely  in  his  offers,  but  all  without  effect.  He  then  proceeds 
(ch.  54) — ^very  ungratefully  and  tyrannically,  it  must  be  allowed — to 
have  the  cow  removed  by  force,  but  she  breaks  away  from  his  attend- 
ants, and  rushes  back  to  her  master,  complaining  that  he  was  deserting 
her.    He  replies  that  he  was  not  deserting  her,  but  that  the  king  was 

m  These  are  the  flections  of  Schlegel's  and  the  Bombay  editions,  which  conraspond 
to  sections  62-67  of  Gorresio's  edition. 


S98  XABLT  CONTESTS  BETWEEN 

nmoli  more  powerM  than  he.  Bhe  aoswen,  64,  14 :  Na  baiam  hthat- 
triyatyiKtu-  brdMmand^  iaiavattard^  \  brahinan  hrahma-baiaA  divyaUt 
lahittrdoK  eha  balthattaram  \  apramtfom  baiaA  lubAt/am  na  teayO  bala- 
vaitara^  \  FiivdMitro  Mahdttryo  Uja*  tava  dvrdtadam  \  niyvnkthva  mUm 
naSdt^a*  tpom  hrakma-haUMOtiiihfU&m  \  iatya  darpam  baiam  yatnaSi 
ndiayimi  durdttnanah  \  "  Men  do  not  BBcribe  stavt^th  to  a  KshsttriTa : 
the  Bithmans  are  stronger.  The  stretig:th  of  Brahmans  b  divine,  and 
anperior  to  that  of  Eshattriyas.  15,  Thy  strength  is  immeasotable. 
Yijvimitra,  though  of  great  vigoor,  is  not  more  powerM  than  thou. 
Thy  energy  is  invincible.  Commission  me,  who  have  been  acquired  by 
thy  Brahmanical  power,  and  I  will  destroy  the  pride,  and  forc«,  and 
attempt  of  this  wicked  prince."  "°  Bhe  accordingly  by  her  bellowing 
orcates  hnndreda  of  Pahlavas,  who  destroy  the  entire  host  (ndJayanA 
behit  tarvam,  verse  19)  of  VidTamitra,  but  are  slain  by  him  in  thoii 
turn.  Sakas  and  Yavanas,  of  great  power  and  valour,  and  well  armed, 
were  then  prodnoed,  who  ooniumed  the  king's  Bcddiera,'"  but  wen 
routed  by  him.  The  cow  then  (ch.  6S]  calls  into  existence  by  hei 
bellowing,  and  from  different  parte  of  her  body,  other  warriors  oi 
TBTioos  tribes,  who  again  destroyed  Viivftmitra's  entire  army,  fool 
BoldierB,  elephants,  horses,  ohariote,  and  alL  A  hundred  of  the  mo- 
narch's sons,  aimed  with  Toriona  weapons,  then  mshed  in  great  fur; 
on  Yafishtha,  bnt  were  oU  reduced  t«  ashes  in  a  moment  by  the  blasi 
of  that  sage's  month.'"  Tijvamitra,  being  thus  utterly  vanquished  one 
humbled,  appointed  one  of  his  sons  to  be  regent,  and  travelled  to  tht 
HimilayO)  where  he  betook  himself  to  ansteritieB,  and  thereby  obtained 
a  vision  of  Uahadeva,  who  at  his  desire  revealed  to  him  the  sciencf 
of  arms  in  all  its  branches,  and  govt  him  celestial  weapons  with  which. 
eluted  and  toil  of  pride,  he  consumed  the  hermitage  of  Yadiahtha,  anc 
pnt  its  inhabitants  to  flight.    Yaiishtha  then  threatens  Tiivamitra  and 

in  Compue  Hsnn,  xi.  82 :  £ni<*iryatf  raja-vlryaeh  eha  iva-viiyam  bjtavaltaram 
tanut  tvtnmta  vTrytna  Hiffilk*!^  ■rh  A>twA  |  ■'  Of  tha  two,  hii  (nrD,  snd  s  tia^i 
miiht,  let  s  Brihrnan  knoir  that  hii  own  ii  lapeiiot.  Bj  hit  own  might  slone,  then- 
fore,  let  Um  restrain  hit  enemlM." 

x>  We  had  been  before  told  that  the;  had  been  killed,  to  that  this  looki  liks  i 
Blujing  of  the  ilain,  ■■  no  reiucitatiop  of  the  ann;  ia  alladed  to. 

in  Op  thii  the  Commentate  remarki  that  "  though  then  [oincei  were  EihAttrifsii 
tfacT  *BM  not  actual  kingt,  and  had  acted  tyranmeallji  u  that  a  rery  slight  eipUtiaii 
wai  leqniied  fbr  killing  them"  (ttJimltrigaUM  'pi  fnt^*"-f*'i'oi^o^l  U^-batUu 


THE  BRAHMANS  AXD  KSHATTBIYAS.  899 

uplifts  his  Brahmanical  mace.  Vi^vamitra,  too,  raises  his  fiery  weapon 
and  calls  out  to  his  adyersary  to  stand.  Yaiishtlia  bids  him  to  show  his 
strength,  and  boasts  that  he  will  soon  humble  his  pride.  He  asks : 
(56, 4)  Kva  eha  U  kshattriya-halam  kva  eha  hrahmthhalam  mahat  \  pa&ya 
hrahma^halafh  divyam  mama  JUhattnya-^Mana  \  tasy&siram  Oddhipu- 
trasya  ghoram  dgneyam  udyatam  j  hrahma^ndena  taeh  chhdntam  agn$r 
vega^  ivdmhhasd  \  '<  ^  What  comparison  is  there  between  a  Kshattriya's 
might,  and  the  great  might  of  a  Brahman  i  Behold,  thou  contemptible 
Kshattriya,  my  divine  Brahmanical  power.'  The  dreadful  fiery  weapon 
uplifted  by  the  son  of  Gadhi  was  then  quenched  by  the  rod  of  the  Brah- 
man, as  fire  is  by  water."  Many  and  various  other  celestial  missiles, 
as  the  nooses  of  Brahm§,  Kala  (Time),  and  Yaruna,  the  discus  of  Yishfiu, 
and  the  trident  of  S^iva,  were  hurled  by  Yiivamitra  at  his  antagonist, 
but  the  son  of  Brahma  swallowed  them  up  in  his  all-deyouring  mace. 
Finally,  to  the  intense  consternation  of  all  the  gods,  the  warrior  shot 
off  the  terrific  weapon  of  Br&hm&  (hrdhmdstra) ;  but  this  was  equally 
ineffectual  against  the  Brahmanical  sage.  Ya^ishtha  had  now  assumed 
a  direful  appearance :  (58, 18)  Roma-kupeshu  sarveshu  Vd^hfhasya  ma^ 
hdtmanah  \  marichya^  iva  niihpetur  agner  dhumdkuldrehuhai  \  prdjvalad 
hrahma-4an4ak  eha  Vaiishthoiya  karodyatah  \  vidhUmal^  iva  kdldgnir 
Tama-dandah  ivdparak  \  ''Jets  of  fire  mingled  with  smoke  darted  firom 
{he  pores  of  his  body;  (19)  the  Brahmanical  mace  blazed  in  his  hand 
like  a  smokeless^"*  mundane  confiagration,  or  a  second  sceptre  of  Y&ma." 
Being  appeased,  however,  by  the  munis,  who  proclaimed  his  superiority 
to  his  rival,  the  sage  stayed  his  vengeance ;  and  Yiivamitra  exclaimed 
with  a  groan :  (56,  23)  J)hig  halam  kshattriya-halam  hrahma-tefo-halam 
halam  \  ekena  hrahma-dandena  sarvdstrdni  hatdni  me  \  ^'*  Shame  on  a 
Kshattriya's  strength :  the  strength  of  a  Brahman's  might  alone  is 
strength :  by  the  single  Brahmanical  mace  all  my  weapons  have  been 
destroyed.' "  No  alternative  now  remains  to  the  humiliated  monarch, 
but  either  to  acquiesce  in  this  helpless  inferiority,  or  to  work  out  his 
own  elevation  to  the  Brahmanical  order.  He  embraces  the  latter  alter- 
native :  (56,  24)  Tad  etat  prasamikshydham  prasannendriya-mdnasah  \ 
iapo  mahat  samdethdsye  yad  vai  hrahmaiva-kdranam  \ ''  Having  pondered 
well  this  defeat,  I  shall  betake  myself  with  composed  senses  and  mind, 

in  The  Bombay  edition  has  vidhumdi.    Schlogel'i  and  Gorreno'i  editionf  have 
$adhumdh^  '*  env^oped  in  smoke." 


400  EABLY  GOXTTESTS  B£TW££N 

to  Btrennons  austere  fervoury  wHch  shall  exalt  me  to  the  rank  of  a 
Brahman."  Intensely  vexed  and  mortified,  groaning  and  fidl  of  hatred 
against  his  enemy,  he  travelled  with  his  queen  to  the  south,  and  car- 
ried his  resolution  into  effect ;  (ch.  57)  and  we  are  first  of  all  told 
that  three  sons  Havishyanda,  Madhusyanda,  and  Di-idhanetra  were 
horn  to  him.  At  the  end  of  a  thousand  years  Brahma  appeared,  and 
announced  that  he  had  conquered  the  heaven  of  royal  sages  {rdjdrshis) ; 
and,  in  consequence  of  his  austere  fervour,  he  was  recognised  as  having 
attained  that  rank.  Yi^vamitra,  however,  was  ashamed,  grieved,  and 
incensed  at  the  offer  of  so  very  inadequate  a  reward,  and  exclaimed : 
'' '  I  have  practised  intense  austerity,  and  the  gods  and  fishis  regard 
me  only  as  a  rajarshi !  ^  Austerities,  it  appears,  are  altogether  fruit- 
less'" (57,  5.  Jitdh  rdjarshi'lokds  U  tapasdKuitkdtmqfa  \  6.  Anena 
tapasd  tvaih  hi  rdjarthir  iti  vidmahe  \  ....  7.  VUvdmitro  *p%  tach 
ehhrutvd  hriyd  kinehid  avdn-mukha^  \  duhkhena  mahatd  **vishta^_  saman^ 
yur  idam  abravU  \  tapai  eha  sumahat  taptaih  rdjarshir  iti  mdm  viduh  \ 
devd^  tarshi'ffund^  »arve  ndtti  manye  iapah-phdlam  |).  Notwithstanding 

^  The  YishQU  PorSna,  iii.  6,  21,  Bays :  ^  There  are  three  kinds  of  rishis :  Br&h- 
milrBhis,  after  them  DSvarshis,  and  after  them  Rajarahis "  (Jneyah  hrahtnttrthaya^ 
purvam  Ubhyo  devarthayah  punah  ]  rqfarshayah  punaa  tebhyah  fithi'prakfita^as 
trayah  \  ).  B5htllngk  and  Both,  t.v.  rithi^  mention  also  (on  the  authority  of  the 
Yocahulary  called  Trik&n^asesha)  the  words  m&harahi  (great  rishi),  p&r&marshi  (most 
eminent  rishi),  irutanhi  (secondary  rishi),  and  kan4arthif  who  is  explained  t,v,  to  b« 
a  teacher  of  a  particular  portion  (kan4a)  of  the  Veda.  Jkvarshit  are  explained  hy 
Professor  Wilson  (Y.P.  iiL  p.  68,  paraphrasing  the  text  of  the  Vishnu  )[^irttna),  to  be 
*'  sages  who  are  demi-gods  also ;"  Brihmi&rghit  to  be  "  sages  who  are  sons  of  Brah- 
ma or  Brahmans ; "  and  Biojarthit  to  be  "  princes  who  have  adopted  a  life  of  devo- 
tion." In  a  note  he  adds :  **  A  similar  enumeration  is  giyen  in  tiie  Yayu,  with  some 
additions :  Rishi  is  deriyed  from  fuh, '  to  go  to/  or  *  approach ; '  the  Brahmarshis,  it 
is  said,  are  descendants  of  the  fi^e  patriarchs,  who  were  the  founders  of  races  or  gotraa 
of  Brahmans,  or  Eas'yapa,  Yasishtha,  Angiras,  Atri,  and  Bhfigu ;  the  De?arshis  are 
Nara  and  N&rSyana,  the  sons  of  Dharma ;  the  Balakhilyas,  who  sprang  horn.  Kratu ; 
Kardama,  the  son  of  Pulaha;  KuTSra,  the  son  of  Pulastya;  Achala,  the  son  of  Pra» 
tyiisha ;  N&rada  and  Panrata,  the  sons  of  Ea^yapa.  R&jarshis  are  Ikshviku  and  other 
princes.  The  Brahmarshis  dwell  in  the  sphere  of  Brahma ;  the  Derarshis  in  the  regioa 
of  the  gods ;  and  the  R&jarshis  in  the  heaven  of  Indra."  Brahmarshis  are  evidently 
rishis  who  were  priests ;  and  B&jarshis,  rishis  of  kingly  extraction.  If  so,  a  DcTarshi, 
having  a  divine  character,  should  be  something  higher  than  either.  Professor  Roth, 
following  apparently  the  Trikan^aiifesha,  defines  them  as  "  rishis  dwelling  among  the 
gods."  I  am  not  aware  how  far  back  this  classification  of  rishis  goes  in  Indian  lite- 
rature. Roth,  «.iw.  fi»hi^  braftmarshi  and  devarahi  does  not  give  any  references  to 
these  words  as  occurring  in  the  BrShmanas ;  and  they  are  not  found  in  the  hynms  of 
the  R.Y.  where,  however,  the  '^seTen  rishit"  are  mentioned.  Regarding  r^'arthU 
see  pp.  266  ff.  above. 


THE  BRAHMANS  AND  ESHATTRITAS.  401 

this  disappointment^  be  bad  ascended  one  grade,  and  forthwith  recom- 
menced his  work  of  mortification. 

At  this  point  of  time  his  austerities  were  interrupted  by  the  follow* 
ing  occurrences :  Xing  Tri^anku,  one  of  Ikshvaku*8  descendants,  had 
conceived  the  design  of  celebrating  a  sacrifice  by  yirtue  of  which  he 
should  ascend  bodily  to  heaven.     As  Ya^ishtha,  on  being  summoned, 
declared  that  the  thing  was  impossible  {aiahyam)y  Tri^anku  travelled 
to  the  south,  where  the  sage's  hundred  sons  were  engaged  in  austerities, 
and  applied  to  them  to  do  what  their  father  had  declined^    Though  he 
addressed  them  with  the  greatest  reverence  and  humility,  and  added 
that  '*  the  Ikshv&kus  regarded  their  family-priests  as  their  highest  re- 
source in  difficulties,  and  that,  after  their  father,  he  himself  looked  to 
them  as  his  tutelary  deities  "  (57,  22.  Ikshvdkunam  hi  iarveshdm  purth 
dhah  paranhd  gatil^  \  tasmdd  anantaram  sarvs  hhavanto  daivatam  mama), 
he  received  from  the  haughty  priests  the  followiDg  rebuke  for  his  pre- 
sumption :  (58,  2)  Pratyahhy&to  *ii  durhuddhe  yurund  iatyavddind  \  tain 
katham  samatiJcramya  idkhdntaram  upeyivdn  \  3.  IkshvdkUndm  hi  sar* 
veshdm  purodhdh  paramd  gati^  \  na  ehdtikramitum  Sakyam  vachanaih 
tatyavddinah  \  4.  **  Aiakyam  "  iti  chavdcha  FaStshtho  hhagavdn  fishi^  \ 
tain  vayaih  vat  iamdharttum  kratum  saktdh  katham  tava  \   5.  £dli4ai 
tvam  nara-ireshfha  gamyatdih  sva-puram  punah  \  ydjane  hhagavdn  Saktag 
trailokyasydpi  pdrthiva  \  avamdnam  katham  kartum  taaya  sakahydmahe 
vayam  \  "  Fool,  thou  hast  been  refused  by  thy  truth-speaking  preceptor. 
How  is  it  that,  disregarding  his  authority,  thou  hast  resorted  to  as  other 
school  {idkhd)  ?  *"*   3.  The  family-priest  is  the  highest  oracle  of  all  the 
Ikshvakus ;  and  the  command  of  that  veracious  personage  cannot  be  trans- 
gressed.   4.  Vanish tha,  the  divine  rishi,  has  declared  that '  the  thing  can- 
not be ; '  and  how  can  we  undertake  thy  sacrifice  ?  5.  Thou  art  foolish, 
king ;  return  to  thy  capital.     The  divine  (Yaiishtha)  is  competent  to 

^^  It  does  not  appear  how  Triifankii,  in  asking  the  aid  of  Yafiishtha's  sons  after 
applying  in  vain  to  their  father,  could  be  charged  with  resorting  to  another  iakha 
(school),  in  the  ordinary  sense  of  that  word :  as  it  is  not  concei?able  that  the  sons 
should  have  been  of  another  S  akhS  firom  the  father,  whose  caose  they  espouse  with  so 
much  warmth.  The  Commentator  in  the  Bombay  edition  explains  the  word  iakKanU" 
ram  t^=f/ajanadina  raJuhdkantaram^  "one  who  by  sacrificing  for  thee,  etc.,  will  be 
another  protector."  Gorresio's  Cauda  text,  which  may  often  be  used  as  a  commentary 
on  the  older  one,  has  the  following  paraphrase  of  the  words  in  question,  ch.  60,  3  : 
Mulatn  uttrijya  katmat  tvarh  iakhaw  iehhati  iambitum  |  *'  Why,  forsaking  the  root, 
dost  thou  desire  to  hang  upon  the  branchea." 

26 


403  £ABLY  GONT£8T8  BETWEEN 

act  as  priest  of  the  three  worlds;  how  can  we  shew  him  disrespect  f '' 
Triianku  then  gave  them  to  imderstand,  that  as  his  preceptor  and  '*  his 
preceptor's  sons  had  declined  compliance  with  his  requests,  he  should 
think  of  some  other  expedient,''  In  ccmsequenoe  of  his  venturing  to 
express  this  presumptuous  intention,  they  condemned  him  by  their  im- 
precation to  become  a  Ghan4ala  (58,  7.  ^* Pratyakhyato  hhagavaid  guru- 
putraii  tathaiva  eha  \  anydih  gatim  gamishgdmi  wasti  vo  *8tu  tapodho" 
nd^  "  I  fiiU-putriU  tu  tach  ehkrutvd  vdkga^  ghordhhitamhitam  \  iepuh 
paranuhionkruddhdi  "  ^fi^dlattafk  gamuhgasi  "  |).  As  this  curse  soon 
took  effect,  and  the  unhappy  king's  form  was  changed  into  that  of  a 
degraded  outcast,  he  resorted  to  Yi^yamitra  (who,  as  we  have  seen,  was 
also  dwelling  at  this  period  in  the  south),  enlarging  on  his  own  virtues 
and  piety,  and  bewailing  his  fate.  Yi^vamitra  commiserated  his  con- 
dition (ch.  59),  and  promised  to  sacrifice  on  his  behalf,  and  exalt  him 
to  heaven  in  the  same  Ghan^ala-form  to  which  he  had  been  condemned 
by  his  preceptors'  curse.  ''  Heaven  is  now  as  good  as  in  thy  possession, 
since  thou  hast  resorted  to  the  son  of  Eu^ika  "  (59,  4.  Guru-Sapa-kri^ 
ia^  rUpaifh  gad  idaik  tvagi  variiaU  \  anena  »aha  rUpena  iaiariro  gamp- 
ihgasi  \  hatta^dptam  akam  mange  wargaih  tava  ttarddhipa  \  gas  tvath 
Kausikam  dgamga  iaranga^  Saranaiak  gata^  |).  He  then  directed  that 
preparations  should  be  made  for  the  sacrifice,  and  that  all  the  rishis, 
including  the  family  of  Ya^ishtha,  should  be  invited  to  the  ceremony. 
The  disciples  of  Yiivamitra,  who  had  conveyed  his  message,  reported 
the  result  on  their  return  in  these  words :  (59,  11)  8hitvd  U  vaehatmA 
9arv0  aamdgdnti  ipijdtagah  \  iorva-deieihu  ehdgaehhan  varjagitvd  Mdko- 
dagam  \  Vditshthafk  taeh  ehhataih  iarvatk  hrodha-pargdkuldksharam  \ 
gad  uvdeha  vaeho  ghora^  Srim  tvam  muni-pungava  \  **  JuhatUrigo  gdjaio 
yaega  ohaH4dla9ga  vt^sshatah  j  kaihain  iodasi  hhoktdro  havis  taaga  iuroT' 
9hagal^  \  hrdhmaiidh  vd  mahdtmdno  hhttktvd  chaH4dla'hhofanam  \  katha^ 
9cargam  gamiihganti  FthdmitreM  pdlitdh"  \  etad vaehana-naUhthurggam 
%ehuh  iamrakta '  lochandh  \  Va&iahthd}^  muni-idrdikla  aarve  sdha-maJuh 
dagdh  I  **  Having  heard  your  message,  all  the  Brahmans  are  assembling 
in  all  the  countries,  and  have  arrived,  excepting  Mahodaya  (Yaiishtha  ?). 
Hear  what  dreadful  words  those  hundred  Ya^ishfhas,  their  voices  qui- 
vering with  rage,  have  uttered :  *  How  can  the  gods  and  rishis  ^^  con- 

M  The  riftlus  SB  priests  (fiMli)  would  be  entitled  to  eat  the  reoudiia  of  the  saoiifioe^ 
socording  to  the  Commentator. 


THB  BBAHMANS  AKD  KSHATTBITAa  401 

iutDe  the  oUation  at  the  saorifice  of  that  man,  espedaUy  if  lie  be  a 
Cha]|4&lA>  for  whom  a  Kshattriya  in  officiatmg-priest  f   How  can  illus-* 
triouB  BrShmans  ascend  to  hearen,  after  eating  the  fbod  of  a  Chan^a^^^ 
and  being  entertained  by  Yiivamitra? '    These  ruthless  words  all  the 
Yaiishthasi  together  with  Mahodayai  uttered,  their  eyes  inflamed  with 
anger«"    Yiiy&mitra,  who  was  greatly  incensed  on  receiving  this  mes* 
sage,  by  a  corse  doomed  the  sons  of  Ya&ihtha  to  be  reduced  to  ashesi 
and  reborn  as  degraded  outcasts  {mfitapd^)  for  seren  hundred  births, 
and  Mahodaya  to  become  a  Kishada.    Knowing  that  this  curse  had 
taken  effect  (ch.  60),  Yiivamitra  then,  after  eulogizing  TriiankU|  pro- 
posed to  the  assembled  rishis  that  (he  sacrifice  should  be  celebrated. 
To  this  they  assented,  being  actuated  by  fSsar  of  the  terrible  sage's 
wrath.    Yii^yamitra  himself  officiated  at  the  sacrifice  as  yajdka  \  ^  and 
the  other  rishis  as  priests  (fitvyt^)  (with  other  functions)  performed  all 
the  ceremonies.  Yiiv&mitra  next  invited  the  gods  to  partake  of  the  ob- 
lations: (60,  \\)Ndbhyagama%yad&  taUra  hhdgdfihafk  9arv(hd$0iMi  | 
tatal^  kopa-tamdvithto  Vikdmitro  fnahdmuni^  \  iruvam  udyamya  iakra^ 
dhat  TrUankum  idam  ahravit  |  ^'paiya  me  tapaw  vlrya0^  iVdrfUoiya 
nareivara  |  esha  tvdm  ivaiarirena  naydmi  svaryam  ofasd  |  dmhprdpya^ 
9vaiarirej§a  wargaih  gaehehha  nareivara  \  ivdrjitafk  hnchid  apy  aUi 
mayd  hi  iapasa^  phalam  \  **  When^  however,  the  deities  did  not  oome  to 
receive  their  portions,  Yiivamitra  became  full  of  wrath,  and  raising 
aloft  the  sacrificial  ladle,  thus  addressed  Tri^anku :  '  Behold,  o  monarch, 
the  power  of  austere  fervour  acquired  by  my  own  efforts.  I  myself,  by 
my  own  energy,  will  ccmduct  thee  to  heaven.    Ascend  to  that  oeiestial 
region  which  is  So  arduous  to  attain  in  an  earthly  body.    I  have  surely 
earned  eome  reward  of  my  austerity.' "    Trito&ku  ascended  instantly 
to  heaven  in  the  sight  of  the  munis.    Indra,  however,  <Mfdered  him  to 
bo  gone,  as  a  person  who,  having  incurred  the  curse  of  his  spiritual 
preceptors,  was  unfit  for  the  abode  of  the  celestiab ; — and  to  fall  dowft 
headbng  to  earth  (60, 17.  Triiahko  gaehha  hhnyae  tvafh  ndei  evargo* 
hritdlayaJ^  \  guru-idpa^hato  mUiha  pata  hhntnim  avdk-Sird^  |).    He 
accordingly  began  to  descend,  invoking  loudly,  as  he  fell,  the  help  of 
his  spiritual  patron.    Yi^vSmitra,  greatly  inoaued,  called  out  to  kim 
to  stop :  (60,  20)  Tata  hrahma-tapihyogdt  Prajdpatir  tvdparah  |  eaeatjj^i 
dakehine  hhdge  saptarehln  apatdn  puna^  \   dakshind^  dtSam  dethdya 
^  This  means  as  adkvaryu  aeooiding  to  the  Oommeatstot. 


404  EAELT  CONTESTS  BETWEEN 

fuhi-madhye  mahayaiah  \  nakshattra-mdldm  apar&m  (ujrijat  krodha" 
mUrchhiia^  \  anyam  Indram  kariihydmi  loko  vd  9y&d  anindraka^  \  daiv^ 
idny  api  sa  krodh&t  srashfum  samupaehakrame  |^"  **  Then  by  the  power 
of  his  divine  knowledge  and  austere  fervour  he  created,  like  another 
Prajapati,  other  Seven  Eishis  (a  constellation  so  called)  in  the  southern 
part  of  the  sky.  Having  proceeded  to  this  quarter  of  the  heavens,  the 
renowned  sage,  in  the  midst  of  the  rishis,  formed  another  garland  of 
stars,  being  overcome  with  fury.  Exclaiming,  *  I  will  create  another 
Indra,  or  the  world  shall  have  no  Indra  at  all,*  he  began,  in  his  rage, 
to  call  gods  also  into  being.''  The  rishis,  gods  (Suras),  and  Asuras  now 
became  seriously  alarmed  and  said  to  Yiivamitra,  in  a  conciliatory  tone, 
that  Tri^anku, ''  as  he  had  been  cursed  by  his  preceptors,  should  not  be 
admitted  bodily  into  heaven,  until  he  had  undergone  some  lustration  " 
(60,  24.  Ayath  rdjd  mahdhhdga  guru-idpa-parikihaia^  \  %aiarlro  divam 
ydtum  ndrhaty  ahfitapdvana^  \)}^  The  sage  replied  that  he  had  given 
a  promise  to  TrL^anku,  and  appealed  to«the  gods  to  permit  his  proteg^ 
to  remain  bodily  in  heaven,  and  the  newly  created  stars  to  retain  their 
places  in  perpetuity.  The  gods  agreed  that  ''these  numerous  stars 
should  remain,  but  beyond  the  sun's  path,  and  that  Tri^anku,  like  an 
immortal,  with  his  head  downwards,  should  shine  among  them,  and  be 
followed  by  them,"  adding ''  that  his  object  would  be  thus  attained,  and 
his  renown  secured,  and  he  would  be  like  a  dweUer  in  heaven  "  (60, 
29.  Evam  hhmatu  hhadrani  U  tishthantv  etdni  sarvaiah  \  gagam  tdny 
aneidni  vathdnara-pathad  vahik  |  nakahattrdni  muni  -  ireshfha  tsshu 
jyoUtMhu  jdjvaUm  \  avdk-Sirds  Driiankui  eha  tishthatv  amara-sanm" 
hhah  I  anuydtyanti  ehaitdni  jyotlihshi  nfipa-sattamam  \  kfitdrthafk  klrU 
timantam  eha  wargihhka-gatmh  yaihd  |).  Thus  was  this  great  dispute 
adjusted  by  a  compromise,  which  Yiivamitra  accepted* 

This  story  of  Tri^anku,  it  will  have  been  observed,  differs  materially 
from  the  one  quoted  above  (p.  375  ff.)  from  the  Harivam^a;  but  brings 
out  more  distinctly  the  character  of  the  conflict  between  Ya^ishtha  and 
Yi^vamitra. 

When  all  the  gods  and  rishis  had  departed  at  the  conclusion  of  the 

^^  1  follow  Sohlegel's  text,  whicli  differs  Terbally,  though  not  in  substance,  both 
from  the  Bombay  edition  and  from  Crorresio's. 

iM  xhe  last  compound  word  akfitapavanahf  <<  without  lustration/'  is  given  by 
Bcblegel  and  Gorresio.  The  Bombay  edition  has  instead  of  it  wa  tapodhanOf  <*o  lago 
rich  in  austeii^.'* 


THE  BEAHMAKS  AND  ESHATTBIYAS.  405 

sacrifice,  Yi^vamitra  said  to  his  attendant  devotees:   (61,  2)  MahSn 
vighnah  praviitto  ^yam  daksMndm  asthito  diiam  \  diiam  anydm  prapat* 
sydmas  tattra  tapsydmahe  tapah  \  *'  This  has  been  a  great  intemiptioa 
[to  our  aasterities]  which  has  occurred  in  the  southern  region :  we  must 
proceed  in  another  direction  to  continue  our  penances."  He  accordingly 
went  to  a  forest  in  the  west,  and  began  his  austerities  anew.   Here  the 
narrative  is  again  interrupted  by  the  introduction  of  another  story, 
that  of  king  Ambtoeha,  king  of  Ayodhya,  who  was,  according  to  the 
Itamayana,  the  twenty-eighth  in  descent  from  Ikshvaku,  and  the  twenty- 
second  from  Tri^anku.  (Compare  the  genealogy  in  the  Eamaya^a,  i.  70, 
and  ii.  110,  6  ff.,  with  that  in  Wilson's  Yish^u  Purana,  voL  iii.  pp« 
260  ff.  280,  284  ff.  and  303 ;  which  is  different.)    Yiivamitra  is  never- 
theless represented  as  flourishing  contemporaneously  with  both  of 
these  princes.      The  story  relates  that  Ambailsha  was  engaged  in 
performing  a  sacrifice,  when  Indra  carried  away  the  victim.  The  priest 
said  that  this  ill-omened  event  had  occurred  owing  to  the  king's  bad 
administration ;  and  would  call  for  a  great  expiation,  unless  a  human 
victim  could  be  produced  (61,  8.  Prdyaiehittam  mahad  hy  etad  nara^ 
vd purusharihahha  \  dnayawa pdiufk  iHghrafk  ydvat  karma pravarttate\)* 
After  a  long  search  the  royal-rishi  (Ambailsha)  came  upon  the  Brah* 
man-rishi  Kichlka,  a  descendant  of  Bh|igu,  and  asked  him  to  sell  one  of 
his  sons  for  a  victim,  at  the  price  of  a  hundred  thousand  cows.   Richlka 
answered  that  he  would  not  sell  his  eldest  son ;  and  his  wife  added  that 
she  would  not  sell  the  youngest :  ''  eldest  sons,"  she  observed,  **  being 
generally  the  favourites  of  their  fathers,  and  yoxmgest  sons  of  their 
mothers"  (61,  18.  FrdyefM  hi  nara-irMhtha  jyeshfhd^  pitfishu  vaUa- 
hhd^  I  mdtfindm  eha  kanlydih$a»  tasmdd  raksh$  ianlyatam  \ ).    The 
second  son,  S>unaiiepa,  then  said  that  in  that  case  he  regarded  himself 
as  the  one  who  was  to  be  sold,  and  desired  the  king  to  remove  him. 
The  hundred  thousand  cows,  with  ten  millions  of  gold-pieces  and  heaps 
of  jewels,  were  paid  down,  and  S^una^^epa  carried  away.   As  they  were 
passing  through  Pushkara  (ch.  62)  S»una^^epa  beheld  his  maternal  unde 
Yi^vamitra  (see  Eamayaga,  i.  34,  7,*"  and  p.  362  above)  who  was  en- 
gaged in  austerities  there  with  other  rishis,  threw  himself  into  his  arms, 

^  Furviya  bhaginl  ehapi  mawia  JRaghmm  tmraia  \  namna  Satgttvad  noma  Riehtki 
pratipadita  \  *<  And  I  ha^e  a  religious  lifter  older  than  mjielf  called  SatyaTatI,  who 
was  giren  in  marriage  to  IJLichiW 


<o(  WlRIiT  contests  bbtwbbn 

fuad  implored  liia  assistancei  urging  bis  orpbas,  Mendlees,  and  helpless 
state,  as  claims  on  the  sage's  benevolence  (62,  4.  Na  me  *9ti  m&td  na 
pttd  jn&tayo  h&ndhavdft  huta^  \  trdhun  arhasi  mdfh  Boumya  dharme^ 
muni-pungava  |  •  • .  •   7.  Na  me  ndtho  hy  andtJuuya  hhava  bhavyena  ehe- 
iaad  I).    Yiivimitra  soothed  him ;  and  pressed  his  own  sons  to  offer 
themselves  as  victims  in  the  room  of  S^una^iepa.    This  proposition  met 
iriih  no  fi&vonr  from  Madhnshyanda*"  and  the  other  sons  of  the  royal 
hermit,  who  answered  with  haughtiness  and  derision :  (62, 14)  EiUham 
dtmO'iuUin  htiffd  trdyase  ^nya-tutdn  vtbho  \  aidryyam  vva  pakydmah  tva- 
md^am  tva  bhqfane  \  '<  How  is  it  that  thou  saorificest  thine  own  sons, 
and  seekest  to  rescue  those  of  others  ?  We  look  upon  this  aa  wzong,  and 
like  the  eating  of  one's  own  flesh."  ^  The  sage  was  exceedingly  wroth 
at  this  disregard  of  his  injunction,  and  doomed  his  sons  to  be  bom  in 
the  most  degraded  classes,  like  Yaiishtha's  sons,  and  to  eat  dog's  flesh,*^ 
for  a  thousand  years.    He  then  said  to  S^una^depa:  (62,  19)  Pavitra^ 
pdSair  dhadAo  rakUhmdiydntthpana^  \  VaMnavaff^  yUpam  daadya  vdy^ 
Ihir  Aynitk  uddhara  |  ims  eka  gdthe  dve  divye  ydyethd^  mvni-puitraka  \ 
AmbarUhatya  yafM  *$mi1k»  tatal^  Mdhim  avdpsyiui  |  "  When  thou  art 
bound  with  hallowed  cords,  decked  with  a  red  garland,  and  anointed 
with  unguents,  and  faetened  to  the  sacrificial  post  of  Yish^u,  then  ad-i 
dress  thyself  to  Agni,  and  sing  these  two  divine  verses  {ydihda),  at  the 
sacriflce  of  Ambaiisha;  then  shalt  thou  attain  the  fulfilment  [of  thy 
desire].'*    Being  fbmished  with  the  two  gathas,  S^una4i&epa  proposed 
at  once  to  king  Ambailsha  that  they  should  set  out  for  their  destina* 
tioiL    When  bound  at  the  stake  to  be  immolated,  dressed  in  a  red  gar* 
ment,  ^*he  celebrated  the  two  gods,  Indra  and  his  younger  brother 
( YishQu),  with  the  excellent  verses.    The  Thousand-ey^  (Indra)  was 
pleased  with  the  secret  hymn,  and  bestowed  long  life  on  Bunaiiepa" 
(62,  25.  8a  haddho  vdyhhir  ayrydlMr  ahhitmhtdva  vai  t/wrcm  \  Indram 
Jnirdnitjaik  ekawa  yathdvad  muni^puttraka^  \  taamai  pritah  sahatrdbho 

«»  l^he  woir4  is  writtea  thus  In  SeUegel'i  wid  Gorreno'i  oditionSi  The  Bombay 
edition  readf  Madhaohhsnda. 

*^  Sohlegel  and  Oorresio  read  tvamaikiamy  "  one's  own  flesh,"  which  seems  mnch 
Biore  aiqpropriate  than  Jwa^namtam,  **  dog's  flesh,**  the  reading  of  the  Bombay  edition. 

*^  Gorresio's  edition  alone  reads  wtMnamsa-^ttaifah,  **  subsisting  on  your  own 
flesh,"  and  makes  this  to  be  allnnon  to  what  the  sons  had  jnst  said  and  a  punishment 
for  their  impediaenoe  (64, 16.  Ttumat  MHmuktam  mUUihfaSk  yuthmabkir  WMmmym 
mam). 


THE  BBAHMANS  AND  ESHATTBIYAS.  407 

rahoiya'SiuH-toaMiati  \  ilrgham  dytu  Ud&pr&d&ch  GhhunaUeph&ya  Fd- 
nvoa^  1).*^  King  Ambarisha  also  leoeiyed  great  beuefits  from  this  sacri- 
fice. Yiivamitra  meanwhile  proceeded  with  his  austerities^  which  he 
prolonged  for  a  thousand  years. 

At  the  end  of  this  time  (ch.  63)  the  gods  came  to  allot  his  reward ; 
and  Brahma  announced  that  he  had  attained  the  rank  of  a  rishi,  thus 
apparently  advancing  an  additional  step.  Dissatisfied,  as  it  would  seem, 
with  this,  the  sage  commenced  his  task  of  penance  anew.  After  a 
length  of  time  he  heheld  the  nymph  (Aps&ras)  Menak&,  who  had  come 
to  bathe  in  the  lake  of  Pushkara.  She  flashed  on  his  view,  unequalled 
in  her  radiant  beauty,  like  lightning  in  a  cloud  (68,  5.  RupendprtUi' 
mam  tattra  vidyutaih  jalade  yatha)^  He  was  smitten  by  her  charms, 
invited  her  to  be  his  companion  in  his  hermitage,  and  for  ten  years 
remained  a  slave  to  her  witchery,  to  the  great  prejudice  of  his  austeri* 
ties.^  At  length  he  became  ashamed  of  this  ignoble  subjection,  and 
fiill  of  indignation  at  what  he  believed  to  be  a  device  of  the  gods  to 
disturb  his  devotion ;  and,  dismissing  the  nymph  with  gentle  accents, 
he  departed  for  the  northern  mountains,  where  he  practised  severe 
austerities  for  a  thousand  years  on  the  banks  of  the  KauiikI  river. 
Xhe  gods  became  alarmed  at  the  progress  he  was  making,  and  decided 
that  he  should  be  dignified  with  the  appellation  of  great  rishi  {mUhdr* 
Mhi) ;  and  Brahmd,  giving  effect  to  the  general  opinion  of  the  deities^ 
announced  that  he  had  conferred  that  rank  upon  him.  Joining  his 
hands  and  bowing  his  head,  Yi^v&mitra  replied  that  he  should  consider 
himself  to  have  indeed  completely  subdued  his  senses,  if  the  incompar* 
able  tide  of  Brahman-rishi  were  conferred  upon  him  (63,  31.  Brah* 
marihi-iabdam  atulam  avdrfttai^  karmabhi^  iubhati^  \  yadi  me  hhayavdn 
aha  tato  *ham  vijitendriya^  |).  Brahma  informed  him  in  answer,  that 
he  had  not  yet  acquired  the  power  of  perfectiy  controUing  his  senses; 
but  should  make  further  efforts  with  that  view.  The  sage  then  began 
to  put  himself  through  a  yet  more  rigorous  course  of  austerities,  stand* 
ing  with  his  arms  erect,  without  support,  feeding  on  air,  in  summer 
exposed  to  five  fires  {i.e.  one  on  each  of  four  sides,  and  the  sun  over- 
head), in  the  rainy  season  renuuning  unsheltered  from  the  wet,  and  in 

>^  I  have  alluded  above,  p.  868,  note,  to  the  differenoes  which  exist  between  this 
legend  of  S'onaaVepa  and  the  older  one  in  the  Aitareya  BrShnMna. 
aos  Compare  Mr.  Leckie'a  History  of  Rationalism,  vol  i.  p.  86. 


r 


408  EABLT  CONTESTS  BETWEEN 

winter  lying  on  a  watery  concli  night  and  day.    This  lie  oontinaed  for 
a  thonsand  yean.    At  last  Indra  and  the  other  deities  became  greatly 
distressed  at  the  idea  of  the  merit  he  was  storing  np,  and  the  power 
which  he  was  thereby  acquiring ;  and  the  chief  of  the  cdestiala  desired 
(ch.  64)  the  nymph  B&mbha  to  go  and  bewitch  him  by  her  blandish- 
ments.    She  expressed  great  reluctance  to  expose  herself  to  the  wrath 
of  the  formidable  muni,  but  obeyed  the  repeated  injunction  of  Indra, 
who  promised  that  he  and  Eandarpa  (the  god  of  love)  should  stand  by 
her,  and  assumed  her  most  attractive  aspect  with  the  view  of  oyercom- 
ing  the  sage's  impassibility.     He,  however,  suspected  this  design,  and 
becoming  greatly  incensed,  he  doomed  the  nymph  by  a  curse  to  be 
turned  into  stone  and  to  continue  in  that  state  for  a  thousand  years.** 
The  curse  took  effect,  and  Kondarpa  and  Indra  slunk  away.     In  this 
way,  though  he  resisted  the  allurements  of  sensual  loye,*^  he  lost  the 
whole  fruit  of  his  austerities  by  yielding  to  anger;  and  had  to  begin 
his  work  over  again.     He  resolved  to  check  his  irascibility,  to  remain 
silent,   not  even  to  breathe  for  hundreds  of  years;  to  dry  up  his 
body;  and  to  fast  and  stop  his  breath  till  he  had  obtained  the  co- 
veted character  of  a  Brahman.     He  then  (ch.  65)  left  the  Himal&ya 
and  travelled  to  the  east,  where  he  underwent  a  dreadful  exercise, 
unequalled  in  the  whole  history  of  austerities,  maintaining  silence,  ac- 
cording to  a  vow,  for  a  thousand  years.   At  the  end  of  this  time  he  had 
attained  to  perfection,  and  although  thwarted  by  many  obstacles,  he 
remained  unmoved  by  anger.    On  the  expiration  of  this  course  of 
austerity,  he  prepared  some  food  to  eat ;  which  Indra,  coming  in  the 
form  of  a  Brahman,  begged  that  he  would  give  him.    Yiivamitra  did 
so,  and  though  he  had  none  left  for  himself,  and  was  obliged  to  remain 
fasting,  he  said  nothing  to  the  Brahman,  on  account  of  his  vow  of 
silence.    65,  8.  Tasi/dhuehehhvaiamdfuuya  mUrdhni  dhumo  vyajdyata  \ 
■9.  Trailohyath  yena  samhhrdntam  dtdpitam  ivdhha/oat  |  ....  11.  *^  Ba^ 
huhhih  hdranair  deva  VUvdmitro  mahdmunih  \  lohhitah  krodhitai  ehaiva 
iapoBd  ehdhhivardhate  |  .  .  .  .  12.  iVa  diyate  yadi  tv  asya  manasd  yad 
Mlpsitam  |  13.  Vindiayati  traUohyafh  tapasd  sorchardcharam  \  vydkuldi 

Mc  On  this  the  Commentator  remarks  that  this  incident  shews  that  anger  is  more 
difficult  to  conquer  than  eyen  Inst  {etena  kamad  apt  krodho  durjeyaJt  Hi  niehitam), 

SOT  xhe  Commentator,  howeyer,  suggests  that  the  sudden  sight  of  Bambha  may  at 
first  have  excited  in  him  some  feelings  of  this  kind  (japatato  Bambha'dariana-pravriu 
tya  kammiapi  topafy'-kthtiyd/f^. 


THE  BBAHMANS  AND  KSHATTBIYAS.  409 

eha  diSah  iorvdh  na  eha  kinehit  prdkSLiaU  \  14.  Sdgarah  hhuhhitdh  iart0 
viSiryanie  ekaparvatdh  |  prakampaU  eha  vasudhd  vayurvdtlha  sankula^  \ 
15.  Brahman  na  pratijdnlmo  ndstiko  jdyaU  janah  |  •  •  .  .  16.  Buddhith 
na  kuruis  ydvad  ndie  detia  mahdmumh  \  17.  Tdvat  pratddyo  hhagavdn 
agnirHpo  mahddyutih^^  |  .  .  .  .  19.  Brahmarshe  wdgatam  U  ^stu  tapasd 
gmah  Butoshitdh  \  20.  Brdhmanyam  tapasogrena  prdptavdn  an  KauSika  \ 

dlrgham  dyui  che  U  Irahman  daddmi  ta-marud-ganah  |  21 wasti 

prdpnuhi  hhadram  U  gachha  saumya  yathdsukham  |  .  .  •  22.  .  •  .  hrdh*. 
manyam  yadi  meprdptam  dlrgham  dyus  tathaiva  cha  \  23.  Onikdro  Hha 
vashdfkdro  veddS  eha  varayantu  mdm  \  kshattra^eda-viddm  ireshfho  hrah* 
ma-veda-viddm  apt  \  24.  Brahma-putro  VaSishtho  mdm  warh  vadatu  deva- 
tdh  I  .  .  •  •  25.  Tata^  prasddito  devair  VaSishtho  japatdm  vara^  \  »akh» 
yam  ehakdra  hrahmarshir  **  warn  astv  "  iti  ehdhravU  \  26.  **  Brahmar-' 
shitvam  na  sandehah  iarvam  sampadyats  tava ''  |  . .  • .  27.  VUvdmitra 
*pi  dharmdtmd  lahdhvd  brdhmanyam  uttamam  |  pUjaydmdsa  hrahmarshi^ 
Vaiishtham  japatdm  varam  \  *'  As  be  continiied  to  suspend  his  breath, 
smoke  issued  from  bis  bead,  to  the  great  consternation  and  dist^'ess  of 
the  three  worlds."  The  gods,  risbis,  etc.,  then  addressed  Brahma:  ''The 
great  mani  Yi^vamitra  has  been  allured  and  provoked  in  Tarious  ways, 
but  still  advances  in  bis  sanctity.  If  bis  wish  is  not  conceded,  be  will 
destroy  the  three  worlds  by  the  force  of  his  austerity.  AU  the  regions 
of  the  universe  are  confounded,  no  light  anywhere  shines ;  all  the  oceans 
are  tossed,  and  the  mountains  crumble,  the  earth  quakes,  and  the  wind 
blows  confusedly.     15.  We  cannot,  o  Brahma,  guarantee  thai  mankind 

shall  not  become  atheistic 16.  Before  the  great  and  glorious  sage 

of  fiery  form  resolves  to  destroy  (everything)  let  him  be  propitiated." 
....  The  gods,  headed  by  Brahma,  then  addressed  Yi^vamitra:  '' '  Hail 
Brahman  rishi,  we  are  gratified  by  thy  austerities ;  o  Kau^ika,  thou  hast, 
through  their  intensity,  attained  to  Brabmanbood.  I,  o  Brahman,  as- 
sociated with  the  Maruts,  confer  on  thee  long  life.  May  every  blessing 
attend  thee ;  depart  wherever  thon  wilt.'  The  sage,  delighted,  made 
his  obeisance  to  the  gods,  and  said :  '  If  I  have  obtained  Brahmanhood, 
and  long  life,  then  let  the  mystic  monosyllable  {omkdra)  and  the  sacri- 
ficial formula  {vdshdfkdra)  and  the  Yedas  recognise  me  in  that  capacity. 
And  let  Ya^isbtha,  the  son  of  BrahmS,  the  most  eminent  of  those  who 
are  skilled  in  the  Eshattra-veda,  and  the  Brahma-veda  (the  knowledge 
of  the  Ksbattriya  and  the  Brahmanical  disciplines),  address  me  simi* 


410  EAELY  CONTESTS  B£TW££N 

larly.'  •  •  •  •  Accordingly  Yaiiahtha,  being  propitiated  by  the  gods,, 
became  leconciled  to  Yi^Tamitra,  and  recognised  his  claim  to  all  the 
prerogatiTes  of  a  Brahman  rishi Yi^vamitray  too,  having  at- 
tained the  Brahmanical  rank,  paid  all  honour  to  Ya^ishtha."  Sach 
was  the  grand  result  achieyed  by  Yi^vamitra,  at  the  cost  of  many 
thousand  years  of  intense  mortification  of  the  body,  and  discipline  of 
ihe  soul*  During  the  course  of  the  struggle  he  had  manifested,  as  the 
story  tells  us,  a  power  little,  if  at  all,  inferior  to  that  of  Indra,  the  king  of 
the  gods ;  and  as  in  a  former  legend  we  have  seen  King  Nahuaha  actually 
occupying  the  throne  of  that  deity,  we  cannot  doubt  that — according  to 
the  recogmsed  principles  of  Indian  mythology-7-Yi^vamitra  had  only 
to  recommence  his  career  of  self-mortification  in  order  to  raw  himself 
yet  higher  than  he  had  yet  risen,  to  the  rank  of  a  deyarshi,  or  divine 
rishi  (if  this  be,  indeed,  a  superior  grade  to  that  of  brahmarshi),  or  to 
any  other  elevation  he  might  desire.  But,  as  far  as  the  account  in  the 
Bamayana  informs  us,  he  was  content  with  his  success.  He  stood  on 
a  footing  of  perfect  equality  with  his  rival  YaiSishtha,  and  became  in- 
different to  further  honours.  In  fact,  it  was  not  necessary  for  the  pur- 
pose of  the  inventors  of  the  legend  to  carry  him  any  higher.  They 
only  wished  to  account  for  his  exercising  the  prerogatives  of  a  Brah- 
ttan ;  and  this  had  been  already  accomplished  to  their  satisfaction. 

In  the  story  of  Shkuntalft,  however,  as  narrated  in  the  Mahabharata^ 
Adiparvan,  sixty-ninth  and  following  sections,  we  are  informed  that^ 
to  the  great  alarm  of  Indra,  Yi^v&mitra  renewed  hia  austerities,  even 
long  after  he  had  attained  the  position  of  a  Brdhman,  verse  2914 :  Tap^ 
ffomdna^  h'la  purd  VUvdmitro  mahai  tapah  \  subhriiafh  tdpaydmdsa 
Sakram  mra-ganeharam  \  tapasd  itlpta^lryyo  ^yam  sthdndd  mdm  ehyd* 
vayed  iti  \  **  Formerly  YiSvamitra,  who  was  practising  intense  austere- 
jfervour,  occasioned  great  distress  to  S^akra  (Indra),  the  lord  of  the  deities, 
lest  by  the  fiery  energy  so  acquired  by  the  saint  he  himself  should  be 
cast  down  from  his  place."  Indra  accordingly  resorted  to  the  nsnal 
device  of  sending  one  of  the  Apsarases,  Menak&,  to  seduce  the  sage  by 
the  display  of  her  charms,  and  the  exercise  of  all  her  allurements,  '^  by 
beauty,  youth,  sweetness,  gestures,  smiles,  and  words  "  (verse  2920,  En* 
pa^tHt^atuhmddhmyyO'eheskfita'amita'hhdshitaih),  into  the  indulgence  of 
sensual  love ;  and  thus  put  an  end  to  his  e£Ebrt8  after  increased  sanctity. 
Menakft  urges  the  dangers  of  the  mission  arising  from  the  great  power 


THE  BRAHMAN3  AND  KSHATTBITAS.  411 

and  irasoibility  of  the  sage,  of  whom,  ebe  remarked,  eyen  Itidrft  himself 
was  afraid,  as  a  reason  for  ezcnsing  her  from  undertaking  it ;  and  refen 
to  some  incidents  in  Yi^vamitra's  history,  yerse  2923 ;  Mah&hMga^ 
VaSishtham  yah  putrair  uhfatr  vyayajayat  \  hhattrchjdtai  eha  ya^  pHr* 
vam  ahhaoad  hrahmaM  haldt  \  iauchdrtharh  yo  nadlm  ehahre  durgam&m 
hahuhhir  jalai^  \  ydfk  tarn  punyatam&m  loks  Kauiikiti  vidur  jandh  \ 
2925.  Babhdra  yatrdaya  purd  kale  durge  mahdtmana^  |  ddrdn  Matango 
dharmdtmd  rdjanhir  vyddhatdm  gata^  \  atlta-kdle  durbhikshs  abhyetya 
punar  diramam  \  munih  Pdreti  nadydl^  %a%  ndma  ehahre  tadd  prahhuh  \ 
Matangam  y&jaydnehakre  yatra  prUa-tnand^  wayam  \  tvam  cha  eomam 
hhaydd  yasya  gatah  pdtuni  ewrekoara  \  ehakdrdnyafh  cha  lokam  vai  krud* 
dho  nakshattra-eampadd  \  pratisrava^a-pHrvdni  nakihattrdni  ohahdra 
yah  I  guru-idpa-hatoiydpi  IHSankoh  iaranaih  dadau  \  *^  2923.  He  de- 
priyed  the  great  Ya^shtha  of  his  beloved  sons ;  and  though  bom  a  Kshat- 
triya,  he  formerly  became  a  Brahman  by  force.   Por  the  purpose  of  puri- 
fication he  rendered  the  holy  river,  known  in  the  world  as  the  Kau^ikl, 
unfordable  from  the  mass  of  water.  2925.  His  wife  waaonce  maintained 
there  in  a  time  of  distress  by  the  righteous  rajarshi  Matanga,  who  had 
become  a  huntsman ;  and  when  the  famine  was  past,  the  muni  returned 
to  his  hermitage,  gave  to  the  river  the  name  of  Para,  and  being  grati- 
fied, sacrificed  for  Matanga  on  its  banks ;  and  then  thou  thyself  Indra, 
from  fear  of  him  wentest  to  drink  his  soma.    He  created,  too,  when 
incensed,  another  world,  with  a  garland  of  stars,  formed  agreeably  to 
his  promise,  and  gave  his  protection  to  Tri^anku,  even  when  smitten  by 
his  preceptor's  curse."    Menaka,  however,  ends  by  saying  that  she 
cannot  decline  the  commission  which  haa  been  imposed  upon  her;  but, 
begs  that  she  may  receive  such  succours  as  may  ensure  her  success. 
She  accordingly  shows  herself  in  the  neighbourhood  of  Yisvamitra's 
hermitage.    The  saint  yields  to  the  influence  of  love,  invites  her  to 
become  his  companion,  and  as  n  result  of  their  intercourse  SiEikuntal&  ia 
bom.    The  Apsaras  then  returns  to  India's  paradise. 

Sect*  XIL— 0^^  aeeounU^  from  the  Mahdhhdrata^  of  the  way  in 
which  Vthdmitra  hecame  a  Brdhman. 

In  the  XJdyogaparvan  of  the  Kahabharata,  sections  105-118,  a  story 
is  told  regarding  Yisvamitra  aod  his  pupil  Oalava,  in  whidi  a  different 


412  EAELT  CONTESTS  BETWEEN 

accoont  is  given  of  the  maimer  in  which  Yi^vamitra  attained  the  rank 
of  a  Brahman ;  yiz,  by  the  gift  of  Dharma,  or  Eighteonsness,  appearing 
in  the  form  of  his  rival.    M.  Bh.  TJdyogap.  3721 :  Vihdmitram  tapa^ 
syantam  Dharmo  jijndsaya  pur&  \  abhycLgaehhat  wayam  hhatvd  Vaiishfko 
hhayavdn  fishih  |  .  •  .  .  3728.  Atha  varsha-Sate  pHrne  Dharma^  punar 
updyamat  \  Vdiishthamveiam  d%thdya  Katdikamhhojanepsayd  \  Ba  djrish' 
fffd  Hrcad  hhaktam  dhriyanvdnam  mahanhind  \  tishfhatd  vdytthhakshena 
Fthdmitrena  dhimatd  |  pratigfihya  tato  Dharmas  tathakoshnam  tathd 
navam  \  hhuktvd  **prlto  'smi  viprarshe ''  tarn  uktvd  sa  munir  gatah  \ 
kshattra-hhdvdd  apagato  hrdhmanatvam  updgata^  \  Dharmasya  vaehandt 
prito  Vthdmitras  tathd  'hhavat  |  **  Dharma,  assumiDg  the  personality 
of  the  sage  Ya^ishtha,  once  came  to  prove  Yi^vamitra,  when  he  was 
living  a  life  of  austerity;"  and  after  consuming  some  food,  given 
him  by  other  devotees,  desired  Yi^vamitra,  who  brought  him  some 
freshly  cooked  charu,  quite  hot,  to  stand  still  for  the  present.    Yi^v§- 
mitra  accordingly  stood  still,  nourished  only  by  air,  with  the  boiled 
rice  on  his  head.     ''  The  same  personage,  Dharma,  in  the  same  dis- 
guise, reappeared  after  a  hundred  years,  desiring  food,  and  consumed 
the  rice  (still  quite  hot  and  fresh),  which  he  saw  supported  upon 
the  hermit's  head,  while  he  himself  remained  motionless,  feeding  on 
air.    Dharma  then  said  to  him,  'I  am  pleased  with  thee,  o  Brah* 
man  rishi ; '  and  went  away.     Yiivamitra,  having  become  thus  trans- 
formed from  a  Xshattriya  into  a  Brahman  by  the  word  of  Dharma, 
was  delighted." 

In  the  Anu^asanaparvan  of  the  Mahabharata,  we  have  another  refer- 
ence to  the  story  of  Yi^vamitra.  Xing  Yudhishthira  enquires  of  Bhlsh- 
ma  (verse  181)  how,  if  Brahmanhood  is  so  difficult  to  be  attained  by  men 
of  the  other  three  castes,  it  happened  that  the  great  Eshattriya  acquired 
that  dignity.  The  prince  then  recapitulates  the  chief  exploits  of  Yi^va- 
mitra:  183.  Tena  hy  amita-vlryena  FdSishthagya  tnahdtmana^  \  hatam 
putra-iatam  sadyas  tapasd  ^pi  pitdmaha  |  ydtudhdndi  cha  hahavo  rdkshaadB 
tigma-iefMa^  \  manyund  ^^vishfthdehma  arishfdh  kdldntakopamdh  \  185. 
Mahdn  Kuitka^amiai  eha  hrahmarshi'Sata-sankulah  \  sthdpito  nara-loke 
'«mm  vidvdn  hrdhmanO'SamytUah  \  Jtichtkatydtmajai  ehaiva  SUnahSepho 
fnahdtapdh  \  vitnokshito  mahdsatirdt  paSutdm  apy  updgatak  \  Hariichan^ 
dra-kraUHt  d&vdms  toshayitvd  "tma-Ufasd  \  putratdm  anusamprdpto 
VUvdmUroBya  dkimata^  \   ndhkivddayato  jyetihtkafh  Devardtam  nard" 


THE  BRAHMANS  AND  ESHATTBITAS.  413 

dhipa  I  puttrdh  panehdsad  evdpi  iapt&h  kapachataih  gatah  \  Triianhwr 
handhuhhir  muktaJ^  Aihhvdhuh  prlti-pHrvaham  \  av&k-iirdh  divarh  nlto 
dakshindm  dinto  diiam  |  .  .  .  .  tato  vighnakari  chaiva  Panchachudd  bu- 
sammatd  \  Eamhhd  ndmdpsardh  idpdd  yasya  iailatvam  dgatd  \  tathaivd- 
9ya  hhaydd  laddhvd  VaHshthaJ^  salile  purd  \  dtmdnam  majjayan  irlmdn 
vipdsah  punar  utthitah  \  '^  For  he  destroyed  Yaiishtha's  hundred  sons 
hy  the  power  of  anstere-ferrour;  when  possessed  hy  anger,  he  created 
many  demons,  fierce  and  destructive  as  death;  he  (185)  estahlished 
the  great  and  wise  family  of  the  Ku^ikas,  which  was  full  of  Brahmans 
and  hundreds  of  Brahman  rishis;  he  delivered  Siuna^iepha,  son  of 
Bichlka,  who  was  on  the  point  of  being  slaughtered  as  a  victim,  and 
who  became  his  son,  after  he  had,  at  Harii^chandra's  sacrifice,  through 
his  own  power,  propitiated  the  gods ;  he  cursed  his  fifby  sons  who 
would  not  do  homage  to  Devarata,  (adopted  as)  the  eldest,  so  that  they 
became  outcastes;  through  afiEection  he  elevated  Triianku,  when  for- 
saken by  his  relations,  to  heaven,  where  he  remained  fixed  with  his 
head  downwards  in  the  southern  heavens;  (191)  .  • .  •  he  changed  the 
troublesome  nymph  Eambha,  known  as  Panchachu^O}  by  his  curse  into 
a  form  of  stone ;  he  occasioned  Ya^ish^ha  through  fear  to  bind  and  throw 
himself  into  the  river,  though  he  emerged  thence  unbound ; "  and  per- 
formed other  deeds  calculated  to  excite  astonishment.  Yudhishthira 
ends  by  enquiring,  "how  this  Eshattriya  became  a  Brahman  without 
transmigrating  into  another  body"  (197.  Dehdntaram  andsddya  haihafh 
Ba  hrdhmano  'hhavat  |).  In  answer  to  this  question,  Bhishma  (verses 
200  ff.)  deduces  the  descent  of  Yi^vamitra  from  Ajamlcjiha,  of  the  race 
of  Bharata,  who  was  a  pious  priest,  or  sacrificcr  {yajvd  dharma'hhfitdih 
varah),  the  father  of  Jahnu,  who  again  was  the  progenitor  of  Eu^ika, 
the  father  of  Gadhi ;  and  narrates  the  same  legend  of  the  birth  of  Yi^ 
vamitra,  which  has  been  already  extracted  from  the  Yish^u  Purana  (see 
above,  pp.  849  f.).  The  conclusion  of  the  story  as  here  given  is,  that  the 
wife  of  Richika  bore  Jamadagni,  while  "  the  wife  of  Gadhi,  by  the  grace 
of  the  rishi,  gave  birth  to  Yi^v&mitra,  who  was  a  Brahman  rishi,  and  an 
utterer  of  the  Yeda ;  who,  though  a  Kshattriya,  attained  to  Brahman- 
hood,  and  became  afterwards  also  the  founder  of  a  Brahman  race"  (246. 
Vikdmitrafn  chdjanayad  Gddhi-hhdryyd  yaiawini  \  rishel^  prasdddd  rd- 
jendra  hrahmarshim  hrahmavddinam  \  tato  hrdhmanatum  ydto  ViSvdmitro 
tnahdtapah  |  kshattriya^  w  *py  atha  iathd  hrahma-va^asya  kdraka^  |). 


414  XABLT  OONTESTS  BSTWBSN 

cf  which  fhe  memben  are  detailed,"^  indading  the  great  rishi  Kapila. 
In  regard  to  the  mode  in  which  Yi^yamitra  was  transformed  from  a 
Kflhattriya  into  a  Brfthman,  we  are  only  told  that  he  belonged  to  the 
former  dasa,  and  that  "  Richlka  infused  into  him  this  exalted  Brih- 
manhood"  (259.  Tathawa  kihaUriffo  rdjan  Viivdmitro  mahdiapdk  | 
jftehliendhitam  hrakmaparam  etad  Tudhiththira  |). 

This  version  of  the  story  is  different  fi-om  all  those  preceding  ones 
which  enter  into  any  detul,  as  it  makes  no  mention  of  Yiivfimitra  hav- 
ing extorted  the  Brahmanical  rank  from  the  gods  by  force  of  his  aus- 
terities ;  and  ascribes  his  transformation  to  a  virtue  communicated  by 
the  sage  Bichlka. 

I  have  above  (p.  296  f.)  quoted  a  passage  from  Mann  on  the  subject  of 
submissive  and  refractory  monarchs,  in  which  reference  is  made  to  Yi^ 
v&mitra's  elevation  to  the  Brahmanical  order.  Nothing  is  there  said  of 
his  conflict  with  YaiSiahthai  or  of  his  arduous  penances,  endured  with 
the  view  of  conquering  for  himsdf  an  equality  with  his  rivaL  On  the 
contrary,  it  is  to  his  submissiveness,  t.^.  to  his  dutiful  recognition  of 
the  superiority  of  the  Brahmans,  that  his  admission  into  their  class  is 
ascribed.  Kulluka,  indeed,  explains  the  word  submissiveness  {vindifd) 
to  mean  virtue  in  general;  but  the  contrast  which  is  drawn  between 
Ffithuy  Manuy  and  Yiivamitra,  on  the  one  hand,  and  Yena,  Nahusha, 
Sudas,  and  Nimi,  the  resisters  of  Brahmanical  prerogatives  (as  all  the 
legends  declare  them  to  have  been),  on  the  other,  makes  it  tolerably 
evident  that  the  merit  which  Manu  means  to  ascribe  to  Yiivamitra  is 
that  of  implicit  submission  to  the  spiritual  authority  of  the  Brahmans. 


Sect.  XIII.— Z^^ik?  of  Sauddsa. 

In  the  reign  of  Mitrasaha,  else  called  Saudasa,  and  Ealmfishapdda, 
the  son  of  Suddsa,  and  the  descendant  of  Tri^anku  in  the  twenty-second 
generation  (see  p.  337,  above),  we  still  find  Yaiishtha  figuring  in  the 
legend,  as  the  priest  of  that  monarch,  and  causing  him,  by  an  impre- 
cation, to  become  a  cannibal,  because  he  had,  under  the  influence  of  a 
delusion,  oflbred  the  priest  human  flesh  to  eat.    I  diall  not  extract  tho 

^^  Tho  Dftmei  in  thit  lift  differ  wmktMj  torn  thote  givtii  sbdre^  p.  362,  ftom 
tbs  Earirafiifa, 


THE  BRAHMANS  AND  KSHATTBIYA8.  415 

Tendon  of  the  story  giyen  in  the  Yishgu  Parana  in  detail  ( Wilion,  Y.P. 
YoL  iiL  pp.  304  ff.),  as  it  does  not  in  any  way  illostrate  the  riyalry  of 
Yasiflhtha  and  Yi^y&mitra. 

The  Mahabharata  gives  the  following  variation  of  the  history  (Adi- 
parvan,  sect.  1 76) :  *'  Kalmfishapada  was  a  king  of  the  race  of  Ikshvaku. 
Yiivamitra  wished  to  be  employed  by  him  as  his  officiating  priest ;  but 
the  king  preferred  Yasishtha"  (verse  6699.  Akamayat  tain  y&jy&rth$  VU* 
^mitra^  pratdpavdn  \  m  tu  rdjd  mahdtmdnam  VaSi$htham  fUhi-^at' 
tamam  |).  It  happened,  however,  that  the  king  went  out  to  honti 
and  after  having  killed  a  large  quantity  of  game,  he  became  very  much 
fatigued,  as  well  as  hungry  and  thirsty.  Meeting  Sioktri,  the  eldest  of 
Ya^ishtha's  hundred  sons,  on  the  road,  he  ordered  him  to  get  out  of  his 
way.  The  priest  civilly  replied  (verse  6703) :  Mama  patUhdh  mahdrdja 
4harma^  e9ha  iandtanal^  |  rdjnd  sarveihu  dharmeahu  4eyah  pantkdi^  dvijd" 
taye  \  "  The  path  is  mine,  o  king ;  this  is  the  immemorial  law ;  in  all  ob^ 
servances  the  king  must  cede  the  way  to  the  Brahman."  Neither  party 
wonld  yield,  and  the  dispute  waxing  warmer,  the  king  struck  the  muni 
with  his  whip.  The  muni,  resorting  to  the  usual  expedient  of  offended 
sages,  by  a  curse  doomed  the  king  to  become  a  man-eater.  '^It  hap« 
pened  that  at  that  time  enmity  existed  between  Yiivamitra  and  Ya- 
^ishtha  on  account  of  their  respective  claims  to  be  priest  to  Kalmdsha- 
pada"  (verse  6710.  Tato  ydjya-nimittaih  tu  VUvdmitra-VaSuhthayo^  f 
vatram  dsU  tadd  tarn  tu  VUvdmitro^nvapadyaia  |).  Yi^vamitra  had  fol^ 
lowed  the  king ;  and  approached  while  he  was  disputing  with  Skktri^ 
Perceiving,  however,  the  son  of  his  rival  Ya^ish^ha,  Yi^vamitra  made 
himself  invisible,  and  passed  them,  watching  his  opportunity,  ^he 
king  began  to  implore  Siaktri's  clemency :  but  Yi^vamitra  wishing  to 
prevent  their  reconciliation,  commanded  a  Rakahasa  (a  man-devouring 
demon)  to  enter  into  the  king.  Owing  to  the  conjoint  influence  of  the 
Brahman-rishi's  curse,  and  Yi^vamitra's  eommand,  the  demon  obeyed 
the  injunction.  Perceiving  that  his  object  was  gained,  Yi^vSmitra  left 
things  to  take  their  course,  and  absented  himself  from  the  country. 
The  king  having  hi^pened  to  meet  a  hungry  Br&hman,  and  sent  him, 
by  the  hand  of  his  cook  (who  could  procure  nothing  else),  some  human 
flesh  to  eat,  was  cursed  by  him  also  to  the  same  effect  as  by  BSEtktri. 
The  curse,  being  now  augmented  in  force,  took  effect,  and  S^aktri  him- 
ielf  was  the  flist  viotim»  being  eatso  up  by  th^  king.    The  same  fato 


416  SABLT  CONTESTS  BETWEEN 

liefell  an  the  oCher  mau  of  Ya^ahtba  at  the  instigatioii  of  l^Timitni : 
6736.  8'Mktnm  tmA  tu  mriUA  drUkfcd  Vikdmiirmh  fnmmipmmmA  \  VmhA- 

tka$}faitapuire$ku  Udraktkak  Mmdideia  ka  \  m  (dm  StJUry  wpmram  pmtrdn 
VkhMhfhaijfa  wtrnkatmatuih  \  hhtJukayawidML  tankrmiikak  nmhak  Ukudrm- 
mrigdn  ita  \  Vaii$htho  ghdtitdn  huML  VUtdmitrtmtt  idn  iutdm  \  dAdrm- 
fdmdsa  tarn  ioham  wMhddrir  ita  wudiHlm  \  ekakre  ekdiwuMnmaidym  hud» 
dhim  M  muni-MoUawMh  \  na  Uf  ecm  Kauiikaekheiam  wum$  mtatimmtdH 
94ura^  I  6740.  S«  Men^kufdd  dtwULnam  mwmodka  hkagavdn  fitkik  \  firet 
Uuya  Hldjfdm  iu  iula-rdSdv  ivdpatat  \  na  mamdra  cha  pdUnm  9m  foid 
tgna  Pdndava  \  laid  ^gnim  iddham  hhagacdn  iamviveia  wuikdvana  \  <«fi 
tiuUl  iusamiddho  ^pi  na  daddha  hutdkmah  \  dipgaw^dmo  *pg  amitrm-^hms 
HU  ^gnir  abhavat  tatak  \  m  iamuiram  ahhiprelshya  iokdvishto  wuAaam- 
ni^  \  baddhvd  kaufhs  Sildm  gurti€k  nipapdta  tadd  ^mbJuui  \  ta  MMtMinpr- 
mi-vegena  UhaU  nya$to  mahdmunik  \  jagdma  sa  tatak  khmna^  pmnmr 
0Vdiramam  prati  \  6745.  Tato  drtsh$cd  **irawuhpadaih  rakitam  taik  tutair 
munik  I  nirjagdma  tuduhhhdrttak  punar  apy  dSramdi  Uttak  \  Jo  *paigmt 
$aritam  pHrndm  prdvrit-hdle  navdmbkasd  \  vrikskdn  hakwidkdn  pdrtha 
karantlm  tlra-jdn  hakun  |  atka  ckintdm  samdpede  punak  kaurava-nof^ 
dana  \  '^amhkaty  a^ydm  nimajfeyam'*  iti dukkka-^atnanvitak  |  tatak pdiai» 
tadd  '^ttndnam  gddkam  haddkvd  tnakdmunik  \  tasydk  jale  makdnady&k 
ninumajfa  tudutkkitak  \  atka  ehkittvd  nadl  pdSdms  taiydri-hala-sUdana  | 
9tkala-itkafh  tarn  fiskim  hritvd  vipdSam  iamavdtfijat  \  6750.  UUatdra 
tatak  pdSair  vimuitak  sa  makdn  fUhik  \  Vipdieti  eka  ndmdsydk  nadgdi 
ekakre  makdn  fiskik  |  .  .  .  .  6752.  DrMfvd  m  punar  evarskir  mtdlM. 
kaimavatlm  tadd  \  ekandragrdkavatim  hhlmdih  tasydk  srotasy  apdtayat  \ 
$d  tarn  agnt'samam  vipram  anuekintya  sarid  vard  |  iatadkd  tndrutd  yoM^ 
mdek  iatadrur  iti  viirutd  |  .  .  .  .  6774.  Sauddso  ^kam  mdkdhhdga  ydjyas 
te  muni-sattama  \  asmin  kale  yad  tskfam  te  hmkt  kim  haravdni  ts  \  To- 
Usktka  uvdeka  |  vfittam  etad  yatkd-kdlam  gackka  rdjyam  praSddki  vat  \ 
hrdkmandms  tu  tnanuskyendra  md  ^vamamstkdk  kaddekana  \  rdjd  uvdeka  \ 
ndvamamsye  fnakdhkdga  kaddekid  hrdkmanarskabkdn  \  tvan-nideie  stkitak 
samydk  pUjayiskydmy  akaih  dvijdn  |  IkskvdkHndm  eka  yendkam  anrinak 
sydih  dvifottama  \  tat  tvattak  prdptum  iehkdmi  sarva-veda-viddm  vara  | 
apatyam  ipsitam  mahyam  ddtum  arkasi  sattama  \  ''  Perceiying  Syctri  to 
be  dead,  Yiivamitra  again  and  again  incited  the  Rakshasa  against  the 
sons  of  YaiSiBhtha ;  and  accordingly  the  f orious  demon  devoored  those 
of  hifl  Bona  who  were  younj^er  than  Skktri,  aa  a  lion  eats  up  the  small 


THE  BBAHMANS  AND  ESHATTRIYAS.  417 

beasts  of  the  forest.^  On  hearing  of  the  destruction  of  his  sons  by 
Yisvamitra,  Ya^ishtha  supported  his  affliction,  as  the  great  mountain 
sustains  the  earth.  He  meditated  his  own  destruction,  but  never 
thought  of  exterminating  the  Kau^ikas.  6740.  This  divine  sage  hurled 
himself  from  the  summit  of  Meru,  but  feU  upon  the  rocks  as  if  on  a 
heap  of  cotton.  Escaping  alive  from  his  fall,  he  entered  a  glowing  fire 
in  the  forest ;  but  the  fire,  though  fiercely  blazing,  not  only  failed  to 
bum  him,  but  seemed  perfectly  cool.  He  next  threw  himself  into  the 
sea  with  a  heavy  stone  attached  to  his  neck;  but  was  cast  up  by  the 
waves  on  the  dry  land.  He  then  went  home  to  his  hermitage ;  (6745) 
but  seeing  it  empty  and  desolate,  he  was  again  overcome  by  grief  and 
went  out ;  and  seeing  the  river  Ylpaia  which  was  swollen  by  the  recent 
rains,  and  sweeping  along  many  trees  torn  from  its  banks,  he  conceived 
the  design  of  drowning  himself  into  its  waters :  he  acccordingly  tied  him- 
self firmly  with  cords,  and  threw  himself  in ;  but  the  river  severing  his 
bonds,  deposited  him  unbound  {vipdsa)  on  dry  land ;  whence  the  name  of 
the  stream,  as  imposed  by  the  sage.*^^  6752.  He  afterwards  saw  and  threw 
himself  into  the  dreadful  Stitadru  (Sutlej),  which  was  full  of  alligators, 
etc.,  and  derived  its  name  from  rushing  away  in  a  hundred  directions 
on  seeing  the  Brahman  brilliant  as  fire.  In  consequence  of  this  he  was 
once  more  stranded;  and  seeing  he  could  not  kill  himself,  he  went  back 
to  his  hermitage.  After  roaming  about  over  many  mountains  and  coun- 
tries, he  was  followed  home  by  his  daughter-in-law  Adp iiyant!,  Skktri's 
widow,  from  whose  womb  he  heard  a  sound  of  the  recitation  of  the 
Yedas,  as  she  was  pregnant  with  a  child,  which,  when  bom,  received 
the  name  of  Paraiara,  verse  6794.    Leaming  from  her  that  there  waa 

3M  See  above  (pp.  327  ff.),  the  passages  quoted  firom  the  Brfihmanas,  aboat  the 
slaughter  oTyaBisb^ha's  sons.  In  the  Panchayimtfa  Br.  (cited  by  Prof.  Weber,  Ind 
St.  i.  32)  Vasishtha  is  spoken  of  as  ffuttra-hatah, 

3^0  The  Nlmkta,  ix.  26,  after  giving  other  etymologies  of  the  word  Vipa^,  adds  a 
verse :  Paaah  asyam  vyapaiyanta  Vasiahfhatya  mumurthaiah  |  Uumad  Vipd4  uehyate 
purvam  asld  Urwyira  |  *'  In  it  the  bonds  of  Vasish^ia  were  loosed,  when  he  was  on 
the  point  of  death :  hence  it  is  called  YipasT.  It  formerly  bore  the  name  of  Unmjiru.** 
It  does  not  appear  whether  or  not  this  verse  is  older  than  the  Mahubharata.  On  this 
text  of  the  Nirukta,  Dnrga  (as  quoted  by  Prof.  Holier,  Big-veda,  ii.  Pref.  p.  liv.)  an- 
notates :  VanshfhaJ^  kUa  nimamqff'a  atyam  mumurthuh  puttra-mgrana'dokartCaJ^  pa^ 
iair  atmanam  baddhva  \  tatya  kila  U  paial^  asyam  vyapaayanta  vyamuehyania  uda^ 
ktna  I  "Yasish^ha  plunged  into  it,  after  binding  himself  with  bonds,  wishing  to  die 
when  grieved  at  the  death  of  his  sons.  In  it  (the  river)  his  bonds  were  loosed  by  uia 
water." 

27 


418  EARLT  CONTESTS  BETWEEN 

thus  a  hope  of  his  line  being  eontinaed,  he  abstained  from  ftirtiher 
attempts  on  his  own  life.    King  Kalmashapada,  however,  whom  they 
encountered  in  the  forest,  was  about  to  devour  them  both,  when  Yaiish- 
tha  stopped  him  by  a  blast  from  his  mouth ;  and  sprinkling  him  with 
water  consecrated  by  a  holy  text,  he  delivered  him  from  the  curse  by 
which  he  had  been  affected  for  twelve  years.    The  king  then  addressed 
Va^ishtha  thus:  '''Most  excellent  sage,  I  am  Sandasa,  whose  priest 
thou  art :  what  can  I  do  that  would  be  pleasing  to  thee  ? '    Ya^ish^ha 
answered :  '  This  which  has  happened  has  been  owing  to  the  force  of 
destiny :  go,  and  rule  thy  kingdom ;  but^  o  monarch,  never  contemn 
the  Brahmans.'    The  king  replied :  '  Never  shall  I  despise  the  most 
excellent  Brahmans ;  but  submitting  to  thy  commands  I  shall  pay  them 
all  honour.    And  I  must  obtain  from  thee  the  means  of  discharging 
my  debt  to  the  Ikshvakus.     Thou  must  give  me  the  offspring  which  I 
desire.^  ^    Ya^ishtha  promised  to  comply  with  his  request   They  then 
returned  to  Ayodhya.    And  Ya^ishtha  having  been  solicited  by  the 
king  to  beget  an  heir  to  the  throne*^^  (verse  6787.  Rdjnas  tasyajnayd 
Sevl  Vaiiihtham  upachakrame  |  maharshih  Mmvidafk  kritvd,  samhahhara 
iayd  iaha  \  devycL  dkyena  vidhincL  VaSishtho  hhagavdn  fishih\  the  queen 
became  pregnant  by  him,  and  brought  forth  a  son  at  the  end  of  twelve 
years.   This  extraordinary  proceeding,  so  contrary  to  all  the  recognized 
rules  of  morality,  is  afterwards  (verses  6888-6912)  explained  to  have 
been  necessitated  by  the  curse  of  a  Brahmani,  whose  husband  Ealmasha- 
p^a  had  devoured  when  in  the  forest,  and  who  had  doomed  him  to  die 
if  he  should  attempt  to  become  a  father,  and  had  foretold  that  Ya^ish- 
tha  should  be  the  instrument  of  propagating  his  race  (verse  6906 : 
Fatnim  fiidv  anuprdpya  iodyas  tyakahyasi  jlvitam  \  yasya  charsher  Va- 
iishthasya  Uayd  putrd^  vindHtdh  |  tern  sapyamya  U  hkdryyd  tanaya^ 
janayUhyati).^ 

«"  The  same  story  is  told  in  the  Vishnn  Pur.  iv.,  4,  38  (Wilson,  toL  3,  p.  310). 

»*  This  incident  is  allnded  to  in  the  Adip.,  section  122.  It  is  there  stated  that 
in  the  olden  time  women  were  suhjcct  to  no  restraint,  and  incurred  no  hlame  for 
ahandoning  their  hushands  and  cohabiting  with  anyone  they  pleased  (rerse  4719. 
Anavfiiah  hila  pura  atriyah  asan  vardnans  \  kama^kara^harinyah  tvaUmirat 
eharu-hanni  \  taaaih  vyucheharamananam  kaumarat  subhayepatJn  |  natUutrmo  *bkud 
9ararohe  aa  hi  dharwuih  purd  *bhavat,  compare  verse  4729).  A  stop  was,  however, 
pnt  to  this  practice  by  Uddfilaka  S'vetaketu,  whose  indignation  was  on  one  occasion 
aroused  by  a  Brfihman  taking  his  mother  by  the  hand,  and  inviting  her  to  go  away 
with  him,  although  his  father,  in  whose  presence  this  occurred,  informed  him  that 


THE  BRAHMANS  AND  E8HATTRITAS.  419 

The  Mahabharata  has  a  further  legend,  regarding  Vi^yamitra's 
jealonsy  of  Ya^ishtha,  which  again  exhibits  the  former  in  a  very 
odious  light,  and  as  destitute  of  the  moral  dispositions  befitting  a 
saint,  while  Ya^ishtha  is  represented  as  manifesting  a  noble  spirit  of 
disinterestedness  and  generosity. 

Siilyap.  2360.  Vikdm%tra9ya  viprarsher  VaSishthoiya  eha  Bh&rata  \ 

hhrUam  vairam  ahhud  rdjafhi  tapah-sparddhd-kritam  tnahat  \  dSramo  vai 

VaSishthasi/a  ithdnu-tirthe  *hhavad  mahdn  \  pikrvatah  pdrhataS  chdteid 

Vikdmitrasya  dhlmatah  |   .  .  .  .    2366.    ViSvdmitra 'Vaiishfhau  tdv 

ahany  ahani  Bhdrata  \  sparddhdih  tapah-k^itdm  tlvrdm  ehakrattu  tau 

tapO'dhanau  \  tattrdpy  adhikO'Santapto  Vthdmitro  tnahdmunih  \  dfUh- 

{vd  Ujo  VaiMthasya  ehintdm  ati  jagdma  ha  \  tasya  huddhir  iyath  hy 

diad  dharma-nityasya  Bhdrata  \  iyaih  Saranatl  tUrnam  mat'Samlpaik 

tapo'dhanam  \  dnayishyatt  vegena  Vaiiihtha^  japatdrh  varam  \  ihdga*- 

tafh  dvijO'h'eshfham  hanishydmi  nj  safiHaya^  \  2370.  ^a^  ntkhitya 

hhagavdn  VUvdmitro  tnahdmunih  \  soimdra  nantafh  kreihthdih  krodha^ 

samrakta-lochanah  |  sd  dhydtd  munind  Una  vydkulatvaM  jagdma  ha  \ 

jajne  ehainam  mahdvlryyam  mahdkopath  eha  hh&vinl  \  tatah  enarh  vepa* 

mdnd  tivarnd  prdnjalis  tadd  \  upatatihe  muni-varafh  ViivdmHrarh  8ar^ 

asvatl  I  hata-vlrd  yathd  ndri  id  ^hhavad  duhkhitd  hhfiiam  \  hrnhi  kt^ 

karavdnlti  pravdcha  muni'Sattamam  |  tdm  uvdcha  munih  kruddho  '*Vaiu 

ihfhafh  ilghram  dnaya  \  ydvad  enafh  nihanmy  adya  "   tach  ehhruttd 

vyathitd  nadl  \  2375.  Frdnfalm  tu  tatah  kfitvd  pundarlka-nibhekshand  \ 

there  waa  no  reason  for  his  displeasure,  as  the  custom  was  one  which  had  prevailed 
from  time  immemorial  (yerse  4726.  8'vetakttoh  kiia  pura  samaktham  maiaram  pituh  | 
jagraha  brahmanah  panau  ^^  gaehkava**  iti  ehahravlt  \  fishit'jnUtras  iataj^  kopain 
ehakaramarsha-ehoditah  \  mataram  tarn  talha  dp'shfva  nlyamandm  baldd  iva  \  krud' 
dham  tarn  tu  pita  dfishfva  S'vttaketum  uvaeha  i^  \  **  ma  tata  kopmh  karahJt  twam 
$tha  dharmah  aanatanah  |  ").  But  8>etaketa  could  not  tolerate  the  practice,  and 
introduced  the  existing  rule  (yerse  4730.  Rishi-puttro  'tha  torn  dharmam  S'vetaketur 
na  ehakshame  \  chakara  ehaiva  maryadam  imam  strl^pumsayor  bhuvi  |  ).  A  wife  and 
a  husband  indulging  in  promiscuous  intercourse  were  therefore  thenceforward  guilty  of 
sin.  But  a  wife,  when  appointed  bj  her  husband  to  raise  up  seed  to  him  (by  baring 
intercourse  with  another  man),  is  in  like  manner  guilty  if  she  refuse  (4734.  Patya 
niyukta  ya  ehaiva  patnl  putirartham  eva  cha\na  kariahyati  tatyai  eha  bhavithyati 
tad  eva  hi  \  iti  tena  pura  bhlru  maryada  tthapita  balat  \  ).  Pun^u,  the  speaker, 
then  proceeds  to  giye  an  instance  of  the  latter  procedure  in  the  ease  of  MadayantT, 
the  wife  of  Saudasa,  who,  by  her  husband's  command,  Tisited  Yasish^ha  for  the 
purpose  in  question  (4736.  Saudatma  eha  rambhoru  niyukta  puttra-janmani  \  Mada^ 
yantt  jagamanhim  Vatishfham  iti  na^  irutam  \  ).  Compare  what  is  said  above,  p. 
324,  of  Angiras,  and  in  pp.  232  and  233  of  Dligatamas  or  Dlrghatapas ;  and  see  p. 
433,  below. 


420  EARLY  CONTESTS  BETWEEN 

prdkampaia  hhfiiam  hhltd  t&yunevdhatd  lata  |  .  • .  2377.  Sd  tasya  vaelta- 
nam  irutvdjndtvd  pdpa-ehiMnhitam  \  VaiUh^hoBya  prdbhdvam  ehajd" 
naniy  aprattmam  hhuvi  \  sd  'dhiyamya   Vaiuhtham  cha  imam  artham 
achodayai  |  yad  uktd  ioritdm  ireihthd  Viivdikitrena  dhlmatd  \  ubhayok 
idpayor  hhltd  vepamdndpunahpunah  | . . .  2380.  Tdm  hriidm  cha  vivarnd^ 
cha  drishfvd  chintd-Mmanvitdm  \  uvdeha  rdj'an  dharmdtmd  Vaitskfho 
dvipaddm  vara^  |  Vdiishfhah  uvdeha  \  *^pdhy  dtmdnam  sarich-chht^esfhe 
0aha  mdm  Slyhra-ydmini  |   Vidvdmitrah  iaped  hi  tvdm  md  hriihoM  ivaik 
ifichdranam^^  \  tasy9  tad  vachanarh  irutvd  kfipd-illasya  »d  sarit  \  chintayd* 
mdsa  Kauravya  kirn  kfitvd  sukritam  hhavet  \  tasydi  ehintd  samutpannd 
"  VaSishtho  mayy  atlva  hi  \  kritavdn  hi  day  dm  nityam  tasya  kdryyam  hitam 
mayd**  \  atha  kale  svakerdjanjapatUam  fishi-sattamam  \juhvdnam  JETau- 
iikam  prekshya  iarasvaty  ahhyachintayat  \  2385.  ^* Idam  antaram^*  ityeva 
iatah  sd  saritdm  vard  \  kuldpahdram  akarot  wena  veyena  sd  sarit  |  tena 
knldpahdrena  Maitrdvarunir  auhyata  \  Hhyamdnah   sa   tushfdva  tadd 
rdjan  Sarasvatim  \  Fitdmahasya  sarasaJ^  pravfittd  *si  Sarawati  |  vydp^ 
tarn  ehedaih  jagat  sarvam  iavaivamhhohhir  uttamaih  \  tvam  wdkaia-gS, 
d$vi  meyheshnUfijass  payah  (  sarvdi  chdpas  tvam  eveti  tvatto  vayam  adhu 
mahi  \  pushfir  dyutis  tathd  klfttih  siddhir  huddhir  umd  tathd  \  tvam  eva 
9dnt  wdhd  tvam  tavdyattam  idam  jagat  \  2390.  Ik)am  eva  iorva-hhutishu 
vasaslha  chaturvidhd  |  .  .  .  .  2392.  Tam  dnltam  Sarasvatyd  drishfvd 
kopa-samanvitdh  \  athdnveshat  praAaranam  VaUshthdnta-karam  tadd   | 
tarn  tu  kmddham  ahhiprekshya  hrahma-hadhyd^hhaydd  nadt  |  apavdha 
Fa&ishthafh  tu  prdehlih  diiam  atandritd   \   uhhayoh  kurvatl  vdkyarh 
vanchayitvd  oka  Gddhijam  tato  ^pavdkitam  dfishtvd  Vaiishtham  fishi" 
$attamam  ]  2395.  Ahravld  duhkha-sankruddho  Vihdmitro  hy  atfiars/ia- 
nah  I   **yasmdd  mdih  tvafh  sarich-chhreshthe  vanchayitvd  punargaid  \ 
9onitafh  vaha  kalydni  raksho-'gra-mani-samm^tam '^   \  tatah  Sarasvatl 
iaptd  ViSvdmitrena  dhlmatd  |  avahach  ehhonitonmiiram  toyam  samvat- 
$&ram  tadd  |  .  •  •  .    2401.  Athdjagmus  tato  rdjan  rdkshasds  tattra 
Bhdrata  \  tattra  te  ionitaih  sarve  pivantah  sukham  dsate  |  •  .  •  •  2402. 
Nfityantai  cha  hasantai  cha  yathd  tvarga^itas  tathd  |  .  .  .  .  2407. 
tdn  drishfvd  rdkshasdn   rdjan   munayah   saihiita^ratuh   \  paritrdn$ 
Sarasvatydh  paraih  yatnam  prachakrire  \ 

**  2360.  There  existed  a  great  enmity,  arising  from  rivalry  in  their 
austerities,  between  Yii^vamitra  and  the  Brahman  rishi  Vaiiiahtha.  Ya- 
^ish^ha  had  an  extensiye  hermitage  in  SthaQutlrtha,  to  the  east  of 


THE  BHAHMANS  AND  KSHATTRIYAS.  421 

which  was  Yiivamitra's  ....  2366.  These  two  great  ascetics  were 
every  day  exhibiting  intense  emulation  in  regard  to  their  respectiye 
austerities.  But  Vii^vamitra,  beholding  the  might  of  Yasishtha,  was 
the  most  chagrined  ;  and  fell  into  deep  thought.  The  idea  of  this  sage, 
constant  in  duty  (!),  was  the  following :  '  This  river  Sarasvati  will 
speedily  bring  to  me  on  her  current  the  austere  Yai^ishtha,  the  most 
eminent  of  all  mutterers  of  prayers.  When  that  most  excellent  Brah- 
man has  come,  I  shall  most  assuredly  kill  him.'  2370.  Having  thus 
determined,  the  divine  sage  Yi^vamitra,  his  eyes  reddened  by  anger, 
called  to  mind  the  chief  of  rivers.  She  being  thus  the  subject  of  his 
thoughts,  became  very  anxious,  as  she  knew  him  to  be  very  powerful 
and  very  irascible.  Then  trembling,  pallid,  and  with  joined  handsy 
the  Sarasvati  stood  before  the  chief  of  munis.  Like  a  woman  whose 
husband  has  been  slain,  she  was  greatly  distressed ;  and  said  to  him, 
'What  shall  I  do?'  The  incensed  muni  replied,  '  Bring  Ya^ishtha 
hither  speedily,  that  I  may  slay  him.'  2375.  The  lotus-eyed  goddess, 
joining  her  hands,  trembled  in  great  fear,  like  a  creeping  plant  agitated 
by  the  wind."  ....  Yiivamitra,  however,  although  he  saw  her  con- 
dition, repeated  his  command.  2377.  **  The  Sarasvati,  who  knew  how 
sinful  was  his  design,  and  that  the  might  of  Ya^ish^ha  was  unequalled, 
went  trembling,  and  in  great  dread  of  being  cursed  by  both  the  sages, 
to  Ya^ishtha,  and  told  him  what  his  rival  had  said.  2380.  Ya^ishfha 
seeing  her  emaciated,  pale,  and  anxious,  spoke  thus :  '  Deliver  thyself 
0  chief  of  rivers ;  carry  me  unhesitatingly  to  Yi^vamitra,  lest  he  curse 
thee.'  Hearing  these  words  of  the  merciful  sage,  the  Sarasvati  con- 
sidered how  she  could  act  most  wisely.  She  reflected,  '  Yaiish^ha  has 
always  shown  me  great  kindness;  I  must  seek  his  welfare.'  Then  observ- 
ing the  Kau^ika  sage  [so  in  the  text,  but  does  not  the  sense  require 
Yaiiishtha  ?]  praying  and  sacrificing  on  her  brink,  she  regarded  (2385) 
that  as  a  good  opportunity,  and  swept  away  the  bank  by  the  force  of 
her  current.  In  this  way  the  son  of  Mitra  and  Yaruna  (Ya^ish^ha)  '^* 
was  carried  down ;  and  while  he  was  being  borne  along,  he  thus  cele- 
brated the  river :  *  Thou,  o  Sarasvati,  issuest  from  the  lake  of  Brahma, 
and  pervadest  the  whole  world  with  thy  excellent  streams.  Residing  in 
the  sky,  thou  dischargest  water  into  the  clouds.  Thou  alone  art  all  waters. 
By  thee  we  study.'    [Here  the  river  Sarasvati  is  identified  with  Saras- 

*^  See  abore,  pp.  316  and  320 1 


422  EABLf  CONTESTS  BETWEEN 

Tail  tbe  goddeflB  of  speedi.]  ^*  '  Thou  art  nourishmenti  ndianoe,  Ume, 
perfectioii,  intellect^  light.  Thon  art  speech;  thon  art  Svah&;  this 
world  is  sabject  to  thee.  2390.  Thou,  in  fourfold  form,  dwellest  iu  all 
creatures.'  ....  2392.  Beholding  Yai&ishtha  brought  near  by  the 
Sarasvatl,  Yii&vamitra  searched  for  a  weapon  with  which  to  make  an 
end  of  him.  Perceiving  his  anger,  and  dreading  lest  Brahmanicide 
should  ensue,  the  river  promptly  carried  away  Yaiishtha  in  an  easterly 
direction ;  thus  fulfilling  the  commands  of  both  sages,  but  eluding  Yii- 
vamitra.  Seeing  Yaiishtha  so  carried  away,  (2395)  Yiivamitra,  im- 
patient, and  enraged  by  vexation,  said  to  her :  '  Since  thou,  o  chief  of 
rivers,  hast  eluded  me,  and  hast  receded,  roU  in  waves  of  blood  accept- 
able to  the  chief  of  demons,"  [which  are  feibled  to  gloat  on  blood3. 
''The  Sarasvati,  being  thus  cursed,  flowed  for  a  year  in  a  stream 
mingled  with  blood.  ...  2401.  Eakshasas  came  to  the  place  of  pil- 
grimage, where  Yai^ish^ha  had  been  swept  away,  and  revelled  in 
drinking  to  satiety  the  bloody  stream  in  security,  dancing  and  laughing, 
as  if  they  had  conquered  heaven."  Some  rishis  who  arrived  at  the 
spot  some  time  after  were  horrified  to  see  the  blood-stained  water,  and 
the  Bakshasas  quaffing  it,  and  (2407)  ''  made  the  most  strenuous  efforts 
to  rescue  the  Sarasvati."  After  learning  from  her  the  cause  of  the 
pollution  of  her  waters,  they  propitiated  Mahadeva  by  the  most  varioua 
austerities,  and  thus  obtained  the  restoration  of  the  river  to  her  pristine 
purity  (2413  ff.). 

We  have  another  refisrence  to  the  connection  of  the  families  of  Sudaa 
and  Ya^isbtha  in  the  legend  of  Fara^urama,'"  the  destroyer  of  the 
Kshattriyas,  in  the  49th  section  of  the  Santiparvan  of  the  Mahabharata. 
Sarvakaxman,  a  descendant  of  Sudas,  is  there  mentioned  as  one  of  those 

tu  gee  the  remarks  on  Sarasratl  in  my  **  Contributions  to  a  knowledge  of  the 
Yedio  Theogony  and  Mythology  Ko.  II.,**  in  the  Joum.  B.  A.  S.,  foi  1866 
pp.  18ff. 

*^  ParamrSma  waa  the  ton  of  Jamadagn!,  regarding  whose  birth,  as  well  as  that  of 
Vi^Tumitra  and  the  incarnation  of  Indra  in  the  person  of  his  father  6&dhi,  the  same 
legend  as  has  been  already  giyen  aboye,  p,  349  ff,  is  repeated  at  the  commeooement 
uf  the  story  referred  to  in  the  text  In  disconrsing  with  his  wife  Satyayatl  about 
the  exchange  of  her  own  and  her  mother's  messes,  Richlka  tells  her,  yerse  1741 : 
Brahmabhuiaik  hi  takalam  pitua  iava  kuUm  bhavet  |  '*  All  the  femily  of  thy  &ther 
(Gftdhi)  shall  be  Brahmanical ; "  and  Yasudeya,  the  narrator  of  the  the  legend*  saya, 
verse  1746 :  Vitwamitram  cha  dayadam  Oildhih  Kuiikanandanuh  \  yam  prapa  bttd^ 
matammitam  visvair  brahmayunair  yuUun  \  '*And  G&dhi  begot  a  son,  Yisyimitn, 
whom  he  obtained  e^nal  to  a  Br&hman,  and  possessed  of  aU  Brahmanical  qualities." 


THE  BEAHHANS  AND  E8HATTEIYAS.  423. 

Kahattrijas  who  bad  been  preserred  from  tbe  general  massacre  by 
Para^ara,  grandson  of  Ya^isbtha:  verse  1792.  Tathd  ^nuhmpam&nena 
yqfvand  'mtta-Ufasd  \  Paraiarena  ddyadah  Sauddsasydbhirakshitah  \ 
sarva-karmdni  kunUe  indra-vat  t(uya  vai  dvijah  \  Sarvakarmety  dbhi- 
ihydtah  sa  md0i  rahhatu pdrthiva^  \  ^*  Sarrakarman,  the  son  of  Saudasa, 
was  preserred  by  the  tender-hearted  priest  Para^ara,  who  performed, 
though  a  Brahman,  all  menial  offices  for  him,  like  a  S^udra ;  whence  the 
prince's  name; — may  this  king  protect  me  (the  earth)."  The  same 
book  of  the  Mahabharata,  when  recording  a  number  of  good  deeds  done 
to  Bnomans,  has  also  the  following  allusion  to  Mitrasaha  and  Va^iah- 
tha :  Terse  8604.  Bdjd  MitrasahaS  ehdpi  Fadishfhdya  mahdtmane  \  Dth 
mayanUm  priydm  dattvd  tayd  »dha  dwam  gatah  \  **  King  Mitrasaha, 
having  bestowed  his  dear  Damayanti  on  Ya^ishtha,  ascended  to  heaven 
along  with  her.""* 

The  same  passage  has  two  further  allusions  to  Ya^ishtha,  which, 
though  unconnected  with  our  present  subject,  may  be  introduced  here. 
In  verse  8591  it  is  said :  Rantidevai  cha  Sdnhrityo  Vaiishthdya  m^hdt' 
mane  \  apai^  praddya  iiUnHndh  ndka-pfuhfhe  mahiyate  \  *'  Eantideva,  son 
of  Sankf iti,  who  gave  Yai^ishfha  tepid  water,  is  exalted  to  the  heavenly 
regions."  (Seethe  Bhag.  Pur.  iz.  21,  2-18,  where  the  various  acts  of 
self-sacrifice  practised  by  this  prince  are  celebrated.)  It  is  said  of 
Ya^h^ha  in  verse  8601 :  Avanhati  eha  Parjanye  iorva-hhatdni  hhutO' 
krit  I  VoHththo  jlvaydmdia  prajdpatir  wdpara^  \  ''  When  Paijanya 
failed  to  send  rain,  the  creative  Yaiishtha,  like  Brahma,  gave  life  to  all 
beings." 

Yaiishtha,  in  short,  is  continually  reappearing  in  the  Mahabharata. 
I  will  here  adduce  but  one  other  passage.  In  the  Santiparvan,  verses 
10,118  ff.,  it  is  said :  Tasya  Vfittrdrdditoiydtha  mohah  dtieh  ehhatahra' 
ioh  I  rathantarena  tafk  tattra  VMthfhah  iamahodhayat  \  Vaiishtha^ 
uvdcha  I  ddva'ireih(ho  'm  deoendra  dattydturiMtibarhana  |  traUokya-hakh 

*^*  This  appears  to  refer  to  the  story  told  abore,  p.  418  £,  of  KalmSshapfida  (who 
was  tbe  same  as  Mitrasaha),  allowing  Vas'ish^ha  to  be  the  agent  in  propagating  the 
royal  race ;  for  both  there  (t.  6910)  and  in  the  Vishnu  Pur.  (Wilson,  vol.  iii.,  pp* 
308  and  310),  the  name  of  the  queen  is  said  to  have  been  MadayantI,  which  is 
probably  the  right  reading  here  also,  the  first  two  letters  only  baring  been  transposed. 
If  so,  however,  it  is  to  be  obserred  that  a  quite  different  turn  u  given  to  the  story 
here,  where  it  is  represented  as  a  meritorious  act  on  the  king's  part,  and  as  a  favour 
to  Ya^htha,  that  the  queen  was  given  up  to  him ;  whilst,  according  to  the  other 
account,  the  king's  sole  object  in  what  he  dUd  was  to  get  progeny. 


424  £A£LT  OOfSTEStS 

mAyvkU^  k^rndtk  M^irm  MisJudMn  ]  cdU  BnimM  dU  fTiifl  dU 
S'urdi  €hsitajmf€i^fgiik  \  Stmrni  ekm  hlmfm^M  ig^mk  mrre  dm 

Mhsya^  I  md  kan^^  iMiusUm  S'dsra  kMkhii  m^imn  fmOd  | 
fuddke  wuUiM  kriUdJMAi  imtr^m  narddkipm  \  *'  Bj  iccitiii^  the  Baliiai- 
tttia,  Taiiih|hm  cncouiaged  India,  when  he  had  heeome  hewildered  and 
duitreaied  in  his  conflict  with  Trittza,  ai^iog  to  him,  '  Thon  art  the 
diief  of  the  gods,  o  ilajer  of  the  Djityas  and  Awiiaa^  poaseasinf  all 
the  ftzength  of  the  three  worlds :  wherefore,  India,  dost  thou  despood? 
There  are  here  preaent  Brahma,  Vishnn,  ^ira,  the  dirine  Some,  and 
all  the  chief  mhis.  Paint  not,  o  India,  like  an  oidinaiy  hein^.  As- 
same  a  heroic  spirit  Iok  the  fight,  and  slay  thine  enemies^  ete.'" 
Strength  was  thos  infosed  into  India. 

In  a  later  work,  the  Raja  Taianginl,  Book  lY.  Terses  619-65S  (pp. 
188  ff.  and  note,  pp.  521  and  522,  of  Tiojer's  edition,  toL  L  and  toL 
iL  189,  469,  note),  a  cnrions  echo  of  these  old  legends  is  found  still  re- 
TerberatiDg.  A  story  is  there  told  of  a  king  Jayapi^a  who  oppressed  his 
people,  and  persecuted  the  Brahmans,  and  was  eventually  destroyed  bj 
them  in  a  miraculous  manner.  He  is  compared  to  Sandasa  in  verse  625  : 
8a  Sauddsai^  wuneka  '  loha  - prantlpahdrakrit  \  aHutym-kfitya'Sauki' 
lyafh  ivapne  ^pi  na  $amuyayau  \  *'  Like  Saudasa,  depriving  many 
persons  of  their  lives,  he  was  not  satiated  with  wicked  deeds  even  in 
his  dreams."  One  of  the  Brahmans  stood  up  on  behalf  of  the  rest  to 
remonstrate :  Aha  sma  **  Fisv&mUro  vd  Vasishfho  vd  taponidkih  \  team 
Agattyo  ^thavd  kifk  itha "  iti  darpena  tarn  nripah  |  .  .  •  .  hhavdn  yatra 
Hariichandrai  Triiankur  Nahmho  ^pi  vd  \  Viivdmitroianukhebhyo  *ham 
tattraiko  hhavitum  kshamah  \  vihasyovdcha  iaih  rdjd  ^*  Fihdmitrddi* 
kapatal^  |  Mariichandrdyo  tuuhtds  tvayt  hruddhs  tu  kirn  hhavet^'  \ 
pdnind  t&4^yann  Urviih  tatah  kruddho  *hhyadhdd  dvijah  \  **  mayi  kruddhe 
kihaQdd  eva  hrahma-danda^  pated  na  him  **  |  tach  chhrutvd  vihoian  rdjd 
kopdd  brdhmaQom  ahravlt  \  **patatu  hrahnuhdando  *sau  kirn  adydpi 
vUamlaU ''  |  nanv  ayam  paiito  jdlmtty  atha  vtprena  hhdihiU  \  rdjna^ 
kafMko'daQ^o  *ny^  vitdtM-skhalito  *patat  \  ''  The  king  haughtily  asked 
him:  'Art  fhou  Yi^v&mitra,  or  Yaiishtha,  so  rich  in  devotion?  or 
A^nttya}  or  what  art  thou  ?'.•..  The  Brahman  answered,  swelling 
with  indignation :  '  Just  as  thou  art  a  Hari^chandra,  a  Triianko,  or  a 
Kahusha,  so  too  havo  I  power  to  be  a  Yi^v&mitra,  or  one  of  those  other 
rishis.'   The  king  answered  with  a  smile  of  contempt :  *  Hari^chandra 


THE  fiUAHMANS  AND  KSHATTBITAS.  425 

axid  the  rest  perished  by  the  wrath  of  Yi^vamitra  and  the  other  sages : 
but  what  will  come  of  thy  wrath  ?  *  The  Brahman  angrily  replied^ 
smiting  the  ground  with  his  hand,  '  When  I  am  incensed,  shall  not  the 
Brahmanical  bolt  instantly  descend  ? '  The  king  retorted  with  an  angry 
laugh :  '  Let  it  descend ;  why  does  it  not  come  down  at  once  ? '  '  Has  it 
not  fallen,  tyrant?'  said  the  Brahman ;  and  he  had  no  sooner  spoken,  than 
a  golden  beam  fell  from  the  canopy  and  smote  the  king,"  so  that  he 
became  tortured  by  worms,  and  shortly  after  died ;  and  went,  as  the 
story  concludes,  to  hell. 

Professor  Lassen,  who  quotes  the  stories  regarding  Yasishtha  and 
Yii^vamitra  (Ind.  Alt.  2nd  ed.  i.  718  f.),  makes  the  following  remarks 
on  their  import : 

''The  legend  of  the  struggle  between  Ya^ishtha  and  Yi^v&mitra  em- 
braces two  distinct  points  :  one  is  the  contest  between  the  priests  and 
warriors  for  the  highest  rank ;  the  other  is  the  temporary  alienation  of 
the  Ikshvakus  from  their  family  priests.  Ya^ishtha  is  represented  as 
the  exemplar  of  such  a  priest ;  and  the  story  of  Ealmashapada  is  related 
for  the  express  purpose  of  showing  by  an  example  that  the  Ikshvakus, 
after  they  had  retained  him,  were  yictorious,  and  fulfilled  perfectly  the 
duties  of  sacrifice  (see  aboTC,  p.  390) :  in  his  capacity  of  priest  he  con- 
tinues to  live  on,  and  is  the  representative  of  his  whole  race.  We  may 
conclude  from  the  legend  that  his  descendants  had  acquired  the  position 
of  family  priests  to  the  Ikshvakus,  though  neither  he  himself  nor  his 
son  Sjiktri  belonged  to  their  number.  Tri^anku  is  the  first  prince  who 
forsook  them,  and  had  recourse  to  Yi^vamitra.  His  successor  Amba- 
rlsha  received  support  from  that  personage,  as  well  as  from  Eichlka, 
one  of  the  Bhp igus ; — a  family  whose  connection  with  the  Eui^ikaa 
appears  also  in  the  story  of  Farai^urama.  The  hostility  between  the 
Ikshvakus  and  the  family  of  Yai^ish^ha  continued  down  to  Ealmasha- 
pada. Yi^vamitra  is  represented  as  having  intentionally  fostered  the 
alienation ;  while  Ya^ish^ha  is  described  as  forbearing  (though  he  had 
the  power)  to  annihilate  his  rival. 

''The  confiict  between  the  two  rivals  with  its  motives  and  machinery 
is  described  in  the  forms  peculiar  to  the  fully  developed  epos.  To 
this  style  of  poetry  is  to  be  referred  the  wonder-working  cow, 
which  supplies  all  objects  of  desire.  There  is  no  ground  for  believing 
in  nny  actual  war  with  weapons  between  the  contending  partieSy  or  in 


425  HBLT  005TE8T8  BMTWEES 

mtj  fuiidptii^tm  ct  de^tAtd  BjiiaUfijUy  or  aborigiail  tribes  m 

cooteit;  te  antbeMtldiigi  ne  mere  |Kieticil  crcatio^    BoiiH^ 

proper  Tictorj  of  TMulitlui  wm  sot  gained  bj  mniy  bat  bj  Ui  lod. 

The  legend  lepiiieenU  the  eiiperiontf  of  the  BnfaauBe  ae 

flnee  ViiTimitim  ie  Ibfoed  to  acknowledge  the  insoflieicnej  ni  a 

power;  and  aeqidzee  his  pocition  as  a  Brahman  bj  pnrelj  Biahinuiual 

methods. 

^*  From  Yi^Tamitra  are  derived  many  of  the  aaoerdoCal  fiwmHm, 
which  bear  the  common  name  of  Kanaka,  and  to  which  manj  nsfais 
iamoos  in  tradition  belong.  As  there  were  also  kings  in  this  family, 
we  have  here  an  example  of  the  fact  that  one  of  the  old  Yedie  xaees 
became  dirided,  and  in  later  times  belonged  to  both  of  the  two  bibber 
castes.  It  appears  impossible  that  any  of  the  aboriginal  tribea  sJhoold 
have  been  among  the  descendants  of  YiiTamitra's  sons,  as  the  legend 
represents;  and  the  meaning  of  this  account  may  therefore  be  that 
some  o(  his  sons  and  their  descendants  accepted  the  position  of  priests 
among  these  tribes,  and  are  in  consequence  described  as  aceorsed.''*' 

bKcr.  XIY. — SUrif  from  the  8'atapatha  Brdkmama  dbmU  king 

Janata  becoming  a  Brahman. 

The  Siitapatha  Brfthma^a  has  the  following  account  of  a  discaasioa 
between  Janaka,  king  ci  Yideha,  and  some  Brahmans  :*** 

zi.  6,  2,  1.  Janaho  ha  vai  Vaideho  hrdhmanair  dhdvayadbhir  eamd- 
jag&ma  8'vetaketund  Aruneyena  Somahuhmena  Sdtyayajnind  TdjnavaH" 
yena  \  Uln  ha  uvdcha  **  kathaih  katham  agnihotram  juhutha  "  Hi  \  2.  Sa 
ha  uv&eha  8'vetaketur  Aruneyo  ^^gharmav  eva  eamrdd  aham  afaarau 
yaiaed  vieyandamandv  anyo  ^nyaemin  ju?umi"  Hi  \  ^^katha^  tad**  Hi  | 
ddityo  vai  gharmae  taih  e&yam  agnau  juhomi  agnir  vai  gharmae  tarn 
pratar  dditye  jtthomi*'  iti  \  **kifh  ea  hhavati  yal^  evamjuhoti**  |  ^^qfas- 
rai^  eva  iriyd  yaitud  hhavaty  etayoi  eha  devatayoh  edyufyam  ealokatdm 
jayati**  iti  j  3.  Atha  ha  uvdcha  Somahuhmah  Sdtyayajnih  *^tejah  eva 
iamrd4  ahaih  tefasi  Juhomi**  iti  \  ''  kathaih  tad**  iti  |  '^Adityo  vai  iefas 
iaih  edyam  agnau  juhomi  \  agnir  vai  tefas  tarn  prdtar  dditye  juhomi** 


»Y  See  alio  Prof.  Miiller's  Anc.  Sauk.  lit.,  pp.  80  f.,  383  f.,  408,  413  ff.,  485  f. 
*>*  Thii  pMMge  if  referred  to  and  tnmalated  by  Prof.  Httller,  Anc.  Sanek.  Lit  pp. 
421  ff. 


THE  BEAHMANS  AND  KSMATT&IYAS.  427 

iti  I  "kini  ia  hhavati  ya^  eua^  juhoti**  iti  \  **Uf(uvl  yaiawy  ofmUda 
hhavaty  etayok  ehaiva  d&oatayoh  idyujyan^  iahkat&m  jayaW^  iti  \  4. 
Aiha  ha  uvdcha  Tdjnavalkya^  **  yad  aham  agnim  uddhardmy  agnihotram 
dva  tad  udyachhdmi  |  ddityam  vai  aatam  yantam  sarve  devdh  anuyanti  \  t$ 
tM  etam  agnim  uddhrita0i  djrishfvd  updvarttante  atha  aham  pdtrdni  nir^ 
nijya  upavdpya  dgnihotrith  dohayitvd  paiyan  paiyatoi  tarpaydmi**  iti  | 
tvam  nedishtham  ydjnavalkya  agnihotrasya  amlmdmsishfhdh  \   dhemh 
iataih  daddmi^*  iti  ha  uvdcha  ^*  na  tv  eva  enayos  tvam  utkrdntim  na 
gatifh  na  pratishfhdx^  na  tfiptini  na  punardvTittiih  na  lokam  pratynh 
thdyinam^*  \  ity   uktvd  ratham   dsthdya  pradhdvaydn  ehakdra  \    5. 
Te  ha  Hchur  **ati  vai  no  ^yam  rdjanyabandhur  avddld  hanta  enam 
hrahmodyam   dhvaydmahai**  iti  |   sa  ha  uvdcha  Ydjnavalhyo  **hrdh' 
mandl^  vai  vayam  mm  rdjanyabandhur  asau  yady  amum  vayaih  jayema- 
ham  ajaiahma  iti  hruydma  atha  yady  Mdv  a%mdn  jayed  hrdhmandn 
rdjanyabandhur  ajaiahld  iti  no  bruyuh  \  md  idam  ddfi^hvam**  iti  \ 
tad  ha  asya  jqfnuh  \  atha  ha  Ydjnavalhyo  ratham  dsthdya  pradhd" 
vaydnchakdra  tath  ha  anvdjagdma  \  ta  ha  uvdcha  **  agnihotram  Tdjna^ 
valkya  veditum**  iti  \  **  agnihotram  samrdd^*  iti  \  6.  "  Te  vai  ete  dhutl 
huts  utkrdmatas  te  antariksham  dviiatas  te  antariksham  eva  dhavanlya/ik 
kurvdte  vdyum  eamidham  marlchlr  eva  Sukrdm  dhutiih  te  antarikehait 
tarpayaias  te  tatah  utkrdmatali  \  7.  Te  divam  dviiatas  te  divam  eva  dhO' 
vaniyam  kurvdte  ddityaM  eamidham  ehandramasam  eva  iukrdm  dhuiiik  te 
divam  tarpayatae  te  tata^  dvarttete  \  8.  Te  imdm  dviiatoi  te  imdm  eva 
dhavantyam  kurvdte  agnim  tamidham  oshadhir  eva  iukrdm  dhutim  te 
imdm  tarpayatae  te  tatah  utkrdmatakk  I  9.  Te  puruiham  dviiatas  taeya 
mukham  eva  dhavaniyatn  kurvdte  jihvdm  samidham  annam  eva  iukrdm 
dhutim  te  purusharh  tarpayatah  \  sa  yah  evam  vidvdn  aindty  agnihotram 
eva  asya  hutam  hhavati  \  te  tata^  utkrdmatal^  |  10.  Te  itriyam  dviiatae 
tasydh  upastham  eva  dhananlyafh  kurvdte  dhdrakdm  samidham  {dhdrakd 
ha  vai  ndma  eshd  \  etayd  ha  vai  Prajdpatih  prajdh  dhdraydnehakdra) 
retah  eva  iukrdm  dhutim  te  striyaih  tarpayatah  \  sa  yah  evam  vidvdn 
mithunam  upaity  agnihotram  eva  asya  hutam  bhavati  yas  tatah  putro 
jdyate  sa  lokah  pratyutthdyi   \   etad  agnihotram  Ydjnavalkya  na  atah 
param  astV^  iti  ha  uvdcha  \  tasmai  Ydjnavalhyo  varam  dadau  \  sa  ha 
uvdcha  *'  kdmaprainah  eva  me  tvayi  Ydjnavalkya  asad  **  iti  |  tato  brahmd 
Janakah  dsa  | 

''Janaka  of  Yideha  met  with  some  tmvelling  Brdhmans,  S^vetaketa 


« 


H0V  u  Art  ^ae,'  asked  ^e  kzi^  (SL 
if  omt  hat;  im  tbe  crftaJj^  I  tkrw  kai  mto  A^m  ^Hic*. 
tte  cdtfr  heal;  im  ikt  WMXzJmg  I  tkimr  kia  mto  A&jmJ  ' 
(fwpiRd  the  )am^^  *doci  be  bccoiK  wlw  ttas  flKiifiBs?'  «He 
MqmRs'  ^icpticd  S.^  'popetul  iBimmilj  aod 
kiagif  IB  uakm,  witk  dKse  two  dcstiea,  sad  dwcDs  im  the 
m  ihejJ  S.  Hicb  giTiiiiiwi  ncwexed, '  I,  o  ■flBsrc 
UxDg,  tbrar  tigbt  iato  H^'  *How  is  thst  done,'  aaked  the  kia^ 
'TheSoi"  (aatwcRd  S.)  'iili|^;  im  tiie  crouiig  I  tkiow  kirn  imto 
Jire :  mmd  The  i»  h^d ;  im  €be  manmg  I  tkrow  kiB  into  die  Sam.' 
•  What'  {emfond  the  kim^)  *do«  he  beeone  miio  thos  McxxfieeB?' 
'  He  beeones'  (ifjctmed  8.)  'InminoiiSy  and  reiiowned,  an  ealer  of  food, 
and  eooqnen  lor  hiaiaelf  an  union  with  theae  two  dcstio^  and  dweOa 
im  the  aame  region  at  thej.'  4.  Then  Tajnaralkja  aaid,  '  When  I  take 
«p  the  fife  I  lift  the  agnihoCn.  All  the  gods  fallow  the  Son  when  he 
sets ;  and  when  thej  see  me  take  up  the  Fire,  they  come  back  to  me. 
Then,  after  washing  and  putting  down  the  Teseelsy  and  haTing  the 
Agnihotra  Cow  milked,  beholding  them  as  thej  bdiold  me,  I  aatiafy 
them  (with  sacrificial  Ibod)/  The  king  answered,  'Thou  hast  ap- 
proadied  Tery  elose  to  a  solution  of  the  Agnihotra^  o  TajnaTsIkja; 
I  gire  thee  a  hundred  milch-cows :  but  thou  hast  not  disoovered  the 
ascent  of  these  two  (oblations),  nor  the  course,  nor  the  resting-place, 
nor  the  satisfaction,  nor  the  return,  nor  the  world  where  they  le- 
i^>pear(?)/  Having  so  spoken,  Janaka  mounted  his  car  and  drove  away. 
6.  The  Brahmans  then  said  amongst  themselves,  ^This  Bajanya  baa 
iorpassed  us  in  speaking;  come,  let  us  invite  him  to  a  theological 
discussion/  Tajoavalkya,  however,  interposed,  'We  are  Brahmans, 
and  he  a  liajanya ;  if  we  overcome  him,  we  shall  ask  ourselves,  whom 
have  we  overcome?  but  if  he  overcome  us,  men  will  say  to  us,  a 
B&janya  has  overcome  Brahmans.  Do  not  follow  this  course.'  They 
assented  to  his  advice.  Thou  Tajnavalkya  mounted  bis  car,  and  drove 
after  the  king ;  and  came  up  to  him.  Janaka  asked,  '  is  it  to  learn  the 
agnihotra  (that  thou  hast  oome),  Yajnavalkya?'     'The  agnihotra,  o 


TH£  fi&AHMANS  AND  ESHATTBITAS.  429 

• 

monarch/  said  Y.  6.  The  king  rejoined^  *  These  two  oblations,  when 
offered,  ascend ;  they  enter  the  air,  they  make  the  air  their  ahavanljra 
fire,  the  wind  their  fnel,  the  rays  their  bright  oblation,  they  satisfy  the 
air,  and  thence  ascend.  7.  They  enter  the  sky,  they  make  the  sky 
their  ahavaniya  fire,  the  sun  their  fuel,  the  moon  their  bright  oblation; 
they  satisfy  the  sky,  they  return  thence.  8.  They  enter  this  earth, 
they  make  this  earth  their  ahavanlya  fire,  Agni  their  fuel,  the  pknts 
their  bright  oblation;  they  satisfy  the  earth,  they  ascend  thence. 
They  enter  man,  they  make  his  mouth  their  ahavanlya  fire,  his  tongue 
their  fuel,  food  their  bright  oblation;  they  satisfy  man.  (He  who, 
thus  knowing,  eats,  truly  offers  the  agnihotra).  9.  They  ascend  from 
him,  they  enter  into  woman  [the  details  which  follow  are  better 
left  untranslated],  they  satisfy  her.  The  man  who,  thus  knowing, 
approaches  his  wife,  truly  offers  the  agnihotra.  The  son  who  is  then 
bom  is  the  world  of  re-appearance.  This  is  the  agnihotra,  o  Yajna- 
Talkya ;  there  is  nothing  beyond  this.'  Y.  offered  the  king  the  choice 
of  a  boon.  He  replied,  'Let  me  enquire  of  thee  whatever  I  desire,  o 
Yajnavalkya.'    Henceforward  Janaka  was  a  Brilhm&n."  "^ 

By  Br&hm&n  in  the  last  sentence  we  have,  I  presume,  to  understand 
a  Brahman.  Even  if  it  were  taken  to  dignify  a  priest  of  the  kind 
called  BriLhm&n,  the  conclusion  would  be  the  same;  as  at  the  time 
when  the  Sktapatha  Brahmana  was  written,  none  but  Brahmans  could 
officiate  as  priests.**^ 

Janaka's  name  occurs  frequently  in  the  Mahabharata.    In  the  Yana- 

parvan  of  that  poem  (8089)  he  is  called  a  rajarshL   In  the  S^anti-panran, 

verse  6640,  it  is  said:  Atrapy  uddharanilmam  ttihasampurdtanam  \  glta^ 

Videha-rdjena  Janahma  praidmyatd  \  ''  anantam  vata  me  vittam  yatya 

ms  ndBti  hinehana  \  Mithildydm  pradJptdydM  na  tne  dahyati  kinchana  "  | 

''  They  here  relate  an  ancient  story, — the  words  recited  by  Janaka  the 

tranquil-minded  king  of  Yideha: 

*  Though  worldly  pelf  I  own  no  more, 
Of  wealth  I  haye  a  bonndlese  store : 
While  Mithilfi  the  flames  deyonr, 
Hy  goods  can  all  defy  their  power.' " 

s»  The  Commentator  explains  brahmd  by  hrahmithlhtil^  *<Mo8t  full  of  diviutt 
knowledge." 

>^  Prof.  Mailer  remarks  in  his  article  on  Caste  (Chips  from  a  German  Workshop,  ii. 
338) :  '<  That  king  Janaka  of  Videha  possessed  superior  knowledge  is  acknowledged 
by  one  of  the  most  learned  among  the  Brahmans,  by  TajnaTalkya  himself;  and  in 
the  S'atapatha  BrShmana,  which  is  believed  to  hare  been  the  work  of  Tfijnayalkya, 
it  is  said  that  king  Janaka  became  a  Brahman," 


480  EARLY  00NTB8T8  BETWEEN 

The  same  ecntimeiit  is  ascribed  to  the  same  royal  rishi  in  Tene  7891 : 
Ajnehahhavati  Maiihilena  gilafk  nagaram  up&hitam  agnind  ^hhiviJMys  f 
''  na  kkalu  mama  hi  dahyaU  *ttra  hinchit "  tvayam  idam  aha  sma  hhMmi- 
pdlah  I  "  And  these  words  were  repeated  by  the  king  of  Mithila  when 
he  beheld  the  city  enreloped  in  fire,  '  nothing  of  mine  is  burnt  here ; ' 
^-so  said  the  king  himself." 

Another  ''ancient  story"  of  Janaka  is  related  in  verses  7882-7983  of 
the  same  book.  It  ia  there  stated  that  this  king  was  constantly  en- 
gaged in  thinking  on  matters  connected  with  a  futore  life ;  and  that 
lie  had  a  hundred  religious  teachers  to  instruct  him  on  different  points 
of  duty  (rerse  7884).  He  was,  however,  visited  by  the  rishi  Pancha- 
^ikha*"  (verses  7886, 7888),  a  pupil  of  Asuri  (verse  7890),  who  so  con- 
founded the  king's  hundred  instructors  by  his  reasoning,  that  they  were 
abandoned  by  their  pupil,  who  followed  this  new  teacher  (7898.  UpHga 
iatam  dehdrydn  mohaydmdsa  hetubhi^  \  7899.  Jdnakas  tv  ahhisa^raita^ 
Kdpikyanudariandt  \  utiftjya  iatam  dehdryydn  prUhthato  *nujagdma 
tarn).  Panchaiikha  appears  also,  at  verse  11839,  as  his  instructor. 
At  verse  10699  Janaka  is  again  brought  forward  as  receiving  religious 
information  from  Par&iara;  in  verses  11645-11836  as  being  taught  by 
the  rishi  T&jnavalkya  the  principles  of  the  Yoga  and  S^ankhya  philo- 
sophies; and  in  verses  11854-12043  as  holding  a  conversation  with  a 
travelling  female  mendicant  {hhiJtshukl),  named  Sulabha,  who  sought  to 
prove  him,  and  to  whom  he  declares  himself  to  be  a  pupil  of  Pancha- 
<ikha  (here  said  to  belong  to  the  family  of  Para^ara,  verse  11875),  and 
an  adept  in  the  systems  just  mentioned ;  and  from  whom,  in  answer  to 
some  reproaches  he  had  addressed  to  her  regarding  her  procedure,  he 
learns  that  she  belongs  to  the  Eajanya  class,  like  himself,  of  the  family 
of  the  rajorshi  Pradhana,  that  she  had  obtained  no  suitable  husband, 
and  wandered  about,  following  an  ascetic  life,  and  seeking  final  eman- 
cipation (verses  12033  ff.). 

A  further  story  in  illustration  of  Janaka's  indifference  to  worldly 
objects  is  told  in  the  A^vamedhikaparvan,  verses  887  ff. 

»i  See  Pro!  Wilson's  Sunkhya-kfiiikS,  p.  190;  «id  Dr.  Hall's  Prafaee  to  his 
edition  of  the  SSnkhja-praTachana-bhSshya,  pp.  9  ff. 


THE  BRAHMANS  AND  KSHATTBIYAS.  431 

Ebot.  XY. — Other  instanees  in  which  Brdhmans  are  9aid  to  have  been 
instrwted  in  divim  knowledge  hy  K»hattriyas. 

Two  other  cases  in  which  Brahmans  are  recorded  to  hare  received 
instruction  from  Kshattriyas  are  thus  stated  by  Professor  Miiiler  :*" 

''  For  a  Eshattriya  to  teach  the  law  was  a  crime  {wa-dharmdtikranufjf 
and  it  is  only  by  a  most  artificial  line  of  argument  that  the  dogmatic 
philosophers  of  the  Mimamsa  school  tried  to  explain  this  away.  The 
Brahmans  seem  to  have  forgotten  that,  according  to  their  own  Upani- 
shadsy  Ajata^atm,  the  king  of  £asi,  possessed  more  knowledge  than 
Gargya,  the  son  of  Balaka,  who  was  renowned  as  a  reader  of  the  Yeda, 
and  that  Oargya  desired  to  become  his  pupil,  though  it  was  not  right, 
as  the  king  himself  remarked,  that  a  Eshatriya  should  initiate  a  Brah- 
man. They  must  have  forgotten  that  Pravahana  Jaiyali,  king  of  the 
Panchalas,  silenced  SVetaketu  Aruneya  and  his  father,  and  then  com- 
municated to  them  doctrines  which  Eshatriyas  only,  but  no  Brahmans, 
had  ever  known  before."  I  subjoin  two  separate  rersions  of  each  of 
these  stories.    The  first  is  that  of  Ajata^atru : 

Eauahltak!  Brahmana  Upanishad,  ir.  1.  Atha  ha  vai  Qdrgyo  Bdldhir 
anHehdnah  samepashfah  dsa  \  »o  *vasad  Uilnareihu  eavasan  Jifatsye$hu 
KurU'panehdleihu  Kaii  •  videheehv  iti  \  M  ha  Ajdtadatrum  Kaiyam 
dvrajya  uvdcha  "  hrahma  te  hravdni "  iti  \  tain  ha  uvdcha  JJdtaiatru^ 
**  sahasram  dadma^  "  iti  '*  etasydfh  vdchi  \  *  Janako  Janahah '  iti  vai  u 
f'andh  dhdvanti"  iti  |  .  .  .  .  19.  Tatah  u  ha  Bdldkie  tushnlm  dsa  \ 
tarn  ha  uvdcha  AjdtaSatrur  **  etdvad  nu  £dldke^*  iti  \  '*  etdvad**  iti  ha 
uvdcha  Bdldhih  "  |  tarn  ha  uvdcha  Ajdtaiatrur  *'  mfishd  vai  khalu  md 
tamvddayishfhd^  *'  hrahma  te  hravdni  "  iti  \  yo  vai  Bdldke  eteshdm  purth 
ihdndm  karttd  yasya  vai  tat  karma  %a  vai  veditavya^  "  iti  \  tataJ^  u  ha 
Bdldki^  eamit-pdnih  pratichakrame  '*  updydni "  iti  |  iam  ha  uvdcha 
Ajdtaiatruh  '' pratilonuhrnpam  eva  tad  manye  yat  kehattriyo  hrdhmanam 
upanayeta  ehi  vy  eva  tvd  jnapayiehydmi  "  iti  \  ta^  ha  pdndv  ahhipadya 
pravavrdja  \ 

''Now  Gargya  Balaki  was  renowned  as  a  man  well  read  in  the 
Yeda.  He  dwelt  among  the  TJ^Inaras,  Matsyas,  Eurus,  Panch&las, 
Zaiis,  and  Yidehas,  travelling  from  place  to  place.    He  came  to 

2^  Chips  from  a  Germaa  Workshop,  toL  ii*  p.  338. 


432  EARLY  CONTESTS  BETWEEN 

A jatasatm,  the  Eaiya,  and  said,  '  Let  me  declare  to  thee  divme  knofr- 
Icdge.'  Ajata^tra  said,  *  We  bestow  on  thee  a  thousand  (oowb)  fixr 
this  word/  Men  ran  to  ns  crying,  *  Janaka,  Janaka.'  "  The  learned 
man  accordingly  addresses  Ajataiatm  in  a  series  of  statements  regard- 
ing the  object  of  his  own  worship,  but  is  silenced  by  the  king's  display 
of  superior  knowledge  on  every  topic."*  The  story  ends  thus :  19. 
"  Then  the  son  of  Balaka  remained  silent.  Ajata^atm  said  to  him, 
*  Dost  (thou  know  only)  so  mnch,  o  BalakL'  '  Only  so  much,'  he 
answered.  The  king  rejoined,  *  Thou  hast  vainly  proposed  to  me,  let 
me  teach  thee  divine  knowledge.'  He,  son  of  Balaka,  who  is  the 
maker  of  these  souls,  whose  work  that  is,  —  he  b  the  object  of 
knowledge.'  Then  the  son  of  Balaka  approached  the  king  with  fuel 
in  his  band,  and  said,  *  Let  me  attend  thee  (as  thy  pupil).'  The  king 
replied,  '  I  regard  it  as  an  inversion  of  the  proper  rule  that  a  Kshat- 
triya  should  initiate  a  Brahman.  (But)  come,  I  will  instmct  thee. 
Then,  having  taken  him  by  the  hand,  he  departed." 

SSatapatha  Brahmana,  xiv.  5, 1,  1  (=  Bfihadaranyaka  TJpanishad,  iL 
1,  1,  p.  334  of  CaL  edit.).  Driptabdlukir  ha  anuehdno  Gdrgyah  dsa  \  m 
ha  ucdcha  Ajdtaiatrum  Kdiyam  ^'hrahtna  te  hravdni"  Hi  \  9a  Mvdcha 
Jjdtaiairuh  '*$aha9ram  etasydm  vdehi  dadmah  ^Janaio  Janakah  '  iti  rai 
'and^  dhdvafUi'*  iti  \  ...  .  12.  Sa  ha  iUshnJm  dsa  Gdrgya^  |  13.  8a 
ha  uvdeha  Ajdtaiatrur  **  etavad  nu  "  iti  \  '*  etdvad  hi"  iti  \  **  na  etdvatd 
viditam  hhavati**  iti  |  sa  ha  utdeha  Gdrgyal^  "upa  tvd  at/dni'*  iti  \ 
14.  Sa  ha  uvdeha  Ajdtaiatruh  ^* pratilomatn  vai  tad  yad  hrdhmana^ 
Juhattriyam  upeydd  '  hrahma  me  vakshyati*  iti  \  vy  eva  tvd  jndpayish- 
ydmi"  iti  \  tarn pdndv  uddya  uttasthau  \ 

*'  Driptabalaki  (Hrgyya  was  well  read  in  the  Yoda.  He  said  to 
Ajata^lm,  the  Ka^ya,  *  Let  me  declare  to  thee  divine  knowledge.* 
Ajataiatra  replied,  '  We  give  thee  a  thousaud  (cows)  for  this  word. 
Men  run  to  me-  calling  out,  "  Janaka,  Janaka." '  At  the  end  of  their 
conversation  we  are  told:  12.  ''Gargya  remained  silent.  13.  Then 
Ajata^atru  asked  him,  '(Dost  thou  know)  so  much  only?'  'Only 
so  much,*  he  replied.  '  But  this,'  rejoined  Ajata^tru,  'does  not  compre- 
hend the  whole  of  knowlege.'  Then  said  Gargya,  '  Let  me  come  to  thee 
(as  thy  disciple).'  Aj&tasatm  answered,  '  This  is  an  inversion  of  the 
proper  rule,  that  a  Brahman  should  attend  a  Kshattriya  with  the  view 
*»  See  Vtot  Cowell's  Translation  of  the  Upaniihady  pp.  167  ff. 


THE  BRAHMANS  AND  KSHATTRIYAS.  433 

of  being  instructed  in  divine  knowledge.    (But)  I  will  teach  thee.' 
He  took  him  by  the  hand,  and  rose." 

The  second  story  is  that  of  Pravahana  Jaivali : 

Sktapatha  Brahmana,  xiv.  9, 1, 1  (=  Bfihadaranyaka  TJpanishad,  yi. 

2,  1,  p.  1030  of  Cal.  edit.).  S'vetakefur  ha  vat  Aruneyah  PancMlandm 

pariskadam  ajagoLma  \  %a  djagdma  Pracdhanam  Jaivalim  parichdrayamd" 

nam  \  tarn  udlkshya  ahhywdda  **kumdra**  Hi  |  sa  '^hhoh'*  iti  prati&ui- 

rdva  I  "  anuiishfo  nv  asi  pitrd "  |  "  (w» "  iti  ha  uvdcha  \  2.  "  Vettha 

yathd  imdh  prajdh  prayatyo  vipratipadyante  "  iti  I  "  na  "  iti  ha  uvdcha  \ 

*^  vettha  ydthd  imam  lokam  punar  dpadyante^^  iti  |   '^na^*  iti  ha  eva 

uvdcha  I   *' vettha  yathd  *%au  lokah  evam  hahuhhih  punah  punah  pra- 

yadhhir  na  sampuryyate  "  iti  \  ^'na"  iti  ha  eva  uvdcha  \  3.  ''  Vettha 

yatithydm    dhutydm    hutdydm  dpah   purusha  -  vdcho    hhltvd    samut' 

thdya  vadanti*^  iti  \  ''na"  iti  ha  eva  uvdcha  \  "vettha  u  devaydnasya 

vd  pathah  pratipadam  pitriyunasya  vd  yat  kritvd  devaydnam  vd  panthd' 

nam  pratipadyate  pitriydnam  vd  |  4.  Api  hi  nah  fisher  vachah  irutam 

(R.V.  X.  88, 15=Vaj.  S.  19,  47)  *dve  sfiti  airinavam pitrlndm  ahamde- 

vdndm  uta  marttydndm  \  tdhhydm  idarh  viham  efat  sameti  yad  antard 

pitaram  mdtararh  cha ' "  iti  \  "na  aham  atah  ekanchana  veda "  iti  ha 

uvdcha  I    5.  Atha  ha  enafh  vasatyd  upamantraydnchahre  \  anddritya 

vasatim  humdrah  pradadrdva  \  sa  djagdma  pitaram  \  tarn  ha  uvdcha  "iti 

vdva  kila  no  hhavdn  purd  ^nusishfdn  avochah"^  iti  \  "  katham  sume' 

dhah  "  iti  \  "pancha  md  praSndn  rdjanyahandhur  aprdkshlt  tato  na  ekan^ 

ehana  veda**  iti  ha  uvdcha  \  "katame  te^*  iti  \  "ime*^  iti  ha  pratlkdny 

udujahdra  \  6.  Sa  ha  uvdcha  \  "  tathd  nas  tvam  tdiajdnlthdh  yathd  yad 

aham  kincha  veda  sarvam  aham  tat  tubhyam  avocham  |  prehi  tu  tattra 

praiitya   hrahmacharyyam    vatsydva"  iti    \    hhavdn  eva    gachhatv^' 

iti   I    7.  Sa  djagdma   Oautamo    yatra  Pravdhanasya  Jaivaler  dsa  \ 

tasmai  dsanam  dhuryya^  udakam  dhdraydnchakdra  \    atha  ha  asmai 

argham^  chdkara    \    B.  Sa  ha  uvdcha  "varam  hhavate    Gautamdya 

dadmah"  iti  |  sa  ha  uvdcha  "pratijndto  me  esha  varah  \  ydm  tu  kumd' 

rasya  ante  vdcham  abMshathds  tdm  me  hruhi  "  iti  \  9.  Sa  ha  uvdcha 

"daiveshu  vai  Gautama  tad  vareshu  \  mdnushdndm  hrUhV^  iti  \  10.  ^Sa 

ha  uvdcha  "vijndyate   ha  asti  hiranyasya  apdtta^  go-aivdndm  ddsl^ 

ndm  pravardndm  paridhdndndm    \  md   no   hhavdn   bahor  anantasya 

^'^  The  text  of  the  Brihaduranyaka  Up.  reads  avoehat, 
»•  The  Brih.  Ar.  reads  ahfitya, 
^  The  Brih.  Ar.  reads  arghyam. 

28 


KASLT  OOSTESTS  BETWEEN 

f  tKttUnifo  Utid"  Hi  I  "m  CM* 
'  Hi  I  " upaimf  «A«m  hll^eamlmm"  Hi  "fdeid  JU  Mi 
pan*  upai/mti"  |  11.  Ai  A«  npafmtm-klritd™ MtdeltM  1  "MJb 
ftwK  OtmUms  Md  >nlAd«  faro  efa  pHdnslak  ymthA  \  igmA  i 

^alukgami  I  io  U  &>d  mwm  trMOMUaa  «rWi  prmtfOOtfiUim  "  M  | 
"EFreUketa  Anig^a  came  to  the  uaemUy  of  the  FancHilu. 
came  to  Fnribagft  Jaivali,  who  wu  receiTing  aerTice  firom 
•tteodaots.  Bering  ffretaketn,  tlie  king  aud,  'o  jronth.'  'Bin 
uwwered.  (King)  'Haat  thou  been  inatnicted  by  tbj  fiUli 
(9Tet«kettt)  '  I  tuve.*  3.  (E.)  '  Doat  tlioa  know  how  these  oeat 
when  departing,  proceed  in  different  direetionaf '  (S)  'Ko.' 
'  Doet  thon  know  how  they  retnin  to  this  world  ? '  (K)  '  No.' 
'  Boat  thon  know  how  it  ia  that  the  other  world  ia  not  filled  wiQi  t 
nnmennu  beinga  who  an  thoa  conatontly  depaitingt'  (K)  * 
a.  (E-)  'Dost  thou  know  after  the  offering  of  what  ohlatios 
waters,  aoqniring  hnman  Ttncea,  liae  and  apeak?'  (81)  'ITo.' 
'  Ooat  thon  know  the  means  of  attaining  the  path  which  leada  U 
gods,  or  that  whidi  leada  to  the  Pitris ;  by  what  act  the  one  or 
other  ia  gained?  4.  And  we  hare  heard  \h.e  words  of  the  ri 
(B.T.  X.  88,  15  -<  Yaj.  8.  19,  47)  "  I  hare  heard  of  two  paths 
mortals,  one  to  the  pitris,  another  to  tho  gods.  By  these  proc 
erery  moving  thing  that  exists  between  the  father  and  the  mother 
between  Syaos  and  Frithivl,  heaven  and  earth)."  '  '  I  know  noE 
all  these  things,'  answered  Sretaketn.  S.  The  king  then  invited 
to  stay.  The  yontb,  however,  did  not  accept  this  invitation, 
hastened  away,  and  came  to  his  father,  to  whom  he  aaid,  'Thon  i 
fbnnerly  declare  me  to  be  inBtrooted.*  '  How  now  (my)  intelli 
(son)  ? '  asked  his  father.  '  The  Bajanya,'  replied  the  son,  '  asked 
five  qnestiona,  of  which  I  know  not  even  one.'  'What  were 
questions  f '  '  They  were  these,'  and  be  told  him  the  initial  wwt 
each  of  them.  6.  The  father  then  aaid,  '  Be  asaured,  my  son,  th 
told  thee  all  that  I  myself  know.  Bnt  come,  let  as  proceed  thit 
and  become  (bis)  pnpila.  'Do  thon  thyself  go,'  rejoined  the  son. 
Gantama  accordingly  arrived  (at  the  abode)  of  Frav&haQa  Jaivali, 
Mosed  a  seat  to  be  brought,  and  water  and  the  madhnparka  mess  t 
"  Tb«  t«it  of  th«  Brih.  It.  Up,  r«*di  tlrUya  uvaM. 


THE  BRAHMANS  AND  KSHATTRITAS.  435 

presented:  8.  and  said,  'We  offer  thee  a  boon,  Gautama/  Gantama 
replied,  *  Thou  hast  promised  me  this  boon :  explain  to  me  the 
questions  which  thou  hast  proposed  to  the  youth.'  9.  The  king  replied, 
*  That  is  one  of  the  divine  boons ;  ask  one  of  those  that  are  human.' 
10.  Gkiutama  rejoined,  *  Thou  knowest  that  I  have  received  gold,  cows, 
horses,  female  slaves,  attendants,  raiment ;  be  not  illiberal  towards  us 
in  respect  to  that  which  is  immense,  infinite,  boundless.'  '  This,  o 
Gautama,'  said  the  king,  '  thou  rightly  desirest'  '  I  approach  thee  (as 
thy)  disciple,'  answered  Gautama.  The  men  of  old  used  to  approach 
(their  teachers)  with  words  (merely).  He  (accordingly)  attended  him 
by  merely  intimating  his  intention  to  do  so.*"  '  Do  not,'  then  said  the 
king,  'attach  any  blame  to  me,  as  your  ancestors  (did  not).  This 
knowledge  has  never  heretofore  dwelt  in  any  Brahman ;  but  I  shall 
declare  it  to  thee.  Por  who  should  refuse  thee  when  thou  so 
speakest  ? ' " 

Chhandogya  Upamshad,  v.  3, 1.  Svetakitwr  ha  Aruneyal^  Paneh&ldnd^ 
samitim  ey&ya  \  tath  ha  Pravdhano  Jaivalir  uvdeha  ''  kumdra  anu  tvd 
^ikhatpitd  "  iti  \  "  anu  hi  hhagavah  "  iti  \  2.  ''  Vettha  yad  ito  ^dhipra- 
jdh  pmyantV*  iti  \*^na  hhagava^  "  iti  \  ''  vettha  yathd  punar  dvart- 
tante^^  iti  \  *^na  hhayavah*^  iti  \  ^'vettha  pathor  deva^dnasya  pUfi- 
ydnasya  chavydvarttane^^  iti  |  **na  bhayavah*^  iti  |  3.  ** Fettha  yathd 
Uau  loko  na  sampuryyate^^  \^*na  hhayavay^  iti  \  *^  vettha  yathd  pan- 
ehamydm  dhutdv  dpai^  purusha-vaehaeo  hhavanti**  iti  \  "naiva  bhayavah^* 
iti  I  4.  "Atha  nu  him  anuiishfo  *voehathuh  \  yo  hi  imdni  na  vidydt  ka- 
tham  80  ^nuiishfo  bravlta  "  iti  \  sa  ha  dyastah  pitur  arddham  eydya  \ 
tarn  ha  uvdeha  *'  ananuHshya  vdva  kila  md  bhagavdn  abravld  *  anu  tvd 
^iisham^ '*  iti  \  5.  ^*  Fancha  tnd  rdjanyabandhu^  praindn  aprdhshlt 
teshdm  na  ehanchana  aiakam  vivaktum  *'  iti  \  sa  ha  uvdeha  '*  yathd  md 
tva0i  tadd  etdn  a/oado  yathd  *ham  eshdm  na  ekanehana  veda  yady  aham 
imdn  avedishyam  kathaih  te  na  avakehyam  "  iti  \  6.  Sa  ha  Gautamo 
rdjno  Wddham  eydya  \  tasmai  ha  prdptdya  arhdth  chakdra  \  sa  ha  prdta^ 
sabhdgah  udeydya  \  tafh  ha  uvdeha  "  mdnushasya  bhayavan  Oautama  vit- 
tasya  varam  vrinlthdh "  iti  \  sa  ha  uvdeha  ''  tava  eva  rdjan  mdnushavh 
vittam  I  yum  eva  kumdrasya  ante  vdeham  abhdshaihds  tdm  eva  me  hruhi  " 
iti  I  7.  Sa  ha  kfichhri  babhuva  \  tafk  ha  **  chiram  vasa  "  ity  djndpaydn- 

*^  Or,  "  by  merely  intimating,  not  performing,  the  respectftil  mode  of  approach 
bjr  touching  Ida  leet,"  according  to  the  Commentator. 


436  EARLY  CONTESTS  BETWEEN 

ehakdra  \  taih  ha  uvdcha  ^*  yathd  ma  tvam  Gautama  avado  yathd  iyafh 
na  prdk  tvaitah  purd  hrdhmandn  gaehhati  tasmud  u  sarveshu  loJceshu 
hhattrasya  waprakd%anam  ahhiLd^*  iti  \  tasmai  ha  uvdcha  \ 

**l.  Siv«taketu  Aruneya  came  to  the  assembly  of  the  Fanchalas. 
Pravahana  Jaiyali  asked  him,  *  Young  man,  has  thy  father  instructed 
thee  ? '  '  He  has,  sire,'  replied  S'vetaketu.  2.  '  Dost  thou  know/  asked 
the  king,  'whither  living  creatures  proceed  when  ihey  go  hence?' 
(Si.)  *  No,  sire.'  (King)  *  Dost  thou  know  how  they  return  ?  '  (S*.)  '  No, 
sire.'  (£.)  *  Dost  thou  know  the  divergences  of  the  two  paths  whereof 
one  leads  to  the  gods,  and  the  other  to  the  pitris? '  (JS.)  '  No,  sire.' 
3.  (£.)  '  Dost  thou  know  how  it  is  that  the  other  world  is  not  filled  ? ' 
{&,)  *  No,  sire.'  (£.)  '  Dost  thou  know  how  at  the  fifth  oblation  the 
waters  acquire  human  voioes  ? '  (S^.)  ^  I  do  not,  sire.'  4.  (K.) '  And  hast 
thou  then  said  ''  I  have  been  instructed  ?  "  for  how  can  he  who  does 
not  know  these  things  allege  that  he  has  been  so  ? '  The  young  man, 
mortified,  went  to  his  father,  and  said,  '  Thou  didst  tell  me,  I  have  in- 
structed thee,  when  thou  hadst  not  done  so.  5.  That  Eajanya  proposed 
to  me  five  questions,  of  which  I  could  not  solve  even  one.'  The  father 
replied,  '  As  thou  didst  then  say  to  me  regarding  these  five  questions, 
I  know  not  one  of  them, — (so  I  ask  thee  whether)  if  I  had  known 
them,  I  would  not  have  told  them  to  thee  ? '  €.  Gautama  went  to  the 
king,  who  received  him  with  honour.  In  the  morning,  having  received 
his  share  (of  attention),  he  presented  himself  before  the  king,  who  said 
to  him,  ^  Ask,  o  reverend  Gautama,  a  present  of  human  riches.'  He 
replied,  ^  To  thee,  o  king,  belongs  wealth  of  that  description.  Declare 
to  me  the  questions  which  thou  proposedst  to  the  youth.'  7.  The  king 
was  perplexed  and  desired  him  to  make  a  long  stay :  and  said  to  him, 
^  As  thou  hast  declared  to  me,  o  Gautama,  that  this  knowledge  has  not 
formerly  reached  the  Brahmans  (who  lived)  before  thee,  it  has  there- 
fore been  among  all  peoples  a  discipline  inculcated  by  the  Kshattriya 
class  alone.'    He  then  declared  it  to  him. 

Sect.  XVI. — Story  of  King  VUvantara  and  the  Sryaparna  BrdJimans. 

Aitareya  Brahmana,  vii.  27.  Vikantaro  ha  Sdushadmanah  S'ydpamdn 
parichakshdno  viiydparnarh  yajnam  djahre  |  tad  ha  anubudhya  S'ydparfiSi 
tarn  yajnam  djagmuh  |  te  ha  tad-antarvedy  dsdnehakrire  \  tdn  ha  dfishtvd 


THE  BRAHMANS  AND  KSHATTRITAS.  431 

uvdcha  **pdpa8ya  vat  ime  karmanah  karttdrah  dsate  apatdyai  vdeho 
taditdro  yach  ehhydparndh  imdn  utthdpayata  ime  me  ^ntarvedim  oh^ 
shata  "  tti  I  ^*  tathd ''  iti  tdn  utthdpaydnchakruh  I  te  ha  uUhdpyamdnd^ 
ruruvire  **ye  iehhyo  Bhutavlrehhyah  Antamrigdh  Kaiyapdndm  soma- 
pUham  ahhijigyuh  PdrxkslUta^ya  Janamejaya^ya  vikaiyape  yajne  tats  U 
tattra  vir<»eantah  dmh  \  hah  svit  so  ^smdka  asti  vlro  yah  imam  iomapitham 
ahhij'eshyati ''  iti  \  "  ay  am  aham  asmi  vo  virah  "  t  ^i  Aa  uvdcha  Rdmo  Mdr* 
gaveyah  \  Rdmo  ha  dsa  Mdrgaveyo  ^nUchdnah  S'ydparnlyah  \  tesMm  ha 
uttishthatdm  uvdcha  *'  api  nu  rdj'ann  itthamvidam  veder  uUhdpayanti" 
iti  I  *^yas  tvam  katham  veitha  brahmahandho**  iti  \  28.  *'  Yattra  Indram 
devatdh  paryavrinjan  ViSvarHpam  I^^dshfram  abhyamanista  Vfittram 
astrita  yatin  sdldvjrikehhyah  prdddd  Arurmaghdn  avadhld  Brihaspateh 
pratyavadhid "  iti  f  ''  tattra  Indrah  somaplthena  vydrdhyata  |  Indrasya 
anu  vyfiddhim  kshattram  somapithena  vydrdhyata  \  api  Indrah  somapUhe 
^hhavat  Tvashtur  dmmhya  somam  \  tad  vyjriddham  eva  adydpi  kshattram 
somapUhena  \  »a  yas  tarn  hhaksham  vidydd  yah  kshattrasya  somapithena 
vyriddhasya  yena  kshattram  samfidhyate  katham  tarn  veder  uithdpayanti^^ 
iti  I  '^vettha  brdhmana  tvam  tam  hhaksham^^  \  "veda  hi^^  iti  \  "  tarn  vai 
no  hrdhmaM  hr&hi^*  iti  \  *'  tasmai  vai  te  rdjann^^  iti  ha  uvdcha  |  29. 
IVaydndm  hhakshdndm  ekam  dharishyanti  somam  vd  dadhi  vd  apo  vd  \ 
sa  yadi  somam  hrdhmandndm  sa  hhaksha^  \  brdhmandms  tena  bhakshena 
jinvishyasi  \  brdhmana- kalpas  teprajdydm  djanishyate  dddyi  dpdyl  dva- 
sdyl  yathd'kdma-praydpyah  |  yadd  vai  kshattriydya  pdpam  bhavati 
brdhmana- kalpo  *sya  prdjdydm  djdyate  iivaro  ha  asmdd  dvitlyo  vd  tfitlyo 
vd  brdhmanatdm  abhyupaitoh  sa  brahmabandhavena  jifyHshata^  \  aiha 
yadi  dadhi  vaiSydndm  sa  bhaksha^  |  vaiiydms  tena  bhakshena  jinvishyasi  \ 
vaiiya-kalpas  te  prajdydm  djanishyate  *nyasya  bali-kfid  anyasya  ddyo 
yathd-kdma-jyeyaJ^  |  yadd  vai  kshattriydya  pdpam  bhavati  vaiiya-kalpo 
*8ya  prajdydm  djdyate  Uvaro  ha  asmdd  dvitlyo  vd  tritlyo  vd  vaiiyatdm 
abhyupaitoh  sa  vaiiyatayd  jijyUshitah  \  atha  yady  apah  iudrdndm  sa 
bhakshah  \  iudrdihs  tena  bhakshena  jinvishyasi  \  indra-kalpas  te  prajd' 
yam  djanishyate  ^nyasya  preshya^  kdmotthdpyo  yathdkdma-vadhyah  \ 
yadd  vai  kshattriydya  pdpam  bhavati  iudra-kalpo  ^sy a  prajdydm  djdyate  \ 
iharo  ha  asmdd  dvitlyo  vd  tfitlyo  vd  Sudratdm  abhyupaitoh  \  sa  iudra- 
tayd  jijyUshitah  \  30.  Ete  vai  te  trayo  bhakshah  rdjann  "  iti  ha  uvdcha 
"  yeshdm  didm  na  iydt  kshattriyo  yajamdna^  atha  asya  esha  svo  ^bha* 
kshah  "  ityddi  \ 


438  EABLY  CONTESTS  BETWEEN 

^'Yi^vantara,  the  son  of  Soshadman,  setting  aside  the  Syaparnas,  was 
perfonning  a  sacrifice  without  their  aid.  Hearing  of  this  the  Syapargas 
came  to  the  ceremony,  and  sat  down  within  the  sacrificial  enclosure* 
Observing  them,  the  king  said,  '  Eemove  these  S^apargasy  doers  of  eyil 
deeds,  and  speakers  of  impure  langaage,*^  who  have  sat  down  within 
my  sacrificial  enclosure.'  Saying,  'So  be  it,'  they  removed  them. 
When  they  were  being  removed,  they  exclaimed,  *  The  Kaiyapas  found 
champions  in  the  Asitampgas  who  conquered  for  them  from  the  Bhuta- 
vlras  the  soma-draught  at  the  sacrifice  which  Janamejaya,  the  son  of 
Parikshit,  was  performing  without  their  (the  Ea^yapas')  aid.  Who  is 
the  champion  who  will  conquer  for  us  this  soma-draught?'  'I  am 
your  champion,'  cried  Kama  Maigaveya.  This  Bama  was  a  learned 
man,  belonging  to  the  Syaparga  race.  When  the  S'yaparnaa  were  mov- 
ing away,  he  said,  '  Do  they,  o  king,  remove  firom  the  sacrificial  en- 
closure a  man  who  possesses  such  knowledge  [as  I]  ? '  '  How  dost 
thou  possess  it.  Brahman  ? '  asked  the  king.  28.  (Bama  answered) 
*'  When  the  deities  rejected  Indra,  who  had  killed  Tvashfra,^  prostrated 
Yfittra,  given  over  the  Yatis  to  the  wolves,  slain  the  Arurmaghas,  and 
contradicted  Bfihaspati,  then  he  (Indra)  forfeited  the  soma-draugiht. 
In  consequence  of  his  forfeiture,  the  Kshattra  (Kshattiiya)  class  lost  it 

»•  Prof.  Weber  (Ind.  St  i.,  215)  thinkB  the  words  <<doen  of  evil  deeds"  appeir 
to  refer  to  some  variety  of  ceremonial  peculiar  to  the  S'yfiparnas,  and  the  woids 
'*  speakers  of  impure  langoage "  to  a  difference  in  their  dialect;  and  he  is  inclined  to 
derive  the  patronymic  of  RSma,  MargaySya,  from  the  impure  caste  of  M&igavas 
mentioned  in  Manu,  x.  34 ;  by  which  supposition,  he  thinks,  a  ground  would  be 
discovered  for  the  reproaches  which  Yis^antara  addresses  to  ihe  8'yiparQa  fiunily* 
In  reference  to  the  story  of  Janamejaya,  alluded  to  in  this  passage,  Weber  remarks 
(Ind.  Stud.  1.  204) :  '*The  same  work  (the  Aitareya  Brahmana,  viL,  27)  makes 
mention  of  a  dispute  which  this  king  had  with  the  sacerdotal  family  of  the  BhOtaviras, 
a  hranoh  of  the  Kappas;  and  which  was  adjusted  by  the  intervention  of  the 
Asitamfigasy  who  belonged  to  the  same  race."  A  S'yaparna  is  alluded  to  in  S'  P.  Br. 
X.,  4,  1,  10  (quoted  by  Prof!  Weber,  Ind.  St.  L,  215) :  JEtad  ha  ama  vai  tad  vkUtta 
S'yaparnah  Sayahaycmdl^  aha  **  yad  vai  me  idam  karma  tamap»yata  mama  eva  prttfa 
Salvanmh  rafino  'bhaviahyan  mama  brahmasaJk  mama  vaidyalk  \  yai  tu  »te  atavai 
karmanah  iomapi  ima  m$  ubhayatha  Sakan  fin^  *Hr§kskyaU  "  t^i  |  '*  Knowing  this 
SSyakSyana,  the  S'yfipar^a,  said, '  If  this  my  rite  had  heea  completed,  my  o£bpring 
would  have  become  the  kings  of  the  Salvas,  mine  their  Brfihmans,  mine  tbeir 
Vai^yas.  But  as  (only)  so  much  of  the  rite  has  been  completed,  my  ofE^ring 
•hall,  in  both  respects,  excel  the  Salvas.' "    See  also  Ind.  St  x.  18. 

»o  See  Dr.  Hang's  note,  p»  487,  where  he  states  why  he  cannot  follow  SfiyaQs  in 
rendering  abhyamaOksta  by  "killed."  Prof.  Weber  (Ind.  St.  ix.  82S)  defends 
Sayasa's  interpretation* 


THE  BEAHMANS  AND  KSHATTBITAS.  439 

also.    (Bat  Indra  recoTered  a  share  in  tlie  soma-draught,  having  stolen 
Tvashtfi's  soma.)    Hence  at  present  also  the  Kshattriyas  are  excluded 
from  the  soma-dranght.     Why  do  they  remove  from  the  sacrificial  en- 
closure a  man  who  knows  that  (other)  draught  which  (properly  belongs) 
to  the  Kshattriyas  who  are  excluded  from  the  soma-draught,  and  by 
which  they  are  rendered  prosperous  ? '     'Dost  thou^  o  Brahman,  know 
that  draught  ? '  asked  the  king.     *  I  know  it,'  answered  Bama.     *  De- 
clare it  then  to  us,'  rejoined  the  prince.     '  I  declare  it  to  thee,  o  king, 
said  the  other.    29./  Of  the  three  draughts  they  shall  bring  one,  either 
soma,  or  curds,  or  water.    If  he  (the  priest,  bring)  the  soma,  that  is 
the  draught  of  the  Brahmans,  and  with  it  thou  shalt  satisfy  the  Brah- 
mans.    One  like  a  Brahman  shall  be  bom  in  thy  line,  a  receiver  of 
gifts,  a  drinker  (of  soma),  a  seeker  of  food,**^  a  rover  at  will.'    When- 
ever the  offence  (of  drinking  the  Brahman's  draught)'"'  is  chargeable  to 
a  Xshattriya,  one  like  a  Brahman  is  bom  in  his  line,  who  in  the  second 
or  third  generation  from  him  has  the  power  of  becoming  a  Brahman, 
and  likes  to  live  as  a  Brahman.    Next,  if  (the  priest  bring)  curds, 
that  is  the  YaiiSya's  draught ;  with  it  thou  shalt  satisfy  the  Yeliy&s. 
One  like  a  YaiiSya  shall  be  bom  in  thy  line,  one  who  is  tributary  to 
another,  who  is  to  be  used  (Jit  eaten)  by  another,  and  who  may  be 
oppressed  at  wilL    Whenever  the  offence  (of  consuming  the  Yai^ya's 
portion)  is  chargeable  to  a  Eshattriya,  one  like  a  Yai^ya  is  bom  in  his 
line,  who  in  the  second  or  third  generation  from  him  has  the  power  of 
becoming  a  YaiiSya,  and  is  desirous  of  living  as  a  Yailya.   Next,  if  (the 
priest  bring)  water,  that  is  the  S^dra's  draught ;  with  it  thou  shalt 
satify  the  Si  udras.     One  like  a  S^udra  shall  be  bom  in  thy  line,  the 
servant  of  another,  who  may  be  expelled  and  slain  at  pleasure.    When 
the  offence  (of  drinking  the  S^udra's  draught)  is  chargeable  against  a 
Kshattriya,  one  like  a  S^iidra  is  bom  in  his  line,  who  in  the  second  or 
third  generation  from  him  has  the  power  of  becoming  a  9udra,  and 
desires  to  live  like  a  S^udra.   30.  '  These,  o  king,  are  the  three  draughtflb 
which  the  Eshattriya  when  sacrificing  should  not  desire.    His  own 
proper  draught  is  as  follows :  Let  him  squeeie  the  descending  branches 

»i  Vrot  Weber  (Ind.  Bind.  ix.  826)  would  prefer  to  tranilate  ofOMyt  («beraU-) 
wobnend, "  dwelling  eTeiywhere." 

>**  Dr.  Hang  tranaUtes  **  when  there  is  any  fitnlt  on  the  Eshattriya  (who,  when 
iacrificin<;,  eats  the  Brdhniana  portion)/'  eto.    See  the  beginning  of  par.  80  below. 


440  EARLY  CONTESTS  BETWEEN 

of  the  nyagrodha  (Indian  fig)  tree,  with  the  fruits  of  the  udambara, 
the  a^vattha,  and  the  plaksha  trees,  and  drink  these  juices.  This  ia 
his  own  proper  draught. 

The  continuation  may  be  read  in  Dr.  Hang's  translation,  pp,  486  fL 
After  the  priest  has  given  the  king  a  deal  of  further  information  the 
result  is  told  in  par.  34,  as  follows : 

Tarn  evam  etam  hhaksham  provucha  Bdmo  Mdrgaveyo  Vtivantardya 
8aushadman&ya  \  tasmin  ha  uvucha  prokte  **8ahairam  u  ha  hruhmana 
tuhhyam  dadmah  |  »ahjdparnah  u  me  yajnah  "  iti  \ 

'*  This  draught  did  Rama  Margaveya  declare  to  Vi^vantara  the  son 
of  Sushadman.  When  it  had  been  declared  the  king  said,  '  Brahman, 
we  give  thee  a  thousand  (cows) :  and  my  sacrifice  (shall  be  performed) 
with  (the  aid  of  the)  S'yapaqias.'  " 

Sect.  XVII. — Story  of  Matanga  who  tried  in  vain  to  raise  himself  ta 

the  position  of  a  Brahman. 

The  legend  of  Matanga,  which  is  nnrrated  in  the  AnmSasana-parvon 
of  the  Mahabharata,  verses  1872  if.,  is  introduced  by  a  question  which 
Yudhishthira  addresses  to  Bhishma,  verso  1867 :  Kshattriyo  yadi  rd 
raiSyah  indro  vd  rdjasattama  \  hruhmanyam  prdpnuydd  yena  tad  me 
cydkhyutum  arhasi   \  tapasd  vd  sumahatd  karmand  vd  Srutena  vd    | 
hrdhmanyam  atha  ched  ichhet  tad  me  hruhi  samdsatah  \  Bhtshmah  uvdcha 
I  1870.  Brdhmanyam  tdta  dushprdpyath  varnaih  kshattrddihhis  fribhih  | 
paraih  hi  sarva-hhutdndm  sthdnam  etad  Yudhish(hira  \  hahvls  tu  earn- 
saran  yonlr  jdyamdnah  punah  punch  \  parydye  tdta  kasmimSchid  brdk- 
mano  ndma  jay  ate  \  ''  Explain  to  me  the  means — whether  it  be  intense 
austere-fervour,  or  ceremonies,  or  Vedic  learning — whereby  a  Kahat- 
triya,  a  YaiiSya,  or  a  S^udra,  if  he  desire  it,  can  attain  to  the  state  of  a 
Brahman.    Bhishma  replies  (1870),  The  state  of  a  Brahman  is  hard 
to  be  acquired  by  men  of  the  other  three  classes,  the  Eshattriyas,  etc. ; 
for  this  Brahmanhood  is  the  highest  rank  among  all  living  creatures. 
It  is  only  after  passing  through  numerous  wombs,  and  being  bom  again 
and  again,  that  such  a  man,  in  some  revolution  of  being,  becomes  a  Brah- 
man." Bhishma  proceeds  to  illustrate  this  principle  by  the  case  of  Ma- 
tanga, who  was  apparently  the  son  of  a  Brahman,  was  distinguished  for 
his  good  qualities,  and  was  esteemed  to  be  himself  of  the  same  class  as  his 


THE  BRAHMANS  AND  KSHATTBITAS.  441 

father  (yerse  1873 :  dvijateh  kasyachit  tdta  tulya-varnah  tutas  tv  dhhat  \ 
Matango  ndma  ndtnnd  vat  sarvath  samudito  gunaih  |)  He  was,  however, 
discovered  to  be  of  spurious  birth  in  the  following  manner :  He  hap- 
pened to  be  sent  somewhere  by  his  father  to  perform  sacrifice,  and  was 
travelling  in  a  car  drawn  by  asses.  On  his  way  he  repeatedly  pierced 
on  its  nose  with  the  goad  the  colt  which  was  conveying  him  along  with 
its  mother.  Feeling  for  the  wound  thus  inflicted  on  her  offspring,  the 
she-ass  said:  "  Be  not  distressed,  my  son,  it  is  a  Chandala  who  is  on  the 
car.  There  is  nothing  dreadful  in  a  Brahman;  he  is  declared  to  be  kindly, 
a  teacher  who  instructs  all  creatures :  how  then  can  he  smite  any  one  ? 
This  man  of  wicked  disposition  shows  no  pity  to  a  tender  colt,  and 
thereby  indicates  his  origin ;  for  it  is  birth  which  determines  the  cha- 
racter'' (verse  1876.  Uvdcha  md  iuchah  puttra  chanddlas  tv  adhitish- 
fhati  I  hrdhmane  ddrunam  ndsti  maitro  hrdhmana  uchyaU  \  dchdryah 
sarva-hh&tdndtn  idstd  him  praJiarishyali  \  ayam  tu  pdpa-prakrttir  hdU 
na  hurute  day  dm  \  sva-yonim  mdnayaty  esha  bhdvo  hhdvaih  niyachhati  |). 
Overhearing  this  colloquy,  Matanga  instantly  got  down  from  the  car 
and  besought  the  she-ass,  whom  he  honoured  with  the  epithet  of  '<  most 
intelligent,"  to  tell  him  how  she  knew  him  to  be  a  Chandala  and  how 
his  mother  had  been  corrupted.  The  she-ass  informs  him  that  his 
mother  when  intoxicated  had  received  the  embraces  of  a  low-bom 
barber,  and  that  he  was  the  oflspring  of  this  connection  and  conse- 
quently no  Brahman  (verse  1882.  Brdhmanydih  vrishalena  tvam  mat' 
tdydm  ndpitena  ha  \  jdtas  tvam  a%i  ehanddlo  hrdhmanyafh  tena  te  ^naiat  |). 
On  receiving  this  unwelcome  revelation,  Matanga  returned  home,  and 
being  questioned  by  his  reputed  father  about  the  cause  of  his  speedy 
reappearance,  he  told  him  what  he  had  heard;  and  expressed  his 
determination  to  enter  on  a  course  of  austerities.  He  does  so  accord- 
ingly with  such  eflect  that  he  alarms  the  gods,  and  receives  the  offer 
of  a  boon  from  Indra.  He  asks  for  Brahmanhood ;  but  Indra  tells  him 
that  he  must  perish  if  he  continues  to  make  that  request,  as  the  high 
position  he  seeks  cannot  be  obtained  by  one  bom  as  a  Chandala 
(verse  1895).  Matanga,  however,  continues  his  exercises  for  a  hundred 
years,  when  Indra  repeats  his  former  determination,  and  supports  it  by 
reasons,  explaining  (1901  ff.)  that  a  ChaQ^^  can  only  become  a  S^udra 
in  a  thousand  births,  a  S^udra  a  Yai^ya  after  a  period  thirty  times  as 
long,  a  YaiiSya  a  Bajanya  after  a  period  sixty  times  the  length,  a  Ra- 


442  EARLY  COIH^ESTS  BETWEEN 

janya  a  Bralimaii  after  a  period  of  sixty  times  the  duration,  and  00  on, 
a  Brahman  only  becoming  a  K&Q^&Pr^thay  a  X&n^apiifihtha  a  Japa» 
a  Japa  a  Sirotriya,  after  immense  intervals.  Indra  therefore  adviaes 
Matanga  to  choose  some  other  boon.    But  the  devotee  is  stiU  dissatis- 

fied  with  the  god's  decision,  and  renews  his  austerities  for  a  thousand 

• 

years.  At  the  end  of  that  period  he  receives  still  the  same  answer, 
and  the  same  advice.  Bnt  though  distressed  he  did  not  yet  despair ; 
but  proceeded  to  balance  himself  on  his  great  toe ;  which,  although 
reduced  to  skin  and  bone,  he  succeeded  in  doing  for  a  hundred  years 
without  falling.  At  length,  when  he  was  on  the  point  of  tumbling, 
Indra  ran  up  and  supported  him ;  but  continued  inexorably  to  refuse 
his  request;  and  though  further  importuned,  woidd  only  consent  to 
give  him  the  power  of  moving  about  like  a  bird,  and  changing  his 
shape  at  will,  and  of  being  honoured  and  renowned  (verses  1934  ff.). 

The  assertion  here  made  of  the  impossibility  of  a  Eshattriya  becom- 
ing a  Brahman  until  he  has  passed  through  a  long  series  of  births  is 
of  course  in  flagrant  contradiction  with  the  stories  of  Yiivfimitra, 
Yttahavya,  and  others. 

Matanga  (or  a  Matanga)  is  mentioned  in  a  passage  already  quoted  in 
p.  411  as  a  rajarshi  who  supported  Yi^v&mitra's  family  and  for  whom 
that  sage  sacrificed.  He  is  also  named  in  the  Sabha-parvan,  verse  340, 
as  sitting  in  Yama's  assembly  along  with  Agastya,  Kala,  and  Mptyu, 
etc.,  etc. ;  in  the  Yana-parvan,  8079,  as  a  great  rishi  {tnaharshi) ;  and 
in  the  S^anti-parvan,  10875,  as  one  of  certain  sages  who  had  acquired 
their  position  by  austerities  (see  above,  p.  132).  His  disciples,  he  him- 
self, and  his  forest  are  mentioned  in  the  Eamaya^a,  iii.  73,  23,  29,  30. 


Sscr.  XYin. — Legend  of  the  Br&hman  Paraiurdmaf  the  exterminaior 

of  the  Kshattriyae. 

As  Parai$ur&ma  belonged  to  the  race  of  the  Bh|igus,  it  may  be  advis- 
able to  premise  some  particulars  regarding  that  fiunily. 

In  his  Lexicon,  «.f^..  Professor  Both  tells  us  that  the  Bhfigus  were  a 
class  of  mythical  beings,  who,  according  to  the  Nirukta,  xi.  19,  belonged 
to  the  middle  or  aerial  class  of  gods  ("  mddhyamtko  deva-gana^  "  tt$ 
I^airMdi).    They  were  the  discoverers  of  fire  and  brought  it  to  men 


THE  BRAHHANS  AND  KSHATTBITAS.  443 

(B.y.  z.  46,  2,  etc.)*"  He  adds,  however,  that  this  race  has  alao  a 
connection  with  history,  as  one  of  the  chief  Brahmanical  families  hears 
this  name,  and  allusions  are  made  to  this  £ict  even  in  the  hymns  of  the 
£ig-veda  (vii.  18,  €;  viii.  3,  9,  16;  yiii.  6,  18  ;  yiii.  91,  4).  Bhfiga 
is  also,  as  Prof.  Both  ohserves,  the  name  of  a  rishi  representing  a 
family,  who  is  mentioned  in  Atharva-yeda,  ▼.  19, 1,  as  suffering  injury 
at  the  hands  of  the  Sjinjayas  (see  ahove,  p.  286).  As  regards  his  birth, 
it  is  said  in  the  Aitareya  BrahmaQa,  iii.  34,  that  first  the  Sun,  and  then 
Bhfigu  arose  out  of  the  seed  which  had  issued  from  Prajapati,^  that 
Bhpgu  was  adopted  by  Yaruna,  and  was  consequently  called  YaruQi, 
etc.  {Tatya  yad  reiasa^  prathamam  ndadHpyata  tad  oidv  diUyo  ^hkavai  \ 
yad  dvitlyam  d»U  tad  Bhfigur  ahhavat  \  tafk  Vanmo  nyagfihnlta  \  toi* 
mat  M  Bhjrigur  V&runih),  He  is  accordingly  called  by  this  name  in 
the  Si.  p.  Br.  zi.  6,  1,  1,  where  he  is  said  to  have  conceived  himself  to 
be  superior  in  knowledge  to  his  father  Yaruna  {BhfUfur  ha  vai  Varunir 
Varunam  pitaram  vidyayd  Himene) ;  and  also  in  the  Toittirlya  Upani- 
shad  (Bibl.  Ind.  p.  123 :  Bhfigur  vai  Vdrunir  Varuna0i  pitaram  upa^ 
saadra),^  The  preceding  story  of  Bh|igu's  birth  is  developed  and  mo- 
dified in  the  Anu^asana-parvan  of  the  Mahabharata,  verse  4104  ff. : 
Vaiiahthah  uvdcha  \  api  ehedam  purd  Bdma  inUam  ms  Brahma-dariO' 
nam  \  Pitdmaha»ya  yad  vrittam  Brahtnana^  paramdtmanah  \  devaaya 
mahatai  tdta  Vdrunlm'  hihhratas  ianum  \  aiivaryye  vdrune  JRdma 
Rudraayeiaaya  vai  prahhoh  |  ''Ya^ishtha  said,  4104:  I  have  also 
heard,  o  Bama  (t.^.  Para^urama),  of  this  vision  of  Brahma,  of  that 
which  occurred  regarding  Pitamaha,  Brahma,  the  supreme  spirit,  the 
great  god  (i.a.  Mahadeva),  Budra,  I^a,  the  lord,  assuming  the  body  of 
Yaruna,  and  invested  with  the  dominion  of  Yaruna."  After  this  singular 
description  of  Mahadeva  as  identified  with  Brahma,  Brahma  the  su- 
preme spirit,  and  Yaruna,  the  speaker  goes  on  to  tell  us  that  ihe 
munis,  the  gods  headed  by  Agni,  the  embodied  portions  of  the  sacrifice, 
and  the  Yedas,  etc.,  assembled  on  the  occasion  referred  to,  and  then 
proceeds,  verse  4112  :  £aha  Brahmd  Sivo  Budro  Varunp  *yni^  JPrafd- 
patih  I  klrttyata  hhagavdn  devah  aarva-hhuta-paii^  Hva^  \  taaya  yajnah 

''^  See  my  article  on  *'  Mann,  the  progenitor  of  the  Aryyan  Indians  "  in  Jonm. 
R.  A.  S.  for  1863,  p.  415  £ ;  and  aboye,  pp.  168  and  170. 

***  The  commencement  of  the  story,  of  which  this  is  part  of  the  sequel,  is  girsn 
above,  p.  107  f. 
^  See  Ind.  Stnd.  ii.  231,  and  Journ.  of  the  German  Or.  Soc.  iz.  240. 


444  EAELT  CONTESTS  BETWEEN 

Taiupatet  tapa^  kratava  eva  eha  \  dlkshd  dlpta-vrata  d&tl  diiai  eha 
digUvardh  \  deva-patnyaS  eha  hanyai  eha  devdnd^  ehaiva  mdtarak  | 
djagmuh  tahitds  tatira  tada  Ehfigu-hulodvaha  \  4115.  Yajnam  PaiU' 
pate^  pritdh  Farunasya  mahdttnanah  \  Svayamhhuvas  tu  tdh  dfiihfvd 
retah  samapatad  hhuvt   \  tasya  iukrasya   visyanddt  pdmiUn  9angrihya 
hhUmitah  I  prdsyat  Pnshd  kardhhydm  vai  tatminn  eva  hutdiane  j  tatoi 
iasmin  satnpravfitts  satire  jvalita-pdvake  \  Brahmano  juhvatas  tattra 
prddurhhdvo  hahhuva  ha  |  tkanna-mdiram  eha  tach  ehhukram  iruvema 
parigfihya  eah  \  djya^ad  maniratai  ehdpi  so  ^juhod  Bhfigu-nandana  \ 
taiae  tujanaydmdsa  hhnta-grdmam  eha  vlryyavdn  |  .  .  .  •  4121.  Sukre 
hute  *gnau  tasmims  tu  prddurdtams  trayah  prahho  \  purushdh  vapushd 
yuktdJ^  avaih  svai^  prasava^'air-gunai^  I  '*  bhfig  "  ity  em  Bhriguh  pur- 
f^am  angdrehhyo  ^ngird  ^hhavat   \   angdra-tamSraydeh  chaivo  Kavir  ity 
aparo*hhavat  \  sahajvdldhhir  utpanno  Bhftgus  tasmdd  Bhfiguh  emfitah  \ 
....  4140.  "  VarunaS  ehekaro  devo  labhatdm  kdmam  ipeitam**  |  nuar- 
gdd  Brahmanai  ehdpi  Varuno  yddasdmpatih  \  jagrdha  vai  Bhfigum  par^ 
vam  apatyafh  eHrya-varchasam  \  Iharo  ^ngirasaih  ehdgner  apatydrtham 
akalpayat  \  Fitdmahas  tv  apatyam  vai  Kavim  jagrdha  tattva^it  \  tadd 
sa  Vdrunah  khydto  Bhjriguh  praeava-karma-krit  \  Agneyas  tv  Angird^ 
irimdn  Kavir  Brdhmo  tnahdyaidh  \  Bhdrgavdngirasau   loke  loka-ean- 
tdna-lakshanau  \   ete  hi  prasavd^  sarve  prajdndm  patayai  trayah   \ 
earvam  eantdnam  eteshdm  idam  ity  upadhdraya  \  Bhrigoe  tu  puttrdh 
eaptdsar^  sarve  tulydh  Bhjrigor  gunaih  \    Chyavano  Vajrailrshai  eha 
8'uchir  Aurvas  tathaiva  eha  \  Sukro   Varenyas  eha  Vihhuh  Saeanai 
cheti  sapta  te  \  Bhdrgavdh  Vdrunah  sarve  yeshdm  vamio  hhavdn  api  | 
''4112.  This  adorable  and  gracious  god,  lord  of  all  creatures,  is  known 
as  Brahma,  S^iva,  Rudra,  YaruQa,  Agni,  Prajapati.    This  Pa^upati  (had) 
a  sacrifice.*"    Austere-fervour,  Oblations,  Consecration,  (Dlksha)  that 
goddess  with  brilliant  rites,  the  Points  of  the  compass,  their  regents, 
the  wives,  daughters  and  mothers  of  the  gods  came  all  together  with 
joy  (4115)  to  this  sacrifice  of  Paiupati  the  great  Yaruna.    When  Sva- 
yambhu  (Brahma)  saw  these  goddesses  his  seed  fell  to  the  ground. 
Pushan  in  consequence  collected  the  particles  of  dust  which  were  thus 
moistened,  and  threw  them  into  the  fire.    When  the  sacrifice  with  its 
blazing  fires  had  begun,  there  was  seen  an  apparition  of  Brahma  offering 
an  oblation.    Collecting  with  the  sacrificial  ladle  that  which  had  fEdlen, 

ne  Sofih  seeniB  to  be  the  oonstmction  of  this  line. 


THE  BBAHMANS  AND  ESHATTRIYAS.  445 

he  cast  it,  like  bntter,  with  sacred  texts,  into  the  fire.    And  thence  the 

powerful  god  generated  all  beings 4121.  When  the  seed  had  been 

cast  into  the  fire,  there  arose  three  men  endowed  with  bodies,  and  with 
their  own  respective  qualities  derived  from  their  generation.  Bhfiga 
sprang  first  from  hhrtk  (the  blazing  of  the  fire),  Angiras  from  the 
cinders,  and  Kavi^firom  a  heap  of  cinders.  Bhfigu  was  so  named 
because  he  was  produced  together  with  flames."  The  god,  called  Ma- 
hadeva,  Yaruna,  and  Pavana,  claimed  these  three  men  as  his  own,  and 
the  fruit  of  his  sacrifice  (verse  4133  f.).  Agni  and  Brahma  also  claimed 
them  (4135  f.).  The  other  gods,  however,  entreated  Brahma  to  accede 
to  the  wishes  of  Agni  and  Yaruna :  ''  4140.  'And  let  Yaruna,  the  lord, 
the  god,  also  receive  the  object  of  his  desire.'  By  the  gift  of  Brahma, 
Yaruna,  lord  of  sea-monsters,  first  received  for  his  ofiispring  Bhf iga 
brilliant  as  the  sun.  And  I^vara  (Mahadeva)  appointed  Angiras  to  be 
Agni's  son.  And  Pitamaha,  who  knows  the  reality  of  things  took 
Eavi  as/^  ^spring,  Then  Bhf  igu,  the  progenitor  of  creatures,  was 
name^  \f  Yaruna,  Angiras  the  son  of  Agni,  and  the  glorious 

Tir  Irahma.     The  Bhargava  and  the  Angirasa  are  distin- 

rld  as  the  propagators  of  mankind.    For  all  these 

tures  were  propagators.    Know  the  whole  of  this 

^•Vpring.    Bhfigu  had  seven  sons,  all  equal  to  their 

^  ies,  Chyavana,  Yajra^Irsha,  S^uchi,  Aurva,  S'ukra, 

Savana.   These  were  all  Bhargavas,  and  YaruQas, 

irai^urama)  yourself  also  belong." 

e  of  the  M.  Bh.  Adip.  869,  it  is  similarly  said : 

ohagavdn  Brahmand  vat  Svayambhuvd  \  Varunasya 

kru  dvakdd  iti  nah  h^tam  \  **  We  have  heard  that  the  great 

and  Vv  <3  rishi  Bhf  igu  was  produced  by  Brahma  from  fiire  at  the 

sacrifice  v .  Yaruna." 

The  Nirukta,  iii.  17,  has  the  /olio wing  etymology  of  Bhfigu :  Archi" 
ihi  Bhriguh  iambabhuva  I  Bhfigvr  hhfijyamdno  na  dehe  \  **  Bhfiga  was 
produced  in  the  flame;  though  roasted,  he  was  not  consumed." 

The  Taitt.  Br.  i.  8,  2,  5,  has  a  diflerent  account :  Indrasya  nuhuvd' 
nasya  tredhd  indryam  vlryyam  pardpatat  \  Bhjrigm  ifitlyam  abhavat  \ 

^  In  the  M.  Bh.  Adip.  t.  2606,  Eavi  is  said  to  be  Bhrigu's  aon  (Bhjriffoh  piUtrah 
Kavir  vidvan  S'ukrah).  On  the  other  hand  he,  or  another  person  of  the  same  namfl| 
18  said  in  the  Anuj^asana-p.  4150,  to  be,  along  with  Eavi,  a  son  of  EavL 


446  EABLY  CONTESTS  BETWEEN 

**  Wliile  Indra  was  contmiuDg  to  pour  ont  Soma,  Ids  manly  yigoor  fell 
in  three  portions.    The  third  hecame  Bhpgu." 

Bh]*igQ  is  declared  in  the  Yishnn  P.  (see  ahove,  p.  65)  to  have  been 
one  of  the  nine  Brahmas,  mental  sons  of  Brahma.   The  Bhag.  P.  iiL  12, 
2dy  says  he  sprang  from  the  skin  of  the  creator  {Bhfi^  tvaeht).     The 
H.  Bh.  Adip.  2605,  on  the  contrary  declares :  Brahmano  hftdayam  hkU' 
ivd  niufito  bhagavdn  Bhriguh  \  **  The  yenerable  Bhf  ign,  having  split 
Brahma's  heart,  issued  forth''  (Weber,  Ind.  St.  ii.  231).     So,  too,  the 
Yayu  P.  i.  9,  100 :  Bhjrigu9  tu  hfidaydj  jajne  fishily  Salilajanmanah  \ 
**  Bbfigu  was  produced  from  the  heart  of  the  Water-bom  (Brahma) ; " 
and  adds.  Terse  103 :  Ity  ete  manoi&h  puttrd^  vijneydhk  Brakmanaft 
9uidii  I  BhrigV'ddayas  tu  ye  srish(dh  navaiU  hrahma-vddinah  \  104.  Gfi^ 
Ikamedhina^  purdfuu  dharmas  taif^  prdk  pravarttitah  \  ''  These  were  the 
mind-bom  sons  of  Brahma.  Bhydgu,  and  the  others,  nine  in  all,  who  were 
created,  were  declarers  of  sacred  knowledge  and  ancient  householders; 
by  them  was  duty  of  old  established."  Manu  mentions  Bhpgu  (i.  35,  see 
above,  p.  36)  as  one  of  his  own  ten  sons.    He  also  speaks  of  him  (i.  59, 
60,  above,  p.  38)  as  comznissioned  by  himself  (Manu)  to  promulgate  his 
code.    In  Manu,  v.  1.  however,  the  sage  is  said  to  have  sprang  from 
fire  (idam  Hchur  mahdtmdnam  anakhprahhavam  Bhfigum).    As,  how- 
ever, he  had  been  previously  declared  to  be  one  of  Manu's  ten  sons,  and 
is  so  called  also  in  the  third  verse  of  book  v.  and  the  second  of  book  viL, 
where  he  is  styled  Mdnavo  Bhfiguh^  Kulluka  thinks  it  necessary  to 
explain  this  other  alleged  descent  from  fire  by  saying  that  that  had 
been  the  sage's  origin  in  a  previous  mundane  era  {Kalpa) :   Tadyapi 
frathamddhydyedaia'prqfdpati'madhye  ^^Bhfigufk  Ndradam  &va  «Aa"  iU 
Bhriyu-^ruhtir  apt  Manuta^  effa  uktd  tathdpi  kalpa^hedena  agni-prth 
hhavatvam  uehyaU  \  Mkd  eha  irutij^  "  ta^ya  yad  retasa^  prathatnath  i&df^ 
pyaU  tad  asdv  ddityo  ^Ihavat  \  yad  dvitlyam  dsld  Bhfigur "  %i%  \  aia^ 
0va  bhra$htdd  retaaah^  Utpannatvdd  Bhfigu^,  \  *'  Though  the  creation  of 
Bhfigu,  as  one  of  the  ten  PrSjap&tis,  is  declared,  in  the  35th  verse  of 
the  first  book,  to  have  proceeded  from  Manu,  still  he  is  here  said  to 
have  been  produced  from  fire,  from  the  difference  in  the  manner  of  his 
birth  in  the  different  Kalpas.    And  so  the  Yeda  says  (in  the  passage 
quoted  above  frx)m  the  Ait.  Br.).    Hence  he  is  called  Bhfigu,  because 
he  sprang  from  the  seed  which  fell  {hhrashtdt).^ 

^  See  Prof.  Wllion'«  note,  YuhQU  Porftea,  toL  L  p.  100  ff.,  in  the  oonne  of 


THE  BRAHMANS  AND  ESHATTBITAS.  447 

Professor  Both  (lit.  and  History  of  the  Veda,  p.  135)  says :  «  The 
Bhfigus  are  one  of  the  most  important  Yedic  families,  to  which  Jamad- 
agni,  Chyayana,  Aurva,  Apnayana,  and  other  rishis  are  assigned.  Many 
conjectures  might  be  formed  in  connection  with  the  part  which  these 
several  Bhrigus  play  in  the  later  legends;  bnt  it  seems  to  me  unsafe  to 
draw  any  conclusions  till  we  are  in  possession  of  the  intermediate  links, 
and  especially  tiU  we  have  learnt  more  precisely  from  the  Yedic  hymns 
themselves  the  relations  of  these  families  to  each  other.  Nevertheless 
I  will  remark  that  Siunah^epha,  the  adopted  son  of  Yi^^vamitra,  is, 
according  to  the  Puranas,  a  Bhpgu ;  and  consequently  the  £hf igus 
appear  in  intimate  connection  with  the  enemy  of  Yasishfha;  and 
frirther,  that  Sagara,  who  was  reared  by  the  Bhfigu  Aurva,  is  restrained 
by  Yasish^ha  in  his  war  of  extermination  against  the  Skkas  and  other 
barbarous  tribes.  His  enemies,  when  hard  pressed,  had  resorted  to 
Yasishtha  as  an  intercessor."  (See  above,  p.  337,  and  Wilson's  Yishnu 
Purana,  voL  iii.  p.  291.) 

The  story  of  Parasurama  and  the  Kshattriyas  is  briefly  mentioned  in 
the  second  section  of  the  Adiparvan  of  the  Mahabharata  (verses  272- 
280),  where  the  events  referred  to  are  said  to  have  occurred  in  the  in« 
terval  between  the  Treta  and  Dvapa)ra  ages  {Tretd-dvaparayoh  sandhau 
£dtnal^  iastra-hhrttdm  varah  \  attakfit  pdrthwaih  hhattrafh  jaghdnamar' 
iha-ehoditah  \  sa  sarvaih  kshattram  uUddya  wa-vlryyendnalchdyutih  |). 
The  history  is  more  ftiUy  told  in  other  parts  of  the  Mahabharata. 
In  the  178th-180th  sections  of  the  Adiparvan  there  is  a  legend  in 
which  no  mention  is  made  of  Paraiurama,  or  the  slaughter  of  the  Kshat- 
triyas ;  but  in  which  we  have  the  following  particulars :  Para^ara  was 
son  of  Skktri,  and  grandson  of  Ya^ish^ha,  as  we  have  seen  above,  p.  417. 
When  he  heard  of  the  way  in  which  his  father  had  met  his  death,  he 
determined  to  execute  a  general  slaughter  of  all  creatures  (v.  6800)  ;"* 
but  his  grandfather  restrained  him  by  narrating  the  history  of  the 

which  he  says,  **  The  Vfiyu  haa  also  another  account  of  their  (the  Prajipatia)  origin, 
and  states  them  to  have  sprung  firom  the  fires  of  a  sacrifice  offered  by  Brahmfi ; 
an  allegorical  mode  of  expressing  their  probable  original—considering  them  to  be  in 
some  degree  real  persons — from  the  Brahmanical  ritual,  of  which  they  were  the  first 
institutors  and  ohserrers." 

'^  Reference  is  made  in  the  commencement  of  the  Vishnu  Purfina  to  the  same 
chrcumstance  (Wilson's  VishQu  Pur&ea,  toL  L  pp.  7  ff.)  ParSitfara  ii  the  narrator  of 
the  Yishnu  Purftsa  (ibid.  p.  1 1). 


448  EARLY  CONTESTS  BETWEEN 

Bhfigos  and  Kshattri jas,  as  follows :  There  was  a  king  named  £f ita- 
Tlryja,  by  whose  liberality  the  Bhrigos,  learned  in  the  Yedas,  who 
officiated  as  his  priests,  had  been  greatly  enriched  with   com   and 
money  (yerse  6802.  Ycjyo  veda-viddih  loke  Bhrignnum  p&rthivarsho' 
hhah  I  Ba  tdn  agra-hhuJM  idta  dhanyena  eha  dhanena  eha  \  tomdnte  tar^ 
pay&mdsa  vipulena  viidmpaU  I).    After  he  had  gone  to  heaven,  his 
descendants  were  in  want  of  money,  and  came  to  beg  for  a  supply  from 
the  Bhfigas,  of  whose  wealth  they  were  aware.     Some  of  the  latter 
hid  their  money  under  ground,  others  bestowed  it  on  Brahmass,  being 
afraid  of  the  Kshattriyas,  while  others  again  gave  these  last  what  they 
wanted.     It  happened,  however,  that  a  Kshattriya,  while  digging  the 
ground,  discovered  some  money  buried  in  the  house  of  a  Bhfiga.     The 
Sishattriyas  then  assembled  and  saw  this  treasure,  and,  being  incensed, 
slew  in  consequence  all  the  Bhydgus,  whom  they  regarded  with  con- 
tempt, down  to  the  children  in  the  womb  (verse  6809.  Avamanya  tatah 
hrodhdd  BhrigUniB  tdn  iarandgatdn  \  nijaghnuh  parameshvdsd^  Morvdiha 
tdn  niiitaih  iaraih  \  d-garhhdd  avaknntantaS  eheruh  sarvdm  VMundha^ 
rdm  I).    The  widows,  however,  fled  to  the  Himalaya  mountains.    One 
of  them  concealed  her  unborn  child  in  her  thigh.     The  Kshattriyas, 
hearing  of  its  existence  from  a  Brahmanl  informant,  sought  to  kill  it; 
but  it  issued  forth  from  its  mother's  thigh  with  lustre,  and  blinded  the 
persecutors.    After  wandering  about  bewildered  among  the  mountains 
for  a  time,  they  humbly  supplicated  the  mother  of  the  child  for  the 
restoration  of  their  sight;  but  she  referred  them  to  her  wonderful 
infant  Aurva  into  whom  the  whole  Yeda,  with  its  six  Yedangas,  had 
entered  (verse  6823.  Shad-angai  ehdkJiilo  vedah  imam  garhhastham  eva 
ha  I  viveia  BhTigu-vaihiasya  hhuya^  priya-ehikirshayd  |),  as  the  person 
who  (in  retaliation  of  the  slaughter  of  his  relatives)  had  robbed  them 
of  their  eyesight,  and  who  alone  could  restore  it.     They  accordingly 
had  recourse  to  him,  and  their  eyesight  was  restored.   Aurva,  however, 
meditated  the  destruction  of  all  living  creatures,  in  revenge  for  the 
slaughter  of  the  Bhfigus,  and  entered  on  a  course  of  austerities  which 
alarmed  both  gods,  asuras,  and  men ;  but  his  progenitors  (Pitfis)  them- 
selves appeared,  and  sought  to  turn  him  from  his  purpose  by  saying 
that  they  had  no  desire  to  be  revenged  on  the  Kshattriyas :  6834.  Nd* 
nldair  hi  tadd  tdta  Bhrigubhir  Ihdvitdtmdbhih  \  badho  hy  upekshitaf^ 
iorvaih  kshattriydndtn  vihimsatdm  \  dyuehd  viprairishtena  yadd  nah 


THE  BRAHMANS  AND  KSHATTRIYAS.  449 

Iheda  dviiai  \  iadd  *smcihhir  ladhas  tdta  Jcihattriyair  Ipsitah  svayam  \ 
nikhdtafh  yach  eha  vat  vittam  henachid  Bhrtgu-vekmani  \  vairdyaiva  tadd 
nyastam  kshattriydn  kopayishnubhih  \  kirn  hi  vittena  nah  kdryyam  star- 
yepsHndm  dvtjottama  |  .  .  .  .  6841.  Jfd  badhlh  kshaitrtydms  tdta  na 
lokdn  sapta  puttraka  \  dushayantam  tapas-tejah  krodham  utpatiturk  jahi  \ 
**  6834.  It  was  not  from  weakness  that  the  devout  Bhf  igus  overlooked 
the  massacre  perpetrated  by  the  murderous  Kshattriyas.  When  we 
became  distressed  by  old  age,  we  ourselves  desired  to  be  slaughtered  by 
them.  The  money  which  was  buried  by  some  one  in  a  Bhfigu's  house 
was  placed  there  for  the  purpose  of  exciting  hatred,  by  those  who 
wished  to  provoke  the  Kshattriyas.  For  what  had  we,  who  were 
desiring  heaven,  to  do  with  money  ? "  They  add  that  they  hit  upon 
this  device  because  they  did  not  wish  to  be  guilty  of  suicide,  and  con- 
cluded by  calling  npon  Aurva  to  restrain  his  wrath  ;  and  abstain  from 
the  sin  he  was  meditating,  verse  6841 :  '*  Destroy  not  the  Kshattriyas, 
0  son,  nor  the  seven  worlds.  Suppress  thy  kindled  anger  which  nullifies 
the  power  of  austere-fervour."  Aurva,  however,  replies  that  he  cannot 
allow  his  threat  to  remain  unexecuted.  His  anger,  unless  wreaked 
upon  some  other  object,  will,  he  says,  consume  himself.  And  he  argues 
on  grounds  of  justice,  expediency,  and  duty,  against  the  clemency  which 
his  progenitors  recommend.  He  is,  however,  persuaded  by  the  Pitfis 
to  throw  the  fire  of  his  anger  into  the  sea,  where  they  say  it  will  find 
exercise  in  assailing  the  watery  element,  and  in  this  way  his  threat 
will  be  fulfilled.  ''  It  accordingly  became  the  great  Hayaiiras,  known 
to  those  who  are  acquainted  with  the  Veda,  which  vomits  forth  that 
fire  and  drinks  up  the  waters  "  {Mahad  SdyaSiro  hhutvd  yat  tad  veda^ 
vido  vidul^  \  tarn  agnim  udgirad  vaktrdt  ptbaty  dpo  mahodadhau).  It  is 
worthy  of  remark  that  in  a  legend,  one  object  of  which,  at  least,  would 
seem  to  be  to  hold  up  to  abhorrence  the  impiety  of  the  Elshattriyas  in 
oppressing  the  Brahmans,  we  should  thus  find  a  palliation  of  the  con- 
duct of  the  oppressors,  coming  from  the  other  world.  But  here  the 
principle  of  the  nothingness  of  mundane  existence  asserts  itself;  and 
the  final  superiority  of  the  Brahmans  is  vindicated,  while  their  magna- 
nimity is  exemplified. 

The  next  version  of  this  legend,  which  I  shall  quote,  is  that  given 
in  the  1 15th-I  I7th  sections  of  the  Yanaparvan.  Aijuna,  son  of  Krita- 
vlrya,  and  king  of  the  Haih&yasi  had,  we  are  told,  a  thousand  arms. 

29 


460  BABLY  CONTESTS  BETWEEN 

He  obtained  from  Dattatr^a  an  aerial  car  of  gold,  the  marob  of  which 
was  irresistible.    He  thus  trod  down  gods,  Y&kshas,  rishis,  and  op- 
pressed all  creatores  (10137.  Avydhata-gatii  chaiva  rathas  tasya  mahdt* 
numak  \  rathena  Una  tu  tadd  vara-ddnena  vlryyavdn  \  mamardda  dwdm 
yakshaihi  oka  jithlM  chaiva  aanumtatah  \  hhutdmi  ehaiva  sa  tarvdma  tu 
pi4aydfndta  Mrvataft  |).    The  gods  and  rishis  applied  to  Yiahnn,  and 
he  along  with  Indra,  who  had  been  insulted  by  Arjuna,  devised  the 
means  of  destroying  the  latter.    At  this  time,  the  story  goes  on,  there 
lived  a  king  of  Eanyakubja,  called  Gadhi,  who  had  a  daughter  named 
Satyayatl.    The  marriage  of  this  princess  to  the  rishi  Bichlka,  and 
the  birth  of  Jamadagni,  are  then  told  in  nearly  the  same  way  aa  aboye 
narrated  in  page  350.    Jamadagni  and  Satyavatl  had  five  sons,  the 
youngest  of  whom  was  the  redoubtable  Paraiurama.    By  his  fether'a 
command  he  kills  his  mother  (who,  by  the  indulgence  of  impure 
desire,  had  fallen  from  her  previous  sanctity),  after  the  four  elder  sons 
had  refused  this  matricidal  office,  and  had  in  consequence  been  de- 
prived of  reason  by  their  father's  curse.    At  Parai^urama's  desire, 
however,  his  mother  is  restored  by  his  father  to  life,  and  his  brothers 
to  reason ;  and  he  himself  is  absolved  from  all  the  guilt  of  murder ; 
and  obtains  the  boon  of  invincibility  and  long  life  from  his  fitther. 
His  history  now  begins  to  be  connected  with  that  of  king  Arjuns  (or 
Eartavlrya).    The  latter  had  come  to  Jamadagni's  hermitage,  and  had 
been  respectfully  received  by  his  wife ;    hut  he  had  requited  this 
honour  by  carrying  away  by  force  the  calf  of  the  sage's  sacrificial 
cow,  and  breaking  down  his  lofty  trees.     On  being  informed  of  this 
violence,  Para4ur&ma  was  filled  with  indignation,  attacked  Aijuna,  cut 
off  his  thousand  arms,  and  slew  him.    Arjuna'a  sons,  in  return,  slew 
the  peaceful  sage  Jamadagni,  in  the  absence  of  Para^urama.    The  nar- 
rative thus  proceeds : 

10201.  Daddha  pttaraih  ehdgnau  Edmah  para^uranfayah  \  pratijafn§ 
hadhafh  ehdpi  tarvO'kshaUratya  Bhdrata  \  m  kruddho  Hibala^  tankhya 
iastrafk  dddya  vlryyavdn  \  jaghnwdn  Kdritavlryyoiya  iuidn  eko  ^ntdh- 
cpama^  \  TuhdA  ehdnuyaidh  ye  eha  kshatiriydh  hhatiriyarthahka  | 
tdfki  eha  earvdn  avdmjridhndd  Bdmah  praharatdih  varahk  \  tnuapta^ 
hfitvah  pfiihivlih  kfiivd  mhkshaitriydm  prabhvh  \  eamaniapanehake 
pancha  ehakdra  raudhirdn  hraddn  \  10205.  8a  teshu  tarpaydmdea  JBhfi' 
g^n  Bhriythkulodvaha^  |  edkihdd  dadaria  ehareklkaik  m  eha  Rdmaik 


THB  BEAHMANS  AND  K8HATTBIYAS.  451 

nyaoedayat  |  tato  ffofmna  mahatd  J&madagnya^  pratdpavdn  \  tarpayd" 
mdsa  d&vendram  jcitvighhyah  pradadau  mahlm  \  vedl^  ch&py  adaddd  hai^ 
mi^  EdSyapdya  mah&tmane  \  daithvy&mdyatdm  hfitvd  navotaet^^ 
tiidmpaU  \  tdni  KaiyapMydnumater  hrdhmand^  khan^aSas  tadd  \  vyth 
hhqjams  te  tadd  rdjan  prakhydtdh^  Khdn4aodyandh  \  sa  praddya  mahlih 
iasmai  KtUyapdya  mahdtmane  \  oimin  mahmdre  Sailendre  vasaty  amitO' 
vikramah  \  eva^  vairam  abhut  tasya  kihattriyair  loJuH^dtihhii,  \  ptithifBH 
ehdpi  vijitd  Bdmendrntta-Ufasd  \ 

''Bamay  after  performing,  on  his  retom,  his  father's  foneral 
obsequies,  Towed  to  destroy  the  whole  Kshattriya  race ;  and  executed 
his  threat  by  killing  first  Ajjuna's  sons  and  their  followers.  Twenty* 
one  times  did  he  sweep  away  all  the  Eshattriyas  fh)m  the  earth,  and 
formed  five  lakes  of  blood  in  Samantapanchaka ;  (10,205)  in  which  he 
satiated  the  manes  of  the  Bhfigusy  and  beheld  face  to  face  (his  grand* 
father)  Bichlka,  who  addressed  himself  to  Bama.  The  latter  gratified 
Indra  by  offering  to  him  a  grand  sacrifice,  and  gave  the  earth  to  the 
officiating  priests.  He  bestowed  also  a  golden  altar,  ten  fiithoms  long 
and  nine  high,  on  the  mighty  Eatyapa.  This,  by  his  permission,  the 
BrAhmans  divided  among  themselves,  deriving  thence  the  name  of 
XhaQ^A^&yc^i^^-  Having  given  away  the  earth  to  Ka^yapa,  Paraiu* 
rama  himself  dwells  on  the  mountain  Mahendra.  Thus  did  enmity 
arise  between  him  and  the  Kshattriyas,  and  thus  was  the  earth  con- 
quered by  Bama  of  boundless  might." 

The  means  by  which  the  Eshattriya  race  was  restored  are  described 
in  the  following  passage  from  the  Adiparvan,  verses  2459  ff. : 

Drmapta^kfiiva^  prithivllk  kfiUd  ni^kBhaUriydm  purd  \  Jdwmd^ 
nynyoi  tapaa  Up$  Mahendre  parwUotimne  |  2460.  Tkdd  nHkBhaitriy§ 
loke  Bhdryawna  kjrite  tati  \  hrdhmandn  kthaUriyd^  rdjan  iutdrthinyo 
*hhiehakramu^  j  idhhi^  9aha  aamdpetur  hrdhmand^  Samaita-vratd^  \  jrtidp 
ritau  nara^dyhra  na  kdmdd  ndnjriiau  tathd  \  iebhyaS  eha  Ubhire  yarh^ 
hath  kthattriyda  ta^  iohoiraia^  |  tata^  muhuvire  rdjan  hhattnydn 
plryyavaUardn  \  kumdraiki  eha  kumdrii  eha  punah  kihaUrdhhivTid^ 
dhyaye  \  evaih  tad  hrdhmanai^  kshattram  k^hattriydiu  tapamnhhi^  \ 
jdtafk  vfiddha/ik  eha  dharmena  mdlrghmdymhdneitam  \  ehatvdr0  *pt  iota 
fMH-nd^  habh&vur  hrdhmanatiard^  \ 

<'  2459.  Having  one  and  twenty  times  swept  away  all  the  Eshat- 
triyas from  the  earth,  the  son  of  Jamadagni  engaged  in  austerities  cm 


452  EARLY  CONTESTS  BETWEEN 

Mahendra  the  most  excellent  of  mountains.  2460.  After  he  had  deaied 
the  world  of  Kshattriyas,  their  widows  came  to  the  Brahmans,  praying 
for  offspring.  The  religious  Brahmans,  free  from  any  impulse  of  last, 
cohabited  at  the  proper  seasons  with  these  women,  who  in  consequence 
became  pregnant,  and  brought  forth  valiant  Elshattriya  boys  and  girls^ 
to  continue  the  Elshattriya  stock.  Thus  was  the  Kshattriya  race  vir- 
tuously begotten  by  Brahmans  on  Kshattriya  women,  and  became  mul- 
tiplied and  long-lived.  Thence  there  arose  four  castes  inferior  to  the 
Brahmans.'' 

Tliis  restoration  of  the  Kshattriyas  and  their  rule  is  said  to  have 
been  followed  by  a  state  of  great  virtue,  happiness,  and  prosperity. 
As  one  exemplification  of  the  religious  perfection  which  prevailed,  it  is 
said  that ''  the  Brahmans  did  not  sell  their  sacred  lore,  nor  recite  the 
Yedas  in  the  vicinity  of  S^udras  "  (verse  2474.  ITa  eha  vikrlnate  hrahma 
Irdhmandi  cha  tadd  nfipa  \  na  eha  iudra-samdhhydie  veddn  ucJiehdra- 
yanty  uta  |). 

Anther  version  of  this  legend  is  given  in  the  S^antiparvan,  section  49. 
The  birth  of  Jamadagni  as  the  son  of  Richika  and  SatyavatI  is  related 
very  much  as  in  the  Vishnu  Purana  (see  above,  p.  849  f.) ;  but  Richika 
tells  his  wife  that  the  whole  of  her  father's  race  shall  become  Brah- 
manical  (verse  1741.  Brahnuhhhutam hi Mhalampitus  tava kulam  hhavef); 
and  of  Yi^vamitra,  the  son  of  Gadhi,  we  are  told  that  he  ''  had  the  cha- 
racter of  a  Brahman,  and  was  possessed  of  all  Brahmanical  qualities  " 
(1745.  VUvdmitram  cha  ddyddaih  Oddhih  Kuiika-nandanah  \  yamprdpa 
hrahma-samttam  vtivair  hrahma-gunair  yutam  |).   Jamadagni  was  father 
of  the  dreadful  Paraiurama,  "who  became  perfect  in  science,  thoroughly 
versed  in  archery,  and  the  slayer  of  the  Kshattriyas,  himself  violent  as 
flaming  fire.     By  propitiating  Mahadeva  he  obtained,  among  other 
weapons,  the  irresistible  axe  (^oroiu)  "  (1747.  Sarva^vidydnta-gaih 
ireshfham  dhanur-vedasya  pdragam  \  Rdmaih  Juhattriya-hantdram  pro- 
dlptam  iva  pdvakam  \  toshayitvd  Mdhddwam  parvate  Gandhamddans  \ 
astrdni  varaydmdsa  paraSum  ehdtitejasam  |),  from  which  his  name  is  de- 
rived.   Aijuna,  son  of  Kjitavlrya,  king  of  the  Haihayas,  is  here  also  re- 
presented  as  having  a  thousand  arms,  but  in  opposition  to  the  previous 
account  he  is  described  as  a  "  dutiful  and  religious  monarch,  who  at  an 
aivamedha  (horse-sacrifice)  bestowed  on  the  Brahmans  the  earth  with 
its  seven  continents  and  mountains,  which  he  had  conquered  by  his 


THE  BRAHMANS  AND  KSHATTRIYAS.  453 

anna  and  weapons"  (yerse  1751.  Chakravarttl  mahdiefd  viprdndm  aiva^ 
medhike  \  dadau  sa  pfithivlm  sarvdm  sapta-dvlpdm  schparvatdm  \  wo- 
hdhv-astra-halendjau  jitvd  parama-dharma-vit  |).  He  had,  however,  at 
the  solicitation  of  Agni  permitted  that  voracious  deity  to  consume  his 
towns,  villages,  forests,  etc. ;  and  as  the  hermitag^e  of  Apava  (Yasishtha) 
had  been  destroyed  in  the  conflagration,  Arjuna  was  doomed  by  the 
sage's  curse  to  have  his  arms  cut  off  by  Para^urama.  The  story  proceeds : 
Yerse  1769.  Arjunas  iu  mahdtejd  halt  nityaih  Samdtmekah  \  hrah» 
tnanyai  cha  iaranyaS  ddtd  Surai  cha  Bhdrata  \  1760.  Ndchintayat  tadd 
idpam  tena  dattam  mahdtmand  \  tasya  putrds  tu  balinah  Sdpendsur 
pitur  ladhe  \  nimittdd  avaliptdh  vat  nfiiamsdi  chaiva  sarvadd  \  Jama^ 
dagni-^henvds  te  vaUam  dninyur  Bharatarshahha  \  qfndtam  KdrttO' 
vlryem  Haihayendrena  dhimatd  \  tannimittamdbhudyuddhamJdmadagner 
mahdtmanah  j  tato  Wjunasya  hdhu^  tdn  Mittvd  Rdmo  rushd  ^nvitah  | 
.  .  .  •  1766.  Tatah  pitjri'hadhdmarshdd  Rdmah  parama-manyumdn  \ 
nihhhattriydm  pratiirutya  mahlm  iastram  agrihnata  \  tatah  sa  Bhrigu- 
Sdrdnlah  Kdrttavlryasya  viryavdn  \  vikramya  vyaghdnakt  puttrdn  paut- 
trdmi  cha  sarvaSah  \  sa  Hathaya-sahasTdni  hatvd  parama-manyumdn  \  cha- 
hdra  Bhurgavo  rdjan  mahim  iontta-kardamdm  \  sa  tathd  ^*iu  mahutejuh 
kjitvd  nihkshattriydm  mahlm  \  1770.  Kfipayd  parayd  ^'vishfo  vanam  eva 
jagdma  ha  \  tato  varsha-sahasreshu  samatiteshu  keshuchit  \  kshepam  sam-^ 
prdptavdms  tattra  prakjrityd  kopanah  pralhuh  \  Vihdmitrasya  pauttras 
tu  Raibhya-puttro  mahdtapdh  \  Pardvasur  mahdrdja  kshiptdha  {kshiptvd 
^^ha?)  jana-safhsadi  \**yet0  Taydti-patane  yajne  santah  samdgatdh  \  Pra- 
tarddana'prahhfitayo  Rdma  kifh  kshattriydh  na  ts  \  mithyd'pratijno  Rdma 
tvam  kattliase  jana-safhsadi  \  Ihaydt  kshattriya-vlrdndm  parvatarh  samu- 
pdirita^  \  sd  punah  kshattriya-iataih^  pjrithivl  sarvatas  tritd "  |  1775. 
Fardvasor  vachah  srutvd  iastram  jagrdha  Bhdrgavah  \  tato  ye  Kshat* 
iriyd^  rdjan  iataias  tena  varjjitdh  \  te  vivftddhdh  mahdvlryydh  prithwl- 
patayo  *hhavan  |  sa  punas  tdn  jaghdndiu  hdldn  apt  narddhipa  \  garhha- 
thais  tu  mahl  vydptd  punar  evdhhavat  tadd  \  jdtamjdtaih  sa  garbham  tu 
punar  eva  jaghdna  ha  \  arakshanis  tu  sutdn  kdmichit  tadd  kshattriych 
yoshitah  \  trissapta-kfitvah  prithkim  kfitvd  nihkshattriydm  prahhu^  | 
dakshindm  ahamedhdnte  KaSyapdyddaddt  tadd  \  sa  kshattriydndm 
ieshdrtham  karenoddiSya  Ka&yapaJ^  \  1780.  Sruk-pragrahavatd  rdjama 
tato  vdkyam  athdhravlt  \  ^^  gachha  tlram  samudrasya  dakshinasya 
mahdmtme  \  na  te  mad-vishaye  Rdma  vastavyam  iha  karhiohit "  |  UUa^ 


4M  XARLT  00NTE8TS  BETWEEN 

«d^«nM  iasya  nirmame  \  ttJuud  Jdmaiagnytuffa  m 
\M(Uyapas  tdm  maharaja  pratigfihya  vMnrndkardm  | 
mithdih  vat  pracishfai^  mmahdvanam  \  iatak  iudr&i 
fmtkd'tvaira'praehdrina^  \  avartUwta  dvijdgiydmaiSk 
MmmUnhahha  \  ardjake  jlva-loke  durhaldh  halavattaraik  | 
17i4w  f^^pmU  IM  Ai  vitteihu  prabhutvaih  hatyaehit  (add  |  tatah  kdlett^t 
pf^ymmdnd  dwrdtmahhih  \  viparyayena  Undht  praviveia  rtudta- 
I  mrmkakyttwidmd  vidhivat  hhattriyair  dharmthrakshibhih  >  idm 
dtriVlfna  irwMstiii  taUrs  santrdtdt  m  mahdmandh  \  Urund  dhdraydmd^a 
Wk(ymp§t  jytWrliit  taiak  |  dhritd  tenoruna  yena  Unortiti  mdkH  imfitd  | 

MmuddUya  yaydche  pfithwl  iadd  \  prasddya  Kaiyapaik 
^mrmydrndsa  bhUmipam  \  pfrithivy  uvdeha  \  1790.  '<  Santi  brahman 
y^ptd^  sirUku  hsbaitriythpungavdl^  \  Saihaydndm  huU  jdid*  U 
ui^nMktUu  fndm  mune  \  asii  Paurava-ddyddo  Viduratha-nUak  prabko  \ 
ftkalm^  iaSwurdhito  vipra  ftkshavaty  atha  parvate  \  iatkd  ^nukampa- 
wtdnena  yajvand  ^py  amitaujasd  \  Fardsarena  ddyddah  Sauddsa^d^ 
bkiraiMtai  \  iarva^karmd^i  hirute  iiidra-^at  tasya  m  dvtj'ah  \  Sarva* 
kgrmety  abhikhydta^  ia  mdm  rakshatu  pdrthiva^  |  •  .  •  •  1799.  EU 
kthattrtya-ddyddds  tattra  tattra  pari&ritdh  \  dyokdrthhema-kdrddi-jdUm 
mtyaM  BamQiritdh  \  1800.  Tadi  mdm  abhirakshanti  tadd  ithdtydmi 
miiehdld  \  eteshdm  pitaraS  chaiva  tathaka  cha  piidmekdh  \  mad-wrthaik 
mihstdh  yuddhe  Bdmendklishta-karmand  \  teshdm  apachitii  ekaiva  mayd 
kdryyd  mahdmune  \  na  hy  aham  kdmaye  nityam  atikrdntena  rakshamam  | 
VMitamdnma  vartteya^  tat  kshipram  saffividhiyatdm"  |  tatah  pfithityd 
mrdUhtdfhs  tdn  samdnlya  JSTaSyapa^  ]  abhyaahinehad  mahlpdldn  kihai- 
iriydn  vlrya-sammatdn  \ 

<' Being  of  a  meeki  pious,  kind,  and  charitable  turn  of  mind,  the 
valiant  Aijuna  thought  nothing  of  the  curse  {  but  his  sons,  who  were 
of  an  arrogant  and  barbarous  disposition,  became  the  cause  of  its 
lesnlting  in  his  death.  Without  their  father's  knowledge  they  took 
away  Jamadagni's  calf;  and  in  consequence  Para^urama  attacked 
^una  and  cut  oft  his  arms."  His  sons  retaliated  by  killing  Jama- 
dagni.  1766.  Paraiurama  incensed  at  the  slaughter  of  his  father, 
Juring  TOwed  in  consequence  to  sweep  away  all  Sshattriyas  from 
^  earth,  seized  his  weapons ;  and  slaying  all  the  sons  and  grandsons 
gf^una,  with  thousands  of  the  Haihayas,  he  turned  the  earth  into  a 
of  ensanguined  mud.     1770.  Having  thus  cleared  the  earth  of 


THE  BRAHMAKS  AND  ESHATTBITAS.  455 

KBhattriyaSy  he  became  penetrated  by  deep  oompassion  and  retired  to 
the  forest.  After  some  thousands  of  years  had  dapsed,  the  hero,  na- 
turally irascible,  was  taunted  by  Paravasu,  the  son  of  Eaibhya 
and  grandson  of  Yi^vfimitra,  in  a  public  assembly  in  these  words: 
'Are  not  these  yirtuous  men,  Pratardana  and  the  others,  who  are 
assembled  at  the  sacrifice  in  the  city  <^  Yayati, — are  they  not 
Kshattriyas?  Thou  hast  failed  to  excecute  thy  threat,  and  yainly 
boastest  in  the  assembly.  Thou  hast  withdrawn  to  the  moun- 
tain from  fear  of  those  raliant  Eshattriyas,  while  the  earth  has  again 
become  ovemin  by  hundreds  of  iheir  race/  Hearing  these  words, 
Bama  seized  his  weapons.  The  hundreds  of  Kshattriyas  who  had 
before  been  spared  had  now  grown  powerful  kings.  These,  how- 
ever, Paraiur&ma  now  slew  with  their  children,  and  all  the  numerous 
infants  then  unborn  as  they  came  into  the  world.  Some,  however, 
were  preserved  by  their  mothers.  Having  twenty-one  times  cleared 
the  earth  of  Kshattriyas,  Rama  gave  her  as  a  sacrificial  fee  to  Ka^yapa 
at  the  conclusion  of  an  a^vamedha.  1780.  Making  a  signal  with  his  hand, 
in  which  he  held  the  sacrificial  ladle,  Ea^yapa,  in  order  that  the  remain- 
ing Kshattriyas  should  be  spared,  said  to  Para^urama, '  Gk),  great  muni,  to 
the  shore  of  the  southern  ocean.  Thou  must  not  dwell  in  my  territory.' 
Sagara  (the  ocean)  created  for  him  a  country  called  S^urptoika  on  the  re- 
motest verge  of  the  earth.  Having  received  dominion  over  the  earth,  Ka^ 
yapa  made  it  an  abode  of  Brahmans,  and  himself  withdrew  to  the  forest. 
Si  udras  and  Yai^yas  then  began  to  act  lawlessly  towards  the  wives  of 
the  BrShmans ;  and,  in  consequence  of  there  being  no  government,  the 
weak  (1785)  were  oppressed  by  the  strong,  and  no  one  was  master  of 
any  property.  The  Earth,  being  distressed  by  the  wicked,  in  conse- 
quence of  that  disorder,  and  unprotected  according  to  rule  by  the 
Kshattriyas,  the  guardians  of  justice,  descended  to  the  lower  regions. 
Perceiving  her  moving  from  place  to  place  in  terror,  Kaiyapa  upheld 
her  with  his  thigh  (firu).  From  this  circumstance  she  derives  her 
name  of  urvl,*'^  The  goddess  Earth  then  propitiated  Ka^yapa,  and  sup- 
plicated him  for  protection,  and  for  a  king.  *  I  have,'  she  said,  *  pre- 
served among  females  many  Kshattriyas  who  have  been  bom  in  the 
race  of  the  Haihayas ;  let  them  be  my  protectors.  There  is  the  heir  of 
the  Pauravas,  the  son  of  Yiduratha,  who  has  been  brought  up  by  beara 
'^  UrvT  really  means  <'  the  broad,"  ngnifyiag  tbe  same  mpfithivu 


456  EARLY  CONTESTS  BETWEEN 

on  the  mountain  Eikshavat:  let  him  protect  me.  So,  too,  Uie  heir 
of  Saudasa  has  heen  preserred  hy  the  tender-hearted  and  glorioiu 
priest,  Paraiara,  who  has  performed,  though  a  Brahman,  all  menial 
offices  (sarvakarmdni)  for  him,  like  a  S^udra; — whence  the  prince's 
name  Sarvakarman."  After  enumerating  other  kings  who  had  been 
rescued,  the  Earth  proceeds:  ''All  these  Kshattriyas'  descendants 
have  heen  preserved  in  different  places,  abiding  continually  among  the 
classes  of  dyokaras  and  goldsmiths.  If  they  protect  me,  I  shall  con- 
tinue unshaken.  Their  fathers  and  grandfathers  were  slain  on  my 
account  by  Rama,  energetic  in  action.  It  is  incumbent  on  me  to  ayenge 
their  cause.  For  I  do  not  desire  to  be  always  protected  by  an  extra- 
ordinary person  [such  as  Xa^yapa] ;  but  I  will  be  content  with  an 
ordinary  ruler.  Let  this  be  speedily  fulfilled.'  Ka^yapa  then  sent 
for  these  Kshattriyas  who  had  been  pointed  out  by  the  Earth,  and  in- 
stalled them  in  the  kingly  office." 

This  reference  to  the  bestowal  of  the  Earth  upon  Ka^yapa  is  founded 
on  an  older  story  which  occurs  both  in  the  Aitareya  and  the  Sktapatha 
Brahman  as.  The  passage  in  the  first-named  work  is  as  follows,  yiiL 
21.  £tena  ha  vai  Aindrena  mah&hhishekena  Kaiyapo  Vihakarmdnam 
Bhauvanam  dbhishiahecha  \  tasmdd  u  ViSvdkarmd  Bhamanah  samatUa^ 
sarvatah  prithivlm  jayan  parlydya  ahena  cha  medhyena  Ije  \  hhUmtr  ha 
jagav  iiy  uddharanti  *^na  md  marttyah  kaichana  datum  arhati  Ftiva- 
karman  Bhauvana  mdm  diddsitha  \  nimankshye  ^ham  salilasya  madhye 
moyhas  te  esha  Kaiyapdydta  sangarah  **  iti  \  ''  With  this  great  inaugur- 
ation like  that  of  Indra  did  Ka^yapa  consecrate  Yi^vakarman  Ehan- 
vana,  who  in  consequence  went  round  the  Earth  in  all  directions,  con- 
quering it ;  and  offered  an  a^vamedha  sacrifice.  They  relate  that  the 
Earth  then  recited  this  Terse : 

'*  Me  may  no  mortal  give  away  ;  but  thou,  oh  king,  dost  so  essay ; 
Beep  will  I  plunge  beneath  the  main ;  thy  pledge  to  Eat^yapa  is  yain.** 

The  Sktapatha  Brahmana,  xiii.  7,  1.  15,  says :  Tam  ha  Kaiyapo  yd- 
jaydnchakdra  \  tad  apt  hhumih  slokam  jagau  *^na  tnd  marttyah  kaiehana 
ddtum  arhati  Vthakarman  Bhauvana  mandah  dsitha  \  upamankshyaH 
syd  salilasya  madhye  mrishaisha  te  sanyarah  KaSyapdya^'  iti\  ''Kaiyapa 
officiated  for  him  at  this  sacrifice.  Wherefore  also  the  Earth  recited 
this  Terse:    'Ko  mortal  may  giTO  me  away.     Yi^vakarman,  son  <tf 


THE  BRAHMANS  AND  KSHATTRIYAS.  457 

Bhauyana,  thou  wast  foolish  (in  offering  to  do  so).    She  will  sink  into 
the  midst  of  the  waters.     Thy  promise  to  Ka^yapa  is  vain.' "  "* 

The  story  is  also  related  in  the  Bhagavata  Parana  in  a  similar  way.  I 
note  the  chief  points  and  variations.  When  Gadhi's  daughter  was  de- 
manded in  marriage  by  the  rishi  Itichikay  the  king  considered  that  the 
suitor  was  not  a  fit  husband  for  a  daughter  of  his  noble  race ;  and  said, 
''  Give  me  a  thousand  horses  white  as  the  moon,  each  with  one  black  ear, 
as  a  marriage  gift  for  the  maiden ;  for  we  are  Ku^ikas  "  (ix.  15,  5.  Varam 
visadriiam  matvd  Oadhir  Bhargavam  ahravU  \  6.  Ekatah  iydma-karnd" 
nam  haydnum  chandra-varchasam  \  sahasram  diyatam  hilkam  kany&ydljk 
KuHkdh  vayam  |).  The  youngest  offspring  of  their  union  was,  we  are 
told, ''  Para^urama,  who  is  declared  to  have  been  a  portion  of  Yasudeva 
(Vishnu  in  the  form  of  Krishna),^  and  who  exterminated  the  Haihaya 
race.  Thrice  seven  times  he  swept  away  from  this  earth  all  the  Eshattri- 
yas,  that  depraved  and  impious  race,  full  of  passion  and  darkness,  with 
which  she  was  burthened.  He  destroyed  them,  though  the  offence 
which  they  had  committed  was  but  insignificant  (v.  14.  Yam  dhur  Fd- 
sudevunisath  Saihaydnam  kuldntakam  \  trissaptakritvo  yah  imdm  ehakre 
nihlishattriydm  mahlm  \  dushfam  Jcshattram  hhuvo  hJidram  ahrdhmanyam 
anlnaht  \  rajas-tamo-vfitam  ahan  phalguny  apt  hjrite  ^mhoii  \),  King 
Arjuna,  who  had  been  endowed  with  miraculous  powers,  took  Havana 
prisoner,  then  released  him,  and  afterwards  carried  away  by  force  Ja- 
madagni's  cow  and  calf.  Paras urama,  in  revenge,  after  a  terrible  battle, 
and  the  defeat  of  the  king's  army,  cut  off  Ajtjuna's  arms  and  head,  and 
recovered  the  cow  and  calf.  When  his  father  was  informed  of  the 
king's  death,  he  said  to  Parasurama:  ''Bama,  Bama,  thou  hast  com- 
mitted sin,  in  that  thou  hast  causelessly  slain  the  lord  of  men,  who  is 
composed  of  all  the  deities.'^  It  is  by  longsuffering  that  we,  the  Brah- 
mans,  have  acquired  respect;  the  same  means  whereby  the  deity,  the 
instructor  of  all  worlds,  attained  the  highest  rank  of  godhead.     By 

**^  It  will  be  observed  that  there  are  some  varieties  of  reading  in  the  verse,  as 
given  in  the  two  BiuhmaQas.  Manda  aaitha  in  the  S'.  P.  Br.  looks  like  a  corruptioii 
of  the  mam  didantha  of  the  Aitareya.  The  story  of  Arjuna,  Parasrarama^  and  the 
Ksbattriyas  is  briefly  told  again  in  the  Asvamedhika-parvan,  but  without  any  new 
circumstances  of  particular  interest. 

2^  See  above,  p.  360,  and  note  146.    None  of  the  passages  I  have  quated  from 
the  Mahabharata  allude  to  Paras'urfima  being  an  incarnation  of  Yishnu. 

>^  Compare  the  passages  quoted  above  in  p.  300  from  the  Vishnu  Purunay  ^i^d  firum 
Hauu. 


458  EARLY  CONTESTS  BETWEEN 

patienoe  fhe  fortane  of  Brahm&  shines  like  the  spleiidotir  of  fbe  Sim. 
Hariy  the  lord,  is  speedily  pleased  with  those  who  are  patient.     The 
murder  of  a  king  who  has  heen  formally  inaugurated  is  worse  than  that 
of  a  Brahman.     Go  and  expiate  thy  sin  hy  visiting  holy  plaoee,  with 
thy  mind  intent  upon  Achyuta  (Vishnu) "  (ix.  15,  38.  Sdwu§  JSdwtm 
mahdhh&ga  bhavdn  pdpam  akdrashlt^  \  abadhld  narthdevaik  yai  #«rv#- 
ditamayafk  vfithd  \  vayaih  hi  hrdkmands  t&ta  kshamayd  ^rhamUdik  yatd^  | 
yayd  loka-yurur  deva^  pdrameihthyum  aydt  padam  \  kshamayd  roehai9 
lakshmlr  Brdhml  sawrl  yathd  prdbhd  \  kkhamindm  dht  hhagaiHlfkt  tmA- 
yaU  Harir  iharah  |  rdjno  mUrdhdbhishiktasya  hadho  hrahma-hMdd 
yuruh  I  tirtha-saihsevayd  ehdmho  jahy  angdchyuta^h$taiMh  1).    On  his 
return  firom  this  pilgrimage  Bama  was  desired  hy  his  fsither  to  kill  his 
mother  (on  grounds  simihur  to  those  stated  in  the  account  quoted  ahore^ 
p.  450,  from  the  Mahabharata),  as  well  as  his  brothers,  and  ezeeuted 
the  order ;  but  at  his  intercession  they  were  aU  restcu^  to  life.  I>aring 
his  absence  in  the  forest,  his  feither  Jamadagni  was  slain,  and  his  head 
cut  o£^  notwithstanding  the  entreaties  of  his  wife,  by  the  sons  ol 
Aijuna,  in  revenge  for  the  loss  of  their  own  father.    Para^oiumay 
hearing  his  mother's  outcries,  hastened  back  to  the  hermitage,  and 
laying  hold  of  his  axe,  proceeded  to  avenge  this  outrage :  ix.  16, 17. 
Oatvd  Mdhishmatlm  Rdmo  hrahma-yhfUhpihata-Myum  \  teshdm  aa  Hr* 
ehahhih  rdjan  madhye  chakre  mahdgirim  \  18.  Tad-raktena  nailtk  ghordm 
abrahmanya-hhaydvahdm  |  hetuni  kritvd  pitri-hadharh  kshattre  ^manyaUh 
kdrini  |  .  .  .  •   20.  Pituh  kdyena  sandhdya  Sirah  dddya  larhiM  |  garvO' 
devamayaih  devam  dtmdnam  ayajad  makhaih  \  21.  Dadauprdehlih  diSaik 
hotre  Irahmane  dahhindih  diSam  \  adhvaryave  pratlcMih  vai  udydtn 
uttardih  dtSam  |  22.  Anyebhyo  ^vdntara-diSah  Kaiyapdya  eha  madhya- 
tah  I  drydvarttam  upadrashtre  Mdasyehhyas  tatah  param  \  23.  TWol 
chdvabhfitha-sndna'VidhutdSesha'kilvishah  \  Sarawatydm  hrahma-4%adydik 
reje  vyalhrah  ivd^iSumdn  |  ....  26.  Jiste  ^dydpi  Mdhendrddrau  nytuUh 
dandah  pra^dntadhi^  \  upaglyamdna-eharita^  Mdha-gandharvO'ekdfth 
naih  I  27.  Evam  Bhrigushu  vihdtmd  hhagavdn  Harir  Uvarah  |  avatUrya 
param  Ihdram  Ihuvo  'han  lahuio  nripdn  \  ^'17.  He  went  to  the  city  of 
Mahishmat!,  which  bad  been  robbed  of  its  glory  by  those  Brahman-^ 
slayers,  and  raised  in  the  midst  of  it  a  great  mountain  composed  of 
their  heads.  With  their  blood  he  formed  a  dreadful  river,  which  struck 
***  So  in  the  Bombay  edition.    Bumonf' 6  text  has  the  usual  fonn  akdnhfti 


THE  BRAHMANS  AND  KSHATTRITAS.  459 

iear  into  the  impious;    jnstifyiDg  his  action  against  the  oppresaiYO 

Eshattriyas  by  their  murder  of  his  father 20.  He  then  united 

his  father's  head  to  his  body,  laying  it  on  the  sacred  grass ;  and  offered 
a  sacrifice  to  the  divine  Spirit,  who  is  formed  of  all  the  deities.  On 
this  occasion  he  gave  the  eastern  region  of  the  earth  to  the  hot|i  priest, 
the  south  to  the  brahman,  the  west  to  the  adhvaryu,  and  the  north  to 
the  udgatfi.  To  others  he  gave  the  intermediate  regions  (south-east, 
south-west,  etc.),  to  Ea^yapa  the  oentral ;  on  the  upadrashtii  he  be- 
stowed Aryavartta,  and  on  the  Sadasyas  what  was  beyond.  Having 
then  cleansed  all  his  impurity  by  the  avabhfitha  ablution  in  the  SarasvatI, 
the  river  of  Brahma,  he  shone  like  the  sun  unobscured  by  clouds.  .  .  . 
26.  Having  laid  aside  his  weapons,  he  sits  to  this  day  in  tranquillity  of 
mind  on  the  mountain  Mahendra,  whilst  his  exploits  are  celebrated  by 
the  Siddhas,  Gandharvas,  and  Charanas.  Thus  did  the  universal  Spirit, 
the  divine  lord,  Hari,  become  incarnate  in  the  Bhfigus,  and  destroy 
numerous  kings  who  were  a  burden  to  the  earth."  It  is  singular  that 
sin  requiring  expiation  should  be,  as  it  is  in  this  narrative,  imputed  to 
Paraiiurama,  while  he  is  at  the  same  time  declared  to  have  been  a 
portion  of  Vishnu,  the  supreme  Spirit. 

The  story  of  Parasurama  is  also  told  in  the  Dro^aparvan  of 
the  Mah&bharata,  verses  2427  ff.,  after  those  of  many  other  kings 
and  warriors,  to  illustrate  the  truth  that  death  must  sooner  or 
later  overtake  even  the  most  pious  and  distinguished  personages. 
The  earlier  incidents  are  briefly  narrated;  but  some  of  the  details, 
as  the  slaughter  of  the  Kshattriyas,  are  dwelt  on  at  greater  length 
than  in  the  other  accounts.  Some  of  the  victims  of  the  hero's 
vengeance  are  described  as  ''haters  of  Brahmans"  {hrahma-thuhdmf 
verse  2431).  The  Elshattriyas  who  were  slain  are  described  as 
of  various  provinces,  vis.  Kaimlras,  Daradas,  Kuntis,  Kshudrakas, 
Malavas,  Angas,  Yangas,  Kalingas,  Yidehas,  Tamraliptakas,  Baksho- 
vihas,  Yitihotras,  Trigarttas,  Marttikavatas,  S^ivis,  and  other  Bajanyas 
{S'wJn  anydmS  eha  rdJanyHn,  verse  2437).  At  verse  2443  the  narra- 
tive proceeds :  Nirda9yum  pfiUUvlfh  kfitvd  Oihteshta-jana-sankuldm  | 
Kaiyapdya  dadau  Rdmo  haya-wudhe  mahdwiakhe  |  trUapta-vdrdn  prithi- 
vim  kfitvd  nikkshatiriydm  prahhuh  \  ishfvd  kratu-iatair  viro  hrdhmanS' 
hhyo  hy  amanyata  \  sapta-dvipdm  vasumaUm  Mdrlcho  *grihnaia  dvijah  | 
Jtdmam  pravdeha  **mrfaehha  voiuMdU  wumdfnayd  \  ss  SaSyapa$ya 


460  EABLT  CONTESTS  BBTWEHf 

vaehmUU  pndiorya  Mmriidw^patim  |  ith^Uir  f^Mdik  SreMkfJks^ 
hrdhmama-idiamim  \  aihffdvMiad  giri-  ire$hthaM  Makemdrmm 
UatMM  I  "  2443.  Having  fineed  the  earth  from  Basyiu  (or  robben),  aid 
filled  her  with  respectable  and  desirable  inhabitanta,  he  gave  her  t» 
Xaiyapa  at  an  aivamedha.  Having  twenty-one  times  deaied  the  eartt 
of  Kshattriyas,  and  offered  hondreds  of  sacrifices,  he  deetmed  the  eaztii 
for  the  Brahmans.  The  Brahman,  the  son  of  Maifchi  (t .«.  Ka^yapa), 
received  the  earth,  and  then  said  to  Bama,  '  Depart  out  of  her  bj  mj 
command.'  Having  repelled  the  ocean  by  his  arrows,  and  established 
the  role  of  the  Brahmans,  Bama  dwelt  on  the  mountain  Mahendia.'' 

The  Anoiasanaparvan  of  the  same  poem  has  another  "  ancient  story  " 
about  Para^urama,  which,  like  the  preceding  passage  from  the  Bhaga- 
vata  Purana,  adverts  to  the  pollution  incurred  by  that  warrior  from,  his 
numerous  deeds  of  blood.  It  begins  as  follows :  verse  3960.  Jdmtd- 
agnyena  Ramena  tlvriMroshdnvitena  vai  \  triuapta-hritvah  pfMwi  krUd 
nihkshattriyd  purd  \  tato  jitvd  mahim  krttmdm  Rdmo  rdfiva4oehanak  \ 
djahdra  Jcratum  vlro  hrahma-kshattrena  pujitam  \  vdji-medham  mahar^ 
iarva-kdma-iamarwitam  \  pdvanam  sarva-hhutdndm  tejo-dyuH-pwarddko' 
nam  \  vipdpmd  sa  eha  tejasvi  tena  kratu-phalena  eha  \  naivdinumo  *tis 
laghutuih  Jdmadagnyo  ^dhyagaehhata  \  sa  tu  kratu-vareneshfvd  mahdtwid 
dakshindvatd  |  3965.  Paprachhdgama  -  sampanndn  fishln  dwdgki  eka 
Bhdrgavah  \  ^^ pdvanam  yat  param  nfindm  ugre  karmani  varttaidm  \ 
tad  uchyaidm  mahdhhdgdh "  iti  jdta-ghrino  *hravlt  \  ity  uktdk  veith 
sdstra-jnds  tarn  uchw  U  maharshayah  \  *^Rdfna  viprdh  MtkriyanidM 
veda-prdindnya-darSandt  \  hhuyaScha  viprarshi-gandh  prashfavydh  pdva- 
nam prati  I  U  yad  hrHyur  mahdprdjnds  tach  ehaiva  samuddehara  \ 
^'3960.  Eama,  son  of  Jamadagni,  having  thrice  seven  times  cleared 
the  world  of  Kshattriyas,  and  conquered  the  whole  earth,  performed 
the  horse-sacrifice,  venerated  by  Brahmans  and  Elshattriyas,  which 
confers  all  objects  of  desire,  which  cleanses  all  creatures,  and  augments 
power  and  lustre ;  and  became  thereby  sinless  and  glorious.  He  did 
not,  however,  feel  relieved  in  his  mind,  but  after  offering  the  most 
excellent  of  sacrifices,  at  which  presents  were  bestowed,  he  (3965)  en- 
quired of  the  rifihis  skilled  in  the  scriptures,  and  of  the  gods,  what  was 
that  which  most  perfectly  cleansed  those  men  who  had  committed 
deeds  of  violence ;  for  he  felt  compunction  for  what  he  had  done.  The 
rishis  skilled  in  the  Yedas  and  S^astras  replied,  *  Let  the  Brahmans  be 


THE  BBAHMANS  AND  KSMATTRIYAS.  461 

the  objects  of  your  liberality,  as  the  authority  of  the  Yedas  requires; 
let  the  Brahman-rishis  be  further  consulted  in  regard  to  the  means  of 
lustration ;  and  do  whatever  these  wise  men  may  enjoin.' "  Para^urama 
accordingly  consulted  Ya^ishtha,  Agastya,  and  Ka^yapa.  They  replied 
that  a  sinner  was  cleansed  by  bestowing  cows,  land,  and  other  property, 
and  especially  gold,  the  purifying  power  of  which  was  very  great. 
<'  Those  who  bestow  it,  bestow  the  gods,"  a  proposition  which  is  thus 
compendiously  proved :  ''for  Agni  comprehends  all  the  gods ;  and  gold 
is  of  the  essence  of  Agni"  (verse  3987.  Devatda  te  prayaehhanti 
ye  suvarnam  dadaty  atha  \  Agnir  hi  devatdl^  sarvdh  mvarnafk  cha 
taddtmakam).  In  regard  to  the  origin  of  this  precious  metal,  Yasish- 
fha  tells  a  very  long  story,  which  he  had  heard  Prajapati  relate, 
how  it  was  bom  by  the  goddess  Ghmga  to  Agni,  by  whom  she  had  been 
impregnated,  and  was  thus  the  son  of  that  god.  ''Thus  was  gold 
bom  the  offspring  of  Jatavedas  (Agni).  That  which  is  produced 
in  Jambunada  is  the  best,  and  a  fit  omament  even  for  the  gods.  It  is 
called  the  chief  of  gems  and  of  ornaments,  the  most  pure  of  all  pure 
things,  the  most  auspicious  of  all  auspicious  objects ;  and  one  with  the 
divine  Agni,  the  lord  Prajapati "  (verse  4099.  Evaffi  suvarnam  utpaU' 
nam  apatyam  J&tavedasah  \  tatra  Jdmhunadam  ireahtham  devdndm  apt 
hhuskanam  \  4001.  Ratndndm  uUamarn  rainam  hhuahandndm  tathotta" 
mam  \  pavitraih  eha  pavitrdndm  mangaldndm  cha  mangalam  \  yat  iuvar- 
f^rh  sa  hhayavdn  Agnir  JSah  prqfdpatih  |).  It  must  be  highly  con- 
solatory for  those  who  are  disposed  to  be  liberal  to  the  Brahman,  to 
be  assured  that  the  gold  which  they  bestow  has  such  a  high  mystical, 
as  well  as  current,  exchangeable  value.  "  Para^urama,"  the  story 
concludes,  "  after  being  thus  addressed  by  Yaiishtha,  gave  gold  to  the 
(rahmans,  and  was  freed  from  sin  "  (verse  4183.  liy  uktah  sa  VaHsh- 
thena  Jdmadagnyah  pratdpavdn  \  dadau  suvarna^  viprehhyo  vyamu* 
ehyata  eha  hUvuhdt). 

It  is  interesting  to  remark  how  the  dijQferent  distinctive  principles  of 
Indian  religion  and  sentiment  severally  assert  themselves  in  tum,  and 
thus,  occasionally,  come  into  conflict  with  each  other,  as  in  the  story  of 
Paraiurama.  The  primary  object  of  this  legend  is  no  doubt  to  illustrate 
the  vengeance  which  inevitably  overtakes  all  those  who  violate  the 
sacredness  of  the  Br&hmanical  prerogative,  and  the  meritorious  character 
of  those  who  act  as  its  defenders.    "So  sooner,  however,  is  this  end  ao* 


463  SASLT  CONTBSTS  BETWEEN 

oompliBhed,  and  the  impioiui  foes  of  the  priesthood  swept  away  agafa 
and  again  from  the  face  of  the  earth,  than  a  revnlsion  of  feeling  takes 
place,  and  the  higher  principles  of  the  saorednese  of  life,  and  of  the 
blessedness  of  mercy,  come  forward  to  claim  recognition ;  and  a  deep 
sense  of  the  pollution  of  bloodshed  calls  aloud  for  atonement.  In  the 
Bhagavata,  as  we  have  seen,  Jamadagni  imputes  it  as  a  erime  to  the 
ayenger  of  the  Brahmans  that  he  had  slain  a  king ;  and  eyen  goes  the 
length  of  declaring  that  in  doing  so  he  had  incurred  greater  guilt 
than  if  he  had  murdered  a  Brahman. 

In  the  same  book  of  the  Mahabharata,  yerses  7163  £f.,  an  exfraya- 
gant  description  is  giyen  of  the  prerogatiyes  and  powers  of  the  BrSh- 
mans;  and  Arjuna  is  again  brought  forward,  in  yerses  7187  ffl,  as 
at  first  scouting  their  pretensions,  but  as  ultimately  conceding  their 
unapproachable  superiority  :     ''  The  magnificent  and  mighty  Kfirt- 
taylrya    (Arjuna),   possessing    a    thousand    arms,   was   lord   of   this 
whole  world,  living  in  M&hishmatl.    This  Haihaya  of  unquestioned 
yalour  ruled  over  the  whole  sea-girt  earth,  with  its  oceans  and  con- 
tinents" (yerse  7187.  Sahasra-hhuja-hhrit  iriman  K&rttavJryo  ^hhavat 
prabhuh  \  aaya  loktMya  sarvasya  MdhUhmaty&m  mahdhalah  \  sa  fu  ratnd' 
karavatlm  iodvlpdfh  idyardmbardm  \  Saidsa  prithwlfh  iarvdih  ffaihayak 
tatya-vikramai).    He  obtained  boons  from  the  muni  Dattatreya,  a 
thousand  arms  wheneyer  he  should  go  into  battle,  powef  to  make  the 
conquest  of  the  whole  earth,  a  disposition  to  rule  it  with  justice^ 
and  the  promise  of  instruction  from  the  yirtuous  in  the  eyent  of 
his  going  astray.     7196.  TataJ^  »a  ratham  dsthdya  jvalandrka-samo' 
dyutim  \  abrtwld  vlryyoiammohdt  '^ko  nv  asti  Badfiio  mama  \  dhairyye 
vlryye  ya&ahriauryye  vikramenaujasd  *pi  t;£"  |  tadrVdhydnU  ^ntarf' 
hike  vat  vdg  uvdchdiarif^nl   \   ^*  na  tvam  mUdha  vijdnlshs  hr&hma^ 
naih  hihattriydd  varam   \  sahito  hrdhmanensha  hhattriyah  idsti  vai 
prajdfi  **  I  Afjuna  uvdcha  \  kurydm  hhutdni  tushto  ^haih  kruddho  ndiaik 
tathd  naye  \  karmand  manasd  vdehd  na  matto  Uti  varo  dvifak  \  7200. 
Piirvo  hrahmoitaro  vddo  dmtlyah  kshattriyoUarah   \   tvayoktau  hetu- 
yuktau  tau  vi^eshas  iattra  dfiSyate  |  hrdhmand^  samSritd^  Juhattraih  nd^ 
JcBkattram  hrdhman&iritam   \   Sfitdh    hrahmopadhdh   viprdh    hhddanti 
hhattriydn  hku/oi  \  kshattriyeshv  dirito  dharmah  prajdndm  paripdlanam  | 
kihattrdd  vrittir  hrdhmandndm  taih  katham  hrdhmano  varah  \  Borva-hhA- 
pradkdnd0u  tdn  hhaththa-vfit^n  akam  iodd  \  dima-^amhhdvUdn  viprdn 


TH£  BBAHMANS  AND  KSHATTBITAS.  468 

Bthdpayamy  atmano  vaie  \  hathitaih  hy  anayd  satyam  gdyatryd  kahyayd 
divi  I  vijeshyamy  avaian  sarvdn  brdhmandmi  eharma-vdsasah  \  7205.  JVa 
cha  mam  ehdvayed  rdihfrdt  truhu  loinhu  kaiohana  \  devo  vd  mdnusho 
vd  *pi  tasmdj  jye$htho  dvijdd  aham  \  atha  hrdhmottaram  lokam  karishye 
kshattriyatUiram  \  na  ht  me  samyuge  kaSchtt  so^htm  uUahate  haktm  \ 
Atyunasya  vacha^  iruivd  vHrtutd  *hhud  niidoharl  \  athainam  antarikiha* 
sihas  taio  Vdyur  ahhdihaia  \  **  tyajainam  kalusham  hhdvam  brdhmane^ 
hhyo  fMmaskuru  \  etsshdih  kurvatah  papain  rdahtrthkehohho  hhaouhyati  \ 
at?ta  vd  tvdm  maklpdla  iamayishyantt  vai  dvifdh  \  nirasishyantt  U  rdsh- 
trdd  hatotsdham  mahdbald^*'  \  7210.  Tani  rdj'd  " koi  tvam*'  ity  dha 
tatas  tarn  prdha  Mdruta^  \  '^  Vdyur  vat  deva-dnto  ^smi  hitark  tvdm  pra^ 
bravimy  aham "  \  Arjunah  uvdcha  \  **  aho  tvayd  *dya  vipreahu  hhakti* 
rdga^  pradariita^  |  yddfiiam  pfithivi-hhutam  tddfiSam  hrdhi  vai 
doijam  \  vdyor  vd  tadfiiam  kinckid  hriihi  tvam  hvdhmanottamam  \  apdih 
vai  iadfih  vahni^  iuryyasya  nahhaw  ^pi  vd  |  ''  Then  ascendiog  his 
chariot  glorious  as  the  resplendent  sun,  he  exclaimed  in  the  intoxication 
of  his  prowess,  '  Who  is  like  me  in  fortitude,  courage,  fame,  heroism, 
energy,  and  yigour  ? '  At  the  end  of  this  speech  a  bodiless  Toice  in  the 
sky  addressed  him :  '  Thou  knowest  not,  o  fool,  that  a  Brahman  is 
better  than  a  Kshattriya.  It  is  with  the  help  of  the  Brahman  that 
the  Kshattriya  rules  his  subjects.'  Aijuna  answers :  '  If  I  am  pleased, 
I  can  create,  or,  if  displeased,  annihilate,  living  beings ;  and  no  Br&h- 
man  is  superior  to  me  in  act,  thought,  or  word.  The  first  proposition 
is  that  the  Brahmans  are  superior ;  the  second  that  the  Xshattriyas  are 
superior ;  both  of  these  thou  hast  stated  with  their  grounds,  but  there 
is  a  difference  between  them  (in  point  of  force).  The  Brahmans  are 
dependant  on  the  Eshattriyas,  and  not  the  Kshattriyas  on  the 
Brahmans;  and  the  Kshattriyas  are  eaten  up  by  the  Brahmans, 
who  wait  upon  them,  and  only  make  the  Yedas  a  pretence.  Justice, 
the  protection  of  the  people,  has  its  seat  in  the  Kshattriyas.  From 
them  the  Brahmans  derive  their  livelihood :  how  then  can  the 
latter  be  superior?  I  always  keep  in  subjection  to  myself  those 
Brahmans,  the  chief  of  alL  beings,  who  subsist  on  alms,  and  who 
have  a  high  opinion  of  themselves.  For  truth  was  spoken  by 
that  female  the  Gayatrl  in  the  sky.  I  shall  subdue  all  those 
unruly  Brahmans  dad  in  hides.  7200.  No  one  in  the  three  worlds, 
god  or  man,  can  hurl  me  from  my  roy«l  authority;  wherefore  I  am 


464  EABLY  CONTESTS  BETWEEN 

saperior  to  any  Brahman.    Now  eball  I  torn  the  world  in  which  Brih- 
mans  haye  the  upper  hand  into  a  place  where  Elshattriyas  shall  have  the 
upper  hand :  for  no  one  dares  to  encounter  my  force  ia  battle.'     Hear- 
ing this  speech  of  Arjuna,  the  female  roving  in  the    night  became 
alarmed.     Then  VajrUy  hovering  in  the  air,  said  to  Aijuna :    *  Abandon 
this  sinful  disposition,  and  do  obeisance  to  the  Brahmans.     If  thoa 
shalt  do  them  wrong,  thy  kingdom  shall  be  conyulsed.    They  will  sub- 
due thee :  those  powerful  men  will  humble  thee,  and  expel  thee  finnn 
thy  country.'    The  king  asks  him,  *  Who  art  thou?*    Vayu  replies,  *I 
am  Yayu,  the  messenger  of  the  gods,  and  tell  thee  what  is  for  thy 
benefit.'     Arjuna  rejoins,  '  Oh,  thou  displayest  to-day  a  great  warmfh 
of  devotion  to  the  Brahmans.     But  say  that  a  Brahman  is  like  (any 
other)  earth-bom  creature.     Or  say  that  this  most  excellent  Brahman 
is  something  like  the  wind.    But  fire  is  like  the  waters,  or  the  Ban, 
or  the  sky.' "  ***    Vayu,  however,  goes  on  to  answer  this   spirited 
banter    by  adducing    various    instances  in  which    the    saperiority 
or   terrible    power  of  the   Brahmans  had  been   manifested :     7124. 
Tyaktva  mahitvam  Ihumis  iu  Bparddhayd  'nga-nfipasya  ha  \  ndiaikja^" 
ma  tain  vipro  vya%ht^fnbhayata  Ka&yapa^  \  **  The  earth,  being  offended 
with  king  Anga,  had  abandoned  her  form  and  become  destroyed: 
but  the  Brahman  Ka^yapa  supported  her."     This  is  afterwards  told 
more  at  length,  verse  7232 :  Imam  hhUmim  dvijdtihhyo  ditaur  vat  dak^ 
shindm  purd  \  Ango  ndma  nripo  rdjam$  tatai  chintdm  mdhl  yayau  \ 
**  dhdranlm  aarva-hhutdndm  ayam  prdpya  varo  nripah  \  katham  iehhaU 
mdfh  datum  dvijehhyo  Brahmanah  sutdm  \  sd  ^ham  tyaktvd  gamuhydmi 
bhUmitvam  Brahmanah  padam  \  ayath  sa-rdshfro  nfipatir  md  hhad  **  iti 
tato  ^gamat  \  7235.  Tatas  tdm  Kaiyapo  drishtvd  vrajantlm  prithivim  tadd  \ 
praviveia  mahlm  sadyo  muktvd  'Hmdnam  samdhitah  \  riddhd  sd  sarvaio 
jajne  trinaushadhi-samanviid  |   .  .  .  .  7238.  Athdgamya  mahdrd/a  no- 
maskritya  cha  Kaiyapam  \  prithivl  Kd&yapl  jajm  sutd  tasya  mahdtma* 
nah  I  esha  rdjann  idriSo  vat  hrdhmanah  Kaiyapo  ^hhavat  \  anyam  pra^ 
hrtthi  vd  tvam  cha  Kaiyapdi  kshattriyam  varum  \  **  King  Anga  wished 
to  bestow  this  earth  on  the  Brahmans  as  a  sacrificial  fee.    The  earth  then 
reflected,  '  How  does  this  excellent  king,  after  having  obtained  me,  the 
daughter  of  Brahma,  and  the  supporter  of  all  creatures,  desire  to  give 

^^  The  drift  of  the  last  line  is  not  very  clear,  unless  it  be  a  reply  by  anticipation 
to  line  226,  which  will  be  found  a  little  fiirther  oiu 


THE  BRAHMANS  AND  KSHATTBIYAS.  465 

me  to  the  Brabmans  ?  I  shall  abandon  my  earthly  form,  and  depart  to 
the  world  of  Brahma.  Let  this  king  be  without  any  realm/  Accord- 
ingly she  departed.  7235.  Beholding  her  going  away,  Ka^yapa,  sunk 
in  contemplation,  entered  into  her,  leaving  his  own  body.  She  then 
became  replenished,  and  covered  with  grass  and  plants,  etc.,  etc. 
....  7238.  She  afterwards  came  and  did  obeisance  to  Ka^yapa,  and 
became  his  daughter.  Such  was  the  Brahman  Kaiiyapa :  Declare,  on 
your  part,  any  Eshattriya  who  has  been  superior  to  him.*' 

Further  illustrations  of  the  tremendous  power  of  the  Brahmans  are 
the  following : 

7215.  Apihat  Ufasd  hy  dpah  wayam  wdngirdh  purd  \  $a  tdh  pihan 

hhiram  iva  ndtripyata  mahdmandh  \  apiLrayad  mahaughena  mahtm  sar^ 

vdm  eha  pdrthiva  \  tcwninn  aham  cha  kruddhe  vai  jagat  tyaktvd  tato 

gatah  \  vyatishfham  agnihotre  cha  chiram  Angirtuo  hhaydt  \  atha  daptas 

cha  hhagavdn  Qautamma  Purandarah  \  Ahalydih  kdmaydno  vai  dhar^ 

murthaih  cha  na  hi^mtah  \  yathd  samudro  nfipate  pHrno  mrishfai  cha 

vdrind  \  hrdhmanair  ahhiSapiah  san  habhava  lavanodaka^  f  .  •  .  .  7223. 

Dandakdndm  mahad  rdjyam  hrdhmanena  vindHtam  \  Tdlajangham  mahd* 

hhattram  Aurvenaiiena  ndiitam  |  .  .  .  .  7225.  Agnim  tvam  yq/ase  nit' 

yaiii  kasmdd  hrdhmanam  Arfuna  \  sa  hi  sarvasya  lokasya  havya-^df  hi^ 

na  vetsi  tarn  \   ....  7241.  Bhadrd  Somasya  duhitd  rUpena  paramd 

matd  I  yasyds  tulyam  patim  Somah  Utaihyath  samapaiyata  \   sd  cha 

tlvraih  tapoi  tepe  mahdhhdgd  yaSawini   \    Utathydrthe  tu  chdrvdngX 

param  niyamam  dsthitd  \  tatah  dhUya  iotathyam  daddv  Atrir  yaSai" 

vtmm  I  hhdryydrthe  sa  tu  jagrdha  vidhivad  hhUri-dakahinah  \  tdm  tv 

akdmayata  Srlmdn  Varunah  purvam  eva  ha  \  sa  chdgamya  vanaprastharh 

Yamundydm  jahara  tdm  \   7245.  Jaleivaras  tu  hfitvd  tdm  anayat  sva- 

puram  prati  \  paramddhhuta-sankdSam  shat'Sahasra-iafam  hradam  \  na 

hi  ramyataram  kinchit  tasmdd  anyat  purottamam  \  prdsddair  apsarobhiS 

cha  divyaih  kdmaii  cha  iohhitam  \  tatra  devas  tayd  sdrddha0i  reme  rdjan 

jaUharah  I  athdkhydtam  Ulathydya  tatah  patny-avamarddanam  \  taeh 

chhrutvd  Ndraddt  sarvam  Utathyo  Ndradaih  tadd  \  provdcha  ^*gachha 

hruhi  tvam  Varunam  parushaih  vachah  \  madvdkydd  muncha  me  hhdry- 

yum  kasmdt  tdm  hfitavdn  asi  \   lokapdlo  *si  lokdndm  na  lokasya  vilum- 

pakah  I  Somena  dattd  me  hhdryyd  tvayd  chdpahritd  ^dya  vai^'  |  .  .  .  . 

7251.  Iti  Srutvd  vachas  tasya  tatas  tath  Varuno*bravU  \   ^'mamaishd 

mpriyd  bhirur  naindm  utirashfum  utsahe'^  |  ity  ukto  Varunendtha  Na* 

30 


466  BABLT  CONTESTS  BBTWESN 

radah  prdpya  vai  munim  \  Ulathyam  ohrmBld  vdfyaik  ndtthfukta  m§mm 
iva  I  *^  gaU  gfihltvd  kshipto  '«m«  Varunma  fMhdmwM  \  na  pra^mMM 
U  hh&ryydfk  yat  U  k&ryyaih  kunuhva  tat  **  \  N&radatya  vaekah  irutH 
hruddhah  pr&jvahd  Angirdh  \  7255.  Apibat  tejasd  vdri  tfuhtabhya  m 
tnahdtapdh  \  plyamdne  tu  tarvasmi^  toys  vat  salilekarah  |  auhridhhi^ 
kihohhyamdno  vat  nawdmunehata  tdth  tadd  \  tatah  kruddho  'hravfd  hkA" 
mim  Utathyo  hrdhmamottamdh  |  dariayawa  ehhdlam  hhadre  shat'Sakatnt' 
iatafh  hradam  \  tatas  tad  Irifiam  jdtaih  tamudrai  chdvoMrpiia^  \  tasmdd 
deidn  nadlih  chaiva  provdehdsau  d^jottama^  \  ''  adfiiyd  gachka  hku% 
tvaih  Sarasvati  marUn  prati  |  apunyah  esha  bkavatu  ddoi  tyaktat  tvmyd 
4ubh$*^  I  taitnin  $aihko9h%t$  deie  Bhadrdm  dddya  vdripa^  \  7260.  Adaddt 
iaranaih  gatvd  hhdryydm  Angiratdya  vai  |  praHgfihya  tu  tdm  bhdryydm 
Utathyah  tumand  ^hhavat  \  mumocha  ehajagad  duhkhdd  Varunafk  ehaiva 
Haihaya  |  .  .  .  .  7262.  MamaUhd  tapaid  prdptd  kroSatas  te  jakMynB  \ 

7263 esha  rdjann  \dfUo  vai  Utathyo  hrdhmanottamah  \  hravUmy 

aham  hruhi  vd  team  Utathydt  hihattriyam  varam  | 

''Angiras,  too,  himself  formerly  drank  up  the  waters  by  his  own 
might.  Drinking  them  up  like  milk  he  was  not  satisfied :  and  filled 
the  whole  earth  with  a  great  flood.  When  he  was  thns  wroth,  I 
abandoned  the  world  and  departed,  and  dwelt  for  a  long  time  in  the 
agnihotra.  The  divine  Porandara  (Indra),  who  had  a  passion  for  Ahalyi, 
was  onrsed  by  (her  husband)  Gautama ;  but,  from  motives  of  religion, 
he  was  not  injured.*^  The  sea,  which  is  filled  and  purified  by  water, 
being  cursed  by  the  Brahmans,  became  salt."    7223.  The  great  king- 

M6  See  above  pp.  121  and  810 ;  and  alfo  pp.  107-113.  In  thia  same  ftimilMna 
Parva,  verses  2262  ff.,  there  is  found  another  story  (told  to  illustrate  the  frailtj  of 
the  female  sex)  of  Indra  heing  enamoured  of  Buchi,  the  wife  of  the  rishi  Devatfar^ 
man,  and  of  the  method  which  that  sage's  disciple,  Yipula,  (to  whose  care  his  pre- 
ceptor's wife  had  been  entrusted  during  her  husband's  ahsence,)  devised  to  piewiie 
his  charge  from  being  corrupted  by  the  licentious  immortal  who  was  in  the  habit  of 
assuming  manifold  Protean  disguises  in  order  to  carry  out  his  unworthy  designs,  and 
to  save  tiie  female  from  heing  **  licked  up  hy  the  king  of  the  gods,  as  a  mischievoos 
dog  licks  up  the  butter  deposited  at  the  sacrifice  "  {Tatka  SuehiH  navalihsd  dtvm^ 
dro  Bhfigu-tattama  \  kratav  upahite  nyattam  havih  iv^va  duratmavan)^  a  respectfiJ 
comparison,  truly,  to  be  applied  to  the  chief  of  the  Indian  pantheon !  The  plan 
which  Yipula  adopted  to  save  the  virtue  of  his  master's  wife  against  her  wiU  was  to 
take  possession  of  her  body  with  his  own  spirit,  and  to  restrain  her  movements  by 
the  force  of  Yoga,  and  compel  her  to  say  the  contrary  of  what  she  defdred.  The 
story  ends  hy  his  re-entering  his  own  body,  reproachifig  Indra  with  his  disgraceful 
behaviour,  and  compelling  him  to  retire  abashed. 


THE  BBAHMANS  AND  ESHATTRITAS.  467 

dom  of  the  Dandakas  was  overthrown  by  a  Brahman ;  and  the  great 
Xshattriya  family  of  the  Talajanghas  was  destroyed  by  Annra  abne. 
7225.  And  why  dost  thou,  o  Arjona,  worship  Agni  (who  is)  a  Brah- 
man ?  for  knowest  thou  not  that  he  bears  the  oblations  of  the  whoLe 
world?  "  The  story  of  Utathya,  of  the  race  of  Angiras,  is  afterwards 
told :  **  7241.  Bhadra  was  the  daughter  of  Soma,  and  considered  to  be  a 
a  person  of  great  beauty.  Soma  regarded  Utathya  as  a  fitting  husband 
for  her.  She  practised  severe  austerities  in  order  to  gain  him.  Atri  (the 
father  of  Soma^  according  to  the  Yish^u  FuraQa,  Wilson,  1st  ed.  p.  392) 
then  sent  for  Utathya,  and  gave  her  to  him,  and  he  married  her  in  due 
form,  presenting  large  gifts.  7245.  The  god  Yaruna,  however,  who  had 
formerly  been  enamoured  of  her,  came  and  carried  her  off  from  the  abode 
of  the  hermit,  who  was  living  on  the  banks  of  the  Yamuna,  and  took  her 
to  his  own  city,  to  a  very  wonderM  lake  of  six  hundred  thousand 
(yojanas).  No  city  was  more  delightfdl  than  that,  adoroed  as  it  was  by 
palaces  and  apsarases,  and  rich  in  celestial  objects  of  enjoyment.  There 
the  god  enjoyed  her  society.  His  wife's  dishonour  being  made  known 
to  Utathya  by  Narada,  he  requested  the  latter  to  go  and  deliver  a 
severe  message  to  Yaruna :  *  I  command  thee  to  let  my  wife  go,  who  was 
given  to  me  by  Soma ;  wherefore  hast  thou  carried  her  away  ?  Tho|i 
art  a  guardian  of  the  world,  not  a  robber.'.  •  • .  7251.  Yaruna  answered, 
'  She  is  my  beloved ;  I  cannot  bear  to  give  her  up.'  Narada,  in  no 
very  gratified  humour,  reported  this  answer  to  Utathya,  and  said, 
'  YaruQa  took  me  by  the  throat,  and  cast  me  out.  He  will  not  give 
up  thy  wife.  Take  whatever  measures  thou  esteemest  proper.'  Uta- 
thya was  greatly  incensed  (7255),  and  stopped  up  and  drank  all  the 
sea.  Still  YaruQa,  though  urged  by  his  friends,  would  not  give  up 
the  female.  Utathya  then  desired  the  earth  to  try  some  other  stra- 
tagem ;  and  the  lake  above  described  was  turned  into  a  salt  wilder- 
ness, and  the  ocean  swept  away.  The  saint  then  addressed  himself  to 
the  countries  and  to  the  river :  '  SarasvatI,  disappear  into  the  deserts ; 
and  let  this  land,  deeerted  by  thee,  become  impure.'  After  the  country 
had  become  dried  up,  Yaruna  submitted  himself  to  Utathya,  and 
brought  back  Bhadra.    The  sage  was  pleased  to  get  his  wife,  and 

released  both  the  world  and  Yaruna  from  their  sufferings He 

said  to  the  latter  (7262)  '  This,  my  wife,  was  gained  by  my  austerities 
in  spite  of  thy  remonstrances.'    7263 '  Suchy  o  king,  I  say,  was 


468  EAELY  CONTESTS  BETWEEN 

the  Brahman  Utathya;  tell  me  of  any  Eshattriya  superior  to  him."' 

A  story  is  next  told  (verses  7265  ff.)  of  the  gods  being  oonqn^^ 
by  the  Asuras  or  Danayas,  deprived  of  all  oblations,  and  stripped  of 
their  dignity,  and  of  their  coming  to  earth,  where  they  saw  the  sage 
Agastya,  and  applied  to  him  for  protection.  The  succour  they  implored 
was  granted  to  them  by  the  sage,  who  scorched  the  Danavas,  expelled 
them  from  heaven  and  earth,  and  made  them  fly  to  the  south*  Thus 
were  the  gods  reinstated  in  their  dominion. 

We  have  then,  verses  7280-7290,  the  following  legend  of  Yaiiahtha : 
The  Adityas  were  performing  a  sacrifice,  bearing  Yaiishtha  in  their 
remembrance,  when  they  were  attacked  by  the  Danavas,  called  IHialiup^ 
who  came  in  tens  of  thousands  to  slay  them : 

Verse  7284.  Tatas  tair  ardditdh  devdh  iaranafh  Vdsavam  yayuk  \  ga 
^ha  tair  vyathitah  Shkro  Vaiishtham  iaranam  yayau  \  tato  ^hhayaik 
dadau  Uhhyo  Va&ishtho  hhagav&n  fishily  \  tadd  tdn  duhkhitdn  jndtvd 
dnfiiaihsya-paro  munik  j  ayatnenddahat  iorvdn  Khalinah  svena  tejatd  \ 
.  •  .  •  7289.  Evarh  isndrdh  Vaiishfhena  rakshitds  tridivauktuah  \ 
Brahma-dattorvard^  ehaiva  hatdh  daitydh  mahdtmand  |  etai  karma 
VaSuhfhasya  kathitam  hi  mayd  ^nayha  \  Wavlmy  aham  hrtthi  vd  tvam 
Vasishfhdt  kshattriyam  varam  \ 

"  The  gods  being  distressed  by  them,  resorted  to  Indra  (  and  he  too, 
being  harassed  by  them,  went  to  Ya^ishtha  for  help.  This  reverend 
and  beuevolent  sage  gave  them  all  his  protection ;  and  being  aware  of 
their  distress,  without  any  exertion,  burnt  up  all  the  Danavas  .  •  •  . 
7289.  Thus  were  the  gods,  including  Indra,  preserved  by  Yaiishtha, 
and  the  Daityas,  even  although  they  had  obtained  a  boon  from  Brahmd, 
were  slain.  Such  was  the  exploit  of  Ya^ishtha :  can  you  tell  me  of 
any  Eshattriya  who  was  superior  to  him  ?  " 

A  further  tale  is  told  of  the  prowess  of  the  sage  Atri,  who  interposed 
to  deliver  the  gods  and  restore  light  to  the  celestial  luminaries : 

Yerse  7292.  Ghare  tamasy  oyudhyanta  sahitdh  deva-ddnavdh  |  (wiihyata 
iarais  tattra  Svarbhdnuh  Soma-hhdskarau  \  atha  U  tamasd  grastdh  viJuh 
nyante  sma  ddnavaih  \  devdh  nfipaU-kirdula  sahaica  BalihhU  tadd  \ 
OBurair  badhyamdndi  te  ksh^na-prdndh  divaukasah  \  apaiyanta  tapasyan^ 
tarn  Atrim  vipram  tapodhanam  |  .  .  . .  7297.  Te^hruvamS  ^^ ehandramdh 
hhava  I  timira-yhnai  eha  savitd  daayu-hanid  cha  no  hhava  "  |  evam  ukta$ 
(add  *trir  vai  tamo-nud  abhavat  iaH  J  apaiyat  Mumya-bhdvdch  cha  ioma^ 


THE  BEAHMANS  AND  KSHATTBIYAS.  469 

vatpriya-daHanah  \  dfishfvd  nutiprabham  iomarh  tathd  »ilryam  chapdr- 
thiva  I  praMSam  akarod  Atria  tapaad  wena  aafhyuge  \  7300.  Jagad 
vitimiram  chdpi  prakdSam  akarot  tadd  |  vyajayat  iatru-samghdmi  cha 
devdndm  svena  Ufasd  |  .  .  .  .  7303.  Dvijendgni-dvitlyena japatd  eharma- 
vdsasd  I  phala-hhakshena  rdjarshe  paSya  karmditrind  kfitatn  [  .  .  .  . 
7304 hruhi  vd  tvam  Atritah  kshaUriyam  varam  | 

''  The  gods  and  Danavas  fought  together  in  dreadful  darkness;  when 
Svarbhanu  pierced  with  his  arrows  the  sun  and  moon.  Enveloped  in 
gloom  the  gods  were  slaughtered  by  the  Danavas^  together  with  the 
Balis.  Being  thus  slain  and  exhausted,  the  celestials  beheld  the  Brah- 
man Atri  employed  in  austerities ;  "  and  invoked  his  aid  in  their  ex- 
tremity. He  asked  what  he  should  do.  They  reply,  verse  2297: 
«<  Become  the  moon,  and  the  gloom-dispelling  sun,  the  sbyer  of  the 
Dasyus.'  Atri  then  became  the  gloom  -  dispelling  moon,  and  in  his 
character  as  such  looked  beautiful  as  Soma.  Perceiving  the  sun  and 
moon  to  be  shorn  of  their  brightness,  Atri  threw  light  upon  the  conflict^ 
(7300)  freed  the  world  from  darkness,  by  the  power  of  his  austere- 
fervour,  and  vanquished  the  enemies  of  the  gods 7303.  Behold 

the  deed  done  by  Atri,  the  Brahman,  attended  by  Agni,  the  mutterer 

of  prayers,  clad  in  a  skin,  and  living  upon  fruits 7304.  *  Tell 

me  of  any  Kshattriya  superior  to  Atri.' " 

This  story  is  founded  on  some  verses  of  the  Eig-veda,  v.  40,  5 : 

Yat  tvd  sUryya  Svarhhdnus  tatnasd  *vidhyad  dsurah  \  akthetra-vidyathd 
mudgho  hhuvandni  adldhayuh  \  6.  Svdrhhdnor  adha  yad  Indra  mdydh  avo 
divo  varttamdnd^  avdhan  \  gUlhark  tUryya^i  tamasd  ^pavratena  turiyena 
hrahmand  'vindad  Atrih  \  8.  Grdvno  hrahmd  yujujdna^  saparyyan  kirind 
devdn  namasopaSiksIian  |  Atrih  sHryasya  divi  ehakahur  ddhdt  Svarhhdnor 
apa  mdydh  aghukshat  \  9.  Tarn  vai  sUryyaih  Svarhhdnus  tamasd  *vidhyad 
dsurah  \  Atrayas  tarn  anv  avindan  nahi  anye  aiaknuvan  \ 

''When  Svarbhanu  of  the  Asura  race  pierced  thee,  o  Sun,  with 
darkness,  all  worlds  appeared  like  a  man  who  is  bewildered  in  a  region 
which  he  does  not  know.  6.  When,  Indra,  thou  didst  sweep  away  the 
magical  arts  of  Svarbhanu,  which  were  operating  beneath  the  sky,  Atri 
discovered  by  the  fourth  text  the  Sun,  which  had  been  hidden  by  the 
hostile  darkness.  8.  Applying  the  (soma-crushing)  stones,  performing 
worship,  serving  the  gods  with  reverence  and  praise,  the  priest  Atri 
placed  the  eye  of  the  Sun  in  the  sky,  and  dispelled  the  illusions  of 


470  EA&LT  COirrESTS  BETWEEN 

Srarbhano.     9.  The  Atris  diflcorered  tlie  Son  which  Syarbbann  had 
pierced  with  darkness.    No  others  oonld." 

We  have  next  a  curious  l^;end  about  the  sage  ChjaTana,  of  the 
race  of  Bhfigu : 

7306.  Ahinoh  pratUaihirutya  Chyacanak  Pdkaidsanam  |  pracdcka 
iahito  devaih  **  wmapdv  Aknnau  huru ''  |  Indra^  wdeha  I  ''  anmdbhir 
ninditdv  etau  hJtocetd^i  domapau  katham  \  devair  na  sammitdv  eiau  tasmdd 
maivafh  vadawa  nah  \  AMbhydih  $aha  neehh&mah  iomam  pdtum  wutkd" 
Praia  \  yad  anyad  vakshyase  vij^ra  tat  karishydma  te  vaehah  '^  |  CkymcO' 
nah  uvdeha  \  ^*pibetdm  Ahinau  tomam  bhavadhhih  sahitdv  uhhau  \  mbkd9 
etdv  apt  surau  inryya-puttrau  tunSvara  |  7310.  Kriyatdm  mad-vaeho 
devdh  yathd  vai  $amuddJifitam  \  etad  va^  kurvatdm  ireyo  hhaved  noiiad 
akurvatum*^  \  Indrah  uvdeha  I  **  Aktbhydlk  saha  »oma0^  vainapdsydwu 
dvijottama  \  pihantv  anye  yathdkdmaih  ndham  pdtum  ihotiahe "  |  Chya- 
vanah  uvdeha  !|  "  na  ehet  karishyaii  vaeho  mayoktam  hala-sUdana  |  mayd 
pramathitah  sadyah  iomam  pdsyasi  vai  tnakhe  *'  |  taia^  karma  gamdrah' 
dhaih  hituya  iaha$d  ^hino^  \  Chyavanena  tato  mantravr  dbhtbhuidk  turd 
^bhavan  \  tat  tu  karma  iamdrahdham  drMfvendrah  krodha-mHrchhitak  \ 
udyamya  vipulaih  iailam  Chyavanam  $amupddravat  |  7315.  Tatkd  ^mfrena 
hhagavdn  amarshdkula-lochanah  \  tam  dpatantam  dfishtvatva  Chymfmuu 
tapasd  ^nvitah  \  adhhih  siktvd  ^stamhhayat  tafh  MH^ajrafh  $aha-parwUam  \ 
athendrasya  mahdghorafh  so  ^tfijat  iatrum  eva  hi  \  Mayaik  ndmdhuti' 
mayaih  vyddttdsyam  ntahdmunih  |  .  •  •  •  7319.  Jihvd-miildithitdM  taiya 
sarve  devdh  io^diavdh  \  timer  dsyam  anupraptd^  yathd  matsydh  makdr^ 
nave  |  te  sammantrya  tato  deva  Mddasydeya  eamlpagdh  \  ahru/can  Mhitd^ 
Sakram  pranamdemai  dvijdtaye  \  Ahihhydfh  $aha  eomaih  eha  pibdmm 
vigata-jvardh  \  tatah  ta  pranatah  S'akraS  chakdra  Chyavanaeya  tat  | 
Chyavanah  kfitavdn  etdv  Ahinau  eoma-pdyinau  \  tatah  pratydharai 
karma  Madaih  cha  vyahhqfad  munih  \ 

''Having  given  a  promise  to  that  effect,  Chyavana  applied,  along 
with  the  other  gods,  to  Indra,  to  allow  the  A^vins  to  partake  in  the  soma 
juice.  Indra  answered,  '  How  can  they  become  drinkers  of  the  somay 
seeing  they  are  reviled  by  us,  and  are  not  on  an  equality  with  the  gods  ? 
We  do  not  wish  to  drink  soma  in  their  company ;  but  we  shall  accede 
to  your  wishes  in  any  other  respect.'  Chyavana  repeats  his  request^ 
and  urges  that  the  A^vins  also  are  gods,  and  the  offspring  of  the  Sun. 
7310.  He  adds  that  it  will  be  well  for  the  gods  if  they  accede  to  this 


THF  BEAHMANS  AND  K8HATTRITAS.  471 

demand,  and  ill  if  they  do  noi  Indra  rejoins  that  the  other  gods  may 
drink  with  the  A^vins  if  they  please,  but  he  oannot  bring  himself  to  do  it 
Ghyavana  retorts  that  if  he  does  not,  he  shall  be  chastised  by  the  sage, 
and  made  to  drink  soma  (with  them)  at  the  sacrifice.  A  ceremony  was 
then  instantly  began  by  Ghyavana  for  the  benefit  of  the  A^vins ;  and  the 
gods  were  yanquished  by  sacred  texts.  Indra,  seeing  this  rite  commenced, 
became  incensed,  uplifted  a  vast  mountain  (7815),  and  rushed  with 
his  thunderbolt,  and  with  angry  eyes,  on  Chyayana.  The  sage,  how- 
ever, sprinkling  him  with  water,  arrested  him  with  his  mountain  and 
thunderbolt.  Chyavana  then  created  a  fearful  open-mouthed  monster, 
called  Mada,  formed  of  the  substance  of  the  oblatipn,"  who  is  further 
described  as  having  teeth  and  grinders  of  portentous  length,  and 
jaws,  one  of  which  enclosed  the  earth  and  the  other  the  sky :  and 
the  gods,  including  Indra,  are  said  (7319),  ^'  to  have  been  at  the  root  of 
his  tongue  [ready  to  be  devoured]  like  fishes  in  the  mouth  of  a  sea 
monster.  Finding  themselves  int  his  predicament,  the  gods  took  counsel 
and  said  to  Indra, '  Make  salutation  to  Chyavana,  and  let  us  drink  soma 
along  with  the  A^vins,  and  so  escape  from  our  sufferings.'  Indra  then, 
making  obeisence,  granted  the  demand  of  Chyavana,  who  was  thus  the 
cause  of  the  A^vins  becoming  drinkers  of  the  soma«  He  then  per- 
formed the  ceremony,  and  clove  Mada  to  pieces." 

Does  this  legend  mean  that  this  rishi  of  the  Bhfigu  family  was  the 
first  to  introduce  the  Ai&vins  within  the  circle  of  the  Arian  worship  ? 

Compare  the  passages  from  the  Siatapatha  Brahmana  iv.  1,  5, 1  ff.,  and 
from  the  Yanaparvan  of  the  M.  Bh.  verses  10316  ff.  quoted  in  my  ''Con- 
tributions to  a  knowledge  of  the  Tedic  theogony  and  mythology,'' 
No.  II.,  in  the  Joum.  E.  A.  S.,  for  1866,  pp  11  ff. ;  Ind.  St.  i.  188^ 
and  the  A^vamedhika-parvan  of  the  M.  Bh.,  verses  249  ff.,  there  referred 
to.  The  A^vins  are,  in  different  passages  of  the  Big-veda,  as  iiL  58, 
7,  9;  viii.  8,  5 ;  viii.  35,  7-10,  invited  to  drink  the  soma-juioe. 

Yayu  relates  to  Arjuna  yet  one  more  instance  of  the  irresistible 
power  of  the  Brohmans : 

7327.  Madatydsyam  anupraptah  yadd  %endrdh  divendtasah  \  tadaiva 
Chyavaneneha  hfitd  tethdth  vasundhara  \  uhhau  lokau  hfitau  matvd  i& 
devdh  duhhhitah  bhftiam  \  SokdrttdS  eha  mahdtmdno  Brahmdnam  iaranam 
yayuh  \  devdh  Hchul^  \  Maddiythvyatuiktdndm  asmdkam  loJca-^ikjita  \ 
Chyavanena  hfitd  hhumih  Kapaii  ehaiva  divam  prdbho  \  Brahmd  uvdeha  \ 


473  EABLT  COHTESTS  BBTWEDT 

7330.  OaeUMdltvam  israMA  vipr&M  Siu  tendrs^  Unrnkatak  |  prmadd^ 
tdn  vhhau  loiie  aeaptyatka  yalhd  p%irA  \  U  y«yi4  iaraaoA  viprin  ficAw 
U  "idnjaySmalte''  \  ity  uitdM  U  dtfijdmprahttr  "JayattiaSiapdn"  Ml 
"  bhugatdn  hi  vyetdn  vaymn  "  ily  airutan  "  icija^  "  |  taigit  kmnma  ••• 
mSraid/iam  brahmamai^  Kapa-ndianatn  |  tat  tnUvd  prethito  dito  brui- 
mantihyo  Dhani  Kapaih  \  bhU-yatSn  hrdhmanSn  £ha  DianI  SafO-vmeMt 
j/athd  I  "  bkavodbhiii  tadriisii  *ane  £i^^  kim  Hu  earilate  )  Mrtv  vtJa- 
tidai  prOfnS^  tare*  tha  iratu-ydjiiui^  \  7 S3S.  8<m>»  ttttyavratdi  eAmra 
tana  tvlyAk  mtaharthibhih  |  irii  ehatta  ramataiUtkit  dharayanti  (riyam 
ehate\  .  .  .  .  7339.  S^ii  chanyaii  cha  hahvhhir  gunair  yukUn  iaiioA 
Kap&n  I  7340.  Vijethyalha  nivarltadhvaih  nivrittdndm  iub/mih  Ai  vai  "  | 
SrSAmanS^  iehi^  \  Kapdn  vayaih  v^kydmo  yt  ittOt  te  vayam  tmfita^  | 
tamtdd  badhyd^  Kapd  'tmdiam  J}hiutM  ydhi  yaihUytUam  \  Dhmi  gatei 
Kapan  aha  "no  no  viprdh  prtyankardh  \  yfihitvd  'ttrdny  atho  taprUm 
Kapdh  lartw  tamddravan  \  tamudayra-dhvajan  druhfvd  Kapdn  tare»  dvi' 
jdlayah  \  vyairijan  jcaiitdn  agnJn  KapdnUm  prdna-n&ian&n  \  hrahmtt- 
tfithtah  hapyahhujah  £apSn  hatsA  landlauah  |  itabhatliia  ytthd  'bMrdm 
vyariijanUi  narddhipa  \  Sated  vai  ddnaidn  i«vafy  larve  tambh&ya  «aA. 
yt^t  I  tendbhyajdnan  hi  tad&  br&hmanair  nihatdn  Kapdn  |  athlignmgm 
mah&lg'dh  Ndrado  'kathayad  vibho  |  yathd  hatdh  mahabh&yau  litjawH 
brdkmanail^  K<q>d^  \  N&radatya  voehah  irvtvdprlldk  lant  divaukatai  I 
praiaiaihiuk  dvijd^U  ekdpi  hrSJunandUti  eha  ytdatvindh  \ 

"  "When  the  godi,  including  Indra,  were  enclosed  witlim  tite  montb 
of  Hada,  the  earth  was  taken  from  tliem  by  Chyavana.  The  gods  then 
considering  that  they  had  lost  both  worlds,  in  their  distress  resorted  to 
Brahma,  and  said,  'Since  we  have  been  swallowed  np  in  the  month  of 
Uoda,  the  earth  has  been  taken  fixmi  os  by  Chyavane,  and  tlie  heaven 
by  the  Kapas.'  Brahma  answered, '  Qo  speedily,  ye  gods,  with  Indra,  to 
the  Brabmans  for  help.  Alter  propitiating  them  ye  shall  regain  both 
worlds.'  They  did  so,  and  the  Brabmans,  after  ascertaining  that  tba 
gods  wonld  themselves  deal  with  those  of  their  enemies  who  were  o& 
earth,  began  a  ceremony  for  the  destruction  of  the  Kapaa.  The  Kapaa 
upon  tiuB  sent  a  messenger  to  the  Brfihmans,  to  say  that  they  themselveg 
were  all,  like  them,  skilled  in  the  Yedas,  Jeomed,  and  offerers  of  sacrifice 
all  pure  in  their  observances,  and  all  resembling  great  rishis,  etc.,  eto. 
How  then  ahonld  the  Brahmans  be  able  to  conquer  them  7  It  would 
be  more  for  their  interest  to  desist  from  tlic  attempt.    The  Brihmui^ 


THE  BEAHMANS  AND  KSHATTRITAS.  473 

however,  would  not  be  persuaded;  and  when,  in  conadqnence,  the 
Xapas  assailed  them,  they  hurled  forth  fires  by  which  the  Kapas  were 
destroyed.  The  gods  themselves  conquered  the  Danavas,  and  learning 
from  N&rada  what  the  illustrious  Brahmans  had  effected,  they  sang 
their  praises.*'"' 

Hearing  of  all  these  testimonies  to  the  terrible  might  of  the  Brah-» 
mans,  Aijuna  at  length  gives  in,  saying : 

7350.  JlvoLmy  aham  hr&hmandrlham  iorvathd  satatam  prahho  \  hrah* 
manyo  hrahmanehhyai  eha  pranamdmi  eha  nityaiah  \  DaUattreya-prasa- 
ddch  eha  mayd  praptam  idam  halam  \  loks  eha  paramd  kirttir  dharmai 
eha  eharito  mahdn  \  aho  hrdhmana-karmdni  mayd  Ifdruta  tattvatah  \ 
tvayd  prohtdni  kdrUnyena  irutdni  prayatena  eha  |  Vdyur  uvdcha  |  hrdh- 
mandn  kshditra-dharmena  pdlayawendriydni  eha  I  Bhriguibhyas  te  hhaya0^ 
ghoramdat  tu  kdldd  hhavtshyati  | 

**  I  live  altogether  and  always  for  the  sake  of  the  Brahmans.  I  am 
devoted  to  the  Brahmans,  and  do  obeisance  to  them  continually.  And  it 
is  through  the  favour  of  Dattattreya  (a  Brahman)  that  I  have  obtained 
all  this  power  and  high  renown,  and  that  I  have  practised  righteous- 
ness. Thou  hast  declared  to  me  truly  all  the  acts  of  the  Brahmans, 
and  I  have  listened  intently.''  Yayu  then  says  to  him  :  ''  Protect  the 
Brfihmans,  fulfilling  a  Elshattriya's  function ;  and  restrain  your  senses. 
A  dreadful  cause  of  apprehension  impends  over  you  from  the  Bhp igus, 
but  it  will  only  take  effect  after  some  time."  This  last  remark  may 
have  been  introduced  to  bring  this  story  into  harmony  with  the  other 
legend  about  the  destruction  of  Arjuna  and  the  Kshattriyas. 

The  narrative,  which  has  just  been  quoted,  is,  as  I  have  already  stated, 
preceded  by  a  panegyric  of  some  length  pronounced  by  Bhishma  on  the 
Brahmans  (verses  7163-7184),  of  which  the  following  are  specimens: 

7163.  Brdhmandndm  parihhavah  sddayed  api  devatdh  \  7164.  Te  hi 
lokdn  imdn  sarvdn  dhdrayanti  manUhinah  \  7175.  Chandane  mala-panke 
eha  hhojane  ^hhojane  aamdf^  \  vdao  yeshdih  dukulam  eha  idna-kshaumdjindni 
eha  I  7177.  Adaivafh  daivata^  kuryur  daivatam  vd  *py  adaivatam  \  lokdn 
any  an  sfijeyuB  te  lokapdldmi  eha  kopitdh  \  7179.  Devdndm  apt  ye  devdh 
kdranam  kdranasya  eha  \  7181.  Avidvdn  hrdhmanq  devah  •  .  .  •  |  vidvdn 
hhnyas  tato  devah  pHrfUhsdyara-aannibhah  \ 

"  The  prowess  of  the  Brahmans  can  destroy  even  the  gods.    7164* 

**^  This  translatioQ  ii  a  good  deal  condeoMd. 


474  SABLT  G05TEST8  HJKTWKm 

Thofle  wue  beingB  uphold  all  these  wcMs.    7175.  To  fhem  it  is  in- 
different  whether  they  are  peffomed  with  aandal  wood  or  defoned 
with  mile,  whether  they  eat  or  fast,  whether  they  are  dad  in  ailk,  er 
in  aackdoth  or  ikina.    7177.  They  can  torn  what  is  not  dirine  into 
what  is  divine,  and  the  oonrerK ;  and  can  in  their  anger  create  oilier 
worlds  with  their  gnaidiana.     7179.  They  are  the  gods  of  tiie  goda; 
and  the  cause  of  the  cause.      7181.  An  ignorant  Brahman  is  a  god, 
whilst  a  learned  Brahman  is  yet  more  a  god,  like  the  foil  ooean." 
(Compare  the  similar  eulogies  in  p.  130,  ahore.) 

In  the  AnnMsaniqmrvan,  sections  52  ff.,  we  haye  the  stoiy  ot  Piaim- 
lorama,  in  connection  with  that  of  Yi^vamitra,  yet  once  more  k^toP^. 
Yodhishthira  says  he  is  yery  carious  to  know  something  more  ahoat 
these  two  personages : 

2718.  JSiiUham  etha  samuipatmo  Rdmak  tatythpardkramak  |  'kmihrnm 
hrahmarshi^aihio  *yaih  bhattra-dharmd  vyajdyata  \  tad  atya  mmMmtam 
rdjan  nikhilmdnukirttaya  \  Kau&ikdeh  cha  katham  vaiiSdt  k$Mirdi  wd 
hrdhmanq  *hhavat  \  oho  prabkdvat^  iwnahdn  diJd  vai  tumakdiwumak  \ 
Edmatya  eha  narthvydghra  VUvdmilrasya  ehaka  At  |  laiMmn  puttrdm 
atikramya  teihdik  naptfuhv  athdhhavai  |  stha  doshah  mtdn  hitvd  tai 
tvaih  vy&hhy&tum  arhasi  | 

**  How  was  this  valiant  Bama,  descended  from  the  family  of  a  BrSh* 
man-rishi,  bom  with  the  qualities  of  a  Eshattriya?  Tell  me  the  whole 
story :  and  how  did  a  Brahman  spring  from  the  Kshattriya  race  of 
KuiSika  ?  Great  was  the  might  of  Bama,  and  of  Yiivamitnu  How 
did  it  happen  that,  passing  over  the  sons  [of  Bichlka  and  Ku^ika], 
this  defect  showed  itself  in  their  grandsons  ?  " 

Then  there  follows  a  long  dialogue  related  by  Bhishma  as  hafinig 
taken  place  between  king  Ku^ika  and  the  sage  Chyavana.  The  latter, 
it  seems,  ^'foreseeing  that  this  disgrace  was  about  to  hMl  his  race 
[from  connection  with  the  Ku^ikas],  and  entertaining,  in  consequence, 
after  he  had  weighed  all  the  good  and  evil,  and  the  strengtih  and  weak- 
ness (on  either  side),  the  desire  of  burning  up  that  whole  family** 
(verse  2728.  £tath  dosham  purd  drishfvd  Bhdrganai  Chyavana$  tadd  \ 
dgdminam  mahdbuddhik  wa-mihie  muni-iattamah  \  nihohitya  manatd 
Barvafk  guna-dosham  baldhalam  \  dagdhu-kdma^  ktdam  Barvatk  KuHkdn&ik 
Uipodhanai  |),  came  to  Ku^ika.  Chyavana  is  welcomed  and  treated 
with  great  attention,  and  receives  from  Ku^ika  the  offer  of  all  his  king- 


THE  BEAHMANS  AKD  KSHATTBIYAS.  475 

dom,  etc.  The  saint,  howeyer,  does  not  lequite  this  honour  with  cor^ 
responding  kindness,  bnt  makes  the  king  and  his  wife  perform  many 
menial  offices,  rub  his  feet,  attend  while  he  sleeps,  bring  him  food,  and 
draw  him  in  a  chariot,  while  he  lacerates  their  backs  with  a  goad. 
All  this  is  submitted  to  so  patiently,  that  the  sage  is  propitiated,  ad- 
dresses them  in  kindly  tones,  and  touches  their  wounded  bodies  with 
his  godlike  hands.  After  creating  a  magical  golden  palace,  with  all  the 
accompaniments  of  pleasure  (2826  ff.),  in  order  to  give  them  a  con- 
ception of  heaven,  (2892  fL)  the  sage  offers  to  bestow  any  boon  the  king 
may  choose ;  and  to  solve  any  of  his  doubts.  Kuiika  asks  the  reason 
of  the  sage's  imaccountable  procedure.  Ch  javana  answers  that  he  had 
heard  from  Brahma  that  there  would  be  "  a  confusion  of  families  in 
consequence  of  the  hostility  of  Brahmans  and  S^shattriyas,  and  that  a 
grandson  of  great  glory  and  heroism  would  be  bom  to  Ku^ika  "  (verse 
2878.  JBrahnuhkahattra-virodhena  hhopttd  kula-sankarah  \  pautras  U  hha" 
vita  rdjarkB  Ujo^lryya-Mmanvitah  \ );  that  he  had  intended  in  consequence 
to  bum  up  the  race  of  the  Ku^ikas,  but  that  the  king  had  come  so  well 
out  of  the  severe  ordeal  to  which  he  had  been  subjected,  that  the  Sdgo 
had  become  thoroughly  pacified,  and  would  grant  the  boon  which 
Ku^ika  desired : 

2897.  Bhaviihyaty  esha  U  kdmas  KauSikdt  KauHho  dvija^  \  tjriiiyam 
purusham  tvhhyam  hr&hmanatvam  gamiahyati  \  vaihku  U  parthiva-irMh' 
tha  Bhrigundm  wa  t^'asd  |  patUraa  U  hhavitd  vipras  tapasvi  pdvanth 
dytUih  I  yah  aa-devthmanuahydndm  hhayam  utpddayiahyati  | 

**  This  thy  desire  shall  be  fulfilled ;  from  a  Kau^ika  a  KauiSika  Brfth- 
man  shall  arise :  in  the  third  generation  thy  race  shall  attain  to  BtSh^ 
manhood  by  the  might  of  the  Bhf  igus.  Thy  son's  son  shall  become  a 
Brahman,  a  deyotee,  splendid  as  fire,  who  shall  alarm  both  gods  and 
men."  Ku^ika  being  anxious  to  know  how  all  this  was  to  be  brought 
to  pass,  Chyavana  informs  him : 

2995.  BhrigHndih  hhaUriydh  ydjyd^  nityam  etqf  janddktpa  \  U  eha 
hhedavk  gamishyanti  daiva-yuktena  hetund  j  kshattriydS  eha  Bhfig^ 
Borvdnhadhishyantinarddhipa  \  dyarhhdd  anukfintanto  daiva-dan^a  nipU 
ditdh  I  tatalf,  lUpaisyaU^imdkam  hda-goira-vwardhanah  \  Urvo  ndma 
mdhutejd  jvalandrka-Bama-dyutH,  \  sa  trailokya-vindidya  kopdgnifhjana- 
yuhyati  \  mahiih  sa-parvata-vandm  yalf,  karishyati  hhasmaadi  \  kanehii 
kulaih  tu  vahni^i  cha  aa  eva  iamayUhyM  \  Mmudre  t^favd-vaktre  prak* 


476  EAELT  CONTESTS  BETWEEN 


$ktpya  mtmi-ioliamah  \  2910.  Puitraik  tatya  wuthardj€  Eiekihmm  Bkri- 
gu-nandanam  \  sdkthdt  kfiUno  dhanur-redah  uunvpatihUyaU  ^na^hm  \ 
luhattriydndm  ahhdTdya  daiva-yuktena  heiumd  \  $a  tu  tarn  pratigrthfmitm 
jmttram  sankrdmayishyati  |   Jamadiignau  mahdlhage  tapasd  hhacttdi^ 
mani  \  $a  ehapi  Bhrigu-idrduhu  tarn  vedam  dhdrayuhyati  \  htddi  tu  tmta 
dharmdtman  kanydm  so  *dhiyamishyati  |  udhhdnmdrtham  hhavaio  cvni- 
iasya  Bharatarshahha  \  Oddher  duhitaram  prdpya  pavtifim  tarm  wtoMd- 
iapdh  I  hrdhmanaih  Juhattra-dharmdnam  puttram  utpddayUhyaU  \  29 lo. 
K$hattriyafk  vtpra-karmdnam  VrHuupatim  ivauJMd  \  Fisvdmiimm  Unm 
huh  Qddheh  puttraih  tudhdrmikam  \  tap€ud  mahaid  yuktam  praddMymH 
mdhddyute  \  ttriyau  tu  kdranam  tattra  paritartte  hhatuhyatak  \  Pita- 
maha-niyogdd  vai  ndnyathaitad  hhacuhyati  \  tritiye  purushe  tuhkyam 
hrdhmanatvam  upaUhyati  \  hhavitd  tvafk  eha  samhandhl  Bhn'yundm  Md- 
vitdtmandm  \  .  •  •  •    2923.  Etat  U  hathitam  sarvam  aseshena  mayd 
nfipa  I  Bhjrigunaih  Kuiikdndm  eha  obhiMmbandha^huramm  \  yathoJttam 
jishtnd  ehdpi   tadd   tad  abhavad  nripa  \  janma  Rdmasya  eha  muner 
Vihdmitrasya  ehaiva  hi  \ 

**  The  Bhpgns  have  always  been  the  priests  of  the  Kshattriyas ;  bat 
these  will  become  hostile  to  each  other  for  a  fated  reason.  The  Kshat- 
triyas  shall  slay  all  the  Bhfigos,  even  to  children  in  the  womb,  being 
oppressed  by  a  divine  nemesis.  Then  shall  arise  the  glorious  Unra,** 
like  the  son  in  splendour,  who  shall  augment  the  glory  of  our  race.  He 
shall  create  a  fire  of  wrath  for  the  destruction  of  the  three  worlds, 
which  shall  reduce  the  earth  with  its  mountains  and  forests  to  ashes. 
After  a  time  he  will  extinguish  the  fire,  throwing  it  into  the  ocean  into 
the  mouth  of  Yadava  (the  submarine  fire).    Into  his  son  Eichlka  shall 

*^  trrsL  IB  here  laid  (rem  2907)  to  belong  to  the  race  of  Ch javaiiA,  but  whether 
as  a  near  or  remote  descendant  is  not  stated.  In  Terse  2910  Richika  is  said  to  be  the 
son  of  SWa.  In  the  Adiparran,  Terses  2610  ff.,  the  matter  is  somewhat  differently 
stated :  Armhl  tu  Manoh  kanya  tatya  patnl  yaiaaffini  \  Aurvoi  ttuyam  »a$na6Aavad 
urum  bMitva  mahayaiah  \  tnahat^ah  mahdvlryyo  halah  eva  gunair  yutah  \  RichlkoM 
tatya  puttrat  tu  Jatnadaynis  iato  'bhavat  |  "  Amshl,  the  daughter  of  Mann,  was  the 
wife  of  the  sage  (Chyafana) ;  of  her  was  the  illustrious  Aurra  bom,  having  split  his 
mother's  thigh.  He  was  great  in  glory  and  might,  and  from  his  childhood  endowed 
with  eminent  qualities.  Richika  was  his  son,  and  Richlka's  was  Jamadagni."  Here 
Aurra  is  said  to  derire  his  name  from  haTing  divided  his  mother's  thigh  {uru) ;  and 
no  allusion  is  made  to  I^^rra,  though  the  same  person  appears  to  be  meant.  In  the 
passage  of  the  Anui^&sana-panran,  howoTer,  we  have  an  Urra,  the  father  of  Richika, 
whose  patronymic  will  thus  be  Aurra ;  aa  it  is,  in  &ct,  in  the  Vishnu  Por&na,  as 
quoted  above  in  p.  352, 


THE  BRAHMANS  AND  KSHATTBITAS.  477 

enter  the  entire  embodied  Dhanur-veda  (science  of  arcHery),  for  the 
destined  destruction  of  the  Kshattriyas.  This  science  he  shall  transmit 
to  his  great  son  Jamadagni,  whose  mind  shall  be  spiritualized  by  deyotiony 
and  who  shall  possess  that  Yeda.  He  (Eichlka)  shall  obtain  [for  his 
wife]  a  maiden  of  thy  family,  to  prolong  thy  race.  This  great  deyotee, 
wedding  thy  grand-daughter,  the  daughter  of  Gadhi,  shall  beget  a 
Brahman  {%.€,  Para^urama),  fulfilling  the  functions  of  a  Eshattriya ; 
(2915)  and  shall  bestow  on  thy  family  a  S^shattriya  who  shall  perform 
the  functions  of  a  Brahman,  Yiivamitra,  the  son  of  Gadhi,  an  austere 
devotee,  and  glorious  as  Yrihaspati.  The  two  wiyes  shall  be  the  cause 
of  this  interchange  of  characters.  According  to  the  decree  of  Brahma 
all  this  shall  so  happen.  Brahmanhood  shall  come  to  thee  in  the  third 
generation,  and  thou  shalt  become  connected  with  the  spiritual-minded 
Bbf  igus."  2923.  <^Thus  (concludes  Bhishma)  have  I  told  thee  at  length 
the  cause  of  the  connection  between  the  Bhrigus  and  the  Ku^ikas.  All 
this  was  accordingly  fulfilled  in  the  births  of  Paraiurama  and  Yii- 
vamitnu" 

Is  this  legend  intended  to  account  for  a  real  fact  ?  Was  Paraiurama 
of  a  sacerdotal  tribe,  and  yet  by  profession  a  warrior,  just  as  YiiSvamitra 
was  conversely  of  royal  extraction,  and  yet  a  priest  by  profession  ? 

According  to  the  Yishnu  Purana,  iv.  11,  8  (Wilson,  4to.'ed.  pp.  416, 
417),  Arjuna  was  of  the  race  of  Tadu,  and  the  ninth  in  descent  from 
Haihaya,  the  great-grandson  of  that  prince.     It  is  there  said  of  him : 

Kritavlryydd  Afjunal^  sapta-dvtpapaUr  hahu-taluurl  jajne  yo  Uau  hhth 
gavad-amiam  Atri^hda'prasiltam  Dattdttreydkhyam  drddhya  hdhu-sa* 
hoiram  adharma '  aevd  '  nivdranam  dhartnefia  pfithivljayam  dharmatai 
chdnupdlanam  ardtihhyo  'pardjayam  akhila  -jagat  -prakhydta  -purushdch 
cha  mfityum  ity  etdn  vardn  ahhUashUavdn  lebhe  cha  \  tena  iyam  aiesha^ 
dvlpavatl  priihvl  samyak  paripdlitd  \  daSa-yajna-sahiurdny  aadv  ayajat  \ 
ttuya  cha  iloko  'dydpi  ylyate  <'  na  nUnam  kdrttavlryyasya  gatifh  ydsyanii 
pdrihivdh  \  yaftuiirddnairtapohhirvdprah'ayenadamenaeha"  |  atuuhtO' 
dravyaid  tasya  rdjye^hhavai  \  4.  Evam panchdiUusahasrdny  ahddn  avyd" 
hatdrogya-irl-bala-pardkramo  rdjyam  akarot  \  Mdhishmatydm  dig-vijayd* 
Ihydgaio  JVarmadd-jaldvagdhana'krldd'ntpdna'nMddkulena  ayatnenaiva 
tena  aiesha-devO'daiiya'gandharveSa'jayodbhuta'tnaddvaiepo  'pi  Edvanah 
paSur  iva  haddhah  svanagaraikdnie  ithdpitaf^  \  5.  Yah  panchdklti^ar* 
sha-tahasropalakshana-kdldvasdm  bhagavm-ndrdyasdmiena  Farahirdmwi 
vpasamhfitafk  | 


47B  XABLT  CONTESTS  SETWSKN 

"  From  Kiitarlrya  Mgnng  Aijima,  who  was  lord  of  the  aevvn  dvTpM 
[ciiciilar  and  conoentric  eontinentB  of  which  tho  earth  ia  eompoaed^ 
and  had  a  thomand  arms.    Haying  worahi^ied  a  portion  of  the  dhine 
Being,  called  Battattreya,  fining  from  the  race  of  Atri,  he  aoQg^t  and 
obtained  theae  boons,  Tiz.  a  thousand  arms,  the  power  of  zeatnimng 
wrong  by  jostioe,  the  oonqneat  of  the  earth,  and  the  dispoeition  to  role 
itrig^teooslj,  invincibility  by  enemies,  and  death  at  the  hands  of  a  man 
renowned  orer  the  whole  world.     By  him  this  earth,  with  all  its 
dy1pa%  was  perCectly  governed.    He  offered  ten  thousand  aacrifioea. 
To  this  day  this  verse  is  repeated  respecting  him :  *  No  oUiar  king  «h%n 
ever  equal  Kartavlrya  in  regard  to  sacrifices,  liberality,  austeritiee^ 
eonrtesy,  and  self-restraint.'    In  his  reign  no  property  was  eror  lost. 
4.  Thus  he  roled  for  eighty-five  thousand  years  with  nnbroken  health, 
proqierity,  strength,  and  valour.    When  he  was  excited  by  sporting  in 
the  Narmad&  and  by  drinking  wine,  he  had  no  difficulty  in  hinding 
like  a  beast  Bavaoa,  who  had  arrived  in  MahishmatI  in  his  eareer  of 
conquest,  and  who  was  filled  with  arrogance,  arising  from  the  pride  of 
Tictory  over  all  the  gods,  daityas,  and  gandharva  chie6^  and  impriaoning 
him  in  a  secret  place  in  his  capitaL    At  the  end  of  his  reign  of  eighty 
five  thousand  years  Arjuna  was  destroyed  by  Para^urama,  who  was  a 
portion  of  the  divine  Narayana." 

The  Bhagavata  Puraoa,  iz.  23,  20-27,  assigns  to  him  the  same 
descenty  and  relates  of  him  nearly  the  same  particulars.  Terse  23  says : 
Arfunai  Kjita/cilryyaBya  sapta-^hlpeharo  ^hhavist  \  J)aUdttreffdd  Hinrer 
tkfhidt  pr(lpUhyoga-mah&guna^  \  ''  Arjuna  was  the  son  of  Kfitavlryay 
and  ruler  of  the  seven  dvlpas.  He  obtained  the  great  attribute  of  Togm 
(supernatural  powers  arising  firom  devotion)  from  Dattattreya,  who  was 
a  portion  of  Hari,"  etc. 

The  legend  of  Paraiurama,  as  related,  is  (tf  course  fiibulous.  Not  to 
speak  of  the  miraculous  powers  which  are  ascribed  to  this  h^o,  and 
the  incredible  number  of  the  exterminations  which  he  is  said  to  have 
executed,  we  cannot  even  suppose  it  probable  that  the  Brahmans 
should  in  general  have  been  sufficientiy  powerful  and  warlike  to 
overcome  the  Kshattriyas  by  force  of  arms.  But  the  legend  maj 
have  had  some  small  foundation  in  fiEUst.  Before  the  provinces  of 
the  sacerdotal  and  military  classes  were  accurately  defined,  there  may 
have  been  cases  in  which  ambitious  men  of  the  former  successfully 


THE  BRAHMANS  AND  E8HATTBIYA8.  479 

aspired  to  kingly  dominion^  just  as  scions  of  royal  races  became  distin- 
guished as  priests  and  sages.  But  eyen  without  this  assumption,  the 
existence  of  such  legends  is  sufficientiy  explained  by  the  position  which 
the  Brahmans  eventually  occupied.  With  the  view  of  maintaining 
their  own  ascendancy  over  the  minds  of  the  chiefs  on  whose  good  will 
they  were  dependent,  and  of  securing  for  themselyes  honour  and  profit, 
they  would  have  an  interest  in  working  upon  the  superstitious  feelings 
of  their  contemporaries  by  fabricating  stories  of  supernatural  punish- 
ments inflicted  by  their  own  fore&thers  on  their  royal  oppressors,  as 
well  as  by  painting  in  lively  colours  the  prosperity  of  those  princes 
who  were  submissive  to  the  spiritual  order. 


CHAPTEE  v. 

EELATIO:*  07  THE  BBAHMANICAL  120)11X3  TO  THE  NEIGHBOUR. 
ISO  TEIBES,  ACCOBDIKG  TO  IIAXU  ASH  THE  PTKASAS. 

I  now  propoee  to  enquire  what  account  the  Indian  initers  gire  ti 
the  origin  of  thoae  tribes  which  were  not  comprehended  ia  their  own 
polity,  but  with  which,  ss  dwelling  wiUun,  or  adjacent  to,  the  boon- 
danc*  or  Hindiutan,  tiieif  conutrymen  were,  in  ancient  timea,  bron^t 
into  coDtinoal  and  fft"i}mT  contact. 

It  appean  to  hare  been  the  opinion  of  Hann,  the  great  anthori^  in 
all  matten  regarding  the  Hindu  religion  and  institations  in  their  fall 
derclopmcnt,  QM  there  was  no  original  race  of  men  except  the  four 
oaftos  of  Brihmans,  Eshattriyas,  Yaiiyaa,  and  Sudrae ;  and  that  all 
other  nations  were  derived  from  theae.  His  own  words  (z.  4)  are 
theto :  BrShmanah  hhaltriyo  taiiya*  Irayo  tarna^  dtijatagak  \  eMatwr- 
thak  ehtjatii  tu  iddro  ttiiti  tu  panehama^  \  "Three  coatea,  the  Biih. 
man,  the  Eahattrija,  and  the  Yujya,  are  twice-bom  ;  the  fonrth,  the 
8'udra,  is  once-bom ;  and  there  is  no  fifth."  On  the  last  clause  of  this 
Terse  Kulluka  Bhafta  annotates  thns :  PonehoMnh  punar  tarno  n&Hi 
tanklrna-jatlniirh  tv  ahalara-eod  m&tS-ptifi-j&ti-tf/atirikUi-j&ty'anttarut- 
v&d  na  varnattam  \  ayaih  eha  jdty-antaropadtiah  iCttrt  tamvyarahara^tr- 
tkah  [  "  There  is  no  fifth  caste ;  for  caste  cannot  be  predicated  of  the 
mixed  tribes,  from  the  fact  that,  like  mules,  they  belong  to  another 
species,  distinct  from  that  of  their  fiather  and  mother.  And  this 
reference,  which  is  made  in  the  8'astras  to  castes  other  than  Ulo  four, 
ia  merely  for  the  sake  of  convenience  and  conformity  to  oommoD 
usage." 

Accordingly,  in  the  following  description  which  Mann  gives  in  the 
same  chapter  of  the  rise  of  the  inferior  castes,  they  are  all,  even  the 


BBAHMANICAL  INDIANS  AND  NEIGHBOUBINO  TEIBES.     481 

▼erj  lowest,  such  as  Nishadas  and  Chandalas,  derived  from  the  mixture 
the  four  so-called  original  castes.  Thus,  in  verse  8 :  Brahmanad  vat^ya- 
hanydy&m  ambashtho  ndmajdyate  \  nishctdah  iudra-kanydydm  yahpard'^ 
iava  uchyate  \  ''  From  a  Brahman  father  and  a  Yai^ya  mother  springs 
an  Ambash^ha :  from  a  Brahman  father  and  a  S^udra  mother  is  bom  ft 
Nishada,  called  also  Para^ava."^  Again,  in  verse  12.  S'udrdd  dyth- 
gavah  kshaUd  chdnddlai  chddhamo  nj^indm  \  vaiiya  ^  rdjanya  -  viprdsu 
jay  ante  varna-aankardh  \  "  From  a  Si  udra,  by  women  of  the  Vaiiya, 
Kshattriya,  and  Brahman  castes  are  bom  those  mixed  classes,  the  Ayo- 
gava,  the  Kshattfi,  and  the  Chan^ala,  lowest  of  men."  Again,  ia 
yerse  20 :  Dvijdtayah  Mvarndtu  janayanty  avratdma  tu  ydn  \  tdn  sdvitri' 
partbhrashtdn  vrdtydh  iti  vinirdiSet  \  "  Persons  whom  the  twice-bora 
beget  on  women  of  their  own  classes,  but  who  omit  the  prescribed  rites, 
and  have  abandoned  the  gayatrl,  are  to  be  designated  as  Yratjas."  ^ 
In  the  next  three  verses  the  inferior  tribes,  which  spring  from  the 
Brahman  Yratya,  the  Kshattriya  Yratya,  and  the  Yai^ya  Yratya  respec- 
tively, are  enumerated. 
In  yerses  43  and  44  it  is  stated:  S^analiaia  tu  kriyd-Jopdd  imdh 

^  It  does  not  appear  how  the  account  of  the  origin  of  the  Nishfida  race  from  king 
Vena,  giren  abore  in  pp.  301  and  303,  can  be  reconciled  with  this  theory  of  Mann ; 
nnless  recourse  be  had  to  the  explanation  that  that  story  relates  to  the  Sfuyambhuya 
Manvantara.  But  Mann's  narratiye  seems  to  refer  to  the  same  period.  See  above, 
p.  39.  If  the  Vedic  expressions  paneh^janal^  and  the  other  corresponding  phrases 
signifying  "  the  five  tribes  "  be  rightly  interpreted  of  the  '*  four  castes,  and  the  Nishu- 
das,"  we  might  understand  this  as  intimating  that  the  NishSdas  had  at  one  time  been 
regarded  as  a  distinct  race.  But  the  phrase  is  variously  onderstood  by  the  old  Vedic 
commentators ;  as  has  been  shewn  above,  p.  177. 

*  Mann  says,  iL  88  f. :  A-shoifatad  brahmawuya  tdvitrl  nativarttat$  \  O'dvavinUat 
kthattrabhandhor  Q'^ehaturvimdater  viiah  \  atah  urddham  trayo  *py  ete  yathd-kalam 
atamikritaJ^  \  tavUrupaiitah  vratyalk  hhavanty  aryyo'nigarhitah  \  ''The  gayatii 
should  not,  in  the  case  of  a  BrShman,  be  deferred  beyond  the  sixteenth  year ;  nor  in 
the  case  of  a  Kshattriya  beyond  the  twenty-second ;  nor  in  that  of  a  Vais'ya  beyond 
the  twenty-fourth.  After  these  periods  youths  of  the  three  classes,  who  ha?e  not  been 
invested,  become  fallen  from  the  guyatrf,  Vratyas,  contemned  by  respectable  men 
(Aryyas).''  In  the  following  verse  of  the  Mahabhfirata,  Anus'Ssanaparyan,  line  2621, 
a  different  origin  is  ascribed  to  the  Yratyas :  Chan^^lo  vratya^aidyau  eha  brahma* 
nyam  kshaitriyasu  eha  ]  vais'yayam  ehaiva  sudraaya  lakthyants  'pasadai  traydff^  \ 
**  The  three  outcaste  classes  are  the  Ch&Q^filAt  the  Vrfitya,  and  the  Vaidya,  begotten 
by  a  S'Qdra  on  females  of  the  Brfihman,  Kshattriya,  and  Vaiifya  castes  respectively." 
A  Yratya,  therefore,  according  to  this  account,  is  the  son  of  a  S'udra  man  and  a 
Kshattriya  woman.  On  the  Yratyas,  see  Weber's  Indische  Studien,  L  33,  52,  138, 
139,  445,  446,  etc. 

31 


482  RELATION  OF  THE  BRAHHANICAL  INDIANS 

luihattriya'jdtayah  \  vrishalatvaffi  gatd^  loke  hrdhmanddarianena  eka  | 
Pamdrahdi  ehodra-^ravidd^  Kdmhojdh  Ya/oandh  S'dkdh  \  Pdradd^  Pah- 
hvdS  CMndh  KWdtdh  Laraddh  Khaidh  \  "  The  following  tribes  of 
Eshattriyas  haye  gradually  Bank  into  the  state  of  Yf  ishalas  (outcasts), 
from  the  extinction  of  sacred  rites,  and  from  having  no  commonication 
with  Brahmans ;  viz.  Paundrakas,  O^ras,  Dravi^as,  Kambojas,  Yavanasy 
S'akas,  Paradas,  Pahlavas,  Chinas,  Kiratas,  Daradas,  and  S^haias." 

The  same  thing  is  affirmed  in  the  Mahabharata,  AnuSasanaparvan, 
yerses  2103  f. :  SaJcdh  Ta/oanO'kdmbajds  ids  td^  luihattriyarfdtayah  \ 
Vfishdlatvam  parigatdh  hrdhmandndm  adarSandt  \  Drdfn4di  cha  Kth 
linddS  cha  Pulinddi  ehdpy  Uilnardh  \  Kolisarpdh  MdhUhahds  ids  tdk 
kshattriya-jdtaya^  iiyddi  \  "These  tribes  of  Kshattriyad,  yiz.  Skkas, 
Yavanas,  Kambojas,  Drayi^as,  Kalindas,  Pulindas,  XJilnaras,  Kolisarpas, 
and  Mahishakas,  haye  become  Yfishalas  from  seeing  no  Brahmans." 
This  is  repeated  in  verses  2158-9,  where  the  following  additional 
tribes  are  named:  Mekalas,  Latas,  Konvaiiras,  Skandlkas,  Darvas, 
Chauras,  S'avaras,  Barbaras,  and  Kiratas,  and  the  cause  of  degradation 
is,  as  in  verse  2103,  restricted  to  the  absence  of  Brahmans.  (Then 
follow  the  lines  (2160  ff.)  in  glorification  of  the  Brahmans^  already 
quoted  in  p.  130.) 

The  Yavanas  are  said  in  the  Mahabharata,  Adiparvan,  section  85, 
verse  3533,  ''to  be  descended  from  Turvasu,  the  Yaibhojas  firom 
Druhyu,  and  the  Mlechha  tribes  from  Ann  "  (  Tadoi  tu  Tddavdh  jdids 
Turvasor  Yavandh  mritdl^  \  Druhyoh  sutds  tu  Vaibhqfdk  AnoM  iu 
mUehha-jdiayah  |).  Is  it  meant  by  this  that  the  Yavanas  are  not  to 
be  reckoned  among  the  Mlechhas  ?  Their  descent  from  Turvasu  is  not 
however,  necessarily  in  conflict  with  the  assertion  of  the  authorities 
above  quoted,  that  they  are  degraded  Kshattriyas. 

I  shall  not  attempt  to  determine  who  the  Yavanas,  and  other  tribes 
mentioned  in  the  text,  were. 

The  verse  which  succeeds  that  last  quoted  from  Manu  is  the  follow- 
ing: 45.  Mukha-hdhUru-paf'jdndm  ydh  loke  jdlayo  vahih'  \  mleekka- 
vdehaS  chdryy(hvdchah  iorve  U  dasyavah  smriiah  \  "  Those  tribes  which 
are  outside  of  the  classes  produced  from  the  month,  arms,  thighs,  and 
feet,  [of  BrahmS,  i.e.  Brahmans,  Kshattriyas,  YaiSyas,  and  9udras,J 
whether  they  speak  the  language  of  the  Mlechhas  or  of  the  Ajyas, 
are  called  Dasyus."    The  interpretation  to  be  given  to  this  verse  tama 


TO  THE  NBIGHBOUBING  TBIBES.  488 

upon  the  sense  which  we  assign  to  **  outside"  {vdhih).  Does  it  mean 
that  the  Dasyus  were  of  a  stock  originally  distinct  from  that  of  the 
four  primeval  castes,  and  therefore  altogether  separate  from  those  tribes 
which  sprang  from  the  intermiztore  of  those  four  castes,  or  which,  by 
the  neglect  of  sacred  rites,  apostatized  from  their  communion  ?  Or  does 
it  merely  mean  that  the  Dasyus  became  eventually  excluded  frt)m  the 
fellowship  of  the  four  castes  ?  If  the  latter  sense  be  adopted,  then  Dasyn 
will  be  little  else  than  a  general  term  embracing  all  the  tribes  enume- 
rated in  verses  48  and  44.  The  commentator  Kulluka  understands  the 
word  in  the  latter  sense.  His  words  are :  Brdhmawk-kihattriya-vaiiyth 
iudr&ndm  kfiyd-lopadind  y&h  jdtayo  vdhyah  j&td^k  ndeehha-hhashd* 
yukt&h  dryya-hhdshopfitd^  vd  U  dasyavah  iorve  smfitd^  |  ''All  the 
tribes,  which  by  loss  of  sacred  rites,  and  so  forth,  have  become  out- 
casts from  the  pale  of  the  four  castes,  Br&hmans,  Kshattiiyas,  Yai^yas, 
and  S^udras ;  whether  they  speak  the  language  of  the  Mlechhas  or  of 
the  Aryas,  are  called  Dasyus."  His  view  is  confirmed  by  a  short 
passage  in  the  Aitareya  Brahmana,  quoted  above  (p.  358),  where  Yii- 
vamitra,  speaking  to  his  sons,  says :  "  Let  your  descendants  possess  the 
furthest  ends  (of  the  country),"  and  the  author  of  the  Brahmana  adds : 
«  These  are  the  numerous  border-tribes,  the  Andhras,  Pundras,  Sleibaras, 
Polindas,  Mutibas.  Most  of  the  Dasyus  are  sprung  frt>m  Vi^vamitra." 
Here  the  writer  of  this  ancient  Brahmana  connects  together  certain 
tribes  named  either  in  Manu,  or  in  the  Mahabharata,  as  degraded 
Kshattriyas,  with  the  appellation  Dasyu,  thus  intimating  that  the 
latter  was  a  general  name  embracing  all  the  former.  This  view  is 
frirther  confirmed  by  the  following  lines  of  the  Mahabharata,  book  ii. 
verses  1031-2  :  Daraddn  saha  Kdmhqjair  ajayai  Pdkaidiant^  \  prdgut* 
tardfh  diSam  ye  cha  vasatUy  diritya  Laiya/oa^  \  "  The  son  of  Indra  con- 
quered the  Daradas  with  the  Eambojas,  and  the  Dasyus  who  dwell  in 
the  north-east  region ; "  and  still  more  by  the  annexed  verses  from  the 
Dronaparvan,  of  the  same  epic  poem,  4747 :  Kdmbajdndm  iohoiraiieha 
Shkdndrh  cha  ptidmpate  \  8'avardndm  Kirdtdndih  Varvarandm  tathana 
cha  I  agamya-rilpdm  prithivlm  rndthaa-ionita-harddamdm  |  kfitavd^ 
tattra  S'aineyah  kthapayams  tdvakam  halam  \  DasyHndni  io-iirastrdnaH 
Srohhir  lUna-mUrddhajaih  |  dlryha-kurchair  mahl  klrnd  vivarhair  andth 
jair  iva  \  ''  SlEtineya,  destroying  thy  host,  converted  the  beautifril  earth 
into  a  mass  of  mud  with  the  fiesh  and  blood  of  thousands  of  E&mbojas^ 


484  EELATION  OF  THE  BEAHMANICAL  INDIANS 

SlBJcas,  Skbaras,  Eiratas,  and  Yairaras.  The  groimd  was  ooverod  wiUi 
the  shorn  and  hairless  hut  long-hearded  heads  of  the  Daajnsi,  and  their 
hebnets,  as  if  with  hirds  hereft  of  their  plumes."  Here  the  woid 
Dasyu  is  evidently  a  general  term  for  the  trihes  named  just  befiwe. 
Some  of  these  same  tribes  had  preyiously  been  called  Mlechhaa  in 
Terses  4716,  4723,  and  4745.       See  also  Sabh&p.  1198  f. 

There  is  a  passage  in  the  S^intiparvan,  section  65,  lines  2429  ff, 
which  is  worth  quoting,  as  it  shows  that  the  Brahmans  of  that  age 
regarded  the  Dasyus  as  owing  allegiance  to  Brahmanical  institutions. 
King  Mandh§t|i  had  performed  a  sacrifice  in  the  hope  of  obtaining  a 
vision  of  YishQU ;  who  accordingly  appeared  to  him  in  the  form  of 
Indra  (verse  2399).  The  following  is  a  part  of  their  conTersation. 
Mandhatf  i  asks : 

2429.  Yavandh  Etrdidh  Gdndhdrdi  Chlndh  S'ovara^arvarai^  |  S'aiat 
7\ishdrdh  Kankdi  cha  PahhvdS  ehdndhra-madrakdh  \   2480.  I^aundrdh 
Pulinddh  Ramathdh  Kdmhojdi  chaiva  sarvaiah  |  hrahma-kshatirchprasii'' 
tdi  cha  vaiiydh  iudrdS  cha  mdnavdh  |  katham  dharmdmi  eharuhymUi 
sarve  visJiaya-vd^inah  \  mad-vidhaii  cha  katham  sthdpydh  tarve  vai  das^fu- 
jivinah  |  etad  ichhdmy  aham  irotum  Ihagavams  tad  hravlhi  me  \  tvam  hoH' 
dhu'hhuto  hy  asmdkath  kshattriydndm  surehara  \  Indrah  mdeha  \  matd* 
pUrar  hi  Suhilahd  karttavyd  sarva'dasyuhhih  \  dchdryya-yuru-iuirQMAd 
tathaivdh'ama'Vdstndm  \  hhumipdndm  cha  Suirushd  karttavyd  sarva'das^fu- 
hhih  I  veda-dharma-kHydS  chaiva  teshdm  dharmo  vidhlyate  \  2435.  Pitru 
yajndi  tathd  kupdh  prapdi  cha  iayandni  cha  \  ddndni  cha  yathd-kalaik 
dvijebhyo  vtsjrijet  sadd  \  ahintsd  satyam  akrodho  vfitti-ddydnupdlanam  ] 
hharanam  puttra-ddrdndm  iaucham  adroha  eva  cha  \  dakshtnd  sarva- 
yajndndfk  ddtavyd  hhutim  iehhatd  \  pdkayajnd^  mahdrhdi  cha  ddtavydh 
sarva-dasyuhhih  \  etdny  evamprakdrdni  vihitdni  purd  *nagha  \  iorva^ 
lokasya  karmdni  karttavydniha  pdrthiva  |  Mandhdtd  uvdcha  \  driiyanU 
mdntuhe  loke  aarva-varneshu  JDasyavah  \  lingdntare  varttamdnd^  dira- 
meahu  chaturshv  apt  \  Indrah  uvdcha  \  2440.  Vinashtdydm  danda-nitydH^ 
rdja-dharme  ntrdkfits  |  aampramuhyanti  bhutdni  rdja-daurdtmyato  'na- 
gha  I  asankhydtdh  hhavishyanti  hhikahavo  linginaa  tathd  \  ah^amdndA 
vikalpdi  cha  nivritte  ^smtn  kfite  yuge  \  aifinvanta^  purdndnd0i  dharmd--' 
tidm  paramdh  gatih  \  utpatham  pratipatsyante  kdma-manyU'Samtn'tdh  \ 

"*The  "Yavanas,   Kiratas,  Gandharas,  Chinas,   Skvaras,  Varvaras, 
Sukas,  Tusliaras,  Kankas,  Pahlavas,  Andhras,  Madras,  PauQ^^^&s,  Pa« 


TO  THE  NEIGHBOU&ma  TBIB£a  485 

lindas,  Bamathas,  KambojaSy  men  sprang  from  Brahmans,  and  from 
Kshattriyas,  persons  of  the  Yai^ya  and  S^udra  castes — ^how  shall  all 
these  people  of  different  coantiies  practise  duty,  and  what  roles  shall 
kings  like  me  prescribe  for  those  who  are  living  as  Dasyus  ?  Instruct 
me  on  these  points ;  for  thou  art  the  friend  of  our  Kshattriya  race.' 
Indra  answers:  'All  the  Dasyus  should  obey  their  parents,  their 
spiritual  directors,  persons  practising  the  rules  of  the  four  orders,  and 
kings.  It  is  also  their  duty  to  perform  the  ceremonies  ordained  in  the 
Yedas.  They  should  sacrifice  to  the  Pitfis,  construct  wells,  buildings 
for  the  distribution  of  water,  and  resting  places  for  trayellen,  and 
should  on  proper  occasions  bestow  gifts  on  the  Brahmans.  They 
should  practise  innocence,  veracity,  meekness,  purity,  and  inoffensive- 
ness ;  should  maintain  their  wives  and  families ;  and  make  a  just  di- 
vision of  their  property.  Gifts  should  be  distributed  at  all  sacrifices  by 
those  who  desire  to  prosper.  All  the  Dasyus  should  offer  costly  paka 
oblations.  Such  duties  as  these,  which  have  been  ordained  of  old, 
ought  to  be  observed  by  all  people.'  Mandhatf  i  observes :  '  In  this 
world  of  men,  Dasyus  are  to  be  seen  in  all  castes,  living,  under  other 
garbs,  even  among  men  of  the  four  orders  {diraffias)*  Indra  replies : 
*  When  criminal  justice  has  perished,  and  the  duties  of  government  are 
disregarded,  mankind  become  bewildered  through  the  wickedness  of 
their  kings.  When  this  Efita  age  has  come  to  a  close,  innumerable 
mendicants  and  hypocrites  shall  arise,  and  the  four  orders  become  dis- 
organized. Disregarding  the  excellent  paths  of  ancient  duty,  and  im- 
pelled by  passion  and  by  anger,  men  shall  fall  into  wickedness,' "  etc* 
In  these  last  lines  it  is  implied  that  the  Brahmanical  polity  of  castes 
and  orders  was  fully  developed  in  the  Kf ita  [or  golden]  age.  This 
idea,  however,  is  opposed  to  the  representations  which  we  find  in  some 
though  not  in  all  other  passages.  See  above,  the  various  texts  adduced 
in  the  first  chapter. 

In  the  YishQu  Purana,  Bharatavarsha  (India)  is  said  to  **  have  its 
eastern  border  occupied  by  the  Eiratas;  and  the  western  by  the  Ya- 
vanas;  while  the  middle  is  inhabited  by  Kshattriyas,  Yai^yas,  and 
Siudras,  engaged  in  their  several  fixed  occupations  of  sacrifice,  war, 
trade,  etc."  (Yishnu  Purana,  ii.  8, 7.  Fnrve  Kirdtdh  yasydnU  pakhime 
Ta/oandh  sthitdh  |  hrdhmanah  JuhaUriydh  vaiiydh  madhye  Sudrdi  eha 
hhdyaiah  \  ijyd-yuddhihvanijyddyair  varttayafUo  vyavatthiihdh  |). 


4S6  EELATIOK  OF  THE  BRAHHAHIOAL  TNDUNS 

Uann's  account  of  tlie  orig^  of  the  Tavanu,  Baku,  Esmboju,  etc., 
ooRMponda  with  the  tenor  of  the  following  story,  which  we  find  in  tha 
fbnrth  book  of  the  Tishga  Parana,  sect.  3.  Bahn,  the  seventh  king 
in  descent  from  Eari^handia  (see  above,  p.  379)  was  overoome  by  the 
Haih&yaa  and  Talajanghas,*  and  compelled  to  fly  with  his  queens  to 
the  forests,  where  he  died.  After  his  death  one  of  his  wives  gave  birth 
to  a  son,  who  received  the  name  of  Kig&ra.  When  he  had  grown  np, 
the  youth  learnt  from  his  mother  all  that  had  befallen  his  father. 

Fara.  18.  Talal^  pilfi-rSjya-harajidmttrihifo  HMhaya-Tdlajanghadi- 
hadhiya  pratijndm  akamt  prOyaiaieha  Saikay&n  jagJiAna  \  S'aka-Ytorana- 
Kdmhya  -PSrada  -PahlmSh  han*/amdn&t  tat-hila-ffurvA  TaHaktham 
iaranaia  yayv^  \  19.  Aiha  tt&nVaiuhtho  jltan-mritakAn  kritvH  Sagaram 
Ska  "vatia  taUa  alam  ehhir  ali-j'lvan-mritaliair  tmwrifo'A  I  20.  S» 
eha  mays  eva  tral-praiijnO-paripdlanflya  nija-dhaniM-dnija-»anga-par%' 
tyGgaSi  iaritd^"  \  21.  Sa  "tatkd"  iti  tad gvru-vaehanam  aihinandya 
UihdM  vtthdnyaleam  akdrayai  |  Yavcniln  apamundita-Hraie  'rddiM- 
mundsn  Saksn  pralamha-kti&n  Purad3n  PahliKdiht  cha  imaint'dAarSm 
iMh-KidhySya~vSihaikar&n  tt&n  anyCmi  cha  kthattrtyun  ehak&ra  |  Ueha 
nija-dharma-paritySgid  brdhmanaiS  parityaktd^  mUehhatdm  yayuh  \ 

"Being  vexed  at  the  loss  of  his  paternal  kingdom,  he  vowed  to 
exterminate  the  Haih&yas  and  other  enemies  who  had  conqnered  it. 
Accordingly  he  destroyed  nearly  all  the  Saih^yas.  When  the  Sakas, 
Tavanas,  Kambojas,  Paradas,  and  Pahlavaa  were  about  to  undergo 
a  similar  fete,  they  had  reconrse  to  Yadishtha,  the  king's  family-prie<t^ 
who  interposed  in  their  behalf  in  these  words  addressed  to  Sagara, 
representiog  them  as  virtually  dead :  '  You  have  done  enough,  my  son, 
in  the  way  of  poisuing  these  men,  who  are  as  good  as  dead.  In  order 
that  yonr  vow  might  be  folfilled,  I  have  compelled  them  to  abandon  the 
duties  of  their  caste,  and  all  association  with  the  twice-born.'  Agree* 
ing  to  his  spiritual  guide's  proposal,  Sagara  compelled  these  tiibea  to 
alter  their  costume.  He  made  the  Tavanas  shave  their  head^  tha 
Siikas  shave  half  their  heads,  the  Paradas  wear  long  hair,  and  the 
Pahlavas  beards.      These  and  other  £ahatriyas  he  deprived  (tf  the 

■  Sw  WOwn'i  TiihQn  Paruqa,  ito.  edit,  p.  416  ind  418  not«.  In  the  note  to 
p.  41S  the  ATsntfH  ue  mentioiied,  on  the  aDlhority  of  the  TSjn  Pofagti,  si  bong  ■ 
bmach  of  the  HuUfu.  Id  Huiu,  i.  31,  tha  iTsntfM  are  uid  to  b«  d 
from  Biihiun  Vrityu. 


TO  THE  NHOEBOUEING  TBIBES.  487 

study  of  tlie  Yedas,  and  the  vashatkara.  In  conBequenoe  of  their 
abandonment  of  their  proper  dutieSi  and  of  thei  rdesertion  by  the 
Brahmans,  they  became  Mlechhas." 

This  story  is  also  related  in  the  Hariyami^ay  from  which  I  extract 
the  concluding  part  of  the  narrative : 

773.  AurvoB  tu  jdtakarmddi  tasya  kfiivd  mahdimanah  j  adhydpya  v$* 
dan  dkhildn  tato  ^ ttram  pratyapddayat  \  dgneya^  tu  mahdhdhur  anmrair 
apt  dusiaham  \  sa  tendstra-  halmdjau  halena  eha  samanvital^  \  Haihaydn 
nijaghdnd&u  kruddho  Eudrah  paiUn  wa  |  djahdra  eha  hkeshu  klrttifh 
klrttimatdm  varah  \  tatah  S'akdn  schyavandn  Eamhqfdn  Pdraddfhs  tathd  \ 
FaMavdmS  ehaiva  niiseshdn  karttum  vyavasitaf^  kila  \  U  hadhyamdndi, 
virena  Sagarem  mahdtmand  \  VaiUhtham  iarana^  gated  pranipetur  monl- 
shinam  |  Vaiishthas  tv  atka  tdn  drishfvd  samayena  mahddyiUi^  \  Sagaram 
vdraydmdsa  teshdm  dattvd  ^hhyaih  tadd  \  Sagara^  wdm  pratijndm  eha 
guror  vdkyaih  niiamya  eha  |  dharmam  jaghdna  teshdm  vai  veidnyatvam 
ehdkdra  ha  \  arddham  8'akdndfh  Siraso  mundayitvd  vyasarfayat  \  Tavan* 
dndrh  Sirah  sarvam  Kdmhojdndfh  tathaiva  eha  \  Pdraddlf,  mukta-keidicha 
Pahlavdh  Smasru-dhdrinah  |  niswddhydya  -  vashafkdrdh  kfUds  tena 
mahdtmand  \  Sakdh  Tavana-kdmhajd^  Fdraddh  Fahlavds  tathd  |  iTo/t- 
sarpdh  ia-Mahishdh  Ddrvas  Choldh  sa-Keraldh  \  tarve  te  ksJtattriydi  tdta 
teshdm  dharmo  ntrdkritah  |  Vaiishtha^aehandd  rdjan  Sagarena  ma* 
hdtmand  \ 

**  Aunra  having  performed  Sagara's  natal  and  other  rites,  and  taught 
him  all  the  Yedas,  then  provided  him  with  a  fiery  missile,  such  as 
even  the  gods  could  not  withstand.  By  the  power  of  this  weapon, 
and  accompanied  by  an  army,  Sagara,  incensed,  speedily  slew  the 
Haihayas,  as  Budra  slaughters  beasts;  and  acquired  great  renown 
throughout  the  world.  He  then  set  himself  to  exterminate  the  Skkas, 
Yavanas,  Kambojas,  Paradas,  and  PaLlavas.  But  they,  when  on  the 
point  of  beiug  slaughtered  by  Sagara,  had  recourse  to  the  sage 
Yasi^h^ha,  and  fell  down  before  him.  Yasi^h^ha  beholding  them, 
by  a  sign  restrained  Sagara,  giving  them  assurance  of  protection. 
Sagara,  after  consideriug  his  own  vow,  and  listening  to  what  his 
teacher  had  to  say,  destroyed  their  caste  {dharma)^  and  made  them 
change  their  costumes.  He  released  the  Sakas,  after  causing  the  half 
of  their  heads  to  be  shaven ; — and  the  Tavanas  and  Kambojas,  after 
having  had  their  heads  entirely  shaved.  The  Paradas  were  made  to  wear 


488     BRAHUANICAL  nmiAKS  AND  HBIGHBOUBIKO  TBIBEa 

long  hair,  and  the  Fahl&Tas  to  wear  beardB.  They  were  all  excluded 
from  the  study  of  the  Vedas,  and  from  the  Toshatkara.  The  B'okas, 
YarenaB,  Eambojaa,  Faradas,  Fahlaras,  EoliBupas,  Uahishos,  D&rraa, 
Cholaa,  and  Ecralaf  had  all  been  EshattriyaB;  bnt  were  deprived  of 
their  social  and  religioiu  position  by  the  great  Sagara,  according  to  the 
advice  of  Yaiiahtba."  Other  tribes  are  mentioned  in  the  following 
line  who  eeem  to  have  nndergone  the  same  treatment. 

It  would  appear  from  this  legend,  as  well  as  from  the  quotations 
which  preceded  it,  that  the  Epio  and  Poranic  writers  believed  all  the 
Burroiinding  tribes  to  belong  to  the  same  original  stock  with  them- 
selves ;  though  they,  at  the  same  time,  erroneonaly  imagined  that  these 
tribes  had  fallen  away  from  the  Brahmanical  institutions ;  thus  assign- 
ing to  their  own  polity  an  antiquity  to  which  it  oould  in  reali^  ]aj  no 
claim.  Any  further  explanations  on  these  points,  however,  must  be 
Booght  in  the  second  volume  of  this  work. 

In  the  passages  quoted  above,  pp.  391,  893,  and  398  ftom  the  Moha- 
bharata  andfifimayaQa,  it  is  stated  that  Sakas,  Yavauas,  Fablavas,  etc., 
were  created  by  Yatishtha's  wonder-working  oow,  in  order  to  repel  the 
aggression  of  Yi^vamitra.  It  does  not,  however,  appear  that  it  is  the 
object  of  that  legend  to  represent  this  miraculous  creatimi  as  the  origio, 
of  those  tribes.  The  narrators,  if  thoy  had  any  distinct  meaning,  may 
not  have  intended  anything  more  than  that  the  eow  called  into  exist- 
ence large  armies,  of  the  same  stock  with  particular  tribes  previously 
existing. 

It  is  not  very  easy  to  say  whether  it  is  ouly  the  inhabitants  of  Bh&- 
Tutavarsha  (viz.  that  portion  of  Jambudvipa  which  answers  to  India) 
whom  the  Furanic  writers  intend  to  represent  as  deriving  their  origin 
Jrom  the  four  primeval  Indian  castes.  Ferhaps  the  writers  themselves 
had  no  very  clear  ideas.  At  all  events  the  coudiUons  of  life  are  ^- 
fbrcnt  in  the  two  cases.  The  accounts  which  these  writers  give  vs  ot 
the  other  diviuons  of  Jambndvtpa,  and  of  the  other  DvTpas,  or  oon- 
tinents,  of  which  they  imagined  the  earth  to  be  composed,  and  tbxar 
respective  inhabitants,  will  be  considered  in  the  next  chapter. 


489 


CHAPTER    VI. 

PURANIC  ACCOUNTS  OP  THE  PARTS  OF  THE  EARTH 
EXTERIOR  TO  BHARATAVARSHA,  OR  INDIA. 

It  will  clearly  appear  from  the  contents  of  the  present  chapter 
that  the  authors  or  compilers  of  the  Paranas  in  reality  knew  nothing 
of  any  part  of  the  world  except  that  immediately  around  them. 
Whenever  they  wander  away  heyond  their  own  neighbourhood,  they 
at  once  lose  themselves  in  a  misty  region  of  fiction,  and  give  the  most 
unbridled  scope  to  their  fiantastio  imag^ations. 

The  following  is  the  account  given  in  the  Vishnu  Pura^a  regarding 
the  divisions  of  the  earth,  and  their  inhabitants.  Priyavrata,  son  of 
Svayambhuva,  or  the  first  Manu  (see  above,  pp.  65  and  72)  who  is 
separated  from  the  present  time  by  an  enormous  interval  (see  pp.  43  ff. 
and  298,  above),  "  distributed  the  seven  dvlpas,^  of  which  the  earth  is 
composed,  among  seven  of  his  sons  "  (ii.  1,  7.  Priyavrato  dadau  teshdih 
saptdndm  muni-iattama  \  vibhajya  iopta  dvipdni  Maitreya  tumahdt" 
mandm). 

The  Bhagavata  Purana  gives  us  the  following  account,  ▼.  1.  30.  Tad 
andbhinandan  sama^'avena  raihma  jyotirmayena  rajanJm  api  dinafh  ka/ri' 
shydmi  iti  saptahfitvoi  taranim  anuparyyakrdmad  dviHyah  iva  patan- 
yah  I  [evani  kurvdnam  Priyavratam  dyatya  Chaturdnanas  ''  ta/vddhtkdro 
*yam  na  hhavaii  "  Hi  nivdraydrndsa']  (The  words  in  brackets  are  not  in 
the  Bombay  edition,  but  are  taken  from  Bumouf's.)  SI.  Ye  vai  u  ha 
U^d'-ratha-eharana'nemi'kfita-parikhdtdB  U  sapta  sindhava^  dsan  yaia^ 
wa  kfitdh  sapta  hhuvo  dvlpd^  | '  '*  Priyavrata,  being  dissatisfied  that  only 

1  The  original  diTirion  of  the  earth  into  se? en  continent!  ii  assigned  to  Nfirayana 
in  the  form  of  Brahmft ;  see  aboTe,  pp.  61  and  76. 

s  In  this  passage  we  find  the  particles  vat,  «,  Ao,  oconrring  all  together  as  they  do 
in  the  Tedio  hymns  and  Bruhmasas.    This  circumstance  might  seem  to  suggest  the 


490      FUBAHIC  ACCOUNTS  OF  THE  PARTS  OF  THE  BABTB 

half  the  earth  was  UliimiDated  at  one  time  by  the  soW  taya,  "  followed 
the  sun  seren  times  round  the  earth  in  bia  own  fUming  car  of  equal 
velocity,  like  another  celestial  orb,  resolved  to  turn  night  into  day. 
[Brahma,  however,  came  and  stopped  him,  sayiDg  this  was  not  his 
province.]  The  ruts  which  wete  formed  by  the  motion  of  his  chariot 
wheels  were  the  seven  oceans.  In  this  way  tho  seven  continents  of 
the  earth  were  mode." 

The  same  circumstance  is  alluded  to  at  the  eommenoement  of  the 
16tb  section  of  the  same  hook,  where  the  king  says  to  the  rishi: 
verse  2.  Taitrapi  Priyavrata-ratha-charana-parikhAtai^  taptahhih  tapt* 
sindhaeah  upaU^ipi&h  \  yatah  etatya^  fopta-dvlpa-viietha-vikalpaa  irayH 
hhagavan  khalu  s-Hchiiah  \  "  The  seven  oceans  were  formed  by  the  seven 
ruts  of  the  wheels  of  Friyavrata's  chariot ;  hence,  as  yon  hare  indicated, 
the  earth  has  become  divided  into  seven  different  continents." 

It  is  clear  that  this  account  given  by  the  Bhagavata  Furaga  of  the 
manner  in  which  the  seven  oceans  and  continents  were  formed  does  sot 
agree  with  the  description  in  the  Vishnu  Furana,  as  quoted  kbore 
in  p.  51, 

These  seven  continents  are  called  "  Jambn  dvlpa,  Plaksha  dvlpa,  S'al- 
posdbilit]'  of  the  paasnge,  or  its  Bubslonce,  being  deriTcd  bom  aome  of  ths  Br&hmsgM 
(to  trhich,  as  wo  have  seen,  p.  IfiS  note,  the  compiler  of  this  Puriina  wot  in  the 
babit  of  re»rting  for  hia  matcriali} ;  but  the  it^le  hita  otherwise  nothing  of  *a 
■ichaio  CBtte,  and  I  am  not  amra  that  the  drlpas  are  mentioBad  in  anj-of  tha 
BrHbnianu.  It  it  olio  rsnurkable  that  the  words  aapta  aindhatiLb  are  here  mod  for 
"  BOTcn  o«euH."  Tliii  pbnae  occnn  utctbI  times  in  tho  Yedaa.  For  instance,  it  ii 
to  be  famid  in  the  VsjaKmeyi  Sanhiu  (of  the  Yajur-reda),  3S,  28,  ydrMi  rfyoM- 
prithivJ  ffovaek  tAs  Mopta  lindliaVQ  vitmlAirt  \  "As  wide  aa  are  the  earth  and  akj. 
and  u  far  as  the  aeven  oceuna  oilend."  The  commentator  Mabidhara  nndentiuiiis 
the  Utter  in  the  Puranic  sense,  as  the  oceans  of  milk,  etc.  [tepta  timPkava^  tt-pU 
tamudral^  Jcthlradijah).  The  hemistich  I  have  quoted  from  the  Vij.  Sanhitii  ocenn 
■omewbat  modified,  and  in  a  different  coaneiioD,  in  the  Alharra-veda,  iv.  0,  3.  Tha 
aame  phrase,  eapta  sindhnvab,  is  to  be  found  also  in  sevcraJ  places  in  the  fint  Book  i£ 
the  Itig'Tada,  (See  Denfc^'B  Glossary  to  Sumo-Teda,  sub  TCM!e«;>fan.}  InEig-vedai.Sl, 

12,  it  ia  said  to  Indra  ofainniA  tarttatt  upta  tindhin  \  "Thou  bast  tot  looaa  tha 
seren  rivers  to  flow."  Suf  ana  oaderatauds  this  of  the  Ganges  and  athet  drers,  sem 
in  number,  mentioned  in  Uie  Big  Veda,  x.  75,  6--  imam  «m  Oangt  Tamimt  SmnuttU 
S'utudri  ttomalfi  laehala  Panuini/tt  [  "  Bcceive  tMa  mj  hymn  with  bvoni,  o  Gtngi, 
TamunG,  Baratvatl,  S'ntudii,  witli  the  PamshgT,  etc, ;"  but  in  this  diatioh  tea  riven 
in  all  are  mentioned.  (See  Wilaon'a  note  lo  Big-veda,  L  32, 13,  vol  i.  f.  8B,  of  hM 
tnnalation).    BMalsohj^ns  3*,  8i  3fi,8;  71,7;  and  103,  3,  of  the  first,  and  AS, 

13,  and  S6,  1,  of  the  eighth  Books  of  the  Big-veda.  The  "asven  riven"  of  tha 
Teda  an,  aocording  to  Frofeaaor  Hullei  (Chips  ttota  a  Oerman  Workshop,  vaL  i. 
p.  63),  "  the  Indus,  the  five  riven  of  tha  Paqjiib  and  the  SaiaavaH." 


EXTEBIOR  TO  BHlEATAVARSHA,  OR  INDIA.  491 

mafi  dvlpa,  Ko^dvlpay  EranncliadTlpa,  S^aka  dTlpa,  andPushkara  dvlpa. 
They  are  Burrounded  severally  by  seveii  great  seas,  of  salt  water,  sugar- 
cane juice,  wine,  clariHed  butter,  curds,  milk,  and  fresh  water "(V.P.  ii.  2, 
4.  Jambu-plakahdhvayau  dvlpau  S'dlmalii  chdparo  dvifa  \  Ku&ah  Kraun- 
ehas  tathd  8'dkah  PmhkaraS  chaiva  sapiamah  \  5.  Me  dvlpdh  samudrais 
tu  sapta  saptahhir  dvfitdh  \  lavanekshu-surd'sarpir'dadhi-dugdho'jalaih 
samam  |).  Jambu  dvlpa  is  in  the  centre  of  all  these  continents  (Wilson, 
vol.  ii.  p.  110).  It  fell  to  the  lot  of  Agnldhra,  son  of  Friyavrata,  who 
again  divided  it  among  his  nine  sons  (Wilson,  ii.  101).  In  the  centre 
of  Jambu  dvipa  is  the  golden  mountain  Meru,  84,000  yojanas  high,  and 
crowned  by  the  great  city  of  Brahma  (ibid.  p.  118).  There  are  in  this 
continent  six  cross-ranges  of  boundary-mountains,  those  of  Himavat 
(=  Himadri,  or  Himalaya),  Hemakuta,  and  Nishadha  lying  south  of 
Meru;  and  those  of  Nlla,  S>7eta,  and  S>ringin,  situated  to  the  north- 
ward. Of  these,  Nishadha  and  Klla  are  the  nearest  to  Meru,  while 
Himavat  and  S^ingin  are  at  the  south  and  north  extremities.  The 
nine  Yarshas  or  divisions  of  Jambu  dvlpa^  separated  by  these  and  other 
ranges,  are  Bharata  (India),  south  of  the  Himavat  mountains,  and  the 
southernmost  of  all ;  then  (2)  Kimpurusha,  (3)  Harivarsha,  (4)  Ilavf  ita, 
(5)  Eamyaka,  (6)  Hiranmaya,  and  (7)  XJttara  Kuru,  each  to  the  north 
of  the  last;  while  (8)  Bhadrasva  and  (9)  Eetumala  lie  respectively  to 
the  east  and  west  of  Havrita,  the  central  region.  Bharata  Varsha,  and 
TJttara  Kuru,  as  well  as  Bhadrasva  and  Ketumala,'  are  situated  on  the 
exterior  of  the  mountain  ranges.  (Wilson,  ii.  pp.  114-116,  and  123.) 
The  eight  Yarshas  to  the  north  of  Bharata  Yarsha  (or  India)  are  thus 
described : 

Y.F.  ii.  1,  11.  Tdni  Kimpurushddtm  varsh&ny  ashtau  mahdmune  | 
teshdm  wdhhdvikl  siddhih  sukha-prdyd  hy  ayaimUak  \    12.  Viparyyayo 

'  The  Mahabharata  tells  us,  Bhlshmaparvan,  Tenes  227-8,  in  regard  to  the  Yanha 
of  Ketumula :  dyur  daia  sahturani  varthanam  iaUra  Bharata  |  twMorna-^Htrnai  eha 
narah  atriyaf  ehapaaratcpawtah  |  anamopah  vTUhdokak  Mtfyom  mudita-matuuah  \ 
JayatiU  ma9ta»as  tattra  nuk^apta'kanakO'prabhah  \  ''The  people  there  live  ten 
thousand  years*  The  men  are  of  the  coloor  of  gold,  and  the  women  fair  as  celestial 
nymphs.  Men  are  bom  there  of  the  colour  of  burnished  gold,  liye  firee  from  sickness 
and  sorrow,  and  eujoy  perpetual  happiness."  The  men  by  the  side  of  the  mountaia 
Gandhamadana,  west  of  Meru,  are  said  (t.  231}  '*  to  be  black,  of  great  strength  and 
▼igour,  while  the  women  are  of  the  colour  of  blue  lotuses,  and  very  beautiful"  {tattra 
kfUhndh  narnh  r^ja^  t^yuktal^  fnahabatah  \  itriyai  ehotpala-varnakhaJ^  forvaJ^ 
svpriya-^rsanal^). 


492      PURANIO  ACCOUNTS  OF  THE  PAETS  OF  THE  EABTH 

na  tattrdsti  jard-mTitythbhayam  na  eha  \  ditarmddharmau  na  teshv  dsldm 
nottarnddhama-madhyamd^  |  na  teshv  asti  yugdv<uthd  ksheltreshv  ashiatu 
sarvadd  \ 

**  In  the  eight  Yarshas,  called  Kimpurusha  and  the  rest  {i.e.  in  all 
except  Bhaxata  Yarsha)  the  inhabitants  enjoy  a  natural  perfection  at- 
tended with  complete  happiness  obtained  without  exertion.  There  is 
there  no  vicissitude,  nor  decrepitude,  nor  death,  nor  fear ;  no  distinctioQ 
of  virtue  and  vice,  none  of  the  inequalities  denoted  by  the  words  best, 
worst,  and  intermediate,  nor  any  change  resulting  from  the  succession 
of  the  four  yugas."    And  again  : 

ii.  2,  35.  Tdni  Kimparushadydni  varahdny  aahfau  mahdmuns  ]  ns 
teshu  ioko  ndydso  nodveya-kshttd-hhayddikam  \  stuthd^  prajdh  nirdtanhuh 
garva-duhkJuhvivarJlfitdh  \  36.  Dasa-dvddaSo'Varthdndih  sahairdni  itkird- 
yushah  I  na  teshu  varshaU  devo  hhautnydny  amhhdfmi  Ushu  vai  \  37. 
Krita-tretddikd  naiva  teshu  sthdneshu  kalpand  | 

''  In  those  eight  Yarshas  there  is  neither  grief,  nor  weariness,  nor 
anxiety,  nor  hunger,  nor  fear.  The  people  live  in  perfect  health,  free 
from  every  suffering,  for  ten  or  twelve  thousand  years.  Indra  does  not 
rain  on  those  Yarshas,  for  they  have  abundance  of  springs.  There  is 
there  no  division  of  time  into  the  Kfita,  Treta,  and  other  ages." 

The  Uttara  Kurus,  it  should  be  remarked,  may  have  been  a  zeal 
people,  as  they  are  mentioned  in  the  Aitareya  Brahmana,  viiL  14 :  * 

Atha  enam  udlehydm  dUi  vUve  devdh  ihadhhii  chaiva  panehaciiMr 
ahohhir  ahhyashinehann  etma  cha  tfichena  etena  eha  yajmhd  eidhhii  eha 
vydhritihhlr  vairdjydya  \  taitndd  etasydm  udiehydm  diii  ye  he  eha  partma 
JTimavanlam  janapaddh  **  Ultara-Kuravah  Ultara-Madrdy*  iti  vatrd' 
jydya  eva  te  ^hhiehichyanie  \ 

**  Then  in  the  northern  region  during  six  days  on  which  the  Pancha- 
vim^a  stoma  was  recited,  the  Yi^ve-devas  inaugurated  him  (Indra)  for 
glorious  dominion  with  these  three  rik-verses,  this  yajush-verse,  and 
these  mystic  monosyllables.  Wherefore  the  several  nations  who  dwell 
in  this  northern  quarter,  beyond  the  Himavat,  the  Uttara  Kunu  and 
the  Uttara  Madras,  are  consecmted  to  glorious  dominion  {vairdjya)^  and 
people  term  them  the  glorious  {virdjy*  See  Colebrooke's  Misc.  Esaayi^ 
i.  38-43;  Dr.  Haug's  translation  of  the  Ait  Br&hma^a;  andProfl 
Weber's  review  of  this  translation  in  Ind.  Studien,  iz.  pp.  341 L 

«  Quoted  by  Weber  u  Ind.  St.  L  218. 


EXTERIOR  TO  BHlRATAYARSHA^  OB  INDIA*  493 

In  another  passage  of  tlie  same  work,'  however,  the  Fttara  Earns 
are  treated  as  belonging  to  the  domain  of  mythology  : 

Ait.  Br.  yiii.  23.  Mam  ha  vai  atndram  maMbhisheham  Vdmhthah 
ScitahavyoHyardtaye  Janantapaye provdcha  \  tasmdd  u  Atyardtir  Jdnari'* 
tapir  ardjd  san  vidyayd  iamantafh  sarvatah  prithivlih  jayan  parlydya  \ 
sa  ha  uvdcha  Vdmhthah  Sdtyahavyah  ''  afaishlr  vai  samantam  sarvatah 
prithivlm  mahad  md  yamaya"  iti  \  sa  ha  uvdcha  Atyardtir  Jdnantapir 
**  yadd  hrdhmana  uttara-hurUn  jayeyaih  tvam  u  ha  eva  piithivyai  r&jd 
sydh  seyidpatir  eva  U  ^ham  sydm  "  iti  \  sa  ha  uvdcha  Vdsishthal^  Sdtya^ 
havyo  **  deva-kshettram  vai  tad  na  vai  tad  marttyo  j'eium  arhaty  adruJcsho 
me  d  ^ta^  idarh  dade*^  iti  \  tato  ha  Atyardtim  Jdnantapim  dtta^vlryyatn 
niiiukram  amitra-tapanah  S'ushminah  Saivyo  rdjd  jaghdna  \  tasmdd 
evam-vidushe  hrdhmandya  evam-chakrushe  kshattriyo  na  druhyed  na  id 
rdshfrdd  avapadyeyad  (?)  na  id  vdnuhprdno  jahad  iti  | 

''  Satyahavya  of  the  family  of  Yasishtha  declared  this  great  inaugu-* 
ration  similar  to  Indra's  to  Atyarati,  son  of  Janantapa;  and  in  con- 
sequence Atyaratiy  though  not  a  king,  by  his  knowledge,  went  round 
the  earth  on  every  side  to  its  ends,  reducing  it  to  subjection.  Satya-^ 
havya  then  said  to  him,  '  Thou  hast  subdued  the  earth  in  all  directions 
to  its  limits ;  exalt  me  now  to  greatness.'  Atyarati  replied,  *  When, 
0  Brahman,  I  conquer  the  XJttara  Kurus,  thou  shalt  be  king  of  the 
earth,  and  I  will  be  only  thy  general.'  Satyahavya  rejoined,  *  That  is 
the  realm  of  the  gods ;  no  mortal  may  make  the  conquest  of  it :  Thou 
hast  wronged  me ;  therefore  I  take  all  this  away  from  thee.'  In  con- 
sequence Stishmina,  king  of  the  S^ivis,  vexer  of  his  foes,  slew  Atyarati 
son  of  Janantapa  who  had  been  bereft  of  his  valour  and  energy. 
Wherefore  let  no  Kshattriya  wrong  a  Brahman  who  possesses  such 
knowledge  and  has  so  acted,  lest  he  should  be  expelled  firom  his 
kingdom,  be  short-lived,  and  perish." 

The  Uttara  Kurus  are  also  mentioned  in  the  description  of  the 
northern  region  in  the  Kishkindha  Kanda  of  the  Kamayana,  43,  38, 
Uttardh  X^ravas  tatra  krita-punya-pratiirdyah  \  "  There  are  the 
Uttara  Kurus,  the  abodes  of  those  who  have  performed  works  of  merit." 
In  V.  57  it  is  said :  na  kathanchana  yantavyam  kurundm  uttarena  vah  \ 
anyeshdm  api  hhutdndm  ndnukrdmati  vai  gatih  \  **  You  must  not  go 
to  the  north  of  the  Kurus :  other  beings  also  may  not  proceed  further." 

^  See  Colcbrooke*8  Essays,  i.  43 ;  Dr.  Uuug's  translation  ;  and  Ind.  Stud.  ix.  346. 


494      PCSjUnC  lOOOUSTS  OF  THS  FAXB  OF  Tgw  MAXTR 


la  the  mmt  wwy  vhca  AjjnBa,  in  kit  tanee  of  onnmMiit,  snTa  it 
tLc  ClocBtnr  of  the  Uoan  Kmu  in  Harimnba,  be  m  thai  mUnmA 
bj  the  giLuds  at  the  gm&e  of  the  dtj,  ^  Bh.  iUMi^p^,,^    101^ . 

Pdrthm  me^sm  timyd  mkymm  pmrmik  JttmA  ImiimmtAm/m  |  mp§gmiUm 
kalynm  pmrjdpi^m  idsm  AekfmU  -,  idmm  jwft  y«A 
jM  M  ii«r<e^  Htf r«i  .  .  .  .  aa  tkaitrm  kimehij  jd^g^mm^ 
drihfmU  .  Uttaruk  Kmrmf  k§  ft4  mdttr*  fuiikmm  prmrmrUmU  \  wrwnthft 
'/f  hi  KAMMUym  mehm  irmhifMt  kimeisms  \  mm  hi  ^^-wtftj  ifrtaig  Uam 
tUtrdhkitlkikitum  > 

"Thoa  canst  not,  son  of  Pritha,  nbdne  this  citf.  Itflftmit^  £iti. 
nate  man,  for  it  is  completel j  secnze.  He  who  dull  enter  this  otj 
must  be  certainly  more  than  man.  ....  Xor  is  there  maj^tdam  to  be 
seen  here  which  thou  canst  conqoer.  Here  are  tibe  UttuB  Knrai^ 
whom  no  one  attempts  to  aasaiL  And  eren  if  thon  shonldst  enter  tiiot 
conldst  behold  nothing.  For  no  one  can  peroeiTe  anything  han  with 
human  senses."* 

In  the  Anniasanaparran,  line  2841,  Kosika  says,  on  aeetog  n  macie 
palace  formed  by  Chyavana  (see  abore,  p.  475): 

Aho  $aha  iafirema  prdplo  *imi  parwmam  gttim  |  UHmrum  wd  XmHtm 
jmnjfdn  athavd  ^py  Awuardcatim  \ 

''  I  have  attained,  eren  in  my  embodied  condition,  to  the  hesrenly 
state ;  or  to  the  holy  Northern  KumS|  or  to  AmaraTaH  [the  city  of 
India] ! " 

<<  The  country  to  the  north  of  the  ocean,  and  to  the  aoath  of  the 
Himadri  (or  snowy  range),  is  Bharata  Yarsha,  where  the  descendants 
of  Bharata  dweU  "  (Y.P.  iL  3,  1.  UtUHram  yad  tamudrMym  MiwMkd 
chaiva  dakshinam  \  varthaih  tadBhdratam  ndma  Bhdrutl  yatira  taiUatik). 
It  is  divided  into  nine  parts  {hheddh),  Indradvipa,  Kaiemmaty  Tamra- 
TarQa,  G^bhSLstim&t,  Nagadvipa,  Saumya,  G^idharva,  Yamea;  and 
<'  this  ninth  dvlpa,"  which  is  not  named,  is  said  to  be  ''sorroonded  by 
the  ocean "  ayarh  tu  navanuu  teihdm  dvipah  sdyara-^afkvf^tai^),  and  to 
be  a  thousand  yojanas  long  from  north  to  south.  **  On  the  east  sidB  of 
it  are  the  Kiratas,  on  the  west  the  Yavanas,  and  in  the  centre  are  the 
Brahmans,  Kshattriyas,  Yaisyas,  and  Si  udras,  following  their  respective 
occupations  of  sacrifice,  arms,  trade,  etc."  (The  text  of  this  passage, 
Y.P.  ii.  3,  7,  has  been  already  quoted  in  p.  485). 

*  Bee  the  Moond  toI.  of  this  work,  pp.  332-337,  and  JcL  i?.,  p.  876. 


EXTEBIOB  TO  BHARATAYARSHA,  OB  INDIA.  495 

The  YishQu  PuraQa  contains  a  very  short  list  of  the  tribes  inhabiting 
Bharata  Yarsha.  (See  Wilson,  vol.  ii.  pp.  132  f.)  It  specifies,  as  the 
principal,  only  the  Kurus,  Panchalas,  the  people  of  Kamarupa,  the 
Pun^ras,  Ealingas,  Magadhas,  Saurashtras,  S>uras,  Bhiras,  Arbudas, 
Karushas,  Malavas,  Sauviras,  Saindhavas,  Hunas,  S'alvas,  S^akalas, 
Madras,  Bamas,  Ambashthas,  and  Para^ikas.^  These  tribes  seem  to  be 
all  confined  to  India  and  its  vicinity. 

The  praises  of  Bharata  Yarsha  are  celebrated  as  follows : 

Y.P.  IL  3, 11.  Chatvdri  Bhdrate  varska  yugdny  aitra  mahamune  \  kri- 
tain  tretd  dvdparaS  eha  kailii  cMnyaira  na  hvachit  \  12.  Tapa»  tapyanti 
yatayo  juhoaU  chdttra  yajvinah  \  ddndni  chdttra  dlyante  paralohartham 
adardt  \  purushair  yqfna-punuho  Jambtt-dvlpe  sadefyate  \  yajnair  yajna- 
mayo  Vishnur  anya-dvJpeshu  ehdnyathd  |  1 3.  Attrdpi  Bhdrataih  ireshtha^ 
Jamhu-dvUpe  tnahdmune  \  yato  hi  karma-hhur  eskd  ato  ^nydh  hhoya-bhuma' 
yai^  I  attra  Janma-sahairdndm  sahasrair  api  sattamam  \  Icadachil  lahhate 
jantur  mdnushyam  punya-sanehayam  \  gdyanti  devdh  kilagUakdni  '^dhan- 
yds  tu  ye  Bhdrata-hhikmi'hhdge  \  svargdpavargasya  dahe  tu  hhute  hha" 
vanti  hhuyah  punuhdf^  mratvdt  \  14.  Karmdny  asankalpita-tat-phaldm 
»annya$ya  Vishnau  paramutma-rUpe  \  avdpya  tdm  karma-mahlm  anante 
tasmin  lay  am  ye  tv  amaldJ^  praydnti  \  15.  Jdnlma  naitat  kva  vayaih 
tUlne  warga-prade  karmani  deha-handham  \  prdpsydma  dhanyd^  khalu 
te  mantuhyd]^  ye  Bhdrate  nendriya-viprahlndh  "  | 

^*  In  Bharata  Yarsha,  and  nowhere  else,  do  the  four  Yugas,  K]-ita, 
Treta,  Dvapara,  and  Kali  exist.  12.  Here  devotees  perform  austerities, 
and  priests  sacrifice ;  here  gifts  are  bestowed,  to  testify  honour,  for  the 
sake  of  the  future  world.  In  Jambudvlpa  Yishnu,  the  sacrificial  Man, 
whose  essence  is  sacrifice,  is  continually  worshipped  by  men  with  sacri- 
fices; and  in  other  ways  in  the  other  dvlpas.^  13.  In  this  resp^t 
Bharata  is  the  most  excellent  division  of  Jambudvlpa ;  for  this  is  the 
land  of  works,  while  the  others  are  places  of  enjoyment.  Perhaps  in  a 
thousand  thousand  births,  a  living  being  obtains  here  that  most  excel- 
lent condition,  humanity,  the  receptacle  of  virtue.  The  gods  sing, 
'Happy  are  those  beings,  who,  when  the  rewards  of  their  merits  have 

V  The  Uflt  in  the  Mah&bharata  (Bhlshmaparvan,  346  ff.),  if  mnoh  longer.  See 
Wilson's  Yishnu  Parana,  toL  ii.  pp.  132  £,  and  156  ff. 

^  ***In  other  ways,'  us.  in  the  form  of  Sonu^  Yfiyu,  SQryya,  etc*'  {Anyatha 
Soma-vayu-turyyadi'rupah  \ }.    Commentator. 


496       PURANIO  ACCOUNTS  OF  THE  PABTS  OF  THE  EARTH 

been  exhausted  in  Heaven,  are,  after  being  gods,  again  bom  as  men  in 
Bharata  Yarsha ;  (14)  who,  when  bom  in  that  land  of  works,  resAgn  to 
the  supreme  and  eternal  Vishnu  their  works,  without  regard  to  Iheir 
fruits,  and  attain  by  purity  to  absorption  in  him.  15.  We  know  noi 
where  we  shall  next  attain  a  corporeal  condition,  when  the  merit  of 
our  works  shall  have  become  exhausted ;  but  happy  are  those  men  who 
exist  in  Bharata  Yarsha  with  perfect  senses.'  " 

To  the  same  effect  the  Bhagavata  Furana  says,  t.  17,  11 : 

Tattrapi  Bhdratam  eva  varshafn  harma-hshettram  anydny  aahta-var' 
ihdni  warginam  punya-ieshopahhoga-sth&ndni  hhaumdni  warga-paddm 
vyapadiianti  \  12.  Eshu  purtuhdn&m  ayuta-purushdyur^arahdnam  deva- 
kalpdndm  ndgdyuta^dndnd^  vajrarsamhanana'Vay<hmoda^amudita'fM- 
hasaurata-mithuna-  vyavdydpavargO'Varaha'  dhfitaika-garhha-  kalatrdndi^ 
iretd-yuga-samah  kdlo  varttate  \ 

''Of  these,  Bharatavarsha  alone  is  the  land  of  works:  the  other 
eight  Yarshas  are  places  where  the  celestials  enjoy  the  remaining 
rewards  of  their  works ;  they  are  called  terrestrial  paradises.  12.  In 
them  men  pass  an  existence  equal  to  that  of  the  Treta  age,  living  for  the 
space  of  ten  thousand  ordinary  lives,  on  an  equality  with  gods,  having 
the  vitality  of  ten  thousand  elephants,  and  possessed  of  wives  who  bear 
one  child  after  a  year's  conception  following  upon  sexual  intercourse 
attended  by  all  the  gratification  arising  from  adamantine  bodies  and 
from  vigorous  youth." 

The  commentator  remarks  on  verse  11  :  Dtvya-hhauma'hila'hhediU 
trwidhah  wargal^  \  iatira  hhauma-wargaaya  paddni  tthdndm  tyapa- 
diSanti  \  ''  Heaven  is  of  three  kinds,  in  the  sky,  on  earth,  and  in  the 
abyss.    Here  the  other  Yarshas  are  called  terrestrial  heavens." 

It  is  curious  to  remark  that  in  the  panegyric  on  Bharata  Yarsha  it  is 
mentioned  as  one  of  the  distinguishing  advantages  of  that  division  of 
Jambudvlpa  that  sacrifice  is  performed  there,  though,  a  little  further 
on,  it  is  said  to  be  practised  in  S^almali  dvlpa  also. 

It  would  at  first  sight  appear  from  the  preceding  passage  (ii.  3,  11) 
of  the  Yishnu  Furana  (as  well  as  from  others  which  we  shall  encounter 
below),  to  be  the  intention  of  the  writer  to  represent  the  inhabitanti 
of  Bharata  Yarsha  as  a  different  race,  or,  at  least  as  living  under  quite 
different  conditions,  from  the  inhabitants  of  the  other  dvlpas,  and  even 
of  the  other  divisions  (varsJuu)  of  Jambu  dvlpa  itself*    Prom  the  use 


EXTEBIOB  TO  BHABATAYARSHA,  OB  INDIA.  497 

of  the  word  manushya  (humanity)  here  applied  to  the  inhabitants 
of  Bharata  Yarsha,  viewed  in  reference  to  the  context,  it  would 
seem  to  be  a  natural  inference  that  all  the  people  exterior  to  it  were 
being;s  of  a  different  race.  Yet  in  the  descriptions  of  Kuia  dvlpa  and 
Pushkara  dvipa  (see  below)  the  words  manujdh  and  manavdh  "  descend- 
ants of  Hanu,"  or  ^'men/'  are  applied  to  the  dwellers  in  those 
continents.  In  the  passage  of  the  Jatimala,  moreover,  translated  by 
Mr.  Colebrooke  (Misc.  Essays,  ii.  179),  we  are  told  that ''  a  chief  of  the 
twice -bom  tribe  was  brought  by  Yishnu's  eagle  from  S>aka  dvlpa; 
thus  have  S^aka  dvlpa  Brahmans  become  known  in  Jambu  dvlpa." 
According  to  this  verse,  too,  there  should  bo  an  afiinity  of  race  between 
the  people  of  these  two  dvTpas.  It  is  also  to  be  noted  that  the 
descendants  of  Priyavrata  became  kings  of  all  the  dvlpas,  as  well  as  of 
all  the  varshas  of  Jambu  dvlpa  (see  above,  pp.  489,  491).  And  in  the 
passage  quoted  above,  p.  478,  from  the  Yishnu  Purana,  iv.  11,  3,  it  is 
said  of  Arjuna,  son  of  Kritavirya,  that  he  was  '^  lord  of  the  seven 
dvipas,"  **that  he  ruled  over  the  earth  with  all  its  dvlpas."*  If, 
however,  the  kings  were  of  the  human  race,  it  is  natural  to  infer  the 
same  of  the  people. 

But,  in  a  subject  of  this  sort,  where  the  writers  Were  following 
the  suggestions  of  imagination  only,  it  is  to  be  expected  that  we  should 
find  inconsistencies. 

Jambu  dvipa  is  surrounded  by  a  sea  of  salt  water  (Wilson,  Y.P.  ii 
109) ;  and  that  sea  again  is  bounded  on  its  outer  side  by  the  dvlpa 
or  continent  of  Plaksha  running  all  round  it.  (Y.P.  ii.  4,  1.  Ksharo* 
dena  yatha  dvlpo  Jamhu-sanfno  'bhivMhtitah  |  samveshfya  hshdram 
udadhim  Flaksha-dvipoB  tathd  sthitah).  According  to  this  scheme  the 
several  continents  and  seas  form  concentric  circles,  Jambu  dvipa  being 
a  circular  island  occupying  the  centre  of  the  system. 

Plaksha  dvlpa  is  of  twice  the  extent  of  Jambu  dvlpa.  The  character 
and  condition  of  its  inhabitants  are  described  as  follows : 

Y.  P.  ii.  4,  5.  Na  chaivdsti  yugdvasthd  teshu  sthdneshu  saptasu  |  6. 
Tretd-yuya-samah  kdlah  sarvadaiva  mahdmaU  \  Flakaha-dvfpddishu  brah- 
man 8'dkadvlpdntdkeshu  vat  \  7.  Fancha-varshO'Sahaardm  jandh  jlvanty 
andmaydh  \  dharmdh  panchaw  athaiteshu  varndSrama'Vibhdya'jd^  | 

*  PurOravas  is  said  to  haye  poaseased  thirtHn  idands  (dvipas)  of  the  ocean 
(aboye  p.  307). 

32 


498      PURANIO  ACOOTJNTS  OF  THE  PARTS  OF  THE  BABTH 

9arndt  tatirdpi  ehaivdraa  idn  nibodha  gaddmi  U  \  Ary$^aJkd^  Kmrmtti 
chaiva  Vivdidh  Bh&vinai  eha  y$  \  vipra-kshMrijfthvaifydM  te  iodrdS  dk 
muni-sattama  \ 

''In  those  Beyen  provinces  [which  compose  Fkksha  d?Tpa^  tihe 
division  of  time  into  Yngas  does  not  exist :  but  the  character  of 
existence  is  always  that  of  the  Treta  age.  In  the  [five^  dvlpas,  be- 
ginning with  Plaksha  and  ending  with  S^ftka,  the  people  Ure  5000 
yearsy  free  from  sickness.  In  those  five  dvlpas  duties  arise  from  the 
divisions  of  castes  and  orders.  There  are  there  also  four  castes^ 
AryyakaSy  Kuros,  Yivaias,  and  Bhavins,  who  are  the  Br&hmans^ 
Kshattriyas,  Yai^yas,  and  8'udras,"  and  whose  worship  is  thus  deecribed : 

9.  J^'yaU  tattra  hhagavdiM  tair  varnair  Aryydkddibhih^  \  iama^fUfH 
Jayat-srashtd  sarvah  sarveivaro  Sarih  \  ''  Hari  who  is  All,  and  the  lord 
of  ally  and  the  creator  of  the  world,  is  adored  in  the  form  of  Soma 
by  these  classes,  the  Aryyakas,  etc." 

The  inhabitants  of  this  dvipa  receive  different  names  in  the  Bh&ga- 
vata  PuraQa,  being  there  called  (v.  20, 4)  '^  Hansas,  Fatangas,  Iffidhva- 
yanas,  and  Satyangas,  four  castes,  who,  purified  from  passion  and 
darkness  by  the  touch  of  the  waters  of  these  rivers,  live  a  thousand 
years,  resemble  the  gods  in  their  appearance  and  in  their  maimer  of 
procreation,  and  worship  with  the  triple  Yeda  the  divine  Soul,  the  Sun, 
who  is  the  gate  of  heaven,  and  who  is  co-essential  with  the  Yedas  " 
(  TdsdmjahpaspiiriafUhvidhuta'rqfiu-tamaio  Saikta-patangorddkvdytma- 
tatydngchsanjndi  ehatvdro  varnd^  Mhoirdyusho  vihudhopanuhumdariama' 
prajanandi^  warya-dvdram  trayyd  eidyayd  hhagoMmia/Sk  tra^fUiMyaiS^ 
iurycm  dtmdnaii  yqfante). 

In  regard  to  Plaksha  and  the  other  four  following  dvlpas,  the  Bhaga- 
vata  Purana  says,  ibid.  para.  6,  that ''  their  men  are  all  alike  in  respect 
of  natural  perfection  as  shewn  in  length  of  life,  senses,  vigour,  force, 
strength,  intelligence,  and  courage "  {PldkthddUtm  panohoiu  pwuikd^ 
nam  dyur  intriyam  ofai^  saho  halam  hudikir  vihrama^  Ui  eha  iorp^akdm 
autpattiki  siddhir  acii&shena  varUate  |). 

Plaksha  dvipa  is  surrounded  by  a  sea  of  sugar-cane  juice  of  the  aame 
compass  as  itself,  ii.  4,  9,  Flaksha  -  dvipa  -pramd^gna  Plaktha  -  dnilpah 
iamdvritah  |  tathaivekshthrasodma  pariveidnukdritid  \  Bound  the  outer 
margin  of  this  sea,  and  twice  as  extensive,  runs  Salmala  .dvipa 
(verse  11.  8'dlmahna  samudro  '<au  dvlpet^hhu-ra^odaka^  |  vtiitew- 


EXTERIOR  TO  BHARATAVARSHA,  OR  INDIA.  499 

dviffunmdtha  iorvatah  sa^vrtta^  8thitah\).    It  is  divided  into  seven 
Yarshas,  or  divisions.    Of  their  inhabitants  it  is  said : 

y.  F.  ii.  4,  12.  Saptaitant  tu  varshdni  ehdturvarnya-ifutdni  eha  \ 
SdlmaU  y$  tu  varndi  eha  vasanti  U  mahdmune  \  kapUdS  ehdrundh  pltd^ 
kfuhndS  ehavoa  pfithak  pfithah  \  hrdhmandh  hhattriyd^  vaUydl^  SiUhrdi 
ehatva  yajanti  U  \  hhagaoantam  sanuuiatya  Vuhmtm  dtmdnam  avyayam  | 
Vdyuhkntam  maiha-ireshthair  yajvino  yqffUhiOK^ihiiam  \  18.  D&vdndm 
,  atira  sdnnidhyam  atlva  sumanoharam  \ 

**  These  seven  Yarshas  have  a  system  of  fonr  castes.  The  castes  which 
dwell  there  are  severally  the  Kapilas,  Anitas,  Pitas,  and  Kfish^aa  (or 
the  Tawny,  the  Purple,  the  Yellow,  and  the  Black).  These,  the  Br&h- 
mans,  E[6hattriya8,  Yai^yas,  and  S^udras,  worship  with  excellent  sacri- 
fices Yishnn,  the  divine  and  imperishable  Soul  of  all  things,  in  the 
form  of  Yayn,  and  abiding  in  sacrifice.  Here  the  vicinity  of  the  gods 
is  very  delightful  to  the  souL" 

The  Bhagavata  Purana  says  of  this  dvlpa,  v.  20,  11 :  Tad-vartha- 
punUhdJ^  Srutaihara-viryyadhara^asundharMhundharO'Bai^nd^  hhaga- 
vantarh  vedamaya^  samam  dtmdnam  vedena  yafante  \  ''  The  men  of  the 
different  divisions  of  this  dvlpa,  called  Sirutadharas,  Ylryadharas,  Yasun- 
dharas,  and  Ishundharas,  worship  with  the  Yeda  the  divine  Soul  Soma, 
who  is  co-essential  with  the  Yeda." 

This  dvlpa  is  surrounded  by  aseaof  wine  of  the  same  compass  as  itself 
(v.  18.  ^ha  dvipah  samudrena  iurodena  samdvfita^  |  vutdrdch  ehhdl- 
mala»yaiva  samena  tu  iomantatah).  The  exterior  shore  of  this  sea  is 
encompassed  by  "Knisi  dvlpa,  which  is  twice  as  extensive  as  S^almala 
dvlpa  (v.  18.  SurodakaJ^  parivfitah  ^uiadvipena  tarvatah  \  S'dhnaloiya 
tu  viitdrdd  dvigunena  iomantatah).  The  inhabitants  of  Kuia  dvlpa  are 
thus  described,  Y.P.  ii  4,  14 : 

Tasydfh  vasaiUi  manujdk  saha  Daiteya-ddnavaih  \  tathaka  deva^an' 
dharva  -  yaksha  -  kmpurushddayah  \  varnds  tattrdpi  ehatvdro  nijdnuih- 
thdfHhtatpard^  \  Daminah  S'whminah  SnehdhMandehdi  eha  mahdmune  | 
hrdhmandh  hihattriydh  vaiiydh  indrdi  ehdnuhramoditdh  \  15.  YathoktO' 
karma-karttf^tvdt  wddhikdra-kihaydya  te  \  tattra  te  iu  Kuia-dvipe  Brdhr 
ma-mpa^Jandrddanam  \  yqfantai^  kshapayanty  uyramadhikdramphaikh 
pradam  \ 

**  In  this  set  of  Yarshas  (of  KnisL  dvipa)  dwell  men  with  Daityas, 
D&navas^  Devasy  Gandharvas,  Yakshas;,  Kimpurushas,  and  other  beings. 


$00      PURANIO  ACCOUNTS  OF  THE  PABTS  OF  THE  EABTH 

There,  too,  there  are  four  castes,  pursuing  their  proper  observances, 
Damins,  S^ushmins,  Snehas,  and  Mandehas,  who  in  the  order  specified 
are  Brahmans,  Eshattriyas,  Yai^yas,  and  S^udras.  In  order  to  destroy 
their  right  [to  reward]  derived  from  the  performance  of  these  works, 
they  worship  Janardana  in  the  form  of  Brahma,  and  so  neutralize  this 
direful  merit  which  brings  rewards.*' 

Of  Ku^  dvlpa  the  Mahabharata  tells  us,  Bhlshmi^arvan,  Terses 
455-7 :  Methudeva-pandharvdhpraj'dichajagatihara  \  viharanUramanU 
^ha  na  teshu  mriyaU  janak  \  na  teshu  dasyavah  ianti  mUehha-jatyo  *pi 
vd  nripa  \  gaura-prdyo  janah  sarvah  sukumdras  cha pdrthiva  |  ''In  these 
-(Yarshas  of  Ku^a  dvlpa),  gods,  Gkmdharvas,  and  living  creatures, 
amuse  and  enjoy  themselves.  No  one  dies  there.  There  are  no  Dasyus 
or  Mleohhas  there.  The  people  are  fair,  and  of  very  delicate  forms." 
The  Bhagavata  Purana,  v.  20,  16,  says,  ''The  people  of  this  dvlpa  are 
called  Eu^alas,  Kovidas,  Abhiyuktas,  and  Kulakas  "  {Kuia-dvlpaukaBa^ 
Ktiiala'koviddhhtyuktO'kulaka'Sanjndh  | ). 

Ku^a  dvlpa  is  surrounded  by  a  sea  of  clarified  butt^,  of  the  same 
ciroumferonce  as  itself. 

Around  this  sea  runs  Elrauncha  dvipa  which  is  twice  as  large  as 
Xu^a  dvlpa.  The  Y.  P.  says,  ii.  4,  19:  Sarveshv  eteshu  ramyeshu 
varsha-iaila^areshu  cha  \  nivasanti  nirdtankdh  %aha  deva-ganaih  prajdh  | 
Ptuhkardh  Fushkaldh  Dhanyds  Tishmdi  ehdttra  mahdmune  |  hrdhmandfi 
kshattriydfi  vaiiydh  iadrds  chdnukramoditdh  \  "In  all  these  pleasant 
division-mountains  of  this  dvipa  the  people  dwell,  free  from  fear,  in 
the  society  of  the  gods.  [These  people  are]  the  Pushkaras,  Pushkalas, 
Dhanyas,  and  Tishmas,  who,  as  enumerated  in  order,  are  the  Brahmans, 
Kshattriyas,  Yaii^yas,  and  S^udras."  The  inhabitants  of  thia  dvipa  are 
called  in  the  Bhagavata  Purana,  v.  20,  22,  "  .  .  .  .  Purushad^  Bisha- 
bhas,  Dravinas,  and  Devakas"  {PunMJutrshahha'dravina'devaka-sahindk). 
This  dvlpa  is  encompassed  by  the  sea  of  curds,  which  is  of  the  lame 
circumference  as  itself.  The  sea  again,  on  its  exterior  edge,  is  surrounoed 
by  S^aka  dvlpa,  *^  a  continent  twice  the  size  of  Erauncha  dvlpa.  ^^ 

Of  S^aka  dvlpa  it  is  said  in  the  Yishnu  Purana,  ii.  4,  23  S. :  ^N^ 

Tattra  punyd^  j'anapaddi  ehaturvarnya-samanvitdh  |  nadyaS  ehdttra 

mahdpunydh  sarva-pdpO'hhaydpdhdh  |  .  .  .  .  tdh  pibanti  mudd  yuktdfy 

Jaladddishu  ye  ithitdh  \  varaheshu  te  janapaddh  wargdd  ahhyetya  me- 

^  In  the  M.  Bh.  (Bhlshmap.  v.  408  ff.)  S'ikadnpa  oomes  next  after  JambudTipa, 


EXTERIOR  TO  BHARATAVARSHA,  OR  INDIA.  501 

dtnlm  I  24.  Dharma-hdnir  na  teshv  asti  na  sangharshah  parasparam  \ 
maryddd-vyutkramo  ndpi  teshu  deaeshu  saptasu  \  25.  Magai  cJm  Mdga* 
dhni  cJuma  Mdnasdh  Mandagdi  tathd  \  Magdh  hrdhmana-hhuyishthah 
Mdgadhdh  kahattriyds  tu  U  |  Fdiiyds  tu  Mdnasdh  jneydh  iudrds  UaJidih 
tu  Mandagdh  |  26.  S'dkadvlpe  tu  tair  Fishnuh  surya-rupa-dharo  mune  \ 
yathoktair  ijyate  samyak  karmahhir  niyatdtmahhih  \ 

'^  There  there  are  holy  countries,  peopled  by  persons  belonging  to  the 
four  castes ;  and  holy  rivers  which  remove  all  sin  and  fear.  .  .  .  The 
people  who  dwell  in  these  divisions,  Jalada,  etc.  [of  S^akadvipa],  drink 
these  rivers  with  pleasure,  even  when  they  have  come  to  earth  from 
Svarga.  There  is  among  them  no  defect  of  virtue ;  nor  any  mutual 
rivalry;  nor  any  transgression  of  rectitude  in  those  seven  countries^ 
[There  dwell]  Magas,  Magadhas,  Manasas,  and  Mandagas,  of  whom 
the  first  are  principally  Brahmans;  the  second  are  Kshattriyas;  the 
third  are  Yai^yas,  and  the  fourth  are  S^udras.  By  them  Vishnu,  in  the 
form  of  the  Sun,  is  worshipped  with  the  prescribed  ceremonies,  and 
with  intent  minds." 

Of  this  dvipa  the  Mahabharata  tells  us,  Bhishmaparvan,  verse  410, 
that  the  ^^  people  there  are  holy,  and  no  one  dies  "  {iattra  punyd^  jana- 
paddh  na  tatlra  mriyate  narah).  One  of  the  mountains  there  is  called 
Syama  (black),  ^'  whence  men  have  got  this  black  colour  "  (verse  420. 
Tatah  iydmatvam  dpanndh  jandh  janapadeivara).  Dhfitarashfra  then 
says  to  his  informant  Sanjaya  that  he  has  great  doubts  as  to  "  how 
living  creatures  have  become  black."  Sanjaya  promises  in  the  follow- 
ing lines,  the  sense  of  which  is  not  very  clear,  to  explain  the  mystery : 
422.  Sarveshv  wa  mahdrdja  dvipeshu  Kuru-nandana  \  gaurah  krishnai  cha 
pdtango  yato  varndntare  dvijdh  ^  iydmo  yasmdt  pravjritto  vai  tat  te 
vakshydmi  Bhdrata  \  But  as  he  proceeds  no  further,  we  lose  the  benefit 
of  his  solution  of  this  interesting  physiological  problem.  The  Bhaga- 
vata  Purana,  v.  20,  28,  gives  the  four  classes  of  men  in  this  dvipa  the 
names  of  Ritavratas,  Satyavratas,  Danavratas,  and  Anuvratas  {tad' 
varsha-purtishdh  J^itavrata-Satyavrata-Ddnavratdnuvrata-ndmdnah). 

This  S^aka  dvipa  is  surrounded  by  the  ocean  of  milk  as  by  an  armlet. 
This  ocean  again  is  encompassed  on  its  outer  side  by  Pushkara  dvlpa^ 
which  is  twice  as  extensive  as  S^aka  dvipa. 

Of  Pushkara  dvipa  it  is  said,  Vishnu  Purana,  ii.  4,  28  ff. : 

Daia^anha-Mhagrdni  tattra  jlvanti  mdnavdh  \  nirdmayd^  vxiokdicha 


502      PXTRANIC  ACCOUNTS  OP  THE  PARTS  OP  THB  BABTH 

rdga-dvesha-vivarijjit&h  \  adhamoUamau  na  teshv  dstdm  na  hadhf/a-hadha- 
hau  dvija  I  nershyd  ^tHyd  hhayaffi  rosho  dosho  lohhddiko.na  eha  |  .  .  .  . 
29.  Satydnrite  na  tattrdstdth  dvlpe  Pushkara-sanjniU  |  .  .  .  .  SO. 
Tulya^eidi  iu  manujdh  devais  tattraika-rUpinah  |  31.  Varndiramdehdrth 
hlnam  dharmdcharana  -  varjjitam  \  trayl'Vdrttd'dandanlti'htsriuhd' 
rahitam  eha  yat  \  32.  Varshchd^ayath  tu  maittreya  hhauma-war^o  *yam 
uitamah  \  sarvoiya  tukha-da^  kdlojard-royddt-^arj/itah  \ 

<<  In  this  dvlpa  men  liye  ten  thousand  years,  tree  from  sickness  and 
sorrow,  from  affection  and  hatred.  There  is  no  distinction  among  them 
of  highest  and  lowest,  of  killer  and  slain ;  there  is  no  envy,  nor  ill- willy 
nor  fear,  nor  anger,  nor  defect,  nor  oovetousness,  nor  other  fault ;  there 
is  there  neither  truth  nor  falsehood.  Men  there  are  all  of  the  same  ap- 
pearance, of  one  form  with  the  gods.  The  two  divisions  of  this  dvlpa 
have  no  rules  of  caste  or  orders,  nor  any  ohservanoes  of  duty ;  the  three 
Yedas,  the  Fura^as  (or,  trade),  the  rules  of  criminal  law  and  service  do 
not  exist.  This  [dvlpa]  is  a  most  excellent  terrestrial  heaven ;  where 
time  hrings  happiness  to  all,  and  is  exempt  frt)m  decay,  sickness,  and 
all  other  evils."  " 

Of  all  the  dvlpas  together,  the  Mah&bhfirata  says,  Bhishmaparvan, 
verses  468  ff. : 

Eva0i  dvlpeahu  Morvethu  prt^dndm  Euru-nandana  \  hrahmacharyyena 
satyena  prajdndm  hi  damena  eha  \  drogydyuhpramdndhhydxk  d/ctgumnh 
doigunaik  tata^  \  eho  janapado  rdjan  dvipeshv  $teshu  Bhdrata  \  ukid^ 

^  In  the  same  way  as  Poshkara,  the  remotest  dyipa,  is  here  described  to  be  the 
scene  of  the  greatest  perfection,  we  find  Homer  placing  the  JSlysian  plains  on  the 
furthest  Terge  of  the  ei^h : 

iXXd  ^  is  'HA^crioy  9§9lw  leal  vtlpara  yaliis 

rfittp  puiffrri  $unii  WAci  iu^Bp^ottruf, 

ob  ¥i^rrhst  oUr*  hp  x^^'^  itoXhs  oUr^  wi^  6/Afipott 

^kAA*  tdtl  Z9^6poto  Xgyb  mftlorras  a^irtts 

'Aicfai^f  dwifiaiw  aycnfr^ciF  dt^p^ovs.    Odyssey  A.  563^68. 

*'  Thee,  favonred  man,  to  earth's  remotest  end, 
The  Elysian  plain,  the  immortal  gods  shall  send, — 
That  r^m  which  fiur-haired  Rhadamanthys  sways. 
Where,  free  from  toil,  men  pass  their  tranqnil  days. 
No  tempests  tcx  that  land,  no  rain,  nor  snow ; 
But  ceaseless  Zephyrs  from  the  ocean  blow, 
Which  sweetly  breathe  and  gently  stir  the  air, 
And  to  the  dwellezs  grateful  coolness  bear.** 


EXTEEIOR  TO  BHAEATAVABSHA,  OR  INDIA.  503" 

janapadd^  yeshu  karma  ehaikam  pradtUyate  \  tharo  dandam  udyamya 
svayatn  eva  Prajdpati^  \  dvipdndfh  tu  mahdrdja  raksharhs  tishthati  nt^- 
yadd  \  sa  rdjd  sa  iivo  rdjan  %a  pttd  prapttdmahaiJ^  \  yopdyaii  nara^ 
ireshfJia  prt^dl^  sa-jada-panditdf^  |  hhojanam  chdttra  Kauravya  praj'd^ 
tvayam  upasthitam  \  stddkam  &va  mahdhdho  tad  hi  hhunfanti  nityadd  \ 

''  Thus  in  all  these  dvlpas  each  country  doubly  exceeds  the  former 
one  in  the  abstinence,  veracity,  and  self-restraint,  in  the  health  and  the 
length  of  life  of  its  inhabitants.  In  these  dvlpas  the  people  is  one,  and 
one  sort  of  action  is  perceivable.  Prajapati,  the  lord,  wielding  his 
sceptre,  himself  governs  these  dvlpas.  He,  the  king,  the  auspicious 
one  (iiVa),  the  father,  along  with  the  patriarchs,  protects  all  creatures, 
ignorant  as  well  as  learned."  (So  there  are  differences  of  intellectual 
condition  in  these  dvlpas  after  all !)  ''  AH  these  people  eat  prepared 
food,  which  comes  to  them  of  itself." 

Fushkara  is  surrounded  by  a  sea  of  fresh  water  equal  to  itself  in 
compass.    What  is  beyond  is  afterwards  described : 

y.P.  ii.  4,  37.  Svddudakoiya  parato  dfiiyaU  loha-iafkithitih  \  dviyund 
kdnchanl  hhumth  sarva-janitHifivarjIjitd  \  38.  Lokdlokoi  taiah  iailo  yoja- 
ndyuta-vUtjritah  \  uchehhrdyendpi  tdvanii  sahaardny  achalo  hi  sa^  \  tataa 
tamah  samdv^itya  tafh  iaUaih  sarvatah  sthttam  \  tamaS  chdnda-kafdhena 
Mamantdt  pariweihiitam  \ 

''On  the  other  side  of  the  sea  is  beheld  a  golden  land  of  twice  its  extent, 
but  without  inhabitants.  Beyond  that  is  the  Lokaloka  mountain,  which 
is  ten  thousand  yojanas  in  breadth,  and  as  many  thousands  in  height. 
It  is  on  all  sides  invested  with  darkness.  This  darkness  is  encompassed 
by  the  shell  of  the  mundane  egg."  " 

In  a  following  chapter,  however,  (the  seventh)  of  this  same  book,  the 

^  See  Mann,  i  verses  9  and  12,  quoted  above,  p.  35.  The  thirteenth  verse  is  as 
follows :  Tahhyath  ta  aakalabhffam  eha  divam  hhumim  eha  nirmame  |  madhye  vyoma 
duai  ehaahfav  apdin  tthafum  eha  iaivatam  \  **  From  these  two  halves  of  the  shell 
he  fashioned  the  heaven  and  the  earth,  and  in  the  middle  (he  formed)  the  sky,  and  the 
eight  quarters,  and  the  eternal  abode  of  the  waters."  In  regard  to  the  darkness 
{tamaa)  with  which  the  mountain  Lokaloka  is  said  to  be  enveloped,  compare  Mana 
iv.  242,  where  the  spirits  of  the  departed  are  said  to  pass  by  their  righteousnesa 
through  the  darkness  which  is  hard  to  be  traversed  (dharmena  hi  aahdyena  tamaa 
iarati  duataram) ;  and  Atharva-veda,  ix.  5,  1,  *'  Crossing  the  darkness,  in  many 
directions  immense,  let  the  unborn  ascend  to  the  third  heaven"  {ttriva  tamaUm 
bahudha  mahanti  ajo  nakam  a  kramatam  tjrUTyam),  See  Journal  Royal  Asiatio 
Society  for  1865,  pp.  298,  note  2,  and  p.  304. 


604    PURAXIC  ACCOUNTS  OP  THE  PABTS  OP  THE  EARTH,  BTa 

Bbell  of  the  mundane  egg  is  Aaid  to  be  ontBide  of  the  seven  spheres  of 
which  this  system  is  composed : 

y.P.  ii.  7,  19.  Ets  sapta  mayd  lokah  Maittreya  kathiids  tava  \  pdtd- 
Idni  eha  saptaiva  hrahmdndasyauha  vistarah  \  etad  anda-kafdhena  tiryak 
ehorddhvam  adhas  tathd  \  kapitthasya  yathd  vljaik  sarvaio  vai  samdvfitam  \ 

"  These  seven  spheres  have  been  described  by  me ;  and  there  are  also 
seven  Patalas :  this  is  the  extent  of  Brahma's  egg.  The  whole  is  sur- 
rounded by  the  shell  of  the  egg  at  the  sides,  above,  and  belowi  just  as 
the  seed  of  the  wood-apple  (is  covered  by  the  rind)." 

This  system,  however,  it  appears,  is  but  a  very  small  part  of  the 
whole  of  the  universe : 

Ibid,  verse  24.  Anddndm  tu  tahoirdndm  s(Juurdny  ayutdni  eha  \ 
idfiidndm  tathd  tattra  kofi-koti-iatdni  eha  \ 

''  There  are  thousands  and  ten  thousands  of  thousands  of  sucli  mun- 
dane eggs ;  nay  hundreds  of  millions  of  millions." 

Indian  mythology,  when  striving  after  sublimity,  and  seeking  to 
excite  astonishment,  often  displays  an  extravagant  and  puerile  facility 
in  the  fabrication  of  large  numbers.  But,  in  the  sentence  last  quoted, 
its  conjectures  are  substantially  in  unison  with  the  discoveries  of 
modem  astronomy ;  or  rather,  they  are  inadequate  representations  of 
the  simple  truth,  as  no  figures  can  express  the  contents  of  infinite 
q[>ace. 


£03 


APPENDIX. 


Page  6,  line  24. 

Professor  Wilson's  analyses  of  the  Agni,  Brahma-vaivartta,  Yishnu 
and  Vayu  Puranas,  were  originally  published,  not  in  the  "  Gleanings 
in  Science,"  bat  in  the  Journal  of  the  Asiatic  Society  of  Bengal,  vol.  i.; 
and  are  reprinted  in  the  3rd  vol.  of  Wilson's  Collected  Works,  edited 
by  Dr.  R.  Rest. 

Page  37,  line  1. 

''  Abodes  of  gods."  Bohtlingk  and  Roth  in  their  Sanskrit  Lexicon, 
s.v,  nikdya,  ^ew  that  in  other  passages,  if  not  here  also,  the  compoand 
word  deva-nikdya  shonld  be  rendered  ''classes,  or  assemblages,  of  gods." 

Page  50,  Une  25. 

Compare  the  passage,  quoted  below,  in  the  note  on  p.  115,  from  the 
S^antiparran  of  the  M.  Bh.,  yerses  6130  ff. 

Pages  90  ff. 

The  representations  of  the  Kjita  yuga  are  not  always  consistent.  In 
the  Dronaparvan,  verses  2023  ff.  a  story  is  told  of  King  Akampana,  who 
liyed  in  that  age,  and  who  was  yet  so  far  frt>m  enjoying  the  tranquillity 
generally  predicated  of  that  happy  time  that  he  was  overcome  by  Ms 
enemies  in  a  battle,  in  which  he  lost  his  son,  and  suffered  in  con- 
sequence  severe  affliction. 

Page  97,  note  190. 

It  is  similarly  said  in  the  Dronaparvan,  verse  2395 :  Kshatdd  noi 
tray  ate  sarvdn  ity  evam  hhattriyo  *hhavat  \  ''He  (Pfithu)  became  a 
Kshattriya  by  delivering  us  all  from  injuries."  See  also  S'antiparvan, 
verse  1031. 


606  AFFENDDL 

Pag$  115,  Une  13. 

The  S^antiparvaii  of  the  M.  Bh.,  yersefi  61 30  ff.,  giyes  a  similar  deaciqh 
tion  of  the  original  state  of  all  things,  and  of  the  birth  of  Brahma. 
Bhlshma  is  the  speaker :  Sdlilaihdrnavafk  tdta  purd  sarvatn  ahhud  idam  | 
ntshprakampam  andkdSam  anirdeiya-mahitalam  j  tamasd  vfttam  oipariam 
apt  gamhhlra-darSanam  \  niiiabdaih  vd  ^prameya0i  eha  tattra  jajne  PUd- 
mahah  \  so  ^tfifcid  vdtam  agniih  eha  hhdiharaik  thdpi  vlryya/odn  |  dkdiam 
asrtjach  cKorddhvam  adho  hhumt^i  eha  natrfitim  \  nahhah  M-ehandra- 
turam  eha  nakshattrdni  grahdihB  tathd  \  saffivaUardn  fttun  tndidn  paik- 
shdn  atha  lavdn  kshanan  j  tatai^  Sariram  hka-sthaih  tthdpayitvd  PUd" 
mahah  \janaydmdsa  hhayavdn  puttrdn  uttama-Ufasaik  \  6185.  MgriehiM 
Ttahim  Attrim  eha  Pulastyam  Ftdaha^i  Kratum  \  VaSishthdngirasau  eho- 
hhau  Rudrafh  eha  prabhum  Uvaram  |  Praehetasas  tathd  Dahhah  kanydk 
ihashtm  ajljanat  \  tdh  vat  hrahmarshayah  sarvdh  prajdrtham  praU' 
pedire  \  tdhhyo  vi&vdni  hhutdni  devdh  pitri-gandB  tatha  \  yandharvdp' 
sarasai  chaiva  rakshdrhsi  vividhdni  eha  |  .  .  .  .  6149.  Jajne  tdta  jayat 
Borvarh  tathd  sthdvara-janyamam  \  6150.  Bhuta^aryam  imafk  kfitvd 
sarva-loka-pitdmahah  |  idkatafh  veda-pafhita^  dharmam  prayuyttfe 
tatah  I  tasmin  dharme  tthiidh  devdh  Bohdehdryya-purohitdh  \  dditydh 
vasavo  rudrdh  ta-sddhyd^  tnamd'ahinah  \  ''This  entire  nniyerse  was 
formerly  ono  expanse  of  water,  motionless,  without  SBther,  without  any 
distinguishable  earth,  enveloped  in  darkness,  imperceptible  to  touch, 
with  an  appearance  of  (vast)  depth,  silent,  and  measureless.  There 
Pitamaha  (Brahma)  was  bom.  That  mighty  god  created  wind,  fire, 
and  the  sun,  the  sBther*  above,  and  under  it  the  earth  belonging  to 
Kirriti,  the  sky,  with  the  moon,  stars,  constellations,  and  planets,  the 
years,  seasons,  months,  half-months,  and  the  minute  sub-divisions  of 
time.  Having  established  the  frame  of  the  universe,  the  divine  Pita- 
maha begot  sons  of  eminent  splendour,  (6135)  Marlchi,  the  lishi  Attri, 
Pulastya,  Pulaha,  Eratu,  Yaiishtha,  Angiras,  and  the  mighty  lord 
Eudra.  Daksha,  the  son  of  Prachetas,  also  begot  sixty  daughters,  all 
of  whom  were  taken  by  the  Brahmarshis*  for  the  purpose  of  propa- 
gating ofispring.  From  these  females,  all  beings,  gods,  pit^is,  gan- 
dharvas,  apsarases,  and  various  kinds  of  r&kshases,  ....  (6149)  this 

^  And  yet  it  is  elsewhere  said  (Anotfasanap.  2161,  quoted  above  in  p.  180)  that  the 
lether  (akaia)  cannot  be  created. 
^  Here  this  word  must  mean  **  rishis,  sons  of  Brahmi." 


AFPENDUL  507 

entire  worldi  moying  and  stationary,  was  produced.  6150.  Having 
formed  this  creation  of  living  beings,  the  parent  of  all  worlds  estab- 
lished the  eternal  rule  of  duty  as  read  in  the  Yeda.  To  this  rule  of 
duty  the  gods,  with  their  teachers  and  domestic  priests,  the  Adityas, 
Yasus,  Eudras,  Sadhyas,  Maruts,  and  A^vins  conformed." 

Another  account  of  the  creation  is  given  in  the  same  book  of  the 
M.Eh.,  verses  7518  ff.,  where  it  is  ascribed  to  Yish^u  in  the  form  of 
Govinda,  or  Ke^ava  (Krishna),  who  is  identified  with  the  supreme  and 
universal  Purusha.  Besting  on  the  waters  (7527)  he  created  by  his 
thought  Sankarshana,  the  first-bom  of  all  beings.  Then  (7529)  a  lotus 
sprang  from  his  (either  Sankarsha^a's  or  Yish^u's)  navel,  from  which 
again  (7530)  Brahma  was  produced.  Brahma  afterwards  created  his 
seven  mind-bom  sons,  Marichi,  Attri,  Angiras,  Pulastya,  Pulaha,  Kratu, 
and  Daksha  (7534). 

Compare  Bhishmaparvan,  verses  3017  ff. 

Page  122,  note  223. 

Compare  the  passage  quoted  in  the  last  note  from  the  S^antiparvan, 
verse  6135. 

Page  128,  line  20. 

The  ffantiparvan,  verses  7548  ff.  ascribes  the  creation  of  the  four 
castes  to  Kpsh^a :  Tatah  Kfiehno  mahdhhdgah  punar  eva  Tudhishthira  \ 
hrahmanandih  iataifh  Sreshtham  mukhdd  evaeryat  prahhui^  |  hdhuhhy&fk 
kshattriya-iataih  mifydndm  Urutah  Saia^  \  padhhydih  iudra-iatafh  chaioa 
Keiavo  Bharatarshahha  |  ''Then  again  the  great  EfisliQa  created  a 
hundred  Brahmans,  the  most  excellent  (class),  from  his  mouth,  a 
hundred  Kshattriyas  from  his  amis,  a  hundred  Yaiiyas  from  his  thighs, 
and  a  hundred  S^udras  from  his  feet." 

Compare  Bhishmaparvan,  verse  3029. 

Page  128,  fwte  238. 
In  another  place  also,  verses  6208  f.,  the  Anu^asanaparvan.  ranks 
purohitas  with  S^udras :  S'udra-karma  tu  yah  kurydd  avahdya  wa-harma 
eha  I  ea  vtfn&yo  yathd  iadro  na  eha  hhqfyah  kathanohana  \  ehikitsakah 
kdndaprUhthah  purddhyakehah  purohitah  \  BdmtaUaro  VfitAddhydyl 
Borve  te  indra-sammitdh  \  ''He,  who,  abandoning  his  own  work,  does 
the  work  of  a  S^udra,  is  to  be  regarded  as  a  S^udra,  and  not  to  be  in- 
vided  to  a  feast.    A  physician,  a  kan^apfishtha  (see  above,  p.  442),  a 


508  /LPFENDIX. 

city  governor,  a  pnroliita,  an  astrologer,  one  who  studies  to  no  purpose,, 
—all  these  are  on  a  level  with  S^udras.'' 

Pages  144  ff. 
See  aboye,  note  on  pp.  90  ff. 

Page  150,  line  4. 
Compare  Dro^aparvan,  verse  2397. 

Page  220,  line  14. 

I  am  indebted  to  Professor  Max  Miiller  for  pointing  out  to  me  two 
passages  in  Indian  commentators  in  which  Manu  is  spoken  of  as  a 
Kshattriya.  The  first  is  from  Madhusudana  Sarasvati's  Commentary  on 
the  Ehagavad-gita,  iv.  1.  The  words  of  the  text  are  these  :  S'rt-Bha' 
gavdn  uvdcha  \  imam  Vivasvate  yogam  proktavdn  aham  avyayam  \  Fivoi" 
van  Manave  prdha  Manur  Ikshvdkave  ^Iraolt  \  evam  parampard^dptam 
imafn  rdjarshayo  viduh  \  ta  kdleneha  mahatd  yogo  nashfah  parantapa  \ 
8a  evdyam  mayd  te  *dya  yogah  prohta^  purdiana^  \  hhakto  *si  me 
eakhd  cheti  rahasyam  etad  uttamam  \  ''  The  divine  Being  (Efish^a) 
said :  I  declared  to  Yivasvat  (the  Sun)  this  imperishable  Yoga-doc- 
trine. Yivasvat  told  it  to  (his  son)  Manu;  and  Manu  to  (his  son) 
Ikshvaku.  Thus  do  royal  rishis  know  it  as  handed  down  by  tradition. 
Through  lapse  of  time  however  it  was  lost  I  have  to  day  therefbre 
revealed  to  thee  (anew)  this  ancient  system,  this  most  excellent  mystery ; 
for  thou  art  devoted  to  me  and  my  Mend." 

On  this  Madhusudana  remarks :  ''  Vivawate^*  earva-kihaUriya^afkia- 
vlja-hhutdya  Aditydya  proktavdn  |  '"  I  declared  it  to  Yivasvat '  i.e.  to 
Aditya  (the  Sun)  who  was  the  source  of  the  whole  Kshattriya  race.'' 

The  second  passage  is  from  Some^vara's  t^ka  on  Eumarila  Bhatfa's 
Mimansa-varttika.  I  must,  however,  first  adduce  a  portion  of  the  text 
of  the  latter  work  which  forms  the  subject  of  Somei^vara's  annotation. 
Per  a  copy  of  this  passage,  which  is  otherwise  of  interest,  I  am  indebted 
to  Professor  Gbldstiicker,  who  has  been  kind  enough  to  copy  it  for  me.* 
The  first  extract  refers  to  Jaimini's  Sutra,  i.  3,  3 ;  where  the  question 
under  discussion  is,  in  what  circumstances  authority  can  be  assigned  to 

'  See  Professor  Miiller's  Ano.  Sansk.  Lit  pp.  79  f.  where  this  passage  is  partly 
extracted  and  translated.  See  also  the  same  antboi's  Chips  from  a  Geraum  W<nk« 
shop,  ToL  ii.  pp.  338  if. 


APPENDIX.  509 

the  Smpti  when  the  Snid,  or  Yeda,  is  silent  After  some  other 
remarks  Komarila  proceeds :  Sdkyddt-vachandni  tu  katipaya-dama-dd' 
n&di  vachana-vofj/am  sarvuny  eva  iamMta-ehaturdaia-vidyd-ithdna-virud^ 
dh&ni  trayl'm&rga-vyutthittM^iruddh&charanaii  cha  Buddhddidhih  pranU 
tdnt  trdyi'hdhyehhyaS  ehaturtha-varna-niravasita-prdyehhyo  vydmudhe- 
hhyah  tamarthitdni  iti  na  vedihmillatvena  samhhdvyanU  \  svadharmdtP' 
kratnena  cha  yena  kshattriyena  said  prwaktritva-^atigrahaupratipannau 
sa  dharmam  aviplutam  upadekshyati  Hi  kah  samdivdaah  \  uktam  cha  *^par€h 
loka-^iruddhdni  kurvdnam  duratas  tyqfet  \  dtmdnam  yo  vUafndhatU  80 
^nyasmai  sydt  katham  hitajy*  iti  \  Buddhddel^  punar  ay  am  evdtikramo  ^lan^ 
kdra-huddhau  sthito  yena  evam  dha  "  kali-kalusha-kfitdni  ydni  loke  mayi 
nipatantu  |  vimuehyatdm  tu  lokah  **  iti  \  sa  kila  loka-hitdrtha-kshattriya* 
dharmam  atikramya  hrdhmana-vrittim  pravaktritvam  pratipadya  prati* 
thedhdtikramdsamarthair  hrdhmanair  ananuHshtain  dharmam  hdhya^ 
jan&n  anuidsad  dharma-plddm  apy  dtmano  ^nglkritya  pardnugraham 
kjritavdn  ity  wamvidhair  eva  gunaih  stuyate  \  tad-antisishtdnusdrimS  cha 
sarve  eva  Sruti-emfiti^hita^harrndtikramena  vyavaharanto  viruddhdchd- 
ratvena  jndyante  \  tena  pratyakshayd  irntyd  virodhe  grantha-kdrindm 
grahltrdcharitfln&ih  grantha^dmdnya-hddhanam  \  na  hy  eshdm  pur* 
voktena  nydyena  iruti-pratihaddhdndm  eva-^'ula'iruty'anumdnchBdmar* 
thyam  asti  \  "  But  the  precepts  of  Skkya  and  others,  with  the  exception 
of  a  few  enjoining  dispassion^  liberality,  etc.,  are  all  contrary  to  the 
fourteen  classes  of  scientific  treatises,  and  composed  by  Buddha  and  others 
whose  practice  was  opposed  to  the  law  of  the  three  Yedas,  as  well  as  cal- 
culated for  men  belonging  mostly  to  the  fourth  caste  who  are  excluded  from 
the  Yedas,  debarred  from  pure  observances,  and  deluded : — consequently 
they  cannot  be  presumed  to  be  founded  on  the  Yeda.  And  what  confid- 
ence can  we  have  that  one  {i.e.  Buddha)  who  being  a  Kshattriya,'  trans- 
gressed the  obligations  of  his  own  order,  and  assumed  the  function  of 
teachingand  the  right  to  receive  presents,  would  inculcate  a  pure  system 
of  duty?  For  it  has  been  said :  *  Let  everyone  avoid  a  man  who  practises 
acts  destructive  to  future  happiness.  How  can  he  who  ruins  himself 
be  of  any  benefit  to  others  ? '  And  yet  this  very  transgression  of  Buddha 
and  his  followers  ib  conceived  as  being  a  feather  in  his  cap ;  since  he 
spoke  thus,  '  Let  all  the  evils  resulting  from  the  sin  of  the  Kali  age  fall 
upon  me;  and  let  the  world  be  redeemed.'     Thus,  abandoning  the 

*  Compare  Colebrooke's  Miflc.  "Ebujm,  i.  312. 


510  APPENDIX. 

duties  of  a  Kshattriya,  which  are  beneficial  to  the  world,  assaming  the 
fdnction  of  a  teacher  which  belongs  only  to  the  Brahmans,  and  instruct- 
ing men  who  were  out  of  the  pale  in  duty  which  was  not  taught  by  the 
BrShmans  who  could  not  transgress  the  prohibition  (to  give  such  in- 
fitruction),  he  sought  to  do  a  kindness  to  others,  while  consenting  to 
violate  his  own  obligations ;  and  for  such  merits  as  these  he  is  praised ! 
And  all  who  follow  his  instructions,  acting  in  contraYention  of  the 
prescriptions  of  the  SVuti  and  Smfiti,  are  notorious  for  their  erroneous 
practices.  Hence  from  the  opposition  in  which  the  authors  of  these 
books,  as  well  as  those  who  receiye  and  act  according  to  them,  stand 
to  manifest  injunctions  of  the  Yeda,  the  authority  of  these  works  is 
destroyed.*  For  since  they  are  by  the  aboye  reasoning  opposed  by 
the  Yeda,  the  inference  that  they  rest  upon  independent  Yedic  au- 
thority of  their  own  possesses  no  force." 

The  next  passage  is  from  Eumarila's  Yarttika  on  Jaimini's  Sutra,  i.  3, 
7:  Vedenaw&bhyanujn&t&yeihamevapranahtfitd.  \  niiydndmdbhidheifdHdm 
manvantara-yugddiBhu  \  teshdih  viparivartteshu  kurvatd^  dhamuhMm- 
httdh  I  vachandni  prarndfiani  ndnffeshdm  iti  niiehayuh  \  tathd  cha  Manor 
fiehali  Bdmidhmyo  hhavanU  iiy  iuya  vidh$r  vdhya-ieahs  kHyaU  **Mmur 
vat  yat  hinehid  avadat  tad  hheshajam  hheshqfaidyai^*^  iti prdyaichittddy^ 
vpad&ia^aehanam  pdpa^ddher  hhethqfam  |  ''  It  is  certain  that  the 
precepts  of  those  persons  only  whose  right  to  expound  the  eternal 
meanings  of  scripture  in  the  different  manyantaras  and  yugas  has  been 
recognized  by  the  Yeda,  are  to  be  regarded  as  authoritatiye^  when  in 
the  reyolutions  (of  those  great  mundane  periods)  they  compose  codes 
of  law.  Accordingly  by  way  of  complement  to  the  Yedic  passage  con- 
taining the  precept  {vidki)  beginning  'there  axe  these  $daUdkmd 
verses  of  Manu '  it  is  declared,  '  whatever  Manu  said  is  a  healing 
remedy;'  i,$.  his  prescriptions  in  regard  to  expiatoiy  rites,  etc,  are 
remedies  for  the  malady  of  sin." 

*  The  Nyaya-mSlfi-viitara,  L  8,  4,  quotes  Kumirila  as  nuong  the  queitioii 
whether  the  practice  of  innocence,  which  S'akja  (Buddha)  inculcated,  was,  or  was  not, 
a  duty  from  its  conformity  to  the  Veda,  and  as  solring  it  in  the  negatiTe,  since  cow's 
milk  put  into  a  dogskin  cannot  be  pure  {Sak^ktaMmatmik  dkanto  na  «•  dkmma^ 
inUatvata^  |  na  dharmo  na  hi  putam  iyad  go^kMraSk  iva-4f%tmu  ihfitam), 

^  These  words  are  quoted  by  Bothlingk  and  Both,  9,v,  bkethi^fata,  as  taken  from 
the  PanchaviAsa  Brahmasa,  23, 16,  7.  A  similar  passage  oocuzs  in  Um  Taitt  Sank, 
u.  2, 10,  2. 


APPENDIX.  611 

From  Bomeiyara*8  elaborate  comment  on  the  former  of  these  two 
passages  I  need  only  extract  the  foUowing  sentences :  Mad  ahhiyvJtta- 
waehamnM  draihayati  *'  ukta^  eha "  |  I£ano9  tu  k^haitrtyaty&pi  prawa- 
kfitpam  **  yad  vai  kinehid  Manur  anadat  tad  hh$9hajam  "  iti  veddnujndta- 
Pfdd  avintddham  ity  diayah  \  ''This  he  confirms  by  the  words  of  a 
learned  man  which  he  introduces  by  the  phrase  '  for  it  has  been  said.' 
But  although  Mann  was  a  Eshattriya,  his  assumption  of  the  office  of 
teacher  was  not  opposed  to  the  Veda,  because  it  is  sanctioned  by  the 
Yedic  text  *  whateyer  Manu  said  was  a  remedy : '  8uch  is  the  purport.'' 

Faye  254,  line  12. 

Yas  Utydja  ioehi-vidam,  etc.  This  verse  is  quoted  in  the  Taittirlya 
Aranyaka  (pp.  159  f.  of  Cal.  edit.),  which,  however,  reads  sakhi-vidam 
instead  of  tachi-vidam.  An  explanation  of  the  passage  is  there  given 
by  the  Commentator. 

Page  264,  line  14. 

Professor  Weber  considers  (Indische  Studien,  i.  52)  that ''  the  yau- 
dha^  and  the  arhantah  were  the  forerunners  of  the  Bajanyas  and  the 
Br&hmans."    See  the  whole  passage  below  in  the  note  on  p.  866. 

Page  268,  note  51. 

Compare  Aivalayana's  S^rauta-Sutras,  i.  3,  3  and  4,  and  commentary 
(p.  22  of  Cal.  edit.)*  Plithl  Yainya  is,  as  I  find  from  Bohtlingk  and 
Both's  Lexicon,  ex.^  referred  to  also  in  the  Atharva-veda,  viii.  10,  24. 
The  words  are  these:  8d  udakrdmat  sd  manushydn  dgaehhat  \  tdm 
manuihydh  updhvayanta  **irdvaty  ehi*^  iti  \  taeyd^  Manur  Faivaevato 
wUta^  dHt  pr*thivl  pdtram  \  tdm  Pjrithl  Vainyo  ^d?tok  tdm  kfishitk  eha 
eaeyaff^  eha  adhok  \  te  kfithim  eha  saeyam  eha  manushyd^  upafivanti  ityddi  \ 
"  She  (i.e.  Yiraj)  ascended :  she  came  to  men.  Men  called  her  to  them, 
laying,  *  Come,  Iravatl.'  Manu  Vaivasvata  was  her  eal^  and  the  earth 
her  vessel.  Pfithl  Yainjra  milked  her ;  he  milked  from  her  agriculture 
and  grain.    Men  subsist  on  agriculture  and  grain." 

See  Wilson's  Yishnu  Pur&na,  vol.  i.  pp.  188  ff.,  where  Pfithu's  (this 
is  the  Puranic  form  of  the  word)  reign  is  described.  It  is  there  stated 
that  this  king,  ''taking  the  lord  Manu  Svayambhuva  for  his  calf, 
milked  from  the  earth  into  his  own  hand  all  kinds  of  grain  from  a 
desire  to  benefit  his  subjects"  (Y.P.  L  13|  54.  8a  kalpayitvd  vateam  tu 


512  APPENDIX. 

Manuih  Svdyamhhuvam  prahhum  \  we  p&nau  prtthivl-ndtho  dudoha  pri- 
thivim  Prithuh  \  55.  Soiya-j&tdni  sarvdni  prajdnd^  hita-kdmyayd). 
See  also  the  passage  quoted  from  the  Ehagavata  Parana  by  the  editor 
Dr.  Hall  in  pp.  189  ff.  The  original  germ  of  these  accounts  is  eyidently 
to  be  found  in  the  passage  of  the  Atharva-veda,  from  which  the  short 
text  I  have  cited  is  taken. 

Pf ithu's  reign  is  also  described  in  the  Dronaparvan,  2394  fL,  and 
S^antipanran,  1030  ff. 

Page  286,  line  8  from  the  foot 

The  Sfinjayas  are  mentioned  in  the  Siatapatha  Brahmana,  zii.  9,  3, 
1  ff.  and  13  (see  Weber's  Indische  Studien,  i.  207),  as  opposing  without 
effect  the  celebration  of  a  sacrifice  which  was  proposed  to  be  offered  for 
the  restoration  of  Dushtaiitu  Paunsayana  to  his  ancestral  kingdom. 

Page  345,  line  24. 

Professor  Aufrecht  has  pointed  out  to  me  a  short  passage  in  the 
Taittiriya  Sanhita,  iii.  1,  7,  2,  in  which  Yi^vamitra  and  Jamadagni  are 
mentioned  together  as  contending  with  Yasishtha :  VOvdmitrihJamai' 
agnl  Vdsishfhena  asparddhetdm  |  sa  etaj  Jamadagnir  vihavjfam  apaiyat  j 
tena  vai  sa  Fasishfhasya  indriyarh  viryyam  avrinkta  |  yad  vihavyaik 
iasyate  indriyam  eva  tad  vlryyam  yajamdno  hhrdtrivyasya  vrinhte  \  yaeya 
hhuydmeo  yajna-hratavah  ity  dhuh  sa  d^atdh  vfinkte  \  "  Yi^vamitra  and 
Jamadagni  were  contending  with  Yasish^ha.  Jamadagni  beheld  this 
Tihavya  text,  and  with  it  he  destroyed  the  Tigour  and  energy  of  Ya- 
sishtha.  When  the  yihavya  is  recited,  then  the  sacrificer  destroys  the 
vigour  and  energy  of  his  enemy.  He  whose  oblations  and  all  attendant 
ceremonies  are  superior  destroys  the  gods  (of  his  opponent)." 

Page  366,  note  164. 

In  a  notice  of  La^yayana's  Sutras,  in  Indische  Studien,  L  50,  Pro- 
fessor Weber  observes :  **  At  the  same  time  I  remark  here  that  the 
presence  of  S'udras  at  the  ceremonies,  although  on  the  outside  of  the 
sacrificial  ground,  was  permitted — a  point  which  results  from  the  fact 
that  during  the  diksha  they  were  not  to  be  addressed  (iii.  3).  Here  and 
there  a  S^udra  appears  as  acting,  although  in  a  degraded  po8iti<»L 
Compare  iv.  3,  5 :  dryo  (i.e.  vaiiyah,  according  to  the  commentator 
Agnisvamin)  antarvedi  ....  bakirvedi  iudra^  |  drydbhdpe  ya^  iai 


APPENDIX.  513 

cha  dryyo  varnah  {hrdhmano  vd  kshattriyo  vdy  Agnisvamin).  Thub 
their  position,  like  that  of  the  Nishadas,  was  not  so  wretched  as 
it  hecame  afterwards.  Toleration  was  still  necessary ;  indeed  the  strict 
Brahmanical  principle  was  not  yet  generally  recognized  among  the 
nearest  Arian  races.  This  is  shown  by  the  following  fact.  Before 
entering  on  the  Yratya-stomas,  Laty&yana  treats,  viii.  5,  of  an  impre- 
catory rite  called  Syena  (the  falcon),  which  is  not  taught  in  the  Pancha- 
Timia,  but  in  the  Sha^vim^a  (iy.  2).  The  tribes  mentioned  by  Panini, 
V.  3,  112  ff.,  are  there  described:  Vratindnam^  yaudhdndm  puttrdn 
anuchdndn  ritvijo  vrinita  iyenasya  \  "  arhatdm  eva "  %ti  S'dndilyah ''  \ 
("  Let  the  learned  sons  of  warriors,  who  live  by  the  profession  of  Vratas, 
be  chosen  as  priests  for  the  Syena.  '  The  sons  of  arhats  only '  [should  be 
chosen]  says  S^andilya").  ''Whilst,"  proceeds  Prof.  W.,  **in  the  begin- 
ning of  the  Sutra  nine  things  are  required  for  a  ritvij  (priest),  viz.  that 
he  should  be  (1)  arsheya^  (a  dasamdt  purmhdd  avyavachhinnam  drsham 
yasyay  *  able  to  trace  his  unbroken  descent  for  ten  generations  in  the 
family  of  a  rishi');  (2)  anuchanah  {sishyehhyo  vidyd-sampraddnam  yah 
kritavdn,  "one  who  has  imparted  knowledge  to  pupils') ;  (3)  sadhu- 
charanah  {shafsu  hrdhmana-karmasv  avasthitah  praSasta-karmdf  'one 
who  has  practised  the  six  duties  of  a  Brahman,  a  man  of  approved 
conduct  *) ;  (4)  vagml  (eloquent) ;  (5)  anyunangal]i  (without  deficiency 
in  bis  members) ;  (6)  anatiriktaoga^  (without  superfluous  members) ; 
(7)  dvesata]^  (equal  in  length  above  and  below  the  navel) ;  (8)  anati- 
kfishna^;  (9)  anati^veta^  (na  atihdlo  na  ativriddhahy  'neither  too 
young  nor  too  old'), — Lafyayana  here  contents  himself  with  putting 
forward  one  only  of  these  requirements,  the  second  (t.^.  that  the  priest 
should  be  '  learned '),  as  essential.  The  title  Arhat  for  teacher,  which 
was  at  a  later  period  used  exclusively  by  the  Buddhists,  is  found  in  the 
Sktapatha  Brahmana,  (iii.  4,  3,  6)  and  the  Taittir!ya  Arapyaka,'  and 

*  Nafia-jatlydh  tmiyaU-vritiayal^  utsedha-jwmai^  ianghaJ^  prataJk  |  (Patinjali, 
quoted  by  Weber)  "  Vratas  are  the  varioiu  olaasee  of  people  who  have  no  fixed 
profesnoQ,  and  live  by  Tiolence."  VraUna  iarlrcif^ttna  jivati  vrattna^  (Comm. 
on  PttQini,  t.  2,  21)  "  He  who  livet  by  bodily  labour  ii  a  wrattna,**  The  word 
means  *'he  who  lives  by  the  labour  usual  among  Yrfttas,"  according  to  another 
eomment  cited  by  Weber. 

"*  Arhatam  eva  varanam  kttritavyam  Hi  handily nh  \  "Arhats  only  are  to  be 
chosen,  says  S'andilya"  (Agnisvumin,  quoted  by  Weber). 

"  It  also  occurs  in  Ait.  Br.  i.  15  (see  Buthlingk  and  Koth,  «.r.).  To  his  translation 
of  thif  passage  Dr.  Haug  appends  the  following  note :  "  The  term  is  arhat,  a  word 

33 


i 


ftU  AFFBKDIX. 

ia  known  in  the  Oaga  BrUunaoa  (P&Biiu>  ▼•  h  I^^).  The  YmidU4p 
and  Arlianta^  are  the  foreninnMS  of  the  B&janyaa  imd  tlie  BrShnuuu.' 
Aocoiding  to  ProfesBOT  Weber,  Ind.  St  i.  207,  note,  a  Sthapati  "  me«ni, 
acoording  to  Eatyayona's  Sranta  Sutras,  xxiL  11, 11,  a  Yaifija,  or  «aj 
otfaoT  person  (according  to  l^tySyana,  L  1,  12,  he  may  erea  be  a 
Niahida)  who  has  oelebrated  the  Gouva  aacrifioe,  after  being  dhoaon 
1^  his  Bobjeott  to  be  their  ruler." 

Fagt  378,  linu  1-3. 

Compare  Drogapamn,  TDrae  2149 :  tumv  tihdA  niiehitd  nuhfhd  ntiiA- 
f Ad  laptapaA  imritd  | 

Paff»  100,  litu  9  frem  boUoM. 

If  f^irther  proof  of  thii  sense  of  hra\martAi  be  wanted,  it  may  be 
Snind  is  the  words  viprar*hi  and  dvyartki,  which  most  be  regained  ss 
its  eynonymes,  and  which  can  only  mean  "  Brahman-iishi." 
Pagt  423,  lint  13,  and  foot-mU. 

The  same  verse  with  some  variations  is  repeated  in  tlie  ATiniKsana- 
parvan,  verse  6262 :  Sdjd  MUriuaiai  ehaiva  Vaiiththaya  makdtiiunt  \ 
J/wfoynndm  priyAm  hh&Tt/y<i&  datvS  eha  tridivoA gatah  \  "And king 
Hitrasaha,  having  bestowed  bis  dear  wife  Uadayantl  on  the  great  Va- 
dishtha,  went  to  heaven."  Here,  it  will  be  observed,  the  name  Uada- 
yantt  is  correctly  given. 

Fagt  423,  lint  17. 

This  stanza  is  repeated  in  Anuiasanaparvan,  verae  62S0,  with  ths 
following  variation  in  the  second  line :  aryhyain  prai&ya  vMivai  ItMit 
lokSn  mttittamdn  I 

Pag*  436,  line  5  Jrom  tke  foot. 

I  find  that  two  other  instances  of  Biahmans  receiving  instruction 
from  Bajanyas  are  alluded  to  by  frofessor  Weber,  Ind.  Stud.  z.  117. 

Tell  known,  ohiefl;  to  the  itndents  of  Buddbism.  Sujagm  aiplaini  it  b7"agnst 
BrShmSB,  or  k  Briiliman  (ia  geaeral)."  In  leference  to  tnother  put' of  the  sanlom 
in  irhidi  thu  void  occon,  Dr.  Hang  add* :  "  Tbat  cowl  wen  killed  at  tha  tinie  of 
receiTing  ft  most  distingniihed  gneat  ii  stated  in  the  SmptU.  Bat  u  8fiT*e*  obMrrei 
(which  entirel)'  agreei  with  opinioni  held  now-a-daja),  thia  onitom  belong!  to  fenuet 
Tugaa  (perioda  of  the  woild).  Thence  the  word  goghiia,  i.a. '  oowldllfir,'  mean*  in  th* 
more  nndent  Banakrit  books  '  a  gueit '  (lee  the  oomicentatoia  on  Pi^iini,  3,  4,  TS) 
for  the  reception  of  abighgnest  waa  Aisdaalhof  thecow  of  thehoaie." 


APPENDIX*  615 

The  first  is  recorded  in  the  Sktapatha  BrahmaQa,  x.  6,  1,  2  ff. ;  where 
it  is  stated  that  six  Brahmans,  who  were  at  issue  with  one  another 
regarding  YaiiSvanara  (Agni),  and  were  aware  that  king  Aivapati  the 
£aikeya  was  well  informed  on  the  subject,  repaired  to  him  for  in- 
struction and  requested  that  he  would  treat  them  as  his  pupils.  He 
first  asked  them  '  if  they  were  not  themsdves  learned  in  the  Yeda  as 
well  as  the  sons  of  learned  men,  and  how  they  could  in  that  case  come 
to  consult  him '  ('^  Tan  nu  hhagavanio  'nUchdndh  anUcMna-putrd^  \  him 
idam  "  iti).  They,  however,  persisted  in  their  request,  when  he  asked 
them  severally  what  they  considered  Yaiivanara  to  be,  expressed  his 
concurrence  in  their  replies,  though  all  different,  as  partial  solutions 
of  the  question,  and  ended  by  giving  them  some  further  insight 
into  the  subject  of  their  enquiry.  The  second  instance  is  taken 
from  the  Chhandogya  TJpanishad,  i.  8,  1,  which  commences  thus: 
2Vat/o  ha  udglthe  huialdh  habhUvah  S'ilakah  8'dldvatt/ai  Chaikitdyano 
D&lhhyah Prav&hano  Jakdlir  iti  \  te  ha  aehur  ^^  udglthe  kathd^vaddma" 
iti  I  2.  ''  Tathd**  iti  ha  samupaviviSu^  \  sa  ha  Pra/vdhano  Jaivdlir  wcdcha 
**  hhagavantdv  agre  vadatdm  \  hrdhmanayor  vadator  vdeham  iroshydmi^* 
iti  I  ^' Three  men  were  skilled  in  the  Udgitha,  S^ilaka  Sldavatya,  Chai- 
kitayana  Dalbhya,  and  Pravahana  Jaivali.  They  said,  *  We  are  skilled 
in  the  TJdgltha ;  come  let  us  discuss  it'  (Saying)  '  so  be  it,'  they  sat 
down.  Pravahana  Jaivali  said, '  Let  your  reverenoes  speak  first ;  I  will 
listen  to  the  discourse  of  Brahmans  discussing  the  question.' "  S^ilaka 
S'alavatya  then  asked  Chaikitayana  Dalbhya  a  series  of  questions ;  but 
was  dissatisfied  with  his  final  reply.  Being  interrogated  in  his  turn  by 
Chaikitayana,  S^ilaka  answered;  but  his  answer  was  disapproved  by 
Pravahana  Jaivali,  who  finally  proceeded  to  supply  the  proper  solution. 
In  two  other  passages  the  same  TJpanishad,  as  quoted  above  in  p.  195, 
and  explained  by  the  commentator,  recognizes  the  fact  of  sacred  science 
being  possessed,  and  handed  down,  by  Kshattriyas.  See  also  the  note  on 
p.  220,  above,  p.  508.  The  doctrines  held  by  Kajanyas  are  not,  however, 
alwiys  treated  with  such  respect  In  the  Sktapatha  Brahmana,  viii.  1, 
4,  10,  an  opinion  in  regard  to  breath  (prdna)  is  attributed  to  Svarijit 
Nagnajita,  or  Nagnajit  the  Gandhara,  of  which  the  writer  contempt 
tuously  remarks  that ''  he  said  this  like  a  Bajanya"  (  Tat  sa  tad  uvdcha 
rdjanyabandhur  ha  tv  eva  tad  uvdcha) ;  and  he  then  proceeds  to  refiitQ 
it  (see  Weber's  Indische  Studien,  i.  218),    It  appears  that  the  Smpti 


616  AFFEXDTL. 

ntopnie§  the  posBbOitj  of  a  Bfilimiii 
fUnces  the  papfl  of  a  Bajanjm  or  a  ViiijA.  Tkxa  Habb  asjis,  E.  241 
AirdAmswU  4Myaym$Mm  dptt-hals  tiHifMU  \  Mmmtm/fu  ei^ 
y&rcd  adkjfayamam  funk  \  242.  XdirdJkaune  fwrwm  UUtf 
Uiau  uud  \  hraJumame  ekdm^Muekaiu  idmiiimm  fMtim  mmmii^m^m  241. 
<<  In  a  time  of  cakmitj  it  ii  permitted  to  leeeiTe  iBstmctioii  £rca  ok 
who  is  not  a  Brahmm;  and  to  wait  upon  and  obey  such  a  teacbs 
during  the  period  of  study.  242.  But  let  not  a  pupil,  who  aims  it 
the  highest  fdtnre  destiny,  reside  for  an  exceesiTe  period  with  such  a 
teacher  who  is  not  a  Brahman,  or  with  a  Brahman  who  is  not  learaed 
in  the  Teda."  Kollnka  explains  this  to  mean  that  when  a  Brahmin 
instructor  cannot  be  had  a  Kshattriya  may  be  reauted  to,  and  in  the 
absence  of  a  Kshattriya,  a 


Page  457,  noU  241. 

When  I  wrote  this  note,  I  did  not  advert  to  the  dilBculty  presented 
by  the  word  diddnthd,  which  has  at  onoe  the  form  of  a  desideratiTe 
Terb,  and  of  the  second  person  of  the  perfect  tense.  Bohtlingk  and 
Both,  8,v.  ddf  an  &  comparison  of  the  two  parallel  passages,  sappoee 
that  the  present  reading  of  the  Aitaxeya  Brahmana  is  cornipt  as  regards 
this  word,  which,  as  they  quote  it,  is  diidtUhBL  May  not  the  correct 
reading  be  ddddsithd  from  the  root  ids  f 

Page  461,  line  14. 

The  Taittiilya  Brahmana,  iL  2,  4,  4fl ,  says  of  Fnyapati :  8o  ^mrdn 
aerijata  \  tad  aeya  aprigam  iUlt  \  5.  Tad  durvarnaik  Airamgam  aihmaii  | 
tad  durvarnaega  hdramgaega  janma  |  .  .  .  .  m  devdn  atrijaia  tad  aega 
prigam  dAt  \  tai  euvarnaega  hirangaega  janma  \  **  He  created  Asnras. 
That  was  displeasing  to  him.  5.  That  became  the  predons  metal  with 
the  bad  colour  (silver).  This  was  the  origin  of  silver.  ....  He 
created  gods.  That  was  pleasing  to  him.  That  became  the  precious 
metal  with  the  good  colour  (gold).    That  was  the  origin  of  gold." 


INDEX  OF  PRINCIPAL  NAMES  AND  MATTERS. 


AbhimSna,  201 
AbhishnataB,  353 
Abbivuktas,  600 
Acbala,  400 
AobbaT^ka,  155 
Adhipurusba,  111 
Adharma,  124 
AdbTaryu,  41,  155,  251, 

263,  294,  459 
Aditi,  18,26,72,116,122, 

221 
Adityas,  19  f.,  26,52, 117, 

126,  157,  270 
Adrisyant!,  417 
Agastya,  or  Agasti,  309  ff., 

321,  330,  442,  461 
Agbamarsbana,  279 
AghamaiBbanas,  353 
Agni,  10,  16,  20  f.,  33,  52, 

71,  75,  166,  177  f.,  180, 

270 
one  of  the  triad  of 

deities,  75 
Agnidh,  251 
Agnldhra,  156 
AgnTdhra  (king),  491 
Agnibotra,  21,  428 
Agio.  Puruna,  210 
AgnisTAmin,  512 
Agnivesya,  223 
Agniye^y&yana,  223 
AhalyA,  235,  310,  466 

the  first  woman,  121 

Abankara,  201 
Ahayanlya  fire,  428 
Abi,  250,  340 
Abura  Mazda,  293 
Aindra  -  barbaspatya  obla* 

tion,  22 


Aitareya  Brabmana,  6 
quoted — 

ii.  33,-180 

—  34,-166 
iii.  31,-177 

—  34,-443 
T.  14,-191 
vii.  16,—  48 

—  17,-356 

—  19,-367  f. 

—  27,-U36 
viii.  14,-492 

—  21,-325,466 

—  23,-369,493 

—  24,27,-367 
-_  33,-107 

Ajagava,  301 

Ajaka,  349 

Ajami<^ba,  234,  267,  279, 

360,413 
Ajatas'atra,  431 
AjTgartta,  356  ff.,  360 
Ajita,  279 
Akampana,  505 

Akasa,  115,  130,  606 
Akriya,  232 
Aksbamfila,  336 
Akuli,  189 
AkOti,  66,  73 
Alarka,  232 
AmaraTati,  494 
AmaTa^u,  349 
Ambarlsba,  224,  266, 279, 

362,  406 
Ambasbtba,  481,  495 
Ambbumsi,  23,  58,  79,  80 
Amtfa,  27 
Anagba,  336 
Anala,  116 
Ananta,  207 
Ananla,  114 
Anavadyi,  116 


Andbraa,  358,  483  f. 

Anenas,  226 

Anga,  232,  298,  464 

Angas,  459 

Angiras,  36, 66, 116, 122  f., 

151,168,172, 184, 224  f., 

226,  279,  286,  330,  341, 

445,  466 
Annrases,  192,  194,  224 
Amla,234 
Ann,  232,  482 
Anna,  179 
Anugraba-sarga,  68 
Anukramanika,  228,  266, 

328,  348* 
AnQpa,  116 
Anusbtubb,  16 
Anurratas,  600 
Aposya,  279 

Apastamba,  2 
Apava,  453 
Apaya,  346 
Apnay&na,  447 
Apratiratha,  234 
Apflarases,  33, 37, 177, 320, 
_  419,  etc. 

Aranyakaa,  2,  6,  32 

Arbat,  611,  613 

AriBb^nemi,  116,  125 

Aijuna,449ff.,  497 

Anuna  (the  Pas^v),  494 

Arka,241 

Arrian,  quoted,  370 

Anbtisbena,  272,  279 

Artayas,  18 
Arunas,  32,  449 
AnindbatT,  336,  389 
Arurmagbas,  438 
Arusbi,  124,  476 
Aryakootaa,  67,  61,   66^ 
157 


AijtxDSik,  37, 16B 
^r7ju.l7(ff.,  398,  481 

' their  hagatgB,  HI, 

_482 

AT;akai,4e8 
Aut,46 

ABitampgaa,  43S 
Albtolu,.  279,  352,867 


JUara,116 

jUnwa,  23,  34, 39,  33, 37, 
68,  78,  130,  139,  177, 
187,  228,  4SB,  etc.,  elo. 

- —  their  prierta,  189  f. 

Aniri,430 

A^Tftldyuu's   S'lBDta 


AitIiu,  16S,  470,  etc 
Athamn  (the  uge),  162, 
169 

hi»  cow,  39fi 

Athfirvu,293 
Atharra-Teda,  3 
quoUd — 
ill  19, 1,— 288 
—  24,  2,-179 
JT.  «,  1,-21 
6,2,- 


-  14,^ 


-179 


—  29.  3,  6,-830 
T.  8,6,— 280 

—  11,1-11,-306 

—  17,  1-18,-280 

—  18,  1-10,-284 

—  19,  1-lfi,— 286 
Ti  120,  3,— 38A 

—  123,  3  £—137 
Tii.  104,-396 
viii.  2,  21,-46 

—  10,24,-217,611 

—  108,  1-S,— 2Si 
il.  B,  1,-603 

—  6,  27,-282,  3M 
X.  8,7,-9 

li.  10,  2,-32 
lii.  1, 16,-103 

—  3, 17,-386 

—  S,  4-16,-287 
liii.  3,  14,-171 

—  4,29,-0 
XT.  8,  1,-22 

—  8,  1,-22 


Atharra-Ted*  tonttKutt— 
xiiiL  3, 16,-330 

—  3, 23,-385 

—  8, 34,-179 
lit  6, 1  ff.,~8, 9 

—  6,    6,—  10 

—  9,  12,-288 

—  22,  21,-288 

—  23,  30,-263 

—  43,    8,-289 

—  02,    1,-281 
AtibaJS,  116 
AtnUTat,  279 

Atn,  36,  61,  116.  122f., 
171  f.,  ITS,  226,  242, 
248,  367,  303,  331^  468 

AtyarSti,  193 

AddaiDbataa,  3S3 

Aufrecht,  Profewor,  hia 
Catalmne  of  Bodleian 
Sanaknt  HSS.  lefemd 
to,  203 

— —  infbmietion  or  ntg- 
gcationa  bom  him,  14, 
10,20, 29,93, 137,lB3f., 
210,  247f.,  2647.,  310, 
326  f.,  340,  348,  389, 
396,  612 

Aogha,  217 

AnpamannTa,  177 

Auira,  279,  446,  447, 

_  448  f.,  478 

ATantra*,  486 

AT7alrta,41 

Ayisya,  366 

Ajrodhjfi,  llfi 

A)rn,170,l71t,m,I« 

A7ua,170 

A71U  (king},  I2^  806, 363 


Bahn,  486 

Bahnpntra,  1L6 

Bahiadra,  236 

Bala,  270 

Bali,  IIS 

Balahaka,  207 

BalBltSira,  363 

Bslokhilfaa,  32.  306,  400 

Balera,  232 

Bali,  233 

Bali«,4S9 


BaneriM,  Rcrr.  Prof^  hia 
Diali^es  cm  Hindu 
Philosopb;  refeiTed  to, 
120 

hia   edition    of  the 

HSrlumijIeya  Purina  re- 
ferred to,  223 

Bangs,  232 

BubaiBS,  483 

Bareema,  293 

Bauddhan,  306 

Benfey,  Prof.,  hia  trani- 
latioQ  of  the  Sama-«eda 
quoted,  164 

hia  gloamr  to  ditto, 

490 

hiatranilationof  the 

Big-Teda  qaoled  or  re- 
ferred to,  167, 180, 247, 

_  331,  348 

rlUqQOtad,  608 

Bhadraa'Ta  (a  ^Tiaton  <d 

Jambudtlpa},  491 
BhBga,2T 
BhigaTata  P 

1.    3,  16, .. 

—  3,  20,-860 
ii.   1,  37,-166 

—  6,  34,-166 
iii.  6, 39,-166 
—13,  30,-108 
—20,  3^— 167 
—22,  3,-166 
ir.  1,  40,— SS6 
T.  1,80,-489 
—16,  a,— 400 
—IT,  11,— 400 
—20,  4,  6,-408 
-20,  11,— 499 
—20,  16,  32,-600 
—20,  23,-601 

Ti.  6,  40,-168 
Tii.  11,34,— 366 
Tiii.  6, 41,-167 

—  34,  7,-308 
ii.    2, 16,-232 

—  2,  17,-223 

—  2, 21,-333 

—  2,  23  S.,— 313 

—  6,    3.-224 

—  7,-868 

—  7,6,-386 

—  13,3,-318 

—  14,  48,-168 

—  16,    fl,— 467 

—  18,  17,— 45» 

—  16,  30,— »S 


INDEX. 


519 


BhSgavata  Parana  mii- 
tinued — 
ix.  17,    2,-227 

—  17,  10,-232 

—  20,    1,-234 

—  21.  19,-237 

—  21,21,-235 

—  21,  33,-236 

—  22,  14,-275 
X.    33,27,-113 

Bhalandana,  and  Bhalanda 
a  Vais  ya  mantra-krit, 
279 

BhayamSna,  266 

BharadTaja,  141,  279,  330 

Bharata,  168,  234,  242, 
354,  360,  413 

Bh&rata,  187,  348 

Bharatas,  320,  338,  340, 
354 

Bborataa,  344 

BharataTarsha,  491, 494  ff. 

BharatT,  112 

Bharga,  or  Bbfirga,  231 

£hargabhQmi,  231 

BhargaTa,  228 

Bharmyatfya,  235 

BhasT,  116 

Bhavins,  498 

Bheda,  319,  328 

Bhima,  133, 142, 808, 349 

fihlmanftda,  207 

Bhlmasena,  273 

Bhiraa,  496 

BhTshma,  127 

Bhrigu,  36,  66,  67,  122, 
139,  151,  168,  228  f., 
279,  286,  314,  443ff. 

Bhrign  Varuni,  443 

BhrigubhiimC  231 

Bhrigus,  169f.,  228,442 ff. 

Bhritaklla,  279 

Bhumanyu,  360 

Bhiirloka,  61, 209,  211 

Bhatakritaa,  87,  42,  266 

BbQtanampati,  16 

BbQtapati,  108 

BbQtas,  59 

BbQtaTTraa,  438 

Boar  incamatioDy  61  ff., 
64,  76 

Bobtlingk  andEotb's  Lexi- 
con referred  to,  47, 108, 
144,  178, 180, 184,  253,  . 
840,  348,  896, 400, 442, 
606,  611 

Brabma  S'TOvaayava,  30 

Brabmacbarin,  289 


Br^bm&n  Imnmlinej  a 
priest),  156,  242  ff.,  459 

Brabm^  (mowii/trM,  the 
god^,  35,  36,  76,  eta 

bia  passion  for  bis 

daughter,  107 

Br&hm^  (netUtr^  prayer, 
241 

Brahman  {neuter,  the  nni- 
versal  soul),  20 

Brahmana,  son  of  a  Brftb- 
m&n,  252,  264 

Brabmanicbhamsin,  166 

Brabma^as  (the  theologi- 
cal works),  2,  4  f. 

Brahmanaspati,  16 

Br&hmunT,  110 

Brabmans,  7,  and  ptujnm 

origin  of  the  word, 

262,  259,  264 

— —  their  intermarriage 
with  women  of  other 
castes,  282,  481 

their     prerogatiTes 

and  powers,  128, 130,etc. 

Brahmanya,  166 

Brahmaputra,  262,  259, 
264 

Brahmarshi,  or  BrSbman 
rishi,  400,  407,  410 

Brabmas,  the  nine,  66, 446 

BrabmasTa,  279 

Brabmaudana,  26,  27 

Brahma-yuga,  152 

Br^al,  M.  Michel,  bis  Her- 
cule  et  Cacus,  246 

Bride's  seven  steps,  378, 
614 

Bribadderatft,  321,  826, 
344 

Bribadishu,  234 

Bribaduktba,  279 

Bribaspati,  16,  22,  163, 
167,  226,  270,  438 

Biibat,  16 

Bfibat-saman,  286 

Buddha,  509 

Buddhists,  618 

Budba,  221,  226,  307,  336 

Bunsen,  Baron,  bis  Philo- 
sophy of  IJniTersal  His- 
tory referred  to,  8 

Bumouf,  M.  Eugdne,  his 
Bbagavata  Puruna  re- 
ferred to,  8,  155",  211, 
489,  etc. 

his  yiews  about  the 

Deluge,  216 


Cb&ksbusha,  298 
Chakshusha   Manvantara, 

207,  213 
Chau^a,  207 
Cban<^ala,  402,  481 
Caste,  m^ical   accounts 

of  its  origin,  7  ff. 

Variety  and  incon- 

sistency  of  these  ac- 
counts, 34,  66,  102,  169 

Castes,  their  ftitore  abodes, 
63,98 

-  their  respective  co- 
lours, 140,  151,  163 

^—  no  natural  distinction 
between,  140 

manner  of  their  rise 

according  to  Prof.  Roth, 
289 

time  of  their  rise  ac- 
cording to  Dr.  Haug,292 

Chaturvarsya,  136 

Charsbanis,  158 

Chauras,''482 

Charvakas,  306 

Cbbandas,  4 

Cbbandogas,  334 

Chbandogya  Brabn^a,  6 

Upanisbad,  iii.    lli 

4,-195,  614 

iv.  1,  4,-49 

V.  3,  1,-436 

Tiu.  16,  1,-196 

Chinas,  482,  484 
Chirini,  a  river,  199 
Cbolas,  488 
Cbuncbulns,  363 
Chyavana,  124,  273,  283, 

446,  470,  474 
Colebrooke's  Misoellaneoui 

Essays  quoted  or  referred 

to,  8,  13  f.,  26,  52,  326, 

378,  386,  492,  497 
Cowell's,  Professor  £.  B., 

translation  of  Eausbl- 

taki  BrabmaQft  Upanir 

shad,  10,  432 

Preface  to,  quoted,  32 

Creation  of  man,  mythical 

accounts  of^  7  ff. 
^—  their  mutual  inconp 

sistency,  34,  65, 102 
^—  how   explained    by 

Indian  commentators,  66 
Creations,  similarity  of  soo- 

cessive,  60,  89 


.INDEX. 


Dadblcht,  279 
DHdby«nch,  182.169.  172 
Daityaa.  41.  I3S,  499 
D.'ivnTuto.  318 
DaJToduM.  348 
DsUba,  9,  es,   n,  116, 

12J,  124ff.,   1S3,  !il, 

335 
Dakihuyaoi,  Aditi,  126 

DBDuyana,  389 
Damayanll,  aee  UtdaTanll 
DamiiiB.  BoO 
DfiaaTaa,  139,   Ut,   209, 

468  f.,  499 
DSnamitaii.  501 
DaoGyO,  123 
Dbs^1»«,  467 
Duiu.  116,  123 
nsmdag,  459,  4S2 
Dbitiu,  or  Danas,  181, 488 
rasa,  174,323,396 
Duohotri,  39 
Datfantbtt,  361 
Dfliiimii,  222 
Doiyus,   174  ff.,  358,  460, 

469.  4S2,  GOa 
Dattutreya,  4fia,  478,  47S 
Day  of  Brahmu,  43,  48, 

213 

gods.  43 

Dcitiec,  thsd  of,  produced 
from  the  tbrra  GuQoa,  7a 

Dp1uge,1i^cn(ior,I83,19g, 
W-i,  209.  Ill 

was  tbc  tradition  of 

it  iDdigcnuuE  or  not,  2IG 

RjRi^uriiHiDof  dilTer- 

ent  ludiBD  Bcooimla  of, 
316 

DeradsTa,  3S] 

Derakas,  600 

Derala,  36! 

Detalaa,  393 

Derapi,  169 

DeTaruja,  279 

DeTBruta,  279,  Sfil  /.,  SG6, 

413 
DerarAtaa,  333 
Dcvnralii.  4(lO 
Jtevaa,  79,  490 
SeTaSaiman,  4BH 
BeTaaTHVQR,  314.  3S2  f. 
Doyavnt,  322 


I)o»n 


1,  314 


DhEnajapyM,  3S3 


Dbananjajw,  279 
DhannT'Tedt,  477 
DhanTantari,  226 
Dhanyaa.  600 
Dhanna,20.I22,124,3», 

400,  412 
marslitukin.  223 
Ubutri.  18,27,  124 
Dhl,  241 
Uhriihnu,  IIS 
DbriabtVz^I.  223 
bhrilariabUl,  H7 
Dhrun.  234,  298 
J)Trt:hst»mae.    226,     232, 

■.'17.  2fi)*.  279 
DIrghatipu,  233 
Dli^hBNttra,  300 
Diihta,  222 
DLti,  116.  123 
DiTDdiaa.229f..23S,2aS, 

279,  322,  348 
Ihwi,  whether  they  fiut 

froni  Teliciow  motiTea, 

SSS 
DraupBdi,  381,  389 
Drs'tifa,  109 

Ihuiitlaa,  or  Druvidaa,  481 
Dravinas.  oOO 
Dp^hanstn,  400 
Driptabuluki  OaTg7i,432 
DrisbadTBtl,  344 
Drans,207 
Dnihyn.  232,  481 
Dnihym,  179 
Dubaima,  306 
Dur^    coniDienlatot    on 

tbo    NinikU,    quoted, 

341.117 
Duivaha,  167 
DunUkihayo,  137 
Durvifias,  387,  389 
Diuhyanta,  234,  360 
Drupara,  39,  43  S.,   119, 

146,  119  f.,  147 
Dvlpaa.  Sl.lSOff. 
Dwatf  incaniation,  b%,  M, 

233 
Syaua  (tbs  ikf),  fiminiia, 


Earth,  the  gioddeN,  51,  lea 
Eanb  fubioned,  51  ff.,  76 
milked,  96 


EVaTiotia.  16 
Elyiian  field*,  602 
EmQaha.  53 


Patben,  see  Pitrii 
Fuh  incamatian,  50,  64, 
111,  183,  190,205,101, 


Oabhaftimat,  iS4 
Oahbira.  232 
Oadhi.  34  3, 349,  aDdpouiN 
GiJsva,  232.  362,  411 
OalBvas,  353 
GandhflmSdflni,  491 
OfimUiiias,  48* 
Qfindharra,  49« 
Gandharru,  33,    37,  59, 

139,144,177,250,267. 

499 
their  heaTcn,  63, 98L 

307 
GangB,  130,199,206,461, 

490 
Garga.  117.  336,  279,  S05 
Gi^yi  Biliiki,  431 
Cureyis,236 
GariiqutTa-firfl,  186 
Gutbin,  348.  3S6 
Gathiu,  3S8,  3S3 
Gatra.  3.f5 
Guitama,   121,   236,  316, 

434,  466 
GaTiahthtn,  330 
Gaya,  227 

G,>yalii.  16,  110, 114,187 
Gtnesia,  i.  2,-62 
Gijii  to  prieata,  250 
Gir,  241 
Godi,  intercoono  of  dmb 

wilh,  in  early  agea,  147 
whether   tliiy   eaa 

pncliu  Vodic  rius.  365 
Goldatuclcer,  Profncor.aid 

rectired  from,  608 


INDEX. 


^21 


Gopatba  Brahmana,  5 

Grorresio,  his  edition  of  the 
Ramayana  referred  to, 
897,  399,  etc. 

Gotama,  330 

Gravan,  155 

Griffith,  Principal,  MS.  ob- 
tained through  him,  279 

Gfihya  Sutras,  5 

Gritsa,  279 

Gritsamada,  226 

Gritsamati,  227 

Gubematis,  Sig:nor  A«  de, 
quoted,  xiL 

Gunas,  66,  75,  145 

Gurudhira,  279 


Haihaya,  477 

Haihayas,  449,  486 

Haimayati,  336 

Hala,  121 

Hairs,  Dr.  Fitzedward, 
edition  of  Wilson's 
Yishnu  Parana,  24, 
268, '512  and  passim 

information     giren 

by,  155 

—  Preface  to  his  edition 
of  the  Sankbya-praya- 
chana-bbusbya  referred 
to,  430 

Hansa,  158 
Hansas,  498 
HanQmat,  143 
Hari,  51,  62 
Harita,  224 
Harita,  352 
Haritas,  225 
Harftaka,  851 
Haris'chandra,  855, 379  ff., 

413,  486 

Harivamtfa  quoted — 

292,-802 

652,-223 

659,-221 

718,-376 

773,-487 

789,-230 

1425,^351 

1456,-351 

1520,-227 

1596,-231 

1682,-233 

1782,-227 

1752,-231 

1766,-852 


Harivamtfa  eontinued-^ 

1781,-236 

1819,-278 

8811,-307 

11355,-154 

11802,-153 

11808,-152 

HariTarsha,  491, 494 

Harsba,  124 

Haryas'ya,  279 

Hang's,  Dr.  Martin,  Aita- 
reya  Brahmana  quoted 
or  referred  to,  4,  5,  48, 
107,187,177,180,192, 
246,  250,  256,  263, 355, 
369,  438  f.,  492  f.,  513 

—  Origin  of  Brahman- 
ism  quoted,  11,  14,  292 

Haughton,  Sir  G.  C,  his 
note  on  Mann,  yii.  41, — 
296 

Hayaspriya,  207,  212 

HaviBnyanda,  400 

Hayasiras,  449 

Hema,  232 

Hemakufa,  491 

Himayat,  or  HimSlaya, 
130,  183,200,229,311, 
491 

Hiranmaya,  491 

Hiranyagarbha,  195,  220 

HirasyaSsha,  352 

HiranySksbas,  353 

Homer's  Odyssey  quoted, 
502 

Hostility  to  Yedic  wor- 
ship, 259 

HotrC  155,  251,  263,  271, 
294,  459 

Houses,  origin  of,  98 

Hrishikes'a,  206 

Huhu,  336 

Human  sacrifices,  11  f. 

Hanas,  495 

Hymns  of  the  Rig-yeda,  4, 
818 

whether  they  allude 

to    castes    as    already 
existing,  161  ff. 


I^a,  268,  279,  306 

Ida,  daughter  of  Manu^ 
'  184  ff.,  seem 

HLsbyaku,  115,  126,  177, 
195,  221,  224,  268,  337, 
855,  362,  401,  405,  508 


Iksbyakus,  401,  418 

Ha,  126,221,  306,  see  I^ 

Il&yrita,  491 

Indra,  3,  10,  18,  20,  83, 

44,  168,  168,  171,  191, 

438 
Indra's  beayen,  63,  98 

wife,  341 

his  adulteries,  121, 

310,  466 
Indra-dyfpa,  494 
IndranI,  310,  389 
Indu  (Soma),  124 
Instrumental  cause,  51 
Isaiah  yi.  9,  10,-255 

Is'Sna,  20 
Isbiratha,  848 
Isbundharas,  499 
Isyara,  75,  221 
Itihasaa,  3,  5,  215 


Jabali,  115 

Jabnu,  273, 849, 358, 360, 
418 

Jabnus,  358 

Jaimini's  SQtras,  508 

Jainas,  305 

Jamadagni,  279,  330,  345, 
350,  355,  413, 422,  447. 
450  ff. 

Jamadagni8,342 

JambudyTpa,  488,  490  ff. 

JambQnada,  461 

Janaka,  180,  334,  426  ff. 

Janaloka,  44,  51,  88,  95, 
99 

Janamejaya,  152,  438 

Janantapa,  493 

Janardana,  206 

Japa,  442 

Jatayus,  116 

Jatimala,  497 

J&tukarnya,  228 

Jaya,  352 

Jayakfita,  351 

Jayapi^a,  424 

Journal  of  the  Royal  Asia- 
tic Society  quoted,  3,  6, 
and  passim 

JyotsnS,  59 

K 

Ka,125 
Kachhapa,  861  f. 


622 


INDEX. 


KadrO,  123 

KakBhlYEt,  268,  279 

Eala,62 

Kulo,  123 

£&lak9,  116 

Kalapa,  277 

Kali,  39,  43  ff.»  120,  146, 
150,  495 

Kalindas,  482 

Kalinga,  282 

Kalingas,  459,  495 

Kaliniishapada,  414,  423 

Kalpas,  43  ff. 

Kama,  112,  124 

EamarOpa,  495 

Eambojas,  482f.,  485  ff. 

Kancbana,  349 

Kanchis,  391 

Eau^apriBh^ha,  442,  507 

Eandarpa,  408 

Eau^arehi,  400 

Eanina,  223 

Eankaa,  484 

Eanyakubja,  390 

Eanya,166, 170, 172,234, 
279 

Eanyayana,  234 

Eapas,  472 

Eapi,  237 

Eapila,  227,  414 

KapilS,  123 

Eapilaa,  499 

Eapileyas,  356 

Eapishthala,  344 

Eardama,  116, 123,400 

EariBhis,  853 

EarmadcTaa,  46 

ESitavirya,  450,  478 

E^Osha,  221  f. 

Earuaha,  126 

EarOshas,  495 

E&^a,orEairaka,226t 

Eaa'enunat,  494 

ES^iraja,  226 

Easia,  431 

Ea^miras,  459 

ES^ya,  227,  279 

Easyapa,  37,  54,  115  fl, 
123  7.,  126,  195,  830, 
400,  451,  455  f.,  459 

Eai^yapas,  438 

Eatnaka  Brahmana  quot- 
ed, 140, 186, 189,  332  f., 
358 

Eati,  352 

Efity&yanas,  352 

K&tyayana's  S'rauta  SQ- 
traa,  19,  136,  365  ff., 
369,  514 


Eaumira-aarn,  58 
EaoBhitaki    Brfihmana 
quoted,  328 

Upanisbad,  10,  431 

Eaos-ika,  342,  349 
Eausika  (epithet  of  Indra), 

347 
EauB'ikaa,  353,  etc 
Eaurikl,  350,  411 
Eavi,  243,  279,  445 
Eeralas,  488 
EesaraprabandbS,  285 
EetumSla,  491 
Eetus,  32 
Ebalins,  468 
Ebandapani,  235 
Ehaii4ay&yanaB,  451 
Ehaaras,  482 
Eby&ti,  67 
Elkataa,  342 
EU&ta,  189 
Eimpuroflha,  491  f. 
Eimpurushas,  499 
Eln&^a,  97 
Einnaras,  37 
EinsTuka,  229 
Eiritas,  391,  482,  484 1 
Eolisarpas,  482,  488 
Eonyas'iraa,  482 
Eovidas,  500 
Eratu,  86,  65,  116,  122  f., 

400 
Erauncba-dyfpa,  491,  500 
Eraunchi,  117 
Eripa,  279 
Erishna,  113 
Erishnas,  499 
Erish^  178 
Erita,  39,  43ff^88,90ff., 

119,   144,   148  f^  158, 

492,  495,  505 
Eritamfila,  209,  212 
EritaTlrya,  449  ff.,  478 
Erodha,  123 
ErodhaTaiTft,  116 
EBhattraYn<ldha,  226 
Eahattri,  481 
Eahattriyaa,  7,  and^Mitttm 

—  etymology    of    the 
i?ord,  97,  504 

—  how  their  race  was 
restored,  452 

Eshemaka,  235 
Eshudrakas,  459 
Euhn,  Dr.  A.,  quoted,  179 
Eulakaa,  500 
EullQka  quoted,  36,  47, 
129,  279,  480,  483 


Eum£rila  Bha^  refcrred 
to  or  quoted,  122,  509 

EuntiB,  459 

EQrma  avatara,  see  Tor- 
toise incarnation 

Eurua,  5,  269, 431,  495 

Euros,  498 

Eus'a,  227,  349,  851,  397 

Eusa-dTipa,  491, 497, 499 

Eus'alas,  500 

Eus'amba,  349,  361 

Eus'anabba,  851,  397 

Eos'ika,  338,  340,  346, 
400,  474 

Eus-il^  342  £,  346,  855, 
etc. 

Eusumayudha  (a  name  of 
Eama),  112 

Eutsa,  330  f. 

Euvera,  140,  279,  400 


Lakshmf,  124 

Lalita-vistara,  32 

Langlois,  M.,  translator  of 
the  Hariyaih^a,  151 

of  the  Big-yeda,  273, 

321 

Lassen's  Indian  Antiqui- 
ties quoted,  394,  425 

L§tas,  482 

Latyayana's  SQtras,  512 

Lecky,  Mr.,  his  History  of 
Rationalism,  407 

Les'a,  226 

life  of  Brahmfi,  49 

liinga  Purana  queued,  225 

LoMta,  279 

Lohitas,  853 

Loiseleur  Deslongchampa, 
M.,  his  note  on  Manu, 
yii.  41,-296 

Lokaloka  mountain,  503 

Lunar  race,  220,  225 


Ifada,  471 1 

MadayantS,  419,  614 

Madhuchhandas,  or  Ma- 
dhusyanda,  279,  347, 
351  f.,  357,  400,  406 

MadhusQdana  Sarasya^, 
his  Commentary  on  the 
Bhagayad  Git&  quoted, 
508 


INDEX. 


623 


Madras,  484,  495 
Magadhas,  495 
Magadhas,  601 
Maffas*  501 
Manubharata,  6t 
quoted— 
Adi-parvan— 
272,-447 
869,-445 
2253,-116 
2459,-451 
2517,-122 
2550,  2574,-123 
2606,-445 
2610,-476 
2620-2635,-117 
2914,-410 
8128,-124 
3143,-306 
8151,-308 
3533,-.482 
8727,-360 
3750,-273 
4719,-418 
6638,-388 
6695,-342 
6699,-415 
6802,-448 
7351,-389 
8455,-389 
Sabha-paryan— 
489,-379 
1031,-483 
1045,-494 
Yana-paryan— 
10137, 10201—450 
11234,-143 
11248,—  40 
12460,-308 
12469,-133 
12619,-147 
12747,-196 
12826,—  48 
12952,—  35 
12962,—  10 
12981,-145 
13090,—  40 
13436,-129 
14160,-178 
Udyoga-parran — 
373,-310 
3721,-412 
3970,-336 
5054,-276 
Bhldima*paryan — 
227,-491 
346,-495 
389,-148 


Mah&bbfirata  eonUnued^ 

BhiBbma-paryan— • 

410,-501 

455,-500 

468,-502 

Dioi|a>paiTan — 

2149,-414 

2395,-505 

2443,-459 

4747,-483 
S'alja-panran — 

2295,-392 

2281,-272 

2360,-419 
8'finti-par?an — 
774,—  32 
1741,1792,-423,452 

2221,-304 

2247,—  97 

2280,-370 

2304,-366 

2429,-484 

2674,-49,  149 

2682  ff.,— 49 

2749.— 127 

2819,-140 

8404,  3406,-150 

3408,—  49 

4499,-388 

4507,-209 

6330,-376 

6130,-506 

6640,-429 

6930,-138 

7523,-126 

7548,-507 

7569,-122 

7673,-126 

7882,-430 

8550,—  60 

8591,  8604,-423 
10058,-151 
10699,-430 
10118,-423 
10861,-130 
11221,-334 
11545,  11854,-430 
12658,-216 
12685,-122 
13088,-146 
13090,—  40 
Anuflasana-paryan — 

183,-412 

186,-352 

201,-854 
1867,-440 
1944,-229 
3108,-482 


Mab&bbSraia  eonimwd-^ 
Aniu'fisana-paryan — 

2158,-482 

2160,-130 

2262,-466 

2718,-474 

2841,-494 

3732,-374 

3960,-460 

4104.-443 

4627,-128 

4579,-128 

4745,-314 

6208,-607 

6262,-514 

6260,-514 

6570,-132 
^  7187,-462 
AsVamedikba-paryan — 

1038,-67 
Mahabhaya,  124 
Mabadeya,  76,  207 

taugbt  by  Angiras, 

226 
Mabakalra,  213 
Mabarloka,  166 
Maharsbi,  400 
Mahat,  41,  76, 114 
Mahfiyfrya,  237 
Mabendra,  461 
Mahes^ara,  74 
Mahldbara,  490 
Masbisbaa,  or  Msbisbakan, 

482,  488 
Msbisbmafi,  462,  478 
Mabodaya,  402 
Maboragas,  139 
Maitrayaruna,  156,  244 
MaitrSyamnl,  186 
Maitrayana,  230 
Maitreya,  56,  68 
Maitreyai,  230 
Malayaa,  469,  496 
Malaya,  206 
Mallm&tba  quoted,  305 
Mamata,  247 
MSna  (Aratya?),  321 
M  &2iay  a*cUianna-tf fiatra 
(or  Institutes  of  Manu) — 
Quotations  from — 
iSff.- 35 

—  22,  25,-38 

—  30,-60 

—  31  ff.,— 35,  446 

—  68  ff.,— 38,  446 

—  66f.,— 43 

—  69  ff.,— 47 

—  79  f.,  86,-89 


524 


INDEX. 


Hfinava-dharma-B'fistra 
e<mtimied — 

i.  87,93,97,-40 

—  88ff.,— 364 

—  100,-129 
ii.  29,-137 

—  38  f.,— 481 

—  170,-138 

—  225,-138 

—  241,-515 
ui.  171,-275 
iv.  239  ff.,— 380 
V.  1,  3,-446 
TiL  2,-446 

—  3  ff.,— 300 

—  38  ff.,— 296 
Tiii.  17,-380 

—  110,-329 
ix.  22,-336 

—  66  f.— 297 

—  149  ff.— 282 

—  301  f.— 49 
_«  308,-300 
X.  4,-480 

—  7  ff.,— 282 

—  8,-481 

—  12,-481 

—  20,-481 

—  43  f.,— 481 
__  45,-482 

—  105,-368 

—  108,-377 
xi.  234  ff.,— 393 

—  32,-398 
xii.  39  ff.,--40 

ManlLyl,  186 
M&n&yi,  189 
Munasas,  501 
Mandagas,  501 
Mandapula,  336 
Mandehas,  500 
Mandhatri,  225,  268, 279, 

484 
Mantra,  2,  4  f. 
Mann,  progenitor  of  the 

Aryan  Indians,  161  ff., 

183  ff. 

his  bull,  188  ff. 

Manu,  119,  122,  297 

Auttami,  38,  111 

Chakshusha,  38, 298 

Kaivata,  38 

— -^  Sa&yarani,  217 
— —  Savarni,  217 

-  SYarochisha,38,  111 
^—  STayambhuva,     25, 

38  f.,  44,  65,  72,  106. 
111,114,298,489,511 


Manu  T&maaa,  38 

yaiYa8Tata,87  ff.,  44, 

111,115,126,196,213, 

217,  221,  279, 298, 306, 

608,  510 

Vivasrat,  217 

Manu  (a  female),  116 
Manu  (=mind),  23 
Manu*8  Descent,  183,  217 
Manush  (=Manu),  165  ff. 
Manyantaras,  43  ff. 
Marganapriya,  116 
MarTchi,  36f.,  65,  114  ff., 

122  f.,  126 
MSrkan^eya,  48,  199,  207 
Markan^eya  Pura^a  quo- 

ed,76,81ff.,221ff.,379 
Marttanda,  126 
MarttikaVatas,  459 
Mam,  277 
Maruts,  20,  71 

their  hearen,  63,  98 

Marutta,  222 
Matanga,  411,  440 
MatarifTran,  128,  170,  256 
Mati,  241 
MatfikO,  158 
Matsya-avatara,  see  Fish- 

incarnation 
Matsyas,  431 

Matsya  Purana,  1,12—203 
49,  39,-277 
132,  98,-278 
3,  32  ff.,— 108 
Matthew,   Gospel  of  St. 

xiii.  14  f.,— 255 
Maudgalya,  235 
Medhatitni  on  Manu,  47 
Medhatithi,  234 
Medhyatithi,  170 
Mekalasj  482 
Men,  Fiye  races  of^  163, 

176 
^—  their  original  condi- 
tion, 62,  117,  145,  147 
Menaka,  407,410 
Meru,  417,  491 
Metempsychosis,  385 
Mimausa-Tarttika  quoted, 

508 
Mithila,  279,  430 
Mitra,  27,  184,  186,  221, 

etc. 
Mitrasaha,  337,  414,  423, 

514 
Mitrayu,  230,  322 
Mlechbas,  41  f.,  141,  482, 

484 


Mrikshinl,  271 

Mribru,  20,  124,  299,  803 

Mucnukunda,  140 

Mudpla,  235,  279,  352 

Mukhya-sarga,  57 

MUUer*s,  Professor  Max, 
Ancient  Sanskrit  lite- 
rature quoted  or  referred 
to,  2,  4,  5,  8,  13,  48, 
122,  181,  192,  253, 263, 
326,  355,  358, 366,  426, 
508 

Art.  in  Joum.  Gemu 

Or.  Soc.,  365 

Art.  in  Joum.  Roy. 

As.  Soc.,  115,  177 

Art.  in  Oxford  Ks- 

sa3r8,  now  reprinted  in 
'*  Chips  from  a  German 
Workshop,"  226,  231 

•^—  Chips  fh)m  a  German 
Workshop,  429, 431, 490 

Preface  to  Eig-reda, 

848.  417 

Results  of  Turanian 

Researches,  327 

Mun^aka  Upanishad,  i.  2, 

1,  quoted,  3,  39 
Muni  (a  female),  123 
Munis,  153 
Matibas,  358,  483 

N 

mbhSga,  224, 268 
Nabhaga,  126,  224 
Nabhagarishta,  126,  223 
Nabhanedishiha,  221 
Nabhaganedish^ha,  192  ff., 

221 
NSgas,  37,  140 
Nagnajit  GSndhira,  515 
Nf£ush,  165,  179,  307 
Nahusha,  133,  226,  232, 

297,  307  ff.,  393,  410 
Naigeya  sakhfi  of  Suma- 

SanhitS,  14 
Naimittika-hiya,  45,  209, 

219 
Naubandhana,  200 
Nairritas,  124 
Namuchi,  175 
Nara,  35,  76,  853,  400 
Nurada,  36,  119,  126,  400 
Narayann,  35,  50,  54,  76, 

154,  400 
assumes  different  co- 
lours in  different  yogas, 

145 


INDEX. 


525 


NfirUyasi,  353 
Narishyanta,  126, 221, 223 
Narmada,  207,  478 
Nesbtri,  155,  251 
N^Ye,  M.,  Mvthe  des  Ri- 

bhayas  referred  to,  161 
Nicbasukha,  342 
Nidana-Satros,  1S6 
Niggards,  259 
Niehtyf  Brahma,  43,  209 
Nlla,  a  mountain,  491 
NTla,  235 

Nllakantba  on  M.Bb.,  201 
Nimi,  297.  316,  337 
Ninimitra,  235 
Nirriti,  124 
Nirukta,  5 
quoted    or   referred 

to,  3 

i.   8,-256 

—  20,-147 
ii.  10,-269 

—  24,-338 

—  25,-340 
iii.    4,—  26 

—  7,-165 

—  8,-177 
__  17,-445 
It.  19,-154 
T.   11,-253 

—  13,-321 
Ti.  30,-322 

—  32,-342 
ix.    6,-253 

—  26,-417 
X.  44,-154 
zi.  19,-442 

—  23,—  9 
xii.  10  f., 

—  34.-162 
xiii.  9,-252 

Niahfidas,  177,  481,153  f. 
Nishada,   birth   of,   301, 
.     803,  403,  481 
Niahfida-sthapati,  366 
Niflhadha,  491 
NTtha,  241 
Nitid,  241 
Nodhaa,  330 
NHga,  221 

Nyiya-mlUfi-Tistara  quot- 
ed, 510 


0 

O^raa,  482 
Oha-brahman,  255 


Padma-kalpa,  44,  50 
Padma  Purunn,  379 
Pahlayas,  351,  391,  398, 

482,  484,  486 
Paijavana,  366 
Pttka-yRJna,  187 
PakBhyu,  342 
Panchacbudu,  413 
Pancbadus'a,  16 
Panchajanub     and    other 

paraUcl  terms,  176 
Pancbalas    or   Punchulas, 

431,  434,495 
Pancba^ika,  430 
PuncbaTi^a  Brubmana,  5 

quoted,  417 

Panchavims'a  stoma,  492 
Pun^iis,  5,  127,  381 
Punini,  3 

referred  to,  513 

Punins,  353 
Pannagas,  144 
Para,  44 

Puradas,  482,  486 
Paramarsbi,  400 
Puramesb^bin,  123 
Parardha,  44 
Paras'ara,  56, 58, 130, 322, 

417,  430,  447 
ParSs'aya,  481 
P&ras'ikas,  495 
Panururuma,  350, 422, 442, 

447  ff.,  474 
Paruvasu,  455 
Parikshit,  438 
Parivettji,  275 
PariTitti,  275 
Parjanya,  20,  270 
ParsTs,  293 
Purthiyas,  353 
Paruchhepa,  172 
Parushni,  490 
Panrataj  400 
Pfi»adyumna,  819 
Passion,  51,  see  IUj2ls 
Paifupati,  108,  444 
Pfitfiliu,  504 
Patangas,  498 
PfitnlTata  (Agni),  191 
Paun^ras,  or  Paundrakas, 

391,  482,  484 
Paurava,  853 
PaurukutsI,  351 
Phena,  233 
Pijavana,  268,  297,  322, 

338 


Pis'achas,  33,  37,  140 

Pitas,  499 

Pitfis,  23,  37,  46,  58,  79, 

88,  434 
Plaksha-dvTpa,  490,  497 
Plants,  origin  of,  59,  90, 

95 
Plato  quoted,  147 
Potri,  155,  251,  263 
Prachctas,   36,   116,  125, 

279 
Prucbetasa,  125 
Prachetase?,  72 
Pradha,  123 
Pradbuna,  51,  74 
Pradyumna,  279 

Prajapati,16ff.,23f.,29ff., 

52  ff.,  68  ff.,  180,  184, 

444,  ind  passim 
—  born  on  a  lotus-leaf, 

32 

his  exhaustion,  68 

his  heaven,  63,  98 

Prai  upa  ti  Paramesb^bin,  1 9 
Prakus'a,  58 
Prakpta-sarga,  58 
Prakriti,  74  f. 
Pralaya,  214,  217 
Pramaganda,  342 
PriiriXs'U,  221 
Pranaya,  158 
Praifastri,  251,  268 
Praskanra,  330 
Praskanras,  234 
Prasto^,  41,  156 
PrasQtL  65 

Pratardana,  229,  268,  455 
Pratihartfi  41,  155 
Pratipa,  273 
Pratiprasthatri,  136 
Pratisanchara,  44 
Pratisarea,  49 
Pratisb^hatri,  155 
Pratyt\sha,  400 
Pravahana  JaiTali,433,515 
Prayascbitti,  294 
PreUs,  141 
PrishadasVa,  224,  279 
Prtshadhra,  126,  221 
Pritha,  494 
Prithavana,  305 
Prithi,  or  I^thu,  268, 279, 

301,  304,  511 
Prithivi,  434 
Prithadaka,  272 
Priyamedha,  172,  235, 268 
Priyavrata,   65,   72,   106, 

114,489,491,497 


Pnlalui,U,eS,lU,mi, 


U,   66,   IIS, 

122 'f,,' 400 
PoUndM,  S58,  «SS  ff. 

Punijra,  233 
Pundr^a,  358.  483,  495 
Puranm,  3,  61. 
PurSiiiH-va,  279 
PurobiUa,  41,  128,607 
Pa™,  232,  2T7,  331,  MO 
POna,  179 

Fnrnkntaa,  266,  2TS,  331 
PumkuUoai,  267 
FnTumilha,  267 
PorOnTas,  126,  128,  15S, 

172,  221,220,279,309, 

349,  497 
Punuhs,9ff.,  25,  33,34  0'., 

75  f.,  106,  16fi 
Ponulia-sGkU,   trmalatGil 

and  discuBwid,  7  ff.,  31, 

166  f„  169,  161 
Panuhaa,  fiOO 
PnnuhotUnM,  61 
Pushan,  19  f.,  33,  71,  270 
PiuhtaUii,  Soa 
Puthkara,  406 
Pusblura-dTips,  401,  SOI 
Pushkunii,  600 
Pushkatin,  237 
Piuhpa]u(IUmi'i  car},  1 20 


Tta  as  (muHuftVif)  336 
RTi  uufa  snciiflce,  20,  226 
Ba  ntaranginl  quoted,  424 
Ra  i,  220 
BiUuhaaai,  G9,   140,  144, 

«la. 
BUsImmr,  33,37,69, 136, 

177 
BakiboTHhu,  469 
Rlm«,  6,  112,  116.  i20, 

306,  337 
B£m*  HurgiTer^  4  38 


IUiiihl496 
BtnittiiM,  IBS 
lUiiiajaB*,  S  t 

ouoted — 

i.  87,  4,-408 

—  61-6S,— S97 

—  66,  f ,— 310 

—  70,-337 

—  70,  41,-369 
ii.  no.  1-7,-115 

—  110,  2.-36 

—  110,  B,— 54 

—  no,  6,— 3S7,  41X1 

—  Ill,  1,-337 

m.  14,  6-16,  29-81, 

—116 
It.  13,  38,— 493 
V.  83,  18,-69 
Tii.  (or  UtUra-kln4a) 
SO,  19ff.,— 120 
74,Bff.,— 117 
Btmbhli,  226,  231 
Bambhi,  336,  408,  411 
RamTaki,  491 
BiBtibhin  *nd  Butinln, 
234 

KantldcTS,  423 
RuBoUilsa,  02 
lUtpi,  292 
Hathicliiti^  336 
Bathakdra,  336 
Rathaealhi^.  293 
Itathantura,  16 
Rflthaviti,  283 
KttbiUn,  214 
Btthwi,  292 
Hati,  106,  114 
Haiihiiiiy*n«,  73 
BuTaoa,  21,  478 
Be-nuriiaM     of     Indiii 
women  in  htI;  tunes, 

Sedu,  346,  350,  867 
TUnnkii,  360 
Uvnumat.  353 
Ribhukshui9,  ISS 
Kibbui,  255 
kieblU,    S49,   406,  413, 

460,  453.  478 
Itig-vada,  2 

Firat  Uag^a— 

10,  1,-246 

10,  11,-347 


13,4 


-167 


B«-Ted 

Pint 


14,  11,-167 
16,  6,-263 
31,  4,-172 

31, 12, — tao 

33,  9,-246 

SS,  10,-107,  170 

—  19,-160,  167 
44,  11,-168 

46.  3,-341 

47,  6,-330 
68,  6,-170 
63,  7,-330 
66,  1,-170 
68,  4,-104 
76,  6,— 16« 
80,  t,— 2*4 

—  16,-163 
83, 6,— 160 
84,  7,-369 
92,  11,-46 
94,  8,-363 
96,  6,-248 

101,  4,-260 

6,-246 

102,  2,-332 
106,  6,-167 
108,  7,-246 

8,-179 

112,  16,-171 

' 19,— 331 

114,  3,-163 
117,  3,-178 

31,-171,  174 

122,  0,-260 

124,  3,-4S 
126,  7,-260 
130,  6,-173 

—  8,-171 
139, 0,-172 
144,  4,-46 
ISS,  6,-46,  347 
162,6-7,11,15,  16. 
163,  8.- 1«       [— 1» 
164, 16,-363 

34,  3S,— 244 

46,— 2tl 

—  60,-11 
167,  7,-178 

176,  8,-174 

177,  6,-188 
182,  3,-260 
186,  0,-331 


larf*  ■nunbar  of  Miti  an  retemd  to 


bat  «i  xltti  haTe  not 


INDEX. 


527 


Second  Mandala — 

1,  2,  3,-261 

—  4  ff.— 270 

2,  10,-178 
4,  2,-170 

7,  1,  6,-348 
12,  6,-244 

19,  8,-243 

20,  4,-248 

—  6,-174 
23,  1,  2,-242 

4,-260 

27,  1,-72 
83, 1,-184 

—  13,-163 

36,  6,-263 
39,  1,-247 
43,  2,-262 

Third  Mandala— 

1,  21,-346 

3,  6,-166 
6,  10,-170 
18,  4,-346 

23,  2-4,-846,  348 
26,  1,-346 

29,  16,-347,  362 

30,  20,-347 

32,  10,-244 

33,  1-12,-339 

34,  9,-176,  268 

42,  9,-347 

43,  4,  6,-344 

—  6,-247 

49,  1,-176 
63,6-16,21,24,-340, 

364,  372 

—  9,-362 

—  12,-242 
66,  19,-181 

Fourth  Man^ali^— 
6,  II,— 173 
9,  3,  4,-262 
16,  9,-242 
26,  4,-348 

—  6,  7,-260 
26,  7,-176 

37,  1,-166 
42,  8,  9,-266 

44,  6,-268 

50,  7-9—247 
68,  2,-248 

Fifth  Mandala— 

2,  12,-173 

21,  1,-168 
29,  8,-248 

81,  4,-248 

82,  II,— 178 


Rig-reda  0Ofiftmi«ii— 
Fifth  Mai^dala— 

—  12,-248 
37,  4,-247 

40,  6  ff.,  6,-242,  469 

—  8,-248 
46,  6,-166 

63,  2,-331 

64,  7,  14,-247 
Sixth  Mandala — 

11,  4,-177 
14,  2,-166 

—  3,-174 
16,  1,-167 

—  9,-167 

—  13,  14,-169 

—  19,-349 

21,  8,-243 

—  11,-176 
44,  11,-261 
46,  7,-244 
46,  7,-179 
48,  8,-166 
49, 13,-172 
61,  6,-163 

61, 12,-176,  178 

70,  2,-167 

76,  10,-262,  263 

—  19,-242 
Serenth  Mandala — 

2,  3,-168 

—  6,-339 

7,  6,-249 

8,  4,-349 
16,  2,-178 

18,  4,  6,  21-24,-321 

19,  3,-331 

20,  2,-331 

22,  9,-243 
26,  3,-331 
26,  1,  2,-241 
28,  2,-243 
32,  10,-332 

—  26,-329 
88,  1-13,-318 

—  8,-242 

—  11,-244 
36,  7,-242 


42,1 
63,3 
60,8 
64,8 
69,2 
70,2 

—  3 

-  6 
72,2 


—249 
—332 
-332 
-332 
,—176 
—173 
,—184 
-243 
—329 


83,  1-8,-323 


Big-reda  eoifUimud—* 
Serenth  Mandala — 

87,  4,— 32*6 

88,  3-6,-825 
91, 1,-172 
97,  1,-176 

—  3,-242 
100,  4,-172 

103,  1,  7,  8,-263 

104,  13,-258 

—  12-16,-326 
Eighth  Mandala— 

2,  21,-46 
4,  20,-262 
7,  20,-249 

9,  10,-268 

10,  2,-166 
16,  6,-171 

16,  7,-246 

17,  2,-249 

18,  22,-178 

19,  21,-167 
23,  13,-166 
27,  7,-168 

30,  3,-164 

31,  1,-249 

32,  16,-249 

33,  19,-249 

34,  8,-168 
86,  7,-263 
37,  7,-263 

43,  18,  27,-168 
46,  39,-249 
60,  9,-264 

62,  1,-163 

—  7,-176,  178 

63,  1,-261 

—  7,-260 

64,  6,-341 
66,  6,-260 

—  8,-258 
81,  80,-260 

86,  6,-260 

—  6,-181 

87,  6,-176 

—  9,-250 

91,  1,-172 

92,  2,-348 
Ninth  Mandala — 

66,  22,  23,-177 
66,  20,-178 
86,  28,-181 
92,  6,-176 
96,  6,-260 

—  11,-166 

112,  1,  8,-260 

113,  6,-261 


EiK-Ted«  tBiiitiuiiJ— 
Tentli  Hui^aia— 
U,  1,-217 
le,  6,-253 
17,  1,  2,-217 
11,  5,-169 
26,  5,-167 
28, 11,-311 
33,1, 


46,6, 


■178 


«a,  a,  9,-170 

*9.  7,-175 
82,  2,-252 
63,4,-177 
61,  3,-181 
60,4,-177 

61,  7,-242 

62,  5,-341 

—  7,-193 

63,  7,-168 
68,  3,  4,  6,-72 

—  8,  11,-217 
66,  3,-166 

71  and  72,-13 
71,  1-11,-264 

—  11,-246 
72,2,— 19 

—  4,  (,-72 

—  6,-9 
73,  7,-176 

76,  5,-490 

77,  1,-245 

80,  «,— 166 

SI  and  82,-11 

81,  2,  3,-181 

82,  3,-103,  181 
8S,  3,  IS,  34,— 24S 

—  20,-251 

—  39,  4(1,-257 

88,  19,-256 

89,  16,-243 

—  17,-346 
eo,  1,-32 

—  1-16,— 9 

91,  9,-173 

92,  10,-169 
95,  7,-306 
97,  1.-46 

97,  17,  10, 22.— 256 

98,  1-13.— 270 

99,  7,-173 

100,  6,— IS4 
105,  3,-241,  242 
107,  6,-246 
109,  1-7,-268 

4,-244 

117,  7,-248 
121,-13 


4,-82 

141,  3,-261 
148,  S.-2SS 


Ripu.  29  a 
Riahsbbo,  2'9,  3S7 
liish  abbas,  SOO 
Riabi,  213 

Hiiibij,  3G,  44.  8S,  etc. 
Ribhtifbeno,  269 
Riub^dtm,  27  9 
ItiUvu,  231 
RiUvntaa,  SOI 
kitupama,  322 
Rocr,  Dr.  E..  bis  tnnsls- 
tioiu  of  th«  Upinuhiidi 

roferrcd  lo,  25 

Hahidn^VB,  208 

Ituhini,  339 

Huhiia,  SS5 

JlohiUstB,  392 

Euth.  Ur.U.,  hia  LiUTBtnre 
andUistOTj  ofthe  Ved« 
refirred  10,280,318,324, 
831,339,342,380,364, 
S72 

utidw  in  Jonm.  of 

Germ.  Or.  Societj,  8, 

]92.  194,  217,  248.289 

Brtido   in    Iniiischp 

etuciien,  48.  355.  37S 

DiBsortntion  on  tlw 

Atborra-Teda,  31IS 

Uluttratiom  of  Ni- 

nikta,   177,   MS,   25S, 
321,  339 

Boun,  Di.  F..  Tsmtiki  on 
the  itorj  of  S'niu^^epi, 
as9 

Rncbi  (mate,),  65 
Euchi  Ifim.),  468 
Endta,  3,  20,  65,  IAS,  194, 


Sacrificei   of  no   knQ  to 

the  deprived,  98 
S(diuyaA,  459 
Sudbyu,  lOf.,  261,38, 41 
S»B»ni,  337,  488 
SHbadeTi,  266 
Sflbijunfa,  336 
SaindhHTai,  495 
SaiadbiivajBiini,  363 
8  ainifjB.  183 
Sainfu.  S3G 
S'air;ii,itife  of  Huuehu- 

dn.  380 1. 
SukadTlpu,  491,500 
ST.kalus,  195 
S'&Ui£,401 
S'aku,  391,  398, 482, 464, 

48S 
S'akti,  0[  S'Bktii.316,  SSI, 

328.842 
S'iikanUla.410 
S'tkvims.  254,  320 
S'Skja  (Buddhn]  509 
Salankiifilll,  S79 


S'alavatyai.  353 
8'ulniali-dTTpii,  490,  4! 
SiItu,  438 
S'ilTia,  49S 


L  362,— 180 

—  SSfl,— 1G3 
Samprakah^nDB-k^a,  217 


mi 

SI,  65 
Sanatknmin,  114,  307 
S'lmdaja,  613 
Stnbiti,  2,  4 
Sanjaja,  148 

B'lnkai*  oa  (ba  Bnhna- 
Sfllras,  147 

ChhSndi^ya  Upini- 

•bad,  193 

Sonkorabaua,  207,  507 
Sunkhujaim  Brahman  a.  6 
BAnkhfa,   126,  210,  334, 
430 

KarikL  158 

PraTachaoa,  1 58 

Banklrtti,  a  VaUji  aatboc 

of  Tgdig  hTmni,  279 


INDEX. 


529 


Sonkriti,  287 
Sinlqriti,  862 
SankritjaSf  S5Z 
S'antaira,  269 
S'aphaiT  (fish),  205, 209 
Saptoda^a,  16 
Sapta  smdhaTa^,  489  ff. 
S'arabhaa,  891 
S'aradrat,  279 
S'Sradrata,  279 
S'firangi,  336 
SarasTatS,  71,   110,    141, 

178,  815,  844,  421,  490 
Sarasratyas,  805 
Saiga,  49 
SarrakSma,  322 
Sanrakarman,  422,  456 
Sairaafira  Upanishad,  861 
S'arySta,  221 
S'arySti,  126,  221 
SaaarpaiT,  348 
Sat,  46 
S'atadra,  417 
Sat&nanda,  235 
S'atapatha  Brahmana,  5 
—  Eanya  S'akhu,  i.  6, 

—167,  382 
Mfidhyandina  S  akhu, 

Texts  from,  translated  or 

referred  to-— 

i.    1,4,12,-366 

—  1,  4,  14,-188 

—  3,2,21.-136 

—  4,  2,  2,— 3t8 

—  4,2,6,-166 

—  5.  1,  7,-168 

—  6.  2,  16,-137 

—  5,  3.  2,-163 

—  7,  4, 1,-36,  107 

—  8,  1,  1,-181 
ii.  1,4,11,-17 

—  2,  2,  6,-262 

—  3,  4,  4,-147 

—  4,  2,  1,-96 

—  4,  4, 1,-126 

—  5.  1, 1,-69 

—  6,2,20,-136 
iii.  2,  1,  89,-369 

—  2,  1,  40,-136 

—  4,  3,  6,-613 

—  6,  2,  26,-147 

—  9,  1, 1,-68 
W.  1,  6,  1,-221 

—  8,  4,  4,-262 

—  5,  4,  1,-9 
▼.  8,  6,  4,-268 

—  6,4.9,-367 
tL  1,  2, 11,-30 


S'atapatha  BrShmasa  con" 

MSdhyandina  S'SkhS— 
vi.  6,  1,  19,-188 

—  8,  1,  14,-849 
vii.  4,  1, 19,-126 

—  6,  1,  6,-64 

—  6,  2,  6,-24 
▼iiL  1,  4,  10,-516 

—  4,  2,  11,-19 

—  4,  8,  1,-19 
X.   4,1,10,-438 

—  4,  2,  2,-69 

—  4,  4,  1,-69 
xi.  1,  8,  1, — 81 

—  1,  6,  1,-35 

—  1,6,7,-30 

—  1,  6,  8,-29 

—  6,  1,  1,-226 

—  6,  1,  1,-443 

—  6,  2,  1,-426 
xil  1,  6,  38,-333 
xiii.  4,  1,  3,-369 

—  4,  3,  3,-217 

—  5,  4,  14,-168 

—  6,  1,  1,-9 

—  7,  1,  15.— 466 
xiT.  1,2,11,-63 

—  4,  2,  1,-24,  36 

—  4,  2,  23,-19 

—  5,  1,  1,-432 

—  7,  1,  83,-46 

—  9  11      ^33 
S'atarapal  25,  66,72, 106, 

110,  114 
S'atayutu,  322 
S'atendriyu,  114 
Satt?a,  41,  62,  66,  75  f., 

79,  89,  92 
Sattvika,  42 
SuttyahaTya,  493 
Satyaketu,  281 
Satyungas,  498 
SatyaTatl,  349,  406,  450, 

453 
Satyavrata,  207,  375 
Satyayratas,  501 
Sutyuyana     Briihrnana 

quoted,  320,  328 
Saudusa,  843,  414 
Saudasas,  328,  337 
Saumya,  494 
S'aunaka,  226,  279 
S'aun^kas,  482 
Saurusbtras,  4.05 
Sauviras,  495 
Sausmtas,  353 
Savana,  335,  446 


Sfivarnya  and  S&yarsi,  217 
SaTitri,  71, 181 
SfiYitii,  110 
SfiyakSyana,  438 
S&yana  quoted,  2, 164  and 

pasiim 
S'ayu,  171 
Schl^,  A.  W.  Ton,  his 

edition  of  the  Rfimayana 

referred  to,  397,  899, 

etc. 
Semitic  source,  waa   the 

Indian  le^nd   of  the 

deluge  deiiTed  from  a, 

216 
S'e8ha,44, 116 
Seven  rishis,  200, 400, 404 
Seren  seas  surrounding  the 

continents  of  the  earth, 

491 
Sexes,  their  primitiTe  re- 
lations, 418 
Shadgunufishya    ^oted, 

343 
Sha^yiffisa     Brahmana 

quoted   or  referred  to, 

334,  513 
Simhikft,  123 
SindhudTlpa,  268,272, 863 
Sindhukshit,  268 
Sinhalas,  891 
S'ini,  326 
S'iTa,  889 
S'iyis,  459,  498 
Slishti,  298 
Smnti,5,  139 
Snehaa,  500 
Solar  race,  220 
Soma,  10,  19  f.,  80,  71  f, 

124,158,166,176,  181, 

221,  226.  467,  469 
Soma  Maitr&yana,  230 
Somns'ushma  Sutyayajni, 

428 
SomeiiTara  quoted,  611 
Sons,  may  be  begotten  by 

third  parties,  418 
S'onambu,  207 
S 'r^ddhadeva,  207 
S'raddh&deya,  207,  33J 
S'ruuta-sQtras,  6 
S'raTa^asya,  279 
S'ri,  67 
S'rfdhara,  Commentator  or 

Bhagavata    Purana, 

<)uotcd,210f.,  317 
S'rin^^  491 
S'rinjayas,  283,  512 

34 


630 


INDEX. 


8'fotriTt,  442 
8'raUdharai,  499 
S'ratarahia,  279,  400 
SthuQa,  116,122 
SthilQUtSrtha,  420 
Sthapati,  614 
Stoma,  241 
Streiter,  Dr.,  Mb  Diner* 

tatio  de  Soiu^aepbo,  48, 

355 
Sabhagfi,  116 
S'QGhi,  446 
SiidiB,242,268,207,8I9, 

821  ff.,  3889  866, 871  ff. 
Sadliaa, 

Sudeshnfi,  288, 
S'Qdraa,  7  and  jMMttm 
— .  etymology  of   the 

word,  97 
Sadyoiniia,  221 
Suhma,  282 
Suhotra,  227,  267,  849, 

66^,  860 
Suhotii,  227 
Sukanyft,  288 
8'ukf,  117 

S'ukra,  306,  336,  446 
SQkta,  241 
Snkiimfira,  231 
Sulabha,  430 
Sumantu,  849 
Samati,  234 
Sumeru,  96 
Sumltra,  167 
Sumukha,  297 
Sunahotra,  or  S'unahotra, 

226,  228 
S'unas'tfepa,    360,    353 

856ff.,  876,  406,  413 
Snnftha,  299,  803 
S'unahpuchha,  352 
Soradhas,  266 
S'Qras,  495 
S'Qrpuraka,  455 
SOrya,  245,  251 
SOryaTarchas,  336 
S'uBhmiiis,  600 
8  luhmina,  498 
SQta,  207 
Suupas,  282,  235 
Sotras,  5 
S'utudrl,  338,  490 
Siuhadman,  438 
BiiTarchas,  279 
SuYitU,  279 
SuyaTasa,  356 
Syuhu,  389 
STarbhuno,  249,  469 


STUJit  Kfignajiti,  616 
Srayambbl^  33 
SvayambbQ,  96,  111,  122 
SVeta,  491 
SVetaketa  Aroneya,  428, 

484 
S'yfipamas,  438 
S'yfivarTa,  288 
S'yena,  513 
S'ydmaraa'mi,  171 


Taitliriya-firanyaka  quot- 
ed, 81 
Taittiriya  Brfihmaua,  6 
^—  quoted— > 

i.   1,2,6,-68 

—  1,  8,  6,-68 

—  1,  4,  4,-186 

—  1,9, 10,-26 

—  1,  10,  1,-68 

—  2,  6, 1,-68 

—  2,  6,  7,-21 

—  6,  2,  1,-70 

—  6,  4, 1,-71 

—  8,  8,  1,-26 

—  8,  2,  5,-446 
it  2,  1,  1,-72 

—  2,  4,  4,-516 

—  2,  9, 1,-27 

—  3,  6,  1,-C8 

—  3,  8,  1,-23 

—  7,  9, 1,-71 
iii.  2,  3,  9,-21 

—  2,6,9,-189 

—  3,3.  1,-25 

—  3,  3,  6,-25 

—  8,  10,  4,-26 

—  4,  1,  16,-^9 

—  8, 18,  1,-24 

—  9,  22,  1,-48,  46, 

—  10,  9, 1,-71  [163 

—  12,  9,  2,-41 
Taittiiiya  SanbitS,  2 
^—  quoted— 

i.  6,  4,  1,-29 

—  7,  1,8,-187 

—  7.  3,  1,-262 

—  8,  16,  1,-20 

—  16,  11,  1,-137 
ii.  2, 10,2,— 188,510 

—  3,5,1,-124, 

—  4,  13,  1,-21 

—  5,  9,  1,-187 

—  6,  7,  1,-186 
iii.  1,  7,  2,-512 


TaittirTya  SanhitS 
tinu^ — 
iii.  1,  9,  4,-193 

—  5,  2,  2,-832 
It.  8,  10,  1,-16 
Y.   1,6,6,-184 

—  6,  8,  3,-136 
TL  2,  6,  2,-187 

—  3,  10,  4,-82 

—  6,  6,  1,-26 

—  6,  6,  1,-191 

—  6,  8,  2,-26 

—  6,  10,  3,-26 
yii.  1,  1,  4, — 15 

—  1,  6,  1,-52 

—  6, 16,  3,-187 

—  p.  47  of  MS.,  828 
—  Commentator  on, 

quoted,  8 
Taittiriya  Upmiahad 

quoted,  443 
Taittirfyn  Tajurreda,  12 
Taksbapa,  279 
Tilajangbas,  467,  486 
Tamaa,  41,  67,  58,  62, 66, 

76,  80,  89,  92, 141 
Tfimaaa,  42 
Tftmrfi,  116 
Tfimraliptakas,  459 
TSmrayarna,  494 
Tan^ya  ^fibmafia,  6,  829 
Tansu,  284 
Tapas,  119, 141 
its  great  power,  394, 

410 
Tapoloka,  88 
Turtt,226 
Turakfiyanas,  353 
Tiirak-Brotaa,  57 
Tishmaa,  600 
TiBhjti  (sKaH)  a^,  148 
Tortoise  incarnation,   61, 

64 
Traaadasyn,  263,  266,  881 
TrayyaruQa,  237,  267 
Tretft,  39,    48  ff.,    Mff., 

119,  146,  1491,  158, 

447, 496  f. 
Triad  of  deities,  see  Deities 
Trigarttaa,  459 
Tri^anku,  862,  876,  401, 

413 
Tnsbtba,  190 
Trisbtubb,  16 
Tris'iras,  268 
Trivrisbna,  267 
Trivrit,  16 
Tritsus,  320,  824 


INDEX. 


631 


Trojet,  Ctptain,lilf  edition 
oftheR^«taniigi9f,424 
TukhaxiB^SOS 
Tombims,  808 
Turrana,  179 
Tnnraan,  282,  482 
Tii8hSns,484 
Triihtn,  488 
TTtthtri*  181 


U 

UddiiUka  Anup,  195 

SVetaketa,  419 

TJdgfttri,41,  156,251,294 

Unnetrif  155 

UpadrashtPf  4,  459 

Upaniahada,  2,  5 

^a^niti  (a  goddeas),  811 

Upaatuta,170 

Urn,  298 

TTrddhTabfihn,  835 

tTrddhvaarotaa,  57 

tTrjja,8d5 

Urija,8d6 

Urukahaya,  287 

Unmjirfi,  417 

?rTft,  851,  476 

Unraari,  226, 244, 306, 816, 

820,887 
TJa^anaa,  226 
XJshaa,  108 
UirTiiara,  268 
Ualoaraa,  431,  482 
TItothya,  279,  467 
XTttfinapad,  72 
XJttfinapSda,  65,  72,  106, 

114,298 
Uttara  Ennia,  491  ft 
Uttara  Madras,  492 


yfich,241,246,  825 
Vachaa,  241 
Vahllka,  278 
Yaibhojaa,  482 
Vaidya,  481 
Vaikbanaaaa,  82 
Vaikrita-aarga,  58 
Vaina,  Vainya,  268,  279 
Yairfija,  16,  HI 
Vairapa,  16 

Vaiaampfiyana,  122,  1581 
Vaiianta,  819 


Vaii^aia,  97 

Yaiiyaa,  7,  and  panim 

etymology   of  the 

word,  97 
Vaiyaarata    ManTantara, 

112,  214 
y&jaa,  165 

Vajaaaneyi  Sanhitfi  quoted 
or  referred  to — 
xi.  32,-169 
xii.  84,-349 
xiT.  28,-16 
XXX.  18, — 49 
xxxi.  1, — 9 

—  1-16.— 8 

—  13r-10 
xxxYiiL  26, — 490 

Vijairaraa, 
Vairaalrshii,  445 
ValfikusTa,  849 
VfilakhUya,  iu.  1,-217 

It.  1,-217 

ValmTki,  5 

Yfimadeva,  114,  279,  380 

Y&mana-aTatdra,  see 

Dwarf  incarnation 
Yandjm,  a  Vaitfya  composer 

of  Yedic  hymns,  279 
Yanga,  288,  aee  Banga 
Yangas,  459 
Yantfa,  116 
Yapnfthmat,  222 
Yaraha-aTatSra,  53,  see 

Boar  incarnation 
Yfirfiha-kalpa,  44,  60^  67 
Yarenya,  445 
Yarna  (colour  or  caste), 

140,  158,  176 
Yfirshagiras,  266 
Vara^a,   18,  20,  27,  71, 

186,  168,  etc. 
-p—  hia  adultery,  467 
Y&msa,  494 
YaruQa-praghSsa,  186 
YarQtrf,  190 
Yarraraa,  484 
Yatfaa,  891 
Yashatkfira,  487 
Yfisbkalaa,  858 
Yaaish^ha,    or  Yaslshtha, 

86,65,  110,  115,  122, 

211,  244,  816  ff.,  468, 

486 

—  begets  a  son  to  king 
Kalmasbapdda,  418 

Vasishthaa,    242,    819  ff., 

402 
Yaiftnra  fthuyans  298 
Yusuaeva,  206 


Yasumanas,  268 
Yasundharas,  499 
Yasus,  19f.,  52,  117,124^ 

184,  186,  221,  444 
Yfitaraitfanaa,  82 
Yatsa,  231 
Yatsabhami,  231 
Yayata,  819 
Yiiyu,  10, 19,  BS,  76, 128, 

172,  464 
Y&yu  Puraua  quoted,  225, 

227,  282 

i.  5,  llff.,— 74 

—  6,  Iff.,— 75 

—  7,  22  ff.,— 81 

—  9,  1  ff.,— 77 

—  9,  100,-446 
Yedungas,  5,  126 
Yedanta,  228 
Yedas,  63 

antiquity  of,  2 

undirided    in    the 

Erita  age,  144 

Yedasravas,  279 

Yedhas,  65 

Yedbas,  a  sage,  243 

Yedhasa,  279 

Yena,  126 

Yena,  297  ff.,  481 

Yeuuhotra,  231 

Yenya,  268 

Yibhu,  445 

Yideha,  426 

Yidebaa,  431,  459 

Yidhatn,  124 

Yidaratha,  455 

Yidyutpat&ka,  207 

YijnSna  Bhikshu,  158 

Yikrlta,  123 

YinatlE,  128 

Yipfirf,  or  Vipfis'a,  338, 417 

Yipra,  243 

Yipula,  466 

Yiraj  (masc.),  9,  86  f.,  106, 
111,  195 

(fem.),  217,  888,  511 

Yiranchi,  112 

YlriQi,  125 

Yirochana,  288 

VirQpa,  224 

YirQpaa,  341 

Ylnradbaras,  499 

Yii;i57 

Yishiju,  8,  10,  61,  54, 62, 
67,  75,  158,  172,  211, 
495,  etc 

— -  assumes  different  co- 
lours in  different  yngas, 
145 


r»l)5iiPorfiB.qi»ted_ 

rii-ramitri,  128,  232,242, 

refmrsd  to^  430 

Book  i.— 

247,  aai,  272,  279.  329 

3,10ff.,uidUf-— 4S 

ff.,  887  a,  474,  483 

VMmu  Piuist  ra- 

S,  16ff.,— M 

™Tamit™,S42,S4if. 

ferred  to,   6,    49,  JSJ, 

a.  1  ff.._65 

ViinuUx^  438 

446,  MdiMM..          ^ 

B,  1  ff.,-60 

Tii'TMrtb.,  392 

utuU    on   Hnmu 

7   Iff,.-« 

VUt:^,87 

SMriflcM  In  iDdi.  U 

8,12,-66 

TUT«d«-,    18,   20,   71, 

Jonra.  B.  Am.  Soc,  SSS 

9.  U,-M9 

380 

,  10,  10,-M« 

Vlab.TT.,328,268.279, 

which  the  Biident   In- 

IS,  7,-398 

286,  297 

diuu  held   them,    26. 

13,  H— eti 

Titathi,  227 

136 

,!.VS='' 

Titihotni,  469 

TJTisu,  4B8 

T 

4, 1,  ud  S  «.,— 197 

ViTii.T.t,26f.,37,  IKf.. 

4,9,— 498 

122,  IM,  189,  185,199, 

TadiTM,  112 

4,]aff,-19B 

901 

Tadu,  232,  477 

*,  19ff.,-600 

Vrajui.,  360 

Tadm,  179 

4,  23  ff..- BOO 
♦.  28  ff.,— SOI 

Vratj.,  22,  481 
Vrttja-rtoni»,  613 

Td????^"- 

4.  3Tf.,-MS 

Vrih«p.ti,310,.eeBri- 

T. 

nspeta,>36 

7,  19,  24,— i04 

li»p.ti 

Ta 

llaTilkT%2«,136,428 

10,  9,—SSB 

Tiiihi^,  266 
Vniti£,  483 

Ya 

MTalkjosSSS 

BookUi— 

Y> 

iii-tedL3 

1,3,-44 

Truhui,  170 

T^hal,  37, 139,144,499 

1.6,  iild9,-33i 

Viittn,  174,  310 

Tan.«,  20,  122,  126,  139. 

I,  14,— 33S 
S,  9,-SS6 

VjMT.,  268 

171,317,  320 
Tam>dflta^  353 

6,  21-400 

Twnunfi,4e7 

Book  it.- 

■w 

Ti.k4,  3,  6.  M,  KinikU 

1,  4,-220 

TStadhaiia^328r. 

I.  4,-72 

Weber-t  Indisclie  Liten- 

Taudtih  (wamon).  611, 

1,  12,-221 

turgeKhichlacefaTedto, 

614 

1,  13,  14,-222 

Taxanas,  391,  398,  482, 

2^2,-223 

— -  Inditche   StaduD 

4SG  ff. 

^  ff,-224 

quoted   or  referKd  ta, 

Taflti,  SS2,  4SS 

S^  13,-375 

8,  9,  14,  32,  ta,  48,  40, 

Tear  of  Biahma.  44 

1^  18,-387 

108,138,14:,  147.  155, 

Yearoffoda,4S 

4,  26,-837 

181,  186,  189,210,  2.V2, 

Toga  210.  334,466,478 

J^V-226 

272f.,332ff.,  8J7,  3U7, 

6.  19,-226 

369,   873,   8SS,   43Sr., 

To^  163 
T^hii^thira,  127,133,309 

if^  1,-226 

443,  440,  492  f.,  511  f. 

T,  4,  Midl4ff^-3« 

>rtid«   in   Jounul 

8  6-232 

Girm.   Or.   Boe.,    189, 

b.  12,-232 

366    386,443 

hii  otnnion  on  the 

Tnga^ag,  43ff. 

8,  1,-232 

ajitem  o^  not  men- 

9, 9.-236 

oririnofthsluduntr*- 

tioned  in  the  hTmiu  ot 

9,  10,-234 

ditronofthel)eliize,216 

the  Big-Teda,  *6 

9,  ie;-33C 

^m  wnni  ohane- 

21,  4,— 236 

Willi.m.-i,  Prof.  HoDier, 
Indian  Epic  poetry  re- 
femd  to.  8,  34 

tMirtio<,89,90ff.,I44 
Ton  of  the  ^^uMtijwt 

a*i-"' 

1,  4,— tS 

Wilnn'i,   Pnif.    H.    H^ 

TnraDUTi,  226,  268,  279 

ViiMiprt,  166 

Anilna  of  the  Viihnu, 

VwTijit,  862 
ViiTiunlin,  82, 76,  173, 

Vayn,    and  other   Pa- 
lanu,  8,  SOS 

Z 

181 

BhinniM,  4S6 

Big-TBd.    refened   to, 
960,  373,  490 

ZendMTerta,  298 

TUnkriL  352 

Zot^2W4 

i\o 


^^M  iniiiiiiiiiiijfl 

JnalMl         I    3   2044  037   688  025