HANDBOOKS ON THE HISTORY OF RELIGIONS EDITED BY MORRIS JASTROW, JR., PH.D.

Professor of Semitic Languages in the University of Pennsylvania

VOLUME I HANDBOOKS ON THE HISTORY OF RELIGIONS THE

RELIGIONS OF INDIA

BY EDWARD WASHBURN HOPKINS

Ph.D. (LEIPSIC)
PROFESSOR OF SANSKRIT AND COMPARATIVE PHILOLOGY IN BRYN MAWR COLLEGE

"This holy mystery I declare unto you: There is nothing nobler than humanity."
THE MAH[=A]BH[=A]RATA.

LONDON
EDWARD ARNOLD 37 BEDFORD STREET, STRAND PUBLISHER TO THE INDIA OFFICE

1896 (All rights reserved

COPYRIGHT, !"#, BY
EDWARD WASHBURN HOPKINS

TO THE MEMORY OF
WILLIAM DWIGHT WHITNEY THIS VOLUME IS AFFECTIONATELY DEDICATED BY THE AUTHOR

PREFATORY NOTE
BY THE EDITOR.

The growing interest both in this country an abroa in the historica! stu y o" re!igions is one o" the noticeab!e "eatures in the inte!!ectua! #hases o" the #ast eca es. The $ore genera! in ications o" this interest $ay be seen in such "oun ations as the %ibbert an &i""or Lectureshi#s in Eng!an ' an the recent organi(ation o" an )$erican co$$ittee to arrange in *arious cities "or !ectures on the history o" re!igions' in the estab!ish$ent o" a s#ecia! e#art$ent "or the sub+ect at the ,ni*ersity o" Paris' in the organi(ation o" the -us.e &ui$et at Paris' in the #ub!ication o" a +ourna!/the !evue de l"#istoire des !eligions/un er the aus#ices o" this -useu$' an in the creation o" chairs at the Co!!0ge e 1rance' at the ,ni*ersities o" %o!!an ' an in this country at Corne!! ,ni*ersity an the ,ni*ersity o" Chicago'213 with the #ros#ect o" others to "o!!ow in the near "uture. 1or the $ore s#ecia! in ications we $ust turn to the s#!en i !abors o" a !arge array o" scho!ars toi!ing in the *arious e#art$ents o" ancient cu!ture/In ia' 4aby!onia' )ssyria' Egy#t' Pa!estine' )rabia' Phoenicia' China' &reece' an 5o$e/with the resu!t o" securing a "ir$ basis "or the stu y o" the re!igions "!ourishing in those countries/a resu!t ue $ain!y to the isco*ery o" "resh sources an to the increase o" the !atter brought about by e6#!oration an incessant research. The etai!e stu y o" the "acts o" re!igion e*erywhere' both in #ri$iti*e society an in a *ancing ci*i!i(ation' an the e$#hasis !ai u#on gathering an un erstan ing these "acts #rior to $a7ing one8s e uctions' has succee e in setting asi e the s#ecu!ations an genera!i(ations that unti! the beginning o" this century #ara e un er the na$e o" 9Phi!oso#hy o" 5e!igion.9 Such has been the scho!ar!y acti*ity is#!aye an the "erti!ity resu!ting' that it see$s both esirab!e an ti$e!y to "ocus' as it were' the array o" "acts connecte with the re!igions o" the ancient wor! in such a $anner that the su$$ary resu!ting $ay ser*e as the #oint o" e#arture "or "urther in*estigations. This has been the !ea ing thought which has suggeste the series o" %an boo7s on the %istory o" 5e!igions. The treat$ent o" the re!igions inc!u e in the series i""ers "ro$ #re*ious atte$#ts in the ai$ to bring together the ascertaine resu!ts o" scho!arshi# rather than to $a7e an a itiona! contribution' though the character o" the scho!ars whose co:#eration has bee# secure +usti"ies the ho#e that their #ro uctions wi!! a!so $ar7 an a *ance in the inter#retation o" the sub+ect assigne to each. In accor with this genera! ai$' $ere iscussion has been !i$ite to a $ini$u$' whi!e the chie" stress has been !ai u#on the c!ear an "u!! #resentation o" the ata connecte with each re!igion.

) uni"or$ #!an has been rawn u# by the e itor "or the or er o" treat$ent in the *arious *o!u$es' by "o!!owing which it is ho#e that the continuous character o" the series wi!! be secure . In this #!an the nee s o" the genera! rea er' as we!! as those o" the stu ent' "or who$' in the "irst #!ace' the series is esigne ' ha*e been 7e#t in *iew. )"ter the intro uction' which in the case o" each *o!u$e is to be e*ote to a setting "orth o" the sources an the $etho o" stu y' a cha#ter "o!!ows on the !an an the #eo#!e' #resenting those ethnogra#hica! an geogra#hica! consi erations' together with a brie" historica! s7etch o" the #eo#!e in ;uestion' so essentia! to an un erstan ing o" inte!!ectua! an re!igious !i"e e*erywhere. In the thir section' which $ay be eno$inate the 7erne! o" the boo7' the sub i*isions an or er o" #resentation necessari!y *ary' the i*ision into #erio s being best a a#te to one re!igion' the geogra#hica! or er "or another' the grou#ing o" the$es in a !ogica! se;uence "or a thir < but in e*ery case' the range co*ere wi!! be the sa$e' na$e!y' the be!ie"s' inc!u ing the #antheon' the re!ation to the go s' *iews o" !i"e an eath' the rites/both the o""icia! ones an the #o#u!ar custo$s/the re!igious !iterature an architecture. ) "ourth section wi!! "urnish a genera! esti$ate o" the re!igion' its history' an the re!ation it bears to others. Each *o!u$e wi!! conc!u e with a "u!! bib!iogra#hy' in e6' an necessary $a#s' with i!!ustrations intro uce into the te6t as ca!!e "or. The E itor has been "ortunate in securing the ser*ices o" istinguishe s#ecia!ists whose #ast !abors an thorough un erstan ing o" the #!an an #ur#ose o" the series "urnish a guarantee "or the success"u! e6ecution o" their tas7. It is the ho#e o" the E itor to #ro uce in this way a series o" $anua!s that $ay ser*e as te6t=boo7s "or the historica! stu y o" re!igions in our uni*ersities an se$inaries. In a ition to su##!ying this want' the arrange$ent o" the $anua!s wi!!' it is e6#ecte ' $eet the re;uire$ents o" re!iab!e re"erence=boo7s "or ascertaining the #resent status o" our 7now!e ge o" the re!igions o" anti;uity' whi!e the #o#u!ar $anner o" #resentation' which it wi!! be the ai$ o" the writers to carry out' +usti"ies the ho#e that the genera! rea er wi!! "in the *o!u$es no !ess attracti*e an interesting.
UNIVERSITY OF PENNSYLVANIA.

>>>>> FOOTNOTES$ 21ootnote 1? In an artic!e by the writer #ub!ishe in the $iblical %orld (,ni*ersity o" Chicago Press) "or @anuary' 189A' there wi!! be "oun an account o" the #resent status o" the %istorica! Stu y o" 5e!igions in this country.3 >>>>>

CHAPTER I.%INTRODUCTION.
SOURCES.%DATES.%METHODS OF INTERPRETATION.%DIVISIONS OF SUBJECT. SOURCES. In ia a!ways has been a !an o" re!igions. In the ear!iest Be ic !iterature are "oun not on!y hy$ns in #raise o" the acce#te go s' but a!so oubts in regar to the worth o" these go s< the beginnings o" a new re!igion incor#orate into the ear!iest recor s o" the o! . )n !ater' when' about ACC 4.C' -egasthenes was in In ia' the escen ants o" those "irst theoso#hists are sti!! iscussing' a!beit in $ore $o ern "ashion' the ;uestions that !ie at the root o" a!! re!igion. 9D" the #hi!oso#hers' those that are $ost esti$ab!e he ter$s 4rah$ans (2&ree7? brachmanas3). These iscuss with $any wor s concerning eath. 1or they regar eath as being' "or the wise' a birth into rea! !i"e/into the ha##y

!i"e. )n in $any things they ho! the sa$e o#inions with the &ree7s? saying that the uni*erse was begotten an wi!! be estroye ' an that the wor! is a s#here' which the go who $a e an owns it #er*a es throughout< that there are i""erent beginnings o" a!! things' but water is the beginning o" wor! =$a7ing' whi!e' in a ition to the "our e!e$ents' there is' as "i"th' a 7in o" nature' whence ca$e the s7y an the starsE. )n concerning the see o" things an the sou! they ha*e $uch to say a!so' whereby they wea*e in $yths' +ust as oes P!ato' in regar to the sou!8s i$$orta!ity' +u g$ent in he!!' an such things.9213 )n as In ia cons#icuous!y is a country o" cree s' so is its !iterature #reF$inent!y #riest!y an re!igious. 1ro$ the "irst Be a to the !ast Pur2Ga3na' re!igion "or$s either the sub+ect=$atter o" the $ost i$#ortant wor7s' or' as in the case o" the e#ics'2H3 the basis o" i actic e6cursions an sectarian inter#o!ations' which i$#art to wor! !y the$es a tone #ecu!iar!y theo!ogica!. %istory an oratory are un7nown in In ian !iterature. The ear!y #oetry consists o" hy$ns an re!igious #oe$s< the ear!y #rose' o" !iturgies' !inguistics' 9!aw'9 theo!ogy' sacre !egen s an other wor7s' a!! o" which are inten e to su##!e$ent the 7now!e ge o" the Be a' to e6#!ain cere$onies' or to incu!cate re!igious #rinci#!es. )t a !ater ate' "or$a! gra$$ar an syste$s o" #hi!oso#hy' "ab!es an co$$entaries are a e to the #rose< e#ics' secu!ar !yric' ra$a' the Pur2Ga3nas an such writings to the #oetry. 4ut in a!! this great $ass' ti!! that ti$e which -I!!er has ca!!e the 5enaissance/that is to say' ti!! a"ter the %in us were co$e into c!ose contact with "oreign nations' notab!y the &ree7' "ro$ which has been borrowe ' #erha#s' the c!assica! %in u ra$a'2A3/there is no rea! !iterature that was not re!igious origina!!y' or' at !east' so a#t "or #riest!y use as to beco$e chie"!y $ora! an theoso#hic< whi!e the $ost #o#u!ar wor7s o" $o ern ti$es are sectarian tracts' Pur2G3nas' Tantras an re$o e!!e wor! !y #oetry. The sources' then' "ro$ which is to be rawn the 7now!e ge o" %in u re!igions are the best #ossib!e/the origina! te6ts. The in"or$ation "urnishe by "oreigners' "ro$ the ti$es o" Jtesias an -egasthenes to that o" -an e!s!o' is consi erab!e< but one is warrante in assu$ing that what !itt!e in it is no*e! is inaccurate' since otherwise the in"or$ation wou! ha*e been "urnishe by the %in us the$se!*es< an that' con*erse!y' an outsi er8s state$ents' a!though #resu$ab!y correct' o"ten $ay gi*e an ine6act i$#ression through !ac7 o" co$#!eteness< as when/to ta7e an e6a$#!e that one can contro!/Jtesias te!!s ha!" the truth in regar to or ea!s. %is account is true' but he gi*es no notion o" the nu$ber or e!aborate character o" these interesting cere$onies. The sources to which we sha!! ha*e occasion to re"er wi!! be' then' the two $ost i$#ortant co!!ections o" Be ic hy$ns/the 5ig Be a an the )thar*a Be a< the 4rah$anic !iterature' with the su##!e$entary ,#anisha s' an the S2Gu3tras or $ne$onic abri g$ents o" re!igious an cere$onia! ru!es< the !ega! te6ts' an the re!igious an theo!ogica! #ortions o" the e#ic< an the !ater sectarian writings' ca!!e Pur2Ga3nas. The great heresies' again' ha*e their own s#ecia! writings. Thus "ar we sha!! raw on the nati*e !iterature. Dn!y "or so$e o" the $o ern sects' an "or the re!igions o" the wi! tribes which ha*e no !iterature' sha!! we ha*e to e#en on the accounts o" Euro#ean writers. DATES. 1or none o" the nati*e re!igious wor7s has one a certain ate. Kor is there "or any one o" the ear!ier co$#ositions the certainty that it be!ongs' as a who!e' to any one ti$e. The 5ig Be a was co$#ose by successi*e generations< the )thar*an re#resents i""erent ages< each 4r2Ga3h$ana a##ears to be!ong in #art to one era' in #art to another< the ear!iest S2Gu3tras ($anua!s o" !aw' etc.) ha*e been inter#o!ate < the ear!iest $etrica! co e is a co$#osite< the great e#ic is the wor7 o" centuries< an not on!y o the ,#anisha s an Pur2Ga3nas re#resent co!!ecti*e!y $any i""erent #erio s' but e6act!y to which #erio each in i*i ua!!y is to be assigne re$ains a!ways oubt"u!. Dn!y in the case o" the 4u histic writings is there a satis"actori!y a##ro6i$ate ter$inus a ;uo' an e*en here a##ro6i$ate $eans $ere!y within the !i$it o" centuries. Ke*erthe!ess' criteria "ortunate!y are not !ac7ing to enab!e one to assign the genera! bu!7 o" any one

wor7 to a certain #erio in the !iterary e*e!o#$ent< an as these #erio s are' i" not shar#!y' yet #!ain!y istinguishab!e' one is not in so es#erate a case as he $ight ha*e e6#ecte to be' consi ering that it is i$#ossib!e to ate with certainty any %in u boo7 or writer be"ore the Christian era. 1or' "irst' there e6ists a i""erence in !anguage' e$arcating the $ost i$#ortant #erio s< an ' secon !y' the e*e!o#$ent o" the !iterature has been u#on such !ines that it is easy to say' "ro$ content an $etho o" treat$ent' whether a gi*en c!ass o" writings is a #ro uct o" the Be ic' ear!y 4rah$anic' or !ate 4rah$anic e#ochs. ,sua!!y' in ee ' one is unab!e to te!! whether a !ater ,#anisha was $a e "irst in the ear!y or !ate 4rah$anic #erio ' but it is 7nown that the ,#anisha s' as a who!e' i.e.' the !iterary "or$ an #hi!oso#hica! $ateria! which characteri(e ,#anisha s' were ear!ier than the !atest 4rah$anic #erio an subse;uent to the ear!y 4rah$anic #erio < that they arose at the c!ose o" the !atter an be"ore the rise o" the "or$er. So the 4r2Ga3h$anas' as a who!e' are subse;uent to the Be ic age' a!though so$e o" the Be ic hy$ns a##ear to ha*e been $a e u# in the sa$e #erio with that o" the ear!y 4r2Ga3h$anas. )gain' the Pur2Ga3nas can be #!ace with sa"ety a"ter the !ate 4rah$anic age< an ' conse;uent!y' subse;uent to the ,#anisha s' a!though it is #robab!e that $any ,#anisha s were written a"ter the "irst Pur2Ga3nas. The genera! co$#ass o" this enor$ous !iterature is "ro$ an in e"inite anti;uity to about 1LCC ).D. ) !ibera! $argin o" #ossib!e error $ust be a!!owe in the assu$#tion o" any s#eci"ic ates. The recei*e o#inion is that the 5ig Be a goes bac7 to about HCCC 4.C.' yet are so$e scho!ars inc!ine rather to acce#t ACCC 4.C. as the ti$e that re#resents this era. Meber' in his Lectures on Sans&rit Literature (#. N)' right!y says that to see7 "or an e6act ate is "ruit!ess !abor< whi!e Mhitney co$#ares %in u ates to nine#ins/set u# on!y to be bow!e own again. Schroe er' in his Indiens Literatur und 'ultur' suggests that the #rior !i$it $ay be 9a "ew centuries ear!ier than 1LCC'9 agreeing with Meber8s #re"erre rec7oning< but Mhitney' &rass$ann' an 4en"ey #ro*isiona!!y assu$e HCCC 4.C. as the starting #oint o" %in u !iterature. The !owest #ossib!e !i$it "or this e*ent -I!!er now #!aces at about 1LCC' which is recogni(e as a *ery cautious *iew< $ost scho!ars thin7ing that -I!!er8s esti$ate gi*es too !itt!e ti$e "or the e*e!o#$ent o" the !iterary #erio s' which' in their o#inion' re;uire' !inguistica!!y an otherwise' a greater nu$ber o" years. 4runnho"er $ore recent!y has suggeste H8CC 4.C. as the ter$inus< whi!e the !ast writers on the sub+ect (Ti!a7 an @acobi) c!ai$ to ha*e isco*ere that the #erio "ro$ ALCC to HLCC re#resents the Be ic age. Their conc!usions' howe*er' are not *ery con*incing' an ha*e been is#ute *igorous!y. 2O3 Mithout the ho#e o" #ersua ing such scho!ars as are we e to a ter$inus o" three or "our thousan years ago that we are right' we a ' in a!! e"erence to others' our own o#inion on this *e6e ;uestion. 4u his$ gi*es the "irst se$b!ance o" a ate in %in u !iterature. 4u ha !i*e in the si6th century' an ie #robab!y about O8C' #ossib!y (Mestergaar 8s e6tre$e o#inion) as !ate as A68.2L3 4e"ore this ti$e arise the S2Gu3tras' bac7 o" which !ie the ear!iest ,#anisha s' the bu!7 o" the 4r2Ga3h$anas' an a!! the Be ic #oe$s. Kow it is #robab!e that the 4rah$anic !iterature itse!" e6ten s to the ti$e o" 4u ha an #erha#s beyon it. 1or the rest o" #re=4u histic !iterature it see$s to us incre ib!e that it is necessary to re;uire' either "ro$ the #oint o" *iew o" !inguistic or o" socia! an re!igious e*e!o#$ent' the enor$ous #erio o" two thousan years. There are no other groun s on which to base a rec7oning e6ce#t those o" @acobi an his %in u ri*a!' who bui! on Be ic ata resu!ts that har !y su##ort the su#erstructure they ha*e erecte . @acobi8s starting=#oint is "ro$ a $oc7=serious hy$n' which a##ears to be !ate an oes not estab!ish' to whate*er ate it be assigne ' the #oint o" e#arture "ro$ which #rocee s his who!e argu$ent' as Mhitney has shown *ery we!!. Dne is ri*en bac7 to the nee s o" a !iterature in res#ect o" ti$e su""icient "or it to $ature. Mhat changes ta7e #!ace in !anguage' e*en with a written !iterature' in the s#ace o" a "ew centuries' $ay be seen in Persian' &ree7' Latin' an &er$an. Ko two thousan years are re;uire to bri ge the !inguistic e6tre$es o" the Be ic an c!assica! Sans7rit !anguage.263 4ut in content it wi!! be seen that the "!ower o" the !ater !iterature is bu ing a!rea y in the Be ic age. Me are unab!e to a $it that either in !anguage or socia! e*e!o#$ent' or in !iterary or re!igious growth' $ore than a "ew centuries are necessary to account "or the who!e e*e!o#$ent o" %in u !iterature ($eaning thereby co$#ositions' whether written or not) u# to the ti$e o" 4u ha. -oreo*er' i" one co$#are the #erio at which arise the ear!iest "or$s o" !iterature a$ong other )ryan #eo#!es' it wi!! see$

*ery strange that' whereas in the case o" the 5o$ans' &ree7s' an Persians' one thousan years 4.C. is the e6tre$e !i$it o" such !iterary acti*ity as has #ro uce urab!e wor7s' the %in us two or three thousan years 4.C. were creating #oetry so "inishe ' so re"ine ' an ' "ro$ a $eta#hysica! #oint o" *iew' so a *ance as is that o" the 5ig Be a. I"' as is genera!!y assu$e ' the (#ros#ecti*e) %in us an Persians were !ast to !ea*e the co$$on )ryan habitat' an ca$e together to the south=east' the i""icu!ty is increase < es#ecia!!y in the !ight o" $o ern o#inion in regar to the "ictitious anti;uity o" Persian (Iranian) !iterature. 1or i" Dar$esteter be correct in ho! ing the ti$e o" the !atter to be at $ost a century be"ore our era' the incongruity between that o! est ate o" Persian !iterature an the 9two or three thousan years be"ore Christ'9 which are c!ai$e in the case o" the 5ig Be a' beco$es so great as to $a7e the !atter assu$#tion $ore ubious than e*er. Me thin7 in a wor ' without wishing to be og$atic' that the ate o" the 5ig Be a is about on a #ar' historica!!y' with that o" 8%o$er'8 that is to say' the Co!!ection2N3 re#resents a !ong #erio ' which was co$#!ete #erha#s two hun re years a"ter 1CCC 4.C' whi!e again its ear!iest beginnings #rece e that ate #ossib!y by "i*e centuries< but we wou! assign the bu!7 o" the 5ig Be a to about 1CCC 4.C. Mith conscious i$itation o" o! er s#eech a goo ea! o" archaic !inguistic e""ect oubt!ess was #ro uce by the !atest #oets' who rea!!y be!ong to the 4rah$anic age. The 4rah$anic age in turn en s' as we o#ine' about LCC 4.C.' o*er!a##ing the S2Gu3tra #erio as we!! as that o" the "irst ,#anisha s. The "or$er c!ass o" writings (a"ter LCC 4.C. one $ay ta!7 o" writings) is re#resente by ates that reach "ro$ circa 6CC=LCC 4.C. near!y to our era. 4u his$8s floruit is "ro$ LCC 4.C. to LCC ).D.' an e#ic %in uis$ co*ers near!y the sa$e centuries. 1ro$ LCC to 1CCC 4u his$ is in a state o" eca ence< an through this ti$e e6ten the ra$atic an o! er Puranic writings< whi!e other Pur2Ga3nas are as !ate as 1LCC' at which ti$e arises the great $o ern re"or$ing sect o" the Si7hs. In the $atter o" the ear!ier ter$ini a century $ay be a e or subtracte here an there' but these con*enient i*isions o" "i*e hun re s wi!! be "oun on the who!e to be su""icient!y accurate.283 METHODS OF INTERPRETATION. )t the outset o" his un erta7ing a oub!e #rob!e$ #resents itse!" to one that wou! gi*e' e*en in co$#act "or$' a *iew o" %in u re!igions. This #rob!e$ consists in e6#!aining' an ' in so "ar as is #ossib!e' reconci!ing o##ose o#inions in regar not on!y to the nature o" these re!igions but a!so to the $etho o" inter#reting the Be ic hy$ns. That the Be ic re!igion was natura!istic an $ytho=#oetic is oubte by "ew. The Be ic hy$ns !au the #owers o" nature an natura! #heno$ena as #ersoni"ie go s' or e*en as i$#ersona! #heno$ena. They #raise a!so as istinct #owers the e#arte "athers. In the 5ig Be a I. 168' occur so$e *erses in honor o" the stor$=go s ca!!e -aruts? 9Se!"=yo7e are they co$e !ight!y "ro$ the s7y. The i$$orta!s urge the$se!*es on with the goa . Dust!ess' born o" #ower' with shining s#ears the -aruts o*erthrow the strongho! s. Mho is it' D -aruts' ye that ha*e !ightning=s#ears' that i$#e!s you withinP E The strea$s roar "ro$ the tires' when they sen out their c!ou =*oices'9 etc. Kothing wou! see$ $ore +usti"iab!e' in *iew o" this hy$n an o" $any !i7e it' than to assu$e with -I!!er an other In o!ogians' that the -arut=go s are #ersoni"ications o" natura! #heno$ena. )s c!ear!y o In ra an the Dawn a##ear to be natura! #heno$ena. 4ut no !ess an authority than %erbert S#encer has attac7e this *iew? 91acts i$#!y that the conce#tion o" the awn as a #erson resu!ts "ro$ the gi*ing o" awn as a birth=na$e.9293 )n again? 9I"' then' Dawn 2in Kew Qea!an an e!sewhere3 is an actua! na$e "or a #erson' i" where there #re*ai!s this $o e o" istinguishing chi! ren' it has #robab!y o"ten been gi*en to those born ear!y in the $orning< the tra itions concerning one o" such who beca$e note ' wou! ' in the $in o" the uncritica! sa*age E !ea to i enti"ication with the awn.921C3 In another #assage? 9The #ri$iti*e go is the su#erior $an E #ro#itiate uring his !i"e an sti!! $ore a"ter his eath.92113 Su$$ing u#' S#encer thus conc!u es? 9Instea o" seeing in the co$$on character o" so=ca!!e $yths' that they escribe co$bats o" beings using wea#ons' e*i ence that they arose out o" hu$an transactions< $ytho!ogists assu$e that the or er o" Kature #resents itse!" to the un e*e!o#e $in in ter$s o" *ictories an e"eats.921H3 -oreo*er (a

(osteriori)' 9It is not true that the #ri$iti*e $an !oo7s at the #owers o" Kature with awe. It is not true that he s#ecu!ates about their characters an causes.921A3 I" S#encer ha not inc!u e in his criticis$ the $ytho!ogists that ha*e written on Be ic re!igion' there wou! be no occasion to ta7e his o#inion into consi eration. 4ut since he c!ai$s by the !ight o" his co$#arati*e stu ies to ha*e shown that in the 5ig Be a the 9so=ca!!e nature go s'921O3 were not the o! est' an e6#!ains Dawn here e6act!y as he oes in Kew Qea!an ' it beco$es necessary to #oint out' that a#art "ro$ the ;uestion o" the origin o" re!igions in genera!' S#encer has $a e a "ata! error in assu$ing that he is ea!ing in the 5ig Be a with #ri$iti*e re!igion' uncritica! sa*ages' an un e*e!o#e $in s. )n "urther$ore' as the #oet o" the 5ig Be a is not #ri$iti*e' or sa*age' or un e*e!o#e ' so when he worshi#s )yaus (itar 2&ree7? QeRs #atSer3 as the 8s7y="ather'8 he not on!y $a7es it e*i ent to e*ery rea er that he rea!!y is worshi##ing the *isib!e s7y abo*e< but in his escri#tions o" go s such as In ra' the Dawn' an so$e other new go s he in*ents "ro$ ti$e to ti$e' !ong a"ter he has #asse the sa*age' #ri$iti*e' an un e*e!o#e state' he $a7es it no !ess c!ear that he worshi#s #heno$ena as they stan be"ore hi$ (rain' c!ou ' !ightning' etc.)' so that by ana!ogy with what is a##arent in the case o" !ater i*inities' one is !e ine*itab!y to #re icate the sa$e origin as theirs in the case o" the o! er go s. 4ut it is unnecessary to s#en ti$e on this #oint. It is i$#ossib!e "or any sober scho!ar to rea the 5ig Be a an be!ie*e that the Be ic #oets are not worshi##ing natura! #heno$ena< or that the #heno$ena so worshi##e were not the origina! "or$s o" these go s. Mhether at a $ore re$ote ti$e there was e*er a #erio when the #re=historic %in u' or his #re=In ic ancestor' worshi##e the -anes e6c!usi*e!y is another ;uestion' an one with which at #resent we ha*e nothing to o. The history o" %in u re!igions begins with the 5ig Be a' an in this #erio the worshi# o" -anes an that o" natura! #heno$ena were istinct' nor are there any in ications that the !atter was e*er e*e!o#e "ro$ the "or$er. It is not enie that the %in us $a e go s o" e#arte $en. They i this !ong a"ter the Be ic #erio . 4ut there is no #roo" that a!! the Be ic go s' as c!ai$s S#encer' were the worshi##e sou!s o" the ea . Ko argumentum a fero can show in a Be ic awn=hy$n anything other than a hy$n to #ersoni"ie Dawn' or $a7e it #robab!e that this awn was e*er a $orta!8s na$e. In res#ect o" that which #rece es a!! tra ition we' whose tas7 is not to s#ecu!ate in regar to #ri$iti*e re!igious conce#tions' but to gi*e the history o" one #eo#!e8s re!igious #rogress' $ay be #ar one "or e6#ressing no o#inion. 4ut without aban oning history (i.e.' tra ition) we wou! re*ert "or a $o$ent to the #re=In ian #erio an #oint out that Qarathustra8s re+ection o" the daevas which $ust be the sa$e devas that are worshi##e in In ia' #ro*es that deva=worshi# is the i$$e iate #re ecessor o" the %in u re!igion. )s "ar bac7 as one can scrutini(e the )ryan #ast he "in s' as the ear!iest 7nown ob+ects o" re*erence' 8sun8 an 8s7y'8 besi es an besi e the b!esse -anes. ) wor here regar ing the #riority o" $onotheis$ or o" #o!ytheis$. The tra ition is in "a*or o" the !atter' whi!e on a (riori groun s whoe*er thin7s that the $ore #ri$iti*e the race the $ore a#t it is "or $onotheis$ wi!! #ostu!ate' with so$e o" the o! er scho!ars' an assu$e $onotheis$ as the #re=historic re!igion o" the %in us< whi!e whosoe*er o#ines that $an has gra ua!!y risen "ro$ a !ess inte!!ectua! stage wi!! see in the ear!y go s o" the %in us on!y another i!!ustration o" one uni*ersa! "act' an #osit e*en )ryan #o!ytheis$ as an a *ance on the re!igion which it is #robab!e that the re$oter ancestors o" the )ryans once ac7now!e ge . ) wor #erha#s shou! be sai ' a!so' in or er to a better un erstan ing between the ethno!ogists as re#resente by )n rew Lang' an the un"ortunate #hi!o!ogists who$ it e!ights hi$ to #o$$e!. Lang8s c!e*er attac7s on the $yth=$a7ers' who$ he #ersistent!y escribes as the #hi!o!ogists/an they o in ee "or$ #art o" that ca$#/ha*e ha the e""ect o" bringing 8#hi!o!ogica! theories8 into sa isre#ute with scio!ists an 8co$$on=sense8 #eo#!e. 4ut the sun=$yths an awn=$yths that the $yth=$a7ers isco*er in Cin ere!!a an 5e 5i ing %oo ' ought not to be "athere u#on a!! #hi!o!ogists. Dn the other han ' who wi!! eny that in In ia certain $ytho!ogica! "igures are eoian or so!ar in originP Can any one ;uestion that Bi*as*ant the 8wi e g!ea$ing8 is sun or bright s7y' as he is re#resente in the )*esta an 5ig Be aP Tet is a *ery anthro#o$or#hic' nay' earth!y "igure' $a e

out o" this go . Dr is -r. Lang ignorant that the go Ti$a beca$e @e$shi ' an that 1eri un is on!y the go TritaP It un oubte !y is correct to i!!u$inate the #ast with other !ight than that o" sun or awn' yet that these !ights ha*e shone an ha*e been ;uenche in certain #ersona!ities $ay be grante without oing *io!ence to scienti"ic #rinci#!es. )!! #ure!y ety$o!ogica! $ytho!ogy is #recarious' but one $ay recogni(e sun=$yths without bui! ing a syste$ on the basis o" a Dawn= %e!en' an without re"erring I!iu$ to the Be ic bila. )gain' $yths about go s' heroes' an "airies are to be segregate . E*en in In ia' which tee$s with it' there is !itt!e' i" any' "o!7!ore that can be trace to so!ar or awn=born $yths. -r. Lang re#resents a hea!thy reaction against too $uch sun= $yth' but we thin7 that there are sun=$yths sti!!' an that es#ite his #rotests a!! re!igion is not grown "ro$ one see . There re$ains the consi eration o" the secon #art o" the oub!e #rob!e$ which was "or$u!ate abo*e/the $etho o" inter#retation. The nati*e $etho is to be!ie*e the scho!iasts8 e6#!anations' which o"ten are "anci"u! an ' in a!! i$#ortant #oints' tota!!y unre!iab!e< since the %in u co$$entators !i*e so !ong a"ter the #erio o" the !iterature they e6#oun that the tra ition they "o!!ow is use"u! on!y in #etty etai!s. 1ro$ a $o ern #oint o" *iew the ;uestion o" inter#retation e#en s $ain!y on whether one regar the 5ig Be a as but an In ic growth' the #ro uct o" the %in u $in a!one' or as a wor7 that sti!! retains "ro$ an o! er age i eas which' ha*ing once been co$$on to %in u an Iranian' shou! be co$#are with those in the Persian )*esta an be i!!ustrate by the$. )gain' i" this !atter hy#othesis be correct' how is one to inter#ret an a##arent !i7eness' here an there' between In ic an "oreign notions'/is it #ossib!e that the hy$ns were co$#ose ' in #art' be"ore the a *ent o" the authors into In ia' an is it "or this reason that in the 5ig Be a are containe certain na$es' i eas' an !egen s' which o not see$ to be nati*e to In iaP Dn the other han ' i" one a o#t the theory that the 5ig Be a is who!!y a nati*e wor7' in how "ar is he to su##ose that it is se#arab!e "ro$ 4rah$anic "or$a!is$P Mere the hy$ns $a e in e#en ent!y o" any ritua!' as their own e6cuse "or being' or were they co$#ose e6#ress!y "or the sacri"ice' as #art o" a "or$a! cu!tP %ere are *iews i*erse enough' but each has its a *ocate or a *ocates. )ccor ing to the ear!ier Euro#ean writers the Be ic #oets are "ountains o" #ri$iti*e thought' strea$s unsu!!ie by any tributaries' an in rea ing the$ one ;ua""s a "resh raught' the gush o" unso#histicate her s$en' in whose re!igion there is to be seen a chi! !i7e be!ie" in natura! #heno$ena as i*ine "orces' o*er which "orces stan s the %ea*en=go as the highest #ower. So in 1869 P"!ei erer s#ea7s o" the 9#ri$e*a! chi! !i7e naU*e #rayer9 o" 5ig Be a *i. L1. L (91ather s7y' $other earth'9 etc.)<21L3 whi!e Pictet' in his wor7 Les *rigines Indo+,uro(-ennes' $aintains that the )ryans ha a #ri$iti*e $onotheis$' a!though it was *ague an ru i$entary< "or he regar s both Iranian ua!is$ an %in u #o!ytheis$ as being e*e!o#$ents o" one ear!ier $onis$ (c!ai$ing that Iranian ua!is$ is rea!!y $onotheistic). Pictet8s argu$ent is that the hu$an $in $ust ha*e a *ance "ro$ the si$#!e to the co$#!e6V E*en 5oth be!ie*es in an origina!!y 9su#re$e eity9 o" the )ryans.2163 D##ose to this' the 8naU*e8 schoo! o" such o! er scho!ars as 5oth' -I!!er'21N3 an &rass$ann' who see in the 5ig Be a an ingenuous e6#ression o" 8#ri$iti*e8 i eas' stan the theories o" 4ergaigne' who inter#rets e*erything a!!egorica!!y< an o" Pische! an &e! ner' rea!ists' whose genera! o#inions $ay thus be "or$u!ate ? The #oets o" the 5ig Be a are not chi! !i7e an naU*e< they re#resent a co$#arati*e!y !ate #erio o" cu!ture' a society not on!y ci*i!i(e ' but e*en so#histicate < a $o e o" thought #hi!oso#hica! an sce#tica! a re!igion not on!y cere$onious but abso!ute!y stereoty#e . In regar to the )ryanhoo o" the hy$ns' the stan ta7en by these !atter critics' who renounce e*en 4ergaigne8s s!ight ho! on $ytho!ogy' is that the 5ig Be a is thorough!y In ic. It is to be e6#!aine by the !ight o" the "or$a! %in u ritua!is$' an e*en by e#ic wor! !iness' its "resh "actors being !ew go s' har!ots' an race=horses. 4!oo$"ie! ' who oes not go so "ar as this' c!ai$s that the 8Be ic8 age rea!!y is a 4rah$anic age< that Be ic re!igion is saturate with 4rah$anic i eas an 4rah$anic "or$a!is$' so that the 5ig Be a ought to be !oo7e u#on as $a e "or the ritua!' not the ritua! regar e as anci!!ary to the 5ig Be a2183. This scho!ar $aintains that there is scarce!y any chrono!ogica! istinction between the hy$ns o" the 5ig Be a an the 4r2Ga3h$ana' both "or$s

ha*ing #robab!y e6iste together 9"ro$ ear!iest ti$es9< an that not a sing!e Be ic hy$n 9was e*er co$#ose without re"erence to ritua! a##!ication9< nay' a!! the hy$ns were 9!iturgica! "ro$ the *ery start92193. This is a #!ain a *ance e*en on 4ergaigne8s o#inion' who "ina!!y regar e a!! the "a$i!y= boo7s o" the 5ig Be a as co$#ose to subser*e the soma=cu!t.2HC3 In the 5ig Be a occur hy$ns o" an entire!y wor! !y character' the !a$ent o" a ga$b!er' a hu$orous escri#tion o" "rogs croa7ing !i7e #riests' a "unny #icture o" conte$#orary $ora!s 2 escribing how e*ery one !usts a"ter wea!th3' an so "orth. 1ro$ these a!one it beco$es e*i ent that the ritua!istic *iew $ust be regar e as one so$ewhat e6aggerate . 4ut i" the !iturgica! e6tre$ist a##ears to ha*e ste##e a !itt!e beyon the boun ary o" #robabi!ity' he yet in aring re$ains "ar behin 4ergaigne8s isci#!e 5egnau ' who has a $ystica! 8syste$'8 which is' in ee ' the outco$e o" 4ergaigne8s great wor7' though it is *ery i$#robab!e that the !atter wou! ha*e !oo7e with "a*or u#on his "o!!ower8s resu!ts. In Le !ig .eda 2Paris' 189H3 Pau! 5egnau ' e$#hasi(ing again the connection between the !iturgy an the hy$ns' re"ers e*ery wor o" the 5ig Be a to the sacri"ice in its si$#!est "or$' the ob!ation. )ccor ing to this author the %in us ha "orgotten the $eaning o" their co$$onest wor s' or consistent!y e$#!oye the$ in their hy$ns in a $eaning i""erent to that in or inary use. The *ery wor "or go ' deva 2 eus3' no !onger $eans the 8shining one8 2the go 3' but the 8burning ob!ation8< the co$$on wor "or $ountain' giri a!so $eans ob!ation' an so on. This is 4ergaigne8s a!!egorica! $ysticis$ run $a . )t such #er*ersion o" reasonab!e criticis$ is the e6egesis o" the Be a arri*e in one irection. 4ut in another it is gone astray no !ess' as $is irecte by its c!e*er &er$an !ea er. In three *o!u$es2H13 4runnho"er has en ea*ore to #ro*e that "ar "ro$ being a 4rah$anic #ro uct' the 5ig Be a is not e*en the wor7 o" %in us< that it was co$#ose near the Cas#ian Sea !ong be"ore the )ryans escen e into In ia. 4runnho"er8s boo7s are a $ine o" ingenious con+ectures' as suggesti*e in etai! as on the who!e they are uncon*incing. %is "un a$enta! error is the "ancy that na$es an i eas which $ight be Iranian or Turanian wou! #ro*e' i" such they rea!!y cou! be shown to be' that the wor7 in which they are containe $ust be Iranian or Turanian. %e re!ies in great $easure on #assages that a!ways ha*e been thought to be !ate' either who!e !ate hy$ns or tags a e to o! hy$ns' an on the $ost aring changes in the te6t' changes which he $a7es in or er to #ro*e his hy#othesis' a!though there is no necessity "or $a7ing the$. The truth that un er!ies 4runnho"er8s e6tra*agance is that there are "oreign na$es in the 5ig Be a' an this is a!! that he has #ro*e thus "ar. In regar to the re!ation between the Be a an the )*esta the i""erence o" *iews is too in i*i ua! to ha*e "or$e syste$s o" inter#retation on that basis a!one. E*ery co$#etent scho!ar recogni(es a c!ose a""inity between the Iranian Ti$a an the %in u Ta$a' between the soma=cu!t an the haoma= cu!t' but in how "ar the thoughts an "or$s that ha*e c!ustere about one e*e!o#$ent are to be co$#are with those o" the other there is no genera! agree$ent an there can be none. The usua! #ractice' howe*er' is to ca!! the Iranian /ima0 haoma' etc.' to one8s ai i" they subser*e one8s own *iew o" /ama0 soma0 an other %in u #ara!!e!s' an to iscar ana!ogous "eatures as an in e#en ent growth i" they o not. This #roce ure is base as we!! on the con itions o" the #rob!e$ as on the con itions o" hu$an +u g$ent' an $ust not be critici(e too se*ere!y< "or in "act the two re!igions here an there touch each other so near!y that to eny a re!ation between the$ is i$#ossib!e' whi!e in etai! they i*erge so wi e!y that it is a!ways ;uestionab!e whether a coinci ence o" ritua! or be!ie" be acci enta! or i$#!y historica! connection. It is scarce!y a *isab!e in a concise re*iew o" se*era! re!igions to enter u#on etai!e criticis$ o" the $etho s o" inter#retation that a""ect "or the $ost #art on!y the ear!iest o" the$. 4ut on one #oint' the reci#roca! re!ations between the Be ic an 4rah$anic #erio s' it is necessary to say a "ew wor s. Mhy is it that we!!=in"or$e Be ic scho!ars i""er so wi e!y in regar to the ritua!istic share in the $a7ing o" the Be aP 4ecause the e6tre$ists on either si e in "or$u!ating the #rinci#!es o" their syste$ "orget a "act that #robab!y no one o" the$ i" ;uestione wou! "ai! to ac7now!e ge. The 5ig Be a is not a ho$ogeneous who!e. It is a wor7 which successi*e generations ha*e #ro uce ' an in which are re#resente i""erent *iews' o" !oca! or sectarian origin< whi!e the hy$ns "ro$ a

!iterary #oint o" *iew are o" *arying *a!ue. The !atter is a "act which has been ignore "re;uent!y' but it is $ore i$#ortant than any other. 1or one has a!$ost no criteria' with which to isco*er whether the hy$ns #rece e or "o!!ow the ritua!' other than the !inguistic #osteriority o" the ritua!istic !iterature' an the 7now!e ge that there were #riests with a ritua! when so$e o" the hy$ns were co$#ose . The bare "act that hy$ns are "oun rubricate in the !ater !iterature is sure!y no reason "or be!ie*ing that such hy$ns were $a e "or the ritua!. Kow whi!e it can be shown that a !arge nu$ber o" hy$ns are "or$a!' con*entiona!' an $echanica! in e6#ression' an whi!e it $ay be argue with #!ausibi!ity that these were co$#ose to ser*e the #ur#ose o" an estab!ishe cu!t' this is *ery "ar "ro$ being the case with $any which' on other groun s' $ay be su##ose to be!ong se*era!!y to the o! er an !ater #art o" the 5ig Be a. Tet oes the new schoo!' in esti$ating the hy$ns' ne*er a $it this. The #oe$s a!ways are s#o7en o" as 8sacer ota!8' ritua!istic' without the s!ightest atte$#t to see whether this be true o" a!! or o" so$e a!one. Me c!ai$ that it is not historica!' it is not +u icious "ro$ a !iterary #oint o" *iew' to "!ing in iscri$inate!y together the hy$ns that are e*i ent!y ritua!istic an those o" other *a!ue< "or' "ina!!y' it is a sober !iterary +u g$ent that is the court o" a##ea!s in regar to whether #oetry be #oetry or not. Kow !et one ta7e a hy$n containing' to $a7e it an une6ce#tionab!e e6a$#!e' nothing *ery #ro"oun or *ery beauti"u!. It is this we!!= 7nown %T-K TD T%E S,K (!ig .eda' I. LC). )!o"t this a!!=wise2HH3 shining go %is bea$s o" !ight are bearing now' That e*ery one the sun $ay see. )#art' as were they thie*es' yon stars' Together with the night2HA3' with raw 4e"ore the sun' who seeth a!!. %is bea$s o" !ight ha*e been behe! )"ar' a$ong 2a!!3 creatures< rays S#!en i as were they 2b!a(ing3 "ires' I$#etuous=swi"t' behe! o" a!!' D" !ight the $a7er' thou' D Sun' Thou a!! the g!ea$ing 2s7y3 i!!u$8st. 4e"ore the "o!7 o" shining go s Thou risest u#' an $en be"ore' 81ore a!!/to be as !ight behe! < 2To be3 thine eye' D #ure bright %ea*en' Mherewith a$i 2a!!3 creatures born Thou ga(est own on busy 2$an3. Thou goest across the s7y8s broa #!ace' -eting with rays' D Sun' the ays' )n watching generations #ass. The stee s are se*en that at thy car 4ear u# the go whose hair is "!a$e D shining go ' D Sun "ar=seenV To7e hath he now his se*en "air stee s' The aughters o" the sun=go 8s car' To7e but by hi$2HO3< with these he co$es. 1or so$e thousan s o" years these *erses ha*e been the ai!y #rayer o" the %in u. They ha*e been incor#orate into the ritua! in this "or$. They are rubricate ' an the nine stan(as "or$ #art o" a #rescribe ser*ice. 4ut' sure!y' it were a !iterary hysteron=#roteron to conc!u e "or this reason that

they were $a e on!y to "i!! a #art in an estab!ishe cere$ony. The #raise is neither #er"unctory nor !ac7ing in a rea!!y re!igious tone. It has a irectness an a si$#!icity' without a""ectation' which wou! inc!ine one to be!ie*e that it was not $a e $echanica!!y' but co$#ose with a e*otiona! s#irit that ga*e *oice to genuine "ee!ing. Me wi!! now trans!ate another #oe$ (care"u!!y #reser*ing a!! the tauto!ogica! #hraseo!ogy)' a hy$n To D)MK (!ig .eda BI. 6O). )!o"t the !ights o" Dawn' "or beauty g!ea$ing' %a*e risen res#!en ent' !i7e to wa*es o" water< She $a7es "air #aths' ($a7es) a!! accessib!e< )n goo is she' $uni"icent an 7in !y. Thou !o*e!y !oo7est' through wi e s#aces shin8st thou' ,# "!y thy "iery shining bea$s to hea*en< Thy boso$ thou re*ea!s8t' thyse!" a orning' )urora' go ess g!ea$ing bright in greatness. The ru y 7ine (the c!ou s) res#!en ent bear her' The b!esse Dne' who "ar an wi e e6ten eth. )s routs his "oes a hero ar$e with arrows' )s ri*er swi"t' so she co$#e!s the ar7ness. Thy ways are "air< thy #aths' u#on the $ountains< In ca!$' se!"=shining one' thou cross8st the waters. D thou whose #aths are wi e' to us' thou !o"ty Daughter o" %ea*en' bring wea!th "or our subsistence. 4ring (wea!th)' thou Dawn' who' with the 7ine' untroub!e Dost bring us goo co$$ensurate with #!easure' Daughter o" %ea*en' who' though thou art a go ess' Di st aye at $orning=ca!! co$e bright an ear!y. )!o"t the bir s "!y e*er "ro$ their we!!ing' )n $en' who see7 "or "oo ' at thy c!ear awning. E8en though a $orta! stay at ho$e an ser*e thee' -uch +oy to hi$' Dawn' go ess (bright)' thou bringest. The 9$orning ca!!9 $ight' in ee ' suggest the ritua!' but it #ro*es on!y a $orning #rayer or o""ering. Is this #oe$ o" a 9singu!ar!y re"ine character'9 or 9#reF$inent!y sacer ota!9 in a##earanceP Dne other e6a$#!e (in sti!! a i""erent $etre) $ay be e6a$ine ' to see i" it bear on its "ace e*i ence o" ha*ing been $a e with 9re"erence to ritua! a##!ication'9 or o" being 9!iturgica! "ro$ the *ery start.9 To IKD5) (!ig .eda' I.11). 8Tis In ra a!! (our) songs e6to!' %i$ huge as ocean in e6tent< D" warriors chie"est warrior he' Lor ' truest !or "or booty8s gain. In "rien shi#' In ra' strong as thine Kaught wi!! we "ear' D !or o" strength< To thee we our !au ations sing' The con;ueror uncon;uere .2HL3 The gi"ts o" In ra $any are' )n ine6haustib!e his he!#

Mhene8er to the$ that #raise he gi*es The gi"t o" booty rich in 7ine. ) "ortress=ren er' youth"u!' wise' I$$easurab!y strong was born In ra' the oer o" e*ery ee ' The !ightning=ho! er' "ar renowne . 8Twas thou' 4o!t=ho! er' rent8st the ca*e D" Ba!' who he! the (hea*en!y) 7ine<2H63 Thee he!#e the (shining) go s' when rouse (To courage) by the "ear!ess one.2HN3 In ra' who !or s it by his strength' Dur #raises now ha*e !ou #roc!ai$e < %is generous gi"ts a thousan are' )ye' e*en $ore than this are they. This is #oetry. Kot great #oetry #erha#s' but certain!y not groun out to or er' as so$e o" the hy$ns a##ear to ha*e been. Tet' it $ay be sai ' why cou! not a #oetic hy$n ha*e been written in a ritua!istic en*iron$entP 4ut it is on the hy$ns the$se!*es that one is "orce to e#en "or the be!ie" in the e6istence o" ritua!is$' an we c!ai$ that such hy$ns as these' which we ha*e trans!ate as !itera!!y as #ossib!e' show rather that they were co$#ose without re"erence to ritua! a##!ication. It $ust not be "orgotten that the ritua!' as it is 7nown in the 4r2Ga3h$anas' without the s!ightest oubt' "ro$ the #oint o" *iew o" !anguage' socia! con itions' an theo!ogy' re#resents an age that is *ery i""erent to that i!!ustrate by the $ass o" the hy$ns. Such hy$ns' there"ore' an on!y such as can be #ro*e to ha*e a ritua!istic setting can be re"erre to a ritua!istic age. There is no con*incing reason why one shou! not ta7e the "u!!y +usti"ie *iew that so$e o" the hy$ns re#resent a "reer an $ore natura! (!ess #riest=boun ) age' as they re#resent a s#irit "reer an !ess $echanica! than that o" other hy$ns. )s to the ;uestion which hy$ns' ear!y or !ate' be ue to #oetic "ee!ing' an which to ritua!istic $echanis$ or ser*i!e i$itation' this can in ee be eci e by a +u g$ent base on!y on the !iterary ;ua!ity' ne*er on the acci ent o" subse;uent rubrication. Me ho! ' there"ore' in this regar ' that the new schoo!' *a!uab!e an suggesti*e as its wor7 has been' is gone a!rea y "arther than is +u icious. The 5ig Be a in #art is synchronous with an a *ance ritua!is$' sub+ecte to it' an in so$e cases eri*e "ro$ it< but in #art the hy$ns are 9$a e "or their own sa7e an not "or the sa7e o" any sacri"icia! #er"or$ance'9 as sai -u!!er o" the who!e< going in this too "ar' but not into greater error than are gone they that con"use the natura! with the arti"icia!' the #oetica! with the $echanica!' go! with ross. It $ay be true that the boo7s o" the 5ig Be a are chie"!y "a$i!y=boo7s "or the soma=cu!t' but e*en were it true it wou! in no wise i$#ugn the #oetic character o" so$e o" the hy$ns containe in these boo7s. The rag=net has scoo#e u# o! an new' goo an ba ' together. The 5ig Be a is not o" one #erio or o" one sort. It is a 8Co!!ection'8 as says its na$e. It is essentia!!y i$#ossib!e that any swee#ing state$ent in regar to its character shou! be true i" that character be regar e as uni"or$. To say that the 5ig Be a re#resents an age o" chi! !i7e thought' a #erio be"ore the #riest!y ritua! began its s#iritua! b!ight' is incorrect. 4ut no !ess incorrect is it to assert that the 5ig Be a re#resents a #erio when hy$ns are $a e on!y "or rubrication by #riests that sing on!y "or ba7sheesh. Scho!ars are too #rone to= ay to s#ea7 o" the 5ig Be a in the sa$e way as the &ree7s s#o7e o" %o$er. It is to be ho#e that the ti$e $ay soon co$e when critics wi!! no !onger ta!7 about the Co!!ection as i" it were a!! $a e in the sa$e circu$stances an at the sa$e ti$e< abo*e a!! is it esirab!e that the !iterary ;ua!ity o" the hy$ns $ay recei*e ue attention' an that there $ay be !ess o" those uni*ersa! asse*erations which treat the #ro uctions o" generations o" #oets as i" they were the wor7 o" a sing!e author. In res#ect o" the $etho o" rea ing into the 5ig Be a what is "oun in #ara!!e! #assages in the )thar*a Be a an 4r2Ga3h$anas' a #ractice $uch "a*ore by Lu wig an others' the resu!ts o" its a##!ication ha*e been singu!ar!y "uti!e in #assages o" i$#ortance. D"ten a *arie rea ing wi!! $a7e

c!earer a oubt"u! *erse' but it by no $eans "o!!ows that the better rea ing is the truer. There a!ways re$ains the !ur7ing sus#icion that the reason the *ariant is $ore inte!!igib!e is that its in*entor i not un erstan the origina!. )s to rea! e!uci ation o" other sort by the !ater te6ts' in the $inutiae o" the outer wor! ' in etai!s o" #riestcra"t' one $ay trust ear!y tra ition tentati*e!y' +ust as one oes !ate co$$entators' but in res#ect o" i eas tra ition is as a#t to $is!ea as to !ea we!!. The c!e"t between the theo!ogy o" the 5ig Be a an that o" the 4r2Ga3h$anas' e*en "ro$ the #oint o" *iew o" the $ass o" hy$ns that co$#rise the "or$er' is too great to a!!ow us with any content to e6#!ain the conce#tions o" the one by those o" the other. ) tra ition a!ways is use"u! when nothing e!se o""ers itse!"' but tra itiona! be!ie"s are so a#t to ta7e the co!or o" new eras that they shou! be e$#!oye on!y in the !ast e$ergency' an then with the un erstan ing that they are o" *ery hy#othetica! *a!ue. In conc!usion a #ractica! ;uestion re$ains to be answere . In the "ew cases where the #hysica! basis o" a 5ig Be ic eity is $atter o" oubt' it is a *isab!e to #resent such a eity in the "or$ in which he stan s in the te6t or to en ea*or historica!!y to e!uci ate the "igure by searching "or his #hysica! #rototy#eP Me ha*e chosen the "or$er a!ternati*e' #art!y because we thin7 the !atter $etho unsuitab!e to a han boo7' since it in*o!*es $any critica! iscussions o" theories o" oubt"u! *a!ue. 4ut this is not the chie" reason. &rante that the ob+ect o" stu y is si$#!y to 7now the 5ig Be a' right!y to gras# the *iews he! by the #oets' an so to #!ace onese!" u#on their #!ane o" thought' it beco$es ob*ious that the "arther the stu ent gets "ro$ their #oint o" *iew the !ess he un erstan s the$. Kay' $ore' e*ery bit o" in"or$ation' rea! as we!! as "ancie ' which in regar to the #oets8 own i*inities "urnishes one with $ore than the #oets the$se!*es 7new or i$agine ' is #re+u icia! to a true 7now!e ge o" Be ic be!ie"s. %ere i" anywhere is a##!icab!e that test o" esirab!e 7now!e ge "or$u!ate as das ,r&ennen des ,r&annten. To set onese!" in the $enta! s#here o" the Be ic seers' as "ar as #ossib!e to thin7 their thoughts' to !o*e' "ear' an a $ire with the$/this is the necessary beginning o" inti$acy' which #rece es the a##reciation that gi*es un erstan ing. DIVISIONS OF THE SUBJECT. )"ter the ne6t cha#ter' which ea!s with the #eo#!e an !an ' we sha!! begin the e6a$ination o" %in u re!igions with the stu y o" the be!ie"s an re!igious notions to be "oun in the 5ig Be a. Ke6t to the 5ig Be a in ti$e stan s the )thar*a Be a' which re#resents a growing e$ono!ogy in contrast with soma=worshi# an theo!ogy< su""icient!y so at !east to eser*e a s#ecia! cha#ter. These two Be ic Co!!ections natura!!y "or$ the "irst #erio o" %in u re!igion. The Be ic #erio is "o!!owe by what is usua!!y ter$e 4rah$anis$' the re!igion that is incu!cate in the ritua!s ca!!e 4r2Ga3h$ana an its !ater e*e!o#$ent in the ,#anisha s. These two c!asses o" wor7s' together with the Ta+ur Be a' wi!! $a7e the ne6t i*isions o" the who!e sub+ect. The "or$a! re!igion o" 4rah$anis$' as !ai own "or #o#u!ar use an instruction in the !aw=boo7s' is a si e o" 4rah$anic re!igion that scarce!y has been notice ' but it see$s to eser*e a!! the s#ace a!!otte to it in the cha#ter on 8The Po#u!ar 4rah$anic 1aith.8 Me sha!! then re*iew @ainis$ an 4u his$' the two chie" heresies. 4rah$anis$ #enetrates the great e#ic #oe$ which' howe*er' in its #resent "or$ is sectarian in ten ency' an shou! be se#arate as a growth o" %in uis$ "ro$ the !iterature o" #ure 4rah$anis$. Ke*erthe!ess' so intricate an #er#!e6ing wou! be the tas7 o" unra*e!ing the theo!ogic threa s that together $a7e the yarn o" the e#ic' an in $any cases it wou! be so oubt"u! whether any one threa !e to 4rah$anis$ or to the wi er an $ore catho!ic re!igion ca!!e %in uis$' that we shou! ha*e #re"erre to gi*e u# the !atter na$e a!together' as one that was "or the $ost #art i !e' an in so$e egree $is!ea ing. 1ee!ing' howe*er' that a $ere $anua! shou! not ta7e the initiati*e in coining tit!es' we ha*e a $itte this unsatis"actory wor 8%in uis$8 as the tit!e o" a cha#ter which un erta7es to gi*e a co$#rehensi*e *iew o" the re!igions en orse by the $any= centurie e#ic' an to e6#!ain their $utua! re!ations. )s in the case o" the 8Po#u!ar 1aith'8 we ha*e ha here no $o e!s to go u#on' an the $ass o" $atter which it was necessary to han !e/the great e#ic is about eight ti$es as !ong as the I!ia an D yssey #ut together/$ust be our e6cuse "or $any i$#er"ections o" treat$ent in this #art o" the wor7. The rea er wi!! gain at !east a *iew o" the re!igious e*e!o#$ent as it is e6hibite in the !iterature' an there"ore' as' "ar as #ossib!e' in

chrono!ogica! or er. The $o ern sects an the re!igions o" the hi!! tribes o" In ia "or$ a!$ost a necessary su##!e$ent to these nob!er re!igions o" the c!assica! !iterature< the "or$er because they are the !ogica! as we!! as historica! continuation o" the great %in u sectarian schis$s' the !atter because they gi*e the so!ution o" so$e #rob!e$s connecte with Wi*ais$' an ' on the other han ' o""er use"u! un=)ryan #ara!!e!s to a "ew traits which ha*e been #reser*e in the ear!iest #erio o" the )ryans.2H83 >>>>> FOOTNOTES$ 21ootnote 1? -egasthenes' 1r. XLI' e . Schwanbec7.3 21ootnote H? E#ic !iterature s#rings "ro$ !ower castes than that o" the #riest' but it has been wor7e o*er by sacer ota! re*isers ti!! there is $ore theo!ogy than e#ic #oetry in it.3 21ootnote A? See Meber' Sans&rit Literature' #. HHO< Min isch' 1ree& Influence on Indian )rama< an L.*i' Le th-2tre indien. The ate o" the 5enaissance is gi*en as 9"ro$ the "irst century 4.C. to at !east the thir century ).D.9 (India' #. H81). E6tant %in u ra$a ates on!y "ro$ the "i"th century ).D. Me e6c!u e' o" course' "ro$ 9rea! !iterature9 a!! technica! han =boo7s an co$$entaries.3 21ootnote O? @acobi' in 5oth8s 3estgruss' ##. NH' NA (189A)< Mhitney' Proceed. A.*.S.' 189O' #. !66ii< Perry' P45u6shan0 in the )risler 7emorial< Meber' .edische $eitr8ge.3 21ootnote L? Mestergaar ' Ueber $uddha"s Todes9ahr. The #re*a!ent o#inion is that 4u ONN or O8C 4.C.3 ha ie in

21ootnote 6? It $ust not be "orgotten in esti$ating the broad $ass o" 4r2Ga3h$anas an S2Gu3tras that each as a schoo! re#resents a!$ost the who!e !ength o" its #erio ' an hence one schoo! a!one shou! $easure the ti$e "ro$ en to en ' which re uces to *ery $o erate i$ensions the !iterature to be accounte "or in ti$e.3 21ootnote N? "!ig .eda 'ollection" is the nati*e na$e "or that which in the Dcci ent is ca!!e 5ig Be a' the !atter ter$ e$bracing' to the %in u' a!! the wor7s (4r2Ga3h$anas' S2Gu3tras' etc.) that go to e6#!ain the 8Co!!ection8 (o" hy$ns).3 21ootnote 8? Schroe er' Indiens Literatur und 'ultur0 #.H91' gi*es? 5ig=Be a' HCCC=1CCC 4.C.< o! er 4r2Ga3h$anas' 1CCC=8CC< !ater 4r2Ga3h$anas an ,#anisha s' 8CC=6CC< S2Gu3tras' 6CC=OCC or ACC.3 21ootnote 9? Princi(les of Sociology' I. P.OO8 ()##!eton' 188H).3 21ootnote 1C? Ib. #. A98.3 21ootnote 11? Ib. #. OHN.3 21ootnote 1H? Ib. #. 8HO.3 21ootnote 1A? Ib.3 21ootnote 1O? Ib. #. 8H1.3 21ootnote 1L? Co$#are -uir' *riginal Sans&rit Te:ts' B. #. O1H "".' where are gi*en the o#inions o" P"!ei erer' Pictet' 5oth' Scherer' an others.3 21ootnote 16? QD-&.' *i. NN? 9Ein a!ter ge$einsa$ arischer 2in o=iranic3' +a *ie!!eicht ge$einsa$ in o=ger$anischer oberster &ott' Baruna=Dr$u( =,ranos.93 21ootnote 1N? In his Science of Language' -I!!er s#ea7s o" the ear!y #oets who 9stro*e in their chi! ish way to #ierce beyon the !i$its o" this "inite wor! .9 )##ro*ing!y cite ' S4E. 666ii. #. HOA (1891).3

21ootnote 18? The o*er *iew $ay be seen in -I!!er8s Lecture on the .edas (Chi#s' I. #. 9)? 9) co!!ection $a e "or its own sa7e' an not "or the sa7e o" any sacri"icia! #er"or$ance.9 1or Pische!8s *iew co$#are .edische Studien' I. Pre"ace.3 21ootnote 19? 4!oo$"ie! ' @)DS 6*. #. 1OO.3 21ootnote HC? Co$#are 4arth (Pre"ace)? 9) !iterature #ree$inent!y sacer ota!E. The #oetry E o" a singu!ar!y re"ine character' E "u!! o" E #retensions to $ysticis$'9 etc.3 21ootnote H1? Iran und Turan' 1889< .om Pontus bis ;um Indus' 189C< .om Aral bis ;ur 1ang45a6 189H.3 21ootnote HH? Dr 9a!!=#ossessing9 2Mhitney3. The $etre o" the trans!ation retains the nu$ber o" "eet in the origina!. 1our 2!ater a e 3 stan(as are here o$itte .3 21ootnote HA? So P.M. #ossib!y 9by reason o" 2the sun8s3 rays9< i.e.' the stars "ear the sun as thie*es "ear !ight. 1or 8%ea*en'8 here an be!ow' see the thir cha#ter.3 21ootnote HO? To7e on!y by hi$< !itera!!y 9se!"=yo7e .9 Se*en is use in the 5ig Be a in the genera! sense o" 9$any'9 as in Sha7es#eare8s 9a *i!e thie" this se*en years.93 21ootnote HL? 9et45a6ram 45a6(ar45a69itam.3 21ootnote H6? The rain' see ne6t note.3 21ootnote HN? )"ter this stan(a two inter#o!ate stan(as are here o$itte . &rass$an an Lu wig gi*e the e#ithet 9"ear!ess9 to the go s an to Ba!a' res#ecti*e!y. 4ut co$#are I.6.N' where the sa$e wor is use o" In ra. 1or the o"t=$entione act o" c!ea*ing the ca*e' where the ragon Ba! or Britra (the restrainer or en*e!o##er) ha cora!!e the 7ine(i.e. without $eta#hor' "or the act o" "reeing the c!ou s an !etting !oose the rain)' co$#are I.AH.H' where o" In ra it is sai ? 9%e s!ew the sna7e that !ay u#on the $ountains E !i7e be!!owing 7ine the waters' swi"t!y "!owing' escen e to the sea9< an *erse 11? 9Matche by the sna7e the waters stoo E the waters8 co*ere ca*e he o#ene wi e' what ti$e he Britra s!ew.93 21ootnote H8? )ryan' Sans7rit ary<0 =rya' )*estan airya' a##ears to $ean the !oya! or the goo ' an $ay be the origina! nationa! esignation' +ust as the -e es were !ong ca!!e 2&ree7? Arioi3. In !ate Sans7rit 45a6rya is si$#!y 8nob!e.8 The wor sur*i*es' #erha#s' in 2&ree7? aristos3' an is "oun in #ro#er na$es' Persian )riobar(anes' Teutonic )rio*istus< as we!! as in the na$es o" #eo#!e an countries' Be ic 2G)3ryas' 2GI3ran' Iranian< ( oubt"u!) )ire$' Erin' Ire!an . Co$#are Qi$$er' 44. iii. #. 1AN< Jaegi' )er !ig .eda' #. 1OO ()rrows$ith8s trans!ation' #. 1C9). In the 5ig Be a there is a go )rya$an' 8the true'8 who "or$s with -itra an Baruna a tria (see be!ow). Min isch ;uestions the #ro#riety o" i enti"ying 2GI3ran with Erin' an Schra er (#. L8OYH) oubts whether the In o= Euro#eans as a bo y e*er ca!!e the$se!*es )ryans. Me e$#!oy the !atter na$e because it is short.3 >>>>>

CHAPTER II.
PEOPLE AND LAND.

The )ryan %in us' whose re!igions we escribe in this *o!u$e213' "or$e one o" the )ryan or so= ca!!e In o=Euro#ean #eo#!es. To the other #eo#!es o" this stoc7' Persians' )r$enians' &ree7s' Ita!ians' Je!ts' Teutons' S!a*s' the %in us were re!ate c!ose!y by !anguage' but *ery re$ote!y "ro$ the #oint o" *iew o" their #ri$iti*e re!igion. Into In ia the )ryans brought !itt!e that was retaine in their re!igious syste$s. ) "ew waning go s' the worshi# o" ancestors' an so$e si$#!e rites are co$$on to the$ an their western re!ations< but with the e6ce#tion o" the Iranians (Persians)' their

re!igious connection with cis=In ic #eo#!es is o" the s!ightest. Mith the Iranians' the %in us (that were to be) a##ear to ha*e !i*e !ongest in co$$on a"ter the other $e$bers o" the )ryan host were is#erse to west an south2H3. They stan in c!oser re!igious touch with these' their nearest neighbors' an in the ti$e o" the 5ig Be a (the %in us8 ear!iest !iterature) there are traces o" a connection co$#arati*e!y recent between the #antheons o" the two nations. )ccor ing to their own' rather uncertain' testi$ony' the )ryans o" the 5ig Be a a##ear to ha*e consiste o" "i*e triba! grou#s2A3. These grou#s' 9anas' Latin gens' are sub i*i e into vi>as' Latin *icus' an these' again' into gr45a6mas. The na$es' howe*er' are not e$#!oye with strictness' an 9ana' ety$o!ogica!!y gens but #o!itica!!y tribus' so$eti$es is use as a synony$ o" gr45a6ma.2O3 D" the ten boo7s o" the 5ig=Be a se*en are ascribe to *arious #riest!y "a$i!ies. In the $ain' these boo7s are ritua!s o" song as incu!cate "or the sa$e rites by i""erent "a$i!y #riests an their escen ants. 4esi es these there are boo7s which are ascribe to no "a$i!y' an consist' in #art' o" $ore genera! $ateria!. The istinction o" #riest!y "a$i!y=boo7s was one' #ossib!y' coe6tensi*e with #o!itica! e$arcation. Each o" the "a$i!y=boo7s re#resents a #riest!y "a$i!y' but it $ay re#resent' a!so' a #o!itica! "a$i!y. In at !east one case it re#resents a #o!itica! bo y.2L3 These great #o!itica! grou#s' which' #erha#s' are re#resente by "a$i!y ritua!s' were essentia!!y a!i7e in !anguage' custo$ an re!igion (a!though $inor ritua!istic i""erences #robab!y obtaine ' as we!! as triba! #re"erence "or #articu!ar cu!ts)< whi!e in a!! these res#ects' as we!! as in co!or an other racia! #ecu!iarities' the )ryans were istinguishe "ro$ the ar7=s7inne aborigines' with who$' unti! the en o" the 5ig Be ic #erio ' they were #er#etua!!y at war. )t the c!ose o" this #erio the i$$igrant )ryans ha re uce to s!a*ery $any o" their unbe!ie*ing an barbarian ene$ies' an "or$a!!y incor#orate the$ into the state organi(ation' where' as ca#ti*es' s!a*es' or sons o" s!a*es' the !atter "or$e the 9"ourth caste.9 4ut whi!e a $itting these s!a*es into the bo y #o!itic' the #riest!y )ryans ebarre the$ "ro$ the re!igious congregation. 4etween the )ryans the$se!*es there is in this #erio a !oose!y e"ine istinction o" c!asses' but no syste$ o" caste is 7nown be"ore the c!ose o" the "irst Be ic Co!!ection. Ke*erthe!ess' the e$#hasis in this state$ent !ies strong!y u#on syste$' an it $ay not be ;uite i !e to say at the outset that the genera! caste= istinctions not on!y are as o! as the In o=Iranian unity (a$ong the Persians the sa$e i*ision o" #riest' warrior an husban $an obtains)' but' in a!! #robabi!ity' they are $uch o! er. 1or so !ong as there is a cu!t' e*en i" it be o" s#irits an e*i!s' there are #riests< an i" there are chie"tains there is a nobi!ity' such as one "in s a$ong the Teutons' nay' e*en a$ong the )$erican In ians' where a!so is 7nown the ine*itab!e i*ision into #riests' chie"s an co$$ons' so$eti$es here itary' so$eti$es not. There $ust ha*e been' then' "ro$ the beginning o" 7ingshi# an re!igious ser*ice' a i*ision a$ong the )ryans into roya!ty' #riests' an #eo#!e' i.e.' whoe*er were not acting as #riests or chie"tains. Mhen the #eo#!e beco$es agricu!tura!' the i""erence ten s to beco$e #er$anent' an a caste syste$ begins. Kow' the Be ic )ryans a##ear in history at +ust the #erio when they are on the $o*e southwar s into In ia< but they are no irru#ting host. The batt!es !e the warriors on' but the "o!7' as a "o!7' $o*e s!ow!y' not a!! aban oning the country which they ha gaine ' but sett!ing there' an sen ing onwar s on!y a #art o" the #eo#!e. There was no "i6e !ine o" e$arcation between the c!asses. The 7ing or another $ight act as his own #riest/yet were there #riest!y "a$i!ies. The cow=boys $ight "ight/yet were there those o" the #eo#!e that were es#ecia!!y 87ings$en'8 r45a69anyas' an these were' a!rea y' #ractica!!y a c!ass' i" not a caste263. These natura! an necessary socia! i*isions' which in ear!y ti$es were anything but rigi ' soon "or$e in*io!ab!e grou#s' an then the caste syste$ was co$#!ete. In the #er"ecte !ega! sche$e what was usage beco$es uty. The warrior $ay not be a #ub!ic #riest< the #riest $ay not ser*e as warrior or husban $an. The "ar$er 8#eo#!e8 were the resu!t o" e!i$inating "irst the #riest!y' an then the "ighting "actors "ro$ the who!e bo y #o!itic. 4ut these castes were a!! )ryans' an as such istinguishe $ost shar#!y' "ro$ a re!igious #oint o" *iew' "ro$ the 9"ourth caste9< whereas a$ong the$se!*es they were' in re!igion' e;ua!s. 4ut they were #ractica!!y i*i e by interests that strong!y a""ecte the e*e!o#$ent o" their origina! !itanies. 1or both #riest an warrior !oo7e own on the 8#eo#!e'8 but #riest an warrior "eare an res#ecte each other. To these the thir estate was

necessary as a base o" su##!ies' an together they guar e it "ro$ "oes i*ine an $orta!. 4ut to each other they were necessary "or wea!th an g!ory' res#ecti*e!y. So it was that e*en in the ear!iest #erio the re!igious !itany' to a great e6tent' is the boo7 o" worshi# o" a warrior=c!ass as #re#are "or it by the #riest. Priest an 7ing/these are the $ain "actors in the $a7ing o" the hy$ns o" the 5ig Be a' an the go s !au e are chie"!y the go s #atroni(e by these c!asses. The thir estate ha its "a*orite go s' but these were !itt!e regar e ' an were in a state o" eca ence. The s!a*es' too' $ay ha*e ha their own go s' but o" these nothing is 7nown' an one can on!y sur$ise that here an there in certain traits' which see$ to be un=)ryan' $ay !ie an unac7now!e ge !oan "ro$ the aborigines. 4etween the 5ig Be a an the "or$ation or co$#!etion o" the ne6t Be a' ca!!e the )thar*an' the inter*a! a##ears to ha*e been consi erab!e' an the inherent *a!ue o" the re!igion incu!cate in the !atter can be esti$ate aright on!y when this is weighe together with the "act' that' as is !earne "ro$ the )thar*an8s own state$ents' the )ryans were now a *ance "urther southwar s an eastwar s' ha isco*ere a new !an ' $a e new go s' an were now $ore #er$anent!y estab!ishe ' the !ast a "actor o" so$e $o$ent in the re!igious e*e!o#$ent. In ications o" the i""erence in ti$e $ay be seen in the geogra#hica! an #hysica! !i$itations o" the o! er #erio as co$#are with those o" the !ater )thar*an. Mhen "irst the )ryans are "oun in In ia' at the ti$e o" the 5ig Be a' they are !ocate ' "or the $ost #art' near the ,##er In us (Sin hu). The &anges' $entione but twice' is bare!y 7nown. Dn the west the )ryans !ingere in East Jabu!istan (#ossib!y in Jash$eer in the north)< an e*en Jan ahar a##ears' at !east' to be 7nown as )ryan. That is to say' the 8%in us8 were sti!! in )"ghanistan' a!though the greater $ass o" the #eo#!e ha a!rea y crosse the In us an were #rogresse so$e istance to the east o" the Pun+2Ga3b. That the race was sti!! $igrating $ay be seen "ro$ the hy$ns o" the 5ig Be a itse!".2N3 Their +ourney was to the south=east' an both be"ore an a"ter they reache the In us they !e"t sett!e$ents' chie"!y about the In us an in the Pun+2Ga3b (a #ost=Be ic grou#)' not in the southern but in the northern #art o" this istrict.283 The Be ic )ryans o" this "irst #erio were ac;uainte with the In us' Sut!e+ (Wutu ri)' 4eas (Bi#2Ga3Z' 2&ree7? T#htsis3)' 5a*i (Parushni or Ir2Ga3*at2Gi3)< the #air o" ri*ers that unite an "!ow into the In us' *i(.? @he!u$ (Bitast2Ga3' 4ehat)' an Chin2Ga3b ()si7ni'293 )7esines)< an 7new the re$oter Jubh2Ga3 (2&ree7? J[#hh\n3' Jabu!) an the northern Su*2Ga3stu (Swat)< whi!e they a##ear to ha*e ha a !egen ary re$e$brance o" the 5as2Ga3' )*estan 5a2.n3ha (5angha)' su##ose by so$e to be i entica! with the )ra6es or Ta6artes' but #robab!y (see be!ow) on!y a *ague 8strea$'8 the o! na$e tra*e!!ing with the$ on their wan erings< "or one wou! err i" he regar e si$i!arity or e*en i entity o" a##e!!ation as a #roo" o" rea! i entity.21C3 Mest o" the In us the Juru$ an &o$a! a##ear to be 7nown a!so. -any ri*ers are $entione o" which the na$es are gi*en' but their !ocation is not estab!ishe . It is "ro$ the istrict west o" the In us that the $ost "a$ous Sans7rit gra$$arian co$es' an !ong a"ter the Be as an In ic #eo#!e are 7nown in the Jan ahar istrict' whi!e Jash$eer was a !ate ho$e o" cu!ture. The Saras*ati ri*er' the na$e o" which is trans"erre at !east once in historica! ti$es' $ay ha*e been origina!!y one with the )rghan 2Ga3b (on which is Jan ahar)' "or the Persian na$e o" this ri*er (s beco$es h) is %arah*ati ()rachotos' )rachosia)' an it is #ossib!e that it was rea!!y this ri*er' an not the In us which was "irst !au e as the Saras*at2Gi3. In that case there wou! be a #er"ect #ara!!e! to what has #robab!y ha##ene in the case o" the 5as2Ga3' the na$e/in both cases $eaning on!y 8the strea$8 (!i7e 5hine' )rno' etc.)/ being trans"erre to a new ri*er. 4ut since the Iranian %arah*ati "i6es the "irst ri*er o" this na$e' there is here a stronger #roo" o" In o=Iranian co$$unity than is "urnishe by other e6a$#!es.2113 These "acts or suggesti*e #ara!!e!s o" na$es are o" e6cee ing i$#ortance. They in icate between the Be ic )ryans an the Iranians a connection $uch c!oser than usua!!y has been assu$e . The bearings o" such a connection on the re!igious i eas o" the two #eo#!es are se!"=e*i ent' an wi!! o"ten ha*e to be touche u#on in the course o" this history. It is o" !ess i$#ortance' "ro$ the #resent #oint o" *iew' to say how the )ryans entere In ia' but since this ;uestion is a!so connecte with that o" the re!igious en*iron$ent o" the "irst %in u #oets' it wi!! be we!! to state that' a!though' as

so$e scho!ars $aintain' an as we be!ie*e' the %in us $ay ha*e co$e with the Iranians through the o#en #ass o" %erat (%arai*a' %aroyu)' it is #ossib!e that they #arte "ro$ the !atter south o" the %in u7ush21H3 ( escen ing through the Johistan #asses "ro$ the north)' an that the two #eo#!es thence i*erge south=east an south=west res#ecti*e!y. Keither assu$#tion wou! #re*ent the country !ying between the %arah*ati an Bitast2Ga321A3 "ro$ being' "or generations' a co$$on ca$#ing=groun "or both #eo#!es' who were unite sti!!' but gra ua!!y i*erging. This see$s' at !east' to be the $ost reasonab!e e6#!anation o" the "act that these two ri*ers are to each #eo#!e their "arthest 7nown western an eastern !i$its res#ecti*e!y. Mith the e6ce#tion o" the *ague an uncertain 5as2Ga3' the Be ic %in u8s geogra#hica! 7now!e ge is !i$ite by Jan ahar in the west' as is the Iranian8s in the east by the Bitast2Ga3.21O3 Korth o" the Bitast2Ga3 -ount Tricota (Tri7a7u ' 8three #ea7s8) is *enerate ' an this together with a -ount -2Gu3+a*at' o" which the situation is #robab!y in the north' is the e6tent o" $o ern 7now!e ge in res#ect o" the natura! boun aries o" the Be ic #eo#!e. Dne hears' to be sure' at a !ater ti$e' o" 8northern Jurus'8 whose "e!icity is #ro*erbia!< an it is *ery te$#ting to "in in this na$e a connection with the Iranian Jur' but the Jurus' !i7e the 5as2Ga3 an Saras*at2Gi3' are re=!ocate once (near De!hi)' an no si$i!arity o" na$e can assure one o" a true connection. I" not coinci ences' such !i7enesses are too *ague to be *a!uab!e historica!!y. 21L3 )nother $uch is#ute #oint $ust be s#o7en o" in connection with this sub+ect. In the Be a an in the )*esta there is $entione the !an o" the 8se*en ri*ers.8 Kow se*en ri*ers are o"ten s#o7en o" in the 5ig Be a' but on!y once oes this ter$ $ean the country' whi!e in the 8%y$n to the 5i*ers8 no !ess than twenty=one strea$s are enu$erate (5B. X. NL). In or er to $a7e out the 8se*en ri*ers8 scho!ars ha*e $a e i""erent co$binations' that $ost in "a*or being -I!!er8s' the "i*e ri*ers o" the Pun+2Ga3b together with the Jabu! an (Swat or) Saras*at2Gi3. 4ut in #oint o" "act 8se*en8 ;uite as o"ten $eans $any' as it oes an e6act nu$ber' an this' the o! er use' $ay we!! be a##!ie here. It is ;uite i$#ossib!e to i enti"y the se*en' an it is #robab!e that no Be ic #oet e*er i$agine the$ to be a grou# o" this #recise nu$ber. It wou! be "ar easier to se!ect a grou# o" se*en cons#icuous ri*ers' i" anywhere' on the west o" the In us. ) *ery natura! grou# "ro$ the Iranian si e wou! be the %er2Gi3r2Gu3 ' %i!$un ' )rghan 2Ga3b' Juru$' Jabu!' In us' an Bitast2Ga3. )gainst this' howe*er' can be urge that the ter$ 8se*en ri*ers8 $ay be 4actrian' o! er than the Be ic #erio < an that' in #articu!ar' the )*esta istinguishes Bai7erta' ,r*a' an other istricts "ro$ the 8se*en ri*ers.8 It is best to re$ain uncertain in so oubt"u! a $atter' bearing in $in that e*en Juru7shetra' the 8ho!y !an '8 is sai to= ay to be watere by 8se*en strea$s'8 a!though so$e say nine< a#ro#os o" which "act Cunningha$ re$ar7s' gi*ing $o ern e6a$#!es' that 9the %in us in*ariab!y assign se*en branches to a!! their ri*ers.92163 Mithin the Pun+2Ga3b' the Be ic )ryans' now at !ast rea!!y 8%in us'8 ha*ing e6ten e the$se!*es to the Wutu ri (Wata ru' Sut!e+)' a "or$i ab!e barrier' an e*entua!!y ha*ing crosse e*en this' the !ast tributary8s o" the In us' escen e to the +u$na (Ta$un2Ga3)' o*er the !itt!e strea$ ca!!e 8the 5oc7y8 (Drisha *at2Gi3) an the !esser Saras*at2Gi3' southeast "ro$ Lahore an near De!hi' in the region Juru7shetra' a"terwar s "a$e as the seat o" the great e#ic war' an a!ways regar e as ho!y in the highest egree. Kot ti!! the ti$e o" the )thar*a Be a o the )ryans a##ear as "ar east as 4enares (B2Ga3r2Ga3nas2Gi3' on the 8Baran2Ga3*at2Gi38)' though the Sarayu is $entione in the 5i7. 4ut this scarce!y is the tributary o" the &anges' &ogra' "or the na$e see$s to re"er to a $ore western strea$' since it is associate with the &o$at2Gi3 (&o$a!). Dne $ay sur$ise that in the ti$e o" the 5ig Be a the )ryans 7new on!y by na$e the country east o" Luc7now. It is in the Pun+2Ga3b an a !itt!e to the west an east o" it (how "ar it is i$#ossib!e to state with accuracy) where !ies the rea! theatre o" acti*ity o" the 5ig Be ic #eo#!e. So$e scho!ars be!ie*e that this #eo#!e ha a!rea y hear o" the two oceans. This #oint again is oubt"u! in the e6tre$e. Ko escri#tions i$#!y a 7now!e ge o" ocean' an the wor "or ocean $eans $ere!y a 8con"!uence8 o" waters' or in genera! a great oceanic bo y o" water !i7e the air. )s the In us is too wi e to be seen across' the na$e $ay a##!y in $ost cases to this ri*er. )n a!!usion

to 8eastern an western "!oo s'821N3 which is he! by so$e to be conc!usi*e e*i ence "or a 7now!e ge o" the two seas' is ta7en by others to a##!y to the air=oceans. The e6#ression $ay a##!y si$#!y to ri*ers' "or it is sai that the Bi#2Ga3Z an Wutu r2Gi3 e$#ty into the 8ocean8' i.e.' the In us or the Wutu r2Gi38s continuation.2183 Dne !ate *erse a!one s#ea7s o" the Saras*at2Gi3 #ouring into the ocean' an this wou! in icate the )rabian Sea.2193 Mhether the 4ay o" 4enga! was 7nown' e*en by hearsay an in the !atest ti$e o" this #erio ' re$ains uncertain. )s a bo y the )ryans o" the 5ig Be a were certain!y not ac;uainte with either ocean. So$e stragg!ing a *enturers #robab!y #ushe own the In us' but Qi$$er oubt!ess is correct in asserting that the #o#u!ar e$igration i not e6ten "urther south than the +unction o" the In us an the Pa2Gn3cana a (the unite "i*e ri*ers). 2HC3 The e6tre$e south=eastern geogra#hica! !i$it o" the 5ig Be ic #eo#!e $ay be rec7one (not' howe*er' in D! enberg8s o#inion' with any great certainty) as being in Korthern 4eh2Ga3r (-2Ga3ga ha). The great esert' -arustha!a' "or$e an i$#assab!e southern obstac!e "or the "irst i$$igrants.2H13 Dn the other han ' the two oceans are we!! 7nown to the )thar*a Be a' whi!e the geogra#hica! (an hence chrono!ogica!) i""erence between the 5i7 an the )thar*an is "urther$ore i!!ustrate by the "o!!owing "acts? in the 5ig Be a wo!" an !ion are the $ost "or$i ab!e beasts< the tiger is un7nown an the e!e#hant se! o$ a!!u e to< whi!e in the )thar*an the tiger has ta7en the !ion8s #!ace an the e!e#hant is a $ore "a$i!iar "igure. Kow the tiger has his o$ici!e in the swa$#y !an about 4enares' to which #oint is co$e the )thar*an )ryan' but not the 5ig Be ic #eo#!e. %ere too' in the )thar*an' the #anther is "irst $entione ' an "or the "irst ti$e si!*er an iron are certain!y re"erre to. In the 5ig Be a the $eta!s are bron(e an go! ' si!*er an iron being un7nown.2HH3 Kot !ess signi"icant are the trees. The "icus re!igiosa' the tree !ater ca!!e the 8tree o" the go s8 (deva+sadana0 a>vattha)' un er which are "ab!e to sit the i*inities in hea*en' is scarce!y 7nown in the 5ig Be a' but is we!! 7nown in the )thar*an< whi!e In ia8s gran est tree' the nyagrodha' "icus in ica' is 7nown to the )thar*an an 4rah$anic #erio ' but is utter!y "oreign to the 5ig Be a. Qi$$er ee$s it no !ess signi"icant that "ishes are s#o7en o" in the )thar*an an are $entione on!y once in the 5ig Be a' but this $ay in icate a geogra#hica! i""erence !ess than one o" custo$. In on!y one oubt"u! #assage is the north=east $onsoon a!!u e to. The stor$ so *i*i !y escribe in the 5ig Be a is the south=west $onsoon which is "e!t in the northern Pun+2Ga3b. The north=east $onsoon is "e!t to the southeast o" the Pun+2Ga3b' #ossib!y another in ication o" geogra#hica! e6tension' witha! within the !i$its o" the 5ig Be a itse!". The seat o" cu!ture shi"ts in the 4rah$anic #erio ' which "o!!ows that o" the Be ic #oe$s' an is "oun #art!y in the 8ho!y !an 8 o" the west' an #art!y in the east (4eh2Ga3r' Tirhut).2HA3 The !iterature o" this #erio co$es "ro$ )ryans that ha*e #asse out o" the Pun+2Ga3b. Probab!y' as we ha*e sai ' sett!e$ents were !e"t a!! a!ong the !ine o" #rogress. E*en be"ore the wi er 7now!e ge o" the #ost=)!e6an rine i$#eria! age (at which ti$e there was a north=western $i!itary retrogression)' an ' "ro$ the Be ic #oint o" *iew' as !ate as the en o" the 4rah$anic #erio ' in the ti$e o" the ,#anisha s' the northwest see$s sti!! to ha*e been "a$i!iar!y 7nown.2HO3 >>>>> FOOTNOTES$ 21ootnote 1? Me ta7e this o##ortunity o" stating that by the re!igions o" the )ryan %in us we $ean the re!igions o" a #eo#!e who' un oubte !y' were "u!!=b!oo e )ryans at "irst' howe*er $uch their b!oo $ay ha*e been i!ute !ater by un=)ryan a $i6ture. Ti!! the ti$e o" 4u his$ the re!igious !iterature is "air!y )ryan. In the #erio o" 9%in uis$9 neither #eo#!e nor re!igion can c!ai$ to be ;uite )ryan.3 21ootnote H? I"' as thin7s Schra er' the )ryans8 origina! seat was on the Bo!ga' then one $ust i$agine the In o=Iranians to ha*e 7e#t together in a south=eastern e$igration.3 21ootnote A? That is to say' "re;uent re"erence is $a e to

8"i*e tribes.8 So$e scho!ars eny that the tribes are )ryan a!one' an c!ai$ that 8"i*e'8 !i7e se*en' $eans 8$any.83 21ootnote O? 5B. III. AA. 11< LA. 1H. Qi$$er' Altindisches Leben' #. 16C' incorrect!y i enti"ies vi> with tribus (Leist' !echtsgeschichte' #. 1CL).3 21ootnote L? BiZ*2Ga3$itra. ) "ew o" the hy$ns are not ascribe to #riests at a!! (so$e were $a e by wo$en< so$e by 8roya!=seers'8 i.e. 7ings' or' at !east' not #riests).3 21ootnote 6? Caste' at "irst' $eans 8#ure'8 an signi"ies that there is a $ora! barrier between the caste an outcast. The wor now #ractica!!y $eans c!ass' e*en i$#ure c!ass. The nati*e wor $eans 8co!or'8 an the "irst "or$a! istinction was nationa!' (white) )ryan an 8b!ac7=$an.8 The #rece ent c!ass= istinctions a$ong the )ryans the$se!*es beca$e "i6e in course o" ti$e' an the !ines between )ryans' in so$e regar s' were rawn a!$ost as shar#!y as between )ryan an s!a*e.3 21ootnote N? Co$#are 5B. iii. AA' an in I. 1A1. L' the wor s? 8&o In ra' thou i st he!# thy su##!iants< one ri*er a"ter another they gaine who #ursue g!ory.83 21ootnote 8? Tho$as' !ivers of the .edas (@5)S. 6*. ALN "".< Qi$$er' !oc. cit. ca#. 1).3 21ootnote 9? Later ca!!e the Can rabh2Ga3ga. 1or the @u$na an Sarayu see be!ow.3 21ootnote 1C? This is the error into which "a!!s 4runnho"er' whose theory that the Be ic )ryans were sti!! sett!e near the Cas#ian has been criticise abo*e (#. 1L).3 21ootnote 11? Co$#are &eiger' *stiranische 'ultur' #. 81. See a!so -uir' DST. ii. #. ALL.3 21ootnote 1H? Lassen' I. #. 616' eci e in "a*or o" the western #asses o" the %in u7ush.3 21ootnote 1A? 1ro$ Jan ahar in )"ghanistan to a #oint a !itt!e west o" Lahore. In the "or$er istrict' accor ing to the )*esta' the ea are burie (an ear!y In ian custo$' not Iranian).3 21ootnote 1O? &eiger i enti"ies the Bita2Gg3uhaiti or Bitangh*ati with the D6us' but this is i$#robab!e. It !ies in the e6tre$e east an "or$s the boun ary between the true be!ie*ers an the 8 e$on=worshi##ers8 (Tasht' L' NN< &eiger' loc. cit. #. 1A1' note L). The Persian na$e is the sa$e with Bitast2Ga3' which is !ocate in the Pun+2Ga3b.3 21ootnote 1L? Dn the Jurus co$#are Qi$$er (!oc. cit.)' who thin7s Jash$eer is $eant' an &eiger' !oc. cit. #. A9. Dther geogra#hica! re$iniscences $ay !ie in Be ic an 4rah$anic a!!usions to 4actria' 4a!7h ()B.)< to the Derbi7er (aroun -eruP 5B.)' an to -anu8s $ountain' whence he escen e a"ter the "!oo (Kauban hana)? ?ata(atha $r45a6hmana' I. 8. 1' 6' 8-anu8s escent8.3 21ootnote 16? Arch. Survey' 6i*. #. 89< Tho$as' !oc. cit. #. A6A.3 21ootnote 1N? 5B. 6. 1A6. L.3 21ootnote 18? 5B. iii. AA. H.3 21ootnote 19? 5B. *ii. 9L. H. %ere the Saras*at2Gi3 can be on!y the In us.3 21ootnote HC? Pa2Gn3ca=na a' Pun+nu ' Persian 8Pun+2Ga3b'8 the "i*e strea$s' Bitas2Ga3' )si7n2Gi3' Ir2Ga3*at2Gi3' Bi#2Ga3Z' Wutu r2Gi3. The Pun+nu #oint is s!ow!y $o*ing u# strea$< Byse' @5)S. 6. AHA. The Sarayu $ay be the %er2Gi3r2Gu3 ' &eiger' !oc. cit. #. NH.3 21ootnote H1? -uir' DST. ii. AL1< Qi$$er' !oc. cit. #. L1 i enti"ies the @45i6&atas o" 5B. iii. LA. 1O

with the inhabitants o" Korthern 4eh2Ga3r. -arustha!a is ca!!e si$#!y 8the esert.83 21ootnote HH? The ear!ier =yas' Latin aes' $eans bron(e not iron' as Qi$$er has shown' !oc. cit. #. L1. Pische!' .edische Studien' I' shows that e!e#hants are $entione $ore o"ten than was su##ose (but rare!y in "a$i!y=boo7s).3 21ootnote HA? Meber' Indische Studien0 I. #. HH8< D! enberg' $uddha' ##. A99 "".' O1C.3 21ootnote HO? Bery !ate!y (189A) 1ran7e has sought to show that the P2Ga3!i ia!ect o" In ia is in #art re"erab!e to the western istricts (Jan ahar)' an has $a e out an interesting case "or his no*e! theory (QD-&. 6!*ii. #. L9L).3 >>>>>

CHAPTER III.
THE RIG VEDA. THE UPPER GODS.

The hy$ns o" the 5ig Be a $ay be i*i e into three c!asses' those in which are es#ecia!!y !au e the o! er i*inities' those in which a##ear as $ost #ro$inent the sacri"icia! go s' an those in which a !ong=wea7ene #o!ytheis$ is gi*ing #!ace to the !ight o" a c!earer #antheis$. In each category there are hy$ns o" i""erent age an ;ua!ity' "or neither i the $ore ancient with the growth o" new i*inities cease to be re*ere ' nor i #antheis$ inhibit the "or$a! ac7now!e g$ent o" the #ri$iti*e #antheon. The cu!t once estab!ishe #ersiste ' an e*en when' at a !ater ti$e' a!! the go s ha been re uce to no$ina! "ractions o" the )!!=go ' their ritua!istic in i*i ua!ity sti!! was #reser*e . The chie" reason "or this !ies in the nature o" these go s an in the attitu e o" the worshi##er. Ko $atter how $uch the cu!t o" !ater go s $ight #re*ai!' the other go s' who re#resente the ai!y #heno$ena o" nature' were sti!! *isib!e' awe=ins#iring' i*ine. The "ir$est #antheist ;uestione not the a *isabi!ity o" #ro#itiating the sun=go ' howe*er $uch he $ight regar this go as but a #art o" one that was greater. 4e!ie" in In ia was ne*er so #hi!oso#hica! that the be!ie*er i not rea the !ightning' an see7 to a*ert it by #raying to the s#ecia! go that wie! e it. 4ut acti*e *eneration in !ater ti$es was e6ten e in "act on!y to the strong Powers' whi!e the $ore #assi*e i*inities' a!though they were 7e#t as a $atter o" "or$ in the cere$onia!' yet ha in rea!ity on!y tongue=worshi##ers. Mith so$e "ew e6ce#tions' howe*er' it wi!! be "oun i$#ossib!e to say whether any one eity be!onge to the "irst #antheon. The best one can o is to se#arate the $ass o" go s "ro$ those that beco$e the #o#u!ar go s' an en ea*or to !earn what was the character o" each' an what were the conce#tions o" the #oets in regar both to his nature' an to his re!ations with $an. ) i""erent grou#ing o" the go s (that in icate be!ow) wi!! be "o!!owe ' there"ore' in our e6#osition. )"ter what has been sai in the intro uctory cha#ter concerning the necessity o" istinguishing between goo an ba #oetry' it $ay be regar e as incu$bent u#on us to see7 to $a7e such a i*ision o" the hy$ns as sha!! i!!ustrate our wor s. 4ut we sha!! not atte$#t to o this here' because the istinction between !ate $echanica! an #oetic hy$ns is either *ery e*i ent' an it wou! be su#er"!uous to bur en the #ages with the trash containe in the "or$er'213 or the istinction is one !iab!e to re*ersion at the han s o" those critics whose +u g$ent i""ers "ro$ ours' "or there are o" course so$e hy$ns that to one $ay see$ #oetica! an to another' arti"icia!. -oreo*er' we a $it that hy$ns o" true "ee!ing $ay be co$#ose !ate as we!! as ear!y' whi!e as to beauty o" sty!e the chances are that the best !iterary #ro uction wi!! be "oun a$ong the !atest rather than a$ong the ear!iest hy$ns. It wou! ' in ee ' be a $issib!e' i" one ha any certainty in regar to the age o" the i""erent #arts o"

the 5ig Be a' si$#!y to i*i e the hy$ns into ear!y' $i !e' an !ate' as they are so$eti$es i*i e in #hi!o!ogica! wor7s' but here one rests on the wea7est o" a!! su##orts "or historica! +u g$ent' a !inguistic an $etrica! basis' when one is ignorant a!i7e o" what $ay ha*e been acco$#!ishe by i$itation' an o" the wor7 o" those !ater #riests who re$a e the #oe$s o" their ancestors. 4est then' because !east ha(ar ous' a##ears to be the $etho which we ha*e "o!!owe ' na$e!y' to ta7e u# grou# by grou# the $ost i$#ortant eities arrange in the or er o" their re!ati*e i$#ortance' an by stu ying each to arri*e at a "air un erstan ing o" the #antheon as a who!e. The %in us the$se!*es i*i e their go s into highest' $i !e' an !owest' or those o" the u##er s7y' the at$os#here' an the earth. This i*ision' "ro$ the #oint o" *iew o" one who wou! enter into the s#irit o" the seers an at the sa$e ti$e 7ee# in $in the changes to which that s#irit gra ua!!y was sub+ecte ' is an e6ce!!ent one. 1or' as wi!! be seen' a!though the ear!ier or er o" regar $ay ha*e been "ro$ be!ow u#war s' this or er oes not a##!y to the !iterary $onu$ents. These show on the contrary a worshi# which stea i!y ten s "ro$ abo*e earthwar s< an the three #erio s into which $ay be i*i e a!! Be ic theo!ogy are "irst that o" the s#ecia! worshi# o" s7y=go s' when !ess attention is #ai to others< then that o" the at$os#heric an $eteoro!ogica! i*inities< an "ina!!y that o" terrestria! #owers' each !ater grou# absorbing' so to s#ea7' the ear!ier' an therewith #re#aring the e*e!o#ing %in u inte!!igence "or the rece#tion o" the uni*ersa! go with who$ c!oses the series. Dther "actors than those o" an inwar e*e!o#$ent un oubte !y were at wor7 in the "or$ation o" this growth. Es#ecia!!y #ro$inent is the a$a!ga$ation o" the go s o" the !ower c!asses with those o" the #riest=hoo . C!i$atic en*iron$ent' too' con itione theo!ogica! e*o!ution' i" not s#iritua! a *ance. The cu!t o" the $i =s#here go ' In ra' was #art!y the resu!t o" the changing at$os#heric surroun ings o" the %in us as they a *ance into In ia. The stor$s an the sun were not those o" o! . The te$#ests were $ore terri"ic' the is#!ay o" i*ine #ower was $ore concentrate in the rage o" the e!e$ents< whi!e a##reciation o" the goo ness o" the sun beca$e tinge with a##rehension o" e*i!' an he beca$e a ea !y #ower as we!! as one bene"icent. Then the re!ie" o" rain a"ter rought ga*e to In ra the character o" a benign go as we!! as o" a "ear"u! one. Kor were !ac7ing in the socia! con ition certain a!terations which wor7e together with c!i$atic changes. The segregate $ass o" the origina! #eo#!e' the bra*es that hung about the 7ing' a warrior=c!ass ra#i !y beco$ing a caste' an #o!itica!!y the $ost i$#ortant caste' too7 the go o" thun er an !ightning "or their go o" batt!e. The "ighting race natura!!y e6a!te to the highest the "ighting go . Then ca$e into #ro$inence the #riest!y caste' which gra ua!!y taught the warrior that $in was stronger than $usc!e. 4ut this caste was one o" thin7ers. Their i*inity was the #ro uct o" re"!ection. In ra re$aine ' but yie! e to a higher #ower' an the go thought out by the #riests beca$e &o . Tet it $ust not be su##ose that the cogitati*e energy o" the 4rah$an escen e u#on the #eo#!e8s go s an su en!y #ro uce a re!igious re*o!ution. In In ia no inte!!ectua! a *ance is $a e su en!y. The o! er i*inities show one by one the trans"or$ation that they su""ere at the han s o" theoso#hic thin7ers. 4e"ore the estab!ish$ent o" a genera! 1ather=go ' an !ong be"ore that o" the #antheistic )!!=go ' the #hi!oso#hica! !ea*en was acti*e!y at wor7. It wi!! be seen o#erati*e at once in the case o" the sun=go ' an ' in ee ' there were "ew o" the o! er i*inities that were untouche by it. It wor7e si!ent!y an at "irst esoterica!!y. Dne rea s o" the go s8 8secret na$es'8 o" secrets in theo!ogy' which 8are not to be re*ea!e '8 ti!! at !ast the isguise is with rawn' an it is isco*ere that a!! the $ystery o" "or$er generations has been !ea ing u# to the ec!aration now $a e #ub!ic? 8a!! these go s are but na$es o" the Dne.8 THE SUN&GOD. The hy$n which was trans!ate in the "irst cha#ter gi*es an e#ito$e o" the si$#!er conce#tions *oice in the "ew who!e hy$ns to the sun. 4ut there is a !ower an a higher *iew o" this go . %e is the shining go (ar e:cellence' the deva0 s45u6rya'2H3 the re ba!! in the s7y. 4ut he is a!so an acti*e "orce' the #ower that wa7ens' rouses' en!i*ens' an as such it is he that gi*es a!! goo things to $orta!s an to go s. )s the go that gi*es !i"e he (with others)2A3 is the author o" birth' an is

#raye to "or chi! ren. 1ro$ abo*e he !oo7s own u#on earth' an as with his one or $any stee s he ri*es o*er the "ir$a$ent he obser*es a!! that is #assing be!ow. %e has these' the #hysica! si e an the s#iritua! si e' un er two na$es' the g!owing one' S2Gu3rya' an the en!i*ener' Sa*itar<2O3 but he is a!so the goo go who bestows bene"its' an as such he was 7nown' #robab!y !oca!!y' by the na$e o" 4haga. )gain' as a her s$an8s go ' #ossib!y at "irst a!so a !oca! eity' he is P2Gu3shan (the $eaning is a!$ost the sa$e with that o" Sa*itar). )s the 8$ighty one8 he is Bishnu' who $easures hea*en in three stri es. In genera!' the conce#tion o" the sun as a #hysica! #heno$enon wi!! be "oun *oice chie"!y in the "a$i!y=boo7s? 9The sight!y "or$ rises on the s!o#e o" the s7y as the swi"t=going stee carries hi$ E se*en sister stee s carry hi$.92L3 This is the #re*ai!ing utterance. So$eti$es the sun is e#icte un er a $e !ey o" $eta#hors? 9) bu!!' a "!oo ' a re bir ' he has entere his "ather8s #!ace< a *ariegate stone he is set in the $i st o" the s7y< he has a *ance an guar s the two en s o" s#ace.9263 Dne a"ter the other the go a##ears to the #oets as a bu!!' a bir '2N3 a stee ' a stone' a +ewe!' a "!oo ' a torch=ho! er'283 or as a g!ea$ing car set in hea*en. Kor is the sun in e#en ent. )s in the !ast i$age o" a chariot'293 so' without sy$bo!is$' the #oet s#ea7s o" the sun as $a e to rise by Baruna an -itra? 9Dn their wonte #ath go Baruna an -itra when in the s7y they cause to rise Surya' who$ they $a e to a*ert ar7ness9< where' a!so' the sun' un er another i$age' is the 9su##ort o" the s7y.921C3 Kay' in this si$#!er *iew' the sun is no $ore than the 9eye o" -itra Baruna'92113 a conce#tion "or$a!!y retaine e*en when the sun in the sa$e breath is s#o7en o" as #ursuing Dawn !i7e a !o*er' an as being the 8sou! o" the uni*erse8 (I. 11L. 1=H). In the o! er #assages the !ater $ora! e!e$ent is a!$ost !ac7ing' nor is there $aintaine the sa$e #hysica! re!ation between Sun an Dawn. In the ear!ier hy$ns the Dawn is the Sun8s $other' "ro$ who$ he #rocee s.21H3 It is the 9Dawns #ro uce the Sun'9 in sti!! $ore natura! !anguage<21A3 whereas' the i ea o" the !o*er=Sun "o!!owing the Dawn scarce!y occurs in the "a$i!y=boo7s.21O3 Distinct!y !ate' a!so' is the i enti"ication o" the sun with the a!!=s#irit (45a6tm45a60 I. 11L. 1)' an the "o!!owing #rayer? 95e$o*e' D sun' a!! wea7ness' i!!ness' an ba rea$s.9 In this hy$n' X. AN. 1O' S2Gu3rya is the son o" the s7y' but he is e*i ent!y one with Sa*itar' who in B. 8H. O' re$o*es ba rea$s' as in X. 1CC. 8' he re$o*es sic7ness. -en are ren ere 8sin!ess8 by the sun (IB. LO. A< X. AN. 9) e6act!y as they are by the other go s' In ra' Baruna' etc. In a #assage that re"ers to the i$#ortant tria o" sun' win an "ire' X. 1L8. I "".' the sun is in*o7e to 8sa*e "ro$ the s7y'8 i.e. "ro$ a!! e*i!s that $ay co$e "ro$ the u##er regions< whi!e in the sa$e boo7 the sun' !i7e In ra' is re#resente as the s!ayer o" e$ons (asuras an ragons< as the s!ayer' a!so' o" the #oet8s ri*a!s< as gi*ing !ong !i"e to the worshi##er' an as hi$se!" rin7ing sweet soma. This is one o" the #oe$s that see$ to be at once !ate an o" a "orce an arti"icia! character (X. 1NC). )!though S2Gu3rya is i""erentiate e6#!icit!y "ro$ Sa*itar (B. 81. O' 9Sa*itar' thou +oyest in S2Gu3a8s rays9)' yet o $any o" the hy$ns $a7e no istinction between the$. The En!i*ener is natura!!y e6to!!e in "itting #hrase' to ta!!y with his tit!e? 9The shining=go ' the En!i*ener' is ascen e to en!i*en the wor! 9< 9%e gi*es #rotection' wea!th an chi! ren9 (II. A8.1< IB. LA. 6=N). The !ater hy$ns see$' as one $ight e6#ect' to show greater con"usion between the attributes o" the #hysica! an s#iritua! sun. 4ut what higher #ower un er either na$e is ascribe to the sun in the !ater hy$ns is not ue to a higher or $ore e*e!o#e ho$age o" the sun as such. Dn the contrary' as with $any other eities' the $ore the #raise the !ess the in i*i ua! worshi#. It is as so$ething $ore than the sun that the go !ater recei*es $ore "u!so$e e*otion. )n ' in "act' #ara o6ica! as it see$s' it is a ec!ine in sun=worshi# #ro#er that is here registere . The a!tar="ire beco$es $ore i$#ortant' an is re*ere in the sun' whose hy$ns' at $ost' are "ew' an in #art $echanica!. 4ergaigne in his great wor7' La !eligion .-diAue' has !ai $uch stress on se6ua! antithesis as an e!e$ent in Be ic worshi#. It see$s to us that this has been $uch e6aggerate . The sun is $ascu!ine< the awn' "e$inine. 4ut there is no in ication o" a #ri$iti*e antithesis o" $a!e an "e$a!e in their re!ations. Mhat occurs a##ears to be o" a *entitious character. 1or though sun an awn are o"ten connecte ' the !atter is re#resente "irst as his $other an a"terwar s as his 8wi"e8 or $istress. E*en in the !ater hy$ns' where the $arita! re!ation is recogni(e ' it is not insiste u#on. 4ut 4ergaigne21L3 is right in saying that in the 5ig Be a the sun oes not #!ay the #art o" an e*i! #ower'

an it is a goo i!!ustration o" the i""erence between 5i7 an )thar*an' when Ehni cites' to #ro*e that the sun is !i7e eath' on!y #assages "ro$ the )thar*an an the !ater 4rah$anic !iterature.2163 Mhen' !ater' the %in us got into a region where the sun was ea !y' they sai ' 9Ton burning sun= go is eath'9 but in the 5ig Be a8 they sai ' 9Ton sun is the source o" !i"e'921N3 an no other conce#tion o" the sun is to be "oun in the 5ig Be a. There are about a o(en hy$ns to S2Gu3rya' an as $any to Sa*itar' in the 5ig Be a.2183 It is noteworthy that in the "a$i!y=boo7s the hy$ns to Sa*itar !arge!y #re*ai!' whi!e those to S2Gu3rya are chie"!y !ate in #osition or content. Thus' in the "a$i!y=boo7s' where are "oun eight or nine o" the o(en hy$ns to Sa*itar' there are to S2Gu3rya but three or "our' an o" these the "irst is rea!!y to Sa*itar an the )Z*ins< the secon is an i$itation o" the "irst< the thir a##ears to be !ate< an the "ourth is a "rag$ent o" so$ewhat oubt"u! anti;uity. The "irst runs as "o!!ows? 9The a!tar="ire has seen we!!=#!ease the awns8 beginning an the o""ering to the g!ea$ing ones< co$e' D ye horse$en ()Z*ins)' to the house o" the #ious $an< the sun (S2Gu3rya)' the shining=go ' rises with !ight. The shining=go Sa*itar has e!e*ate his bea$s' swinging his banner !i7e a goo (hero) rai ing "or catt!e. )ccor ing to ru!e go Baruna an -itra when they $a7e rise in the s7y the sun (S2Gu3rya) who$ they ha*e create to issi#ate ar7ness' being (go s) sure o" their habitation an unswer*ing in intent. Se*en ye!!ow swi"t=stee s bear this S2Gu3rya' the seer o" a!! that $o*es. Thou co$est with swi"test stee s uns#inning the web' se#arating' D shining=go ' the b!ac7 robe. The rays o" S2Gu3rya swinging (his banner) ha*e !ai ar7ness !i7e a s7in in the waters. ,nconnecte ' unsu##orte ' ownwar e6ten ing' why oes not this (go ) "a!! ownP Mith what nature goes he' who 7nows (!itera!!y' 8who has seen8)P )s a su##ort he touches an guar s the *au!t o" the s7y9 (IB. 1A). There is here' no $ore than in the ear!y hy$n "ro$ the "irst boo7' trans!ate in the "irst cha#ter' any worshi# o" $ateria! #heno$ena. S2Gu3rya is worshi##e as Sa*itar' either e6#ress!y so ca!!e ' or with a!! the attributes o" the s#iritua!. The hy$n that "o!!ows this2193 is a ba! i$itation. In B. ON there are $ore or !ess certain signs o" !ateness' e.g.0 in the "ourth stan(a (9"our carry hi$' E an ten gi*e the chi! to rin7 that he $ay go'9 etc.) there is the +ugg!ing with une6#!aine nu$bers' which is the e!ight o" the !ater #riesthoo . -oreo*er' this hy$n is a resse "or$a!!y to -itra=Baruna an )gni' an not to the sun=go ' who is $entione on!y in $eta#hor< whi!e the "ina! wor s n=mo div-' 8obeisance to hea*en'8 show that the sun is on!y in irect!y a resse . Dne cannot regar hy$ns a resse to -itra=Baruna an S2Gu3rya (with other go s) as #ri$ari!y inten e "or S2Gu3rya' who in these hy$ns is !oo7e u#on as the sub+ect o" -itra an Baruna' as in BII. 6H< or as the 9eye9 o" the two other go s' an 8!i7e Sa*itar8 in BII. 6A. So in BII. 66. 1O=16' a $ere "rag$ent o" a hy$n is e*ote e6c!usi*e!y to S2Gu3rya as 9!or o" a!! that stan s an goes.9 4ut in these hy$ns there are so$e *ery interesting touches. Thus in BII. 6C. 1' the sun oes not $a7e sin!ess' but he announces to -itra an Baruna that the $orta! is sin!ess. There are no other hy$ns than these a resse to S2Gu3rya' sa*e those in the "irst an tenth boo7s' o" which nine stan(as o" I. LC (see abo*e) $ay be rec7one ear!y' whi!e I. 11L' where the sun is the sou! o" the uni*erse' an at the sa$e ti$e the eye o" -itra=Baruna' is #robab!y !ate< an I. 16A is certain!y so' wherein the sun is i enti"ie with Ta$a' Trita' etc.< is 8!i7e Baruna8< an is hi$se!" a stee ' escribe as ha*ing three connections in the s7y' three in the waters' three in the sea. In one o" the hy$ns in the tenth boo7' a!so a $ystica! song' the sun is the 8bir 8 o" the s7y' a $eta#hor which soon gi*es another "igure to the #antheon in the "or$ o" &arut$an' the sun=bir ' o" whose e6#!oits are to! strange ta!es in the e#ic' where he sur*i*es as &aru a. In other hy$ns S2Gu3rya a*erts care!essness at the sacri"ice' guar s the worshi##er' an s!ays e$ons. ) $echanica! !itt!e hy$n escribes hi$ as $easuring the 8thirty stations.8 Kot one o" these hy$ns has !iterary "reshness or beauty o" any 7in . They a!! be!ong to the c!ass o" stereoty#e #ro uctions' which i""er in origin an content "ro$ the hy$ns "irst $entione .2HC3 SAVITAR. Turning to Sa*itar one "in s' o" course' $any o" the sa$e escri#ti*e traits as in the #raise o"

S2Gu3rya' his $ore $ateria! se!". 4ut with the increase s#iritua!ity co$e new "eatures. Sa*itar is not a!one the sun that rises< he is a!so the sun that sets< an is e6to!!e as such. There are other in ications that $ost o" the hy$ns co$#ose "or hi$ are to acco$#any the sacri"ice' either o" the $orning or o" the e*ening. In II. A8' an e*ening song to Sa*itar' there are inner signs that the hy$n was $a e "or rubrication' but here so$e "ine *erses occur? 9The go e6ten s his *ast han ' his ar$s abo*e there/an a!! here obeys hi$< to his co$$an the waters $o*e' an e*en the win s8 b!owing ceases on a!! si es.9 )gain? 9Keither In ra' Baruna' -itra' )rya$an' 5u ra' nor the e$ons' i$#air his !aw9 Me ca!! attention here to the "act that the 5ig Be a contains a strong(stong in the origina!) current o" e$ono!ogy' $uch stronger than has been #ointe out by scho!ars intent on #ro*ing the #ri$iti*e !o"tiness o" the Be ic re!igion. In III. 6H. N=9 there are so$e *erses to P2Gu3shan' "o!!owing which is the $ost ho!y cou#!et o" the 5ig Be a' to re#eat which is essentia!!y to re#eat the Be a. It is the "a$ous &2Ga3yatr2Gi3 or S2Ga3*itr2Gi3 hy$n!et (1C=1H)? D" Sa*itar' the hea*en!y' that !onge ="or g!ory $ay we win' )n $ay hi$se!" ins#ire our #rayers.2H13 Mhitney (!oc. cit.) says o" this hy$n that it is not re$ar7ab!e in any way an that no goo reason has e*er been gi*en "or its "a$e. The goo reason "or this "a$e' in our o#inion' is that the !onge = "or g!ory was inter#rete !ater as a re*ea!e in ication o" #ri$iti*e #antheis$' an the *erses were un erstoo to e6#ress the esire o" absor#tion into the sun' which' as wi!! be seen' was one o" the "irst i*ine bo ies to be acce#te as the ty#e o" the )!!=go . This is a!so the intent o" the stan(as a e to I. LC (abo*e' #. 1N)' where S2Gu3rya is 9the highest !ight' the go a$ong go s'9 $ystic wor s' ta7en by !ater #hi!oso#hers' an ;uite right!y' to be an e6#ression o" #antheis$. The esoteric $eaning o" the &2Ga3yatr2Gi3 #resu$ab!y $a e it #o#u!ar a$ong the en!ightene . E6oterica!!y the sun was on!y the goa! o" the sou!' or' in #ure #antheis$' o" the sight. In the "o!!owing2HH3 the sin= "orgi*ing si e o" Sa*itar is e*e!o#e ' whereby he co$es into connection with Baruna? &o Sa*itar eser*eth now a song "ro$ us< To= ay' with gui ing wor ' !et $en irect hi$ here. %e who istributes gi"ts unto the sons o" $en' Sha!! here on us bestow whate*er thing is best< 1or thou' D Sa*itar' ost "irst u#on the go s Mho sacri"ice eser*e' !ay i$$orta!ity' The highest gi"t' an then to $orta!s ost e6ten )s their a##ortion$ent a !ong en uring !i"e. Mhate*er thought!ess thing against the race o" go s Me o in "oo!ishness an hu$an inso!ence' Do thou "ro$ that' D Sa*itar' $i go s an $en -a7e us here sin!ess' etc. 4ut i" this song s$ac7s o" the sacri"ice' sti!! $ore so oes B. 81' where Sa*itar is the 8#riest8s #riest'8 the 8arranger o" sacri"ice'8 an is one with P2Gu3shan. %e is here the swi"t horse (see abo*e) an $ore "a$ous as the i*i er o" ti$e than anything e!se. In "act this was the "irst ritua!istic g!ory o" Sa*itar' that he i*i es the ti$e "or sacri"ice. 4ut he recei*es $ore in the !ight o" being the ty#e o" other !u$inous i*inities. In the ne6t hy$n' another !ate e""ort (B. 8H< see the rea$ in *s. O)' there $ay be an i$itation o" the &2Ga3yatr2Gi3. Sa*itar is here the )!!=go an true !or ' an "rees "ro$ sin. There is nothing new or stri7ing in the hy$ns BI. N1< BII. A8 an OL. The sa$e go! en han s' an re"erences to the sacri"ice occur here. )!!usions to the Dragon o" the Dee#' who is ca!!e u#on with Sa*itar (BII. A8. L)' an the i enti"ication o" Sa*itar with 4haga (ib. 6) are the $ost i$#ortant ite$s to be g!eane "ro$ these rather stu#i hy$ns. In other hy$ns not in the "a$i!y=boo7s (II.= BIII.)' there is a "rag$ent' X. 1A9. 1=A' an another' I. HH. L=8. In the !atter' )gni8s (1ire8s) tit!e' 8son o" waters'8 is gi*en to Sa*itar' who is *irtua!!y i enti"ie with )gni in the !ast #art o" the 5ig Be a< an in the "or$er hy$n there is an interesting iscri$ination $a e between Sa*itar an P2Gu3shan'

who obeys hi$. The !ast hy$n in the co!!ection to Sa*itar' X. 1O9' a!though !ate an #!ain!y inten e "or the sacri"ice (*s. L)' is interesting as showing how the #hi!oso#hica! s#ecu!ation wor7e about Sa*itar as a centre. 8%e a!one' he the son o" the waters' 7nows the origin o" water' whence arose the wor! .8 This is one o" the ear!y s#ecu!ations which recur so "re;uent!y in the 4rah$anic #erio ' wherein the origin o" 8a!! this8 (the uni*erse) is re"erre to water. ) hy$n to Sa*itar in the "irst boo7 contains as e6ce!!ent a song as is gi*en to the sun un er this na$e. It is neither a $orning nor an e*ening song in its origina! state' but $entions a!! the go 8s "unctions' without the !ater $ora! traits so #ro$inent e!sewhere' an with the o! three"o! i*ision instea o" thrice=three hea*ens.
TO SAVITAR 'I. 3#(.

I ca!! on )gni "irst (the go o" "ire) "or wea!< I ca!! on -itra=Baruna to ai $e here< I ca!! u#on the Kight' who ;uiets a!! that $o*es< Dn Sa*itar' the shining go ' I ca!! "or he!#. )"ter this intro uctory in*ocation begins the rea! song in a i""erent $etre. Through s#ace o" ar7ness wen ing co$es he hither' Mho #uts to rest th8 i$$orta! an the $orta!' Dn go! en car e6istent things beho! ing' The go that rouses' Sa*itar' the shining< Co$es he' the shining one' co$es "orwar ' u#war ' Co$es with two ye!!ow stee s' the go re*ere ' Co$es shining Sa*itar "ro$ out the istance' )!! i""icu!ties "ar away co$#e!!ing. %is #ear!=a orne ' high' *ariegate chariot' D" which the #o!e is go! en' he' re*ere ' %ath $ounte ' Sa*itar' whose bea$s are bri!!iant' )gainst the ar7so$e s#aces strength assu$ing. )$ong the #eo#!e ga(e the brown white="oote (Stee s) that the chariot rag whose #o!e is go! en. )!! #eo#!es stan ' an a!! things $a e' "ore*er' Mithin the !a# o" Sa*itar' the hea*en!y. 2There are three hea*ens o" Sa*itar' two !ow ones'2HA3 Dne' $en=restraining' in the rea!$ o" Ta$a. )s on (his) chariot=#o!e2HO3 stan a!! i$$orta!s' Let hi$ ec!are it who has un erstoo itV3 )cross air=s#aces ga(es he' the eag!e' Mho $o*es in secret' th8 )sura'2HL3 we!!=gui ing' Mhere is (bright) S2Gu3rya nowP who un erstan s itP )n through which s7y is now his ray e6ten ingP %e !oo7s across the earth8s eight e!e*ations'2H63 The esert stations three' an the se*en ri*ers' The go! =eye shining go is co$e' th8 )rouser' To hi$ that worshi#s gi*ing wea!th an b!essings. The go! en=han e Sa*itar' the acti*e one' &oes earth an hea*en between' co$#e!s e$oniac #owers' To S2Gu3rya gi*es assistance' an through ar7so$e s#ace E6ten s to hea*en' etc.2HN3

P[=U]SHAN AND BHAGA AS SUN&GODS. Mith P2Gu3shan' the 8bestower o" #ros#erity'8 a##ears an ancient si e o" sun=worshi#. Mhi!e un er his other na$es the sun has !ost' to a great e6tent' the attributes o" a buco!ic so!ar eity' in the case o" P2Gu3shan he a##ears sti!! as a go whose characteristics are buco!ic' war=!i7e' an #riest!y' that is to say' e*en as he is *enerate by the three $asses o" the "o!7. It wi!! not o' o" course' to istinguish too shar#!y between the "irst two i*isions' but one can *ery we!! co$#are P2Gu3shan in these r[!es with %e!ios gui ing his her s' an )#o!!o swaying ar$e hosts. It is custo$ary to regar P2Gu3shan as too buco!ic a eity' but this is on!y one si e o" hi$. %e a##arent!y is the sun' as her s$en !oo7 u#on hi$' an in this "igure is the ob+ect o" ri icu!e with the warrior=c!ass who' es#ecia!!y in one "a$i!y or tribe' ta7e a $ore e6a!te *iew o" hi$. Conse;uent!y' as in the case o" Baruna' one nee not rea into the hy$ns $ore than they o""er to see that' not to s#ea7 o" the #riest!y *iew' there are at !east two P2Gu3shans' in the 5ig Be a itse!".2H83 )s the go 8with brai e hair'8 an as the 8guar ian o" catt!e'8 P2Gu3shan o""ers' #erha#s' in these #articu!ars' the origina! o" 5u ra8s characteristics' who' in the Be ic #erio ' an !ater as 5u ra=Wi*a' is a!so a 8guar ian o" catt!e8 an has the 8brai e hair.8 4ergaigne i enti"ies P2Gu3shan with So$a' with who$ the #oets were a#t to i enti"y $any other eities' but there see$s to be !itt!e si$i!arity origina!!y.2H93 It is on!y in the wi er circ!es o" each go 8s acti*ity that the two a##roach each other. 4oth go s' it is true' we S2Gu3rya (the "e$a!e sun= #ower)' an So$a' !i7e P2Gu3shan' "in s !ost catt!e. 4ut it $ust be recogni(e once "or a!! that i entica! attributes are not enough to i enti"y Be ic go s. Mho gi*es wea!thP In ra' So$a' )gni' %ea*en an Earth' Min ' Sun' the -aruts' etc. Mho "orgi*es sinsP )gni' Baruna' In ra' the Sun' etc. Mho he!#s in warP )gni' P2Gu3shan' In ra' So$a' etc. Mho sen s rainP In ra' Par+anya' So$a' the -aruts' P2Gu3shan' etc. Mho we s DawnP The )Z*ins' the Sun' etc. The attributes $ust be "unctiona! or the i enti"ication is !e"t inco$#!ete. The great is#arity in escri#tions o" P2Gu3shan $ay be i!!ustrate by setting BI. O8. 19 besi e X. 9H. 1A. The "or$er #assage $ere!y ec!ares that P2Gu3shan is a war=!ea er 9o*er $orta!s' an !i7e the go s in g!ory9< the !atter' that he is 9 istinguishe by a!! i*ine attributes9< that is to say' what has ha##ene in the case o" Sa*itar has ha##ene here a!so. The in i*i ua!ity o" P2Gu3shan ies out' but the *aguer he beco$es the $ore gran i!o;uent!y is he #raise an associate with other #owers< whi!e "or !ac7 o" e"inite !au ation genera! g!ory is ascribe to hi$. The true #osition o" P2Gu3shan in the eyes o" the warrior is gi*en unintentiona!!y by one who says'2AC3 9I o not scorn thee' D P2Gu3shan'9 i.e.0 as o $ost #eo#!e' on account o" thy ri icu!ous attributes. 1or P2Gu3shan oes not rin7 soma !i7e In ra' but eats $ush. So another e*out be!ie*er says? 9P2Gu3shan is not escribe by the$ that ca!! hi$ an eater o" $ush.92A13 The "act that he was so ca!!e s#ea7s !ou er than the #ious #rotest. )gain' P2Gu3shan is si$#!y buco!ic. %e uses the goa ' which' howe*er' accor ing to 4ergaigne' is the thun erbo!tV So' too' the cows that P2Gu3shan is escribe as gui ing ha*e been inter#rete as c!ou s or 8 awns.8 4ut they $ay be ta7en without 8inter#retation8 as rea! cows.2AH3 P2Gu3shan ri*es the cows' he is ar$e with a goa ' an eats $ush< buco!ic throughout' yet a sun= go . It is on these !ines that his "in ing=;ua!ities are to be inter#rete . %e "in s !ost catt!e'2AA3 a #ro#er business "or such a go < but 4ergaigne wi!! see in this a trans"er "ro$ P2Gu3shan8s "in ing o" rain an o" soma.2AO3 P2Gu3shan' too' irects the "urrow2AL3 Together with Bishnu an 4haga this go is in*o7e at sacri"ices' (a "act that says !itt!e against or "or his origina! sun=shi#)'2A63 an he is inti$ate!y connecte with In ra. %is sister is his $istress' an his $other is his wi"e (Dawn an KightP) accor ing to the $eagre accounts gi*en in BI. LL. O= L.2AN3 )s a go o" increase he is in*o7e in the $arriage=rite' X. 8L. AN. )s Sa*itar an a!! sun=go s are at once !u$inous an ar7' so P2Gu3shan has a c!ear an again a re*ere (terrib!e) a##earance< he is !i7e ay an night' !i7e Dyaus (the s7y)< at one ti$e bright' at another' #!unge in ar7ness' BI. L8. 1. ]uite !i7e Sa*itar he is the shining go who 9!oo7s u#on a!! beings an sees the$ a!! together9< he is the 9!or o" the #ath'9 the go o" tra*e!!ers< he is in*o7e to

ri*e away e*i! s#irits' thie*es' "oot#a s' an a!! wor7ers o" e*i!< he $a7es #aths "or the winning o" wea!th< he her s the stars an irects a!! with soma. %e carries a go! en a6e or swor ' an is borne through air an water on go! en shi#s< an it is he that !ets own the sun8s go! en whee!. These si$#!er attributes a##ear "or the $ost #art in the ear!y hy$ns. In what see$ to be !ater hy$ns' he is the $ighty one who 9carries the thoughts o" a!!9< he is !i7e soma (the rin7)' an atten s to the "i!ter< he is 9!or o" the #ure9< the 9one born o" o! '9 an is es#ecia!!y ca!!e u#on to he!# the #oets8 hy$ns.2A83 It is here' in the !ast #art o" the 5ig Be a' that he a##ears as 2&ree7? #sucho#o$#^s3' who 9goes an returns'9 escorting the sou!s o" the ea to hea*en. %e is the sun8s $essenger' an is i""erentiate "ro$ Sa*itar in X. 1A9. 1.2A93 )##arent!y he was a go a""ecte $ost by the 4hara *2Ga3+a "a$i!y (to which is ascribe the si6th boo7 o" the 5ig Be a) where his worshi# was e6ten e $ore broa !y. %e see$s to ha*e beco$e the s#ecia! war=go o" this "a$i!y' an is conse;uent!y in*o7e with In ra an the -aruts (though this $ay ha*e been $ere!y in his r[te as sun). The goats' his stee s' are a!so an attribute o" the Scan ina*ian war=go Thor (Jaegi' !ig .eda' note H1C)' so that his buco!ic character rests $ore in his goa ' "oo ' an #!ough. 4haga is recogni(e as an 2G)3 itya (!u$inous eity) an was #erha#s a sun=go o" so$e c!ass' #ossib!y o" a!!' as the na$e in S!a*ic is sti!! 7e#t in the $eaning 8go '8 !itera!!y 8gi*er.8 In the 5ig Be a the wor $eans' a!so' si$#!y go ' as in bh=gabha&ta' 8gi*en by go s8< but as a na$e it is we!! 7nown' an when thus ca!!e 4haga is sti!! the gi*er' 8the bestower8 (vidhart45=6 . )s bhaga is a!so an e#ithet o" Sa*itar' the na$e $ay not stan "or an origina!!y istinct #ersona!ity. 4haga has but one hy$n.2OC3 There is in "act no reason why 4haga shou! be regar e as a sun=go ' e6ce#t "or the "or$a! i enti"ication o" hi$ as an 2G)3 ity_' that is as the son o" ) iti (4oun !essness' see be!ow)< but neither S2Gu3rya nor Sa*itar is origina!!y an 2G)3 ity_' an in Iranic bagha is on!y an e#ithet o" Dr$u( . HYMNS TO P[=U]SHAN AND BHAGA. To P2G,3S%)K (*i. L6). The $an who P2Gu3shan esignates Mith wor s !i7e these' 8$ush=eater he'8 4y hi$ the go is not escribe . Mith P2Gu3shan +oine in unison That best o" warriors' truest !or ' In ra' the e*i! e$ons s!ays. 8T is he' the best o" warriors' ri*es The go! en chariot o" the sun )$ong the s#ec7!e 7ine (the c!ou s). Mhate8er we as7 o" thee to= ay' D won er=wor7er' #raise an wise' )cco$#!ish thou "or us that #rayer. )n this our ban ' which hunts "or 7ine'2O13 Success"u! $a7e "or booty8s gain< )"ar' D P2Gu3shan' art thou #raise . Me see7 o" thee success' which "ar 1ro$ i!!' an near to wea!th sha!! be< 1or "u!! #ros#erity to= ay< )n "u!! #ros#erity the $orn.2OH3 To 4%)&) (*ii. O1). Ear!y on )gni ca!! we' ear!y In ra ca!!< Ear!y ca!! -itra' Baruna' the %orse$en twain<

Ear!y' too' 4haga' P2Gu3shan' an the Lor o" Strength< )n ear!y So$a wi!! we ca!!' an 5u ra too. This stan(a has been #re"i6e to the hy$n by *irtue o" the catch=wor 8ear!y8 (in the $orning)' with which rea!!y begins this #rosaic #oe$ (in i""erent $etre)? The ear!y=con;uering $ighty 4haga ca!! we' The son o" 4oun !essness' the gi"t=bestower'2OA3 Mho$ wea7 an strong' an e8en the 7ing' regar ing' Cry bh=gam bha&shi' 8gi*e to $e the gi*er.82OO3 D 4haga' !ea er 4haga' true bestower' D 4haga' he!# this #rayer' to us gi*e (riches)' D 4haga' $a7e us grow in 7ine an horses' D 4haga' e7e in $en' $en=wea!thy be weV )n now $ay we be rich' be bhaga=ho! ers'2OL3 4oth at the ( ay8s) a##roach' an e7e at $i ay' )n at the sun8s e#arture' generous gi*er. The "a*or o" the go s $ay we abi e in. D go s' (to us) be 4haga rea!!y bhaga'2O63 4y $eans o" hi$ $ay we be bhaga=ho! ers. )s such an one o a!!' D 4haga' ca!! thee' )s such' D 4haga' be to= ay our !ea er. -ay awns a##roach the sacri"ice' the ho!y P!ace' !i7e to Da hi7r2Ga3'2ON3 !i7e horses acti*e' Mhich bring a chariot near< so' !ea ing 4haga' Mho "in s goo things' $ay they a##roach' an bring hi$. )s this is the on!y hy$n a resse to 4haga' an as it #ro*es itse!" to ha*e been $a e "or a!tar ser*ice (in sty!e as we!! as in s#ecia! $ention o" the cere$ony)' it is e*i ent that 4haga' a!though ca!!e ) iti8s son' is but a go o" wea!th an (!i7e )nZa' the )##ortioner) *ery re$ote!y connecte with #hysica! "unctions. 4ut the hy$n a##ears to be so !ate that it cannot throw $uch !ight on the origina! conce#tion o" the eity. Me rather inc!ine to oubt whether 4haga was e*er' strict!y s#ea7ing' a sun=go ' an thin7 that he was $a e so $ere!y because the sun (Sa*itar) was ca!!e bhaga. ) (&ree7? Qehys) 4agaios was worshi##e by the Phrygians' whi!e in the )*esta an as a S!a*ic go 4haga has no es#ecia! connection with the sun. It $ust be ac7now!e ge ' howe*er' that e*ery "or$ o" the sun=go is es#ecia!!y !au e "or generosity. VISHNU. In the #erson o" Bishnu the sun is e6to!!e un er another na$e' which in the #erio o" the 5ig Be a was sti!! in the awn o" its g!ory. The hy$ns to Bishnu are "ew< his "a$e rests chie"!y on the three stri es with which he crosses hea*en' on his $a7ing "ast the earth' an on his $uni"icence.2O83 %e' too' !ea s in batt!e an is re*ere un er the tit!e Wi#i*ishta'2O93 o" un7nown signi"icance' but $eaning !itera!!y 8ba! .8 Li7e Sa*itar he has three s#aces' two ca!!e earth!y' an one' the highest' 7nown on!y to hi$se!". %is greatness is inconcei*ab!e' an he is es#ecia!!y #raise with In ra' the two being !oo7e u#on as $asters o" the wor! .2LC3 %is highest #!ace is the rea!$ o" the e#arte s#irits.2L13 The hy$ns to hi$ a##ear to be !ate (thus I. 1LL. 6' where' as the year' he has "our seasons o" ninety ays each). Li7e P2Gu3shan (his neighbor in $any !au s) he is associate in a !ate hy$n with the -aruts (B. 8N). %is !ater #o#u!arity !ies in the i$#ortance o" his 8highest #!ace8 (or ste#) being the ho$e o" the e#arte s#irits' where he hi$se!" we!!s' inscrutab!e. This !e to the s#irit8s union with the sun' which' as we ha*e sai ' is one o" the "irst #hases o" the #antheistic octrine. In the "a$i!y=boo7s Bishnu gets but two hy$ns' both in the sa$e co!!ection' an shares one $ore with In ra (BII. 99=1CC< BI. 69). In so$e o" the "a$i!y=co!!ections' notab!y in that o" the

Bis*a$itras' he is' i" not un7nown' a!$ost ignore . )s In ra8s "rien he is $ost #o#u!ar with the Jan*a "a$i!y' but e*en here he has no s#ecia! hy$n. Kone born' &o Bishnu' an none born herea"ter E8er reaches to the !i$it o" thy greatness< Twas thou estab!ish8st yon high *au!t o" hea*en' Thou $a est "ast the earth8s e6tre$est $ountain. (BII. 99. H.) Three ste#s he $a e' the her s$an sure' Bishnu' an ste##e across (the wor! ). (I. HH. i8.) The $ighty ee s wi!! I #roc!ai$ o" Bishnu' Mho $easure out the earth8s e6tre$est s#aces' )n "astene "ir$ the highest habitation' Thrice ste##ing out with ste# a!!=#ower"u!. D wou! that I $ight reach his #ath be!o*e ' Mhere +oy the $en who ho! the go s in honor. (I. 1LO. 1' L.) ,n er a!! these na$es an i$ages the sun is worshi##e . )n it is necessary to re*iew the$ a!! to see how ee#!y the worshi# is ingraine . The sun is one o" the $ost *enerab!e as he is the $ost en uring o" In ia8s nature=go s.2LH3 In no ear!y #assage is the sun a $a!ignant go . %e co$es 9as 7ine to the *i!!age' as a hero to his stee ' as a ca!" to the cow' as a husban to his wi"e.92LA3 %e is the 8gi*er'8 the 8generous one'8 an as such he is -itra' 8the "rien '8 who with Baruna' the enco$#assing hea*en' is' in ee ' in the 5ig Be a' a #ersona!ity subor inate to his greater co$ra e< yet is this' #erha#s' the sun8s o! est na$e o" those that are not escri#ti*e o" #ure!y #hysica! characteristics. 1or -ithra in Persian 7ee#s the #roo" that this tit!e was gi*en to the In o= Iranic go be"ore the se#aration o" the two #eo#!es. It is there"ore (#erha#s with 4hagaP) one o" the $ost ancient #ersona! esignations o" the sun'/one' #erha#s' e*e!o#e "ro$ a $ere na$e into a se#arate eity. HEAVEN AND EARTH. Kot on!y as i entica! with the chie" go o" the &ree7s' but a!so "ro$ a nati*e In ic #oint o" *iew' it $ight ha*e been e6#ecte that Dyaus (Qeus)' the 8shining s7y'8 wou! #!ay an i$#ortant r[!e in the %in u #antheon. 4ut such is not the case. There is not a sing!e hy$n a resse in e#en ent!y to Dyaus' nor is there any hint o" es#ecia! #ree$inence o" Dyaus in the ha!"= o(en hy$ns that are sung to %ea*en an Earth together. The wor dyaus is use hun re s o" ti$es' but genera!!y in the $eaning s7y (without #ersoni"ication). There is' to be sure' a "or$a! ac7now!e g$ent o" the "atherhoo o" Dyaus (a$ong go s he is "ather #articu!ar!y o" Dawn' the )Z*ins' an In ra)' as there is o" the $otherhoo o" Earth' but there is no "urther e6a!tation. Ko e6aggeration/the sign o" %in u enthusias$/is is#!aye in the !au ation' an the e#ithet 8"ather8 is gi*en to ha!" a o(en Be ic go s' as in 5o$e -a(r)s#iter stan s besi e @u#(#)iter. Certain "unctions are ascribe to %ea*en an Earth' but they are o" secon ary origin. Thus they bring to the go he sacri"ice'2LO3 as oes )gni' an one who!e hy$n $ay thus be e#ito$i(e ? 84y the or inance o" Baruna $a e "ir$' D %ea*en an Earth' gi*e us b!essings. 4!est with chi! ren an wea!th is he that a ores you twain. &i*e us sweet "oo ' g!ory an strength o" heroes' ye who are our "ather an $other.82LL3 The #raise is *ague an the bene*o!ence is the usua! 8bestowa! o" b!essings8 e6#ecte o" a!! the go s in return "or #raise. Dther hy$ns a to this so$ething' "ro$ which one sees that these eities are not regar e as se!"=create < "or the seers o" o! ' or' accor ing to one #oet so$e won er"u! i*ine artisan' 9$ost won rous wor7er o" the won er=wor7ing go s'9 create the$. Their chie" o""ice is to e6ercise benign #rotection an bestow wea!th. Dnce they are in*ite to co$e to the sacri"ice 9with the go s'9 but this' o" course' is not $eant to e6c!u e the$ "ro$ the !ist o" go s2L63. The antithesis o" $a!e an "e$a!e' to 4ergaigne8s insistence on which re"erence was $a e abo*e (#. OA)' e*en here in this $ost ob*ious o" "or$s' co$$on to so $any re!igions' shows itse!" so "aint!y

that it "ai!s utter!y to su##ort that basis o" se6ua! ua!is$ on which the 1rench scho!ar !ays so $uch stress. Dyaus oes' in ee ' occasiona!!y ta7e the #!ace o" In ra' an as a be!!owing bu!! i$#regnate earth' but this is who!!y inci enta! an not "oun at a!! in the hy$ns irect!y !au ing %ea*en an Earth. -oreo*er' instea o" 9"ather an $other9 %ea*en an Earth o"ten are s#o7en o" as 9the two $others'9 the signi"icance o" which cannot be nu!!i"ie by the e6#!anation that to the %in u 8two $others8 $eant two #arents' an o" two #arents one $ust be $a!e'/4ergaigne8s e6#!anation. 1or not on!y is Dyaus one o" the 8two $others'8 but when in e#en ent!y use the wor Dyaus is $a!e or "e$a!e in i""erent!y. Thus in X. 9A. I? 9D %ea*en an Earth be wi e outstretche "or us' (be) !i7e two young wo$en.9 The #osition o" %ea*en an Earth in re!ation to other i*inities *aries with the "ancy o" the #oet that e6to!s the$. They are either create ' or they create go s' as we!! as create $en. In accor ance with the #hysica! reach o" these eities they are e6horte to gi*e strength whereby the worshi##er sha!! 9o*er=reach a!! #eo#!es9< an ' as #arents' to be the 9nearest o" the go s'9 to be 9!i7e "ather an $other in 7in ness.9 (I. 1L9< 16C. H' L.) Dne $ore attribute re$ains to be notice ' which connects Dyaus $ora!!y as we!! as #hysica!!y with Sa*itar an Baruna. The *erse in which this attribute is s#o7en o" is a!so not without interest "ro$ a socio!ogica! #oint o" *iew? 9Mhatsoe*er sin we ha*e co$$itte against the go s' or against a "rien ' or against the chie" o" the c!an ("a$i!y)2LN3 $ay this hy$n to %ea*en an Earth a*ert it.9 It was shown abo*e that Sa*itar re$o*es sin. %ere' as in !ater ti$es' it is the hy$n that oes this. The $ystery o" these go s8 origin #u((!es the seer? 9Mhich was "irst an which ca$e !ater' how were they begotten' who 7nows' D ye wise seersP Mhate*er e6ists' that they carry.92L83 4ut a!! that they o they o un er the co$$an o" -itra.2L93 The $ost signi"icant "act in connection with the hy$ns to %ea*en an Earth is that $ost o" the$ are e6#ress!y "or sacri"icia! intent. 9Mith sacri"ices I #raise %ea*en an Earth9 (I. 1L9. 1)< 91or the sa7e o" the sacri"ice are ye co$e own (to us)9 (IB. L6. N). In BI. NC they are a resse in sacri"icia! $eta#hors< in BII. LA. 1 the #oet says? 9I in*o7e %ea*en an Earth with sacri"ices'9 etc. The #assi*ity o" the two go s $a7es the$ yie! in i$#ortance to their son' the acti*e Sa*itar' who goes between the two #arents. Kone o" these hy$ns bears the i$#ress o" acti*e re!igious "ee!ing or has #oetic *a!ue. They a!! see$ to be re"!ecti*e' stu ie ' $ore or !ess $echanica!' an to be!ong to a #erio o" theo!ogica! #hi!oso#hy. To Earth a!one without %ea*en are a resse one unins#ire hy$n an a "rag$ent o" the sa$e character? 9D Earth be 7in !y to us' "u!! o" we!!ings an #ain!ess' an gi*e us #rotection.926C3 In the buria! ser*ice the ea are e6horte to 9go into 7in !y $other earth9 who wi!! be 9woo!=so"t' !i7e a $ai en.92613 The one hy$n to Earth shou! #erha#s be #!ace #ara!!e! with si$i!ar $e itati*e an #er"unctory !au ations in the %o$eric hy$ns? To E)5T% (B. 8O). In truth' D broa e6ten e earth' Thou bear8st the ren er o" the hi!!s'26H3 Thou who' D $ighty $ountainous one' ]uic7enest create things with $ight. Thee #raise' D thou that wan er8st "ar' The hy$ns which !ight acco$#any' Thee who' D shining one' ost sen Li7e eager stee s the gushing rain. Thou $ighty art' who ho! est u# Mith strength on earth the "orest trees' Mhen rain the rains that "ro$ thy c!ou s )n Dyaus8 "ar=g!ea$ing !ightning co$e.26H3 Dn the bearing o" these "acts' es#ecia!!y in regar to the secon ary greatness o" Dyaus' we sha!! touch be!ow. %e is a go e6a!te $ore by $o ern writers than by the %in usV

VARUNA. Baruna has been re"erre a!rea y in connection with the sun=go an with %ea*en an Earth. It is by Baruna8s #ower that they stan "ir$. %e has estab!ishe the sun 8!i7e a tree'8 i.e.' !i7e a su##ort' an 8$a e a #ath "or it.826A3 %e has a thousan re$e ies "or i!!s< to his rea!$ not e*en the bir s can ascen ' nor win or swi"t waters attain. It is in accor ance with the change!ess or er26O3 o" Baruna that the stars an the $oon go their regu!ar course< he gi*es !ong !i"e an re!eases "ro$ har$' "ro$ wrong' an "ro$ sin.26L3 Baruna is the $ost e6a!te o" those go s whose origin is #hysica!. %is rea!$ is a!! abo*e us< the sun an stars are his eyes< he sits abo*e u#on his go! en throne an sees a!! that #asses be!ow' e*en the thoughts o" $en. %e is' abo*e a!!' the $ora! contro!!er o" the uni*erse. To B)5,K) (i. HL). %owe8er we' who thy #eo#!e are' D Baruna' thou shining go ' Thy or er in+ure' ay by ay' Tet gi*e us o*er nor to eath' Kor to the b!ow o" angry ("oe)' Kor to the wrath o" ("oe) incense .2663 Thy $in "or $ercy we re!ease/ )s charioteer' a "ast=boun stee / 4y $eans o" song' D Baruna. >>>>> (8Tis Baruna) who 7nows the trac7 D" bir s that "!y within the air' )n 7nows the shi#s u#on the "!oo <26N3 Jnows' too' the (go ) o" or er "ir$' The twe!*e $onths with their #rogeny' )n e8en which $onth is !ater born<2683 Jnows' too' the #athway o" the win ' The wi e' the high' the $ighty (win )' )n 7nows who sit abo*e (the win ). (&o ) o" "ir$ or er' Baruna %is #!ace hath ta8en within (his) ho$e 1or !or shi#' he' the *ery strong.2693 Thence a!! the things that are concea!e %e !oo7s u#on' consi ering Mhate8er is one an to be one. -ay he' the Son o" 4oun !essness' The *ery strong' through e*ery ay -a7e goo our #aths' #ro!ong our !i"e. 4earing a gar$ent a!! o" go! ' In +ewe!s c!othe ' is Baruna' )n roun about hi$ sit his s#ies< ) go who$ in+urers in+ure not' Kor cheaters cheat a$ong the "o!7' Kor any #!otters #!ot against< Mho "or hi$se!" 8$i (other) $en &!ory une;ua!!e gaine ' an gains (Such g!ory) a!so 8$i ourse!*es.

1ar go $y thoughts (to hi$)' as go The eager cows that $ea ows see7' Desiring (hi$)' the wi e=eye (go ). Together !et us ta!7 again' Since now the o""ering sweet I bring' 4y thee be!o*e ' an !i7e a #riest Thou eat8st. I see the wi e=eye (go )? I see his chariot on the earth' -y song with +oy hath he recei*e . %ear this $y ca!!' D Baruna' 4e $erci"u! to $e to ay' 1or thee' esiring he!#' I yearn. Thou' wise one' art o" e*erything' The s7y an earth a!i7e' the 7ing< )s such u#on thy way gi*e ear' )n !oose "ro$ us the (three"o! ) bon < The u##er bon ' the $i !e' brea7' The !ower' too' that we $ay !i*e. In the #ortrait o" such a go as this one co$es *ery near to $onotheis$. The conce#tion o" an a!$ost so!itary eity' recogni(e as watcher o" wrong' guar ian o" right' an #ri$iti*e creator' a##roaches $ore c!ose!y to unitarianis$ than oes the i ea o" any #hysica! #ower in the 5ig Be a. To the #oet o" the 5ig Be a Baruna is the en*e!o#ing hea*en<2NC3 that is' in istinction "ro$ Dyaus' "ro$ who$ he i""ers toto caelo' so to s#ea7' the in*isib!e wor! ' which e$braces the *isib!e s7y. %is ho$e is there where !i*es the ,nborn' whose #!ace is uni;ue' abo*e the highest hea*en.2N13 4ut it is e6act!y this !o"tiness o" character that shou! $a7e one shy o" inter#reting Baruna as being origina!!y the go that is #resente here. Can this go ' 8$ost august o" Be ic eities'8 as 4ergaigne an others ha*e ca!!e hi$' ha*e be!onge as such to the ear!iest stratu$ o" )ryan be!ie"P There are so$e twe!*e hy$ns in the 5ig Be a in Baruna8s honor. D" these' one in the tenth boo7 ce!ebrates In ra as o##ose to Baruna' an genera!!y it is consi ere !ate' in *irtue o" its content. D" the hy$ns in the eighth boo7 the secon a##ears to be a !ater i$itation o" the "irst' an the "irst a##ears' "ro$ se*era! in ications' to be o" co$#arati*e!y recent origin.2NH3 In the se*enth boo7 (*ii. 86=89) the short "ina! hy$n contains a istinct!y !ate trait in in*o7ing Baruna to cure ro#sy< the one #rece ing this is in ma9orem gloriam o" the #oet Basistha' "it!y "o!!owing the one that a##ears to be as new' where not on!y the $ysticis$ but the +ugg!ing with 9thrice=se*en'9 shows the character o" the hy$n to be recent.2NA3 In the "irst hy$n o" this boo7 the !ate octrine o" inherite sin stan s #ro$inent!y "orth (*ii. 86. L) as an in ication o" the ti$e in which it was co$#ose . The "ourth an si6th boo7s ha*e no se#arate hy$ns to Baruna. In the "i"th boo7 the #osition o" the one hy$n to Baruna is one "a*orab!e to s#urious a itions' but the hy$n is not otherwise obno6ious to the criticis$ o" !ateness. D" the two hy$ns in the secon boo7' the "irst is a resse on!y in irect!y to Baruna' nor is he here *ery #ro$inent< the secon (ii. H8) is the on!y song which stan s on a #ar with the hy$n a!rea y trans!ate . There re$ain the hy$ns cite abo*e "ro$ the "irst' not a "a$i!y= boo7. It is' $oreo*er' noteworthy that in ii. H8' a#art "ro$ the ascri#tion o" genera! greatness' a!$ost a!! that is sai o" Baruna is that he is a #riest' that he causes ri*ers to "!ow' an !oosens the bon o" sin.2NO3 The "inest hy$n to Baruna' "ro$ a !iterary #oint o" *iew' is the one trans!ate abo*e' an it is $ain!y on the basis o" this hy$n that the !o"ty character o" Baruna has been inter#rete by occi enta! writers. To our $in this hy$n be!ongs to the c!ose o" the "irst e#och o" the three which the hy$ns re#resent. That it cannot be *ery ear!y is e*i ent "ro$ the $ention o" the interca!ate $onth' not to s#ea7 o" the i$age o" Baruna eating the sweet ob!ation 8!i7e a #riest.8 Its

e!e*ate !anguage is in shar# contrast to that o" a!$ost a!! the other Baruna hy$ns. )s these are a!! the hy$ns where Baruna is #raise a!one by hi$se!"' it beco$es o" chie" i$#ortance to stu y hi$ here' an not where' as in iii. 6H' i*. O1' *i. L1' 6N' 68' an e!sewhere' he is !au e as #art o" a co$bination o" go s (-itra or In ra unite with Baruna). In the !ast boo7 o" the 5ig Be a there is no hy$n to Baruna'2NL3 a ti$e when #antheistic $onotheis$ was changing into #antheis$' so that' in the !ast stage o" the 5ig Be a' Baruna is escen e "ro$ the height. Therea"ter he is go an husban o" waters' an #unisher o" secret sin (as in ii. H8). I$#ortant in contrast to the hy$n trans!ate abo*e is *. 8L. TO VARUNA. 9I wi!! sing "orth unto the uni*ersa! 7ing a high ee# #rayer' ear to renowne Baruna' who' as a butcher a hi e' has struc7 earth a#art ("ro$ the s7y) "or the sun. Baruna has e6ten e air in trees' strength in horses' $i!7 in cows' an has !ai wis o$ in hearts< "ire in water< the sun in the s7y< soma in the stone. Baruna has in*erte his water=barre! an !et the two wor! s with the s#ace between "!ow (with rain). Mith this (hea*en!y water=barre!) he' the 7ing o" e*ery create thing' wets the who!e wor! ' as a rain oes a $ea ow. %e wets the wor! ' both earth an hea*en' when he' Baruna' chooses to $i!7 out (rain)/an then o the $ountains c!othe the$se!*es with c!ou ' an e*en the strongest $en grow wea7. Tet another great an $ar*e!!ous #ower o" the renowne s#irit ()sura) wi!! I #roc!ai$' this' that stan ing in $i =air he has $easure earth with the sun' as i" with a $easuring ro . (It is ue to) the $ar*e!!ous #ower o" the wisest go ' which none e*er resiste ' that into the one con"!uence run the ri*ers' an #our into it' an "i!! it not. D Baruna' !oosen whate*er sin we ha*e co$$itte to boso$="rien ' co$ra e' or brother< to our own house' or to the stranger< what (we) ha*e sinne !i7e ga$b!ers at #!ay' rea! (sin)' or what we ha*e not 7nown. -a7e !oose' as it were' a!! these things' D go Baruna' an $ay we be ear to thee herea"ter.9 In this hy$n Baruna is a water=go ' who stan s in $i =air an irects the rain< who' a"ter the rain' reinstates the sun< who re!eases "ro$ sin (as water oes "ro$ irtP). )ccor ing to this conce#tion it wou! see$ that Baruna were the 8co*erer8 rather than the 8enco$#asser.8 It $ight see$ #robab!e e*en that Baruna "irst stoo to Dyaus as c!ou an rain an night to shining ay' an that his counter#art' (&ree7? %ohyranhos)' stoo in the sa$e re!ation to (&ree7? Qehys)< that were connecte(&ree7? %ohyranhos) with (&ree7? hyrhe[) an Baruna with vari' ri*er' v45a6ri' water. 2N63 It is #ossib!e' but it is not #ro*ab!e. 4ut no inter#retation o" Baruna that ignores his rainy si e can be correct. )n this is "u!!y recogni(e by %i!!ebran t. Dn account o" his 9thousan s#ies'9 i.e.0 eyes' he has been !oo7e u#on by so$e as e6c!usi*e!y a night=go . 4ut this is too one=si e an inter#retation' an #asses o*er the a!!=i$#ortant' "act that it is on!y in con+unction with the sun (-itra)' where there is a strong antithesis' that the night=si e o" the go is e6c!usi*e!y is#!aye . Mho!!y a ay=go he cannot be' because he ru!es night an rain. %e is (ar e:cellence the )sura' an ' !i7e )hura -a( ao' has the sun "or an eye' i.e.0 he is hea*en. 4ut there is no Baruna in Iranian worshi# an )hura is a sectarian s#ecia!i(ation. Mithout this na$e $ay one ascribe to In ia what is "oun in IranP2NN3 It has been suggeste by 4ergaigne that Baruna an Britra' the rain=ho! ing e$on' were e*e!o#$ents "ro$ the sa$e i ea' one re*ere as a go ' the other' a e$on< an that the wor $eans 8restrainer'8 rather than 8enco$#asser.8 1ro$ a!! this it wi!! be e*i ent that to c!ai$ an origina! $onotheis$ as sti!! sur*i*ing in the #erson o" Baruna' is i$#ossib!e< an this is the one #oint we wou! $a7e. E*ery one $ust a $ire the "ine hy$n in which he is #raise ' but what there is in it oes not $a7e it see$ *ery o! ' an the interca!ate $onth is ecisi*e e*i ence' "or here a!one in the 5ig Be a is $entione this $onth' which i$#!ies the "i*e=year cyc!us' but this be!ongs to the 4rah$anic #erio (Meber' .edische $eitr8ge' #. A8). E*ery e6#!anation o" the origina! nature o" Baruna $ust ta7e into consi eration that he is a rain=go ' a ay=go ' an a night=go in turn' an that where he is #raise in the $ost e!e*ate !anguage the rain=si e isa##ears' a!though it was "un a$enta!' as $ay be seen by

co$#aring $any #assages' where Baruna is e6horte to gi*e rain' where his tit!e is 8!or o" strea$s'8 his #osition that o" 8!or o" waters.8 The ecrease o" Baruna worshi# in "a*or o" In ra resu!ts #art!y "ro$ the $ore #eace"u! go o" rain a##earing !ess a $irab!e than the $onsoon=go ' who o*er#owers with stor$ an !ightning' as we!! as 8wets the earth.8 The $ost *a!uab!e contribution to the stu y o" Baruna is %i!!ebran t8s 8Baruna an -itra.8 This author has succee e in co$#!ete!y o*erthrowing the o! error that Baruna is e6c!usi*e!y a night= go .2N83 ]uite as e"initi*e!y he #ro*es that Baruna is not e6c!usi*e!y a ay=go . 4ergaigne' on the other han ' c!ai$s an es#ecia!!y tenebrous character "or Baruna.2N93 -uch has been written on !u$inous eities by scho!ars that "ai! to recogni(e the "act that the %in us regar the night both as !ight an as ar7. 4ut to the Be ic #oet the night' star=i!!u$ine ' was bright. E*en %i!!ebran t s#ea7s o" 9the bright hea*en9 o" ay as 9o##ose to the ar7 night=hea*en in which Baruna a!so shows hi$se!".928C3 In the 5ig Be a' as it stan s' with a!! the i""erent *iews o" Baruna si e by si e' Baruna is a uni*ersa! enco$#asser' $ora! as we!! as #hysica!. )s such his #hysica! si e is a!$ost gone. 4ut the conce#tion o" hi$ as a $ora! watcher an so!e !or o" the uni*erse is in so shar# contrast to the "igure o" the rain=go ' who' !i7e Par+anya' stan s in $i =air an u#sets a water=barre!' that one $ust iscri$inate e*en between the Be ic *iews in regar to hi$.2813 It is Baruna who !ets ri*ers "!ow< with In ra he is besought not to !et his wea#ons "a!! on the sinner< win is his breath.28H3 Dn the other han he is #ractica!!y i enti"ie with the sun.28A3 %ow i!! this !ast agrees with the i$age o" a go who 8!i*es by the s#ring o" ri*ers'8 8co*ers earth as with a gar$ent'8 an 8rises !i7e a secret sea (in "og) to hea*en8V28O3 E*en when in*o7e with the sun' -itra' Baruna sti!! gi*es rain? 9To who$soe*er ye two are 7in !y is#ose co$es sweet rain "ro$ hea*en< we beseech you "or rain E you' the thun erers who go through earth an hea*en9 (*. 6A)'/a strange #rayer to be a resse to a $onotheistic go o" !ight? 9Te $a7e the !ightning "!ash' ye sen the rain< ye hi e the s7y in c!ou an rain9 (ib.). In the hy$n #rece ing we rea ? 9Te $a7e "ir$ hea*en an earth' ye gi*e growth to #!ants' $i!7 to cows< D ye that gi*e rain' #our own rainV9 In the sa$e grou# another short hy$n ec!ares? 9They are uni*ersa! 7ings' who ha*e ghee (rain) in their !a#s< they are !or s o" the rain9 (*. 68). In the ne6t hy$n? 9Tour c!ou s (cows) gi*e nourish$ent' your strea$s are sweet.9 Thus the twain 7ee# the or er o" the seasons (i. H. N=8) an #rotect $en by the regu!ar return o" the rainy season. Their wea#ons are a!ways !ightning (abo*e' i. 1LH. H' an e!sewhere). ) short in*ocation in a "a$i!y=boo7 gi*es this #rayer? 9D -itra=Baruna' wet our $ea ows with ghee< wet a!! #!aces with the sweet rin79 (iii. 6H. 16). The inter#retation gi*en abo*e o" the o""ice o" Baruna as regar s the sun8s #ath' is su##orte by a *erse where is $a e an a!!usion to the ti$e 9when they re!ease the sun8s horses'9 i.e.' when a"ter two or three $onths o" rain the sun shines again (*. 6H. 1). In another *erse one rea s? 9Te irect the waters' sustenance o" earth an hea*en' rich!y !et co$e your rains9 (*iii. HL. 6). Kow there is nothing start!ing in this *iew. In o##osition to the unsatis"actory atte$#ts o" $o ern scho!ars' it is the tra itiona! inter#retation o" -itra an Baruna that -itra was go o" ay (i.e.0 the sun)' an Baruna the go o" night (i.e.0 co*ering)'28L3 whi!e nati*e be!ie" regu!ar!y attributes to hi$ the !or shi# o" water2863. The 8thousan eyes8 o" Baruna are the resu!t o" this *iew. The other !ight= si e o" Baruna as s#ecia! !or o" ay (e6c!u ing the a!!=hea*en i ea with the sun as his 8eye8) is e!sewhere scarce!y re"erre to' sa*e in !ate hy$ns an BIII. O1.28N3 In con+unction with the stor$= go ' In ra' the wrath=si e o" Baruna is "urther e*e!o#e . The #rayer "or re!ease is "ro$ 8!ong ar7ness'8 i.e.' "ro$ eath< in other wor s' $ay the !ight o" !i"e be restore (II. HN. 1O=1L< II. H8. N). &rass$ann' who be!ie*es that in Baruna there is an ear!y $onotheistic eity' enu$erates a!! his o""ices an o$its the gi*ing o" rain "ro$ the !ist<2883 whi!e Lu wig eri*es his na$e "ro$ var (G *e!!e) an e"ines hi$ as the !o"ty go who wi!!sV Baruna8s highest e*e!o#$ent ushers in the $i !e #erio o" the 5ig Be a< be"ore the rise o" the

!ater )!!="ather' an e*en be"ore the great e!e*ation o" In ra. 4ut when S2Gu3rya an Dawn were chie"' then Baruna was chie"est. There is no $onotheis$ in the worshi# o" a go who is regu!ar!y associate as one o" a #air with another go . Kor is there in Baruna any re!igious gran eur which' so "ar as it e6cee s that o" other i*inities' is not e*o!*e "ro$ his o! #hysica! si e. Dne cannot #ersoni"y hea*en an write a escri#ti*e #oe$ about hi$ without beco$ing e!e*ate in sty!e' as co$#are with the tone o" one that #raises a rain=c!ou or e*en the $ore con"ine #ersona!ity o" the sun. There is a sty!istic but not a $eta#hysica! escent "ro$ this ear!ier #erio in the 8!or s o" the at$os#here'8 "or' as we sha!! show' the e!e*ation o" In ra an )gni enotes a #hi!oso#hica! conce#tion yet $ore a *ance than the a!$ost $onotheistic greatness attaine by Baruna. 4ut one $ust "in the bac7groun to this ear!ier #erio < an in it Baruna is not $onotheistic. %e is the co*ering s7y unite with the sun' or he whose co*ering is rain an ew. In ra treats Baruna as Sa*itar treats -itra' su##!ants hi$< an "or the sa$e reason' because each re#resents the sa$e #riest!y #hi!oso#hy. In the one e6tant hy$n to -itra (who is In o=Iranian) it is -itra that 8watches $en'8 an 8bears earth an hea*en.8 %e is here (iii. L9) the 7in !y sun' his na$e (-itra' 8"rien 8) being "re;uent!y #unne u#on. The #oint o" *iew ta7en by 4arth eser*es co$$ent. %e says?2893 9It has so$eti$es been $aintaine that the Baruna o" the hy$ns is a go in a state o" eca ence. In this *iew we can by no $eans concur< E an a##ea! to these "ew hy$ns is enough to #ro*e that in the consciousness o" their authors the i*inity o" Baruna stoo sti!! intact.9 I"' instea o" 8sti!! intact'8 the author ha sai ' 8on the increase' ti!! un er$ine by sti!! !ater #hi!oso#hica! s#ecu!ation'8 the true #osition' in our o#inion' wou! ha*e been gi*en. 4ut a istinction $ust be $a e between eca ence o" greatness an eca ence o" #o#u!arity. It has ha##ene in the case o" so$e o" the Be ic inherite go s that e6act!y in #ro#ortion as their #o#u!arity ecrease their greatness increase < that is to say' as they beca$e $ore *ague an !ess in i*i ua! to the "o!7 they were e6#an e into wi er circ!es o" re!ationshi# by the theoso#hist' an absorbe other go s8 $a+esty.2893 Baruna is no !onger a #o#u!ar go in the 5ig Be a. %e is a!rea y a go o" s#ecu!ation' on!y the s#ecu!ation i not go "ar enough to suit the !ater seers o" In ra=Sa*itar=hoo . -ost certain!y his worshi#' when co$#are in #o#u!arity with that o" )gni an In ra' is une;ua!. 4ut this is because he is too re$ote to be #o#u!ar. Mhat $a e the #o#u!ar go s was a union o" near #hysica! "orce to #!ease the *u!gar' with #hi!oso#hica! $ysticis$ to #!ease the #riest' an In ra an )gni "u!"i!!e the con itions' whi!e aw"u!' but istant' Baruna i not. In stating that the great hy$n to Baruna is not ty#ica! o" the ear!iest stage o" re!igious be!ie" a$ong the Be ic )ryans' we shou! a one wor in e6#!anation. Baruna8s traits' as shown in other #arts o" the 5ig Be a' are so #ersistent that they $ust be characteristic o" his origina! "unction. It oes not "o!!ow' howe*er' that any one hy$n in which he is !au e is necessari!y o! er than the hy$n cite "ro$ the "irst boo7. The ear!iest stage o" re!igious e*e!o#$ent #rece es the entrance into the Pun+2Ga3b. It $ay e*en be a $itte that at the ti$e when the Be ic )ryans beca$e %in us' that is' when they sett!e about the In us' Baruna was the great go we see hi$ in the great hy$n to his honor. 4ut whi!e the re!ation o" the 2G)3 ityas to the s#irits o" )hura in Qoroaster8s syste$ #oints to this' yet it is absur to assu$e this e#och as the starting #oint o" Be ic be!ie". 4ac7 o" this #erio !ies one in which Baruna was by no $eans a $onotheistic eity' nor e*en the greatest i*inity a$ong the go s. The "act' notice by %i!!ebran t' that the Basishtha "a$i!y are the chie" #raisers o" Baruna' $ay a!so in icate that his s#ecia! e!e*ation was ue to the theo!ogica! conce#tions o" one c!an' rather than o" the who!e #eo#!e' since in the other "a$i!y boo7s he is worshi##e $ore as one o" a #air' Baruna an -itra' hea*en an sun. ADITI. The $other o" Baruna an the !u$inous go s is the 8$other o" 7ings'8 4oun !essness (aditi)29C3 a #ro uct o" #riest!y theoso#hy. ) iti $a7es' #erha#s' the "irst a##roach to "or$a! #antheis$ in In ia'

"or a!! go s' $en' an things are i enti"ie with her (i. 89. 1C). Se*en chi! ren o" ) iti are $entione ' to who$ is a e an eighth (in one hy$n).2913 The chie" o" these' who is' (ar e:cellence the 2G)3 itya (son o" ) iti)' is Baruna. -ost o" the others are i*inities o" the sun (6. NH). Mith Baruna stan s -itra' an besi es this #air are "oun 8the true "rien 8 )rya$an' Sa*itar' 4haga' an ' !ater' In ra' as sun (P). Da7sha an )nZa are a!so rec7one as 2G)3 ityas' an S2Gu3rya is enu$erate a$ong the$ as a i*inity istinct "ro$ Sa*itar. 4ut the wor aditi0 8unboun '8 is o"ten a $ere e#ithet' o" 1ire' S7y' etc. -oreo*er' in one #assage' at !east' aditi si$#!y $eans 8"ree o$8 (i. HO. 1)' !ess boun !essness than 8un=bon age8< so' #robab!y' in i. 18L. A' 8the gi"t o" "ree o$.8 )nZa see$s to ha*e $uch the sa$e $eaning with 4haga' vi;.0 the sharer' gi*er. Da7sha $ay' #erha#s' be the 8c!e*er'8 8strong8 one (2&ree7? e6ios3)' abstract Strength< as another na$e o" the sun (P). ) iti herse!" (accor ing to -I!!er' In"inity< accor ing to %i!!ebran t' Eternity) is an abstraction that is born !ater than her chie" sons' Sun an Baruna.29H3 Qarathustra (Qoroaster' not ear!ier than the c!ose o" the "irst Be ic #erio ) too7 the se*en 2G)3 ityas an re"or$e the$ into one $onotheistic ( ua!istic) S#irit ()hura)' with a circ!e o" si6 $ora! atten ants' thereby yna$ica!!y estroying e*ery #hysica! conce#tion o" the$. DAWN. Me ha*e e*ote consi erab!e s#ace to Baruna because o" the theo!ogica! i$#ortance with which is in*este his #ersona!ity. I" one a $it that a $onotheistic Baruna is the ur=Baruna' i" one see in hi$ a sign that the %in us origina!!y worshi##e one uni*ersa!!y great su#erior go ' whose i$age e""ace that o" a!! the others'29A3 then the atte$#t to trace any or er!y e*e!o#$ent in %in u theo!ogy $ay as we!! be renounce < an one $ust i$agine that this #ecu!iar #eo#!e' starting with $onotheis$ escen e to #o!ytheis$' an then !ea#t again into the conce#tion o" that 1ather=go whose "or$' in the en o" the 5ig Be ic #erio ' out=*arunas Baruna as enco$#asser an !or o" a!!. I"' on the other han ' one see in Baruna a go who' "ro$ the 8co*ering'8 hea*en an c!ou an rain' "ro$ ear!iest ti$e has been associate with the sun as a #air' an recogni(e in Baruna8s !o"tier "or$ the #ro uct o" that gra ua! e!e*ation to which were !iab!e a!! the go s at the han s o" the %in u #riests< i" one see in hi$ at this stage the highest go which a theo!ogy' base on the worshi# o" natura! #heno$ena' was ab!e to e*o!*e< then' "or the rece#tion o" those go s who o*erthrew hi$ "ro$ his su#re$acy' because o" their greater "ree o$ "ro$ #hysica! restraints' there is o#ene a !ogica! an historica! #ath/unti! that go co$es who in turn "o!!ows these ha!"=e$bo ie ones' an stan s as the "irst i$$ateria! author o" the uni*erse/an so one $ay wa!7 straight "ro$ the #hysica! beginning o" the 5ig Be ic re!igion to its s#iritua! 4rah$anic en . Me turn now to one or two #heno$ena= eities that were ne*er $uch ta$#ere with by #riest!y s#ecu!ation< their "or$s being sti!! as bright an c!ear as when the "irst Be ic worshi##er' waiting to sa!ute the rising sun' behe! in a!! her beauty' an thus #raise
THE DAWN.[")]

)s co$es a bri e hath she a##roache us' g!ea$ing< )!! things that !i*e she rouses now to action. ) "ire is born that shines "or hu$an beings< Light hath she $a e' an ri*en away the ar7ness. Mi e=reaching hath she risen' to a!! a##roaching' )n shone "orth c!othe in gar$ents white an g!istening' D" go! her co!or' "air to see her !oo7 is' -other o" 7ine'29L3 !ea er o" ays she g!ea$eth. 4earing the go s8 eye' she' the gracious $ai en' /Lea ing a!ong the white an sight!y charger2963 /)urora' now is seen' re*ea!e in g!ory' Mith shining guer ons unto a!! a##earing.

D near an ear one' !ight "ar o"" our "oes' an -a7e sa"e to us our 7ines8 wi e #asture=#!aces. Jee# "ro$ us hatre < what is goo ' that bring us' )n sen the singer wea!th' D generous $ai en. Mith thy best bea$s "or us o thou bea$ wi e!y' )urora' go ess bright' our !i"e e6ten ing< )n "oo bestow' D thou a!! goo s #ossessing' Mea!th' too' bestowing' 7ine an stee s an war=cars Thou who$ Basistha8s29N3 sons e6to! with #raises' 1air=born )urora' aughter o" Dyaus' the bright one' Dn us bestow thou riches high an $ighty' /D a!! ye go s with wea! "ore*er guar us. In the !au ation o" Baruna the "ancy o" the #oet e6hausts itse!" in !o"ty i$agery' an reaches the to#$ost height o" Be ic re!igious !yric. In the #raise o" Dawn it escen s not !ower than to interwea*e beauty with ignity o" utterance. Kothing in re!igious #oetry $ore grace"u! or e!icate than the Be ic Dawn=hy$ns has e*er been written. In the ai!y *ision o" Dawn "o!!owing her sister Kight the #oet sees his "airest go ess' an in his worshi# o" her there is !o*e an a $iration' such as is e*o7e by the sight o" no other eity. 9She co$es !i7e a "air young $ai en' awa7ening a!! to !abor' with an hun re chariots co$es she' an brings the shining !ight< g!ea$ "orth' D Dawn' an gi*e us thy b!essing this ay< "or in thee is the !i"e o" e*ery !i*ing creature. E*en as thou hast rewar e the singers o" o! ' so now rewar our song9 (I. O8). The 7ine o" Dawn are the bright c!ou s that' !i7e re catt!e' wan er in ro*es u#on the hori(on. So$eti$es the rays o" !ight' which stretch across the hea*en' are inten e by this i$age' "or the catt!e=her ing #oets e$#!oye their "!oc7s as "igures "or *arious en s. The ine*itab!e se!"ish #essi$is$ o" unri#e re"!ection is a!so wo*en into the !ater Dawn=hy$ns? 9%ow !ong wi!! it be ere this Dawn' too' sha!! +oin the Dawns e#arte P Banishe are now the $en that saw the Dawns o" o! < we here see her now< there wi!! "o!!ow others who wi!! see her herea"ter< but' D Dawn' bea$ here thy "airest< rich in b!essings' true art thou to "rien an right. 4ring hither (to the $orning sacri"ice) the go s9 (I. 11A). Since the $etre (here ignore ) o" the "o!!owing hy$n is not a!! o" one $o e!' it is #robab!e that a"ter the "ourth *erse a new hy$n began' which was istinct "ro$ the "irst< but the argu$ent "ro$ $etre is uncon*incing' an in any e*ent both songs are worth citing' since they show how *arie were the i$ages an "ancies o" the #oets? 9The Dawns are !i7e heroes with go! en wea#ons< !i7e re 7ine o" the $orning on the "ie! o" hea*en< shining they wea*e their webs o" !ight' !i7e wo$en acti*e at wor7< "oo they bring to the #ious worshi##er. Li7e a ancing gir! is the Dawn a orne ' an o#ens "ree!y her boso$< as a cow gi*es $i!7' as a cow co$es "orth "ro$ its sta!!' so o#ens she her breast' so co$es she out o" the ar7ness (*erses 1=O) EShe is the e*er new' born again an again' a orne a!ways with the sa$e co!or. )s a #!ayer concea!s the ice' so 7ee#s she concea!e the ays o" a $an< aughter o" %ea*en she wa7es an ri*es away her sister (Kight). Li7e 7ine' !i7e the wa*es o" a "!oo ' with sunbea$s she a##ears. D rich Dawn' bring us wea!th< harness thy re horses' an bring to us success9 (I. 9H). The ho$age to Dawn is natura!!y i*i e at ti$es with that to the sun? 91air shines the !ight o" $orning< the sun awa7ens us to toi!< a!ong the #ath o" or er goes Dawn arraye in !ight. She e6ten eth herse!" in the east' an g!ea$eth ti!! she "i!!s the s7y an earth9< an again? 9Dawn is the great wor7 o" Baruna an -itra< through the sun is she awa7ene 9 (I. 1HO< III. 61. 6=N). In the ritua!istic #erio Dawn is sti!! $echanica!!y !au e ' an her bea$s 9rise in the east !i7e #i!!ars o" sacri"ice9 (IB. L1. H)< but otherwise the i$agery o" the se!ections gi*en abo*e is that which is usua!!y e$#!oye . The 8three awns8 occasiona!!y re"erre to are' as we ha*e shown e!sewhere'2983 the three awn=!ights' white' re ' an ye!!ow' as they are seen by both the Be ic #oet an the 1!orentine.

Dawn beco$es co$$on an trite a"ter awhi!e' as o a!! the go s' an is in*o7e $ore to gi*e than to #!ease. 8Ma7e us'8 cries a !ater #oet' 8Ma7e us to wea!th' D Dawn< gi*e to us' gi*e to us< wa7e u#' !est the sun burn thee with his !ight8/a #assage (B. N9) which has cause $uch !earne nonsense to be written on the ini$ica! re!ations o" Sun an Dawn as #ortraye here. The u!! i ea is that Dawn is !a(y' an ha better get u# be"ore S2Gu3rya catches her as!ee#. The #oet is not in the !east worrie because his i$age oes not e6#ress a suitab!e re!ationshi# between the awn an the sun' nor nee others be isturbe at it. The hy$n is !ate' an on!y i$#ortant in showing the new care!essness as regar s the o! go s.2993 So$e other traits a##ear in BII. NL. 1 "".' where Dawn is 8;ueen o" the wor! '8 an banishes the druhs' or e*i! s#irit. She here is aughter o" %ea*en' an wi"e o" the sun (O' L)< ib. N6. 1' she is the eye o" the wor! < an ib 81. O' she is in*o7e as 8$other.8 There is' at ti$es' so c!ose a rese$b!ance between Dawn=hy$ns an Sun=hy$ns that the i$agery e$#!oye in one is use in the other. Thus the hy$n BI. 6O begins? 9The bea$s o" Dawn ha*e arisen' shining as shine the waters8 g!ea$ing wa*es. She $a7es goo #aths' E she banishes ar7ness as a warrior ri*es away a "oe (so o" the sun' IB. 1A. H< X. AN. O< 1NC. H). 4eauti"u! are thy #aths u#on the $ountains' an across the waters thou shinest' se!"=g!ea$ing9 (a!so o" the sun). Mith the !ast e6#ression $ay be co$#are that in BI. 6L. L? 9Dawn' whose seat is u#on the hi!!s.9 Dawn is inti$ate!y connecte not on!y with )gni but with the Twin %orse$en' the )Z*ins (e;uites) /i" not so inti$ate!y connecte as is %e!en with the Dios7ouroi' who' (ace Pische!' are the )Z*ins o" %e!!as. This re!ationshi# is $ore e$#hasi(e in the hy$ns to the !atter go s' but occasiona!!y occurs in Dawn=hy$ns' o" which another is here trans!ate in "u!!.
TO DAWN 'IV. #*(.

The Daughter o" %ea*en' this beauteous $ai ' 5es#!en ent !ea*es her sister (Kight)' )n now be"ore (our sight) a##ears. 5e g!ows she !i7e a shining $are' -other o" 7ine' who ti$e!y co$es/ The %orse$en8s "rien )urora is. 4oth "rien art thou o" the %orse$en twain' )n $other art thou o" the 7ine' )n thou' )urora' ru!est wea!th. Me wa7e thee with our #raise as one Mho "oes re$o*es< such thought is ours' D thou that art #ossesst o" +oy. Thy ra iant bea$s bene"icent Li7e her s o" catt!e now a##ear< )urora "i!!s the wi e e6#anse. Mith !ight hast thou the ar7 re$o*e ' 1i!!ing (the wor! )' D bri!!iant one. )urora' he!# us as thou us8st. Mith rays thou stretchest through the hea*en )n through the "air wi e s#ace between' D Dawn' with thy re"u!gent !ight. It was seen that Sa*itar (P2Gu3shan) is the rising an setting sun. So' antithetic to Dawn' stan s the )ben roth with her sister' Kight. This !ast' genera!!y' as in the hy$n +ust trans!ate ' is !au e on!y in connection with Dawn' an "or herse!" a!one gets but one hy$n' an that is not in a "a$i!y=boo7. She is to be regar e ' there"ore' !ess as a go ess o" the #antheon than as a ;uasi=go ess' the resu!t o" a #oet8s $e itati*e i$agination' rather than one o" the "o!78s #ri$iti*e ob+ects o" a oration<

so$ewhat as the Eng!ish #oets #ersoni"y 9Te c!ou s' that "ar abo*e $e "!oat an #ause' ye ocean= wa*es E ye woo s' that !isten to the night=bir 8s singing' D ye !ou wa*es' an D ye "orests high' an D ye c!ou s that "ar abo*e $e soare < thou rising sun' thou b!ue re+oicing s7yV9/an as in &ree7 #oetry' that which be"ore has been concei*e o" *ague!y as i*ine su en!y is in*este with a i*ine #ersona!ity. The !ater #oet e6a!ts these as#ects o" nature' an en ows those that were be"ore on!y ha!" recogni(e with a !itt!e s#ecia! #raise. So' whereas Kight was i*ine at "irst $ere!y as the sister o" i*ine Dawn' in the tenth boo7 one #oet thus gi*es her #raise? HYMN TO NIGHT '+. *7(. Kight' shining go ess' co$es' who now Loo7s out a"ar with $any eyes' )n #utteth a!! her beauties on. I$$orta! shining go ess' she The e#ths an heights a!i7e hath "i!!e ' )n ri*es with !ight the ar7 away. To $e she co$es' a orne we!!' ) ar7ness b!ac7 now sight!y $a e< Pay then thy ebt' D Dawn' an go.21CC3 The bright one co$ing #ut asi e %er sister Dawn (the sunset !ight)' )n !oV the ar7ness hastes away. So (7in art thou) to us< at whose )##earing we retire to rest' )s bir s "!y ho$ewar to the tree. To rest are co$e the throngs o" $en< To rest' the beasts< to rest' the bir s< )n e8en the gree y eag!es rest. Jee# o"" the she=wo!" an the wo!"' Jee# o"" the thie"' D bi!!owy Kight' 4e thou to us a sa*iour now. To thee' D Kight' as 8twere an her ' To a con;ueror (brought)' bring I an hy$n Daughter o" %ea*en' acce#t (the gi"t).21C13 THE A,VINS. The )Z*ins who are' as was sai abo*e' the 8%orse$en'8 #ara!!e! to the &ree7 Dios7ouroi' are twins' sons o" Dyaus' husban s' #erha#s brothers o" the Dawn. They ha*e been *arious!y 8inter#rete '8 yet in #oint o" "act one 7nows no $ore now what was the origina! conce#tion o" the twain than was 7nown be"ore Dcci enta! scho!ars began to stu y the$.21CH3 E*en the ancients $a e $ere guesses? the )Z*ins ca$e be"ore the Dawn' an are so=ca!!e because they ri e on horses (a>va0 eAuos they re#resent either %ea*en an Earth' or Day an Kight' or Sun an -oon' or two earth!y 7ings/such is the unsatis"actory in"or$ation gi*en by the %in us the$se!*es.21CA3 -uch the sa$e !anguage with that in the Dawn=hy$ns is natura!!y e$#!oye in #raising the Twin 4rothers. They' !i7e the Dios7ouroi' are sai to ha*e been incor#orate gra ua!!y into the #antheon' on an e;ua!ity with the other go s'21CO3 not because they were at "irst hu$an beings' but because they' !i7e Kight' were a +uncts o" Dawn' an got their i*inity through her as !ea er.21CL3 In the !ast boo7 o" the 5ig Be a they are the sons o" Sarany2Gu3 an Bi*as*ant' but it is not certain whether

Sarany2Gu3 $eans awn or not< in the "irst boo7 they are born o" the "!oo (in the s7y).21C63 They are sons o" Dyaus' but this' too' on!y in the !ast an "irst boo7s' whi!e in the !atter they are se#arate once' so that on!y one is ca!!e the Son o" the S7y.21CN3 They "o!!ow Dawn 8!i7e $en8 (BIII. L. H) an are in 4rah$anic !iterature the 8youngest o" the go s.821C83 The twin go s are the #hysicians o" hea*en' whi!e to $en they bring a!! $e icines an he!# in ti$es o" anger. They were a##arent!y at "irst on!y 8won er=wor7ers'8 "or the origina! !egen s see$ to ha*e been "ew. Tet the stri7ing si$i!arity in these as#ects with the brothers o" %e!en $ust o""set the "act that so $uch in connection with the$ see$s to ha*e been a e in boo7s one an ten. They restore the b!in an ecre#it' i$#art strength an s#ee ' an gi*e the #ower an see o" !i"e< e*en causing waters to "!ow' "ire to burn' an trees to grow. )s such they assist !o*ers an ai in #ro ucing o""s#ring. The )Z*ins are bri!!iant!y escribe ' Their bir = rawn chariot an a!! its a##urtenances are o" go! < they are swi"t as thought' agi!e' young' an beauti"u!. Thrice they co$e to the sacri"ice' $orning' noon' an e*e< at the yo7ing o" their car' the awn is born. Mhen the 8banner be"ore awn8 a##ears' the in*ocation to the )Z*ins begins< they 8acco$#any awn.8 So$e *ariation o" "ancy is natura!!y to be !oo7e "or. Thus' though' as sai abo*e' Dawn is born at the )Z*ins yo7ing' yet Dawn is herse!" in*o7e to wa7e the )Z*ins< whi!e again the sun starts their chariot be"ore Dawn< an as sons o" Qeus they are in*o7e 9when ar7ness sti!! stan s a$ong the shining c!ou s (cows).921C93 %usban s or brothers or chi! ren o" Dawn' the %orse$en are a!so S2Gu3ry2Ga38s husban s' an she is the sun8s aughter (DawnP) or the sun as "e$a!e. 4ut this $yth is not without contra ictions' "or S2Gu3ry2Ga3 e!sewhere we s So$a' an the )Z*ins are the bri egroo$8s "rien s< who$ P2Gu3shan chose on this occasion as his #arents< he who (un!ess one with So$a) was the #rior bri egroo$ o" the sa$e $uch=$arrie a$se!.211C3 The current e6#!anation o" the )Z*ins is that they re#resent two #erio s between ar7ness an awn' the ar7er #erio being nearer night' the other nearer ay. 4ut they #robab!y' as inse#arab!e twins' are the twin!ights or twi!ight' be"ore awn' ha!" ar7 an ha!" bright. In this !ight it $ay we!! be sai o" the$ that one a!one is the son o" bright Dyaus' that both we Dawn' or are her brothers. They a!ways co$e together. Their ua!ity re#resents' then' not successi*e stages but one stage in ay8s a##roach' when !ight is ar7 an ar7 is !ight. In co$#aring the )Z*ins to other #airs21113 this ua! nature is "re;uent!y re"erre to< but no !ess is there a tria!ity in connection with the$ which o"ten in escribing the$ has been ignore . This is that three"o! !ight which o#ens ay< an ' as in $any cases they +oin with Dawn' so their co!or is inse#arab!e. Strict!y s#ea7ing' the brea7 o" re is the awn an the white an ye!!ow !ights #rece e this211H3. Thus in B. NA. L? 95e bir s "!ew roun you as S2Gu3ry2Ga3 ste##e u#on your chariot9< so that it is ;uite i$#ossib!e' in accor ance with the #oets the$se!*es' to !i$it the )Z*ins to the twi!ight. They are a *ariegate growth "ro$ a b!ac7 an white see . The chie" "unction o" the )Z*ins' as origina!!y concei*e ' was the "in ing an restoring o" *anishe !ight. %ence they are in*o7e as "in ers an ai =go s in genera! (the $yths are gi*en in -yriantheus). So$e *ery a$using an so$e si!!y !egen s ha*e been co!!ecte an to! by the Be ic #oets in regar to the #reser*ation an resuscitating #ower o" the )Z*ins/how an o! $an was re+u*enate by the$ (this is a!so one by the three 5ibhus' $aster=wor7$en o" the go s)< how bri es are #ro*i e by the$< how they rescue 4hu+yu an others "ro$ the angers o" the ee# (as in the c!assica! !egen s)< how they re#!ace a wo$an8s !eg with an iron one< restore a saint8s eye=sight< rew a seer out o" a we!!' etc' etc. -any scho!ars "o!!ow 4ergaigne in i$agining a!! these $irac!es to be anthro#o$or#hi(e "or$s o" so!ar #heno$ena' the hea!ing o" the b!in re#resenting the bringing out o" the sun "ro$ ar7ness' etc. To us such inter#retation o"ten see$s "atuous. Ko !ess uncon*incing is the c!ai$ that one o" the )Z*ins re#resents the "ire o" hea*en an the other the "ire o" the a!tar. The Twins are ca!!e n45a6saty45a60 the 8sa*ers8 (or 8not untrue ones211A38)< e6#!aine by so$e as $eaning 8go s with goo noses211O3.8

HYMN TO THE HORSEMEN. Mhether ye rest on "ar=e6ten e earth' or on the sea in house u#on it $a e' 8co$e hither thence' D ye that ri e the stee s. I" e*er "or $an ye $i6 the sacri"ice' then notice now the Jan*a 2#oet who sings3. I ca!! u#on the go s 2In ra' Bishnu211L33 an the swi"t=going %orse$en21163. These %orse$en I ca!! now that they wor7 won ers' to sei(e the wor7s (o" sacri"ice)' whose "rien shi# is #reF$inent!y ours' an re!ationshi# a$ong a!! the go s< in re"erence to who$ arise sacri"ices E I"' to= ay' D %orse$en' Mest or East ye stan ' ye o" goo stee s' whether at Druhyu8s' )nu8s' Tur*aZa8s' or Ta u8s' I ca!! ye< co$e to $e. I" ye "!y in the air' D gi*ers o" great +oy< or i" through the two wor! s< or i"' accor ing to your #!easure' ye $ount the car'/thence co$e hither' D %orse$en. 1ro$ the hy$n #rece ing this' the "o!!owing *erses211N3? Mhate*er $an!iness is in the aether' in the s7y' an a$ong the "i*e #eo#!es' grant us that' D %orse$en E this hot soma= rin7 o" yours with !au ation is #oure out< this soma sweet through which ye isco*ere Britra E )scen the swi"t=ro!!ing chariot' D %orse$en< hither !et these $y #raises bring ye' !i7e a c!ou E Co$e as guar ians o" ho$es< guar ians o" our bo ies. Co$e to the house "or (to gi*e) chi! ren an o""s#ring. Mhether ye ri e on the sa$e car with In ra' or be in the sa$e house with the Min < whether unite with the Sons o" 4oun !essness or the 5ibhus' or stan on Bishnu8s wi e ste#s (co$e to us). This is the best he!# o" the horse$en' i" to= ay I shou! entice the$ to get booty' or ca!! the$ as $y strength to con;uer in batt!eE. Mhate*er $e icine (ye ha*e) "ar or near' with this now' D wise ones' grant #rotectionE. )wa7e' D Dawn' the %orse$en' go ess' 7in an greatE. Mhen' D Dawn' thou goest in !ight an shinest with the Sun' then hither co$es the %orse$en8s chariot' to the house $en ha*e to #rotect. Mhen the swo!!en soma=sta!7s are $i!7e !i7e cows with u ers' an when the choric songs are sung' then they that a ore the %orse$en are #reF$inentE. %ere the )Z*ins are associate with In ra' an e*en "in the e*i! e$on< but' #robab!y' at this stage In ra is $ore than go o" stor$s. So$e o" the e6#an e $yths an !egen s o" the )Z*ins $ay be "oun in i. 118' 119' 1L8< 6. OC. %ere "o!!ows one with !egen s in $o erate nu$ber (*ii. N1)? 4e"ore the Dawn her sister' Kight' with raweth< The b!ac7 one !ea*es the ru y one a #athway. Te that ha*e 7ine an horses' you in*o7e we< 4y ay' at night' 7ee# "ar "ro$ us your arrow. Co$e hither' now' an $eet the #ious $orta!' )n on your car' D %orse$en' bring hi$ goo things< Jee# o"" "ro$ us the ry estroying sic7ness' 4y ay' at night' D sweetest #air' #rotect us. Tour chariot $ay the +oy= esiring chargers' The *iri!e sta!!ions' bring at Dawn8s "irst co$ing< That car whose reins are rays' an wea!th u#on it< Co$e with the stee s that 7ee# the season8s or er. ,#on the car' three=seate ' "u!! o" riches' The he!#ing car' that has a #ath a!! go! en' Dn this a##roach' D !or s o" heroes' true ones' Let this "oo =bringing car o" yours a##roach us. Te "ree "ro$ his o! age the $an Cya*2Ga3na< Te brought an ga*e the charger swi"t to Pe u< Te two "ro$ ar7ness8 anguish rescue )tri< Te set @2aG3husha own' re!ease "ro$ "etters.21183

This #rayer' D %orse$en' an this song is uttere < )cce#t the s7i!"u!2sic3 #oe$' $an!y heroes. These #rayers' to you be!onging' ha*e ascen e ' D a!! ye go s #rotect us aye with b!essingsV21193 The sweets which the )Z*ins bring are either on their chariot' or' as is o"ten re!ate ' in a bag< or they burst "orth "ro$ the hoo" o" their stee . Pegasus8 s#ring in %e!icon has been co$#are with this. Their *ehic!es are *arious!y #icture as bir s' horses' shi#s' etc. It is to be notice that in no one o" their attributes are the )Z*ins uni;ue. Dther go s bring sweets' he!#' #rotect' gi*e o""s#ring' gi*e hea!ing $e icines' an ' in short' o a!! that the )Z*ins o. 4ut' as 4ergaigne #oints out' they o a!! this #aci"ica!!y' whi!e In ra' who #er"or$s so$e o" their won ers' oes so by stor$. %e #rotects by not in+uring' an he!#s by estroying "oes. Tet is this again true on!y in genera!' an the !ines between war!i7e' #eace"u!' an 8so*ereign8 go s are o"ten crosse . >>>>> FOOTNOTES$ 21ootnote 1? Such "or instance as the hy$n to the )Z*ins' 5B. ii. A9. Co$#are *erses A=O? 8Co$e (ye #air o" )Z*ins) !i7e two horns< !i7e two hoo"s< !i7e two geese< !i7e two whee!s< !i7e two shi#s< !i7e two s#ans8< etc. This is the content o" the who!e hy$n.3 21ootnote H? )eva is 8shining8 ( eus)' an S45u6rya (so!' 2&ree7? Se!ios3) $eans the sa$e.3 21ootnote A? Let the rea er note at the outset that there is scarce!y an acti*ity consi ere as i*ine which oes not be!ong to se*era! go s (see be!ow).3 21ootnote O? 1ro$ su0 sav' en!i*en' beget' etc. In 5B. i*. LA.6 an *ii' 6A.H' (ra+savitar.3 21ootnote L? 5B. BII. 66. 1O=1L< co$#are X. 1N8. 1. In the notes i$$e iate!y "o!!owing the nu$bers a!! re"er to the 5ig Be a.3 21ootnote 6? B. ON' A< co$#are *s. N' an X. 189. 1=H.3 21ootnote N? Co$#are X. 1NN. 1.3 21ootnote 8? X. AN. 9.3 21ootnote 9? B. 6A. N. Baruna an -itra set the sun8s car in hea*en.3 21ootnote 1C? 1 IB. 1A. H=L< X. AN' O< 8L' 1. 4ut ib. 1O9. 1. Sa*itar ho! s the s7y 8without su##ort.83 21ootnote 11? BII 6A.1< I. 11L.11< X. AN. 1.3 21ootnote 1H? III. 61.O< BII. 6A. A.3 21ootnote 1A? BII N8.A.3 21ootnote 1O? I. L6'O< IX. 8O. H< Co$#are I. 9H. 11< 11L' H< 1HA. 1C=1H. B. OO. N' an #erha#s ON.6' are !ate. BII. NL. L' is an e6ce#tion (or !ate).3 21ootnote 1L? La !eligion .-diAue' I.6< II. H.3 21ootnote 16? Ehni' /ama0 #. 1AO.3 21ootnote 1N? 5B.' IB. LO. H. %ere the sun gi*es !i"e e*en to the go s.3 21ootnote 18? Ten hun re an twenty=eight hy$ns are containe in the 85ig Be a Co!!ection.83 21ootnote 19? IB. 1O.3

21ootnote HC? X. AN< 1L8< 1NC< 1NN< 189. Each has its own $ar7 o" !ateness. In AN' the rea$< in 1L8' the tria < in 1NC' the sun as asurah45a6 < in 1NN' the $ystic tone an the bir =sun (co$#are &arut$an' I. 16O< X. 1O9)< in 189' the thirty stations.3 21ootnote H1? See Mhitney in 'olebroo&e"s ,ssays' re*ise e ition' ii. #. 111.3 21ootnote HH? i*. LO3 21ootnote HA? Two 8!a#s8 be!ow' besi es that abo*e' the wor $eaning 8$i !e8 but a!so 8un er=#!ace.8 The e6#!anation o" this $uch= is#ute #assage wi!! be "oun by co$#aring I. 1LO. L an BII. 99. 1. The sun8s three #!aces are where he a##ears on both hori(ons an in the (enith. The !ast is the abo e o" the ea where Ta$a reigns. Co$#are IB. LA. The brac7ete *erses are #robab!y a !ate #u((!e attache to the wor 8!a#8 o" the #rece ing *erse.3 21ootnote HO? Doubt"u!.3 21ootnote HL? The S#irit' !ater o" e*i! s#irits' e$ons (as abo*e' the asurah45=6 ). Co$#are )hura.3 21ootnote H6? ) nu$erica! conce#tion not #ara!!e!e in the 5ig Be a' though $ountains are ca!!e #rotuberances (8e!e*ations8) in other #!aces.3 21ootnote HN? The !ast stan(a is in the $etre o" the "irst< two $ore "o!!ow without signi"icant a itions.3 21ootnote H8? The te6ts are trans!ate by -uir' DST' B. #. 1N1 "".3 21ootnote H9? La !eligion .-diAue' II. #. OH8. Co$#are %i!!ebran t' Soma #. OL6.3 21ootnote AC? I. 1A8. O.3 21ootnote A1? BI. L6. 1.3 21ootnote AH? In I. HA. 1A=1L P2Gu3shan is sai to bring 7ing (soma 0 9who$ he "oun !i7e a !ost her o" catt!e.9 The "rag$ent is !ate i"' as is #robab!e' the 8si68 o" *s. 1L are the si6 seasons. Co$#are BI. LO. L' 9$ay P2Gu3shan go a"ter our 7ine.93 21ootnote AA? Co$#are BI. LO.3 21ootnote AO? %e is the 8son o" "reeing'8 "ro$ ar7nessP BI. LL. 1.3 21ootnote AL? IB. LN. N.3 21ootnote A6? BI. 1N. 11< O8. 11 "".< IB. AC. HO "". %e is ca!!e !i7e a war=go with the -aruts in BI. O8.3 21ootnote AN? So' too' 4haga is Dawn8s brother' I. 1HA. L. P2Gu3shan is In ra8s brother in BI. LL. L. &ubernatis inter#rets P2Gu3shan as 8the setting sun.83 21ootnote A8? Contrast I. OH' an X. H6 (with 1. 1A8. 1). In the "irst hy$n P2Gu3shan !ea s the way an ri*es away anger' wo!*es' thie*es' an he!#s to booty an #asturage. In the !ast he is a war= go ' who he!#s in batt!e' a 8"ar=ru!er'8 e$bracing the thoughts o" a!! (as in III. 6H. 9).3 21ootnote A9? 1or the traits +ust cite co$#are IB. LN. N< BI. 1N. 11< O8. 1L< LA< LL< L6. I=A< LN. A=O< L8. H=O< II. OC< X. 1N. A "".< H6. A=8< I. HA. 1O< a!! o" I. OH' an 1A8< BIII. O. 1L=18< III. LN. H. In X. 1N. O' Sa*itar' too' gui es the sou!s o" the ea .3 21ootnote OC? That is to say' one hy$n is a resse to 4haga with *arious other go s' BII. O1. %ere he see$s to be #ersoni"ie goo =!uc7 (9o" who$ e*en the 7ing says'8 I wou! ha*e thee'89 *s. H). In Ihe 4r2Ga3h$anas 84haga is b!in '8 which a##!ies better to 1ortune than to the Sun.3

21ootnote O1? The hy$n is sung be"ore setting out on a "orray "or catt!e. Let one obser*e how unsu##orte is the assu$#tion o" the ritua!ists as a##!ie to this hy$n' that it $ust ha*e been 9co$#ose "or rubrication.93 21ootnote OH? )"ter -uir' B. #. 1N8. The c!ou s an catt!e are both ca!!e g<s 8wan erers'8 which he!#e in the #oetic i enti"ication o" the two.3 21ootnote OA? Co$#are IX. 9N. LL' 9Thou art 4haga' gi*er o" gi"ts.93 21ootnote OO? $h=gam bha&shiV Co$#are ba7sheesh. The wor as 8go 8 is both )*estan' bagha' an S!a*ic' bogu (a!so $eaning 8rich8). It $ay be an e#ithet o" other go s a!so' an here it $eans on!y !uc7.3 21ootnote OL? Litera!!y 8#ossesse o" bhaga0" i.e.' wea!th.3 21ootnote O6? -ay 4haga be bh=gav45a6n0 i.e.' a true bhaga=ho! er. %ere an be!ow a #un on the na$e (as abo*e).3 21ootnote ON? -ythica! being' #ossib!y the sun=horse. )ccor ing to Pische! a rea! earth!y racer.3 21ootnote O8? I.HH.1N' etc< 1LO "".< BII. too.3 21ootnote O9? BII. 1CC. L=6. Bishnu ($ay be the e#ithet o" In ra in I.61.N) $eans winner (P)'3 21ootnote LC? BI. 69< BII. 99. 4ut Bishnu is or ere about by In ra (IB. 18. 11< BIII. 89. 1H).3 21ootnote L1? I.1LO. L. In II. 1. A' Bishnu is one with 1ire ()gni).3 21ootnote LH? Thus' "or e6a$#!e' Bishnu in the %in u trinity' the se#arate worshi# o" the sun in $o ern sects' an in the cu!t o" the hi!!=$en.3 21ootnote LA? X. 1O9.3 21ootnote LO? II.O1.HC.3 21ootnote LL? *i.NC.3 21ootnote L6? I.16C.O< IB. L6.1=A< BII. LA. H.3 21ootnote LN? I. 18L. 8. (B45a6s(ati . The e6#iatory #ower o" the hy$n occurs again in I. 1L9.3 21ootnote L8? I. 18L. 1.3 21ootnote L9? IB. L6. N.3 21ootnote 6C? I. HH. 1L.3 21ootnote 61? X. 18. 1C (or? 9!i7e a woo!=so"t $ai en9).3 21ootnote 6H? The !ightning. In I. A1. O' 1C 9(1ather) 1ire $a7es Dyaus be!!ow9 !i7e 9a bu!!9 (*. A6. L). Dyaus 9roars9 in *i. NH. A. Kowhere e!se is he a thun erer.3 21ootnote 6A? 1. HO. N=8. The change in $eta#hor is not unusua!.3 21ootnote 6O? This wor $eans either or er or or ers (!aw)< !itera!!y the 8way8 or 8course.83 21ootnote 6L? 1. HO (e#ito$i(e ).3 21ootnote 66? Perha#s better with Lu wig 9o" (thee) in anger' o" (thee) incense .93

21ootnote 6N? Dr? 94eing (hi$se!") in the (hea*en!y) "!oo he 7nows the shi#s.9 (Lu wig.)3 21ootnote 68? )n interca!ate $onth is $eant (not the #ri$iti*e 8twe!*e ays8).3 21ootnote 69? Dr 8*ery wise'8 o" $enta! strength.3 21ootnote NC? BIII. O1. N< BII. 8H. 6 (4ergaigne)< X. 1AH. O.3 21ootnote N1? Co$#are 4ergaigne' La !eligion .-diAue' iii. ##. 116=118.3 21ootnote NH? The insistence on the ho!y se*en' the 8secret na$es8 o" awn' the con"usion o" Baruna with Trita. Co$#are' a!so' the re"rain' *iii. A9=OH. 1or X. 1HO' see be!ow.3 21ootnote NA? Co$#are %i!!ebran t8s Baruna an -itra' #. L< an see our essay on the %o!y Ku$bers o" the 5ig Be a (in the *riental Studies).3 21ootnote NO? Baruna8s "orgi*ing o" sins $ay be e6#!aine as a washing out o" sin' +ust as "ire burns it out' an so !oosens therewith the i$agine bon ' B. H. N. Thus' ;uite a#art "ro$ Baruna in a hy$n a resse to the 8Maters'8 is "oun the #rayer' 9D waters' carry o"" whate*er sin is in $e E an untruth'9 I. HA. HH.3 21ootnote NL? 4ut as in i*. OH' so in 6. 1HO he shares g!ory with In ra.3 21ootnote N6? Later' Baruna8s water=o""ice is his on!y #hysica! si e. Co$#are 2G)3it. 2G)3r. II. I. N. N' 8water an Baruna' chi! ren o" $in .8 Co$#are with v45a6ri0 oCr= G v45a6ra' an var45i6' an o! wor "or ri*ers' var4s.6 (G var ` s)' 8rain.8 The ety$o!ogy is *ery oubt"u! on account o" the nu$ber o" var=roots. Perha#s ew (ersa an rain "irst as 8co*erer.8 E*en var 5 vas 8shine'8 has been suggeste (QD-&. XXII. 6CA).3 21ootnote NN? The o! co$#arison o" .arena cathrugaosha turns out to be 9the town o" Barna with "our gates9V3 21ootnote N8? In India: %hat 'an it Teach us' ##. 19N' HCC' -I!!er tacit!y recogni(es in the #hysica! Baruna on!y the 8starry8 night=si e.3 21ootnote N9? Loc. cit.' III. 119. 4ergaigne a $its Baruna as go o" waters' but sees in hi$ i entity with Britra a 8restrainer o" waters.8 %e thin7s the 8!u$inous si e8 o" Baruna to be anti;ue a!so (III. 11N=119). Baruna8s cor ' accor ing to 4ergaigne' co$es "ro$ 8tying u#8 the waters< 8night8s "etters'8 accor ing to %i!!ebran t.3 21ootnote 8C? Loc. cit.' #. 1A.3 21ootnote 81? Dne o" the chie" ob+ections to 4ergaigne8s conce#tion o" Baruna as restrainer is that it oes not e6#!ain the anti;ue union with -itra.3 21ootnote 8H? II. H8. O' N< BII. 8H. 1' H< 8N.H3 21ootnote 8A? *ii. 8N. 6< 88. H.3 21ootnote 8O? *iii. O1. H' N' 8. So Baruna gi*es soma' rain. )s a rain=go he sur#asses Dyaus' who' u!ti$ate!y' is a!so a rain=go (abo*e)' as in &reece.3 21ootnote 8L? Co$#are Wat. 4r. B. H.L.1N' 9whate*er is ar7 is Baruna8s.93 21ootnote 86? In II. A8. 8 varuna $eans 8"ish'8 an 8water in I.18O. A.3 21ootnote 8N? B. 6H. I' 8< 6O.N< 61. L< 6L. H< 6N. H< 69.1<

BI. L1.1< 6N. L. In BIII. ON.11 the 2G)3 ityas are the$se!*es s#ies.3 21ootnote 88? Intro uction to &rass$ann' II. HN< BI. OH. Le6. s. *.3 21ootnote 89? !eligions of India0 #. 1N.3 21ootnote 9C? The 5i7 7nows' a!so' a Diti' but $ere!y as antithes!s to ) iti/the 8con"ine an uncon"ine .8 ) iti is #raye to ("or #rotection an to re$o*e sin) in s#ora ic *erses o" se*era! hy$ns a resse to other go s' but she has no hy$n.3 21ootnote 91? -I!!er (loc. cit.' be!ow) thin7s that the 8sons o" ) iti8 were "irst eight an were then re uce to se*en' in which o#inion as in his who!e inter#retation o" ) iti as a #ri$iti*e awn= in"inity we regret that we cannot agree with hi$.3 21ootnote 9H? See %i!!ebran t' )ie 1Dttin Aditi< an -I!!er' S4E' 666ii.' #. HO1' HLH.3 21ootnote 9A? That is to say' i" one be!ie*e that the 8#ri$iti*e )ryans8 were inocu!ate with Qoroaster8s teaching. This is the sort o" Baruna that Joth be!ie*es to ha*e e6iste a$ong the aborigina! )ryan tribes (abo*e' #. 1A' note H).3 21ootnote 9O? BII. NN.3 21ootnote 9L? C!ou s.3 21ootnote 96? The sun.3 21ootnote 9N? The #riest to who$' an to whose "a$i!y' is ascribe the se*enth boo7.3 21ootnote 98? @)DS.' XB. HNC.3 21ootnote 99? -uch theoso#hy' an e*en history (V)' has been rea into II. 1L' an IB. AC' where #oets s#ea7 o" In ra s!aying Dawn< but there is nothing re$ar7ab!e in these #assages. Poetry is not cree . The $onsoon (here In ra) oes away with awns "or a ti$e' an that is what the #oet says in his own way.3 21ootnote 1CC? Trans"erre by 5oth "ro$ the #enu!ti$ate #osition where it stan s in the origina!. Dawn here #ays Kight "or the !atter8s $a!utina! with rawing by with rawing herse!". Strict!y s#ea7ing' the Dawn is' o" course' the sunset !ight concei*e o" as i entica! with that #rece ing the sunrise (2&ree7? usas' h\[s3' 8east8 as 8g!ow8).3 21ootnote 1C1? Late as see$s this hy$n to be' it is interesting in re*ea!ing the "act that wo!*es (not tigers or #anthers) are the #oet8s $ost rea e "oes o" night. It $ust' there"ore ha*e been co$#ose in the north!an s' where wo!*es are the her s$an8s worst ene$ies.3 21ootnote 1CH? -yriantheus' )ie A>vins< -uir' DST. *. #.HAO< 4ergaigne' !eligion .-diAue0 II. #. OA1< -I!!er' Lectures' H series' #. LC8< Meber' Ind. St. *. #. HAO. S2Ga3yana on I. 18C. H' inter#rets the 8sister o" the )Z*ins8 as Dawn.3 21ootnote 1CA? -uir' loc. cit. Meber regar s the$ as the (stars) &e$ini.3 21ootnote 1CO? Meber' howe*er' thin7s that Dawn an )Z*ins are e;ua!!y o! %in u i*inities in his esti$ation.3 21ootnote 1C6? X. 1N. H< I. O6. H.3 21ootnote 1CN? I. 181. O (5oth' QD-&. IB. OHL).3 21ootnote 1C8? T2Ga3itt. S. BII. H. N. H< -uir' loc. cit. #. HAL.3 21ootnote 1C9? *ii. 6N. H< *iii. L. H< 6. A9. 1H< *iii. 9. 1N< i. AO. 1C< 6. 61. O. -uir' loc. cit. HA8=9. i*inities' the o! est

21ootnote 1CL? In the E#ic (see be!ow) they are ca!!e the !owest caste o" go s (W2Gu3 ras).3

Co$#are ib. HAO' HL6.3 21ootnote 11C? -uir' loc. cit. #. HAN. 5B. *i. L8. O< 6. 8L. 9"".3 21ootnote 111? They are co$#are to two shi#s' two bir s' etc.3 21ootnote 11H? In ?at. $r. B. L. O. it to the )Z*ins a re =white goat is sacri"ice ' because 8)Z*ins are re =white.83 21ootnote 11A? Perha#s best with 4rannho"er' 8the sa*ers8 "ro$ nas as in nas9an ()&. #. 99).3 21ootnote 11O? La !eligion .-diAue' II. #. OAO. That n45a6snya $eans 8with goo noses8 is an e#ic notion' n45a6satyadasr45a6u sunas45a6u0 -bh2Ga3. I. A. L8' an "or this reason' i" "or no other (though i ea is o! er)' the ety$o!ogy is #robab!y "a!seV The e#ithet is a!so Iranian. Twinne an es#ecia!!y #aire go s are characteristic o" the 5ig Be a. Thus Ta$a an Ta$2Gi3 are twins< an o" #airs In ra=)gni' In ra=B2Ga3yu' besi es the o! er -itra=Baruna' %ea*en=Earth' are co$$on.3 21ootnote 11L? Perha#s to be o$itte .3 21ootnote 116? Pischel' Be . St. I. #. O8. )s swi"t=going go s they are ca!!e 8In ra=!i7e.83 21ootnote 11N? BIII. 9 an 1C.3 21ootnote 118? Doubt"u!3 21ootnote 119? The !ast *erse is not #ecu!iar to this hy$n' but is the sign o" the boo7 ("a$i!y) in which it was co$#ose .3 >>>>>

CHAPTER IV.
THE RIG VEDA 'CONTINUED(.%THE MIDDLE GODS.

Dn!y one o" the great at$os#heric eities' the go s that #reF$inent!y go*ern the $i !e s#here between s7y an earth' can c!ai$ an )ryan !ineage. Dne o" the $inor go s o" the sa$e s#here' the ancient rain=go ' a!so has this anti;ue ignity' but in his case the ignity a!rea y is i$#aire by the strength o" a new an greater ri*a!. In the case o" the win =go ' on the other han ' there is #reser*e a eity who was one o" the #ri$iti*e #antheon' be!onging' #erha#s' not on!y to the Iranians' but to the Teutons' "or B2Ga3ta' Min ' $ay be the Scan ina*ian Mo en. The !ater $ytho!ogists on In ian soi! $a7e a istinction between B2Ga3ta' win ' an B2Ga3yu ("ro$ the sa$e root< as in &er$an Eehen) an in this istinction one isco*ers that the o! B2Ga3ta' who $ust ha*e been once the win =go ' is now re uce to #hysica! (though sentient) win ' whi!e the newer na$e re#resents the higher si e o" win as a #ower !ying bac7 o" #heno$ena< an it is this !atter conce#tion a!one that is uti!i(e in the "or$ation o" the Be ic tria o" win ' "ire' an sun. In short' in the use an a##!ication o" the two na$es' there is an e6act #ara!!e! to the oub!e ter$ino!ogy e$#!oye to esignate the sun as S2Gu3rya an Sa*itar. @ust as S2Gu3rya is the o! er 2&ree7? h\!ios3 an so! (ac7now!e ge as a go ' yet #a!#ab!y the #hysica! re bo y in the s7y) contraste with the inter#retation which' by a newer na$e (Sa*itar)' see7s to i""erentiate the (sentient) #hysica! "ro$ the s#iritua!' so is B2Ga3ta' Mo en' re#!ace an !owere by the !o"tier conce#tion o" B2Ga3yu. 4ut' again' +ust as' when the conce#tion o" Sa*itar is "or$e ' the s#iritua!i(ing ten ency re*erts to S2Gu3rya' an $a7es o" hi$' too' a "igure rec!othe in the $ore $o ern garb o" s#eech' which is in*ente "or Sa*itar a!one< so the retroacti*e theoso#hic "ancy' a"ter creating B2Ga3yu as a i*ine #ower un er!ying #heno$ena! B2Ga3ta' rein*ests B2Ga3ta a!so with the gar$ents o" B2Ga3yu. Thus' "ina!!y' the two' who are the resu!t o" inte!!ectua! i""erentiation' are again unite "ro$ a new #oint o" *iew' an S2Gu3rya or Sa*itar' B2Ga3yu or B2Ga3ta' are in i""erent!y use to e6#ress res#ecti*e!y the who!e co$#!ete

inter#retation o" the i*inity' which is now *isib!e an in*isib!e' sun an sun=go ' win an win = go . In these #airs there is' as it were' a #ers#ecti*e o" %in u theoso#hy' an one can trace the go ' as a s#iritua! entity inc!u ing the #hysica!' bac7 to the #hysica! #rototy#e that once was worshi##e as such a!one. In the 5ig Be a there are three co$#!ete hy$ns to Min ' none o" these being in the "a$i!y boo7s. In 6. 186' the #oet ca!!s on Min to bring hea!th to the worshi##er' an to #ro!ong his !i"e. %e a resses Min as 8"ather an brother an "rien '8 as7ing the #ower that b!ows to bring hi$ a$brosia' o" which Min has a store. These are rather #retty *erses without s#ecia! theo!ogica! intent' a resse $ore to Min as such than to a s#iritua! #ower. The other hy$n "ro$ the sa$e boo7 is irecte to B2Ga3ta a!so' not to B2Ga3yu' an though it is !o"tier in tone an e*en s#ea7s o" B2Ga3ta as the sou! o" the go s' yet is it e*i ent that no consistent $ytho!ogy has wor7e u#on the #ure!y #oetic #hraseo!ogy' which is occu#ie $ere!y with escribing the rushing o" a $ighty win (6. 168). Ke*erthe!ess' B2Ga3ta is worshi##e ' as is B2Ga3yu' with ob!ations. %T-K TD MIKD (B2Ga3ta). Kow B2Ga3ta8s chariot8s greatnessV 4rea7ing goes it' )n thun ering is its noise< to hea*en it touches' &oes o8er the earth' c!ou 213 $a7ing' ust u#=rearing< Then rush together a!! the "or$s o" B2Ga3ta< To hi$ they co$e as wo$en to a $eeting. Mith the$ con+oint' on the sa$e chariot going' Is born the go ' the 7ing o" a!! creation. Ke8er s!ee#eth he when' on his #athway wan ering' %e goes through air. The "rien is he o" waters< 1irst=born an ho!y'/where was he create ' )n whence arose heP S#irit o" go s is B2Ga3ta' Source o" creation' goeth where he !isteth< Mhose soun is hear ' but not his "or$. This B2Ga3ta Let us with our ob!ations u!y honor. In ti$es !ater than the 5ig Be a' B2Ga3yu interchanges with In ra as re#resentati*e o" the $i !e s#here< an in the 5ig Be a a!! the hy$ns o" the "a$i!y boo7s associate hi$ with In ra (*ii. 9C=9H< i*. ON=O8). In the "irst boo7 he is associate thus in the secon hy$n< whi!e' ib. 1AO' he has the on!y re$aining co$#!ete hy$n' though "rag$ents o" songs occasiona!!y are "oun . )!! o" these hy$ns e6ce#t the "irst two si$#!y in*ite B2Ga3yu to co$e with In ra to the sacri"ice' It is B2Ga3yu who with In ra obtains the "irst rin7 o" so$a (i. 1AO. 6). %e is s#o7en o" as the arti"icer8s' T*ashtar8s' son=in=!aw' but the a!!usion is une6#!aine (*iii. H6. HH)< he in turn begets the stor$=go s (i. 1AO. O). Mith B2Ga3yu is +oine In ra' one o" the #o#u!ar go s. These i*inities' which are #art!y o" the $i !e an #art!y o" the !ower s#here' $ay be ca!!e the #o#u!ar go s' yet were the tit!e 8new go s8 neither who!!y a$iss nor ;uite correct. 1or' though the #o#u!ar eities in genera!' when co$#are with $any "or who$ a greater anti;uity $ay be c!ai$e ' such as the Sun' Baruna' Dyaus' etc.' are o" $ore recent growth in ignity' yet there re$ains a consi erab!e nu$ber o" i*inities' the hy$ns in whose honor' ating "ro$ the !atest #erio ' see$ to show that the #ower they ce!ebrate ha been but !ate!y a $itte into the category o" those go s that eser*e s#ecia! worshi#. Conse;uent!y new go s wou! be a $is!ea ing ter$' as it shou! be a##!ie to the #!ainer #ro ucts o" theo!ogica! s#ecu!ation an abstraction rather than to In ra an his #eers' not to s#ea7 o" those newest #antheistic go s' as yet un7nown. The esignation #o#u!ar $ust be un erstoo ' then' to a##!y to the go s $ost "re;uent!y' $ost enthusiastica!!y re*ere ("or in a stricter sense the sun was a!so a #o#u!ar go )< an re"erence is ha in using this wor to the greater #ower an in"!uence o" these go s' which is in icate by the "act that the hy$ns to )gni an In ra #rece e a!! others in the "a$i!y boo7s' whi!e the So$a=hy$ns are co!!ecte "or the $ost #art into one who!e boo7 by the$se!*es.

4ut there is another "actor that necessitates a i*ision between the i*inities o" sun an hea*en an the at$os#heric an earth!y go s which are honore so great!y< an this "actor is e6#!anatory o" the #o#u!arity o" these go s. In the case o" the o! er i*inities it is the s#iritua!i(ation o" a so!e $ateria! a##earance that is re*ere < in the case o" the #o#u!ar go s' the $ateria! #heno$enon is re uce to a $ini$u$' the s#iritua!ity behin the #heno$enon is e6a!te ' an that s#iritua!ity stan s not in an "or itse!"' but as a #art o" a union o" s#iritua!ities. )##!ying this test to the ear!ier go s the union wi!! be "oun to be !ac7ing. The sun8s s#iritua! #ower is unite with In ra8s' but the sun is as $uch a #hysica! #heno$enon as a s#iritua!ity' an a!ways re$ains so. Dn the other han ' the e;uation o" Barunic #ower with In raic ne*er a$a!ga$ate the two< an these are the best instances that can be chosen o" the o! er go s. 1or in the case o" others it is se!"=e*i ent. Dyaus an Dawn are but $ateria! #heno$ena' s!ight!y s#iritua!i(e ' but not +oine with the s#irit=#ower o" others. -any ha*e been the *ain atte$#ts to go behin the returns o" Be ic hy$no!ogy an re uce In ra' )gni' an So$a to ter$s o" a #ure!y natura!istic re!igion. It cannot be one. In ra is neither sun' !ightning' nor stor$< )gni is neither hearth="ire nor ce!estia! "ire< So$a is neither #!anet nor $oon. Each is the transient $ani"estation o" a s#iritua!ity !ying behin an e6ten ing beyon this $ani"estation. %ere a!one is the !atch=7ey o" the newer' $ore #o#u!ar re!igion. Kot $ere!y because In ra was a 8warrior go '8 but because In ra an 1ire were one< because o" the $ystery' not because o" the a##earance' was he $a e great at the han s o" the #riests. It is true' as has been sai abo*e' that the i o! o" the warriors was $agni"ie because he was such< but the true cause o" the greatness ascribe to hi$ in the hy$ns !ay in the secret o" his nature' as it was !au e by the #riest' not in his "or$' as it was seen by the $u!titu e. Keither ca$e "irst' both wor7e together< but ha it not been "or the esoteric wis o$ he! by the #riests in connection with his nature' In ra wou! ha*e gone the way o" other $eteoro!ogica! go s< whereas he beca$e chie"est o" the go s' an ' as !or o" strength' "or a ti$e ca$e nearest to the su#re$e #ower. INDRA. In ra has been i enti"ie with 8stor$'8 with the 8s7y'8 with the 8year8< a!so with 8sun8 an with 8"ire8 in genera!.2H3 4ut i" he be ta7en as he is "oun in the hy$ns' it wi!! be notice at once that he is too stor$y to be the sun< too !u$inous to be the stor$< too near to the #heno$ena o" the $onsoon to be the year or the s7y< too rainy to be "ire< too a!ien "ro$ e*ery one thing to be any one thing. %e is too ce!estia! to be who!!y at$os#heric< too at$os#heric to be ce!estia!< too earth!y to be either. ) $ost te$#ting so!ution is that o""ere by 4ergaigne' who sees in In ra sun or !ightning. Tet oes this e6#!anation not e6#!ain a!!' an it is $ore satis"actory than others on!y because it is broa er< whi!e it is not yet broa enough. In ra' in 4ergaigne8s o#inion' stan s' howe*er' nearer to "ire than to sun.2A3 4ut the sa*ant oes not rest content with his own e6#!anation? 9In ra est #eut=\tre' e tous !es ieu6 *. i;ues' ce!ui ;ui r.siste !e #!us !ongte$#s _ un genre 8ana!yse ;ui' a##!i;u. _ !a #!u#art es autres' !es r.sout #!us ou $oins *ite en es #ersonni"ications es .!.$ents' soit es #h.no$0nes nature!s' soit u cu!te9 (ibi . #. 16N). Dyaus8 son' In ra' who ri es u#on the stor$ an hur!s the !ightnings with his han s< who 8crashes own "ro$ hea*en8 an 8 estroys the strongho! s8 o" hea*en an earth< whose greatness 8"i!!s hea*en an earth8< whose 8stee s are o" re an go! 8< who 8s#ea7s in thun er'8 an 8is born o" waters an c!ou 8< behin who$ ri e the stor$=go s< with who$ )gni ("ire) is inse#arab!y connecte < who 8"rees the waters o" hea*en "ro$ the e$on'8 an 8gi*es rain=b!essings an wea!th8 to $an/such a go ' grante the necessity o" a natura!istic inter#retation' $ay we!! be thought to ha*e been !ightning itse!" origina!!y' which the hy$ns now re#resent the go as carrying. 4ut in i enti"ying In ra with the sun there is $ore i""icu!ty. In none o" the ear!y hy$ns is this suggeste ' an the te6ts on which 4ergaigne re!ies besi es being !ate are not a!ways conc!usi*e. 9In ra c!othes hi$se!" with the g!ory o" the sun9< he 9sees with the eye o" the sun9/such te6ts #ro*e !itt!e when one re$e$bers that the sun is the eye o" a!! the go s' an that to c!othe ones8 se!" with so!ar g!ory is "ar "ro$ being one with the sun. In one other' a!beit a !ate *erse' the e6#ression 8In ra' a sun'8 is use <

an ' re!ying on such te6ts' 4ergaigne c!ai$s that In ra is the sun. 4ut it is e*i ent that this is but one o" $any #assages where In ra by i$#!ication is co$#are to the sun< an co$#arisons o not in icate a!!otro#y. So' in ii. II. HC' which 4ergaigne gi*es as a #ara!!e!' the wor s say e6#ress!y 9In ra 2 i so an so3 li&e a sun.92O3 To rest a bui! ing so i$#ortant on a basis so "rai! is "ortunate!y rare with 4ergaigne. It ha##ens here because he is arguing "ro$ the assu$#tion that In ra #ri$iti*e!y was a genera! !u$inary. %ence' instea o" bui! ing u# In ra "ro$ ear!y te6ts' he c!ai$s a "ew !ate #hrases as #recious con"ir$ation o" his theory.2L3 Mhat was In ra $ay be seen by co$#aring a "ew citations such as $ight easi!y be a$#!i"ie "ro$ e*ery boo7 in the 5ig Be a. )ccor ing to the *arying "ancies o" the #oets' In ra is ar$e with stones' c!ubs' arrows' or the thun erbo!t ($a e "or hi$ by the arti"icer' T*ashtar)' o" brass or o" go! ' with $any e ges an #oints. ,#on a go! en chariot he ri es to batt!e' ri*ing two or $any re or ye!!ow stee s< he is !i7e the sun in bri!!iancy' an !i7e the awn in beauty< he is $u!ti"or$' an cannot rea!!y be escribe < his i*ine na$e is secret< in a##earance he is *igorous' huge< he is wise an true an 7in < a!! treasures are his' an he is a wea!th=ho! er' *ast as "our seas< neither his greatness nor his generosity can be co$#rehen e < $ightiest o" go s is he' "i!!ing the uni*erse< the hea*ens rest u#on his hea < earth cannot ho! hi$< earth an hea*en tre$b!e at his breath< he is 7ing o" a!!< the $ountains are to hi$ as *a!!eys< he goes "orth a bu!!' raging' an rushes through the air' whir!ing u# the ust< he brea7s o#en the rain=containing c!ou s' an !ets the rain #our own< as the )Z*ins restore the !ight' so he restores the rain< he is (!i7e) "ire born in three #!aces< as the gi*er o" rain which "ee s' he creates the #!ants< he restores or begets Sun an Dawn (a"ter the stor$ has #asse )<263 he creates (in the sa$e way) a!! things' e*en hea*en an earth< he is associate with Bishnu an P2Gu3shan (the sun=go s)' with the )Z*ins' with the -aruts (stor$=go s) as his es#ecia! "o!!owers' an with the artisan 5ibhus. Mith Baruna he is an ) ityS' but he is a!so associate with another grou# o" go s' the Basus (6. 66. A)' as Basu#ati' or 8!or o" the Basus.8 %e goes with $any "or$s (*i. ON. 18).2N3 The !u$inous character283 o" In ra' which has cause hi$ to be i enti"ie with !ight=go s' can be un erstoo on!y when one re$e$bers that in In ia the rainy season is ushere in by such is#!ays o" !ightning that the hea*ens are o"ten i!!u$inate in e*ery irection at once< an not with a succession o" "!ashes' but with conte$#oraneous ubi;uitous sheets o" !ight' so that it a##ears as i" on a!! si es o" the s7y there was one !ining o" unite a((!ing "!a$e. Mhen it is sai that In ra 8#!ace !ight in !ight'8 one is not to un erstan ' with 4ergaigne' that In ra is i entica! with the sun' but that in ay (!ight) In ra #uts !ightning (6. LO. 6< 4ergaigne ii. #. 18N). Since In ra8s !ightning293 is a "or$ o" "ire' there is "oun in this union the "irst $ystic ua!is$ o" two istinct go s as one. This co$es out $ore in )gni=worshi# than in In ra=worshi#' an wi!! be treate be!ow. The sna7e or ragon 7i!!e by In ra is Britra' the restrainer' who catches an 7ee#s in the c!ou s the rain that is "a!!ing to earth. %e o"ten is ca!!e si$#!y the sna7e' an as the 4u hnya Sna7e' or sna7e o" the c!ou = e#ths' is #ossib!y the Python (G4u h=nya).21C3 There is here a touch o" #ri$iti*e be!ie" in an o! ene$y o" $an/the ser#entV 4ut the 4u hnya Sna7e has been e*e!o#e in o##osite ways' an has contra ictory "unctions.2113 In ra' howe*er' is no $ore the !ightning than he is the sun. Dne #oet says that he is !i7e the sun<21H3 another' that he is !i7e the !ightning (*iii. 9A. 9)' which he carries in his ar$s (*iii. 1H. N)< another' that he is !i7e the !ight o" awn (6. 89. 1H). So *arious are the acti*ities' so $any the #heno$ena' that with hi$ "irst the seer is ob!ige to !oo7 bac7 o" a!! these #heno$ena an "in in the$ one #erson< an thus he is the $ost anthro#o$or#hi(e o" the Be ic go s. %e is born o" hea*en or born o" c!ou s (i*. 18)' but that his $other is ) iti is not certain. )s the $ost #ower"u! go In ra is again regar e as the )!!=go (*iii. 98. 1=H). Mith this "ina! su#re$acy' that istinction between batt!e= go s an go s so*ereign' which 4ergaigne insists u#on/the so*ereign go s be!onging to une conce(tion unitaire de l"ordre du monde (iii. #. A< ii. #. 16N)/"a es away. )s Baruna beca$e gra ua!!y greatest' so i In ra in turn. 4ut Baruna was a #hi!oso#her8s go ' not a warrior8s< an Baruna was not oub!e an $ystica!. So e*en the #riest ()gni) !ea*es Baruna' an with the warrior ta7es $ore #!easure in his twin In ra< o" hi$ $a7ing an )!!=go ' a greatest go . Baruna is #assi*e< In ra is energetic< but In ra oes not strugg!e "or his !or shi#. Ins#ire by soma' he s$ites'

triu$#hs' #unishes. Bictor a!rea y' he escen s u#on his ene$ies an with a b!ow estroys the$. It is rare!y that he "ee!s the e""ect o" batt!e< he ne*er oubts its issue. There is e*i ence that this su#re$acy was not gaine without contra iction' an the no*e!ty o" the !ast e6tra*agant In ra=worshi# $ay be e uce ' #erha#s' "ro$ such #assages as *iii. 96. 1L< an 1CC. A' where are e6#resse oubts in regar to the e6istence o" a rea! In ra. %ow !ate is the worshi# o" the #o#u!ar In ra' an that it is not origina!ity that causes his hy$ns to be #!ace ear!y in each co!!ection' $ay be +u ge "ro$ the "act that on!y o" In ra (an )gniP) are there i o!s? *iii. 1. L< i*. HO. 1C? 9Mho gi*es ten cows "or $y In raP Mhen he has s!ain his "oe !et (the #urchaser) gi*e hi$ to $e again.921A3 Thus it ha##ens that one rare!y "in s such #oe$s to In ra as to Dawn an to other ear!ier eities' but a!$ost a!ways stereoty#e escri#tions o" #rowess' an $echanica! in*itations to co$e to the a!tar an rewar the hy$n=$a7er. There are "ew o" In ra8s $any hy$ns that o not s$ac7 o" soma an sacri"ice. %e is a warrior8s go e6#!oite by #riests< as #o#u!ar!y concei*e ' a sensua! giant' "rien ' brother' he!#er o" $an. Dne e6a$#!e o" #oetry' instea o" ritua!istic *erse=$a7ing to In ra' has been trans!ate in the intro uctory cha#ter. )nother' which' i" not *ery ins#iring' is at !east "ree "ro$ ob*ious soma=worshi#/which resu!ts in In ra being in*o7e chie"!y to co$e an rin7/is as "o!!ows (*i. AC)? &reat hath he grown' In ra' "or ee s heroic< )ge!ess is he a!one' a!one gi*es riches< 4eyon the hea*en an earth hath In ra stretche hi$' The ha!" o" hi$ against both wor! s togetherV So high an great I ee$ his go !y nature< Mhat he hath stab!ishe there is none i$#airs it. Day a"ter ay a sun is he cons#icuous' )n ' wise!y strong' i*i es the wi e o$inions. To= ay an now (thou $a7est) the wor7 o" ri*ers' In that' D In ra' thou hast hewn the$ #athway. The hi!!s ha*e bowe the$ own as were they co$ra es< 4y thee' D wise!y strong' are s#aces "astene . 8Tis true' !i7e thee' D In ra' is no other' Kor go nor $orta! is $ore *enerab!e. Thou s!ew8st the ragon that the "!oo enco$#asse ' Thou i st !et out the waters to the ocean. Thou i st the waters "ree' the oors wi e o#ening' Thou' In ra' bra78st the strongho! o" the $ountains' 4eca$est 7ing o" a!! that goes an $o*eth' 4egetting sun an hea*en an awn together. THE MARUTS. These go s' the constant "o!!owers o" In ra' "ro$ the #resent #oint o" *iew are not o" great i$#ortance' e6ce#t as showing an una u!terate ty#e o" nature=go s' worshi##e without $uch esoteric wis o$ (a!though there is a certain a$ount o" $ystery in connection with their birth). There is so$ething o" the sa$e #!easure in singing to the$ as is iscernib!e in the hy$ns to Dawn. They are the rea! stor$=go s' "o!!owing 5u ra' their "ather' an acco$#anying the great stor$= bringer' In ra. Their $other is the *ariegate cow PriZni' the $other c!ou . Their na$e $eans the shining' g!ea$ing ones. %T-K TD T%E -)5,TS (*ii. L6. 1=1C). Mho' sooth' are the g!ea$ing re!ate heroes' the g!ory o" 5u ra' on beauteous chargersP 1or o" the$ the birth#!ace no $an hath witnesse < they on!y 7now it' their $utua! birth#!ace.

Mith wings e6#an e they swee# each other'21O3 an stri*e together' the win =!ou "a!cons. Mise he that 7noweth this secret 7now!e ge' that PriZni the great one to the$ was $other.21L3 This "o!7 the -aruts sha!! $a7e heroic' *ictorious e*er' increase in $anhoo < In s#ee the swi"test' in !ight the !ightest' with grace unite an "ierce in #ower/ Tour #ower "ierce is< your strength' en uring< an hence with the -aruts this "o!7 is $ighty. Tour "ury "air is' your hearts are wroth"u!' !i7e $aniacs wi! is your ban courageous. 1ro$ us 7ee# who!!y the g!ea$ing !ightning< !et not your anger co$e here to $eet us. Tour na$es o" strong ones en eare in*o7e I' that these e!ighte $ay +oy' D -aruts. Mhat !itt!e re"!ection or $ora! signi"icance is in the -arut hy$ns is i!!ustrate by i. A8. 1=9' thus trans!ate by -I!!er? Mhat then nowP Mhen wi!! ye ta7e us as a ear "ather ta7es his son by both han s' D ye go s' "or who$ the sacre grass has been tri$$e P Mhere nowP Dn what erran o" yours are you going' in hea*en' not on earthP Mhere are your cows s#ortingP Mhere are your newest "a*ors' D -arutsP Mhere are b!essingsP Mhere a!! e!ightsP I" you' sons o" PriZni' were $orta!s an your #raiser an i$$orta!' then ne*er shou! your #raiser be unwe!co$e' !i7e a eer in #asture grass' nor shou! he go on the #ath o" Ta$a.2163 Let not one sin a"ter another' i""icu!t to be con;uere ' o*erco$e us< $ay it e#art' together with gree . Tru!y they are terrib!e an #ower"u!< e*en to the esert the 5u riyas bring rain that is ne*er rie u#. The !ightning !ows !i7e a cow' it "o!!ows as a $other "o!!ows a"ter her young' when the shower has been !et !oose. E*en by ay the -aruts create ar7ness with the water=bearing c!ou ' when they rench the earth' etc. The nu$ber o" the -aruts was origina!!y se*en' a"terwar s raise to thrice se*en' an then gi*en *arious!y'21N3 so$eti$es as high as thrice si6ty. They are the ser*ants' the bu!!s o" Dyaus' the g!ory o" 5u ra (or #erha#s the 8boys o" 5u ra8)' i*ine' bright as suns' b!a$e!ess an #ure. They co*er the$se!*es with shining a orn$ent' chains o" go! ' ge$s' an turbans. Dn their hea s are he!$ets o" go! ' an in their han s g!ea$ arrows an aggers. Li7e heroes rushing to batt!e' they strea$ onwar . They are "air as eer< their roar is !i7e that o" !ions. The $ountains bow be"ore the$' thin7ing the$se!*es to be *a!!eys' an the hi!!s bow own. &oo warriors an goo stee s are their gi"ts. They s$ite' they 7i!!' they ren the roc7s' they stri# the trees !i7e cater#i!!ars< they rise together' an ' !i7e s#o7es in a whee!' are unite in strength. Their "e$a!e co$#anion is 5o as2Gi3 (!ightning' "ro$ the sa$e root as rudra' the 8re 8). They are !i7e wi! boars' an (!i7e the sun) they ha*e $eta!!ic +aws. Dn their chariots are s#ec7!e hi es< !i7e bir s they s#rea their wings< they stri*e in "!ight with each other. 4e"ore the$ the earth sways !i7e a shi#. They ance u#on their #ath. ,#on their chests "or beauty8s sa7e they bin go! ar$or. 1ro$ the hea*en!y u er they $i!7 own rain. 9Through whose wis o$' through whose esign o they co$eP9 cries the #oet. They ha*e no rea! a *ersary. The 7ings o" the "orest they tear asun er' an $a7e tre$b!e e*en the roc7s. Their $usic is hear on e*ery si e.2183 RUDRA. The "ather o" the -aruts' 5u ra' is 8the ru y one'8 (ar e:cellence an so to hi$ is ascribe #aternity o" the 8ru y ones.8 4ut whi!e In ra has a #!ura!ity o" hy$ns' 5u ra has but "ew' an these it is not o" s#ecia! i$#ortance to cite. The "eatures in each case are the sa$e. The -aruts re$ain as

go s whose "unction causes the$ to be in*o7e chie"!y that they $ay s#are "ro$ the "ury o" the te$#est. This i ea is in 5u ra8s case carrie out "urther' an he is s#ecia!!y ca!!e on to a*ert (not on!y 8cow=s!aying8 an 8$an=s!aying8 by !ightning'2193 but a!so) isease' #esti!ence' etc. %ence is he #ree$inent!y' on the one han ' the 7in !y go who a*erts isease' an ' on the other' o" estruction in e*ery "or$. 1ro$ hi$ 1ather -anu got wea!th an hea!th' an he is the "airest o" beings' but' $ore' he is the strongest go (ii. AA. A' 1C). 1ro$ such a #rototy#e co$es the !ater go o" hea!ing an woe/5u ra' who beco$es Wi*a.2HC3 RAIN&GODS. There is one rather $echanica! hy$n irecte to the Maters the$se!*es as go esses' where In ra is the go who gi*es the$ #assage. 4ut in the uni;ue hy$n to the 5i*ers it is Baruna who' as genera! go o" water' is re#resente as their #atron. In the "irst hy$n the rain=water is $eant.2H13 ) escri#tion in so$ewhat +o*ia! *ein o" the +oy #ro uce by the rain a"ter !ong rought "or$s the sub+ect $atter o" another !yric (!ess an hy$n than a #oe$)' which ser*es to i!!ustrate the #osition o" the #riests at the en o" this Be ic co!!ection. The "rogs are +ocose!y co$#are to #riests that ha*e "u!"i!!e their *ow o" si!ence< an their ;uac7ing is !i7ene to the noise o" stu ents !earning the Be a. Par+anya is the go that' in istinction "ro$ In ra as the "irst cause' actua!!y #ours own the rain= ro#s. THE FROGS.[**] )s #riests that ha*e their *ows "u!"i!!e ' 5e#osing "or a year co$#!ete' The "rogs ha*e now begun to ta!7'/ Par+anya has their *oice arouse . Mhen own the hea*en!y waters co$e u#on hi$' Mho !i7e a ry bag !ay within the ri*er' Then' !i7e the cows8 !ou !owing (cows that ca!*es ha*e)' The *oca! soun o" "rogs co$es a!! together. Mhen on the !onging' thirsty ones it raineth' (The rainy season ha*ing co$e u#on the$)' Then a&&alaV2HA3 they cry< an one the other &reets with his s#eech' as sons a ress a "ather. The one the other we!co$es' an together They both re+oice at "a!!ing o" the waters< The s#otte "rog ho#s when the rain has wet hi$' )n with his ye!!ow co$ra e +oins his utterance. Mhen one o" these the other8s *oice re#eateth' @ust as a stu ent i$itates his teacher' Then !i7e unite $e$bers with "air *oices' They a!! together sing a$ong the waters. Dne !i7e an o6 oth be!!ow' goat=!i7e one b!eats< S#otte is one' an one o" the$ is ye!!ow< )!i7e in na$e' but in a##earance i""erent' In $any ways the *oice they' s#ea7ing' *ary. )s #riests about th8 into6icating2HO3 soma Ta!7 as they stan be"ore the we!!="i!!e *esse!' So stan ye roun about this ay once year!y' Dn which' D "rogs' the ti$e o" rain a##roaches.

(Li7e) #riests who soma ha*e' they raise their *oices' )n #ray the #rayer that once a year is uttere < (Li7e) heate #riests who sweat at sacri"ices' They a!! co$e out' concea!e o" the$ is no one. The sacre or er o" the (year) twe!*e=$e$bere ' These heroes guar ' an ne*er o neg!ect it< Mhen e*ery year' the rainy season co$ing' The burning heat recei*eth its is$ission.2HL3 In one hy$n no !ess than "our go s are es#ecia!!y in*o7e "or rain/)gni' 4rihas#ati' In ra' an Par+anya. The two "irst are sacri"icia!!y #otent< 4rihas#ati' es#ecia!!y' gi*es to the #riest the song that has #ower to bring rain< he co$es either 8as -itra=Baruna or P2Gu3shan'8 an 8!ets Par+anya rain8< whi!e in the sa$e breath In ra is e6horte to sen a "!oo o" rain'/rains which are here 7e#t bac7 by the go s'2H63/an )gni is i$$e iate!y a"terwar s as7e to #er"or$ the sa$e "a*or' a##arent!y as an ana!ogue to the strea$s o" ob!ation which the #riest #ours on the "ire. D" these go s' the #!u*ius is Par+anya? Par+anya !ou e6to! in song' The "ructi"ying son o" hea*en< -ay he #ro*i e us #asturageV %e who the "ruit"u! see o" #!ants' D" cows an $ares an wo$en "or$s' %e is the go Par+anya. 1or hi$ the $e!te butter #our In ()gni8s) $outh'/a honeye sweet'/ )n $ay he constant "oo bestowV2HN3 This go is the rain=c!ou #ersoni"ie '2H83 but he is scarce!y to be istinguishe ' in other #!aces' "ro$ In ra< a!though the !atter' as the greater' newer go ' is re#resente rather as causing the rain to "!ow' whi!e Par+anya #ours it own. Li7e Baruna' Par+anya a!so u#sets a water=barre!' an wets the earth. %e is i entica! with the S!a*ic Per7una. 1or natura! e6#ression' *i*i ness' energy' an beauty' the "o!!owing hy$n is unsur#asse . )s a go un+ust!y ri*en out o" the #antheon' it is' #erha#s' on!y +ust that he shou! be e6hibite ' in contrast to the tone o" the sacri"icia! hy$n!et abo*e' in his true !ight. Dccasiona!!y he is #aire with Min < an in the curious ten ency o" the #oets to ua!i(e their i*inities' the two beco$e a co$#oun ' Par9anyav45a6t45a6 (9Par+anya an B2Ga3ta9). There is' a!so' *ii. 1C1' one $ystic hy$n to Par+anya. The "o!!owing' *. 8A' breathes ;uite a i""erent s#irit?2H93 &reet hi$' the $ighty one' with these !au ations' Par+anya #raise' an ca!! hi$ hu$b!y hither< Mith roar an ratt!e #ours the bu!! his waters' )n !ays his see in a!! the #!ants' a "oetus. %e s$ites the trees' an s$ites the e*i! e$ons' too< Mhi!e e*ery creature "ears be"ore his $ighty b!ow' E8en he that hath not sinne ' "ro$ this strong go retreats' Mhen s$ites Par+anya' thun ering' those that e*i! o. )s when a charioteer with whi# his horses stri7es' So ri*es he to the "ore his $essengers o" rain< )"ar a !ion8s roar is raise abroa ' whene8er Par+anya oth create the rain=containing c!ou . Kow "orwar rush the win s' now g!ea$ing !ightnings "a!!< ,# s#ring the #!ants' an thic7 beco$es the shining s7y. 1or e*ery !i*ing thing re"resh$ent is begot'

Mhene8er Par+anya8s see $a7es ;uic7 the wo$b o" earth. 4eneath whose course the earth hath bent an bowe her' 4eneath whose course the (7ine) behoo"e bestir the$' 4eneath whose course the #!ants stan $u!ti"arious' %e/thou' Par+anya/grant us great #rotectionV 4estow Dyaus8 rain u#on us' D ye -arutsV -a7e thic7 the strea$ that co$es "ro$ that strong sta!!ionV Mith this thy thun er co$e thou onwar ' hither' Thy waters #ouring' a s#irit an our "ather.2AC3 5oar "orth an thun erV &i*e the see o" increaseV Dri*e with thy chariot "u!! o" water roun us< The water=bag rag "orwar ' !oose ' turne ownwar < Let hi!!s an *a!!eys e;ua! be be"ore theeV ,# with the $ighty 7egV then #our it un erV Let a!! the !oosene strea$s "!ow swi"t!y "orwar < Met hea*en an earth with this thy ho!y "!ui <2A13 )n "air rin7 $ay it be "or a!! our catt!eV Mhen thou with ratt!e an with roar' Par+anya' thun ering' sinners s!ayest' Then a!! be"ore thee o re+oice' Mhate*er creatures !i*e on earth. 5ain hast thou raine ' an now o thou restrain it< The esert' too' hast thou $a e "it "or tra*e!< The #!ants hast thou begotten "or en+oy$ent< )n wis o$ hast thou "oun "or thy escen ants. The i""erent $eters $ay #oint to a co!!ection o" s$a!! hy$ns. It is to be obser*e that Par+anya is here the "athergo (o" $en)< he is the )sura' the S#irit< an rain co$es "ro$ the Shining S7y (Dyaus). %ow !i7e BarunaV The rain' to the #oet' escen s "ro$ the s7y' an is !iab!e to be caught by the e$on' Britra' whose rain=swo!!en be!!y In ra o#ens with a stro7e' an !ets "a!! the rain< or' in the o! er *iew +ust #resente ' Par+anya $a7es the c!ou that gi*es the rain/a *iew unite with the escent o" rain "ro$ the s7y (Dyaus). Mith Par+anya as an )ryan rain=go $ay be $entione Trita' who' a##arent!y' was a water=go ' 2G)3#tya' in genera!< an so$e o" whose "unctions In ra has ta7en. %e a##ears to be the sa$e with the Persian Thraetaona 2G)3thwya< but in the 5ig Be a he is interesting $ain!y as a i$ sur*i*a! o" the #ast.2AH3 The washing out o" sins' which a##ears to be the origina! conce#tion o" Baruna8s sin="orgi*ing'2AA3 "in s an ana!ogue in the "act that sins are cast o"" u#on the innocent waters an u#on Trita/a!so a water=go ' an once i enti"ie with Baruna (*iii. O1. 6). 4ut this notion is so uni;ue an !ate (on!y in *iii. ON) that 4!oo$"ie! is #erha#s right in i$#uting it to the 2!ater3 $ora!i(ing age o" the 4r2Ga3h$anas' with which the thir #erio o" the 5ig Be a is ;uite in touch. >>>>>
FOOTNOTES$

21ootnote 1? Co$#are I. 1AO. A.3 21ootnote H? 1or the i""erent *iews' see Perry' @)DS. 6i. #. 119< -uir' DST. *. #. NN.3 21ootnote A? La !eligion .-diAue' ii. ##. 1L9' 161' 166' 18N.3

21ootnote O? The chie" te6ts are ii. AC. 1< i*. H6. 1< *ii. 98. 6< *iii. 9A. 1' O< 6. 89. H< 6. 11H. A.3 21ootnote L? Dther citations gi*en by 4ergaigne in connection with this #oint are a!! o" the si$i!e c!ass. Dn!y as )!!=go is In ra the sun.3 21ootnote 6? i. L1. O? 9)"ter s!aying Britra' thou i 8st $a7e the sun c!i$b in the s7y.93 21ootnote N? 2G)3 ityS' on!y *ii. 8L. O< B2Ga3!. O. N. 1or other re"erences' see Perry (!oc. cit.).3 21ootnote 8? 4ergaigne' ii. 16C. 18N.3 21ootnote 9? In ra "in s an begets )gni' iii. A1. HL.3 21ootnote 1C? ,n!ess the Python be' rather' the De$on o" Putre"action' as in Iranian be!ie".3 21ootnote 11? De$ons o" e*ery sort o##ose In ra< Ba!a' Britra' the 8ho! ing8 sna7e (=hiG2&ree7? echis3)' Wushna (8 rought8)' etc.3 21ootnote 1H? So he "in s an irects the sun an causes it to shine' as e6#!aine abo*e (*iii. A. 6< iii. OO. O< i. L6. O< iii. AC. 1H). %e is #raise with Bishnu (*i.69) in one hy$n' as istinct "ro$ hi$.3 21ootnote 1A? 4o!!ensen wou! see an a!!usion to i o!s in i. 1OL. O=L (to )gni)' but this is *ery oubt"u! (QD-&. 6!*ii. #. L86). )gni' howe*er' is on a #ar with In ra' so that the e6ce#tion wou! ha*e no signi"icance. See Jaegi' 5ig Be a' note N9a.3 21ootnote 1O? Dr 8#!uc7 with bea7s'8 as -I!!er trans!ates' S4E. 666ii. #. ANA.3 21ootnote 1L? 94ore the$9 (ga*e an u er). In *. LH. 16 5u ra is "ather an PriZni' $other. Co$#are *iii. 9O. 1? 9The cow E the $other o" the -aruts' sen s $i!7 (rain).9 In 6. N8. 6 the -aruts are sons o" Sin hu (In us).3 21ootnote 16? I.e.' ie.3 21ootnote 1N? The nu$ber is not twenty=se*en' as -uir acci enta!!y states' DST. *. #. 1ON.3 21ootnote 18? *. L8. O' L< I. 88. 1< 88. L< *. LO. 11< *iii. N. HL< i. 166. 1C< i. A9. 1< 6O. H=8< *. LO. 6< i. 8L. 8< *iii. N. AO< *. L9. H.3 21ootnote 19? %e carries !ightnings an $e icines together in *ii. O6. A.3 21ootnote HC? Wi*a is !ater i enti"ie with 5u ra. 1or the !atter in 5B. co$#are i. OA< 11O' 1=L' 1C< ii. AA. H=1A.3 21ootnote H1? *ii. ON' an 6. NL.3 21ootnote HH? *ii. 1CA.3 21ootnote HA? A&h&hala is !i7e Latin eccere shout o" +oy an won er(Am.B. Phil. XIB. #. 11).3 21ootnote HO? Litera!!y' 8that has stoo o*er=night'8 i.e.' "er$ente .3 21ootnote HL? To this hy$n is a e ' in i$itation o" the !au ations o" generous bene"actors' which are so$eti$es su""i6e to an o! er hy$n' wor s ascribing gi"ts to the "rogs. 4ergaigne regar s the "rogs as $eteoro!ogica! #heno$enaV It is "ro$ this hy$n as a starting=#oint #rocee the !atter= ay

argu$ents o" @acobi' who wou! #ro*e the 8#erio o" the 5ig Be a8 to ha*e begun about ALCC 4.C. Dne $ight as we!! ate %o$er by an a##ea! to the 4atracho$yo$achia.3 21ootnote H6? 6. 98. 6.3 21ootnote HN? *ii. 1CH.3 21ootnote H8? Co$#are 4Ih!er' *rient and *ccident' I. #. HHH.3 21ootnote H9? This hy$n is another o" those that contra ict the "irst assu$#tion o" the ritua!ists. 1ro$ interna! e*i ence it is not !i7e!y that it was $a e "or ba7sheesh.3 21ootnote AC? 4A6suras0 (it45a6 nas.3 21ootnote A1? Litera!!y' 8with ghee8< the rain is !i7e the ghee' or sacri"icia! oi! ($e!te butter).3 21ootnote AH? So$e su##ose e*en In ra to be one with the )*estan A4.n6dra' a e$on' which is #ossib!e.3 21ootnote AA? Dtherwise it is the 8bon s o" sin8 which are bro7en or !oose ' as in the !ast *erse o" the "irst Baruna hy$n' trans!ate abo*e. 4ut the two *iews $ay be o" e;ua! anti;uity (abo*e' #. 69' note). Dn Trita co$#are @5)S. 189A' #. O19< P)DS. 189O (4!oo$"ie! ).3 >>>>>

CHAPTER V.
THE RIG VEDA 'CONTINUED(.%THE LOWER GODS. AGNI.

&reat are the hea*en!y go s' but greater is In ra' go o" the at$os#here. &reatest are )gni an So$a' the go s o" earth. )gni is the a!tar="ire. Drigina!!y "ire' )gni' in istinction "ro$ sun an !ightning' is the "ire o" sacri"ice< an as such is he great. Dne rea s in *. A. 1=H' that this )gni is Baruna' In ra< that in hi$ are a!! the go s. This is' in ee ' "or$a!!y a !ate *iew' an can be #ara!!e!e on!y by a "ew #assages o" a co$#arati*e!y recent #erio . Thus' in the !ate hy$n i. 16O. O6? 9In ra' -itra' Baruna' )gni' they say< he is the sun (the bir in the s7y)< that which is but one they ca!! *arious!y'9 etc. So 6. 11O. L an the !ate #assage iii. A8. N' ha*e re"erence to *arious "or$s o" )gni. In ra ha a two"o! nature in #ro ucing the union o" !ightning an )gni< an this $a e hi$ $ysterious!y great. 4ut in )gni is "oun the "irst tria!ity' which' #hi!oso#hica!!y' is inter#rete as a trinity. The "ire o" the a!tar is one with the !ightning' an ' again' one with the sun. This is )gni8s three"o! birth< an a!! the ho!y character o" three is e6hauste in a##!ication where he is concerne . It is the highest $ystery unti! the *ery en o" the Be ic age. This )gni it is that is the rea! )gni o" the 5ig Be a/the new )gni< "or there was #robab!y an )gni cu!t (as si$#!e "ire) !ong be"ore the soma cu!t. In ra an )gni are one' an both are ca!!e the s!ayers o" the e$ons213. They are both unite as an in isso!ub!e #air (iii. 1H' etc.). )gni' with' #erha#s' the e6ce#tion o" So$a' is the $ost i$#ortant go in the 5ig Be a< an it is no chance that gi*es hi$ the "irst #!ace in each "a$i!y hy$n=boo7< "or in hi$ are "oun ' on!y in $ore "ortunate circu$stances' e6act!y the sa$e con itions as obtain in the case o" In ra. %e a##ea!e to $an as the best "rien a$ong i*ine beings< he was not "ar o""' to be won ere at< i" terrib!e' to be #ro#itiate . %e was near an 7in to "rien s. )n as he see$e to the *u!gar so he a##ea!e to the theoso#hy which #er$eates the s#irit o" the #oets< "or he is $ysterious< a $e iator between go an $an (in carrying to hea*en the o""erings)< a three"o! unity' ty#ica! o" earth' at$os#here' an hea*en. 1ro$ this #oint o" *iew' as in the case o" In ra' so in the case o" )gni' on!y to a greater e6tent' it beco$es i$#ossib!e to inter#ret )gni as one e!e$ent'

one #heno$enon. There is' when a istinction is $a e' an agni which is sing!e' the a!tar="ire' se#arate "ro$ other "ires< but it is se! o$ that )gni is not "e!t as the three"o! one. )n now "or the inter#retation o" the $o ern ritua!ists. The %in u ritua! ha 8the three "ires'8 which e*ery ortho o6 be!ie*er was taught to 7ee# u#. The !ater !iterature o" the %in us the$se!*es *ery correct!y too7 these three "ires as ty#es o" the three "or$s o" )gni 7nown in the 5ig Be a. 4ut to the ritua!ists the historica! #rece ence is in*erte ' an they wou! show that the who!e Be ic $ytho!ogica! *iew o" an )gni tria is the resu!t o" i enti"ying )gni with the three "ires o" the ritua!. 1ro$ this crass $etho o" inter#retation it wou! resu!t that a!! Be ic $ytho!ogy was the chi! o" the !iturgy2H3. )s earth!y "ire )gni is "irst ignis?2A3 9Dri*en by the win ' he hastens through the "orest with roaring tonguesE. b!ac7 is thy #ath' D bright i$$orta!V9 9%e $ows own' as no her can o' the green "ie! s< bright his tooth' an go! en his bear .9 9%e e*ours !i7e a steer that one has tie u#.9 This is co$$on "ire' i*ine' but not o" the a!tar. The !atter )gni is o" e*ery hy$n. 1or instance' the "irst stan(a o" the 5ig Be a? 9)gni' the "a$i!y #riest' I worshi#< the i*ine #riest o" sacri"ice< the ob!ation #riest' who bestows riches'9 where he is in*o7e un er the na$es o" i""erent #riests. 4ut )gni is e*en $ore than this< he is the "ire (heat) that causes #ro uction an re#ro uction' *isib!y $ani"est in the sun. This ua! )gni' it is to be notice ' is at ti$es the on!y )gni recogni(e . The thir "or$ is then a e ' !ightning' an therewith )gni is begotten o" In ra' an is' there"ore' one with In ra? 9There is on!y one "ire !ighte in $any #!aces9 (B2Ga3!. 1C. H). )s a #oetica! e6#ression' )gni in the !ast "or$ is the 8Son o" Maters'8 an e#ithet not without signi"icance in #hi!oso#hica! s#ecu!ation< "or water' through a!! #erio s' was regar e as the $ateria! origin o" the uni*erse. )gni is one with the sun' with !ightning (an thun er)' an escen s into the #!ants.2O3 To $an he is house=#riest an "rien . It is he that has 9grou#e $en in we!!ing=#!aces9 (iii. 1. 1N) !i7e Pro$etheus' in whose ia!ectic na$e' Pro$antheus' !ingers sti!! the "ire=creator' the twir!ing (math) stic7s which $a7e "ire in the woo . %e is $an8s guest an best "rien (-itra' i*. 1. 9< abo*e). )n hy$n or two entire wi!! show what was )gni to the Be ic #oet. In the "o!!owing' the 5ig Be a8s "irst hy$n' he is a resse ' in the o#ening stan(a' un er the na$es o" house=#riest' the chie" sacri"icia! #riest' an the #riest that #ours ob!ations. In the secon stan(a he is e6to!!e as the $essenger who brings the go s to the sacri"ice' hi$se!" rising u# in sacri"icia! "!a$es' an "or$ing a !in7 between earth an hea*en. In a !ater stan(a he is ca!!e the -essenger ()ngiras G2&ree7? agge!os3)'/one o" his or inary tit!es? To )&KI (i. 1). I worshi# )gni< house=#riest' he' )n #riest i*ine o" sacri"ice' Th8 ob!ation #riest' who gi*eth wea!th. )gni' by seers o" o! a ore ' To be a ore by those to= ay/ -ay he the go s bring here to us. Through )gni can one wea!th ac;uire' Pros#erity "ro$ ay to ay' )n "a$e o" heroes e6ce!!ent. D' )gniV whatsoe8er the rite That thou surroun 8st on e*ery si e' That sacri"ice attains the go s. -ay )gni' who ob!ation gi*es/ The wisest' true' $ost "a$ous #riest/ This go with (a!!) the go s a##roach I Thou oest goo to e*ery $an

That ser*es thee' )gni< e*en this Is thy true *irtue' )ngiras. To thee' D )gni' ay by ay' Do we with #rayer at e*e an awn' Co$e' bringing !ow!y re*erence< To thee' the !or o" sacri"ice' )n shining guar ian o" the rite'2L3 In thine own we!!ing $agni"ie . )s i" a "ather to his son' 4e easy o" access to us' )n !ea us onwar to our wea!. This is $echanica! enough to ha*e been $a e "or an estab!ishe ritua!' as oubt!ess it was. 4ut it is signi"icant that the ritua!istic go s are such that to gi*e their true character hy$ns o" this sort $ust be cite . Such is not the case with the o! er go s o" the #antheon. 5itua!istic as it is' howe*er' it is si$#!e. D*er against it $ay be set the "o!!owing (*i. 8)? 9Kow wi!! I #raise the strength o" the *ariegate re bu!! ()gni)' the "easts o" the Jnower=o"=beings263 ()gni)< to )gni' the "rien o" a!! $en' is #oure out a new song' sweet to hi$ as c!ear soma. )s soon as he was born in highest hea*en' )gni began to #rotect !aws' "or he is a guar ian o" !aw (or or er). &reat in strength' he' the "rien o" a!! $en' $easure out the s#ace between hea*en an earth' an in greatness touche the (enith< he' the $ar*e!!ous "rien ' #!ace a#art hea*en an earth< with !ight re$o*e ar7ness< se#arate the two wor! s !i7e s7ins. 1rien o" a!! $en' he too7 a!! $ight to hi$se!"E. In the waters8 !a# the $ighty ones (go s) too7 hi$' an #eo#!e estab!ishe hi$ 7ing. -2Ga3tariZ*an' $essenger o" the a!!=shining one' bore hi$ "ro$ a"ar' "rien o" a!! $en. )ge by age' D )gni' gi*e to #oets new g!orious wea!th "or "easts. D e*er=youth"u! 7ing' as i" with a #!oughshare' ren the sinner< estroy hi$ with thy "!a$e' !i7e a treeV 4ut a$ong our !or s bring' D )gni' #ower unbent' en !ess strength o" heroes< an $ay we' through thy assistance' con;uer wea!th an hun re "o! ' a thousan "o! ' D )gni' thou "rien o" a!!< with thy sure #rotection #rotect our roya! !or s' D he!#er' thou who hast three habitations< guar "or us the host o" the$ that ha*e been generous' an !et the$ !i*e on' "rien o" a!!' now that thou art !au e .9 )ryan' as Juhn2N3 has shown' is at !east the conce#tion i" not the #articu!ar "or$ o" the !egen a!!u e to in this hy$n' o" "ire brought "ro$ the s7y to earth' which Pro$ethean act is attribute e!sewhere to the "ire=#riest.283 )gni is here -itra' the "rien ' as sun=go ' an as such ta7es a!! the ce!estia!s8 acti*ities on hi$se!". Li7e In ra he a!so gi*es #ersona! strength? 91air is thy "ace' D )gni' to the $orta! that esires strength</they who$ thou ost assist o*erco$e their ene$ies a!! their !i*es9 (*i. 16. HL' HN). )gni is rawn own to earth by $eans o" the twir!ing=stic7s' one the "ather' one the $other293. 9The bounti"u! woo bore the "air *ariegate son o" waters an #!ants<21C3 the go s unite in $in ' an #aye ho$age to the g!orious $ighty chi! when he was born9 (iii. 1. 1A). )s the son o" waters' )gni !o*es woo but retreats to water' an he is so i enti"ie with In ra that he 8thun ers8 an 8gi*es rain8 (as !ightning< ii. 6. L< iii. 9. H). The ee#er signi"icance o" )gni=worshi# is "oun not a!one in the "act that he is the go in who$ are the other go s' nor in that he is the sun a!one' but that 9I a$ )gni' i$$orta!ity is in $y $outh< three"o! $y !ight' eterna! "ire' $y na$e the ob!ation ("ire)'9 iii. H6. N. %e is "e!t as a $ysterious trinity. )s a sun he !ights earth< an gi*es !i"e' sustenance' chi! ren' an wea!th (iii. A. N)< as !ightning he estroys' as "ire he be"rien s< !i7e In ra he gi*es *ictory (iii. 16. 1)< !i7e Baruna he re!eases the bon s o" sin< he is Baruna8s brother (*. H. N< *i. A. 1< i*. 1. H)< his 8$any na$es8 are o"ten a!!u e to (iii. HC. A' an abo*e). The ritua!istic inter#retation o" the #riest is that the sun is on!y a sacri"icia! "ire abo*e !ighte by the go s as soon as the corres#on ing "ire is !ighte on earth by $en (*i. H. A). %e is a!! three"o! < three his tongues' his births' his #!aces< thrice !e about the sacri"ice gi*en thrice a ay (iii. H. 9< 1N. 1< HC. H< i*' 1L. H< 1. N< 1H. 1). %e is the u#ho! er o" the re!igious or er' the guest o" $orta!s' "oun by the go s in the hea*en!y waters< he is near an ear< but he

a!so beco$es rea "u! to the "oe (iii. 1. A=6< 6. L< *i. N. 1< 8. H< iii. 1. HA< HH. L< *i. A. N< iii. 18. 1< i*. O. O< 1. 6). It is easy to see that in such a conce#tion o" a triune go ' who is "ear"u! yet 7in ' whose rea! na$e is un7nown' whi!e his *isib!e $ani"estations are in earth' air' an hea*en' whose being contains a!! the go s' there is an i ea estine to o*erthrow' as it sur#asses' the si$#!er conce#tions o" the natura!is$ that #rece es it. )gni as the one i*ine #ower o" creation is in "act the origin o" the hu$an race? 91ro$ thee co$e singers an heroes9 (*i. N. A). The !ess weight is' there"ore' to be !ai on 4ergaigne8s 8"ire origin o" $an8< it is not as si$#!e "ire' but as uni*ersa! creator that )gni creates $an< it is not the 8"ire=#rinci#!e82113 #hi!oso#hica!!y e!icite "ro$ connection o" "ire an water' but as go =#rinci#!e' a!!=creati*e' that )gni gets this #raise. Se*era! hy$ns are e icate to Indr45a6gni' In ra unite with )gni< an the !atter e*en is i enti"ie with Dyaus (i*. 1. 1C)' this obso!escent go re*i*ing $ere!y to be absorbe into )gni. )s water #uri"ies "ro$ irt an sin (Baruna)' so "ire #uri"ies (i*. 1H. O). It has been suggeste on account o" *. 1H. L? 8Those that were yours ha*e s#o7en !ies an !e"t thee'8 that there is a ecrease in )gni worshi#. )s this ne*er rea!!y ha##ene ' an as the wor s are $ere!y those o" a #enitent who has !ie an see7s "orgi*eness at the han s o" the go o" truth' the suggestion is not *ery acce#tab!e. )gni co$#rehen s not on!y a!! natura!istic go s' but such !ater "e$ininities as 5e*erence' -ercy' an other abstractions' inc!u ing 4oun !essness. D" how great i$#ortance was the triune go )gni $ay be seen by co$#aring his three !ights with the !ater sectarian trinity' where Bishnu' origina!!y the sun' an (5u ra) Wi*a' the !ightning' are the #reser*er an estroyer. Me "ear the rea er $ay ha*e thought that we were e*e!o#ing rather a syste$ o" $ytho!ogy than a history o" re!igion. Mith the c!ose o" the Be ic #erio we sha!! ha*e !ess to say "ro$ a $ytho!ogica! #oint o" *iew' but we thin7 that it wi!! ha*e beco$e #atent now "or what #ur#ose was inten e the $ytho!ogica! basis o" our stu y. Mithout this it wou! ha*e been i$#ossib!e to trace the gra ua! growth in the higher $eta#hysica! inter#retation o" nature which goes han in han with the ee#er re!igious sense. Mith this ob+ect we ha*e #rocee e "ro$ the si$#!er to the $ore co$#!e6 i*inities. Me ha*e now to ta7e u# a si e o" re!igion which !ies $ore a#art "ro$ s#ecu!ation' but it is concerne *ery c!ose!y with $an8s re!igious instincts/the worshi# o" 4acchic character' the re*erence "or an "ear o" the eath=go ' an the eschato!ogica! "ancies o" the #oets' together with those "irst atte$#ts at creating a new theoso#hy which c!ose the #erio o" the 5ig Be a. SOMA. Inse#arab!y connecte with the worshi# o" In ra an )gni is that o" the 8$oon=#!ant'8 soma' the into6icating #ersoni"ie rin7 to whose ei"ication $ust be assigne a ate ear!ier than that o" the Be as the$se!*es. 1or the soma o" the %in us is ety$o!ogica!!y i enti"ie with the haoma o" the Persians (the 2&ree7? o$o$i3 o" P!utarch21H3)' an the cu!tus at !east was begun be"ore the se#aration o" the two nations' since in each the #!ant is regar e as a go . The ins#iring e""ect o" into6ication see$e to be ue to the inherent i*inity o" the #!ant that #ro uce it< the #!ant was' there"ore' regar e as i*ine' an the #re#aration o" the raught was !oo7e u#on as a sacre cere$ony21A3. This o""ering o" the +uice o" the soma=#!ant in In ia was #er"or$e thrice ai!y. It is sai in the 5ig Be a that soma grows u#on the $ountain -2Gu3+a*at' that its or his "ather is Par+anya' the rain=go ' an that the waters are his sisters21O3. 1ro$ this $ountain' or "ro$ the s7y' accounts i""er' soma was brought by a haw721L3. %e is hi$se!" re#resente in other #!aces as a bir < an as a i*inity he shares in the #raise gi*en to In ra' 9who he!#e In ra to s!ay Britra'9 the e$on that 7ee#s bac7 the rain. In ra' into6icate by soma' oes his great ee s' an in ee a!! the go s e#en on soma "or i$$orta!ity. Di*ine' a wea#on=bearing go ' he o"ten si$#!y ta7es the #!ace o" In ra an other go s in Be ic eu!ogy. It is the go So$a hi$se!" who s!ays Britra' So$a who o*erthrows cities' So$a

who begets the go s' creates the sun' u#ho! s the s7y' #ro!ongs !i"e' sees a!! things' an is the one best "rien o" go an $an' the i*ine ro# (Fndu)' the "rien o" In ra2163. )s a go he is associate not on!y with In ra' but a!so with )gni' 5u ra' an P2Gu3shan. ) "ew #assages in the !ater #ortion o" the 5ig Be a show that soma a!rea y was i enti"ie with the $oon be"ore the en o" this #erio . )"ter this the !unar ye!!ow go regu!ar!y was regar e as the *isib!e an i*ine So$a o" hea*en' re#resente on earth by the #!ant21N3. 1ro$ the "act that So$a is the $oon in !ater !iterature' an un oubte !y is recogni(e as such in a s$a!! nu$ber o" the !atest #assages o" the 5ig Be a' the not unnatura! in"erence has been rawn by so$e Be ic scho!ars that So$a' in hy$ns sti!! ear!ier' $eans the $oon< where*er' in "act' e#ithets hitherto su##ose to re"er to the #!ant $ay be !oo7e u#on as not inco$#atib!e with a escri#tion o" the $oon' there these e#ithets are to be re"erre irect!y to So$a as the $oon=go ' not to soma' the $ere #!ant. Thus' with 5ig Be a' X. 8L (a !ate hy$n' which s#ea7s o" So$a as the $oon 9in the !a# o" the stars'9 an as 9the ays8 banner9) is to be co$#are BI. A9. A' where it is sai that the ro# (soma) !ights u# the ar7 nights' an is the ay8s banner. )!though this e6#ression' at "irst *iew' wou! see$ to re"er to the $oon a!one' yet it $ay #ossib!y be regar e as on a #ar with the e6tra*agant #raise gi*en e!sewhere to the soma=#!ant' an not be so signi"icant o" the $oon as it a##ears to be. Thus' in another #assage o" the sa$e boo7' the soma' in si$i!ar !anguage' is sai to 9!ay !ight in the sun'9 a #hrase scarce!y co$#atib!e with the $oon8s s#here o" acti*ity2183. The ecision in regar to this ;uestion o" inter#retation is not to be reache so easi!y as one $ight su##ose' consi ering that a who!e boo7' the ninth' o" the 5ig Be a is e icate to So$a' an that in a ition to this there are $any hy$ns a resse to hi$ in the other boo7s. 1or in the greater nu$ber o" #assages which $ay be cite "or an against this theory the ob+ector $ay argue that the genera!!y e6tra*agant #raise bestowe u#on So$a through the Be a is in any one case $ere!y #articu!ari(e ' an that it is not incongruous to say o" the i*ine soma=#!ant' 9he !ights the ar7 nights'9 when one rea s in genera! that he creates a!! things' inc!u ing the go s. Dn the other han ' the a *ocate o" the theory $ay re#!y that e*erything which oes not a##!y to the $oon=go So$a $ay be use $eta#horica!!y o" hi$. Thus' where it is sai ' 9So$a goes through the #uri"ying sie*e'9 by ana!ogy with the rin7 o" the #!ant soma #assing through the sie*e the #oet $ay be su##ose to i$agine the $oon #assing through the sie*e=!i7e c!ou s< an e*en when this sie*e is e6#ress!y ca!!e the 8shee#8s=tai! sie*e8 an 8woo!=sie*e'8 this $ay sti!! be' $eta#horica!!y' the c!ou = sie*e (as' without the ana!ogy' one s#ea7s to= ay o" woo!!y c!ou s an the 8$are8s tai!8). So it ha##ens that' with an hun re hy$ns a resse to So$a' it re$ains sti!! a $atter o" iscussion whether the soma a resse be the #!ant or the $oon. )!"re %i!!ebran t' to who$ is ue the #rob!e$ in its #resent "or$' ec!ares that e*erywhere2193 in the 5ig Be a So$a $eans the $oon. Ko better hy$n can be "oun to i!!ustrate the i""icu!ty un er which !abors the soma=e6egete than IX. 1L' "ro$ which %i!!ebran t ta7es the "ourth *erse as conc!usi*e e*i ence that by soma on!y the $oon is $eant. In that case' as wi!! be seen "ro$ the 8#ai!s'8 it $ust be su##ose that the #oet !ea#s "ro$ So$a to soma without warning. %i!!ebran t oes not inc!u e the $ention o" the #ai!s in his citation< but in this' as in other oubt"u! cases' it see$s to us better to gi*e a who!e #assage than to argue on one or two *erses torn "ro$ their #ro#er #osition?
HYMN TO SOMA 'I+. #(.

],E5T? Is the hy$n a resse to the #!ant as it is #resse out into the #ai!s' or to the $oonP 1. This one' by $eans o" #rayer (or inte!!igence)' co$es through the "ine (sie*e)' the hero' with swi"t car' going to the $eeting with In ra. H. This one thin7s $uch "or the sub!i$e asse$b!y o" go s' where sit i$$orta!s. A. This one is es#atche an !e u#on a shining #ath' when the acti*e ones urge (hi$).2HC3

O. This one' sha7ing his horns' shar#ens (the$)' the bu!! o" the her ' oing heroic ee s "orcib!y. L. This one hastens' the strong stee ' with bright go! en bea$s' beco$ing o" strea$s the !or . 6. This one' #ressing sure!y through the 7notty (sie*eP) to goo things' co$es own into the *esse!s. N. This one' "it to be #re#are ' the acti*e ones #re#are in the #ai!s' as he creates great "oo . 8. %i$' this one' who has goo wea#ons' who is $ost into6icating' ten "ingers an se*en (or $any) #rayers #re#are. %ere' as in IX. NC' %i!!ebran t assu$es that the #oet turns su en!y "ro$ the $oon to the #!ant. )gainst this $ight be urge the use o" the sa$e #ronoun throughout the hy$n. It $ust be con"esse that at "irst sight it is a!$ost as i""icu!t to ha*e the #!ant' un oubte !y $eant in *erses N an 8' re#resente by the $oon in the #rece ing *erses' as it is not to see the $oon in the e6#ression 8sha7ing his horns.8 This #hrase occurs in another hy$n' where %i!!ebran t' with the sa$e certainty as he oes here' c!ai$s it "or the $oon' though the "irst #art o" this hy$n as #!ain!y re"ers to the #!ant' IX. NC. 1' O. %ere the #!ant is a steer roaring !i7e the noise o" the -aruts (L=6)' an then (as abo*e' a"ter the ter$ steer is a##!ie to the #!ant)' it is sai that he 8shar#ens his horns'8 an is 8sight!y'8 an "urther' 8he sits own in the "air #!ace E on the woo!y bac7'8 etc.' which bring one to sti!! another hy$n where are to be "oun !i7e e6#ressions' use ' e*i ent!y' not o" the $oon' but o" the #!ant' vi;. to IX. AN' a hy$n not cite by %i!!ebran t? This strong (*iri!e) soma' #resse "or rin7' "!ows into the #uri"ying *esse!< this sight!y (as abo*e' where %i!!ebran t says it is e#ithet o" the $oon)' ye!!ow' "iery one' is "!owing into the #uri"ying *esse!< roaring into its own #!ace (as abo*e). This strong one' c!ear' shining (or #uri"ying itse!")' runs through the shining #!aces o" the s7y' s!aying e*i! e$ons' through the shee#=hair=sie*e. Dn the bac7 o" Trita this one shining (or #uri"ying itse!") $a e bright the sun with (his) sisters.2H13 This one' s!aying Britra' strong' #resse out' "in ing goo things (as abo*e)' unin+ure ' soma' went as i" "or booty. This go ' sent "orth by seers' runs into the *esse!s' the ro# (indu) "or In ra' ;uic7!y (or wi!!ing!y). So "ar as we can +u ge' a"ter co$#aring these an the other #assages that are cite by %i!!ebran t as ecisi*e "or a !unar inter#retation o" soma' it see$s ;uite as #robab!e that the e#ithets an e6#ressions use are e$#!oye o" the #!ant $eta#horica!!y as that the #oet !ea#s thus !ight!y "ro$ #!ant to $oon. )n there is a nu$ber o" cases which #!ain!y enough are in icati*e o" the #!ant a!one to $a7e it i$#robab!e that %i!!ebran t is correct in ta7ing So$a as the $oon 8e*erywhere in the 5ig Be a.8 It $ay be that the $oon=cu!t is so$ewhat o! er than has been su##ose ' an that the !anguage is conscious!y *ei!e in the ninth boo7 to co*er the worshi# o" a eity as yet on!y #art!y ac7now!e ge as such. 4ut it is a!$ost inconcei*ab!e that an hun re hy$ns shou! #raise the $oon< an a!! the nati*e co$$entators' bre as they were in the be!ie" o" their ay that soma an the $oon were one' shou! not 7now that soma in the 5ig Be a (as we!! as !ater) $eans the !unar eity. It see$s' there"ore' sa"er to abi e by the be!ie" that soma usua!!y $eans what it was un erstoo to $ean' an what the genera! escri#tions in the soma=hy$ns $ore or !ess c!ear!y in icate' vi;.' the into6icating #!ant' concei*e o" as itse!" i*ine' sti$u!ating In ra' an ' there"ore' the causa movens o" the e$on8s eath' In ra being the causa efficiens. E*en the a!!usions to soma being in the s7y is not inco$#atib!e with this. 1or he is carrie thence "ro$ the #!ace o" sacri"ice. Thus too in 8A. 1=H? 9D !or o" #rayer2HH3' thy #uri"ier (the sie*e) is e6ten e . Pre*ai!ing thou enterest its !i$bs on a!! si es. 5aw (soma)' that has not been coo7e (with $i!7) oes not enter into it. Dn!y the coo7e (soma)' going through' enters it. The sie*e o" the hot rin7 is e6ten e in the #!ace o" the s7y. Its g!ea$ing threa s e6ten on a!! si es. This (soma8s) swi"t (strea$s) #reser*e the $an that #uri"ies the$' an wise!y ascen to the bac7 o" the s7y.9 In this' as in $any hy$ns' the rin7 soma is c!ear!y a resse < yet e6#ressions are use which' i" etache ' easi!y $ight be

thought to i$#!y the $oon (or the sun' as with 4ergaigne)/a "act that shou! $a7e one e$#!oy other e6#ressions o" the sa$e sort with great circu$s#ection. Dr' !et one co$#are' with the #re#aration by the ten "ingers' 8L. N? 9Ten "ingers rub c!ean (#re#are) the stee in the *esse!s< u#rise the songs o" the #riests. The into6icating ro#s' as they #uri"y the$se!*es' $eet the song o" #raise an enter In ra.9 E6act!y the sa$e i$ages as are "oun abo*e $ay be note in IX. 8N' where not the $oon' but the #!ant' is cons#icuous!y the sub+ect o" the hy$n? 95un into the #ai!' #uri"ie by $en go unto booty. They !ea thee !i7e a swi"t horse with reins to the sacri"icia! straw' #re#aring (or rubbing) thee. Mith goo wea#ons shines the i*ine (shining) ro# (Indu)' s!aying e*i!= oers' guar ing the asse$b!y< the "ather o" the go s' the c!e*er begetter' the su##ort o" the s7y' the ho! er o" earthE. This one' the soma (#!ant) on being #resse out' ran swi"t!y into the #uri"ier !i7e a strea$ !et out' shar#ening his two shar# horns !i7e a bu""a!o< !i7e a true hero hunting "or cows< he is co$e "ro$ the highest #ress=stone'9 etc. It is the noise o" soma ro##ing that is co$#are with 8roaring.8 The strength gi*en by (hi$) the rin7' $a7es hi$ a##ear as the 8*iri!e one'8 o" which "orce is the acti*ity' an the bu!! the ty#e. &i*en' there"ore' the i$age o" the bu!!' the rest "o!!ows easi!y to e!aborate the $eta#hor. I" one a that soma is !u$inous (ye!!ow)' an that a!! !u$inous i*inities are 8horne bu!!s2HA3'8 then it wi!! be unnecessary to see the crescent $oon in soma. -oreo*er' i" soma be the sa$e with 4rihas#ati' as thin7s %i!!ebran t' why are there three horns in B. OA. 1AP )gain' that the e6#ression 8shar#ening his horns8 oes not re"er necessari!y to the $oon $ay be conc!u e "ro$ 6. 86. 1L' where it is state e6#ress!y that the drin& is a shar#=horne steer? 9Li7e a shar#=horne steer is thy brewe rin7' D In ra'9 #robab!y re"erring to the taste. The sun' )gni' an In ra are a!!' to the Be ic #oet' 8shar#=horne steers2HO3'8 an the soma #!ant' being !u$inous an strong (bu!!=!i7e)' gets the sa$e e#ithet. The i entity is rather with In ra than with the $oon' i" one be content to gi*e u# bri!!iant theori(ing' an si$#!y "o!!ow the #oets? 9The one that #uri"ies hi$se!" yo7e the sun8s swi"t stee o*er $an that he $ight go through the at$os#here' an these ten stee s o" the sun he yo7e to go' saying In ra is the ro# (Indu).9 Mhen ha e*er the $oon the #ower to start the sunP Mhat #art in the #antheon is #!aye by the $oon when it is ca!!e by its natura! na$e (not by the #riest!y na$e' soma)P Is m45a6s or candramas ($oon) a #ower o" strength' a great go P The wor s scarce!y occur' e6ce#t in !ate hy$ns' an the $oon' by his own "o!7=na$e' is har !y #raise e6ce#t in $echanica! con+unction with the sun. The "!oo s o" which soma is !or are e6#!aine in IX. 86. HO= HL? 9The haw7 (or eag!e) brought thee "ro$ the s7y' D ro# (Indu2HL3)' E se*en $i!7=strea$s sing to the ye!!ow one as he #uri"ies hi$se!" with the wa*e in the sie*e o" shee#8s woo!. The acti*e strong ones ha*e sent "orth the wise seer in the !a# o" the waters.9 I" one wishes to c!ear his $in in res#ect o" what the %in u attributes to the i*ine rin7 (e6#ress!y rin7' an not $oon)' !et hi$ rea IX. 1CO' where he wi!! "in that 9the twice #ower"u! go =re+oicing into6icating rin79 "in s goo s' "in s a #ath "or his "rien s' #uts away e*ery har$"u! s#irit an e*ery e*ouring s#irit' a*erts the "a!se go !ess one an a!! o##ression< an rea a!so i6. H1. I=O? 9These soma= ro#s "or In ra "!ow re+oicing' $a ening' !ight=(or hea*en=) "in ing' a*erting attac7ers' "in ing esirab!e things "or the #resser' $a7ing !i"e "or the singer. Li7e wa*es the ro#s "!ow into one *esse!' #!aying as they wi!!. These soma= ro#s' !et out !i7e stee s (attache ) to a car' as they #uri"y the$se!*es' attain a!! esirab!e things.9 )ccor ing to IX. 9N. O1YH an ib. AN. O (an other !i7e #assages' too !ight!y e6#!aine ' #. A8N' by %i!!ebran t)' it is soma that 9#ro uce the !ight in the sun9 an 9$a7es the sun rise'9 state$ents inco$#atib!e with the (!unar) So$a8s "unctions' but ;uite in accor ance with the $agic #ower which the #oets attribute to the i*ine rin7. So$a is 87ing o*er treasure.8 So$a is brought by the eag!e that a!! $ay 9see !ight9 (IX. O8. A=O). %e tra*erses the s7y' an guar s or er/ but not necessari!y is he here the $oon' "or soma' the rin7' as a 9ga!!o#ing stee '9 9a bri!!iant steer'9 a 9strea$ o" #resse soma'9 9a ear sweet'9 9a he!#er o" go s'9 is here #oure "orth< a"ter hi$ 9"!ow great water="!oo s9< an he 9#uri"ies hi$se!" in the sie*e' he the su##orter' ho! er o" the s7y9< he 9shines with the sun'9 9roars'9 an 9!oo7s !i7e -itra9< being here both 9the into6icating raught'9 an at the sa$e ti$e 9the gi*er o" 7ine' gi*er o" $en' gi*er o" horses' gi*er o" strength' the sou! o" sacri"ice9 (IX. H).

So$a is e*en o! er than the Be ic In ra as s!ayer o" Britra an sna7es. Se*era! In o=Iranian e#ithets sur*i*e (o" soma an haoma' res#ecti*e!y)' an a$ong those o" Iran is the tit!e 8Britra=s!ayer'8 a##!ie to haoma' the others being 8strong8 an 8hea*en=winning'8 +ust as in the Be a2H63. )!! three o" the$ are containe in one o" the $ost !unar=!i7e o" the hy$ns to So$a' which' "or this reason' an because it is one o" the "ew to this eity that see$ to be not entire!y $echanica!' is gi*en here near!y in "u!!' with the origina! shi"t o" $etre in the $i !e o" the hy$n (which $ay #ossib!y in icate that two hy$ns ha*e been unite ). To SD-) (I. 91). Thou' So$a' wisest art in un erstan ing< Thou gui est (us) a!ong the straightest #athway< 8Tis through thy gui ance that our #ious2HN3 "athers )$ong the go s got ha##iness' D In u. Thou' So$a' i st beco$e in wis o$ wisest< In s7i!!2H83 $ost s7i!"u!' thou' obtaining a!! things. ) bu!! in *iri!e strength' thou' an in greatness< In s#!en or wast thou s#!en i ' $an=beho! er. Thine' now' the !aws o" 7ing!y Baruna2H93< 4oth high an ee# the #!ace o" thee' D So$a. Thou bri!!iant art as -itra' the be!o*0 2AC3' Li7e )rya$an' eser*ing ser*ice' art thou. Mhate8er thy #!aces be in earth or hea*en' Mhate8er in $ountains' or in #!ants an waters' In a!! o" these' we!!=$in e ' not in+urious' Jing So$a' our ob!ations $eeting' ta7e thou. Thou' So$a' art the rea! !or ' Thou 7ing an Britra=s!ayer' too< Thou art the strength that gi*es success. )n ' So$a' !et it be thy wi!! 1or us to !i*e' nor !et us ie2A13< Thou !or o" #!ants2AH3' who !o*est #raise. Thou' So$a' b!iss u#on the o! ' )n on the young an #ious $an )bi!ity to !i*e' bestowest. Do thou' D So$a' on a!! si es Protect us' 7ing' "ro$ hi$ that sins' Ko har$ touch "rien o" such as thou. Mhate*er the en+oy$ents be Thou hast' to he!# thy worshi##er' Mith these our bene"actor be. This sacri"ice' this song' o thou' Me!!=#!ease ' acce#t< co$e unto us< -a7e "or our wea!' D So$a' thou. In songs we' con*ersant with wor s' D So$a' thee o $agni"y< 4e $erci"u! an co$e to us. > > >2AA3

)!! sa#s unite in thee an a!! strong #owers' )!! *iri!e "orce that o*erco$es etraction< 1i!!e "u!!' "or i$$orta!ity' D So$a' Ta7e to thyse!" the highest #raise in hea*en. The sacri"ice sha!! a!! e$brace/whate*er P!aces thou hast' re*ere with #oure ob!ations. %o$e=ai er' So$a' "urtherer with goo heroes' Kot hurting heroes' to our houses co$e thou. So$a the cow gi*es< So$a' the swi"t charger< So$a' the hero that can $uch acco$#!ish (,se"u! at ho$e' in "east' an in asse$b!y %is "ather8s g!ory)/gi*es' to hi$ that worshi#s. In war unhar$e < in batt!e sti!! a sa*iour< Minner o" hea*en an waters' town= e"en er' 4orn $i !ou +oy' an "air o" ho$e an g!ory' ) con;ueror' thou< in thee $ay we be ha##y. Thou hast' D So$a' e*ery #!ant begotten< The waters' thou< an thou' the cows< an thou hast Mo*en the wi e s#ace 8twi6t the earth an hea*en< Thou hast with !ight #ut "ar away the ar7ness. Mith $in i*ine' D So$a' thou i*ine2AO3 one' ) share o" riches win "or us' D hero< Let none restrain thee' thou art !or o" *a!or< Show thyse!" "ore$ost to both si es in batt!e2AL3. D" $ore #o#u!ar songs' %i!!ebran t cites as sung to So$a (V) BIII. 69. 8=1C? Sing !ou to hi$' sing !ou to hi$< Priya$e has' oh' sing to hi$' )n sing to hi$ the chi! ren' too< E6to! hi$ as a sure e"enceE. To Indra is the #rayer u#=raise . The three ai!y soma=ob!ations are $a e chie"!y to In ra an B2Ga3yu< to In ra at $i = ay< to the 5ibhus' artisans o" the go s' at e*ening< an to )gni in the $orning. ,n$ista7ab!e re"erences to So$a as the $oon' as' "or instance' in X. 8L. A? 9Ko one eats o" that soma which the #riests 7now'9 see$ rather to in icate that the i enti"ication o" $oon an So$a was so$ething esoteric an new rather than the recei*e be!ie" o" #re=Be ic ti$es' as wi!! %i!!ebran t. This $oon=soma is istinguishe "ro$ the 9soma=#!ant which they crush.9 The "!oo s o" soma are !i7ene to' or' rather' i enti"ie with' the rain="!oo s which the !ightning "rees' an ' as it were' brings to earth with hi$. ) who!e series o" $yths e#en ing on this natura! #heno$enon has been e*o!*e ' wherein the !ightning="ire as an eag!e brings own soma to $an' that is' the hea*en!y rin7. Since )gni is three"o! an the &2Ga3yatri $etre is three"o! ' they interchange' an in the !egen s it is again the $etre which brings the soma' or an archer' as is state in one oubt"u! #assage2A63. Mhat stan s out $ost c!ear!y in soma=!au ations is that the soma=hy$ns are not on!y ;uite $echanica!' but that they #resu##ose a *ery co$#!ete an e!aborate ritua!' with the e$#!oy$ent o" a nu$ber o" #riests' o" who$ the hotars (one o" the *arious sets o" #riests) a!one nu$ber "i*e in the ear!y an se*en in the !ate boo7s< with a co$#!icate ser*ice< with certain i*inities honore at certain hours< an other #ara#herna!ia o" sacer ota! cere$ony< whi!e In ra' $ost honore with So$a' an )gni' $ost c!ose!y connecte with the e6ecution o" sacri"ice' not on!y recei*e the $ost hy$ns' but these hy$ns are' "or the $ost #art' #a!#ab!y $a e "or ritua!istic #ur#oses. It is this truth

that the ritua!ists ha*e sei(e u#on an too swee#ing!y a##!ie . 1or in e*ery "a$i!y boo7' besi es this ba7sheesh *erse' occur the o! er' #urer hy$ns that ha*e been retaine a"ter the worshi# "or which they were co$#ose ha beco$e change into a trite $a7ing o" #hrases. %i!!ebran t has "ai!e to show that the Iranian haoma is the $oon' so that as a starting=#oint there sti!! is #!ant an rin7=worshi#' not $oon=worshi#. )t what #recise ti$e' there"ore' the soma was re"erre to the $oon is not so i$#ortant. Since rin7=worshi# stan s at one en o" the series' an $oon=worshi# at the other' it is antece ent!y #robab!e that here an there there $ay be a oubt as to which o" the two was inten e . So$e o" the e6a$#!es cite by %i!!ebran t $ay in ee be re"erab!e to the !atter en o" the series rather than to the "or$er< but that the author' es#ite the !earning an ingenuity o" his wor7' has #ro*e his #oint e"initi*e!y' we are "ar "ro$ be!ie*ing. It is +ust !i7e the !ater %in u s#ecu!ation to thin7 out a subt!e connection between $oon an soma=#!ant because each was ye!!ow' an swe!!e ' an went through a sie*e (c!ou )' etc. 4ut there is a "urther connecting !in7 in that the i*inity ascribe to the into6icant !e to a su##osition that it was brought "ro$ the s7y' the ho$e o" the go s< abo*e a!!' o" the !u$inous go s' which the ye!!ow soma rese$b!e . Such was the %in u be!ie"' an "ro$ this as a starting=#oint a##ears to ha*e co$e the gra ua! i enti"ication o" soma with the $oon' now ca!!e So$a. 1or the $oon' e*en un er the na$e o" &an har*a' is not the ob+ect o" es#ecia! worshi#. The ;uestion so ab!y iscusse by %i!!ebran t is' howe*er' one o" consi erab!e i$#ortance "ro$ the #oint o" *iew o" the re!igious e*e!o#$ent. I" soma "ro$ the beginning was the $oon' then there is on!y one $ore go o" nature to a to the #antheon. 4ut i"' as we be!ie*e in the !ight o" the )*esta an Be a itse!"' soma !i7e haoma' was origina!!y the rin7=#!ant (the root su #ress' "ro$ which co$es soma' i$#!ies the #!ant)' then two i$#ortant "acts "o!!ow. 1irst' in the i enti"ication o" ye!!ow soma=#!ant with ye!!ow $oon in the !atter stage o" the 5ig Be a (which coinci es with the beginning o" the 4rah$anic #erio ) there is a stri7ing i!!ustration o" the gra ua! $ystica! e!e*ation o" re!igion at the han s o" the #riests' to who$ it a##eare in ecent that $ere rin7 shou! be e6a!te thus< an secon !y' there is the signi"icant "act that in the In ic an Iranian cu!t there was a irect worshi# o" ei"ie !i;uor' ana!ogous to Dionysiac rites' a worshi# which is not un#ara!!e!e in other co$$unities. )gain' the sur#rising i entity o" worshi# in )*esta an Be a' an the "act that hy$ns to the ear!ier eities' Dawn' Par+anya' etc' are "re;uent!y e*oi o" any re!ation to the soma= cu!t not on!y show that 4ergaigne8s o#inion that the who!e 5ig Be a is but a co!!ection o" hy$ns "or soma=worshi# as han e own in i""erent "a$i!ies $ust be $o i"ie < but a!so that' as we ha*e e6#!aine a(ro(os o" Baruna' the Iranian cu!t $ust ha*e branche o"" "ro$ the Be ic cu!t (whether' as %aug thought' on account o" a re!igious schis$ or not)< that the hy$ns to the !ess #o#u!ar eities (as we ha*e e"ine the wor ) $a7e the "irst #erio o" Be ic cu!t< an that the s#ecia! !i;uor=cu!t' co$$on to Iran an In ia' arose a"ter the "irst #erio o" Be ic worshi#' when' "or e6a$#!e' Min ' Par+anya' an Baruna were at their height' an be"ore the #riests ha e6a!te $ystica!!y )gni or So$a' an e*en In ra was as yet un e*e!o#e . >>>>> FOOTNOTES$ 21ootnote 1? *iii. A8. O< i. 1C8. A< 4ergaigne' ii. H9A.3 21ootnote H? Dn this #oint 4ergaigne e#recates the a##!ication o" the ritua!istic $etho ' an says in wor s that cannot be too e$#hasi(e ? 9-ais ;ui ne *oit ;ue e te!!es e6#tications n8e6#!i;uent rien' ou #!ut[t ;ue !e .tai! u ritue! ne #eut trou*er son e6#!ication ;ue ans !e $ythe' bien !oin e #ou*oir ser*ir !ui=$\$es _ e6#!i;uer !e $ythePE Ki !e cie! seu! ni !a terre seu!e' $ais !a terre et !e cie! .troite$ent unis et #res;ue con"on us' *oi!_ !e *rai o$aine e !a $ytho!ogie *. i;ue' $ytho!ogie ont !e ritue! n8est ;ue !a re#ro uction9 (i. #. HO).3 21ootnote A? i. L8. O< *. N. N< *i. A. O.3 21ootnote O? iii. 1O. O< i. N1. 9< *i. A. N< 6. H< i*. 1. 9.3

21ootnote L? Dr o" ti$e or or er.3 21ootnote 6? Dr 81in er=o"=beings.83 21ootnote N? #erab&unft des 3euers und des 1Dttertran&es.3 21ootnote 8? 5B. *i. 16. 1A? 9Thee' )gni' "ro$ out the s7y )thar*an twir!e '9 nir amanthata (c". Pro$antheus). In 6. O6H the 4hrigus' 2&ree7? #h!eghyai3' isco*er "ire.3 21ootnote 9? Co$#are *. H. 1. So$eti$es )gni is 9born with the "ingers'9 which twir! the stic7s (iii. H6. A< i*. 6. 8).3 21ootnote 1C? Co$#are ii. 1? 9born in "!a$e "ro$ water' c!ou ' an #!ants E thou art the creator.93 21ootnote 11? 4ergaigne' i. #. AH "". The ;uestion o" #riest!y na$es (!oc. cit. ##. ON=LC)' shou! start with 4harata as 2&ree7? #ur#horos3' a co$$on tit!e o" )gni (ii. N< *i. 16. 19=H1). So 4hrigu is the 8shining8 one< an Basishtha is the 8$ost shining8 (co$#are Basus' not goo but shining go s). The #riests got their na$es "ro$ their go ' !i7e @esuits. Co$#are &ritsa$a a in the 4hrigu "a$i!y (boo7 ii.)< BiZ*2Ga3=$itra' 8"rien o" a!!'8 in the 4harata "a$i!y (boo7 iii.)< &auta$a B2Ga3$a e*a be!onging to )ngirasas (boo7 i*.)< )tri 8Eater'8 e#ithet o" )gni in 5B. (boo7 *.)< 4hara *2Ga3+a 8bearing "oo 8 (boo7 *i.)< Basishtha (boo7 *ii.)< an besi es these @a$a agni an JaZya#a' b!ac7= toothe ()gni).83 21ootnote 1H? De Isi . et Dsir. O6. Co$#are Min isch$ann' Ueber den Somacultus der Arier (18O6)' an -uir' *riginal Sans&rit Te:ts' *o!. ii. #. ON1. %i!!ebran t' .edische 7ythologie' i. #. OLC' be!ie*es haoma to $ean the $oon' as oes soma in so$e hy$ns o" the 5ig Be a (see be!ow).3 21ootnote 1A? Co$#are Juhn' #erab&unft des 3euers und des 1Dttertran&es (18L9)< 4ergaigne' La !eligion .-diAue' i. 1O8 "".< %aug8s 45A6itareya $r45a6hmana' Intro uction' #. 6H< Mhitney in Bour. Am. *r. Soc. III. H99< -uir' *riginal Sans&rit Te:ts' *o!. B. #. HL8 "".' where other !iterature is cite .3 21ootnote 1O? 5B. X. AO. 1< IX. 98. 9< 8H.A. The Be ic #!ant is un7nown (not the sarcostemma viminale).3 21ootnote 1L? 5B. III. OA. N< IB. H6.6 (other re"erences in -uir' loc. cit. #. H6H.) Perha#s rain as soma re!ease by !ightning as a haw7 (4!oo$"ie! ).3 21ootnote 16? See the #assages cite in -uir' loc. cit.3 21ootnote 1N? ) co$#!ete account o" soma was gi*en by the Be ic te6ts wi!! be "oun in %i!!ebran t8s .edische 7ythologie' *o!. I.' where are escribe the i""erent ways o" "er$enting the +uice o" the #!ant.3 21ootnote 18? )!though so inter#rete by %i!!ebran t' loc. cit. #. A1H. The #assage is "oun in 5B. BI. OO. HA.3 21ootnote 19? Loc. cit. ##. AOC' OLC.3 21ootnote HC? Co$#are IX. N9. L' where the sa$e *erb is use o" stri7ing' urging out the soma= +uice' r45a6sa.3 21ootnote H1? Co$#are IX. AH. H' where 9Trita8s $ai ens urge on the go! en stee with the #ress= stones' Fndu as a rin7 "or In ra.93 21ootnote HH? Dn account o" the #osition an content o" this hy$n' %i!!ebran t regar s it as a resse to So$a=4rihas#ati.3 21ootnote HA? So the sun in I. 16A. 9' II. 8Shar#ening his

horns8 is use o" "ire in i. 1OC. 6< *. H. 9.3 21ootnote HO? BI. 16. A9< *ii. 19. I< BIII. 6C. 1A.3 21ootnote HL A? IX. 6A. 8=9< L. 9. So$a is i enti"ie with !ightning in i6. ON. A.3 21ootnote H6? #u&hratus0 verethra9ao0 hvaresa.3 21ootnote HN? Dr? wise.3 21ootnote H8 A? Dr? strength. )bo*e' 8share riches'8 #erha#s' "or 8got ha##iness.83 21ootnote H9? Dr? thine' in ee ' are the !aws o" Jing Baruna.3 21ootnote AC? Dr? bri!!iant an be!o*e as -itra (-itra $eans "rien )< )rya$an is trans!ate 8boso$="rien 8/both are 2G)3 ityas.3 21ootnote A1? Dr? an thou wi!!est "or us to !i*e we sha!! not ie.3 21ootnote AH? Dr? !or !y #!ant' but not the $oon.3 21ootnote AA? So$e unessentia! *erses in the abo*e $etre are here o$itte .3 21ootnote AO? Dr? shining.3 21ootnote AL? The sa$e i eas are #ro$inent in *iii. O8' where So$a is in*o7e as 8soma that has been run7'8 i.e.0 the +uice o" the (8three ays "er$ente 8) #!ant.3 21ootnote A6? In the "ourth boo7' i*. HN. A. Dn this $yth' with its reasonab!e e6#!anation as e uce "ro$ the ritua!' see 4!oo$"ie! ' @)DS. 6*i. I "". Co$#are a!so -uir an %i!!ebran t' !oc. cit.3 >>>>>

CHAPTER VI.
THE RIG VEDA 'CONCLUDED(.%YAMA AND OTHER GODS, VEDIC PANTHEISM, ESCHATOLOGY.

In the !ast cha#ter we ha*e trace the character o" two great go s o" earth' the a!tar="ire an the #ersoni"ie 7in o" beer which was the Be ic #oets8 chie" rin7 ti!! the en o" this #erio . Mith the isco*ery o" sur45a60 humor e: hordeo (ory(a;ue< Meber' .45a69a(eya' #. 19)' an the i""icu!ty o" obtaining the origina! soma=#!ant ("or the #!ant use !ater "or soma' the ascle(ias acida' or sarcostemma viminale' oes not grow in the Pun+2Ga3b region' an cannot ha*e been the origina! soma)' the status o" soma beca$e change . Mhi!e sur45a6 beca$e the rin7 o" the #eo#!e' soma' es#ite the "act that it was not now so agreeab!e a !i;uor' beca$e reser*e ' "ro$ its o! associations' as the #riests8 (go s8) rin7' a sacrosanct be*erage' not "or the *u!gar' an not estee$e by the #riest' e6ce#t as it 7e#t u# the rite. It has been shown that these go s' earth!y in habitation' absorbe the #owers o" the o! er an #hysica!!y higher i*inities. The i eas that c!ustere about the !atter were trans"erre to the "or$er. The a!tar="ire' )gni' is at once earth="ire' !ightning' an sun. The rin7 soma is i enti"ie with the hea*en!y rin7 that re"reshes the earth' an "ro$ its co!or is ta7en at !ast to be the terrestria! "or$ o" its a;ueous #rototy#e' the $oon' which is not on!y ye!!ow' but e*en goes through c!ou =$eshes +ust as soma goes through the sie*e' with a!! the other #oints o" co$#arison that #riest!y ingenuity can e*ise. D" i""erent sort a!together "ro$ these go s is the ancient In o=Iranian "igure that now c!ai$s attention. The o! er re!igion ha at !east one ob+ect o" e*otion *ery i""icu!t to re uce to ter$s o" a nature=re!igion.

YAMA E6act!y as the %in u ha a ha!"= i*ine ancestor' -anu' who by the !ater #riests is regar e as o" so!ar origin' whi!e $ore #robab!y he is on!y the abstract ) a$ ($an)' the #rogenitor o" the race< so in Ta$a the %in u saw the #ri$iti*e 9"irst o" $orta!s.9 Mhi!e' howe*er' -itra' Dyaus' an other o! er nature=go s' #ass into a state o" negati*e or a!$ost "orgotten acti*ity' Ta$a' e*en in the !ater e#ic #erio ' sti!! re$ains a #otent so*ereign/the 7ing o" the ea . In the )*esta Ti$a is the son o" the 8wi e=g!ea$ing8 Bi*angh*ant' the sun' an here it is the sun that "irst #re#ares the soma (haoma "or $an. )n so' too' in the 5ig Be a it is Ta$a the son o" Bi*as*ant (X. L8. 1< 6C. 1C) who "irst 9e6ten s the web9 o" (soma) sacri"ice (BII. AA. 9' 1H). The Be ic #oet' not in"!uence by !ater $etho s o" inter#retation' saw in Ta$a neither sun nor $oon' nor any other natura! #heno$enon' "or thus he sings' i""erentiating Ta$a "ro$ the$ a!!? 9I #raise with a song )gni' P2Gu3shan' Sun an -oon' Ta$a in hea*en' Trita' Min ' Dawn' the 5ay o" Light' the Twin %orse$en9 (X. 6O. A)< an again? 9Deser*ing o" !au ation are %ea*en an Earth' the "our= !i$be )gni' Ta$a' ) iti'9 etc. (X. 9H. 11). Ta$a is regar e as a go ' a!though in the 5ig Be a he is ca!!e on!y 87ing8 (X. 1O. 1' 11)< but !ater he is e6#ress!y a go ' an this is i$#!ie ' as Ehni shows' e*en in the 5ig Be a? 8a go "oun )gni8 an 8Ta$a "oun )gni8 (X. L1. 1 "".). %is #ri$iti*e nature was that o" the 8"irst $orta! that ie '8 in the wor s o" the )thar*a Be a. It is true' in ee ' that at a !ater #erio e*en go s are s#o7en o" as origina!!y 8$orta!'8213 but this is a conce#tion a!ien "ro$ the ear!y notions o" the Be a' where 8$orta!8 signi"ies no $ore than 8$an.8 Ta$a was the "irst $orta!' an he !i*es in the s7y' in the ho$e that 9ho! s heroes'9 i.e.' his abo e is where ea heroes congregate (I. AL. 6< X. 6O. A)2H3. The "athers that ie o" o! are care "or by hi$ as he sits rin7ing with the go s beneath a "air tree (X. 1AL. 1=N). The "ire that e*ours the cor#se is in*o7e to e#art thither (X. 16. 9). This #!ace is not *ery e"inite!y !ocate ' but since' accor ing to one #re*a!ent *iew' the saints guar the sun' an since Ta$a8s abo e in the s7y is co$#arab!e with the sun in one or two #assages' it is #robab!e that the genera! i ea was that the e#arte entere the sun an there Ta$a recei*e hi$ (I. 1CL. 9' 8$y ho$e is there where are the sun8s rays8< X. 1LO. O=L' 8the ea sha!! go' D Ta$a' to the "athers' the seers that guar the sun8). 8Ta$a8s abo e8 is the sa$e with 8s7y8 (X. 1HA. 6)< an when it is sai ' 8$ay the "athers ho! u# the #i!!ar (in the gra*e)' an $ay Ta$a bui! a seat "or thee there8 (X. 18. 1A)' this re"ers' not to the gra*e' but to hea*en. )n it is sai that 8Ta$a8s seat is what is ca!!e the go s8 ho$e8 (X. 1AL. N)2A3. 4ut Ta$a oes not re$ain in the s7y. %e co$es' as o other Powers' to the sacri"ice' an is in*ite to seat hi$se!" 8with )ngirasas an the "athers8 at the "east' where he re+oices with the$ (X. 1O. A=O< 1L. 8). )n either because )gni e*ours cor#ses "or Ta$a' or because o" )gni8s #art in the sacri"ice which Ta$a so +oy"u!!y atten s' there"ore )gni is es#ecia!!y $entione as Ta$a8s "rien (X. H1. L)' or e*en his #riest (ib. LH. A). Ta$a stan s in his re!ation to the ea so near to eath that 8to go on Ta$a8s #ath8 is to go on the #ath o" eath< an batt!e is ca!!e 8Ta$a8s stri"e.8 It is e*en #ossib!e that in one #assage Ta$a is irect!y i enti"ie with eath (X. 16L. O' 8to Ta$a be re*erence' to eath8< I. A8. L< ib. 116. H)2O3. There is a!ways a c!ose connection between Baruna an Ta$a' an #erha#s it is owing to this that #ara!!e! to 8Baruna8s "etters8 is "oun a!so 8Ta$a8s "etter'8 i.e.' eath (6. 9N. 16). )s Ta$a was the "irst to ie' so was he the "irst to teach $an the roa to i$$orta!ity' which !ies through sacri"ice' whereby $an attains to hea*en an to i$$orta!ity. %ence the #oet says' 8we re*ere the i$$orta!ity born o" Ta$a8 (i. 8A. L). This' too' is the $eaning o" the $ystic *erse which s#ea7s o" the sun as the hea*en!y courser 8gi*en by Ta$a'8 "or' in gi*ing the way to i$$orta!ity' Ta$a gi*es a!so the sun=abo e to the$ that beco$e i$$orta!. In the sa$e hy$n the sun is i enti"ie with Ta$a as he is with Trita (i. 16A. A). This #articu!ar i enti"ication is ue' howe*er' rather to the e*e!o#e #antheistic i ea which obtains in the !ater hy$ns. ) #ara!!e! is "oun in the ne6t hy$n? 9They s#ea7 o" In ra' -itra' Baruna' )gni E that which is one' the #riests s#ea7 o" in $any ways' an ca!! hi$ )gni' Ta$a' 1ire9 (or Min ' i. 16O. O6). Des#ite the "act that one Be ic #oet s#ea7s o" Ta$a8s na$e as 8easy to un erstan 8 (6. 1H. 6)' no

!itt!e ingenuity has been s#ent on it' as we!! as on the #ri$iti*e conce#tion un er!ying his #ersona!ity. Ety$o!ogica!!y' his na$e $eans Twin' an this is #robab!y the rea! $eaning' "or his twin sister Ta$i is a!so a Be ic #ersonage. The !ater age' regar ing Ta$a as a restrainer an #unisher o" the wic7e ' eri*e the na$e "ro$ yam the restrainer or #unisher' but such an i ea is ;uite out o" #!ace in the #ro*ince o" Be ic thought. The Iranian Ti$a a!so has a sister o" !i7e na$e' a!though she oes not a##ear ti!! !ate in the !iterature. That Ta$a8s "ather is the sun' Bi*as*ant (Sa*itar' 8the arti"icer'8 T*ashtar' 6. 1C. O=L)'2L3 is c!ear!y enough state in the 5i7< an that he was the "irst $orta!' in the )thar*an. -en co$e "ro$ Ta$a' an Ta$a co$es "ro$ the sun as 8creator'8 +ust as $en e!sewhere co$e "ro$ ) a$ an ) a$ co$es "ro$ the Creator. 4ut instea o" an %ebraic ) a$ an E*e there are in In ia a Ta$a an Ta$2Gi3' brother an sister (wi"e)' who' in the one hy$n in which the !atter is intro uce (loc. cit. 0 in u!ge in a $ora! con*ersation on the #ro#riety o" we !oc7 between brother an sister. This hy$n is e*i ent!y a #rotest against a union that was unob+ectionab!e to an o! er generation. In the Ta+ur Be a Ta$i is wi"e an sister both. 4ut so$eti$es' in the *arying "ancies o" the Be ic #oets' the arti"icer T*ashtar is i""erentiate "ro$ Bi*as*ant' the sun< as he is in another #assage' where T*ashtar gi*es to Bi*as*ant his aughter' an she is the $other o" Ta$a263. That $en are the chi! ren o" Ta$a is seen in X. 1A. O' where it is sai ' 8Ta$a a*erte eath "or the go s< he i not a*ert eath "or (his) #osterity.8 In the 4rah$anic tra ition $en eri*e "ro$ the sun (T2Ga3itt. S. BI. L. 6. H2N3) So' in the Iranian be!ie"' Ti$a is !oo7e u#on' accor ing to so$e scho!ars' as the "irst $an. The "unera! hy$n to Ta$a is as "o!!ows? %i$ who once went o*er the great $ountains283 an s#ie out a #ath "or $any' the son o" Bi*as*ant' who co!!ects $en' Jing Ta$a' re*ere ye with ob!ations. Ta$a the "irst "oun us a way E There where our o! "athers are e#arte E. Ta$a is $agni"ie with the )ngirasasE. Sit here' D Ta$a' with the )ngirasas an with the "athersE. 5e+oice' D 7ing' in this ob!ation. Co$e' D Ta$a' with the *enerab!e )ngirasas. I ca!! thy "ather' Bi*as*ant' sit own at this sacri"ice. )n then' turning to the e#arte sou!? &o "orth' go "orth on the o! #aths where are gone our o! "athers< thou sha!t see both +oyous 7ings' Ta$a an &o Baruna. ,nite with the "athers' with Ta$a' with the satis"action o" esires' in highest hea*enE. Ta$a wi!! gi*e a resting #!ace to this s#irit. 5un #ast' on a goo #ath' the two ogs o" Sara$2Ga3' the "our=eye ' s#otte ones< go unto the "athers who re+oice with Ta$a. Se*era! things are here noteworthy. In the "irst #!ace' the )thar*a Be a rea s' 9who "irst o" $orta!s ie 293'9 an this is the $eaning o" the 5ig Be a *ersion' a!though' as was sai abo*e' the $ere "act that Baruna is ca!!e a go an Ta$a a 7ing #ro*es nothing21C3. 4ut it is c!ear!y i$#!ie here that he who crosse the $ountains an 8co!!ecte $en'8 as oes Ti$a in the Iranian !egen ' is an ancient 7ing' as it is a!so i$#!ie that he !e the way to hea*en. The ogs o" Ta$a are escribe in such a way as to re$in one o" the ogs that guar the #ath the ea ha*e to #ass in the Iranian !egen ' an o" Jerberus' with whose *ery na$e the a +ecti*e 8s#otte 8 has been co$#are 2113. The ogs are e!sewhere escribe as white an brown an as bar7ing (BII. LL. H)' an in "urther *erses o" the hy$n +ust ;uote (X. 1O) they are ca!!e 9thy guar ian ogs' D Ta$a' the "our=eye ones who guar the #ath' who !oo7 on $en E broa =nose ' ar7 $essengers o" Ta$a' who run a$ong the #eo#!e.9 These ogs are ue to the sa$e "antasy that creates a Jerberus' the Iranian ogs21H3' or other guar ians o" the roa that !ea s to hea*en. The escri#tion is too $inute to $a7e it #robab!e that the Be ic #oet un erstoo the$ to be 8sun an $oon'8 as the !ater 4rah$anica! ingenuity e6#!ains the$' an as they ha*e been e6#!aine by $o ern scho!arshi#. It is not #ossib!e that the #oet' ha he ha in $in any connection between the ogs an the sun an $oon (or 8night an ay8)' wou! ha*e escribe the$ as 8bar7ing8 or as 8broa =nose an ar78< an a!! inter#retation o" Ta$a8s ogs $ust rest on the inter#retation o" Ta$a hi$se!"21A3. Ta$a is not $entione e!sewhere21O3 in the 5ig Be a' e6ce#t in the state$ent that 8$etres rest on Ta$a'8 an in the c!osing *erses o" the buria! hy$n? 91or Ta$a #ress the soma' "or Ta$a #our

ob!ation< the sacri"ice goes to Ta$a< he sha!! e6ten "or us a !ong !i"e a$ong the go s'9 where the #un on Ta$a (yamad =)' in the sense o" 8stretch out'8 shows that as yet no thought o" 8restrainer8 was in the #oet8s $in ' a!though the sense o" 8twin8 is !ost "ro$ the na$e. In recent years %i!!ebran t argues that because the -anes are connecte with So$a (as the $oon)' an because Ta$a was the "irst to ie' there"ore Ta$a was the $oon. Ehni' on the other han ' together with 4ergaigne an so$e other scho!ars' ta7es Ta$a to be the sun. -I!!er ca!!s hi$ the 8setting=sun21L3.8 The argu$ent "ro$ the -anes a##!ies better to the sun than to the $oon' but it is not conc!usi*e. The %in us in the Be ic age' as !ater' thought o" the -anes !i*ing in stars' $oon' sun' an air< an ' i" they were not goo -anes but ea sinners' in the outer e ge o" the uni*erse or un er groun . In short' they are !ocate in e*ery concei*ab!e #!ace21N3. The Ta$a' 8who co!!ects #eo#!e'8 has been right!y co$#are with the Ti$a' who 8$a e a gathering o" the #eo#!e'8 but it is oubt"u! whether one shou! see in this an )ryan trait< "or 2&ree7? )i aes )gaesi!aos3 is not ear!y an #o#u!ar' but !ate ()eschy!ean)' an the e6#ression $ay easi!y ha*e arisen in e#en ent!y in the $in o" the &ree7 #oet. 1ro$ a co$#arati*e #oint o" *iew' in the reconstruction o" Ta$a there is no conc!usi*e e*i ence which wi!! #er$it one to i enti"y his origina! character either with sun or $oon. -uch rather he a##ears to be as he is in the 5ig Be a' a #ri$iti*e 7ing' not historica!!y so' but #oetica!!y' the "irst $an' "athere o" the sun' to who$ he returns' an in whose abo e he co!!ects his o""s#ring a"ter their ine*itab!e eath on earth. In "act' in Ta$a there is the i ea! si e o" ancestor=worshi#. %e is a #oetic i$age' the "irst o" a!! "athers' an hence their ty#e an 7ing. Ta$a8s na$e is un7nown outsi e o" the In o=Iranian circ!e' an though Ehni see7s to "in traces o" hi$ in &reece an e!sewhere'2183 this scho!ar8s i enti"ications "ai!' because he "ai!s to note that si$i!ar i eas in $yths are no #roo" o" their co$$on origin. It has been suggeste that in the #ara ise o" Ta$a o*er the $ountains there is a co$#anion=#iece to the hy#erboreans' whose "e!icity is escribe by Pin ar. The nations that ca$e "ro$ the north sti!! 7e#t in !egen a reco!!ection o" the !an "ro$ whence they ca$e. This suggestion cannot' o" course' be #ro*e ' but it is the $ost #robab!e e6#!anation yet gi*en o" the "irst #ara ise to which the ea re*ert. In the !ate Be ic #erio ' when the sou!s o" the ea were not su##ose to !inger on earth with such #!easure as in the s7y' Ta$a8s abo e is raise to hea*en. Later sti!!' when to the %in u the south was the !an o" eath' Ta$a8s ha!! o" +u g$ent is again brought own to earth an trans"erre to the 8southern istrict.8 The care"u! in*estigation o" Scher$an2193 !ea s essentia!!y to the sa$e conce#tion o" Ta$a as that we ha*e a *ocate . Scher$an be!ie*es that Ta$a was "irst a hu$an "igure' an was then e!e*ate to' i" not i enti"ie with' the sun. Scher$an8s on!y error is in is#uting the genera!!y=recei*e o#inion' one that is on the who!e correct' that Ta$a in the ear!y #erio is a 7in !y so*ereign' an in !ater ti$es beco$es the rea 7ing o" horrib!e he!!s. Des#ite so$e testi$ony to the contrary' #art o" which is !ate inter#o!ation in the e#ic' this is the antithesis which e6ists in the wor7s o" the res#ecti*e #erio s. The $ost i$#ortant go s o" the era o" the 5ig Be a we now ha*e re*iewe . 4ut be"ore #assing on to the ne6t #erio it shou! be notice that no s$a!! nu$ber o" beings re$ains who are o" the air' e*i!ish' or o" the earth' earthy. Li7e the e$ons that in+ure $an by restraining the rain in the c!ou s' so there are bh45u6ts' ghosts' s#oo7s' an other !ower #owers' so$e $a!e*o!ent' so$e goo =nature ' who inhabit earth< whence e$ono!ogy. There is' "urther$ore' a certain chre$atheis$' as we ha*e e!sewhere2HC3 *enture to ca!! it' which #er*a es the 5ig Be a' the worshi# o" $ore or !ess #ersoni"ie things' i""ering "ro$ #antheis$ in this'2H13 that whereas #antheis$ assu$es a !i7e i*inity in a!! things' this 7in o" theis$ assu$es that e*erything (or anything) has a se#arate i*inity' usua!!y that which is use"u! to the worshi##er' as' the #!ough' the "urrow' etc. In !ater hy$ns these ob+ects are genera!!y o" sacri"icia! nature' an the stones with which soma is #resse are i*ine !i7e the #!ant. Tet o"ten there is no sacri"icia! obser*ance to cause this *eneration. %y$ns are a resse to wea#ons' to the war=car' as to i*ine beings. Sorcery an incantation is not !oo7e u#on "a*orab!y' but ne*erthe!ess it is "oun .

)nother c!ass o" i*inities inc!u es abstractions' genera!!y "e$a!e' such as In"inity' Piety' )bun ance' with the bare!y=$entione &ung2Gu3' 52Ga372Ga3' etc. (which $ay be $oon=#hases). The $ost i$#ortant o" these abstractions2HH3 is 8the !or o" strength'8 a #riest!y inter#retation o" In ra' inter#rete as re!igious strength or #rayer' to who$ are accre ite a!! o" In ra8s s#ecia! acts. %i!!ebran t inter#rets this go ' 4rah$anas#ati or 4rihas#ati' as the $oon< -I!!er' so$ewhat oubt"u!!y' as "ire< whi!e 5oth wi!! not a!!ow that 4rihas#ati has anything to o with natura! #heno$ena' but consi ers hi$ to ha*e been "ro$ the beginning 8!or o" #rayer.8 Mith this *iew we #art!y concur' but we wou! $a7e the i$#ortant $o i"ication that the go was !or o" #rayer on!y as #riest!y abstraction In ra in his higher e*e!o#$ent. It is "ro$ this go is co$e #robab!y the hea o" the !ater trinity' 4rah$2Ga3' through #ersoni"ie brahma' #ower< #rayer' with its #hi!oso#hica! e*e!o#$ent into the )bso!ute. Koteworthy is the "act that so$e o" the Be ic )ryans' es#ite his high #retensions' o not ;uite !i7e 4rihas#ati' an !oo7 on hi$ as a sus#icious no*e!ty. I" one stu y 4rihas#ati in the hy$ns' it wi!! be i""icu!t not to see in hi$ si$#!y a sacer ota! In ra. %e brea7s the e$on8s #ower< crushes the "oes o" $an< consu$es the e$ons with a shar# bo!t< is#erses ar7ness< ri*es "orth the 8cows8< gi*es o""s#ring an riches< he!#s in batt!e< isco*ers Dawn an )gni< has a ban (!i7e -aruts) singing about hi$< he is re an go! en' an is i enti"ie with "ire. )!though 8"ather o" go s'8 he is begotten o" T*ashtar' the arti"icer.2HA3 Meber has suggeste (B2Ga3+a#eya Sacri"ice' #. 1L)' that 4rihas#ati ta7es In ra8s #!ace' an this see$s to be the true so!ution' In ra as inter#rete $ystica!!y by #riests. In 5B. i. 19C' 4rihas#ati is !oo7e u#on by 8sinners8 as a new go o" !itt!e *a!ue. Dther $inor eities can be $entione on!y brie"!y' chie"!y that the e6tent o" the #antheon $ay be seen. 1or the history o" re!igion they are o" on!y co!!ecti*e i$#ortance. The )!!=go s #!ay an i$#ortant #art in the sacri"ice' a grou# o" 8a!! the go s'8 a #riest!y $anu"acture to the en that no go $ay be o$itte in !au ations that wou! e$brace a!! the go s. The !ater #riests atte$#t to i enti"y these go s with the c!ans' 8the )!!=go s are the c!ans8 (?at. $r. *. L. 1.1C)' on the basis o" a theo!ogica! (un' the c!ans' vi>as' being e;uate with the wor "or a!!' vi>ve. So$e $o ern scho!ars "o!!ow these !ater #riests' but without reason. %a these been s#ecia! c!an=go s' they wou! ha*e ha s#ecia! na$es' an wou! not ha*e a##eare in a grou# a!one. The !ater e#ic has a goo ea! to say about so$e !o*e!y ny$#hs ca!!e the )#sarasas' o" who$ it $entions si6 as chie" (,r*aZ2Gi3' -ena72Ga3' etc.).2HO3 They "a!! so$ewhat in the e#ic "ro$ their Be ic estate' but they are ne*er $ore than secon ary "igures' !o*e=go esses' be!o*e o" the &an har*as who !ater are the singing guar ians o" the $oon' an ' !i7e the !unar stations' twenty= se*en in nu$ber. The 5i7 7nows at "irst but one &an har*a (an in"erior genius' $entione in but one "a$i!y=boo7)' who guar s So$a8s #ath' an ' when So$a beco$es the $oon' is i enti"ie with hi$' i6. 86. A6. )s in the )*esta' &an har*a is (the $oon as) an e*i! s#irit a!so< but a!ways as a secon =rate #ower' to who$ are ascribe $agic (an $a ness' !ater). %e has *irtua!!y no cu!t e6ce#t in soma=hy$ns' an shows c!ear!y the "irst )ryan conce#tion o" the $oon as a e$oniac #ower' #otent o*er wo$en' an associate with waters. -ountains' an es#ecia!!y ri*ers' are ho!y' an o" course are ei"ie . Pri$iti*e be!ie" genera!!y ei"ies ri*ers. 4ut in the great ri*er=hy$n in the 5ig Be a there is #robab!y as $uch #ure #oetry as #rayer. The Be ic #oet ha!" be!ie*e in the ri*ers8 i*inity' an sings how they 8rush "orth !i7e ar$ies'8 but it wi!! not o to in;uire too strict!y in regar to his be!ie". %e was a #oet' an i not e6#ect to be catechi(e . D" "e$a!e i*inities there are se*era! o" which the nature is oubt"u!. )s Dawn or Stor$ ha*e been inter#rete Sara$2Ga3 an Sarany2Gu3' both $eaning 8runner.8 The "or$er is In ra8s og' an her !itter is the ogs o" Ta$a. Dne !itt!e #oe$' rather than hy$n' ce!ebrates the 8woo =go ess8 in #retty *erses o" #!ay"u! an escri#ti*e character. Long be"ore there was any "or$a! recognition o" the og$a that a!! go s are one' *arious go s ha been i enti"ie by the Be ic #oets. Es#ecia!!y' as $ost natura!!y' was this the case when i*erse go s ha*ing i""erent na$es were si$i!ar in any way' such as In ra an )gni' whose g!ory is "ire< or Baruna an -itra' whose seat is the s7y. 1ro$ this casua! union o" !i7e #airs co$es the #ecu!iar

custo$ o" in*o7ing two go s as one. 4ut e*en in the case o" go s not so ra ica!!y connecte ' i" their "unctions were $utua!!y a##ro6i$ate' each in turn beca$e cre ite with his neighbor8s acts. I" the traits were si$i!ar which characteri(e each' i" the circ!es o" acti*ity o*er!a##e at a!!' then those i*inities that origina!!y were tangent to each other gra ua!!y beca$e concentric' an e*entua!!y were unite . )n so the !ines between the go s were wi#e out' as it were' by their conce#tions crow ing u#on one another. There was another "actor' howe*er' in the e*e!o#$ent o" this unconscious' or' at !east' unac7now!e ge ' #antheis$. )i e by the !i7eness or i entity o" attributes in In ra' Sa*itar' )gni' -itra' an other go s' $any o" which were *irtua!!y the sa$e un er a i""erent esignation' the #riests' e*er #rone to e6tra*agance o" wor ' soon began to attribute' regar !ess o" strict #ro#riety' e*ery #ower to e*ery go . Mith the e6ce#tion o" so$e o" the o! er i*inities' whose "or$s' as they are !ess co$#!e6' retain throughout the si$#!icity o" their #ri$iti*e character' "ew go s esca#e this a oration' which ten e to $a7e the$ a!! uni*ersa!!y su#re$e' each being en owe with a!! the attributes o" go hea . Dne $ight thin7 that no better "ate cou! ha##en to a go than thus to be $agni"ie . 4ut when each go in the #antheon was e;ua!!y g!ori"ie ' the e""ect on the who!e was isastrous. In "act' it was the eath o" the go s who$ it was the intention o" the seers to e6a!t. )n the reason is #!ain. 1ro$ this uni*ersa! #raise it resu!te that the in i*i ua!ity o" each go beca$e !ess istinct< e*ery go was beco$e' so to s#ea7' any go ' so "ar as his #ecu!iar attributes $a e hi$ a go at a!!' so that out o" the *ery #raise that was gi*en to hi$ an his con"reres a!i7e there arose the i ea o" the abstract go hea ' the go who was a!! the go s' the one go . )s a #ure abstraction one "in s thus ) iti' as e;ui*a!ent to 8a!! the go s'82HL3 an then the $ore #ersona! i ea o" the go that is "ather o" a!!' which soon beco$es the #ure!y #ersona! )!!=go . It is at this stage where begins conscious #re$e itate #antheis$' which in its "irst beginnings is $ore !i7e $onotheis$' a!though in In ia there is no $onotheis$ which oes not inc!u e e*out #o!ytheis$' as wi!! be seen in the re*iew o" the "or$a! #hi!oso#hica! syste$s o" re!igion. It is thus that we ha*e atte$#te e!sewhere2H63 to e6#!ain that #hase o" %in u re!igion which -I!!er ca!!s henotheis$. -I!!er' in ee ' wou! $a7e o" henotheis$ a new re!igion' but this' the worshi##ing o" each i*inity in turn as i" it were the greatest an e*en the on!y go recogni(e ' is rather the resu!t o" the genera! ten ency to e6a!tation' unite with #antheistic beginnings. &ranting that #ure #o!ytheis$ is "oun in a "ew hy$ns' one $ay yet say that this #o!ytheis$' with an acco$#ani$ent o" ha!"=ac7now!e ge chre$atheis$' #asse soon into the be!ie" that se*era! i*inities were u!ti$ate!y an essentia!!y but one' which $ay be escribe as ho$oiotheis$< an that the #oets o" the 5ig Be a were un;uestionab!y esoterica!!y unitarians to a $uch greater e6tent an in an ear!ier #erio than has genera!!y been ac7now!e ge . -ost o" the hy$ns o" the 5ig Be a were co$#ose un er the in"!uence o" that uni"ication o" eities an ten ency to a ;uasi=$onotheis$' which e*entua!!y resu!ts both in #hi!oso#hica! #antheis$' an in the recognition at the sa$e ti$e o" a #ersona! "irst cause. To e6#ress the i""erence between %e!!enic #o!ytheis$ an the #o!ytheis$ o" the 5ig Be a the !atter shou! be ca!!e ' i" by any new ter$' rather by a na$e !i7e #antheistic #o!ytheis$' than by the so$ewhat $is!ea ing wor henotheis$. Mhat is no*e! in it is that it re#resents the "a ing o" #ure #o!ytheis$ an the engra"ting' u#on a #o!ytheistic stoc7' o" a s#ecu!ati*e ho$oiousian ten ency soon to bu out as #hi!oso#hic #antheis$. The a $ission that other go s e6ist oes not nu!!i"y the attitu e o" tentati*e $onotheis$. 9Mho is !i7e unto thee' D Lor ' a$ong the go sP9 as7s -oses' an his "ather=in=!aw' when con*erte to the new be!ie"' says? 9Kow I 7now that the Lor is greater than a!! go s.92HN3 4ut this is not the ;uasi= $onotheis$ o" the %in u' to who$ the other go s were rea! an #otent "actors' in i*i ua!!y istinct "ro$ the one su#re$e go ' who re#resents the )!!=go ' but is at once abstract an concrete. Pantheis$ in the 5ig Be a co$es out c!ear!y on!y in one or two #assages? 9The #riests re#resent in $any ways the (sun) bir that is one9< an (cite abo*e) 9They s#ea7 o" hi$ as In ra' -itra' Baruna' )gni' E that which is but one they ca!! *arious!y.9 So' too' in the )thar*an it is sai that Baruna (here a #antheistic go ) is 9in the !itt!e ro# o" water'92H83 as in the 5i7 the s#ar7 o" $ateria!

"ire is i enti"ie with the sun. The new be!ie" is *oice chie"!y in that #ortion o" the 5ig Be a which a##ears to be !atest an $ost 4rah$anic in tone. %ere a su#re$e go is escribe un er the na$e o" 9Lor o" 4eings'9 the 9)!!=$a7er'9 9The &o! en &er$'9 the 9&o o*er go s' the s#irit o" their being9 (6. 1H1). The !ast' a "a$ous hy$n' -I!!er entit!es 9To the ,n7nown &o .9 It $ay ha*e been inten e ' as has been suggeste ' "or a theo!ogica! #u((!e'2H93 but its !anguage e*inces that in whate*er "or$ it is couche /each *erse en s with the re"rain' 8To what go sha!! we o""er sacri"iceP8 ti!! the !ast *erse answers the ;uestion' saying' 8the Lor o" beings8/it is $eant to raise the ;uestion o" a su#re$e eity an !ea*e it unanswere in ter$s o" a nature=re!igion' though the ger$ is at botto$ "ire? 9In the beginning arose the &o! en &er$< as soon as born he beca$e the Lor o" )!!. %e estab!ishe earth an hea*en/to what go sha!! we o""er sacri"iceP %e who gi*es breath' strength' whose co$$an the shining go s obey< whose sha ow is !i"e an eathE. Mhen the great waters went e*erywhere ho! ing the ger$ an generating !ight' then arose "ro$ the$ the one s#irit (breath) o" the go sE. -ay he not hurt us' he the begetter o" earth' the ho!y one who begot hea*en E Lor o" beings' thou a!one e$bracest a!! things E9 In this c!osing #erio o" the 5ig Be a/a #erio which in $any ways' the su en co$#!eteness o" caste' the recognition o" se*era! Be as' etc.' is $uch "arther re$o*e "ro$ the beginning o" the wor7 than it is "ro$ the #erio o" 4rah$anic s#ecu!ation/#hi!oso#hy is har at wor7 u#on the #rob!e$s o" the origin o" go s an o" being. )s in the !ast hy$n' water is the origin o" a!! things< out o" this s#rings "ire' an the win which is the breath o" go . So in the great hy$n o" creation? 9There was then neither not=being nor being< there was no at$os#here' no s7y. Mhat hi (it)P Mhere an in the #rotection o" whatP Mas it water' ee# ar7nessP There was no eath nor i$$orta!ity. There was no i""erence between night an ay. That Dne breathe E nothing other than this or abo*e it e6iste . Dar7ness was concea!e in ar7ness in the beginning. ,n i""erentiate water was a!! this (uni*erse).9 Creation is then ec!are to ha*e arisen by *irtue o" esire' which' in the beginning was the origin o" $in <2AC3 an 9the go s'9 it is sai "urther' 9were create a"ter this.9 Mhether entity s#rings "ro$ non=entity or *ice *ersa is iscusse in another hy$n o" the sa$e boo7.2A13 The $ost ce!ebrate o" the #antheistic hy$ns is that in which the uni*erse is regar e as #ortions o" the eity concei*e as the #ri$a! Person? 9Purusha (the -a!e Person) is this a!!' what has been an wi!! be E a!! create things are a "ourth o" hi$< that which is i$$orta! in the s7y is three="ourths o" hi$.9 The hy$n is too we!! 7nown to be ;uote entire. )!! the castes' a!! go s' a!! ani$a!s' an the three (or "our) Be as are #arts o" hi$.2AH3 Such is the $enta! height to which the seers ha*e raise the$se!*es be"ore the en o" the 5ig Be a. The "igure o" the 1ather=go ' Pra+2Ga3#ati' 8!or o" beings'8 begins here< at "irst an e#ithet o" Sa*itar' an "ina!!y the ty#e o" the hea o" a #antheon' such as one "in s hi$ to be in the 4r2Ga3h$anas. In one hy$n on!y (6. 1H1) is Pra+2Ga3#ati "oun as the #ersona! 1ather=go an )!!=go . )t a ti$e when #hi!oso#hy create the one ,ni*ersa! -a!e Person' the #o#u!ar re!igion' 7ee#ing #ace' as "ar as it cou! ' with #hi!oso#hy' in*ente the $ore anthro#o$or#hi(e ' $ore hu$an' 1ather=go / whose na$e is u!ti$ate!y inter#rete as an interrogation' &o MhoP This trait !asts "ro$ now on through a!! s#ecu!ation. The #hi!oso#her concei*e o" a "irst source. The *u!gar $a e it a #ersona! go . Dne o" the $ost re$ar7ab!e hy$ns o" this e#och is that on B2Ga3c' S#eech' or The Mor . Meber has sought in this the #rototy#e o" the Logos octrine (be!ow). The Mor ' B2Ga3c ("e$inine) is intro uce as s#ea7ing (6. 1HL)? I wan er with the 5u ras' with the Basus'2AA3 with the 2G)3 ityas' an with a!! the go s< I su##ort -itra' Ba28r3una' In ra=)gni' an the twin )Z*ins E I gi*e wea!th to hi$ that gi*es sacri"ice' to hi$ that #resses the soma.

I a$ the ;ueen' the best o" those worthy o" sacri"ice E The go s ha*e #ut $e in $any #!aces E I a$ that through which one eats' breathes' sees' an hears E %i$ that I !o*e I $a7e strong' to be a #riest' a seer' a wise $an. 8Tis I ben 5u ra8s bow to hit the unbe!ie*er< I #re#are war "or the #eo#!e< I a$ entere into hea*en an earth. I beget the "ather o" this (a!!) on the height< $y #!ace is in the waters' the sea< thence I e6ten $yse!" a$ong a!! creatures an touch hea*en with $y crown. E*en I b!ow !i7e the win ' enco$#assing a!! creatures. )bo*e hea*en an abo*e earth' so great a$ I grown in $a+esty. This is a!$ost Be antic #antheis$ with the Bishnuite octrine o" 8s#ecia! grace8 inc!u e . The $ora! tone o" this #erio /i" #erio it $ay be ca!!e /$ay best be e6a$ine a"ter one has stu ie the i ea which the Be ic %in u has "or$e o" the !i"e herea"ter. The ha##iness o" hea*en wi!! be ty#ica! o" what he regar s as best here. 4!iss beyon the gra*e e#en s in turn u#on the e6istence o" the s#irit a"ter eath' an ' that the rea er $ay un erstan this' we $ust say a "ew wor s in regar to the -anes' or "athers ea . 91ather -anu'9 as he is ca!!e '2AO3 was the "irst 8-an.8 Subse;uent!y he is the secon ary #arent as a 7in o" Koah< but Ta$a' in !ater tra ition his brother' has ta7en his #!ace as nor$ o" the e#arte "athers' Pitaras. These 1athers (-anes)' a!though o" i""erent sort than the go s' are yet i*ine an ha*e $any go !y #owers' granting #rayers an !en ing ai ' as $ay be seen "ro$ this in*ocation? 9D 1athers' $ay the s7y=#eo#!e grant us !i"e< $ay we "o!!ow the course o" the !i*ing9 (6. LN. L). Dne who!e hy$n is a resse to these ;uasi= i*inities (6. 1L)? )rise $ay the !owest' the highest' the $i !e$ost 1athers' those worthy o" the soma' who without har$ ha*e entere into the s#irit (=wor! )< $ay these 1athers' 7nowing the seasons' ai us at our ca!!. This re*erence be to= ay to the 1athers' who o" o! an a"terwar s e#arte < those who ha*e sett!e in an earth!y s#here'2AL3 or a$ong #eo#!es !i*ing in "air #!aces (the go sP). I ha*e "oun the gracious 1athers' the escen ant(s) an the wi e=ste#2A63 o" Bishnu< those who' sitting on the sacri"icia! straw' wi!!ing!y #arta7e o" the #resse rin7' these are $ost a#t to co$e hitherE. Co$e hither with b!essings' D 1athers< $ay they co$e hither' hear us' a ress an b!ess usE. -ay ye not in+ure us "or whate*er i$#iety we ha*e as $en co$$itte E. Mith those who are our "or$er 1athers' those worthy o" soma' who are co$e to the soma rin7' the best ("athers)' $ay Ta$a re+oicing' wi!!ing!y with the$ that are wi!!ing' eat the ob!ations as $uch as is agreeab!e (to the$). Co$e running' D )gni' with these ("athers)' who thirste a$ong the go s an hastene hither' "in ing ob!ations an #raise with songs. These gracious ones' the rea! #oets' the 1athers that seat the$se!*es at the sacri"icia! heat< who are rea! eaters o" ob!ation< rin7ers o" ob!ation< an are set together on one chariot with In ra an the go s. Co$e' D )gni' with these' a thousan ' honore !i7e go s' the ancient' the origina! 1athers who seat the$se!*es at the sacri"icia! heatE. Thou' )gni' i st gi*e the ob!ations to the 1athers' that eat accor ing to their custo$< o thou (too) eat' D go ' the ob!ation o""ere (to thee). Thou 7nowest' D thou 7nower (or "in er) o" beings' how $any are the 1athers/those who are here' an who are not here' o" who$ we 7now' an o" who$ we 7now not. )ccor ing to custo$ eat thou the we!!=$a e sacri"ice. Mith those who' burne in "ire or not burne ' (now) en+oy the$se!*es accor ing to custo$ in the $i !e o" the s7y' o thou' being the !or ' "or$ ("or us) a s#irit !i"e' a bo y accor ing to (our) wishes.2AN3 D"ten the 1athers are in*o7e in si$i!ar !anguage in the hy$n to the 9)!!=go s9 $entione abo*e' an occasiona!!y no istinction is to be notice between the #owers an attributes o" the 1athers an those o" the go s. The 1athers' !i7e the !u$inous go s' 9gi*e !ight9 (6. 1CN. 1). E6act!y !i7e the go s' they are ca!!e u#on to ai the !i*ing' an e*en 8not to har$8 (iii. LL. H< 6. 1L. 6). )ccor ing to one *erse' the 1athers ha*e not attaine the greatness o" the go s' who i$#art strength on!y to the go s.2A83

The 1athers are 7e#t istinct "ro$ the go s. Mhen the !au ations bestowe u#on the "or$er are o" une;ui*oca! character there is no con"usion between the two.2A93 The goo ea ' to get to the #ara ise awaiting the$' #ass o*er water (X. 6A. 1C)' an a bri ge (i6. O1. H). %ere' by the gi"t o" the go s' not by inherent ca#acity' they obtain i$$orta!ity. %e that be!ie*es on )gni' sings? 9Thou #uttest the $orta! in highest i$$orta!ity' D )gni9< an ' accor ing!y' there is no suggestion that hea*en!y +oys $ay cease< nor is there in this age any notion o" a 1Dtterd8mmerung. I$$orta!ity is escribe as 9continuing !i"e in the highest s7y'9 another #roo" that when "or$u!ate the octrine was that the sou! o" the ea !i*es in hea*en or in the sun.2OC3 Dther cases o" i$$orta!ity grante by i""erent go s are recor e by -uir an Qi$$er. Tet in one #assage the wor s' 9two #aths I ha*e hear o" the 1athers (e6ist)' o" the go s an o" $orta!s'9 $ay $ean that the 1athers go the way o" $orta!s or that o" go s' rather than' as is the usua! inter#retation' that $orta!s ha*e two #aths' one o" the 1athers an one o" the go s'2O13 "or the ea $ay !i*e on earth or in the air as we!! as in hea*en. Mhen a goo $an ies his breath' it is sai ' goes to the win ' his eye to the sun' etc.2OH3/each #art to its a##ro#riate #rototy#e/whi!e the 9unborn #art9 is carrie 9to the wor! o" the righteous'9 a"ter ha*ing been burne an heate by the "unera! "ire. )!! these #arts are restore to the sou!' howe*er' an )gni an So$a return to it what has been in+ure . Mith this -uir co$#ares a #assage in the )thar*a Be a where it is sai that the -anes in hea*en re+oice with a!! their !i$bs.2OA3 Me issent' there"ore' who!!y "ro$ 4arth' who ec!ares that the ea are concei*e o" as 9resting "ore*er in the to$b' the narrow house o" c!ay.9 The on!y #assage cite to #ro*e this is X. 18. 1C=1A' where are the wor s (a resse to the ea $an at the buria!)? 9&o now to $other earth E she sha!! guar thee "ro$ estruction8s !a# E D#en wi e' D earth' be easy o" access< as a $other her son co*er this $an' D earth'9 etc. En ing with the *erse ;uote abo*e? 9-ay the 1athers ho! the #i!!ar an Ta$a there bui! thee a seat.92OO3 The "o!!owing is a!so "oun in the 5ig Be a bearing on this #oint? the #rayer that one $ay $eet his #arents a"ter eath< the state$ent that a generous $an goes to the go s< an a suggestion o" the !ater be!ie" that one wins i$$orta!ity by $eans o" a son.2OL3 The +oys o" #ara ise are those o" earth< an hea*en is thus escribe ' a!beit in a !ate hy$n?2O63 9Mhere is !ight ine6haustib!e< in the wor! where is #!ace the shining s7y< set $e in this i$$orta!' unen ing wor! ' D thou that #uri"iest thyse!" (So$a)< where is 7ing (Ta$a)' the son o" Bi*as*ant' an the #ara ise o" the s7y<2ON3 where are the "!owing waters< there $a7e $e i$$orta!. Mhere one can go as he wi!!< in the thir hea*en' the thir *au!t o" the s7y< where are wor! s "u!! o" !ight' there $a7e $e i$$orta!< where are wishes an esires an the re (sun)8s highest #!ace< where one can "o!!ow his own habits 2O83 an ha*e satis"action< there $a7e $e i$$orta!< where e6ist e!ight' +oy' re+oicing' an +oyance< where wishes are obtaine ' there $a7e $e i$$orta!.92O93 %ere' as abo*e' the saints +oin the 1athers' 8who guar the sun.8 There is a 8botto$!ess ar7ness8 occasiona!!y re"erre to as a #!ace where e*i! s#irits are to be sent by the go s< an a 8 ee# #!ace8 is $entione as the #ortion o" 8e*i!' "a!se' untruth"u! $en8< whi!e So$a casts into 8a ho!e8 (abyss) those that are irre!igious.2LC3 )s ar7ness is he!! to the %in u' an as in a!! !ater ti$e the e$ons are s#irits o" ar7ness' it is rather "orce not to see in these a!!usions a $isty he!!' without torture in ee ' but a #!ace "or the ba either 8"ar away'8 as it is so$eti$es sai ((ar45a6v=ti ' or 8 ee# own'8 8un er three earths'8 e6act!y as the &ree7 has a he!! be!ow an one on the e ge o" the earth. Dr inari!y' howe*er' the go s are re;ueste si$#!y to annihi!ate o""en ers. It is #!ain' as Qi$$er says' "ro$ the o""ice o" Ta$a8s ogs' that they 7e#t out o" #ara ise unworthy sou!s< so that the annihi!ation cannot ha*e been i$agine to be #ure!y cor#orea!. 4ut hea*en is not o"ten escribe ' an he!! ne*er' in this #erio . Tet' when the #ara ise esire is escribe ' it is a #!ace where earth!y +oys are #ro!onge an intensi"ie . Qi$$er argues that a race which be!ie*es in goo "or the goo herea"ter $ust !ogica!!y be!ie*e in #unish$ent "or the wic7e ' an Scher$an' strange!y enough' agrees with this #e antic o#inion.2L13 I" either o" these scho!ars ha !oo7e away "ro$ In ia to the western In ians he wou! ha*e seen that' whereas a!$ost a!! )$erican In ians be!ie*e in a ha##y herea"ter "or goo warriors' on!y a

*ery "ew tribes ha*e any be!ie" in #unish$ent "or the ba . )t $ost a Ki"!hei$ awaits the cowar . Meber thin7s the )ryans a!rea y be!ie*e in a #ersona! i$$orta!ity' an we agree with hi$. Mhitney8s be!ie" that he!! was not 7nown be"ore the ,#anisha #erio (in his trans!ations o" the @atha U(anishad) is correct on!y i" by he!! torture is $eant' an i" the )thar*an is !ater than this ,#anisha ' which is i$#robab!e. The goo ea in the 5ig Be a return with Ta$a to the sacri"ice to en+oy the soma an *ian s #re#are "or the$ by their escen ants. %ence the who!e be!ie" in the necessity o" a son in or er to the obtaining o" a +oy"u! herea"ter. Mhat the rite o" buria! was to the &ree7' a son was to the %in u' a $eans o" b!iss in hea*en. 5oth a##arent!y thin7s that the 5ig Be a8s hea*en is one that can best be escribe in Dr. Matt8s hy$n? There is a !an o" #ure e!ight Mhere saints i$$orta! reign' Eterna! ay e6c!u es the night' )n #!easures banish #ain< an that es#ecia! stress shou! be !ai on the wor 8#ure.8 4ut there is *ery !itt!e teaching o" #ersona! #urity in the Be a' an the #oet who ho#es "or a hea*en where he is to "in 8!onging wo$en'8 8 esire an its "u!"i!!$ent8 has in $in ' in a!! #robabi!ity' #ure!y i$#ure e!ights. It is not to be assu$e that the ear!ier $ora!ity sur#asse that o" the !ater ay' when' e*en in the e#ic' the hero8s rea!!y esire hea*en is one o" run7enness an wo$en ad libitum. D" the 8goo $an8 in the 5ig Be a are e$an e #iety towar go s an $anes an !ibera!ity to #riests< truth"u!ness an courage< an in the en o" the wor7 there is a suggestion o" ascetic 8goo ness8 by $eans o" ta(as' austerity.2LH3 &rass$an cites one hy$n as e icate to 8-ercy.8 It is rea!!y (not a hy$n an ) not on $ercy' but a #oe$ #raising generosity. This generosity' howe*er (an in genera! this is true o" the who!e #eo#!e)' is not genera! generosity' but !ibera!ity to the #riests.2LA3 The b!essings as7e "or are wea!th (catt!e' horses' go! ' etc.)' *iri!e #ower' $a!e chi! ren (8heroic o""s#ring8) an i$$orta!ity' with its acco$#anying +oys. Dnce there is a tira e against the "rien that is "a!se to his "rien (truth in act as we!! as in wor )<2LO3 once on!y' a #oe$ on concor ' which see$s to #arta7e o" the nature o" an incantation. Incantations are rare in the 5ig Be a' an a##ear to be !oo7e u#on as ob+ectionab!e. So in BII. 1CO the charge o" a 8$agician8 is "urious!y re#u iate < yet o an incantation against a ri*a! wi"e' a $oc7ing hy$n o" e6u!tation a"ter sub uing ri*a!s' an a "ew other hy$ns o" !i7e sort show that $agica! #ractices were we!! 7nown.2LL3 The sacri"ice occu#ies a high #!ace in the re!igion o" the 5ig Be a' but it is not a!!=i$#ortant' as it is !ater. Ke*erthe!ess' the sa$e #resu$#tuous assu$#tion that the go s e#en on earth!y sacri"ice is o"ten $a e< the resu!t o" which' e*en be"ore the co!!ection was co$#!ete (IB. LC)' was to teach that go s an $en e#en e on the wi!! o" the wise $en who 7new how #ro#er!y to con uct a sacri"ice' the 7ey=note o" re!igious #ri e in the 4rah$anic #erio . In ra e#en s on the sacri"icia! soma to acco$#!ish his great wor7s. The go s "irst got #ower through the sacri"icia! "ire an soma.2L63 That i$ages o" the go s were su##ose to be #ower"u! $ay be in"erre "ro$ the !ate *erses' 9who buys this In ra'9 etc. (abo*e)' but a!!usions to i o!atry are e!sewhere e6tre$e!y oubt"u!.2LN3 >>>>> FOOTNOTES$ 21ootnote 1? Co$#are T2Ga3itt. S. BII. O.H.1. The go s win i$$orta!ity by $eans o" 8sacri"ice8 in this !ater #riest=ri en #erio .3 21ootnote H? Lu wig (IB. #. 1AO) wrong!y un erstan s a he!! here.3

21ootnote A? 8Ta$a8s seat8 is here what it is in the e#ic' not a cha#e! (Pische!)' but a ho$e.3 21ootnote O? This $ay $ean 8to Ta$a (an ) to eath.8 In the )thar*a Be a' B. HO. 1A=1O' it is sai that Death is the !or o" $en< Ta$a' o" the -anes.3 21ootnote L? It is here sai ' a!so' that the 8&an har*a in the waters an the water=wo$an8 are the ties o" consanguinity between Ta$a an Ta$2Gi3' which $eans' a##arent!y' that their #arents were -oon an Mater< a !ate i ea' as in *iii. O8. 1A (uni;ue).3 21ootnote 6? The #assage' X. 1N' 1=H' is #erha#s $eant as a ri !e' as 4!oo$"ie! suggests (@)DS. XB. #. 1NH). )t any rate' it is sti!! a ubious #assage. Co$#are %i!!ebran t' .edische 7ythologie' I. #. LCA.3 21ootnote N? Cite by Scher$an' .isionslitteratur' #. 1ON.3 21ootnote 8? Possib!y' 8strea$s.83 21ootnote 9? )B. XBIII. A. 1A.3 21ootnote 1C? Co$#are )B. BI. 88. H? 9Jing Baruna an &o 4rihas#ati'9 where both are go s.3 21ootnote 11? 2&ree7? Jerberos3(GWaba!a)G?45a6rvara. Sara$2Ga3 is stor$ or awn' or so$ething e!se that $eans 8runner.83 21ootnote 1H? %ere the "ien is e6#e!!e by a "our=eye og or a white one which has ye!!ow ears. See the Sacred $oo&s of the ,ast' IB. #. IXXXBII.3 21ootnote 1A? Scher$an #ro#oses an easy so!ution' na$e!y to cut the escri#tion in two' an $a7e on!y #art o" it re"er to the ogsV (loc. cit. #. 1AC).3 21ootnote 1O? The ogs $ay be $eant in I. H9. A' but co$#are II. A1. L. Doubt"u! is I. 66. 8' accor ing to 4ergaigne' a##!ie to Ta$a as "ire.3 21ootnote 1L? India' #. HHO.3 21ootnote 1N? 4arth' #. HA' cites I. 1HA. 6< X. 1CN. H< 8H. H' to #ro*e that stars are sou!s o" ea $en. These #assages o not #ro*e the #oint' but it $ay be in"erre "ro$ X. 68. 11. Later on it is a recei*e be!ie". ) $oon=hea*en is "oun on!y in BIII. O8.3 21ootnote 18? Es#ecia!!y with T$ir in Scan ina*ian $ytho!ogy.3 21ootnote 19? .isionslitteratur' 189H.3 21ootnote HC? #enotheism in the !ig .eda' #. 81.3 21ootnote H1? This re!igious #hase is o"ten con"oun e !oose!y with #antheis$' but the istinction shou! be obser*e . Par7$an s#ea7s o" ()$erican) In ian 8#antheis$8< an 4arth s#ea7s o" ritua!istic 8#antheis$'8 $eaning thereby the ei"ication o" i""erent ob+ects use in sacri"ice (#. AN' note). 4ut chre$atheis$ is as istinct "ro$ #antheis$ as it is "ro$ "etishis$.3 21ootnote HH? So$e see$ to be o! < thus )ra$ati' #iety' has an Iranian re#resentati*e' 2G)3r$a2Gi3t2Gi3. )s $ascu!ine abstractions are to be a e )nger' Death' etc.3 21ootnote HA? Co$#are i*. LC< ii. HA an HO< *. OA. 1H< 6. 68. 9< ii. H6. A< HA. 1N< 6. 9N. 1L. 1or inter#retation co$#are %i!!ebran t' .ed. 7yth. i. OC9=OHC< 4ergaigne' La !el0 .Gd. i. ACO< -uir' DST' *. HNH "". (with #re*ious !iterature).3

21ootnote HO? 7bh45a6.i. NO. 68. Co$#are %o!t($ann' QD-&. 666iii. 6A1 "".3 21ootnote HL? i. 89. 1C? 9) iti is a!! the go s an $en< ) iti is whate*er has been born< ) iti is whate*er wi!! be born.93 21ootnote H6? #enotheism in the !ig .eda (Dris!er -e$oria!).3 21ootnote HN? E6. 6*. 11< 6*iii. 11.3 21ootnote H8? 5B. 6. 11O. L< i. 16O. O6< )B. i*. 16. A.3 21ootnote H9? 4!oo$"ie! ' @)DS. 6*. 18O.3 21ootnote AC? 9Desire' the #ri$a! see o" $in '9 6. 1H9. O.3 21ootnote A1? 6. NH (contains a!so the origin o" the go s "ro$ ) iti).3 21ootnote AH? 6. 9C' %ere chand45a64.m6si' car$ina' is #robab!y the )thar*an.3 21ootnote AA? 5u ras' Basus' an 2G)3 ityas' the three "a$ous grou#s o" go s. The Basus are in In ra8s train' the 8shining'8 or' #erha#s' 8goo 8 go s.3 21ootnote AO? ii. AA. 1A< 6. 1CC. L' etc. I" the i ea o" $anusGbonus be re+ecte ' the Latin manes $ay be re"erre to m45a6navas' the chi! ren o" -anu.3 21ootnote AL? Dr? 9in an earth!y #!ace' in the at$os#here' or'9 etc.3 21ootnote A6? That is where the 1athers !i*e. This is the on!y #!ace where the 1athers are sai to be n=(45a6t ( escen ants) o" Bishnu' an here the sense $ay be 9I ha*e isco*ere H=(45a6t ("ireP)9 4ut in i. 1LO. L Bishnu8s worshi##ers re+oice in his ho$e.3 21ootnote AN? Dr? 9"or$ as thou wi!t this bo y (o" a cor#se) to s#irit !i"e.93 21ootnote A8? 6. L6. O< otherwise' &rass$ann.3 21ootnote A9? *i. NA. 9 re"ers to ancestors on earth' not in hea*en.3 21ootnote OC? Co$#are -uir' DST. *. H8L' where i. 1HL. L is co$#are with 6. 1CN. H? 9The gi"t= gi*er beco$es i$$orta!< the gi"t=gi*er !i*es in the s7y< he that gi*es horses !i*es in the sun.9 Co$#are Qi$$er' Altind. Leben #. OC9< &eiger' *stiran. 'ultur' #. H9C.3 21ootnote O1? 6. 88. 1L' wor "or wor ? 9two #aths hear o" the 1athers I' o" the go s an o" $orta!s.9 Cite as a $ystery' 4rih. 2G)3ran. ,#. *i. H. H.3 21ootnote OH? 6. 16. A? 9i" thou wi!t go to the waters or to the #!ants'9 is a e a"ter this (in a ressing the sou! o" the ea $an). P!ant=sou!s occur again in 6. L8. N.3 21ootnote OA? ) B. XBIII.O.6O< -uir' )*. loc. cit. #. H98. ) #assage o" the )thar*an suggests that the ea $ay ha*e been e6#ose as in Iran' but there is no trace o" this in the 5ig Be a (Qi$$er' loc. cit. #. OCH).3 21ootnote OO? 4arth' .edic !eligions' #. HA< ib.' the narrow 8house o" c!ay'8 5B. BII. 89. 1.3 21ootnote OL? I. HO. 1< I. 1HL.6< BII. L6.HO< cite by -I!!er' 'hi(s' I. #. OL.3 21ootnote O6? IX. 11A. N "".3 21ootnote ON? Avar45o6dhana4.m6 div=s' 8enc!osure o" the

s7y.83 21ootnote O8? Litera!!y' 8where custo$8 (obtains)' i.e.' where the o! usages sti!! ho! .3 21ootnote O9? The !ast wor s are to be un erstoo as o" sensua! #!easures (-uir' loc. cit. #. ACN' notes O6H' O6A).3 21ootnote LC? 5B. II. H9. 6< BII. 1CO. A' 1N< IB. L. L< IX. NA. 8. Co$#are -u!r' loc. cit. ##. A11=A1H< an Qi$$er' loc. cit. ##. OC8' O18. Ta$a8s 8hero=ho! ing abo e8 is not a he!!' as Lu wig thin7s' but' as usua!' the to# *au!t o" hea*en.3 21ootnote L1? loc. cit. #. 1HA.3 21ootnote LH? X. 1LO. H< 1CN. H. Co$#are the $a ascetic' mIni' BIII. 1N. 1O.3 21ootnote LA? X. 11N. This is c!ear!y seen in the se*enth *erse' where is #raise the 84rah$an who ta!7s'8 i.e.' can s#ea7 in beha!" o" the gi*er to the go s (co$#are *erse three).3 21ootnote LO? X. N1. 6.3 21ootnote LL? Co$#are X. 1OL< 1L9. In X. 18O there is a #rayer a resse to the go esses Sin2Gi3*2Ga3!2Gi3 an Saras*at2Gi3 (in con+unction with Bishnu' T*ashtar' the Creator' Pra+2Ga3#ati' an the %orse$en) to $a7e a wo$an "ruit"u!.3 21ootnote L6? II. 1L. H< X. 6. N (4arth' loc. cit. #. A6). The sacri"ice o" ani$a!s' catt!e' horses' goats' is custo$ary< that o" $an' !egen ary< but it is i$#!ie in X. 18.8 (%i!!ebran t' QD-&. X! #. NC8)' an is ritua!i(e in the ne6t #erio (be!ow).3 21ootnote LN? Pha!!ic worshi# $ay be a!!u e to in that o" the 8tai!=go s'8 as &arbe thin7s' but it is e#recate . Dne *erse' howe*er' which see$s to ha*e cre#t in by $ista7e' is a##arent!y ue to #ha!!ic in"!uence (BIII. 1. AO)' though such a cu!t was not o#en!y ac7now!e ge ti!! Wi*a=worshi# began' an is no #art o" 4rah$anis$.3 >>>>>

CHAPTER VII.
THE RELIGION OF THE ATHARVA VEDA.

The hy$ns o" the 5ig Be a ine6tricab!y con"use < the eities o" an ear!ier era con"oun e ' an again $erge together in a #antheis$ now co$#!ete< the intro uction o" strange go s< recognition o" a he!! o" torture< instea o" $any i*inities the Dne that re#resents a!! the go s' an nature as we!!< incantations "or e*i! #ur#oses an char$s "or a worthy #ur#ose< "or$u!ae o" $a!e iction to be irecte against 8those who$ I hate an who hate $e8< $agica! *erses to obtain chi! ren' to #ro!ong !i"e' to is#e! 8e*i! $agic'8 to guar against #oison an other i!!s< the #ara!y(ing e6tre$e o" ritua!istic re*erence in icate by the e6a!tation to go hea o" the 8re$nant8 o" sacri"ice< hy$ns to sna7es' to iseases' to s!ee#' ti$e' an the stars< curses on the 8#riest=#!aguer8/such' in genera! out!ine' is the i$#ression #ro uce by a #erusa! o" the )thar*an a"ter that o" the 5ig Be a. %ow $uch o" this is newP The 5ig Be a is not !ac7ing in incantations' in witchcra"t #ractices' in hy$ns to inani$ate things' in in ications o" #antheis$. 4ut the genera! i$#ression is #ro uce ' both by the tone o" such hy$ns as these an by their #!ace in the co!!ection' that they are an a ition to the origina! wor7. Dn the other han ' in rea ing the )thar*an hy$ns the co!!ecti*e i$#ression is eci e !y this' that what to the 5ig is a *entitious is essentia! to the )thar*an. It has o"ten been #ointe out' howe*er' that not on!y the #ractices in*o!*e ' but the hy$ns the$se!*es' in the )thar*an' $ay ha*e e6iste !ong be"ore they were co!!ecte ' an that' whi!e the

)thar*an co!!ection' as a who!e' ta7es historica! #!ace a"ter the 5ig Be a' there yet $ay be co$#rise in the "or$er $uch which is as o! as any #art o" the !atter wor7. It is a!so custo$ary to assu$e that such hy$ns as beto7en a !ower worshi# (incantations' $agica! "or$u!ae' etc.) were o$itte #ur#ose!y "ro$ the 5ig Be a to be co!!ecte in the )thar*an. That which e*entua!!y can neither be #ro*e nor is#ro*e is' #erha#s' best !e"t un iscusse ' an it is *ain to see7 scienti"ic #roo" where on!y historic #robabi!ities are obtainab!e. Tet' i" a c!oser a##roach to truth be attracti*e' e*en a greater #robabi!ity wi!! be a gain' an it beco$es worth whi!e to consi er the #rob!e$ a !itt!e with on!y this ho#e in *iew. Those #ortions o" the 5ig Be a which see$ to be )thar*an=!i7e are' in genera!' to be "oun in the !ater boo7s (or #!aces) o" the co!!ection. 4ut it wou! be #resu$#tuous to conc!u e that a wor7' a!though a!$ost entire!y gi*en u# to what in the 5ig Be a a##ears to be !ate' shou! itse!" be !ate in origin. 4y ana!ogy' in a nature=re!igion such as was that o" In ia' the #ractice o" e$ono!ogy' witchcra"t' etc.' $ust ha*e been an ear!y "actor. 4ut' whi!e this is true' it is c!ear!y i$#ossib!e to #ostu!ate there"ro$ that the hy$ns recor ing a!! this array o" cursing' e*i!try' an witchcra"t are the$se!*es ear!y. The "urther "orwar one a *ances into the !abyrinth o" %in u re!igions the $ore su#erstitions' the $ore e*i!s' e$ons' $agic' witchcra"t' an uncanny things genera!!y' oes he "in . %ence' whi!e any one su#erstitious #ractice $ay be anti;ue' there is s$a!! #robabi!ity "or assu$ing a conte$#oraneous origin o" the hy$ns o" the two co!!ections. The $any *erses cite ' a##arent!y #e!!=$e!!' "ro$ the 5ig Be a' $ight' it is true' re*ert to a *ersion o! er than that in which they are "oun in the 5ig Be a' but there is nothing to show that they were not ta7en "ro$ the 5ig Be a' an re= resse in a "or$ that ren ere the$ in $any cases $ore inte!!igib!e< so that o"ten what is res#ect"u!!y s#o7en o" as a 8better *arie rea ing8 o" the )thar*an $ay be better' as we ha*e sai in the intro uctory cha#ter' on!y in !uci ity< an the !uci ity be ue to ta$#ering with a te6t o! an uninte!!igib!e. C!assica! e6a$#!es aboun in i!!ustrations. Ke*erthe!ess' a!though an anti;uity e;ua! to that o" the who!e 5ig Be a can by no $eans be c!ai$e "or the )thar*an co!!ection (which' at !east in its tone' be!ongs to the 4rah$anic #erio )' yet is the $ass re#resente by the !atter' i" not conte$#oraneous' at any rate so *enerab!e' that it sa"e!y $ay be assigne to a #erio as o! as that in which were co$#ose the !ater hy$ns o" the 5i7 itse!". 4ut in istinction "ro$ the hy$ns the$se!*es the weir re!igion they re#resent is oubt!ess as o! ' i" not o! er' than that o" the 5ig Be a. 1or' whi!e the 5ig Be ic aso$a=acu!t is In o=Iranian' the origina! )thar*an ("ire) cu!t is e*en $ore #ri$iti*e' an the basis o" the wor7' "ro$ this #oint o" *iew' $ay ha*e #rece e the co$#osition o" 5i7 hy$ns. This )thar*an re!igion/i" it $ay be ca!!e so/is' there"ore' o" e6cee ing i$#ortance. It o#ens wi e the oor which the 5i7 #uts a+ar' an shows a wor! o" re!igious an $ystica! i eas which without it cou! scarce!y ha*e been sus#ecte . %ere $agic ec!i#ses So$a an reigns su#re$e. The wi(ar is greater than the go s< his herbs an a$u!ets are so*ereign re$e ies. 5e!igion is seen on its !owest si e. It is true that there is 8ba $agic8 an 8goo $agic8 (the e6istence o" the "or$er is substantiate by the $a!e ictions against it)' but what has been recei*e into the co!!ection is a##arent!y the best. To hea! the sic7 an #rocure esirab!e things is the ob+ect o" $ost o" the char$s an incantations/but so$e o" the esirab!e things are isease an eath o" one8s "oes. Dn the higher si e o" re!igion' "ro$ a $eta#hysica! #oint o" *iew' the )thar*an is #antheistic. It 7nows a!so the i$#ortance o" the 8breaths'8213 the *ita! "orces< it #uts si e by si e the i""erent go s an says that each 8is !or .8 It oes not !ac7 #hi!oso#hica! s#ecu!ation which' a!though $ost o" it is #ueri!e' so$eti$es raises ;uestions o" wi er sco#e' as when the sage in;uires who $a e the bo y with its won er"u! #arts/i$#!ying' but not stating the argu$ent' "ro$ esign' in its o! est "or$.2H3 D" $agica! *erses there are $any' but the content is se! o$ $ore than 9 o thou' D #!ant' #reser*e "ro$ har$'9 etc. %ar$!ess enough' i" so$ewhat wea7' are a!so $any other hy$ns ca!cu!ate to #rocure b!essings? 4!essings b!ow to us the win ' 4!essings g!ow to us the sun' 4!essings be to us the ay'

4!est to us the night a##ear' 4!est to us the awn sha!! shine' is a "air s#eci$en o" this innocuous sort o" *erse.2A3 )nother e6a$#!e $ay be seen in this hy$n to a 7ing? 91ir$ is the s7y< "ir$ is the earth< "ir$' a!! creation< "ir$' these hi!!s< "ir$ the 7ing o" the #eo#!e (sha!! be)'9 etc.2O3 In another hy$n there is an incantation to re!ease "ro$ #ossib!e i!! co$ing "ro$ a "oe an "ro$ inherite i!! or sin.2L3 ) "ree s#irit o" oubt an atheis$' a!rea y "oresha owe in the 5ig Be a' is i$#!ie in the #rayer that the go wi!! be $erci"u! to the catt!e o" that $an 9whose cree is 8&o s e6ist.89263 Ser#ent=worshi# is not on!y 7nown' but #re*a!ent.2N3 The o! go s sti!! ho! ' as a!ways' their no$ina! #!aces' a!beit the syste$ is #antheistic' so that Baruna is go o" waters< an -itra with Baruna' go s o" rain.283 )s a starting=#oint o" #hi!oso#hy the ictu$ o" the 5ig Be a is re#eate ? 8Desire is the see o" $in '8 an 8!o*e' i.e.' esire' was born "irst.8 %ere ) iti is e"ine anew as the one in whose !a# is the wi e at$os#here/ she is #arent an chi! ' go s an $en' a!! in a!!/8$ay she e6ten to us a tri#!e she!ter.8 )s an e6a$#!e o" curse against curse $ay be co$#are II. N? The sin=hate ' go =born #!ant' that "rees "ro$ the curse as waters (wash out) the s#ot' has washe away a!! curses' the curse o" $y ri*a! an o" $y sister< (that) which the 4rah$an in anger curse ' a!! this !ies un er $y "eet E Mith this #!ant #rotect this (wi"e)' #rotect $y chi! ' #rotect our #ro#erty E -ay the curse return to the curser E Me s$ite e*en the ribs o" the "oe with the e*i! (mantra) eye. ) !o*e=char$ in the sa$e boo7 (II. AC) wi!! re$in the c!assica! stu ent o" Theocritus8 secon i y!? 8)s the win twir!s aroun grass u#on the groun ' so I twir! thy $in about' that thou $ayst beco$e !o*ing' that thou $ayst not e#art "ro$ $e'8 etc. In the "o!!owing *erses the %orse$en go s are in*o7e to unite the !o*ers. Characteristic a$ong buco!ic #assages is the cow=song in II. H6' the who!e intent o" which is to ensure a sa"e return to the cows on their wan erings? 8%ither $ay they co$e' the catt!e that ha*e wan ere "ar away'8 etc. The *iew that there are i""erent con itions o" -anes is c!ear!y taught in XBIII. H. O8=O9' where it is sai that there are three hea*ens' in the highest o" which resi e the -anes< whi!e a istinction is $a e at the sa$e ti$e between 8"athers8 an 8gran "athers'8 the "athers8 "athers' 8who ha*e entere air' who inhabit earth an hea*en.8 %ere a##ears nascent the octrine o" 8e!e*ating the 1athers'8 which is e6#ress!y taught in the ne6t era. The #er"or$ance o" rites in honor o" the -anes causes the$ to ascen "ro$ a !ow state to a higher one. In "act' i" the o""erings are not gi*en at a!!' the s#irits o not go to hea*en. In genera! the o! er generations o" -anes go u# highest an are ha##iest. The #ersona! o""ering is on!y to the i$$e iate "athers. I"' as was shown in the intro uctory cha#ter' the )thar*an re#resents a geogra#hica! a *ance on the #art o" the Be ic )ryans' this "act cannot be ignore in esti$ating the #ri$iti*eness o" the co!!ection. &eogra#hica! a *ance' ac;uaintance with other "!ora an "auna than those o" the 5ig Be a' $eans/a!though the argu$ent o" si!ence $ust not be e6aggerate /a te$#ora! a *ance a!so. )n not !ess signi"icant are the #oints o" *iew to which one is !e in the use"u! !itt!e wor7 o" Scher$an on the #hi!oso#hica! hy$ns o" the )thar*an. Scher$an wishes to show the connection between the ,#anisha s an Be as. 4ut the bearing o" his co!!ection is towar a c!oser union o" the two bo ies o" wor7s' an es#ecia!!y o" the )thar*an' not to the greater gain in age o" the ,#anisha s so $uch as to the e#reciation in *enerab!eness o" the "or$er. I" the )thar*an has $uch $ore in co$$on with the 4r2Ga3h$anas an ,#anisha s than has the 5ig Be a' it is because the )thar*an stan s' in $any res#ects' $i way in ti$e between the era o" Be ic hy$no!ogy an the thought o" the #hi!oso#hica! #erio . The ter$ino!ogy is that o" the 4r2Ga3h$anas' rather than that o" the 5ig Be a. The !atter 7nows the great #erson< the )thar*an' an the "or$er 7now the origina! great #erson' i.e..' the tausa movens un er the causa efficiens' etc. In the )thar*an a##ears "irst the worshi# o" Ti$e' Lo*e' 8Su##ort8 (S7a$bha)' an the 8highest brahma. The cu!t o" the ho!y cow is "u!!y recogni(e (XII. O an L). The !ate ritua!istic ter$s' as we!! as !inguistic e*i ence' con"ir$ the "act in icate by the geogra#hica! a *ance. The country is 7nown "ro$ western 4a!7h to eastern

4eh2Ga3r' the !atter "a$i!iar!y.293 In a wor ' one $ay conc!u e that on its higher si e the )thar*an is !ater than the 5ig Be a' whi!e on its !ower si e o" e$ono!ogy one $ay recogni(e the re!igion o" the !ower c!asses as co$#are with that o" the two u##er c!asses/"or the !atter the 5ig Be a' "or the su#erstitious #eo#!e at !arge the )thar*an' a co!!ection o" which the origin agrees with its a##!ication. 1or' i" it at "irst was e*ote to the unho!y si e o" "ire=cu!t' an i" the "ire=cu!t is o! er than the soma=cu!t' then this is the cu!t that one wou! e6#ect to see $ost a""ecte by the conser*ati*e *u!gar' who in In ia ho! "ast to what the cu!ture ha*e !ong ro##e as su#erstition' or' at !east' #reten e to ro#< though the house=ritua! 7ee#s so$e $agic in its "ire=cu!t. In that case' it $ay be as7e ' why not begin the history o" %in u re!igion with the )thar*an' rather than with the 5ig Be aP 4ecause the )thar*an' as a who!e' in its !anguage' socia! con itions' geogra#hy' 8re$nant8 worshi#' etc.' shows that this !iterary co!!ection is #osterior to the 5i7 co!!ection. )s to in i*i ua! hy$ns' es#ecia!!y those i$bue with the tone o" "etishis$ an witchcra"t' any one o" the$' either in its #resent or origina! "or$' $ay outran7 the who!e 5i7 in anti;uity' as o its su#erstitions the re!igion o" the 5i7/i" it is right to $a7e a istinction between su#erstition an re!igion' $eaning by the "or$er a !ower' an by the !atter a $ore e!e*ate "or$ o" be!ie" in the su#ernatura!. The i""erence between the 5i7=worshi##er an )thar*an=worshi##er is so$ewhat !i7e that which e6iste at a !ater age between the #hi!oso#hica! Wi*aite an Durg2Ga3ite. The "or$er re*ere Wi*a' but i not eny the #ower o" a host o" !esser $ights' who$ he was asha$e to worshi# too $uch< the !atter grante the a!!=go =hea o" Wi*a' but #ai attention a!$ost e6c!usi*e!y to so$e e$oniac i*inity. Su#erstition' #erha#s' a!ways #rece es theo!ogy< but as sure!y oes su#erstition out!i*e any one "or$ o" its #rotean ri*a!. )n the si$#!e reason is that a theo!ogy is the rea! be!ie" o" "ew' an *aries with their changing inte!!ectua! #oint o" *iew< whi!e su#erstition is the be!ie" unac7now!e ge o" the "ew an ac7now!e ge o" the $any' nor oes it $ateria!!y change "ro$ age to age. The rites e$#!oye a$ong the c!a$= iggers on the Kew Tor7 coast' the witch=char$s they use' the incantations' cutting o" "!esh' "ire=ob!ations' $eaning!ess "or$u!ae' unite with sacrosanct e6#ressions o" the church' are a!! on a #ar with the re!igion o" the !ower c!asses as e#icte in Theocritus an the )thar*an. I" these $u$$eries an this hocus=#ocus were co!!ecte into a *o!u$e' an set out with e!egant e6tracts "ro$ the 4ib!e' there wou! be a nineteenth century )thar*a Be a. Mhat are the necessary e;ui#$ent o" a Long Is!an witchP 1irst' 9a goo hot "ire'9 an then "or$u!ae such as this?21C3 9I" a $an is attac7e by wic7e #eo#!e an how to banish the$? 94e gob!in an a!! ye e*i! s#irits' I' K.K.' "orbi you $y be stea ' $y couch< I' K.K.' "orbi you in the na$e o" &o $y house an ho$e< I "orbi you in the na$e o" the %o!y Trinity $y b!oo an "!esh' $y bo y an sou!< I "orbi you a!! the nai!=ho!es in $y house an ho$e' ti!! you ha*e tra*e!!e o*er e*ery hi!!' wa e through e*ery water' ha*e counte a!! the !ea*es o" e*ery tree' an counte a!! the stars in the s7y' unti! the ay arri*es when the $other o" &o sha!! bare her secon son.9 I" this "or$u!a be re#eate three ti$es' with the ba#tis$a! na$e o" the #erson' it wi!! succee V 9To $a7e one8s se!" in*isib!e? 9Dbtain the ear o" a b!ac7 cat' boi! it in the $i!7 o" a b!ac7 cow' wear it on the thu$b' an no one wi!! see you.9 This is the )thar*an' or "ire=an witch=cra"t o" to= ay/not i""ering $uch "ro$ the ancient. It is the unchanging "oun ation o" the $any !o"ty bui! ings o" "aith that are erecte ' re$o*e ' an rebui!t u#on it/the be!ie" in the su#ernatura! at its !owest' a be!ie" which' in its higher stages' is a!ways !e*e! with the genera! inte!!ect o" those that abi e in it. The !atest boo7 o" the )thar*an is es#ecia!!y "or the warrior=caste' but the $ass o" it is "or the "o!7 at !arge. It was !ong be"ore it was recogni(e as a !egiti$ate Be a. It ne*er stan s' in the o! er

#erio o" 4rah$anis$' on a #ar with the S2Ga3$an an 5i7. In the e#ic #erio goo an ba $agic are care"u!!y i""erentiate ' an e*en to= ay the )thar*an is re#u iate by southern 4r2Ga3h$ans. 4ut there is no oubt that sub rosa' the si!!iest #ractices incu!cate an "or$u!ate in the )thar*an were the strongho! o" a certain c!ass o" #riests' or that such #riests were "eare an e$#!oye by the !aity' o#en!y by the !ow c!asses' secret!y by the inte!!igent. In res#ect o" the na$e the $agica! cu!t was re"erre ' historica!!y with +ustice' to the "ire=#riests' )thar*an an )ngiras' though !itt!e a##!ication to "ire' other than in soma=worshi#' is a##arent. Tet was this un oubte !y the source o" the cu!t (the "ire=cu!t is sti!! istinct!y associate with the )thar*a Be a in the e#ic)' an the na$e is ue neither to acci ent nor to a esire to in*o7e the na$es o" great seers' as wi!! Meber.2113 The other na$e o" 4rah$a*e a $ay ha*e connection with the 8"a!se science o" 4rihas#ati'8 a!!u e to in a ,#anisha .21H3 This seer is not o*er=ortho o6' an !ater he is the #atron o" the unortho o6 C2Ga3r*2Ga37as. It was seen abo*e that the go 4rihas#ati is a!so a no*e!ty not a!together re!ishe by the Be ic )ryans. 1ro$ an )ryan #oint o" *iew how $uch weight is to be #!ace on co$#arisons o" the "or$u!ae in the )thar*an o" In ia with those o" other )ryan nationsP Juhn has co$#are 21A3 an o! &er$an $agic "or$u!a o" hea!ing with one in the )thar*an' an because each says 8!i$b to !i$b8 he thin7s that they are o" the sa$e origin' #articu!ar!y since the "or$u!a is "oun in 5ussian. The co$#arison is interesting' but it is "ar "ro$ con*incing. Such "or$u!ae s#ring u# in e#en ent!y a!! o*er the earth. 1ina!!y' it is to be obser*e that in this Be a "irst occurs the i$#!ication o" the story o" the "!oo (6i6. A9. 8)' an the sa*ing o" 1ather -anu' who' howe*er' is 7nown by this tit!e in the 5i7. The su##osition that the story o" the "!oo is eri*e "ro$ 4aby!on' see$s' there"ore' to be an unnecessary (a!though a #er$issib!e) hy#othesis' as the ta!e is o! enough in In ia to warrant a be!ie" in its in igenous origin.21O3 >>>>> FOOTNOTES$ 21ootnote 1? XB. 1L.3 21ootnote H? X. H.3 21ootnote A? BII. 69. Co$#are 5B. BII. AL' an the e#ic (be!ow).3 21ootnote O? X. 1NA.3 21ootnote L? B. AC.3 21ootnote 6? XI. H. H8.3 21ootnote N? XI. 9< BIII. 6 an N' with tree=worshi#.3 21ootnote 8? B. HO. O=L. Dn 8the one go 8 co$#are X. 8. H8< XIII. O. 1L. In ra as S2Gu3rya' in BII. 11< c". 6iii. O< XBII. 1. HO. Pantheis$ in X. N. 1O. HL. D" char$s' co$#are ii. 9' to restore !i"e< III. 6' a curse against 8who$ I hate8< III. HA' to obtain o""s#ring. Dn the stars an night' see hy$n at XIX. 8 an ON. In B. 1A' a guar against #oison< ib. a hy$n to a ru$< ib. A1' a char$ to is#e! e*i! $agic< BI. 1AA' $agic to #ro uce !ong !i"e< B. HA' against wor$s' etc.' etc. ) iti' BII. 6. 1=O (#art!y 5i7).3 21ootnote 9? Co$#are -uir' DST. II. OON "".3 21ootnote 1C? This o! char$ is sti!! use a$ong the c!a$= iggers o" Canarsie' K.T.3 21ootnote 11? Ind. LitYH #. 16O.3 21ootnote 1H? 745a6it. U(.. *ii. 9. %e is 8the go s8 4rah$2Ga38 (5i7.)3 21ootnote 1A? Indische und germanische Segenss(rJche< JQ.

6iii. O9.3 21ootnote 1O? Dne !ong hy$n' 6ii. 1' o" the )thar*an is to earth an "ire (19=HC). In the 5i7' =tharvan is "ire=#riest an bringer o" "ire "ro$ hea*en< whi!e once the wor $ay $ean "ire itse!" (*iii. 9' N). The na$e 4rah$a*e a is #erha#s best re"erre to brahma as "ire (whence 8"er*or'8 8#rayer'8 an again 8energy'8 8"orce8). In istinction "ro$ the great soma=sacri"ices' the "ire=cu!t a!ways re$ains the chie" thing in the o$estic ritua!. The #resent )thar*an "or$u!ae ha*e "or the $ost #art no *isib!e a##!ication to "ire' but the na$e sti!! shows the origina! connection.3 >>>>>

CHAPTER VIII.
EARLY HINDU DIVINITIES COMPARED WITH THOSE OF OTHER ARYANS.

Kothing is $ore usua! than to atte$#t a reconstruction o" )ryan i eas in $anners' custo$s' !aws' an re!igious conce#tions' by #!acing si e by si e si$i!ar traits o" in i*i ua! )ryan nations' an stating or insinuating that the resu!t o" the co$#arison shows that one is han !ing #ri$iti*e characteristics o" the who!e )ryan bo y. It is o" s#ecia! i$#ortance' there"ore' to see in how "ar the *iews an #ractices o" #eo#!es not )ryan $ay be "oun to be i entica! with those o" )ryans. The i*ision o" the ar$y into c!ans' as in the I!ia an the Be a< the !o*e o" ga$b!ing' as shown by &ree7s' Teutons' an %in us< the se#aration o" ca#tains an #rinces' as is i!!ustrate by Teuton an %in u< the be!ie" in a "!oo ' co$$on to Iranian' &ree7' an %in u< in the #!ace o" e#arte s#irits' with the +ourney o*er a ri*er (Iranian' %in u' Scan ina*ian' &ree7)< in the a"ter="e!icity o" warriors who ie on the "ie! o" batt!e (Scan ina*ian' &ree7' an %in u)< in the re*erence #ai to the win = go (%in u' Iranian' an Teutonic' B2Ga3ta=Motan)< these an $any other traits at i""erent ti$es' by *arious writers' ha*e been unite an co$#are to i!!ustrate #ri$iti*e )ryan be!ie" an re!igion. The traits o" the 1i*e Kations o" the Be a "or this reason $ay be co$#are *ery a *antageous!y with the traits o" the 1i*e Kations o" the Iro;uois In ians' the $ost unite an inte!!igent o" )$erican nati*e tribes. Their institutions are not yet e6tinct' an they ha*e been escribe by $issionaries o" the 1Nth century an by so$e $o ern writers' to who$ can be i$#ute no han7ering a"ter )ryan #ri$iti*e i eas.213 It is but a "ew years bac7 since the !ast avat45a6r o" the Iro;uois8 incarnate go !i*e in Dnon aga' K.T. 1irst' as an i!!ustration o" the e6traor inary e*e!o#$ent o" $e$ory a$ong rha#so es' Be ic stu ents' an other )ryans< a$ong the Iro;uois 9$e$ory was tas7e to the ut$ost' an e*e!o#e to an e6traor inary egree'9 says Par7$an' who a s that they cou! re#eat #oint by #oint with #recision any a ress $a e to the$.2H3 -ur er was co$#ro$ise "or by %ehrgeld' as a$ong the Be ic' Iranic' an Teutonic #eo#!es. The Iro;uois' !i7e a!! In ians' was a great ga$b!er' sta7ing a!! his #ro#erty2A3 (!i7e the Teutons an %in us). In re!igion 9) $ysterious an ine6#!icab!e #ower resi es in inani$ate things E La7es' ri*ers' an water"a!!s 2as cons#icuous!y in In ia3 are so$eti$es the we!!ing=#!ace o" s#irits< but $ore "re;uent!y they are the$se!*es !i*ing beings' to be #ro#itiate by #rayers an o""erings.92O3 The greatest s#irit a$ong the )!gon;uins is the escen ant o" the $oon' an son o" the west=win (#ersoni"ie ). )"ter the e!uge (thus the %in us' etc.) this great s#irit (-anabo(ho' mana is -anuP) restore the wor! < so$e asserting that he create the wor! out o" water. 4ut others say that the su#re$e s#irit is the sun (Le @eune' 5e!ation' 16AA). The )!gon;uins' besi es a be!ie" in a goo s#irit (manitou)' ha a!so a be!ie" in a $a!ignant manitou' in who$ the $issionaries recogni(e the e*i! (why not Dr$u( an )hri$anP). Dne tribe in*o7es the 8-a7er o" %ea*en'8 the 8go o" waters'8 an a!so the 8se*en s#irits o" the win 8 (so' too' se*en is a ho!y nu$ber in the Be a' etc.). The Iro;uois' !i7e the %in u (!ater)' be!ie*e that the earth rests on the bac7 o" a turt!e or tortoise2L3' an that this is ru!e o*er by the sun an $oon' the "irst being a goo s#irit< the secon ' $a!ignant. The goo s#irit inter#oses between the $a!ice o" the $oon an $an7in ' an it is he who $a7es

ri*ers< "or when the earth was #arche ' a!! the water being he! bac7 "ro$ earth un er the ar$#it o" a $onster "rog' he #ierce the ar$#it an !et out the water (e6act!y as In ra !ets out the water he! bac7 by the e$on). )ccor ing to so$e' this great s#irit create $an7in ' but in the thir generation a e!uge estroye his #osterity263. The goo s#irit a$ong the Iro;uois is the one that gi*es goo !uc7 (#erha#s 4haga). These In ians be!ie*e in the i$$orta!ity o" the sou!. S7i!!"u! hunters' bra*e warriors' go' a"ter eath' to the ha##y hunting=groun s (as in In ia an Scan ina*ia)< the cowar !y an wea7 are oo$e to !i*e in reary regions o" $ist an ar7ness (co$#are Ki"!hei$ an the Iranian eschato!ogyP). To #ass o*er other re!igious corres#on ences' the sacri"ice o" ani$a!s' use o" a$u!ets' !o*e=char$s' $agic' an sorcery' which are a!! !i7e those o" )ryans (to co$#are' a!so' are the burying or e6#osing o" the ea an the %urons8 "unera! ga$es)' !et one ta7e this as a goo i!!ustration o" the *a!ue o" 8co$#arati*e )ryan $ytho!ogy8? )ccor ing to the )ryan be!ie" the sou! o" the ea #asses o*er a strea$' across a bri ge' #ast a og or two' which guar the gate o" #ara ise. The %in u' Iranian' &ree7' an Scan ina*ian' a!! ha*e the og' an $uch e$#hasis has been !ai on the 8)ryan8 character o" this cree . The nati*e Iro;uois In ians be!ie*e that 9the s#irits on their +ourney (to hea*en) were beset with i""icu!ties an #eri!s. There was a swi"t ri*er to be crosse on a !og that shoo7 beneath the "eet' whi!e a "erocious og o##ose their #assage2N3.9 %ere is the Persians8 narrow bri ge' an e*en Jerberos hi$se!"V It is a!so interesting to note that' as the %in us i enti"y with the sun so $any o" their great go s' so the Iro;uois 9sacri"ices to so$e su#erior s#irit' or to the sun' with which the su#erior s#irits were constant!y con"oun e by the #ri$iti*e In ian283.9 Meber ho! s that because &ree7 an %in u ga*e the na$e 8bear8 to a conste!!ation' there"ore this is the 9#ri$iti*e In o=&er$anic na$e o" the star293.9 4ut the -assachusetts In ians 9ga*e their own na$e "or bear to the ,rsa $a+or9 (Mi!!ia$s8 8Jey'8 cite Pa!"rey' I. #. A6< so La"itau' "urther west). )gain' three' se*en' an e*en 8thrice=se*en'8 are ho!y not on!y in In ia but in )$erica. In this new wor! are "oun ' to go "urther' the ana!ogues o" Baruna in the $onotheistic go Biracocha o" the Peru*ians' to who$ is a resse this #rayer? 9Cause o" a!! thingsV e*er #resent' he!#er' creator' e*er near' e*er "ortunate oneV Thou incor#orea! one abo*e the sun' in"inite' an bene"icent21C39< o" the Be ic Sna7e o" the Dee#' in the -e6ican C!ou =ser#ent< o" the Be ic Lightning=bir ' who brings "ire "ro$ hea*en' in the In ian Thun er=bir ' who brings "ire "ro$ hea*en2113< o" the #reser*ation o" one in i*i ua! "ro$ a "!oo (in the e#ic' -anu8s 8Se*en Seers8) in the sa$e )$erican $yth' e*en inc!u ing the ho!y $ountain' which is sti!! shown21H3< o" the be!ie" that the sun is the ho$e o" e#arte s#irits' in the sa$e be!ie" a!! o*er )$erica<21A3 o" the be!ie" that stars are the sou!s o" the ea ' in the sa$e be!ie" he! by the Pa$#as<21O3 an e*en o" the !ate 4rah$anic custo$ o" sacri"icing the wi ow (suttee)' in the #ractice o" the Katche( In ians' an in &uate$a!a' o" burning the wi ow on the #yre o" the ea husban .21L3 The stor$ win (D in) as highest go is "oun a$ong the Choctaws< whi!e 8-aster o" 4reath8 is the Cree7s8 na$e "or this i*inity. %ura7a (hurricane' ouragon' ourage) is the chie" go in %ayti.2163 )n e6act #ara!!e! to the *ague i ea o" he!! at the c!ose o" the Be ic #erio ' with the gra ua! increase o" the i ea' a!ternating with a theory o" reincarnation' $ay be "oun in the "act that' in genera!' there is no notion o" #unish$ent a"ter eath a$ong the In ians o" the Kew Mor! < but that' whi!e the goo are assiste an care "or a"ter eath by the 8-aster o" 4reath'8 the Cree7s be!ie*e that the !iar' the cowar ' an the niggar (Be ic sinners (ar e:cellenceK) are !e"t to shi"t "or the$se!*es in ar7ness< whereas the )(tecs be!ie*e in a he!! surroun e by the water ca!!e 8Kine 5i*ers'8 guar e by a og an a ragon< an the great Eastern )$erican tribes be!ie*e that a"ter the sou! has been "or a whi!e in hea*en it can' i" it chooses' return to earth an be born again as a $an' uti!i(ing its o! bones (which are' there"ore' care"u!!y #reser*e by the sur*i*ing $e$bers o" the "a$i!y) as a basis "or a new bo y.21N3 To turn to another "oreign re!igion' how te$#ting wou! it be to see in Kutar the 8abstract #ower8 o" the Egy#tian' an ana!ogue o" brahma an the other 8#ower8 abstractions o" In ia< to recogni(e

4rah$2Ga3 in E!< an in Ku' s7y' an e6#anse o" waters' to see Baruna< es#ecia!!y when one co$#ares the boat=+ourney o" the Be ic seer with 52Ga38s boat in Egy#t. Dr' again' in the twin chi! ren o" 52Ga3 to see the )Z*ins< an to associate the $un ane egg o" the Egy#tians with that o" the 4rah$ans.2183 Certain!y' ha the Egy#tians been one o" the )ryan "a$i!ies' a!! these conce#tions ha been re"erre !ong ago to the category o" 8#ri$iti*e )ryan i eas.8 4ut how #ri$iti*e is a certain re!igious i ea wi!! not be shown by si$#!e co$#arison o" )ryan #ara!!e!s. It wi!! a##ear $ore o"ten that it is not 8#ri$iti*e'8 but' so to s#ea7' #er=#ri$iti*e' aborigina! with no one race' but with the race o" $an. Mhen we co$e to escribe the re!igions o" the wi! tribes o" In ia it wi!! be seen that a$ong the$ a!so are "oun traits co$$on' on the one han ' to the %in u' an on the other to the wi! tribes o" )$erica. Mith this warning in $in one $ay in;uire at !ast in how "ar a conser*ati*e +u g$ent can "in a$ong the )ryans the$se!*es an i entity o" origina! conce#tion in the i""erent "or$s o" i*inities an re!igious rites. 1ore$ost stan the uni*ersa! chre$atheis$' worshi# o" inani$ate ob+ects regar e as use"u!!y i*ine' an the cu!t o" the e#arte ea . This !atter is a!$ost uni*ersa!' #erha#s #an=)ryan' an Meber is #robab!y right in assu$ing that the #ri$iti*e )ryans be!ie*e in a "uture !i"e. 4ut 4en"ey8s i enti"ication o" Tartaras with the Sans7rit Ta!2Ga3ta!a' the na$e o" a s#ecia! he!! in *ery !ate syste$s o" cos$ogony' is eci e !y without the bearing he wou! #ut u#on it. The Sans7rit wor $ay be ta7en irect!y "ro$ the &ree7' but o" an )ryan source "or both there is not the re$otest historica! #robabi!ity. Mhen' howe*er' one co$es to the Lor o" the Dea he "in s hi$se!" a!rea y in a narrower circ!e. Ta$a is the Persian Ti$a' an the na$e o" Jerberos $ay ha*e been once an a +ecti*e a##!ie to the og that guar e the #ath to #ara ise< but other #articu!ar conce#tions that gather about each go #oint on!y to a #erio o" In o=Iranian unity. D" the great nature=go s the sun is $ore than )ryan' but oubt!ess was )ryan' "or S2Gu3rya is %e!ios' but Sa*itar is a e*e!o#$ent es#ecia!!y In ian. Dy2Ga3bs=#itar is Qebs=#ater' @u#iter.2193 Trita' scarce!y Triton' is the Persian Thraetaona who con;uers Britra' as oes In ra in In ia. The !ast' on the other han ' is to be re"erre on!y hesitating!y to the e$on )2Gn3 ra o" the )*esta. Baruna' es#ite #honetic i""icu!ties' #robab!y is Duranos< but )sura ()senP) is a tit!e o" $any go s in In ia8s "irst #erio ' whi!e the corres#on ing )hura is restricte to the goo s#irit' 2&ree7? 7at he6och\n3. The se*en 2G)3 ityas are re"!ecte in the Amesha ?(entas o" Qoroastrian Puritanis$' but these are $ere i$itations' s#iritua!i(e an $ora!i(e into abstractions. 4haga is S!a*ic 4ogu an Persian 4agha< -itra is Persian -ithra. The )Z*ins are a!! but in na$e the &ree7 go s Dios7ouroi' an corres#on c!ose!y in etai! (ri ing on horses' hea!ing an he!#ing' origina!!y twins o" twi!ight). Tacitus gi*es a #ara!!e! Teutonic #air (&er$. OA). ,shas' on the other han ' whi!e ety$o!ogica!!y corres#on ing to )urora' Eos' is a s#ecia!!y In ian e*e!o#$ent' as Eos has no cu!t. B2Ga3ta' Min ' is an aborigina! go ' an $ay #erha#s be Motan' D in.2HC3 Par+anya' the rain=go ' as 4Ih!er has shown' is one with Lithuanian Per7bna' an with the northern 1i:gyu. The 8"ashioner'8 T*ashtar (sun) is on!y In o=Iranian< Thw2Ga3sha #robab!y being the sa$e wor . D" !esser $ights' )ngiras' na$e o" "ire' $ay be Persian angaros' 8"ire=$essenger8 (co$#are 2&ree7? hagge!os3)' #erha#s origina!!y one with S7. ang45a6ra' 8coa!.82H13 %ebe has been i enti"ie with yavy45a6 ' young wo$an' but this wor is enough to show that %ebe has naught to o with the In ian #antheon. The &an har*a' $oon' is certain!y one with the Persian &an arewa' but can har !y be i entica! with the Centaur. Sara$2Ga3 see$s to ha*e' together with S2Ga3ra$eya' a &recian #ara!!e! e*e!o#$ent in %e!ena (a go ess in S#arta)' Se!ene' %er$es< an Sarany2Gu3 $ay be the sa$e with Erinnys' but these are not )ryan "igures in the "or$ o" their res#ecti*e e*e!o#$ents' though they a##ear to be so in origin. It is scarce!y #ossib!e that Earth is an )ryan eity with a cu!t' though i""erent )ryan (an un=)ryan) nations regar e her as i*ine. The -aruts are es#ecia!!y In ian an ha*e no #ri$iti*e i entity as go s with -ars' though the na$es $ay be ra ica!!y connecte . The "ire=#riests' 4hrigus' are su##ose to be one with the 2&ree7? #h!egi6u3. The "act that the "ate o" each in !ater $yth is to *isit he!! wou! #resu##ose' howe*er' an )ryan notion o" a torture=he!!' o" which the 5ig Be a has no conce#tion. The )ryan i entity o" the two $yths is thereby $a e uncertain' i" not i$#!ausib!e. The s#ecia! e*e!o#$ent in In ia o" the "ire=

#riest that brings own "ire "ro$ hea*en' when co$#are with the #ersoni"ication o" the 8twir!er8 (Pro$antheus) in &reece' shows that no etai!e $yth was current in #ri$iti*e ti$es.2HH3 The na$e o" the "ire=#riest' brahman G "!a(g)$en(P)' is an in ication o" the #ri$iti*e "ire=cu!t in antithesis to the soma=cu!t' which !atter be!ongs to the narrower circ!e o" the %in us an Persians. %ere' howe*er' in the i entity o" na$es "or sacri"ice (ya9na0 ya>na) an o" barhis' the sacri"icia! straw' o" soma 5 haoma' together with $any other !iturgica! si$i!arities' as in the case o" the $etres' one $ust recogni(e a "u!!y e*e!o#e soma=cu!t #rior to the se#aration o" the %in us an Iranians. D" e$igo s o" e*i! ty#e the /45a6tus are both %in u an Iranian' but the #riest=na$es o" the one re!igion are e*i! na$es in the other' as the devas' go s' o" one are the daevas' e$ons' o" the other. 2HA3 There are no other i enti"ications that see$ at a!! certain in the strict #ro*ince o" re!igion' a!though in $yth the "or$ o" -anus' who is the %in u Koah' has been associate with Teutonic -annus' an &ree7 -inos' note in Thucy i es "or his sea="aring. %e is to Ta$a (!ater regar e as his brother) as is Koah to ) a$. Me o not !ay stress on !ac7 o" e;uation in #ro#er na$es' but' as Schra er shows (#. L96 "".)' *ery "ew co$#arisons on this !ine ha*e a so!i #honetic "oun ation. -inos' -anu< Duranos' Baruna< Motan' B2Ga3ta' are ubious< an so$e e;uate "!a$en with b![tan' sacri"ice. Dther wi er or narrower co$#arisons' such as Ke#tunus "ro$ n=(45a6t a(45a6m0 see$ to us too aring to be be!ie*e . )#o!!o (sa(ary)' )#hro ite ()#saras)' )rta$is (non=e6istent 4r.6tam45a6l)' P2Ga3n ((avana)' ha*e been c!e*er!y co$#are ' but the i entity o" "or$s has scarce!y been #ro*e . Kor is it i$#ortant "or the co$#arati*e $ytho!ogist that D7eanus is 8!ying aroun 8 (45a6>=y45a6na). -ore than that is necessary to connect Dcean $ytho!ogica!!y with the e$on that surroun s (swa!!ows) the waters o" the s7y. The Be ic #ara!!e! is rather 5as2Ga3' the "ar=o"" great 8strea$.8 It is rare!y that one "in s )ryan e;ui*a!ents in the !an o" "airies an "ays. Tet are the %in u c!e*er arti(an 5ibhus2HO3 our 8e!*es'8 who' e*en to this ay' are istinct "ro$ "airies in their e6terity an c!e*erness' as e*ery wise chi! 7nows. 4ut ani$is$' as si$#!e s#iritis$' "etishis$' #erha#s ancestor=worshi#' an #o!ytheis$' with the #o!y ae$onis$ that $ay be ca!!e chre$atheis$' e6ists "ro$ the beginning o" the re!igious history' un isturbe by the #ro6i$ity o" theis$' #antheis$' or atheis$< e6act!y as to= ay in the Dcci ent' besi e theis$ an atheis$' e6ist s#iritis$ an "etishis$ (with their inherent $agic)' an e*en ancestor=worshi#' as i$#!ie by the re#ute a"ter=e""ect o" #arenta! curses. Mhen the circ!e is narrowe to that o" the In o=Iranian connection the si$i!arity in re!igion between the Be a an )*esta beco$es $uch $ore stri7ing than in any other grou#' as has been shown. It is here that the greatest iscre#ancy in o#inion obtains a$ong $o ern scho!ars. So$e are inc!ine to re"er a!! that s$ac7s o" Persia to a re$ote #erio o" In o=Iranian unity' an ' in conse;uence' to connect a!! to7ens o" contact with the west with "ar=away regions out o" In ia. It is scarce!y #ossib!e that such can be the case. 4ut' on the other han ' it is unhistorica! to connect' as o so$e scho!ars' the worshi# o" soma an Baruna with a re$ote #erio o" unity' an then with a +u$# to a $it a c!ose connection between Be a an )*esta in the Be ic #erio . The Be ic )ryans a##ear to ha*e !i*e ' so to s#ea7' han in g!o*e with the Iranians "or a #erio !ong enough "or the !atter to share in that a *ance o" Baruna=worshi# "ro$ #o!ytheis$ to ;uasi=$onotheis$ which is seen in the 5ig Be a. This worshi# o" Baruna as a su#erior go ' with his "or$er e;ua!s range un er hi$ in a grou#' chie"!y obtains in that "a$i!y (be it o" #riest or tribe' or be the two essentia!!y one "ro$ a re!igious #oint o" *iew) which has !east to o with #ure soma=worshi#' the inherite In o=Iranian cu!t< an the Persian )hura' with the si6 s#iritua!i(e e;ui*a!ents o" the o! Be ic 2G)3 ityas' can ha*e co$e into e6istence on!y as a irect trans"or$ation o" the !atter cu!t' which in turn is !ater than the cu!t that e*e!o#e in one irection as chie" o" go s a Qeus< in another' a 4haga< in a thir ' an D in. Dn the other han ' in the gra ua! change in In ia o" Iranic go s to e*i!s' asuras' there is an e6act counter#art to the Iranian change o" $eaning "ro$ deva to daeva. 4ut i" this be the connection' it is i$#ossib!e to assu$e a !ong brea7 between In ia an the west' an then such a

su en tie as is in icate by the a!!usions in the 5ig Be a to the Persians an other western !an s. The $ost reasonab!e *iew' there"ore' a##ears to be that the Be ic an Iranian )ryans were "or a !ong ti$e in contact' that the contact began to cease as the two #eo#!es se#arate to east an west' but that a"ter the two #eo#!es se#arate co$$unication was s#ora ica!!y 7e#t u# between the$ by in i*i ua!s in the way o" tra e or otherwise. This e6#!ains the sti!! sur*i*ing re!ationshi# as it is "oun in !ater hy$ns an in than7=o""erings a##arent!y in*o!*ing Iranian #ersonages. They that be!ie*e in a $onotheistic Baruna=cu!t #rece ing the Be ic #o!ytheis$ $ust then ignore the "o!!owing "acts? The S!a*ic e;ui*a!ent o" 4haga an the Teutonic e;ui*a!ent o" B2Ga3ta are to these res#ecti*e #eo#!es their highest go s. They ha no Baruna. -oreo*er' there is not the s!ightest #roo" that Duranos in &reece2HL3 was e*er a go worshi##e as a great go be"ore Qeus' nor is there any #robabi!ity that to the %in u Dyaus Pitar was e*er a great go ' in the sense that he e*er ha a s#ecia! cu!t as su#re$e eity. %e is #hysica!!y great' an #hysica!!y he is "ather' as is Earth $other' but he is re!igious!y great on!y in the %e!!enic=Ita!ic circ!e' where e6ists no ,ranos=cu!t2H63. 5ather is it a##arent that the &ree7 raise Qeus' as i the S!a* 4haga' to his "irst hea o" the #antheon. Kow when one sees that in the Be ic #erio Baruna is the ty#e o" 2G)3 ityas' to which be!ong 4haga an -itra as istinct!y !ess i$#ortant #ersonages' it is #!ain that this can $ean on!y that Baruna has gra ua!!y been e6a!te to his #osition at the e6#ense o" the other go s. Kor is there #er"ect uni"or$ity between Persian an %in u conce#tions. )sura in the Be a is not a##!ie to Baruna a!one. 4ut in the )*esta' )hura is the one great s#irit' an his si6 s#irits are #!ain!y a #rotestant co#y an $o i"ication o" Baruna an his si6 un er!ings. This' then' can $ean/which stan s in concor ance with the other #ara!!e!s between the two re!igions/on!y that Qarathustra borrows the )hura i ea "ro$ the Be ic )ryans at a ti$e when Baruna was beco$e su#erior to the other go s' an when the Be ic cu!t is estab!ishe in its secon #hase2HN3. To this "act #oints a!so the e*i ence that shows how near together geogra#hica!!y were once the %in us an Persians. Mhether one #uts the #!ace o" se#aration at the Jabu! or "urther to the north=west is a $atter o" in i""erence. The Persians borrow the i ea o" Baruna )sura' whose eye is the sun. They s#iritua!i(e this' an create an )sura un7nown to other nations. D" *on 4ra 7e8s atte$#t to #ro*e an origina! Dyaus )sura we ha*e sai nothing' because the atte$#t has "ai!e signa!!y. %e i$agines that the e#ithet )sura was gi*en to Dyaus in the In o= Iranian #erio ' an that "ro$ a Dyaus Pitar )sura the Iranians $a e an abstract )sura' whi!e the %in us raise the other go s an e#resse Dyaus Pitar )sura< whereas it is ;uite certain that Baruna ()sura) grew u#' out' an o*er the other )suras' his "or$er e;ua!s. )n yet it is a!$ost a #ity to s#en ti$e to e$onstrate that Baruna=worshi# was not $onotheistic origina!!y. Me g!a !y a $it that' e*en i" not a #ri$iti*e $onotheistic eity' Baruna yet is a go that be!ongs to a *ery o! #erio o" %in u !iterature. )n ' "or a worshi# so anti;ue' how nob!e is the i ea' how e6a!te is the co$#!ete conce#tion o" hi$V Tru!y' the %in us an Persians a!one o" )ryans $ount nearest to the high !e*e! o" %ebraic thought. 1or Baruna besi e the !o"tiest "igure in the %e!!enic #antheon stan s !i7e a go besi e a $an. The &ree7s ha ' in ee ' a sur#assing aesthetic taste' but in gran eur o" re!igious i eas e*en the aring o" )eschy!us beco$es but hesitating bra*a o when co$#are with the serene bo! ness o" the Be ic seers' who' "irst o" their race' out o" $any go s i$agine &o . In regar to eschato!ogy' as in regar to $yths' it has been shown that the ut$ost caution in i enti"ication is ca!!e "or. It $ay be sur$ise that such or such a be!ie" or !egen is in origin one with a !i7e "aith or ta!e o" other #eo#!es. 4ut the ;uestion whether it be one in historica! origin or in uni*ersa! $ytho#oetic "ancy' an this !atter be the on!y co$$on origin' $ust re$ain in a!$ost e*ery case unanswere 2H83. This is by "ar not so entertaining' nor so #ictures;ue a so!ution as is the e6#!anation o" a co$$on historica! basis "or any two !egen s' with its ins#iring 8o#en sesa$e8 to the oor o" the !oc7e #ast. 4ut which is truerP Mhich accor s $ore with the "acts as they are co!!ecte "ro$ a wi er "ie! P )s $an in the #rocess o" e*e!o#$ent' in whate*er ;uarter o" earth he be !ocate ' $a7es "or hi$se!" in e#en ent!y c!othes' !anguage' an go s' so he $a7es $yths that are $ore or !ess !i7e those o" other #eo#!es' an it is on!y when na$es coinci e an traits that are

un7nown e!sewhere are stri7ing!y si$i!ar in any two $ytho!ogies that one has a right to argue a #robab!e co$$unity o" origin. 4ut e*en i" the !egen o" the "!oo were 4aby!onian' an the )suras as e*i!s were ue to Iranian in"!uence/which can neither be #ro*e nor is#ro*e /the "act re$ains that the In ian re!igion in its $ain "eatures is o" a #ure!y nati*e character. )s the $ost #ro$inent "eatures o" the Be ic re!igion $ust be regar e the worshi# o" soma o" nature=go s that are in #art a!rea y $ore than this' o" s#irits' an o" the -anes< the ac7now!e g$ent o" a $ora! !aw an a be!ie" in a !i"e herea"ter. There is a!so a *aguer nascent be!ie" in a creator a#art "ro$ any natura! #heno$enon' but the cree "or the $ost #art is #oetica!!y' in e"inite!y' state ? 8-ost won er=wor7ing o" the won er=wor7ing go s' who $a e hea*en an earth8(as abo*e). The corres#on ing Power is Cerus in Cerus=Creator (JronosP)' a!though when a na$e is gi*en' the -a7er' Dh2Ga3tar' is e$#!oye < whi!e T*ashtar' the arti"icer' is $ore an e#ithet o" the sun than o" the un7nown creator. The #ersoni"ication o" Dh2Ga3tar as creator o" the sun' etc.' be!ongs to !ater Be ic ti$es' an "oreruns the 1ather=go o" the !ast Be ic #erio . Kot ti!! the c!assica! age (be!ow) is "oun a "or$a! i enti"ication o" the Be ic nature=go s with the e#arte 1athers (-anes). In ra' "or e6a$#!e' is in*o7e in the 5ig Be a to 8be a "rien ' be a "ather' be $ore "ather!y than the "athers8<2H93 but this i$#!ies no #atristic si e in In ra' who is ca!!e in the sa$e hy$n (*s. O) the son o" Dyaus (his "ather)< an Dyaus Pitar no $ore i$#!ies' as say so$e scio!ists' that Dyaus was regar e as a hu$an ancestor than oes 8-other Earth8 i$#!y a be!ie" that Earth is the ghost o" a ea wo$an. In the Be a there is a nature=re!igion an an ancestor=re!igion. These a##roach' but o not unite< they are "e!t as sun ere be!ie"s. Sun=$yths' though by so$e enie in toto' a##ear #!ain!y in the Be ic hy$ns. Dea heroes $ay be go s' but go s' too' are natura! #heno$ena' an ' again' they are abstractions. %e that enies any one o" these sources o" go hea is ignorant o" In ia. -I!!er' in his Ancient Sans&rit Literature' has i*i e Be ic !iterature into "our #erio s' that o" chandas' songs< mantras' te6ts< br45a6hmanasL an s45u6tras. The mantras are in istinction "ro$ chandas' the !ater hy$ns to the ear!ier go s.2AC3 The !atter istinction can' howe*er' be estab!ishe on!y on sub+ecti*e groun s' an ' though genera!!y uni$#eachab!e' is so$eti$es !iab!e to re*ersion. Thus' -I!!er !oo7s u#on 5B. BIII. AC as 8si$#!e an #ri$iti*e'8 whi!e others see in this hy$n a !ate mantra. 4etween the 5ig Be a an the 4r2Ga3h$anas' which are in #rose' !ies a #erio "i!!e out in #art by the #resent "or$ o" the )thar*a Be a' which' as has been shown' is a Be a o" the !ow cu!t that is a!$ost ignore by the 5ig Be a' whi!e it contains at the sa$e ti$e $uch that is !ater than the 5ig Be a' an consists o" o! an new together in a $anner entire!y con"or$ab!e to the state o" e*ery other %in u wor7 o" ear!y ti$es. )"ter this e#och there is "oun in the !iturgica! #erio ' into which e6ten the !ater #ortions o" the 5ig Be a (noticeab!y #arts o" the "irst' "ourth' eighth' an tenth boo7s)' a re!igion which' in s#iritua! tone' in $eta#hysica! s#ecu!ation' an e*en in the inter#retation o" so$e o" the natura! i*inities' i""ers not $ore "ro$ the bu!7 o" the 5ig Be a than oes the socia! status o" the ti$e "ro$ that o" the ear!ier te6t. 5e!igion has beco$e' in so "ar as the go s are concerne ' a ritua!. 4ut' e6ce#t in the bui! ing u# o" a 1ather=go ' theo!ogy is at botto$ not $uch a!tere ' an the eschato!ogica! conce#tions re$ain about as they were' es#ite a #re!i$inary sign o" the octrine o" $ete$#sychosis. In the )thar*a Be a' "or the "irst ti$e' he!! is 7nown by its !ater na$e (6ii. O. A6)' an #erha#s its tortures< but the i ea o" "uture #unish$ent a##ears #!ain!y "irst in the 4rah$anic #erio . 4oth the octrine o" re=birth an that o" he!! a##ear in the ear!iest S2Gu3tras' an conse;uent!y the assu$#tion that these og$as co$e "ro$ 4u his$ oes not a##ear to be we!! "oun e < "or it is to be #resu$e whate*er re!igious be!ie" is estab!ishe in !ega! !iterature wi!! ha*e #rece e that !iterature by a consi erab!e #erio ' certain!y by a greater !ength o" ti$e than that which i*i es the "irst 4rah$anic !aw "ro$ 4u his$. >>>>>

FOOTNOTES$ 21ootnote 1? Co$#are the accounts o" La"itau< o" the nati*e Iro;uois' ba#ti(e as -organ< an the wor7s o" Schoo!cra"t an Par7$an.3 21ootnote H? Besuits in Horth America' Intro uction' #. !6i.3 21ootnote A? 9Li7e other In ians' the %urons were es#erate ga$b!ers' sta7ing their a!!'/ orna$ents' c!othing' canoes' #i#es' wea#ons' an wi*es'9 loc. cit. #. 666*i. Co$#are Pa!"rey' o" -assachusetts In ians. The sa$e is true o" a!! sa*ages.3 21ootnote O? Ib. #. !6*ii.3 21ootnote L? Co$#are ?at. $r. BI. 1. 1' 1H< BII. L. 1' H sA.' "or the %in u tortoise in its "irst "or$. The tote$="or$ o" the tortoise is we!! 7nown in )$erica. (4rinton' 7yths of the HeE %orld' #. 8L.)3 21ootnote 6? Char!e*oi6 a#. Par7$an.3 21ootnote N? Par7$an' loc. cit. #. LXXII< 4rinton' 7yths of the HeE %orld' #. HO8. ) goo instance o" ba co$#arison in eschato!ogy wi!! be "oun in &eiger' *stir. 'ult. ##. HNO=HNL.3 21ootnote 8? Par7$an' loc. cit. #. LXXXBI.3 21ootnote 9? Sits. $erl. A&ad. 1891' #. 1L.3 21ootnote 1C? 4rinton' American #ero 7yths' #. 1NO. The "irst worshi# was Sun=worshi#' then Biracocha=worshi# arose' which 7e#t Sun=worshi# whi!e it #re icate a 8#ower beyon .3 21ootnote 11? 4rinton' 7yths of the HeE %orld' ##. 8L' HCA.3 21ootnote 1H? Ib. ##. 86' HCH.3 21ootnote 1A? 4rinton' 7yths of the HeE %orld' #. HOA. The )$erican In ians 9uni"or$!y regar the sun as hea*en' the sou! goes to the sun.93 21ootnote 1O? Ib. #. HOL.3 21ootnote 1L? Ib. #. HA9=OC.3 21ootnote 16? Ib. #. LC' L1.3 21ootnote 1N? Ib. ##. HOH' HO8' HLL< Schoo!cra"t' III. HH9.3 21ootnote 18? 5enou"' !eligion of Ancient ,gy(t< ##. 1CA' 11A "".3 21ootnote 19? Teutonic Tuisco is oubt"u!' as the i entity with Dyaus has !ate!y been conteste on #honetic groun s.3 21ootnote HC? B2Ga3ta' *entus' oes not agree *ery we!! with Motan.3 21ootnote H1? 45A6it. $r. III' AO. 2&ree7? haggaron #ur3 is rea!!y tauto!ogica!' but beacon "ires ga*e way to couriers an 2&ree7? haggaros3 !ost the sense o" "ire' as i 2&ree7? hagge!os3.3 21ootnote HH? 4ut the genera! be!ie" that "ire ()gni' Ignis' S!a*ic ogni) was "irst brought to earth "ro$ hea*en by a ha!"= i*ine #ersona!ity is (at !east) )ryan' as Juhn has shown.3 21ootnote HA? Co$#are the &avis an ugi9s (#oets an #riests) o" the Be a with the e*i! s#irits o" the sa$e na$es in the )*esta' !i7e daeva G deva. Co$#are' besi es' the In o=Iranian "easts' medha' that acco$#any this 4acchana!ian !i;uor=worshi#.3 21ootnote HO? Lu wig inter#rets the three 5ibhus as the three seasons #ersoni"ie . Ety$o!ogica!!y

connecte is Dr#heus' #erha#s.3 21ootnote HL? 2&ree7? o e cha!7eos as#ha!es aien e os $enei ouranos3' Pin . K. *i. L< co$#are Pre!!er2O3' #.OC.3 21ootnote H6? Mahrschein!ich sin ,ranos un Jronos erst aus e$ Cu!te es Qeus abstrahirt wor en. Pre!!er2O3' #. OA.3 21ootnote HN? Mhen )ryan eities are eca ent' Trita' -itra' etc.3 21ootnote H8? S#iege! ho! s that the who!e i ea o" "uture #unish$ent is eri*e "ro$ Persia (,ranische Altherthums&unde' I. #. OL8)' but his #oint o" *iew is natura!!y #re+u ice . The a!!usion to the su##ose 4aby!onian coin' man45a6' in 5B. BIII. N8. H' wou! in icate that the re!ation with 4aby!on is one o" tra e' as with )egy#t. The account o" the "!oo $ay be rawn thence' so $ay the story o" Deuca!ion' but both %in u an %e!!enic *ersions $ay be as nati*e as is that o" the )$erican re s7ins.3 21ootnote H9? IB. 1N. 1N.3 21ootnote AC? loc. cit. ##. NC' O8C.3 >>>>>

CHAPTER I+.
BRAHMANISM.

4esi es the 5ig Be a an the )thar*a Be a there are two others' ca!!e res#ecti*e!y the S2Ga3$a Be a an the Ta+ur Be a.213 The "or$er consists o" a s$a!! co!!ection o" *erses' which are ta7en chie"!y "ro$ the eighth an ninth boo7s o" the 5ig Be a' an are arrange "or singing. It has a "ew $ore *erses than are containe in the corres#on ing #arts o" the 5i7' but the who!e is o" no a e i$#ortance "ro$ the #resent #oint o" *iew. It is o" course $a e entire!y "or the ritua!. )!so $a e "or the ritua! is the Ta+ur Be a' the Be a o" sacri"icia! "or$u!ae. 4ut this Be a is "ar $ore i$#ortant. Mith it one is brought into a new !an ' an into a wor! o" i eas that are strange to the 5i7. The #erio re#resente by it is a sort o" bri ge between the 5i7 an the 4r2Ga3h$anas. The Ta+us is !ater than 5i7 or )thar*an' be!onging in its entirety $ore to the age o" the !iturgy than to the o! er Be ic era. Mith the 4r2Ga3h$anas not on!y is the tone change "ro$ that o" the 5ig Be a< the who!e $ora! at$os#here is now surcharge with hocus=#ocus' $ysticis$' re!igiosity' instea o" the cheer"u!' rea! re!igion which' howe*er "or$a!' is the sou! o" the 5i7. In the 4r2Ga3h$anas there is no "reshness' no #oetry. There is in so$e regar s a $ore scru#u!ous outwar $ora!ity' but "or the rest there is on!y cynicis$' bigotry' an u!!ness. It is true that each o" these traits $ay be "oun in certain #arts o" the 5ig Be a' but it is not true that they re#resent there the s#irit o" the age' as they o in the 4rah$anic #erio . D" this 4rah$anic stoa' to which we now turn' the Ta+ur Be a "or$s the "itting entrance. %ere the #riest is as $uch !or as he is in the 4r2Ga3h$anas. %ere the sacri"ice is on!y the act' the sacri"icia! "or$s (ya9us)' without the s#irit. In istinction "ro$ the *erse=Be a (the 5i7)' the Ta+ur Be a contains the s#ecia! "or$u!ae which the #riest that atten s to the erection o" the a!tar has to s#ea7' with e6#!anatory re$ar7s a e thereto. This o" course sta$#s the co!!ection as $echanica!< but the won er is that this co!!ection' with the si$i!ar 4r2Ga3h$ana scri#tures that "o!!ow it' shou! be the on!y new !iterature which centuries ha*e to show.2H3 )s e6#!anatory o" the sacri"ice there is "oun ' in ee ' a goo ea! o" !egen ary stu""' which so$eti$es has a !iterary character. 4ut nothing is "or itse!"< e*erything is "or the correct #er"or$ance o" the sacri"ice.2A3 The geogra#hica! centre is now change ' an instea o" the Pun+2Ga3b' the 8$i !e istrict8 beco$es the seat o" cu!ture. Kor is there $uch i""erence between the istrict to which can be re"erre the

rise o" the Ta+ur Be a an that o" the 4r2Ga3h$anas. Ko !ess a!tere is the re!igion. )!! is now sy$bo!ica!' an the go s' though in genera! they are the go s o" the 5ig Be a' are not the sa$e as o" o! . The #riests ha*e beco$e go s. The o! a##e!!ation o" 8s#irit'8 asura' is con"ine to e*i! s#irits. There is no !onger any such 8henotheis$8 as that o" the 5ig Be a. The 1ather=go ' 8!or o" beings'8 or si$#!y 8the "ather'8 is the chie" go . The !ast thought o" the 5ig Be a is the "irst thought o" the Ta+ur Be a. Dther changes ha*e ta7en #!ace. The e$igo s o" the o! er #erio ' the water= ny$#hs o" the 5i7' here beco$e se ucti*e go esses' whose increase o" #ower in this art agrees with the ec!ine o" the warrior s#irit that is shown too in the who!e $o e o" thin7ing. -ost i$#ortant is the gra ua! rise o" Bishnu an the "irst a##earance o" Wi*a. %ere brahma' which in the 5i7 has the $eaning 8#rayer8 a!one' is no !onger $ere #rayer' but' as in !ater !iterature' ho!iness. In short' be"ore the 4r2Ga3h$anas are reache they are #erce#tib!e in the near istance' in the Be a o" 1or$u!ae' the Ta+us<2O3 "or between the Ta+ur Be a an the 4r2Ga3h$anas there is no essentia! i""erence. The !atter consist o" e6#!anations o" the sacri"icia! !iturgy' inters#erse with !egen s' bits o" history' #hi!oso#hica! e6#!anations' an other $atter $ore or !ess re!ate to the sub+ect. They are co$#!ete by the 1orest 4oo7s' 2G)3ranya7as' which contain the s#ecu!ations o" the !ater theoso#hy' the ,#anisha s (be!ow). It is with the Ta+ur Be a an its near!y re!ate !iterature' the 4r2Ga3h$anas' that 4rah$anis$ rea!!y begins. D" these !atter the $ost i$#ortant in age an content are the 4r2Ga3h$anas (o" the 5ig Be a an Ta+ur Be a)' ca!!e 2G)3itareya an Wata=#atha' the "or$er re#resenting the western istrict' the !atter' in great #art' a $ore eastern region. )!though the 8Kortherners8 are sti!! res#ect"u!!y re"erre to' yet' as we ha*e +ust sai ' the #eo#!e a$ong who$ arose the 4r2Ga3h$anas are not sett!e in the Pun+2Ga3b' but in the country ca!!e the 8$i !e istrict'8 roun about the $o ern De!hi. 1or the $ost #art the Pun+2Ga3b is aban one < or rather' the !iterature o" this #erio oes not e$anate "ro$ the )ryans that re$aine in the Pun+2Ga3b' but "ro$ the sti!! e$igrating escen ants o" the o! Be ic #eo#!e that use to !i*e there. So$e stay behin an 7ee# the o! er #ractices' not in a!! regar s !oo7e u#on as ortho o6 by their $ore a *ance brethren' who ha*e #ushe east an now !i*e in the country ca!!e the !an o" the Jurus an Pa2.n3c2Ga3!as.2L3 They are s#rea "arther east' a!ong the ban7s o" the @u$na an &anges' south o" Ke#2Ga3!< whi!e so$e are sti!! about an south o" the ho!y Juru7shetra or 8#!ain o" Jurus.8 East o" the $i !e istrict the Josa!as an Bi ehas "or$' in o##osition to the Jurus an Pa2.n3c2Ga3!as' the secon great tribe (Tirh2Gu3t). There are now two sets o" 8Se*en 5i*ers'8 an the ho!iness o" the western grou# is #erce#tib!y !essene . %ere "or the "irst ti$e are "oun the .r45a6tya=hy$ns' inten e to initiate into the 4rah$anic or er )ryans who ha*e not con"or$e to it' an s#ea7 a ia!ectic !anguage.263 1ro$ the #oint o" *iew o" !anguage an geogra#hy' no !ess than "ro$ that o" the socia! an s#iritua! con itions' it is e*i ent that ;uite a #erio has e!a#se since the bo y o" the 5ig Be a was co$#ose . The re*ea!e te6ts are now ancient storehouses o" wis o$. 5e!igion has a##arent!y beco$e a "or$< in so$e regar s it is a "arce. 9There are two 7in s o" go s< "or the go s are go s' an #riests that are !earne in the Be a an teach it are hu$an go s.9 This sentence' "ro$ one o" the $ost i$#ortant %in u #rose wor7s'2N3 is the 7ey to the re!igion o" the #erio which it re#resents< an it is "it!y "o!!owe by the "urther state$ent' that !i7e sacri"ice to the go s are the "ees #ai to the hu$an go s the #riests.283 Tet with this ictu$' so i$#ortant "or the un erstan ing o" the re!igion o" the age' $ust be +oine another' i" one wou! o that age "u!! +ustice? 8The sacri"ice is !i7e a shi# sai!ing hea*enwar < i" there be a sin"u! #riest in it' that one #riest wou! $a7e it sin78 (?at. $r. IB. H. L. 1C). 1or a!though the ti$e is one in which ritua!is$ ha ' in ee ' beco$e $ore i$#ortant than re!igion' an the #riest $ore i$#ortant than the go s' yet is there no !ac7 o" re*erentia! "ee!ing' nor is $ora!ity regar e as uni$#ortant. The "irst i$#ression' howe*er' which is gaine "ro$ the !iterature o" this #erio is that the sacri"ice is a!! in a!!< that the en !ess etai!s o" its course' an the #etty ;uestions in regar to its arrange$ent' are not on!y the #rinci#a! ob+ects o" care an o" chie" $o$ent' but e*en o" so car ina! i$#ortance that the who!e re!igious s#irit swings u#on the$. 4ut such is not a!together the case. It is the truth' yet is it not the who!e truth' that in these 4r2Ga3h$anas re!igion is an a##earance' not a rea!ity. The sacri"ice is in ee re#resente to be the on!y oor to #ros#erity on earth an to "uture

b!iss< but there is a ;uiet yet #ersistent be!ie" that at botto$ a $ora! an re!igious !i"e is ;uite as essentia! as are the ritua!istic obser*ances with which worshi# is acco$#anie . To escribe 4rah$anis$ as i$#!ying a re!igion that is #ure!y one o" cere$onies' one co$#ose entire!y o" obser*ances' is there"ore not a!together correct. In rea ing a !iturgica! wor7 it $ust not be "orgotten "or what the wor7 was inten e . I" its ob+ect be si$#!y to incu!cate a s#ecia! rite' one cannot e$an that it shou! show brea th o" *iew or e!e*ation o" senti$ent. Co$#ose o" obser*ances e*ery wor7 $ust be o" which the ai$ is to e6#!ain obser*ances. In #oint o" "act' re!igion ("aith an $ora! beha*ior) is here assu$e ' an so entire!y is it ta7en "or grante that a state$ent e$#hasi(ing the necessity o" go !iness is se! o$ "oun . Ke*erthe!ess' ha*ing ca!!e attention to the re!igious s#irit that !ies !atent in the #e antic 4r2Ga3h$anas' we are wi!!ing to a $it that the age is o*ercast' not on!y with a thic7 c!ou o" ritua!is$' but a!so with an un#!easant $as7 o" #hariseeis$. There cannot ha*e been ;uite so $uch attention #ai to the outsi e o" the #!atter without neg!ect o" the insi e. )n it is true that the #riests o" this #erio stri*e $ore "or the co$#!etion o" their rites than "or the #er"ection o" the$se!*es. It is true' a!so' that occasiona!!y there is a re*o!ting conte$#t "or those #eo#!e who are not o" es#ecia! ser*ice to the #riest. There are now two go !i7e aristocrats' the #riest an the nob!e. The 8#eo#!e8 are regar e as on!y "it to be the 9"oo o" the nobi!ity.9 In the sy$bo!ica! !anguage o" the ti$e the bric7s o" the a!tar' which are consecrate ' are the warrior caste< the "i!!ings' in the s#ace between the bric7s' are not consecrate < an these 9"i!!ers o" s#ace9 are 9the #eo#!e9 (?at. $r. BI. 1. H. HL). Tet is re!igion in these boo7s not ea ' but s!ee#ing< to wa7e again in the ,#anisha s with a "u!!er s#iritua! !i"e than is "oun in any other #re=Christian syste$. )!though the sub+ect $atter o" the 4r2Ga3h$anas is the cu!t' yet are there "oun in the$ nu$erous !egen s' $ora! teachings' #hi!oso#hica! "ancies' historica! ite$s' ety$o!ogies an other a *entitious $atter' a!! o" which are he!#"u! in gi*ing a better un erstan ing o" the inte!!igence o" the #eo#!e to who$ is ue a!! the e6tant !iterature o" the #erio . Long citations "ro$ these ritua!istic #ro uctions wou! ha*e a certain *a!ue' in showing in nati*e "or$ the character o" the wor7s' but they wou! $a7e unen urab!e rea ing< an we ha*e thought it better to arrange the $u!ti"arious contents o" the chie" 4r2Ga3h$anas in a sort o" or er' a!though it is i""icu!t a!ways to eci e where theo!ogy en s an $ora! teachings begin' the two are here so interwo*en. BRAHMANIC THEOLOGY AND THE SACRIFICE. Mhi!e in genera! the #antheon o" the 5ig Be a an )thar*a Be a is that o" the 4r2Ga3h$anas' so$e o" the o! er go s are now re uce in i$#ortance' an ' on the other han ' as in the Ta+ur Be a' so$e go s are seen to be growing in i$#ortance. 8Ti$e'8 ei"ie in the )thar*an' is a great go ' but besi e hi$ sti!! stan the o! rustic i*inities< an chre$atheis$' which ante ates e*en the 5ig Be a' is sti!! recogni(e . To the 8#!oughshare8 an the 8#!ough8 the 5ig Be a has an hy$n (IB. LN. L=8)' an so the ritua! gi*es the$ a ca7e at the sacri"ice (?un45a6>45i6rya0 ?at. $r. II. 6. A. L). The nu$ber o" the go s' in the 5ig Be a esti$ate as thirty=three' or' at the en o" this #erio ' as thousan s' re$ains as oubt"u! as e*er< but' in genera!' a!! grou#s o" eities beco$e greater in nu$ber. Thus' in TS. I. O. 11. 1' the 5u ras a!one are counte as thirty=three instea o" e!e*en< an ' ib. B. L. H. L' the eight Basus beco$e three hun re an thirty=three< but it is e!sewhere hinte that the nu$ber o" the go s stan s in the sa$e re!ation to that o" $en as that in which $en stan to the beasts< that is' there are not ;uite so $any go s as $en (?at. $r. II. A. H. 18). D" $ore i$#ortance than the a ition o" new eities is the sub i*ision o" the o! . )s one "in s in &reece a 2&ree7? Qeus 7atachthonios3 besi e a 2&ree7? Qeus 6enios3' so in the Ta+ur Be a an 4r2Ga3h$anas are "oun (an e6tre$e instance) hai! 8to J2Ga3ya'8 an hai! 8to Jas$2Ga3i'8 that is' the go Ja is i""erentiate into two i*inities' accor ing as he is ec!ine as a noun or as a #ronoun< "or this is the go 9MhoP9 as the u!! 4r2Ga3h$anas inter#rete that *erse o" the 5ig Be a which as7s 8to who$ (which' as) go sha!! we o""er sacri"iceP8 (-2Ga3it. S. III. 1H. L.) 4ut or inari!y one i*inity !i7e )gni is sub i*i e ' accor ing to his "unctions' as 8!or o" "oo '8 8!or o" #rayer'8 etc.293

In the 4r2Ga3h$anas i""erent na$es are gi*en to the chie" go ' but he is $ost o"ten ca!!e the 1ather=go (Pra+2Ga3#ati' 8!or o" creatures'8 or the 1ather' (it45a6). %is ear!ier Be ic ty#e is 4rihas#ati' the !or o" strength' an ' "ro$ another #oint o" *iew' the )!!=go .21C3 The other go s "a!! into *arious grou#s' the $ost signi"icant being the tria o" 1ire' Min ' an Sun.2113 Kot $uch weight is to be !ai on the theo!ogica! s#ecu!ations o" the ti$e as in icati*e o" #ri$iti*e conce#tions' a!though they $ay occasiona!!y hit true. 1or out o" the nu$ber o" inane "ancies it is reasonab!e to su##ose that so$e $ight coinci e with historic "acts. Thus the )!!=go s o" the 5ig Be a' by i$#!ication' are o" !ater origin than the other go s' an this' *ery !i7e!y' was the case< but it is a $ere guess on the #art o" the #riest. The ?ata(atha' III. 6. 1. H8' s#ea7s o" the )!!=go s as go s that gaine i$$orta!ity on a certain occasion' i.e.' beca$e i$$orta! !i7e other go s. So the 2G)3 ityas go to hea*en be"ore the )ngirasas (45A645i6t. $r. IB. 1N)' but this has no such historica! i$#ortance as so$e scho!ars are inc!ine to thin7. The !esser go s are in #art care"u!!y grou#e an nu$bere ' in a $anner so$ewhat contra ictory to what $ust ha*e been the ear!ier be!ie". Thus the 8three 7in s o" go s8 are now Basus' o" earth' 5u ras' o" air' an 2G)3 ityas' o" s7y' an the ai!y o""erings are i*i e between the$< the $orning o""ering be!onging on!y to the Basus' the $i = ay one on!y to (In ra an ) the 5u ras' the thir to the 2G)3 ityas with the Basus an 5u ras together. 21H3 )gain' the $orning an $i = ay #ressing be!ong to the go s a!one' an strict ru!e is obser*e in istinguishing their #ortion "ro$ that o" the -anes (?at. $r. IB. O. HH). The i""erence o" se6 is ;uite ignore ' so that the 8uni*ersa! )gni8 is i enti"ie with ($other) earth< as is a!so' once or twice' P2Gu3shan (ib. III. 8. L. O< H. O. 19< II. L. O. N). )s the 8#rogenitor'8 )gni "aci!itates connubia! union' an is ca!!e 9the hea go ' the #rogenitor a$ong go s' the !or o" beings9 (ib. III. O. A. O< III. 9. 1. 6). P2Gu3shan is inter#rete to $ean catt!e' an 4rihas#ati is the #riest!y caste (ib. III. 9. 1. 1C "".). The base o" co$#arison is usua!!y easy to "in . 8The earth nourishes'8 an 8P2Gu3shan nourishes'8 hence Pushan is the earth< or 8the earth be!ongs to a!!8 an )gni is ca!!e 8be!onging to a!!8 (uni*ersa!)' hence the two are i enti"ie . The )!!=go s' $ere!y on account o" their na$e' are now the )!!< ) iti is the 8unboun e 8 earth (ib. III. 9. 1. 1A< IB. 1. 1. HA< i. 1. O. L< III. H. A. 6). )gni re#resents a!! the go s' an he is the earest' the c!osest' an the surest o" a!! the go s (ib. I. 6. H. 8 "".). It is sai that $an on earth "athers the "ire (that is' #rotects it)' an when he ies the "ire that he has $a e his son on earth beco$es his "ather' causing hi$ to be reborn in hea*en (ib. II. A. A. A=L< BI. 1. H. H6). The wi*es o" the go s (dev45a6n45a6m (atn45i6r ya9ati ' occasiona!!y $entione in the 5ig Be a' ha*e now an estab!ishe #!ace an cu!t a#art "ro$ that o" the go s (ib. I. 9. H. 11). The "ire on the hearth is go )gni in #erson' an is not a i*ine or $ystic ty#e< but he is #raye to as a hea*en!y "rien . So$e o" these traits are o! ' but they are e6aggerate as co$#are with the $ore ancient theo!ogy. Mhen one goes on a +ourney or returns "ro$ one' 8e*en i" a 7ing were in his house8 he shou! not greet hi$ ti!! he $a7es ho$age to his hearth="ires' either with s#o7en wor s or with si!ent obeisance. 1or )gni an Pra+2Ga3#ati are one' they are son an "ather (ib. II. O. 1. A' 1C< BI. 1. H. H6). The go s ha*e $ystic na$es' an these 8who wi!! are to s#ea7P8 Thus' In ra8s $ystic na$e is )r+una (ib. II. 1. H. 11). In the ear!y #erio o" the 5ig Be a the #riest ares to s#ea7. The #antheis$ o" the en o" the 5ig Be a is here eci e an #!ain=s#o7en' as it is in the )thar*an. )s it burns bright!y or not the "ire is in turn i enti"ie with i""erent go s' 5u ra' Baruna' In ra' an -itra (ib. II. A. H. 9 "".). )gni is a!! the go s an the go s are in $en (ib. III. 1. A. 1< O. 1. 19< II. A. H. 1? In ra an Jing Ta$a we!! in $en). )n ' again' the 1ather (Pra+2Ga3#ati) is the )!!< he is the year o" twe!*e $onths an "i*e seasons(ib. I. A. L. 1C). Then "o!!ows a characteristic bit. Se*enteen *erses are to be recite to corres#on to the 8se*enteen"o! 8 Pra+2Ga3#ati. 4ut 8so$e say8 twenty=one *erses< an he $ay recite twenty=one' "or i" 8the three wor! s8 are a e to the abo*e se*enteen one gets twenty' an the sun (ya esa ta(ati) $a7es the twenty="irstV )s to the nu$ber o" wor! s' it is sai (ib. I. H. O. 11' HC=H1) that there are three wor! s' an #ossib!y a "ourth. So$a is now the $oon' but as being one ha!" o" Britra' the e*i! e$on. The other ha!" beca$e the be!!y o" creatures (ib. I. 6. A. 1N). S!ight!y i""erent is the state$ent that So$a was Britra' IB. H. L. 1L. In 45A6it. $r. I. HN' Jing So$a is bought o" the &an har*as by B2Ga3c' 8s#eech'8 as a cow.21A3

Mith #hases o" the $oon In ra an )gni are i enti"ie . Dne is the eity o" the new< the other' o" the "u!! $oon< whi!e -itra is the waning' an Baruna the wa6ing $oon (?at. $r. II. O. O. 1N=18). This o##osition o" eities is $ore "u!!y e6#resse in the atte$#t to $a7e antithetic the re!ations o" the go s an the -anes' thus? 8The go s are re#resente by s#ring' su$$er' an rains< the 1athers' by autu$n' winter' an the ewy season< the go s' by the wa6ing< the 1athers' by the waning $oon< the go s' by ay< the 1athers' by night< the go s' by $orning< the 1athers' by a"ternoon8 (?at. $r. II. 1.=A1< ib. II. O. H. 1. "".? 8The sun is the !ight o" the go s< the $oon' o" the 1athers< "ire' o" $en8). 4etween $orning an a"ternoon' as re#resentati*e o" go s an -anes res#ecti*e!y' stan s $i ay' which' accor ing to the sa$e authority (II. O. H. 8)' re#resents $en. The #assage "irst cite continues thus? 8The seasons are go s an 1athers< go s are i$$orta!< the 1athers are $orta!.8 In regar to the re!ation between s#ring an the other seasons' the "i"th section o" this #assage $ay be co$#are ? 8S#ring is the #riesthoo < su$$er' the warrior=caste< the rains are the (vi>) #eo#!e.821O3 )$ong the cons#icuous i*ine "or$s o" this #erio is the ]ueen o" Ser#ents' whose *erses are chante o*er "ire< but she is the earth' accor ing to so$e #assages (45A6it. $r.. B. HA< ?at. $r. II. 1. O. AC< IB. 6. 9. 1N). In their i*ine origin there is' in ee ' accor ing to the theo!ogy now current' no i""erence between the #owers o" !ight an o" ar7ness' between the go s an the 8s#irits'8 asuras0 i.e.' e*i! s#irits. -any ta!es begin with the "or$u!a? 8The go s an e*i! s#irits' both born o" the 1ather=go 8 (?at. $r. I. H. O. 8). Meber thin7s that this i$#!ies c!ose ac;uaintance with Persian worshi#' a sort o" tit="or=tat< "or the %in u wou! in that case ca!! the ho!y s#irit' ahura' o" the Persian a e*i!' +ust as the Persian $a7es an e*i! s#irit' daeva' out o" the %in u go ' deva. 4ut the re!ations between %in u an Persian in this #erio are sti!! *ery uncertain. It is interesting to "o!!ow out so$e o" the 4rah$anic !egen s' i" on!y to see what was the conce#tion o" the e*i! s#irits. In one such theo!ogica! !egen the go s an the (e*i!) s#irits' both being sons o" the 1ather=go ' inherite "ro$ hi$' res#ecti*e!y' $in an s#eech< hence the go s got the sacri"ice an hea*en' whi!e the e*i! s#irits got this earth. )gain' the two entere on the inheritance o" their "ather in ti$e' an so the go s ha*e the wa6ing $oon' an the e*i! s#irits' the waning $oon (ib. III H. 1. 18< I. N. H. HH). 4ut what these )suras or (e*i!) s#irits rea!!y are $ay be rea easi!y "ro$ the te6ts. The go s are the s#irits o" !ight< the )suras are the s#irits o" ar7ness. Therewith is in isso!ub!y connecte the i ea that sin an ar7ness are o" the sa$e nature. So one rea s that when the sun rises it "rees itse!" 8"ro$ ar7ness' "ro$ sin'8 as a sna7e "ro$ its s!ough (ib. II. A. I. 6). )n in another #assage it is sai that ar7ness an i!!usion were gi*en to the )suras as their #ortion by the 1ather=go (ib. II. O. H. L). Mith this $ay be co$#are a!so the "re;uent grou#ing o" The )suras or 5a7shas with ar7ness (e.g.0 ib. III. 8. H. 1L< IB. A. O. H1). )s to the nature o" the go s the e*i ence is contra ict^ry. 4oth go s an e*i! s#irits were origina!!y sou!!ess an $orta!. )gni (1ire) a!one was i$$orta!' an it was on!y through hi$ that the others continue to !i*e. They beca$e i$$orta! by #utting in their in$ost being the ho!y (i$$orta!) "ire (ib. II. H. H. 8). Dn the other han ' it is sai that )gni was origina!!y without brightness< an In ra' i enti"ie with the sun' was origina!!y ar7 (ib. IB. L.O.A< III. O. H. 1L). The be!ie" in an origina!!y hu$an con ition o" the go s (e*en the 1ather=go was origina!!y $orta!) is e6e$#!i"ie in a "urther #assage' where it is sai that the go s use to !i*e on earth' but they grew tire o" $an8s en !ess #etitions an "!e < a!so in another #!ace' where it is state that the go s use to rin7 together with $en *isib!y' but now they o so in*isib!y (ib. II. A. O. O< III. 6. H. H6). %ow i such go s obtain their su#re$acyP The answer is si$#!e' 8by sacri"ice8 (?at. $r. III. 1. O. A< 45A6it. $r. II. I. I). So now they !i*e by sacri"ice? 8The sun wou! not rise i" the #riest i not $a7e sacri"ice8 (?at. $r. II. A. 1. L). E*en the or er o" things wou! change i" the or er o" cere$onia! were *arie ? Kight wou! be eterna! i" the #riests i so an so< the $onths wou! not #ass' one "o!!owing the other' i" the #riests wa!7e out or entere together' etc. (ib. IB. A. 1. 9=1C). It is by a 7now!e ge o" the Be as that one con;uers a!! things' an the sacri"ice is #art an a##!ication o" this 7now!e ge' which in one #assage is thus recon ite!y sub i*i e ? 8Three"o! is 7now!e ge' the 5ig Be a' the Ta+ur Be a' an the S2Ga3$a Be a.21L3 The 5ig Be a' i.e.' the *erses sung' are the earth< the Ta+us is air< the S2Ga3$an is the s7y. %e con;uers earth' air' an s7y res#ecti*e!y by these three Be as. The 5i7 an S2Ga3$an are In ra an are s#eech< the Ta+us is Bishnu an $in 8 (ib. IB.

6. N. 1 "".). )n ite$ "o!!ows that touches on a $o ern #hi!oso#hica! ;uestion. )#ro#os o" s#eech an $in ? 8Mhere s#eech (a!one) e6iste e*erything was acco$#!ishe an 7nown< but where $in (a!one) e6iste nothing was acco$#!ishe or 7nown8 (ib. I. O. O. A=O' N). -in an s#eech are $a!e an "e$a!e' an as yo7e="e!!ows bear sacri"ice to the go s< to be co$#are is the interesting is#ute between $in an s#eech (ib. L. 8). )s e#en ent as is $an on what is gi*en by the go s' so e#en ent are the go s on what is o""ere to the$ by $en (T45a6itt. $r. II. H. N. A< ?at. $r. I. H. L. HO). E*en the go s are now not nati*e to hea*en. They win hea*en by sacri"ice' by $etres' etc. (?at. $r. IB. A. H. L). Mhat' then' is the sacri"iceP ) $eans to enter into the go hea o" the go s' an e*en to contro! the go s< a cere$ony where e*ery wor was #regnant with conse;uences<2163 e*ery $o*e$ent $o$entous. There are in ications' howe*er' that the #riests the$se!*es un erstoo that $uch in the cere$onia! was #ure hocus=#ocus' an not o" such i$#ortance as it was re#ute to be. 4ut such "aint traces as sur*i*e o" a "reer s#irit ob+ecting to cere$onia! absur ities on!y $ar7 $ore c!ear!y the !e*e! #!ain o" uninte!!igent su#erstition which was the "ee ing=groun o" the or inary #riests. So$e o" the cases o" re*o!te co$$on=sense are worth citing. Cons#icuous as an authority on the sacri"ice' an at the sa$e ti$e as a so$ewhat reca!citrant #riest' is T2Ga3+2.n3a*a!7ya' author an critic' one o" the greatest na$es in %in u ecc!esiastica! history. It was he who' a#ro#os o" the new ru!e in ethics' so strong!y insiste u#on a"ter the Be ic age an a!rea y beginning to obtain' the ru!e that no one shou! eat the "!esh o" the (sacre ) cow (8Let no one eat bee"E. Mhoe*er eats it wou! be reborn (on earth) as a $an o" i!! "a$e8) sai b!unt!y? 8)s "or $e I eat (bee") i" it is goo ("ir$). 21N3 It certain!y re;uire courage to say this' with the es#ecia! warning against bee"' the $eat o" an ani$a! #ecu!iar!y ho!y (?at. $r. III. I. H. H1). It was' again' T2Ga3+ca*a!7ya (?at. $r.' I. A. I. H6)' who #roteste against the #riests8 new e$an that the bene"it o" the sacri"ice shou! accrue in #art to the #riest< whereas it ha #re*ious!y been un erstoo that not the sacri"icia! #riest but the sacri"icer (the worshi##er' the $an who hire the #riest an #ai the e6#enses) got a!! the bene"it o" the cere$ony. )gainst the #riests8 no*e! an un+usti"iab!e c!ai$ T2Ga3+ca*a!7ya e6c!ai$s? 8%ow can #eo#!e ha*e "aith in thisP Mhate*er be the b!essing "or which the #riests #ray' this b!essing is "or the worshi##er (sacri"icer) a!one.2183 It was T2Ga3+ca*a!7ya' too' who rebutte so$e new su#erstition in*o!*ing the sacri"icer8s wi"e' with the sneer' 8who cares whether the wi"e'8 etc. (&as tad 45a6driyeta0 ib. H1). These #rotestations are naU*e!y recor e ' though it is once suggeste that in so$e o" his utterances T2Ga3+ca*a!7ya was not in earnest (ib. IB. H. 1. N). The high $in o" this great #riest is contraste with the $un ane *iews o" his conte$#oraries in the #rayers o" hi$se!" an o" another #riest< "or it is recor e that whereas T2Ga3+ca*a!7ya8s #rayer to the Sun was 8gi*e $e !ight8 (or 8g!ory'8 varco me dehi)' that o" 2G)3u#o iteya was 8gi*e $e cows8 (ib. I. 9. A. 16). The chronic!er a s' a"ter citing these #rayers' that one obtains whate*er he #rays "or' either i!!u$ination or wea!th.2193 T2Ga3+ca*a!7ya' howe*er' is not the on!y #rotestant. In another #assage' ib. ii. 6. A. 1O=1N' the sacri"icer is to! to sha*e his hea a!! aroun ' so as to be !i7e the sun< this wi!! ensure his being ab!e to 8consu$e (his "oes) on a!! si es !i7e the sun'8 an it is a e ? 4ut 2G)3suri sai ' 8Mhat on earth has it to o with his hea P Let hi$ not sha*e.82HC3 8Eterna! ho!iness8 is won by hi$ that o""ers the sacri"ice o" the seasons. Characteristic is the e6#!anation' 8"or such an one wins the year' an a year is a co$#!ete who!e' an a co$#!ete who!e is in estructib!e (eterna!)< hence his ho!iness is in estructib!e' an he thereby beco$es a #art o" a year an goes to the go s< but as there is no estruction in the go s' his ho!iness is there"ore in estructib!e8 (ib. ii. 6. A. 1). Kot on!y a $an8s se!" but a!so his -anes are bene"ite by $eans o" sacri"ice.2H13 %e gi*es the -anes #!easure with his o""ering' but he a!so raises their estate' an sen s the$ u# to !i*e in a higher wor! .2HH3 The cos$o!ogica! #osition o" the -anes are the av45a6ntaradi>as' that is' between the "our ;uarters< though' accor ing to so$e' there are three 7in s o" the$' soma=-anes' sacri"ice=-anes (-anes o" the sacri"icia! straw)' an the burnt' i.e.' the s#irits o" those that ha*e been consu$e in "ire. They are' again' i enti"ie with the seasons' an are e6#ress!y $entione as the guar ians o" houses' so that the 4rah$anic -anes are at once Penates' Lares' an -anes.2HA3

The sacri"ice is by no $eans $eant as an ai to the ac;uire$ent o" hea*en!y b!iss a!one. -any o" the great sacri"ices are "or the gaining o" goo things on earth. In one #assage there is escribe a cere$ony' the resu!t o" which is to be that the warrior' who is the sacri"icer' $ay say to a $an o" the #eo#!e 9"etch out an gi*e $e your store9 (ib. i. A. H. 1L< i*. A. A. 1C). E*erybo y sacri"ices' e*en the beasts erect a!tars an "iresV2HO3 That one shou! sacri"ice without the u!terior $oti*e o" gain is un7nown. 4rah$anic In ia 7nows no than7=o""ering. Dr inari!y the gain is re#resente as a co$#ensating gi"t "ro$ the i*inity' who$ the sacri"icer #!eases with his sacri"ice. Bery #!ain!y is this e6#resse . 9%e o""ers the sacri"ice to the go with this te6t? 8Do thou gi*e to $e (an ) I (wi!!) gi*e to thee< o thou bestow on $e (an ) I (wi!!) bestow on thee89 (.45a69. S. iii. LC< ?at. $r. ii. L. A. 19). 4ut other en s are acco$#!ishe . 4y the sacri"ice he $ay in+ure his ene$y' but in o""ering it' i" he !ea*es too $uch o*er' that #art accrues to the goo o" his "oe (?at. $r. i. H. 1.N< 9. 1. 18). The sacri"ice is throughout sy$bo!ica!. The sacri"icia! straw re#resents the wor! < the $etre use re#resents a!! !i*ing creatures' etc.'/a sy$bo!is$ "re;uent!y suggeste by a $ere #un' but o"ten as ri icu!ous!y e6#oun e without such ai . The a!tar8s $easure is the $easure o" $etres. The cor o" regeneration (ba ge o" the twice=born' the ho!y cor o" the high castes) is tri#!e' because "oo is three"o! ' or because the "ather an $other with the chi! $a7e three (?at. $r. iii. L. 1. N "".< H. 1. 1H)< the 9agati $etre contains the !i*ing wor! ' because this is ca!!e 9agat (ib. i. 8. H. 11). Dut o" the *arie $ass o" ru!es' s#ecu!ations' an "ancies' a "ew o" genera! character $ay "in #!ace here' that the rea er $ay gain a co!!ecti*e i$#ression o" the re!igious !iterature o" the ti$e. The "ee "or the sacri"ice is $entione in one #!ace as one thousan cows. These $ust be #resente in grou#s o" three hun re an thirty=three each' three ti$es' with an o one o" three co!ors. This is on account o" the ho!y character o" the nu$era! three. 84ut 2G)3suri (a##arent!y "ear"u! that this ru!e wou! !i$it the "ee) sai 9he $ay gi*e $ore98 (?at. $r. i*. L. 8. 1O). )s to the "ee' the ru!es are #recise an their #ro#oun ers are unb!ushing. The #riest #er"or$s the sacri"ice "or the "ee a!one' an it $ust consist o" *a!uab!e gar$ents' 7ine' horses'2HL3 or go! /when each is to be gi*en is care"u!!y state . &o! is co*ete $ost' "or this is 8i$$orta!ity'8 8the see o" )gni'8 an there"ore #ecu!iar!y agreeab!e to the #ious #riest.2H63 1or his gree ' which goes so "ar that he #roc!ai$s that he who gi*es a thousan 7ine obtains a!! things o" hea*en (ib. i*. L. 1. 11)' the #riest has goo #rece#t to cite' "or the go s o" hea*en' in a!! the ta!es to! o" the$' e*er e$an a rewar "ro$ each other when they he!# their neighbor=go s. Kay' e*en the go s re;uire a witness an a *ow' !est they in+ure each other. Discor arose a$ong the$ when once they #er"or$e the guest=o""ering< they i*i e into i""erent #arties' )gni with the Basus' So$a with the 5u ras' Baruna with the 2G)3 ityas' an In ra with the -aruts. 4ut with iscor ca$e wea7ness' an the e*i! s#irits got the better o" the$. So they $a e a co*enant with each other' an too7 Min as witness that they wou! not ecei*e each other. This "a$ous co*enant o" the go s is the #rototy#e o" that signi"icant co*enant $a e by the #riest' that he wou! not' whi!e #reten ing to beseech d goo "or the sacri"icer'2HN3 secret!y o hi$ har$ (as he cou! by a!tering the cere$onia!).2H83 The theory o" the "ee' in so "ar as it a""ects the sacri"ices' is that the go s' the -anes' an $en a!! e6ist by what is sacri"ice . E*en the go s see7 rewar s< hence the #riests o the sa$e.2H93 The sacri"icer sacri"ices to get a #!ace in devalo&a (the wor! o" the go s). The sacri"ice goes u# to the wor! o" go s' an a"ter it goes the "ee which the sacri"icer (the #atron) gi*es< the sacri"icer "o!!ows by catching ho! o" the "ee gi*en to the #riests (ib.. i. 9. A. 1). It is to be note ' $oreo*er' that sacri"icing "or a "ee is recogni(e as a #ro"ession. The wor7 (sacri"ice is wor7' 8wor7 is sacri"ice'8 it is so$ewhere sai ) is regar e as a $atter o" business. There are three $eans o" !i*e!ihoo occasiona!!y re"erre to' te!!ing stories' singing songs' an reciting the Be a at a sacri"ice (?at. $r. iii. H. O. 16). )s an e6a$#!e o" the absur ities gi*en as 8the ways o" 7now!e ge8 (absur ities which are necessary to 7now in or er to a "u!! un erstan ing o" the $enta! state un er consi eration) $ay be cite ?at. $r. i*. L. 8. 11' where it is sai that i" the sacri"icia! cow goes east the sacri"icer wins a goo wor! herea"ter< i" north' he beco$es $ore g!orious on earth< i" west' rich in #eo#!e an cro#s< i" south' he ies< 8such are the ways o" 7now!e ge.8 In the sa$e s#irit it is sai that the sun rises east because the #riest re#eats certain *erses (45A6it. $r. i. N. O). Ko !itt!e stress is !ai on geogra#hica! #osition. The

east is the ;uarter o" the go s< the north' o" $en< the south' o" the ea (-anes< ?at. $r. i. H. L. 1N)< whi!e the west is the region o" sna7es' accor ing to ib. iii. 1. 1. N. Dn account o" the go !y nature o" the east (9"ro$ the east ca$e the go s westwar to $en'9 ib. ii. 6. 1. 11) the sacri"icia! bui! ing' !i7e occi enta! churches' is bui!t east an west' not north an south. The car ina! #oints are e!sewhere gi*en to certain go s< thus the north is 5u ra8s.2AC3 It has been sai that the theo!ogica! i eas are not c!ear. This was ine*itab!e' owing to the ten ency to i enti"y *arious i*inities. Es#ecia!!y noticeab!e is the i enti"ication o" new or !oca! go s with others better accre ite ' 5u ra an )gni' etc. 5u ra is the go o" catt!e' an when the other go s went to hea*en by $eans o" sacri"ice he re$aine on earth< his !oca! na$es are War*a' 4ha*a' 84east=!or '8 5u ra' )gni (?at. $r. i. N. A. 8< -2Ga3it. S. i. 6. 6). In ra is the Basu o" the go s. The go s are occasiona!!y thirty="our in nu$ber' eight Basus' e!e*en 5u ras' twe!*e 2G)3 ityas' hea*en an earth' an Pra+2Ga3#ati as the thirty="ourth< but this Pra+2Ga3#ati is the )!! an E*erything (?at. $r. i. 6. O. H< i*. L. N. H "".). D" these go s' who at "irst were a!! a!i7e an goo ' three beca$e su#erior' )gni' In ra' an S2Gu3rya. 4ut' again' the Sun is eath' an )gni is hea o" a!! the go s. -oreo*er' the Sun is now In ra< the -anes are the seasons' an Baruna' too' is the seasons' as being the year (?at. $r. i*. L. O. 1< i. 6. O. 18< i*. O. L. 18). ) iti' as we ha*e sai ' is the Earth< the "ee "or an o""ering to her is a cow. MhyP 4ecause Earth is a cow an ) iti is Earth< Earth is a $other an a cow is a $other. %ence the "ee is a cow.2A13 The ta!es o" the go s' "or the $ost #art' are "oo!ish. 4ut they show we!! what conce#tion the #riests ha o" their i*inities. -an8s origina! s7in was #ut by the go s u#on the cow< hence a cow runs away "ro$ a $an because she thin7s he is trying to get bac7 his s7in. The go s c!uster about at an ob!ation' each crying out 8-y na$e'8 i.e.' each is an6ious to get it. The go s' with the e*i! s#irits/8both sons o" the 1ather8/ attract to the$se!*es the #!ants< Baruna gets the bar!ey by a #un. They bui! cast!es to e"en the$se!*es "ro$ the e*i! s#irits. 1i*e go s are #ic7e out as worthy o" o""erings? ) iti' S#eech' )gni' So$a' the Sun ("i*e' because the seasons are "i*e an the regions are "i*e). In ra an Min ha*e a is#ute o" #ossession< Pra+2Ga3#ati' the 1ather' eci es it. The hea*en!y singers' ca!!e the &an har*as' recite the Be a to entice (the i*ine "e$a!e) S#eech to co$e to the$< whi!e the go s' "or the sa$e #ur#ose' create the !ute' an sang an #!aye to her. She ca$e to the go s< hence the wea7ness o" wo$en in regar to such things. In ra is the go o" sacri"ice< the sta7e o" the sacri"ice is Bishnu8s< B2Ga3yu (Min ) is the !ea er o" beasts< 4haga is b!in <2AH3 P2Gu3shan (because he eats $ush) is tooth!ess. The go s run a race to see who sha!! get "irst to the sacri"ice' an In ra an )gni win< they are the warrior=caste a$ong the go s' an the )!!=go s are the #eo#!e (vi>ve0 vi>.). Tet' again' the -aruts are the #eo#!e' an Baruna is the warrior=caste< an ' again' So$a is the warrior= caste. The 1ather=go "irst create bir s' then re#ti!es an sna7es. )s these a!! ie he create $a$$a!ia< these sur*i*e because they ha "oo in the$se!*es< hence the Be ic #oet says 8three generations ha*e #asse away.82AA3 Baruna is now ;uite the go o" night an go o" #uri"ication' as a water=go . Mater is the 8essence (sa#) o" i$$orta!ity'8 an the bath o" #uri"ication at the en o" the sacri"ice (avabh4r.6tha) stan s in irect re!ation to Baruna. The "or$u!a to be re#eate is? 9Mith the go s8 he!# $ay I wash out sin against the go s< with the he!# o" $en the sin against $en9 (?at. $r. i*. O. A. 1L< ii. L. H. ON). -itra an Baruna are' res#ecti*e!y' inte!!igence an wi!!' #riest an warrior< an whi!e the "or$er $ay e6ist without the !atter' the !atter cannot !i*e without the "or$er' 8but they are #er"ect on!y when they co:#erate8 (ib. i*. 1. O. 1). D" the i*ine !egen s so$e are o! ' so$e new. Dne s#ea7s o" the sacri"ice as ha*ing been at "irst hu$an' subse;uent!y changing to beast sacri"ice' e*entua!!y to a rice o""ering' which !ast now re#resents the origina! sacri"icia! ani$a!' $an.2AO3 1a$ous' too' is the !egen o" the "!oo an 1ather -anu8s esca#e "ro$ it (?at. $r. i. 8. 1. 1 "".). )gain' the Be ic $yth is reto! ' recounting the ra#e o" soma by the $etrica! e;ui*a!ent o" "ire (T45a6itt. $r. i. 1. A. 1C< ?at. $r. i. 8. H. 1C). )nother ta!e ta7es u# anew the o! story o" Cu#i an Psyche (Pur2Gu3ra*as an ,r*aZ2Gi3)< an another

that o" the %in u Pro$etheus story' wherein -2Ga3tariZ*an "etches "ire "ro$ hea*en' an gi*es it to $orta!s (T45a6itt. $r. iii. H. A. H< ?at. $r. 6i. L. 1. 1< i. N. 1. 11).2AL3 Interesting' a!so' is the ta!e o" Bishnu ha*ing been a war"' an the tortoise avatar' not o" Bishnu' but o" Pra+2Ga3#ati< a!so the atte$#t o" the e*i! s#irits to c!i$b to hea*en' an the tric7 with which In ra outwitte the$.2A63 1or it is noticeab!e that the e*i! s#irits are as strong by nature as are the go s' an it is on!y by cra"t that the !atter #re*ai!.2AN3 Se! o$ are the ta!es o" the go s in ecent. The story o" Pra+2Ga3#ati8s incest with his aughter is a re$nant o" nature worshi# which sur*i*es' in $ore or !ess anthro#o$or#hic "or$' "ro$ the ti$e o" the 5ig Be a (6. 61.) to that o" $e iae*a! !iterature'2A83 an is "oun in "u!! in the e#ic' as in the 4rah$anic #erio < but the story a!ways en s with the horror o" the go s at the act.2A93 D! !egen s are *arie . The *ictory o*er Britra is now e6#oun e thus? In ra' who s!ays Britra' is the sun. Britra is the $oon' who swi$s into the sun8s $outh on the night o" the new $oon. The sun rises a"ter swa!!owing hi$' an the $oon is in*isib!e because he is swa!!owe (9he who 7nows this swa!!ows his "oes9). The sun *o$its out the $oon' an the !atter is then seen in the west' an increases again' to ser*e the sun as "oo . In another #assage it is sai that when the $oon is in*isib!e he is hi ing in #!ants an waters (?at. $r. i. 6. A. 1N< O. 18=HC). BRAHMANIC RELIGION. Mhen the sacri"ice is co$#!ete the #riest returns' as it were' to earth' an beco$es hu$an. %e "or$a!!y #uts o"" his sacri"icia! *ow' an rehabi!itates hi$se!" with hu$anity' saying' 9I a$ e*en he that I a$.92OC3 )s such a $an' through ser*ice to the go s beco$e a i*ine o""ering' an no !onger hu$an' was oubt!ess consi ere the creature that "irst ser*e as the sacri"icia! ani$a!. Des#ite #rotestant !egen s such as that +ust recor e ' es#ite "or$a! isc!ai$ers' hu$an sacri"ice e6iste !ong a"ter the #erio o" the 5ig Be a' where it is a!!u e to< a #erio when e*en o! $en are e6#ose to ie.2O13 The anaddh45a6(urusha is not a "iction< "or that' on certain occasions' instea o" this 8$an o" straw8 a rea! *icti$ was o""ere ' is shown by the ritua! $anua!s an by 4rah$anic te6ts.2OH3 Thus' in ?at. $r. *i. H. 1. 18? 9%e 7i!!s a $an "irstE. The cor that ho! s the $an is the !ongest.9 It is noteworthy that a!so a$ong the )$erican In ians the eath o" a hu$an *icti$ by "ire was regar e as a re!igious cere$ony' an that' +ust as in In ia the $an to be sacri"ice was a!!owe a!$ost a!! his esires "or a year' so the *icti$ o" the In ian was "irst greete as brother an #resente with gi"ts' e*en with a wi"e.2OA3 4ut this' the terrib!e barbaric si e o" re!igious worshi#' is now istinct!y yie! ing to a $ore hu$ane re!igion. The 8bar!ey ewe82OO3 is ta7ing the #!ace o" a b!oo ier o""ering. It has been urge that the hu$anity2OL3 an the acco$#anying si!!iness o" the 4rah$anic #erio as co$#are with the $ore robust character o" the ear!ier age are ue to the wea7ening an so"tening e""ects o" the c!i$ate. 4ut we oubt whether the c!i$ate o" the Pun+2Ga3b i""ers as $uch "ro$ that o" De!hi an Patna as oes the character o" the 5ig Be a "ro$ that o" the 4r2Ga3h$anas. Me sha!! #rotest again when we co$e to the sub+ect o" 4u his$ against the too great in"!uence which has been c!ai$e "or c!i$ate. Po!itics an society' in our o#inion' ha $ore to o with a!tering the re!igions o" In ia than ha a higher te$#erature an $ias$a. )s a resu!t o" ease an s!oth/"or the 4rah$ans are now the i*ine #a$#ere ser*ants o" estab!ishe 7ings' not the energetic #eers o" a changing #o#u!ation o" warriors /the #riests ha !ost the ins#iration that ca$e "ro$ action< they now $a e no new hy$ns< they on!y "or$u!ate new ru!es o" sacri"ice. They beca$e inte!!ectua!!y ebauche an a!together wea7ene in character. Synchronous with this uni*ersa! egra ation an !ac7 o" "ibre' is "oun the occasiona! substitution o" bar!ey an rice sacri"ices "or those o" b!oo < an it $ay be that a sort o" se!"ish charity was at wor7 here' an the #riest sa*e the beast to s#are hi$se!". 4ut there is no *ery ear!y e*i ence o" a hu$ane *iew o" sacri"ice in"!uencing the #riests. The 4rah$an is no @ain. Dne $ust rea "ar to hear a note o" the a##roaching ahims45a6 octrine o" 8non=in+ury.8 )t $ost one "in s a conte$#tuous a!!usion' as in a #itying strain' to the #oor #!ants an

ani$a!s that "o!!ow a"ter $an in rea#ing so$e sacri"icia! bene"it "ro$ a cere$ony.2O63 It oes not see$ to us that a recogni(e res#ect "or ani$a! !i"e or 7in ness to u$b creatures !ies at the root o" #ro6y sacri"ice' though it oubt!ess ca$e in #!ay. 4ut sti!! !ess oes it a##ear #robab!e that' as is o"ten sai ' a*ersion to beast=sacri"ice is ue to the octrine o" &arma' an re=birth in ani$a! "or$. The &arma notion begins to a##ear in the 4rah$anas' but not in the sams45a6ra sha#e o" trans$igration. It was sure!y not because the %in u was a"rai o" eating his ecease gran $other that he "irst abstaine "ro$ $eat. 1or' !ong a"ter the octrine o" &arma an sams45a6ra2ON3 is estab!ishe ' ani$a! sacri"ices are not on!y #er$itte but en+oine < an the e#ic characters shoot eer an e*en eat cows. Me thin7' in short' that the change began as a su$#tuary $easure on!y. In the case o" hu$an sacri"ice there is oubt!ess a ci*i!i(e re#ugnance to the act' which is c!ear!y seen in $any #assages where the s!aughter o" $an is $a e #ure!y sy$bo!ica!. The on!y won er is that it shou! ha*e obtaine so !ong a"ter the age o" the 5ig Be a. 4ut !i7e the stone 7ni"e o" sacri"ice a$ong the 5o$ans it is recei*e custo$' an har to o away with' "or #riests are conser*ati*e. %u$an sacri"ice $ust ha*e been #ecu!iar!y horrib!e "ro$ the "act that the sacri"icer not on!y ha to 7i!! the $an but to eat hi$' as is atteste by the "or$a! state$ent o" the !iturgica! wor7s.2O83 4ut in the case o" other ani$a!s (there are "i*e sacri"icia! ani$a!s' o" which $an is "irst) we thin7 it was a ;uestion o" e6#ense on the #art o" the !aity. Mhen the soma beca$e rare an e6#ensi*e' substitutes were #er$itte an en+oine . So with the great sacri"ices. The #riests ha bui!t u# a great co$#!e6 o" "or$s' where at e*ery turn "ees were e$an e . The who!e e6#ense' "a!!ing on the one in i*i ua! to whose bene"it accrue the sacri"ice' $ust ha*e been enor$ous< in the case o" or inary #eo#!e i$#ossib!e. 4ut the #riests then #er$itte the sacri"ice o" substitutes' "or their "ees sti!! re$aine < an e*en in the case o" hu$an sacri"ice so$e such caution $ay ha*e wor7e ' "or or inari!y it cost 8one thousan catt!e8 to buy a $an to be sacri"ice . ) #roo" o" this !ies in the "act that ani$a! sacri"ices were not "orbi en at any ti$e' on!y s$a!!er (chea#er) ani$a!s too7 the #!ace o" catt!e. In the co$#!ete 4rah$anic co e the ru!e is that ani$a!s ought not to be 7i!!e e6ce#t at sacri"ice' an #ractica!!y the s$a!!er creatures were substitute "or catt!e' +ust as the !atter ha gra ua!!y ta7en the #!ace o" the o! horse (an $an) sacri"ice. I" a *ancing ci*i!i(ation resu!ts in an agreeab!e change o" $ora!ity in $any regar s' it is yet acco$#anie with wretche traits in others. The who!e si!!iness o" su#erstition e6cee s be!ie". 4ecause 4h2Ga3!!abheya once bro7e his ar$ on changing the $etre o" certain "or$u!ae' it is e*i ent to the #riest that it is wrong to tri"!e with recei*e $etres' an hence 9!et no one o this herea"ter.9 There is a co$#ensation on rea ing such trash in the thought that a!! this su#erstition has 7e#t "or us a care"u!!y #reser*e te6t' but that is an acci ent o" #riest!y "oo!ishness' an the #riest can be cre ite on!y with the "o!!y. Mhy is 8horse=grass8 use in the sacri"iceP 4ecause the sacri"ice once ran away an 9beca$e a horse.9 )gain one is than7"u! "or the historica! si e=!ight on the horse= sacri"ice< but the wit!essness o" the unconscious historian can but bring hi$ into conte$#t.2O93 Char$s that are sai against one are o" course cast out by other char$s. I" one is not #ros#erous with one na$e he ta7es another. I" the cart crea7s at the sacri"ice it is the *oice o" e*i! s#irits< an a "or$u!a $ust a*ert the o$en. Soma=hus7s are !iab!e to turn into sna7es< a "or$u!a $ust a*ert this catastro#he. E*erything one at the sacri"ice is go !y< ergo' e*erything hu$an is to be one in an inhu$an $anner' an ' since in hu$an #ractice one cuts his !e"t "inger=nai!s "irst an co$bs the !e"t si e o" the bear "irst' at the sacri"ice he $ust cut nai!s an bear "irst on the other si e' "or 9whate*er is hu$an at a sacri"ice is use!ess9 (vy4r.6ddhain v45a6i tad ya9Masya yad m45a6nu4s.6am). D" re!igious #uns we ha*e gi*en instances a!rea y. )gni says? 9#ro# $e on the #ro##er "or that is #ro#er9 (hita)' etc' etc.2LC3 Dne o" these e6a$#!es o" e#ra*e su#erstition is o" a $ore angerous nature. The e""ect o" the sacri"ice is co*ert as we!! as o*ert. The wor is as #otent as the act. Conse;uent!y i" the sacri"icer uring the sacri"ice $ere!y $utter the wor s 9!et such an one ie'9 he $ust ie< "or the sacri"ice is ho!y' go !y< the wor s are i*ine' an cannot be "rustrate (?at. $r. iii. 1. O. 1< i*. 1. 1. H6). )!! this su#erstition wou! be #ar onab!e i" it were #ri$iti*e. 4ut that it co$es !ong a"ter the Be ic #oets ha*e sung re*ea!s a continuance o" stu#i ity which is $ar*e!!ous. Doubt!ess those sa$e #oets

were +ust as su#erstitious' but one wou! thin7 that with a!! the great !iterature behin the$' an the thoughts o" the #hi!oso#hers +ust rising a$ong the$' these !ater #riests $ight show a higher !e*e! o" inte!!igence. 4ut in this regar they are to In ia what were the $on7s o" $e iae*a! ti$es to Euro#e. Me turn now to the ethica! si e o" re!igion. 4ut' be"ore !ea*ing the sacri"ice' one #oint shou! be e6#!aine c!ear!y. The %in u sacri"ice can be #er"or$e on!y by the #riest' an he $ust be o" the highest caste. Ko other $ight or cou! #er"or$ it. 1or he a!one un erstoo the ancient te6ts' which to the !aity were a!rea y on!y ha!" inte!!igib!e. )gain' as 4arth has #ointe out' the %in u sacri"ice is #er"or$e on!y "or one in i*i ua! or his "a$i!y. It was an e6#ensi*e rite ("or the gaining o" one ob+ect)' a resse to $any go s "or the bene"it o" one $an. To o""set this' howe*er' one $ust re$e$ber that there were #o#u!ar "\tes an sacri"ices o" a $ore genera! nature' to which $any were in*ite an in which e*en the !ower castes too7 #art< an these were a!so o" re$ote anti;uity. )!rea y current in the 4r2Ga3h$anas is the #hrase 8$an8s ebts.8 Either three or "our o" such $ora! ob!igations were recogni(e ' ebts to the go s' to the seers' to the -anes' an to $en. Mhoe*er #ays these ebts' it is sai ' has ischarge a!! his uties' an by hi$ a!! is obtaine ' a!! is won. )n what are these utiesP To the go s he owes sacri"ices< to the seers' stu y o" the Be as< to the -anes' o""s#ring< to $an' hos#ita!ity (?at. $r. i. N. H. 1 "".< in T45a6itt. $r. *i. A. 1C. L' the !ast "ai!s). Trans!ate into $o ern e;ui*a!ents this $eans that $an $ust ha*e "aith an goo wor7s. 4ut $ore rea!!y is e$an e than is state here. 1irst an "ore$ost is the uty o" truth"u!ness. )gni is the !or o" *ows a$ong the go s (5B. *iii. 11. 1< ?at. $r. iii. H. H. HO)' an s#eech is a i*inity (Saras*at2Gi3 is #ersoni"ie s#eech' ?at. $r. iii. 1. O. 9' etc). Truth is a re!igious as we!! as $ora! uty. 9This ()!!) is two="o! ' there is no thir < a!! is either truth or untruth< now truth a!one is the go s (satyam eva dev45a6s) an untruth is $an.92L13 -oreo*er' 9one !aw the go s obser*e' truth9 (?at. $r. i. 1.1. O< iii. A. H. H< O. H. 8). There is another #assage u#on this sub+ect? 9To ser*e the sacre "ire $eans truth< he who s#ea7s truth "ee s the "ire< he who s#ea7s !ies #ours water on it< in the one case he strengthens his *ita! (s#iritua!) energy' an beco$es better< in the other he wea7ens it an beco$es worse9 (ib. ii. H. H. 19). The secon sin' e6#ress!y na$e an re#robate as such' is a u!tery. This is a sin against Baruna.2LH3 In connection with this there is an interesting #assage i$#!ying a #riest!y con"essiona!. )t the sacri"ice the sacri"icer8s wi"e is "or$a!!y as7e by the #riest whether she is "aith"u! to her husban . She is as7e this that she $ay not sacri"ice with gui!t on her sou!' "or 9when con"esse the gui!t beco$es !ess.92LA3 I" it is as7e what other $ora! *irtues are es#ecia!!y incu!cate besi es truth an #urity the answer is that the acts co$$on!y cite as se!"=e*i ent!y sins are $ur er' the"t' an abortion< inci enta!!y' g!uttony' anger' an #rocrastination.2LO3 )s to the $ora! *irtue o" obser*ing ays' certain ti$es are a!!owe an certain ti$es are not a!!owe "or wor! !y acts. 4ut e*ery ay is in #art a ho!y= ay to the %in u. The !ist o" *irtues is about the sa$e' there"ore' as that o" the eca!ogue/the worshi# o" the right i*inity< the obser*ance o" certain seasons "or #rayer an sacri"ice< honor to the #arents< abstinence "ro$ the"t' $ur er' a u!tery. En*y a!one is o$itte .2LL3 Mhat eschato!ogica! conce#tions are strewn through the !iterature o" this era are *ague an o"ten contra ictory. The sou!s o" the e#arte are at one ti$e s#o7en o" as the stars (T45a6itt. S. *. O. 1. A.)< at another' as uniting with go s an !i*ing in the wor! o" the go s (?al. $r.. ii. 6. O. 8). The #rinci#!e o" &arma i" not the theory' is a!rea y 7nown' but the *ery thing that the co$#!ete #hi!oso#her abhors is !oo7e u#on as a b!essing' *i(.' rebirth' bo y an a!!' e*en on earth.2L63 Thus in one #assage' as a rewar "or 7nowing so$e i*ine $ystery (as o"ten ha##ens' this $ystery is o" !itt!e i$#ortance' on!y that 8s#ring is born again out o" winter8)' the sa*ant is to be 8born again in this wor! 8 ((unar ha v45a6 "asmin lo&e bhavati0 ?at. $r. i. L. A. 1O). The esoteric wis o$ is here the trans"er o" the octrine o" $ete$#sychosis to s#ring. -an has no ho#e o" i$$orta! !i"e (on earth)< 2LN3 but' by estab!ishing the ho!y "ires' an es#ecia!!y by estab!ishing in his in$ost sou! the i$$orta! e!e$ent o" "ire' he !i*es the "u!! esirab!e !ength o" !i"e (ib. ii. H. H. 1O. To the !ater sage' !ength o" !i"e is un esirab!e). 4ut in yon er wor! ' where the sun itse!" is eath' the sou! ies again an again. )!! those on the other si e o" the sun' the go s' are i$$orta!< but a!! those on this si e

are e6#ose to this eath. Mhen the sun wishes' he raws out the *ita!ity o" any one' an then that one ies< not once' but' being rawn u# by the sun' which is eath' into the *ery rea!$ o" eath (how i""erent to the conce#tion o" the sun in the 5ig Be aV) he ies o*er an o*er again.2L83 4ut in another #assage it is sai that when the sacri"icer is consecrate he 8beco$es one o" the eities8< an one e*en "in s the octrine that one obtains 8union with 4rah$2Ga3'8 which is ;uite in the strain o" the ,#anisha s< but here such a saying can re"er on!y to the u##er castes' "or 9the go s ta!7 on!y to the u##er castes9 (?al. $r.. 6i. O. O. 1< iii. 1. 1. 8=1C). The ea $an is e!sewhere re#resente as going to hea*en 8with his who!e bo y'8 an ' accor ing to one #assage' when he gets to the ne6t wor! his goo an e*i! are weighe in a ba!ance. There are' then' ;uite i*erse *iews in regar to the "ate o" a $an a"ter eath' an not !ess *arious are the o#inions in regar to his rewar an #unish$ent. )ccor ing to the co$$on be!ie" the ea ' on !ea*ing this wor! ' #ass between two "ires' agni>i&he raging on either si e o" his #ath. These "ires burn the one that ought to be burne (the wic7e )' an !et the goo #ass by. Then the s#irit (or the $an hi$se!" in bo y) is re#resente as going u# on one o" two #aths. Either he goes to the -anes on a #ath which' accor ing to !ater teaching' #asses southeast through the $oon' or he goes northeast (the go s8 irection) to the sun' which is his 8course an stay.8 In the sa$e cha#ter one is in"or$e that the rays o" the sun are the goo ( ea )' an that e*ery brightest !ight is the 1ather=go . The genera! conce#tion here is that the sun or the stars are the estination o" the #ious. Dn the other han it is sai that one wi!! en+oy the "ruit o" his acts here on earth' in a new birth< or that he wi!! 8go to the ne6t wor! 8< or that he wi!! su""er "or his sins in he!!. The !ast is to! in !egen ary "or$' an a##ears to us to be not an ear!y *iew retaine in "o!7=!ore' but a !ate $o i"ication o" an o! !egen . Baruna sen s his son 4hrigu to he!! to "in out what ha##ens a"ter eath' an he "in s #eo#!e su""ering torture' an ' again' a*enging the$se!*es on those that ha*e wronge the$. 4ut' es#ite the rese$b!ance between this an &recian $yth' the "act that in the who!e co$#ass o" the 5i7 (in the )thar*an #erha#s in *. 19) there is not the s!ightest a!!usion to torture in he!!' #rec!u es' to our $in ' the #ossibi!ity o" this #hase ha*ing been an ancient inherite be!ie".2L93 )nnihi!ation or a !i"e in un er ar7ness is the "irst (5i7) he!!. The genera! antithesis o" !ight (as goo ) an ar7ness (as ba ) is here #!ain!y re*ea!e again. So$eti$es a !itt!e *ariation occurs. Thus' accor ing to ?at. $r. *i. L. O. 8' the stars are wo$en=sou!s' #erha#s' as e!sewhere' $en a!so. The con*erse notion that ar7ness is the abo e o" e*i! a##ears at a *ery ear!y ate? 9In ra brought own the heathen' dasyus' into the !owest ar7ness'9 it is sai in the )thar*a Be a (i6. H. 1N).26C3 In the !ater #art o" the great 84r2Ga3h$ana o" the hun re #aths8 there see$s to be a $ore $o ern *iew incu!cate in regar to the "ate o" the ea . Thus' in *i. 1. H. A6' the o#inion o" 8so$e'8 that the "ire on the a!tar is to bear the worshi##er to the s7y' is ob+ecte to' an it is e6#!aine that he beco$es i$$orta!< which antithesis is in #ure!y ,#anisha ic sty!e' as wi!! be seen be!ow. BRAHMANIC THEORIES OF CREATION. In Be ic #o!ytheis$' with its strain o" #antheis$' the act o" creating the wor! 2613 is *arious!y attribute to i""erent go s. )t the en o" this #erio theoso#hy in*ente the go o" the go! en ger$' the great Person (7nown a!so by other tit!es)' who is the one (#antheistic) go ' in who$ a!! things are containe ' an who hi$se!" is contain in e*en the s$a!!est thing. The )thar*an trans"ers the sa$e i ea in its e!ineation o" the #antheistic i$age to Baruna' that Baruna who is the seas an yet is containe 9in the ro# o" water9 (i*. 16)' a Baruna as i""erent to the Baruna o" the 5i7 as is the )thar*an In ra to his o! er #rototy#e. Phi!oso#hica!!y the 5i7' at its c!ose' ec!ares that 9 esire is the see o" $in '9 an that 9being arises "ro$ not=being.9 In the 4r2Ga3h$anas the creator is the )!!=go in $ore anthro#o$or#hic "or$. The 1ather=go ' Pra+2Ga3#ati' or 4rah$2Ga3 (#ersona! e;ui*a!ent o" brahma) is not on!y the "ather o" go s' $en' an e*i!s' but he is the )!!. This 1ather=go o" uni*ersa! so*ereignty' 4rah$2Ga3' re$ains to the en the #ersona! creator. It is he who wi!! ser*e as creator "or the Puranic S2Ga3n7hya #hi!oso#hy' an e*en a"ter the rise o" the %in u sects he wi!! sti!! be regar e in this !ight' a!though his acti*ity wi!!

be con itione by the wi!! o" Bishnu or Wi*a. In #ure #hi!oso#hy there wi!! be an abstract 1irst Cause< but as there is no re!igion in the ac7now!e g$ent o" a 1irst Cause' this too wi!! soon be anthro#o$or#hi(e . The 4r2Ga3h$anas the$se!*es #resent no c!ear #icture o" creation. )!! the accounts o" a #ersona! creator are base $ere!y on anthro#o$or#hi(e *ersions o" the te6t 8 esire is the see .8 Pra+2Ga3#ati wishes o""s#ring' an creates. There is' on the other han ' a #hi!oso#hy o" creation which re*erts to the ta!e o" the 8go! en ger$.826H3 The wor! was at "irst water< thereon "!oate a cos$ic go! en egg (the #rinci#!e o" "ire). Dut o" this ca$e S#irit that esire < an by esire he begat the wor! s an a!! things. It is i$#robab!e that in this so$ewhat Dr#hic $ystery there !ies any #re=Be ic $yth. The notion co$es u# "irst in the go! en ger$ an egg=born bir (sun) o" the 5i7. It is not s#ecia!!y )ryan' an is "oun e*en a$ong the )$erican In ians.26A3 It is this S#irit with which the 1ather= go is i enti"ie . 4ut guess=wor7 #hi!oso#hy then as7s what u#he! this go ' an answers that a su##ort u#he! a!! things. So Su##ort beco$es a go in his turn' an ' since he $ust reach through ti$e an s#ace' this Su##ort' S7a$bha' beco$es the )!!=go a!so< an to hi$ as to a great i*inity the )thar*an sings so$e o" its wi! est strains. Mhen once s#ecu!ation is set going in the 4r2Ga3h$anas' the resu!t o" its tra*e! is to !an its "o!!owers in inte!!ectua! chaos.26O3 The go s create the 1ather=go in one #assage' an in another the 1ather=go creates the go s. The 1ather creates the waters' whence rises the go! en egg. 4ut' again' the waters create the egg' an out o" the egg is born the 1ather. ) "arrago o" contra ictions is a!! that these ta!es a$ount to' nor are they re ee$e e*en by a #oetica! garb.26L3 In the #erio i$$e iate!y "o!!owing the 4r2Ga3h$anas' or towar the en o" the 4rah$anic #erio ' as one wi!!' there is a "a$ous istinction $a e between the go s. So$e go s' it is sai ' are s#irit= go s< so$e are wor7=go s. They are born o" s#irit an o" wor7s' res#ecti*e!y. The i""erence' howe*er' is not essentia!' but "unctiona!< so that one $ay conc!u e "ro$ this authority' the Kiru7ta (a gra$$atica! an e#e6igetica! wor7)' that a!! the go s ha*e a !i7e nature< an that the s#irit=go s' who are the o! er' i""er on!y in !ac7 o" s#eci"ic "unctions "ro$ the wor7=go s. ) not uninteresting ebate "o!!ows this #assage in regar to the true nature o" the go s. So$e #eo#!e say they are anthro#o$or#hic< others eny this. 9)n certain!y what is seen o" the go s is not anthro#o$or#hic< "or e6a$#!e' the sun' the earth' etc.92663 In such a #erio o" theo!ogica! a *ance it is $atter o" in i""erence to which o" a grou# o" go s' a!! essentia!!y one' is !ai the tas7 o" creation. )n ' in ee ' "ro$ the Be ic #erio unti! the co$#!ete syste$s o" #hi!oso#hy' a!! creation to the #hi!oso#her is but e$anation< an stories o" s#eci"ic acts o" creation are not regar e by hi$ as etracting "ro$ the creati*e "acu!ty o" the 1irst Cause. The actua! creator is "or hi$ the "actor an agent o" the rea! go . Dn the other han ' the *u!gar worshi##er o" e*ery era be!ie*e on!y in re#ro uction on the #art o" an anthro#o$or#hic go < an that go 8s own origin he satis"actori!y e6#!aine by the $yth o" the go! en egg. The *iew e#en e in each case not on the age but on the $an. I" in these $any #ages e*ote to the 4r2Ga3h$anas we ha*e #ro uce the i$#ression that the re!igious !iterature o" this #erio is a con"use +u$b!e' where unite escri#tions o" cere$onies' "or$u!ae' $ysticis$' su#erstitions' an a!! the out#ut o" acti*e bigotry< an olla (odrida which contains' in ee ' o s an en s o" soun $ora!ity' whi!e it #resents' on the who!e' a sa *iew o" the !atter= ay saints' who e*ote their !i*es to $a7ing it what it is< we ha*e o""ere a "air!y correct *iew o" the age an its #riests' an the rather reary series o" i!!ustrations wi!! not ha*e been co!!ecte in *ain. Me ha*e gi*en' howe*er' no notion at a!! o" the chie" ob+ect o" this c!ass o" writings' the !iturgica! etai!s o" the sacri"ices the$se!*es. E*en a r.su$. o" one co$#arati*e!y short cere$ony wou! be so !ong an te ious that the e6#!ication o" the intricate "or$a!ities wou! scarce!y be a su""icient rewar . Mith %i!!ebran t8s #atient ana!ysis o" the Kew=an 1u!!=-oon sacri"ice'26N3 o" which a s7etch is gi*en by *on Schroe er in his Literatur und 'ultur' the curious rea er wi!! be ab!e to satis"y hi$se!" that a $inute escri#tion o" these cere$onies wou! o !itt!e to "urther his 7now!e ge o" the re!igion' when once he gras#s the "act that the sacri"ice is but show. Sy$bo!is$ without "o!7=!ore' on!y with the i$beci!e i$aginings o" a a"t $ysticis$' is the sou! o"

it< an its outer "or$ is a certain nu$ber o" "or$u!ae' $echanica! $o*e$ents' ob!ations' an s!aughterings. 4ut we ought not to c!ose the account o" the era without gi*ing counter=i!!ustrations o" the !egen ary as#ect o" this re!igion< "or which #ur#ose we se!ect two o" the best=7nown ta!es' one "ro$ the en o" the 4r2Ga3h$ana that is ca!!e the 2G)3itareya< the other "ro$ the beginning o" the Wata#atha< the "or$er in abstract' the !atter in "u!!. T%E S)C5I1ICE D1 DD&ST)IL (45A6it. $r. *ii. 1A). %ariZcan ra' a 7ing born in the great race o" I7sh*2Ga37u' ha no son. ) sage to! hi$ what b!essings are his who has a son? 8%e that has no son has no #!ace in the wor! < in the #erson o" a son a $an is reborn' a secon se!" is begotten.8 Then the 7ing esire a son' an the sage instructe hi$ to #ray to Baruna "or one' an to o""er to sacri"ice hi$ to the go . This he i ' an a son' 5ohita' at !ast was born to hi$. &o Baruna e$an e the sacri"ice. 4ut the 7ing sai ? 8%e is not "it to be sacri"ice ' so young as he is< wait ti!! he is ten ays o! .8 The go waite ten ays' an e$an e the sacri"ice. 4ut the 7ing sai ? 8Mait ti!! his teeth co$e.8 The go waite ' an then e$an e the sacri"ice. 4ut the 7ing sai ? 8Mait ti!! his teeth "a!! out8< an when the go ha waite ' an again e$an e the sacri"ice' the "ather sai ? 8Mait ti!! his new teeth co$e.8 4ut' when his teeth were co$e an he was e$an e ' the "ather sai ? 8) warrior is not "it to be sacri"ice ti!! he has recei*e his ar$or8 (i.e.' unti! he is 7nighte ). So the go waite ti!! the boy ha recei*e his ar$or' an then he e$an e the sacri"ice. Thereu#on' the 7ing ca!!e his son' an sai unto hi$? 8I wi!! sacri"ice thee to the go who ga*e thee to $e.8 4ut the son sai ' 8Ko' no'8 an too7 his bow an "!e into the esert. Then Baruna cause the 7ing to be a""!icte with ro#sy.2683 Mhen 5ohita hear o" this he was about to return' but In ra' isguise as a #riest' $et hi$' an sai ? 8Man er on' "or the "oot o" a wan erer is !i7e a "!ower< his s#irit grows' an rea#s "ruit' an a!! his sins are "orgi*en in the "atigue o" wan ering.82693 So 5ohita' thin7ing that a #riest ha co$$an e hi$' wan ere < an e*ery year' as he wou! return' In ra $et hi$' an to! hi$ sti!! to wan er. Dn one o" these occasions In ra ins#ires hi$ to continue on his +ourney by te!!ing hi$ that the &rita was now aus#icious< using the na$es o" ice a"terwar s a##!ie to the "our ages.2NC3 1ina!!y' a"ter si6 years' 5ohita reso!*e to #urchase a substitute "or sacri"ice. %e $eets a star*ing seer' an o""ers to buy one o" his sons (to ser*e as sacri"ice)' the #rice to be one hun re cows. The seer has three sons' an agrees to the bargain< but 9the "ather sai ' 8Do not ta7e the o! est'8 an the $other sai ' 8Do not ta7e the youngest'8 so 5ohita too7 the $i !e son' Dogstai!.9 Baruna i$$e iate!y agrees to this substitution o" Dogstai! "or 5ohita' 9since a #riest is o" $ore *a!ue than a warrior.9 The sacri"ice is $a e rea y' an BiZ*2Ga3$itra (the Be ic seer) is the o""iciating #riest. 4ut no one wou! bin the boy to the #ost. 8I" thou wi!t gi*e $e another hun re cows I wi!! bin hi$'8 says the "ather o" Dogstai!. 4ut then no one wou! 7i!! the boy. 8I" thou wi!t gi*e $e another hun re cows I wi!! 7i!! hi$'8 says the "ather. The 2G)3#ri *erses2N13 are sai ' an the "ire is carrie aroun the boy. %e is about to be s!ain. Then Dogstai! #rays to 8the "irst o" go s'8 the 1ather=go ' "or #rotection. 4ut the 1ather=go te!!s hi$ to #ray to )gni' 8the nearest o" the go s.8 )gni sen s hi$ to another' an he to another' ti!! at !ast' when the boy has #raye to a!! the go s' inc!u ing the )!!=go s' his "etters ro# o""< %ariZcan ra8s ro#sy ceases' an a!! en s we!!.2NH3 Dn!y' when the a*aricious "ather e$an s his son bac7' he is re"use ' an BiZ*2Ga3$itra a o#ts the boy' e*en is#ossessing his own #rotesting sons. 1or "i"ty o" the !atter agree to the e6a!tation o" Dogstai!< but "i"ty re*o!t' an are curse by BiZ*2Ga3$itra' that their sons8 sons shou! beco$e barbarians' the )n hras' Pun ras' Wabaras' Pu!in as' an -2Gu3tibas' sa*age races (o" this ti$e)' one o" which can be !ocate on the southeast coast. The conc!usion' an the $atter that "o!!ows c!ose on this ta!e' is signi"icant o" the ti$e' an o" the #riest8s authority. 1or it is sai that 8i" a 7ing hears this story he is $a e "ree o" sin'8 but he can hear it on!y "ro$ a #riest' who is to be rewar e "or te!!ing it by a gi"t o" one thousan cows' an other rich goo s. The $atter "o!!owing' to which we ha*e a!!u e ' is the use o" sacri"icia! "or$u!ae to e"eat the 7ing8s "oes' the escri#tion o" a roya! inauguration' an ' at this cere$ony' the oath which the 7ing

has to swear ere the #riest wi!! anoint hi$ (he is anointe with $i!7' honey' butter' an water' 8"or water is i$$orta!ity8)? 9I swear that thou $ayst ta7e "ro$ $e whate*er goo wor7s I o to the ay o" $y eath' together with $y !i"e an chi! ren' i" e*er I shou! o thee har$.92NA3 Mhen the #riest is secret!y to! how he $ay ruin the 7ing by a "a!se in*ocation at the sacri"ice' an the 7ing is $a e to swear that i" e*er he hurts the #riest the !atter $ay rob hi$ o" earth!y an hea*en!y "e!icity' the res#ecti*e #ositions o" the two' an the contrast between this era an that o" the ear!y hy$ns' beco$e stri7ing!y e*i ent. It is not "ro$ such an age as this that one can e6#!ain the s#irit o" the 5ig Be a. The ne6t se!ection is the "a$ous story o" the "!oo ' which we trans!ate !itera!!y in its o! er "or$.2NO3 The ob+ect o" the !egen in the 4r2Ga3h$ana is to e6#!ain the i$#ortance o" the I 2Ga3 (or I!2Ga3) cere$ony' which is i enti"ie with I 2Ga3' -anu8s aughter. 9In the $orning they brought water to -anu to wash with' e*en as they bring it to= ay to wash han s with. Mhi!e he was washing a "ish ca$e into his han s. The "ish sai ' 8Jee# $e' an I wi!! sa*e thee.8 8Mhat wi!t thou sa*e $e "ro$P8 8) "!oo wi!! swee# away a!! creatures on earth. I wi!! sa*e thee "ro$ that.8 8%ow a$ I to 7ee# theeP8 8)s !ong as we are s$a!!'8 sai he (the "ish)' 8we are sub+ect to $uch estruction< "ish eats "ish. Thou sha!t 7ee# $e "irst in a +ar. Mhen I outgrow that' thou sha!t ig a ho!e' an 7ee# $e in it. Mhen I outgrow that' thou sha!t ta7e $e own to the sea' "or there I sha!! be beyon estruction.8 9It soon beca$e a (great horne "ish ca!!e a) 9hasha' "or this grows the !argest' an then it sai ? 8The "!oo wi!! co$e this su$$er (or in such a year). Loo7 out "or (or worshi#) $e' an bui! a shi#. Mhen the "!oo rises' enter into the shi#' an I wi!! sa*e thee.8 )"ter he ha 7e#t it he too7 it own to the sea. )n the sa$e su$$er (year) as the "ish ha to! hi$ he !oo7e out "or (or worshi##e ) the "ish< an bui!t a shi#. )n when the "!oo rose he entere into the shi#. Then u# swa$ the "ish' an -anu tie the shi#8s ro#e to the horn o" the "ish< an thus he sai!e swi"t!y u# towar the $ountain o" the north. 8I ha*e sa*e thee8 sai he (the "ish). 81asten the shi# to a tree. 4ut !et not the water !ea*e thee stran e whi!e thou art on the $ountain (to#). Descen s!ow!y as the water goes own.8 So he escen e s!ow!y' an that escent o" the $ountain o" the north is ca!!e the 8Descent o" -anu.8 The "!oo then swe#t o"" a!! the creatures o" the earth' an -anu here re$aine a!one. Desirous o" #osterity' he worshi##e an #er"or$e austerities. Mhi!e he was #er"or$ing a sacri"ice' he o""ere u# in the waters c!ari"ie butter' sour $i!7' whey an cur s. Dut o" these in a year was #ro uce a wo$an. She arose when she was so!i ' an c!ari"ie butter co!!ecte where she tro . -itra an Baruna $et her' an sai ? 8Mho art thouP8 8-anu8s aughter'8 sai she. 8Say ours'8 sai they. 8Ko'8 sai she< 8I a$ $y "ather8s.8 They wante #art in her. She agree to this' an she i not agree< but she went by the$ an ca$e to -anu. Sai -anu? 8Mho art thouP8 8Thy aughter'8 sai she. 8%ow $y aughter' g!orious wo$anP8 She sai ? 8Thou hast begotten $e o" the o""ering' which thou $a est in the water' c!ari"ie butter' sour $i!7' whey' an cur s. I a$ a b!essing< use $e at the sacri"ice. I" thou usest $e at the sacri"ice' thou sha!t beco$e rich in chi! ren an catt!e. Mhate*er b!essing thou in*o7est through $e' a!! sha!! be grante to thee.8 So he use her as the b!essing in the $i !e o" the sacri"ice. 1or what is between the intro uctory an "ina! o""erings is the $i !e o" the sacri"ice. Mith her he went on worshi##ing an #er"or$ing austerities' wishing "or o""s#ring. Through her he begot the race o" $en on earth' the race o" -anu< an whate*er the b!essing he in*o7e through her' a!! was grante unto hi$. 9Kow she is the sa$e with the I 2Ga3 cere$ony< an whoe*er' 7nowing this' #er"or$s sacri"ice with the I 2Ga3' he begets the race that -anu generate < an whate*er b!essing he in*o7es through her' a!! is grante unto hi$.9 There is one o" the ear!iest avatar stories in this ta!e. Later writers' o" course' i enti"y the "ish with 4rah$2Ga3 an with Bishnu. In other ear!y 4r2Ga3h$anas the avatars o" a go as a tortoise an a boar were 7nown !ong be"ore they were a##ro#riate by the Bishnuites. >>>>>

FOOTNOTES$ 21ootnote 1? In 45A6it. $r. I. HH' there is an une6#!aine antithesis o" 5i7' Ta+us' S2Ga3$an' Be a' an 4rah$a< where the co$$entator ta7es Be a to be )thar*a Be a. The #riests' be!onging res#ecti*e!y to the "irst three Be as' are "or the 5ig Be a' the %otar #riest' who recites< "or the S2Ga3$an' the , g2Ga3tar' 8the singer8< "or the T2Ga3+us' the ) h*aryu' who atten s to the erection o" the a!tar' etc. Co$#are -I!!er' )SL. #. O68.3 21ootnote H? It is the on!y !iterature o" its ti$e e6ce#t (an i$#ortant e6ce#tion) those "ore=runners o" !ater S2Gu3tra an e#ic which one $ay su##ose to be in #rocess o" "or$ation !ong be"ore they co$e to the "ront.3 21ootnote A? There are se*era! schoo!s o" this Be a' o" which the chie" are the B2Ga3+asaneyi' or 8Mhite Ta+us'8 co!!ection< the T2Ga3ittir2Gi3ya co!!ection< an the -2Ga3itr2Ga3yan2Gi3 co!!ection< the "irst na$e being the !atest though the $ost #o#u!ar' the !ast two being the "ore$ost re#resentati*es o" the 84!ac7 Ta+us.83 21ootnote O? The i""erent traits here recor e are gi*en with $any i!!ustrati*e e6a$#!es by Schroe er' in his Literatur und 'ultur' #. 9C "".3 21ootnote L? Co$#are Meber' Ind. Streifen' II. 19N.3 21ootnote 6? Meber' Lit. #. NA.3 21ootnote N? The ?ata+(atha $r45a6hmana (or 94r2Ga3$ana o" the hun re #aths9) II. H. H. 6< O.A.1O.3 21ootnote 8? The chie" "a$i!y #riest' it is sai in the ?at. $r. II. O. O. L' is a $an o" great in"!uence. So$eti$es one #riest beco$es re!igious hea o" two c!ans (an e6traor inary e*ent' howe*er< on!y one na$e is re#orte ) an then how e6a!te is his #osition. Probab!y' as in the !ater age o" the ra$a' the chie" #riest o"ten at the sa$e ti$e #ractica!!y #ri$e $inister. It is sai in another #art o" the sa$e boo7 that a!though the who!e earth is i*ine' yet it is the #riest that $a7es ho!y the #!ace o" sacri"ice (III. 1. 1. O). In this #erio $ur er is e"ine as 7i!!ing a #riest< other cases are not ca!!e $ur er. Meber' IS. X. 66.3 21ootnote 9? 4arth' loc. cit. #. OH.3 21ootnote 1C? %e has ana!ogy with )gni in being $a e o" 8se*en #ersons ($a!es)'8 ?at. $r. X. H. H. 1.3 21ootnote 11? Co$#are -2Ga3it. S. IB. H. 1H' 8sons o" Pra+2Ga3#ati' )gni' B2Ga3yu' S2Gu3rya.83 21ootnote 1H? ?at. $r. I. A. O. 1H< IB. A. L. 1.3 21ootnote 1A? Interesting is the "act that on!y #riests $ay eat sacri"icia! "oo an rin7 soma at this #erio . Mhen e*en the 7ing shou! rin7 soma' he is $a e to rin7 so$e transubstantiate !i;uor which' the #riests in"or$ hi$' has been 8$a e into soma8 "or hi$ by $agic' "or the !atter is too ho!y "or any warrior rea!!y to rin7 (BII. 19< BIII. HC). 4ut in the $ore #o#u!ar "easts there are in ications that this ru!e is o"ten bro7en. Co$#are Meber' !45a69as45u6ya #. 98.3 21ootnote 1O? 1or the re!ations o" the i""erent castes at this #erio ' see Meber' in the tenth *o!u$e o" the Indische Studien.3 21ootnote 1L? The )thar*an is not yet recogni(e as a Be a.3 21ootnote 16? )n e*en the #ronunciation o" a wor or the accent is "ate"u!. The "a$ous go !y e6a$#!e o" this is where T*ashtar' the arti"icer' in anger $is#ronounce indra+>=tru as indra>atru0 whereby the $eaning was change "ro$ 8con;ueror o" In ra8 to 8In ra=con;uere '8 with une6#ecte resu!t (?at. $r. I. 6. A. 8< T45a6itt. S. II. O. 1H. 1).3 21ootnote 1N? The wor is a4.m6sala' strong' or 8"ro$ the shou! er8 (P). In III. O. 1. H one coo7s an

o6 or a goat "or a *ery istinguishe guest' as a sort o" guest=sacri"ice. So the guest is ca!!e 8cow= 7i!!er8 (Meber' .ed. $eitr8ge' #. A6).3 21ootnote 18? Co$#are ib. I. 9. 1. H1' 9!et the #riest not say 8guar $e (or us)'8 but 8guar this worshi##er (sacri"icer)'8 "or i" he says 8$e8 he in uces no b!essing at a!!< the b!essing is not "or the #riest' but "or the sacri"icer.9 In both #assages' $ost e$#hatica!!y' ya9am45a6nasy45a6iva' 8"or the sacri"icer a!one.83 21ootnote 19? /a4.m6 &45a6ma4.m6 &45a6mayate so "sm45a6i &45a6ma4h.6 sam4r.6dhyate.3 21ootnote HC? 2G)3suri8s na$e as a theo!ogian is i$#ortant' since the S2Ga3n7hya #hi!oso#hy is inti$ate!y connecte with hi$< i" this 2G)3suri be not another $an with the sa$e na$e (co$#are Meber' Lit. #. 1LH).3 21ootnote H1? The regu!ar sacri"ices to the -anes are ai!y an $onth!y< "unera!s an 8"aith="easts'8 >r45a6ddha' are occasiona! a itions.3 21ootnote HH? Each generation o" -anes rises to a better (higher) state i" the o""erings continue. )s a $atter o" cere$onia! this $eans that the re$oter generations o" "athers are #ut in e"inite!y "ar o""' whi!e the i$$e iate #re ecessors o" a $an are the rea! bene"iciaries< they c!i$b u# to the s7y on the o""ering.3 21ootnote HA? Co$#are ?at. $r. i. 8. 1. OC< ii. 6. 1. A' N' 1C' OH< ii. O. H. HO< *. L. O. H8.3 21ootnote HO? This #assage (ib. ii. 1. H. N) is #rece e by a ty#ica! argu$ent "or setting u# the "ires un er the P!eia es' the wi*es o" the &reat 4ear stars. %e $ay o or he $ay not o so/the reasons contra ict each other' an a!! o" the$ are incre ib!y si!!y.3 21ootnote HL? This !ast "ee is not so co$$on. 1or an ob!ation to S2Gu3rya the "ee is a white horse or a white bu!!< either o" the$ re#resenting the #ro#er "or$ o" the sun (?at. $r. ii. 6. A. 9)< but another authority s#eci"ies twe!*e o6en an a #!ough (T2Ga3itt. S. i. 8. N).3 21ootnote H6? ?at. $r. ii. 1. 1. A< H. A. H8< i*. A. O. 1O< L. 1. 1L< "our 7in s o" "ees' ib. i*. A. O. 6' N' HO "". (-i!7 is a!so 8)gni8s see '8 ib. ii. H. O. 1L).3 21ootnote HN? Tet in 45A6it. $r. iii. 19' the #riest is coo!!y in"or$e how he $ay be ab!e to s!ay his #atron by $a7ing a !itt!e change in the in*ocations. E!sewhere such con uct is re#robate .3 21ootnote H8? 1or other co*enants' see the e#ic (cha#ter on %in uis$).3 21ootnote H9? ?at. $r. iii. O. H. 1 "".< iii. 6. H. HL< i*. A. A. A< i*. O.1.1N< 6. 6. A< N. 6' etc.< iii. 8. H. HN< A. H6< 45A6it. $r.. i. HO.3 21ootnote AC? ib. ii. 6. H. L. %ere 5u ra (co$#are Wi*a an %e7ate o" the cross=roa s) is sai to go u#on 8cross=roa s8< so that his sacri"ice is on cross=roa s/one o" the new teachings since the ti$e o" the 5ig Be a. 5u ra8s sister' )$bi72Ga3' ib. 9' is another new creation' the genius o" autu$na! sic7ness.3 21ootnote A1? ?at. $r. ii. H. 1. H1. %ow $uch non=serious "ancy there $ay be here it is i""icu!t to eter$ine. It see$s i$#ossib!e that such as "o!!ows can ha*e been $eant in earnest? 9The sacri"ice' (ray45a69a0 is *ictory' 9aya' because ya9a G 9aya. Mith this 7now!e ge one gets the *ictory o*er his ri*a!s9 (ib. i. L. A. A' 1C).3 21ootnote AH? )!though 4haga is here (?at. $r. i. N. O. 6=N' endho bhagas) inter#rete as the Sun' he is e*i ent!y the sa$e with &oo Luc7 2&ree7? ty#h!hos ghar ho e!ohhytos3 or wea!th.3 21ootnote AA? ?at. $r. iii. 1. H. 1A "".< !. 1. H. 18< iii. 6. 1. 8 "".< ii. L. H. 1< i*. H. 1. 11< iii. O.O. A "".< H. A. 6=1H' 1A=1O< i*. L. L. 1H< 1.A. 1A "".< iii. H. O. L=6< A. H. 8< N. 1. 1N< i*. H. L. 1N< O. 1. 1L< i. N. O. 6=N< ii. O. A. O "".< !i. L.H.AO< L. 1. 1H< L. 1. 1 "".< 5B. *iii. 1CO. 1O. The rea er $ust istinguish' in the na$e o" 4rah$2Ga3' the go "ro$ the #riest' an this "ro$ brahm45a6' #rayer. The "irst ste# is

brahma/"orce' #ower' #rayer< then this is' as a $ascu!ine 4rah$2Ga3' the one who #rays' that is' #rayer' the 4rah$an #riest' as' in the 5ig Be a' 6. 1O1. A. 4rihas#ati is the 84rah$2Ga3 o" go s.8 The ne6t (4rah$anic) ste# is ei"ie brahma' the #ersona! 4rah$2Ga3 as go ' ca!!e a!so 1ather=go (Pra+2Ga3#ati) or si$#!y The 1ather ((it45a6).3 21ootnote AA? ?at. $r. iii. 1. H. 1A "".< !. 1. H. 18< iii. 6. 1. 8 "".< ii. L. H. 1< i*. H. 1. 11< iii. O.O. A "".< H. A. 6=1H' 1A=1O< i*. L. L. 1H< 1.A. 1A "".< iii. H. O. L=6< A. H. 8< N. 1. 1N< i*. H. L. 1N< O. 1. 1L< i. N. O. 6=N< ii. O. A. O "".< !i. L.H.AO< L. 1. 1H< L. 1. 1 "".< 5B. *iii. 1CO. 1O. The rea er $ust istinguish' in the na$e o" 4rah$2Ga3' the go "ro$ the #riest' an this "ro$ brahm45a6' #rayer. The "irst ste# is brahma/"orce' #ower' #rayer< then this is' as a $ascu!ine 4rah$2Ga3' the one who #rays' that is' #rayer' the 4rah$an #riest' as' in the 5ig Be a' 6. 1O1. A. 4rihas#ati is the 84rah$2Ga3 o" go s.8 The ne6t (4rah$anic) ste# is ei"ie brahma' the #ersona! 4rah$2Ga3 as go ' ca!!e a!so 1ather=go (Pra+2Ga3#ati) or si$#!y The 1ather ((it45a6).3 21ootnote AO? Co$#are 745a6it. S iii. 1C. H< 45A6it. $r. ii. 8< ?at. $r. i. H. A. L< *i. H. 1. A9< A. 1. HO< ii. L. H. 16' a ra$ an ewe 8$a e o" bar!ey.8 Dn hu$an sacri"ices' co$#are -I!!er' )SL. #. O19< Meber. QD-&. 6*iii. H6H (see the 4ib!iogra#hy)< Streifen' i.LO.3 21ootnote AL? Meber has trans!ate so$e o" these !egen s. Ind. Streifen' i. 9 "".3 21ootnote A6? T45a6itt. $r. iii. H. 9. N< ?at. $r. i. H. L. L< ii. 1. H. 1A "".< *ii. L. 1. 6.3 21ootnote AN? Co$#are 745a6it. S. i. 9. 8< ?at. $r. i. 6. 1. 1 "". The seasons esert the go s' an the e$ons thri*e. In ?at. $r. i. L. O. 6=11' the )suras an In ra conten with nu$bers.3 21ootnote A8? -I!!er' )SL. #. LH9.3 21ootnote A9? 745a6it. S. i*. H. 1H< ?at. $r. i. N. O. 1< ii. 1. H. 9< *i. 1. A. 8< 45A6it. $r. iii. AA. Co$#are -uir' DST. i*. #. OL. )t a !ater #erio there are "re;uent!y "oun in ecent ta!es o" the go s' an the 4r2Ga3h$anas the$se!*es are *u!gar enough' but they e6hibit no s#ecia! !ubricity on the #art o" the #riests.3 21ootnote OC? Idam aham ya Gv45a6 smi so asmi0 ?at. $r. i. 1. 1. 6< 9. A. HA.3 21ootnote O1? 5B. *iii. L1. H< Qi$$er' loc. cit. #. AH8.3 21ootnote OH? Co$#are Meber' ,(isch. in .edisch. !itual' #. NNN (an abo*e). The $an who is s!aughtere $ust be neither a #riest nor a s!a*e' but a warrior or a $an o" the thir caste (Meber' loc. cit. abo*e).3 21ootnote OA? Le 7ercier' 16AN' a#. Par7$an' loc. cit. #. 8C. The current notion that the )$erican In ian burns his *icti$s at the sta7e $ere!y "or #!easure is not incorrect. %e "re;uent!y i so' as he oes so to= ay' but in the se*enteenth century this act o"ten is #art o" a re!igious cere$ony. %e #robab!y wou! ha*e burne his ca#ti*e' anyway' but he g!a !y uti!i(e his #!easure as a $eans o" #ro#itiating his go s. In In ia it was +ust the other way.3 21ootnote OO? Substitutes o" $eta! or o" earthen *icti$s are a!so $entione .3 21ootnote OL? That the Be ic rite o" 7i!!ing the sacri"icia! beast (by beating an s$othering) was *ery crue! $ay be seen in the escri#tion' 45A6it. $r. ii. 6.3 21ootnote O6? ?at. $r. i. L. H. O.3 21ootnote ON? Sams45a6ra is trans$igration< &arma' 8act'8 i$#!ies that the change o" abo e is con itione by the acts o" a "or$er !i"e. Each $ay e6c!u e the other< but in co$$on #ar!ance each i$#!ies the other.3 21ootnote O8? Meber' Indischt Streifen' i. #. NH.3 21ootnote O9? ?at. $r. i. N. A. 19? iii. O. 1. 1N.3

21ootnote LC? ?af. $r. iii. L. O. 1C< 6. H. HO< L. A. 1N (co$#are 6. O. HA=HO< A. O. 11< H. 1. 1H)< iii. 1. H. O< A. 1O< i. N. H. 9< *i. 1. H. 1O. The change o" na$e is interesting. There is a re$ar7 in another #art o" the sa$e wor7 to the e""ect that when a $an #ros#ers in !i"e they gi*e his na$e a!so to his son' gran son' and to his father and grandfather (*i. 1. H. 1A). Dn the other han ' it was the custo$ o" the In ian 7ings in !ater ages to assu$e the na$es o" their #ros#erous gran "athers (@5)S. i*. 8L).3 21ootnote L1? Mere it not "or the "irst c!ause it wou! be $ore natura! to ren er the origina! 8The go s are truth a!one' an $en are untruth.83 21ootnote LH? In ?at. $r. ii. O. H. L=6 it is sai that the 1ather=go gi*es certain ru!es o" eating to go s' -anes' $en' an beasts? 9Keither go s' -anes' nor beasts transgress the 1ather8s !aw' on!y so$e $en o.93 21ootnote LA? ?at. $r. ii. L. H. HC. Baruna sei(es on her #ara$our' when she con"esses. T4.a6itt. $r. i. 6. L. H. The gui!t con"esse beco$es !ess 9because it thereby beco$es truth9 (right).3 21ootnote LO? See ?at. $r.. ii. O. H. 6< O. 1. 1O< 1. A. 9< A. 1. H8? 9Mho 7nows $an8s $orrowP Then !et one not #rocrastinate.9 9To ay is se!"' this a!one is certain' uncertain is the $orrow.93 21ootnote LL? So$e !itt!e ru!es are interesting. The Pythagorean abstinence "ro$ m45a64s.645a6s' beans' "or instance' is en+oine < though this ru!e is o##ose by 4ar7u B2Ga3rshna' ?at. $r. i. 1. 1. 1C' on the groun that no o""ering to the go s is $a e o" beans< 9hence he sai 8coo7 beans "or $e.893 21ootnote L6? )ni$a!s $ay re#resent go s. 9The bu!! is a "or$ o" In ra'9 an so i" the bu!! can be $a e to roar (?at. $r. ii. L. A. 18)' then one $ay 7now that In ra is co$e to the sacri"ice. 9-an is born into (whate*er) wor! is $a e (by his acts in a #re*ious e6istence)'9 is a short "or$u!a (?at. $r.. *i. H. H. HN)' which re#resents the &arma octrine in its essentia! #rinci#!e' though the 8wor! 8 is here not this wor! ' but the ne6t. Co$#are Meber' QD-&. i6. HAN "".< -uir' DST. *. A1O "".3 21ootnote LN? Though youth $ay be restore to hi$ by the )Z*ins' ?at. $r.. i*. i. L. 1 "". %ere the %orse$en are i enti"ie with %ea*en an Earth (16).3 21ootnote L8? 'al. $r. ii. A. A. N. )#ro#os o" the 4rah$anic sun it $ay be $entione that' accor ing to Ait. $r. iii. OO' the sun ne*er rea!!y sets. 9Peo#!e thin7 that he sets' but in truth he on!y turns roun a"ter reaching the en o" the ay' an $a7es night be!ow' ay abo*e< an when they thin7 he rises in the $orning' he ha*ing co$e to the en o" the night' turns roun ' an $a7es ay be!ow' night abo*e. %e ne*er rea!!y sets. Mhoe*er 7nows this o" hi$' that he ne*er sets' obtains union an !i7eness o" "or$ with the sun' an the sa$e abo e as the sun8s.9 Co$#are -uir' DST. *. LH1. This $ay be the rea! reason why the 5ig Be a s#ea7s o" a ar7 an !ight sun.3 21ootnote L9? ?at. $r.. i. O. A. 11=HH (8The sinner sha!! su""er an go ;uic7!y to yon er wor! 8)< 6i. 6. 1 (co$#are Meber' loc. cit. #. HC "".< QD-&. i6. HAN)' the 4hrigu story' o" which a $ore $o ern "or$ is "oun in the ,#anisha #erio . 1or the course o" the sun' the "ires on either si e o" the way' the e#arture to hea*en 8with the who!e bo y'8 co$#are ?at. $r. i. 9. A. H=1L< i*. L. 1. 1< *i. 6. H. O< 6i. H. N. AA< Meber' loc. cit.? -uir' loc. cit. *. #. A1O. Kot to ha*e a!! one8s bones in the ne6t wor! is a isgrace' as -uir says' an "or that reason they are co!!ecte at buria!. Co$#are the custo$ as escribe by the 1rench $issionaries here. The )$erican In ian has to ha*e a!! his bones "or "uture use' an the burying o" the s7e!eton is an annua! re!igious cere$ony.3 21ootnote 6C? Co$#are 5B. i*. H8. O? 8Thou In ra $a est !owest the heathen.8 Meber has shown' loc. cit.' that the genera! notion o" the 4r2Ga3h$anas is that a!! are born again in the ne6t wor! ' where they are rewar e or #unishe accor ing as they are goo or ba < whereas in the 5ig Be a the goo re+oice in hea*en' an the ba are annihi!ate . This genera! *iew is to be $o i"ie ' howe*er' by such si e=theories as those +ust $entione ' that the goo (or wise) $ay be reborn on earth' or be unite with go s' or beco$e sun!ight or stars (the !atter are 8watery8 to the %in u' an

this $ay e6#!ain the state$ent that the sou! is 8in the $i st o" waters8).3 21ootnote 61? There is in this age no notion o" the re#eate creations "oun in !ater !iterature. Dn the contrary' it is e6#ress!y sai in the 5ig Be a' *i. O8. HH' that hea*en an earth are create but once? 9Dn!y once was hea*en create ' on!y once was earth create '9 Qi$$er' )IL. OC8.3 21ootnote 6H? Mhen the #rinci#!e o" !i"e is e6#!aine it is in ter$s o" sun or "ire. Thus Pra+2Ga3#ati' Lor o" beings' or 1ather=go ' is "irst an e#ithet o" Sa*itar' 5B. i*. LA. H< an the go! en ger$ $ust be "ire.3 21ootnote 6A? Schoo!cra"t' #istorical and Statistical Information' i. AH. )s e6a$#!es o" the $any #assages where 8water is the beginning8 $ay be cite ?at. $r. *i. N. 1. 1N< 6i. 1. 6. 1. The sun' born as ) iti8s eighth son' is the bir ' 8egg=born'8 5B. 6. NH. 8.3 21ootnote 6O? )$ong the new curators o" )thar*an origin are' "or instance' the sun un er the na$e o" 5ohita' Desire (Lo*e)' etc.' etc.3 21ootnote 6L? I!!ustrations o" these contra ictions $ay be "oun in #!enty a(ud -uir i*. #. HC "".3 21ootnote 66? Kiru7ta' *ii. O< -uir' loc. cit. #. 1A1 an *. 1N.3 21ootnote 6N? Heu+und .ollmonds *(fer' 188C. The )45i6&sh45a6 ' or initiation' has been escribe by Lin ner< the !45a69as45u6ya an .a9a(eya' by Meber.3 21ootnote 68? The water=sic7ness a!rea y i$#ute to this go in the 5ig Be a. This ta!e an that o" 4hrigu (re"erre to abo*e) show an ancient trait in the #osition o" Baruna' as chie" go .3 21ootnote 69? This is the ger$ o" the #i!gri$age octrine (see be!ow).3 21ootnote NC? Perha#s (-. i6. AC1) inter#o!ate < or the "irst a!!usion to the 1our )ges.3 21ootnote N1? These (co$#are afri' 8b!essing'8 in the )*esta) are *erses in the 5ig Be a intro ucing the sacri"ice. They are $eant as #ro#itiations' an a##ear to be an ancient #art o" the ritua!.3 21ootnote NH? ) grou# o" hy$ns in the "irst boo7 o" the 5ig Be a are attribute to Dogstai!. )t any rate' they o a!!u e to hi$' an so #ro*e a $o erate anti;uity (#robab!y the $i !e #erio o" the 5i7) "or the ta!e. The na$e' in Sans7rit WunasZe#a' has been ingenious!y starre by Meber as Cynosoura< the !ast #art o" each co$#oun ha*ing the sa$e $eaning' an the "irst #art being e*en #honetica!!y the sa$e >unas0 41ree&: &unhos6 .3 21ootnote NA? Ait. $r. *iii. 1C' 1L' HC.3 21ootnote NO? The e#ic has a !ater *ersion. This ear!ier "or$ is "oun in ?at. $r. i. 8. 1. 1or the story o" the "!oo a$ong the )$erican In ians co$#are Schoo!cra"t (#istorical and Statistical Information)' i. 1N.3 >>>>>

CHAPTER +.
BRAHMANIC PANTHEISM.%THE UPANISHADS.

In the Be ic hy$ns $an "ears the go s' an i$agines &o . In the 4r2Ga3h$anas $an sub ues the go s' an "ears &o . In the ,#anisha s $an ignores the go s' an beco$es &o .213 Such in a wor is the theoso#hic re!ations between the three #erio s re#resente by the "irst Be ic Co!!ection' the ritua!istic 4r2Ga3h$anas' an the #hi!oso#hica! treatises ca!!e ,#anisha s. Tet i" one too7 these three strata o" thought to be ;uite in e#en ent o" each other he wou! go a$iss. 5ather is it true that the 4r2Ga3h$anas !ogica!!y continue what the hy$ns begin< that the ,#anisha s !ogica!!y carry on the thought o" the 4r2Ga3h$anas. )n $ore' "or in the o! est ,#anisha s are traits that connect this c!ass o" writings (i" they were written) irect!y' an e*en c!ose!y with the Be ic hy$ns the$se!*es< so that one $ay sa"e!y assu$e that the ti$e o" the "irst ,#anisha s is not $uch #osterior to that o" the !atest a itions $a e to the Be ic co!!ections' though this in icates on!y that these a itions were co$#ose at a $uch !ater #erio than is genera!!y su##ose .2H3 In In ia no !iterary #erio subsi es with the rise o" its e*entua!!y 8succee ing8 #erio . )!! the wor7s o*er!a#. Parts o" the 4r2Ga3h$anas succee ' so$eti$es with the a ition o" who!e boo7s' their #ro#er !iterary successors' the ,#anisha s. Be ic hy$ns are co$#ose in the 4rah$anic #erio .2A3 The #rose S2Gu3tras' which' in genera!' are ear!ier' so$eti$es #ost= ate $etrica! W2Ga3stra=ru!es. Thus it is high!y #robab!e that' whereas the ,#anisha s began be"ore the ti$e o" 4u ha' the Wata#atha 4r2Ga3h$ana (i" not others o" this c!ass) continue to within two or three centuries o" our era< that the !ega! S2Gu3tras were' there"ore' conte$#orary with #art o" the 4r2Ga3h$anic #erio <2O3 an that' in short' the en o" the Be ic #erio is so 7nit with the beginning o" the 4r2Ga3h$anic' whi!e the 4r2Ga3h$anic #erio is so 7nit with the rise o" the ,#anisha s' S2Gu3tras' e#ics' an 4u his$' that one cannot say o" any one? 8this is !ater'8 8this is ear!ier8< but each $ust be ta7en on!y "or a #hase o" in e"inite!y ate thought' e6hibite on certain !ines. It $ust a!so be re$e$bere that by the sa$e c!ass o" wor7s a wi e geogra#hica! area $ay be re#resente < by the 4r2Ga3h$anas' west an east< by the S2Gu3tras' north an south< by the Be ic #oe$s' northwest an east to 4enares ()B.)< by the e#ics' a!! In ia' centre about the ho!y $i !e !an near De!hi. The $eaning o" ,#anisha as use in the co$#ositions the$se!*es' is either' as it is use to= ay' the tit!e o" a #hi!oso#hica! wor7< that o" 7now!e ge eri*e "ro$ esoteric teaching< or the esoteric teaching itse!". Thus brahma u(anishad is the secret octrine o" brahma' an 8whoe*er "o!!ows this u(anishad8 $eans whoe*er "o!!ows this octrine. This see$s' howe*er' to be a $eaning eri*e "ro$ the nature o" the ,#anisha s the$se!*es' an we are a!$ost inc!ine to thin7 that the true signi"icance o" the wor was origina!!y that in which a!one occurs' in the ear!y #erio ' the co$bination u(a+ni+4s.6ad' an this is #ure!y e6terna!? 9he $a7es the co$$on #eo#!e u(a+ni+ s45a6din0" i.e.' 8sitting be!ow8 or 8sub+ect'8 it is sai in ?at. $r. i6. O. A. A ("ro$ the !itera! $eaning o" 8sitting be!ow8).2L3 Instea ' there"ore' o" seeing in u(an45i6sad' ,#anisha ' the i ea o" a session' o" #u#i!s sitting own to hear instruction (the #re#ositions an *erb are ne*er use in this sense)' it $ay be that the ,#anisha s were at "irst subsidiary wor7s o" the ritua!istic 4r2Ga3h$anas containe in the 2G)3ranya7as or 1orest 4oo7s' that is' a##en ices to the 4r2Ga3h$ana' ostensib!y inten e "or the use o" #ious "orest=her$its (who ha #asse beyon the nee o" sacri"ice)< an this' in #oint o" "act' is +ust what they were< ti!! their growth resu!te in their beco$ing an in e#en ent branch o" !iterature. The usua! e6#!anation o" 8,#anisha '8 howe*er' is that it re#resents the instruction gi*en to the #u#i! 8sitting un er8 the teacher. )!though at #resent between two an three hun re ,#anisha s are 7nown' at !east by na$e' to e6ist' yet scarce!y a o(en a##ear to be o" great anti;uity. So$e o" these are integra! #arts o" 4r2Ga3h$anas' an a##arent!y were a e to the ritua!istic wor7s at an ear!y #erio .263 Mhi!e $an8s chie" e""ort in the 4rah$anic #erio see$s to be by sacri"ice an #enance to attain

ha##iness herea"ter' an to get the u##er han o" i*ine #owers< whi!e he recogni(es a &o ' who' though su#re$e' has yet' !i7e the #riest hi$se!"' attaine his su#re$acy by sacri"ice an #enance< whi!e he rea$s o" a !i"e herea"ter in hea*en!y wor! s' in the rea!$ o" !ight' though har !y see7ing to a*oi a continuation o" earth!y re=births< ne*erthe!ess he "rees hi$se!" at ti$es "ro$ ritua!istic obser*ances su""icient!y to continue the ;uestioning as7e by his Be ic ancestors' an to won er whither his i$$orta! #art is e"initi*e!y going' an whether that s#irit o" his wi!! !i*e in e#en ent!y' or be unite with so$e higher #ower' such as the sun or 4rah$2Ga3. The #hi!oso#hica! writings ca!!e ,#anisha s2N3 ta7e u# this ;uestion in earnest' but the answer is a!rea y assure ' an the #hi!oso#hers' or #oets' o" this #erio see7 !ess to #ro*e the truth than to e6#oun it. The sou! o" $an wi!! not on!y +oin a hea*en!y Power. It is #art o" that Power. -an8s s#irit (se!") is the wor! =s#irit. )n what is thisP Mhi!e a!! the ,#anisha s are at one in answering the "irst ;uestion' they are not at one in the $etho by which they arri*e at the sa$e resu!t. There is no syste$atic #hi!oso#hy< but a tentati*e' an $ore or !ess og$atic' !ogic. In regar to the secon ;uestion they are sti!! !ess at one< but in genera! their answer is that the wor! =s#irit is )!!' an e*erything is a #art o" It or %i$. Tet' whether that )!! is #ersona! or i$#ersona!' an what is the re!ation between s#irit an $atter' this is sti!! an unsett!e #oint. The $etho s an resu!ts o" this ha!"=#hi!oso#hica! !iterature wi!! $ost easi!y be un erstoo by a "ew e6a$#!es. 4ut' be"ore these are gi*en' it wi!! be necessary to e$#hasi(e the co!!o;uia! an scra##y nature o" the teaching. Legen ' #arab!e' ritua!istic absur ities' be!ie" in go s' enia! o" go s' be!ie" in hea*en' enia! o" hea*en' are a!! $ing!e ' an "or a #ur#ose. 1or so$e $en are ab!e' an so$e are unab!e' to recei*e the true !ight o" 7now!e ge. 4ut $an8s "ate e#en s on his 7now!e ge. The wise $an beco$es herea"ter what his 7now!e ge has #re#are hi$ to be. Kot e*ery s#irit is "itte "or i$$orta!ity' but on!y the s#irit o" the$ that ha*e wise!y esire it' or' rather' not esire it< "or e*ery esire $ust ha*e been e6tinguishe be"ore one is "itte "or this en . %ence' with a *ancing be!ie" in absor#tion an #antheis$' there sti!! !ingers' an not as a $ere su#er"!uity' the use o" sacri"ice an #enance. 5ites an the #ara#herna!ia o" re!igion are essentia! ti!! one !earns that they are unessentia!. Desire wi!! be grati"ie ti!! one !earns that the $ost esirab!e thing is !ac7 o" esire. 4ut so !ong as one esires e*en the !ac7 o" esire he is sti!! in the "etters o" esire. The way is !ong to the e6tinction o" e$otion' but its attain$ent resu!ts in ha##iness that is greater than e!ight< in #eace that sur#asses +oy. In the e6#osition o" this octrine the o! go s are retaine as "igures. They are not rea! go s. 4ut they are e6istent "or$s o" &o . They are #ortions o" the abso!ute' a "or$ o" the Eterna!' e*en as $an is a "or$ o" the sa$e. )bso!ute being' again' is escribe as anthro#o$or#hic. 8This is that8 un er a certain "or$. Incessant!y $a e is the atte$#t to e6#!ain the i entity o" the abso!ute with #heno$ena. The #ower brahma' which is origina!!y a##!ie to #rayer' is now ta7en as abso!ute being' an this' again' $ust be e;uate with the #ersona! s#irit (ego' se!"' 45a6tm45a6 ). Dne "in s hi$se!" bac7 in the age o" Be ic s#ecu!ation when he rea s o" #rayer (or #enance) an #ower as one. 1or' as was shown abo*e' the 5ig Be a a!rea y recogni(es that #rayer is #ower. There the wor "or #ower' brahma' is use on!y as e;ui*a!ent o" #rayer' an 4rihas#ati or 4rah$anas#ati is !itera!!y the 8go o" #ower'8 as he is inter#rete by the #riests. The signi"icance o" the other great wor o" this #erio ' na$e!y 45a6tm45a6 ' is not at a!! uncertain' but to trans!ate it is i""icu!t. It is breath' s#irit' se!"' sou!. Tet' since in its origina! sense it corres#on s to s#iritus (co$#arab!e to ath$en)' the wor s#irit' which a!so signi"ies the rea! #erson' #erha#s re#resents it best. Me sha!! then ren er brahma an 45a6tm45a6 by the abso!ute an the ego or s#irit' res#ecti*e!y< or !ea*e the$' which is #erha#s the best way' in their nati*e "or$. The #hysica! breath' (r45a6na0 is occasiona!!y use +ust !i7e 45a6tm45a6. Thus it is sai that a!! the go s are one go ' an this is (r45a6na0 i entica! with brahma (4riha 2G)3ranya7a ,#anisha ' A.9.9)< or (r45a6na is so use as to be the sa$e with s#irit' though' on the other han ' 8breath is born o" s#irit8 (PraZna ,#. A.A)' +ust as in the 5ig Be a (abo*e) it is sai that a!! co$es "ro$ the breath o" &o . Dne o" the $ost instructi*e o" the o! er ,#anisha s is the Ch2Ga3n ogya. ) s7etch o" its octrines wi!! gi*e a c!earer i ea o"

,#anisha #hi!oso#hy than a cha#ter o" isconnecte e6cer#ts? )!! this (uni*erse) is brahma. -an has inte!!igent "orce (or wi!!). %e' a"ter eath' wi!! e6ist in accor ance with his wi!! in !i"e. This s#irit in ($y) heart is that $in =$a7ing' breath=bo ie ' !ight= "or$e ' truth=thoughte ' ether=s#irite Dne' o" who$ are a!! wor7s' a!! esires' a!! s$e!!s' an a!! tastes< who co$#rehen s the uni*erse' who s#ea7s not an is not $o*e < s$a!!er than a rice=corn' s$a!!er than a $ustar =see ' E greater than earth' greater than hea*en. This (uni*ersa! being) is $y ego' s#irit' an is brahma0 "orce (abso!ute being). )"ter eath I sha!! enter into hi$ (A.1O).283 This a!! is breath (GGs#irit in A.1L.O). )"ter this e#ito$e o" #antheis$ "o!!ows a ritua!istic bit? -an is sacri"ice. 1our an twenty years are the $orning !ibation< the ne6t "our an "orty' the $i = ay !ibation< the ne6t eight an "orty' the e*ening !ibation. The son o" Itar2Ga3' 7nowing this' !i*e one hun re an si6teen years. %e who 7nows this !i*es one hun re an si6teen years (A.16). Then' "or the abo!ition o" a!! sacri"ice' "o!!ows a cha#ter which e6#!ains that $an $ay sacri"ice sy$bo!ica!!y' so that' "or e6a$#!e' gi"ts to the #riests (a necessary a +unct o" a rea! sacri"ice) here beco$e #enance' !ibera!ity' rectitu e' non=in+ury' truth=s#ea7ing (ib. 1N. O). There "o!!ows then the i enti"ication o" brahma with $in ' sun' breath' car ina! #oints' ether' etc' e*en #uns being brought into re;uisition' @a is @ha an @ha is @a (O. 1C. L)<293 earth' "ire' "oo ' sun' water' stars' $an' are brahma' an brahma is the $an seen in the $oon (O. 1H. I). )n now co$es the i entity o" the i$#ersona! brahma with the #ersona! s#irit. The $an seen in the eye is the s#irit< this is the i$$orta!' un"earing brahma (O. 1L. I G 8. N. O). %e that 7nows this goes a"ter eath to !ight' thence to ay' thence to the !ight $oon' thence to the season' thence to the year' thence to the sun' thence to the $oon' thence to !ightning< thus he beco$es i*ine' an enters brahma. They that go on this #ath o" the go s that con ucts to brahma o not return to hu$an con itions (ib. 1L. 6). 4ut the 1ather=go o" the 4r2Ga3h$anas is sti!! a te$#orary creator' an thus he a##ears now (ib. 1N)? The 1ather=go broo e o*er21C3 the wor! s' an "ro$ the$ e6tracte essences' "ire "ro$ earth' win "ro$ air' sun "ro$ s7y. These three i*inities (the tria ' "ire' win ' an sun) he broo e o*er' an "ro$ the$ e6tracte essences' the 5ig Be a "ro$ "ire' the Ta+ur Be a "ro$ win ' the S2Ga3$a Be a "ro$ sun. In the #rece ing the northern #ath o" the$ that 7now the abso!ute (brahma) has been escribe ' an it was sai that they return no $ore to earth. Kow "o!!ows the southern #ath o" the$ that on!y #art!y 7now brahma? 9%e that 7nows the o! est' 9ye4s.6tham an the best' >re4s6tham0 beco$es the o! est an the best. Kow breath is o! est an best9 (then "o!!ows the "a$ous #arab!e o" the senses an breath' L. 1. I). This ("oun e!sewhere) is e*i ent!y regar e as a new octrine' "or' a"ter the e uction has been $a e that' because a creature can !i*e without senses' an e*en without $in ' but cannot !i*e without breath' there"ore the breath is the 8o! est an best'8 the te6t continues' 8i" one to! this to a ry stic7' branches wou! be #ro uce an !ea*es #ut "orth8 (L. H. A).21133 The #ath o" hi$ that #art!y 7nows the brahma which is e6#resse in breath' etc' is as "o!!ows? %e goes to the $oon' an ' when his goo wor7s are use u#' he (u!ti$ate!y $ist) rains own' beco$ing see ' an begins !i"e o*er again on earth' to beco$e !i7e the #eo#!e who eat hi$ (L. 1C. 6)< they that are goo beco$e #riests' warriors' or $e$bers o" the thir estate< whi!e the ba beco$e ogs' hogs' or $e$bers o" the !ow castes.21H3 ) story is now to! ' instructi*e as i!!ustrating the ti$e. 1i*e great octors o" the !aw ca$e together to iscuss what is S#irit' what is brahma. In the en they are taught by a 7ing that the uni*ersa! S#irit is one8s own s#irit (L. 18. 1). It is interesting to see that' a!though the 5ig Be a istinct!y says that 8being was born o" not=being8 (=satas s=d a945a6yata' X. NH. A)'21A3 yet not=being is here eri*e ;uite as e$#hatica!!y "ro$ being. 1or in the #hi!oso#hica! e6#!anation o" the uni*erse gi*en in 6. H. 1 "". one rea s? 94eing a!one e6iste in the beginning' one' an without a secon . Dthers say 8not=being a!one8 E but how cou! being be born o" not=beingP 4eing a!one e6iste in the beginning.921O3 This being is then re#resente as sentient. 9It saw (an esire )' 8$ay I be $any'8 an sent "orth "ire (or heat)< "ire (or

heat) esire an #ro uce water< water' "oo (earth)< with the !i*ing s#irit the i*inity entere "ire' water' an earth9 (6. A). )s $in co$es "ro$ "oo ' breath "ro$ water' an s#eech "ro$ "ire' a!! that $a7es a $an is thus eri*e "ro$ the (true) being (6. N. 6)< an when one ies his s#eech is absorbe into $in ' his $in into breath' his breath into "ire (heat)' an heat into the highest go hea (6. 8. N). This is the subt!e s#irit' that is the S#irit' that is the True' an this is the s#irit o" $an. Kow co$es the gran conc!usion o" the Ch2Ga3n ogya. %e who 7nows the ego esca#es grie". Mhat is the egoP The Be as are na$es' an he that sees brahma in the Be as is in ee (#art!y) wise< but s#eech is better than a na$e< $in is better than s#eech< wi!! is better than $in < $e itation' better than wi!!< re"!ection' than $e itation< un erstan ing' than re"!ection< #ower' than un erstan ing< "oo ' than #ower< water' than "oo < heat ("ire)' than water< ether' than heat< $e$ory' than ether< ho#e' than $e$ory< breath (Gs#irit)' than ho#e. In each !et one see brahma< ego in )!!. Mho 7nows this is su#re$e in 7now!e ge< but $ore su#re$e in 7now!e ge is he that 7nows that in true (being) is the highest being. True being is ha##iness< true being is ego< ego is a!!< ego is the abso!ute.21L3 The re!ati*ity of i*inity is the isco*ery o" the ,#anisha s. )n the re!ati*ity o" ha##iness herea"ter is the 7ey=note o" their re!igious #hi!oso#hy. Pious $en are o" three c!asses' accor ing to the co$#!ete syste$. So$e are goo $en' but they o not 7now enough to a##reciate' inte!!ectua!!y or s#iritua!!y' the highest. Let this c!ass $e itate on the Be as. They esire wea!th' not "ree o$. The secon c!ass wish' in ee ' to e$anci#ate the$se!*es< but to o so ste# by ste#< not to reach abso!ute brahma' but to !i*e in b!iss herea"ter. Let these worshi# the S#irit as #hysica! !i"e. They wi!! attain to the b!iss o" the rea!$ o" !ight' the rea!$ o" the #ersona! creator. 4ut the highest c!ass' they that wish to e$anci#ate the$se!*es at once' 7now that #hysica! !i"e is but a "or$ o" s#iritua! !i"e< that the #ersona! creator is but a "or$ o" the S#irit< that the S#irit is abso!ute brahma< an that in reaching this they attain to i$$orta!ity. These' then' are to $e itate on s#irit as the highest S#irit' that is' the abso!ute. To "ear hea*en as $uch as he!!' to 7now that 7now!e ge is' a"ter a!!' the 7ey to brahma< that brahma is 7now!e ge< this is the way to e$anci#ation. The go s are< but they are "or$s o" the ego' an their hea*en is $orta!. It is "a!se to eny the go s. In ra an the 1ather=go e6ist' +ust as $en e6ist' as transient "or$s o" brahma. There"ore' accor ing to the wea7ness or strength o" a $an8s $in an heart ( esire) is he "itte to ignore go s an sacri"ice. To obtain brahma his esires $ust be wea7' his 7now!e ge strong< but sacri"ice is not to be #ut away as use!ess. The isci#!inary teaching o" the sacri"ice is a necessary #re#aration "or highest wis o$. It is here that the ,#anisha s' which otherwise are to a great e6tent on the highway to 4u his$' #ractica!!y contrast with it. 4u his$ ignores the sacri"ice an the sta ia in a #riest8s !i"e. The ,#anisha s retain the$' but on!y to throw the$ o*er at the en when one has !earne not to nee the$. Phi!oso#hica!!y there is no #!ace "or the ritua! in the ,#anisha octrine< but their teachers stoo too $uch un er the o$inion o" the 4r2Ga3h$anas to ignore the ritua!. They 7e#t it as a $eans o" #er"ecting the 7now!e ge o" what was essentia!. So 8by wis o$8 it is sai 8one gets i$$orta!ity.8 The S#irit e*e!o#s gra ua!!y in $an< by $eans o" the $orta! he esires the i$$orta!< whereas other ani$a!s ha*e on!y hunger an thirst as a 7in o" un erstan ing' an they are reborn accor ing to their 7now!e ge as beasts again. Such is the teaching o" another o" the ,#anisha s' the 2G)3itareya 2G)3ranya7a. This ,#anisha contains so$e rather stri7ing #assages? 9Mhate*er $an attains' he esires to go beyon it< i" he shou! reach hea*en itse!" he wou! esire to go beyon it9 (H. A. A. 1). 9$rahma is the )' thither goes the ego9 (H. A. 8. N). 9) is the who!e o" S#eech' an S#eech is Truth' an Truth is S#irit9 (H. A. 6. L=1O).2163 9The S#irit broo e o*er the water' an "or$ ($atter) was born9 (H. O. A. 1 "".)< so #hysica!!y water is the origin o" a!! things9 (H. 1. 8. 1).21N3 9Mhate*er be!ongs to the "ather be!ongs to the son' whate*er be!ongs to the son be!ongs to the "ather9 (ib.). 9-an has three births? he is born o" his $other' reborn in the #erson o" his son' an "in s his highest birth in eath9 (H. L). In the e6#osition o" these two ,#anisha s one gets at once the su$ o" the$ a!!. The $etho s' the i!!ustrations' e*en the octrines' i""er in etai!< but in the chie" en an ob+ect o" the ,#anisha s' an in the #rinci#!e o" 7now!e ge as a $eans o" attaining brahma' they are unite . This it is that

causes the re"utation o" the Be ic 8being "ro$ not=being.8 It is e*en sai in the 2G)3itareya that the go s worshi##e breath (the s#irit) as being an so beca$e go s (great)< whi!e e*i!s worshi##e s#irit as not=being' an hence beca$e (in"erior) e*i!s (H. 1. 8. 6). It was notice abo*e that a 7ing instructe #riests. This interchange o" the r[!es o" the two castes is not uni;ue. In the J2Ga3ush2Gi3ta7i ,#anisha (O. 19)' occurs another instance o" a warrior teaching a 4rah$an. This' with the "a$i!iar i!!ustration o" a &an h2Ga3ra (Jan ahar) $an' the song o" the Jurus' an the absence o" 4rah$anic !iterature as such in the !ist o" wor7s' cite *ii. 1' wou! in icate that the Ch2Ga3n ogya was at !east as o! as the 4r2Ga3h$ana !iterature.2183 In their #resent "or$ se*era! i""erences re$ain to be #ointe out between the Be ic #erio an that o" the ,#anisha s. The goa! o" the sou!' the two #aths o" go s an o" brahma' ha*e been in icate . )s a!rea y e6#!aine ' the roa to the abso!ute brahma !ies beyon the #ath to the con itione brahma. D##ose to this is the #ath that !ea s to the wor! o" hea*en' whence' when goo wor7s ha*e been e6hauste ' the s#irit escen s to a new birth on earth. The course o" this secon #ath is concei*e to be the ar7 ha!" o" the $oon' an so bac7 to $an. 4oth roa s !ea "irst to the $oon' then one goes on to brahma' the other returns to earth. It wi!! be seen that goo wor7s are regar e as buoying a $an u# "or a ti$e' ti!!' !i7e gas in a ba!!oon' they !ose their "orce' an he sin7s own again. Mhat then beco$es o" the *irtue o" a $an who enters the abso!ute brahma0 an escen s no $oreP %e hi$se!" goes to the wor! where there is 9no sorrow an no snow'9 where he !i*es "ore*er ($rihad 45A6ran. L. 1C)< but 9his be!o*e re!ations get his *irtue' an the re!ations he oes not !o*e get his e*i!9 (@45a6ush45i6t. U(. 1. O). In this ,#anisha "ire' sun' $oon' an !ightning ie out' an rea##ear as brahma. This is the octrine o" the 1Dtterd8mmerung' an succession o" aeons with their i*inities (H. 1H). %ere again is it istinct!y state that (r45a6na' breath' is brahma< that is' s#irit is the abso!ute (H. 1A). Mhat beco$es o" the$ that ie ignorant o" the egoP They go either to the wor! s o" e*i! s#irits' which are co*ere with ar7ness/the sa$e antithesis o" !ight an ar7ness' as goo an e*i!' that was seen in the 4r2Ga3h$anas/or are reborn on earth again !i7e the wic7e (45I6>45a6 ' A). It is to be note that at ti$es a!! the #arts o" a $an are sai to beco$e i$$orta!. 1or +ust as i""erent ri*ers enter the ocean an their na$es an "or$s are !ost in it' so the si6teen #arts o" a $an sin7 into the go hea an he beco$es without #arts an i$$orta! (Pra>na U(. 6. L)< a #ure!y #antheistic *iew o" absor#tion' in istinction "ro$ the Be ic *iew o" hea*en' which !atter' in the "or$ o" i$$orta! +oy herea"ter' sti!! !ingers in the ear!ier ,#anisha s. It is "urther to be obser*e as the crowning #oint o" these s#ecu!ations that' +ust as the b!iss o" e$anci#ation $ust not be esire ' a!though it is esirab!e' so too' though 7now!e ge is the "un a$enta! con ition o" e$anci#ation' yet is e!ight in the true a "ata! error? 9They that re*ere what is not 7now!e ge enter into b!in ar7ness< they that e!ight in 7now!e ge co$e as it were into sti!! greater ar7ness9 (I>45a6' 9). %ere' what is not rea! 7now!e ge $eans goo wor7s' sacri"ice' etc. 4ut the sacri"ice is not iscar e . To those #eo#!e ca#ab!e on!y o" attaining to rectitu e' sacri"ices' an be!ie" in go s there is gi*en so$e b!iss herea"ter< but to hi$ that is risen abo*e this' who 7nows the ego (S#irit) an rea! being' such b!iss is no b!iss. %is b!iss is union with the S#irit. This is the co$#!etion o" ,#anisha #hi!oso#hy. 4e"ore it is a stage where b!iss a!one' not absor#tion' is taught.2193 4ut what is the ego' s#irit or se!" (45a6tm45a6 )P 1irst o" a!! it is conscious< ne6t it is not the Person' "or the Person is #ro uce by the 45a6tm45a6 . Since this Person is the ty#e o" the #ersona! go ' it is e*i ent that the ego is regar e as !ying bac7 o" #ersona!ity. Ke*erthe!ess' the teachers so$eti$es sto# with the !atter. The e*e!o#e *iew is that the i$$orta!ity o" the #ersona! creator is co$$ensurate on!y with that o" the wor! which he creates. It is "or this reason that in the -un a7a (1. H. 1C) it is sai that "oo!s regar "u!"i!!$ent o" esire in hea*en!y ha##iness as the best thing< "or a!though they ha*e their 8rewar in the to# o" hea*en' yet' when the e!e*ation cause by their goo wor7s en s' as it wi!! en ' when the buoyant #ower o" goo wor7s is e6hauste ' then they ro# own to earth again. %ence' to worshi# the creator as the 45a6tm45a6 is in ee #ro ucti*e o" te$#orary #!easure' but no $ore. 9I" a $an

worshi# another i*inity' devat45a6 ' with the i ea that he an the go are i""erent' he oes not 7now9 ($rihad 45A6ran. U(. 1. O. 1C). 9Mithout #assion an without #arts9 is the brahma (7und. H. H. 9). The "urther octrine' there"ore' that a!! e6ce#t brahma is e!usion is i$#!ie here' an the 9e6tinction o" go s in brahma9 is once or twice "or$u!ate .2HC3 The "ata! error o" +u g$ent is to i$agine that there is in abso!ute being anything se#arate "ro$ $an8s being. Mhen #ersoni"ie ' this being a##ears as the su#re$e Person' i entica! with the ego' who is !or o" what has been an what wi!! be. 4y #ercei*ing this contro!!ing s#irit in one8s own s#irit (or se!") one obtains eterna! b!iss< 9when esires cease' the $orta! beco$es i$$orta!< he attains brahma here9 in !i"e (@atha U(. H. L. 1H< 6. 1O< $r. 45A6ran. U(. O. O. N). %ow inconsistent are the teachings o" the ,#anisha s in regar to cos$ogonic an eschato!ogica! $atters wi!! be e*i ent i" one contrast the state$ents o" the i""erent tracts not on!y with those o" other writings o" the sa$e sort' but e*en with other state$ents in the sa$e ,#anisha s. Thus the -un a7a teaches "irst that 4rah$2Ga3' the #ersona! creator' $a e the wor! an e6#!aine brahma (1. 1. 1). It then e"ines brahma as the I$#erishab!e' which' !i7e a s#i er' sen s out a web o" being an raws it in again (ib. 6' N). It states with a!! istinctness that the (neuter) brahma co$es "ro$ The ($ascu!ine) Dne who is a!!=wise' a!!=7nowing (ib. 9). This hea*en!y Person is the i$#erishab!e ego< it is without "or$< higher than the i$#erishab!e (1. H. 1C "".< H. 1. H)< greater than the great (A. H. 8). )gainst this is then set (H. H. 9) the great being brahma' without #assions or #arts' i. e.' without inte!!igence such as was #re icate o" the 45a6tm45a6 < an (A. 1. A) then "o!!ows the octrine o" the #ersona! 8Lor ' who is the $a7er' the Person' who has his birth in brahma" ((urusho brahmayonis). That this ,#anisha is #antheistic is #!ain "ro$ A. H. 6' where Be 2Ga3nta an Toga are na$e . )ccor ing to this tract the wise go to brahma or to ego (A. H. 9 an 1. H. 11)' whi!e "oo!s go to hea*en an return again. Dn the sa$e #!ane stan s the 2GI3Z2Ga3' where 45a6tm45a6 ' ego' S#irit' is the True' the Lor ' an is in the sun. D##ose to each other here are 8 ar7ness8 an 8i$$orta!ity'8 as "ruit' res#ecti*e!y' o" ignorance an wis o$. In the J2Ga3ush2Gi3ta7i ,#anisha ' ta7en with the $eaning #ut into it by the co$$entators' the wise $an goes to a *ery i""erent sort o" brahma/one where he is $et by ny$#hs' an re+oices in a 7in o" hea*en. This brahma is o" two sorts' abso!ute an con itione < but it is u!ti$ate!y e"ine as 8breath.8 Mhene*er it is con*enient' 8breath8 is regar e by the co$$entators as ego' 8s#irit8< but one can scarce!y esca#e the con*iction that in $any #assages 8breath8 was $eant by the s#ea7er to be ta7en at its "ace *a!ue. It is the *ita! #ower. Mith this *ita! #ower (breath or s#irit) one in rea$!ess s!ee# unites. In ra has nothing higher to say than that he is breath (s#irit)' conscious an i$$orta!. E*entua!!y the sou! a"ter eath co$es to In ra' or gains the bright hea*en. 4ut here too the octrine o" the ying out o" the go s is 7nown (as in T45a6tt. A. 1C. O). Cos$ogonica!!y a!! here s#rings "ro$ water (1. O' 6' N< H. 1' 1H< A. 1' H< O. HC). -ost stri7ing are the contra ictions in the 4riha 2G)3ranya7a? 9In the beginning there was on!y nothing< this (wor! ) was co*ere with eath' that is hunger<2H13 he esire '9 etc. (1. H. 1). 9In the beginning there was on!y ego (45a6tm45a6 ." 45A6tm45a6 articu!ate 9I a$'9 an ("in ing hi$se!" !one!y an unha##y) i*i e hi$se!" into $a!e an "e$a!e'2HH3 whence arose $en' etc. (1. O. 1). )gain? 9In the beginning there was on!y brahma< this (neuter) 7new 45a6tm45a6 N brahma was the one an on!y E it create 9 (1. O. 1C=11)< "o!!owe i$$e iate!y by 9he create 9 (1H). )n a"ter this' in 1N' one is brought bac7 to 9in the beginning there was on!y 45a6tm45a6 < he esire 8!et $e ha*e a wi"e.89 In H. A. 1 "". the e6#!icitness o" the i""erences in brahma $a7es the account o" unusua! *a!ue. It a##ears that there are two "or$s o" brahma' one is $orta!' with "or$< the other is i$$orta!' without "or$. Mhate*er is other than air an the s#ace between (hea*en an earth) is $orta! an with "or$. This is being' its essence is in the sun. Dn the other han ' the essence o" the i$$orta! is the #erson in the circ!e (o" the sun). In $an8s bo y breath an ether are the i$$orta!' the essence o" which is

the #erson in the eye. There is a *isib!e an in*isib!e brahma (45a6tm45a6 < the rea! brahma is inco$#rehensib!e an is escribe on!y by negations (A. O. 1< 9. H6). The highest is the I$#erishab!e (neuter)' but this sees' hears' an 7nows. It is in this that ether (as abo*e) is wo*en (A. 8. 11). )"ter eath the wise $an goes to the wor! o" the go s (1. L. 16)< he beco$es the 45a6tm45a6 o" a!! beings' +ust !i7e that eity (1. L. HC)< he beco$es i entica! (8how can one 7now the 7nowerP8 vi9M45a6tar) in H. O. 1H=1A< an accor ing to A. H. 1A' the octrine o" sams45a6ra is e6to!!e (9they ta!7e o" &arma' e6to!!e &arma secret!y9)' as so$ething too secret to be i*u!ge easi!y' e*en to #riests. That i""erent *iews are recogni(e is e*i ent "ro$ Taitt. H. 6? 9I" one 7nows brahma as asat he beco$es on!y asat (non=e6istence)< i" he 7nows that 8brahma is8 (i.e.' a sad brahma)' #eo#!e 7now hi$ as thence e6isting.9 Persona! 45a6tm45a6 is here insiste on (9%e wishe 8$ay I be $any89)< an "ro$ 45a6tm45a6 ' the conscious brahma' in highest hea*en' ca$e the ether (H. 1' 6). Tet' i$$e iate!y a"terwar s? 9In the beginning was the non=e6istent< thence arose the e6istent< an That $a e "or hi$se!" an ego (s#irit' conscious !i"e' 45a6tm45a6L tad 45a6tm45a6nain svayam a&uruta' H. N). In $an brahma is the sun=brahma. %ere too one "in s the brahma4n.6a4h.6 (arimaras (A. 1C. O G J2Ga3ush2Gi3t. H. 1H' d45a6iva)' or e6tinction o" go s in brahma. 4ut what that brahma is' e6ce#t that it is b!iss' an that $an a"ter eath reaches 8the b!iss=$a7ing 45a6tm45a608 it is i$#ossib!e to say (A. 6< H. 8). Es#ecia!!y as the e#arte sou! 8eats an sits own singing8 in hea*en (A. 1C. L). The greatest iscre#ancies in eschato!ogy occur #erha#s in the 2G)3itareya 2G)3ranya7a. )"ter eath one either 9gets brahma9 (i. A. 1. H)' 9co$es near to the i$$orta! s#irit9 (1. A. 8. 1O)' or goes to the 9hea*en!y wor! .9 Jnow!e ge here e6#ress!y con itions the herea"ter< so $uch so that it is re#resente not (as abo*e) that "oo!s go to hea*en an return' but that a!!' sa*e the *ery highest' are to recogni(e a #ersona! creator (Pra+2Ga3#ati) in breath (GegoGbrahma)' an then they wi!! 9go to the hea*en!y wor! 9 (H. A. 8. L)' 9beco$e the sun9 (H. 1. 8. 1O)' or 9go to go s9 (H. H. O. 6). -oreo*er a"ter the highest wis o$ has been re*ea!e ' an the secon c!ass o" $en has been is#ose o"' the author sti!! returns to the 8shining s7y'8 svarga' as the best #ro$ise (A). Sinners are born again (H. 1. 1. L) on earth' a!though he!! is $entione (H. A. H. L). The origin o" wor! is water' as usua! (H. 1. 8. 1). The highest teaching is that a!! was 45a6tm45a60 who sent "orth wor! s (lo&45a6n as4r.69ata)' an "or$e the Person (as guar ian o" wor! s)' ta7ing hi$ "ro$ waters. %ence 45a6tm45a60 Pra+2Ga3#ati (o" the secon =c!ass thin7ers)' an brahma are the sa$e. Jnow!e ge is brahma (H. O. 1. 1< 6. 1. L=N). In the Jena' where the best that can be sai in regar to brahma is that he is tadvana' the one that 8!i7es this8 (or' #erha#s' is 8!i7e this8)' there is no absor#tion into a wor! =s#irit. The wise 8beco$e i$$orta!8< 8by 7now!e ge one gets i$$orta!ity8< 8who 7nows this stan s in hea*en8 (1. H< H. O< O. 9). The genera! resu!ts are about those "or$u!ate by Mhitney in regar to the Jatha? 7now!e ge gi*es continuation o" ha##iness in hea*en< the #unish$ent o" the unworthy is to continue sams45a6ra' the roun o" rebirths. %e!! is not $entione in the 2G)3itareya ,#anisha itse!" but in the 2G)3ranya7a2HA3 (H. A. H. L). That' howe*er' a union with the uni*ersa! 45a6tm45a6 (as we!! as hea*en) is esire ' wou! see$ to be the case "ro$ se*era! o" the #assages cite abo*e' notab!y 4riha 2G)3ran.' i. L. HC (sa eva4.m6vit sarve4s.645a6m bh45u6t45a6n45a6m 45a6tm45a6 bhavati0 /ath45a6 i4s.645a6 devat45a6ivam sa)< 8he that 7nows this beco$es the 45a6tm45a6 o" a!! creatures' as is that i*inity so is he8< though this is oubt!ess the 45a6nandamaya 45a6tm45a6 ' or +oy=$a7ing S#irit (T2Ga3itt. H. 8). )gain two "or$s o" brahma are e6#!aine (-2Ga3it. ,#. 6. 1L "".)? There are two "or$s o" brahma' ti$e an not=ti$e. That which was be"ore the sun is not=ti$e an has no #arts. Ti$e an #arts begin with the sun. Ti$e is the 1ather=go ' the S#irit. Ti$e $a7es an isso!*es a!! in the S#irit. %e 7nows the Be a who 7nows into what Ti$e itse!" is isso!*e . This $ani"est ti$e is the ocean o" creatures. 4ut brahma e6ists be"ore an a"ter ti$e.2HO3 )s an e6a$#!e o" the best sty!e o" the ,#anisha s we wi!! cite a "a*orite #assage (gi*en no !ess than

"our ti$es in *arious *ersions) where the octrine o" absor#tion is $ost istinct!y taught un er the "or$ o" a ta!e. It is the "a$ous DIALOGUE OF Y[=A]J-AVALKYA AND M[=A]ITREY[=I].[*#] T2Ga3+ca*a!7ya ha two wi*es' -2Ga3itrey2Gi3 an J2Ga3ty2Ga3yani. Kow -2Ga3itrey2Gi3 was *erse in ho!y 7now!e ge (brahma)' but J2Ga3ty2Ga3yani ha on!y such 7now!e ge as wo$en ha*e. 4ut when T2Ga3+ca*a!7ya was about to go away into the "orest (to beco$e a her$it)' he sai ? 8-2Ga3itrey2Gi3' I a$ going away "ro$ this #!ace. 4eho! ' I wi!! $a7e a sett!e$ent between thee an that J2Ga3ty2Ga3yani.8 Then sai -2Ga3itrey2Gi3? 8Lor ' i" this who!e earth "i!!e with wea!th were $ine' how thenP shou! I be i$$orta! by reason o" this wea!thP8 8Kay'8 sai T2Ga3+ca*a!7ya. 8E*en as is the !i"e o" the rich wou! be thy !i"e< by reason o" wea!th one has no ho#e o" i$$orta!ity.8 Then sai -2Ga3itrey2Gi3? 8Mith what I cannot be i$$orta!' what can I o with thatP whate*er $y Lor 7nows e*en that te!! $e.8 )n T2Ga3+ca*a!7ya sai ? 8Dear to $e thou art' in ee ' an "on !y s#ea7est. There"ore I wi!! e6#!ain to thee an o thou regar $e as I e6#!ain.8 )n he sai ? 8Kot "or the husban 8s sa7e is a husban ear' but "or the ego8s sa7e is the husban ear. Kot "or the wi"e8s sa7e is a wi"e ear< but "or the ego8s sa7e is a wi"e ear< not "or the son8s sa7e are sons ear' but "or the ego8s sa7e are sons ear< not "or wea!th8s sa7e is wea!th ear' but "or the ego8s sa7e is wea!th ear< not "or the sa7e o" the 4rah$an caste is the 4rah$an caste ear' but "or the sa7e o" the ego is the 4rah$an caste ear< not "or the sa7e o" the Marrior caste is the Marrior caste ear' but "or !o*e o" the ego is the Marrior caste ear< not "or the sa7e o" the wor! s are wor! s ear' but "or the sa7e o" the ego are wor! s ear< not "or the sa7e o" go s are go s ear' but "or the ego8s sa7e are go s ear< not "or the sa7e o" bh45u6ts (s#irits) are bh45u6ts ear' but "or the ego8s sa7e are bhuts ear< not "or the sa7e o" anything is anything ear' but "or !o*e o" one8s se!" (ego) is anything (e*erything) ear< the ego (se!") $ust be seen' hear ' a##rehen e ' regar e ' -2Ga3itrey2Gi3' "or with the seeing' hearing' a##rehen ing' an regar ing o" the ego the )!! is 7nownE. E*en as s$o7e #ours out o" a "ire !ighte with a$# 7in !ing woo ' e*en so out o" the &reat 4eing is b!own out a!! that which is' 5ig Be a' Ta+ur Be a' S2Ga3$a Be a' )thar*a ()ngiras) Be a' Stories' Ta!es' Sciences' ,#anisha s' "oo ' rin7' sacri"ices< a!! creatures that e6ist are b!own (breathe ) out o" this one (&reat S#irit) a!one. )s in the ocean a!! the waters ha*e their $eeting=#!ace< as the s7in is the $eeting=#!ace o" a!! touches< the tongue' o" a!! tastes< the nose' o" a!! s$e!!s< the $in ' o" a!! #rece#ts< the heart' o" a!! 7now!e ges< E as sa!t cast into water is isso!*e so that one cannot sei(e it' but where*er one tastes it is sa!ty' so this &reat 4eing' en !ess' !i$it!ess' is a $ass o" 7now!e ge. It arises out o" the e!e$ents an then isa##ears in the$. )"ter eath there is no $ore consciousness.2H63 I ha*e s#o7en.8 Thus sai T2Ga3+ca*a!7ya. Then sai -2Ga3itrey2Gi3? 8Tru!y $y Lor has bewi! ere $e in saying that a"ter eath there is no $ore consciousness.8 )n T2Ga3+ca*a!7ya sai ? 8I say nothing bewi! ering' but what su""ices "or un erstan ing. 1or where there is as it were ua!ity (dv45a6itam)' there one sees' s$e!!s' hears' a resses' notices' 7nows another< but when a!! the uni*erse has beco$e $ere ego' with what shou! one s$e!!' see' hear' a ress' notice' 7now any one (e!se)P %ow can one 7now hi$ through who$ he 7nows this a!!' how can he 7now the 7nower (as so$ething i""erent)P The ego is to be escribe by negations a!one' the inco$#rehensib!e' i$#erishab!e' unattache ' un"ettere < the ego neither su""ers nor "ai!s. Thus' -2Ga3itrey2Gi3' hast thou been instructe . So $uch "or i$$orta!ity.8 )n ha*ing s#o7en thus T2Ga3+ca*a!7ya went away (into the "orest). 5eturning to the ,#anisha ' o" which an out!ine was gi*en in the beginning o" this cha#ter' one "in s a state o" things which' in genera!' $ay be sai to be characteristic o" the who!e ,#anisha #erio . The sa$e *ague *iews in regar to cos$ogony an eschato!ogy obtain in a!! sa*e the outs#o7en sectarian tracts' an the sa$e uncertainty in regar to $an8s "uture "ate #re*ai!s in this who!e cyc!e.2HN3 ) "ew e6tracts wi!! show this. )ccor ing to the Ch2Ga3n ogya (O. 1N. 1)' a #ersona! creator' the o! 1ather=go o" the 4r2Ga3h$anas' Pra+2Ga3#ati' $a e the e!e$ents #rocee "ro$ the wor! s he ha 8broo e 8 o*er (or ha one #enance o*er' abhyata(at). In A. 19. 1' not= being was "irst< this beca$e being (with the $un ane egg' etc.). In shar# contra iction (6. H. 1)?

8being was the "irst thing' it wi!!e '8 etc.' a conscious i*inity' as is seen in ib. A. H' where it is a 8 eity'8 #ro ucing e!e$ents as 8 eities8 (ib. 8. 6) which it enters 8with the !i*ing 45a6tm45a6 '8 an so e*e!o#s na$es an "or$s (so T45a6itt. H. N). The !atter is the #re*ai!ing *iew o" the ,#anisha . In 1. N. L "". the 45a6tm45a6 is the sa$e with the uni*ersa! 45a6tm45a6 < in A. 1H. N' the brahma is the sa$e with ether without an within' unchanging< in A. 1A. N' the 8!ight abo*e hea*en8 is i entica! with the !ight in $an< in A. 1O. 1' a!! is brahma (neuter)' an this is an inte!!igent uni*ersa! s#irit. Li7e the ether is the 45a6tm45a6 in the heart' this is brahma (ib. H "".)< in O. A. air an breath are the two en s (so in the argu$ent abo*e' these are i$$orta! as istinguishe "ro$ a!! e!se)< in O. 1C. L yad v45a6v45a6 &a4.m6 tad eva &ham (brahma is ether)< in O. 1L. 1' the ego is brahma< in L. 18. 1 the uni*ersa! ego is i enti"ie with the #articu!ar ego (45a6tm45a6 )< in 6. 8 the ego is the True' with which one unites in rea$!ess s!ee#< in 6. 1L. 1' into (ar45a6 devat45a6 or 8highest i*inity8 enters $an8s s#irit' !i7e sa!t in water (ib. 1A). In N. 1L=H6' a *iew but ha!" correct is state to be that 8breath8 is a!!' but it is better to 7now that yo bh45u6m45a6 tad am4r.6tam' the i$$orta! (a!!) is in"inity' which rests in its own greatness' with a correcti*e 8but #erha#s it oesn8t8 (yadi v45a6 na). This in"inity is ego an 45a6tm45a6 .2H83 Mhat is the rewar "or 7nowing thisP Dne obtains wor! s' unchanging ha##iness' brahma< or' with so$e circu$na*igation' one goes to the $oon' an e*entua!!y reaches brahma or obtains the wor! s o" the b!esse (L. 1C. 1C). The roun o" e6istence' sams45a6ra' is in icate at 6. 16' an e6#ress!y state in L. 1C. N (insects ha*e here a thir #ath). I$$orta!ity is "orcib!y c!ai$e ? 8The !i*ing one ies not8 (6. 11. A). %e who 7nows the sections N. 1L to H6 beco$es 45a6tm45a6nanda an 9!or o" a!! wor! s9< whereas an incorrect *iew gi*es #erishab!e wor! s. In one ,#anisha there is a *erse (?vet. O. L) which wou! in icate a "or$a! ua!ity !i7e that o" the S2Ga3n7hyas<2H93 but in genera! one $ay say that the ,#anisha s are si$#!y #antheistic' on!y the absor#tion into a wor! =sou! is as yet scarce!y "or$u!ate . Dn the other han ' so$e o" the o! er ,#anisha s show traces o" an atheistic an $ateria!istic (asad) #hi!oso#hy' which is swa!!owe u# in the growing inc!ination to #ersoni"y the creati*e #rinci#!e' an u!ti$ate!y is !ost in the erection o" a #ersona! Lor ' as in the !atest ,#anisha s. This ten ency to #ersoni"y' with the increase o" s#ecia! sectarian go s' wi!! !ea again' a"ter centuries' to the rehabi!itation o" a tria o" go s' the trim45u6rti' where unite Bishnu' Wi*a' an ' with these' who are $ore #ower"u!' 4rah$2Ga3' the Pra+2Ga3#ati o" the Be a' as the )!!= go o" #ure!y #antheistic syste$s. In the #urer' o! er "or$ recor e abo*e' the (urusha (Person) is s#rung "ro$ the 45a6tm45a6 . There is no istinction between $atter an s#irit. Conscious being (sat) wi!!s' an so #ro uces a!!. Dr 45a6tm45a6 co$es "irst< an this is conscious sat an the cause o" the wor! s< which 45a6tm45a6 e*entua!!y beco$es the Lor . The 45a6tm45a6 in $an' owing to his en*iron$ent' cannot see who!e' an nee s the Toga isci#!ine o" asceticis$ to enab!e hi$ to o so. 4ut he is the sa$e ego which is the )!!. The re!ation between the abso!ute an the ego is through wi!!. 9This (neuter) brahma wi!!e ' 8-ay I be $any'8 an create 9 ('h45a6nd.' abo*e). So$eti$es the i$#ersona!' an so$eti$es the #ersona! 9s#irit wi!!e 9 (T45a6iit. H. 6). )n when it is sai ' in $rihad 45A6ran. 1. O. 1' that 9In the beginning ego' s#irit' 45a6tm45a60 a!one e6iste '9 one "in s this s#irit (se!") to be a "or$ o" brahma (ib. 1C=11). Personi"ie in a sectarian sense' this s#irit beco$es the i*inity 5u ra Wi*a' the 4!esse Dne (?vet45a6>vatara0 A. L. 11).2AC3 In short' the teachers o" the ,#anisha s not on!y o not ec!are c!ear!y what they be!ie*e in regar to cos$ogonic an eschato!ogica! $atters' but $any o" the$ #robab!y i not 7now c!ear!y what they be!ie*e . Their great isco*ery was that $an8s s#irit was not #articu!ar an $orta!' but #art o" the i$$orta! uni*ersa!. Mhether this uni*ersa! was a being a!i*e an a #ersona! 45a6tm45a6 ' or whether this #ersona! being was but a transient "or$ o" i$#ersona!' i$#erishab!e being<2A13 an whether the union with being' brahma' wou! resu!t in a sur*i*a! o" in i*i ua! consciousness'/ these are e*i ent!y #oints they were not agree u#on' an ' in a!! #robabi!ity' no one o" the sages was certain in regar to the$. Crass i enti"ications o" the *ita! #rinci#!e with breath' as one with ether' which is twice e$#hasi(e as one o" the two i$$orta! things' were #ro*isiona!!y acce#te . Then breath an i$$orta! s#irit were $a e one. -atter ha energy "ro$ the beginning' brahma< or was

chaos' asat' without being. 4ut when asat beco$es sat' that sat beco$es brahma' energi(e being' an to asat there is no return. In eschato!ogy the rea! (s#irit' or se!") #art o" $an (ego) either re+oices "ore*er as a conscious #art o" the conscious wor! =se!"' or e6ists i$$orta! in brahma/i$#erishab!e being' concei*e as $ore or !ess conscious.2AH3 The teachers recogni(e the !i$itations o" un erstan ing? 9The go s are in In ra' In ra is in the 1ather=go ' the 1ather=go (the S#irit) is in brahma9/94ut in what is brahmaO9 )n the answer is' 9)s7 not too $uch9 ($rihad. 45A6ran. U(. A. 6). These #rob!e$s wi!! be those o" the "uture "or$a! #hi!oso#hy. E*en the ,#anisha s o not "urnish a #hi!oso#hy a!together new. Their octrine o" &arma their i enti"ication o" #articu!ar ego an uni*ersa! ego' is not origina!. The 8breaths'8 the 8nine oors'8 the 8three ;ua!ities'8 the (urusha as i entica! with ego' are o! er e*en than the 4r2Ga3h$anas (Scher$an' loc. cit. #. 6H). It is not a new #hi!oso#hy' it is a new re!igion that the ,#anisha s o""er.2AA3 This is no re!igion o" rites an cere$onies' a!though the cu!t is retaine as he!#"u! in isci#!ining an teaching< it is a re!igion "or sorrowing hu$anity. It is a re!igion that co$"orts the a""!icte ' an gi*es to the sou! 8that #eace which the wor! cannot gi*e.8 In the sectarian ,#anisha s this b!iss o" re!igion is e*er #resent. 9Through 7nowing %i$ who is $ore subti!e than subti!e' who is creator o" e*erything' who has $any "or$s' who e$braces e*erything' the 4!esse Lor /one attains to #eace without en 9 (?vet. O. 1O=1L). These teachers' who en+oin the highest $ora!ity (8se!"=restraint' generosity' an $ercy8 are &o 8s co$$an $ents in $rihad 45A6ran. L. H) re"use to be satis"ie with *irtue8s rewar ' an ' being ab!e to obtain hea*en' 8see7 "or so$ething beyon .8 )n this they o not "ro$ $ere #essi$is$' but "ro$ a con*iction that they wi!! "in a +oy greater than that o" hea*en' an $ore en uring' in that wor! where is 9the !ight beyon the ar7ness9 (?vet. A. 8)< 9where shines neither sun' $oon' stars' !ightning' nor "ire' but a!! shines a"ter %i$ that shines a!one' an through %is !ight the uni*erse is !ighte 9 (7und. H. H. 1C). This' $oreo*er' is not a "uture +oy. It is one that "rees "ro$ #erturbation in this !i"e' an gi*es re!ie" "ro$ sorrow. In the Ch2Ga3n ogya (N. 1. A) a $an in grie" co$es see7ing this new 7now!e ge o" the uni*ersa! S#irit< 91or'9 says he' 9I ha*e hear it sai that he who 7nows the S#irit #asses beyon grie".9 So in the 2GI3Z2Ga3' though this is a !ate sectarian wor7' it is as7e ' 9Mhat sorrow can there be "or hi$ to who$ S#irit a!one has beco$e a!! thingsP8 (N). )gain' 9%e that 7nows the +oy o" brahma' whence s#eech with $in turns away without a##rehen ing it' "ears not9 (T45a6itt. H. O)< "or 9"ear co$es on!y "ro$ a secon 9 ($rihad 45A6ran. U(. 1. O. H)' an when one recogni(es that a!! is one he no !onger "ears eath (ib. O. O. 1L). Such is the re!igion o" these teachers. In the ;uiet assu$#tion that !i"e is not worth !i*ing' they are as #essi$istic as was 4u ha. 4ut i"' as see$s to be the case' the 4u hist be!ie*e in the e*entua! e6tinction o" his in i*i ua!ity' their #essi$is$ is o" a i""erent sort. 1or the teacher o" the ,#anisha s be!ie*es that he wi!! attain to unen ing +oy< not the ru e ha##iness o" 8hea*en=see7ers'8 but the unchanging b!iss o" i$$orta! #eace. 1or hi$ that wishe it' there was hea*en an the go s. These were not enie < they were as rea! as the 9"oo!9 that esire the$. 4ut "or hi$ that con;uere #assion' an 7new the truth' there was e6istence without the #ain o" esire' !i"e without en ' "ree o$ "ro$ rebirth. The s#irit o" the sage beco$es one with the Eterna!< $an beco$es &o . >>>>> FOOTNOTES$ 21ootnote 1? Co$#are ?al. $r. ii. O. H. 1=6' where the 1ather=go gi*es !aws o" con uct< an Jaush2Gi3ta7i 4rah$ana ,#anisha ' A. 8? 9This s#irit (breath) is guar ian o" the wor! ' the !or o" the wor! < he is $y s#irit9 (or' $yse!")' sa ma 45a6tm45a6 . The 4rah$anic #riest teaches that he is a go !i7e other go s' an goes so "ar as to say that he $ay be unite with a go a"ter eath. The ,#anisha #hi!oso#her says 8I a$ &o .83 21ootnote H? Co$#are Scher$an' Philoso(hische #ymnen' #. 9A< abo*e' #. 1L6.3 21ootnote A? Dr' in other wor s' the thought o" the 4rah$anic #erio (not necessari!y o" e6tant

4r2Ga3h$anas) is synchronous with #art o" the Be ic co!!ection.3 21ootnote O? The !ast a itions to this c!ass o" !iterature wou! ' o" course' con"or$ in !anguage to their $o e!s' +ust as the !ate Be ic -antras con"or$ as we!! as their co$#osers can $a7e the$ to the o! er song or chandas sty!e.3 21ootnote L? Cite by -I!!er in S4E. i. Introd. #. !666ii.3 21ootnote 6? Co$#are Meber' Ind. Lit. #. 1N1< -I!!er' loc. cit. #. !6*iii.3 21ootnote N? The re!ation between the 4r2Ga3h$anas (ritua! wor7s iscusse in the !ast cha#ter) an the ear!y ,#anisha s wi!! be seen better with the he!# o" a concrete e6a$#!e. )s has been e6#!aine be"ore' 5ig Be a $eans to the %in u not on!y the 8Co!!ection8 o" hy$ns' but a!! the !ibrary connecte with this co!!ection< "or instance' the two 4r2Ga3h$anas (o" the 5ig Be a)' na$e!y' the )itareya an the J2Ga3ush2Gi3ta7i (or W2Ga3n7h2Ga3yana). Kow' each o" these 4r2Ga3h$anas conc!u es with an 2G)3ranya7a' that is' a 1orest=4oo7 (ara4n.6ya' "orest' so!itu e)< an in each 1orest 4oo7 is an ,#anisha . 1or e6a$#!e' the thir boo7 o" the J2Ga3ush2Gi3ta7i 2G)3ranya7a is the J2Ga3ush2Gi3ta7i ,#anisha . So the Ch2Ga3n ogya an 4riha 2G)3ranya7a be!ong res#ecti*e!y to the S2Ga3$an an Ta+us.3 21ootnote 8? This teaching is ascribe to W2Ga3n i!ya' to whose heresy' as o##ose to the #ure Be antic octrinc o" Wan7ara' we sha!! ha*e to re*ert in a !ater cha#ter. The heresy consists' in a wor ' in regar ing the in i*i ua! s#irit as at any ti$e istinct "ro$ the Su#re$e S#irit' though W2Ga3n i!ya teaches that it is u!ti$ate!y absorbe into the !atter.3 21ootnote 9? 9&o 8 Mho8 is air' air (s#ace) is &o 8Mho8'9 as i" one sai 8either is aether.83 21ootnote 1C? 8Di #enance o*er'8 as one oing #enance re$ains in $e itation. 84roo e 8 is -I!!er8s a#t wor "or this abhi+ta(.3 21ootnote 11? Co$#are $rihad 45A6ran. U(. 6. A. N.3 21ootnote 1H? This is the &arma or sams45a6ra octrine.3 21ootnote 1A? In @.,.4. a!one ha*e we notice the "or$u!a asserting that 8both being an not=being e6iste in the beginning8 (1. LA. 1< @)DS. XBI. 1AC).3 21ootnote 1O? D##ose is A. 19. 1 an T45a6itt. U(. H. N. 1 ($r. II. H. 9. 1' 1C)? 9Kot=being was here in the beginning. 1ro$ it arose being.9 )n so ?at. $r. BI. 1. 1. 1 (though in wor on!y' "or here not=being is the se*en s#irits o" &o V)3 21ootnote 1L? )s the Be ic notion o" not=being e6isting be"ore being is re"ute ' so the )thar*an ho$age to Ti$e as Lor is a!so eri e (?vet. 6) in the ,#anisha s. The su#re$e being is abo*e ti$e' as he is without #arts (ib.). In this !ater ,#anisha wis o$' #enance' an the grace o" &o are re;uisite to 7now brahma.3 21ootnote 16? This Be ic 2&ree7? ) gos3 octrine is cons#icuous in the 4r2Ga3h$ana. Co$#are ?at. $r. BII. L. H. H1? 9B2Ga3c (2&ree7? ) gos3) is the ,nborn one< "ro$ B2Ga3c the a!!=$a7er $a e creatures.9 See Meber' Ind. Stud. IX. ONN "".3 21ootnote 1N? Co$#are @.,.4. i. L6. 1' 8Mater (a!one) e6iste in the beginning.8 This is the o! est an !atest %in u e6#!anation o" the $atter o" the #hysica! uni*erse. 1ro$ the ti$e o" the Be as to $e iae*a! ti$es' as is recor e by the &ree7 tra*e!!ers' water is regar e as the origina! e!e$ent.3 21ootnote 18? The &an h2Ga3ra $ight in icate a !ate geogra#hica! e6#ansion as we!! as an ear!y heritage' so that this is not conc!usi*e.3 21ootnote 19? &ough' Philoso(hy of the U(anishads' has sought to show that the #ure Be antis$ o" Wan7ara is the on!y be!ie" taught in the ,#anisha s' ignoring the weight o" those #assages that

o##ose his (in our *iew) too swee#ing assertion.3 21ootnote HC? See the Pari$ara escribe ' 45A6it. $r. BIII. H8. %ere brahma is win ' aroun which ie "i*e i*inities/!ightning in rain' rain in $oon' $oon in sun' sun in "ire' "ire in win /an they are reborn in re*erse or er. The 8 ying8 is use as a curse. The 7ing sha!! say' 8Mhen "ire ies in win then $ay $y "oe ie'8 an he wi!! ie< so when any o" the other go s ies aroun brahma.3 21ootnote H1? Co$#are sterben' star*e.3 21ootnote HH? The an rogynous creator o" the 4r2Ga3h$anas.3 21ootnote HA? Me cannot' howe*er' ;uite agree with Mhitney who' loc. cit. #. 9H' an @ourna!' 6iii' #. ciii "".' i$#!ies that be!ie" in he!! co$es !ater than this #erio . This is not so !ate a teaching. %e!! is Be ic an 4rah$anic.3 21ootnote HO? This' in #antheistic sty!e' is e6#resse thus (W*et. O)? 9Mhen the !ight has arisen there is no ay no night' neither being nor not=being< the 4!esse Dne a!one e6ists there. There is no !i7eness o" hi$ whose na$e is &reat &!ory.93 21ootnote HL? 4riha 2G)3ranya7a ,#anisha ' H.O< O. L.3 21ootnote H6? Ha (retya sa4.m69M45a6 "sti.3 21ootnote HN? So$e o" the ,#anisha s ha*e been ta$#ere with' so that a!! o" the contra ictions $ay not be ue to the co$#osers. Ke*erthe!ess' as the uncertainty o" o#inion in regar to cos$ogony is ;uite as great as that in res#ect o" absor#tion' a!! the *agueness cannot #ro#er!y be attribute to the e""orts o" !ater syste$ati(ers to bring the ,#anisha s into their $ore or !ess ortho o6 Be antis$.3 21ootnote H8? In O. 1C. L &am is #!easure' one with ether as brahma' not as wrong!y abo*e' #. HHH' the go Ja.3 21ootnote H9? This ,#anisha a##ears to be sectarian' #erha#s an ear!y Wi*aite tract ( ua!istic)' i" the a!!usion to 5u ra Wi*a' be!ow' be acce#te as origina!.3 21ootnote AC? )s is "oresha owe in the octrine o" grace by B2Ga3c in the 5ig Be a' in the ?vet' the @atha' an the 7und. ,#anisha s (@. P. PQL 7. A. H. A)' but nowhere e!se' there enters' with the sectarian #hase' that ra ica! sub*ersion o" the ,#anisha octrine which beco$es so #ower"u! at a !ater ate' the teaching that sa!*ation is a gi"t o" &o . 9This S#irit is not got by wis o$< the S#irit chooses as his own the bo y o" that $an who$ %e chooses.93 21ootnote A1? See abo*e. )s escri#ti*e o" the i$$orta! conscious S#irit' there is the "a$ous *erse? 9I" the s!ayer thin7s to s!ay' i" the s!ain thin7s he is s!ain< they both un erstan not< this one (the S#irit) s!ays not' an is not s!ain9 (@atha' H. 19)< !oose!y ren ere by E$erson' 8I" the re s!ayer thin7 he s!ays'8 etc.3 21ootnote AH? The "act re$ar7e by Thibaut that ra ica!!y i""erent syste$s o" #hi!oso#hy are bui!t u#on the ,#anisha s is enough to show how a$biguous are the ec!arations o" the !atter.3 21ootnote AA? Co$#are 4arth' !eligions' #. N6.3 >>>>>

CHAPTER +I.
THE POPULAR BRAHMANIC FAITH

1or a !ong ti$e a"ter the Be ic age there is !itt!e that gi*es one an insight into the *iews o" the #eo#!e. It $ay be #resu$e ' since the ortho o6 syste$s ne*er is#ense with the estab!ishe cu!t' that the "or$ o" the o! Be ic cree was 7e#t intact. Tet' since the rea! be!ie" change ' an the cu!t

beca$e $ore an $ore the #ractice o" a "or$a!ity' it beco$es necessary to see7' a#art "ro$ the inherite ritua!' the "aith which "or$e the actua! re!igion o" the #eo#!e. Inas$uch as this #hase o" %in u be!ie" has scarce!y been touche u#on e!sewhere' it $ay be we!! to state $ore "u!!y the ob+ect o" the #resent cha#ter. Me ha*e shown abo*e that the theo!ogy o" the Be ic #erio ha resu!te ' be"ore its c!ose' in a "or$ o" #antheis$' which was acco$#anie ' as is atteste by the )thar*a Be a' with a e$ono!ogy an witch=cra"t re!igion' the !atter #resu$ab!y o" high anti;uity. I$$e iate!y a"ter this co$e the esoteric 4r2Ga3h$anas' in which the go s are' $ore or !ess' "igures in the eyes o" the #riests' an the "or$ o" a 1ather=go rises into chie" #ro$inence' being so$eti$es regar e as the creati*e "orce' but at a!! ti$es as the $ora! authority in the wor! . )t the en o" this #erio ' howe*er' an #robab!y e*en be"ore this #erio en e ' there is "or the "irst ti$e' in the ,#anisha s' a new re!igion' that' in so$e regar s' is esoteric. %itherto the secrets o" re!igious $ysteries ha been treate as hi en #riest!y wis o$' not to be re*ea!e . 4ut' "or the $ost #art' this wis o$ is rea!!y nonsense< an when it is sai in the 4r2Ga3h$anas' at the en o" a bit o" theo!ogica! $ystery' that it is a secret' or that 8the go s !o*e that which is secret'8 one is not #ersua e by the e6a$#!es gi*en that this esoteric 7now!e ge is inte!!ectua!!y *a!uab!e. 4ut with the ,#anisha s there co$es the antithesis o" inherite be!ie" an right be!ie". The !atter is #ub!ic #ro#erty' though it is not taught care!ess!y. The stu ent is not initiate into the higher wis o$ ti!! he is ri!!e in the !ower. The $ost une6#ecte characters a##ear in the r[!e o" instructors o" #riests' na$e!y' wo$en' 7ings' an $e$bers o" the thir caste' whose ee#er wis o$ is #ro$u!gate o"tenti$es as so$ething ;uite new' an so$eti$es is whis#ere in secret. Pantheis$' sams45a6ra'213 an the eterna! b!iss o" the in i*i ua! s#irit when e*entua!!y it is "ree "ro$ "urther trans$igration'/these three "un a$enta! traits o" the new re!igion are iscusse in such a way as to show that they ha no ho! u#on the genera! #ub!ic' but they were the inte!!ectua! wea!th o" a "ew. So$e o" the ,#anisha s hi e behin a *ei! o" $ystery< yet $any o" the$' as Min isch has sai ' are' in a way' #o#u!ar< that is' they are inten e "or a genera! #ub!ic' not "or #riests a!one. This is es#ecia!!y the case with the #antheistic ,#anisha s in their $ore #ronounce "or$. 4ut sti!! it is on!y the *ery wise that can acce#t the teaching. It is not the "aith o" the #eo#!e. E#ic !iterature' which is the ne6t !i*ing !iterature o" the 4rah$ans' a"ter the ,#anisha s' ta7es one' in a trice' "ro$ the beginnings o" a "or$a! #antheis$' to a #antheis$ a!rea y isintegrate by the newer worshi# o" sectaries. %ere the i$#ersona! 45a6tm45a6 ' or na$e!ess Lor ' is not on!y an anthro#o$or#hic Wi*a' as in the !ate ,#anisha s' where the #hi!oso#hic brahma is e;uate with a !ong recogni(e ty#e o" i*inity' but 45a6tm45a6 is i enti"ie with the "igure o" a theo$or#hic $an. Is there' then' nothing with which to bri ge this gu!"P In our o#inion the re!igion o" the !aw=boo7s' as a !egiti$ate #hase o" %in u re!igion' has been too $uch ignore . The re!igion o" ,#anisha an Be 2Ga3nta' with its attracti*e ana!ogies with $o ern s#ecu!ation' has been ta7en as i!!ustrati*e o" the re!igion o" a *ast #erio ' to the iscre iting o" the be!ie" re#resente in the $anua!s o" !aw. To these certain!y the na$e o" !iterature can scarce!y be a##!ie ' but in their ra##ort with or inary !i"e they wi!! be "oun $ore a#t than are the #ro"oun er s#ecu!ations o" the #hi!oso#hers to re"!ect the re!igious be!ie" taught to the $asses an acce#te by the$. The stu y o" these boo7s casts a broa !ight u#on that inter*a! between the Be ic an e#ic #erio s wherein it is custo$ary to i$agine re!igion as being' in the $ain' cu!t or #hi!oso#hy. Kor oes the interest cease with the yie! o" necessari!y scanty yet *ery signi"icant "acts in regar to eschato!ogica! an cos$ogonic *iews. The go s the$se!*es are not what they are in the rites o" the cunning #riests or in the og$as o" the sages. In the %in u !aw there is a re*ersion to Be ic be!ie"< or rather not a re*ersion' but here one sees again' through the "roth o" rites an the $ur7 o" #hi!oso#hy' the un er=strea$ o" "aith that sti!! "!ows "ro$ the o! "ount' i" so$ewhat isco!ore ' an waters the heart o" the #eo#!e.

)t +ust what ti$e was e!aborate the stu#en ous syste$ o" rites' which are a!rea y tra itiona! in the 4r2Ga3h$anas' can ne*er be 7nown. So$e o" these rites ha*e to o with s#ecia! cere$onies' such as the roya! inauguration' so$e are state soma=sacri"ices.2H3 D##ose to these soma="easts is the si$#!er an o! er "ire=cu!t' which #ersists in the house=ritua!s. )!! o" these together $a7e u# a sight!y array o" sacri"ices.2A3 The soma=ritua! is e*e!o#e in the 4r2Ga3h$anas. 4ut with this c!ass o" wor7s there $ust ha*e been "ro$ ancient ti$es another which treate o" the "ire=ritua!' an o" which the $ore $o ern re#resentati*es are the e6tant S2Gu3tras. It is with S2Gu3tras that !ega! !iterature begins' but these i""er "ro$ the ritua!istic S2Gu3tras. Tet both are "u!! o" re!igious $eat. In these co!!ections' e*en in the $ore s#ecia!' there is no arrange$ent that corres#on s to western i eas o" or er. In a co$#!ete co e' "or e6a$#!e' there is a rough istribution o" sub+ects un er i""erent hea s' but the atte$#t is on!y tentati*e' an each wor7 #resents the a##earance o" a heterogeneous $ass o" regu!ations an !aws' "ro$ which one $ust #ic7 out the !aw "or which he is see7ing. The ear!ier !ega! wor7s were in #rose< the !ater e*o!*e co es' o" which there is a !arge nu$ber' in $etre. It is in these two c!asses o" house=ritua! an !aw=ritua!' which together constitute what is ca!!e S$riti' tra ition=ritua! (in istinction "ro$ the so=ca!!e Wruti' re*e!ation=ritua!)' that one $ay e6#ect to "in the re!igion o" the ti$e< not as incu!cate by the #ro$oters o" $ystery' nor yet as isc!ose by the #hi!oso#her' but as taught (through the #riest) to the #eo#!e' an as acce#te by the$ "or their ai!y gui ance in $atters o" e*ery= ay obser*ance. Me g!ance "irst at the re!igious obser*ances' "or here' as in the case o" the great sacri"ices' a etai!e e6a$ination wou! be o" no $ore *a!ue than a co!!ecti*e i$#ression< un!ess' in ee ' one were hunting "or "o!7=!ore su#erstitions' o" which we can treat now on!y in the $ass. It is su""icient to un erstan that' accor ing to the house=ritua! (g4r.6hya+s45u6tra) an the !aw=ritua! (dharma+s45u6tra' an dharma+ >45a6stra)'2O3 "or e*ery change in !i"e there was an a##ro#riate cere$ony an a re!igious obser*ance< "or e*ery ay' ob!ations (three at !east)< "or e*ery "ortnight an season' a sacri"ice. 5e!igious "or$u!ae were sai o*er the chi! yet unborn. 1ro$ the $o$ent o" birth he was surroun e with obser*ances.2L3 )t such an such a ti$e the chi! 8s hea was sha*e < he was ta7en out to !oo7 at the sun< $a e to eat "ro$ a go! en s#oon< in*este with the sacre cor ' etc' etc. Mhen grown u#' a certain nu$ber o" years were #asse with a &uru' or tutor' who taught the boy his Be a< an to who$ he acte as bo y=ser*ant (a stu y an o""ice o"ten cut short in the case o" )ryans who were not #riests). D" the sacra$ents a!one' such as the obser*ances to which we ha*e +ust a!!u e ' there are no !ess than "orty accor ing to &auta$a8s !aws (the na$e=rite' eating=rite' etc.). The #ious househo! er who ha once set u# his own "ire' that is' got $arrie ' $ust ha*e s#ent $ost o" his ti$e' i" he "o!!owe irections' in atten ing to so$e re!igious cere$ony. %e ha se*era! !itt!e rites to atten to e*en be"ore he $ight say his #rayers in the $orning< an since e*en to= ay $ost o" these #ersona! regu!ations are uti"u!!y obser*e ' one $ay assu$e that in the "u!! #ower o" 4rah$anhoo they were *ery strait!y en"orce .263 It is' there"ore' i$#ortant to 7now what these wor7s' so c!ose!y in touch with the genera! #ub!ic' ha*e to say in regar to re!igion. Mhat they incu!cate wi!! be the #o#u!ar theo!ogy o" co$#!ete 4rah$anis$. 1or these boo7s are inten e to gi*e instruction to a!! the )ryan castes' an ' though this instruction "i!trates through the han s o" the #riest' one $ay be sure that the un erstan ing between 7ing an #riest was such as to $a7e the co e the rea! nor$ o" +ustice an arbiter o" re!igious o#inions. 1or instance' when one rea s that the 7ing is a #ri$e i*inity' an that' Auid (ro Auo' the #riest $ay be banishe ' but ne*er $ay be #unishe cor#ora!!y by the 7ing' because the "or$er is a sti!! greater i*inity' it $ay be ta7en "or grante that such was recei*e o#inion. Mhen we co$e to ta7e u# the %in uis$ o" the e#ic we sha!! #oint out that that wor7 contains a re!igion $ore #o#u!ar e*en than that o" the !ega! !iterature' "or one 7nows that this !atter #hase o" re!igion was at "irst not taught at a!!' but grew u# in the "ace o" o##osition. 4ut "or the #resent' be"ore the rise o" e#ic 8%in uis$'8 an be"ore ta7ing u# the heretica! writings' it is a great gain to be ab!e to scan a si e o" re!igion that $ay be ca!!e #o#u!ar in so "ar as it e*i ent!y is the "aith which not on!y was taught to the $asses' but which' as is uni*ersa!!y assu$e in the !aw' the $asses acce#t< whereas #hi!oso#hers a!one acce#t the 45a6tm45a6 re!igion o" the ,#anisha s' an the 4r2Ga3h$anas are not inten e "or the #ub!ic at a!!' but on!y "or initiate #riests.

Mhat' then' is the re!igious be!ie" an the $ora! #osition o" the %in u !aw=boo7sP In how "ar has #hi!oso#hy a""ecte #ub!ic re!igion' an in what way has a reconci!iation been a""ecte between the contra ictory be!ie"s in regar to the go s< in regar to the *a!ue o" wor7s on the one han ' an o" 7now!e ge on the other< in regar to he!! as a $eans o" #unish$ent "or sin on the one han ' an reincarnation (sams45a6ra) on the other< in regar to hea*en as a rewar o" goo ee s on the one han ' an absor#tion into &o on the other< in regar to a #ersona! creator on the one han ' an a 1irst Cause without #ersona! attributes on the otherP 1or the #hi!oso#hica! treatises are 7nown an re"erre to in the ear!y co es< so that' a!though the co$#!ete syste$s #ost= ate the S2Gu3tras' the cos$ica! an theo!ogica! s#ecu!ations o" the ear!ier ,#anisha s were "a$i!iar to the authors o" the !ega! syste$s. The "irst genera! i$#ression #ro uce by a #erusa! o" the !aw=boo7s is that the #o#u!ar re!igion has re$aine una""ecte by #hi!oso#hy. )n this is correct in so "ar as that it $ust be #ut "irst in escribing the co es' which' in the $ain' in 7ee#ing the ancient obser*ances' re"!ect the inherite "aith. Mhen' there"ore' one says that #antheis$2N3 succee e #o!ytheis$ in In ia' he $ust ;ua!i"y the assertion. The #hi!oso#hers are #antheists' but what o" the *u!garP Do they gi*e u# #o!ytheis$< are they inc!ine to o so' or are they taught to o soP Ko. 1or there is no "or$a! abate$ent in the rigor o" the o! er cree . Mhate*er the wise $an thought' an whate*er in his #hi!oso#hy was the instruction which he i$#arte to his #eers' when he ea!t with the wor! about hi$ he taught his inte!!ectua! in"eriors a scarce!y $o i"ie "or$ o" the cree o" their "athers. %ow in his own $in this wise $an reconci!e the two sets o" o#inion has been shown abo*e. The wor7s o" sacri"ice' with a!! the inherite be!ie" i$#!ie by the$' were "or hi$ #re#aratory stu ies. The e!asticity o" his #hi!oso#hy a $itte the who!e wor! o" go s' as a te$#orary rea!ity' into his #antheistic sche$e. It was' there"ore' neither the hy#ocrisy o" the 5o$an augur' nor the "ear o" resu!ts that in his teaching he! hi$ to the inheritance he ha recei*e . &o s' ghosts' e$ons' an conse;uent!y sacri"ices' rites' or ea!s' an "or$u!ae were not incongruous with his #hi!oso#hica! o#inions. %e hi$se!" be!ie*e in these s#iritua! #owers an in the use"u!ness o" ser*ing the$. It is true that he be!ie*e in their e*entua! oo$' but so "ar as $an was concerne they were #ractica!!y rea!. There was' there"ore' not on!y no reason why the sage shou! not incu!cate the o! rites' but there was e*ery reason why he shou! . Es#ecia!!y in the case o" #ious but ignorant #eo#!e' whose wis o$ was not yet e*e!o#e to a "u!! a##reciation o" i*ine re!ati*ity' was it incu$bent on hi$ to 7ee# the$' the !ower castes' to the one re!igion that they cou! co$#rehen . It is thus that the a##arent inconsistency in e6oteric an esoteric be!ie"s e6#!ains itse!". 1or the two are not contra ictory. They o not e6c!u e each other. %in u #antheis$ inc!u es #o!ytheis$ with its atten ant #atro!atry' e$ono!ogy' an conse;uent ritua!is$.283 Mith rare e6ce#tions it was on!y the grosser re!igion that the *u!gar cou! un erstan < it was on!y this that they were taught an be!ie*e . Thus the o! Be ic go s are re*ere an worshi##e by na$e. The Sun' In ra' an a!! the i*inities e$ba!$e in ritua!' are #!acate an 8satiate 8 with o""erings' +ust as they ha been satiate "ro$ ti$e i$$e$oria!. 4ut no hint is gi*en that this is a "or$< or that the Be ic go s are o" !ess account than they ha been. -oreo*er' it is not in the inherite "or$u!ae o" the ritua! a!one that this *iew is u#he! . To be sure' when #hi!oso#hica! s#ecu!ation is intro uce ' the 1ather=go co$es to the "ore< 4rah$2Ga3293 sits a!o"t' in u!gent!y a *ising his chi! ren' as he oes in the inter$e iate stage o" the 4r2Ga3h$anas< an 45a6tm45a6 (brahma too is recogni(e to be the rea! being o" 4rah$2Ga3' as in the ,#anisha s.21C3 4ut none o" this touches the #ractice o" the co$$on !aw' where the or inary $an is a $onishe to "ear Ta$a8s he!! an Baruna8s bon s' as he wou! ha*e been a $onishe be"ore the #hi!oso#her grew wiser than the Be ic seers. Dn!y #ersoni"ie 5ight' Dhar$a' ta7es his seat with sha owy 4rah$2Ga3 a$ong the other go s.2113 Mhat is the s#eech which the +u ge on the bench is or ere to re#eat to the witnessesP Thus says the !aw=gi*er -anu? 9Mhen the witnesses are co!!ecte together in the court' in the #resence o" the

#!ainti"" an e"en ant' the (4rah$an) +u ge shou! ca!! u#on the$ to s#ea7' 7in !y a ressing the$ in the "o!!owing $anner? 8Mhate*er you 7now has been one in this a""air E ec!are it a!!. ) witness who in testi"ying s#ea7s the truth reaches the wor! s where a!! is #!enty E such testi$ony is honore by 4rah$2Ga3. Dne who in testi"ying s#ea7s an untruth is' a!! unwi!!ing' boun "ast by the cor s o" Baruna'21H3 ti!! an hun re births are #asse .8 E (Then' s#ea7ing to one witness)? 8S#irit (sou!) is the witness "or the S#irit' an the S#irit is !i7ewise the re"uge o" the S#irit. Des#ise not' there"ore' thine own s#irit (or sou!)' the highest witness o" $an. Beri!y' the wic7e thin7 8no one sees us'8 but the go s are !oo7ing at the$' an a!so the #erson within (conscience). )yaus0 ,arth0 the %aters' (the #erson in the) heart' 7oon0 Sun0 3ire0 /ama0 %ind0 Hight0 the tEin TEilights' an Dhar$a 7now the con uct o" a!! cor#orea! beingsE. )!though' D goo $an' thou regar est thyse!"' thin7ing' 8I a$ a!one'8 yet the ho!y one (saint) who sees the e*i! an the goo ' stan s e*er in thy heart. It is in truth go Ta$a' the son o" Bi*as*ant' who resi eth in thy heart< i" thou beest not at *ariance with hi$ (thou nee est) not (to) go to the &anges an to the (ho!y !an o") the Jurus (to be #uri"ie ).89 %ere there is no abate$ent in Be ic #o!ytheis$' a!though it is circ!e roun with a thin $ist "ro$ !ater teachings. In the sa$e way the or inary $an is taught that at eath his s#irit (sou!) wi!! #ass as a $ani7in out o" his bo y an go to Ta$a to be +u ge < whi!e the "easts to the -anes' o" course' i$#!y a!ways the be!ie" in the in i*i ua! acti*ity o" ea ancestors. Such e6#ressions as 8The se*en aughters o" Baruna8 (sa(ta v45a6ru4n.645i6r im45a6s0 2G)3Z*. 1rih. S. H. A. A) show that e*en in etai! the o! *iews are sti!! retaine . There is no a *ance' e6ce#t in su#erstitions'21A3 on the $ain "eatures o" the o! re!igion. So the sa$e o! "ear o" wor s is "oun ' resu!ting in new eu#he$is$s. Dne $ust not say 8scu!!'8 &a(45a6la' but ca!! it bhag45a6la' 8!uc7y8 (&aut. 9. H1)< a "actor in the $a7ing o" )"rican !anguages a!so' accor ing to $o ern tra*e!!ers. I$ages o" the go s are now o*er= recogni(e by the #riest' "or they $ust be re*ere !i7e the go s the$se!*es (ib. 1H< P2Ga3r. 1rih. S. A. 1O. 8. etc.). )$ong the e*e!o#e ob+ects o" the cu!t ser#ents now occu#y a #ro$inent #!ace. They are $entione as worshi#"u! in the 4r2Ga3h$anas. In the S2Gu3tra #erio o""erings are $a e to sna7es o" earth' air' an hea*en< the ser#ents are 8satiate 8 a!ong with go s' #!ants' e$ons' etc. (W2Ga32.n37h. O. 9. A< 1L. O< 2G)3Z*. H. 1. 9< A. O. 1< P2Ga3ras7. H. 1O. 9) an b!oo is #oure out to the$ (2G)3Z*. O. 8. HN.).21O3 4ut other !ater i*inities than those o" the ear!iest Be a' such as Mea!th (Jubera)' an Dhar$a' ha*e cre#t into the ritua!. Mith the Be ic go s a##ears as a i*inity in Jh2Ga3 . 1. L. A1 the !o*e=go J2Ga3$a' o" the )thar*an< whi!e on the other han 5u ra the beast= !or (PaZu#ati' Lor o" Catt!e)' the 87in !y8 Wi*a' a##ears as 8great go '8 whose na$es are Wan7ara' Prish2Ga3ta7a' 4ha*a' War*a' ,gra' IZ2Ga3na (Lor )< who has a!! na$es an greatness' whi!e he yet is escribe in the wor s o" the o! er te6t as 8the go that esires to 7i!!8 (2G)3Z*. H. H. H< O. 8. 9' 19' 21L3 H9' AH< 45A6it. $r. A. AO). Dn the other han Bishnu is a!so a ore ' an that in connection with the 2&ree7? !ogos3' or B2Ga3c (ib. A. A. O). ]uite in ,#anisha $anner/"or it is necessary to show that these were then rea!!y 7nown/is the "or$u!a 8thou art a stu ent o" (r45a64n.6a (4reath') an art gi*en o*er to Ja8 (ib. 1. HC. 8.)' or "EhomO" In 2G)3Z*a!2Ga3yana no ,#anisha s are gi*en in the !ist o" !iterature' which inc!u es the 8Eu!ogies o" $en'8 Itih2Ga3sas' Pur2Ga3nas' an e*en the -ah2Ga3bh2Ga3rata (A. A. 1< O. O). 4ut in 1. 1A. 1' U(anishad+rites (an that o" a *ery o$estic nature) are recogni(e ' which wou! corroborate the e6#!anation o" ,#anisha gi*en abo*e' as being at "irst a subsi iary wor7' ea!ing with $inor #oints.2163 So$ething o" the scio!is$ o" the ,#anisha s see$s to !ie in the #rayer that o" the "our #aths on which wa!7 the go s the $orta! $ay be !e in that which bestows 8"ree o$ "ro$ eath8 (P2Ga3r. A. 1. H)< an $any o" the teachers "a$ous in the ,#anisha s are now re*ere by na$e !i7e go s (2G)3Z*. A. O. O' etc.). Dn turning "ro$ these o$estic S2Gu3tras to the !ega! S2Gu3tras it beco$es e*i ent that the #antheistic octrine o" the ,#anisha s' an in #art the ,#anisha s the$se!*es' were a!rea y "a$i!iar to the !aw=$a7ers' an that they in"!uence ' in so$e egree' the octrines o" the !aw' es#ite the retention o" the o! er "or$s. Kot on!y is sams45a6ra the acce#te octrine' but the 45a6tm45a6 ' as i" in a *eritab!e ,#anisha ' is the ob+ect o" re!igious e*otion. %ere' howe*er' this ;uest is #er$itte on!y to the ascetic' who #resu$ab!y has #er"or$e a!! ritua!istic uties an

#asse through the sta ia that !ega!!y #rece e his own. D" a!! the !ega! S2Gu3tra=writers &auta$a is o! est' an #erha#s is #re=bu histic. Turning to his wor7 one notices "irst that the -2Gi3$2Ga3$sist is o$itte in the !ist o" !earne $en (H8. O9)<21N3 but since the ,#anisha s an Be 2Ga3nta are e6#ress!y $entione ' it is e*i ent that the author o" e*en the o! est S2Gu3tra was ac;uainte with whate*er then corres#on e to these wor7s.2183 The o##ose teaching o" he!! *ersus sams45a6ra is "oun in &auta$a. 4ut there is rather an interesting atte$#t to unite the$. Dr inari!y it is to he!! an hea*en that re"erence is $a e' e.g.' 8the one that 7nows the !aw obtains the hea*en!y wor! 8 (H8. LH)< 8i" one s#ea7 untruth to a teacher' e*en in thought' e*en in res#ect to !itt!e things' he s!ays se*en $en a"ter an be"ore hi$8 (se*en escen ants an se*en ancestors' HA. A1). So in the case o" witnesses? 8hea*en (is the "ruit) "or s#ea7ing the truth< otherwise he!!8 (1A. N)< 8"or stea!ing (!an ) he!!8 (is the #unish$ent' ib. 1N). Kow an then co$es the #hi!oso#hica! octrine? 8one oes not "a!! "ro$ the wor! o" 4rah$2Ga38 (9. NO)< 8one enters into union an into the sa$e wor! with 4rah$2Ga38 (8. HL). 4ut in H1. O=6 there occurs the "o!!owing state$ent? 8To be an outcast is to be e#ri*e o" the wor7s o" the twice=born' an herea"ter to be e#ri*e o" ha##iness< this so$e (ca!!) he!!.8 It is e*i ent here that the e6#ression asiddhis ( e#ri*ation o" success or ha##iness) is #!ace o#tiona!!y besi e nara&a (he!!) as the *iew o" one set o" theo!ogians co$#are with that o" another< 8!ac7 o" obtaining success' i.e.' rewar 8 stan s #ara!!e! to 8he!!.8 In the sa$e cha#ter' where -anu says that he who assau!ts a 4rah$an 9obtains he!! "or one hun re years9 (-. 6i. HCN)' &auta$a (H1. HC) says 9"or one hun re years' !ac7 o" hea*en9 (asvargyam)' which $ay $ean he!! or the e#ri*ation o" the resu!t o" $erit' i.e.' one hun re years wi!! be e ucte "ro$ his hea*en!y !i"e. In this case not a new an better birth but hea*en is assu$e to be the rewar o" goo acts. Kow i" one turns to 11. H9=AC he "in s both *iews co$bine . In the #ara!!e! #assage in 2G)3#asta$ba on!y better or worse re=births are #ro$ise as a rewar "or goo or e*i! (H. L. 11. 1C=11)< but here it is sai ? 9The castes an or ers that re$ain by their uty' ha*ing ie ' ha*ing en+oye the "ruits o" their acts' with the re$nant o" their ($erit) obtain re=birth' ha*ing an e6ce!!ent country' caste' an "a$i!y< ha*ing !ong !i"e' !earning' goo con uct' wea!th' ha##iness' an wis o$. They o" i""erent sort are estroye in *arious ways.9 %ere' hea*en!y +oys (such as are i$#!ie by ni4h.6>reyasam in H6) are to be en+oye "irst' an a goo birth a"terwar s' an by i$#!ication one #robab!y has to inter#ret the ne6t sentence to $ean 8they are sent to he!! an then re=born in *arious !ow births.8 This' too' is -anu8s ru!e (be!ow). )t this ti$e the sacre #!aces which #uri"y are in great *ogue' an in &auta$a a !ist o" the$ is gi*en (19. 1O)' *i(.? 9a!! $ountains' a!! ri*ers' ho!y #oo!s' #!aces o" #i!gri$age (i.e.' ri*er= "or s' tirth45a6ni)' ho$es o" saints' cow=#ens' an a!tars.9 D" these the tirthas are #articu!ar!y interesting' as they !ater beco$e o" great i$#ortance' thousan s o" *erses in the e#ic being e*ote to their enu$eration an #raise. &auta$a says a!so that ascetics' accor ing to so$e teachers' nee not be househo! ers "irst (A. 1)' an that the 4rah$an ascetic stays at ho$e uring the rainy season' !i7e the heretic $on7s (ib. 1A). I" one e6a$ine the re!ati*e i$#ortance o" the "or$s an s#irit o" re!igion as taught in this' the o! est dharma+s45u6tra'2193 he wi!! be i$#resse at "irst with the tre$en ous weight !ai on the "or$er as co$#are with the !atter. 4ut' as was sai a#ro#os o" the 4rah$anic !iterature' one errs who "ai!s to a##reciate the "act that these wor7s are inten e not to gi*e a su$$ary o" re!igious con uct' but to incu!cate cere$onia! ru!es. D" the $ore i$#ortance' there"ore' is the occasiona! #ause which is $a e to insist' beyon #era *enture' on the su#eriority o" $ora! ru!es. ) *ery goo instance o" this is "oun in &auta$a. %e has a !ist o" *enia! sins. Since !ying is one o" the $ost heinous o""ences to a %in u !awgi*er' an the #enances are se*ere' a!! the treatises state "or$a!!y that an untruth uttere in "un' or when one is in anger' or an oath o" the sort i$#!ie by P!ato? 2&ree7? a(hrodision or&on ou (hasin einai3'/a!! these are *enia!' an so are !ies to! to bene"it a (ho!y) cow' or to ai a #riest< or to! "ro$ re!igious $oti*es o" any sort without se!"=interest. This is a!$ost the on!y e6a$#!e o" !ooseness in $ora!s as taught in the !aw. 4ut the "o!!owing case shows $ost #!ain!y the i$#ortance o" $ora!ity as o##ose to "or$a! righteousness. )"ter a!! the "orty sacra$ents (to which a!!usion was $a e abo*e)' ha*e been recounte ' there are gi*en 8eight goo ;ua!ities o" the sou!'8 *i(.'

$ercy' "orbearance' "ree o$ "ro$ en*y' #urity' ca!$ness' correct beha*ior' "ree o$ "ro$ gree an "ro$ co*etousness. Then "o!!ows? 9%e that has (#er"or$e ) the "orty sacra$ents but has not the eight goo ;ua!ities enters not into union with 4rah$2Ga3' nor into the hea*en o" 4rah$2Ga3.2HC3 4ut he that has (#er"or$e ) on!y a #art o" the "orty sacra$ents an has the eight goo ;ua!ities enters into union with 4rah$2Ga3' an into the hea*en o" 4rah$2Ga3.9 This is as near to heresy as #re=bu histic 4rah$anis$ #er$itte itse!" to co$e. In the !ater !ega! S2Gu3tra o" the northern Basistha2H13 occurs a ru!e which' whi!e it istinct!y e6#!ains what is $eant by !ibera!ity' *i(.' gi"ts to a #riest' a!so recogni(es the 8hea*en!y rewar 8? 9I" gi"ts are gi*en to a $an that oes not 7now the Be a the i*inities are not satis"ie 9 (A. 8). In the sa$e wor7 (6. 1) 8 estruction8 is the "ate o" the sinner that !i*es without obser*ance o" goo custo$< yet is it sai in the sa$e cha#ter (HN)? 9I" a twice=born $an ies with the "oo o" a W2Gu3 ra (!owest caste) in his be!!y' he wou! beco$e a *i!!age #ig' or he is born again in that (W2Gu3 ra8s) "a$i!y9< an ' in res#ect to sons begotten when he has in hi$ such "oo ? 9D" who$ the "oo ' o" hi$ are these sons< an he hi$se!" wou! not $ount to hea*en E he oes not "in the u#war #ath9 (H9' H8). In ib. 8. 1N the 4rah$an that obser*es a!! the ru!es 8 oes not "a!! "ro$ brahmalo&a0" i.e.' the !oca!ity o" 4rah$2Ga3. 1urther' in 1C. O? 9Let (an ascetic) o away with a!! (sacri"icia!) wor7s< but !et hi$ not o away with one thing' the Be a< "or "ro$ oing away with the Be a (one beco$es) a W2Gu3 ra.9 4ut' in the sa$e cha#ter? 9Let (the ascetic) !i*e at the en o" a *i!!age' in a te$#!e (8go 8s house8)' in a eserte house' or at the root o" a tree< there in his $in stu ying the 7now!e ge (o" the 45a6tm45a6 ) E so they cite (*erses)? 8Sure is the "ree o$ "ro$ re=birth in the case o" one that !i*es in the woo with #assions sub ue E an $e itates on the su#re$e s#irit8 E Let hi$ not be con"ine to any custo$ E an in regar to this ("ree o$ "ro$ wor! !y #ursuits) they cite these *erses? 8There is no sa!*ation (!itera!!y 8re!ease8) "or a #hi!o!ogist (na >abda>45a6str45a6bhiratasya mo&shas)' nor "or one that e!ights in catching ($en) in the wor! ' nor "or one a icte to "oo an ress' nor "or one #!ease with a "ine house. 4y $eans o" #ro igies' o$ens' astro!ogy' #a!$istry' teaching' an ta!7ing !et hi$ not see7 a!$s E he best 7nows sa!*ation who (cares "or naught)8 E (such are the *erses). Let hi$ neither har$ nor o goo to anythingE. )*oi ance o" isagreeab!e con uct' +ea!ousy' #resu$#tion' se!"ishness' !ac7 o" be!ie"' !ac7 o" u#rightness' se!"=#raise' b!a$e o" others' har$' gree ' istraction' wrath' an en*y' is a ru!e that a##!ies to a!! the sta ia o" !i"e. The 4rah$an that is #ure' an wears the gir !e' an carries the gour in his han ' an a*oi s the "oo o" !ow castes "ai!s not o" obtaining the wor! o" 4rah$2Ga39 (ib. 1C. 18 "".). Ta$a' the -anes' an e*i! s#irits (asuras) are re"erre to in the "o!!owing cha#ter (HC' HL)< an he!! in the sa$e cha#ter is ec!are to be the #ortion o" such ascetics as wi!! not eat $eat when re;ueste to o so at a "east to the -anes or go s (11. AO)'/rather an interesting *erse' "or in -anu8s co e the corres#on ing threat is that' instea o" going to he!! 8"or as !ong' i.e.' as $any years' as the beast has hairs'8 as here' one sha!! e6#erience 8twenty=one rebirths'8 i.e.' the he!!= octrine in ter$s o" sams45a6ra< whi!e the sa$e i$age occurs in -anu in the "or$ 8he that s!aughters beasts un!aw"u!!y obtains as $any rebirths as there are hairs on the beast8 (*. AL. A8). The #assi*e attitu e so$eti$es ascribe to the -anes is enie < they re+oice o*er a *irtuous escen ant (11. O1)< a ba one e#ri*es the$ o" the hea*en they stan in (16. A6). The authorities on $ora!s are here' as e!sewhere' -anu an other seers' the Be as' an the 1ather=go ' who with Ta$a gi*es irections to $an in regar to !aw"u! "oo ' etc. (1O. AC). The $ora! si e o" the co e' a#art "ro$ ritua! i$#urities' is gi*en' as usua!' by a !ist o" goo an ba ;ua!ities (abo*e)' whi!e "or$a! !aws in regar to the"t' $ur er (es#ecia!!y o" a #riest)' a u!tery an run7enness (HC. OO< i. HC)' with *io!ation o" caste=regu!ations by intercourse with outcasts' are 8great cri$es.8 Though o! er than 2G)3#asta$ba' who $entions the P2Gu3r*a= $2Gi3$2Ga3$s2Ga3' Basistha' too' 7nows the Be 2Ga3nta (A. 1N)' an the -2Gi3$2Ga3$s2Ga3 (vi&al(inRtar&in' A. HC' -. XII. 111). 1ro$ the S2Gu3tras o" 42Ga3u h2Ga3yana8s #robab!y southern schoo! so$ething o" a itiona! interest is to be gaine . %ere 8 ar7ness8 ta7es the #!ace o" he!! (H. A. L. 9)' which' howe*er' by a citation is e6#!aine (in H. H. A. AO) as 8Ta$a8s ha!!.8 ) *erse is cite to show that the greatest sin is !ac7 o" "aith (1. L. 1C. 6) an not going to hea*en is the rewar o" "o!!y (ib. N)< whi!e the rewar o"

*irtue is to !i*e in hea*en "or !ong (O. 8. N). The sa$e "ree o$ in regar to ascetics as occurs in other S2Gu3tra wor7s is to be "oun in this author' not in the $ore sus#icious "ina! cha#ters' but in that #art o" the wor7 which is acce#te as o! est'2HH3 an agrees with the ata "oun in the 4r2Ga3h$anas' where the #re=bu histic $on7 is ca!!e 4hi7shu' 8beggargor Sanny2Ga3sin 8he that renounces'8 +ust as these ter$s are e$#!oye in the heretica! writings. )s a$ong the @ains (an 4u hists)' the 4rah$anic ascetic carries a "ew si$#!e utensi!s' an wan ers about "ro$ house to house an *i!!age to *i!!age' begging "oo . So$e authorities (a$ong the 4rah$ans) say that one $ay beco$e an ascetic as soon as he has co$#!ete his stu y' though or inari!y this $ay be one on!y a"ter #assing through the househo! er sta iu$. Dn beco$ing an ascetic the beggar ta7es the *ow not to in+ure any !i*ing thing (42Ga3u h. II.1C.1N.H. 11' H9)' e6act!y as the @ain ascetic ta7es the *ow o" non=in+ury. -ore than this' as wi!! be seen be!ow' the etai!s o" the 4rah$an ascetic8s *ows are a!$ost i entica! with those o" the @ain ascetic. %e *ows not to in+ure !i*ing beings' not to !ie' not to stea!' to be continent' to be !ibera!< with the "i*e $inor *ows' not to get angry' to obey the Teacher' not to be rash' to be c!ean!y an #ure in eating.2HA3 To this ascetic or er in the 4rah$an #riesthoo $ay be trace the origin o" the heretica! $on7s. E*en in the 4r2Ga3h$anas occur the ter$ini technici o" the 4u hist #riesthoo ' notab!y the Wra$ana or ascetic $on7' an the wor buddha' 8awa7ene 8 ((ratibudh). The 8"our or ers8 are those enu$erate as the househo! er' stu ent' ascetic' an "orest=her$it. I" one !i*e in a!! "our or ers accor ing to ru!e' an be serene' he wi!! co$e to #eace' that is' sa!*ation (2G)3#asta$ba' H. 9. H1. I' H). )ccor ing to this !ater !ega! writer' who be!ongs to Southern In ia'2HO3 it is on!y a"ter one has #asse through a!! the #rece ing sta ia that he $ay gi*e u# wor7s (sacri"ice' etc.) an e*ote hi$se!" to see7ing the 2Ga3t$2Ga3'8wan ering about' without caring "or earth or hea*en' renouncing truth an "a!sehoo ' #!easure an #ain8 (ib. 1C' 1A). There "o!!ows this #assage one signi"icant o" the o##osition between #ure!y ,#anisha =i eas an those o" the !aw=gi*ers? 8)c;uire$ent o" #eace (sa!*ation) e#en s' it is sai ' on 7now!e ge< this is o##ose by the co es. I" on 7now!e ge ( e#en e ) ac;uire$ent o" #eace' e*en here (in this wor! ) one wou! esca#e grie"8 (ib. 1O=16). 1urther' in escribing the "orest=her$it8s austerities (ib. HA. O "".)' *erses "ro$ a Pur2Ga3na are cite which are *irtua!!y ,#anisha ic? 8The eight an eighty thousan seers who esire o""s#ring (went) south on )rya$an8s #ath' an obtaine (as their rewar ) gra*es< (but) the eight an eighty thousan who i not esire o""s#ring (went) north on )rya$an8s #ath an $a7e "or the$se!*es i$$orta!ity'8 that is to say 8aban on esire "or o""s#ring< an o" the two #aths (which' as the co$$entator obser*es' are $entione in the Ch2Ga3n ogya ,#anisha )' that which gi*es i$$orta!ity instea o" eath (gra*es) wi!! be yours.8 It is a $itte that such ascetics ha*e $iracu!ous #owers< but the !aw= $a7er e$#hatica!!y #rotests in the "o!!owing S2Gu3tra against the su##osition that a ru!e which stan s o##ose to the recei*e rites ($arriage' sacri"ice' etc.) is o" any #ower' an asserts that "or the "uture !i"e an en !ess rewar (8"ruit8)' ca!!e in re*e!ation 8hea*en!y'8 is a##ointe (ib. 8=11). The ne6t cha#ter' howe*er' !i$its' as it were' this og$a' "or it is state that i$$orta!ity is the re=birth o" one8s se!" in the bo y o" one8s son' an a *erse is cite ? 8Thou #rocreatest #rogeny' an that8s thy i$$orta!ity' D $orta!'8 with other *erses' which teach that sons that atten to the Be ic rites $agni"y the "a$e an hea*en o" their ancestors' who 8!i*e in hea*en unti! the estruction o" creation8 (45a6 bh45u6tasam(tav45a6t' H. 9. HO. L)' 4ut 8accor ing to the 4ha*ishyat=Pur2Ga3na8 a"ter this estruction o" creation 8they e6ist again in hea*en as the cause o" see 8 (ib.) 6. )n then "o!!ows a ;uotation "ro$ the 1ather=go ? 8Me !i*e with those #eo#!e who o these ("o!!owing) things? (atten to) the three Be as' !i*e as stu ents' create chi! ren' sacri"ice to the -anes' o #enance' $a7e sacri"ice to the go s' #ractice !ibera!ity< he that e6to!s anything e!se beco$es air (or ust) an #erishes8 (ib.) 8< an "urther? 8on!y they that co$$it sin #erish8 (not their ancestors). The ani$us o" this who!e #assage is a##arent. The !aw=$a7er has to conten with the$ that wou! re+ect the necessity o" "o!!owing in or er the tra itiona! sta ia o" a #riest8s !i"e< that i$agine that by beco$ing ascetics without "irst ha*ing #asse through the #re!i$inary sta ia they can by 7now!e ge a!one attain the b!iss that is obtaine by union with brahma (or 4rah$2Ga3). In other wor s the +urist has to conten with a trait e$inent!y anti=4rah$anistic' e*en 4u histic. %e enies

this *a!ue o" 7now!e ge' an therewith shows that what he wishes to ha*e incu!cate is a be!ie" in the te$#orary #ersona! e6istence o" the -anes< in hea*en ti!! the en o" the wor! =or er< an the annihi!ation o" the wic7e < whi!e he has a con"use or $i6e o#inion in regar to one8s own #ersona! i$$orta!ity' be!ie*ing on the one han that there is a "uture e6istence in hea*en with the go s' an on the other (rather a $ateria!istic *iew) that i$$orta!ity is nothing but continue e6istence in the #erson o" one8s escen ants' who are *irtua!!y one8s se!" in another bo y? dehatvam ev45a6"nyat0 9on!y the bo y is i""erent9 (ib) H. )s to cos$ogony it is state to be (not the e$anation o" an 45a6tm45a6 ) but the 9e$ission (creation) o" the 1ather=go an o" the seers9 (the !atter being *isib!e as stars' ib. 1A' 1O). In this there is #!ain!y a recei*e #o#u!ar o#inion' which re"!ects the Be ic an 4rah$anic stage' an is o##ose to the #hi!oso#hica! *iews o" the ,#anisha s' in other wor s o" the "irst Be antic #hi!oso#hy< whi!e it is $i6e u# with the !ate octrine o" the catac!ys$s' which ruin each succee ingY creation. The e;ua! annihi!ation o" the wic7e (dhvamsanti) an unortho o6 (dhvamsate) is to be notice . They are here sub+ect neither to he!! nor to rebirth' but they 9beco$e ust an #erish9 (ib. 8. 9). Throughout the who!e !ega! !iterature one wi!! "in this sa$e antithesis o" *iews in regar to the "ate o" goo an ba ' a!though it is se! o$ that annihi!ation is #re icate o" the !atter. ,sua!!y he!! or rebirth are their "ate/two *iews' which no one can rea!!y reconci!e. They are #ut si e by si e< e6act!y as in #riest!y iscussion in In ia an Euro#e it sti!! re$ains an unsett!e ;uestion as to when the sou! beco$es i$$orta!.2HL3 Dcci enta! e6#erience teaches how easy it is "or such *iews to stan together unattac7e ' a!though they are the ob+ect o" s#ecu!ation. This #assage is #erha#s' historica!!y' the $ost satis"actory (as it is #hi!oso#hica!!y unsatis"actory) that can be cite in answer to the ;uestions that were #ose abo*e. 4ut "ro$ other #arts o" !ega! !iterature a "ew $ore state$ents $ay be cu!!e ' to i!!ustrate sti!! "urther the !ac7 o" uni"or$ity not on!y in #o#u!ar be!ie"' but in the teaching #ro*i e "or the #ub!ic. 1irst "ro$ the sa$e wor7 o" 2G)3#asta$ba' in H. 11. H9. 9=1C it is sai that i" a witness in court #er+ure hi$se!" he sha!! be #unishe by the 7ing' 9an "urther' in #assing to the ne6t wor! ' he!!9 (is his #ortion)< whereas 9(the rewar ) "or truth is hea*en' an #raise on the #art o" a!! creatures.9 Kow' !et one co$#are "irst ib. H. L. 11. 1C=11? 9-en o" !ow castes are reborn in higher castes in successi*e births' an $en o" high castes in !ow castes' i" they res#ecti*e!y #er"or$ an neg!ect their uties.9 )n then this Be antic #assage o" the sa$e author (1. 8. HH "".)? 9Let one (as #enance "or sin) e*ote hi$se!" to the Toga ($enta! isci#!ine) which has to o with the highest 45a6tm45a6 E Kothing is 7nown higher than the ac;uisition o" 45a6tm45a6 . Me sha!! (now) cite so$e 45a6tm45a6 =ac;uisition=*erses' *i(.? )!! !i*ing creatures (are) the cita e! o" hi$ that rests in secret' the in estructib!e one' the i$$acu!ate one. I$$orta! they that e*ote the$se!*es to the $o*e!ess one who has a $o*ab!e we!!ing E the great one whose bo y is !ight' uni*ersa!' "ree E the eterna! (#art) in a!! creatures' the wise' i$$orta!' unchanging one' !i$b!ess' *oice!ess' "or$!ess' touch!ess' #urest' the highest goa!. %e that e*erywhere e*otes hi$se!" to %i$ (45a6tm45a6 as Lor )' an a!ways !i*es accor ing!y< that by *irtue o" Toga recogni(es %i$' the subti!e one' sha!! re+oice in the to# o" hea*en E %e' 45a6tm45a60 co$#rehen s a!!' e$braces a!!' $ore subti!e than a !otus=threa an huger than the earth E 1ro$ hi$ are create a!! bo ies< he is the root' he the E*er!asting' the Eterna! Dne.9 This isci#!ine it wi!! be obser*e is en+oine as #enance an to get ri o" "au!ts' that is' to sub ue the #assions. )s the sa$e cha#ter contains a !ist o" the "au!ts which are to be o*erco$e be"ore one 9arri*es at #eace9 (sa!*ation) they $ay be cite here? 9)nger' +oy' wrath' gree ' istraction' in+ury' threats' !ying' o*er=eating' ca!u$ny' en*y' se6ua! esire' an hate' !ac7 o" stu ying 45a6tm45a60 !ac7 o" Toga/the estruction o" these ("au!ts) is base on Toga9 ($enta! concentration). Dn the other han ? 9%e that e*otes hi$se!"' in accor ance with the !aw' to a*oi ing anger' +oy' wrath' gree ' istraction' in+ury' threats' !ies' o*er=eating' ca!u$ny an en*y< an #ractices !ibera!ity' renunciation' u#rightness' 7in ness' sub uing (o" the #assions)' se!"=contro!< an is at #eace with a!! creatures< an #ractices Toga< an acts in an 2G)3ryan (nob!e) way< an oes not hurt anything< an has content$ent/;ua!ities which' it is agree ' a##ertain to a!! the ("our) sta ia/he beco$es s45a6rvag45a6min" (ib. HA.6)' that is 8one be!onging to the a!!=#er*a ing8 ()!!=sou!). There a##ears

to be a contra iction between the "or$er #assage' where Toga is en+oine on ascetics a!one< an this' where Toga is #art o" the isci#!ine o" a!! "our sta ia. 4ut what was in the author8s $in was #robab!y that a!! these *ices an $ora! *irtues are enu$erate as such "or a!!< an he s!i#s in $enta! concentration as a *irtue "or the ascetic' $eaning to inc!u e a!! the *irtues he 7nows. ) "ew "urther i!!ustrations "ro$ that s#ecia! co e which has won "or itse!" a #ree$inent na$e' 8the !aw=boo7 o" -anu'82H63 wi!! gi*e in e#ito$e the #o#u!ar re!igion as taught to the $asses< witha! e*en better than this is taught in the S2Gu3tras. 1or 1ather -anu8s !aw=boo7' as the %in us ca!! it' is a #o#u!ar W2Ga3stra or $etrica!2HN3 co$#osite o" !aw an re!igion' which re"!ects the o#inion o" 4rah$anis$ in its geogra#hica! strongho! ' whereas the S2Gu3tras e$anate "ro$ *arious !oca!ities' north an south. To -anu there is but one %o!y Lan ' the Jurus8 #!ain an the region roun =about it (near De!hi). The wor7 ta7es us "orwar in ti$e beyon e*en the !atest S2Gu3tras' but the content is such as to show that "or$a! 4rah$anis$ in this !atest stage sti!! 7ee#s to its o! nor$ an to 4rah$anic $o e!s. It eser*es there"ore to be e6a$ine with care "ro$ se*era! #oints o" *iew i" one wou! esca#e "ro$ the be!ie" o" the #hi!oso#her to the $ore genera! teaching. In this #o#u!ar re!igion a!! $ora!ity is con itione by the castes'2H83 which is true a!so to a certain egree o" the ear!ier Sutras' but the e*i! "ruit o" this #!ant is not there ;uite so ri#e as it is in the !ater co e. The enor$ity o" a!! cri$es e#en s on who co$$its the$' an against who$ they are co$$itte . The three u##er castes a!one ha*e re!igious #ri*i!eges. The !owest caste' outcasts' wo$en' an isease #ersons are not a!!owe to hear the ho!y te6ts or ta7e #art in cere$onies.2H93 )s to the rites' they are the inherite ones' sacri"ices to go s' o""erings to -anes an s#irits' an a!! the cere$onies o" house an in i*i ua!' as e6#!aine abo*e< with es#ecia! an *ery $inute ru!es o" obser*ance "or each o" the "our sta ia o" a #riest8s !i"e.2AC3 There is no hint in any o" this o" the i$#ortance o" the 7now!e ge o" the 45a6tm45a6. 4ut in their #ro#er #!ace the ru!es o" $ora!ity an the higher #hi!oso#hica! *iews are taught. The octrine o" re=birth is "or$a!!y state ' an the attain$ent o" the wor! o" 4rah$2Ga3 (brahma by union o" cere$onies an 7now!e ge is incu!cate . The ascetic shou! see7' by $e itation' to go to 4rah$2Ga3 (or brahma) "or when he is utter!y in i""erent' then' both here an a"ter eath' he gains e*er!asting ha##iness. There"ore he shou! stu y the Be as' but es#ecia!!y the teachings in regar to the Su#re$e S#irit' an the ,#anisha s< stu ying the Be 2Ga3nta is a regu!ar #art o" his "ina! isci#!ine (BI' NO=9O). In another #art o" the wor7 the istinction $a e in the ,#anisha s is u#he! ' that re!igious acts are o" two sorts' one esigne to #rocure b!iss' an cause a goo $an to reach e;ua!ity with the go s< the other #er"or$e without se!"ish $oti*e< by which !atter 9e*en the "i*e e!e$ents are o*erco$e'9 that is' the absor#tion into brahma is e""ecte . 1or 9a$ong a!! *irtuous acts the 7now!e ge o" the s#irit' 45a6tm45a60 is highest< through this is obtaine e*en i$$orta!ity. Dne that sees s#irit in a!! things an a!! things in s#irit sacri"ices to s#irit an enters 4rah$2Ga3 (or brahma)9 9The s#irit (or se!") is a!! i*inities< the )!! is base on s#irit.9 )n in ,#anisha ic *ein the Person is then #roc!ai$e as !or o" go s' who$ 9so$e ca!! "ire' so$e ca!! -anu' so$e ca!! In ra' so$e ca!! air' an so$e ca!! eterna! brahma.9 4ut though this be the *iew o" the c!osing *erses' yet in the beginning o" the wor7 is this Person re#resente as being #ro uce "ro$ a 1irst Cause. It wou! be out o" #!ace here to ana!yse the con"!icting #hi!oso#hica! *iews o" the -anu co e. E*en his co$$entators are uncertain whether he be!onge to the #antheistic Be 2Ga3nta or ua!istic S2Ga3n7hya schoo!. 1or the$ that be!ie*e in no -anu the so!ution is si$#!er. )!though -anu is usua!!y ca!!e a Puranic San7hyan' yet are both schoo!s re#resente ' an that without regar to incongruous teaching. -anu is no $ore San7hyan than Be antic. In ee in the $ain #art o" the wor7 the teaching is c!ear!y $ore Be antic. 4ut it su""ices here to #oint out that the 45a6tm45a6 =#hi!oso#hy an re!igion is not ignore < it is taught as essentia!. Ke*erthe!ess' it is not taught in such a way as to in icate that it is re;uisite "or the *u!gar. Dn the contrary' it is on!y when one beco$es an ascetic that he is to! to e*ote hi$se!" to the #ursuit o" the 7now!e ge o" 45a6tm45a6 . In one #assage there is e*i ence that two re#!ies were gi*en to this "un a$enta! ;uestion in regar to wor7s an 7now!e ge. 1or a"ter enu$erating a !ist

o" goo acts' a$ong which are 7now!e ge an Be ic cere$onies' it is as7e which a$ong the$ $ost ten s to e!i*erance. The answer is *ita!. Dr it shou! be' but it is gi*en in an a$biguous "or$ (6ii. 8L=6)? 9)$i a!! these acts the 7now!e ge o" se!"' 45a6tm45a60 is the highest' "or it #ro uces i$$orta!ity. )$i a!! these acts the one $ost #ro ucti*e o" ha##iness' both a"ter eath an in this !i"e' is the Be ic cere$ony.9 Jnow!e ge gi*es rea! i$$orta!ity< rites gi*e te$#orary b!iss. The ,#anisha s teach that the !atter is !ower than the "or$er' but each answers the ;uestion. There were two answers' an -anu gi*es both. That is the secret o" $any iscre#ancies in %in u ru!es. The !aw=gi*er cannot a $it abso!ute!y an once "or a!! that the Be ic cere$ony is o" no abi ing use' as it can be o" no use to one that acce#ts the higher teaching. %e 7ee#s it as a training an a!!ows on!y the ascetic to be a #hi!oso#her in ee . 4ut at the sa$e ti$e he gi*es as a sort o" #eroration to his treatise so$e 8e!egant e6tracts8 "ro$ #hi!oso#hica! wor7s' which he be!ie*es theoretica!!y' a!though #ractica!!y he wi!! not a!!ow the$ to in"!uence his ritua!is$. %e is a true 4rah$an #riest. It is this that is a!ways so annoying in 4rah$anic #hi!oso#hy. 1or the s!a*ery o" tra ition is e*erywhere. Kot on!y oes the ritua!ist' whi!e a $itting the "orce o" the #hi!oso#her8s reasons' re$ain by Be ic tra ition' an in conse;uence re"use to su##!ant 8re*e!ation8 with the higher wis o$ an better re!igion' which he sees whi!e he wi!! not "o!!ow it< but e*en the #hi!oso#her $ust nee s be 8ortho o6'8 an ' since the scri#tures the$se!*es are se!"=contra ictory' he is ob!ige to use his energies not in isco*ering truth' but in reconci!ing his ancestors8 og$as' in or er to the creation o" a #hi!oso#hica! syste$ which sha!! agree with e*erything that has been sai in the Be as an ,#anisha s. Mhen one sees what subt!ety an !ogica! acu$en these #hi!oso#hers #ossesse ' he is $o*e to won er what $ight ha*e been the outco$e ha their $in s been as "ree as those o" $ore !ibera! %e!!as. 4ut un"ortunate!y they were boun to argue within !i$its' an were as $uch han ica##e in the race o" thought as were they that ha to con"or$ to the teachings o" 5o$e. 1or though In ia ha no church' it ha an in;uisitoria! #riest!y caste' an the unbe!ie*er was an outcast. Mhat is sai o" custo$ is true o" "aith? 9Let one wa!7 in the #ath o" goo $en' the #ath in which his "ather wa!7e ' in which his gran "athers wa!7e < wa!7ing in that #ath one oes no wrong9 (-anu i*. 1N8). 5ea! #hi!oso#hy' unha$#ere by tra ition' is "oun on!y a$ong the heretics an in the sects o" a !ater ti$e. The go s o" o! are acce#te by the ortho o6 as a $atter o" course' a!though theoretica!!y they are born o" the )!!=go ' who is without the nee o" cere$onia! rites. To the other castes the acti*e an $ost terrib!e eity is re#resente as being the #riest hi$se!". %e not on!y sy$bo!i(es the "ire=go ' to who$ is o""ere the sacri"ice' but he actua!!y is the i*inity in #erson. %ence there is no greater $erit than in gi*ing gi"ts to #riests. )s to eschato!ogy' o#inions are not contraste any $ore. They are #ut si e by si e. In $ora!ity truth' #urity' an har$!essness are chie"!y incu!cate . 4ut the !ast (ascribe by so$e scho!ars to 4u histic in"!uence) is not #er$itte to inter"ere with ani$a! sacri"ices. So$e o" the ru!es "or the !i"e o" a househo! er wi!! show in brie" the $ora! e6ce!!ence an theoretica! uncertainty o" -anu8s !aw=co e. The "o!!owing e6tracts are "ro$ the "ourth' the Ten Co$$an $ents "ro$ the si6th' an the escri#tion o" the he!!s (twenty=two in a!!)2A13 "ro$ the "ourth an twe!"th boo7s o" -anu8s co e. These ru!es $ay be acce#te as a true re"!e6ion o" what was taught to the #eo#!e by stringent 4rah$anis$ as yet ho! ing a!oo" "ro$ %in uis$. ) househo! er $ust !i*e without gi*ing any #ain (to !i*ing creatures). %e $ust #er"or$ ai!y the cere$onies or aine in the Be a. In this way he obtains hea*en. Let hi$ ne*er neg!ect the o""erings to seers' go s' s#irits (s#rites)' $en' an -anes. So$e o""er sacri"ice on!y in their organs o" sense (not in e6terna! o""erings)< so$e by 7now!e ge a!one. Let hi$ not e6#!ain !aw an rites to the W2Gu3 ra (s!a*e) caste< i" he oes so' he sin7s into the he!! 4oun !ess. Let hi$ not ta7e #resents "ro$ an a*aricious 7ing who isobeys the !aw=co es< i" he oes so' he goes to twenty=one he!!s (ca!!e Dar7ness' Dense= ar7ness' 1right"u!' %e!!' Threa o" Death' &reat %e!!' 4urning' P!ace o" S#i7es' 1rying=#an' 5i*er o" %e!!' etc.' etc.' etc.). Let hi$ ne*er es#ise a warrior' a sna7e' or a

#riest. Let hi$ ne*er es#ise hi$se!". Let hi$ say what is true an what is agreeab!e' but not isagreeab!e truth or agreeab!e "a!se=hoo . Let hi$ not is#ute with anybo y' but !et hi$ say 8*ery we!!.8 Let hi$ not insu!t anybo y. 5e$e$bering his "or$er births' an stu ying the Be a again an again' he gets en !ess ha##iness. Let hi$ a*oi unbe!ie" an censure o" the Be as' re*i!ing o" go s' hatre ' #ri e' anger' an crue!ty. %e that e*en threatens a #riest wi!! go to the he!! Dar7ness "or one hun re years< i" he stri7es hi$ he wi!! be born in twenty=one sin"u! rebirths (accor ing to another #assage in the e!e*enth boo7 he goes to he!! "or a thousan years "or the !atter o""ence). Priests ru!e the wor! o" go s. 4ut eceit"u!' hy#ocritica! #riests go to he!!. Let the househo! er gi*e gi"ts' an he wi!! be rewar e . Dne that gi*es a gar$ent gets a #!ace in the $oon< a gi*er o" grain gets eterna! ha##iness< a gi*er o" the Be a gets union with 4rah$2Ga3 (brahma< these gi"ts' o" course' are a!! to #riests). %e that gi*es res#ect"u!!y an he that recei*es res#ect"u!!y go to hea*en< otherwise both go to he!!. Let hi$' without gi*ing #ain to any creature' s!ow!y #i!e u# *irtue' as oes an ant its house' that he $ay ha*e a co$#anion in the ne6t wor! . 1or a"ter eath neither "ather' nor $other' nor son' nor wi"e' nor re!ations are his co$#anions< his *irtue a!one re$ains with hi$. The re!ations !ea*e the ea bo y' but its *irtue "o!!ows the s#irit? with his *irtue as his co$#anion he wi!! tra*erse the ar7ness that is har to cross< an *irtue wi!! !ea hi$ to the other wor! with a !u$inous "or$ an etherea! bo y. ) #riest that $a7es !ow connections is reborn as a s!a*e. The 1ather=go #er$its a #riest to acce#t a!$s e*en "ro$ a ba $an. 1or "i"teen years the -anes re"use to acce#t "oo "ro$ one that es#ises a "ree gi"t. ) #riest that sins shou! be #unishe (that is' $u!cte ' a #riest $ay not be #unishe cor#ora!!y)' $ore than an or inary $an' "or the greater the wis o$ the greater the o""ence. They that co$$it the 1i*e &reat Sins !i*e $any years in he!!s' an a"terwar s obtain *i!e births< the s!ayer o" a #riest beco$es in turn a og' a #ig' an ass' a ca$e!' a cow' a goat' a shee#' etc' etc. ) #riest that rin7s into6icating !i;uor beco$es *arious insects' one a"ter another. ) #riest that stea!s beco$es a s#i er' sna7e' etc' etc. 4y re#eating sin"u! acts $en are reborn in #ain"u! an base births' an are hur!e about in he!!s< where are swor =!ea*e trees' etc' an where they are eaten' burne ' s#itte ' an boi!e < an they recei*e births in es#icab!e wo$bs< rebirth to age' sorrow' an un;uenchab!e eath. 4ut to secure su#re$e b!iss a #riest $ust stu y the Be a' #ractice austerity' see7 7now!e ge' sub ue the senses' abstain "ro$ in+ury' an ser*e his Teacher. Mhich o" these gi*es highest b!issP The 7now!e ge o" the s#irit is the highest an "ore$ost' "or it gi*es i$$orta!ity. The #er"or$ance o" Be ic cere$onies is the $ost #ro ucti*e o" ha##iness here an herea"ter. The Ten Co$$an $ents "or the twice=born are? Content$ent' #atience' se!"=contro!' not to stea!' #urity' contro! o" #assions' e*otion (or wis o$)' 7now!e ge' truth"u!ness' an "ree o$ "ro$ anger. These are concise!y su$$ari(e again in the "o!!owing? 8-anu ec!are the con ense ru!e o" uty "or (a!!) the "our castes to be? not to in+ure a !i*ing thing< to s#ea7 the truth< not to stea!< to be #ure< to contro! the #assions8 (BI. 9H< X. 6A). The 8non=in+ury8 ru!e oes not a##!y' o" course' to sacri"ice (ib. III. H68). In the e#ic the co$$an $ents are gi*en so$eti$es as ten' so$eti$es as eight. In or er to gi*e a co$#!ete e6#osition o" 4rah$anis$ we ha*e #asse beyon the #erio o" the great heresies' to which we $ust soon re*ert. 4ut' be"ore !ea*ing the #resent i*ision o" the sub+ect' we se!ect "ro$ the $ass o" 4rah$anic o$estic rites' the etai!s o" which o""er in genera! !itt!e that is worth noting' two or three cere$onies which #ossess a $ore hu$an interest' the $arriage rite' the "unera! rite' an those strange tria!s' 7nown a$ong so $any other #eo#!es' the or ea!s. Me s7etch these brie"!y' wishing $ere!y to i!!ustrate the re!igious si e o" each cere$ony' as it a##ears in one or $ore o" its "eatures. THE MARRIAGE RITE. Traces o" e6oga$y $ay be sus#ecte in the bri egroo$8s ri*ing o"" with his bri e' but no such custo$' o" course' is recogni(e in the !aw. Dn the contrary' the groo$ is su##ose to be!ong to the sa$e *i!!age' an s#ecia! rites are en+oine 8i" he be "ro$ another *i!!age.8 4ut again' in the ear!y ru!e there is no trace o" that taint o" "a$i!y which the tote$=scho!ars o" to= ay cite so !oose!y "ro$ %in u !aw. The gir! is not #rec!u e because she be!ongs to the sa$e "a$i!y within certain egrees. The on!y restriction in the %ouse=ritua!s is that she sha!! ha*e ha 9on the $other8s an "ather8s si e9

wise' #ious' an honorab!e ancestors "or ten generations (2G)3Z*!. I. L). Then co$es the !ega! restriction' which so$e scho!ars ca!! 8#ri$iti*e'8 that the wi"e $ust not be too near!y re!ate . The gir! has her own or ea! (not genera!!y $entione a$ong or ea!sV)? The wooer that thus se!ects his bri e (this he oes i" one has not been "oun a!rea y either by his #arents or by his own inc!ination) $a7es eight ba!!s o" earth an ca!!s on the gir! to choose one (8$ay she get that to which she is born8). I" she se!ect a ba!! $a e "ro$ the earth o" a "ie! that bears two cro#s' she (or her chi! ) wi!! be rich in grain< i" "ro$ the cow=sta!!' rich in catt!e< i" "ro$ the #!ace o" sacri"ice' go !y< i" "ro$ a #oo! that oes not ry' gi"te < i" "ro$ the ga$b!er8s court' e*ote to ga$b!ing< i" "ro$ cross=roa s' un"aith"u!< i" "ro$ a barren "ie! ' #oor in grain< i" "ro$ the burying=groun ' estruct"u! o" her husban . There are se*era! "or$s o" $a7ing a choice' but we con"ine ourse!*es to the $arriage.2AH3 In *i!!age=!i"e the bri egroo$ is escorte to the gir!8s house by young wo$en who tease hi$. The bri egroo$ #resents #resents to the bri e' an recei*es a cow. The bri egroo$ ta7es the bri e8s han ' saying 8I ta7e thy han "or wea!8 (5ig Be a' X. 8L. A6)' an !ea s her to a certain stone' on which she ste#s "irst with the right "oot (toe). Then three ti$es they circu$a$bu!ate the "ire' 7ee#ing it to the right' an o! )ryan custo$ "or $any rites' as in the deisel o" the Je!ts< the bri e herse!" o""ering grain in the "ire' an the groo$ re#eating $ore Be ic *erses. They then ta7e together the se*en so!e$n ste#s (with *erses)'2AA3 an so they are $arrie . The groo$' i" o" another *i!!age' now ri*es away with the bri e' an has rea y Be ic *erses "or e*ery stage o" the +ourney. )"ter sun= own the groo$ #oints out the north star' an a $onishes the bri e to be no !ess constant an "aith"u!. Three or twe!*e ays they re$ain chaste' so$e say one night< others say' on!y i" he be "ro$ another *i!!age. The new husban $ust now see to the house="ire' which he 7ee#s e*er burning' the sign o" his being a househo! er. THE FUNERAL CEREMONY. 5oth has an artic!e in the @ourna! o" the &er$an Drienta! Society (BIII. O6N) which is at once a escri#tion o" one o" the "unera! hy$ns of the 5ig Be a (X. 18) with the !ater ritua!' an a criticis$ o" the bearing o" the !atter on the "or$er.2AO3 %e shows here that the ritua!' so "ar "ro$ ha*ing in uce the hy$n' tota!!y changes it. The hy$n was written "or a buria! cere$ony. The !ater ritua! 7nows on!y cre$ation. The ritua!' there"ore' "orces the hy$n into its ser*ice' an $a7es it a cre$ation=hy$n. This is a *ery goo (though *ery e6tre$e) e6a$#!e o" the i""erence in age between the ear!y hy$ns o" the 5ig Be a an the $ore $o ern ritua!. -I!!er' ib. IX. #. I (sic)' has gi*en a thorough account o" the !ater ritua! an ritua!istic #ara#herna!ia. Me con"ine ourse!*es here to the o! er cere$ony. The scene o" the Be ic hy$n is as "o!!ows? The "rien s an re!ati*es stan about the cor#se o" a $arrie $an. 4y the si e o" the cor#se sits the wi ow. The hy$n begins? 9De#art' D Death' u#on so$e other #athway' u#on thy #ath' which i""ers "ro$ the #ath o" go s E har$ not our chi! ren' nor our heroesE. These !i*ing ones are se#arate "ro$ the ea < success"u! to ay was our ca!! to the go s. (This $an is ea ' but) Ee go bac7 to ancing an to !aughter' e6ten ing "urther our sti!! !engthene !i*es.9 Then the #riest #uts a stone between the ea an !i*ing? 9I set u# a wa!! "or the !i*ing' $ay no one o" these co$e to this goa!< $ay they !i*e an hun re "u!! har*ests' an hi e eath with this stoneE.9 The $atrons asse$b!e are now bi to a *ance without tears' an $a7e their o""erings to the "ire' whi!e the wi ow is se#arate "ro$ the cor#se o" her husban an to! to enter again into the wor! o" the !i*ing. The #riest re$o*es the ea warrior8s bow "ro$ his han ? 9Let the wo$en' not wi ows' a *ance with the oint$ent an ho!y butter< an without tears' ha##y' a orne ' !et the$' to begin with' $ount to the a!tar (*erse N' #. HNO' be!ow). 5aise thyse!"' wo$an' to the wor! o" the !i*ing< his breath is gone by who$ thou !iest< co$e hither< o" the ta7er o" thy han (in $arriage)' o" thy wooer thou art beco$e the wi"e2AL3 (*erse 8). I ta7e the bow "ro$ the han o" the ea "or our (own) !or shi#' g!ory' an strength.9 Then he a resses the ea ? 9Thou art there' an we are here< we wi!! s!ay e*ery "oe an e*ery attac7er (with the #ower got "ro$ thee). &o thou now to -other Earth' who is wi e o#ene ' "a*orab!e' a woo!=so"t $ai en to the goo $an< $ay she guar thee

"ro$ the !a# o" estruction. D#en' D earth' be not o##ressi*e to hi$< !et hi$ enter easi!y< $ay he "asten c!ose to thee. Co*er hi$ !i7e a $other' who wra#s her chi! in her gar$ent. 5oo$y an "ir$ be the earth' su##orte by a thousan #i!!ars< "ro$ this ti$e on thou ($an) hast thy ho$e an ha##iness yon er< $ay a sure #!ace re$ain to hi$ "ore*er. I $a7e "ir$ the earth about thee< $ay I not be har$e in !aying the c!o here< $ay the "athers ho! this #i!!ar "or thee' an Ta$a $a7e thee a ho$e yon er.9 In the )thar*a Be a $ention is $a e o" a co""in' but none is notice here. %i!!ebran t (loc. cit. 6!. N11) has $a e it #robab!e that the eighth *erse be!ongs to a sti!! o! er ritua!' accor ing to which this *erse is one "or hu$an sacri"ice' which is here ignore ' though the te6t is 7e#t.2A63 8@ust so the !ater ritua! 7ee#s a!! this te6t' but twists it into a cre$atory rite. 1or in the !ater #erio on!y young chi! ren are burie . D" buria! there was nothing "or a u!ts but the co!!ection o" bones an ashes. )t this ti$e too the ritua! consists o" three #arts' cre$ation' co!!ection o" ashes' e6#iation. %ow are these to be reconci!e with this hy$nP Bery si$#!y. The rite is escribe an *erses "ro$ the hy$n are in+ecte into it without the s!ightest !ogica! connection. That is the essence o" a!! the 4rah$anic ritua!is$. The !ater rite is as "o!!ows? Three a!tars are erecte ' northwest' southwest' an southeast o" a $oun o" earth. In the "ourth corner is the cor#se< at whose "eet' the wi ow. The brother o" the ea $an' or an o! ser*ant' ta7es the wi ow8s han an causes her to rise whi!e the #riest says 95aise thyse!"' wo$an' to the wor! o" the !i*ing.9 Then "o!!ows the re$o*a! o" the bow< or the brea7ing o" it' in the case o" a s!a*e. The bo y is now burne ' whi!e the #riest says 9These !i*ing ones are se#arate "ro$ the ea 9< an the $ourners e#art without !oo7ing aroun ' an $ust at once #er"or$ their ab!utions o" !ustration. )"ter a ti$e the co!!ection o" bones is $a e with the *erse 9&o thou now to -other Earth9 an 9D#en' D earth.9 Dust is "!ung on the bones with the wor s 95oo$y an "ir$ be the earth9< an the s7u!! is !ai on to# with the *erse 9I $a7e "ir$ the earth about thee.9 In other wor s the origina! hy$n is "itte to the ritua! on!y by is#!ace$ent o" *erses "ro$ their #ro#er or er an by a "orce a##!ication o" the wor s. )"ter a!! this co$es the cere$ony o" e6#iation with the use o" the *erse 9I set u# a wa!!9 without a##!ication o" any sort. 1urther cere$onies' with "urther sense!ess use o" other *erses' "o!!ow in course o" ti$e. These are a!! e6#!aine $inute!y in the essay o" 5oth' whose c!ear e$onstration o" the $o ernness o" the ritua!' as co$#are with the anti;uity o" the hy$n shou! be rea co$#!ete. The se*enth *erse (abo*e) has a s#ecia! !iterature o" its own' since the wor s 9!et the$' to begin with' $ount the a!tar'9 ha*e been change by the a *ocates o" suttee' wi ow=burning' to $ean 8to the #!ace o" "ire8< which change' howe*er' is ;uite recent. The burning o" wi ows begins rather !ate in In ia' an #robab!y was con"ine at "irst to the #et wi"e o" roya! #ersons. It was then c!ai$e as an honor by the "irst wi"e' an e*entua!!y without rea! authority' an in "act against ear!y !aw' beca$e the ru!e an sign o" a e*ote wi"e. The #ractice was abo!ishe by the Eng!ish in 18H9< but' consi ering the wi ow8s #resent horrib!e e6istence' it is ;uestionab!e whether it wou! not be a $ercy to her an to her "a$i!y to restore the right o" ying an the ho#e o" hea*en' in the #!ace o" the !i*ing eath an actua! he!! on earth in which she is ento$be to= ay. ORDEALS.[37] 1ire an water are the $eans e$#!oye in In ia to test gui!t in the ear!ier #erio . Then co$es the oath with +u g$ent in icate by subse;uent $is"ortune. )!! other "or$s o" or ea!s are "irst recogni(e in !ate !aw=boo7s. Me s#ea7 "irst o" the or ea!s that ha*e been thought to be #ri$iti*e )ryan. The 1ire=or ea!? (1) Se*en "ig=!ea*es are tie se*en ti$es u#on the han s a"ter rice has been rubbe u#on the #a!$s< an the +u ge then !ays a re =hot ba!! u#on the$< the accuse ' or the +u ge hi$se!"' in*o7ing the go (1ire) to in icate the innocence or the gui!t o" the accuse . The !atter then wa!7s a certain istance' 8s!ow!y through se*en circ!es' each circ!e si6teen "ingers broa ' an the s#ace between the circ!es being o" the sa$e e6tent'8 accor ing to so$e +urists< but other i$ensions' an eight or nine circ!es are gi*en by other authorities. I" the accuse ro# the ba!! he $ust re#eat the test. The burning o" the han s in icates gui!t. The Teutonic !aws gi*e a i""erent $easure$ent'

an state that the han is to be sea!e "or three ays ($anus sub sigi!!o tri uu$ tegatur) be"ore ins#ection. This sea!ing "or three ays is #ara!!e!e by $o ern In ic #ractice' but not by ancient !aw. In &reece there is the si$#!e 2&ree7? mudrous airein cheroin3 ()nt. H6O) to be co$#are . The &er$an sea!ing o" the han is not re#orte ti!! the ninth century.2A83 (H) Ma!7ing on 1ire? There is no or ea! in In ia to corres#on to the Teutonic wa!7ing o*er si6' nine' or twe!*e hot #!oughshares. To !ic7 a hot #!oughshare' to sit on or han !e hot iron' an to ta7e a short wa!7 o*er coa!s is late In ic. The &er$an #ractice a!so accor ing to Sch!agintweit 9war erst in s#hterer Qeit au"ge7o$$en.92A93 (A) Ma!7ing through 1ire? This is a Teutonic or ea!' an (!i7e the con"!ict=or ea!) an In ic custo$ not "or$a!!y !ega!i(e . The accuse wa!7s irect!y into the "ire. So 2&ree7? (ur dier(ein6 (loc. cit.). Mater=or ea!s? (1) -ay better be rec7one to "ire=or ea!s. The innocent #!unges his han into boi!ing water an "etches out a stone ()ng!o=Sa6on !aw) or a coin (In ic !aw) without in+ury to his han . So$eti$es (in both #ractices) the #!unge a!one is e$an e . The e#th to which the han $ust be inserte is e"ine by %in u +urists. (H) The 1!oating=or ea!. The *icti$ is cast into water. I" he "!oats he is gui!ty< i" he rowns he is innocent. )ccor ing to so$e In ic authorities an arrow is shot o"" at the $o$ent the accuse is ro##e into the water' an a 8swi"t runner8 goes a"ter an "etches it bac7. 9I" at his return he "in the bo y o" the accuse sti!! un er water' the !atter sha!! be ec!are to be innocent.92OC3 )ccor ing to Jaegi this or ea! wou! a##ear to be un7nown in Euro#e be"ore the ninth century. In both countries Mater (in In ia' Baruna) is in*o7e not to 7ee# the bo y o" a gui!ty $an but to re+ect it ($a7e it "!oat). 1oo =or ea!? So$e %in u !aw=boo7s #rescribe that in the case o" sus#ecte the"t the accuse sha!! eat consecrate rice. I" the gu$s be not hurt' no b!oo a##ear on s#itting' an the $an o not tre$b!e' he wi!! be innocent. This is a!so a Teutonic test' but it is to be obser*e that the o! er !aws in In ia o not $ention it. Dn the basis o" these e6a$#!es (not chosen in historica! se;uence) Jaegi has conc!u e ' whi!e a $itting that or ea!s with a genera! si$i!arity to these ha*e arisen ;uite a#art "ro$ )ryan in"!uence' that there is here a bit o" #ri$iti*e )ryan !aw< an that e*en the $inutiae o" the *arious tria!s escribe abo*e are un=)ryan. This we o not be!ie*e. 4ut be"ore stating our ob+ections we $ust $ention another or ea!. The Dath? Mhi!e "ire an water are the usua! $eans o" testing cri$e in In ia' a si$#!e oath is a!so #er$itte ' which $ay in*o!*e either the accuse a!one or his who!e "a$i!y. I" $is"ortune' within a certain ti$e (at once' in se*en ays' in a "ortnight' or e*en ha!" a year) ha##en to the one that has sworn' he wi!! be gui!ty. This oath=test is a!so e$#!oye in the case o" witnesses at court' #er+ury being in icate by the subse;uent $is"ortune (-anu' *iii. 1C8).2O13 Dur ob+ections to seeing #ri$iti*e )ryan !aw in the $inutiae o" or ea!s is base on the gra ua! e*o!ution o" these or ea!s an o" their $inutiae in In ia itse!". The ear!ier !aw o" the S2Gu3tras bare!y $entions or ea!s< the "irst 8tra ition !aw8 o" -anu has on!y "ire' water' an the oath. )!! others' an a!! s#ecia! escri#tions an restrictions' are $entione in !ater boo7s a!one. -oreo*er' the ear!iest (#re=!ega!) notice o" or ea!s in In ia escribes the carrying o" hot iron (in the test o" the"t) as si$#!y 9bearing a hot a6e'9 whi!e sti!! ear!ier there is on!y wa!7ing through "ire.2OH3 To the tests by oath' "ire' an water o" the co e o" -anu are soon a e in !ater !aw those o" consecrate water' #oison' an the ba!ance. 5estrictions increase an new tria!s are escribe as one escen s the series o" !aw=boo7s (the consecrate "oo ' the hot=water test' the !ic7ing o" the #!oughshare' an the !ot)' So$e o" these !ater "or$s ha*e a!rea y been escribe . The "urther !ater tests we wi!! now s7etch brie"!y. Poison? The ear!iest #oison=test' in the co e o" T2Ga3+ca*a!7ya (the ne6t a"ter -anu)' is an a##!ication o" aconite=root' an as the #oison is *ery ea !y' the accuse is #retty sure to ie. Dther

!aws gi*e other #oisons an *ery $inute restrictions' ten ing to ease the se*erity o" the tria!. The 4a!ance=test? This is the o##osite o" the "!oating=test. The $an2OA3 stan s in one sca!e an is #!ace in e;ui!ibriu$ with a weight o" stone in the other sca!e. %e then gets out an #rays' an gets in again. I" the ba!ance sin7s' he is gui!ty< i" it rises' he is innocent. The Lot=or ea!? This consists in rawing out o" a *esse! one o" two !ots' e;ui*a!ent res#ecti*e!y to dharma an adharma' right an wrong. )!though Tacitus $entions the sa$e or ea! a$ong the &er$ans' it is not ear!y In ic !aw' not being 7nown to any o" the ancient !ega! co es. Dne $ay c!ai$ without #roo" or is#roo" that these are a!! 8#ri$iti*e )ryan8< but to us it a##ears $ost #robab!e that on!y the i ea o" the or ea!' or at $ost its a##!ication in the si$#!est "or$s o" water an "ire (an #erha#s oath) is #ri$iti*e )ryan' an that a!! e!se (inc!u ing or ea! by con"!ict) is o" secon ary growth a$ong the i""erent nations. )s an o""set to the !ater In ic ten ency to !ighten the se*erity o" the or ea! $ay be $entione the escri#tion o" the "!oating=test as seen by a Chinese tra*e!!er in In ia in the se*enth century ).D.? 2OO3 9The accuse is #ut into a sac7 an a stone is #ut into another sac7. The two sac7s are connecte by a cor an "!ung into ee# water. I" the sac7 with the $an sin7s an the sac7 with the stone "!oats the accuse is ec!are to be innocent.9 >>>>> FOOTNOTES$ 21ootnote 1? Litera!!y' trans$igration' the octrine o" $ete$#sychosis' successi*e births< "irst' as in P!ato? 2&ree7? metabolS tis tugchanei ousa &ai metoi&Sois tS (suchS ton to(on tou enthende eis allon tochon3' then metabole' "ro$ 8the other #!ace'8 bac7 to earth< then' with a *ancing s#ecu!ation' "resh metabole again' an so on< a theory $ore or !ess c!u$si!y unite with the be!!= octrine.3 21ootnote H? Meber has !ate!y #ub!ishe two $onogra#hs on the sacri"ices' the 52Ga3+as2Gu3ya an the B2Ga3+a#eya rites' both "u!! o" interesting etai!s an #o#u!ar "eatures.3 21ootnote A? The tra itiona! sacri"ices are twenty=one in nu$ber' i*i e into three c!asses o" se*en each. The "or$a! i*isions are (1) ob!ations o" butter' $i!7' corn' etc.< (H) soma sacri"ices< (A) ani$a! sacri"ices' regar e as #art o" the "irst two. The sacri"ice o" the new an "u!! $oon is to be re#eate on each occasion "or thirty years. ) sattra' session' is a !ong sacri"ice which $ay !ast a year or $ore.3 21ootnote O? The !atter are the $etrica! co es' a #art o" S$riti (s$2r.3ti).3 21ootnote L? The 1i*e Para$ount Sacri"ices (Dbser*ances) are' accor ing to -anu III. NC' stu y o" the Be a (or teaching it)< sacri"ice to the -anes an to the go s< o""erings o" "oo s to ghosts (or s#irits)< an hos#ita!ity.3 21ootnote 6? In the re#ort o" the Dr. Congress "or 188C' #. 1L8 "".' Mi!!ia$s has a *ery interesting account o" the ai!y rites o" the $o ern ortho o6 %in u (8!ig .eda in !eligious Service8).3 21ootnote N? Me ignore here the !ater istinction between the Be 2Ga3nta an S2Ga3n7hya syste$s. Pro#er!y s#ea7ing' the !atter is ua!istic.3 21ootnote 8? )t a !ater ate 4u ha hi$se!" is a $itte into the 4rah$anic #antheon as an avatar o" the )!!=go V3 21ootnote 9? So$eti$es regar e as one with Pra+2Ga3#ati' an so$eti$es treate as istinct "ro$ hi$.3 21ootnote 1C? Thus ("or the #riest!y ascetic a!one) in -. *i. N9? 8Lea*ing his goo ee s to his !o*e ones an his e*i! ee s to his ene$ies' by "orce o" $e itation he goes to the eterna! brahma.8 %ere

brahma< but in &auta$a #erha#s 4rah$2Ga3.3 21ootnote 11? That is' when the !atter are grou#e as in the "o!!owing !ist. Dur #oint is that' es#ite new "aith an new go s' Be ic #o!ytheis$ is taught not as a "or$ but as a rea!ity' an that in this #erio the #eo#!e sti!! be!ie*e as o" o! in the o! go s' though they a!so ac7now!e ge new ones (be!ow).3 21ootnote 1H? Co$#are -anu' i6. HOL? 9Baruna is the !or o" #unish$ent an ho! eth a sce#tre (#unish$ent) e*en o*er 7ings.93 21ootnote 1A? In new rites' "or instance. Thus in P2Ga3ras7. 1rih. S. A. N a si!!y an irty rite 8#re*ents a s!a*e "ro$ running away8< an there is an or ea! "or gir!s be"ore beco$ing engage (be!ow).3 21ootnote 1O? 4!oo is #oure out to the e$ons in or er that they $ay ta7e this an no other #art o" the sacri"ice' 45A6it. $r. ii. N. 1.3 21ootnote 1L? %ere. O. 8. 19' Wi*a8s na$es are %ara' -ri a' War*a' Wi*a' 4ha*a' -ah2Ga3 e*a' ,gra' 4hi$a' PaZu#ati' 5u ra' Wan7ara' IZana.3 21ootnote 16? These rites are escribe in 6. O. HO o" the $rihad 45A6ranya&a U(anishad which consists both o" $eta#hysics an o" cere$onia! ru!es.3 21ootnote 1N? Es#ecia!!y $entione in the !ater Basistha (see be!ow)< on m45i6m45a6ms45a6 a branch o" the Be 2Ga3nta syste$ see be!ow.3 21ootnote 18? The co$$entator here (19. 1H' cite by 4Ih!er) e"ines Be 2Ga3nta as the #art o" the 2G)3ranya7as which are not ,#anisha s' that is' a##arent!y as a !oca! 8Be a=en 8 (veda+anta)' though this $eaning is not a $itte by so$e scho!ars' who wi!! see in anta on!y the $eaning 8goa!' ai$.83 21ootnote 19? The 5u ra (Wi*a) in*ocation at H6. 1H "". is inter#o!ate ' accor ing to 4Ih!er.3 21ootnote HC? %ere there is #!ain!y an a!!usion to the two states o" "e!icity o" the ,#anisha s. Mhether the !aw=gi*er be!ie*es that the s#irit wi!! be unite with 4rah$2Ga3 or si$#!y !i*e in his hea*en he oes not say.3 21ootnote H1? &auta$a' too' is #robab!y a Kortherner. The S2Gu3tra' it shou! be obser*e ' are not so in i*i ua! as wou! be i$#!ie by the na$e o" the teachers to who$ they are cre ite . They were each te6ts o" a schoo!' carana' but they are attribute uni"or$!y to a s#ecia! teacher' who re#resents the cara4n.6a' as has been shown by -I!!er. 1or what is 7nown in regar to the ear!y 8S2Gu3tra=$a7ers8 see 4Ih!er8s intro uctions to *o!u$es ii. an 6i*. o" the Sacre 4oo7s.3 21ootnote HH? Co$#are 4Ih!er8s Intro uction' #. XXXB' S4E. *o!. XIB.3 21ootnote HA? 42Ga3u h. II. 18. H=A. Co$#are @acobi8s Intro uction' #. XXIII "". o" S4E. *o!. XXII.3 21ootnote HO? 4Ih!er (Intro uction' #. XXXI) gi*es as the istrict o" the 2G)3#asta$b2Gi3ya schoo! #arts o" the 4o$bay Presi ency' the greater #arts o" the Ki(2Ga3$8s #ossessions' an #arts o" the -a ras Presi ency. )#asta$ba hi$se!" re"ers to Kortherners as i" they were "oreigners (loc. cit. .3 21ootnote HL? In In ia the !atter ;uestion is? oes the sou! i$$e iate!y at eath unite with the 45a6tm45a6 or oes it tra*e! to it. In Euro#e? oes the sou! wait "or the Last Day' or get to hea*en i$$e iate!yP Co$#are -aine' ,arly LaE and 'ustom' #. N1.3

21ootnote H6? Thought by so$e scho!ars to ha*e been e*e!o#e out o" the co e o" The -2Ga3na*as< but ascribe by the %in us to 1ather -anu' as are $any other *erses o" !ega! character containe in the e#ic an e!sewhere.3 21ootnote HN? )!though S2Gu3tras $ay be $etrica! too in #art' yet is the co$#!ete $etrica! "or$' as in the case o" sti!! !ater W2Ga3stra' e*i ence that the wor7 is inten e "or the genera! #ub!ic.3 21ootnote H8? The #riest a!one' in the #ost=Be ic age' has the right to teach the sacre te6ts< he has i$$unity "ro$ bo i!y #unish$ent< the right to recei*e gi"ts' an other s#ecia! #ri*i!eges. The three u##er castes ha*e each the right an uty o" stu ying the sacre te6ts "or a nu$ber o" years.3 21ootnote H9? Meber has shown' loc. cit.' that the W2Gu3 ras i atten so$e o" the $ore #o#u!ar cere$onies' an at "irst a##arent!y e*en too7 a #art in the$.3 21ootnote AC? The 8"our or ers8 or sta ia o" a #riest8s !i"e' stu ent' househo! er' her$it' ascetic' $ust not be con"use with the 8"our (#o!itica!) or ers8 (castes)' #riest' warrior' "ar$er' s!a*e/to which' "ro$ ti$e to ti$e' were a e $any 8$i6e castes'8 as we!! as 8outcasts'8 an natura! #ariahs. )t the ti$e o" -anu8s co e there were a!rea y $any o" these ha!"=assi$i!ate grou#s.3 21ootnote A1? Theoretica!!y' twenty=one< but an e6tra one has s!i##e in by $ista7e.3 21ootnote AH? The gir! is gi*en or bought' or $ay $a7e her own choice a$ong i""erent suitors. 4uying a wi"e is re#rehen e by the ear!y !aw=gi*ers (there"ore' custo$ary). The rite o" $arriage #resu##oses a grown gir!' but chi! =$arriages a!so were 7nown to the ear!y !aw.3 21ootnote AA? The groo$ 8re!eases her "ro$ Baruna8s "etter'8 by sy$bo!ica!!y !oosening the hair. They ste# northeast' an he says? 8Dne ste# "or sa#< two "or strength< three "or riches< "our "or !uc7< "i*e "or chi! ren< si6 "or the seasons< se*en "or "rien shi#. 4e true to $e/$ay we ha*e $any !ong= !i*e sons.83 21ootnote AO? There is another "unera! hy$n' X. 16' in which the 1ire is in*o7e to burn the ea ' an bear hi$ to the "athers< his cor#orea! #arts being istribute 8eye to the sun' breath to the win '8 etc.3 21ootnote AL? See be!ow.3 21ootnote A6? Co$#are Meber' Streifen' I. 66< The 7ing8s "irst wi"e !ies with a ea *icti$' an is bi to co$e bac7 again to !i"e. Le*irate $arriage is 7nown to a!! the co es' but it is re#rehen e by the sa$e co e that en+oins it. (-. i6. 6L.)3 21ootnote AN? The or ea! is ca!!e divyam ((ram45a64n.6am) 8&ottesurthei!.8 This $eans o" in"or$ation is e$#!oye es#ecia!!y in a is#ute ebt an e#osit' an accor ing to the "or$a! co e is to be a##!ie on!y in the absence o" witnesses. The co e a!so restricts the use o" "ire' water' an #oison to the s!a*es (T2Ga3+. ii. 98).3 21ootnote A8? Jaegi. Alter und #er&unft des 1ermanischen 1ottesurtheils' #. LC. Me ca!! es#ecia! attention to the "act that the $ost stri7ing coinci ences in etai!s o" #ractice are not ear!y either in In ia or &er$any.3 21ootnote A9? Sch!agintweit' )ie 1attesurtheile der Indier' #. HO.3 21ootnote OC? This is the ear!iest "or$u!a. Later !aw=boo7s escribe the !ength an strength o" the bow' an so$e e*en gi*e the $easure o" istance to which the arrow $ust be shot. Two runners' one to go an one to return' are so$eti$es a!!owe . There is another water=or ea! 9"or re!igious $en.9 The accuse is to rin7 consecrate water. I" in "ourteen (or $ore or !ess) ays no ca!a$ity ha##en to hi$ he wi!! be innocent. The sa$e test is $a e in the case o" the oath an o" #oison (be!ow).3 21ootnote O1? In the case o" witnesses -anu gi*es se*en ays as the !i$it. Mhen one a o#ts the oath as an or ea! the $is"ortune o" the gui!ty is su##ose to co$e 8;uic7!y.8 )s an or ea! this is not

"oun in the !ater !aw. It is one o" the &ree7 tests (loc. cit.). Mhen swearing the %in u ho! s water or ho!y=grass.3 21ootnote OH? )B. ii. 1H is not a certain case o" this' but it is at !east 4rah$anic. The carrying o" the a6e is a!!u e to in the Ch2Ga3n ogya ,#anisha (Sch!agintweit' )ie 1attesurtheile der Indier' #. 6).3 21ootnote OA? T2Ga3+ca*a!7ya (loc. cit.) restricts this test to wo$en' chi! ren' #riests' the o! ' b!in ' !a$e' an sic7. Dn (h45a6la "or agni0 ib. ii. 99' see QD-&. i6. 6NN.3 21ootnote OO? Sch!agintweit' loc. cit. #. H6 (%iouen Thsang).3 >>>>>

CHAPTER +II.
JAINISM.[ ]

Dne cannot rea the ,#anisha s without "ee!ing that he is a!rea y "acing an inte!!ectua! re*o!t. Kot on!y in the !ater tracts' which are ins#ire with e*otion to a su#re$e an uni*ersa! Lor ' but e*en in the o! est o" these wor7s the at$os#here' as co$#are with that o" the ear!ier 4rah$anic #erio ' is essentia!!y i""erent. The c!ose an sti"!ing air o" ritua!is$ has been charge with an e!ectrica! current o" thought that $ust soon #ro uce a stor$. That stor$ reache a hea in 4u his$' but its #re$onitory signs a##ear in the ,#anisha s' an its "irst outbrea7 #rece e the a *ent o" &auta$a. Mere it #ossib!e to raw a !ine o" e$arcation between the ,#anisha s that co$e be"ore an a"ter 4u his$' it wou! be historica!!y $ore correct to re*iew the two great schis$s' @ainis$ an 4u his$' be"ore re"erring to the sectarian ,#anisha s. 1or these !atter in their #resent "or$ are #osterior to the rise o" the two great heresies. 4ut' since such a i*ision is #ractica!!y uncertain in its a##!ication' we ha*e thought it better in our s7etch o" the ,#anisha s an !ega! !iterature to "o!!ow to the en the course o" that agitate thought' which' starting with the great i enti"ication o" 9iva' the in i*i ua! s#irit' an 45a6tm45a6 ' the wor! =s#irit' the )!!' continues ti!! it !oses itse!" in a $u!ti#!ication o" sectarian og$as' where the )!! beco$es the go that has been e!ecte by one co$$union o" e*otees.2H3 The e6terna! characteristics o" ,#anisha thought are those o" a re!igion that has re#!ace "or$a! acts by "or$a! intros#ection. The Togin e*otee' who by $ystic co$$union esires absor#tion into the wor! =s#irit' re#!aces the Sanny2Ga3sin an Tati ascetics' who wou! acco$#!ish the sa$e en by renunciation an se*ere se!"=$orti"ication. This is a "resh "igure on the stage o" thought' where be"ore were $a -unis' beggars' an $irac!e=$ongers. Dn this stage stan s besi e the ascetic the theoretica! theoso#hist who has succee e in i enti"ying hi$se!"' sober!y' not in "ren(y' with &o . 2A3 Mhat were the #ractica! resu!ts o" this teaching has been in icate in #art a!rea y. The "uti!ity o" the stereoty#e re!igious o""ices was recogni(e . 4ut these o""ices cou! not be iscar e by the ortho o6. Mith the !a$e an i!!ogica! e6cuse that they were use"u! as isci#!ine' though unessentia! in rea!ity' they were retaine by the 4rah$an #riest. Kot so by the @ain< sti!! !ess so by the 4u hist. In the era in which arose the #ub!ic re*o!t against the og$atic teaching o" the 4rah$an there were $ore sects than one that ha*e now #asse away "orgotten. The eastern #art o" In ia' to which a##ertain the !ater #art o" the Wata#atha 4r2Ga3h$ana an the schis$atic heresies' was "u!! o" re!igious an #hi!oso#hica! contro*ersy. The great heretics were not inno*ators in heresy. The 4rah$ans #er$itte ' encourage ' an share in theoretica! contro*ersy. There was nothing in the tenets o" @ainis$ or o" 4u his$ that "ro$ a #hi!oso#hica! #oint o" *iew nee ha*e cause a ru#ture with the 4rah$ans. 4ut the heresies' ne*erthe!ess' o not re#resent the #riest!y caste' so $uch as the caste $ost a#t to

ri*a! an to isregar the c!ai$ o" the 4rah$an' *i(.' the warrior=caste. They were su##orte by 7ings' who g!a !y stoo against #riests. To a great e6tent both @ainis$ an 4u his$ owe their success (a$i other ri*a! heresies with no !ess c!ai$ to goo #rotestantis$) to the #o!itics o" the ay. The 7ings o" the East were i$#atient o" the Mestern church< they were #!ease to throw it o*er. The !ea ers in the 8re"or$ation8 were the younger sons o" nob!e b!oo . The church recei*e $any o" these younger sons as #riests. 4oth 4u ha an -ah2Ga3*2Gi3ra were' in "act' re*o!ting a herents o" the 4rah$anic "aith' but they were #rinces an ha roya!ty to bac7 the$. Kor in the 4rah$anhoo o" 4enares was 4rah$anhoo at its strongest. The seat o" the Be ic cu!t !ay to the westwar ' where it arose' in the 8ho!y !an '8 which recei*e the Be ic )ryans a"ter they ha crosse out o" the Pun+2Ga3b. Mith the eastwar course o" con;uest the character o" the #eo#!e an the *ery ortho o6y o" the #riests were re!a6e . The country that ga*e rise to the "irst heresies was one not consecrate to the ancient rites. Bery s!ow!y ha these rites $arche thither' an they were' so to s#ea7' "ar "ro$ their re!igious base o" su##!ies. The Mest was $ore conser*ati*e than the East. It was the ho$e o" the rites it "a*ore . The East was but a "oster="ather. Kew tribes' new !an ' new growth' socia!!y an inte!!ectua!!y'/a!! these contribute in the new seat o" 4rah$anhoo to wea7en the ho! o" the #riests u#on their s#ecu!ati*e an now reca!citrant !aity. So be"ore 4u ha there were heretics an e*en 4u has' "or the tit!e was 4u ha8s on!y by a o#tion. 4ut o" $ost o" these ear!ier sects one 7nows !itt!e. Three or "our na$es o" re"or$ers ha*e been han e own< ha!" a o(en o##onents or ri*a!s o" 4u ha e6iste an *ie with hi$. -ost i$#ortant o" these' both on account o" his #robab!e #riority an because o" the !asting character o" his schoo!' was the "oun er or re"or$er o" @ainis$' -ah2Ga3*2Gi3ra @c2Ga3tri#utra'2O3 who with his e!e*en chie" isci#!es $ay be regar e as the "irst o#en sece ers "ro$ 4rah$anis$' un!ess one assign the sa$e ate to the re*o!t o" 4u ha. The two schis$s ha*e so $uch in co$$on' es#ecia!!y in outwar "eatures' that "or !ong it was thought that @ainis$ was a sub=sect o" 4u his$. In their !egen s' in the !oca!ities in which they "!ourishe ' an in $any $inutiae o" obser*ances they are a!i7e. Ke*erthe!ess' their i""erences are as great as the rese$b!ance between the$' an what @ainis$ at "irst a##eare to ha*e got o" 4u his$ see$s now to be rather the co$$on !oan $a e by each sect "ro$ 4rah$anis$. It is sa"est' #erha#s' to rest in the assurance that the two heresies were conte$#oraries o" the si6th century 4.C' an !ea*e unanswere the ;uestion which -aster #rece e the other' though we inc!ine to the o#inion that the "oun er o" @ainis$' be he -ah2Ga3*2Gi3ra or his own re#ute $aster' P2Ga3rZ*an2Ga3tha' ha "oun e his sect be"ore &auta$a beca$e 4u ha. 4ut there is one goo reason "or treating o" @ainis$ be"ore 4u his$'2L3 an that is' that the "or$er re#resents a theo!ogica! $ean between 4rah$anis$ an 4u his$. -ah2Ga3*2Gi3ra' the re#ute "oun er o" his sect' was' !i7e 4u ha an #erha#s his other ri*a!s' o" aristocratic birth. %is "ather is ca!!e 7ing' but he was #robab!y here itary chie" o" a istrict incor#orate as a suburb o" the ca#ita! city o" Bi eha' whi!e by $arriage he was re!ate to the 7ing o" Bi eha' an to the ru!ing house o" -2Ga3ga ha. %is "a$i!y na$e was @c2Ga3tri#utra' or' in his own Pra7rit ()r ha$2Ga3ga h2Gi3) ia!ect' K2Ga3ta#utta< but by his sect he was entit!e the &reat %ero' -ah2Ga3*2Gi3ra< the Con;ueror' @ina< the &reat Dne' Bar ha$2Ga3na (Bar ah$ana in the origina!)' etc. %is sect was that o" the Kirgranthas (Kigganthas)' i.e.' 8without bon s'8 #erha#s the o! est na$e o" the who!e bo y. Later there are "oun no !ess than se*en sub=sects' to which co$e as eighth the Diga$baras' in contra istinction to a!! the se*en W*et2Ga3$bara sects. These two na$es re#resent the two #resent bo ies o" the church' one bo y being the W*et2Ga3$baras' or 8white=attire8 "action' who are in the north an west< the other' the Diga$baras' or 8s7y=attire'8 i.e.' na7e e*otees o" the south. The !atter s#!it o"" "ro$ the $ain bo y about two hun re years a"ter -ah2Ga3*2Gi3ra8s eath< as has been thought by so$e' because the W*et2Ga3$baras re"use to "o!!ow the Diga$baras in insisting u#on na7e ness as the ru!e "or ascetics.263 The ear!ier writings show that na7e ness was reco$$en e ' but was not co$#u!sory.2N3 Dther esignations o" the $ain sects' as o" the sub=sects' are "oun . Thus' "ro$ the #ractice o" #u!!ing out the hairs o" their bo y' the @ains were erisi*e!y ter$e Luccita7eZas' or 8hair=#!uc7ers.8 The na7e e*otees o" this schoo! are #robab!y the gy$noso#hists o" the &ree7 historians' a!though this genera! ter$ $ay ha*e been use in escribing

other sects' as the #ractice o" is#ensing with attire is co$$on e*en to= ay with $any %in u e*otees.283 )n account o" the @ain absur ities in the way o" s#ecu!ation wou! in ee gi*e so$e i ea o" their inte!!ectua! "rai!ty' but' as in the case o" the 4u hists' such an account has but !itt!e to o with their re!igion. It wi!! su""ice to state that the 8ages8 o" the 4rah$ans "ro$ who$ @ain an 4u hist eri*e their genera! conce#tions o" the ages' are here rec7one ;uite i""erent!y< an that the "irst @ina o" the !ong series o" #re=historic #ro#hets !i*e $ore than eight $i!!ion years an was "i*e hun re bow=!engths in height. -on7s an !ay$en now a##ear at !arge in In ia' a i*ision which originate neither with @ain nor 4u hist'293 though these or ers are $ore c!ear!y i*i e a$ong the heretics' "ro$ who$' again' was borrowe by the %in u sects' the $onastic institution' in the ninth century ().D.)' in a!! the o! er heretica! co$#!eteness. )!though atheistic the @ain worshi##e the Teacher' an #ai so$e regar to the 4rah$anica! i*inities' +ust as he worshi#s the %in u go s to= ay' "or the atheistica! syste$s a $itte go s as e$i=go s or u$$y go s' an in #oint o" "act beca$e *ery su#erstitious. Tet are both "oun er=worshi# an su#erstition rather the growth o" !ater generations than the origina! #ractice. The atheis$ o" the @ain $eans enia! o" a i*ine creati*e S#irit.21C3 Though at ti$es in con"!ict with the 4rah$ans the @ains ne*er e#arte "ro$ In ia as i the 4u hists' an e*en 4rah$anic #riests in so$e #arts o" In ia ser*e to ay in @ain te$#!es. In $eta#hysics as in re!igion the @ain i""ers ra ica!!y "ro$ the 4u hist. %e be!ie*es in a ua!is$ not un!i7e that o" the S2Ga3n7hyas' whereas 4u histic #hi!oso#hy has no c!ose connection with this 4rah$anic syste$. To the @ain eterna! $atter stan s o##ose to eterna! s#irits' "or (o##ose to #antheis$) e*ery $ateria! entity (e*en water) has its own in i*i ua! s#irit. The @ain8s Kir*2Ga3na' as 4arth has sai ' is esca#e "ro$ the bo y' not esca#e "ro$ e6istence.2113 Li7e the 4u hist the @ain be!ie*es in reincarnation' eight births' a"ter one has starte on the right roa ' being necessary to the co$#!etion o" #er"ection. 4oth sects' with the 4rah$ans' insist on the non=in+ury octrine' but in this regar the @ain e6cee s his 4rah$anica! teacher8s #ractice. 4oth heretica! sects c!ai$ that their re#ute "oun ers were the !ast o" twenty="our or twenty="i*e #ro#hets who #rece e the rea! "oun er' each successi*e!y ha*ing beco$e !ess $onstrous ($ore hu$an) in "or$. The @ain !iterature !e"t to us is ;uite !arge21H3 an enough has been #ub!ishe a!rea y to $a7e it necessary to re*ise the o! be!ie" in regar to the re!ation between @ainis$ an 4u his$. Me ha*e sai that @ainis$ stan s nearer to 4rah$anis$ (with which' howe*er' it "re;uent!y ha ;uarre!s) than oes 4u his$.21A3 The $ost stri7ing outwar sign o" this is the weight !ai on asceticis$' which is co$$on to 4rah$anis$ an @ainis$ but is re#u iate by 4u his$. Twe!*e years o" asceticis$ are necessary to sa!*ation' as thin7s the @ain' an this se!"=$orti"ication is o" the $ost stringent sort. 4ut it is not in their i""erent conce#tion o" a Kir*2Ga3na re!ease rather than o" annihi!ation' nor in the S2Ga3n7hya=!i7e21O3 ua!ity they a""ect' nor yet in the #ro$inence gi*en to se!"=$orti"ication that the @ains i""er $ost "ro$ the 4u hists. The contrast wi!! a##ear $ore c!ear!y when we co$e to ea! with the !atter sect. )t #resent we ta7e u# the @ain octrine "or itse!". The 8three ge$s8 which' accor ing to the @ains'21L3 resu!t in the s#irit8s attain$ent o" e!i*erance are 7now!e ge' "aith' an *irtue' or !itera!!y 8right 7now!e ge' right intuition' an right #ractices.8 5ight 7now!e ge is a true 7now!e ge o" the re!ation o" s#irit an not=s#irit (the wor! consists o" two c!asses' s#irit an non=s#irit)' the !atter being i$$orta! !i7e the "or$er. 5ight intuition is abso!ute "aith in the wor o" the -aster an the ec!arations o" the 2G)3ga$as' or sacre te6ts. 5ight #ractices or *irtue consists' accor ing to the TogaZ2Ga3stra' in the correct "i*e"o! con uct o" one that has 7now!e ge an "aith? (1) Kon=in+ury' (H) 7in ness an s#ea7ing which is true (in so "ar as the truth is #!easant to the hearer)'2163 (A) honorab!e con uct' ty#i"ie by 8not stea!ing'8 (O) chastity in wor ' thought' an ee ' (L) renunciation o" earth!y interests. The octrine o" non=in+ury "oun but $o i"ie a##ro*a! a$ong the 4rah$ans. They !i$ite its a##!ication in the case o" sacri"ice' an "or this reason were bitter!y taunte by the @ains as

8$ur erers.8 9Bi!er than unbe!ie*ers'9 says the TogaZ2Ga3stra' ;uoting a !aw o" -anu to the e""ect that ani$a!s $ay be s!ain "or sacri"ice' 9a!! those crue! ones who $a7e the !aw that teaches 7i!!ing.921N3 1or this reason the @ain is "ar $ore #articu!ar in his res#ect "or !i"e than is the 4u hist. Lest ani$ate things' e*en #!ants an ani$a!cu!ae' be estroye ' he swee#s the groun be"ore hi$ as he goes' wa!7s *ei!e !est he inha!e a !i*ing organis$' strains water' an re+ects not on!y $eat but e*en honey' together with *arious "ruits that are su##ose to contain wor$s< not because o" his istaste "or wor$s but because o" his regar "or !i"e. Dther argu$ents which' !ogica!!y' shou! not be a!!owe to in"!uence hi$ are a $itte ' howe*er' in or er to terri"y the hearer. Thus the "irst argu$ent against the use o" honey is that it estroys !i"e< then "o!!ows the argu$ent that honey is 8s#it out by bees8 an there"ore it is nasty.2183 The @ain i""ers "ro$ the 4u hist sti!! $ore in ascetic #ractices. %e is a "orerunner' in "act' o" the horrib!e $o ern e*otee whose #ractices we sha!! escribe be!ow. The o! er *iew o" se*en he!!s in o##osition to the !ega! 4rah$anic nu$ber o" thrice se*en is "oun (as it is in the -2Ga3r7an eya Pur2Ga3na)' but whether this be the ru!e we cannot say.2193 It is interesting to see that he!! is #rescribe with $ete$#sychosis e6act!y as it is a$ong the 4rah$ans.2HC3 5eincarnation onearth an #unish$ent in he!!s between reincarnation see$s to be the usua! be!ie". The sa!*ation which is attaine by the #ractice o" 7now!e ge' "aith' an "i*e="o! *irtue' is not i$$e iate' but it wi!! co$e a"ter successi*e reincarnations< an this sa!*ation is the "reeing o" the eterna! s#irit "ro$ the bon s o" eterna! $atter< in other wor s' it is $uch $ore !i7e the 8re!ease8 o" the 4rah$an than it is !i7e the 4u histic Kir*2Ga3na' though' o" course' there is no 8absor#tion'8 each s#irit re$aining sing!e. In the or er o" the 5atnatraya or 8three ge$s8 Wan7ara a##ears to !ay the greatest weight on "aith' but in %e$acan ra8s sche u!e 7now!e ge2H13 ho! s the "irst #!ace. This is #art o" that Toga' asceticis$' which is the $ost i$#ortant e!e$ent in attaining sa!*ation.2HH3 )nother i*ision o" right #ractices is cite by the TogaZ2Ga3stra (I. AA "".)? So$e saints say that *irtue is i*i e into "i*e 7in s o" care an three 7in s o" contro!' to wit' #ro#er care in wa!7ing' ta!7ing' begging "or "oo ' sitting' an #er"or$ing natura! "unctions o" the bo y/these constitute the "i*e 7in s o" care' an the 7in s o" contro! are those o" thought' s#eech' an act. This teaching it is state ' is "or the $on7s. The #ractice o" the !aity is to accor with the custo$ o" their country. The chie" genera! ru!es "or the !aity consist in *ows o" obe ience to the true go ' to the !aw' an to the (#resent) Teacher< which are so$ewhat !i7e the *ows o" the 4u hist. &o here is the )rhat' the 8*enerab!e8 "oun er o" the sect. The !aic has a!so "i*e !esser *ows? not to 7i!!' not to !ie' not to stea!' not to co$$it a u!tery or "ornication' to be content with !itt!e. )ccor ing to the W2Ga3stra a!rea y cite the !aic $ust rise ear!y in the $orning' worshi# the go 8s i o! at ho$e' go to the te$#!e an circu$a$bu!ate the @ina i o! three ti$es' strewing "!owers' an singing hy$nsan then rea the Praty2Ga37hy2Ga3na (an o! P2Gu3r*a' gos#e!).2HA3 1urther ru!es o" #rayer an #ractice gui e hi$ through his ay. )n by "o!!owing this ru!e he e6#ects to obtain s#iritua! 8"ree o$8 herea"ter< but "or his !i"e on earth he is 9without #raise or b!a$e "or this wor! or the ne6t' "or !i"e or "or eath' ha*ing $e itation as his one #ure wi"e9 (iii. 1LC). %e wi!! beco$e a go in hea*en' be reborn again on earth' an so' a"ter eight successi*e e6istences (the 4u histic nu$ber)' at !ast obtain sa!*ation' re!ease ("ro$ bo ies) "or his eterna! sou! (1LA). )s in the ,#anisha s' the go s' !i7e $en' are a #art o" the syste$ o" the uni*erse. The wise $an goes to the$ (beco$es a go ) on!y to return to earth again. )!! syste$s thus unite he!! an hea*en with the &arma octrine. 4ut in this @ain wor7' as in so $any o" the ortho o6 writings' the weight is !ai $ore on he!! as a #unish$ent than on rebirth. Probab!y the "irst @ains i not ac7now!e ge go s at a!!' "or it is an ear!y ru!e with the$ not to say 8&o rains'8 or use any such e6#ression' but to say 8the c!ou rains8< an in other ways they a*oi to e$#!oy a ter$ino!ogy which a $its e*en i$#!icit!y the e6istence o" i*inities. Tet o they use a go not in"re;uent!y as an agent o" g!ori"ication o" -ah2Ga3*2Gi3ra' saying in !ater writings that In ra trans"or$e hi$se!"' to o the Teacher honor< an o"ten they s#ea7 o" the go s an go esses as i" these were regar e as s#irits. De$ons an in"erior beings are a!so uti!i(e in the sa$e way' as when it is sai that at the Teacher8s

birth the e$ons (s#irits) showere go! u#on the town. The re!igious or ers o" the W*et2Ga3$bara sect containe nuns as we!! as $on7s' a!though' as we ha*e sai ' wo$en are not estee$e *ery "a*orab!y? 9The wor! is great!y troub!e by wo$en. Peo#!e say that wo$en are *esse!s o" #!easure. 4ut this !ea s the$ to #ain' to e!usion' to eath' to he!!' to birth as he!!=beings or brute=beasts.9 Such is the ecision in the 2G)3e2Ga3r2Ga3nga S2Gu3tra' or boo7 o" usages "or the @ain $on7 an nun. 1ro$ the sa$e wor7 we e6tract a "ew ru!es to i!!ustrate the #ractices o" the @ains. This !iterature is the $ost te ious in the wor! ' an to gi*e the gist o" the heretic !aw=$a7er8s $anua! wi!! su""ice. )sceticis$ shou! be #ractice by $on7 an nun' i" #ossib!e. 4ut i" one "in s that he cannot resist his #assions' or is isab!e an cannot en ure austerities' he $ay co$$it suici e< a!though this re!ease is so$eti$es re#rehen e ' an is not a!!owab!e ti!! one has stri*en against yie! ing to such a $eans. 4ut when the twe!*e years o" asceticis$ are #asse one has assurance o" reaching Kir*2Ga3na' an so $ay 7i!! hi$se!". D" Kir*2Ga3na there is no escri#tion. It is re!ease' sa!*ation' but it is o" such sort that in regar to it 8s#ecu!ation has no #!ace'8 an 8the $in cannot concei*e o" it8 (co#ie "ro$ the ,#anisha s). In other regar s' in contrast to the nihi!istic 4u hist' the @ain assu$es a oubt"u! attitu e' so that he is ter$e the 8$ay=be #hi!oso#her'8 sy45a6dv45a6din'2HO3 in o##osition to the 4u hist' the #hi!oso#her o" 8the *oi .8 4ut i" the @ain $ay 7i!! hi$se!"' he $ay not 7i!! or in+ure anything e!se. Kot e*en "oo #re#are o*er a "ire is acce#tab!e' !est he hurt the 8"ire=beings'8 "or as he be!ie*es in water=beings' so he be!ie*es in "ire=beings' win =beings' etc. E*ery #!ant an see is ho!y with the sacre ness o" !i"e. %e $ay not hurt or ri*e away the insects that tor$ent his na7e "!esh. 8Patience is the highest goo '8 he ec!ares' an the ru!es "or sitting an !ying conc!u e with the state$ent that not to $o*e at a!!' not to stir' is the best ru!e. To !ie na7e ' bitten by *er$in' an not to isturb the$' is re!igion. Li7e a true Puritan' the @ain regar s #!easure in itse!" as sin"u!. 9Mhat is iscontent' an what is #!easureP Dne shou! !i*e sub+ect to neither. &i*ing u# a!! gaiety' circu$s#ect' restraine ' one shou! !ea a re!igious !i"e. -anV Thou art thine own "rien < why !ongest thou "or a "rien beyon thyse!"PE 1irst troub!es' then #!easures< "irst #!easures' then troub!es. These are the cause o" ;uarre!s.9 )n again' 9Let one thin7' 8I a$ I.89 i.e.' !et one be e#en ent on hi$se!" a!one. Mhen a @ain $on7 or nun hears that there is to be a "esti*a! (#erha#s to the go s' to In ra' S7ah a' 5u ra' Bishnu'2HL3 or the e$ons' as in 2G)3c2Ga3r2Ga3nga S2Gu3tra' ii. 1. H) he $ust not go thither< he $ust 7ee# hi$se!" "ro$ a!! "ri*o!ities an entertain$ents. During the "our $onths o" the rainy season he is to re$ain in one #!ace'2H63 but at other ti$es' either na7e or attire in a "ew gar$ents' he is to wan er about begging. In going on his begging tour he is not to answer ;uestions' nor to retort i" re*i!e . %e is to s#ea7 #o!ite!y (the "or$u!ae "or #o!ite a ress an ru e a ress are gi*en)' beg $o est!y' an not ren er hi$se!" !iab!e to sus#icion on account o" his beha*ior when in the house o" one o" the "aith"u!. Mhate*er be the ;ua!ity o" the "oo he $ust eat it' i" it be not a wrong sort. 5ice an beans are es#ecia!!y reco$$en e to hi$. The great Teacher @c2Ga3tri#utra (-ah2Ga3*2Gi3ra)' it is sai ' ne*er went to shows' #anto$ines' bo6ing=$atches' an the !i7e< but' re$aining in his #arents8 house ti!! their eath' that he $ight not grie*e his $other' at the age o" twenty=eight renounce the wor! with the consent o" the go*ern$ent' an betoo7 hi$se!" to asceticis$< tra*e!!ing na7e (a"ter a year o" c!othes) into barbarous !an s' but a!ways con*erting an en uring the re#roach o" the wic7e . %e was beaten an set u#on by sin"u! $en' yet was he ne*er $o*e to anger. Thus it was that he beca$e the )rhat' the @ina' the Je*a!in (#er"ect sage).2HN3 It is sa to ha*e to a ' howe*er' that -ah2Ga3*2Gi3ra is tra itiona!!y sai to ha*e ie in a "it o" a#o#!ectic rage. The e;ui#$ent o" a $on7 are his c!othes (or' better' none)' his a!$s=bow!' broo$' an *ei!. %e is 8un"ettere '8 in being without esires an without in+ury to others. 8So$e say that a!! sorts o" !i*ing beings $ay be s!ain' or abuse ' or tor$ente ' or ri*en away/the octrine o" the unworthy. The righteous $an oes not 7i!! nor cause others to 7i!!. %e shou! not cause the sa$e #unish$ent "or hi$se!".8 The !ast c!ause is signi"icant. Mhat he oes to another !i*ing being wi!! be one to hi$. %e wi!!

su""er as he has cause others to su""er. The chain "ro$ e$otion to he!!/the a*oi ance o" the "or$er is on account o" the "ear o" the !atter/is thus connecte ? %e who 7nows wrath 7nows #ri e< he who 7nows #ri e 7nows eceit< he who 7nows eceit 7nows gree (an so on< thus one a *ances) "ro$ gree to !o*e' "ro$ !o*e to hate' "ro$ hate to e!usion' "ro$ e!usion to conce#tion' "ro$ conce#tion to birth' "ro$ birth to eath' "ro$ eath to he!!' "ro$ he!! to ani$a! e6istence' 8an he who 7nows ani$a! e6istence 7nows #ain.8 The "i*e great *ows' which ha*e been thought by so$e scho!ars to be co#ies o" the 4u histic ru!es' whereas they are rea!!y $o i"ications o" the o! 4rah$anic ru!es "or ascetics as e6#!aine in #re=4u histic !iterature' are in etai! as "o!!ows?2H83 The 1irst *ow? I renounce a!! 7i!!ing o" !i*ing beings' whether subti!e or gross' whether $o*ab!e or i$$o*ab!e. Kor sha!! I $yse!" 7i!! !i*ing beings nor cause others to o it' nor consent to it. )s !ong as I !i*e I con"ess an b!a$e' re#ent an e6e$#t $yse!" o" these sins in the thrice three"o! way'2H93 in $in ' s#eech' an bo y. The "i*e 8c!auses8 that e6#!ain this *ow are? (1) the Kiggantha (@ain) is care"u! in wa!7ing< (H) he oes not a!!ow his $in to act in a way to suggest in+ury o" !i*ing beings< (A) he oes not a!!ow his s#eech to incite to in+ury< (O) he is care"u! in !aying own his utensi!s< (L) he ins#ects his "oo an rin7 !est he hurt !i*ing beings. The Secon Bow? I renounce a!! *ices o" !ying s#eech arising "ro$ anger' or gree ' or "ear' or $irth. I con"ess (etc' as in the "irst *ow). The "i*e c!auses here e6#!ain that the Kiggantha s#ea7s on!y a"ter e!iberation< oes not get angry< renounces gree < renounces "ear< renounces $irth/!est through any o" these he be $o*e to !ie. The Thir Bow? I renounce a!! ta7ing o" anything not gi*en' either in a *i!!age' or a town' or a woo ' either o" !itt!e or $uch' or s$a!! or great' o" !i*ing or !i"e!ess things. I sha!! neither ta7e $yse!" what is not gi*en nor cause others to ta7e it' nor consent to their ta7ing it. )s !ong as I !i*e I con"ess (etc.' as in the "irst *ow). The c!auses here e6#!ain that the Kiggantha $ust a*oi i""erent #ossibi!ities o" stea!ing' such as ta7ing "oo without #er$ission o" his su#erior. Dne c!ause states that he $ay ta7e on!y a !i$ite groun "or a !i$ite ti$e' i.e.' he $ay not sett!e own in e"inite!y on a wi e area' "or he $ay not ho! !an abso!ute!y. )nother c!ause insists on his ha*ing his grant to the !an renewe "re;uent!y. The 1ourth Bow? I renounce a!! se6ua! #!easures' either with go s' or $en' or ani$a!s. I sha!! not gi*e way to sensua!ity (etc). The c!auses here "orbi the Kiggantha to iscuss to#ics re!ating to wo$en' to conte$#!ate the "or$s o" wo$en' to reca!! the #!easures an a$use$ents he use to ha*e with wo$en' to eat an rin7 too high!y seasone *ian s' to !ie near wo$en. The 1i"th Bow? I renounce a!! attach$ents' whether !itt!e or $uch' s$a!! or great' !i*ing or !i"e!ess< neither sha!! I $yse!" "or$ such attach$ents' nor cause others to o so' nor consent to their oing so (etc.). The "i*e c!auses #articu!ari(e the angerous attach$ents "or$e by ears' eyes' s$e!!' taste' touch. It has been shown abo*e ("o!!owing @acobi8s te!!ing co$#arison o" the heretica! *ows with those o" the ear!y 4rah$an ascetic) that these *ows are ta7en not "ro$ 4u his$ but "ro$ 4rah$anis$. @acobi o#ines that the @ains too7 the "our "irst an that the re"or$er -ah2Ga3*2Gi3ra a e the "i"th as an o""set to the 4rah$anica! *ow o" !ibera!ity.2AC3 The sa$e writer shows that certain $inor ru!es o" the @ain sect are eri*e "ro$ the sa$e 4rah$anica! source. The $ain i""erences between the two @ain sects ha*e been cata!ogue in an interesting s7etch by Mi!!ia$s'2A13 who $entions as the chie" @ain stations o" the north De!hi (where there is an annua! gathering)' @ey#ur' an 2G)3+$2Gi3r. To these -athur2Ga3 on the @u$na shou! be a e .2AH3 The W*et2Ga3$baras ha "orty="i*e or "orty=si6 2G)3ga$as' e!e*en or twe!*e )ngas' twe!*e ,#2Ga3ngas'

an other scri#tures o" the thir or "ourth century 4.C.' as they c!ai$. They o not go na7e (e*en their i o!s are c!othe )' an they a $it wo$en into the or er. The Diga$baras o not a $it wo$en' go na7e ' an ha*e "or sacre te6ts !ater wor7s o" the "i"th century ).D. The !atter o" course assert that the scri#tures o" the "or$er sect are s#urious.2AA3 In istinction "ro$ the 4u hists the @ains o" to= ay 7ee# u# caste. So$e o" the$ are 4rah$ans. They ha*e' o" course' a i""erent #rayer="or$u!a' an ha*e no St2Gu3#as or D2Ga3gobas (to ho! re!ics)< an ' besi es the $eta#hysica! i""erence s#o7en o" abo*e' they i""er "ro$ the 4u hists in assu$ing that $ete$#sychosis oes not sto# at ani$a! e6istence' but inc!u es inani$ate things (as these are regar e by others). )ccor ing to one o" their own sect o" to= ay' ahi4.m6s45a6 (aramo dharmas' 8the highest !aw o" uty is not to hurt a !i*ing creature.82AO3 The $ost stri7ing absur ity o" the @ain re*erence "or !i"e has "re;uent!y been co$$ente u#on. )!$ost e*ery city o" western In ia' where they are "oun ' has its beast=hos#ita!' where ani$a!s are 7e#t an "e . )n a$using account o" such an hos#ita!' ca!!e Pi2Gn3+ra Po!' at Saurar2Ga3shtra' Surat' is gi*en in the "irst nu$ber o" the Bournal of the !oyal Asiatic Society.2AL3 1i*e thousan rats were su##orte in such a te$#!e=hos#ita! in Jutch.2A63 D" a!! the great re!igious sects o" In ia that o" K2Ga3ta#utta is #erha#s the !east interesting' an has a##arent!y the !east e6cuse "or being.2AN3 The @ains o""ere to the wor! but one great $ora! truth' witha! a negati*e truth' 8not to har$'8 nor was this *erity in*ente by the$. In ee ' what to the @ain is the great truth is on!y a grotes;ue e6aggeration o" what other sects recogni(e in a reasonab!e "or$. D" a!! the sects the @ains are the $ost co!or!ess' the $ost insi#i . They ha*e no !iterature worthy o" the na$e. They were not origina! enough to gi*e u# $any ortho o6 "eatures' so that they see$ !i7e a wea7ene ri!! o" 4rah$anis$' cut o"" "ro$ the source' yet e*oi o" a!! in e#en ent character. ) re!igion in which the chie" #oints insiste u#on are that one shou! eny &o ' worshi# $an' an nourish *er$in' has in ee no right to e6ist< nor has it ha as a syste$ $uch in"!uence on the history o" thought. )s in the case o" 4u his$' the re"ine @ain $eta#hysics are #robab!y a !ate growth. %istorica!!y these sectaries ser*e a #ur#ose as ear!y #rotestants against ritua!istic an #o!ytheistic 4rah$anis$< but their rea! a""inity with the !atter "aith is so great that at heart they soon beca$e 4rah$anic again. Their #osition geogra#hica!!y wou! $a7e it see$ #robab!e that they' an not the 4u hists' ha a han in the $a7ing o" the ethics o" the !ater e#ic. >>>>> FOOTNOTES$ 21ootnote 1? Me retain here an in 4u his$ the usua! ter$ino!ogy. Strict!y s#ea7ing' @ainis$ is to @ina (the re"or$er8s tit!e) as is 4au his$ to 4u ha' so that one shou! say @inis$' 4u his$' or @ainis$' 4au his$. 4oth tit!es' @ina an 4u ha (8*ictor8 an 8awa7ene 8)' were gi*en to each !ea er< as in genera! $any other $utua! tit!es o" honor were a##!ie by each sect to its own hea ' @ina' )rhat (8*enerab!e8)' -ah2Ga3*2Gi3ra (8great hero8)' 4u ha' etc. Dne o" these tit!es was use ' howe*er' as a tit!e o" honor by the @ains' but to esignate heretics by the 4u hists' *i(.' T2Gi3rthan7ara (T2Gi3rtha7ara in the origina!)' 8#ro#het8 (see @acobi' S4E. 66ii. Intro . #. 66).3 21ootnote H? It is #ossib!e' howe*er' on the other han ' that both Bishnuite an Wi*aite sects (or' !ess ang!ici(e ' Baishna*as' Wai*as' i" one wi!! a!so say Bai ic "or Be ic)' were "or$e be"ore the en o" the si6th century 4.C. Kot !ong a"ter this the i*inities Wi*a an Bishnu recei*e es#ecia! honor.3 21ootnote A? The 4eggar (Wra$ana' 4hi7shu)' the 5enunciator (Sanny2Ga3s2Gi3n)' the )scetic (Tati)' are 4rah$anic ter$s as we!! as sectarian.3 21ootnote O? The three great re"or$ers o" this #erio are -ah2Ga3*2Gi3ra' 4u ha' an &os2Ga3!a. The !ast was "irst a #u#i! an then a ri*a! o" -ah2Ga3*2Gi3ra. The !atter8s ne#hew' @a$2Ga3!i' a!so "oun e a istinct sect an beca$e his unc!e8s o##onent' the s#ecu!ati*e sectarian ten ency being as #ronounce as it was about the sa$e ti$e in %e!!as. &os2Ga3!a a##ears to ha*e ha ;uite a "o!!owing' an his sect e6iste "or a !ong ti$e' but now it is utter!y #erishe . )n account o" this

re"or$er an o" @a$2Ga3!i wi!! be "oun in Leu$ann8s essay' Indische Studien' 6*ii. #. 98 "". an in the a##en i6 to 5oc7hi!!8s Life of $uddha.3 21ootnote L? The Kirgranthas (@ains) are ne*er re"erre to by the 4u hists as being a new sect' nor is their re#ute "oun er' K2Ga3ta#utta' s#o7en o" as their "oun er< whence @acobi #!ausib!y argues that their rea! "oun er was o! er than -ah2Ga3*2Gi3ra' an that the sect #rece e that o" 4u ha. Lassen an Meber ha*e c!ai$e ' on the contrary' that @ainis$ is a re*o!t against 4u his$. The i enti"ication o" K2Ga3ta#utta (@c2Ga3tri#utra) with -ah2Ga3*2Gi3ra is ue to 4Ih!er an @acobi (Ja!#as2Gu3tra' Intro . #.6).3 21ootnote 6? )ccor ing to @acobi' QD-&. 666*iii. 1N' the s#!it in the #arty arose in this way. )bout ALC 4.C. so$e @ain $on7s un er the !ea ershi# o" 4ha rab2Ga3hu went south' an they "o!!owe stricter ru!es o" asceticis$ than i their "e!!ows in the north. 4oth sects are $o i"ications o" the origina! ty#e' an their i""erences i not resu!t in sectarian se#aration ti!! about the ti$e o" our era' at which e#och arose the i""erentiating tit!es o" sects that ha not #re*ious!y se#arate into "or$a! i*isions' but ha ri"te a#art geogra#hica!!y.3 21ootnote N? Co$#are @acobi' loc. cit. an Leu$ann8s account o" the se*en sects o" the W*et2Ga3$baras in the essay in the Indische Studien re"erre to abo*e. )t the #resent ay the @ains are "oun to the nu$ber o" about a $i!!ion in the northwest (W*et2Ga3$baras)' an south (Diga$baras) o" In ia. The origina! seat o" the who!e bo y in its "irst "or$ was' as we ha*e sai ' near 4enares' where a!so arose an "!ourishe 4u his$.3 21ootnote 8? %e$acan ra8s TogaZ2Ga3stra' e ite by Min isch' QD-&. 66*iii. 18L "". (iii. 1AA). The @ain8s hate o" wo$en i not #re*ent his worshi##ing go esses as the "e$a!e energy !i7e the !ater %in u sects. The @ains are i*i e in regar to the #ossibi!ity o" wo$an8s sa!*ation. The TogaZ2Ga3stra a!!u es to wo$en as 8the !a$#s that burn on the roa that !ea s to the gate o" he!!'8 ii. 8N. The Diga$baras o not a $it wo$en into the or er' as o the W*et2Ga3$baras.3 21ootnote 9? )ie $harata+sage' Leu$ann' QD-&. 6!*iii. #.6L. See a!so abo*e in the S2Gu3tras. Mith the @ains there is !ess o" the $onastic si e o" re!igion than with the 4u hists.3 21ootnote 1C? @ains are so$eti$es ca!!e )rhats on account o" their *eneration "or the )rhat or chie" @ina (whence @ain). Their on!y rea! go s are their chie"s or Teachers' whose i o!s are worshi##e in the te$#!es. Thus' !i7e the 4u hist an so$e %in u sects o" $o ern ti$es' they ha*e gi*en u# &o to worshi# $an. 5ather ha*e they a o#te an i o!atry o" $an an worshi# o" wo$anhoo ' "or they a!so re*ere the "e$a!e energy. Positi*is$ has ancient $o e!sV3 21ootnote 11? The @ain sub=sects i not i""er $uch a$ong the$se!*es in #hi!oso#hica! s#ecu!ation. Their i""erences were rather o" a #ractica! sort.3 21ootnote 1H? See the !ist o" the 4ertin -SS.< Meber' $erlin 7SS. *o!. ii. 189H< an the thirty=thir *o!u$e o" the &er$an Drienta! @ourna!' ##. 1N8' 69A. 1or an account o" the !iterature see a!so @acobi8s intro uction to the S4E. *o!. 66ii< an Meber' Ueber die heiligen Schriften der Baina in *o!s. 6*i' 6*ii o" the Indische Studien (trans!ate by S$yth in the In ian )nti;uary)< an the 4ib!iogra#hy (be!ow).3 21ootnote 1A? ) case o" connection in !egen s between 4u hist an @ain is $entione be!ow. )nother is the history o" 7ing Pa\si' e!aborate in 4u histic !iterature (Tri#ita7a) an in the secon @ain ,#2Ga3nga a!i7e' as has been shown by Leu$ann.3 21ootnote 1O? The @ain8s s#irit' howe*er' is not a wor! =s#irit. %e oes not be!ie*e in an )!!=S#irit' but in a #!ura!ity o" eterna! s#irits' "ire=s#irits' win =s#irits' #!ant=s#irits' etc.3 21ootnote 1L? Co$#are Co!ebroo7e8s ,ssays' *o!. II. ##. OCO' OOO' an the TogaZ2Ga3stra cite abo*e.3

21ootnote 16? This is not in the ear!ier "or$ o" the *ow (see be!ow).3 21ootnote 1N? II. AN an O1. )!though the 4rah$an ascetic too7 the *ow not to 7i!!' yet is he #er$itte to o so "or sacri"ice' an he $ay eat "!esh o" ani$a!s 7i!!e by other ani$a!s (&auta$a' A. A1).3 21ootnote 18? Loc. cit. III. AN=A8. The e*ening an night are not ti$es to eat' an "or the sa$e reason 9The &o s eat in the $orning' the Seers at noon' the 1athers in the a"ternoon' the e*i!s at twi!ight an night9 (ib. L8). 1or at night one $ight eat a a !i*ing thing by $ista7e.3 21ootnote 19? Loc. cit. II. HN.3 21ootnote HC? The #un m45a64.m6sa0 "7e eat wi!! be herea"ter whose meat I eat in this !i"e9 (Lan$an)' shows that @ain an 4rah$an be!ie*e in a he!! where the in+ure a*enge the$se!*es (-anu' B. LL< %TW. III. H6)' +ust as is re!ate in the 4hrigu story (abo*e).3 21ootnote H1? 4y intuition or instruction.3 21ootnote HH? Loc. cit. I. 1L "".3 21ootnote HA? Loc. cit. 1H1 "". Mi!son' ,ssays' I. A19' gi*es a escri#tion o" the si$#!e @ain ritua!.3 21ootnote HO? Mho says 9$ay be.93 21ootnote HL? -u7un a.3 21ootnote H6? This 87ee#ing vasso8 is a!so a 4rah$anic custo$' as 4Ih!er has #ointe out. 4ut it is sai so$ewhere that at that season the roa s are i$#ossib!e' so that there is not so $uch a conscious co#ying as a #hysica! necessity in 7ee#ing vasso< #erha#s a!so a $ora! touch' owing to the increase o" !i"e an anger o" 7i!!ing.3 21ootnote HN? In the !i*es o" the @inas it is sai that @c2Ga3tri#utra8s (K2Ga3ta#utta8s) #arents worshi##e the 8#eo#!e8s "a*orite'8 P2Ga3rZ*a' an were "o!!owers o" the Wra$anas (ascetics). In the sa$e wor7 (which contains nothing "urther "or our #ur#ose) it is sai that )rhats' Ca7ra*arts' 4a!a e*as' an Basu e*as' #resent' #ast' an "uture' are aristocrats' born in nob!e "a$i!ies. The heresies an sectaries certain!y c!ai$ as $uch.3 21ootnote H8? 2G)3c2Ga3r2Ga3nga S. ii. 1L. Me gi*e @acobi8s trans!ation' as in the *erses a!rea y cite "ro$ this wor7.3 21ootnote H9? )cting' co$$an ing' consenting' #ast' #resent' or "uture (@acobi).3 21ootnote AC? S4E. 66ii. Intro . #. 66i*.3 21ootnote A1? @5)S. 66. HN9.3 21ootnote AH? See 4Ih!er' the !ast *o!u$e o" the ,(igra(hica Indica' an his other artic!es in the MQJ-. *. L9' 1NL. @ey#ur' accor ing to Mi!!ia$s' is the strongho! o" the Diga$bara @ains. Co$#are Tho$as' @5)S. i6. 1LL' ,arly 3aith of A>o&a.3 21ootnote AA? The re action o" the @ain canon too7 #!ace' accor ing to tra ition' in OLO or O6N ).D. (#ossib!y LHN). 9The origin o" the e6tant @aina !iterature cannot be #!ace ear!ier than about ACC 4.C.9 (@acobi' Intro uction to Bain S45u6tras' ##. 666*ii' 6!iii). The #resent )ngas (8 i*isions8) were #rece e by P2Gu3r*as' o" which there are sai to ha*e been at "irst "ourteen. Dn the nu$ber o" the scri#tures see Meber' loc. cit.3 21ootnote AO? Mi!!ia$s' loc. cit. The #rayer="or$u!a is? 85e*erence to )rhats' saints' teachers' subteachers' an a!! goo $en.83 21ootnote AL? 8) #!ace which is a##ro#riate "or the rece#tion o" o! ' worn=out' !a$e' or isab!e ani$a!s. )t that ti$e (18HA) they chie"!y consiste o" bu""a!oes an cows' but there were a!so goats

an shee#' an e*en coc7s an hens'8 an a!so 8hosts o" *er$in.83 21ootnote A6? @5)S. 18AO' #. 96. The town was ta6e to #ro*i e the "oo "or the rats.3 21ootnote AN? 4ecause the @ains ha*e re*erte to i o!atry' e$ono!ogy' an $an=worshi#. 4ut at the outset they a##ear to ha*e ha two great #rinci#!es' one' that there is no i*ine #ower higher than $an< the other' that a!! !i"e is sacre . Dne o" these is now #ractica!!y gi*en u#' an the other was a!ways ta7en too serious!y.3 >>>>>

CHAPTER +III.
BUDDHISM.

Mhi!e the #antheistic be!ie*er #rocee e to anthro#o$or#hi(e in a sti!! greater egree the 45a6tm45a6 o" his "athers' an e*entua!!y !an e in heretica! sectarianis$< whi!e the ortho o6 4rah$an si$#!y a e to his #antheon (in -anu an other !aw=co es) the 4rah$anic "igure o" the Creator' 4rah$2Ga3< the truth=see7er that "o!!owe the !ines o" the ear!ier #hi!oso#hica! thought arri*e at atheis$' an in conse;uence beca$e either stoic or he onist. The !atter schoo!' the C2Ga3r*2Ga37as' the so=ca!!e isci#!es o" 4rihas#ati' ha*e' in ee ' a #hi!oso#hy without re!igion. They si$#!y say that the go s o not e6ist' the #riests are hy#ocrites< the Be as' hu$bug< an the on!y thing worth !i*ing "or' in *iew o" the "act that there are no go s' no hea*en' an no sou!' is #!easure? 8Mhi!e !i"e re$ains !et a $an !i*e ha##i!y< !et hi$ not go without butter (!itera!!y ghee) e*en though he run into ebt'8 etc.213 D" sterner stu"" was the $an who in*ente a new re!igion as a so!ace "or sorrow an a re"uge "ro$ the nihi!is$ in which he be!ie*e . Mhether @ainis$ or 4u his$ be the o! er heresy' an it is not #robab!e that any e"initi*e answer to this ;uestion wi!! e*er be gi*en' one thing has beco$e c!ear in the !ight o" recent stu ies' na$e!y' the "act a!rea y shown' that to 4rah$anis$ are ue so$e o" the $ost $ar7e traits o" both the heretica! sects. The "oun er o" 4u his$ i not stri7e out a new syste$ o" $ora!s< he was not a e$ocrat< he i not originate a #!ot to o*erthrow the 4rah$anic #riesthoo < he i not in*ent the or er o" $on7s.2H3 There is' #erha#s' no #erson in history in regar to who$ ha*e arisen so $any o#inions that are either who!!y "a!se or ha!" "a!se.2A3 Me sha!! not can*ass in etai! *iews that wou! be $entione on!y to be re+ecte . E*en the bri!!iant stu y o" Senart'2O3 in which the "igure o" 4u ha is reso!*e into a so!ar ty#e an the history o" the re"or$er beco$es a sun=$yth' eser*es on!y to be $entione an !ai asi e. Since the #ub!ication o" the canonica! boo7s o" the southern 4u hists there is no !onger any ;uestion in regar to the hu$an rea!ity o" the great 7night who i!!u$ine ' a!beit with anything but hea*en!y !ight' the ar7ness o" 4rah$anica! be!ie". D! enberg2L3 has ta7en Senart serious!y' an serious!y answere hi$. 4ut Ka#o!eon an -a6 -I!!er ha*e each been treate as sun=$yths' an Senart8s essay is as con*incing as either 9eu d"es(rit. In Ke#2Ga3!' "ar "ro$ the site o" Be ic cu!ture' an generations a"ter the #erio o" the Be ic hy$ns' was born a son to the nob!e "a$i!y o" the W2Ga37yas. ) warrior #rince' he $a e at !ast e6c!usi*e!y his own the !o"ty tit!e that was cra*e by $any o" his #eers' 4u ha' the tru!y wise' the 8)wa7ene .8 The W2Ga37yas8 !an e6ten e a!ong the southern bor er o" Ke#2Ga3! an the northeast #art o" Du e (Du h)' between the Ir2Ga3*at2Gi3 (5a#ti) ri*er on the west an south' an the 5ohini on the east< the istrict which !ies aroun the #resent &ora7h#ur' about one hun re $i!es north=northeast o" 4enares. The #ersona! history o" the !ater 4u ha is interwo*en with !egen "ro$ which it is not a!ways easy to isentang!e the threa s o" truth. In the accounts #reser*e in regar to the -aster' one has "irst to istinguish the P2Ga3!i recor s o" the Southern 4u hists "ro$ the Sans7rit ta!es o" the Kortherners< an again' it is necessary to iscri$inate between the ear!ier an !ater tra itions o" the Southerners' who ha*e 7e#t in genera! the o! er history as co$#are with the e6tra*agant

tra ition #reser*e in the La!ita Bistara' the Lotus o" the Law' an the other wor7s o" the Korth. Mhat !itt!e see$s to be authentic history is easi!y to! < nor are' "or our #resent #ur#ose' o" $uch *a!ue the !egen s' which $angoni(e the !i"e o" 4u ha. They wi!! be "oun in e*ery boo7 that treats o" the sub+ect' an so$e o" the $ore "a$ous are trans!ate in the artic!e on 4u ha in the Encyc!o#i ia 4rittanica. Me content ourse!*es with the si$#!est an o! est account' gi*ing such "acts as he!# to e6#!ain the re!igious signi"icance o" 4u ha8s !i"e an wor7 a$ong his country$en. Se*era! o" these "acts' 4u ha8s #!ace in society' an the geogra#hica! centre o" 4u histic acti*ity' are essentia! to a true un erstan ing o" the re!ations between 4u his$ an 4rah$anis$. Mhether 4u ha8s "ather was 7ing or no has right!y been ;uestione . The o! est te6ts o not re"er to hi$ as a 7ing8s son' an this in icates that his "ather' who go*erne the W2Ga37ya=!an ' o" which the !i$its ha*e +ust been s#eci"ie '263 was rather a "eu a! baron or hea o" a s$a!! c!an' than an actua! 7ing. The W2Ga37ya #ower was o*erthrown an absorbe into that o" the 7ing o" Du e (Josa!a) either in 4u ha8s own !i"e=ti$e or i$$e iate!y a"terwar s. It is on!y the newer tra ition that e6to!s the #ower an wea!th which the -aster ga*e u# on renouncing wor! !y ties' a trait characteristic o" a!! the !ater accounts' on the #rinci#!e that the greater was the sacri"ice the greater was the g!ory. Mhether 7ings or $ere chie"tains' the W2Ga37yas were note as a "a$i!y that care !itt!e to honor the 4rah$anic #riests. They the$se!*es c!ai$e escent "ro$ I7sh*2Ga37u' the ancient seer=7ing' son o" -anu' an tra itiona!!y "irst 7ing o" )yo h2Ga3 (Du e). They assu$e the na$e o" &auta$a' one o" the Be ic seers' an it was by the na$e o" 8the )scetic &auta$a8 that 4u ha was 7nown to his conte$#oraries< but his #ersona! na$e was Si h2Ga3rtha 8he that succee s in his ai$'8 #ro#hetic o" his !i"eV %is $other8s na$e -2Ga3y2Ga3 (i!!usion) has "urnishe Senart with $ateria! "or his sun= theory o" 4u ha< but the sa$e na$e is han e own as that o" a city' an #erha#s $eans in this sense 8the won er"u!.8 She is sai to ha*e ie when her son was sti!! a boy. The boy Si h2Ga3rtha' then' was a warrior r45a69(ut by birth' an #ossib!y ha a *ery in i""erent training in Be ic !iterature' since he is ne*er s#o7en o" as Be a=wise.2N3 The "uture 4u ha was twenty=nine when he reso!*e to renounce the wor! . %e was a!rea y $arrie an ha a son (52Ga3hu!a' accor ing to !ater tra ition). The !egen s o" !ater growth here begin to thic7en' te!!ing how' when the "uture 4u ha hear o" the birth o" his son' he si$#!y sai 8a new bon has been "orge to ho! $e to the wor! 8< an how his $in was "irst awa7ene to a##reciation o" sorrow by seeing !oathy e6a$#!es o" age' sic7ness' an eath #resente to hi$ as he ro*e abroa . Des#ite his "ather8s tears an #rotests Si h2Ga3rtha' or as one $ay ca!! hi$ now by his #atrony$ic' the $an &auta$a' !e"t his ho$e an "a$i!y' ga*e u# a!! #ossessions' an e*ote hi$se!" to se!"=$orti"ication an Toga isci#!ine o" concentration o" thought' "o!!owing in this the $o e! set by a!! #re*ious ascetics. %e says hi$se!"' accor ing to tra ition' that it was a #ractica! #essi$is$ which ro*e hi$ to ta7e this ste#. %e was not #!ease with !i"e' an the #!easures o" society ha no char$ "or hi$. Mhen he saw the o! $an' the sic7 $an' the ea $an' he beca$e isguste to thin7 that he too wou! be sub+ect to age' sic7ness' an eath? 9I "e!t isgust at o! age< a!! #!easure then "orsoo7 $e.9 In beco$ing an ascetic &auta$a si$#!y en ea*ore to isco*er so$e $eans by which he $ight a*oi a recurrence o" !i"e' o" which the isagreeab!e si e in his esti$ation outweighe the +oy. %e too ha a!rea y answere negati*e!y the ;uestion Is !i"e worth !i*ingP Me $ust #ause here to #oint out that this o! est an si$#!est account o" &auta$a8s reso!*e shows two things. It $a7es c!ear that &auta$a at "irst ha no #!an "or the uni*ersa! sa!*ation o" his race. %e was a!ert to 8sa*e his own sou!'8 nothing $ore. Me sha!! show #resent!y that this is con"ir$e by subse;uent e*ents in his career. The ne6t #oint is that this narration in itse!" is a co$#!ete re"utation o" the o#inion o" those scho!ars who be!ie*e that the octrine o" &arma an reincarnation arose "irst in 4u his$' an that the ,#anisha s that #reach this octrine are not o" the #re=4u histic #erio . The !ast #art o" this state$ent o" o#inion is' o" course' not touche by the story o" &auta$a8s renunciation' but the "irst assu$#tion wrec7s on it. Mhy shou! &auta$a ha*e so gi*en hi$se!" to Toga isci#!ineP Di he e6#ect to esca#e age' sic7ness' eath' in this !i"e by that $eansP Ko. The assu$#tion "ro$ the beginning is the be!ie" in the octrine o" reincarnation. It was in or er to "ree hi$se!" "ro$ "uture returns o" these i!!s that &auta$a renounce his ho$e. 4ut nothing whate*er is

sai o" his isco*ering or in*enting the octrine o" reincarnation. 4oth he!! an &arma are ta7en "or grante throughout the who!e ear!y 4u histic !iterature. 4u ha isco*ere neither o" the$' any $ore than he isco*ere a new syste$ o" $ora!ity' or a new syste$ o" re!igious !i"e< a!though $ore cre it accrues to hi$ in regar to the !ast because his or er was o##ose to that then #re*a!ent< yet e*en here he ha anti;ue authority "or his isci#!ine. To return to &auta$a8s283 !i"e. Legen te!!s how he "!e away on his horse Jantha7a' in search o" so!itu e an the $eans o" sa!*ation' "ar "ro$ his ho$e to the abo e o" ascetics' "or he thought? 9Mhence co$es #eaceP Mhen the "ire o" esire is e6tinguishe ' when the "ire o" hate is e6tinguishe ' when the "ire o" i!!usion is e6tinguishe ' when a!! sins an a!! sorrows are e6tinguishe ' then co$es #eace.9 )n the on!y $eans to this en was the renunciation o" esire' the isci#!ine o" Toga concentration' where the $in "i6e on one #oint !oses a!! e!se "ro$ its hori(on' an "ee!s no rawing asi e to wor! !y things. Mhat then has &auta$a one "ro$ the #oint o" *iew o" the 4rah$anP %e has gi*en u# his ho$e to beco$e an ascetic. 4ut this was #er$itte by usage' "or' a!though the strict western co e a!!owe it on!y to the #riest' yet it was custo$ary a$ong the other twice=born castes at an ear!ier ay' an in this #art o" In ia it awa7ene no sur#rise that one o" the $i!itary caste shou! ta7e u# the !i"e o" a #hi!oso#her. 1or the historian o" In ic re!igions this "act is o" great signi"icance' since such #ractice is the entering we ge which was to s#!it the castes. Dne ste# $ore an not on!y the $i!itary caste but the !ower' nay the !owest castes' $ight beco$e ascetics. 4ut' again' a!! ascetics were !oo7e u#on' in that re!igious society' as e;ua! to the #riests. In "act' where &auta$a !i*e there was rather $ore res#ect #ai to the ascetic than to the #riest as a $e$ber o" the caste. &auta$a was $ost "ortunate in his birth an birth=#!ace. )n aristocrat' he beca$e an ascetic in a !an where the #riests were #articu!ar!y isregar e . %e ha no #ub!ic o#inion to conten against when !ater he ec!are that 4rah$an birth an 4rah$an wis o$ ha no *a!ue. Dn the contrary' he s#o7e to g!a hearers' who hear re#eate !ou !y now as a re!igious truth what o"ten they ha sai to the$se!*es es#ite"u!!y in #ri*ate. &auta$a +ourneye as a muni' or si!ent ascetic sage' ti!! a"ter se*en years he aban one his teachers ("or he ha beco$e a isci#!e o" #ro"esse $asters)' an iscontente !y wan ere about in -2Ga3ga ha (4eh2Ga3r)' 8the cra !e o" 4u his$'8 ti!! he ca$e to ,ru*e!2Ga3' 4o hi &ay2Ga3.293 %ere' ha*ing "oun that concentration o" $in ' Toga= isci#!ine' a*ai!e nothing' he un ertoo7 another $etho o" asceticis$' se!"=torture. This he #ractice "or so$e ti$e. 4ut it succee e as #oor!y as his "irst #!an' an he ha near!y star*e hi$se!" to eath when it occurre to hi$ that he was no wiser than be"ore. Thereu#on he ga*e u# star*ation as a $eans o" wis o$ an began to eat. 1i*e other ascetics' who ha been $uch i$#resse by his en urance an were ;uite rea y to ec!are the$se!*es his isci#!es' now eserte hi$' thin7ing that as he ha re!a6e his isci#!ine he $ust be wea7er than the$se!*es. 4ut &auta$a sat beneath the sacre "ig=tree21C3 an !oV he beca$e i!!u$ine . In a $o$ent he saw the &reat Truths. %e was now the )wa7ene . %e beca$e 4u ha. The !ater tra ition here recor s how he was te$#te o" Satan. 1or -2Ga3ra (Death)' 8the E*i! Dne8 as he is ca!!e by the 4u hists' 7nowing that 4u ha ha "oun the way o" sa!*ation' te$#te hi$ to enter into Kir*2Ga3na at once' !est by con*erting others 4u ha shou! rob -2Ga3ra o" his #ower an o$inion. This an the !egen o" stor$s attac7ing hi$ an his being #rotecte by the 7ing o" sna7es' -uca!in a' is !ac7ing in the ear!ier tra ition. 4u ha re$ains un er the bo=tree "asting' "or "our ti$es se*en ays' or se*en ti$es se*en' as says the !ater re#ort. )t "irst he reso!*es to be a 84u ha "or hi$se!".82113 that is to sa*e on!y hi$se!"' not to be 8the uni*ersa! 4u ha'8 who con*erts an sa*es the wor! . 4ut the &o 4rah$2Ga3 co$es own "ro$ hea*en an #ersua es hi$ out o" #ity "or the wor! to #reach sa!*ation. In this !egen stan s out c!ear!y the sa$e "act we ha*e ani$a *erte u#on a!rea y. 4u ha ha at "irst no intention o" he!#ing his "e!!ows. %e "oun his own roa to sa!*ation. That su""ice . 4ut e*entua!!y he was $o*e through #ity "or his 7in to gi*e others the sa$e 7now!e ge with which he ha been en!ightene .21H3

%ere is to be notice with what su enness &auta$a beco$es 4u ha. It is an ear!y case o" the sa$e absence o" stu y or inte!!ectua! #re#aration "or be!ie" that is ra$#ant in the i ea o" ictic con*ersion. In a $o$ent &auta$a8s eyes are o#ene . In ecstacy he beco$es i!!u$inate with the !ight o" 7now!e ge. This i ea is tota!!y "oreign to 4rah$anis$. It is not so strange at an ear!ier stage' "or the Be ic #oet o"ten 8sees8 his hy$n'21A3 that is' he is ins#ire or i!!u$ine . 4ut no 4rah$an #riest was e*er 8en!ightene 8 with su en wis o$' "or his 7now!e ge was his wis o$' an this consiste in !earning inter$inab!e tri"!es. 4ut the wis o$ o" 4u ha was this? I. 4irth is sorrow' age is sorrow' sic7ness is sorrow' eath is sorrow' c!inging to earth!y things is sorrow. II. 4irth an re=birth' the chain o" reincarnations' resu!t "ro$ the thirst "or !i"e together with #assion an esire. III. The on!y esca#e "ro$ this thirst is the annihi!ation o" esire. IB. The on!y way o" esca#e "ro$ this thirst is by "o!!owing the Eight"o! Path? 5ight be!ie"' right reso!*e' right wor ' right act' right !i"e' right e""ort' right thin7ing' right $e itation.21O3 4ut 4u ha is sai to ha*e seen $ore than these' the 1our &reat Truths' an the Eight"o! Path' "or he was en!ightene at the sa$e ti$e (a"ter se*era! ays o" "asting) in regar to the who!e chain o" causa!ity which is e!aborate in the !ater tra ition. The genera! resu!t o" this teaching $ay be "or$u!ate thus' that $ost #eo#!e are "oo!ish!y o#ti$istic an that the great awa7ening is to beco$e a #essi$ist. Dne $ust be!ie*e not on!y that #ain is inse#arab!e "ro$ e6istence' but that the #!easures o" !i"e are on!y a #art o" its #ain. Mhen one has got so "ar a!ong the #ath o" 7now!e ge he tra*erses the ne6t stage an gets ri o" esire' which is the root o" !i"e'/this is a Be ic utterance'/ti!! by casting o"" esire' ignorance' oubt' an heresy' as a so$e o" the te6ts'21L3 one has re$o*e "ar away a!! un7in ness an *e6ation o" sou!' "ee!ing goo =wi!! to a!!. Kot on!y in this sche$e but a!so in other !ess "or$a! ec!arations o" 4u ha oes one "in the 7ey= note o" that which $a7es his $etho o" sa!*ation i""erent a!i7e to that o" @ain or 4rah$an. Jnow!e ge is wis o$ to the 4rah$an< asceticis$ is wis o$ to the @ain< #urity an !o*e is the "irst wis o$ to the 4u hist. Me o not $ean that the 4rah$an oes not reach theoretica!!y a #!ane that #uts hi$ on the sa$e !e*e! with 4u his$. Me ha*e #ointe out abo*e a #assage in the wor7 o" the o! !aw=gi*er &auta$a which $ight a!$ost ha*e been uttere by &auta$a 4u ha? 9%e that has #er"or$e a!! the "orty sacra$ents an has not the eight goo ;ua!ities enters not into union with 4rah$2Ga3 nor into the hea*en o" 4rah$2Ga3< but he that has #er"or$e on!y a #art o" the "orty sacra$ents an has the eight goo ;ua!ities' enters into union with 4rah$2Ga3 an into the hea*en o" 4rah$2Ga39< an these eight goo ;ua!ities are $ercy' "orbearance' "ree o$ "ro$ en*y' #urity' ca!$ness' correct beha*ior' "ree o$ "ro$ gree an "ro$ co*etousness. Ke*erthe!ess with the 4rah$an this is a *entitious' with the 4u hist it is essentia!. These 1our &reat Truths are gi*en to the wor! "irst at 4enares' whither 4u ha went in or er to #reach to the "i*e ascetics that ha eserte hi$. %is con*ersation with the$ shows us another si e o" 4u histic ethics. The "i*e $on7s' when they saw 4u ha a##roaching' +eere ' an sai ? 9%ere is the one that "ai!e in his austerities.9 4u ha te!!s the$ to ac7now!e ge hi$ as their $aster' an that he is the En!ightene Dne. 9%ow'9 they as7' 9i" you cou! not succee in beco$ing a 4u ha by asceticis$' can we su##ose that you beco$e one by in u!genceP9 4u ha te!!s the$ that neither *o!u#tuousness nor asceticis$ is the roa that !ea s to Kir*2Ga3na< that he' 4u ha' has "oun the $i !e #ath between the two e6tre$es' the note is struc7 that is neither too high nor too !ow. The "i*e $on7s are con*erte when they hear the 1our &reat Truths an the Eight"o! Path' an there are now si6 ho!y ones on earth' 4u ha an his "i*e isci#!es. Signi"icant a!so is the socia! status o" 4u ha8s "irst con*ersion. It is 8the rich youth8 o" 4enares that

"!oc7 about hi$'2163 o" who$ si6ty soon are counte ' an these are sent out into a!! the !an s to #reach the gos#e!' each to s#ea7 in his own tongue' "or re!igion was "ro$ this ti$e on no !onger to be hi behin the *ei! o" an uninte!!igib!e !anguage. )n it is not on!y the aristocracy o" wea!th that attaches itse!" to the new teacher an e$braces his octrines with enthusias$. The ne6t con*erts are a thousan 4rah$an #riests' who constitute a re!igious bo y un er the !ea ershi# o" three ascetic 4rah$ans. It is escribe in the o! writings how these #riests were sti!! #er"or$ing their Be ic rites when 4u ha ca$e again to 4o hi &ay2Ga3 an "oun the$ there. They were o*erco$e with astonish$ent as they saw his #ower o*er the Jing o" Sna7es that !i*e a$ong the$. The go s/"or 4u his$' i" not 4u ha' has $uch to o with the go s/ escen "ro$ hea*en to hear hi$' an other $ar*e!s ta7e #!ace. The 4rah$ans are a!! con*erte . The $irac!es an the nu$bers $ay be stri##e o""' but thus enu e the truth sti!! re$ains as i$#ortant as it is #!ain. Priests o" 4rah$an caste were a$ong the "irst to a o#t 4u his$. The #o#u!ar e""ect o" the teaching $ust ha*e been great' "or one rea s how' when 4u ha' a"ter this great con*ersion' begins his *ictorious wan erings in 4eh2Ga3r (-2Ga3ga ha)' he con*erte so $any o" the young nob!es that/since con*ersion !e to the i$$e iate resu!t o" renunciation/the #eo#!e $ur$ure ' saying that &auta$a (&ota$a) was robbing the$ o" their youth.21N3 1ro$ this ti$e on 4u ha8s !i"e was s#ent in wan ering about an #reaching the new cree $ain!y to the #eo#!e o" 4eh2Ga3r an Du e (J2Ga3Zi=Josa!a' the rea!$ o" 4enares=Du e)' his course e6ten ing "ro$ the (Ir2Ga3*ati) 5a#ti ri*er in the north to 52Ga3+agriha (gaha0 now 5a+gir) south o" 4eh2Ga3r' whi!e he s#ent the vasso or rainy season in one o" the #ar7s' $any o" which were onate to hi$ by wea!thy $e$bers o" the "raternity.2183 Mhere*er he went he was acco$#anie with a consi erab!e nu$ber o" "o!!owers' an one rea s o" #i!gri$s "ro$ istant #!aces co$ing to see an con*erse with hi$. The nu$ber o" his "o!!owers a##ears to ha*e been so$ewhat e6aggerate by the !ater writers' since 4u ha hi$se!"' when #ro#hesying o" the ne6t 4u ha' the 94u ha o" !o*e9 (-aitreya) says that' whereas he hi$se!" has hun re s o" "o!!owers' the ne6t 4u ha wi!! !ea hun re s o" thousan s. )!though' theoretica!!y' a!! the castes gi*e u# their na$e' an ' when unite in the 4u histic brotherhoo ' beco$e 9!i7e ri*ers that gi*e u# their i entity an unite in the one ocean'9 yet were $ost o" the ear!y recruits' as has been sai ' "ro$ in"!uentia! an #ower"u! "a$i!ies< an it is a tenet o" 4u his$ in regar to the nu$erous 4u has' which ha*e been born2193 an are sti!! to be born on earth' that no 4u ha can be born in a !ow caste. The reason "or this !ies as $uch as anything in the nature o" the 4u histic syste$ which is e6#ress!y ec!are to be 9"or the wise' not "or the "oo!ish.9 It was not a syste$ base as such on !o*e or on any e$ocratic senti$ent. It was a #hi!oso#hica! e6#osition o" the causa! ne6us o" birth an "ree o$ "ro$ re=birth. The co$$on $an' untraine in !ogic' $ight a o#t the teaching' but he cou! not un erstan it. The 9Congregation o" the son o" the W2Ga37yas9/such was the ear!iest na$e "or the 4u histic brotherhoo /were re;uire on!y to renounce their "a$i!y' #ut on the ye!!ow robe' assu$e the tonsure an other outwar signs' an be chaste an high=$in e . 4ut the teachers were instructe in the subt!eties o" the 8Path'8 an it nee e no !itt!e training to "o!!ow the !ea er8s thought to its !ogica! conc!usion. D" 4u ha8s !i"e' besi es the circu$stances a!rea y narrate !itt!e is 7nown. D" his isci#!es the best be!o*e was 2G)3nan a' his own cousin' whose brother was the @u as o" 4u his$. The !atter' De*a atta by na$e' cons#ire to 7i!! 4u ha in or er that he hi$se!" $ight get the #ost o" honor. 4ut he!! o#ene an swa!!owe hi$ u#. %e a##ears to ha*e ha con*ictions o" @ain ten ency' "or be"ore his intrigue he #reache against 4u ha' an "or$u!ate reactionary #ro#ositions which incu!cate a stricter asceticis$ than that taught by the -aster.2HC3 It has been enie that the ear!y church containe !ay $e$bers as we!! as $on7s' but D! enberg a##ears to ha*e set the $atter right (#. 16L) in showing that the !aity' "ro$ the beginning' were a recogni(e #art o" the genera! church. The $on7 (bhi&shu0 bhi&&u) was "or$a!!y enro!!e as a isci#!e' wore the gown an tonsure' etc. The !ay brother' 8re*erer8 (u(45a6sa&a) was one that

assente to the octrine an treate the $on7s 7in !y. There were' at "irst' on!y $en in the congregation' "or 4u his$ too7 a *iew as un"a*orab!e to wo$an as i @ainis$. 4ut at his "oster= $other8s re;uest 4u ha "ina!!y a $itte nuns as we!! as $on7s into his "o! . Mhen 2G)3nan a as7s how a $on7 shou! act in #resence o" a wo$an 4u ha says 8a*oi to !oo7 at her8< but i" it be necessary to !oo7' 8 o not s#ea7 to her8< but i" it be necessary to s#ea7' 8then 7ee# wi e awa7e' 2G)3nan a.82H13 4u ha ie in the "i"th century. 5hys Da*i s' who #uts the ate !ater than $ost scho!ars' gi*es' as the ti$e o" the great Kir*2Ga3na' the secon eca e "ro$ the en o" the "ourth century. Dn the other han ' 4Ih!er an -I!!er rec7on the year as ONN' whi!e D! enberg says 8about O8C.82HH3 1ro$ 4u ha8s own wor s' as re#orte by tra ition' he was eighty years o! at the ti$e o" his eath' an i" one a!!ots hi$ thirty=si6 years as his age when he beca$e in e#en ent o" $asters' his acti*e !i"e wou! be one o" "orty="our years. It was #robab!y !ess than this' howe*er' "or so$e years $ust be a e to the "irst se*en o" ascetic #ractices be"ore he too7 the "ie! as a #reacher. The story o" 4u ha8s eath is to! si$#!y an c!ear!y. %e crosse the &anges' where at that ti$e was bui! ing the town o" Patna (P2Ga3ta!i#utta' 8Pa!ibothra8)' an #ro#hesie its "uture greatness (it was the chie" city o" In ia "or centuries a"ter)< then' going north "ro$ 52Ga3+agriha' in 4eh2Ga3r' an B2Ga3iZ2Ga3!2Gi3' he #rocee e to a #oint east o" &oru7h#ur (Jasia). Tra ition thus $a7es hi$ wan er o*er the $ost "a$i!iar #!aces ti!! he co$es bac7 a!$ost to his own country. There' in the region 7nown to hi$ as a youth' weighe own with years an i!!=hea!th' but surroun e by his $ost "aith"u! isci#!es' he ie . Kot una""ecting is the "ina! scene.2HA3 8Kow the *enerab!e 2G)3nan a (4u ha8s be!o*e isci#!e) went into the c!oister=bui! ing' an stoo !eaning against the !inte! o" the oor an wee#ing at the thought? 9)!asV I re$ain sti!! but a !earner' one who has yet to wor7 out his own #er"ection. )n the -aster is about to #ass away "ro$ $e/he who is so 7in .9 Then the 4!esse Dne ca!!e the brethren an sai ? 9Mhere then' brethren' is 2G)3nan aP9 9The *enerab!e 2G)3nan a (they re#!ie ) has gone into the c!oister=bui! ing an stan s !eaning against the !inte! o" the oor' wee#ing.9 E )n the 4!esse Dne ca!!e a certain brother' an sai 9&o now' brother' an ca!! 2G)3nan a in $y na$e an say' 84rother 2G)3nan a' thy -aster ca!!s "or thee.89 9E*en so' Lor '9 sai that brother' an he went u# to where 2G)3nan a was' an sai to the *enerab!e 2G)3nan a? 94rother 2G)3nan a' thy -aster ca!!s "or thee.9 9It is we!!' brother'9 sai the *enerab!e 2G)3nan a' an he went to the #!ace where 4u ha was. )n when he was co$e thither he bowe own be"ore the 4!esse Dne' an too7 his seat on one si e. Then the 4!esse Dne sai to the *enerab!e 2G)3nan a' as he sat there by his si e? 9Enough' 2G)3nan a' !et not thyse!" be troub!e < wee# not. %a*e I not to! thee a!rea y that we $ust i*i e ourse!*es "ro$ a!! that is nearest an earestP %ow can it be #ossib!e that a being born to ie shou! not ieP 1or a !ong ti$e' 2G)3nan a' hast thou been *ery near to $e by acts o" !o*e that is 7in an goo an ne*er *aries' an is beyon a!! $easure. (This 4u ha re#eats three ti$es.) Thou hast one we!!. 4e earnest in e""ort. Thou' too' sha!t soon be "ree.9 E Mhen he ha thus s#o7en' the *enerab!e 2G)3nan a sai to the 4!esse Dne? 9Let not the 4!esse Dne ie in this !itt!e watt!e an aub town' a town in the $i st o" the +ung!e' in this branch townshi#. 1or' Lor ' there are other great cities such as 4enares (an others). Let the 4!esse Dne ie in one o" the$.98 This re;uest is re"use by 4u ha. 2G)3nan a then goes to the town an te!!s the citi(ens that 4u ha is ying. 8Kow' when they ha hear this saying' they' Mith their young $en an $ai ens an wi*es were grie*e ' an sa ' an a""!icte at heart. )n so$e o" the$ we#t' ishe*e!!ing their hair' an stretche "orth their ar$s' an we#t' "e!! #rostrate on the groun an ro!!e to an "ro' in anguish at the thought 9Too soon wi!! the 4!esse Dne ieV Too soon wi!! the %a##y Dne #ass awayV 1u!! soon wi!! the Light o" the wor! *anish awayV98 E Mhen 4u ha is a!one again with his isci#!es' 8then the 4!esse Dne a resse the brethren an sai 9It $ay be' brethren' that there $ay be oubt or $isgi*ing in the $in o" so$e brother as to the 4u ha' the truth' the #ath or the way. In;uire' brethren' "ree!y. Do not ha*e to re#roach yourse!*es a"terwar s with this thought? 8Dur Teacher was "ace to "ace with us' an we cou! not bring ourse!*es to in;uire o" the 4!esse Dne when we were "ace to "ace with hi$.89 )n when he ha thus s#o7en they sat si!ent. Then (a"ter

re#eating these wor s an recei*ing no re#!y) the 4!esse Dne a resse the brethren an sai ' 9It $ay be that you #ut no ;uestions out o" re*erence "or the Teacher. Let one "rien co$$unicate with another.9 )n when he ha thus s#o7en the brethren sat si!ent. )n the *enerab!e 2G)3nan a sai ? 9%ow won er"u! a thing' Lor ' an how $ar*e!!ous. Beri!y' in this who!e asse$b!y' there is not one brother who has oubt or $isgi*ing as to 4u ha' the truth' the #ath or the way.9 Then 4u ha sai ? 9It is out o" the "u!!ness o" thy "aith that thou hast s#o7en' 2G)3nan a. 4ut I 7now it "or certain.9 E Then the 4!esse Dne a resse the brethren saying? 94eho! ' brethren' I e6hort you saying' transitory are a!! co$#onent things< toi! without ceasing.9 )n these were the !ast wor s o" 4u ha.8 It is necessary here to $a7e #ause "or a $o$ent an sur*ey the te$#ora! an geogra#hica! circu$stances o" 4u ha8s !i"e. %is !i"eti$e co*ere the #erio o" greatest inte!!ectua! growth in )thens. I"' as so$e thin7' the great boo7 o" oubt2HO3 was written by the %ebrew in OLC' there wou! be in three !an s' at !east' about the sa$e ti$e the sa$e earnest!y scorn"u! s7e#ticis$ in regar to the worn=out teachings o" the "athers. 4ut at a ti$e when' in &reece' the greatest $in s were sti!! *ei!ing in"i e!ity as best they cou! ' in In ia atheis$ was a!rea y "or$u!ate . It has been ;uestione ' an the ;uestion has been answere both a""ir$ati*e!y an negati*e!y' whether the c!i$atic con itions o" 4u ha8s ho$e were in #art res#onsib!e "or the #essi$istic tone o" his #hi!oso#hy. I" one co$#are the geogra#hica! re!ation o" 4u his$ to 4rah$anis$ an to Be is$ res#ecti*e!y with a $ore "a$i!iar geogra#hy nearer ho$e' he wi!! be better ab!e to +u ge in how "ar these con itions $ay ha*e in"!uence the $enta! an re!igious tone. Ta7ing Jabu! an Jash$eer as the northern !i$it o" the #erio o" the 5ig Be a' there are three geogra#hica! centres. The !atitu e o" the Be ic #oets corres#on s to about the southern boun ary o" Tennessee an Korth Caro!ina. The entire tract co*ere by the southern $igration to the ti$e o" 4u his$' e6ten ing "ro$ Jabu! to a #oint that corres#on s to 4enares (ALj is a !itt!e north o" Jabu! an HLj is a !itt!e south o" 4eh2Ga3r)' wou! be re#resente !oose!y in the ,nite States by the i""erence between the northern !ine o" -ississi##i an Jey Mest. The e6tent o" &eorgia about re#resents in !atitu e the Be ic #ro*ince (ALj to ACj)' whi!e 1!ori a (ACj to HLj) rough!y shows the southern #rogress "ro$ the seat o" o! 4rah$anis$ to the cra !e o" young 4u his$. These are the e6tre$e !i$its o" Be is$' 4rah$anis$ an #roto=4u his$. South o" this the country was 7nown to 4rah$anis$ on!y to be ca!!e sa*age' an not be"ore the !ate S2Gu3tras (c. ACC 4.C.) is one brought as "ar south as 4o$bay in the Mest. The 2G)3itareya 4r2Ga3h$ana' which re#resents the o! centre o" 4rah$anis$ aroun De!hi' 7nows o" the 2G)3n hras' south o" the &o 2Ga3*ar2Gi3 ri*er in the southeast (about the !atitu e o" 4o$bay an %ayti)' on!y as outer 84arbarians.8 It is ;uite concei*ab!e that a race o" har y $ountaineers' in shi"ting their ho$e through generations "ro$ the hi!!s o" &eorgia an Tennessee to the sub=tro#ica! region o" Jey Mest (to Cuba)' in the course o" $any centuries $ight beco$e $ora!!y a""ecte . 4ut it see$s to us' a!though the $ias$atic #!ains o" 4enga! $ay #erha#s #resent e*en a shar#er contrast to the Be ic region than o Jey Mest an Cuba to &eorgia' that the c!i$ate in e""ecting a $ora! egra ation (i" #essi$is$ be i$$ora!) $ust ha*e #ro uce a!so the e""ect o" $enta! ebi!ity. Kow to our $in there is not the s!ightest #roo" "or the asse*eration' which has been re#eate so o"ten that it is acce#te by $any nowa ays as a truis$' that 4u his$ or e*en #ost=4u histic !iterature shows any trace o" $enta! ecay.2HL3 There certain!y is $enta! wea7ness in the 4r2Ga3h$anas' but these cannot a!! be accre ite to the $ias$s o" 4enga!. They are the bones o" a re!igion a!rea y ea ' 7e#t "or instruction in a cabinet< ry' usty' !i"e!ess' but aw"u! to the beho! er an use"u! to the owner. )gain' oes 4u his$ !ose in the co$#arison "ro$ an inte!!ectua! #oint o" *iew when set besi e the $a(y gro#ings o" the ,#anisha sP Me ha*e shown that og$a was the base o" #ri$a! #antheis$< o" rea! !ogic there is not a whit. Me a $ire the s#irit o" the teachers in the ,#anisha s' but we ha*e *ery !itt!e res#ect "or the !ogica! abi!ity o" any ear!y %in u teachers< that is to say' there is *ery !itt!e o" it to a $ire. The octors o" the ,#anisha #hi!oso#hy were #oets' not ia!ecticians. Poetry in ee wane in the e6tre$e south' an no s#irite or #ower"u! !iterature e*er was #ro uce there' un!ess it was ue to "oreign in"!uence' such as the re!igious #oetry o" 5a$ais$ an the Ta$i! Sittars. 4ut in secon ary

subt!ety an in the $ar7ing o" istinctions' in c!assi"ying an ana!y(ing on og$atic #re$ises' as we!! as in the acce#tance o" hearsay truths as u!ti$ate *erities/we o not see any "un a$enta! is#arity in these regar s between the $in o" the Korthwest an that o" the Southeast< an what su#er"icia! i""erence e6ists goes to the cre it o" 4u his$. 1or i" one $ust ha*e og$a it is so$ething to ha*e syste$' an whi!e #rece ent theoso#hy was base on the "or$er it 7new nothing o" the !atter. -oreo*er' in 4u his$ there is a greater inte!!ectua! *igor than in any #hase o" 4rah$anis$ (as istinct "ro$ Be is$). To cast o"" not on!y go s but sou!' an $ore' to eny the $ora! e""icacy o" asceticis$ this was a !ea# into the *oi ' to a##reciate the aring o" which one has but to rea hi$se!" into the #riest!y !iterature o" 4u ha8s ri*a!s' both hetero o6 an ortho o6. Me see then in 4u his$ neither a ebauche $ora! ty#e' nor a wea7ene inte!!ectua!ity. The #essi$is$ o" 4u his$' so "ar as it concerns earth' is not on!y the sa$e #essi$is$ that un er!ies the re!igious $oti*e o" 4rah$anic #antheis$' but it is the sa$e #essi$is$ that #er*a es Christianity an e*en %ebrais$. This wor! is a sorry #!ace' !i*ing is su""ering< o thou esca#e "ro$ it. The #!easures o" !i"e are *anity< o thou renounce the$. 9To ie is gain'9 says the a#ost!e< an the Preacher? 9I ha*e seen a!! the wor7s that are one un er the sun an beho! a!! is *anity an *e6ation o" s#irit. %e that increaseth 7now!e ge increaseth sorrow. 1or what hath $an o" a!! his !abor an o" the *e6ation o" his heart' wherein he hath !aboure un er the sunP 1or a!! his ays are sorrows an his tra*ai! grie". That which be"a!!eth the sons o" $en be"a!!eth beasts< e*en one thing be"a!!eth the$? as the one ieth so ieth the other< yea' they ha*e a!! one breath< so that a $an hath no #ree$inence abo*e a beast? "or a!! is *anity. )!! go unto one #!ace< a!! are o" the ust' an a!! turn to ust again. Mho 7noweth the s#irit o" $an whether it goeth u#war P I #raise the ea which are a!rea y ea $ore than the !i*ing which are yet a!i*e. The ea 7now not anything' their !o*e an their hatre an their en*y is now #erishe < neither ha*e they any $ore a #ortion "or e*er in any thing that is one un er the sun. The wan ering o" the esire' this a!so is *anity.9 The Preacher is a "air!y goo 4u hist. I" #essi$is$ be the con*iction that !i"e on earth is not worth !i*ing' this *iew is share a!i7e by the greatest o" earth8s re!igions. I" #essi$is$ be the *iew that a!! beauty en s with !i"e an that beyon it there is nothing "or which it is worth whi!e to !i*e' then In ia has no #ara!!e! to this %o$eric be!ie". I"' howe*er' #essi$is$ $ean that to ha*e one with e6istence on earth is the best that can ha##en to a $an' but that there is b!iss beyon ' then this is the o#inion o" 4rah$anis$' @ainis$' an Christianity. 4u his$ a!one teaches that to !i*e on earth is weariness' that there is no b!iss beyon ' an that one shou! yet be ca!$' #ure' !o*ing' an wise. %ow cou! such a re!igion ins#ire enthusias$P %ow cou! it sen "orth +ubi!ant isci#!es to #reach the gos#e! o" +oyP Tet i 4u his$ o e*en this. Kot !ess ha##y an b!iss"u! than were they that recei*e the "irst co$"ort o" #antheis$ were the a#ost!es o" 4u ha. %is #rogress was a triu$#h o" g!a ness. They that be!ie*e in hi$ re+oice an hastene to their "e!!ows with the goo ti ings. Mas it then a new $ora!ity' a new ethica! co e' that thus ins#ire the$P Let one but !oo7 at the *ows an co$$an $ents res#ecti*e!y ta7en by an gi*en to the 4u hist $on7' an he wi!! see that in 4u his$ there is no new $ora!ity. The Ten Bows are as "o!!ows? I ta7e the *ow not to 7i!!< not to stea!< to abstain "ro$ i$#urity< not to !ie< to abstain "ro$ into6icating rin7s which hin er #rogress an *irtue< not to eat at "orbi en ti$es< to abstain "ro$ ancing' singing' $usic an stage #!ays< not to use gar!an s' scents' unguents' or orna$ents< not to use a high or broa be < not to recei*e go! or si!*er. The Eight Co$$an $ents are as "o!!ows? Do not 7i!!< o not stea!< o not !ie< o not rin7 into6icating rin7s< o not co$$it "ornication or a u!tery< o not eat unseasonab!e "oo at night< o not wear gar!an s or use #er"u$es< s!ee# on a $at s#rea on the groun . The "irst "i*e o" these co$$an s are gi*en to e*ery 4u hist' $on7' or !ay$an< the !ast three are

bin ing on!y on the $on7.2H63 These !aws an ru!es were' howe*er' as we ha*e in icate in the cha#ter on @ainis$' the co$$on #ro#erty' with so$e uni$#ortant *ariations an e6ce#tions' o" the 4rah$an ascetic' the @ain' an the 4u hist. There was sure!y nothing here to rouse es#ecia! interest. Ko. 4ut there was one si e o" 4u his$ that was new' not abso!ute!y new' "or it "or$e #art o" the $ora! #ossession o" that ear!y ban which we $ay ca!! the congregation o" the S#irit. The 4rah$an theoretica!!y ha one away with #enance an with #rayer' with the Be ic go s an with the Be ic rites. Tet was it i$#ossib!e "or hi$ #ractica!!y to abso!*e the "o!7 o" these. The #riest $ight a $it that he 7new a better way to sa!*ation' but he sti!! !e the #eo#!e o*er the har o! roa ' an he hi$se!" went that way a!so' because it was the way o" the "athers' because it was the on!y way "or the$ that were unwise' an #erha#s' too' because it was the on!y way in which the #riest cou! 7ee# his #!ace as gui e an !ea er o" the #eo#!e. @ainis$ s$ote own so$e o" the obstac!es that the 4rah$an ha bui!t an 7e#t. -ah2Ga3*2Gi3ra $a e the way to sa!*ation shorter' but he i not $a7e it easier "or the $asses. )sceticis$' se!"= $orti"ication' star*ation' torture'/this was his $eans o" gaining ha##iness herea"ter. 4ut 4u ha cut own a!! obstac!es. %e $a e the !owest e;ua! with the highest. It is true that he was no e$ocrat. It is true that his success e#en e ' in great #art' on #o!itica! in"!uence' on the con*ersion o" 7ings an nob!es' $en o" his own c!ass. It is true a!so that 4u ha at "irst' !i7e e*ery other %in u theoso#hist' sought no sa!*ation "or the wor! aroun hi$' but on!y "or hi$se!". 4ut he was $o*e with #ity "or the $u!titu e. )n whyP The sages a$ong the$ 7new no #ath to ha##iness sa*e through !i"e=!ong torture< the co$$on #eo#!e 7new on!y a re!igion o" rites in which they too7 no interest' the *ery wor s o" which were uninte!!igib!e< an its #riests in their eyes' i" not conte$#tib!e' at !east were unsy$#athetic. )n at the sa$e ti$e the o! caste=syste$ o##resse an insu!te the$. It is e*i ent that the ti$es were ri#e "or a $ore hu$ane re!igion an a new istribution o" socia! #ri*i!eges. Then 4u ha arose an sai ? 9%e that is #ure in heart is the true #riest' not he that 7nows the Be a. Li7e unto one that stan eth where a 7ing hath stoo an s#o7en' an stan ing an s#ea7ing there ee$s hi$se!" "or this a 7ing' see$s to $e the $an that re#eateth the hy$ns' which the wise $en o" o! ha*e s#o7en' an stan ing in their #!ace an s#ea7ing' ee$s hi$se!" "or this a sage. The Be as are nothing' the #riests are o" no account' sa*e as they be $ora!!y o" re#ute. )gain' what use to $orti"y the "!eshP )sceticis$ is o" no *a!ue. 4e #ure' be goo < this is the "oun ation o" wis o$/to restrain esire' to be satis"ie with !itt!e. %e is a ho!y $an who oeth this. Jnow!e ge "o!!ows this.9 %ere is the essence o" 4u his$' here is its #ower< an when one re"!ects that 4u ha a e ? 9&o into a!! !an s an #reach this gos#e!< te!! the$ that the #oor an !ow!y' the rich an high' are a!! one' an that a!! castes unite in this re!igion' as unite the ri*ers in the sea9/he wi!! un erstan what 7ey was use to o#en the hearts o" 4u ha8s 7ins$en an #eo#!e. 4ut' it wi!! be sai ' there is nothing in this o" that e6tre$e #essi$is$' o" which $ention has +ust been $a e. True. )n this' again' is an i$#ortant #oint to bear in $in ' that whereas the !ogic o" his own syste$ !e 4u ha into a "or$a! an co$#!ete #essi$is$' which enies an a"ter=!i"e to the $an that "in s no ha##iness in this' he yet ne*er insists u#on this. %e not on!y oes not insist' but in his ta!7s with his ;uestioners an isci#!es he uses a!! $eans to e*a e irect in;uiry in regar to the "ate o" $an a"ter eath. %e be!ie*e that Kir*2Ga3na (e6tinction o" !ust) !e to cessation o" being< he i not be!ie*e in an i$$orta! sou!. 4ut he urge no such negati*e octrine as this. Mhat he urge re#eate !y was that e*ery one acce#ting the un is#ute octrine o" &arma or re=birth in its "u!! e6tent (i.e.' that "or e*ery sin here' #unish$ent "o!!owe in the ne6t e6istence)' shou! en ea*or to esca#e' i" #ossib!e' "ro$ such an en !ess course o" #ain"u! re=births' an that to acco$#!ish this it was necessary "irst to be sober an goo ' then to be !earne ' but not to be an ascetic. Dn the other han the octrine' in its !ogica! "u!!ness' was a teaching on!y "or the wise' not "or "oo!s. %e i$#arte it on!y to the wise. Mhat is one to un erstan "ro$ thisP C!ear!y' that 4u ha regar e the $ass o" his isci#!es as stan ing in nee $ere!y o" the 1our &reat Truths' the con"ession o" which was the

sign o" beco$ing a isci#!e< whi!e to the strong an wise he reser*e the !ogica! #essi$is$' which resu!te "ro$ his "irst enia!s an the #re$ises o" causa!ity on which was create his co$#!icate syste$. Dn!y thus can one co$#rehen the i$#ortance o" 4u his$ to his own ti$e an #eo#!e' on!y in this !ight reconci!e the iscre#ancy between the accounts o" a re!igion which rouse $u!titu es to enthusias$ an +oy' whi!e on the other han it stoo on the co! basis o" co$#!ete nihi!is$. 1or$a!!y there was not an esoteric2HN3 an e6oteric 4u his$' but #ractica!!y what the a#ost!es taught' what 4u ha hi$se!" taught to the $ass o" his hearers was a re!ease "ro$ the bon age o" the !aw an the "ree o$ o" a high $ora! co e as the one thing nee "u!. 4ut he ne*er taught that sacri"ice was a ba thing< he ne*er either too7 the #riest8s #!ace hi$se!" or cast scorn u#on the 4rah$an caste? 94etter e*en than a har$!ess2H83 sacri"ice is !ibera!ity9 he says' 9better than !ibera!ity is "aith an 7in ness (non=in+ury) an truth' better than "aith' 7in ness' an truth is renunciation o" the wor! an the search "or #eace< best o" a!!' the highest sacri"ice an greatest goo ' is when one enters Kir*2Ga3na' saying 9I sha!! not return again to earth.9 This is to be an )rhat (Per"ect Sage). These are 4u ha8s own wor s as he s#o7e with a 4rah$an #riest'2H93 who was con*erte thereby an re#!ie at once with the 4u hist8s con"ession o" "aith? 9I ta7e re"uge in 4u ha' in the octrine' in the church.9 ) signi"icant con*ersationV In $any ways these wor s shou! be correcti*e o" $uch that is ha(ar e to ay in regar to 4u his$. There is here no e!aborate syste$ o" $eta#hysics. Mis o$ consists in the truth as it is in 4u ha< an be"ore truth stan ' as antece ent!y essentia!' "aith an 7in ness< "or so $ay one ren er the #assi*e non=in+ury o" the 4rah$an as taught by the 4u hist. To ha*e "aith an goo wor7s' to renounce the #o$#s an *anities o" !i"e' to show 7in ness to e*ery !i*ing thing' to see7 "or sa!*ation' to un erstan ' an so "ina!!y to !ea*e no secon se!" behin to su""er again' this is 4u ha8s octrine. Me ha*e a*oi e thus "ar to e"ine Kir*2Ga3na. It has three istinct $eanings' eterna! b!iss"u! re#ose (such was the Kir*2Ga3na o" the @ains an in #art o" 4u his$)' e6tinction an abso!ute annihi!ation (such was the Kir*2Ga3na o" so$e 4u hists)' an the Kir*2Ga3na o" 4u ha hi$se!". Kir*2Ga3na $eant to 4u ha the e6tinction o" !ust' anger' an ignorance. %e a o#te the ter$' he i not in*ent it. %e was o"ten ;uestione ' but #ersistent!y re"use to say whether he be!ie*e that Kir*2Ga3na i$#!ie e6tinction o" being or not. Me be!ie*e that in this re"usa! to s#ea7 on so *ita! a #oint !ies the e*i ence that he hi$se!" regar e the 8e6tinction8 or 8b!owing out8 (this is what the wor $eans !itera!!y) as resu!ting in annihi!ation. %a he be!ie*e otherwise we thin7 he wou! not ha*e hesitate to say so' "or it wou! ha*e strengthene his in"!uence a$ong the$ to who$ annihi!ation was not a #!easing thought. 4ut one has no right to 8go behin the returns8 as these are gi*en by 4u ha. The !ater church says istinct!y that 4u ha hi$se!" i not teach whether he hi$se!"' his ego' was to !i*e a"ter eath or not< or whether a #er$anent ego e6ists. It is use!ess' there"ore' to in;uire whether 4u ha8s Kir*2Ga3na be a co$#!etion' as -I!!er e"ines it' or annihi!ation. To one 4u histic #arty it was the one< to the other' the other< to 4u ha hi$se!" it was what $ay be in"erre "ro$ his re"usa! to $a7e any ec!aration in regar to it. The secon #oint o" interest is not $ore easi!y is#ose o". Mhat to the 4u hist is the s#irit' the sou! o" $anP It certain!y is not an eterna! s#irit' such as was the s#irit o" 4rah$anic #hi!oso#hy' or that o" the @ain. 4ut' on the other han ' it is c!ear that so$ething sur*i*e a"ter eath ti!! one was reborn "or the !ast ti$e' an then entere Kir*2Ga3na. The #art that ani$ates the $ateria! co$#!e6 is to the 4u hist an in i*i ua!ity which e#en s on the nature o" its "or$er co$#!e6' ho$e' an is estine to #ro+ect itse!" u#on "uturity ti!! the house which it has bui!t ceases to e6ist' a ho$e rebui!t no $ore to be its tabernac!e. Mhen a $an ies the co$#onent #arts o" his $ateria! #ersona!ity "a!! a#art' an a new co$#!e6 is "or$e ' o" which the in i*i ua!ity is the e""ect o" the &arma o" the #rece ing co$#!e6. The new #erson is one8s 7ar$ic se!"' but it is not one8s i entica! ego. There a##ears' there"ore' e*en in the octrine o" Kir*2Ga3na' to !ie so$ething o" that a!truis$ so

cons#icuous in the insistence on 7in ness an con*ersion o" others. It is to sa*e "ro$ sorrow this son o" one8s acts that one shou! see7 to "in the en . 4ut there is no sou! to sa*e. Me cannot insist too o"ten on the "act that the re!igion o" 4u ha was not !ess #ractica! than hu$an. %e #ractice ' as he taught' that the $ore one wor7e "or others' was e*ote to others' the !ess he care "or hi$se!"' the !ess was he the *icti$ o" esire. %ence he says that a true Kir*2Ga3na $ay co$e e*en in one8s own !i"eti$e/the utter surren er o" one8s se!" is Kir*2Ga3na'2AC3 whi!e the act o" ying on!y raws the curtain a"ter the trage y has en e . 9E6ce#t'9 4u ha says' 9"or birth' age' an eath' there wou! be no nee o" 4u ha.9 ) re*iew o" 4u ha8s syste$ o" $eta#hysics is' there"ore' oub!y unnecessary "or our #resent #ur#ose.2A13 In the "irst #!ace we be!ie*e that $ost o" the categories an $eta#hysica! niceties o" 4u his$' as han e own' are o" secon ary origin< an ' were this not so' it is sti!! e*i ent that they were but the uni$#ortant' inte!!ectua! a##en age o" a re!igion that was base on anything but $eta#hysica! subt!eties. 4u ha' !i7e e*ery other teacher o" his ti$e' ha to ha*e a 8syste$'8 though whether the syste$ han e own as his re*erts to hi$ it is i$#ossib!e to say. 4ut 4u ha8s recon ite octrine was on!y "or the wise. 9It is har to !earn "or an or inary #erson'9 says 4u ha hi$se!". 4ut it was the or inary #erson that 4u his$ too7 to its boso$. The reason can be on!y the one we ha*e gi*en. 1or the !ast stage be"ore )rhat=shi# 4u ha ha rea y a co$#!icate syste$. 4ut he i not in"!ict it on the or inary #erson.2AH3 It was not an essentia! but the co$#!eting o" his teaching< in his own eyes truth as re#resente by the 1our &reat Truths was the rea! octrine. The re!igion o" 4u ha' "or the $ass o" #eo#!e' !ies in the 1our &reat Truths an their #ractica! a##!ication to others' which i$#!ies 7in ness an !o*e o" hu$anity. 1or 4u ha' whate*er $ay ha*e been the re!uctance with which he began to #reach' shows in a!! his teachings an ea!ings with $en an en uring #atience un er their rebu""s' a brother!y sy$#athy with their wea7ness' an a i*ine #ity "or their sorrows. So$ething' too' o" i*ine anger with the #ettiness an $eanness o" the unworthy ones a$ong his "o!!owers' as when' a"ter #reaching with #arab!e an e6hortation to the wrang!ing brothers o" the $onastery o" Josa$b2Gi3' he !e"t the$' saying' 98Tru!y these "oo!s are in"atuate< it is no easy tas7 to a $inister instruction to the$'8 an '9 it is a e si$#!y' 9he rose "ro$ his seat an went away.92AA3 The signi"icance o" the church organi(ation in the e*e!o#$ent o" 4u his$ shou! not be un er= esti$ate . Contraste with the !ac7 o" an organi(e ecc!esiastica! cor#oration a$ong the 4rah$ans the 4u histic syno ' or congregation' Sangha' e6erte a great in"!uence. In i""erent #!aces there wou! be a #ar7 set a#art "or the 4u hist $on7s. %ere they ha their $onastery bui! ings' here they !i*e uring the rainy season' "ro$ this #!ace out as a centre the $on7s ra iate through the country' not as !one $en icants' but as $e$bers o" a #ower"u! "raternity. To this $onastery ca$e gi"ts' recei#ts o" a!! 7in s that ne*er wou! ha*e been bestowe u#on in i*i ua!s. ,n oubte !y organi(ation i $uch "or the s#rea o" 4u his$. Tet we thin7 its in"!uence has been e$#hasi(e a!$ost too $uch by so$e scho!ars' or rather the e""ect has been re#resente as too ra ica!. 1or the $onasteries' as re#resente by tra ition' with their i$$ense wea!th an #o!itica! i$#ortance as a!!ies o" the heretica! 7ings o" the East' are #!ain!y o" secon ary growth. I" one !i$it their nationa! an #o!itica! i$#ortance to a #erio one or two hun re years a"ter the -aster8s ti$e' he wi!! not err in attributing to this cause' as oes 4arth' the reason "or the ra#i rise an su#re$acy o" 4u his$ o*er In ia. 4ut the "irst beginnings o" the institution were s$a!!' an what is to be sought in the beginning o" 4u his$ is rather the reason why the $onasteries beca$e #o#u!ar' an what was the ho! which 4u ha ha u#on the $asses' an which in uce the "or$ation o" this great engine o" re!igious war. )n when this "irst ;uestion is raise the answer $ust sti!! be that the ban ing together o" the $on7s was not the cause but the e""ect o" the #o#u!arity o" 4u his$. The "irst $onasteries' as 4arth we!! says' were on!y asse$b!ies o" #ious $en who "or$e a s#iritua! ban o" re!igious thin7ers' o" $en who unite the$se!*es into one bo y to the en that they $ight stu y righteousness' !earning together how to i$itate the -aster in ho!iness o" !i*ing. 4ut the $e$bers con*erte soon beca$e so $any that "or$a! asse$b!ies beca$e a necessity to sett!e the #ractica! is#utes an theoretica! ;uestions which were raise by the new $u!titu e o" be!ie*ers' so$e o"

who$ were $ore "actious than e*out. 4rah$anis$ ha no nee o" this. The 4rah$an #riest ha his !aw in tra ition< his !i"e an con uct were regu!ate by i$$e$oria! !aw. The cor#orations o" these #riests were but te$#orary organi(ations "or s#eci"ic #ur#oses. They $a e no atte$#t to #rose!yti(e. Their $e$bers ne*er e6cee e the boun s o" the caste. The cause' then' o" the ra#i s#rea o" 4u his$ at the beginning o" its career !ies on!y in the con itions o" its teaching an the in"!uentia! bac7ing o" its "oun er. It was the in i*i ua! 4u ha that ca#ti*ate $en< it was the teaching that e$anate "ro$ hi$ that "ire enthusias$< it was his #osition as an aristocrat that $a e hi$ acce#tab!e to the aristocracy' his $agnetis$ that $a e hi$ the i o! o" the #eo#!e. 1ro$ e*ery #age stan s out the strong' attracti*e #ersona!ity o" this teacher an winner o" hearts. Ko $an e*er !i*e so go !ess yet so go !i7e. )rrogating to hi$se!" no i*inity' es#airing o" "uture b!iss' but without "ear as without ho#e' !ea er o" thought but es#ising !o*ing!y the "o!!y o" the wor! ' e6a!te but a ore ' the uni*ersa! brother' he wan ere a$ong $en' si$#!y' serene!y< with gent!e irony sub uing the$ that o##ose hi$' to congregation a"ter congregation s#ea7ing with $a+estic sweetness' the $aster to each' the "rien o" a!!. %is *oice was singu!ar!y *ibrant an e!o;uent<2AO3 his *ery tones con*ince the hearer' his !oo7s ins#ire awe. 1ro$ the tra ition it a##ears that he $ust ha*e been one o" those whose #ersona!ity a!one su""ices to $a7e a $an not on!y a !ea er but a go to the hearts o" his "e!!ows. Mhen such an one s#ea7s he obtains hearers. It $atters !itt!e what he says' "or he in"!uences the e$otions' an ben s whoe*er !istens to his wi!!. 4ut i" a e to this #ersona!ity' i" enco$#assing it' there be the "ee!ing in the $in s o" others that what this $an teaches is not on!y a *erity' but the *ery ho#e o" their sa!*ation< i" "or the "irst ti$e they recogni(e in his wor s the truth that $a7es o" s!a*es "ree $en' o" c!asses a brotherhoo ' then it is not i""icu!t to see wherein !ies the !ightning=!i7e s#ee with which the e!ectric current #asses "ro$ heart to heart. Such a $an was 4u ha' such was the essentia! o" his teaching< an such was the ine*itab!e ra#i ity o" 4u histic e6#ansion' an the #ro"oun in"!uence o" the shoc7 that was #ro uce by the new "aith u#on the $ora! consciousness o" 4u ha8s #eo#!e. The !iterature o" ear!y 4u his$ consists o" a nu$ber o" historica! wor7s e$bo ying the !i"e an teaching o" the $aster' so$e o" $ore i actic an e#igra$$atic intent' an ' in the writings o" the Korthern 4u hists' so$e that ha*e gi*en u# the *erbose si$#!icity o" the "irst tracts in "a*or o" taste!ess an e6tra*agant recita!s $ore stagey than i$#ressi*e. The "ina! co!!ection o" the sacre boo7s (ear!ier is the Suttanta i*ision into Ki72Ga3yas) is ca!!e Tri#ita7a' 8the three bas7ets'8 one containing the tracts on isci#!ine< one' the ta!7s o" 4u ha< an one' #art!y $eta#hysica!< ca!!e res#ecti*e!y Binaya' Sutta' an )bhi ha$$a. The Southern2AL3 P2Ga3!i re action/"or the writings o" the Korthern2A63 4u hists are in Sans7rit/was co$$ente u#on in the "i"th century o" this era by 4u ha=gosha (84u ha8s g!ory8)' an a##ears to be o! er than the Sans7rit *ersion o" Ke#2Ga3!. So$e o" the writings go bac7 as "ar as the Secon Counci!' an their content' so "ar as it concerns 4u ha8s own wor s' in $any cases is oubt!ess a tra ition that one shou! acce#t as authoritati*e. The wor7s on isci#!ine' instea o" being as u!! as one $ight reasonab!y e6#ect o" boo7s that ea! with the #etty etai!s o" a $onastery' are o" e6cee ing interest (a!though who!e cha#ters con"or$ to the reasonab!e e6#ectation)' "or they contain "rag$ents o" the wor7 an wor s o" 4u ha which gi*e a c!earer i ea o" his #ersona!ity an teaching than o his $ore e6ten e ' an #erha#s !ess origina! iscourses. They throw a strong !ight a!so on the ear!y church' its reca!citrant as we!! as its obe ient $e$bers' the ;uarre!s an schis$s that a##ear to ha*e arisen e*en be"ore 4u ha8s eath. Thus in the 7ah45a6vagga (ch. X) there is "oun an account o" the schis$ cause by the e6#u!sion o" so$e unworthy $e$bers. The brethren are not on!y schis$atic' so$e ta7ing the si e o" those e6#e!!e ' but they are e*en inso!ent to 4u ha< an when he entreats the$ "or the sa7e o" the e""ect on the outer wor! to hea! their i""erences'2AN3 they te!! hi$ to his "ace that they wi!! ta7e the res#onsibi!ity' an that he nee not concern hi$se!" with the $atter. It is on this occasion that 4u ha says' 9Tru!y' these "oo!s are in"atuate'9 !ea*es the$' an goes into so!itu e' re+oicing to be "ree "ro$ sou!s so ;uarre!so$e an contentious. )gain these tracts gi*e a #icture o" how they shou! !i*e that are tru!y 4u ha8s isci#!es. 4u ha "in s three isci#!es !i*ing in #er"ect har$ony' an as7s the$ how they !i*e together so #eaceab!y an !o*ing!y. In ;uaint an yet igni"ie !anguage they re#!y' an te!! hi$ that they ser*e each other. %e that rises "irst #re#ares the $ea!' he

that returns !ast at night #uts the roo$ in or er' etc. (ib. O). Dccasiona!!y in the account o" unru!y brothers it is e*i ent that tra ition $ust be antici#ating' or that $any +oine the 4u hist "raternity as an e6cuse "ro$ restraint. The 'ullavagga o#ens with the story o" two notorious renega es' 8$a7ers o" stri"e' ;uarre!so$e' $a7ers o" is#ute' gi*en to i !e ta!7' an raisers o" !ega! ;uestions in the congregation.8 Such were the in"a$ous "o!!owers o" Pan u7a an Lohita7a. D" a i""erent sort' E#icurean or rather "ri*o!ous' were the a herents o" )ssa+i an Punabbasu' who' accor ing to another cha#ter o" the 'ullavagga (I. 1A)' 8cut "!owers' #!ante cuttings o" "!owers' use oint$ent an scents' ance ' wore gar!an s' an re*e!!e wic7e !y.8 ) !ist o" the a$use$ents in which in u!ge these "!ighty $on7s inc!u es 8ga$es #!aye with si6 an ten #ieces' tossing u#' ho##ing o*er iagra$s' ice' +ac7straws'2A83 ba!!' s7etching' racing' $arb!es' wrest!ing'8 etc< to which a !i7e !ist (Tevi99a' II) a s chess or chec7ers (8#!aying with a boar o" si6ty="our s;uares or one hun re s;uares8)' ghost stories' an unsee$!y wrang!ing in regar to be!ie" (9I a$ ortho o6' you are hetero o69)' earning a !i*ing by #rognostication' by ta7ing o$ens 8"ro$ a $irror8 or otherwise' by ;uac7 $e icines' an by 8#reten ing to un erstan the !anguage o" beasts.8 It is grati"ying to !earn that the scente o""en ers escribe in the "irst=$entione wor7 were banishe "ro$ the or er. )ccor ing to the regu!ar #roce ure' they were "irst warne ' then re$in e ' then charge < then the $atter was !ai be"ore the congregation' an they were ob!ige to !ea*e the or er. E*en the etai! o" Subha a8s inso!ence is not wanting in these recor s ('ull. XI. 1. an e!sewhere). Ko sooner was 4u ha ea than the traitor Subha a cries out? 9Me are we!! ri o" hi$< he ga*e us too $any ru!es. Kow we $ay o as we !i7e.9 Dn which the asse$b!y #rocee e to ec!are in "orce a!! the ru!es that 4u ha ha gi*en' a!though he ha !e"t it to the$ to iscar the$ when they wou! . The Con"essiona! (P2Ga3ti$o77ha)' out o" which ha*e been e*o!*e in narrati*e "or$ the Binaya te6ts that contain it' concerns gra e o""ences' $atters o" e6#iation' ru!es regar ing ecency' irections concerning robes' rugs' bow!s' an other rather uninteresting to#ics' a!! iscusse in the "or$ o" a con"ession.2A93 The church=rea er goes o*er the ru!es in the #resence o" the congregation' an as7s at the en o" each section whether any one is gui!ty o" ha*ing bro7en this ru!e. I" at the thir re#etition no one res#on s' he says' 8They are ec!are innocent by their si!ence.8 This was the "irst #ub!ic con"essiona!' a!though' as we ha*e shown abo*e' the i ea o" a #artia! re$ission o" sin by $eans o" con"ession to the #riest is "oun in 4rah$anic !iterature.2OC3 The con"ession e6ten s to *ery s$a!! $atters' but one sees "ro$ other te6ts that the ear!y congregation !ai a great ea! o" weight on etai!s' such as ress' as the sign o" a sober !i"e. Thus in 7ah45a6vagga' B. H "".' certain 4u hists ress in a wor! !y way. )t one ti$e one is in"or$e o" the co!or o" their heretica! s!i##ers' at another o" the $a7e o" their wic7e gowns. )!! this is $onastic' e*en in the isci#!ine which 8sets bac78 a ba !y beha*e $on7' gi*es hi$ #robation' "orces hi$ to be subor inate. In 'ullavagga' I. 9' there is an account o" stu#i Seyyasa7a' who was u!! an in iscreet' an was a!ways getting 8set bac78 by the brethren. 1ina!!y they grow weary o" #robating hi$ an carry out the nissaya against hi$' ob!iging hi$ to re$ain un er the su#erinten ence o" others. 1or' accor ing to 4u ha8s ru!e' a wise no*ice was 7e#t un er sur*ei!!ance' or rather un er the authority o" others' "or "i*e years< a stu#i unin"or$e $on7' "ore*er. 4u ha8s re!ations with society are #!ain!y set "orth. Dne rea s how his e*ote "rien ' Jing Seniya 4i$bis2Ga3ra' "our years younger than 4u ha' an his #rotector ("or he was Jing o" -2Ga3ga ha)' gi*es hi$ a #ar7' #erha#s the "irst onation o" this sort' the origin o" a!! the $onastic "oun ations? 9The Jing o" -2Ga3ga ha' 4i$bis2Ga3ra' thought 8here is this ba$boo "orest Benu*ana' $y #!easure=gar en' which is neither too near to the town nor too "ar "ro$ itE. Mhat i" I were to gi*e it to the "raternityP8 E )n he too7 a go! en *esse! (o" water) an e icate the gar en to 4u ha' saying' 8I gi*e u# the #ar7 to the "raternity with 4u ha at its hea .8 )n the 4!esse Dne acce#te the #ar79 (7ah45a6vagga' i. HH). 2O13 )nother such #ar7 4u ha acce#ts "ro$ the courte(an' )$ba#2Ga3!i' whose con*ersation with 4u ha an inner=#arty to hi$ "or$s a "a*orite story with the $on7s (7ah45a6v. *. AC< 'ull. ii). The #rotection o""ere by 4i$bis2Ga3ra $a e the or er a "ine retreat "or rogues. In 7ah45a6v. 1. O1 "". one rea s that Jing Seniya 4i$bis2Ga3ra $a e a ecree? 9Ko one is to o any har$ to those or aine a$ong the W2Ga37ya=son8s $on7s.2OH3 Me!! taught is their octrine. Let the$ !ea a ho!y !i"e "or the sa7e o" co$#!ete e6tinction o" su""ering.9 4ut robbers an runaway s!a*es i$$e iate!y

too7 a *antage o" this ecree' an by +oining the or er #ut the #o!ice at e"iance. E*en ebtors esca#e ' beca$e $on7s' an $oc7e their cre itors. 4u ha' there"ore' $a e it a ru!e that no robber' runaway s!a*e' or other #erson !iab!e to arrest shou! be a $itte into the or er. %e or aine "urther that no son $ight +oin the or er without his #arents8 consent (ib. LO). Sti!! another $oti*e o" "a!se isci#!es ha to be co$bate . The #arents o" ,#2Ga3!i thought to the$se!*es? 9Mhat sha!t we teach ,#2Ga3!i that he $ay earn his !i*ingP I" we teach hi$ writing his "ingers wi!! be sore< i" we teach hi$ arith$etic his $in wi!! be sore< i" we teach hi$ $oney=changing his eyes wi!! be sore. There are those 4u hist $on7s< they !i*e an easy !i"e< they ha*e enough to eat an she!ter "ro$ the rain< we wi!! $a7e hi$ a $on7.9 4u ha' hearing o" this' or aine that no one shou! be a $itte into the or er un er twenty (with so$e e6ce#tions). The $on7s8 !i*es were si$#!e. They went out by ay to beg' were !oc7e in their ce!!s at night (7ah45a6v. i. LA)' were #robate "or !ight o""ences' an e6#e!!e "or *ery se*ere ones.2OA3 The #eo#!e are re#resente as $ur$uring against the #ractices o" the $on7s at "irst' ti!! the !atter were brought to $ore $o est beha*ior. It is #erha#s on!y 4u hist ani$osity that $a7es the narrator say? 9They i not beha*e $o est!y at tab!eE. Then the #eo#!e $ur$ure an sai ' 8These 4u hist $on7s $a7e a riot at their $ea!s' they act 9ust li&e the $rahman (riests."" (7ah45a6v. i. HL< c". i. NC.) Me turn "ro$ the Disci#!ine to the Ser$ons. %ere one "in s e*erything' "ro$ $ora! e6hortations to a boo7 o" 5e*e!ations.2OO3 4u ha so$eti$es is re#resente as entering u#on a ra$atic ia!ogue with those who$ he wishes to re"or$' an the ta!7 is narrate . Mith what so"t irony he ;uestions' with what a##arent si$#!icity he arguesV In the Tevi99a2OL3 the scene o#ens with a young 4rah$an. %e is a #ious an re!igious youth' an te!!s 4u ha that a!though he yearns "or 8union with 4rah$2Ga3'82O63 he oes not 7now which o" the i""erent #aths #ro#ose by 4rah$an #riests !ea to 4rah$2Ga3. Do they a!! !ea to union with 4rah$2Ga3P 4u ha answers? 8Let us see< has any one o" these 4rah$ans e*er seen 4rah$2Ga3P8 8Ko' in ee ' &auta$a.8 8Dr i any one o" their ancestors e*er see 4rah$2Ga3P8 8Ko' &auta$a.8 8Me!!' i the $ost ancient seers e*er say that they 7new where is 4rah$2Ga3P8 8Ko' &auta$a.8 8Then i" neither the #resent 4rah$ans 7now' nor the o! 4rah$ans 7new where is 4rah$2Ga3' the #resent 4rah$ans say in #oint o" "act' 9Me can show the way to union with what we 7now not an ha*e ne*er seen< this is the straight #ath' this is the irect way which !ea s to 4rah$2Ga39/an is this "oo!ish ta!7P8 8It is "oo!ish ta!7.8 8Then' as to yearning "or union with 4rah$2Ga3' su##ose a $an shou! say' 9%ow I !ong "or' how I !o*e the $ost beauti"u! wo$an in this !an '9 an the #eo#!e shou! as7' 9Do you 7now whether that beauti"u! wo$an is a nob!e !a y' or a 4rah$an wo$an' or o" the tra er c!ass' or a s!a*eP9 an he shou! say' 9Ko9< an the #eo#!e shou! say' 9Mhat is her na$e' is she ta!! or short' in what #!ace oes she !i*eP9 an he shou! say' 9I 7now not'9 an the #eo#!e shou! say' 9Mho$ you 7now not' neither ha*e seen' her you !o*e an !ong "orP9 an he shou! say' 9Tes'9/wou! not that be "oo!ishP Then' a"ter this is assente to' 4u ha suggests another #ara!!e!. 8) $an bui! s a staircase' an the #eo#!e as7' 9Do you 7now where is the $ansion to which this staircase !ea sP9 9I o not 7now.9 9)re you $a7ing a staircase to !ea to so$ething' ta7ing it "or a $ansion' which you 7now not an ha*e ne*er seenP9 9Tes.9 Mou! not this be "oo!ish ta!7PE Kow what thin7 you' is 4rah$2Ga3 in #ossession o" wi*es an wea!thP8 8%e is not.8 8Is his $in "u!! o" anger or "ree "ro$ angerP Is his $in "u!! o" $a!ice or "ree "ro$ $a!iceP8 81ree "ro$ anger an $a!ice.8 8Is his $in e#ra*e or #ureP8 8Pure.8 8%as he se!"=$asteryP8 8Tes.8 8Kow what thin7 you' are the 4rah$ans in #ossession o" wi*es an wea!th' o they ha*e anger in their hearts' o they bear $a!ice' are they i$#ure in heart' are they without se!"=$asteryP8 8Tes.8 8Can there then be !i7eness between the 4rah$ans an 4rah$2Ga3P8 8Ko.8 8Mi!! they then a"ter eath beco$e unite to 4rah$2Ga3 who is not at a!! !i7e the$P8 Then 4u ha #oints out the #ath o" #urity an !o*e. %ere is no negati*e 8non=in+ury'8 but so$ething *ery i""erent to anything that ha been #reache be"ore in In ia. Mhen the no*ice #uts away hate' #assion' wrong= oing' sin"u!ness o" e*ery 7in ' then? 8%e !ets his $in #er*a e the who!e wi e wor! ' abo*e' be!ow' aroun an e*erywhere' with a heart o" !o*e' "ar=reaching' grown great' an beyon $easure. )n he !ets his

$in #er*a e the who!e wor! with a heart o" #ity' sy$#athy' an e;uani$ity' "ar=reaching' grown great' an beyon $easure.8 4u ha conc!u es (a o#ting "or e""ect the 4rah$2Ga3 o" his con*ert)? 8That the $on7 who is "ree "ro$ anger' "ree "ro$ $a!ice' #ure in $in ' an $aster o" hi$se!" shou! a"ter eath' when the bo y is isso!*e ' beco$e unite to 4rah$2Ga3 who is the sa$e/such a con ition o" things is ;uite #ossib!e8 %ere is no $eta#hysics' on!y a new re!igion base on $ora!ity an intense hu$anity' yet is the young $an $o*e to say' s#ea7ing "or hi$se!" an the "rien with hi$? 8Lor ' e6ce!!ent are the wor s o" thy $outh. )s i" one were to bring a !a$# into the ar7ness' +ust so' Lor ' has the truth been $a e 7nown to us in $any a "igure by the 4!esse Dne. )n we co$e to 4u ha as our re"uge' to the octrine an to the church. -ay the 4!esse Dne acce#t us as isci#!es' as true be!ie*ers' "ro$ this ay "orth' as !ong as !i"e en ures.8 The go 4rah$2Ga3 o" this ia!oge is "or the ti$e being #!ay"u!!y acce#te by 4u ha as the )!!= go . To the 4u hist hi$se!" 4rah$2Ga3 an a!! the Be ic go s are not e6act!y non=e6istent' but they are i$ "igures that are $ore !i7e e$i=go s' "airies' or as so$e Eng!ish scho!ars ca!! the$' 8ange!s.8 Mhether 4u ha hi$se!" rea!!y be!ie*e in the$' cannot be asserte or enie . This be!ie" is attribute to hi$' an his church is *ery su#erstitious. Probab!y 4u ha i not thin7 it worth whi!e to iscuss the ;uestion. %e neither 7new nor care whether c!ou =beings e6iste . It was enough to eny a Creator' or to !ea*e no #!ace "or hi$. Thau$aturgica! #owers are in ee cre ite to the ear!iest be!ie"' but there certain!y is nothing in har$ony with 4u ha8s usua! attitu e in the e6traor inary iscourse ca!!e 45A6&an&heyya' wherein 4u ha is re#resente as ascribing to $on7s $iracu!ous #owers on!y hinte at in a *ague 8sha7ing o" the earth8 in $ore sober s#eech.2ON3 1ro$ the "o!!owing !et the 8Esoteric 4u hists8 o" to= ay ta7e co$"ort' "or it shows at !east that they share an ancient "o!!y' a!though 4u ha can scarce!y be he! res#onsib!e "or it? 9I" a $on7 shou! esire to beco$e $u!ti"or$' to beco$e *isib!e or in*isib!e' to go through a wa!!' a "ence' or a $ountain as i" through air< to #enetrate u# or own through so!i groun as i" through water E to tra*erse the s7y' to touch the $oon E !et hi$ "u!"i! a!! righteousness' !et hi$ be e*ote to that ;uietu e o" heart which s#rings "ro$ within E !et hi$ !oo7 through things' !et hi$ be $uch a!one.9 That is to say' !et hi$ ai$ "or the *ery tric7s o" the Togis' which 4u ha ha iscar e . Is there not here #erha#s a !itt!e ironyP 4u ha oes not say that the $on7 wi!! be ab!e to o this/he says i" the $on7 wishes to o this' !et hi$ be ;uiet an $e itate an !earn righteousness' then #erha#s/but he wi!! at !east ha*e !earne righteousnessV The !itt!e tract ca!!e 'eto&hila contains a ser$on which has not !ost entire!y its use"u!ness or a##!ication' an it is characteristic o" the way in which 4u ha treate eschato!ogica! conun ru$s? 8I" a brother has a o#te the re!igious !i"e in the ho#e o" be!onging to so$e one o" the ange! ( i*ine) hosts' thin7ing to hi$se!"' 9by this $ora!ity or by this obser*ance or by this austerity or by this re!igious !i"e I sha!! beco$e an ange!'9 his $in oes not inc!ine to (ea!' e6ertion' #erse*erance an strugg!e' an he has not succee e in his re!igious !i"e8 (has not bro7en through the bon s). )n ' continuing' 4u ha says that +ust as a hen $ight sit care"u!!y broo ing o*er her we!!=watche eggs' an $ight content herse!" with the wish' 8D that this egg wou! !et out the chic7'8 but a!! the ti$e there is no nee o" this tor$ent' "or the chic7s wi!! hatch i" she 7ee#s watch an war o*er the$' so a $an' i" he oes not thin7 what is to be' but 7ee#s watch an war o" his wor s' thoughts' an acts' wi!! 8co$e "orth into the !ight.82O83 The ;uestions in regar to 4u ha8s *iew o" sou!' i$$orta!ity' an re!igion are answere to our $in as c!ear!y in the "o!!owing #assages as 4u ha esire they shou! be. 8,nwise!y oes one consi er? 9%a*e I e6iste in ages #ast E sha!! I e6ist in ages yet to be' o I e6ist at a!!' a$ I' how a$ IP This is a being' whence is it co$e' whither wi!! it goP9 Consi eration such as this is wa!7ing in the +ung!e o" e!usion. These are the things one shou! consi er? 9This is su""ering' this is the origin o" su""ering' this is the cessation o" su""ering' this is the way that !ea s to the cessation o" su""ering.9 1ro$ hi$ that consi ers thus his "etters "a!! away8 (Sabb45a6sava). In the .ang45i6sa+ sutta 4u ha is as7e irect!y? 9%as this goo $an8s !i"e been *ain to hi$' has he been e6tinguishe ' or is he sti!! !e"t with so$e e!e$ents o" e6istence< an how was he !iberate P9 an he re#!ies? 9%e has cut o"" esire "or na$e an "or$ in this wor! . %e has crosse co$#!ete!y the

strea$ o" birth an eath.9 In the Salla+sutta it is sai ? 9Mithout cause an un7nown is the !i"e o" $orta!s in this wor! ' troub!e ' brie"' co$bine with #ainE. )s earthen *esse!s $a e by the #otter en in being bro7en' so is the !i"e o" $orta!s.9 Dne shou! co$#are the sti!! stronger i$age' which gi*es the *ery na$e o" nir+v45a6na (8b!owing out8) in the U(as45i6vam45a6nava(ucch45a6 ? 9)s a "!a$e b!own about by win goes out an cannot be rec7one as e6isting' so a sage e!i*ere "ro$ na$e an bo y isa##ears' an cannot be rec7one as e6isting.9 To this ,#as2Gi3*a re#!ies? 94ut has he on!y isa##eare ' or oes he not e6ist' or is he on!y "ree "ro$ sic7nessP9 To which 4u ha? 91or hi$ there is no "or$' an that by which they say he is e6ists "or hi$ no !onger.9 Dne wou! thin7 that this were #!ain enough. Tet $ust one a!ways re$e$ber that this is the )rhat8s eath' the eath o" hi$ that has #er"ecte hi$se!".2O93 4u ha' !i7e the 4rah$ans' taught he!! "or the ba ' an re=birth "or the$ that were not #er"ecte . So in the @o&45a6liya+sutta a !ist o" he!!s is gi*en' an an esti$ate is $a e o" the uration o" the sinner8s su""ering in the$. %ere' as i" in a 4rah$an co e' is it taught that 8he who !ies goes to he!!'8 etc. E*en the na$es o" the 4rah$anic he!!s are ta7en o*er into the 4u hist syste$' an se*era! o" those in -anu8s !ist o" he!!s are "oun here. Dn the other han ' 4u ha teaches' i" one $ay trust tra ition' that a goo $an $ay go to hea*en. 8Dn the isso!ution o" the bo y a"ter eath the we!!= oer is re=born in so$e ha##y state in hea*en8 (7ah45a6(arinibb45a6na0 i. HO).2LC3 This' !i7e he!!' is a te$#orary state' o" course' be"ore re=birth begins again on earth. In "act' 4u hist an 4rah$anic #antheists agree in their attitu e towar the res#ecti*e ;uestions o" he!!' hea*en' an &arma. It is on!y the e$anci#ate )rhat that goes to Kir*2Ga3na.2L13 Mhen it is sai that 4u ha #reaches to a new con*ert 8in ue course'8 it $eans a!ways that he ga*e hi$ "irst a !ecture on $ora!ity an re!igion' an then #ossib!y' but not necessari!y' on the 8syste$.8 )n 4u ha has no narrow=$in e a*ersion to 4rah$ans< he acce#ts 84rah$an8 as he acce#ts 84rah$2Ga3'8 on!y he wants it to be un erstoo what is a rea! 4rah$an? 8) certain 4rah$an once as7e 4u ha how one beco$es a 4rah$an'/what are the characteristics that $a7e a $an a 4rah$an. )n the 4!esse Dne sai ? 9The 4rah$an who has re$o*e a!! sin"u!ness' who is "ree "ro$ haughtiness' "ree "ro$ i$#urity' se!"=restraine ' who is an acco$#!ishe $aster o" 7now!e ge' who has "u!"i!!e the uties o" ho!iness'/such a 4rah$an +ust!y ca!!s hi$se!" a 4rah$an.982LH3 9The 7ah45a6vagga' "ro$ which this is ta7en' is "u!! o" such senti$ents. )s here' in i. H' so in i. N? 9The 4!esse Dne #reache to Tasa' the nob!e youth' 8in ue course'89 that is to say' 9he ta!7e about the $erit obtaine by a!$s=gi*ing' the uties o" $ora!ity' about hea*en' about the e*i!s o" *anity an sin"u!ness o" esire'9 an when the 4!esse Dne saw that the $in o" Tasa' the nob!e youth' was #re#are ' 9then he #reache the #rinci#a! octrine o" the 4u hists' na$e!y' su""ering' an cause o" su""ering' the cessation o" su""ering' the Path<9 an 9+ust as a c!ean c!oth ta7es the ye' thus Tasa' the nob!e youth' e*en whi!e sitting there' obtaine the 7now!e ge that whatsoe*er is sub+ect to birth is a!so sub+ect to eath.92LA3 The 9s#irit an not the !etter o" the !aw9 is e6#resse in the "or$u!a (7ah45a6vagga' i. HA)? 9D" a!! con itions that #rocee "ro$ a cause' 4u ha has e6#!aine the cause' an he has e6#!aine their cessation.9 This is the 4u hist8s credo. In se*era! o" the ser$ons the who!e gist is co$#rise in the a $onition not to $e !e with #hi!oso#hy' nor to ha*e any 8*iews'8 "or 9#hi!oso#hy #uri"ies no one< #eace a!one #uri"ies.92LO3 4u ha oes not ignore the "act that "oo!s wi!! not esire sa!*ation as e6#!aine by hi$? 9Mhat "oo!s ca!! #!easure the nob!e say is #ain< this is a thing i""icu!t to un erstan < the cessation o" the e6isting bo y is regar e as #!easure by the nob!e' but those wise in this wor! ho! the o##osite o#inion9 ()vayat45a6nu(. sutta' A8).2LL3 4ut to hi$ the tru!y wise is the tru!y #ure? 9Kot by birth is one a 4rah$an' not by birth is one an outcast< by ee s is one a 4rah$an' by ee s is one an outcast9 (.asala+sutta)< an not a!one in *irtue o" &arma o" o! ' "or? 9The $an who 7nows in this wor! the estruction o" #ain' who !ays asi e the bur en an is !iberate ' hi$ I ca!! a 4rah$an< whosoe*er in this wor! has o*erco$e goo an e*i!' both ties' who is "ree "ro$ grie" an

e"i!e$ent' an is #ure'/hi$ I ca!! a 4rah$an< the ignorant say that one is a 4rah$an by birth' but one is a 4rah$an by #enance' by re!igious !i"e' by se!"=restraint' an by te$#erance9 (.45a6settha+ sutta). The #enance here a!!u e to is not the *ague #enance o" austerities' but sub$ission to the isci#!ine o" the $onastery when e6ercise "or a s#eci"ic "au!t. Later 4u his$ $a e o" 4u ha a go . E*en !ess e6a!tation than this is $et by 4u ha thus? S2Ga3ri#utta says to hi$' 9Such "aith ha*e I' Lor ' that $ethin7s there ne*er was an ne*er wi!! be either $on7 or 4rah$an who is greater an wiser than thou'9 an 4u ha res#on s? 9&ran an bo! are the wor s o" thy $outh< beho! ' thou hast burst "orth into ecstatic song. Co$e' hast thou' then' 7nown a!! the 4u has that wereP9 9Ko' Lor .9 9%ast thou 7nown a!! the 4u has that wi!! beP9 9Ko' Lor .9 94ut' at !east' thou 7nowest $e' $y con uct' $y $in ' $y wis o$' $y !i"e' $y sa!*ation (i.e.' thou 7nowest $e as we!! as I 7now $yse!")P9 9Ko' Lor .9 9Thou seest that thou 7nowest not the *enerab!e 4u has o" the #ast an o" the "uture< why' then' are thy wor s so gran an bo! P9 (7ah45a6(arinibb45a6na.) -eta#hysica!!y the hu$an ego to the 4u hist is on!y a co!!ection o" "i*e s&andhas ("or$' sensations' i eas' "acu!ties o" $in ' an reason) that *anishes when the co!!ection is is#erse ' but the "actors o" the co!!ection re="or$ again' an the new ego is the resu!t o" their re="or$ation. The Korthern 4u hists' who turn 4u ha into a go ' $a7e o" this an i$$orta! sou!' but this is 4u his$ in one #hase' not 4u ha8s own be!ie". The strength o" Korthern 4u his$ !ies not' as so$e say' in its greater re!igious (ea!' but in its grosser ani$is$' the e!ight o" the *u!gar. It wi!! not be necessary' interesting as wou! be the co$#arison' to stu y the 4u his$ o" the Korth a"ter this re*iew o" the o! er an si$#!er chronic!es. In %ar y8s 7anual of $uddhism (#. 1A8 "".) an 5oc7hi!!8s Life of $uddha wi!! be "oun the weir an si!!y !egen s o" Korthern 4u his$' together with a "u!! s7etch o" 4u histic ethics an onto!ogy (%ar y' ##. O6C' A8N). The $ost "a$ous o" the Korthern boo7s' the Lotus o" the Law an the La!ita Bistara' gi*e a goo i ea o" the e6tra*agance an su#ernatura!is$ that a!rea y ha*e begun to is"igure the #urer "aith. )ccor ing to Jern' who has trans!ate the "or$er wor7 again (a"ter 4urnou")' the who!e intent o" the Lotus is to re#resent 4u ha as the su#re$e' eterna! &o . The wor7s' treating o" #iety' #hi!oso#hy' an #hi!anthro#y' contain ancient e!e$ents' but in genera! are o" !ater "or$. To this age be!ongs a!so the who!e co!!ection o" @2Ga3ta7as' or 8birth=stories'8 o" the 4u has that were be"ore &auta$a' so$e o" the ta!es o" which are historica!!y i$#ortant' as they ha*e gi*en rise to Mestern "ab!es.2L63 These birth=stories re#resent 4u ha (o"ten as In ra) as so$e go or $orta!' an te!! what he i in such or such a "or$. It is in a "uture "or$ that' !i7e Bishnu' who is to co$e in the avatar o" Ja!7i' the ne6t 4u ha wi!! a##ear as -aitreya' or the 84u ha o" !o*e.82LN3 So$e o" the stories are *ery si!!y< so$e' again' are beauti"u! at heart' but ug!y in their bi(arre a##earance. They are a!!' #erha#s' !ater than our era.2L83 The history o" 4u his$ a"ter the -aster8s eath has a certain ana!ogy with that o" -oha$$e anis$. That is to say it was !arge!y a #o!itica! growth. 1urther than this' o" course' the co$#arison "ai!s. The re!igion was a""ecte by heretica! 7ings' an by nouveau: riches' "or it a $itte the$ a!! into its co$$unity on e;ua! ter$s/no s!ight #ri*i!ege to the haughty nabob or #rou 7ing who' i" a be!ie*er an "o!!ower o" 4rah$an ortho o6y' wou! ha*e been ob!ige to ben the hea ' yie! the #ath' an "ear the s!ightest "rown o" any beggar #riest that ca$e in his way. The -2Ga3ruya $onarch )Zo7a a o#te 4u his$ as a state re!igion in the thir century 4.C.' an taught it unto a!! his #eo#!e' so that' accor ing to his own account' he change the cree o" the country "ro$ 4rah$anis$ to 4u his$.2L93 %e was 7ing o*er a!! northern In ia' "ro$ Jabu! to the eastern ocean' "ro$ the northern !i$it o" 4rah$anic ci*i!i(ation to its southern boun ary. 4u hist $issionaries were now s#rea o*er In ia an beyon it. )n here again' e*en in this !ater age' one sees how !itt!e ha the #eo#!e to o with 4u ha8s $eta#hysica! syste$. Li7e the si$#!e con"ession 8I ta7e re"uge in 4u ha' in the octrine' an in the church8 was the on!y cre o e$an e ' that cite abo*e? 94u ha has e6#!aine the cause o" whate*er con itions #rocee "ro$ a cause' an he has

ec!are their cessation.9 In this cre o' which is en=gra*e a!! o*er In ia' e*erything is !e"t in con"i ence to 4u ha. %owe*er he e6#!aine the reason' that cree is to be acce#te without in;uiry. The con*ert too7 the #atent "acts o" !i"e' be!ie*ing that 4u ha ha e6#!aine a!!' an base his own be!ie" not on un erstan ing but on "aith. Mith the counci! o" Patna' HOH 4.C' begins at thousan s o" the $issionaries the geogra#hica! se#aration o" the church' which resu!ts in Southern an Korthern 4u his$.26C3 It is at this #erio that the $onastic bo ies beco$e in"!uentia!. The origina! Sangha' congregation' is e"ine as consisting o" three or $ore brethren. The !ater $onastery is a business cor#oration as we!! as a re!igious bo y. The great e$#erors that now ru!e In ia (not the #etty c!an=7ings o" the centuries be"ore) were no !onger o" #ure birth' an so$e heresy was the on!y re!igion that wou! recei*e the$ with ue honor. They a""ecte 4u his$' en owe the $onasteries' in e*ery was enriche the church' bui!t "or it great te$#!es' an in turn were u#he! by their than7"u! co= re!igionists. )$ong the si62613 ri*a! heresies that o" 4u ha was #re o$inant' an chie"!y because o" roya! in"!uence. The 4u hist hea o" the Cey!on church was )Zo7a8s own son. Sti!! $ore i$#ortant "or 4u his$ was its a o#tion by the $igratory Turanians in the centuries "o!!owing. Tibet an China were o#ene u# to it through the in"!uence o" these "oreign 7ings' who at !east #reten e to a o#t the "aith o" 4u ha.26H3 4ut as it was a o#te by the$' an as it e6ten e beyon the !i$its o" In ia' +ust so $uch wea7er it beca$e at ho$e' where its strongest antagonists were the sectarian #antheistic #arties not so hetero o6 as itse!". 4u his$ !ingere in In ia ti!! the twe!"th or thirteenth century' a!though in the se*enth it was a!rea y eca ent' as a##ears "ro$ the account o" %iouen=Thsang' the Chinese #i!gri$. It is "oun to= ay in Tibet' Cey!on' China' @a#an' an other out!ying regions' but it is ;uite *anishe "ro$ its o! ho$e. The cause o" its e6tinction is ob*ious. The 4u hist *ictorious was not the $o est an e*out $en icant o" the ear!y church. The "ire o" hate' !ighte i" at a!! by 4u his$'26A3 s$ou! ere ti!! 4rah$anis$' in the "or$ o" %in uis$' ha begotten a re!igion as #o#u!ar as 4u his$' or rather "ar $ore #o#u!ar' an "or two reasons. 4u his$ ha no such #ictures;ue ta!es as those that en*e!o#e with #oetry the history o" the $an=go Jrishna' )gain' 4u his$ in its $onastic e*e!o#$ent ha se#arate itse!" $ore an $ore "ro$ the #eo#!e. Kot $en icant $on7s' urging to a #ure !i"e' but o#u!ent churches with "at #riests< not si$#!e iscourses ca!cu!ate to awa7en the $ora! an re!igious consciousness' but subt!e argu$ents on isci#!ine an $eta#hysics were now what 4u his$ re#resente . This re!igion was beco$e' in ee ' as $uch a s7e!eton as was the 4rah$anis$ o" the si6th century. )s the 4rah$anic be!ie" ha eco$#ose into s#irit!ess rites' so 4u his$' change into ia!ectic an i o!atry ("or in !ieu o" a go the !ater church worshi##e 4u ha)' ha !ost now a!! ho! u#on the #eo#!e. The !o*e o" $an' the s#irit o" 4u his$' was ea ' an 4u his$ cru$b!e into the ust. Bita! an energetic was the sectarian 8!o*e o" &o 8 a!one (%in uis$)' an this now beca$e triu$#hant. Mhere 4u his$ has succee e is not where the $an=go s' ob+ects o" !o*e an "ear' ha*e entere < but where' without ri*a!ry "ro$ $ore sy$#athetic be!ie"s' it has itse!" e*o!*e a syste$ o" i o!atry an su#erstition< where a!! that was scorne by the -aster is regar e as ho!iest' an a!! that he insiste u#on as *ita! is isregar e .26O3 Dne s#ea7s o" the $i!!ions o" 4u hists in the wor! as one s#ea7s o" the $i!!ions o" Christians< but whi!e there are so$e Christians that ha*e renounce the bigotry an i o!atry o" the church' an ho! to the truth as it is in the wor s o" Christ' there are sti!! "ewer 4u hists who 7now that their 4u his$ wou! ha*e been rebu7e scorn"u!!y by its "oun er. The geogra#hica! growth o" "or$a! 4u his$ is easi!y s7etche . )"ter the "irst entrance into Jash$eer an Cey!on' in the thir century 4.C.' the #rogress o" the cu!t' as it now $ay be ca!!e ' was stea i!y away "ro$ In ia #ro#er. In the "i"th century ).D.' it was a o#te in 4ur$ah'26L3 an in the se*enth in Sia$. The Korthern schoo! 7e#t in genera! to the 8*oi 8 octrine o" K2Ga3g2Ga3r+una' whose chie" te6ts are the Lotus an the La!ita Bistara' stan ar wor7s o" the &reat Behic!e.2663 In Tibet La$ais$ is the !ast resu!t o" this hierarchica! state=church.26N3 Me ha*e thought it $uch $ore i$#ortant to gi*e a "u!!er account o" ear!y 4u his$' that o" 4u ha' than a "u!! account o" a !ater growth in regions that' "or the $ost #art' are not In ic' in the be!ie" that the P2Ga3!i boo7s o" Cey!on

gi*e a truer #icture o" the ear!y church than o those o" Jash$eer an Ke#2Ga3!' with their Wi*aite an 4rah$anic a $i6ture. 1or in truth the 4u his$ o" China an Tibet has no #!ace in the history o" In ic re!igions. It $ay ha*e been intro uce by %in u $issionaries' but it has been re=$a e to suit a "oreign #eo#!e. This oes not a##!y' o" course' to the canonica! boo7s' the &reat Behic!e' o" the Korth' which is essentia!!y nati*e' i" not 4u histic. Tet o" the si$#!e narrati*e an the a u!terate $ystery=#!ay' i" one has to choose' the "or$er $ust ta7e #rece ence. 1ro$ the #oint o" *iew o" history' Korthern 4u his$' howe*er o! its e!e$ents' can be regar e on!y as an a $i6ture o" 4u histic an 4rah$anic i eas. 1or this reason we ta7e a !itt!e $ore s#ace' not to cite "ro$ the Lotus or the grotes;ue La!ita Bistara'2683 but to i!!ustrate 4u his$ at its best. 1ausb:!!' who has trans!ate the ia!ogue that "o!!ows' thin7s that in the Suttas o" the Sutta= ni#2Ga3ta there is a re$iniscence o" a stage o" 4u his$ be"ore the institution o" $onasteries' whi!e as yet the isci#!es !i*e as her$its. The co!!ection is at !east *ery #ri$iti*e' a!though we oubt whether the 4u hist isci#!es e*er !i*e "or$a!!y as in i*i ua! her$its. )!! the Sa$anas are in grou#s' !itt!e 8congregations'8 which a"terwar s grew into $onasteries. This is a #oetica! (a$oebic) contest between the her s$an Dhaniya an 4u ha' with which 1ausb:!!2693 co$#ares St. Lu7e' 6ii. 16' but which' on the other han re$in s one o" a s#iritua!i(e Theocritus' with who$ its author was' #erha#s' conte$#orary. I ha*e boi!e the rice' I ha*e $i!7e the 7ine/so sai the her s$an Dhaniya/I a$ !i*ing with $y co$ra es near the ban7s o" the (great) -ah2Gi3 ri*er< the house is roo"e ' the "ire is !it/then rain i" thou wi!t' D s7yV I a$ "ree "ro$ anger' "ree "ro$ stubbornness/so sai the 4!esse Dne/I a$ abi ing "or one night near the ban7s o" the (great) -ah2Gi3 ri*er< $y house has no co*er' the "ire (o" #assion) is e6tinguishe /then rain i" thou wi!t' D s7yV %ere are no ga ="i!es/so sai the her s$an Dhaniya/The cows are roa$ing in $ea ows "u!! o" grass' an they can en ure the rain/then rain i" thou wi!t' D s7yV 1 ha*e $a e a we!!=bui!t ra"t/so sai the 4!esse Dne/I ha*e crosse o*er' I ha*e reache the "urther ban7' I ha*e o*erco$e the torrent (o" #assions)< I nee the ra"t no $ore/then rain i" thou wi!t' D s7yV -y wi"e is obe ient' she is not wanton/so sai the her s$an Dhaniya/she has !i*e with $e !ong an is winning< no wic7e !ess ha*e I hear o" her/then rain i" thou wi!t' D s7yV -y $in is obe ient' e!i*ere ("ro$ e*i!)/so sai the 4!esse Dne/it has been cu!ti*ate !ong an is we!!=sub ue < there is no !onger anything wic7e in $e/then rain i" thou wi!t' D s7yV I su##ort $yse!" by $y own earnings/so sai the her s$an Dhaniya/an $y chi! ren are aroun $e an hea!thy< I hear no wic7e ness o" the$/then rain i" thou wi!t' D s7yV I a$ the ser*ant o" none/so sai the 4!esse Dne/with what I ha*e gaine I wan er about in a!! the wor! < I ha*e no nee to ser*e/then rain i" thou wi!t' D s7yV I ha*e cows' I ha*e ca!*es/so sai the her s$an Dhaniya/cows in ca!" an hei"ers a!so< an I ha*e a bu!! as !or o*er the cows/then rain i" thou wi!t' D s7yV I ha*e no cows' I ha*e no ca!*es/so sai the 4!esse Dne/no cows in ca!"' an no hei"ers< an I ha*e no bu!! as a !or o*er the cows/then rain i" thou wi!t' D s7yV

The sta7es are ri*en in an cannot be sha7en/so sai the her s$an Dhaniya/the ro#es are $a e o" ho!y=grass' new an we!!=$a e< the cows wi!! not be ab!e to brea7 the$/then rain i" thou wi!t' D s7yV Li7e a bu!! I ha*e rent the bon s/so sai the 4!esse Dne/!i7e an e!e#hant I ha*e bro7en through the ro#es' I sha!! not be born again/then rain i" thou wi!t' D s7yV Then the rain #oure own an "i!!e both sea an !an . )n hearing the s7y raining' Dhaniya sai ? Kot s$a!! to us the gain in that we ha*e seen the 4!esse Lor < in thee we ta7e re"uge' thou en owe with (wis o$8s) eye< be thou our $aster' D great sageV -y wi"e an $yse!" are obe ient to thee. I" we !ea a #ure !i"e we sha!! o*erco$e birth an eath' an #ut an en to #ain. %e that has sons has e!ight in sons/so sai the E*i! Dne/he that has cows has e!ight in cows' "or substance is the e!ight o" $an' but he that has no substance has no e!ight. %e that has sons has care with his sons/so sai the 4!esse Dne/he that has cows has !i7ewise care with his cows' "or substance is (the cause o") care' but he that has no substance has no care. 1ro$ 4u ha8s ser$ons choice e6tracts were gathere at an ear!y ate' which' as we!! as the "ew !onger iscourses' that ha*e been #reser*e in their entirety' o $ore to te!! us what was the origina! 4u ha' be"ore he was enwra##e in the scho!astic $ysticis$ o" a !ater age' than #ages o" genera! criti;ue. Thus in the 7ah45a6(arinibb45a6na casua! a!!usion is $a e to asse$b!ies o" $en an o" ange!s ( i*ine beings)' o" the great thirty=three go s' Death the E*i! Dne an 4rah$2Ga3 (iii. H1). 4u ha' as we ha*e sai ' oes not eny the e6istence o" s#iritua! beings< he enies on!y their #ower to a""ect the #er"ect $an an their contro!!ing #art in the uni*erse. In the sa$e ser$on the re"uge o" the isci#!e is ec!are to be truth an hi$se!" (ii. AA)? 94e ye !a$#s unto yourse!*es. 4eta7e yourse!*es to no e6terna! re"uge. %o! "ast to the truth as to a !a$#.9 )n "ro$ the "a$ous 8Path o" Duty8 or 8Co!!ection o" truths8?2NC3 )!! that we are is the resu!t o" what we ha*e thought? it is "oun e on our thoughts< it is $a e u# o" our thoughts. I" a $an s#ea7s or acts with an e*i! thought #ain "o!!ows hi$ as the whee! "o!!ows the "oot o" the o6 that raws the carriage' (but) i" a $an s#ea7s or acts with a #ure thought ha##iness "o!!ows hi$ !i7e a sha ow that ne*er !ea*es hi$. Earnestness is the #ath that !ea s to esca#e "ro$ eath' thought!essness is the #ath that !ea s to eath. Those who are in earnest o not ie<2N13 those who are thought!ess are as i" ea a!rea y. Long is the night to hi$ who is awa7e< !ong is a $i!e to hi$ who is tire < !ong is !i"e to the "oo!ish. There is no su""ering "or hi$ who has "inishe his +ourney an aban one grie"' who has "ree hi$se!" on a!! si es an thrown o"" the "etters. So$e #eo#!e are born again< e*i!= oers go to he!!< righteous #eo#!e go to hea*en< those who are "ree "ro$ a!! wor! !y esires attain Kir*2Ga3na. %e who' see7ing his own ha##iness' #unishes or 7i!!s beings that a!so !ong "or ha##iness' wi!! not "in ha##iness a"ter eath. Loo7ing "or the $a7er o" this tabernac!e I sha!! ha*e to run through a course o" $any births' so !ong as I o not "in < an #ain"u! is birth again an again. 4ut now' $a7er o" the tabernac!e' thou hast been seen< thou sha!t not $a7e u# this tabernac!e again. )!! thy ra"ters are bro7en' thy ri ge=#o!e is sun ere < thy $in ' a##roaching Kir*2Ga3na' has attaine to e6tinction o" a!! esires.2NH3

4etter than going to hea*en' better than !or shi# o*er a!! wor! s' is the rewar o" entering the strea$ o" ho!iness. Kot to co$$it any sin' to o goo ' an to #uri"y one8s $in ' that is the teaching o" the 4u has. Let us !i*e ha##i!y' not hating the$ that hate us. Let us !i*e ha##i!y' though we ca!! nothing our own. Me sha!! be !i7e bright go s' "ee ing on ha##iness. 1ro$ !ust co$es grie"' "ro$ !ust co$es "ear< he that is "ree "ro$ !ust 7nows neither grie" nor "ear. The best o" ways is the eight"o! (#ath)< this is the way' there is no other that !ea s to the #uri"ying o" inte!!igence. &o on this wayV E*erything e!se is the eceit o" Death. Tou yourse!" $ust $a7e the e""ort. 4u has are on!y #reachers. The thought"u! who enter the way are "ree "ro$ the bon age o" Death.2NA3 >>>>> FOOTNOTES$ 21ootnote 1? Co$#are Co!ebroo7e8s ,ssays' *o!. ii. O6C< an -uir' DST. i*. H963 21ootnote H? Co$#are D! enberg. $uddha' #. 1LL.3 21ootnote A? Es#ecia!!y J:##en *iews 4u re"or$er an !iberator.3 ha as a e$ocratic

21ootnote O? E$i!e Senart' ,ssai sur la l-gende du $uddha. 18NL.3 21ootnote L? $uddha (1881)' #.NA "".3 21ootnote 6? The e6act #osition o" Ja#i!a*astu' the ca#ita! o" the W2Ga37yas' is not 7nown' a!though it $ust ha*e been near to the #osition assigne to it on Jie#ert8s $a# o" In ia (+ust north o" &ora7h#ur). The town is un7nown in 4rah$anic !iterature.3 21ootnote N? This is D! enberg8s o#inion' "or the reason here state . Dn the other han it $ay be ;uestione whether this negati*e e*i ence be conc!usi*e' an whether it be not $ore #robab!e that a young nob!e$an wou! ha*e been we!! e ucate .3 21ootnote 8? Si hartha' the boy' &auta$a by his "a$i!y cogno$en' the W2Ga37ya=son by his c!an= na$e' was 7nown a!so as the W2Ga37ya=sage' the her$it' Sa$ana (Wra$a2n.3a)< the *enerab!e' )rhat (a genera! tit!e o" #er"ecte saints)< Tath2Ga3gata 8who is arri*e !i7e8 (the #rece ing 4u has' at #er"ection)< an a!so by $any other na$es co$$on to other sects' 4u ha' @ina' The 4!esse Dne (4haga*at)' The &reat %ero' etc. The 4u hist isci#!e $ay be a !ay$an' >rava&a< a $on7' bhi&shu< a #er"ecte saint' arhat< a saint!y octor o" the !aw' bodhisattva< etc.3 21ootnote 9? South o" the #resent Patna. Less correct is the $uddha &ay2Ga3 "or$.3 21ootnote 1C? The "a$ous bo or 4o hi=tree' "icus re!igiosa' (i((ala' at 4o hi &ay2Ga3' sai to be the $ost *enerab!e an certain!y the $ost *enerate tree in the wor! .3 21ootnote 11? ) (acce&a 4u 21ootnote 1H? 9Then be the oor o" sa!*ation o#ene V %e that hath ears to hear !et hi$ hear. I thought o" $y own sorrow on!y' an ' there"ore' %a*e not re*ea!e the Mor to the wor! .93 21ootnote 1A? %e so$eti$es' howe*er' ;uite #rosaica!!y 8$a7es8 or 8$anu"actures8 it.3 ha (D! enberg. $uddha' #.1HH).3

21ootnote 1O? )hammaca&&a((avattana. 5hys Da*i s in his intro uction to this sutta gi*es an e6#!ains the eight as "o!!ows (S4E. XI. #.1OO)? 1' 5ight *iews< "ree o$ "ro$ su#erstition or e!usion. H' 5ight ai$s' high an worthy o" the inte!!igent' earnest $an. A' 5ight s#eech' 7in !y' o#en' truth"u!. O' 5ight con uct' #eace"u!' honest' #ure. L' 5ight !i*e!ihoo ' bringing hurt to no !i*ing thing. 6' 5ight e""ort in se!"=training an in se!"=contro!. N' 5ight $in "u!ness' the acti*e watch"u! $in . 8' 5ight conte$#!ation' earnest thought on the ee# $ysteries o" !i"e.3 21ootnote 1L? %ar y' 7anual0' #.O96.3 21ootnote 16? 9) eci e #re i!ection "or the aristocracy a##ears to ha*e !ingere as an heir!oo$ o" the #ast in the o! er 4u his$'9 D! enberg' $uddha' #.1LN.3 21ootnote 1N? 7ah45a6vagga0 1.HO. Dn the na$e (&auta$a) &ota$a' see Meber' IS. L 18C.3 21ootnote 18? The #ar7s o" Benu*ana an @eta*ana were es#ecia!!y a""ecte by 4u D! enberg' $uddha' #.1OL.3 21ootnote 19? Li7e the @ains the 4u hists #ostu!ate twenty="our ("i*e) #rece ent 4u ha. Co$#are has.3

21ootnote HC? 4u ha8s genera! isci#!ine as co$#are with that o" the @ains was $uch $ore !a6' "or instance' in the eating o" $eat. 4u ha hi$se!" ie o" ysentery brought on by eating #or7. The !ater 4u his$ inter#rets $uch $ore strict!y the ru!e o" 8non=in+ury8< an as we ha*e shown' 4u ha entire!y renounce austerities' choosing the $ean between !a6ity an asceticis$.3 21ootnote H1? Dr 8ta7e care o" yourse!"8< 7ah45a6(arinibb45a6na' *. HA.3 21ootnote HH? The chie" 4u histic ates are gi*en by -I!!er (intro uction to )hamma(ada' S4E. *o!. X.) as "o!!ows? LLN' 4u ha8s birth< ONN' 4u ha8s eath an the 1irst Counci! at 52Ga3+agriha< ANN' the Secon Counci! at B2Ga3iZ2Ga3!2Gi3< HL9' )Zo7a8s coronation< HOH' Thir Counci! at P2Ga3ta!i#utta< HHH' )Zo7a8s eath. These ates are on!y tentati*e' but they gi*e the ti$e near!y enough to ser*e as a gui e. 1ro$ the 4u hists (Cey!on account) it is 7nown that the Counci! at B2Ga3iZ2Ga3!i was he! one hun re years a"ter 4u ha8s eath (one hun re an eighteen years be"ore the coronation o" )Zo7a' whose gran "ather' Can ragu#ta' was )!e6an er8s conte$#orary). The inter*a! between Kir*ana an )Zo7a' two hun re an eighteen years' is the on!y certain ate accor ing to J:##en' #.HC8' an es#ite $uch argu$ent since he wrote' the re$ar7 sti!! ho! s.3 21ootnote HA? Eng!ishe by 5hys Da*i s' 7ah45a6(arinibb45a6na+sutta (S4E. XI. 9L "".).3 21ootnote HO? ,cclesiastes.3 21ootnote HL? The co$$on *iew is thus e6#resse by D! enberg? 9In e$ schwI!en' "euchten' *on er Katur $it 5eichthI$ern I##ig gesegneten Tro#en!an e es &anges hat as Bo!7' as in "rischer @ugen 7ra"t steht' a!s es *o$ Kor en her ein ringt' ba! au"geh:rt +ung un star7 (u sein. -enschen un B:!7er rei"en in +ene$ Lan e E schne!! heran' u$ ebenso schne!! an Leib un See!e (u ersch!a""en9 (loc. cit. #. 11).3 21ootnote H6? 5hys Da*i s' $uddhism' ##. 16C'1A9.3 21ootnote HN? 4u ha taught' o" course' nothing re!ate to the thau$aturgy o" that "o!!y which ca!!s itse!" to ay 8Esoteric 4u his$.83 21ootnote H8? That is a sacri"ice where no catt!e are s!ain' an no in+ury is one to !i*ing beings.3 21ootnote H9? @45u6tadanta+sutta D! enberg' $uddha' #. 1NL.3 21ootnote AC? So$eti$es istinguishe "ro$ (ari+nirv45a64n.6a as abso!ute annihi!ation.3 21ootnote A1? So$e scho!ars thin7 that the octrine o" 4u ha rese$b!es c!ose!y that o" the

S2Ga3n7hya #hi!oso#hy (so 4arth' #. 116)' but -I!!er' D! enberg' an others' a##ear to be right in enying this. The San7hyan 8s#irit8 has' "or instance' nothing corres#on ing to it in 4u ha8s syste$.3 21ootnote AH? The twe!*e Ki 2Ga3nas are og$atic' an witha! not *ery !ogica!. 91ro$ ignorance arise "or$s' "ro$ "or$s arises consciousness' "ro$ consciousness arise na$e an bo iness< "ro$ na$e an bo iness arise the si6 senses (inc!u ing un erstan ing as the si6th) an their ob+ects< "ro$ these arises contact< "ro$ this' "ee!ing< "ro$ this' thirst< "ro$ this' c!inging< "ro$ c!inging arises beco$ing< "ro$ beco$ing arises birth< "ro$ birth arise age an sorrow.9 Dne $ust gra ua!!y "ree hi$se!" "ro$ the ten "etters that bin to !i"e' an so o away with the "irst o" these twe!*e Ki 2Ga3nas' ignorance.3 21ootnote AA? 7ah45a6vagga' X. A (S4E. XBII. AC6).3 21ootnote AO A6 1? Co$#are Jern' the Lotus' III. H1' an 1ausb:!!' P45a6r45a6yana+sutta' 9 (11A1)' the 9 ee# an !o*e!y *oice o" 4u ha.9 (S4E. XXI. 6O' an X. H1C.)3 21ootnote AL? )s Southern 4u Cey!on' 4ur$ah' Sia$' etc.3 hists are rec7one those o"

21ootnote A6? )s Korthern 4u hists are rec7one those o" Ke#2Ga3!' Tibet' China' Corea' @a#an' @a*a' Su$atra' )nna$' an Ca$bo ia.3 21ootnote AN? 9Let your !ight so shine be"ore the wor! ' that you' ha*ing e$brace the re!igious !i"e accor ing to so we!!=taught a octrine an isci#!ine' $ay be seen to be "orbearing an $i! .9 (S4E. XBII. ACL' Da*i 8s an D! enberg8s trans!ation.)3 21ootnote A8? 85e$o*ing #ieces "ro$ a #i!e without $o*ing the re$ain er8 $ust' we #resu$e' be +ac7straws.3 21ootnote A9? 1or instance' ru!es "or eating' rin7ing (!i;uor)' an "or bathing. The 4u e6ce#t in su$$er' bathe once a "ortnight on!y.3 hist $on7'

21ootnote OC? Ko one is so ho!y that sin oes not hurt hi$' accor ing to 4u histic be!ie". The 4rah$an' on the contrary' was !iab!e to beco$e so ho!y that he cou! co$$it any sin an it i not a""ect his *irtue' which he store u# in a hea# by cu$u!ati*e asceticis$.3 21ootnote O1? The o""ering an rece#tion o" gi"ts is a!ways acco$#anie with water' both in 4u histic an 4rah$anic circ!es. Mhether this was a re!igious act or a !ega! sign o" surren er we ha*e not been ab!e to isco*er. Perha#s it arose si$#!y "ro$ water a!ways being o""ere as re"resh$ent to a guest (with "ruit)' as a sign o" guest="rien shi#.3 21ootnote OH? Sa7ya#uttiya Sa$anas' i.e.' 4u hists.3 21ootnote OA? In the case o" a $on7 ha*ing carna! connection with a nun the #ena!ty was instant e6#u!sion(ib. 6C). The nuns were sub+ect to the $on7s an 7e#t strict!y in han ' ob!ige a!ways to greet the $on7s "irst' to go to !essons once a "ortnight' an so "orth.3 21ootnote OO? -ah2Ga3su assana' the great Jing o" &!ory whose city is escribe with its "our gates' one o" go! ' one o" si!*er' one o" @a e an one o" crysta!' etc. The ear!ier 4u ha ha as 87ing o" g!ory8 8O'CCC wi*es an other co$"orts ;uite as re$ar7ab!e.3 21ootnote OL? Trans!ate by Da*i s' $uddhist Suttas an #ibbert Lectures.3 21ootnote O6? Mhat we ha*e se*era! ti$es ha to ca!! attention to is shown again by the si e !ight o" 4u his$ to be the case in 4rah$anic circ!es' na$e!y' that e*en in 4u ha8s ay whi!e 4rah$2Ga3 is the go o" the thin7ers In ra is the go o" the #eo#!e (together with Bishnu an Wi*a' i" the te6ts are as o! as they #reten to be).3

21ootnote ON? 7ah45a6(arinibb45a6na iii' to which 5hys Da*i s re"ers' is scarce!y a "air #ara!!e!.3 21ootnote O8? The i$itation o" the origina! #!ay on wor s is 5hys Da*i s8' who has trans!ate these Suttas in S4E. *o!. XI. 1or the "o!!owing see 1ausb:!!' ib. *o!. X.3 21ootnote O9? )"ter one enters on the strea$ o" ho!iness there are on!y se*en $ore #ossib!e births on earth' with one in hea*en< then he beco$es arhat' *enerab!e' #er"ecte ' an enters Kir*2Ga3na.3 21ootnote LC? Co$#are the "airies an s#irits in ib. *. 1C< an in i. A1' 8gi*e gi"ts to the go s.83 21ootnote L1? Me agree with 5hys Da*i s' $uddhism' ##. 111' HCN' that 4u ha hi$se!" was an atheist< but to the state$ent that Kir*2Ga3na was the 9e6tinction o" that sin"u!' gras#ing con ition o" $in an heart which wou! otherwise be the cause o" renewe in i*i ua! e6istences9 shou! in our o#inion be a e 9an therewith the e6tinction o" in i*i ua!ity.9 Co$#are 5hys Da*i s8 #ibbert Lectures' #. HLA.3 21ootnote LH? Co$#are the e"inition o" an 8outcast8 in the .asala+sutta? 9%e that gets angry an "ee!s hatre ' a wic7e $an' a hy#ocrite' he that e$braces wrong *iews an is eceit"u!' such an one is an outcast' an he that has no co$#assion "or !i*ing things.93 21ootnote LA? Co$#are ib. L. A6? 9In ue course he s#o7e' o" charity' $ora!ity' hea*en' #!easure' an the a *antage o" renunciation.93 21ootnote LO? See es#ecia!!y the Handaman.0 Paramattha&a0 745a6gandiya' an Suddhattha&a Suttas' trans!ate by 1ausb:!!' S4E. *o!. X.3 21ootnote LL? 1ausb:!!' in S4E. *o!. X' Suttani#2Ga3ta.3 21ootnote L6? The istinction between the Korthern an Southern octrine is in icate by the ter$s 8&reat Behic!e8 an 8Litt!e Behic!e8 res#ecti*e!y' the "or$er the wor7s o" K2Ga3g2Ga3r+una8s schoo! (see be!ow).3 21ootnote LN? )s -2Ga3itra7anya7a 4u 9to re ee$ the sins o" $en.93 ha ca$e once to earth

21ootnote L8? D" historic interest is the ra##ort between 4rah$anic' @ain. an 4u hist ta!es. ) case o" this sort has been care"u!!y wor7e out by Leu$ann' )ie Legende von 'itta und Sambh45u6ta' MQJ-. *. III< *i. 1.3 21ootnote L9? 9The go s who were worshi##e as true i*inities in In ia ha*e been ren ere "a!se E by $y (ea!9< inscri#tion cite by 4arth' #. 1AL. 4ut )Zo7a was a *ery to!erant #rince. 4arth8s notion o" 4u histic #ersecution can har !y be correct.3 21ootnote 6C? J:##en' )ie !eligion des $uddha' #. 198.3 21ootnote 61? Kot to be con"use with the se*enteen heresies an si6ty=three i""erent #hi!oso#hica! syste$s in the church itse!".3 21ootnote 6H? 1or $ore etai!s see 4arth' loc. cit.' #. 1AC "". )ccor ing to tra ition 4u his$ was intro uce into Tibet in the "ourth century' ).D.' the "irst $issionaries co$ing "ro$ Ke#2Ga3! (5oc7hi!!' #. H1C).3 21ootnote 6A? 4arth +ust!y iscre its the ta!e o" 4u his$ ha*ing been #ersecute out o" In ia. In this s7etch o" !ater 4u his$ we can but "o!!ow this author8s a $irab!e su$$ary o" the causes o" 4u histic ec!ine' es#ecia!!y agreeing with hi$ in assigning the "irst #!ace to the tor#i ity o" the !ater church in $atters o" re!igion. It was beco$e a great $achine' its s#iritua! enthusias$ ha been

e6hauste < it ha nothing #oetica! or beauti"u! sa*e the !egen o" 4u "reshness< "or 4u ha was now' in "act' on!y a grinning i o!.3

ha' an this ha !ost its

21ootnote 6O? %ere are e*e!o#e "u!!y the stories o" he!!s' ange!s' an a!! su#ernatura! #ara#herna!ia' together with theis$' i o!atry' an the co$#!ete $onastic syste$< $agic' "ab!e' absur ca!cu!ations in regar to nothings' an s#iritua! e$#tiness.3 21ootnote 6L? )t the sa$e ti$e the Cey!on canon was "i6e by the co$$entary o" 4u haghosha.3 21ootnote 66? Later it "o!!ows the $ystica! schoo!. 4oth schoo!s ha*e been a""ecte by 4rah$anis$. The &reat Behic!e' "oun e by K2Ga3g2Ga3r+una' was recogni(e at a "ourth counci! in Jash$eer about the ti$e o" the Christian era. Co$#are J:##en' #. 199.3 21ootnote 6N? Dn the La$aistic hierarchy an syste$ o" succession see -ayers' @5)S. IB. H8O.3 21ootnote 68? 1or the sa$e reason we o not enter u#on the outer "or$ o" 4u his$ as e6#resse in e$ono!ogy' sna7e=worshi# (@5)S. 6ii. H86) an sy$bo!is$ (ib. DS. 6iii. N1' 11O).3 21ootnote 69? S4E. *o!. 6' #art ii' #. A.3 21ootnote NC? Dha$$a#a a (1ran7e' QD-&. 6!*i' NA1). In Sans7rit one has dharma(atha with the sa$e sense. The te6t in the $ain is as trans!ate by -I!!er' se#arate!y' 18NH' an in S4E.' *oL 6. It was trans!ate by Meber' Streifen. i. 11H' in 186C.3 21ootnote N1? That is' they ie no $ore< they are "ree "ro$ the chain< they enter Kir*2Ga3na.3 21ootnote NH? 4u ha8s wor s on beco$ing 4u ha.3 21ootnote NA? It is to be obser*e that trans$igration into ani$a! "or$s is scarce!y recogni(e by 4u ha. %e assu$es on!y $en an su#erior beings as sub+ects o" @arma. Co$#are 5hys Da*i s8 Lectures' ##. 1CL'1CN. To the sa$e scho!ar is ue the state$ent that he was the "irst to recogni(e the true $eaning o" Kir*2Ga3na' 8e6tinction (not o" sou! but) o" !ust' anger' an ignorance.8 1or i*isions o" 4u hist !iterature other than the Tri#ita7a the sa$e author8s #ibbert Lectures $ay be consu!te (see a!so -I!!er' S4E. X' Intro uction' #. i).3 >>>>>

CHAPTER +IV.
EARLY HINDUISM.

Mhi!e the great heresies that we ha*e been escribing were agitating the eastern #art o" In ia'213 the o! ho$e o" 4rah$anis$ in the Mest re$aine true' in na$e i" not in "act' to the ancient "aith. 4ut in rea!ity changes a!$ost as great as those o" the "or$a! heresies were ta7ing #!ace at the core o" 4rah$anis$ itse!"' which' no !onger ab!e to be the re!igion o" a "ew c!ans' was now engage in the gigantic tas7 o" re$o e!!ing an assi$i!ating the in igenous be!ie"s an re!igious #ractices o" its new en*iron$ent. This was not a conscious act on the #art o" 4rah$anis$. )t "irst it was un erta7en a!$ost unwitting!y' an it was acco$#!ishe !ater not without re#ugnance. 4ut to #er"or$ this tas7 was the con ition o" continue e6istence. 4rah$anis$ ha to e6#an ' or shrin7' wither' an ie. 1or a thousan years a!$ost the on!y source o" in"or$ation in regar to this new growth is containe in the e#ic #oetry o" the ti$e' with the he!# o" a "ew a itiona! "acts "ro$ the !aw' an so$e si e !ight "ro$ inscri#tions. It is here that Bishnuis$ an Wi*ais$ are "oun as "u!!y e*e!o#e sectarian be!ie"s' acce#te by 4rah$anis$ with $ore or !ess istrust' an in $ore or !ess "u!ness o" "aith. It is to the e#ic that one $ust turn to stu y the bu ing an gra ua! "!owering o" the $o ern re!igions' which ha*e cast strict ortho o6y into the sha e. D" the two e#ics' one' the 52Ga3$2Ga3yana'2H3 has beco$e the D! Testa$ent o" the 5a$aite

Bishnuites o" the #resent ay. The 4h2Ga3rata'2A3 on the other han ' is scri#tura! "or a!! sects' because it is $ore uni*ersa!. The "or$er e#ic' in its #resent "or$' is what the %in us ca!! an 8art= #oe$'8 an in its "inish' its e6c!usi*e!y ro$antic sty!e' an its tota! !ac7 o" ner*ous ra$atic #ower' it is #robab!y' as the %in us c!ai$' the wor7 o" one $an' B2Ga3!$2Gi37i' who too7 the ancient !egen s o" Eastern In ia an $ou! e the$ into a stu#i sectarian #oe$. Dn the other han ' the 4h2Ga3rata is o" no one han ' either in origin or in "ina! re action< nor is it o" one sect< nor has it a##arent!y been thorough!y a""ecte ' as has the 52Ga3$2Ga3yana' by 4u histic in"!uences. -oreo*er' in the huge cong!o$eration o" stirring a *enture' !egen ' $yth' history' an su#erstition which goes to $a7e u# the great e#ic there is containe a "ar truer #icture o" the *u!gar custo$' be!ie"' an re!igion o" the ti$e than the too #o!ishe co$#osition o" B2Ga3!$2Gi37i is ab!e to a""or ' es#ite the "act that the !atter a!so has $any #o#u!ar e!e$ents we! e into it. There are' in "act' on!y two nationa! wor7s in In ia' on!y two wor7s which' witha!' not in their entirety' but in their nuc!eus' a"ter one has stri##e each o" its #riest!y toggery' re"!ect i$!y the heart o" the #eo#!e' not the c!e*erness o" one $an' or the #e antry o" schoo!s. 1or a "ew Be ic hy$ns an a "ew 4h2Ga3rata scenes $a7e a!! the !iterature' with #erha#s the e6ce#tion o" so$e "ab!es' that is not $ar7e !y og$atic' #e antic' or 8arti"icia!.82O3 So true is this that e*en in the case o" the 52Ga3$2Ga3yana one ne*er "ee!s that he is getting "ro$ it the genuine be!ie" o" the #eo#!e' but on!y that "or$ o" #o#u!ar be!ie" which B2Ga3!$2Gi37i has chosen to !et stan in his *ersion o" the o! ta!e. The great e#ic is heroic' B2Ga3!$2Gi37i8s #oe$ is ro$antic< the "or$er is rea!' the !atter is arti"icia!< an the re!igious g!eaning "ro$ each corres#on s to this istinction.2L3 Ths 4h2Ga3rata' !i7e other %in u wor7s' is o" uncertain ate' but it was co$#!ete as a 8&reat 4h2Ga3rata8 by the en o" the si6th century ).D.' an the characters o" the story are $entione ' as we!! 7nown' by P2Ga3nini' whose wor7 #robab!y be!ongs to the "ourth century 4.C. 1urther$ore' Dio Chrysosto$os' #robab!y citing "ro$ -egasthenes' re"ers to it< an the !atter authority escribes the worshi# o" the chie" go s o" the e#ic< whi!e the wor7 is na$e in one o" the o$estic S2Gu3tras' an a *erse is cite "ro$ it in the !ega! Sutra o" 42Ga3u h2Ga3yana.263 Dn the other han ' in its !atest growth it is on a #ar with the ear!ier Pur2Ga3nas' but it is not ;uite so a *ance in sectarianis$ as e*en the o! est o" these writings. It $ay' then' be rec7one as to!erab!y certain that the beginnings o" the e#ic ate "ro$ the "ourth or "i"th century be"ore the Christian era' an that it was ;uite a res#ectab!e wor7 by the ti$e that era began< a"ter which it continue to grow "or "i*e centuries $ore.2N3 Its re!igious i$#ortance can scarce!y be o*eresti$ate . In 6CC ).D.' "ar away "ro$ its nati*e ho$e' in Ca$bo ia' it was encirc!e with a te$#!e' an an en ow$ent was $a e by the 7ing #ro*i ing "or the ai!y recitation o" the #oe$. Its !ega! *erses are authoritati*e< its re!igion is to= ay that o" In ia as a who!e. The !atest !arge a itions to it were' as we thin7' the 4oo7 o" Laws' the 4oo7 o" Peace' an the genea!ogy o" Bishnu' which together "or$ a sort o" #seu o=e#ic. 4ut #ortions o" other boo7s' notab!y the "irst' "ourth' an se*enth' are #robab!y a!$ost as recent as are the $ore #a!#ab!e inter#o!ations. The 4h2Ga3rata (or the e#ic 2&ree7? &at e:ochSn3 gi*es us our "irst *iew o" %in uis$ in its sectarian e*e!o#$ents. 4ut no !ess oes it show us a changing 4rah$anis$. The $ost ty#ica! change in the 4rah$anis$ o" this #erio ' which co*ers a!! that ti$e ca!!e by -I!!er the era o" the 5enaissance' an en s with the #e antica!!y #i;uant !iterature o" the ra$a'283 is the abnor$a! growth o" the ascetic re!igious e6ercise. D! er 4rah$anis$' !i7e the sects' a $itte Togis an ascetics o" *arious 7in s' but their ai$ was to attain oneness with &o < an 8union8 (with &o ) is the yoga (Latin 9ugum has the sa$e origin) which they sought. 4ut it was not !ong be"ore the star*e ascetic' with his wi! a##earance an great re#utation "or sanctity' ins#ire an awe which' in the unscru#u!ous' was easi!y turne to a *antage. The Togi beca$e $ore or !ess o" a char!atan' $ore or !ess o" a +ugg!er. Kor was this a!!. Toga=#ractices began to ta7e #rece ence be"ore other re!igious #ractices. In the 4r2Ga3h$anas it is the sacri"ice that is go =co$#e!!ing< but in the e#ic' a!though sacri"ice has its #!ace' yet when $iracu!ous #ower is e6erte ' it is ue chie"!y to Toga concentration' or to the e;ua!!y genera! use o" "or$u!ae< not "or$u!ae as #art o" a sacri"ice' but as in the$se!*es #otent< an $ysterious mantras' use by #riest an warrior a!i7e' ser*e e*ery en o" $agic.293 )#art "ro$

ac;uisition o" #ower' this Toga=training is' $oreo*er' a!! that is nee "u! "ro$ the #oint o" *iew o" righteousness. Physica! #rowess here is the one thing a $irab!e. To stan "or years on one !eg' to be eaten by ants' to be in e*ery way an ascetic o" the $ost stoica! sort' is the truest re!igion. Such an ascetic has no or inary ru!es o" $ora!ity. In "act' his #ractices are $ost #ecu!iar' "or to se uce young wo$en is one o" his co$$onest occu#ations< an in his anger to cause an in+ury to his "oes is one o" the en s "or which he toi!s. The go s are nothing to hi$. They are #u##ets who$ he $a7es sha7e an tre$b!e at wi!!. )s #ortraye in the e#ic' in ter$s o" co$$on sense' the -uni (si!ent saint) is a $orose21C3 an *ery *u!gar=$in e o! $an' who see7s to inti$i ate others by a show o" $iracu!ous #ower. In the $atter o" #enances those o" the !aw are e6ten e beyon a!! boun s. The caste=restrictions are o" the c!osest' an the $ost heinous cri$e is to co$$it an o""ence against caste=or er. Dn the other han ' the greatest $erit is to gi*e gi"ts to #riests. This ha a!rea y #rocee e "ar enough' as was in icate by a #assage cite abo*e "ro$ -anu. 4ut in the e#ic the gree an ca#acity o" the #riest e6cee s a!! i$aginab!e !i$its. %e ta7es whate*er he can get an as7s "or $ore. %e has' by his own showing' scarce!y one esti$ab!e trait. )*arice' cu#i ity' sensua!ity' g!uttony' !o*e o" "inery' e""e$inacy' $eanness' an #ri e/e*erything charge against hi$ by the 4u hist/are his $ost $ar7e characteristics. %e a##ears' howe*er' to be worse than he a!ways was. 1or nothing is #!ainer' "ro$ this *ery e#ic' than that the #riests' a!though unite as a caste' were shar#!y istinguishe in their !i*es. The ascetic escribe abo*e re#resents the "ourth #erio o" the #riest!y !i"e. 4e!ow these stoo (a#art "ro$ stu ents)2113 her$its an househo! ers. The househo! ers' or such o" the$ as the e#ic un"ortunate!y is busie with' the roya! #riests' see$ to be those that are in rea!ity #riests on!y in na$e. In the 7ing8s #a!ace' his constant a *isors' his $ost unscru#u!ous u#ho! ers in wic7e ness' they ga*e the$se!*es u# to ;uest o" wea!th an #ower. 4ut one wou! err i" he thus is$isse the$ a!!. There were others that ha no #re"er$ent' who !i*e in ;uiet content in their own houses' an eser*e none o" the o##robriu$ right!y bestowe u#on their hy#ocritica! brothers. The her$its' too' a##ear to ha*e been a $i! an ino""ensi*e race' not #resu$ing too $uch on their caste=#ri*i!eges. To o""set ra#aciousness there are to$es o" $ora!ity o" the #urest sort. E*en in the !ater a itions to the e#ic one rea s? 9)way with gi"ts< recei*ing gi"ts is sin"u!. The si!7wor$ ies o" its wea!th9 (6ii. AAC. H9). Dne shou! co$#are' again' the e6a!te *erse (4u histic in tone) o" ib. AH1. ON? 9The re gar$ent' the *ow o" si!ence' the three="o! sta""' the water=#ot/these on!y !ea astray< they o not $a7e "or sa!*ation.9 There were oubt!ess goo an ba #riests' but the #ecu!iarity o" the e#ic #riest' ra#acious an !ust"u!' is that he g!ories in his sins. The chie" ob+ects o" worshi# (e6ce#t "or the in"!uence o" the sectarian re!igions) were #riests' -anes' an ' "or "or$8s sa7e' the Be ic go s. These go s' with the a ition o" the %in u P!utus (Jubera' the go o" riches)' are now ca!!e the eight 8wor! =guar ians'8 *i(.' In ra' Ta$a' Baruna' Jubera' )gni' S2Gu3rya' B2Ga3yu' So$a' an are usua!!y si$#!e an sha owy subor inates o" the greater new go s. In the shi"ting o" re!igious o#inion an in the e*e!o#$ent o" theo!ogica! conce#tions what i""erence can be trace between the sa$e go s as worshi##e in the Be a an as worshi##e in the e#icP )!though the Be ic i*inities ha*e been twice su#erse e ' once by the 1ather=go an again by the 45a6tm45a6 ' Lor ' they sti!! re$ain a orab!e an a ore ' acti*e in $any ways' though #assi*e be"ore the great )!!=go . It is' in ee ' e6tre$e!y i""icu!t' owing to the su#erstruction o" sectarian be!ie"' to get own to the "oun ation=re!igion o" the e#ic. The best one can o is to see in what way the o! go s i""er' as re#resente in the #oe$' "ro$ their o! er se!*es o" the 5ig Be a. 1ro$ this #oint o" *iew a!one' an entire!y irres#ecti*e o" the sects' $ani"o! changes wi!! be seen to ha*e ta7en #!ace. &reat So$a is no $ore. So$a is there' the $oon' but the g!ory o" the Be ic So$a has e#arte . %is !unar re#resentati*e is o" !itt!e i$#ortance. )gni' too' is change . )s 1ire in the 5ig Be a is not on!y the a!tar="ire' but a!so co$$on' e*ery= ay "ire' so' too' in the e#ic this go is the $ateria! "!a$e' an as such e*en #er"or$s his greatest ee s "or his worshi##ers. %e ta7es on e*ery "or$' e*en beco$ing a #riest' an a o*e. %e re$ains the #riest o" the go s' but his ay o" action in war is o*er. %e no !onger wins batt!es. 4ut he burns own a "orest to ai his #arty. 1or the

Be ic go s are now but wea7 #arti(ans o" the co$batants. In the sectarian #arts o" the e#ic )gni is on!y a #u##et. %is new re#resentati*e' S7an a' is the chie" batt!e=go ' a na$e a!$ost un7nown be"ore. %e hi$se!" is either the son o" Bishnu or a "or$ o" Wi*a. %e is the )!!=go ' the 45a6tm45a6 . It is he who burns the wor! when the ti$e sha!! ha*e co$e "or the genera! estruction. The high an $ighty Baruna o" the 5ig Be a is no !onger great. %e is no !onger serene. %e escen s an "ights on earth. In ra' too' batt!es with Britra as o" o! ' but he is ;uite anthro#o$or#hic' an o" no $ar7e *a!ue in the contest o" heroes. Kot on!y this' but a!! the go s together are re#resente as wea7er than a goo hero' not to s#ea7 o" a #riest!y ascetic. In a wor ' the go s are be!ie*e in' but with what a be!ie"V They no !onger' as natura! #owers' ins#ire s#ecia! res#ect. Their nature=origin is "or the $ost #art !ost. They are thorough!y anthro#o$or#hic. E*en S2Gu3rya' the sun' in action i" not in !au ation' is o"ten $ore $an than go . This gi*es a strange e""ect to the e#ic batt!e=scenes as co$#are with those o" %o$er. ,n!ess Bishnu is acti*e on the "ie! the action is essentia!!y hu$an. Ko great go or go ess stan s rea y to sa*e the "ainting warrior. %e "ights an "a!!s a!one. Sa*e "or the caresses an #!au its o" the ha!"=go s' the $ost that the Be ic go s can o is to wi#e away the sweat "ro$ the hero8s brow.21H3 The )!!=go oes not ta7e the #!ace o" the ban o" watch"u! an he!#"u! go s #icture by %o$er. Bishnu "ights on the "ie! < he sa*es on!y his #rot.g.s' an $uch as a $orta! warrior wou! o it. 4ut the Be ic go s hang !i7e a $ist u#on the e ge o" batt!e' an are a!! but i !e s#ectators o" the scene. )bstractions' as we!! as the )!!=go ' ha*e route the$' an Dhar$a or Duty is a greater go than In ra. 4ut there is an o! er si e to this' as we sha!! #resent!y show. Dn the $ora! si e the heroes o" the e#ic #ro"ess great be!ie" in the #ower an aw"u!ness o" this go Duty. )n so "ar as go ru!es o" chi*a!ry' they are theoretica!!y $ora!. Practica!!y they are sa*age' an their re!igion oes not inter"ere with their bruta! barbarity. The ten ency to cite i*ine instances o" sin as e6cuse "or co$$itting it is' howe*er' rebu7e ? 9Dne shou! neither #ractice nor b!a$e the (wrong) acts o" go s an seers'9 6ii. H9H. 1N=18. 1ro$ an eschato!ogica! #oint o" *iew it is $ost i""icu!t to get bac7 o" the state$ents $a e by the #riest!y co$#osers'21A3 who' in their *arious reF itings o" the e#ic' uni"or$!y ha*e gi*en the #antheistic goa! as that in which the characters be!ie*e. 4ut it is e*i ent that the warriors were not $uch a""ecte by this octrine. To the$ there was one !aw o" righteousness e6cee ing a!! others/to ie on the "ie! o" batt!e. )n "or such as i so' o*er an o*er again is the assurance gi*en that 8ha##iness in In ra8s hea*en8 is their rewar . )n #robab!y a true note is struc7 in this reiterate #ro$ise. To the $ass o" the *u!gar' union with brahma wou! ha*e been no attracti*e en . It is interesting to see the re$ains o" the o! er be!ie" sti!! "!ourishing in $i st o" e#ic #antheis$. )!though In ra has no such hy$n as has S2Gu3rya' yet is he sti!! !au e ' an he is a *ery rea! #erson to the 7night who see7s his hea*en.21O3 In "act' so !ong as natura! #heno$ena were regar e as i*ine' so !ong as thun er was go !y' it was but a secon ary ;uestion which na$e the go bore< whether he was the 8chie" an 7ing o" go s'8 or Bishnu $ani"esting hi$se!" in a s#ecia! "or$. This "or$' at any rate' was to en ure as such ti!! the en o" the cyc!e. There are other In ras. Each cyc!e has its own (i. 19N. H9). 4ut su""icient unto the age is the go thereo". I"' re!in;uishing the higher b!iss o" absor#tion' the 7night sought on!y In ra8s hea*en' an be!ie*e he was to "in it' then his be!ie" #ractica!!y oes not i""er $uch "ro$ that o" his ancestor' who acce#ts In ra as an u!ti$ate' natura! #ower. The ;uestion arises whether' a"ter a!!' the In ra=worshi# o" the e#ic is not rather #o#u!ar than $ere!y o! an #reser*e . Certain!y the rea!ity o" the be!ie" see$s ;uite as strong as that o" the e*er=new!y con*erte sectary. It $ay be oubte whether the istribution o" theo!ogica! be!ie" is *ery i""erent in the e#ic an Be ic ages. Phi!oso#hica! #antheis$ is *ery o! in In ia. The #riest be!ie*es one thing< the *u!gar' another. The #riest o" the Be ic age' !i7e the #hi!oso#her o" the ne6t age' an !i7e the !ater sectarian' has a be!ie" which runs ahea o" the #o#u!ar re!igion. 4ut the #o#u!ar re!igion in its sa!ient "eatures sti!! re$ains about the sa$e. )r+una' the e#ic hero' the #et o" Jrishna' *isits In ra8s hea*en an stays there "i*e years. It is the o! Be ic go s to who$ he turns "or wea#ons' ti!! the Wi*aite $a7es In ra sen the 7night "urther' to Wi*a hi$se!". The o! na$e' 7ing o" the Basus' is sti!! retaine "or In ra< an though the 8 i*ine wea#ons'8 which are winge with sacre "or$u!ae' are sai to be $ore than a $atch "or the go s< though in $any a #assage the 7night

an the saint $a7e In ra tre$b!e' yet sti!! a##ear' through the $ists o" ascetic an sectarian no*e!ties' In ra8s hea*en an his gran eur' shining with so$ething o" their o! g!ory. Bishnu sti!! shows his so!ar origin. D" hi$ an o" the sun is it sai in i entica! wor s? 9The sun #rotects an e*ours a!!'9 an 9 Bishnu #rotects an e*ours 9 (o" Bishnu' #assi$< o" the sun' iii. AA. N1). ) goo ea! o" o! stu"" is !e"t in the 1orest 4oo7 a$ongst the absur ta!es o" ho!y watering #!aces. Dne "in s re#eate se*era! ti$es the Be ic account o" In ra8s "ight with Britra' the "or$er8s thun erbo!t' howe*er' being now $a e o" a saint8s bones (ii. ch. 1CC=1CL). )gni is !au e (ib. ch. 1HA). To the )Z*ins21L3 there is one o! hy$n which contains Be ic "or$s (i. A). Baruna is sti!! !or o" the Mest' an goes acco$#anie with the ri*ers' 8$a!e an "e$a!e'8 with sna7es' an e$ons' an ha!"=go s (d45a6ityas0 s45a6dhyas0 d45a6ivatas). Later' but ear!ier than the #seu o=e#ic' there stan s with these go s Jubera' the go o" wea!th' the 8+ewe!=gi*er'8 who is the guar ian o" tra*e!!ers' the 7ing o" those e$ons ca!!e Ta7shas' which the !ater sect $a7es ser*ants o" Wi*a. %e is *arious!y na$e < 2163 he is a war"< he we!!s in the Korth' in -t. J2Ga3i!2Ga3sa' an has a e$oniac gate=7ee#er' -aca7ru7a. )nother newer go is the one a!rea y re"erre to' Dhar$a B2Ga3i*as*ata' or @ustice (Birtue' 5ight)' the son o" the sun' a tit!e o" Ta$a o! er than the Be as. %e is a!so the "ather o" the new !o*e=go ' J2Ga3$a. It is necessary to in icate the na$es o" the go s an their "unctions' !est one i$agine that with #antheis$ the Be ic re!igion e6#ire . E*en that o! ' i$#ious 4rah$anic "ab!e cro#s out again? 9The e*i!s were the o! er brothers o" the go s' an were con;uere by the go s on!y with tric7ery9 (in. AA. 6C)' an interesting re$iniscence o" the "act that the !ater na$e "or e*i! s#irit was origina!!y the one a##!ie to the great an goo s#irit ()sura the sa$e with )hura).21N3 )ccor ing to a rather !ate cha#ter in the secon boo7 each o" the great Be ic go s has a s#ecia! #ara ise o" his own' the $ost re$ar7ab!e "eature o" the account being that In ra8s hea*en is "i!!e with saints' ha*ing on!y one 7ing in it/a *iew ;uite "oreign to the teaching that is current e!sewhere in the e#ic. Mhere the sectarian octrine wou! o##ose the o! be!ie" it set abo*e In ra8s hea*en another' o" 4rah$2Ga3' an abo*e that a thir ' o" Bishnu (i. 89. 16 "".). )ccor ing to one #assage -t. -an ara2183 is a sort o" In ian D!y$#us. )nother account s#ea7s o" the %i$2Ga3!ayas' %i$a*at' as 8the i*ine $ountain' be!o*e o" the go s'8 though the 7night goes thence to &an ha$2Ga3 ana' an thence to In ra72Gi3!a' to "in the go s8 habitat (III. AN. O1). Personi"ie #owers !ie a!! aroun the re!igious %in u. )n this is es#ecia!!y true o" the e#ic character. %e #rays to -t. -an ara' an to ri*ers' abo*e a!! to the &anges. -t. Jo!2Ga3ha!a is i*ine' an begets i*ine o""s#ring on a ri*er (I. 6A). The Bin hya range o" $ountains ri*a!s the "ab!e -eru (aroun which course the sun an a!! the hea*en!y bo ies)' an this' too' is the ob+ect o" e*otion an #rayer.2193 In one #assage it is sai that in 4eh2Ga3r (-2Ga3ga ha) there was a #ea7 which was continuous!y 8worshi##e with o""erings o" "!owers an #er"u$es'8 e6act!y as i" it were a go . The reason why "!owers are gi*en an worn is that they bring goo !uc7' it is sai in the sa$e cha#ter (II. H1. 1L' HC' L1). Mhat is' #erha#s' the $ost stri7ing "eature o" %in u re!igious thought' as a who!e' is the stea "astness with which sur*i*e' e*en in the e#ic an in 4u his$' the "or$s an "or$u!ae o" the o! er "aith. )t a ti$e when #antheis$ or nihi!is$ is the a*owe cree the ancient go s sti!! e6ist' wea7' in ee ' yet in"use with a true i$$orta!ity. This is noticeab!e e*en $ore in unnoticeab!e ways' in the turns o" s#eech' in !itt!e co$#arisons' in the hy$ns' in short' in the by=#!ay o" the e#ic. 8Mithere are the gar!an s o" the go s' an their g!ory is e#arte '82HC3 but they sti!! recei*e ho$age in ti$e o" nee . )n in that ho$age is to be seen' an "ro$ the sa$e cause' the re*i*e or sur*i*ing worshi# o" the Be a. Each go in turn is $ighty' though )gni is the $ightiest o" the o! i*inities. In an e#ic hy$n to hi$ it is sai ? 9Thou art the $outh o" the wor! s< the #oets ec!are thee to be one an three="o! < as carrier o" the sacri"ice they arrange thee eight="o! . 4y thee was a!! create ' say the highest seers. Priests that ha*e $a e re*erence to thee attain the eterna! course their acts ha*e won' together with their wi*es an sons. They ca!! thee the water=gi*er in the air' together with !ightning. Dn thee "irst e#en s water. Thou art the creator an 4rihas#ati' thou art the two %orse$en' the two Ta$as' -itra' So$a' Min 9 (i. HH9. HA "".).2H13 )n yet this is in a #antheistic en*iron$entV The 5ig Be a is irect!y in*o7e ' though' o" course' not irect!y cite ' in the o! hy$n to the %orse$en' who are' howe*er' e!sewhere #ut with !ow ani$a!s an &uhya7as' e$ons

(i. 66).2HH3 They are the 9#hysicians o" the go s'9 the 9"irst=born9 the go! en bir s which wea*e the white an b!ac7 o" ti$e' create the whee! o" ti$e with a!! its seasons' an $a7e the sun an s7y (i. A. LL "".' 9v45a6gbhir 4r.6gbhis9). In ra hi$se!" is e6to!!e in Ja r2Gu38s hy$n< he is the s!ayer o" Ka$uci' the !or o" Wac2Gi3< he is the great c!ou ' c!ou an its thun er' creator an estroyer< he is Bishnu' 8So$a' great!y #raise '8 as we!! as "ire' air' ti$e in a!! its i*isions' earth an ocean< when !au e he rin7s the soma' an he is sung in the Be 2Ga3ngas (i. HL. N "".). Praise with this hy$n in ti$e o" nee o" rain' In ra 9co$$an e the c!ou s' saying' 8rain own the a$brosia89 (H6. H)< where there is sti!! the rain as synony$ous with a$brosia' an In ra not *ery i""erent!y concei*e "ro$ his Be ic se!". Thus in co$#arisons? 9)s In ra stan ing in hea*en brings b!iss to the wor! o" the !i*ing' so Bi ura e*er brought b!iss to the Pan us9 (i. 61. 1L). 4ut at the sa$e ti$e what changesV The go s asse$b!e an sing a hy$n to &aru a' the e#ic "or$ o" &arut$an' the hea*en!y bir ' who here stea!s the soma *ain!y guar e by the go s. &aru a' too' is Pra+2Ga3#ati' In ra' an so "orth. 2HA3 The go s are no !onger i*inities istinct "ro$ the ea 1athers' "or they are 9i entica! in being.9 So )gni says when the !atter is curse by 4hrigu? 9The i*inities an the -anes are satis"ie by the ob!ation in "ire. The hosts o" go s are waters' so' too' are the -anes. The "easts o" the new an "u!! $oon be!ong to the go s with the -anes< hence the -anes are i*inities an the i*inities are -anes. They are o" one being (e&4i6bh45u6t45a6s). I (1ire) a$ the $outh o" both' "or both eat the ob!ation #oure u#on $e. The -anes at the new $oon' the go s at the "u!!' are "e by $y $outh9 (i. N. N "".).2HO3 Such go s the e#ic hero "ears not (i. HHN. A8 "".). %y$ns to the$ are #ara!!e!e by hy$ns to sna7es' as in i. A. 1AO "".' against who$ is $a e the 9sar(asattram (sna7e sacri"ice) o" the Pur2Ga3nas9 (i. L1. 6). Di*inity is uni*ersa!. Jnights are as i*ine as the i*inest go ' the )!!=go . )r+una' the go =born $an' to who$ Jrishna re*ea!s the Di*ine Song' is hi$se!" go .2HL3 In this case whether go beco$es hu$an' or vice versa' no one 7nows. ,n er the a!! e$bracing c!oa7 o" #antheis$ the heart o" the e#ic concea!s $any an ancient rite an su#erstition. %ere is the co*enant o" b!oo ' the co*enant o" eath (re#resente by the $o ern 8sitting82H63)' an the co*enant o" water' which sy$bo!i(es both "rien shi# an the so!e$nity o" the curse. The "or$er are i!!ustrate by 4hi$a8s rin7ing b!oo as a sign that he wi!! "u!"i! his *ow'2HN3 an by 52Ga3$a !ying by Dcean to ie un!ess Dcean grants his wish. D" the water=rite that o" o""ering water in hos#ita!ity an as a "or$ in rece#tion o" gi"ts is genera!< that o" cursing by 8touching water8 (v45a6ry u(as(4r.6>ya)' occurs in iii. 1C. AH. 1or this #ur#ose ho!y=grass an other sy$bo!s are 7nown a!so'2H83 an "or$u!ae yie! on!y in #otency to !o*e=#hi!ters an $agic rugs. )nother co*enant besi es those +ust notice see$s to !ie concea!e in the a*oi ance o" the oor when in+ury is inten e . I" one goes in by the oor he is a guest who has antici#ate hos#ita!ity' an then he ares not re"use the res#ect an o""ering o" water' etc' which $a7es the "or$a! #act o" "rien shi#. I"' on the contrary' he oes not go in by the oor he is not ob!ige to recei*e the o""ering' an $ay re$ain as a "oe in the house (or in the city) o" his ene$y' with intent to 7i!!' but without $ora! wrong. This $ay be i$#!ie in the en o" the e#ic' where )Z*atth2Ga3$an' intent on secret $ur er o" his "oe' is #re*ente by go Wi*a "ro$ entering in at the gate' but going in by stea!th' an 8not by the oor8 o" the ca$#' gets to his "oe' who !ies as!ee#' an 7i!!s hi$ (6. 8. 1C). This $ight be thought' in ee ' to be $ere!y strategic' but it is in accor ance with the strict !aw o" a!! the !aw= boo7s that one' in or inary circu$stances' sha!! a*oi to enter a town or a house in any other way than through the oor (-anu' i*. NA< &aut. 9. AH' etc.)' an we thin7 it has a $ora! signi"icance' "or this a+dv45a6ra (non= oor) ru!e occurs again in the e#ic in +ust the circu$stances we ha*e escribe . The heroes in this case are not a"rai o" their "oe' who is in his town. They insu!t e*ery one as they a##roach' but they "in so$e other way o" getting in than by #assing through the gate' "or the e6#ress #ur#ose o" being $ora!!y ab!e to $a7e the 7ing "ight with the$ a"ter they ha*e entere his city. )n they cite the ru!e 8accor ing to !aw'8 which is that one $ay enter his "oe8s house by a+dv45a6ra0 8not by oor'8 but his "rien 8s house on!y 8by oor.8 )s they ha*e not entere 8by oor8 they say they $ay re"use the hos#ita!ity which the 7ing urges the$ to acce#t' an so they 7i!! hi$ (ii. H1. 1O' LA). Ste##ing in through the oor see$s' there"ore' to be a tacit agree$ent that one wi!! not in+ure the resi ent.2H93

In the e#ic' again' "etishis$ is "oun . The stu ent o" the 8science o" war'8 in or er to obtain his teacher8s 7now!e ge when the !atter is away' $a7es a c!ay i$age o" the #rece#tor an worshi#s this c!ay i o!' #racticing ar$s be"ore it (i. 1AH. AA). %ere too is e$ba!$e the be!ie" that $an8s !i"e $ay be boun u# with that o" so$e inani$ate thing' an the $an #erishes with the estruction o" his #sychic #rototy#e (iii. 1AL). The o! or ea!s o" "ire an water are recogni(e . 91ire oes not burn the house o" goo $en.9 9I" (as this $an asserts) he is Baruna8s son' then !et hi$ enter water an !et us see i" he wi!! rown9 (iii. 1AO. HN "".). ) hu$an sacri"ice is #er"or$e (iii. 1HN)< a!though the #riest who #er"or$s it is cast into he!! (ib. 1H8).2AC3 The teaching in regar to he!!s is about the sa$e with that a!rea y e6#!aine in connection with the !aw=boo7s' but the $ore e"inite #hysica! inter#retation o" he!! as a ho!e in the groun (garta' +ust as in the 5ig Be a) is retaine . )gastya sees his ancestors 8in a ho!e'8 which they ca!! 8a he!!8 (n45i6ray45a6 ). This is e*i ent!y the he!! 7nown to the !aw=#unsters an e#ic (i. NO. A9) as (uttra' 8the (ut he!!8 "ro$ which the son ((utra) e!i*ers (tra). 1or these ancestors are in the 8ho!e8 because )gastya' their escen ant' has not one his uty an begotten sons (i. OL. 1A< iii. 96. 1L)< one son being 8no son8 accor ing to !aw an e#ic (i. 1CC. 68)' an a!! the $erit o" sacri"ice being e;ua! to on!y one=si6teenth o" that obtaine by ha*ing a son. The teaching' again' in regar to the 1athers the$se!*es (the -anes)' whi!e not i""ering $ateria!!y "ro$ the o! er *iew' o""ers no*e!ties which show how !itt!e the absor#tion=theory ha ta7en ho! o" the re!igious consciousness. The *ery "act that the son is sti!! consi ere to be as necessary as e*er (that he $ay o""er "oo to his ancestors) shows that the be!ie*er' whate*er his #ro"esse "aith' e6#ects to e#en "or b!iss herea"ter u#on his (ost mortem $ea!s' as $uch as i his "athers u#on theirs. In the $atter o" the buria! o" the ea ' one "in s' what is anti;ue' that a!though accor ing to the "or$a! !aw on!y in"ants are burie ' an a u!ts are burne ' yet was buria! 7nown' as in the Be ic age. )n the sti!! o! er e6#osure o" the bo y' a"ter the Iranian "ashion' is not on!y hinte at as occurring here an there e*en be"ore the e#ic' but in the e#ic these "or$s are a!! recogni(e as e;ua!!y a##ro*e ? 9Mhen a $an ies he is burne or burie or e6#ose 9 (ni&4r.64s.6yate)2A13 it is sai in i. 9C. 1N< an the narrator goes on to e6#!ain that the 9he!! on earth'9 o" which the au itor 9has ne*er hear 9 (*s. 6) is re=birth in !ow bo ies' s#ea7ing o" it as a new octrine. 9)s i" in a rea$ re$aining conscious the s#irit enters another "or$9< the ba beco$ing insects an wor$s< the goo going to hea*en by $eans o" the 9se*en gates'9 *i(.' #enance' !ibera!ity' ;uietis$' se!"= contro!' $o esty' rectitu e' an $ercy. This is a union o" two *iews' an it is e*i ent!y the #o#u!ar *iew' that' na$e!y' the goo go to hea*en whi!e the ba go to new e6istence in a !ow "or$' as o##ose to the $ore !ogica! conce#tion that both a!i7e enter new "or$s' one goo ' the other ba . Then the estab!ishe sta ia' the #u#i!' the o! teaching (u(anishad) o" the househo! ers' an the woo = we!!ers are escribe ' with the re$ar7 that there is no uni"or$ity o" o#inion in regar to the$< but the ancient *iew cro#s out again in the state$ent that one who ies as a "orest=her$it 9estab!ishes in b!iss9 ten ancestors an ten escen ants. In this #art o" the e#ic the Pun+2Ga3b is sti!! near the theatre o" e*ents' the 8centre region8 being between the &anges an @u$na (I. 8N. L)< a!though the !ater a itions to the #oe$s show ac;uaintance with a!! countries' 7nown an un7nown' an with #eo#!es "ro$ a!! the wor! . Signi"icant in 6ii. 61. 1' H is the na$e o" the thir or er bh45a6i&shyacaryam 8beggarhoo 8 (be"ore the "orest=her$it an a"ter the househo! er). It was sai abo*e that the e#arte 1athers cou! assu$e a $orta! "or$. In the "or$a! c!assi"ication o" these e$igo s se*en 7in s o" -anes are enu$erate ' the tit!e o" one sub i*ision being 8those e$bo ie .8 4rah$2Ga3 is i enti"ie with the 1ather=go in connection with the -anes? 9)!! the -anes worshi# Pra+2Ga3#ati 4rah$2Ga3'9 in the #ara ise o" Pra+2Ga3#ati' where' by the way' are Wi*a an Bishnu (II. 11. OL' LC' LH< 8. AC). )ccor ing to this escri#tion 87ings an sinners'8 together with the -anes' are "oun in Ta$a8s ho$e' as we!! as 9those that ie at the so!stice9 (II. N "".< 8. A1). Constant!y the rea er is i$#resse with the "act that the characters o" the e#ic are acting an thin7ing in a way not con"or$ab!e to the i ea one $ight "or$ o" the %in u "ro$ the !aw. Me ha*e ani$a *erte u#on this #oint e!sewhere in connection with another $atter. It is this "actor that $a7es the stu y o" the e#ic so in*a!uab!e as an o""set to the *erisi$i!itu e o" be!ie"' e*en as be!ie" is taught (not #ractice ) in the !aw. There is a *ery o! ru!e' "or instance' against s!aughtering ani$a!s an eating $eat< whi!e to eat bee" is a $onstrous cri$e. Tet is it #!ain "ro$ the e#ic that $eat=eating

was custo$ary' an Be ic te6ts are cite ( iti >rutis) to #ro*e that this is #er$issib!e< whi!e a 7ing is e6to!!e "or s!aughtering catt!e (III. HC8. 6=11). It is sai out an out in iii. A1A. 86 that 8bee" is "oo '8 g45a6ur annam. Deer are constant!y eaten. There is an a$using #rotest against this #ractice' which was "e!t to be irreconci!ab!e with the ahims45a6 (non=in+ury) octrine' in III. HL8' where the re$nant o" eer !e"t in the "orest co$e in a *ision an beg to be s#are . ) is#ute between go s an seers o*er *egetab!e sacri"ices is recor e ' XII. AA8. )gain' asceticis$ is not the uty o" a warrior' but the e#ic hero #ractices asceticis$ e6act!y as i" he were a #riest' or a @ain' a!though the warning is gi*en that a warrior 8obtains a better !ot8 (lo&a) by ying in batt!e than by asceticis$. The asceticis$ is' o" course' e6aggerate ' but an instance or two o" what the %in u e6#ects in this regar $ay not be without interest. The warrior who beco$es an ascetic eats !ea*es' an is c!othe in grass. 1or one $onth he eats "ruits e*ery thir ay (night)< "or another $onth e*ery si6th ay< "or another $onth e*ery "ortnight< an "or the "ourth $onth he !i*es on air' stan ing on ti#toe with ar$s stretche u#. )nother account says that the 7night eats "ruit "or one $onth< water "or one $onth< an "or the thir $onth' nothing (III. AA. NA< A8. HH=H6< 16N). Dne $ay co$#are with these ascetic #ractices' which are not so e6aggerate ' in "act' as $ight be su##ose '2AH3 the 8one=!eg8 #ractice o" *irtue' consisting in stan ing on one !eg' e&a(45a6dena' "or si6 $onths or !onger' as one is ab!e (I. 1NC. O6< III. 1H. 1A=16). Since !earning the Be as is a tireso$e tas7' an ascetic #ractice $a7es it #ossib!e to ac;uire anything' one is not sur#rise to "in that a e*otee un erta7es #enance with this in *iew' an is on!y sur#rise when In ra' who' to be sure has a #ersona! interest in the Be as' brea7s in on the scene an rebu7es the ascetic with the wor s? 9)sceticis$ cannot teach the Be as< go an be tutore by a teacher9 (III. 1AL. HH). Dne "in s in the e#ic the o! be!ie" that the stars are the sou!s o" the e#arte '2AA3 an this occurs so o"ten that it is another sign o" the co$#arati*e newness o" the #antheistic octrine. Mhen the hero' )r+una' goes to hea*en he a##roaches the stars' 9which seen "ro$ earth !oo7 s$a!! on account o" their istance'9 an "in s the$ to be se!"=!u$inous re"u!gent saints' roya! seers' an heroes s!ain in batt!e' so$e o" the$ a!so being ny$#hs an ce!estia! singers. )!! o" this is in contra iction both to the o! er an to the newer syste$s o" eschato!ogy< but it is an ancient be!ie"' an there"ore it is #reser*e . In ra8s hea*en'2AO3 )$ar2Ga3*ati' !ies abo*e these stars2AL33 Ko !ess than "i*e istinct be!ie"s are thus enunciate in regar to the "ate o" 8goo $en a"ter eath. I" they be!ie*e in the )!!= go they unite with hi$ at once. Dr they ha*e a higher course' beco$ing gra ua!!y $ore e!e*ate ' as go s' etc' an u!ti$ate!y 8enter8 the )!!=go . )gain they go to the wor! o" 4rah$2Ga3. )gain they go to In ra8s hea*en. )gain they beco$e stars. The two !ast be!ie"s are the o! est' the brahmalo&a be!ie" is the ne6t in or er o" ti$e' an the "irst=$entione are the !atest to be a o#te . The hero o" the e#ic +ust wa!7s u# to hea*en' but his case is e6ce#tiona!. Mhi!e ange!s an s#irits swar$ about the wor! in e*ery sha#e "ro$ $ischie*ous or he!#"u! "airies to 52Ga3hu' whose hea sti!! swa!!ows the sun' causing ec!i#ses (I. 19. 9)' there are a "ew that are es#ecia!!y cons#icuous. Chie" o" the goo s#irits' atten ants o" In ra' are the Si has2A63 8saints'8 who occasiona!!y a##ear to b!ess a hero in con+unction with 8beings in*isib!e8 (III. AN. H1). Their na$e $eans !itera!!y 8b!esse 8 or 8success"u!'8 an #robab!y' !i7e the seers' 5ishis' they are the e#arte "athers in s#iritua! "or$. These !atter "or$ *arious c!asses. There are not on!y the 8great seers'8 an the sti!! greater 8brahma=seers'8 an the 8go =seers'8 but there are e*en 8 e*i!=seers'8 an 87ing=seers'8 these being s#irits o" #riests o" roya! !ineages.2AN3 The e*i! s#irits' !i7e the go s' are so$eti$es grou#e in threes. In a b!essing one cries out? 91arewe!! (svasti gacchahy an45a6mayam)< I entreat the Basus' 5u ras' 2G)3 ityas' -arut=hosts an the )!!=go s to #rotect thee' together with the S2Ga3 hyas< sa"ety be to thee "ro$ a!! the e*i! beings that !i*e in air' earth' an hea*en' an "ro$ a!! others that og thy #ath.92A83 In XII. 166. 61 "". the e*i!s "a!! to earth' $ountains' water' an other #!aces. )ccor ing to I. 19. H9. it is not !ong since the )suras were ri*en to ta7e re"uge in earth an sa!t water.2A93 These creatures ha*e e*ery 7in o" $iracu!ous #ower' whether they be goo or ba . %anu$an' "a$e in both e#ics' the i*ine $on7ey' with who$ is associate the i*ine 87ing o" bears8 @2Ga3$ba*an (III. H8C. HA)' can grow greater than $orta! eye can see (III. 1LC. 9). %e is sti!!

worshi##e as a great go in South In ia. )s an i!!ustration o" e#ic s#iritis$ the case o" I!*a!a $ay be ta7en. This e*i!' d45a6iteya' ha a tric7 o" coo7ing his e$bo ie younger brother' an gi*ing hi$ to saints to eat. Dne saint' su##osing the "!esh to be $utton (here is saint!y $eat=eatingV)' e*ours the ainty *ian < u#on which the e*i! 8ca!!s8 his brother' who is ob!ige to co$e' whether eaten or not' an in co$ing bursts the saint that has eaten hi$ (iii. 96). This is "o!7=!ore< but what re!igion oes not "o!7=!ore containV So' #ersoni"ie 1ate ho! s its own as an inscrutab!e #ower' $ightier than others.2OC3 There is another touch o" #ri$iti*e re!igious "ee!ing which re$in s one o" the usage in Ice!an ' where' i" a stranger 7noc7s at the oor an the one within as7s 8who is thereP8 the guest answers' 8&o .8 So in the e#ic it is sai that 8e*ery guest is go In ra8 (Par9anyo nn45a6nusa4.m6caran' iii. HCC. 1HA. In the e#ic Par+anya' the rain=go ' an In ra are the sa$e). D" #o#u!ar o! ta!es o" re!igious bearing $ay be $entione the retention an e!aboration o" the 4rah$anic e!uge=story' with -anu as Koah (iii. 18N)< the )Z*ins8 "eats in re+u*enating (iii. 1HA)< the co$bats o" the go s with the e$ons (Ka$uci' Wa$bara' Ba!a' Britra' Prah!2Ga3 a' Kara7a)' etc. (iii. 168). Turning now to so$e o" the newer traits in the e#ic' one notices "irst that' whi!e the o! sacri"ices sti!! obtain' es#ecia!!y the horse=sacri"ice' the r45a69as45u6ya an the !ess $eritorious v45a69a(eya0 together with the $onth!y an seasona! sacri"ices' there is in #ractice a !eaning rather to new sacri"ices' an a new cu!t. The soma is scarce' an the (45u6ti&a #!ant is acce#te as its substitute (iii. AL. AA) in a $atter=o"=course way' as i" this substitution' #er$itte o" o! by !aw' were now co$$on. The sacri"ice o" the wi ow is recogni(e ' in the case o" the wi*es o" 7ings' as a $eans o" obtaining b!iss "or a wo$an'2O13 "or the re!igion o" the e#ic is not entire!y care!ess o" wo$an. So$ewhat new' howe*er' is the se!"=i$$o!ation o" a $an u#on the #yre o" his son. Such a case is recor e in iii. 1AN. 19. where a "ather burns his son8s bo y' an then hi$se!" enters the "ire. Kew a!so' o" course' are the sectarian "esti*a!s an sacri"ices< an #ronounce is the gain in the go hea o" #riests' 7ing' #arents' e! er brother' an husban . The #riest has !ong been regar e as a go ' but in the e#ic he is go o" go s' a!though one can trace e*en here a growth in a u!ation.2OH3 The 7ing' too' has been i enti"ie be"ore this #erio with the go s. 4ut in the e#ic he is to his #eo#!e an abso!ute i*inity'2OA3 an so are the #arents to the son<2OO3 whi!e' since the e! er brother is the sa$e with a "ather' when the "ather is ea the younger brother worshi#s the e! er. So a!so the wi"e8s go is her husban < "or higher e*en than that o" the #riest is the husban 8s i*inity (III. HC6). The wi"e8s re!igious ser*ice is not concerne with "easts to the -anes' with sacri"ice to the go s' nor with stu ying the Be a. In a!! these she has no #art. %er re!igion is to ser*e her husban (III. HCL. HA)' an to ie' i" worthy o" the honor' on his "unera! #yre. Dtherwise the e#ic wo$an has re!igious #ractices on!y in *isiting the ho!y watering=#!aces' which now aboun ' an in rea ing the e#ic itse!". 1or it is sai o" both #ractices? 9Mhether $an or wo$an rea this boo7 (or 8*isit this ho!y #oo!8) he or she is "ree "ro$ sin9 (so in III. 8H. AA? 9E*ery sin co$$itte since birth by $an or wo$an is abso!*e by bathing in 8ho!y Push7ara9). It $ay be re$ar7e that as a genera! thing the eities in*o7e by wo$en are' by #re i!ection' "e$a!e i*inities' so$e o" the$ being $ere abstractions' whi!e 8the Creator8 is o"ten the on!y go in the wo$an8s !ist' e6ce#t' o" course' the #riests? 95e*erence to #riests' an to the Creator E -ay %r2Gi3' Wr2Gi3 (-o esty an 4eauty)' 1a$e' &!ory' Pros#erity' ,$2Ga3 (Wi*a8s wi"e)' La7sh$i (Bishnu8s wi"e)' an a!so Saras*at2Gi3' ($ay a!! these "e$a!e i*inities) guar thy #ath' because thou re*erest thy e! er brother'9 is a wo$an8s #rayer (III. AN. H6=AA).2OL3 D" the sectarian cu!ts +ust $entione the brahmamaha' I. 16O. HC' e!sewhere re"erre to' is the a!!= caste2O63 "east in honor o" 4rah$2Ga3 (or o" the 4rah$ans)< as ib. 1OA. A one "in s a sam45a69a in honor o" Wi*a< an istinct!y in honor o" the sa$e go o" horror is the sacri"ice' i.e.' i$$o!ation' o" one hun re 7ings' who are co!!ecte 9in the te$#!e o" Wi*a'9 to be s!aughtere !i7e catt!e in -2Ga3ga ha (II. 1L. HA)< an act which the heroes o" the e#ic #re*ent' an !oo7 u#on with scorn.2ON3 )s a substitute "or the r45a69as45u6ya' which $ay be connecte with the hu$an sacri"ice (Ind. Streifen' I. 61)' but is the best sacri"ice because it has the best !argesse (III. HLL. 1H)' the Baishna*a is suggeste to Duryo hana. It is a great sattram or !ong sacri"ice to Bishnu (ib. 1L an 19)< !onger

than a Bishnu#rabo ha (H6 Dct.). There is a S$riti rite escribe in III. 198. 1A as a svastiv45a6canam' a cere$ony to obtain a hea*en!y chariot which brings #ros#erity' the #riests being in*o7e "or b!essings (svasti). ]uite $o ern' co$#arati*e!y s#ea7ing' is the cu!t o" ho!y #oo!s< but it is to be obser*e that the b!essings e6#ecte are rare!y $ore than the ac;uire$ent o" brahma=wor! s' so that the institution see$s to be at !east o! er than the sectarian re!igions' a!though natura!!y a$ong the ho!y #oo!s is intru e a Bishnu=#oo!. This re!igious rite cannot be #asse o*er in si!ence. The custo$ is !ate 4rah$anic (as abo*e)' an sti!! sur*i*es. It has been an as#ect o" %in u re!igion "or centuries' not on!y in the *iew ta7en o" the #oo!s' but e*en occasiona!!y in the #!ace itse!". Thus the &anges' &ay2Ga3' Pray2Ga3ga' an Juru=P!ain are to= ay $ost ho!y' an they are $entione as a$ong the ho!iest in the e#ic cata!ogue.2O83 So$a is now re*a$#e by a bath in a ho!y #oo! (IX. AL. NL). )s in e*ery antithesis o" act an thought there are not !ac7ing #assages in the e#ic which ecry the #oo!s in co$#arison with ho!y !i"e as a $eans o" sa!*ation. Thus in III. 8H. 9 "".' the #oet says? 9The "ruit o" #i!gri$age (to ho!y #oo!s)/he whose han s' "eet' an $in are contro!!e <2O93 he who has 7now!e ge' asceticis$' an "a$e' he gets a!! the "ruit that ho!y #oo!s can gi*e. I" one is a*erse "ro$ recei*ing gi"ts' content' "ree "ro$ egois$' i" one in+ures not' an acts isintereste !y' i" one is not g!uttonous' or carna!=$in e ' he is "ree "ro$ sin. Let one (not bathe in #oo!s but) be without wrath' truth"u!' "ir$ in his *ows' seeing his se!" in a!! beings.9 This is' howe*er' a #rotest !itt!e hee e .2LC3 Pi!gri$age is $a e to #oo! an #!ain' to $ountain' tree' an ri*er. E*en then' as now' o" a!! #i!gri$ages that to &anges was $ost estee$e ? 9Drigina!!y a!! were ho!y< in the secon age Push7ara2L13 was ho!y< in the thir age the P!ain o" the Jurus was ho!y< an in this age &anges is ho!y9 (III. 8L. 9C).2LH3 4esi es &anges' the P!ain o" the Jurus an Pray2Ga3ga' the +unction o" &anges an @u$na' get the highest !au ation. Dther ri*ers' such as the &o$a! an Saras*at2Gi3' are a!so e6to!!e ' an the !ist is *ery !ong o" #!aces which to see or to bathe in re!eases "ro$ sin. 9%e who bathes in &anges #uri"ies se*en escen ants.2LA3 )s !ong as the bones o" a $an touch &anges=water so !ong that $an is $agni"ie in hea*en.9 )gain? 9Ko #!ace o" #i!gri$age is better than &anges< no go is better than Bishnu< nothing is better than brahma/so sai the sire o" the go s9 (iii. 8L. 9O=96). The *ery ust o" Juru=P!ain $a7es one ho!y' the sight o" it #uri"ies< he that !i*es south o" the Saras*at2Gi3' north o" the Drisha *at2Gi3 (i.e.' in Juru=P!ain)' he !i*es in the thir hea*en (iii. 8A. 1=AGHCA=HCL2LO3). This sort o" e6#iation "or sin is i$#!ie in a $ore genera! way by the re$ar7 that there are three 7in s o" #urity' one o" s#eech' one o" act' an one o" water (iii. HCC. 8H). 4ut in the e#ic there is sti!! another $eans o" e6#iating sin' one that is in icate in the 4rah$anic ru!e that i" a wo$an is an a u!teress she estroys ha!" her sin by con"essing it (as abo*e)' where' howe*er' re#entance is rather i$#!ie than co$$an e . 4ut in the e#ic Pur2Ga3na it is istinct!y state as a Wruti' or trite saying' that i" one re#ents he is "ree "ro$ his sin< na tat &ury45a6m (unar is the "or$u!a he $ust use' 8I wi!! not o so again'8 an then he is re!ease "ro$ e*en the sin that he is going to co$$it a secon ti$e' as i" by a cere$ony/so is the Wruti in the !aws' dharmas (iii. HCN. L1' LH).2LL3 Con"ession to the "a$i!y #riest is en+oine ' in 6ii. H68. 1O' to esca#e #unish$ent. Two other re!igious #ractices in the e#ic are noteworthy. The "irst is the e6tension o" i o!atry in #ictures. The a$iab!e 8go ess o" the house8 is re#resente ' to be sure' as a 52Ga37shas2Gi3' or e$oniac #ower' whose na$e is @ar2Ga3. 4ut she was create by the Se!"=e6istent' an is rea!!y *ery "rien !y' un er certain con itions? 9Mhoe*er e!ineates $e with "aith in his house' he increases in chi! ren< otherwise he wou! be estroye .9 She is worshi##e ' i.e.' her #ainte i$age is worshi##e ' with #er"u$es' "!owers' incense' "oo ' an other en+oyab!e things (II. 18).2L63 )nother #ractice that is *ery co$$on is the worshi# o" ho!y trees. Dne $ay co$#are the banyan at 4o hi &ay2Ga3 with the 8worshi#"u!8 *i!!age=tree o" II. HO. HA. Se! o$ an !ate is the use o" a rosary $entione (e.g.' III. 11H. L' a&sham45a6l45a6 ' e!sewhere a&sha)' a!though the wor is e$#!oye to $a7e an e#ithet o" Wi*a' )7sha$2Ga3!in.2LN3 )s has been sai a!rea y' an e6traor inary #ower is ascribe to the $ere re#etition o" a ho!y te6t' mantra. These are a##!ie on a!! occasions without the s!ightest re"erence to the sub+ect. 4y $eans o" mantra one e6orcises< reco*ers wea#ons< ca!!s go s an e$ons' etc.2L83 Mhen $is"ortune or

isease arri*es it is in*ariab!y ascribe to the $a!ignant action o" a e*i!' a!though the &arma teaching shou! suggest that it was the resu!t o" a "or$er $is ee on the *icti$8s #art. 4ut the *ery iteration' the insistence on new e6#!anations o" this octrine' show that the #o#u!ar $in sti!! c!ung to the o! i ea o" e$oniac inter"erence. Dccasiona!!y the naU*et. with which the e""ect o" a mantra is narrate is so$ewhat a$using' as' "or instance' when the heroine Jrishn2Ga3 "aints' an the by= stan ers 9s!ow!y9 re*i*e her 9by the use o" e$on= is#e!!ing mantras' rubbing' water' an "anning9 (iii. 1OO. 1N). )!! the wea#ons o" the heroes are ins#ire with an i$#e!!e by mantras. Su""icient insight into the "or$a! ru!es o" $ora!ity has been gi*en in the e6tracts abo*e' nor oes the e#ic in this regar i""er $uch "ro$ the !aw=boo7s. E*ery $an8s "irst uty is to act< inacti*ity is sin"u!. The $an that "ai!s to win a goo re#utation by his acts' a warrior' "or e6a$#!e' that is e*oi o" "a$e' a 8$an o" no account'8 is a bh45u6mivardhana0 41ree&: achthos arourSs6 a cu$berer o" earth (iii. AL. N). ) #ro*erb says that $an shou! see7 *irtue' gain' an #!easure< 9*irtue in the $orning< gain at noon< #!easure at night'9 or' accor ing to another *ersion' 9#!easure when young' gain in $i !e=age' an *irtue in the en o" !i"e9 (iii. AA. OC' O1). 9Birtue is better than i$$orta!ity an !i"e. Jing o$' sons' g!ory' wea!th' a!! this oes not e;ua! one=si6teenth #art o" the *a!ue o" truth9 (ib. AO. HH).2L93 Dne *ery strong su$$ing u# o" a iscourse on *irtuous beha*ior en s thus? 9Truth' se!"=contro!' asceticis$' generosity' non=in+ury' constancy in *irtue/these are the $eans o" success' not caste nor "a$i!y9 (945a6ti0 &ula' iii. 181. OH). ) octrine #ractice ' i" not #reache ' is that o" b!oo =re*enge. 9The una*enge she tears' which are wi#e away by the a*enger9 (iii. 11. 66)< an in accor ance with this "ee!ing is the state$ent? 9I sha!! satiate $y brother with his $ur erer8s b!oo ' an thus' beco$ing "ree o" ebt in res#ect o" $y brother' I sha!! win the highest #!ace in hea*en9 (ib. AO' AL). )s o" o! ' es#ite the new "aith' as a $atter o" #riest!y' "or$a! be!ie"' a!! e#en s on the sacri"ice? 9Law co$es "ro$ usage< in !aw are the Be as estab!ishe < by $eans o" the Be as arise sacri"ices< by sacri"ice are the go s estab!ishe < accor ing to the ru!e o" Be as' an usage' sacri"ices being #er"or$e su##ort the i*inities' +ust as the ru!es o" 4rihas#ati an ,Zanas su##ort $en9 (iii. 1LC. H8' H9). The #ernicious octrine o" atone$ent "or sin "o!!ows as a $atter o" course? 9Mhate*er sin a 7ing co$$its in con;uering the earth is atone "or by sacri"ices' i" they are acco$#anie with !arge gi"ts to #riests' such as cows an *i!!ages.9 E*en gi"ts to a sacre bu!! ha*e the sa$e e""ect (iii. AA. N8' N9< ib. AL. AO< iii. H. LN)' the occasion in han being a 7ing8s *io!ation o" his oath.26C3 D" these sacri"ices a great sna7e=sacri"ice "or$s the occasion "or narrating the who!e e#ic' the #!ot o" which turns on the nationa! *ice o" ga$b!ing.2613 1or i*ine sna7es are now e*en grou#e with other ce!estia! #owers' is#uting the *ictory o" earth!y co$batants as o In ra an S2Gu3rya? 9The great sna7es were on )r+una8s si e< the !itt!e sna7es were "or Jarna9 (*iii. 8N. OO' OL).26H3 They were (#erha#s) the !oca! go s o" the Kagas (Sna7es)' a tribe !i*ing between the &anges an @u$na. The re!igion o" the e#ic is $u!ti"or$. 4ut it stan s' in a certain sense' as one re!igion' an "ro$ two #oints o" *iew it is worthy o" s#ecia! regar . Dne $ay !oo7 u#on it either as the su$$ing u# o" 4rah$anis$ in the new %in uis$' as the "ina! e6#ression o" a re!igion which "orgets nothing an absorbs e*erything< or one $ay stu y it as a be!ie" co$#ose o" historica! strata' en ea*oring to i*i e it into its i""erent !ayers' as they ha*e been su#er=i$#ose one u#on another in the course o" ages. 1ro$ the !atter #oint o" *iew the Be ic i*inities c!ai$ the attention "irst. There are sti!! traces o" the origina! #ower o" )gni an S2Gu3rya' as we ha*e shown' an Min sti!! $a7es with these two a notab!e tria '26A3 whereas In ra' i$#otent as he is' hy$n!ess as he is'/sa*e in the o! est #ortions o" the wor7'/sti!! !ea s the go s' now go 7ins' o" the ancient #antheon' an sti!!' in theory' at !east' o"" a #ara ise to the 7night that ies nob!y on the "ie! .26O3 4ut one sees at once that the #reser*ation o" the ignity o" these eities is ue to i""erent causes. In ra cannot e*en sa*e a sna7e that gras#s his han "or sa"ety< he wages war against the e$ons8 8tri#!e town'8 an signa!!y "ai!s o" his #ur#ose' "or the e$ons are as strong as the go s' an there are D2Ga3na*en ras as we!! as D2Ga3na*arshis.26L3 4ut In ra is the "igure=hea o" the who!e ancient #antheon' an "or this reason he #!ays so constant' i" so wea7' a r[!e' in the e#ic. The on!y i$#ortant thing in connection with hi$ is his hea*en. )s an in i*i ua! eity In ra !i*es' on the who!e' on!y in the ta!es o" o! ' "or e6a$#!e'

in that o" his cheating Ka$uci (i6. OA. AH "".). Kothing new an c!e*er is to! o" hi$ which wou! in icate #ower' on!y a new tric7 or two' as when he stea!s "ro$ Jarna. It is ;uite otherwise with )gni an S2Gu3rya. They are not so *ague!y i enti"ie with the one go as is 8In ra an the other Basus.8 It is $ere!y because these go s are #ro$inent!y "or$s o" Bishnu that they are honore with hy$ns in the e#ic. This is seen "ro$ the nature o" the hy$ns' an a!so "ro$ the "act that it is either as "ire or as sun that Bishnu estroys at the en o" the aeons. 1or it is' #erha#s' so$ewhat aring to say' an yet it see$s to be the "act' that the so!ar origin o" Bishnu is not !ost sight o". The #antheistic Bishnu is the 45a6tm45a6 ' an Bishnu' a"ter a!!' is but a "or$ o" "ire. There"ore is it that the e#ic Bishnu is #er#etua!!y !a#sing into "ire< whi!e "ire an sun are oub!y honore as s#ecia! "or$s o" the highest. It is' then' not so $uch on account o" a sur*i*a! o" ancient ignity2663 that sun an "ire stan so high' but rather because they are the nearest a##roach to the e""u!gence o" the Su#re$e. Thus whi!e in one #!ace one is to! that a"ter se*en suns ha*e a##eare the su#re$e go s beco$e the "ire o" estruction an co$#!ete the ruin' in another he rea s that it is the sun a!one which' beco$ing twe!*e"o! ' oes a!! the wor7 o" the Su#re$e.26N3 In ra has hy$ns an sacri"ices' but a!though he has no so e6a!te hy$n as co$es to his 8"rien )gni'8 yet (in an iso!ate #assage) he has a new "east an ce!ebration' the account o" which a##arent!y be!ongs to the "irst #erio o" the e#ic' when the worshi# o" In ra sti!! ha signi"icance. In i. 6A' an Indramaha' or 8g!ori"ication o" In ra'8 is escribe a "esti*ity e6ten ing o*er two ays' an $ar7e by the erection o" a #o!e in honor o" the go /a cere$ony which 8e*en to= ay'8 it is sai ' is #ractice .2683 The o! ta!es o" the "ire=cu!t are reto! ' an new rites are 7nown.2693 Thus in iii. HL1. HC "".' Prince Duryo hana reso!*es to star*e to eath (ob!i*ious o" the ru!e that 8a suici e goes to he!!8)' an since this is a re!igious cere$ony' he c!othes hi$se!" in o! c!othes an ho!y=grass' 8touches water'8 an e*otes hi$se!" with intense a##!ication to hea*en. Then the e*i!s o" 5u ra ca!!e D2Ga3iteyas an D2Ga3na*as' who !i*e un ergroun e*er since they were con;uere by the go s' ai e by #riests' $a7e a "ire=rite' an with mantras 9 ec!are by 4rihas#ati an ,Zanas' an #roc!ai$e in the )thar*a=Be a'9 raise a ghost or s#irit' who is or ere to "etch Duryo hana to he!!' which she i$$e iate!y oes.2NC3 The "re;uent connection o" 4rihas#ati with the )thar*a=Be a is o" interest (abo*e' #. 1L9). %e is ;uite a *enerab!e' i" not who!!y ortho o6' author in the e#ic' an his 8ru!es8 are o"ten cite .2N13 That Be ic eity who' a!one o" #re=Be ic #owers' sti!! ho! s his #rou #!ace' Ta$a' the 7ing o" e#arte s#irits' *aries in the e#ic accor ing to the #erio re#resente . In o! ta!es he is sti!! ;uite Be ic in character< he ta7es the ea $an8s sou! o"" to his own rea!$. 4ut' o" course' as #antheis$ #re*ai!s' an eschato!ogy beco$es con"use ' Ta$a #asses into a sha ow' an at $ost is a bugbear "or the wic7e . E*en his co$#anions are sto!en "ro$ another rea!$' an one hears now o" 9Jing Ta$a with his 5u ras9 (III. HAN. 11)'2NH3 whi!e it is on!y the ba 2NA3 that go to Ta$a (III. HCC. HO)' in #o#u!ar be!ie"' a!though this *iew' itse!" o! ' re!a#ses occasiona!!y into one sti!! o! er' in accor ance with which (ib. O9) a!! the wor! is houn e on by Ta$a8s $essengers' an co$es to his abo e. %is ho$e2NO3 in the south is now !ocate as being at a istance o" 86'CCC !eagues o*er a terrib!e roa ' on which #asses a #rocession o" wretche or ha##y $orta!s' e*en as they ha*e beha*e uring !i"e< "or e6a$#!e' i" one has generous!y gi*en an u$bre!!a uring !i"e he wi!! ha*e an u$bre!!a on this +ourney' etc. The ri*er in Ta$a8s abo e is ca!!e Push#o a7a' an what each rin7s out o" it is accor ing to what he eser*es to rin7' coo! water or "i!th (ib. O6' L8).2NL3 In the *arious escri#tions it is not strange to "in iscor ant *iews e*en in #ortions be!onging a##ro6i$ate!y to the sa$e #erio . Thus in contra istinction to the #re*ai!ing *iew one rea s o" In ra hi$se!" that he is /amasya net45a6 Hamuce>ca hant45a6 8Ta$a8s !ea er' Ka$uci8s s!ayer8 (iii. HL. 1C.)' i.e.' those that ie in batt!e go to Ta$a. Dn the other han ' in the !ater s#ecu!ati*e #ortions' Ta$a is not eath. 9Ta$a is not eath' as so$e thin7< he is one that gi*es b!iss to the goo ' an woe to the ba .92N63 Death an !i"e are "oo!ishness an !ac7 o" "o!!y' res#ecti*e!y (!itera!!y' 8non="o!!y is non=$orta!ity8)' whi!e "o!!y an $orta!ity are counter o##osites. In #antheistic teaching there is' o" course' no rea! eath' on!y change. 4ut eath is a "e$a!e #ower' #ersoni"ie ' an shar#!y istinguishe "ro$ Ta$a. Death as a $eans o" change

thus re$ains' whi!e Ta$a is re!egate to the guar ianshi# o" he!!. The i""erence in regar to the !atter sub+ect' between ear!ier an !ater *iews' has been note abo*e. Dne co$#arati*e!y ear!y #assage atte$#ts to arrange the incongruous be!ie"s in regar to sams45a6ra (re=birth) an he!! on a sort o" s!i ing sca!e' thus? 9Dne that oes goo gets in the ne6t !i"e a goo birth< one that oes i!! gets an i!! birth9< $ore #articu!ar!y? 94y goo acts one attains to the state o" go s< by 8$i6e 8 acts' to the state o" $an< by acts ue to con"usion o" $in ' to the state o" ani$a!s an #!ants (viyon45i6 4s.6u)< by sin"u! acts one goes to he!!9 (adhog45a6mi' iii. HC9. H9=AH).2NN3 Birtue $ust ha*e been' as the e#ic o"ten ec!ares it to be' a 8subti!e $atter'8 "or o"ten a ta!e is to! to i!!ustrate the "act that one goes to he!! "or oing what he thin7s ($ista7en!y) to be right. Thus J2Ga3uZi7a is sent to he!! "or s#ea7ing the truth' whereas he ought to ha*e !ie to sa*e !i"e (*iii. 69. LA)' "or he was 9ignorant o" *irtue8s subti!ty.92N83 ) #assage (i. NO. HN "".) that is re"!ecte in -anu (*iii. 8L=86) says that Ta$a B2Ga3i*as*ata ta7es away the sin o" hi$ with who$ is satis"ie 9the one that witnesses the act' that stan s in the heart' that 7nows the groun 9< but Ta$a tortures hi$ with who$ this one (#ersoni"ie conscience) is issatis"ie . 1or 9truth is e;ua! to a thousan horse=sacri"ices< truth is highest brahma9 (ib. 1CA' 1C6). 1o!!owing ownwar the course o" re!igious e*e!o#$ent' as re"!ecte in the e#ic' one ne6t "in s traces o" 4rah$anic theo!ogy not on!y in the "ew #assages where (4rah$2Ga3) Pra+2Ga3#ati re$ains untouche by sectarianis$' but a!so in the har7ing bac7 to o! "or$u!ae. Thus the insistence on the 4rah$anica! sacre ness o" the nu$ber se*enteen is #reser*e (6ii. H69. H6< iii. H1C. HC' etc)< an ,#anisha ic is the 9"oo is Pra+2Ga3#ati9 o" iii. HCC. A8 (Ta$a in OC). There is an interesting rehabi!itation o" the #ri$iti*e i ea o" the )Z*ins in the new ascri#tion o" "or$a! i*inity to the (#ersoni"ie ) Twi!ights (San hy2Ga3) in iii. HCC. 8A' a!though this who!e #assage is $ore Puranic than e#ic. 1ro$ the sa$e source is the octrine that the "ruit o" action e6#ires at the en o" one hun re thousan &al(as (ib. *s. 1H1). Dne o" the o est re!igious "rea7s in the e#ic is the su en e6a!tation o" the 5ibhus' the Be ic (season=go s) artisans' to the #osition o" highest go s. In that hea*en o" 4rah$2Ga3' which is abo*e the Be ic go s8 hea*en' there are the ho!y seers an the 5ibhus' 8the i*inities o" the go s8< who o not change with the change o" &al(as (as o other Be ic go s)' III. H61. 19=HA. Dne $ight a!$ost i$agine that their three"o! ness was causati*e o" a trinitarian i enti"ication with a su#re$e tria < but no' "or sti!! higher is the 8hea*en o" Bishnu8 (*s. AN). The contrast is $ar7e between this an 45A6it. $r. III. AC' where the 5ibhus with so$e i""icu!ty obtain the right to rin7 soma. There is an as#ect o" the e#ic re!igion u#on which it is necessary to touch be"ore treating o" the sectarian e*e!o#$ent. In the ear!y #hi!oso#hica! #erio wise #riests $eet together to iscuss theo!ogica! an #hi!oso#hica! ;uestions' o"ten ai e ' an o"ten brought to grie"' by the wit o" wo$en is#utants' who are "ree!y a $itte to hear an share in the iscussion. Mhen' howe*er' #antheis$' nay' e*en Bishnuis$' or sti!! $ore' Jrishnais$' was an acce#te "act u#on what' then' was the wis o$ o" the #riest e6#en e P )#art "ro$ the e#ic' the best inte!!ects o" the ay were occu#ie in researches' co i"ying !aws' an so!*ing' in rather og$atic "ashion' #hi!oso#hica! (theo!ogica!) #rob!e$s. The e#ic #resents #ictures o" scenes which see$ to be a re"!ection "ro$ an ear!ier ay. 4ut one sees o"ten that the wis o$ is co$$on#!ace' or e*en si!!y. In ia!ectics a so#histica! subt!ety is shown< in co i"ying $ora! ru!es' a te ious triteness< in a$oebic #asses o" wit there are astoun ing e6hibitions' in which the goo scho!iast sees treasures o" wis o$' where a $o ern is ob!ige to ta7e the$ in their !itera! u!ness. Thus in III. 1AH. 18' a boy o" twe!*e or ten (1AA. 16)' who is i*ine!y #recocious' e"eats the wise $en in is#utation at a sacri"ice' an in the "o!!owing section (1AO. N "".) si!ences a is#utant who is regar e as one o" the c!e*erest #riests. The con*ersation is recor e in "u!!. In what oes it consistP The o##onent $entions a nu$ber o" things which are one< the boy re#!ies with a *erse that gi*es #airs o" things< the other $entions tria s< the chi! cites grou#s o" "ours' etc.' unti! the o##onent' ha*ing cite on!y one ha!"=*erse o" thirteens' can re$e$ber no $ore an sto#s' on which the chi! co$#!etes the *erse' an is ec!are winner. The conun ru$s which #rece e $ust ha*e been consi ere *ery witty' "or they are re#eate e!sewhere? Mhat is that whee! which has twe!*e #arts an three hun re an si6ty s#o7es' etc.P

Tear. Mhat oes not c!ose its eye when as!ee#' what oes not $o*e when it is born' what has no heart' what increases by $o*ingP These ;uestions "or$ one=ha!" *erse. The ne6t ha!"=*erse gi*es the answers in or er? "ish' egg' stone' ri*er. This wis o$ in the "or$ o" #u((!es an answers' brahmodya' is *ery o! ' an goes bac7 to the Be ic #erio . )nother goo case in the e#ic is the e$on Ta7sha an the ca#ture 7ing' who is not "ree ti!! he answers certain ;uestions correct!y. 2N93 4ut a!though a certain a$ount o" theo!ogic !ore $ay be g!eane "ro$ these ;uestions' yet is it o" greater interest to see how the #riests iscusse when !e"t ;uiet!y to their own e*ices. )n a *ery natura! escri#tion o" such a scene is e6tant. The #riests 9ha*ing so$e !eisure928C3 or *acation "ro$ their !abors in the 7ing8s house' sit own to argue' an the #oet ca!!s their iscussion vita4n.6 4d.645a60 i.e.' tric7y so#histica! argu$entation' the escri#tion bearing out the +ustness o" the #hrase? 9Dne crie ' 8that is so'8 an the other' 8it is not so8< one crie ' 8an that is so'8 an the other' 8it $ust be so8< an so$e by argu$ents $a e wea7 argu$ents strong' an strong wea7< whi!e so$e wise ones were a!ways swoo#ing own on their o##onent8s argu$ents' !i7e haw7s on $eat.92813 In III. H. 1L' the ty#e o" c!e*er #riest is 8s7i!!e in Toga an S2Ga32.n37hya'8 who incu!cates renunciation. This sage teaches that $enta! iseases are cure by Toga< bo i!y' by $e icine< an that esire is the root o" i!!. 4ut by "ar the $ost interesting theo!ogica! iscussion in the e#ic' i" one e6ce#t the Di*ine Song' is the con*ersation o" the hero an heroine in regar to the cause o" earth!y ha##iness. This iscussion is an o! #assage o" the e#ic. The *ery "act that a wo$an is the is#utant gi*es an archaic e""ect to the narration' an re$in s one o" the scenes in the ,#anisha s' where !earne wo$en co#e success"u!!y with $en in is#!ays o" theo!ogica! acu$en. 1urther$ore' the theo!ogica! #osition ta7en' the absence o" Bishnuis$' the a##ea! to the 8Creator8 as the highest Power' ta7e one bac7 to a "or$er age. The octrine o" s#ecia! grace' which cro#s out in the ,#anisha s'28H3 here recei*es its e6#osure by a su en c!ai$ that the con*erse o" the theory $ust a!so be true' *i(.' that to those not sa*e by grace an e!ection &o is as crue! as %e is 7in to the e!ect. The situation is as "o!!ows? The 7ing an ;ueen ha*e been base!y robbe o" their 7ing o$' an are in e6i!e. The ;ueen urges the 7ing to brea7 the *ow o" e6i!e that has been "orce "ro$ hi$' an to ta7e *engeance on their o##ressors. The 7ing' in re#!y' sings a song o" "orgi*eness? 91orgi*eness is *irtue' sacri"ice' Be a< "orgi*eness is ho!iness an truth< in the wor! o" 4rah$2Ga3 are the $ansions o" the$ that "orgi*e.9 This song (III. H9. A6 "".) on!y irritates the ;ueen' who at once !aunches into the "o!!owing interesting tira e (AC. 1 "".)? 95e*erence to the Creator an Dis#oser28A3 who ha*e con"use thy $in V %ast thou not worshi##e with sa!utation an honore the #riests' go s' an $anesP %ast thou not $a e horse=sacri"ices' the r45a69as45u6ya=sacri"ice' sacri"ices o" e*ery sort ((u4n.6 4d.6ari&a04TU6 gosava)P Tet art thou in this $iserab!e #!ightV Beri!y is it an o! story (itih45a6sa) that 8the wor! s stan un er the Lor 8s wi!!.8 1o!!owing the see &o gi*es goo or i!! in the case o" a!! beings. -en are a!! $o*e by the i*inity. Li7e a woo en o!!' $o*ing its !i$bs in the han s o" a $an' so o a!! creatures $o*e in the Creator8s han s. -an is !i7e a bir on a string' !i7e a bea on a cor . )s a bu!! is !e by the nose' so $an "o!!ows the wi!! o" the Creator< he ne*er is a creature o" "ree wi!! (45a6tm45a6dhina). E*ery $an goes to hea*en or to he!!' as he is sent by the Lor 8s wi!!. &o hi$se!"' occu#ie with nob!e or with wic7e acts' $o*es about a$ong a!! create things' an un7nown #ower (not 7nown as 8this one8). The b!esse &o ' who is se!"=create ' the great "ore"ather ((ra(it45a6maha)' #!ays with his creatures +ust as a boy #!ays with toys' #utting the$ together an estroying the$ as he chooses. Kot !i7e a "ather is &o to %is creatures< %e acts in anger. Mhen I see the goo istresse ' the ignob!e ha##y' I b!a$e the Creator who #er$its this ine;ua!ity. Mhat rewar oes &o get that he sen s ha##iness to this sin"u! $an (thy o##ressor)P I" it be true that on!y the in i*i ua! that oes the act is #ursue by the "ruit o" that act (&arma octrine) then the Lor who has one this act is e"i!e by this base act o" %is. I"' on the other han ' the act that one has one oes not #ursue an o*erta7e the one that has one it' then the on!y agency on earth is brute "orce (this is the on!y #ower to be res#ecte )/an I grie*e "or the$ that are without itV9 To this #!ea' which in its ac7now!e g$ent o" the Creator as the highest go ' no !ess than in its oubt"u! a $ission o" the &arma octrine' is o" #ecu!iar interest' the 7ing re#!ies with a re"utation

no !ess worthy o" regar ? 9Thy argu$ent is goo ' c!ear an s$ooth' but it is hetero o6 (n45a6sti&yam). I ha*e sacri"ice an #ractice *irtue not "or the sa7e o" rewar ' but because it was right. I gi*e what I ought to gi*e' an sacri"ice as I shou! . That is $y on!y i ea in connection with re!igious obser*ances. There is no *irtue in trying to $i!7 *irtue. Do not oubt. Do not be sus#icious o" *irtue. %e that oubts &o or uty goes to he!! (con"usion)' but he that oes his uty an is "ree "ro$ oubt goes to hea*en (beco$es i$$orta!). Doubt not scri#tura! authority. Duty is the sa*ing shi#. Ko other gets to hea*en. 4!a$e not the Lor Creator' who is the highest go . Through %is grace the "aith"u! gets i$$orta!ity. I" re!igious obser*ances were without "ruit the uni*erse wou! go to estruction. Peo#!e wou! not ha*e been goo "or so $any ages i" there ha been no rewar "or it. This is a $ystery o" the go s. The go s are "u!! o" $ystery an i!!usion.9 The ;ueen' "or a!! the wor! !i7e that wise wo$an in the ,#anisha s' whose argu$ent' as we showe in a #rece ing cha#ter' is cut short not by counter=argu$ent' but by the threat that i" she as7 too $uch her hea wi!! "a!! o""' recants her errors at this rebu7e' an in the "o!!owing section' which e*i ent!y is a !ater a ition' ta7es bac7 what she has sai . %er new e6#ression o" be!ie" she cites as the o#inion o" 4rihas#ati (AH. 61' 6H)< but this is a##!icab!e rather to her "irst cree o" oubt. Perha#s in the origina! *ersion this authority was cite at the en o" the "irst s#eech' an with the inter#o!ation the re"erence is $a e to a##!y to this seer. So$ething !i7e the ;ueen8s re$ar7s is the oubt"u! saying o" the 7ing hi$se!"' as ;uote e!sewhere (III. HNA. 6)? 9Ti$e an "ate' an what wi!! be' this is the on!y Lor . %ow e!se cou! this istress ha*e co$e u#on $y wi"eP 1or she has been *irtuous a!ways.9 Me turn now to the great sectarian go s' who e*entua!!y unite with 4rah$2Ga3 to "or$ a #antheistic trinity' a conce#tion which' as we sha!! show' is not o! er than the "i"th or si6th century a"ter Christ. >>>>> FOOTNOTES$ 21ootnote 1? The ri*a! heresies see$ a!so to be!ong to the East. There were thus $ore than ha!" a o(en heretica! bo ies o" i$#ortance agitating the region about 4enares at the sa$e ti$e. Subse;uent!y the @ains' who' as we ha*e shown' were !ess estrange "ro$ 4rah$anis$' ri"te westwar ' whi!e the 4u hist strongho! re$aine in the East (both' o" course' being re#resente in the South as we!!)' an so' whereas 4u his$ e*entua!!y retreate to Ke#2Ga3! an Tibet' the @ains are "oun in the *ery centres o" o! an new (sectarian) 4rah$anis$' De!hi' -athur2Ga3' @ey#ur' 2G)3+$2Gi3r.3 21ootnote H? 8The wan ering o" 52Ga3$a'8 who is the sectarian re#resentati*e o" Bishnu.3 21ootnote A? The 84h2Ga3rata (ta!e)8' so$eti$es ca!!e -ah2Ga3=4h2Ga3rata' or &reat 4h2Ga3rata. The Bishnuite sectarianis$ here a *ocate is that o" Jrishna. 4ut there is as $uch Wi*ais$ in the #oe$ as there is Bishnuis$.3 21ootnote O? Dra$atic an !yric #oetry is arti"icia! e*en in !anguage.3 21ootnote L? Schroe er' #. OLA' co$#ares the $utua! re!ation o" the -ah2Ga3bh2Ga3rata an 52Ga3$2Ga3yana to that o" the Kibe!ungen!ie an the Par(i*a! o" Mo!"ra$ *on Eschenbach. @acobi' in his 852Ga3$2Ga3yana'8 has !ate!y c!ai$e a consi erab!e anti;uity "or the "oun ation !egen s o" the 52Ga3$2Ga3yana' but he oes not is#ro*e the !ate co$#!ete "or$.3 21ootnote 6? i. N8. 1C< see 4Ih!er8s Intro uction.3 21ootnote N? @acobi see7s to #ut the co$#!ete nuc!eus at the ti$e o" the Christian era' but it $ust ha*e been ;uite a !arge nuc!eus in *iew o" the a!!usions to it in #rece ent !iterature. %o!t(t$ann #uts the co$#!etion at about 1CCC ).D.< but in NCC ).D.' it was co$#!ete' an $ost scho!ars wi!! agree with 4Ih!er that the #resent -ah2Ga3=4h2Ga3rata was co$#!ete by the si6th or se*enth century. In LAA ).D. it containe 1CC'CCC istichs' that is' it was about the si(e it is now.3

21ootnote 8? 4y the ti$e the ra$a began the e#ic was beco$e a re!igious storehouse' an the actua! e#ic story re#resente not a "i"th o" the who!e wor7' so that' with its si$#!e !anguage' it $ust ha*e see$e ' as a !iterary #ro uction' *ery weariso$e to the $in s that e!ighte in the arti"icia! co$#oun s an ro$antic e#iso es o" the ra$a an !yric. 4ut e*en to= ay it is recite at great "\tes' an !istene to with ra#t attention' as the rha#so es with $ore or !ess ra$atic #ower recite its ho!y *erses.3 21ootnote 9? The !ater !aw=boo7s say e6#ress!y that wo$en an s!a*es ha*e a right to use mantra0 mantr45a6dhi&45a6ri4n.6as. 4ut the !ater !ega! S$ritis are no $ore than isguise sectarian Pur2Ga3nas.3 21ootnote 1C? Co$#are the *isit o" the o! -uni on the #rince in iii. H6H. 8. %e is (arama&o(ana' 8e6tre$e!y irritab!e8< ca!!s "or "oo on!y to re+ect it< grow!s at the ser*ice' etc. E*erything $ust be one 8;uic7!y8 "or hi$. 9I a$ hungry' gi*e $e "oo ' Auic&'9 is his way o" s#ea7ing' etc. (1H). The a +ecti*e is one a##!ie to the )!!=go s' (arama&rodhinas.3 21ootnote 11? Each s#iritua! teacher instructe high=caste boys' in c!asses o" "our or "i*e at $ost. In 6ii. AH8. O1 the "our stu ents o" a #riest go on a stri7e because the !atter wants to ta7e another #u#i! besi es the$se!*es an his own son.3 21ootnote 1H? The saints in the s7y #raise the co$batants (*ii. 188. O1< *iii. 1L. HN)< an the go s roar a##ro*a! o" #rowess 9with roars !i7e a !ion8s9 (*iii. 1L. AA). In ra an S2Gu3rya an the )#sarasas coo! o"" the heroes with hea*en!y "ans (ib. 9C. 18). 1or the !ast i*inities' see %o!t($ann8s essays' QD-&. 666ii. H9C< 666iii. 6A1.3 21ootnote 1A? The origina! author o" the -ah2Ga3bh2Ga3rata is re#ute to be o" !ow caste' but the writers o" the te6t as it is to= ay were sectarian #riests. It was written own' it is sai ' by &aneZa' 8!or o" the troo#s8 o" Wi*a' i. 1. N9' an so$e historic truth !ies in the ta!e. The #riests o" Wi*a were the !ast to retouch the #oe$' as we thin7.3 21ootnote 1O? )gni=worshi# is #art!y a""ecte by the octrine that the Sa$*arta7a "ire (which estroys the wor! at the cyc!e8s en ) is a "or$ o" Bishnu. In Sta$ba$itra8s hy$n it is sai ? 9Thou' D )gni' art the a!!' in thee rests the uni*erse E Sages 7now thee as sing!e yet $ani"o! . )t the e6#iration o" ti$e thou burnest u# the three wor! s' a"ter ha*ing create the$. Thou art the originator an su##ort o" a!! beings9 (i. HAH. 1H). E!sewhere $ore Be ic e#ithets are gi*en' such as 8$outh o" the go s8 (ii. A1. OH)' though here 8the Be as are #ro uce "or )gni8s sa7e.8 In this sa$e #rayer one rea s' 8$ay )gni gi*e $e energy< win ' gi*e $e breath< earth' gi*e $e strength< an water' gi*e $e hea!th8 (OL). )gni' as we!! as Wi*a' is the "ather o" Ju$2Ga3ra J2Ga3rti7eya' i.e.' S7an a (ib. OO).3 21ootnote 1L? 4ut the )Z*ins are W2Gu3 ras In the 8cast=hoo o" go s8 (the caste=or er being )ngirasas' 2G)3 ityas' -aruts an )W*ins)' 6ii. HC8. HA=HL< an In ra in one #assage re"uses to associate with the$' 6iii. 1LN. 1N (cite by %o!t($ann' QD-&. 666ii. AH1).3 21ootnote 16? -anibha ra' in iii. 6O' is 7ing o" Ta7sash< he is the sa$e with Jubera' ib. ch. O1 (B2Ga3iZina*ana).3 21ootnote 1N? In the Cos$ogony the go s are the sons o" the -anes' 6ii. A1H. 9.3 21ootnote 18? Mhen the go s churn the ocean to get a$brosia' an ancient ta!e o" the e#ic' -an ara is the twir!ing=stic7. It is situate in $o ern 4eh2Ga3r' near 4haga!#ur.3 21ootnote 19? III. OH< 1A9. 1O' where the &anges an @u$na are in*o7e together with the Be ic go s. So in III. 1CO (Bin hya)< an Da$ayanti #rays to $ountains. -t. -eru is escribe in III. 16A. 1O (co$#are I. 1N. L "".). In I. 18. 1 "".' is re!ate the churning o" the ocean' where In ra (*s. 1H) #!aces -t. -an ara on Bishnu' the tortoise.3

21ootnote HC? -bh. I. AC. AN' mamlur m45a6ly45a6ni dev45a6n45a6m' etc. The o! er be!ie" was that the go s8 gar!an s ne*er withere < "or the go s show no $orta! signs' cast no sha ows' etc.3 21ootnote H1? Co$#are the "our hy$n!ets to )gni in i. HAH. N "".3 21ootnote HH? )"ter the $ention o" the thirty=three go s' an Bishnu 8born a"ter the$'8 it is sai that the )Z*ins' #!ants' an ani$a!s' are &uhya7as (*s. OC)' though in *s. AL? 9T*ashtar8s aughter' the wi"e o" Sa*itar' as a $are (va4d.6av45a6 ) bore in air the two )Z*ins9 (see abo*e)' in Be ic sty!e. 1or Wruti co$#are iii. HCN. ON< HC8. 6' 11.3 21ootnote HA? i. HA. 1L "". %is na$e is e6#!aine "anci"u!!y in AC. N.3 21ootnote HO? It is at the "unera! "easts to the -anes that the -ah2Ga3bh2Ga3rata is to be recite (i. 6H. AN).3 21ootnote HL? )r+una is an o! na$e o" In ra' an in the e#ic )r+una is In ra8s son.3 21ootnote H6? The !ega! dharma or sitting at a ebtor8s oor' which sti!! obtains in In ia' is' so "ar as we 7now' not a *ery ancient #ractice. 4ut its a##!ication in the case o" hera! s (who beco$e res#onsib!e) is e#ic.3 21ootnote HN? This is the co*enant (with "rien s) o" re*enge< the co*enant o" $utua! #rotection in the sacri"ice is in icate by the 8#rotection co*enant8 o" the go s (see the cha#ter on 4rah$anis$ abo*e' #. 19H).3 21ootnote H8? See an essay on the 5u!ing Caste in the e#ic' in @)DS. 6iii. HAH "".3 21ootnote H9? 5e*eren Doctor %.C. Tru$bu!! has 7in !y ca!!e our attention to 5obert8s *riental Illustrations' #. 1O8 "".' where it is sai that in In ia to ay the thresho! is sacre . In re"erence to thresho! o""erings' co$$on in the !aw' Dr. Tru$bu!!8s own "orthco$ing boo7 on Co*enants $ay be co$#are .3 21ootnote AC? 4ut these are by no $eans the !ast e6a$#!es o" hu$an sacri"ices. Se*era! o" the $o ern %in u sects ha*e cause to be #er"or$e such sacri"ices' e*en in this century.3 21ootnote A1? This can har !y $ean 8#ut out on the ri*er8 as has been suggeste as an e6#!anation o" the cor#se 8thrown asi e8 in accor ance with the ear!ier te6t' )B. 6*iii. H. AO ((aro(ta)' where the ea are 8burie ' thrown asi e' burne ' or set out.83 21ootnote AH? It is assu$e in XII. A6O. H that 9!ea*es an air9 are "oo enough "or a great saint. Co$#are be!ow the actua! asceticis$ o" $o ern e*otees.3 21ootnote AA? III. HL. 1O? sa(tar4s.6ayas N divi vi(rabh45a6nti. Co$#are ib. H61. 1A' an the a#oca!y#se in BII. 19H. LH "".' where Drona8s sou! ascen s to hea*en' a burning "ire !i7e a sun< In shar# contrast to the o! er 8thu$b7in8 sou! which Ta$a recei*es an carries o"" in the ta!e o" Satya*ant. Co$#are a!so )run hati in I. HAA. H9.3 21ootnote AO? Describe ' as abo*e' as a #!ace o" singers an sages' but no sinners or cowar s (III. OH. AO "".).3 ancers' where are the Be ic go s an

21ootnote AL? 1ro$ another #oint o" *iew the stars are o" interest. They are "a*orab!e or un"a*orab!e' sentient' 7in ' or crue!< in"!uentia! in $an8s "ate. Co$#are III. HCC. 8O' 8L' where the sun is inc!u e with the grahas (#!anets) which in"!uence $en' an ib. HC9. H1' tulyana&4.s6atrama4.n6gala.3 21ootnote A6? Dther o" In ra8s s#irits are the singers' &an har*as an )#sarasas< a!so the horse=hea e Jinnaras an C2Ga3ranas' who' too' are singers< whi!e !ater the Bi y2Ga3 haras be!ong both to In ra an to Wi*a. In $o ern

ti$es the South In ian Sittars' 8saints'8 ta7e their na$e "ro$ the Si has.3 21ootnote AN? In d45a6nnavar4s.6i there is a##arent!y the sa$e sort o" co$#oun as in devar4s.6i an brahmar4s.6i' a!! associate with the siddhas in III. 169. HA. 4ut #ossib!y 8 e$ons an seers8 $ay be $eant.3 21ootnote A8? III. AN. AH=AL ((ra(adye vi>vedev45a6nK).3 21ootnote A9? Meber "in s in the )suras8 artisan' )sura -aya' a re$iniscence o" Pto!e$aios. %e is ce!ebrate in I. HH8. A9' an II. 1' an is the generai !ea er o" the d45a6navas' e$ons' #erha#s origina!!y a "o!7=na$e o" ene$ies.3 21ootnote OC? See be!ow. The "or$a! i*ision is' d45a6iva0 hatha0 &arma0 i.e.' $an8s "ate e#en s on go s' 1ate' an his own acts< a!though hatha' 1ate' is o"ten i$#!ie in d45a6iva' 8the i*ine #ower.8 4ut they are se#arate ' "or e6a$#!e' in iii. 18A. 86.3 21ootnote O1? Co$#are the ta!es an 6ii. 1O8. 9' sat45i6 (suttee). In regar to the horse=sacri"ice' co$#are Ta$a8s !aw as e6#oun e to &auta$a? 9The acts by which one gains b!iss herea"ter are austerities' #urity' truth' worshi# o" #arents' an the horse=sacri"ice.9 6ii 1H9. 9' 1C.3 21ootnote OH? Co$#are III. HCC. 88' e*en (r45a6&4r.6ta #riests are i*ine an terrib!e ($uch $ore in !ater boo7s). %ere (r45a6&4r.6ta' *u!gar' is o##ose to sams&4r.6ta' re"ine ' #riests.3 21ootnote OA? III. 18L. H6=A1.3 21ootnote OO? 9-y "ather an $other are $y highest i o!< I o "or the$ what I o "or I o!s. )s the three an thirty go s' with In ra "ore$ost' are re*ere o" a!! the wor! ' so are $y #arents re*ere by $e9 (III. H1O. 19' HC). The s#ea7er "urther ca!!s the$ (aramam brahma' abso!ute go hea ' an e6#!ains his "irst re$ar7 by saying that he o""ers "ruits an "!owers to his #arents as i" they were i o!s. In IB. 68. LN a $an sa!utes (abhivadya) his "ather8s "eet on entering into his #resence. 1or the worshi# o" #arents co$#are XII. 1C8. A< 1H8. 9' 1C< H6N. A1' XIII. NL. H6? 9heroes in obe ience to the $other.93 21ootnote OL? The $ar7e 4rah$2Ga3 Creator=worshi# is a bit o" "e$inine re!igious conser*atis$ (see be!ow).3 21ootnote O6? Meber has shown that $en o" !ow caste too7 a subor inate #art e*en in the r45a69as45u6ya sacri"ice.3 21ootnote ON? In II. 18. there is a bran =new "esti*a! a##ointe in honor o" a "e$a!e "ien ' etc.3 21ootnote O8? III. 8O. 8A (8N. 11). Me see the "irst i ea in the in+unction o" In ra to 8wan er'8 as to! in the ta!e o" Dogstai! in the 4rah$ana (see abo*e).3 21ootnote O9? The usua! "or$u!a (a!so )*estan) is 8#ure in thought' s#eech' an act.8 The co$#arison o" the si6 senses to unrestraine wi! horses is "a$i!iar (III. H11. HO).3 21ootnote LC? There is' "urther' no unani$ity in regar to the co$#arati*e *a!ue o" ho!y #!aces. In XII. 1LH. 11' Saras*at2Gi3 is ho!ier than Juru7shetra' etc.3 21ootnote L1? )t Push7ara is 4rah$2Ga38s on!y (P) shrine/the account is !egen ary' but ha!" historica!. The $o ern shrine at )+$2Gi3r see$s to be $eant.3 21ootnote LH? &anges' accor ing to e#ic !egen ' was a go ess who sacri"ice herse!" "or $en when the earth was #arche an $en #erishe . Then &anges a!one o" i$$orta!s too7 #ity on $en' an

"!inging herse!" "ro$ hea*en beca$e the strea$ i*ine. %er na$e a$ong the go s is )!a7anan 2Ga3' the 84!esse Da$ose!.83 21ootnote LA? In iii. 8N.1C' 9ten escen ants an ten ancestors.9 The e#ic' i. 1NC. 19' regar s the Saras*at2Gi3 an @u$na as #arts o" the se*en"o! &anges' which escen s "ro$ the hea*ens as these three' an a!so as the Bitasth2Ga3 (5athasth2Ga3)' Saray2Gu3' &o$at2Gi3' an &an2 .3a72Gi3< being itse!" 8B2Ga3itara2n.32Gi3 a$ong the -anes.8 So 6ii. AHH. AH.3 21ootnote LO? )ccor ing to the co$$entator the 9(northern a!tar o" the 1ather=go ) Juru7shetra= Sa$anta#acca7a$' between Tarantu7a' )rantu7a' 52Ga3$ahra a' an -aca7ru7a'9 $entione in iii. 8A. HC8' !ies in 4enares< but this $ust be a !ate a ition' as Juru7shetra8s #osition is without oubt. Co$#are i. H. i "".< i6. LA. i' HA=HL.3 21ootnote LL? In ib. ON' mah45a6 d4r.6tiriv45a6dhm45a6ta4h.6 (45a6(as' there is an interesting re$iniscence o" 5ig Be a' *ii. 89. H. The ru!es o" *irtue are containe in Be as an !aw=boo7s' an the #ractice o" instructe $en' ib. 8A (the 8three"o! sign o" righteousness8). ) Wruti cite "ro$ dharmas is not unco$$on' but the !atter wor is not #ro#er!y use in so wi e a sense. See note be!ow' #. AN8.3 21ootnote L6? So$e scho!ars see in the use o" the *erb' (i>' a Be ic #icturing o" go s< but in a!! instances where this occurs it $ay be on!y the #oet8s $in =#icture o" the go 8a orne 8 with *arious g!ories.3 21ootnote LN? In BII. HC1. 69' Wi*a wears an a&sham45a6l45a6. In XII. A8. HA' the C2Ga3r*2Ga37a wears an a&sha' "or he is isguise as a bhi&shu' beggar.3 21ootnote L8? It $ust be re$e$bere that the #erson using the mantra #robab!y i not un erstan what the wor s $eant. The e#ic says' in "act' that the Be as are uninte!!igib!e? brahma (racuracchalam' XII. AH9. 6. 4ut an o! er generation thought the sa$e. In Kiru7ta' I. 1L' J2Ga3utsa is cite as saying that the mantras are $eaning!ess.3 21ootnote L9? Co$#are 6ii. 1NO. O6? 9The +oy o" earth an hea*en obtaine by the satis"action o" esire is not worth one=si6teenth o" the b!iss o" ea esire.93 21ootnote 6C? 4y generosity the %in u #oet $eans 8to #riests.8 In III. HCC' where this is e!aborate ' si6teen #ersons are $entione (*s. O) to who$ to gi*e is not $eritorious.3 21ootnote 61? Litt!e is 7nown in regar to the #!ay. The ice are thrown on a boar ' 8o an e*en8 eter$ine the contest here (III. AO. L) ayu9a and yu9a. )t ti$es s#ee in counting is the way to win (Ka!a). Dicing is a regu!ar #art o" the r45a69as45u6ya sacri"ice (Meber' #. 6N)' but not' a##arent!y' an ancient trait.3 21ootnote 6H? The sna7es be!ong to Baruna an his region' as escribe in *. 98. It is on the hea o" the earth=u#ho! ing sna7e Wesha that Bishnu $uses' III. HCA.1H. The re*erence #ai to ser#ents begins to be ritua! in the )thar*a Be a. E*en in the 5ig Be a there is the ei"ication o" the c!ou = sna7e. In !ater ti$es they answere to the Ky$#hs' being tute!ary guar ians o" strea$s an ri*ers (4uh!er). In i. A6' Wesha )nanta su##orts earth' an it is to! why he oes so.3 21ootnote 6A? These three are the witnesses "or the sou! at the +u g$ent' 6ii. AHH. LL. B2Ga3yu' Min ' is sai to be e*en $ightier than In ra' Ta$a' In ra an Baruna' ib. 1LL. 9' 1C.3 21ootnote 6O? 4ut (in a !ater account) not i" he ies ignob!y< "or i" one is s!ain by a $an o" !ow caste he goes to he!!' 6ii. H98. N.3 21ootnote 6L? De$oniac In ras (i.e.' e$on=!ea ers) an seers' 6ii. 166. H6.3

21ootnote 66? 8The go o" go s'8 who rains b!oo in i. AC. A6' is ec!are by the co$$entator to be /Par+anyaV The go s are here e"en ing So$a "ro$ the hea*en!y bir ' &aru a' an near!y ie o" "right.3 21ootnote 6N? 6ii. A1A. 1=N' with the sa$e watery "ina!e as is usua!.3 21ootnote 68? The $orning #rayer' etc' to the sun is' o" course' sti!! obser*e ' e.g.' *ii. 186. O. In ra is than7e "or *ictory an in*o7e "or rain (iii. 11N. 11< i. HL. N< %o!t($ann' loc. cit. #. AH6) in an hy$n that is !ess "u!so$e than those to )gni an S2Gu3rya.3 21ootnote 69? 111. HHH' )thar*an8s re isco*ery o" "ire. )s to Wrutis they are #robab!y no $ore *a!uab!e than S$ritis. The one gi*en in iii. HC8. 11' agnayo in45a6i4.n6sa&45a6m45a6s' see$s to be a a#te (cf. 2G)3Z*. &s. i*. 1< the a +ecti*e' by the way' is sti!! starre in Pw.). So 2G)3Z*. &s. i. 1L. 9' is re#eate -bh2Ga3< i. NO. 6A' as a 9Be ic mantragr45a6ma 9 (ang45a6d ang45a6t sambhavasi' etc.).3 21ootnote NC? The e*i!s are on the Prince8s si e' an wish to 7ee# hi$ "ro$ eath. The #ro*erb is "oun ib. HLH. H< 45a6tmaty45a6g45i6 hy adho y45a6ti. The ho!y=grass is use in $uch the sa$e way when 52Ga3$a !ies own by Dcean' reso!*e to ie or #ersua e Dcean to ai hi$. The rites (*s. HO) are 9in the ,#anisha .93 21ootnote N1? )ccor ing to XII. L9. 8C=8O' the 8treatise o" 4rihas#ati8 co$es "ro$ Wi*a through 4rah$2Ga3 an In ra.3 21ootnote NH? In 4u his$ Ta$a8s $essengers are Ta77has. Scher$an' loc. cit. #. LN.3 21ootnote NA? Co$#are II. HH. H6? gaccha yama&4s.6ayam' 8go to Ta$a8s estruction8< whereas o" a goo $an it is sai ' 8I wi!! sen In ra a guest8 (BII' HN.8).3 21ootnote NO? /amasya sadana. III. 11. 66. %e now has he!!s' an he it is who wi!! estroy the wor! . %e is ca!!e 8the beauti"u!8 (III. O1. 9)' so that he $ust' i" one ta7e this 5u rian e#ithet with the citation abo*e' be !oose!y (#o#u!ar!y) i enti"ie with Wi*a' as go o" eath. See the secon note be!ow.3 21ootnote NL? The o! story o" a $orta!8s *isit to Ta$a to !earn about !i"e herea"ter (?at. $r. 6i. 6.1< Jatha ,#.' o" K2Ga3ci7etas) is re#eate in 6iii. N1.3 21ootnote N6? *. OH. 6? ?iva4h.6 >iv45a6n45a6m a>ivo ">iv45a6n45a6m (co$#are 6ii 18N. HN? 8on!y "oo!s say that the $an is ea 8). Dhar$a (@ustice) see$s at ti$es to be the sa$e with Ta$a. -2Ga3n a*ya goes to Dhar$a8s sadana' ho$e (co$#are Ta$a8s sadana)' +ust as one goes to Ta$a8s' an inter*iews hi$ on the +ustice o" his +u g$ents. )s resu!t o" the angry inter*iew the go is reborn on earth as a $an o" !ow caste' an the !aw is estab!ishe that a chi! is not $ora!!y res#onsib!e "or his acts ti!! the twe!"th year o" his age (i.1C8. 8 "".). Mhen Juru agrees to gi*e ha!" his !i"e in or er to the restoration o" Pra$a *ar2Ga3' his wi"e' they go not to Ta$a but to Dhar$a to see i" the e6change $ay be $a e' an he agrees (i. 9. 11 "".' a $ascu!ine S2Ga3*itr2Gi3i).3 21ootnote NN? The he!!s are escribe in 6ii. AHH. H9 "". The sight o" 8go! en trees8 #resages eath (ib. OO).3 21ootnote N8? The or inary ru!e is that 9no sin is greater than untruth'9 6ii. 16H. HO' $o i"ie by 9sa*e in !o*e an anger o" !i"e9 (Laws' (assim).3 21ootnote N9? The sa$e scenes occur in 4u histic writings' where Ta77has as7 conun ru$s. 1or e6a$#!e' in the #emavatasutta an 45A6tava&asutta the Ta77ha as7s what is the best #ossession' what brings b!iss' an what is swettest' to which the answer is? "aith' !aw' an truth' res#ecti*e!y.3 21ootnote 8C? @arm45a6ntaram u(45a6santas0 i.e.0 vir45a6ma&45a6lam u(agacchantas.3 21ootnote 81? II. A6. A "". The #hraseo!ogy o" *s. L is e6act!y that o" 2&ree7? ton SttV ldgon &reittV (oithnsi3' but the Pun it8s argu$ents are 8base on the !aw.83

21ootnote 8H? See abo*e. In a !ater #erio (see be!ow) the ;uestion arises in regar to the #art #!aye by Creator an in i*i ua! in the wor7ings o" grace' so$e c!ai$ing that $an was #assi*e< so$e' that he ha to stri*e "or grace.3 21ootnote 8A? Perha#s ironica!. In B. 1NL. AH' a wo$an cries out? 91ie on the Creator "or this ba !uc7'9 conser*ati*e in be!ie"' an outs#o7en in wor .3 21ootnote 8O? III. AC. 1N. The gosava is a 8cow=sacri"ice.8 The (u4n.64d.6ar45i6&a is not e6#!aine (#erha#s 8e!e#hant=sacri"ice8).3 >>>>>

CHAPTER +V.
HINDUISM 'CONTINUED(.%VISHNU AND ,IVA.

In the e#ic the !ater union o" the sectarian go s is sti!! a no*e!ty. The two characters re$ain istinct enough. Bishnu an Wi*a are i""erent go s. 4ut each in turn re#resents the )!!=go ' an conse;uent!y each re#resents the other. The Bishnu=worshi# which grew about Jrish2n.3a' origina!!y a "rien o" one o" the e#ic characters' was #robab!y at "irst an atte$#t to "oist u#on Be ic be!ie*ers a sectarian go ' by i enti"ying the !atter with a Be ic i*inity. 4ut' whate*er the origin' Jrishna as Bishnu is re*ere as the )!!=go in the e#ic. )n ' on the other han ' Wi*a o" $any na$es has 7e#t the $ar7s o" 5u ra. So$eti$es one' so$eti$es another' is ta7en as the )!!=go . )t ti$es they are co$#are ' an then each sect re uces the go o" the other to an in"erior #osition. )gain they are unite an regar e as one. The Bishnu si e has !e"t the best !iterary re#resentation o" this re!igion' which has #er$eate the e#ic. It is #antheis$' but not an i$#ersona! #antheis$. The 4!esse Lor is the )!!. This is the si$#!e base an crown o" its s#ecu!ation. It is !i7e the #ersona! e*e!o#$ent o" Be antic #hi!oso#hy' on!y it is here egra e by the #ersona!ity o" the $an=go ' who is $a e the incarnate )!!=go . The Jrishna o" the e#ic as a $an is a s!y' unscru#u!ous "e!!ow' continua!!y suggesting an e6ecuting acts that are at *ariance with the 7night!y co e o" honor. %e is 7ing o" D*2Ga3ra72Ga3 an a!!y o" the e#ic heroes. 4ut again' he is i*ine' the highest i*inity' the avatar o" the )!!=go Bishnu. The sectaries that see in Wi*a rather than in Bishnu the one an on!y go ' ha*e no such re#resentati*e to which to re"er. 1or Wi*a' as the historica! escen ant o" the Be ic 5u ra'/a!though e*en in his case there is an intrusion o" !oca! worshi# u#on an o! er Be ic be!ie"'/re#resents a terror=go ' either the !ightning' the "airest o" the go s' or' when he a##ears on earth' a i*ine horror' or' again' 9a *ery han so$e young $an.9213 These two re!igions' o" Bishnu as Jrishna an o" Wi*a a!one' are not so $uch unite in the e#ic as they are su#er=i$#ose u#on the o! er worshi# o" 4rah$2Ga3' an in ee ' in such a way that Wi*a=worshi#' in a #antheistic sense' a##ears to be the !atest o" the three be!ie"s that ha*e in"!uence the story.2H3 The #ersona! #antheis$ o" the o! er Bishnuis$ has in its "or$ an teachings so c!ose a rese$b!ance to the Christian re!igion that it has a!ways ha a great attraction "or occi enta! rea ers< whi!e the rea! #ower o" its 9Di*ine Song9 gi*es the !atter a char$ #ossesse by "ew o" the scri#tures o" In ia. This Di*ine Song (or Song o" the 4!esse Dne) is at #resent a Jrishnaite *ersion o" an o! er Bishnuite #oe$' an this in turn was at "irst an unsectarian wor7' #erha#s a !ate ,#anisha . It is acce#te by Bishnuites as a 7in o" Kew Testa$ent< an with the Kew Testa$ent it has in truth $uch in co$$on. It $ust be #ointe out at the outset that there is here the c!osest connection with the !ater ,#anisha s. The *erse' !i7e that o" the Jatha ,#anisha (;uote abo*e)' which stan s a!$ost at the beginning o" the Song' is ty#ica! o" the re!ation o" the Song to the ,#anisha . It wi!! be notice how the i$#ersona! 8That'8 i.e.' abso!ute being' brahma' changes a!$ost at once to the #ersona! %e (45a6tm45a6 as Lor ). )s shows the who!e Song' brahma throughout is un erstoo to be #ersona!.2A3 The caste=#osition o" the #riest in the &it2Ga3 is owing to the re!igious e6a!tation o" the #oe$< an the #rece ence o" S2Ga3$an is not unusua! in the !atest #ortions o" the e#ic (see be!ow).3

To un erstan the re!igion which reaches its cu!$ination in the e#ic no better course cou! be #ursue than to stu y the who!e o" the Di*ine Song. It is' howe*er' too !ong a #ro uction to be intro uce here in its entirety< but the "o!!owing e6tracts gi*e the chie" "eatures o" the wor7' than which nothing in %in u !iterature is $ore characteristic' in its sub!i$ity as in its #ueri!ities' in its !ogic as in its want o" it. It has share the "ate o" $ost %in u wor7s in being inter#o!ate in+u icious!y' so that $any o" the #u((!ing ano$a!ies' which astoun no !ess the rea er than the hero to who$ it was re*ea!e ' are #robab!y !ater a itions. It is a $e !ey o" be!ie"s as to the re!ation o" s#irit an $atter' an other secon ary $atters< it is uncertain in its tone in regar to the co$#arati*e e""icacy o" action an inaction' an in regar to the #ractica! $an8s $eans o" sa!*ation< but it is at one with itse!" in its "un a$enta! thesis' that a!! things are each a #art o" Dne Lor ' that $en an go s are but $ani"estations o" the Dne Di*ine S#irit' which' or rather who$' the Bishnuite re=writer i enti"ies with Jrishna' as Bishnu8s #resent "or$. The Di*ine Song' as it is re*ea!e in the e#ic by Bishnu (=Jrishna) to his "a*orite 7night' )r+una' begins thus? 9Jnow that the 8That8 in which is co$#rise the 8This8 is in estructib!e. These bo ies o" the in estructib!e Eterna! Dne ha*e an en ? but whoso 7nows %i$ as s!ayer' an whoso thin7s %i$ to be s!ain' these two ha*e not true wis o$. %e s!ays not an is not s!ain. %e is not born' he oes not ie at any ti$e< nor wi!! %e' ha*ing been born' cease to be. ,nborn' e*er!asting' eterna!' %e' the )ncient Dne' is not s!ain when the bo y is s!ain. )s one #uts away an o! gar$ent an #uts on another that is new' so %e' the e$bo ie (S#irit)' #uts away the o! bo y an assu$es one that is new. E*er!asting' o$ni#resent' "ir$' unchanging is %e' the Eterna!< in iscernib!e is %e ca!!e ' inconcei*ab!e' unchangeab!e.92O3 The Song now turns into a #!ea that the warrior who is hearing it shou! ' as one born to be a so! ier' be bra*e an "ight' !est his sorrow "or the s!ain be ta7en "or "ear< since 9nothing is better "or a warrior than a +ust "ight'9 an 9!oss o" "a$e is worse than eath.9 Then "o!!ows (with the usua! inconse;uentia! 8hea*en8) 9I" thou art s!ain thou wi!t obtain hea*en' an i" thou art *ictorious thou sha!t en+oy earth< there"ore' care!ess o" #!easure an #ain' get rea y "or the "ight' an so thou wi!t not incur sin. This is the 7now!e ge ec!are in the S2Ga3n7hya< hear now that o" the Toga'9 an the Di*ine Lor #rocee s? 9So$e are #!ease with Be ic wor s an thin7 that there is nothing e!se< their sou!s are "u!! o" esires< an they thin7 that going to hea*en is the chie" thing. Tet ha*e the Be as re"erence on!y to the three ;ua!ities (o" which a!! things #arta7e). 4e "ree "ro$ the three ;ua!ities ( o not care "or rewar s). In action' not in "ruit' is the chie" thing. Do thy wor7' abi ing by serene e*otion (Toga)' re+ecting e*ery tie< be in i""erent to success an "ai!ure. Serene e*otion is ca!!e in i""erence (to such things). )ction is !ower than e*otion o" $in . De*otion is ha##iness. Do thou' wise in e*otion' aban on the "ruit that is s#rung "ro$ action' an ' "ree "ro$ the bon s o" birth' attain a #er"ect state.9 S2Ga3n7hya here $eans the #hi!oso#hy o" re!igion< Toga is the #hi!oso#hica! state o" $in ' serene in i""erence' re!igious sang+froid the #ractica! resu!t o" a be!ie" in the S2Ga3n7hya octrine o" the in estructibi!ity o" the s#irit. In the "o!!owing there is Be antic teaching' as we!! as San7hyan in the stricter sense. Dn the warrior8s as7ing "or an e6#!anation o" this state o" e;ui#oise' the Deity gi*es i!!ustrations o" the ba!ance $in that is "ree "ro$ a!! attach$ents' serene' e$anci#ate "ro$ esires' se!"= contro!!e ' an #er"ect!y tran;ui!. )s the 7night is astonishe an con"use at the contra iction' action an inacti*ity both being urge u#on hi$' the Deity re#!ies that there is a two"o! !aw' that o" S2Ga3n7hyas consisting in 7now!e ge= e*otion' an that o" Togis in action= e*otion. I !eness is not "ree o$ "ro$ action. 1ree o$ "ro$ attach$ent $ust be unite with the acco$#!ish$ent o" such acts as shou! be #er"or$e . The e!u e thin7 that they the$se!*es #er"or$ acts' but acts are not one by the s#irit (se!")< they are one on!y by nature8s ;ua!ities (this is S2Ga3n7hya octrine). 9Dne shou! 7now the re!ation between the in i*i ua! an Su#re$e S#irit' an with tran;ui! $in #er"or$ goo acts. Let the e!u e ones be' who are erroneous!y attache to action. The wise $an

shou! not cause those o" i$#er"ect 7now!e ge to be unsett!e in their "aith' but he shou! hi$se!" not be attache to action. Each $an shou! #er"or$ his own (caste) uties. Dne8s own uty i!! one is better than oing we!! another $an8s wor7.9 The 7night now as7s what causes one to sin. The Deity answers? 9Lo*e an hate< "or "ro$ !o*e is born hate< an "ro$ anger' ignorance in regar to right an wrong< whence co$es !ac7 o" reason' an conse;uent!y estruction. The 7now!e ge o" a $an is enwra##e with esire as is "ire with s$o7e. &reat are the senses< greater' the $in < greater sti!!' the un erstan ing< greatest o" a!! is 8That89 (brahma< as abo*e in the 'h45a6ndogya . The Deity begins again?2L3 9This syste$ o" e*otion I ec!are to Bi*as*ant (the sun)< Bi*as*ant ec!are it to -anu' an -anu to 7ing!y seers.9 (The sa$e origin is c!ai$e "or itse!" in -anu8s !awboo7.) The 7night ob+ects' not yet 7nowing that Jrishna is the )!!=go ? 9%ow i 8st thou ec!are it "irstP thy birth is !ater than the sun8s.9 To who$ the Deity? 9-any are $y births' an I 7now the$ a!!< $any too are thine' but thou 7nowest the$ not< unborn an Lor o" a!! creatures I assu$e #heno$ena' an a$ born by the i!!usion o" the s#irit. Mhene*er there is !ac7 o" righteousness' an wrong arises' then I e$it (create) $yse!".263 I a$ born age a"ter age "or the #rotection o" the goo ' "or the estruction o" the wic7e ' an "or the sa7e o" estab!ishing righteousness. Mhoso rea!!y be!ie*es in this $y i*ine birth an wor7' he' when he has aban one his bo y' enters no secon birth' but enters -e. -any there are who' "ro$ -e arising' on -e re!ying' #uri"ie by the #enance o" 7now!e ge' with a!! a""ections' "ear' an anger gone' enter into $y being. )s they a##roach -e so I ser*e the$.2N3 -en in a!! ways "o!!ow a"ter $y #ath. So$e esire the success that is o" action' an worshi# go s< "or success that is born o" action is s#ee y in the wor! o" $en. Jnow -e as the $a7er o" the "our castes' 7now -e as the unen ing one an not the $a7er. )ction stains -e not' "or in the "ruit o" action I ha*e no esire. %e that thus 7nows -e is not boun by acts.283 So he that has no attach$ent is not boun by acts. %is acts beco$e naught. $rahma is the ob!ation' an with brahma is it o""ere < brahma is in the "ire' an by brahma is the ob!ation $a e. Sacri"ices are o" $any 7in s' but he that sacri"ices with 7now!e ge o""ers the best sacri"ice. %e that has "aith has 7now!e ge< he that has 7now!e ge obtains #eace. %e that has no 7now!e ge an no "aith' whose sou! is one o" oubt' is estroye . )ction oes not estroy hi$ that has renounce action by $eans o" in i""erence. D" the two' renunciation o" action an in i""erence' though both gi*e b!iss' in i""erence in action is better than renunciation o" action. Chi! ren' not Pun its' #roc!ai$ S2Ga3n7hya an Toga to be istinct. %e that is e*ote to either a!one "in s the rewar o" both. 5enunciation without Toga is a thing har to get< unite with Toga the seer enters brahma. E %e is the renouncer an the e*otee who oes the acts that ought to be one without re!ying on the rewar o" action' not he that #er"or$s no acts an bui! s no sacri"icia! "ires. Through his se!" (s#irit) !et one raise one8s se!". Con;uer se!" by se!" (s#irit). %e is the best $an who is in i""erent to e6terna! things' who with e;ua! $in sees (his s#irit) se!" in e*erything an e*erything in se!" (&o as the S#irit). Such an one obtains the highest b!iss' brahma. Mhoso sees -e in a!! an a!! in -e I a$ not estroye "or hi$' an he is not estroye "or -e.9 The 7night now as7s how it "ares with a goo $an who is not e;ua! to the isci#!ine o" Toga' an cannot "ree hi$se!" entire!y "ro$ attach$ent. Does he go to estruction !i7e a c!ou that is rent' "ai!ing on the #ath that !ea s to brahmaP The Deity re#!ies? 9Keither in this wor! nor in the beyon is he estroye . %e that acts *irtuous!y oes not enter an e*i! state. %e obtains the hea*en that be!ongs to the oers o" goo ' an a"ter !i*ing there count!ess su$$ers is reborn on earth in the "a$i!y o" #ure an renowne $en' or o" #ious e*otees. There he recei*es the 7now!e ge he ha in a "or$er bo y' an then stri*es "urther "or #er"ection. )"ter $any births he reaches #er"ection an the highest course (union with brahma). There are but "ew that stri*e "or #er"ection' an o" the$ on!y one here an there tru!y 7nows -e. Earth' water' "ire' air' s#ace' $in ' un erstan ing' an egois$ (se!"=consciousness)/so is $y nature i*i e into eight #arts.293 4ut !earn now $y higher nature' "or this is $y !ower one. -y higher nature is a!i*e' an by it this wor! is su##orte . I a$ the creator an estroyer o" a!! the wor! . %igher than I is nothing. Dn -e the uni*erse is wo*en !i7e #ear!s u#on a threa . Taste a$ I' !ight a$ I o" $oon an sun' the $ystic sy!!ab!e 45*6m (2)a3 2)u3$)' soun in s#ace' $an!iness in $en< I a$ s$e!! an ra iance< I a$ !i"e an heat. Jnow -e as

the eterna! see o" a!! beings. I a$ the un erstan ing o" the$ that ha*e un erstan ing' the ra iance o" the ra iant ones. D" the strong I a$ the "orce' e*oi o" !o*e an #assion< an I a$ !o*e' not o##ose to *irtue. Jnow a!! beings to be "ro$ -e a!one' whether they ha*e the ;ua!ity o" goo ness' o" #assion' or o" ar7ness (the three 8;ua!ities8 or con itions o" a!! things). I a$ not in the$< but they are in -e. -e' the ine6haustib!e' beyon the$' the wor! 7nows not' "or it is con"use by these three ;ua!ities (con itions)< an har to o*erco$e is the i*ine i!!usion which en*e!o#s -e' whi!e it arises "ro$ the ;ua!ities. Dn!y they #ass through this i!!usion who co$e to -e a!one. Mic7e $en' whose 7now!e ge is ta7en away by i!!usion' re!ying on a e*i!ish ( e$oniac) con ition' o not co$e to -e. They that ha*e not the highest 7now!e ge worshi# *arious i*inities< but whate*er be the "or$ that any one worshi#s with "aith I $a7e his "aith stea y. %e obtains his esires in worshi##ing that i*inity' a!though they are rea!!y bestowe u#on hi$ by -e.21C3 4ut the "ruit o" these $en' in that they ha*e !itt!e wis o$' has its en . %e that sacri"ices to (!esser) go s goes to those go s< but they that worshi# -e co$e to -e. I 7now the things that were' that are' an are to be< but -e no one 7noweth' "or I a$ en*e!o#e in i!!usion. I a$ the su#re$e being' the su#re$e go hea ' the su#re$e sacri"ice' the Su#re$e S#irit' brahma.9 The 7night as7s 9Mhat is brahma' the Su#re$e S#irit' the su#re$e being' the su#re$e sacri"iceP9 The Deity? 9The su#re$e' the in estructib!e' is ca!!e brahma. Its #ersona! e6istence is Su#re$e S#irit (se!"). Destructib!e e6istence is su#re$e being (a!! e6ce#t 45a6tm45a6 ). The Person is the su#re$e go hea . I $yse!" a$ the su#re$e sacri"ice in this bo y.9 Then "o!!ow state$ents !i7e those in the ,#anisha s an in -anu' escribing a ay o" brahma as a thousan ages< wor! s are renewe < they that go to the go s "in an en o" their ha##iness with the en o" their wor! < but they that go to the in estructib!e brahma' the Deity' the entity that is not estroye when a!! e!se is estroye ' ne*er again return. There are two roa s (as in the ,#anisha s abo*e)' one' the northern roa !ea ing to brahma< one' the southern roa to the $oon' !ea ing bac7 to earth. )t the en o" a #erio o" ti$e a!! beings reFnter the i*ine nature (Pra7riti2113)' an at the beginning o" the ne6t #erio the Deity e$its the$ again an again (they being without *o!ition) by the *o!ition o" his nature. 9Through -e' who a$ the su#erinten ent' nature gi*es birth to a!! things' an "or that cause the wor! turns about. They o" e$oniac nature recogni(e $e not< they o" go = !i7e nature' 7nowing -e as the ine6haustib!e source' worshi# -e. I a$ the uni*ersa! 1ather' the Be as' the goa!' the u#ho! er' the Lor ' the su#erinten ent' the ho$e' the asy!u$' the "rien . I a$ the ine6haustib!e see . I a$ i$$orta!ity an eath. I a$ being an not=being. I a$ the sacri"ice an he that o""ers it. E*en they that' with "aith' sacri"ice to other go s' e*en they (rea!!y) sacri"ice to -e. To the$ that e*er are e*out an worshi# -e with !o*e ("aith)' I gi*e the attain$ent o" the 7now!e ge by which they co$e to -e9 (again the octrine o" s#ecia! grace). 9I a$ the beginning' the $i !e' an the en o" a!! create things. I a$ Bishnu a$ong sun=go s< the $oon a$ong the stars< In ra a$ong the (Be ic) go s< the S2Ga3$an a$ong the Be as< a$ong the senses' $in < a$ong create beings' consciousness< a$ong the 5u ras I a$ Wi*a (Wan7ara)< a$ong ar$y=!ea ers I a$ S7an a< a$ong the great sages I a$ 4hrigu (who re*ea!s -anu8s co e)< a$ong the Si has21H3 I a$ Ja#i!a the -uniE. I a$ the !o*e that begets< I a$ the chie" (B2Ga3su7i an )nanta) a$ong the ser#ents< an a$ong the$ that !i*e in water I a$ Baruna< a$ong the -anes I a$ )rya$an< an I a$ Ta$a a$ong contro!!ers<21A3 a$ong e$ons I a$ Prah!2Ga3 a E< I a$ 52Ga3$a< I a$ the &anges. I a$ a$ong a!! sciences the highest science (that in regar to the Su#re$e S#irit)< I a$ the wor o" the s#ea7ers< I a$ the !etter ) a$ong the !etters' an the co$#oun o" union a$ong the co$#oun s.21O3 I a$ in estructib!e ti$e an I a$ the Creator. I a$ the eath that sei(es a!! an I a$ the origin o" things to be. I a$ g!ory' "ortune' s#eech' $e$ory' wis o$' constancy' an $ercyE. I a$ the #unish$ent o" the #unisher an the #o!ity o" the$ that wou! win *ictory. I a$ si!ence. I a$ 7now!e ge. There is no en o" $y i*ine $ani"estations.9 The 7night now as7s to see the rea! "or$ o" the eity' which was re*ea!e to hi$. 9I" in hea*en the g!ory o" a thousan suns shou! a##ear at once' such wou! be his g!ory.9 )"ter this co$es the rea! ani$us o" the Di*ine Song in its #resent sha#e. The be!ie*er that has "aith in this Bishnu is e*en better than the e*otee who "in s brahma by 7now!e ge.

The #hi!oso#hy o" 7now!e ge (which here is anything but Be antic) is now co$$unicate to the 7night' in the course o" which the istinction between nature an s#irit is e6#!aine ? 9Kature' Pra7riti' an s#irit' Purusha (#erson)' are both without beginning. )!! changes an ;ua!ities s#ring "ro$ nature. Kature is sai to be the cause o" the bo y8s an the senses8 acti*ity. S#irit is the cause o" en+oy$ent (a##reciation) o" #!easure an #ain< "or the S#irit' stan ing in nature' a##reciates the nature=born ;ua!ities. The cause o" the S#irit8s re=birth is its connection with the ;ua!ities' (This is S2Ga3n7hya octrine' an the sa$e with that #ro#oun e abo*e in regar to acti*ity.) The Su#re$e S#irit is the Su##ort an great Lor o" a!!' the 45a6tm45a6 ' whi!e brahma (G(ra&riti) is the wo$b in which I #!ace -y see ' an "ro$ that is the origin o" a!! things. The great brahma is the wo$b' an I a$ the see =gi*ing "ather o" a!! the "or$s which co$e into being. The three 8;ua!ities8 (con itions' attributes)' goo ness' #assion' an ar7ness' are born o" nature an bin the ine6haustib!e incor#orate (S#irit) in the bo y. The ;ua!ity (or attribute) o" goo ness bin s the sou! with #!easure an 7now!e ge< that o" #assion (acti*ity)' with esire an action< that o" ar7ness ( u!ness)' with ignorance. Dne that has the attribute o" goo ness chie"!y goes a"ter eath to the highest hea*en< one that has chie"!y #assion is born again a$ong $en o" action< one that has chie"!y ar7ness is born a$ong the ignorant. Dne that sees that these attributes are the on!y agents' one that 7nows what is higher than the attributes' enters into $y being. The incor#orate s#irit that has #asse abo*e the three attributes (the origin o" bo ies)' being re!ease "ro$ birth' eath' age' an #ain' obtains i$$orta!ity. To #ass abo*e these attributes one $ust beco$e in i""erent to a!! change' be un isturbe by anything' an worshi# -e with e*otionE. I a$ to be !earne "ro$ a!! the Be as< I $a e the Be 2Ga3nta< I a!one 7now the Be as. There are two #ersons in the wor! ' one estructib!e an one in estructib!e< the estructib!e one is a!! create things< the in estructib!e one is ca!!e the ,nchanging one. 4ut there is sti!! a thir highest #erson' ca!!e the Su#re$e S#irit' who' #er*a ing the three wor! s' su##orts the$' the ine6haustib!e Lor . Inas$uch as I sur#ass the estructib!e an a$ higher than the in estructib!e' there"ore a$ I 7nown in the wor! an in the Be a as the %ighest Person.9 The re"erences to the S2Ga3n7hyas' or S2Ga3n7hya=Togas' are not yet e6hauste . There is another in a "o!!owing cha#ter (*i. 18. 1A) which so$e scho!iasts say re"ers to the Be 2Ga3nta=syste$' though this is in irect contra iction to the te6t. 4ut the e6tracts a!rea y gi*en su""ice to show how *ague an uncertain are' on the who!e' the #hi!oso#hica! *iews on which e#en s the Di*ine Song. ,nti! the en o" these citations one hears on!y o" nature an s#irit' the two that ha*e no beginning' but here one "in s the Su#re$e S#irit' which is as istinct "ro$ the in estructib!e one as "ro$ the estructib!e. -oreo*er' 8nature8 is in one #!ace re#resente as "ro$ the beginning istinct "ro$ s#irit an entire!y a#art "ro$ it' an in another it is on!y a transient #hase. The e!usion (i!!usion) which in one #assage is a!! that e6ists a#art "ro$ the Su#re$e S#irit is itse!" gi*en u# in "a*or o" the S2Ga3n7hya Pra7riti' with which one $ust i$agine it to be i enti"ie ' a!though "ro$ the te6t itse!" it cannot be i entica!. In a wor ' e6act!y as in -anu' there are i""erent #hi!oso#hica! conce#tions' unite without any !ogica! basis "or their union. The 8syste$8 is in genera! that o" the S2Ga3n7hya= Togas' but there is $uch which is #ure!y Be 2Ga3nta. The S2Ga3n7hya syste$ is taught e!sewhere as a $eans o" sa!*ation' #erha#s a!ways as the eistic Toga (i. NL. N? 9%e taught the$ the San7hya= 7now!e ge as sa!*ation9). It is "urther noticeab!e that a!though Jrishna (Bishnu) is the ostensib!e s#ea7er' there is scarce!y anything to in icate that the #oe$ was origina!!y co$#ose e*en "or Bishnu. The Di*ine Song was #robab!y' as we ha*e sai ' a !ate ,#anisha ' which a"terwar s was e6#an e an #ut into Bishnu8s $outh. The S2Ga3n7hya #ortions ha*e been re resse as "ar as #ossib!e an to the i!!usion octrine is gi*en the chie" #!ace. 4ut the Song re$ains' !i7e the ,#anisha s the$se!*es' an !i7e -anu' an i!!=assorte cabinet o" #ri$iti*e #hi!oso#hica! o#inions. Dn the re!igious si e it is a $atter o" co$#arati*e in i""erence whether that which is not the s#irit is a e!usi*e out#ut o" the s#irit or in estructib!e $atter. In either case the S#irit is the goa! o" the s#irit. In this #ersona! #antheis$ absor#tion is taught but not eath. I$$orta!ity is sti!! the rewar that is o""ere to the be!ie*er that is wise' to the wise that be!ie*es. Jnow!e ge an "aith are the $eans o" obtaining this i$$orta!ity< but' whereas in the o! er ,#anisha s on!y wis o$ is necessary (wis o$ that i$#!ies $ora!ity)' here as $uch stress' i" not $ore' is !ai u#on "aith' the natura! $ar7

o" a!! sectarian #antheis$. Des#ite its occasiona! #ower an $ystic e6a!tation' the Di*ine Song in its #resent state as a #oetica! #ro uction is unsatis"actory. The sa$e thing is sai o*er an o*er again' an the contra ictions in #hraseo!ogy an in $eaning are as nu$erous as the re#etitions' so that one is not sur#rise to "in it escribe as 9the won er"u! song' which causes the hair to stan on en .9 The i""erent $eanings gi*en to the sa$e wor s are in icati*e o" its #atchwor7 origin' which again wou! he!# to e6#!ain its #hi!oso#hica! inconsistencies. It was #robab!y co$#ose ' as it stan s' be"ore there was any "or$a! Be 2Ga3nta syste$< an in its origina! sha#e without oubt it #rece es the "or$a! S2Ga3n7hya< though both #hi!oso#hies e6iste !ong be"ore they were syste$ati(e or re uce to Sutra "or$. Dne has not to i$agine the$ as syste$s origina!!y istinct an o##ose . They rather grew out o" a gra ua! intensi"ication o" the o##osition in*o!*e in the conce#tion o" Pra7riti (nature) an -2Ga3y2Ga3 (i!!usion)' so$e regar ing these as i entica!' others insisting that the !atter was not su""icient to e6#!ain nature. The "irst #hi!oso#hy (an #hi!oso#hica! re!igion) concerne itse!" !ess with the re!ation o" $atter to $in (in $o ern #ar!ance) than with the re!ation o" the in i*i ua! se!" (s#irit) to the Su#re$e S#irit. Di""erent e6#!anations o" the re!ation o" $atter to this Su#re$e S#irit were !ong he! tentati*e!y by #hi!oso#hers' who wou! #robab!y ha*e sai that either the S2Ga3n7hya or Be 2Ga3nta $ight be true' but that this was not the chie" ;uestion. Later ca$e the i""erentiation o" the schoo!s' base $ain!y on a ;uestion that was at "irst one o" secon ary i$#ortance. In another #art o" the e#ic Jrishna hi$se!" is re#resente as the *icti$ o" 8i!!usion8 (iii. H1. AC) on the "ie! o" batt!e. The octrine o" the 4haga*a &2Gi3t2Ga3' the Di*ine Song' is by no $eans iso!ate . It is "oun in $any other #assages o" the e#ic' besi es being i$itate in the )nug2Gi3t2Ga3 o" the #seu o=e#ic. To one o" these #assages it is worth whi!e to turn' because o" the "or$ in which this wis o$ is enunciate . The #assage i$$e iate!y "o!!owing this teaching is a!so o" great interest. D" the "ew Be ic eities that recei*e hy$na! ho$age chie" is the sun' or' in his other "or$' )gni. The s#ecia! "or$ o" )gni has been s#o7en o" abo*e. %e is i enti"ie with the )!! in so$e !ate #assages' an gi*es ai to his "o!!owers' a!though not in batt!e. It wi!! ha*e been notice in the Di*ine Song that Bishnu asserts that the Song was #roc!ai$e to the sun' who in turn e!i*ers it through -anu to the 7ing=seers' the sun being es#ecia!!y the 7ing!y go .21L3 In the thir boo7 there is an hy$n to the sun' in which this go is a resse a!$ost in the ter$s o" the Di*ine Song' an i$$e iate!y #rece ing is the octrine +ust a!!u e to. )"ter the e6#!anation is gi*en that re=birth a""ects creatures an causes the$ to be born in earth' air' or water' the changes o" $ete$#sychosis here inc!u ing the *egetab!e wor! as we!! as the ani$a! an i*ine wor! s'2163 the *ery essence o" the Di*ine Song is gi*en as 9Be ic wor '9 *i(.' &uru &arma tya9eti ca' 9Per"or$ an ;uit acts'9 i.e.' o what you ought to o' but without regar to the rewar o" action (iii. H. NH' NO). There is an eight"o! #ath o" uty' as in 4u his$' but here it consists in sacri"ice' stu y' !ibera!ity' an #enance< truth' $ercy' se!"= contro!' an !ac7 o" gree . )s the resu!t o" #racticing the "irst "our' one goes on the course that !ea s to the -anes< as the resu!t o" #racticing the !ast "our' one goes on the course that !ea s to the go s. 4ut in #racticing any *irtues one shou! #ractice the$ without e6#ectation o" rewar (abhim45a6na' arri0re #ens.e). The Togi' the e*otee' who renounces the "ruit o" e*erything' is the greatest $an< his #owers are $iracu!ous. There "o!!ows (with the sa$e !ight inconsistency to be "oun in the Di*ine Song) the a##ea! "or action an the e6hortation to #ray to the sun "or success in what is esire . 1or it is e6#!aine that the sun is the "ather o" a!! creation. The sun raws u# c!ou s with his heat' an his energy' being trans$ute into water' with the he!# o" the $oon' is isti!!e into #!ants as rain' an in this way the "oo that $an eats is "u!! o" so!ar energy' an $an an a!! that !i*e by "oo $ust regar the sun as their "ather. Pre!i$inary to the hy$n to the sun is gi*en a !ist o" his hun re an eight na$es'21N3 a$ong which are to be notice ? )rya$an' So$a' In ra' Ta$a' 4rah$2Ga3' Bishnu' Wi*a' Death' Ti$e' Creator' the En !ess Dne' Ja#i!a' the ,nborn Dne' the Person (Purusha< with which are to be co$#are the na$es o" Bishnu in the Di*ine Song)' the )!!=$a7er' Baruna' the &ran "ather' the Door o" %ea*en' etc. )n then the %y$n to the Sun (iii. A. A6 "".)?2183 9Thou' D Sun' o" creatures

art the eye< the s#irit o" a!! that ha*e e$bo ie "or$< thou art the source o" a!! create things< thou art the custo$ o" the$ that $a7e sacri"ice< thou art the goa! o" the S2Ga3n7hyas an the ho#e o" the Togis< the course o" a!! that see7 e!i*erance E Thou art worshi##e by a!!< the three an thirty go s(V) worshi# thee' etcE. I thin7 that in a!! the se*en wor! s2193 an a!! the brahma=wor! s there is nothing which is su#erior to the sun. Dther beings there are' both #ower"u! an great' but they ha*e no such g!ory as the sun8s. 1ather o" !ight' a!! beings rest in thee< D Lor o" !ight' a!! things' a!! e!e$ents are in thee. The isc o" Bishnu was "ashione by the )!!=$a7er (one o" the sun8s na$esV) with thy g!ory. D*er a!! the earth' with its thirteen is!an s' thou shinest with thy 7ine (rays)E.2HC3 Thou art the beginning an the en o" a ay o" 4rah$2Ga3E. They ca!! thee In ra< thou art 5u ra' Bishnu' the 1ather=go ' 1ire' the subti!e $in < thou art the Lor ' an thou' eterna! brahma.9 There is here a!so a *ery signi"icant a $i6ture o" Be ic an ,#anisha ic re!igion. In Jrishna' who in the ,#anisha s is 7nown a!rea y by his own an his $other8s na$e' #antheis$ is $a e #ersona! accor ing to the teaching o" one sect. 4ut whi!e the who!e e#ic is in e*i ence "or the s#uriousness o" the c!ai$ o" Jrishna to be regar e as incarnate Bishnu (&o )' there is scarce!y a trace in the origina! e#ic o" the o! er *iew in regar to Bishnu hi$se!". Thus in one #assage he is ca!!e 9the younger brother o" In ra9 (iii. 1H. HL). 4ut' since In ra is at no ti$e the chie" go o" the e#ic' an the cha#ter in which occurs this e6#ression is e*ote to e6to!!ing Jrishna=Bishnu as the )!!=go ' the wor s a##ear to be inten e rather to i enti"y Jrishna with Bishnu' who in the 5ig Be a is in"erior to In ra' than to etract "ro$ Bishnu8s g!ory. The #assage is cite be!ow. Mhat now is the re!ation o" Bishnu=Jrishna to the other i*initiesP Bishnuite an Wi*aite' each cries out that his go inc!u es the other' but there is no current i entity o" 4rah$2Ga3' Bishnu' Wi*a as three co=e;ua! re#resentations o" one &o . 1or e6a$#!e' in iii. 189. L' one rea s? 9I a$ Bishnu' I a$ 4rah$2Ga3' an I a$ Wi*a'9 but one cannot rea into this any trinitarian octrine whate*er' "or in conte6t the #assage rea s as a who!e? 9I a$ K2Ga3r2Ga3yana' I a$ Creator an Destroyer' I a$ Bishnu' I a$ 4rah$2Ga3' I a$ In ra' the $aster=go ' I a$ 7ing Jubera' Ta$a' Wi*a' So$a' JaZya#a' an a!so the 1ather=go .9 )gain' Bishnu says that the 1ather=go ' or gran #arent o" the go s' is 8one=ha!" o" $y bo y'9 an oes not $ention Wi*a (iii. 189. A9). Thus' a!so' the hy$n to Wi*a in iii. A9. N6 "". is a resse 9to Wi*a ha*ing the "or$ o" Bishnu' to Bishnu ha*ing the "or$ o" Wi*a' to the three=eye go ' to War*a' the tri ent=ho! er' the sun' &aneZa'9 but with no $ention o" 4rah$2Ga3. The three go s' 4rah$2Ga3' Bishnu' Wi*a' howe*er' are so$eti$es grou#e together (but not as a trinity) in !ate #assages' in contrast to In ra' e.g.' i6. LA. H6. There are $any hy$ns to Bishnu an Wi*a' where each is without beginning' the &o ' the uncreate Creator. It is on!y when the !ater #erio ' !oo7ing bac7 on the res#ecti*e c!ai$s o" the sects' i enti"ies each go with the other' an both with their #re ecessor' that one gets e*en the notion o" a trinity. E*en "or this !ater *iew o" the #seu o=e#ic on!y one #assage wi!! be "oun (cite be!ow). The #art o" 4rah$2Ga3 in the e#ic is $ost istinct!y in #rocess o" subor ination to the sectarian go s. %e is ho!y an eterna!' but not o$niscient' though wise. )s was shown abo*e' he wor7s at the wi!! o" Bishnu. %e is one with Bishnu on!y in the sense that a!! is one with the )!!=go . Mhen Bishnu 8raises the earth8 as a boar' 4rah$2Ga3 te!!s the go s to go to hi$.2H13 %e counci!s the go s. %is hea*en is abo*e In ra8s' but he is rea!!y on!y an inter$e iary i*inity' a #assi*e acti*ity' i" the #ara o6 $ay be a!!owe . Kot !i7e In ra (to who$ he is su#erior) oes he "ight with )!!=go s' or o any great act o" his own wi!!. %e is a sha owy' "ather!y' bene"icent a *isor to the go s' his chi! ren< but a!! his acti*ity is ue to Bishnu. This' o" course' is "ro$ the #oint o" *iew o" the Bishnuite. 4ut there is no 4rah$2Ga3ite to $o i"y the i$#ression. There e6iste no strong 4rah$2Ga3 sect as there were Bishnu an Wi*a sects. 4rah$2Ga3 is in his #!ace $ere!y because to the #rece ing age he was the highest go < "or the e#ic regar s Creator' Pra+2Ga3#ati' Pit2Ga3$aha' 4rah$2Ga3 as synony$ous.2HH3 The abstract brahma' which in the ,#anisha s is the sa$e with the Su#re$e S#irit' was ca!!e #ersona!!y 4rah$2Ga3' an this 4rah$2Ga3 is now the 4rah$anic 1ather=go . The sects cou! ne*er get ri o" a go whose being was roote a!i7e in the #rece ing #hi!oso#hy an in

the #o#u!ar conce#tion o" a 1ather=go . Each age o" thought ta7es the $ost a *ance *iews o" the #rece ing age as its a6io$s. The Be a taught go s< the 4r2Ga3h$anas taught a 1ather=go abo*e the go s< the ,#anisha s taught a Su#re$e &o hea o" which this 1ather=go was the acti*e $ani"estation. The sects taught that their heroes were incarnations o" this Su#re$e' but they carrie with the$ the o! er #antheon as we!!' an ' with the #antheon' its ear!ier an !ater hea s' In ra an 4rah$2Ga3. Conse;uent!y each sect a $its that 4rah$2Ga3 is greater than the o! er Be ic go s' but' whi!e natura!!y it i enti"ies its s#ecia! incarnation "irst with its $ost #ower"u! o##onent' an thus' so to s#ea7' absorbs its ri*a!' it i enti"ies this incarnation with 4rah$2Ga3 on!y as being chie" o" !esser i*inities' not as being a ri*a!. Dne $ay re#resent the attitu e o" a Jrishna=worshi##er in the e#ic so$ewhat in this way? 9Jrishna is a $o ern incarnation o" Bishnu' the "or$ which is ta7en in this age by the Su#re$e Lor . Tou who worshi# Wi*a shou! 7now that your Wi*a is rea!!y $y Jrishna' an the chie" #oint is to recogni(e $y Jrishna as the Su#re$e Lor . The $an Jrishna is the Su#re$e Lor in hu$an "or$. D" course' as such' being the Dne &o in who$ are a!! things an beings' he is a!so a!! the go s 7nown by na$es which esignate his s#ecia! "unctions. Thus he is the hea o" the go s' the 1ather=go ' as our ancestors ca!!e hi$' 4rah$2Ga3< an he is a!! the go s 7nown by sti!! o! er na$es' who are the chi! ren o" the secon ary creator' 4rah$2Ga3' *i(.' )gni' In ra' S2Gu3rya' etc. )!! go s are acti*e $ani"estations o" the Su#re$e &o ca!!e Bishnu' who is born on earth to= ay as Jrishna.9 )n the Wi*aite says? 9Wi*a is the $ani"estation o" the )!!=go '9 an re#eats what the Bishnuite says' substituting Wi*a "or Bishnu'2HA3 but with the i""erence a!rea y e6#!aine ' na$e!y' that the Wi*a=sect has no incarnation to which to #oint' as has the Bishnuite. Wi*a is $o i"ie 5u ra' an both are o! go =na$es. Later' howe*er' the Wi*aite has a!so his incarnate go . )s an e6a$#!e o" !ater Wi*a=worshi# $ay be ta7en Bishnu8s own hy$n to this go in *ii. 8C. LO "".? 95e*erence to 4ha*a' War*a' 5u ra (Wi*a)' the bestower o" gi"ts' the !or o" catt!e' the terrib!e' great' "ear"u!' go o" three wi*es<2HO3 to hi$ who is #eace' the Lor ' the s!ayer o" sacri"ices (ma&haghna)2HL3 E to the b!ue=nec7e go < to the in*entor (or author) E to truth< to the re go ' to the sna7e' to the uncon;uerab!e one' to the b!ue=haire one' to the tri ent=ho! er< E to the inconcei*ab!e one E to hi$ whose sign is the bu!!< E to the creator o" a!!' who #er*a es a!!' who is worshi##e by a!!' Lor o" a!!' War*a' Wan7ara' Wi*a' E who has a thousan hea s a thousan ar$s' an eath' a thousan eyes an !egs' whose acts are innu$erab!e.9 In *ii. HC1. N1' Wi*a is the unborn Lor ' inconcei*ab!e' the sou! o" action' the un$o*e one< an he that 7nows Wi*a as the se!" o" se!"' as the un7nowab!e one' goes to brahma=b!iss. This a!so is !ate Wi*ais$ in #antheistic "or$. In other wor s' e*erything sai o" Bishnu $ust be re#eate "or Wi*a.2H63 )s an e6a$#!e o" the #osition o" the !owest $e$ber o" the !ater trinity an his *ery subor inate #!ace' $ay be cite a #assage "ro$ the #rece ing boo7 o" the e#ic. )ccor ing to the story in *i. 6L. OH "".' the seers were a!! engage in worshi##ing 4rah$2Ga3' as the highest i*inity they 7new' when he su en!y began to worshi# 9the Person (S#irit)' the highest Lor 9< an 4rah$2Ga3 then !au s Bishnu as such? 9Thou art the go o" the uni*erse' the )!!=go ' B2Ga3su e*a (Jrishna). There"ore I worshi# thee as the i*inity< thou' whose sou! is e*otion. Bictory to thee' great go o" a!!< thou ta7est satis"action in that which bene"its the wor! E. Lor o" !or s o" a!!' thou out o" whose na*e! s#rings the !otus' an whose eyes are !arge< Lor o" the things that were' that are' that are to be< D ear one' se!"=born o" the se!"=born E D great sna7e' D boar'2HN3 D thou the "irst one' thou who we!!est in a!!' en !ess one' 7nown as brahma' e*er!asting origin o" a!! beings E estroyer o" the wor! sV Thy "eet are the earth E hea*en is thy hea E I' 4rah$2Ga3' a$ thy "or$ E Sun an $oon are thy eyes E &o s an a!! beings were by $e create on earth' but they owe their origin to thy goo ness.9 Then the creation o" Bishnu through Pra yu$na as a "or$ o" the eity is escribe ' 9an Bishnu ()niru ha) create $e' 4rah$2Ga3' the u#ho! er o" the wor! s< so a$ I $a e o" Bishnu< I a$ cause on!y by thee.9 Mhi!e 4rah$2Ga3 is re#resente here as i entica! with Bishnu he is at the sa$e ti$e a istinct!y in"erior #ersona!ity' create by Bishnu "or the #ur#ose o" creating wor! s' a "actor o" in"erior go !iness to that o" the Mor! =S#irit' Jrishna=Bishnu. It ha been state by %o!t($ann2H83 that 4rah$2Ga3 so$eti$es a##ears in the e#ic as a go

su#erior to Bishnu' an on the strength o" this L. *on Schroe er has #ut the ate o" the ear!y e#ic between the se*enth an "ourth centuries 4.C' because at that ti$e 4rah$2Ga3 was the chie" go . 2H93 *on Schroe er rather e6aggerates %o!t($ann8s resu!ts' an asserts that 9in the origina! "or$ o" the #oe$ 4rah$2Ga3 a##ears throughout as the highest an $ost re*ere go ' whi!e the worshi# o" Bishnu an Wi*a as great go s is a##arent!y a !ater intrusion9 (loc. cit.). This asse*eration wi!! ha*e to be ta7en cum grano. %a *on Schroe er sai 8#antheistic go s8 he wou! ha*e been correct in this regar ' but we thin7 that both Bishnu an Wi*a were great go s' e;ua!' i" not su#erior to 4rah$2Ga3' when the e#ic #ro#er began. )n ' $oreo*er' when one s#ea7s o" the origina! "or$ o" the #oe$ he cannot $ean the #seu o=e#ic or the ancient !egen s which ha*e been wo*en into the e#ic' the$se!*es o" ear!ier ate. Ko one $eans by the 8ear!y e#ic8 the ta!es o" )gastya' o" the creation o" Death' o" the $a7ing o" a$brosia' but the story o" the war in its ear!iest sha#e< "or the e#ic #oe$ $ust ha*e begun with its own sub+ect=$atter. Kow it is not true that 4rah$2Ga3 is regar e 8throughout8 the ear!y #oe$ as a chie" go at a!!. I" one in*estigate the cases where Bishnu or Wi*a a##ears 8be!ow8 4rah$2Ga3 he wi!! see' in a!$ost e*ery case that %o!t($ann has registere ' that this con ition o" a""airs is recor e not in the e#ic #ro#er but in the 4rah$anic #ortions o" the #seu o= e#ic' or in ancient !egen s a!one. Thus in the story o" the winning o" a$brosia' o" )gastya rin7ing ocean' an o" 52Ga3$a' 4rah$2Ga3 a##ears to be abo*e Bishnu' an a!so in so$e e6tracts "ro$ the #seu o=e#ic. 1or the rea! e#ic we 7now o" but two cases that can be #ut into this category' an neither is su""icient to su##ort the hy#othesis bui!t u#on it. 1or Jrishna' when he ingenious!y #!ots to ha*e 4h2Gi3$a s!ay @ar2Ga3san ha' is sai to ha*e renounce 7i!!ing @ar2Ga3san ha hi$se!"' 8#utting 4rah$2Ga38s in+unction be"ore hi$8 (ii. HH. A6)' i.e. reca!!ing 4rah$2Ga38s a $onition that on!y 4h2Gi3i$a was "ate to s!ay the "oe. )n when Jrishna an S2Ga3tya7i sa!ute Jrishna8s e! er brother they o so ("or being an e! er brother 4a!a e*a is Jrishna8s 1uru) res#ect"u!!y' 8+ust as In ra an ,#en ra sa!ute 4rah$2Ga3 the !or o" devas8 (i6. AO. 18). ,#en ra is In ra8s younger brother' i.e.' Bishnu (abo*e). 4ut these #assages are scanty #roo" "or the state$ent that 4rah$2Ga3 a##ears throughout the ear!y e#ic as the highest go < 2AC3 nor is there e*en so $uch e*i ence as this in the case o" Wi*a. %ere' too' it is in the ta!e o" the churning o" ocean' o" Sun a an ,#asun a' o" the creation o" the eath=#ower' an in !ate i actic (4rah$anic) #assages' where 4rah$2Ga3 $a7es Wi*a to estroy earth an Wi*a is born o" 4rah$2Ga3' an on!y in such ta!es' or e6tracts "ro$ the 4oo7 o" Peace' etc' that 4rah$2Ga3 a##ears as su#erior. In a!! other cases' in the rea! action o" the e#ic' he is subor inate to Bishnu an Wi*a whene*er he is co$#are with the$. Mhen he is not co$#are he a##ears' o" course' as the great o! 1ather=go who creates an "oresees' but e*en here he is not untouche by #assion' he is not a!!= 7nowing' an his r[!e as Creator is one that' with the a!!ot$ent o" uties a$ong the go s' oes not $a7e hi$ the highest go . )!! the o! go s are great ti!! greater a##ear on the scene. There is scarce!y a su#re$e 4rah$2Ga3 in the e#ic itse!"' but there is a great 4rah$2Ga3' an a greater (o! er) than the sectarian go s in the o! 4rah$anic !egen s' whi!e the o! 4rah$anhoo reasserts itse!" s#ora ica!!y in the W2Ga3nti' etc' an te!!s how the sectarian go s beca$e su#re$e' how they ;uarre!!e an !ai the stri"e. Since the a +ust$ent o" the re!ations between the #ersons o" the !ater trinity is one o" the $ost i$#ortant ;uestions in the theo!ogy o" the co$#!ete e#ic' it wi!! be necessary to go a !itt!e "urther a"ie! an see what the !atest boo7s' which hitherto we ha*e re"raine as $uch as #ossib!e "ro$ citing' ha*e to say on the sub+ect. )s it see$s to be true that it was "e!t necessary by the Wi*aite to o""set the !au o" Bishnu by antithetic !au o" Wi*a'2A13 so a"ter the co$#!etion o" the 4oo7 o" Peace' itse!" a !ate a ition to the e#ic' an one that is $ar7e !y Bishnuitic' there was' be"ore the &enea!ogy o" Bishnu' an antithetic 4oo7 o" Law' which is as $ar7e !y Wi*aitic. In these boo7s one "in s the c!i$a6 o" sectarianis$' in so "ar as it is re#resente by the e#ic< a!though in ear!ier boo7s iso!ate #assages o" !ate a ition are s#ora ica!!y to be "oun which ha*e $uch the sa$e nature. E*erywhere in these !ast a itions 4rah$2Ga3 is on a #!ane which is as $uch !ower than that o" the Su#re$e &o as it is higher than that o" In ra. Thus in *iii. AA. OL' In ra ta7es re"uge with 4rah$2Ga3' but 4rah$2Ga3 turns "or he!# to Wi*a (4ha*a' Sth2Ga3nu' @ishnu' etc.) with a hy$n sung

by the go s an seers. Then co$es a escri#tion o" Wan7ara8s2AH3 (Wi*a8s) war=car' with its $eta#horica! ar$s' where Bishnu is the #oint o" Ci*a8s arrow (which consists o" Bishnu' So$a' )gni)' an o" this war=car 4rah$2Ga3 hi$se!" is the charioteer (ib. AO. N6). Mith custo$ary inconsistency' howe*er' when Wi*a wishes his son to be e6a!te he #rostrates hi$se!" be"ore 4rah$2Ga3' who then gi*es this youth (&um45a6ra)' ca!!e J2Ga3rti7eya' the 8genera!shi#8 o*er a!! beings (s45a6in45a6(atyam' i6. OO. OA=O9). There is e*en a 8ce!ebration o" 4rah$2Ga3'8 a sort o" har*est "esti*a!' share ' as the te6t te!!s' by a!! the castes< an it $ust ha*e been so$ething !i7e the re!igious ga$es o" the &ree7s' "or it was ce!ebrate by ath!etic contests.2AA3 4rah$2Ga3' as the o! in e#en ent creator' so$eti$es 7ee#s his #!ace' trans$itting #osterity through his 8se*en $in =born sons'8 the great seers (iii. 1AA< 6ii. 166. 11 "".). 4ut 4rah$2Ga3 hi$se!" is born either in the go! en egg' as a secon ary growth (as in 6ii. A1H. 1=N)' or' as is usua!!y the case' he is born in the !otus which s#rings "ro$ the na*e! o" $using2AO3 Bishnu (iii. HCA. 1O). In this #assage 4rah$2Ga3 has "our "aces (Be as) an "our "or$s' caturm45u6rtis (1L)' an this e#ithet in other sections is trans"erre to Bishnu. Thus in *ii. H9. H6' Bishnu(Bishu in the origina!) says caturm45u6rtir aham' 9I ha*e "our "or$s'9 but he ne*er says trim45u6rtir aham (8I ha*e three "or$s8). There is one #assage' howe*er' that $a7es "or a be!ie" in a trinity. It stan s in contrast to the *arious Bishnuite hy$ns' one o" which $ay we!! be re*iewe as an e6a$#!e o" the regu!ar Bishnuite !au ation a""ecte by the Jrishna sect (iii. 1H. H1 "".)? 9Jrishna is Bishnu' 4rah$2Ga3' So$a' the Sun' 5ight' the Creator (8"oun er8)' Ta$a' 1ire' Min ' Wi*a' Ti$e' S#ace' Earth' an the car ina! #oints. Thou' Jrishna' art the Creator (8e$itter8)< thou' chie" o" go s' i st worshi# the highest< thou' Bishnu ca!!e ' beca$est In ra8s younger brother' entering into sonshi# with ) iti< as a chi! with three ste#s thou i st "i!! the s7y' s#ace' an earth' an #ass in g!oryE. )t the en o" the age thou returnest a!! things into thyse!". )t the beginning o" the age 4rah$2Ga3 was born "ro$ thy !otus=na*e! as the *enerab!e #rece#tor o" a!! things (the sa$e e#ithet is in *s. HH a##!ie to Bishnu hi$se!")< an Wi*a s#rang "ro$ thy angry "orehea when the e$ons wou! 7i!! hi$ (4rah$2Ga3)< both are born o" thee' in who$ is the uni*erse.9 The "o!!owing *erses (OL "".) are !i7e those o" the Di*ine Song? 9Thou' Jnight )r+una' art the sou! o" Jrishna< thou art $ine a!one an thine a!one a$ I< they that are $ine are thine< he that hates thee hates -e' an he that is "or thee' is "or -e< thou art Kara (8$an8) an I a$ K2Ga3r2Ga3yana (8whose ho$e is on the waters'8 go )<2AL3 we are the sa$e' there is no i""erence between us.9 )gain' !i7e the Di*ine Song in the "o!!owing *erses (L1=LO) is the e6#ression 8the sacri"ice an he that sacri"ices'8 etc' together with the state$ent that Bishnu #!ays 8!i7e a boy with #!aythings'8 with the crow s o" go s' 4rah$2Ga3' Wi*a' In ra' etc. The #assage o##ose to this' an to other i enti"ications o" Bishnu with $any go s' is one o" the $ost "!agrant inter#o!ations in the e#ic. I" there be anything that the Su#re$e &o in Wi*aite or Bishnuite "or$ oes not o it is to e6to! at !ength' without ob*ious reason' his ri*a!s8 acts an incarnations' Tet in this c!u$sy #assage +ust such an e6ten e !au ation o" Bishnu is #ut into the $outh o" Wi*a. In "act' iii. HNH' "ro$ AC to N6' is an inter#retation o" the $ost naU*e sort' an it is here that we "in the a##roach to the !ater trim45u6rti (trinity)? 9%a*ing the "or$ o" 4rah$2Ga3 he creates< ha*ing a hu$an bo y (as Jrishna) he #rotects' in the nature o" Wi*a he wou! estroy/these are the three a##earances or con itions (avasth45a6s) o" the 1ather=go 9. (Pra+2Ga3#ati).2A63 This co$es a"ter an account o" the "our="ace !otus=born 4rah$2Ga3' who' seeing the wor! a *oi ' e$itte his sons' the seers' $in =born' !i7e to hi$se!" (now nine in nu$ber)' who in turn begot a!! beings' inc!u ing $en (*ss. OO=ON). I"' on the other han ' one ta7e the !ater sectarian account o" Bishnu ("or the abo*e is $ore in honor o" Jrishna the $an=go than o" Bishnu' the "or$ o" the Su#re$e &o )' he wi!! see that e*en in the #seu o=e#ic the su$$it o" the theo!ogica! conce#tions is the e$#hasis not o" trinity or o" $u!ti"ariousness but o" unity. )ccor ing to the te6t the P2Ga3cca72Ga3!a+cas are the sa$e with the Bishnuite sect ca!!e P2Ga3ccar2Ga3tras' an these are $ost e$#hatica!!y e&45a6ntinas0 i.e.' ,nitarians (6ii. AA6< AAN. O6< AA9. 66=6N).2AN3 In this sa$e #assage AO1. 1C6' Bishnu is again caturm45u6rtidh4r.6t' 8the bearer o" "our "or$s'8 an entire!y i""erent conce#tion o" hi$ (be!ow). So that e*en in this $ost a *ance sectarian !iterature there is no rea! three"o! ness o" the Su#re$e as one in three. In the "o!!owing cha#ter (6ii. AAL. 1 "".) there is a #assage !i7e the great Ja hy$n o" the 5ig Be a' 8who$ as go sha!! one worshi#P8 The sages say to Bishnu? 9)!! $en worshi# thee< to

who$ ost thou o""er worshi#P9 an he says' 8to the Eterna! S#irit.8 The conce#tion o" the "unctions o" 4rah$2Ga3 an Wi*a in re!ation to Bishnu is #!ain!y shown in 6ii. AOH. 19? 94rah$2Ga3 an Wi*a create an estroy at the wi!! o" Bishnu< they are born o" his grace an his anger.9 In regar to Wi*a hi$se!"' his nature an #!ace in Bishnuis$ ha*e been su""icient!y e6#!aine . The worshi# o" this go is re"erre to 8Be ic te6ts8 (the >ata+rudriyam' *ii. HCH. 1HC)<2A83 Bishnu is $a e to a ore the terrib!e go (ib. HC1. 69) who a##ears as a $a ascetic' a wi! ro*er' a $onster' a satire on $an an go s' though he #ious!y carries a rosary' an has other !ate traits in his #ersona! a##earance.2A93 The strength o" Wi*ais$ !ay in the eu$eni ean (Wi*a is 8#ros#ering'8 87in !y8) eu#he$is$ an "ear a!i7e' which shran7 in s#eech an $in "ro$ the ob+ect o" "ear. 4ut this re!igion in the e#ic ha a "ir$er ho! than that o" "ear. It was essentia!!y #ha!!ic in its outwar "or$ (BII. HC1. 9A=96)' an as such was ee#!y roote in the re!igious conscience o" a #eo#!e to who$ one $ay *enture #erha#s to ascribe such a "or$ o" worshi# e*en in the ti$e o" the 5ig Be a' a!though the signs thereo" in great #art ha*e been su##resse . This $ay be oubte '2OC3 in ee ' "or the ear!ier age< but there is no ;uestion that e#ic Wi*ais$' !i7e Wi*ais$ to= ay' is e#en ent who!!y on #ha!!ic worshi# (XIII. 1O. HAC "".). It is the #ara!!e! o" 4acchic rites an orgies' as we!! as o" the worshi# o" the e$ons in istinction "ro$ that o" goo #owers. Wi*a re#resents the ascetic' ar7' aw"u!' b!oo y si e o" re!igion? Bishnu' the gracious' ca!$' ho#e"u!' !o*ing si e< the "or$er is "ear"u!' $ysterious' e$oniac< the !atter is +oy"u!' erotic' i*ine. In their !ater e*e!o#$ents it is not sur#rising to see that Bishnuis$' in the "or$ o" Jrishnais$' beco$es $ore an $ore erotic' whi!e Wi*ais$ beco$es $ore an $ore ghast!y an ghou!ish. Mi! an *arie as are the be!ie"s o" the e#ic' there is s#ace but to show a "ew $ore characteristic si es o" its theo!ogy/a #hase that $ay see$ ;uestionab!e' yet' since the e*out %in u be!ie*es the teachings o" the e#ic' they $ust a!! to hi$ constitute one theo!ogy' a!though it was gra ua!!y a$a!ga$ate out o" i""erent cree s. In connection with Wi*a stan s' c!ose!y unite ' his son' &aneZa' 9!ea er o" troo#s'9 sti!! worshi##e as one o" the #o#u!ar go s' an the batt!e=go ' S7an a' the son "irst o" )gni then o" Wi*a' the con;ueror o" the e$ons' d45a6navas' an !ater re#resentati*e o" In ra' with who$ the e#ic i enti"ies hi$. 1or it is S7an a that is the rea! batt!e=go o" the !ater e#ic< though in its origina! "or$ In ra was sti!! the warrior8s re"uge' as attests the stereoty#e #hraseo!ogy. In III. HHL=HAH honor an #raise are ascribe to S7an a in $uch the sa$e !anguage with that use to #ortray his "ather' Wi*a. 9The go o" a thousan ar$s' the Lor o" a!!' the creator o" go s an e$ons9 are #hrases use in his eu!ogy. %e too has a !ist o" na$es< his nurse is the 9$ai en o" the re (b!oo y) sea'9 ca!!e Loh2Gi3t2Ga3yan2Gi3. %is terrib!e a##earance an "ear"u! acts $a7e hi$ the e;ua! o" Wi*a.2O13 %is sign is a &u&&u4t.6a' coc7< ib. HH9. AA. )ssociate ' again' with S7an a are the s#irits or 8$others'8 which a""!ict #eo#!e. The be!ie" in $other=go s is o! ' but its e#ic "or$ is new. The e6actness an etai! in regar to these beauti"u! $onsters show at !east a rea! be!ie"' which' as one on a !ower #!ane besi es the higher re!igion' cannot be #asse o*er without notice. )s in other !an s' #eo#!e are 8#ossesse 8 by e*i! s#irits' ca!!e #ossessors or sei(ers (grahas). These are S7an a8s e$ons'2OH3 an are both $a!e an "e$a!e. ,nti! one reaches the age o" si6teen he is !iab!e to be #ossesse by one grou# o" 8sei(ers'8 who $ust be worshi##e in #ro#er "or$ that their wrath $ay be a*erte . Dthers $enace $orta!s "ro$ the age o" si6teen to se*enty. )"ter that on!y the "e*er= e$on is to be "eare . I$#s o" this sort are o" three 7in s. Dne 7in in u!ge on!y in $ischie*ous s#ort? another 7in !ea one to g!uttony< the thir 7in are e*ote to !ust. They are 7nown as PiZ2Ga3cas' Ta7shas' etc.' an when they sei(e a #erson he goes $a . They are to be 7e#t at bay by se!"=restraint an $o eration (III. HAC. OA=L6). In IX. O6 an III. HH6 the 8$others8 are escribe . They are witches' an !i*e in cross=roa s' ce$eteries' an $ountains. They $ay be o" Dra*i ian origin' an in their e#ic "or$' at any rate' are a !ate intrusion. 2OA3 @ust be"ore the Di*ine Song begins' the 7night who is about to beco$e' i!!u$inate or 8 isi!!usione 8 o""ers a #rayer to the terrib!e go ess Durg2Ga3' a!so one o" the new' #o#u!ar' an horrib!e "or$s o" i*ine $ani"estation. In this hy$n' BI. HA' Durg2Ga3 (,$2Ga3' P2Ga3r*at2Gi3' J2Ga3!i' etc.) is a resse as 9!ea er o" the ar$ies o" the b!esse ' the we!!er in -an ara' the youth"u! wo$an'

J2Ga3!i' wi"e o" Wi*a' she who is re ' b!ac7' *ariegate < the sa*ior' the gi*er o" gi"ts' J2Ga3ty2Ga3yan2Gi3' the great bene"actress' the terrib!e one' the *ictorious one' *ictory itse!" E ,$2Ga3' the s!ayer o" e$ons'92OO3 an the usua! i enti"ication an the"t o" e#ithets then "o!!ows? 9D thou who art the Be as' who art 5e*e!ation' who art *irtue' @2Ga3ta*e asi' E thou art brahma a$ong the sciences' thou art the s!ee# o" incor#orate beings' the $other o" S7an a' the b!esse one' Durg2Ga3 E thou art the $other o" the Be as an Be 2Ga3nta E thou art s!ee#' i!!usion' $o esty' ha##iness E thou art satis"action' growth' content$ent' !ight' the increaser o" $oon an sun.9 Turning "ro$ these !ater #arasites'2OL3 which !i*e on their #arent go s an yet ten to re uce the$' we now re*ert to that ha##iness herea"ter to which !oo7s "orwar the e#ic 7night that has not been te$#te to 8renounce8 esire. In #antheistic #assages he is what the !ater re$o e!!er $a7es hi$. 4ut enough o" o! be!ie" re$ains to show that the warrior rea!!y care a great ea! $ore "or hea*en than he i "or absor#tion. )s to the cause o" e*ents' as was sai abo*e' it is 1ate. 5e#eate !y is hear the !a$ent' 91ate (i$#ersona!) is the highest thing' "ie on *ain hu$an e""ort.9 The 7night con"esses with his !i#s to a be!ie" in the new octrine o" absor#tion' but at heart he is a "ata!ist. )n his ai$ is to ie on the "ie! o" batt!e' that he $ay go thence irect!y to the hea*en that awaits the goo an the bra*e.2O63 Dut o" a !ong escri#tion o" this hea*en a "ew e6tracts here se!ecte wi!! show what the goo 7night antici#ates? 9,#war goes the #ath that !ea s to go s< it is inhabite by the$ that ha*e sacri"ice an ha*e one #enance. ,nbe!ie*ing #ersons an untruth"u! #ersons o not enter there< on!y they that ha*e uteous sou!s' that ha*e con;uere se!"' an heroes that bear the $ar7s o" batt!e. There sit the seers an go s' there are shining' se!"=i!!u$ine wor! s' $a e o" !ight' res#!en ent. )n in this hea*en there is neither hunger' nor thirst' nor weariness' nor co! ' nor heat' nor "ear< nothing that is terrib!e is there' nothing unc!ean< but #!easing sights' an soun s' an s$e!!s. There is no care there' nor age' nor wor7' nor sorrow. Such is the hea*en that is the rewar o" goo acts. )bo*e this is 4rah$2Ga38s wor! ' where sit the seers an the three an thirty go s'9 etc. D*er against this array o" a *antages stan s the one great 9"au!t o" hea*en'9 which is state a!$ost in the wor s o" 9nessun $aggior o!ore'9 9the thought (when one !i*es again on the !ower #!ane) o" "or$er ha##iness in the higher !i"e is terrib!e grie"9 (*s. AC)' i.e.' this hea*en wi!! #ass away at the en o" the wor! =#erio ' when the Eterna! raws a!! in to hi$se!" again (iii. H61)< an the thought that one has been in hea*en' whi!e now he is (re=born) on earth' is a sorrow greater than the +oy gi*en by hea*en.2ON3 Dne is re$in e by the e#ic escri#tion o" hea*en o" that #oet o" the ,#anisha s who escribes his hea*en!y b!iss as consisting in the "act that in that wor! 9there is neither snow nor sorrow.9 The !ater *ersion is on!y an a$#!i"ication. E*en with the assurance that the 9"au!t o" hea*en9 is the isa##oint$ent o" being ro##e to earth again in a new birth' the or inary $orta! is $ore a*erse "ro$ the b!iss o" absor#tion than "ro$ the #!easure o" hea*en. )n in truth' e6ce#t to one *ery weary o" his !ot in !i"e' it $ust be con"esse that the re!igion here shown in a!! its bearings is one e$inent!y #!easant to be!ie*e. Its gist' in a wor ' is this? 9I" you "ee! ab!e to en ure it' the best thing to o is to stu y the #!an o" the uni*erse' an then con"or$ to it. 4y se*ere $enta! isci#!ine you can attain to this 7now!e ge' an "or rewar you wi!! be i$$orta!!y unite with &o .9 To this the sectarian a s? 9Dr be!ie*e in $y go an the resu!t wi!! be the sa$e.9 4ut both #hi!oso#her an sectarian continue? 9I"' howe*er' you o not want to be unite with the Su#re$e S#irit so soon as this' then be *irtuous an e*out' or si$#!y be bra*e i" you are a warrior< o whate*er the ru!es o" $ora!ity an caste=custo$ bi you o' an you wi!! go to hea*en "or thousan s o" ages< at the en o" which ti$e you wi!! be re=born in a "ine "a$i!y on earth' an $ay again eci e whether to re#eat the #rocess o" gaining hea*en or to +oin &o an beco$e absorbe into the Mor! =S#irit at once.9 There were #robab!y $any that chose rather to re#eat their agreeab!e earth!y e6#erience' with an inter!u e o" hea*en a"ter each eath' than to $a7e the renunciation o" earth an hea*en' an be absorbe once "or a!! into the )!!=go . The octrine o" 8the ages82O83 is so necessary to a true un erstan ing o" the rotati*e i$$orta!ity o""ere as a substitute "or the higher b!iss o" absor#tion (that is' genuine i$$orta!ity)' that an account o" the teaching in this regar wi!! not be out o" #!ace. The so$ewhat #u((!ing istinction

between the ha##y !i"e o" the$ that "ai! to esire absor#tion' an yet are re!igious $en' an the b!iss"u! !i"e o" those #eo#!e that o attain absor#tion' is at once e6#!aine by a c!ear un erstan ing o" the uration o" the ti$e o" the go s8 own !i"e an o" the i*ine hea*en. Mhereas the &ree7 notion o" "our ages inc!u es within the "our a!! ti$e' a!! the "our ages o" the %in u are on!y a "raction o" ti$e. Starting at any one #oint o" eternity' there is' accor ing to the %in u be!ie"' a #re!i$inary 8 awn8 o" a new cyc!e o" ages. This awn !asts "our hun re years' an is then "o!!owe by the rea! age (the "irst o" "our)' which !asts "our thousan years' an has again a twi!ight en ing o" "our hun re years in a ition. This "irst is the Jrita age' corres#on ing to the c!assica! &o! en )ge. Its characteristics are' that in it e*erything is #er"ect< right eterna! now e6ists in "u!! #ower. In this age there are neither go s nor e$ons (D2Ga3na*as' &an har*as' Ta7shas' 52Ga37shas' Ser#ents)' neither buying nor se!!ing. 4y a lucus a non the eri*ation o" the na$e Jrita is &4r.6tam eva na &artavyam0 i.e.' with a #un' it is ca!!e the 8sacred age8 because there are no sacrifices in that age. Ko S2Ga3$a Be a' 5ig Te a' or Ta+ur Be a e6ist as istinct Be as.2O93 There is no $orta! wor7. 1ruit co$es by $e itation< the on!y uty is renunciation. Disease' !ac7 o" $enta! #ower' $ora! e"ects (such as #ri e an hate) o not e6ist< the highest course o" the ascetic Togis is uni*ersa!!y brahma ((arama&am). In this age co$e into e6istence the 4rah$an' Jshatriya' B2Ga3iZya' W2Gu3 ra' i.e.' the istinct castes o" #riest' warrior' husban $an' an s!a*e< a!! with their s#ecia! $ar7s' an a!! e!ighte with their #ro#er occu#ations. Tet ha*e a!! the castes !i7e occu#ations' !i7e re"uge' #ractice' an 7now!e ge. They are +oine to the one go (e&a deva)' an ha*e but one mantra in their re!igious rites. Their uties are istinct' but they "o!!ow on!y one Be a an one ru!e. The "our or ers (o" the ti$e o" !i"e) are u!y obser*e < $en o not esire the "ruit o" their action' an so they obtain the highest course' i.e.' sa!*ation by absor#tion into brahma. In this age the 8three attributes8 (or ;ua!ities) are un7nown. )"ter this age "o!!ows the awn o" the secon age' ca!!e Tret2Ga3' !asting three hun re years' then the rea! age o" Tret2Ga3' three thousan years' "o!!owe by the twi!ight o" three hun re years. The characteristics o" this age are' that $en are e*out< that great sacri"ices begin (sattram (ravartate)< that Birtue ecreases by one ;uarter< that a!! the *arious rites are #ro uce ' together with the attain$ent o" sa!*ation through wor7ing "or that en ' by $eans o" sacri"ice an generosity< that e*ery one oes his uty an #er"or$s asceticis$. The ne6t age' D*2Ga3#ara' is intro uce by a awn o" two hun re years' being itse!" two thousan years in uration' an it c!oses with a twi!ight o" two hun re years. %a!" o" Birtue "ai!s to a##ear in this age' that is' the genera! *irtue o" the wor! is i$inishe by a ha!" (8the 4u!! o" @ustice stan s on two !egs8). The Be a is now sub i*i e into "our. Instea o" e*ery one ha*ing one Be a' "our Be as e6ist' but so$e #eo#!e 7now on!y three' or two' or one' or are e*en Be a=!ess (an4r.6cas). Cere$onies beco$e $ani"o! ' because the treatises on uty are sub i*i e (V). The attribute o" #assion in"!uences #eo#!e' an it is with this that they #er"or$ asceticis$ an are generous (not with isintereste ness). 1ew (&a>cit) are sett!e in truth< ignorance o" the one Be a causes a $u!ti#!ication o" Be as (i.e.' as Be a $eans 87now!e ge'8 the Be as resu!t "ro$ ignorance o" the essentia! 7now!e ge). Disease an sin $a7e #enance necessary. Peo#!e sacri"ice on!y to gain hea*en. )"ter this age an its twi!ight are #ast begins the Ja!i' !ast o" the "our ages' with a awn o" one hun re ' a course o" one thousan ' an a subse;uent twi!ight o" one hun re years. This is the #resent sin"u! age' when there is no rea! re!igion' when the Be as are ignore ' an the castes are con"use ' when itis ( istresses o" e*ery "or$) are ri"e< when Birtue has on!y one !eg !e"t to stan u#on. The be!ie*er in Jrishna as Bishnu' besi es this uni*ersa! escri#tion' says that the Su#re$e Lor in the Jrita age is 8white8 (#ure)< in the Tret2Ga3 age' 8re 8< in the D*2Ga3#ara age' 8ye!!ow8< in the Ja!i age' 8b!ac7' i.e.' Bishnu is Jrishna' which $eans 8b!ac7.82LC3 This cyc!e o" ages a!ways re#eats itse!" anew. Kow' since the twe!*e thousan years o" these ages' with their awns an twi!ights' are but one o" count!ess cyc!es' when the Ja!i age an its twi!ight ha*e brought a!! things into a $iserab!e state' the uni*erse is re=absorbe into the Su#re$e S#irit. There is then a uni*ersa! (a##arent) estruction' (ralaya' o" e*erything' "irst by "ire an then by a genera! "!oo . Se*en suns a##ear in hea*en' an what they "ai! to burn is consu$e by the great "ire ca!!e Sa$*arta7a (rea!!y a $ani"estation o" Bishnu)' which swee#s the wor! an !ea*es on!y ashes< then "o!!ows a "!oo which co$#!etes the annihi!ation. Therea"ter "o!!ows a #erio e;ua! to one thousan cyc!es (o"

twe!*e thousan years each)' which is ca!!e 84rah$2Ga38s night'8 "or uring these twe!*e $i!!ion years 4rah$2Ga3 s!ee#s< an the new Jrita age begins again 9when 4rah$2Ga3 wa7es u#9 (iii. 188. H9' 69< 189. OH).2L13 )!! the go s are estroye in the uni*ersa! estruction' that is' re=absorbe into the )!!=go ' "or there is no such thing as annihi!ation' either o" s#irit or o" $atter (which is i!!usion). Conse;uent!y the go s8 hea*en an the s#irits o" goo $en in that hea*en are a!so re=absorbe into that Su#re$e' to be re=born in the new age. This is what is $eant by the constant har#ing on ;uasi= i$$orta!ity. 5ighteousness' sacri"ice' bra*ery' wi!! bring $an to hea*en' but' though he +oins the go s' with the$ he is estroye . They an he' a"ter $i!!ions o" years' wi!! be re=born in the new hea*en an the new earth. To esca#e this e*entua! re=birth one $ust esire absor#tion into the Su#re$e' not annihi!ation' but unity with &o ' so that one re$ains untouche by the new or er at the en o" 4rah$2Ga38s 8 ay.8 There are' o" course' not !ac7ing *iews o" the$ that' ta7ing the #rece#t gross!y' gi*e a !ess igni"ie a##earance to the teaching' an ' in "act' u#set its rea! intent. Thus' in the *ery sa$e Puranic #assage "ro$ which is ta7en the escri#tion abo*e (III. 188)' it is sai that a seer' who $iracu!ous!y out!i*e the uni*ersa! estruction o" one cyc!e' was 7in !y swa!!owe by Bishnu' an that' on entering his sto$ach (the absor#tion i ea in Puranic coarseness)' he saw e*erything which ha been estroye ' $ountains' ri*ers' cities' the "our castes engage in their uties' etc. In other wor s' on!y trans"erence o" !oca!ity has ta7en #!ace. 4ut this account rea s a!$ost !i7e a satire. Dne o" the $ost stri7ing "eatures o" the %in u re!igions' as they ha*e been trace thus "ar' is the i enti"ication o" right with !ight' an wrong with ar7ness. Me ha*e re"erre to it se*era! ti$es a!rea y. In the Be ic age the eities are !u$inous' whi!e the e$ons an the abo e o" the wic7e genera!!y are o" ar7ness. This *iew' usua!!y consi ere Iranian an Qoroastrian' is as ra ica!!y' i" not so e$#hatica!!y' In ic. It $ight be sai ' in ee ' that it is $ore ee#!y i$#!ante in the worshi# o" the %in us than in that o" the Iranians' inas$uch as the !atter re!igion enunciates an #ro$u!gates the octrine' whi!e the "or$er assu$es it. )!! ee s o" sin are ee s o" ar7ness' tamas. The e*i!s !i*e un ergroun in ar7ness< the he!!s are be!ow earth an are g!oo$ !ighte on!y by torture= "!a$es. The e*e!o#$ent o" e*i!=worshi# (the si e=scenes in the theatre o" Wi*ais$) intro uces e*i!s o" another sort' but the genera! e""ect re$ains. The "ire=#riest 4hrigu says? 9,ntruth is a "or$ o" ar7ness' an by ar7ness one is brought to he!! ( ownwar s)< *ei!e in ar7ness one sees not the !ight. Light is hea*en' they say' an ar7ness is he!!'9 6ii. 19C. H=A. This antithesis o" e*i! as ar7ness' goo as !ight' is too nati*e to In ia to a $it o" the suggestion that it $ight ha*e been borrowe . 4ut an iso!ate an curious Puranic cha#ter o" the e#ic a##ears to ha*e irect re"erence to the Persian re!igion. )!! %in u go s ha*e sacri"ices' e*en Wi*a the 8 estroyer o" sacri"ice.8 Kow in iii. HHC' a"ter a #re!i$inary account o" the (4a6Mca9anya "ire (*s. L "".) there is gi*en a !ist o" 8go s that estroy sacri"ice'8 dev45a6s ya9Mamu4s.6as0 "i"teen in nu$ber' who 8stan here8 on earth an 8stea!8 the sacri"ice. They e6ten o*er the "i*e #eo#!es in three i*isions o" "i*e each. The "irst an thir grou# contain na$es co$#oun e with 4h2Gi3$a an S2Gu3ra res#ecti*e!y< whi!e the thir grou# is that o" Su$itra' -itra*an' -itra+ca' -itra*ar hana' -itra har$an. There are others without the mitra (*s. 1C). The a##e!!ation dev45a6s see$s to ta7e the$ out o" connection with Wi*a8s e$oniac troo#s' an the #ersistency o" mitra wou! !oo7 as i" these 8go s8 were o" Iranian origin. There $ay ha*e been (as are #ossib!y the $o ern S2Ga3uras) be!ie*ers in the Persian re!igion a!rea y !ong estab!ishe a$ong the %in us. The ;uestion wi!! natura!!y #resent itse!" whether in the re!igious olla (odrida 7nown as the -ah2Ga3bh2Ga3rata there are istinct a!!usions to 4u his$' an ' i" so' in how "ar the octrines o" this sect $ay ha*e in"!uence the ortho o6 re!igion. 4u his$ oes not a##ear to ha*e attac7e or to ha*e attracte the 8ho!y !an '8 whence' in ee ' accor ing to !aw' heretics are 8banishe .8 4ut its in"!uence o" course $ust ha*e e$brace this country' an it is on!y a ;uestion o" in how "ar e#ic 4rah$anis$ has acce#te it. )t a !ater #erio %in uis$' as has been obser*e ' ca!$!y acce#ts 4u ha as an avatar o" Bishnu. %o!t($ann' who is inc!ine to attribute a goo ea! to 4u his$' sees signs o" it e*en in the #ersona! characteristics o" the e#ic heroes' an be!ie*es the who!e #oe$

to ha*e been $ore or !ess a""ecte by anti=4u histic "ee!ing. I" this were so one wou! ha*e to gi*e o*er to 4u his$ $uch a!so o" the hu$anitarianis$ to be "oun in the $ora! #rece#ts that are so thic7!y strewn through the *arious boo7s. In our o#inion these signs=$anua! o" 4u his$ are not su""icient!y e*i ent to su##ort %o!t($ann8s o#inion "or the who!e #oe$' an it is to be note that the $ost ta7ing e*i ence is rawn "ro$ the !atest #arts o" the wor7. It is +ust here that we thin7 it necessary to raw the !ine' "or whi!e $uch o" !ate ate has been a e in ear!ier boo7s' yet in the boo7s which one $ay ca!! who!!y !ate a itions a##ear the strongest in ications o" 4u histic in"!uence.2LH3 ) great ea! o" the 4oo7 o" Peace is Puranic' the boo7 as a who!e is a Bishnuite a ition "urther en!arge by Wi*aite inter#o!ation. The "o!!owing boo7 is' again' an o""set to the 4oo7 o" Peace' an is as istinct!y Wi*aite in its conce#tion as is the 4oo7 o" Peace Bishnuite.2LA3 It is here' in these !atest a itions' which scarce!y eser*e to be ran7e with the rea! e#ic' that are "oun the $ost #a!#ab!e touches o" 4u his$. They stan to the e#ic #ro#er as stan s to the$ the &enea!ogy o" Bishnu' a "urther a ition which has a!$ost as $uch c!ai$ to be ca!!e 8#art o" the e#ic8 as ha*e the boo7s +ust $entione ' on!y that it is $ore e*i ent!y the #ro uct o" a !ater age' an re#resents the Jrishna=Bishnu sect in its g!ory a"ter the e#ic was co$#!ete . Ke*erthe!ess' e*en in these boo7s $uch that is sus#ecte o" being 4u histic $ay be 4rah$anic< an in any concrete case a ecision' one way or the other' is scarce!y to be $a e on ob+ecti*e groun s. Sti!! $ore is this the case in ear!ier boo7s. Thus' "or instance' %o!t($ann is sure that a con*ersation o" a s!a*e an a #riest in the thir boo7 is 4u histic because the $an o" !ow caste wou! not *enture to instruct a 4rah$an.2LO3 4ut it is a co$$an e$#hasi(e throughout the !ater 4rah$anis$ that one $ust ta7e re"uge in the shi# that sa*es< an in #assages not sus#ecte o" 4u histic ten ency 4h2Gi3sh$a ta7es u# this #oint' an !ays own the ru!e that' no $atter to which caste a $an be!ongs' his teaching i" sa!utary is to be acce#te . It is e*en sai in one #assage o" the 4oo7 o" Peace that one ought to !earn o" a s!a*e' an in another that a!! the "our castes ought to hear the Be a rea ?2LL3 9Let hi$ get instruction e*en "ro$ a W2Gu3 ra i" he can thereby attain to sa!*ation9< an again? 9Putting the 4rah$an "irst' !et the "our castes hear (the Be a)< "or this (gi*ing "irst #!ace to the #riest) is (the ru!e in) rea ing the Be a.92L63 )n in $any #!aces are "oun instructions gi*en by !ow=caste $en. It $ay be c!ai$e that e*ery case which rese$b!es 4u histic teaching is rawn "ro$ 4u his$' but this wou! be to c!ai$ $ore than cou! be estab!ishe . -oreo*er' +ust as the non=in+ury octrine is #rior to 4u his$ an yet is a $ar7 o" 4u histic teaching' so between the two re!igions there are $any #oints o" si$i!arity which $ay be a $itte without co$#ro$ising the genuineness o" the 4rah$anic teaching. 1or 4u his$ in its $ora!ity is anything but origina!.2LN3 )nother bit o" instruction "ro$ the 4oo7 o" Peace i!!ustrates the attitu e o" the s!a*e +ust re"erre to. In shar# contrast to what one wou! e6#ect "ro$ a 4u hist' this s!a*e' who is a hunter' c!ai$s that he is +usti"ie in 7ee#ing on with his $ur erous occu#ation because it is his caste=occu#ation< whereas' as a 4u hist he ought to ha*e renounce it i" he thought it sin"u!' without regar to the caste=ru!e. The 4oo7 o" Peace !ays it own as a ru!e that the gi*ing u# o" caste=occu#ation is $eritorious i" the occu#ation in itse!" is ini;uitous' but it he ges on the ;uestion to the e6tent o" saying that' no $atter whether the occu#ation be sin"u! or not' i" it is an inherite occu#ation a $an oes not o wrong to a here to it. This is !ibera! 4rah$anis$. The ru!e rea s as "o!!ows? 9)ctors' !i;uor= ea!ers' butchers' an other such sinners are not +usti"ie in "o!!owing such occu#ations' if they are not born to the (rofession (i.e.' i" they are born to it they are +usti"ie in "o!!owing their inherite occu#ation). Tet i" one has inherite such a #ro"ession it is a nob!e thing to renounce it.92L83 The $ar7s o" 4u histic in"!uence on which we wou! !ay greater stress are "oun not in the "act that -u ga!a re"uses hea*en (iii. H61. OA)' or other inci ents that $ay be ue as we!! to 4rah$anis$ as to 4u his$' but in such #assages o" the #seu o=e#ica! 4oo7 o" Peace as "or e6a$#!e the dharmyas (anth45a6s o" 6ii. AHH. 1C=1A< the con*ersation o" the "e$a!e beggar' bhi&shu&45i6 ' with the 7ing in AH1. N' 168< the buddha o" H89. OL< the 4u histic #hraseo!ogy o" 16N. O6< the re$ar7 o" the har!ot Pinga!2Ga3 in 1NO. 6C? (ratibuddh45a6 "smi 945a6g4r.6mi (I a$ 8awa7ene 8 to a sense o" sin an 7now!e ge o" ho!iness)' an the !i7e #hrase in 1NN. HH? (ratibuddho

"smi.2L93 D" es#ecia! i$#ortance is the shibbo!eth Kir*2Ga3na which is o"ten use in the e#ic. There see$s' in ee ' to be a subti!e connection between Wi*ais$ an 4u his$. 4u his$ re+ects #antheis$' Wi*ais$ is essentia!!y $onotheis$. 4oth were rea!!y re!igions o" the !ower c!asses. It is true that the !atter was a""ecte an #ractice by those o" high ran7' but its strength !ay with the $asses. Thus whi!e Bishnuis$ a##ea!e to the conte$#!ati*e an #hi!oso#hica! (52Ga3$ais$)' as we!! as to the easy=going $i !e c!asses (Jrishinais$)' Wi*ais$ with its irty asceticis$' its orgies an 4acchana!ian re*e!s' its e*i!s an horrors genera!!y' a!though co$bine with a $ore ancient #hi!oso#hy' a##ea!e chie"!y to the $agic=$onger an the *u!gar. So it is that one "in s' as one o" his tit!es in the thirteenth boo7' that Wi*a is 8the gi*er o" Kir*2Ga3na'8 (6iii. 16. 1L). 4ut i" one e6a$ines the use o" this wor in other #arts o" the e#ic he wi!! see that it has not the true 4u histic sense e6ce#t in its !itera! #hysica! a##!ication as when the nirv45a64n.6a (e6tinguishing) o" a !a$#' i*. HH. HH' is s#o7en o"< or the nirv45a64n.6a o" uties (in the Paccar2Ga3tra 8,#anisha '8 6ii. AOC. 6N). Dn the other han ' in sections where the conte6t shows that this $ust be the case' Kir*2Ga3na is the e;ui*a!ent o" 8highest b!iss8 or 8highest brahma'8 the sa$e with the "e!icity thus na$e in o! er wor7s. This' "or instance' is the case in 6ii. H1. 1N< H6. 16' where Kir*2Ga3na cannot $ean e6tinction but absor#tion' i.e.' the 8b!owing out8 o" the in i*i ua! "!a$e (s#irit) o" !i"e' on!y that it $ay beco$e one with the uni*ersa! s#irit. In another #assage it is irect!y e;uate with su&ham brahma in the sa$e way (ib. 189. 1N). I" now one turn to the e$#!oy$ent o" this wor in the thir boo7 he wi!! "in the case to be the sa$e. Mhen the 7ing re#roaches his ;ueen "or her atheistic o#inions in iii. A1. H6 he says that i" there were no rewar "or goo ee s herea"ter 9#eo#!e wou! not see7 Kir*2Ga3na'9 +ust as he s#ea7s o" hea*en (8i$$orta!ity8) an he!!' ib. HC an 19' not $eaning thereby e6tinction but absor#tion. So a"ter a escri#tion o" that thir hea*en wherein is Bishnu' when one rea s that -u ga!a 9attaine that highest eterna! b!iss the sign o" which is Kir*2Ga3na9 (iii. H61. ON)' he can on!y su##ose that the wor $eans here absor#tion into brahma or union with Bishnu. In "act Kir*2Ga3na is a!rea y a wor o" which the sense has been sub+ecte to attrition enough to $a7e it synony$ous with 8b!iss.8 Thus 9the go s attaine Kir*2Ga3na by $eans o" Bishnu8s greatness9 (iii. HC1. HH)< an a thirsty $an 9a"ter rin7ing water attaine Kir*2Ga3na'9 i.e.' the rin7 $a e hi$ ha##y (ib. 1H6. 16). Dne $ay best co$#are the @ain Kir*2Ga3na o" ha##iness. Mhi!e' there"ore' 4u his$ see$s to ha*e !e"t $any $ani"est traces26C3 in the !ater e#ic the weight o" its in"!uence on the ear!y e#ic $ay we!! be ;uestione . The $ora! harangues o" the ear!ier boo7s show nothing $ore than is consistent with that 4rah$anis$ which has $a e its way unai e through the greater hu$anitarianis$ o" the ear!ier ,#anisha s. )t the sa$e ti$e it is right to say that since the #oe$ is co$#ose a"ter 4u ha8s ti$e there is no historica! certainty in regar to the inner connection o" be!ie" an $ora!ity (as e6#oun e in the e#ic) with 4u his$. 4u his$' though at a istance' en*irone e#ic 4rah$anis$' an $ay we!! ha*e in"!uence it. The ob+ecti*e #roo"s "or or against this are not' howe*er' ecisi*e. Mhether Christianity has a""ecte the e#ic is another ;uestion that can be answere (an then oubt"u!!y) on!y by rawing a !ine between e#ic an #seu o=e#ic. )n in this regar the %ari*anZa !egen s o" Jrishna are to be grou#e with the #seu o=e#ic' o" which they are the !egiti$ate i" !ate continuation. )gain one $ust se#arate teaching "ro$ !egen . To the Di*ine Song be!ong senti$ents an #hrases that ha*e been ascribe to Christian in"!uence. De"initi*e assurance in this regar is an i$#ossibi!ity. Mhen Bishnu says (as is sai a!so in the ,#anisha s) 9I a$ the !etter )'9 one $ay' an #robab!y wi!!' eci e that this is or is not an i$itation o" 9I a$ a!#ha'9 strict!y in accor ance with his #reconcei*e o#inions. There are abso!ute!y no historica! ata to go u#on. Dne $ay say with to!erab!e certainty that the Di*ine Song as a who!e is anti;ue' #rior to Christianity. 4ut it is as un$ista7ab!y inter#o!ate an a!tere . The octrine o" bha&ti' "aith"u! !o*e as a $eans o" sa!*ation' cannot be $uch o! er than the Song' "or it is "oun on!y in the !atest ,#anisha s (as shown by co$#aring the$ with those un oubte !y o! ). 4ut on the other han the (ras45a6da octrine (o" s#ecia! grace) be!ongs to a $uch ear!ier !iterature' an there is no reason why the who!e theory with its start!ing rese$b!ance to the octrine o" grace' an its insistence on #ersona! a""ection "or the Lor shou! not ha*e been se!"=e*o!*e . The o! o$ni#otence o" inherite 7now!e ge sto#s with

the ,#anisha s' To their authors the Be as are but a $eans. They esire wis o$' not 7now!e ge. They #ostu!ate the esire "or the Su#re$e S#irit as the true wis o$. 1ro$ this it is but a ste# to yearning an !o*e "or the Su#re$e. That ste# is $a e in the Di*ine Song. It is recogni(e by ear!y 4u his$ as a 4rah$anic trait. Is it necessari!y i$#orte "ro$ ChristianityP The #roo" is certain!y !ac7ing. Kor' to one accusto$e to the $i !e !iterature o" %in u re!igion' is the #hraseo!ogy so stri7ing!y uni;ue as wou! a##ear to be the case. Ta7en a!! in a!!' the teaching o" Christianity certain!y $ay be sus#ecte ' but it cannot be shown to e6ist in the Di*ine Song. ]uite i""erent is the case with the $iracu!ous $atter that grew u# about the in"ant Jrishna. 4ut here one is out o" the e#ic an ea!ing with the !atest !iterature in regar to the $an=go . This istinction cannot be too $uch insiste u#on' "or to #oint "irst to the teaching o" the Di*ine Song an then to the Jrishna !egen s as e;ua!!y re"!ecting Christianity is to $i6 u# two #erio s as istinct as #erio s can be estab!ishe in %in u !iterature. )n the resu!t o" the who!e in*estigation shows that the #roo"s o" borrowing are as i""erent as these #erio s. The inner Christianity thought to be co#ie by the re=writer o" the Di*ine Song is oubt"u! in the !ast egree. The outer Christianity re"!ecte in the Puranic !egen s o" Jrishna is as #a!#ab!e as it is shoc7ing. Shoc7ing' "or here not on!y are $irac!es treate grotes;ue!y' but e*erything that is $eant s#iritua!!y in the Dcci ent is inter#rete #hysica!!y an carna!!y. The !o*e o" the 4ri egroo$ is sensua!< the bri es o" &o are run7en ancing gir!s. The 8coinci ences'8 as so$e scho!ars $ar*e!!ous!y regar the$' between the !egen s o" Christ an Jrishna are too e6traor inary to be acce#te as such. They are irect i$#ortations' not acci enta! coinci ences. Mhate*er is $ost $ar*e!!ous in the accounts o" Christianity "in s itse!" here re#ro uce in Jrishnais$. It is not in the octrine o" avatars' which rese$b!es the octrine o" the Incarnation'2613 it is in the tota!ity o" !egen s connecte with Jrishna that one is "orce to see Christian in"!uence. The scenes o" the nati*ity' the a oration o" the $agi' the $irac!es uring the Sa*iour8s chi! hoo ' the trans"iguration' an other stories o" Christ are re#ro uce with astonishing si$i!arity. Dne $ay a to this the Christ$as "esti*a!' where Jrishna is born in a stab!e' an the use o" certain church=utensi!s in the te$#!e=ser*ice. Meber has #ro*e by co!!ecting an e6#!aining these 8coinci ences'826H3 that there $ust be i entity o" origin. It re$ains on!y to as7 "ro$ which si e is the borrowingP Consi ering how !ate are these Jrishna !egen s in In ia26A3 there can be no oubt that the %in u borrowe the ta!es' but not the na$e< "or the !ast assu$#tion is ;uite i$#robab!e because Jrishna (GChristP) is nati*e enough' an Bishnu is as o! as the 5ig Be a. That these ta!es are o" secon ary i$#ortance' as they are o" !ate origin' is a $atter o" course. They are e6crescences u#on rea! Bishnuis$ (Jrishnais$) an the resu!t o" anthro#o$or#hi(ing in its "u!!est e6tent the i$age o" the $an=go ' who is re#resente in the e#ic as the incarnation o" the Su#re$e S#irit. The octrine o" the incarnation is thorough!y In ic. It is 4u histic as we!! as 4rah$anic' an #rece es Bishnuis$ as it oes Christianity. The !egen s are another $atter. %ere one has to assu$e irect contact with the Dcci ent.26O3 4ut whi!e agreeing with Meber an isagreeing with 4arth in the eter$ination o" the re!ation o" this secon ary $atter' we are unab!e to agree with Meber in his conc!usions in regar to the one #assage in the #seu o=e#ic that is su##ose by hi$26L3 to re"er to a *isit to a Christian church in )!e6an ria. This is the "a$ous e#iso e o" the Mhite Is!an ' which' to be sure' occurs in so !ate a #ortion o" the 4oo7 o" Peace (6ii. AAN. HC "") that it $ight we!! be what Meber escribes it as being. 4ut to us it a##ears to contain no a!!usion at a!! to Christianity. The account in brie" is as "o!!ows? Three #riests with the insigni"icant na$es 91irst' Secon ' Thir '92663 go to the "ar Korth (di> uttar45a6 ) where' in the 9Sea o" -i!7'9 they "in an )!bion ca!!e 8Mhite Is!an '8 #erha#s regar e as one o" the se*en or thirteen 8is!an s'8 o" which earth consists< an there Bishnu is worshi##e as the one go by white $en o" e6traor inary #hysica! characteristics. The "act that the 8one go 8 is a!rea y a hac7neye #hrase o" #hi!oso#hy< that there is no rese$b!ance to a trinitarian go < that the hy$n sung to this one go contains no trace o" Christian in"!uence' but is on the other han thorough!y nati*e in tone an #hraseo!ogy' being as "o!!ows? 9Bictory to thee' thou go with !otus=eyes< 5e*erence to thee' thou creator o" a!! things< 5e*erence be to thee' D Bishnu<26N3 thou &reat Person< "irst=born one9< a!! these "acts in icate that i" the Mhite=is!an ers are

in ee to be regar e as "oreigners worshi##ing a strange go ' that go is strict!y $onotheistic an not trinitarian. Meber !ays stress on the e6#ression 8"irst=born'8 which he thin7s re"ers to Christ< but the e#ithet is o! (Be ic)' an is co$$on' an $eans no $ore than 8#ri$a! eity.8 There is $uch that a##ears to be "oreign in the e#ic. This #assage see$s rather to be a reco!!ection o" so$e shrine where $onotheis$ without Christianity was ac7now!e ge . Dn the other han ' e*en in the #seu o=e#ic' there is $uch a##arent!y borrowe which yet is a!together nati*e to 4rah$anic !an an sect. It is not in any #assage which is #ro*e to be o" "oreign origin that one rea s o" the boy o" twe!*e years who entere a$ong the wise $en an con"ute their reasoning (abo*e' #. A8H). It is not o" course ue to Christian in"!uence that the great 8saint o" the sta7e8 is ta7en by the 87ing8s $en'8 is cruci"ie (or !itera!!y i$#a!e ) a$ong thie*es' an !i*es so !ong that the guar go an te!! the 7ing o" the $irac!e<2683 nor is it necessary to assu$e that e*erything e!e*ate is borrowe . 9Mhen I re*i!e' I re*i!e not again'9 soun s in ee !i7e an echo o" Christian teaching' but how thorough!y %in u is the reason. 91or I 7now that se!"=contro! is the oor o" i$$orta!ity.9 )n in the sa$e breath' with a connection o" $eaning #atent on!y when one regar s the who!e not as borrowe but as nati*e' "o!!ow the wor s that we ha*e *enture to #ut u#on the tit!e=#age o" this *o!u$e' as the highest an at the sa$e ti$e the truest e6#ression o" a re!igion that in bringing the go s to $en raise $an to e;ua!!y with &o /9This is a ho!y $ystery which I ec!are unto you? There is nothing nob!er than hu$anity.92693 >>>>> FOOTNOTES$ 21ootnote 1? %e a##ears in i""erent co$#!ete $ani"estations' whi!e Bishnu a##ears on!y in #art' as a 8 escent'8 avatar0 i.e.' Bishnu is incarnate' Wi*a a##ears who!e.3 21ootnote H? The origina! story #erha#s ante ates the 4rah$anic 4rah$2Ga3. 4ut' "or a!! one 7nows' when the #oe$ was "irst written 4rah$2Ga3 was a!rea y eca ent as chie" go . In that case two strata o" re!igious be!ie" ha*e been "or$a!!y su#er=i$#ose ' Bishnuis$ an Wi*ais$.3 21ootnote A? Mhi!e agreeing with Te!ang that the origina! &2Gi3t2Ga3 is an o! #oe$' we cannot subscribe to his argu$ent (S4E. BIII. #. 19) that the #riority o" the S2Ga3$an o*er the 5ig Be a is e*i ence o" anti;uity< sti!! !ess to the argu$ent' #. H1' "ro$ the castes.3 21ootnote O? Co$#are -anu' i. N? 9%e the subti!e' in iscernib!e' eterna!' inconcei*ab!e Dne' who $a7es a!! creatures.93 21ootnote L? Possib!y the origina! o#ening o" another #oe$.3 21ootnote 6? The avatars o" Bishnu are $eant. The *ery 7night to who$ he s#ea7s is !ater regar e (in South In ia) as incarnate go ' an to ay is worshi##e as an avatar o" Bishnu. The i ea o" the 8birth=stories8 o" the 4u hists is thought by so$e scho!ars to ha*e been connecte historica!!y with the avatars o" Bishnu.3 21ootnote N? This is one o" the notes struc7 in the !ater ,#anisha s' the octrine o" 8s#ecia! grace'8 originating #erha#s sti!! ear!ier in the B2Ga3c hy$n (see abo*e).3 21ootnote 8? That is' one that a!so has no esires $ay act (without esiring the "ruit o" action.)3 21ootnote 9? This is a S2Ga3n7hya i*ision.3 21ootnote 1C? This c!e*er!y contri*e or #ro"oun uni*ersa!ity o" Bishnuis$ is one o" the greatest obstac!es to $issionary e""ort. The Bishnuite wi!! acce#t Christ' but as a "or$ o" Bishnu' as here e6#!aine . Co$#are be!ow? 9E*en they that sacri"ice to other go s rea!!y sacri"ice to -e.93 21ootnote 11? Pra7riti ((ra&4r.6t45i6 )' nature< the ter$ be!ongs to the S2Ga3n7hya #hi!oso#hy' which

recogni(es nature as istinct "ro$ s#irit' a ua!ity' o##ose to adv45a6ita' the non= ua!ity o" the Be 2Ga3nta syste$' where the S2Ga3n7hya 8nature8 is re#resente by m45a6y45a6 ' 8i!!usion.8 Dtherwise the wor Pra7rit is the 8natura!'8 *u!gar ia!ect' o##ose to Sans7rit' the re"ine ' 8#ut= together8 !anguage.3 21ootnote 1H? Saints' !itera!!y 8the success"u! ones.83 21ootnote 1A? )!!u ing to the !ater eri*ation o" Ta$a "ro$ yam' contro!.3 21ootnote 1O? 9The !etter )'9 as in the ,#anisha s (see abo*e' #. HH6).3 21ootnote 1L? Co$#are a #ara!!e! !ist o" ia ochoi in 6ii. AO9. L1.3 21ootnote 16? Dne o" the @aina traits o" the e#ic' brahm45a6di4s.6u t4r.6u45a6nte4s.6u bh45u6te4s.6u (arivartate' in istinction "ro$ the 4u histic $ete$#sychosis' which sto#s short o" #!ants. 4ut #erha#s it is rather borrowe "ro$ the 42.r3ah$an by the @ain' "or there is a "or$a! ac7now!e g$ent that sth45a6var45a6s 8stationary things'8 ha*e #art in $ete$#sychosis' -anu' 6ii. OH' a!though in the istribution that "o!!ows this is a!$ost ignore (*s. L8).3 21ootnote 1N? It is rather i""icu!t to co$#ress the !ist into this nu$ber. So$e o" the na$es are #erha#s !ater a itions.3 21ootnote 18? In contrast one $ay note the "re;uent boast that a 7ing 8"ears not e*en the go s'8 e.g.' i. 199. 1.3 21ootnote 19? Later there are twenty=one wor! s ana!ogous !o the twenty=one he!!s.3 21ootnote HC? E!sewhere' oh the other han ' the is!an s are "our or se*en' the ear!ier *iew.3 21ootnote H1? iii. 1OH. The boar=sha#e o" Bishnu is a "a*orite one' as is the war"=incarnation. Co$#are B2Ga3$ana' B2Ga3$ana7a' Bishnu#a a' in the !ist o" ho!y watering=#!aces (iii. 8A). -any o" Bishnu8s acts are si$#!y trans"erre "ro$ 4rah$2Ga3' to who$ they be!onge in o! er ta!es. Co$#are abo*e' #.H1L.3 21ootnote HH? In i. 19N' Pra+2Ga3#ati the 1ather=go ' is the highest go ' to who$ In ra' as usua!' runs "or he!#. Wi*a a##ears as a higher go ' an ri*es In ra into a ho!e' where he sees "i*e "or$er In ras< an "ina!!y Bishnu co$es on to the stage as the highest o" a!!' 9the in"inite' inconcei*ab!e' eterna!' the )!! in en !ess "or$s.9 4rah$2Ga3 is in*o7e now an then in a #er"unctory way' but no one rea!!y e6#ects hi$ to o anything. %e has one his wor7' $a e the castes' the sacri"ice' an (occasiona!!y) e*erything. )n he wi!! o this again when the new aeon begins. 4ut "or this aeon his wor7 is acco$#!ishe .3 21ootnote HA? Thus in XII. N8L. 16L? 9Keither 4rah$2Ga3 nor Bishnu is ca#ab!e o" un erstan ing the greatness o" Wi*a.93 21ootnote HO? Dr 9three eyes.93 21ootnote HL? Co$#are III. A9. NN? 9The estroyer o" Da7sha8s sacri"ice.9 Co$#are the sa$e e#ithet in the hy$n to Wi*a' X. N. A' a"ter which a##ear the e*i!s who ser*e Wi*a. Such e*i!s' in the "o!!owing' "east on the ea u#on the "ie! o" batt!e' though' when !e"t to the$se!*es' 8$i night is the hour when the e$ons swar$'8 III. 11. O an AA. In X. 18 an XIII. 161 Wi*a8s act is escribe in "u!!.3 21ootnote H6? Wi*a' ca!!e 4ha*a' War*a' the tri ent=ho! er' the Lor (2GI3Z2Ga3na)' Wan7ara' the &reat &o ' etc.' genera!!y a##ears at his best where the e#ic is at its worst' the inter#o!ations being $ore "!agrant than in the case o" Bishnuite eu!ogies. The $ost e*out worshi##er o" Bishnu is

re#resente as an a herent o" Wi*a' as in*o7ing hi$ "or he!# a"ter "ighting with hi$. %e is 9in*incib!e be"ore the three wor! s.9 %e is the sun< his b!oo is ashes. )!! the go s' with 4rah$2Ga3 at their hea ' re*ere hi$. %e has three hea s' three "aces' si6 ar$s (co$#are iii. A9. NO "".< 8A. 1HL)< though other #assages gi*e hi$ $ore.3 21ootnote HN? Wi*a has as sign the bu!!? Bishnu' the boar.3 21ootnote H8? QD-&. 666*iii. ##. 19N' HCC.3 21ootnote H9? Lit. u. 'ultur' #. O61.3 21ootnote AC? %o!t($ann now says (in Heun;ehn $Jcher' #. 198) that the who!e e#iso e which ter$inates with 4a!a e*a8s *isit an a ition to the origina!. %o!t($ann8s $onogra#h on 4rah$2Ga3 is in QD-&. 666*iii. 16N.3 21ootnote A1? ) goo e6a$#!e is that o" the two *isions o" )r+una' "irst the *ision o" Bishnu' then another *ision o" Wi*a' who$ )r+una an Bishnu *isit (*ii. 8C).3 21ootnote AH? Wan7ara an Wi*a $ean a!$ost the sa$e< 8gi*er o" b!essings8 an 8#ros#ering8 (or 87in !y8)' res#ecti*e!y.3 21ootnote AA? $rahma4n.6as sumahotsavas (co$#are the co$$entator). The sam45a69a o" 4rah$2Ga3 $ay be e6#!aine by that o" Wi*a $entione in the sa$e #!ace an escribe e!sewhere (i*. 1A. 1O "".< i. 16O. HC).3 21ootnote AO? Kot slee(ing' Bishnu' es#ite sva(imi' oes not s!u$ber< he on!y $uses.3 21ootnote AL? -an ( i*ine) an go hu$an' but K2Ga3r2Ga3yana is a new na$e o" Bishnu' an the two are rec7one as two inse#arab!e seers ( i*inities).3 21ootnote A6? This is the on!y rea!!y trinitarian #assage in the e#ic. In i. 1. AH< 6iii. 16. 1L' the be!ie" $ay be in icate ' but not certain!y' as it is in %ari*. 1C'66H. See on this #oint %o!t(roann' QD-&. 666*iii. #. HCO. In 6i*. LO. 1O the "or$ is B2Gi3shnu' 4rah$2Ga3' In ra.3 21ootnote AN? Co$#are AA9. 11O' 9thou art (aMcamah45a6&al(a.9 The co$$entator gi*es the na$es o" "i*e sects' S2Ga3ura' W2Ga37ta' &2Ga3neZa' W2Ga3i*a' Baishna*a. The 8"i*e ti$es'8 i$#!ie in Pacca72Ga3ta' he says are ay' night' $onth' seasons' an year (ib. 66). In AOC. 11N (which cha#ter is Pancar2Ga3tric)' 4rah$2Ga3 97nows that Bishnu is su#erior.93 21ootnote A8? B2Ga3+. S. 6*i. 1=66< T2Ga3itt. S. i*. L. 1=11.3 21ootnote A9? Wi*a has no or inary sacri"ice? he is (as abo*e) in genera! a estroyer o" sacri"ice' i.e.' o" Be ic sacri"ice< but as PaZu#ati' 9Lor o" beasts'9 he c!ai$s the b!oo y sacri"ice o" the "irst beast' $an.3 21ootnote OC? The usua! o#inion is that #ha!!ic worshi# was a trait o" southern tribes "oiste u#on northern Wi*ais$. Phi!oso#hica!!y Wi*ais$ is "irst $onotheistic an then #antheistic' To= ay it is no$ina!!y #antheistic but rea!!y it is ua!istic.3 21ootnote O1? There are in ications in this #assage o" so$e sectarian "ee!ing' an the "ear o" #artisan war"are (HH9)< in regar to which we a "ro$ -uir an %o!t($ann the #assage XII. AOA. 1H1' where is sy$bo!i(e a #eace"u! issue o" war between Bishnuis$ an Wi*ais$.3 21ootnote OH? &rahas are a!so #!anets' but in this cu!t they are not astro!ogica!' as show their na$es.3 21ootnote OA? They are #ossib!y o! ' as Meber thin7s' but they see$ to ha*e nothing in co$$on with the ancient "e$a!e i*inities.3 21ootnote OO? Co$#are another hy$n to Durg2Ga3 in IB. 6. L "". (!ate). Durgi was #robab!y an in e#en ent !oca! eity' subse;uent!y regar e as Wi*a8s "e$a!e si e. She #!ays a great r[!e' un er

*arious na$es' in the 8re*i*e 8 !iterature' as o the !o*e=go an &aneZa. In both hy$ns she is 8Bishnu8s sister'8 an in IB. 6 a 8#ure *irgin.83 21ootnote OL? Dne co$#arati*e!y new go eser*es a #assing $ention' Dhar$a8s son' J2Ga3$a' the (&recianP) !o*e=go ' 8the $in =sha7er'8 8the !i$b!ess one'8 whose arrows are !i7e those o" Cu#i (I. 66. AH< 1N1. AO< III. O6. H). %e is an a *entitious a ition to the e#ic. %is !ater na$e o" )nanga occurs in XII. L9. 91. In I. N1. O1 an 1N1. OC he is -an$atha. The )thar*an go a!so has arts' III. HL' a $ar7 o" this !atest Be a.3 21ootnote O6? Co$#are ii. HH. 18? 9&reat ho!iness' great g!ory' #enance' eath in batt!e' these are each res#ecti*e!y #ro ucti*e o" hea*en< the !ast a!one is a sure cause.93 21ootnote ON? This escri#tion an the senti$ents are ;uite !ate. The sa$e sort o" hea*en (without the #hi!oso#hica! bitterness' with which co$#are abo*e' #. HH9) is' howe*er' "oun in other #assages' so$ewhat aug$ente with ny$#hs an "aci!e go esses.3 21ootnote O8? This octrine is su##ose by so$e scho!ars to be ue to outsi e in"!uence' but the oubt is not substantiate ' an e*en in the 5ig Be a one #assage a##ears to re"er to it. Doubt!ess' howe*er' the !ater e6#an e *iew' with its co$#!icate rec7onings' $ay ha*e been touche by "oreign in"!uence.3 21ootnote O9? Ha 45a6san s45a6ma+4r.6g+ya9ur+varn45a6s. In 6ii. AOH. 8 the or er is 5i7=Ta+us= )thar*an=S2Ga3$an. The habit o" #utting S2Ga3$an instea o" 5i7 at the hea o" the Be as is sti!! 7e#t in the !ate !itany to Wi*a' who is 9the S2Ga3$an a$ong the Be as9 $eaning' o" course' the "irst an best. In the sa$e #!ace' 9Wi*a is the Itih2Ga3sa9 e#ic (6iii. 1O. AHA< an ib. 1N. N8' 91)' "or the e#ic outweighs a!! the Be as in its own esti$ation.3 21ootnote LC? iii. 1O9. 1O< 188. HH< 189. AH< #robab!y with a reco!!ection o" the co!ors o" the "our castes' white' re ' ye!!ow' b!ac7. )ccor ing to 6ii. HAA. AH' there is no sacri"ice in the Jrita age' but' beginning with the Tret2Ga3 age' there is a genera! i""usion o" sacri"ice in the D*2Ga3#ara age. In another #assage o" the sa$e boo7 it is sai that $arriage !aws arose in the D*2Ga3#ara age (HCN. A8 "".).3 21ootnote L1? The teaching *aries so$ewhat in the a!!ot$ent o" years. See -anu' I. 6N.3 21ootnote LH? Meber thin7s' on the other han ' that the #arties re#resent res#ecti*e!y' Wi*a an Bishuu worshi#' Ind. St. i. HC6.3 21ootnote LA? This boo7 a!so is c!ose!y in touch with the !ater Pur2Ga3nas. 1or instance' Citragu#ta' Ta$a8s secretary' is 7nown on!y to the boo7s o" the #seu o=e#ic' the Bishnu Pur2Ga3na' the Pa $a Pur2Ga3na' etc.3 21ootnote LO? Heun;ehn $Jcher' #. 86.3 21ootnote LL? The e#ic oes not care $uch "or castes in so$e #assages. In one such it is sai that $e$bers o" a!! castes beco$e #riests when they go across the &o$a!' iii. 8O. O8.3 21ootnote L6? 6ii. A19. 8N "". ((r45a6(ya 945n645a6nam E >45u6dr45a6d a(i)< 6ii. AH8. O9 (>r45a6vayee caturo var4n.645a6n). The e#ic regar s itse!" as $ore than e;ui*a!ent (adhi&am to the "our Be as' i. 1. HNH.3 21ootnote LN? So$e ascribe the sams45a6ra octrine to 4u histic in"!uence/a thesis su##orte on!y by the "act that this occurs in !ate 4rah$anic #assages an ,#anisha s. 4ut the assu$#tion that ,#anisha s o not #rece e 4u ha is scarce!y tenab!e. The Jatha' accor ing to Meber (Sits. $erl. A&. 189C' #. 9AC)' is !ate (ChristianV)? accor ing to D! enberg an Mhitney' ear!y ($uddha' #. L6< Proc. A*S. -ay' 1886).3

21ootnote L8? 6ii. H9L. L=6.3 21ootnote L9? Koteworthy is the "act that #arts o" the Wi*aite thirteenth boo7 see$ to be $ost 4u histic (ch. i.< 1OA. O8' etc.)' an $onotheistic (16. 1H "".)? though the Mhite Is!an ers are $a e Bishnuite in the twe!"th. Co$#are %o!t($ann' ad. loc.3 21ootnote 6C? Kir*2Ga3na' !oose!y use < ter$ini technici< #ossib!y the e*i!s o" the "ourth age< the $ention o" (4u hist) te$#!es' etc.3 21ootnote 61? Dn this #oint we agree neither with Meber' who regar s the avatars as an i$itation o" the Incarnation (Ind. St. ii. #. 169)' nor with Schroe er' who (Literatur und 'ultur' #. AAC) wou! eri*e the notion "ro$ the birth=stories o" 4u ha. In our o#inion the avatar=theory is o! er than either an is o"ten on!y an assi$i!ation o" out!ying tote$=go s to the 4rah$an8s go ' or as in the case o" the "!oo =story the necessary be!ie" that the 8"ish8 $ust ha*e been the go o" the race. So$e o" these avatars are 4rah$anic' #resu$ab!y #re=4u histic.3 21ootnote 6H? Jrishna8s &eburts"est (9anm45a64s.6tam45i6 0 186N.3 21ootnote 6A? Since they o not a##ear ti!! a"ter the rea! e#ic we ate the$ tentati*e!y as arising a"ter 6CC ).D. -ost o" the$ are in sti!! !ater Pur2Ga3nas.3 21ootnote 6O? Inci enta! ra##ort with the &ree7s has been #ointe out in other instances< the surang45a6' a $ine' o" the !ate ta!e in i. 1O8. 1H' etc (Ind. St. ii. #. A9L)' has been e;uate with syrin6< S7an a with )!e6an er' etc. It is nee !ess to say that each o" these is on!y a guess in ety$o!ogy. 4ut &ree7 in"!uence is #erce#tib!e in the &ree7 so! iers an na$es o" (&ree7) 7ings that are "oun in the e#ic.3 21ootnote 6L? Ind. St. i. OHA< ii. 169. Meber be!ie*es that !itt!e is nati*e to In ia which rese$b!es Christianity in the way o" theo!ogy< !ore o" &o ' s#ecia! grace' $onotheis$' a!! to hi$ are sto!en. Me regret that we $ust isagree with hi$ in these instances.3 21ootnote 66? E7ata' D*ita' Trita. ) D*ita a##ears as ear!y as the 5ig Be a. E7ata is an ana!ogous "or$ation an is o! a!so.3 21ootnote 6N? %rish2Gi37eZa is 8!or o" senses'8 a co$$on e#ithet o" Bishnu (Jrishna).3 21ootnote 68? i. 1CN. 1 "". The s#irits o" the ea co$e to hi$ an co$"ort hi$ in the sha#e o" bir s /an o! trait' co$#are 42Ga3u h. Dh. W2Ga3st. ii. 8. 1O. 1C< Wat. 4r. *i. 1. 1. H.3 21ootnote 69? 6ii. ACC. HC.3 >>>>>

CHAPTER +VI.
THE PUR[=A]NAS.%EARLY SECTS, FESTIVALS, THE TRINITY.

)rchaeo!ogia' 8ancient !ore'8 is the $eaning o" Pur2Ga3na ((ur45a6na' 8o! 8). The re!igious #erio re#resente by the e6tant writings o" this c!ass is that which i$$e iate!y "o!!ows the co$#!etion o" the e#ic.213 These wor7s' a!though they contain no rea! history' yet re"!ect history *ery #!ain!y' an since the a *ent an initia! #rogress o" Puranic %in uis$' with its *arious cu!ts' is conte$#orary with i$#ortant #o!itica! changes' it wi!! be necessary brie"!y to consi er the circu$stances in which arose these new cree s' "or they were estine to beco$e in the "uture the contro!!ing "orce in the e*e!o#$ent o" %in u re!igion. In s#ea7ing o" the e6tension o" 4u his$ we showe that its growth was in"!uence in no s$a!! egree by the "act that this caste=!ess an ' there"ore' e$ocratic re!igion was a o#te by #ost= )!e6an rine ru!ers in the &raeco=4actrian #erio . )t this ti$e the )ryans were surroun e with "oreigners an #agans. To Korth an South s#rea sa*age or ha!" %in ui(e nati*e tribes' whi!e

so! iers o" &reece an 4actria enca$#e in the *a!!ey o" the &anges. 4arbarians ha !ong been acti*e in the Korth' an so$e scho!ars ha*e e*en c!ai$e that 4u ha8s own "a$i!y was o" Turanian origin. The 4rah$ans then as now retaine their #restige on!y as being re#ositories o" ancient wis o$< an outsi e o" their own 8ho!y !an 8 their in"!uence was re uce to a $ini$u$ by the socia! an #o!itica! ten encies that acco$#anie the growth o" 4u his$. )"ter the "ourth century 4.C. the heart o" In ia' the 8$i !e istrict'8 between the %i$2Ga3!aya an Bin hya $ountains "ro$ De!hi to 4enares'2H3 was tra$#!e u#on by one &raeco=4actrian hor e a"ter another. The #rinci#a! e""ect o" this ru e o$inion was e*entua!!y to gi*e #o!itica! e;ua!ity to the two great ri*a! re!igions. The 4u hist an the 4rah$an !i*e at !ast i" not har$onious!y' at !east #aci"ica!!y' si e by si e. -e$bers o" the sa$e reigning "a$i!y wou! #ro"ess 4u his$ or 4rah$anis$ in i""erent!y. Dne 7ing wou! so$eti$es #atroni(e both re!igions. )n this continue to be the case ti!! 4u his$ "a e out' re#!ace by that %in uis$ which owe its origin #art!y to nati*e un=)ryan in"!uence (#aganis$)' #art!y to this century=!ong "usion o" the two state re!igions. To re*iew these e*ents? In the "irst eca es o" the "ourth century (AHC or A1L=H91 4.C.) Can ragu#ta' San rocottos' ha bui!t u# a $onarchy in 4eh2Ga3r2A3 on the ruins !e"t by the &ree7 in*asion' sharing his #ower with Se!eucus in the Korthwest' an ha thus #re#are the way "or his gran son' )Zo7a' the great #atron o" 4u his$ (H6O or HL9). This nati*e #ower "e!! be"ore the hosts o" Korthern barbarians' which' a"ter irru#tions into In ia in the secon century' got a #er$anent "ootho! there in the "irst century 4.C. These Korthern barbarians (their nationa!ity is uncertain)' whose greatest 7ing was Janish7a' N8 ).D.' ru!e "or centuries the !an they ha sei(e < but they were *an;uishe at !ast in the si6th century' #robab!y by Bi7ra$2Ga3 itya'2O3 an were ri*en out. The breathing=s#ace between Korthern barbarian an -oha$$e an was no$ina!!y not a !ong one' but since the "irst -os!e$ con;uests ha no e"initi*e resu!t the new in*a ers i not ;uite o*erthrow %in u ru!e ti!! the en o" the tenth century. During this #erio the nati*e un=)ryan tribes' with their %in ui(ing e""ect' were $ore estructi*e as regar s the $aintenance o" the o! 4rah$anic cu!t than were outsi ers.2L3 Mhen Ta$er!ane in*a e In ia his was the "ourth in*asion a"ter the con;uest o" the Pun+2Ga3b by the -os!e$ in 66O.263 In 1LHL the "i"th con;ueror' 4aber' "i"th too in escent "ro$ Ta$er!ane' "oun e the -ogu! e$#ire that !aste ti!! the "a!! o" this ynasty (no$ina!!y ti!! 18LN). 4ut it $ust be re$e$bere that each new con;ueror "ro$ 99N ti!! 1LHL $ere!y con;uere o! -oha$$e an ynasties with new in*asions. It was a!! one to the %in u. %e ha the -oha$$e an with hi$ a!! this ti$e on!y each new ri*a!8s success $a e his !ot the har er' 4ut 4aber8s gran son' the &reat -ogu!' )7bar (who reigne "ro$ 1LL6 to 16CL)' ga*e the !an not on!y #eace but 7in ness< an un er hi$ @ew' Christian' %in u' an -oha$$e an at !ast "orgot to "ear or "ight. )"ter this there is on!y the o*erthrow o" the -oha$$e an #ower to recor < an the rise o" the -ahratta nati*e 7ing o$s. ) new "aith resu!te "ro$ the a$a!ga$ation o" %in uis$ with -oha$$e is$ (a"ter 1LCC)' as wi!! be shown herea"ter. 283 In the #auses be"ore the "irst -oha$$e an in*asion' an between the "irst e"eat o" the -oha$$e ans an their success"u! secon con;uest' the barbarians being now e6#e!!e an 4u his$ being eca ent' 4rah$anis$ ra!!ie . In the si6th century there was to!eration "or a!! "aiths. In the se*enth century Ju$2Ga3ri!a renewe the strength o" 4rah$anis$ on the ritua!istic si e with attac7s on 4u his$' an in the ninth century Wan7ara #!ace the #hi!oso#hy o" unsectarian #antheis$ on a "ir$ basis by his co$$entary on the Be 2Ga3nta S2Gu3tra.2N3 These two $en are the re=$a7ers o" ancient 4rah$anis$' which "ro$ this ti$e on continue in its stereoty#e "or$' a o#ting %in u go s *ery coy!y' an on!y as s#irits o" s$a!! i$#ortance' whi!e re!ying on the !aws as we!! as the go s o" o! ' on ho!y 45a6c45a6ra or 8custo$'8 an the now syste$ati(e e6#osition o" its o! (,#anisha ) #hi!oso#hy.283 Its creati*e "orce was a!rea y s#ent. 4u his$' on the other han ' was ying a natura! eath. The ti$e was ri#e "or %in uis$' which ha been gathering strength "or centuries. )"ter the si6th century' an #erha#s e*en as !ate as 1LCC' or !ater' were written the $o ern Pur2Ga3nas' which e$bo y the new be!ie".293 They cannot' on account o" the istinct a *ance in their cu!t' ha*e a##eare be"ore the en o" the e#ic age. The breathing s#e!! (between barbarian an co$#!ete -oha$$e an con;uest) which ga*e

o##ortunity to Ju$2Ga3ri!a to ta7e a high han with 4u his$' was an o##ortunity a!so "or the co i"ication o" the new cree s. It is' there"ore' to this era that one has #robab!y to re"er the "irst o" the $o ern sectarian Pur2Ga3nas' though the ritua!istic Tantras an 2G)3ga$as o" the !ower Wi*aite sects oubt!ess be!ong rather to the en than to the beginning o" the #erio . Me are strengthene in this be!ie" by the "act that the o! est o" these wor7s o not #reten to ante ate Ju$2Ga3ri!a8s century' though the sects $entione in the e#ic are 7nown in the "irst centuries o" the Christian era. The ti$e "ro$ the "irst to the se*enth centuries one $ay accor ing!y su##ose to ha*e been the era uring which was e*e!o#ing the 4rah$ani(e "or$ o" the ear!y %in u sects' the !iterature o" these an subse;uent sects being co$#ose in the centuries succee ing the !atter ter$. These sects again i*i e into $any sub i*isions' o" which we sha!! s#ea7 be!ow. )t #resent we ta7e u# the character o" the Pur2Ga3nas an their $ost i$#ortant #oints o" i""erence as co$#are with the sectarian #arts o" the ear!ier #seu o=e#ic' e6a$ining es#ecia!!y the trinitarian octrine' which they incu!cate' an its history. Sa*e in etai!s' e*en the s#ecia! 8"aith=scri#tures8 ca!!e Tantras go no "urther than go the Pur2Ga3nas in a *ocating the cu!t o" their #articu!ar i*inities. )n to this a *ocacy o" s#ecia! go s a!! e!se in this c!ass o" writings is subor inate . The i ea! Pur2Ga3na is i*i e into "i*e #arts' cos$ogony' new creations' genea!ogies o" go s an heroes' manvantaras ( escri#tions o" #erio ic 8ages'8 #ast an "uture)' an ynasties o" 7ings. 4ut no e6tant Pur2Ga3na is i*i e thus. In the e#ic the octrine o" trinitarianis$ is bare!y "or$u!ate . E*en in the %ari*anZa' or &enea!ogy' va4.n6>a' o" Bishnu' there is no $ore than an in*erte triunity' 8one "or$' three go s'8 where' in rea!ity' a!! that is insiste u#on is the i entity o" Bishnu an Wi*a' 4rah$2Ga3 being' as it were' #er"unctori!y a e .21C3 In the Pur2Ga3nas' on the other han ' whi!e the trinity is ac7now!e ge ' re!igion is reso!*e again into a sort o" sectarian $onotheis$' where the e*otee see$s to be in the $i st o" a s;uabb!ing hor e o" te$#!e=#riests' each "ighting "or his own i o!. In the ca!$er as#ects o" re!igion' a#art "ro$ sectarian schis$' these writings o""er' in ee ' $uch that is o" secon =rate interest' but !itt!e that is o" rea! *a!ue. The i !e s#ecu!ations in regar to "or$er i*inities are here $a e cobweb thin. The #hi!oso#hy is not new' nor is the s#irit o" re!igion raise ' e*en in the $ost ins#ire #assages' to the !e*e! which it has reache in the Di*ine Song. So$e o" these Pur2Ga3nas' o" which eighteen chie" are cite ' but with an un7nown nu$ber o" subor inate wor7s'2113 $ay c!ai$ a res#ectab!e age< $any o" the$ are the $ost wretche stu"" i$aginab!e' bearing about the sa$e !iterary an historica! re!ation to ear!ier $o e!s as o the !ater !ega! S$ritis. In "act' sa*e "or their re!igious (sectarian) #ur#ort' the Pur2Ga3nas "or sections together o not i""er $uch in content "ro$ !ega! S$ritis' out o" which so$e $ay ha*e been e*o!*e ' though' #robab!y' they were "ro$ their ince#tion !egen ary rather than i actic. It is $ore #robab!e' there"ore' that they a##ro#riate S$riti $ateria! +ust as they i e#ic $ateria!< an though it is now recei*e o#inion that !ega! S$ritis are e*o!*e out o" S2Gu3tras' this yet can be the case on!y with the o! est' e*en i" the state$ent then can be acce#te in an un;ua!i"ie "or$. In our own o#inion it is high!y #robab!e that Pur2Ga3nas an !ater !ega! S$ritis are i*ergent e*e!o#$ents "ro$ the sa$e source.21H3 Dne gi*es an account o" creation' an #rocee s to te!! about the socia! si e< the other stic7s to the accounts o" creation' goes on to theo!ogy' ta7es u# ta!es o" heroes' intro uces s#ecu!ation' is "ina!!y wrenche o*er to an a$#!i"ie by sectarian writers' an so #resents a co$#osite that rese$b!es e#ic an !aw' an yet is genera!!y re!igious an s#ecu!ati*e. ) stri7ing instance o" this $ay be seen in the !aw=boo7 o" 8Bishnu.8 %ere there is an o! base o" !ega! !ore' S2Gu3tra' inter!ar e with Puranic $ateria!' an bui!t u# with sectarianis$. The writer is a Bishnuite' an whi!e recogni(ing the trinity' oes not hesitate to $a7e his !aw co$$an o""erings to Jrishna B2Ga3su e*a' an his "a$i!y (Pra yu$na' )niru ha)' a!ong with the regu!ar 4rah$anic ob!ations to o! er s#irits.21A3 4rah$anis$ recogni(e %in u eities as subor inate #owers at an ear!y ate' at !east as ear!y as the en o" the S2Gu3tra #erio < whi!e -anu not on!y recogni(es Bishnu an Wi*a (%ara)' but reco$$en s an ob!ation to Wr2Gi3 an J2Ga3!2Gi3 (4ha ra72Ga3!i' here' as e!sewhere' is Durg2Ga3).21O3 In their origina! "or$ the Pur2Ga3nas were #robab!y %esio ic in a great e6tent' an oubt!ess

containe $uch that was a"terwar s s#ecia!!y e*e!o#e in $ore #ro!i6 "or$ in the e#ic itse!". 4ut the wor7s that are co$e own as Pur2Ga3nas are in genera! o" !ater sectarian character' an the e#ic !anguage' #hraseo!ogy' an escri#tions o" batt!es are $ore !i7e!y ta7en straight "ro$ the e#ic than #reser*e "ro$ ante=e#ic ti$es. Pro#er!y s#ea7ing one ought to gi*e "irst #!ace to the Pur2Ga3nas that are incor#orate into the e#ic. The e#ic -2Ga3r7an eya Pur2Ga3na' "or instance' is #robab!y a goo ty#e o" one o" the ear!ier wor7s that went by this na$e. That the #resent Pur2Ga3nas are i$itations o" the e#ic' in so "ar as they treat o" e#ic to#ics' $ay be #resu$e "ro$ the "act that a!though they o"ten ha*e the "or$u!ae intact o" the batt!e"ie! '21L3 yet o they not re$ain by e#ic escri#tions but a wea#ons' etc.' o" $ore $o ern ate than are e$#!oye in the origina!.2163 The sectarian $onotheis$ o" the Pur2Ga3nas ne*er resu!te in is#ensing with the #antheon. The %in u $onotheist is a #antheist' an whether sectarian or #hi!oso#hica!' he 7e#t an a e to his #antheon.21N3 In ra is sti!! "or warriors' -aruts "or husban $en' a!though o! *iews shi"t so$ewhat. So "or e6a$#!e' in the J2Gu3r$a Pur2Ga3na the &an har*as are a e "or the W2Gu3 ras. 2183 The "our"o! ness' which we ha*e shown in the e#ic to be characteristic o" Bishnu' is now re#resente by the $i!itary e#ithet caturvy45u6has (ag$en ;ua ratu$)' in that the go re#resents #eace' wis o$' su##ort' an renunciation< though' as a $atter o" "act' he is avy45u6ha0 i.e.' without any o" these.2193 Starting with the #hysica! 8go o" the "our ;uarters'8 one gets e*en in the e#ic the 8contro!!er o" "our'8 or #er"ect #erson' concei*e !i7e 2&ree7? an\r tetrag[nos3. Tennyson8s 8"our= s;uare to a!! the win s that b!ow8 is a goo connecting !in7 in the thought. The Pur2Ga3nas are a $ine o" !egen ' a!though $ost o" the stories see$ to be but e#ic ta!es' $ore or !ess istorte . Ka!a 8the great=great=gran son o" 52Ga3$a8 is escribe a"ter the history o" 52Ga3$a hi$se!"< the insta!!ation o" P2Gu3ru' when his "ather ha #asse o*er his e! est son' an such re$iniscences o" the e#ic are the stoc7 in tra e o" the !egen ary writers.2HC3 The origin o" the "our castes<2H13 the escri#tions o" he!!' so$ewhat e$be!!ishe '2HH3 where the 8sin"u! are coo7e in "ire8<2HA3 the e6a!tation o" Bishnu as Jrishna or J2Ga3$a in one' an that o" Wi*a in another/these an si$i!ar as#ects are re"!ections o" e#ic $atter' s#irit' tone' an !anguage' on!y the "aith is sti!! "iercer in re!igious $atters' an the stories are "ainter in historica! re"erences. )ccor ing to the Pur2Ga3na !ast cite ? 9There is no e6#iation "or one that bows to a #ha!!ic e$b!e$'9 i.e.' Wi*aite' an 9a!! the 42Ga3u has are heretics9<2HO3 an accor ing to the J2Gu3r$a Pur2Ga3na? 9Bishnu is the i*inity o" the go s< Wi*a' o" the e*i!s'9 a!though the #rece ing *erses teach' in the s#irit o" the Di*ine Song' that each $an8s i*inity is that which he concei*es to be the i*inity. Such is the conc!u ing re$ar7 $a e by Basistha in a +u icating the stri"e between the Bishnuite an Wi*aite sectaries o" the e#ic heroes.2HL3 The re!ation that the Puranic !iterature bears to re!igion in the $in s o" its authors is i!!ustrate by the re$ar7 o" the K2Ga3ra 2Gi3ya to the e""ect that the go is to be honore 9by song' by $usic' by ance' an by recounting the Pur2Ga3nas9 (6*ii. 9). So$e o" the e#ic re!igious cere$onies which there are bare!y a!!u e to are here escribe with a!$ost the etai! o" a technica! han boo7. So the K2Ga3n 2Gi3ya (6i6.) gi*es an e!aborate account o" the raising o" a dhva9a or stan ar as a re!igious cere$ony.2H63 The !ega! ru!es a""ecting $ora!ity an es#ecia!!y caste=intercourse2HN3 show a !a6ity in regar to the ru!es as "or$er!y #reache . E*en the o! Puranic "or$ o" the e#ic is re#ro uce ' as when -2Ga3r7an eya con*erses again with Tu histris' e6act!y as he oes in the e#ic.2H83 The uration o" the ages< the "ruit o" sacri"ices' a$ong which are sti!! $entione the r45a69as45u6ya0 a>vamedha' an other ancient rites<2H93 the *irtue o" ho!y=#!aces<2AC3 the a $i6ture o" #ure #antheis$ with the i ea o" a #ersona! creation2A13/these traits are again +ust those which ha*e been seen a!rea y in the e#ic' nor is the a ition o" sections on te$#!e=ser*ice' or other $ore $inute etai!s o" the cu!t' o" #articu!ar i$#ortance in a history o" re!igious i eas. The Pur2Ga3nas "or our #resent #ur#ose $ay a!! be grou#e with the re$ar7 that what is ancient in the$ is a $ore or !ess "ugiti*e rese$b!ance to the e#ic sty!e an $atter<2AH3 what is new is the $ore #ronounce sectarianis$ with its a *entitious growth o" subor inate s#iritua!ities an e6aggerate $irac!es. Thus "or instance in the Bar2Ga3ha Pur2Ga3na there are e!e*en' in the 4h2Ga3ga*at

Pur2Ga3na twenty (instea o" the o! er ten) avatars o" Bishnu. So too the go o" !o*e/a!though J2Ga3$a an his art are recogni(e in the !ate )thar*an/as a #etty s#irit recei*es ho$age on!y in the !atest S2Gu3tra (as Cu#i ' 2G)3#asta$ba' ii' H. O. 1)' an in !ate a itions to the e#ic he is a !itt!e go < whereas in the ra$a he is #ro$inent' an in the Pur2Ga3nas his cu!t is escribe at !ength (though to= ay he has no te$#!e). The 8$other8="ien P2Gu3tan2Ga3' who suc7!es babes to s!ay the$' is scarce!y 7nown to the ear!y e#ic' but she is a *ery rea! #ersona!ity in the !ate e#ic an Pur2Ga3nas. The a ition to the trinity o" the #ecu!iar in"erior go hea that is a *ocate in any one Pur2Ga3na' *irtua!!y $a7ing "our i*inities' is characteristic o" the #erio . In #ro#ortion as sectarian ar or is heightene re!igious tone is !owere . The Puranic *otary c!inging to his one i ea o" go curses a!! the$ that be!ie*e in other as#ects o" the i*inity. 4!in bigotry "i!!s the worshi##er8s sou!. 5e!igion beco$es $ere "anaticis$. 4ut there is a!so to!erance. So$eti$es in one an the sa$e Pur2Ga3na ri*a! "or$s are honore . The $o ern %in u sects are in #art the irect e*e!o#$ent o" Puranic octrine. 4ut $ost o" the sects o" to= ay are o" *ery recent ate' though their #rinci#!es are o"ten o" res#ectab!e anti;uity' as are too their sectarian signs' as we!! as the ani$a!s o" their go s' so$e o" which a##ear to be tote$s o" the wi! tribes' whi!e others are $ere!y ob+ects o" re*erence a$ong certain tribes. Thus the ra$ an the e!e#hant are res#ecti*e!y the ancient beasts o" )gni an In ra. Wi*a has the bu!!< his s#ouse' the tiger. Earth an S7an a ha*e a##ro#riate the #eacoc7' S7an a ha*ing the coc7 a!so. Ta$a has the bu""a!o (co$#are the Jhon ' wi! =tribe' substitution o" a bu""a!o "or a $an in sacri"ice). Lo*e has the #arrot' etc< whi!e the boar an a!! Bishnu8s ani$a!s in avatars are ho!y' being his chosen beasts.2AA3 EARLY SECTS. ) c!assi"ication o" o! er sects (the unortho o6) than those o" the #resent re$ains to us "ro$ the wor7s o" Wan7ara8s re#ute isci#!e' 2G)3nan a &iri' an o" -2Ga3 ha*a 2G)3c2Ga3rya' the "or$er a writer o" the ninth' the !atter o" the "ourteenth century. )ccor ing to the state$ents $a e by these writers there were a great nu$ber o" sects' regar e as #art!y hetero o6 or who!!y so' an it is interesting in e6a$ining the !ist o" these to see that so$e o" the e#ic sects (their na$es at !east) are sti!! in "u!! "orce' whi!e on the other han the $ost i$#ortant "actions o" to= ay are not 7nown at a!!< an that $any sects then e6iste which $ust ha*e been at that ti$e o" great anti;uity' a!though now they ha*e who!!y #asse away.2AO3 These !ast are in ee to the author o" the criti;ue o" the sects not who!!y hetero o6. They are on!y too e$#hatic' in worshi##ing their #ecu!iar i*inity' to suit the $ore $o ern conce#tions o" the %in u re*iewer. 4ut such sects are o" the highest i$#ortance' "or they show that es#ite a!! the bi(arre bigotry o" the Pur2Ga3nas the o! Be ic go s (as in the e#ic) sti!! continue to ho! their own' an ha their own i o!s an te$#!es a#art "ro$ other newer go s. The Be ic i*inities' the !ater a itions in the sha#e o" the go o" !o*e' the go o" wea!th' Jubera' 2AL3 the hea*en!y bir ' &aru a' the wor! =sna7e' Wesha' together with count!ess genii' s#irits' ghosts' the -anes' the hea*en!y bo ies' stars' etc.' a!! these were re*ere ' though o" !ess i$#ortance than the go s o" Bishnuite an Wi*aite sects. )$ong these !atter the Wi*aite sects are eci e !y o" !ess interest than the corres#on ing Bishnuite heresies' whi!e the *otaries o" 4rah$2Ga3 (e6c!usi*e!y) are in ee $entione ' but they cannot be co$#are with those o" the other two great go s.2A63 To= ay there is scarce!y any ho$age #ai to 4rah$2Ga3' an it is not #robab!e that there e*er was the sa$e e*otion or !i7e #o#u!arity in his case as in the case o" his ri*a!s. Dther interesting sects o" this #erio are the Sun=worshi##ers' who sti!! e6ist but in no such nu$bers as when 2G)3nan 2Ga3 &iri counte si6 "or$a! i*isions o" the$. The *otaries o" these sub=sects worshi##e so$e' the rising sun' so$e' the setting sun' whi!e so$e again worshi##e the noon ay sun' an others' a!! three as a tri+m45u6rti. )nother i*ision worshi##e the sun in anthro#o$or#hic sha#e' whi!e the !ast awa7ens the wrath o" the ortho o6 narrator by bran ing the$se!*es with hot irons.2AN3 &aneZa'2A83 the !or o" Wi*a8s hosts' ha a!so si6 c!asses o" worshi##ers< but he has not now as he then ha a s#ecia! an #ecu!iar cu!t' though he has $any te$#!es in 4enares an e!sewhere. D" the

ec!are Wi*aite sects o" that ay' si6 are $entione ' but o" these on!y one sur*i*es' the 8wan ering8 @anga$as o" South In ia' the Wi*aite 52Ga3u ras' ,gras' 4h2Ga37tas' an P2Ga3Zu#atis ha*ing yie! e to $ore $o ern sectaries. So$e at !east a$ong the si6 sects o" the Bishnuite sects' which are escribe by the o! writers' a##ear to ha*e been $ore ancient. %ere too one "in s 4h2Ga37tas' an with the$ the 4h2Ga3ga*atas' the o! P2Ga3ccar2Ga3tras' the 8her$it8 B2Ga3i7h2Ga3nasas' an Jar$ah2Gi3nas' the !atter 9ha*ing no rites.9 Concerning these sects one gets scanty but irect in"or$ation. They a!! worshi##e Bishnu un er one "or$ or another' the 4h2Ga37tas as B2Ga3su e*a' the 4h2Ga3ga*atas2A93 as 4haga*at. The !atter rese$b!e the $o ern isci#!es o" 52Ga3$2Ga3nu+a an re*ere the ho!y=stone' a##ea!ing "or authority to the ,#anisha s an to the 4haga*a &it2Ga3' the Di*ine Song. So$e too worshi##e Bishnu e6c!usi*e!y as K2Ga3r2Ga3yana' an be!ie*e in a hea*en o" sensua! e!ights. The other sects' now e6tinct' o""er no s#ecia! "or$s o" worshi#. Mhat is historica!!y $ost i$#ortant is that in this !ist o" sects are "oun none that #articu!ar!y worshi# the #o#u!ar i*inities o" to= ay' no #ecu!iar cu!t o" Jrishna as an in"ant an no $on7ey=ser*ice. In"i e! sects are nu$erous in this #erio ' o" which sects the worst in the o! writers8 o#inion is the sensua! C2Ga3r*2Ga37a. Then "o!!ow the (4u hist) W2Gu3nya*2Ga3 s' who be!ie*e in 8*oi '8 an S2Ga3ugatas' who be!ie*e that re!igion consists on!y in 7in ness' the Jsha#ana7as' an the @ains. The in"a$ous 8!e"t=han 8 sectaries are a!so we!! 7nown. To one si e o" the Puranic re!igions' "ro$ the ear!ier ti$e o" which co$es this account o" heresies' re"erence has been $a e abo*e? the e*e!o#$ent o" the "ab!es in regar to the in"ant Jrishna. That the cu!t is we!! 7nown in the !ater Pur2Ga3nas an is not $entione in this !ist o" wrong be!ie"s see$s to show that the who!e cu!t is o" $o ern growth' e*en i" one oes not "o!!ow Meber in a!! his signs o" $o i"ication o" the o! er #ractice. RELIGIOUS FESTIVALS. 1or the history o" the cu!t there is in these wor7s $uch to interest one in the escri#tion an eter$ination o" #o#u!ar "esti*a!s in honor o" the great sectarian go s. 1urther etai!s o" $ore s#eci"ic nature are gi*en in other wor7s which nee not here be regar e . 4y "ar the $ost i$#ortant o" these "esti*a!s are those that see$ to ha*e been absorbe by the sectarian cu!ts' a!though they were origina!!y $ore #o#u!ar. Meber in the #a#er on the r45a69as45u6ya' to which we ha*e ha occasion se*era! ti$es to re"er' has shown that a #o#u!ar e!e$ent abi e !ong in the "or$a! ce!ebrations o" the 4rah$anic ritua!.2OC3 is soun !y beaten< that ga$ing cree#s into the cere$ony as a #o#u!ar as#ect< that there was a s#ecia! cere$ony to care &atsen9ammer cause by o*er= rin7ing< an that the who!e cere$ony was a #o#u!ar s#ring "esti*a!' such as is "oun to= ay (but without the roya! #art in the #!ay). ,n oubte !y the origina! ce!ebration was a #o#u!ar one. To ay the $ost interesting o" these #o#u!ar "\tes is in a!! res#ects the Kew Tear8s 1esti*a! an the S#ring 1esti*a!. The !atter has been cut u# into se*era! #arts' an to show the who!e intent o" the origina! cere$onia! it is necessary to ta7e u# the dis9ecta membra an #!ace the$ si e by si e' as has been one by Mi!son' whose s7etch o" these two "esti*a!s' together with that by &o*er o" the Kew Tear8s 1east ca!!e Pongo!' we gi*e in abstract' #re$ising that' howe*er c!ose be the co$#arison with Euro#ean "esti*a!s o" !i7e nature' we oubt whether there is any historica! connection between the$ an the %in u ce!ebrations. Me begin with the $ore #o#u!ar Kew Tear8s' the Pongo!?2O13 The interesting "eature o" this South In ia "esti*a! is that the %in us ha*e one their best to a!ter its i*inities an "ai!e . They ha*e' in ee ' "or In ra an )gni got Jrishna "or$a!!y acce#te as the go in whose honor it is su##ose to be he! ' but the "east re$ains a nati*e "esti*a!' an no one rea!!y thin7s o" the Puranic go s in connection with it. Euro#e a!so has seen such yna$ic a!terations o" i*inities in cases where "easts wou! insist ti!! #atrons o" an ortho o6 7in were "oiste u#on the$ to gi*e an air o" #ro#riety to that which re$aine heathenish.2OH3 The Pongo! is a Kew Tear8s "esti*a! !asting "or three ays. The

"irst ay is "or In ra< the secon ' "or ()gni) S2Gu3rya<2OA3 the thir (to which is a e ' as a win = u#' a "ourth ay)' "or catt!e. The who!e "east is a har*est=ho$e an ce!ebration o" catt!e. The chie" cere$ony is the coo7ing o" rice' which is #ut to boi! with great so!e$nity' an !uc7 "or the ne6t year is argue "ro$ its boi!ing we!!. I" it oes so a uni*ersa! shout arises'2OO3 a!! rush about' congratu!ate' an gi*e #resents to each other' an $erry=$a7ing "o!!ows. Dn the catt!e= ays the beasts are !e about with #ainte horns an ecorate with ribbons' an are then chase an robbe by the boys. The i$age o" &aneZa is the on!y one seen' an his worshi# is rather #er"unctory. Dn the e*ening o" the !ast ay the wo$en ha*e a #arty' #aying obeisance to a #eacoc7' an in u!ging in a "a$i!y reunion o" *ery si$#!e character. Dn this occasion the gir!=wi"e $ay return "or a "ew hours to her $other. It is the on!y genera! "\te "or wo$en uring the year. Kot un!i7e this "esti*a! o" the e6tre$e south is the Kew Tear8s ce!ebration at the $outh o" the &anges. %ere there is a gran "air an +ewe!s are cast into the ri*er as #ro#itiation to the ri*er= go ess. Kot !ong ago it was ;uite custo$ary to "!ing chi! ren a!so into the ri*er' but this usage has now been abo!ishe .2OL3 D""erings are $a e to the -anes' genera! an #articu!ar' an to the )!!= go s. )s with the Pongo!' the "east is one o" goo ="e!!owshi# where #resents are istribute ' an its !i$it is the en o" the thir ay. )"ter this the "esti*ities ha*e no re!igious character. Thousan s o" #i!gri$s asse$b!e "or this "\te. Mi!son' who gi*es an account o" this ce!ebration' co$#ares the ancient 5o$an Kew Tear8s' with the mutui amoris (ignora which were sent at that season. The gi"ts in In ia are sweet$eats an other e!icacies' o$inous o" goo "or the ne6t year.2O63 Dn the H o" 1ebruary occurs a "east to Wr2Gi3' or La7sh$2Gi3' Bishnu8s bri e' #atroness o" a!! #ros#erity to her worshi##ers. )t #resent it is a !iterary "esti*a! on which a!! boo7s' in7stan s' #ens' etc.' are c!eane an worshi##e ' as a +uncts to Saras*at2Gi3' the go ess o" !earning. This is rather signi"icant' "or Saras*at2Gi3 is #ro#er!y the wi"e o" 4rah$2Ga3' but the Bishnuites o" 4enga! ha*e $a e her the wi"e o" Bishnu' an i enti"ie her with Wr2Gi3. It is to be notice that in this so!e ce!ebration o" abstract !earning an !iterature there is no recognition o" Wi*a' but rather o" his ri*a!. Wi*a an &aneZa are re*ere because they $ight i$#e e' not because' as oes Saras*at2Gi3' they "urther !iterary acco$#!ish$ent. Saras*at2Gi3 is a!$ost the on!y "air go ess. She is re#resente not as a horror' but as a beauti"u! wo$an sitting on a !otus' grace"u! in sha#e' a crescent on her brow. 2ON3 The boys' too' ce!ebrate the ay with ga$es' bat an ba!!' #risoner8s base' an others 9o" a *ery Euro#ean character.9 The a $i6ture o" sectarian cu!ts is shown by the trans"erence to this Bishnuite "east o" the Wi*aite (Durg2Ga3) #ractice o" casting into the ri*er the i$ages o" the go ess.2O83 Mhen a##!ie istinct!y to Saras*at2Gi3 the "east is obser*e in )ugust=Se#te$ber< when to La7sh$2Gi3' in Dctober=Ko*e$ber' or in 1ebruary. There is' howe*er' another "east' ce!ebrate in the Korth an South' which co$es on the e6act ate "i6e by the 5o$ans "or the beginning o" s#ring' an as an en ing to this there is a "east to J2Ga3$a' Cu#i ' an his bri e 5ati (8En+oy$ent8). This is the Basanta' or s#ring "esti*a! o" #ros#erity an !o*e' which #robab!y was the "irst "or$ o" the La7sh$2Gi3=Saras*at2Gi3 "east. )nother tra itiona! "east o" this $onth is the 1Cth2O93 (the e!e*enth !unar ay o" the !ight ha!" o" -2Ga3gha). The e!e*enth !unar ay is #articu!ar!y ho!y with the Bishnuites' as is sai in the 4rah$a Pur2Ga3na' an this is a Bishnuite "esti*a!. It is a ay o" "asting an #rayer' with #resents to #riests. 2LC3 It a##ears to be a $i6ture o" Be ic #rayers an o$estic Bishnu=worshi#. Dn the 11th o" 1ebruary the "ast is continue ' an in both the ob+ect is e6#iation o" sin. The !atter is ca!!e the "east o" 8si6 sesa$u$ acts'8 "or sesa$u$ is a ho!y #!ant' an in each act o" this rite it #!ays a #art. Dther rites o" this $onth are to the -anes on the 1Oth' HH ' an HOth o" 1ebruary. 4athing an ob!ation are re;uisite' an a!! are o" a !ustra! an e6#iatory nature. Mi!son re$ar7s on the "act that it is the sa$e ti$e o" year in which the 5o$ans ga*e ob!ations to the -anes' an that 1ebruus is the go o" #uri"ication. 9There can be no reasonab!e oubt that the 1era!ia o" the 5o$ans an the Wr2Ga3 ha ("east to the -anes) o" the %in us' the worshi# o" the Pitris an o" the -anes' ha*e a co$$on character' an ha a co$$on origin.92L13 The HNth o" 1ebruary is the greatest Wi*aite ay in the year. It ce!ebrates Wi*a8s "irst $ani"estation o" hi$se!" in #ha!!ic "or$. To 7ee# this ay ho!y e6#iates "ro$ a!! sin' an secures b!iss herea"ter.

The worshi##er $ust "ast an re*ere the Linga. D""erings are $a e to the Linga. It is' o" course' a ce!ebration "or$e o" un$eaning re#etitions o" sy!!ab!es an the in*ocation o" "e$a!e Wa7tis' sna##ing the "ingers' gesticu!ating' an #er"or$ing a!! the hu$bug ca!!e "or by Wi*aite worshi#. The Linga is bathe in $i!7' ecorate ' wra##e in bilva !ea*es' an #raye to< which cere$ony is re#eate at inter*a!s with s!ight changes. )!! castes' e*en the !owest' +oin in the e6ercises. E*en wo$en $ay use the mantras.2LH3 Bigi! an "asting are the essentia!s o" this worshi#.2LA3 The ne6t "esti*a! c!oses these great s#ring ce!ebrations. It bears two na$es' an origina!!y was a oub!e "east' the "irst #art being the Do!2Ga3 T2Ga3tr2Ga3' or 8Swing=#rocession'8 the secon #art being the e6ecrab!e %o!i. They are sti!! 7e#t istinct in so$e #!aces' an when this occurs the Do!otsa*a' or Do!2Ga3 T2Ga3tr2Ga3' "o!!ows the %o!i. They are both s#ring "esti*a!s' an answer rough!y to -ay= ay' though in In ia they co$e at the "u!! $oon o" -arch. Me ha*e "o!!owe Mi!son8s enu$eration o" a!! the $inor s#ring "easts' that they $ay be seen in their entirety. 4ut in ancient ti$es there was #robab!y one !ong Basantotsa*a (s#ring="esti*a!)' which !aste "or wee7s' beginning with a +oyous ce!ebration (H o" 1ebruary) an continuing with !ustra! cere$onies' as in icate by the now etache "east ays a!rea y re"erre to. The origina! cu!t' in Mi!son8s o#inion' has been change ' an the Do!2Ga3 T2Ga3tr2Ga3 is now gi*en o*er to the Jrishna=cu!t' whi!e the %o!2Gi3 i*inity is a hobgob!in. The Do!2Ga3 Tatr2Ga3 begins with "asting an en s (as %o!2Gi3) with "ire=worshi#. )n i$age o" Jrishna is s#rin7!e with re #ow er (ab45i6r)' an a"ter this (re!igious) cere$ony a bon"ire2LO3 is $a e' an an e""igy' %o!i72Ga3' is #ut u#on it an burne . The "igure is carrie to the "ire in a re!igious #rocession hea e by Bishnuite or 4rah$an #riests' o" course acco$#anie with $usic an song. )"ter se*en circu$a$bu!ations o" the "ire the "igure is burne . This is the unite obser*ance o" the "irst ay. )t awn on the $orning o" the secon ay the i$age o" Jrishna is #!ace in a swing' dol45a6 ' an swung bac7 an "orth a "ew ti$es' which cere$ony is re#eate at noon an at sunset. During the ay' where*er a swing is #ut u#' an in the *icinity' it is the co$$on #ri*i!ege to s#rin7!e one8s "rien with the re #ow er or re rose=water. 4oys an co$$on #eo#!e run about the streets s#rin7!ing re water or re #ow er o*er a!! #assengers' an using abusi*e (obscene) !anguage. The cow=her caste is cons#icuous at this cere$ony. The cow= boys' co!!ecting in #arties un er a 7ory#haios' ho! ' as it were' a 7o$os' !ea#ing' singing' an ancing2LL3 through the streets' stri7ing together the wan s which they carry. These cow=boys not on!y ress (as o others) in new c!othes on this occasion'2L63 but they gi*e their catt!e new e;ui#$ents' an regar the who!e "ro!ic as #art o" a re!igious rite in honor o" Jrishna' the cow=her . 4ut a!! sects ta7e #art in the #er"or$ance (that is to say' in the %o!2Gi3 #ortion)' both Wi*aites an Bishnuites. Mhen the $oon is "u!! the ce!ebration is at its height. %o!2Gi3 songs are sung' the crow throws ab45i6r the chie"s "east' an an a!!=night orgy en s the !ong carousa!.2LN3 In the south the Do!2Ga3 ta7es #!ace !ater' an is istinct "ro$ the %o!2Gi3. The burning here is o" J2Ga3$a' co$$e$orating the !o*e=go 8s eath by the "ire o" Wi*a8s eye' when the "or$er #ierce the !atter8s heart' an in"!a$e hi$ with !o*e. 1or this reason the bon"ire is $a e be"ore a te$#!e o" Wi*a. J2Ga3$a is gone "ro$ the northern cu!t' an in u##er In ia on!y a hobgob!in' %o!2Gi3' a "ou! she= e*i!' is associate with the rite. The who!e #er"or$ance is escribe an #rescribe in one o" the !ate Pur2Ga3nas.2L83 In so$e #arts o" the country the bon"ire o" the %o!2Gi3 is $a e about a tree' to which o""erings are $a e' an a"terwar s the who!e is set on "ire. 1or a !u$inous account o" the %o!2Gi3' which is #erha#s the worst o#en rite o" %in uis$' #artici#ate in by a!! sects an c!asses' we $ay cite the wor s o" the author o" Ante+$rahmanical !eligions? 9It has been ter$e the Saturna!ia or Carni*a! o" the %in us. Berses the $ost obscene i$aginab!e are or ere to be rea on the occasion. 1igures o" $en an wo$en' in the $ost in ecent an isgusting attitu es' are in $any #!aces o#en!y #ara e through the streets< the $ost "i!thy wor s are uttere by #ersons who' on other occasions' wou! thin7 the$se!*es isgrace by the use o" the$< ban s o" $en #ara e the street with their c!othes a!! bes#attere with a re ish ye< irt an "i!th are thrown u#on a!! that are seen #assing a!ong the roa < a!! business is at a stan ' a!! gi*es way to !icense an riot.92L93 4esi es these the $ost bri!!iant "esti*a!s are the 52Ga3s T2Ga3tr2Ga3 in 4enga! (Se#te$ber=Dctober)' co$$e$orating the ance o" Jrishna with the go(45i6s or $i!7=$ai s' an the 8La$#="esti*a!8

(D2Gi3#2Ga3!2Ga3)' a!so an autu$na! ce!ebration. The "esti*a!s that we ha*e re*iewe co*er but a #art o" the year' but they wi!! su""ice to show the nature o" such "\tes as are en+oine in the Pur2Ga3nas. There are others' such as the eight"o! 26C3 te$#!e=worshi# o" Jrishna as a chi! ' in @u!y or )ugust< the $arriage o" Jrishna8s i o! to the Tu!asi #!ant< the )wa7ening o" Bishnu' in Dctober' an so "orth. 4ut no others co$#are in i$#ortance with the Kew Tear8s an S#ring "esti*a!s' e6ce#t the 4enga! i o!= is#!ay o" @agann2Ga3th' the 5ath T2Ga3tr2Ga3 o" 8@uggernaut8< an so$e others o" !oca! ce!ebrity' such as the D2Gu3rg2Ga3=#2Gu3+2Ga3. 2613 The te$#!es' to which re"erence has o"ten been $a e' ha*e this in co$$on with the great Wi*aite "esti*a!s' that to escribe the$ in etai! wou! be but to trans!ate into wor s i$ages an wa!!=#aintings' the obscenity o" which is better !e"t un escribe . This' o" course' is #articu!ar!y true o" the Wi*a te$#!es' where the actua! Linga is #erha#s' as 4arth has sai ' the !east ob+ectionab!e o" the sights #resente to the eye o" the e*out worshi##er. 4ut the Bishnu te$#!es are as ba . )rchitectura!!y a $irab!e' an e*en won er"u!' the interior is but a is#!ay o" sensua! i$$ora!ity. 26H3 HISTORY OF THE HINDU TRINITY. In c!osing the Puranic #erio (which na$e we e$#!oy !oose!y to co*er such sects as are not c!ear!y $o ern) we #ause "or a $o$ent to cast a g!ance bac7war s o*er the !ong e*e!o#$ent o" the trinity' to the units o" which are e*ote the in i*i ua! Pur2Ga3nas. Me ha*e shown that the chi! hoo =ta!es o" Jrishna are o" !ate (Puranic) origin' an that $ost o" the cow=boy e6#!oits are #ost=e#ic. So$e are re"erre to in the story o" WiZu#2Ga3!a in the secon boo7 o" the -ah2Ga3bh2Ga3rata' but this scene has been touche u# by a !ate han . The Bishnu Pur2Ga3na' ty#ica! o" the best o" the Pur2Ga3nas' as in $any res#ects it is the $ost i$#ortant an interesting' re#resents Jrishnaite Bishnuis$ as its height. %ere is escribe the birth o" the $an=go as a b!ac7' &4r.64s.64n.6a0 baby' son o" Kan a' an his rea! tit!e is here &o*in a' the cow=boy.26A3 8Cow=boy8 corres#on s to the $ore #oetica!' re!igious she#her < an the $i!7=$ai s' go(is with who$ &o*in a a!!ies as he grows u#' $ay' #erha#s' better be ren ere she#her esses "or the sa$e reason. The i y!!ic e""ect is what is ai$e at in these escri#tions. %ere Jrishna #!ays his ru e an rustic tric7s' u#setting wagons' o*erthrowing trees an washer$en' occasiona!!y 7i!!ing the$ he is!i7es' an acting a!together $uch !i7e a cow=boy o" another sort. %ere he #uts a sto# to In ra= worshi#' o*er=#owers Wi*a' rescues )niru ha' $arries si6teen thousan #rincesses' burns 4enares' an "ina!!y is 7i!!e hi$se!"' he the one born o" a hair o" Bishnu' he that is Bishnu hi$se!"' who in 8goo ness8 creates' in 8 ar7ness8 estroys'26O3 un er the "or$s o" 4rah$2Ga3 an Wi*a.26L3 In Bishnu' as a e*e!o#$ent o" the Be ic Bishnu< in Wi*a' as a""i!iate to 5u ra< in 4rah$2Ga3' as the 4rah$anic thir to these sectarian e*e!o#$ents' the trinity has a rea! i" re$ote connection with the triune "ire o" the 5ig Be a' a two=thir s connection' "i!!e out with the a ition o" the !ater 4rah$anic hea o" the go s. To ignore the "act that Bishnu an 5u ra=Wi*a e*e!o#e insi e the 4rah$anic circ!e an increase in g!ory be"ore the rise o" sectaries' an to asse*erate' as ha*e so$e' that the two chie" characters o" the !ater trinity are an un$eaning re*i*a! o" eca ent go s' whose na$es are use cra"ti!y to *ei! the $o ernness o" Jrishnais$ an Wi*ais$'/this is to $isca!cu!ate the wa6ing ignity o" these go s in ear!ier 4rah$anic !iterature. To say with 4urnou" that the Bishnu o" the Be a is not at a!! the Bishnu o" the $ytho!ogists' is a state$ent "ar too swee#ing. The Bishnu o" the Be a is not on!y the sa$e go with the Bishnu o" the ne6t era' but in that ne6t era he has beco$e great!y $agni"ie . The Puranic )!!=go Bishnu stan s in as c!ose a re!ation to his Be ic #rototy#e as oes -i!ton8s Satan to the sna7y s!an erer o" an age $ore #ri$iti*e. Wi*a=worshi# a##ears to ha*e been a a#te "ro$ a !oca! cu!t in the $ountainous Mest' an at an ear!y ate to ha*e been a$a!ga$ate with that o" his ne6t rese$b!ance' the Be ic 5u ra< whi!e Jrishna=worshi# "!ourishe a!ong the &anges. These are those Dionysos an %era7!es o" who$ s#ea7 the o! &ree7 authorities. Dne cu!t is #ossib!y as *enerab!e as the other' but whi!e Wi*ais$

beca$e 4rah$ani(e ear!y' Jrishnais$ was a o#te $uch !ater' an it is "or this reason' a$ongst others' that es#ite its $o ern ini;uities Wi*a has a##ea!e $ore to the 4rah$an than has Jrishna. -egasthenes te!!s us a goo ea! about these %in u re#resentati*es o" %era7!es an Dionysos. )ccor ing to hi$ there were Dionysiac "esti*a!s in honor o" the !atter go (Wi*a)'2663 who be!ongs where "!ourishes the wine' in the )Z*a7a istrict' north o" the Jabu! ri*er. 1ro$ this #!ace Wi*a8s worshi# e6ten e into the East' -2Ga3ga ha (4eh2Ga3r)' aroun &o7arna in the Mest' an e*en to the Ja!inga country in the e6tre$e Southeast. 4ut it was es#ecia!!y nati*e to the $ountainous Korthwest' about the 8&ate o" &anges8 (north o" De!hi' near Sahara$#ur)' an sti!! "urther north in Jash$eer. In the e#ic' Wi*a has his throne on J2Ga3i!2Ga3sa'26N3 the Korthern $ountain' in the %i$2Ga3!ayas' an &anges escen "ro$ the s7y u#on his hea . Dn the other han ' %era7!es' o" the &anges !an ' where grows no wine' is #!ain!y Jrishna' who carries c!ub' iscus' an conch. The &ree7 cities -ethora an J!eisobora are -athur2Ga3 an Jrishna=#ur' 8Jrishna=town8< the !atter on the @u$na' the "or$er near it on the sa$e ri*er' ca#ita! o" the c!an which *enerate Jrishna as its chie" hero an go ' the T2Ga3 a*as. -egasthenes says' a!so' that %era7!es8 aughter is Pan aie' an this agrees with the P2Ga3n ya' a southern e*e!o#$ent o" the e#ic &angetic P2Ga3n a*as' who es#ecia!!y worshi# Jrishna in con+unction with the T2Ga3 a*as. Their South=In ic town' -athur2Ga3' sti!! attests their origin. In s#ea7ing o" the re!ati*e anti;uity o" Bishnuis$ an Wi*ais$ one $ust istinguish the #antheistic "or$ o" these go s "ro$ the sing!e "or$s. Mhi!e Wi*ais$'(er se' that is' the worshi# o" Wi*a as a great an terrib!e go ' #rece e the sa$e e6a!tation o" Jrishna' as is shown by their res#ecti*e !iterary a##earance' an e*en by -egasthenes8 re$ar7 that the worshi# o" Dionysos #rece e that o" %era7!es by "i"teen generations' yet i Jrishnais$' as a #o#u!ar #antheis$' co$e be"ore Wi*ais$ as such. )!though in the !ate W*et2Ga3Z*atara ,#anisha Wi*a is #antheistic' yet is he not so in the e#ic ti!! so$e o" the !atest #assages $a7e hi$ the )!!' in i$itation o" Jrishna as )!!=go . Probab!y Wi*ais$ re$aine by the "irst #hi!oso#hy' San7hyan ua!is$' an was "orce into Jrishna8s Be antic #antheis$' as this beca$e #o#u!ar. )t "irst neither was $ore than a sing!e great go without any #hi!oso#hy.2683 In one o" the ear!y e6egetica! wor7s' which is occu#ie so$ewhat with #hi!oso#hica! $atter' there is e*i ence that a tria e6iste between the Be ic tria o" "ires an the Puranic tria . 1ire' Min (or In ra)' an the Sun (S2Gu3rya)' are state in a "a$ous #assage to be the on!y rea! go s' a!! the others being but na$es o" these. 4ut' a!though in "or$ this tria (Kiru7ta' *ii. O' L) is !i7e the Be ic tria ' 2693 it is essentia!!y a tria in a #antheistic syste$ !i7e that o" the e#ic an Pur2Ga3nas' "or it is a e that 9a!! the go s are #arts o" one sou!.9 In e6#!anation it is sai ? 91ire is the earth=go ' Min ' or In ra' is the go o" the at$os#here' an the sun is the go o" the s7y.9 Kow in the 5ig Be a In ra is c!ose!y unite not on!y with )gni but with Bishnu' a!beit in this #erio Bishnu is his subor inate. The nearest a##roach o" this Bishnu to his c!assica! escen ant is in one o" the !atest hy$ns o" the 5ig Be a' where it is sai that the se*en see s o" creation are Bishnu8s' as in !ater ti$es he co$#rises se*en $a!es. In the #hi!oso#hy o" the T2Ga3ittir2Gi3ya Sa$hit2Ga3 the three #!aces o" Bishnu are not' as in the 5ig Be a' the two #oints o" the hori(on (where the sun sets) an the (enith' but 8earth' air' an s7y.82NC3 That is to say' in the 4rah$anic #erio Bishnu is a!rea y a greater go than he ha been. Kay' $ore' he is e6#!icit!y ec!are to be 9the best o" the go s.92N13 That best $eans greatest $ay be shown "ro$ the sa$e wor7' where in sa*age "ab!e it is recite that a!! the go s' inc!u ing In ra' ran u# to hi$ to get his strength.2NH3 4ut es#ecia!!y in the ,#anisha s is Bishnu the one great go !e"t "ro$ the 5ig Be a. )n it is with the #hi!oso#hica! (not with the ritua!istic) Bishnu that Jrishna is e;uate . D" Wi*a' on the other han ' the #rototy#e is 5u ra (8re 8)' his constant sobri;uet. In the 5ig Be a he is the go o" re !ightning' who is the "ather o" the -aruts' the stor$=go s. %is attributes o" a "u!gurant go are ne*er !ost. E*en as Wi*a the )!!=go he is sti!! the go o" the b!ue nec7' whose three="or7e tri ent an ho$e a$ong the $ountains re$in us o" his #hysica! origin. %e is a!ways the "airest o" the go s' an both ear!y an !ate he is terrib!e' to be a*erte by #rayer' e*en where his

$agic 8$e icines8 are as7e "or. To hi$ are a resse the $ost su##!iant cries? 9D 5u ra' s#are us' stri7e not the $en' s!ay not the 7ine.9 In the )thar*a Be a at e*ery ste# one "in s characteristics which on the one han are but e6aggerations o" the ty#e "or$u!ate in the 5ig Be a' an on the other #recursors o" the signs o" the !ater go . In Wi*ais$' in contra istinction to Bishnuis$' there is not a trace o" the euhe$eris$ which has been sus#ecte in the Jrishna=Bishnu cu!t. The 5u ra o" the 5ig Be a a!rea y begins to be i enti"ie with the triune "ire' "or he bears the stan ing e#ithet o" "ire' 9he o" three $others.92NA3 )n this na$e he 7ee#s' whether as 5u ra' who is 9bri!!iant as the sun9 (5B. i. OA. L)' whose wea#on is 9the shining one that is e$itte "ro$ the s7y an #asses a!ong the earth9 (ib. *ii. O6. A)< or again' as the 9re boar o" the s7y'9 the 9ho! er o" the bo!t9 (ib. ii. AA. A)' an ' abo*e a!! go s' 9the terrib!e9 (6. 1H6. L). Co$ing to the 4rah$anic #erio one "in s hi$ a we!!er in the $ountain to#s' o" a re co!or' with a b!ue nec7' the es#ecia! !or o" the $ountains' an so o" robbers< whi!e he is a!so the 8incantation= go '8 the 8go o" !ow #eo#!e.8 So$e o" these are 5u ra8s attributes< but here his na$e is a!rea y Wi*a' so that one $ay trace the changes own the centuries ti!! he "in s again in the e#ic that Wi*a is the !or o" $ountains' the #atron o" thie*es (%ara' robberP)' an en owe with the tri ent' the b!ue nec7'2NO3 an the three $others o" o! . In the $i !e #erio he has so $any tit!es that one #robab!y has to acce#t in the subse;uent Wi*a not on!y the !inea! escen ant o" the Be ic 5u ra' but a!so a co$bination o" other !oca! cu!ts' where c!an go s' origina!!y i*erse' were worshi##e as one in conse;uence o" their $utua! !i7eness. Dne o" the go 8s es#ecia! na$es is here 4ha*a' whi!e in the ear!ier #erio 4ha*a an 5u ra are istinct' but they are in*o7e as a #air ()B).2NL3 Mhat gi*es Wi*a his !ater tre$en ous #o#u!arity' howe*er' is the "eature to which we ha*e a!!u e in the cha#ter on the e#ic. In the e#ic' a!! the strength o" Wi*a !ies in the Linga.2N63 4oth 4ha*a an 5u ra' as War*a' the archer/his !oca! eastern na$e/are re#resente as hur!ing the !ightning' an it is si$#!y "ro$ i entity o" attributes that they ha*e beco$e i enti"ie in #erson ()B. 6. i. HA). 5u ra8s tit!e o" PaZu#ati' or 8!or o" catt!e82NN3 goes bac7 to the Be ic age? 94e 7in to the 7ine o" hi$ who be!ie*es in the go s9 is a #rayer o" the )thar*a Be a (6i. H. H8). )gni an 5u ra' in the 5ig=Be a' are both ca!!e 8catt!e=guar ing'8 but not "or the sa$e reason. )gni re#resents a "ire= stoc7a e' whi!e 5u ra in 7in ness oes not stri7e with his !ightning=bo!t. The two i eas' with the i enti"ication o" 5u ra an )gni' $ay ha*e $erge together. Then too' 5u ra has hea!ing $e icines (his $agica! si e)' an )gni is 7in est to $en. )!! )gni8s na$es are han e o*er in the 4r2Ga3h$anas to 5u ra=Wi*a' +ust as 5u ra #re*ious!y ha ta7en the e#ithets o" P2Gu3shan (abo*e)' true to his robber=na$e. To ignore the height to which at this #erio is raise the "or$ o" 5u ra= Wi*a is sure!y unhistorica!< so $uch so that we ee$ it oubt"u! whether Wi*a=in*ocations e!sewhere' as in the S2Gu3tra re"erre to abo*e' shou! be !oo7e u#on as inter#o!ations. In the -2Ga3itr2Ga3yan2Gi3 Co!!ection' the 5u ra+a#as' the in*ocations to 5u ra as the greatest go ' the highest s#irit' the !or o" beings (4ha*a)' are e6#ress!y to Wi*a &iriZa' the $ountain=!or (H. 9< Schroe er' #. AO6). In the 2G)3itareya 4r2Ga3h$ana it e*i ent!y is 5u ra=Wi*a' the go o" ghast!y "or$s ($a e by the go s' it is sai ' as a co$#osite o" a!! the 8$ost horrib!e #arts8 o" a!! the go s)' who is e#ute to s!ay the 1ather=go (when the !atter' as a beast' co$$its incest with his aughter)' an chooses as his rewar "or the act the o""ice o" 8!or o" catt!e.82N83 This is shown c!ear!y by the "act that the "earso$e 5u ra is change to the innocuous 5u riya in the ne6t #aragra#h. )s an e6a$#!e o" how in the 4r2Ga3h$anas 5u ra=Wi*a has ta7en to hi$se!" a!rea y the #owers o" )gni' the great go o" the #ure!y sacri"icia! #erio ' $ay be cite Wat. 4r. *i. 1. A. 1C an H. 1. 1H. %ere )gni is Ju$2Ga3ra' 5u ra' War*a (Sar*a)2N93' PaZu#ati (!or o" beasts)' 4h2Ga3ira*a (terrib!e)' )Zani (!ightning)' 4ha*a (!or o" beings)' -ah2Ga3 e*a (great go )' the Lor /his 8thrice three na$es.8 4ut where the 4r2Ga3h$ana assu$es that these are na$es o" )gni it is #!ain that one has 5u ra=Wi*a in #rocess o" absorbing )gni8s honors. The thir e!e$ent in the Pur2Ga3nic trinity'28C3 i enti"ie with the 1ather=go ' genea!ogica!!y eser*es his !ower #osition. %is ri*a!s are o" o! er !ineage. The reason "or his in"erior #osition is' #ractica!!y' that he has !itt!e to o with $an. 4eing a!rea y create ' $an ta7es $ore interest in the go s that #reser*e an estroy.2813 E*en 4rah$2Ga38s o! e6#!oits are' as we ha*e shown' sto!en

"ro$ hi$ an gi*en o*er to Bishnu. The "a$ous (tote$istic) tortoise !egen was origina!!y 4rah$2Ga38s' an so with others o" the ten 8"or$s8 o" Bishnu' "or instance the boar=sha#e' in which Bishnu $ani"ests hi$se!"' an the "ish=sha#e o" 4rah$2Ga3 (e#ic) in the "!oo =story. The "or$a! trim45u6rti or tr45a6i(urusha (8three #ersons8) is a !ate "igure. It wou! see$ that a %arihara (Bishnu an Wi*a as one) #rece e the trinity' though the ua! na$e is not "oun ti!! ;uite !ate.28H3 4ut' as we showe abo*e' the e#ic #ractica!!y i enti"ies Bishnu an Wi*a as e;ua!s' be"ore it unites with these 4rah$2Ga3 as an e;ua! thir . There arises now the "urther ;uestion whether sectarian Bishnuis$ be the "oisting o" Jrishnais$ u#on a u$$y Bishnu. Me thin7 that' state in this way' such scarce!y can ha*e been the case. Keither o" the great sects is #ro"esse !y o" #riest!y origin' but each' !i7e other sects' c!ai$s Be ic authority' an "in s 4rah$anica! su##ort. Me ha*e sai that Bishnu is raise to his #osition without ictic su enness. %e is a!ways a go o" $ystic character' in short' a go "or #hi!oso#hy to wor7 u#on. %e is recogni(e as the highest go in one o" the o! est ,#anisha s. )n it is with the #hi!oso#her8s Bishnu that Jrishna is i enti"ie . Jrishna' the rea! B2Ga3su e*a ("or a "a!se B2Ga3su e*a is 7nown a!so in the e#ic)' is the go o" a !oca! cu!t. %ow i he originateP The 7ing o" ser#ents is ca!!e Jrishna' 8the b!ac7'8 an Bishnu re#oses u#on Wesha )nanta' the wor! =sna7e< but a $ore historica! character than this can be c!ai$e "or Jrishna. This go =$an $ust be the sa$e with the character $entione in the Ch2Ga3n ogya ,#anisha ' A. 1N. 6. Dne $ay notice the si$i!arities between this Jrishna an hi$ o" the e#ic cu!t. Jrishna' son o" De*a72Gi3' was taught by his teacher' &hora 2G)3ngirasa' that sacri"ice $ay be #er"or$e without ob+ecti*e $eans< that generosity' 7in ness' an other $ora! traits are the rea! signs o" sacri"ice< an it is then sai ? 9The #riest &hora 2G)3ngirasa ha*ing sai this to Jrishna' the son o" De*a72Gi3/an the !atter was thereby "ree "ro$ (thirst) esire/sai ? 9Mhen a $an is about to ie !et hi$ resort to this tria ? 8the i$#erishab!e art thou'8 8the un$o*e art thou'8 8breath8s "ir$ness art thou8< in regar to which are these two *erses in the 5ig=Be a?28A3 8ti!! they see the !ight o" the o! see which is 7in !e in the s7y'8 an 8#ercei*ing abo*e the ar7ness the higher !ight' the sun' go a$ong go s' we co$e to the highest !ight.89 Jrishna thus !earne the abo!ition o" sacri"ice' an the worshi# o" the sun' the highest !ight (Bishnu)' as true being/"or this is the $eaning o" the #hi!oso#hica! #assage ta7en with its conte6t. Jings an #riests iscuss #hi!oso#hy together in this #erio '28O3 an it wou! con"or$ to !ater tra ition to see in the #u#i! the son o" a 7ing. It is' $oreo*er' signi"icant that the #riest' &hora 2G)3ngiras_' is na$e s#ecia!!y as #riest o" the sun=go e!sewhere (J2Ga3ush. 4r. AC. 6)' as we!! as that Jrishna 2G)3ngirasa is a!so the na$e o" a teacher. It is sai in this sa$e ,#anisha (A. 1. 1) that the sun is the honey' e!ight' o" the go s< an this cha#ter is a $e itation on the sun'28L3 o" which the ar7 (&4r.64s.64n.6a) "or$ is that which co$es "ro$ the Itih2Ga3sas an Pur2Ga3nas' the "ore=runners o" the e#ic (A. O. A). This is taught as a brahma+u(anishad' a teaching o" the abso!ute' an it is interesting to see that it is han e own through 4rah$2Ga3' Pra+2Ga3#ati' an -anu' e6act!y as Jrishna says in the Di*ine Song that his own octrine has been #ro$u!gate < whi!e (it is sai "urther) "or hi$ that 7nows the octrine 8there is ay'8 his sun ne*er sets (A. 11. A=O). It is a octrine to be co$$unicate on!y to the e! est son or a goo stu ent' an to no one e!se (ib. W 0 i.e.' it was new' esoteric' an o" *ita! i$#ortance. %ere' too' one "in s Sanat7u$2Ga3ra' the 8e*er young'8 as S7an a'2863 yet as an earth!y stu ent a!so (N. 1< H6. H)' +ust !i7e Jrishna. It cannot be i$agine ' howe*er' that the cu!t o" the &angetic Jrishna originate with that *ague #ersonage whose #u#i!age is escribe in the ,#anisha . 4ut this account $ay sti!! be connecte with the e#ic Jrishna. The e#ic escribes the o*erthrow o" an o! 4rah$anic )ryan race at the han s o" the P2Ga3n a*as' an un7nown "o!7' whose 7ing8s #o!yan rous $arriage (his wi"e is the s#ouse o" his "our brothers as we!! as o" hi$se!") is an historica! trait' connecting the tribe c!ose!y with the #o!yan rous wi! tribes !ocate north o" the &anges. This tribe attac7e the strongho! o" 4rah$anis$ in the ho!y !an about the #resent De!hi< an their #atron go is the &angetic Jrishna. In the course o" the narrati*e a *ery "ew ta!es are to! o" Jrishna8s ear!y !i"e' but the si$#!e origina! *iew o" Jrishna is that he is a go ' the son o" De*a72Gi3. The "ew other ta!es are !ate an a *entitious a itions' but this is a consistent trait. -o ern writers are "ain to see in the antithesis

#resente by the go Jrishna an by the hu$an hero Jrishna' !ate an ear!y #hases. They "orget that the !ower si e o" Jrishna is one es#ecia!!y Puranic. In short' they rea history bac7war s' "or theirs is not the In ic way o" ea!ing with go s. In Jrishna8s case the tric7y' *u!gar' hu$an si e is a !ater as#ect' which co$es to !ight $ost #ro$inent!y in the &enea!ogy o" Bishnu an in the Bishnu Pur2Ga3na' $o ern wor7s which in this regar contrast strong!y with the o! er e#ic' where Jrishna' howe*er he tric7s' is a!ways "irst the go . It is not ti!! he beco$es a *ery great' i" not the greatest' go that ta!es about his youth"u! #er"or$ances' when he con escen e to be born in !ow !i"e' begin to rise. )n e6act #ara!!e! $ay be seen in the case o" Wi*a' who at "irst is a i*ine character' assu$ing a $ore or !ess grotes;ue !i7eness to a $an< but subse;uent!y he beco$es anthro#o$or#hi(e ' an is "itte out with a shea" o" !egen s which escribe his earth!y acts.28N3 )n so with Jrishna. )s the chie" go ' i enti"ie with the )!!=go ' he is !ater $a e the ob+ect o" enco$iu$s which egra e whi!e they are $eant to e6a!t hi$. %e beco$es a cow=boy an acts !i7e one' a go in a $as7. 4ut in the e#ic he is the in*a ing tribe8s chie" go ' in #rocess o" beco$ing i enti"ie with that go in the 4rah$anic #antheon who $ost rese$b!es hi$. 1or this tribe' the (Ta a*as) P2Ga3n a*as' succee e in o*erthrowing the 4rah$anic strongho! an beca$e absorbe into the 4rah$anic circ!e. Their go ' who' !i7e $ost o" the su#re$e go s o" this region a$ong the wi! tribes' was the triba! hero as sun=go ' beca$e recogni(e by the #riests as one with Bishnu. In the ,#anisha the #riest=#hi!oso#her i enti"ies Jrishna with the sun as the 8 ar7 si e8 (&4r.64s.6 4n.6a' 8 ar78) o" Bishnu' the nati*e na$e #robab!y being near enough to the Sans7rit wor to be re#resente by it. The state$ent that this c!an=go Jrishna once !earne the great truth that the sun is the )!!=go ' at the $outh o" a 4rah$an' is what $ight be e6#ecte . 8Jrishna' the son o" De*a7i'8 is not on!y the go ' but he is a!so the #rogenitor o" the c!an' the $ystic "ore"ather' who as usua! is ei"ie as the sun. To the #riest he is $ere!y an avatar o" Bishnu. The i entity o" Jrishna with the &angetic go escribe by -egasthenes can scarce!y be is#ute . The !atter as re#resente by the &ree7 is too great a go to ha*e #asse away without a sign e6ce#t "or a "oreigner8s account. )n there is no "igure !i7e his e6ce#t that o" Jrishna. The nu$erous avatars2883 o" Bishnu are "irst gi*en as ten' then as twenty' then as twenty=two'2893 an at !ast beco$e innu$erab!e. The ten' which are those usua!!y re"erre to' are as "o!!ows? 1irst co$e the o! est' the beast=avatars' *i(.' as a "ish< as a tortoise<29C3 as a boar (rescuing earth "ro$ a "!oo )< an as a $an=!ion (s!aying a e$on). Ke6t co$es the war"=avatar' where Bishnu cheats 4a!i o" earth by as7ing' as a war"' "or three ste#s o" it' an then ste##ing out o*er a!! o" it (the 8three stri es8 o" the 5ig Be a). Then co$e the hu$an avatars' that o" ParaZu=52Ga3$a (52Ga3$a with the a6e)' Jrishna' 52Ga3$a2913 (hero o" the 52Ga3$2Ga3yana e#ic)' 4u ha' an Ja!7i (who is sti!! to co$e). The #ara!!e!s between the !atest Jrishna cu!t an the 4ib!ica! narrati*e are "oun on!y in the Pur2Ga3nas an other !ate wor7s' an un oubte !y' as we ha*e sai in the !ast cha#ter' are borrowe "ro$ Christian sources. Jrishna is here born in a stab!e' his "ather' !i7e @ose#h' going with his *irgin s#ouse to #ay ta6es. %is restoring o" a be!ie*ing wo$an8s son is narrate on!y in the $o ern @2Ga3i$ini 4h2Ga3rata' These ta!es $ight ha*e been recei*e through the "irst istant Christian $ission in the South in the si6th century' but it is $ore !i7e!y that they were brought irect!y to the Korth in the se*enth century< "or at that ti$e a Korthern 7ing o" the B2Ga3iZya caste' Wi!2Ga3 itya (in whose reign the Chinese #i!gri$' %iouen Thsang' *isite In ia)' $a e Syrian Christians we!co$e to his court (6A9 ).D.).29H3 The ate o" the annua! Jrishna "esti*a!' which is a re"!e6 o" Christ$asti e' is *arious!y "i6e by the Pur2Ga3nas as co$ing in @u!y or )ugust.29A3 )s Jrishna is an avatar o" Bishnu29O3 in the 4h2Ga3rata' an as the a6e=52Ga3$a is another avatar in !egen (here Bishnu in the "or$ o" ParaZu=52Ga3$a raises u# the #riest!y caste' an estroys the warrior=caste)' so in the 52Ga3$2Ga3yana the hero 52Ga3$a (not ParaZu=52Ga3$a) is $a e an avatar o" Bishnu. %e is a $ythica! #rince o" Du e (hence a c!ose connection between the 52Ga3$2Ga3yana an 4u his$)' who is i enti"ie with Bishnu. Bishnu wishe to ri earth o" the giant 52Ga3*ana'29L3 an to o so too7 the "or$ o" 52Ga3$a. )s Jrishnais$ has gi*en rise to a nu$ber o" sects that worshi# Jrishna as Bishnu' so 5a$ais$ is the $o ern cu!t o" 52Ga3$a as

Bishnu. 4oth o" these sects o##ose the Bishnuite that is not inc!ine to be sectarian< a!! three o##ose the Wi*aite< an a!! "our o" these o##ose the ortho o6 4rah$an' who assigns su#re$e go shi# to Wi*a or Bishnu as !itt!e as oes the e*otee o" these go s in unsectarian "or$ to Jrishna or 52Ga3$a. Wi*a is on a!! si es o##ose to Bishnu. The &ree7 account o" the thir century 4.C. says that he taught the %in us to ance the 7or a6' but at this ti$e there a##ears to ha*e been no such #ha!!ic worshi# in his honor as is recor e in the #seu o=e#ic. Wi*a is 7nown in ear!y 4rah$anic an in 4u histic writings' an e*en as the bearer=o"=the=$oon' Can raZe7hara' he contrasts with Bishnu' as his !ightning="or$ an $ountain=habitat i""er "ro$ the sun="or$ an *a!!ey=ho$e o" his ri*a!. This ire go is concei*e o" as ascetic #art!y because he is grueso$e' #art!y because he is $agica! in #ower. %ence he is the true ty#e o" the aw"u! $agica! Togi' an as such a##ea!e to the 4rah$an. Drigina!!y he is on!y a "ear"u! $agica! go ' great' an e*en a!!=#er*a ing' but' as seen in the 4rah$anic Wataru riya hy$n' he is at "irst in no sense a #antheistic eity. In this hy$n there is a signi"icant a ition $a e to the ear!ier *ersion. In the "irst "or$ o" the hy$n it is sai that 5u ra' who is here Wi*a' is the go o" buco!ic #eo#!e< but the new *ersion a s 8an o" a!! #eo#!e.8 %ere Wi*a a##ears as a wi! ' iabo!ica! "igure' 8the go o" incantations'8 whose art is eath< an ha!" o" the hy$n is ta7en u# with entreaties to the go to s#are the s#ea7er. %e is #raise ' in con+unction with trees' o" which he is the !or ' as the one 8c!a in s7ins'8 the 8!or o" catt!e'8 the 8!or o" #aths'8 the 8cheater'8 the 8 ecei*er.8 Mhen he is ne6t c!ear!y seen' in the e#ic' he is the go to who$ are o""ere hu$an sacri"ices' an his s#ecia! c!ai$ to worshi# is the #ha!!us< whi!e the inter$e iate !iterature shows g!i$#ses o" hi$ on!y in his si$#!e 4rah$anic "or$ o" terror. It has !ong been 7nown that Wi*aite #ha!!ic worshi# was not borrowe "ro$ the Southerners' as was once i$agine ' an we *enture with so$e scho!ars to be!ie*e that it was ue rather to !ate &ree7 in"!uence than to that o" any nati*e wi! tribe.2963 >>>>> FOOTNOTES$ 21ootnote 1? Parts o" the e#ic are ca!!e Pur2Ga3nas' as other #arts are ca!!e ,#anisha s. These are the "orerunners o" the e6tant Pur2Ga3nas. The na$e' in ee ' is e*en o! er than the e#ic' be!onging to the !ate Be ic #erio ' where are grou#e together Pur2Ga3nas an Itih2Ga3sas' 8)ncient %istory8 an 8Stories8< to which are a e 8Eu!ogies.8 Meber has !ong since #ointe out that e*en when the 8 ee s o" 7ings8 were sung at a cere$ony they were wont to be so e$broi ere as to be ubbe 8"iction8 by the %in us the$se!*es. In ia has neither !iterary history (sa*e what can be g!eane "ro$ genea!ogies o" oubt"u! worth)' nor *ery ear!y inscri#tions. The 8archaeo!ogy8 o" the Pur2Ga3nas was #robab!y a!ways what it is in the e6tant s#eci$ens' !egen ary $ateria! o" no irect historica! *a!ue.3 21ootnote H? Strict!y s#ea7ing to the #resent )!!ah2Ga3b2Ga3 ' where is the Pray2Ga3ga' or con"!uence o" Ta$un2Ga3 an &ang2Ga3 (@u$na an &anges).3 21ootnote A? -2Ga3ga ha< ca!!e 4eh2Ga3r "ro$ its $any $onasteries' vih45a6ras' in )Zo7a8s ti$e.3 21ootnote O? So' #!ausib!y' -I!!er' loc. cit. be!ow.3 21ootnote L? The tribes beca$e %in ui(e ' their chie"s beca$e 52Ga3+#uts< their re!igions oubt!ess a""ecte the ritua! an cree o" the ci*i!i(e as $uch as the re!igion o" the !atter co!ore their own. So$e o" these un=)ryan #eo#!es were #robab!y #art nati*e' #art barbaric. There is $uch oubt in regar to the ates that e#en on acce#te eras. It is not certain' "or instance' that' as -I!!er c!ai$s' Janish7a8s inauguration coinci es with the Wa7a era' N8 ).D. ) great 4u hist counci! was he! un er hi$. So$e istinguishe scho!ars sti!! thin7 with 4Ih!er that Bi7ra$2Ga3 itya8s inauguration was LN 4.C. (this ate that use to be assigne to hi$). 1ro$ our #resent #oint o" *iew it is o" !itt!e conse;uence when this 7ing hi$se!" !i*e . %e is renowne as #atron o" arts an as a

con;ueror o" the barbarians. I" he !i*e in the "irst century 4.C. his con;uest a$ounte to nothing #er$anent. Mhat is i$#ortant' howe*er' is that a!! Bi7ra$2Ga3 itya stan s "or in !egen $ust ha*e been in the si6th century ).D. 1or the ra$a' o" which he is sai to ha*e been #atron' re#resents a re!igion istinct!y !ater than that o" the bo y o" the e#ic (co$#!ete in the si6th or se*enth century' 4Ih!er' Indian Studies' Ko. ii.). The ra$atic an astrono$ica! era was but intro uctory to Ju$2Ga3ri!a8s reassertion o" 4rah$anis$ in the se*enth century' when the Korthern barbarian was gone' an the -oha$$e an was not yet ra$#ant. In the rest o" Korthern In ia there were se*era! nati*e ynasties in i""erent ;uarters' with i""erent eras< one in Sur2Ga3shtra (&u+ar2Ga3t)' one again in the 8$i !e istrict8 or 8Korth Mestern Pro*inces'8 one in Jutch< o*erthrown by Korthern barbarians (in the "i"th century) an by the -oha$$e ans (in the se*enth an eighth centuries)' res#ecti*e!y. D" these the &u#tas o" the 8$i !e istrict'8 an the Ba!abh2Gi3s o" Jutch' ha neither o" the eras +ust $entione . The "or$er ate "ro$ AHC=AH1 (#erha#s A19)' the !atter "ro$ 19C ().D.). The wor samvat' 8year'8 in icates that the ti$e is ate "ro$ either the Wa7a or Bi7ra$2Ga3 itya era. See I). 6*ii. A6H< 1ergusson' @5)S. 6ii. HL9< -I!!er' India0 %hat 'an It Teach UsP #. H8H< Jie!horn' I). 6i6. PUL 66ii. 111. The Korthern barbarians are ca!!e Scythians' or %uns' or Turanians' accor ing to "ancy. Ko one rea!!y 7nows what they were.3 21ootnote 6? The "irst host was e6#e!!e by the %in us in NLC. )"ter a #erio o" rest -ah$u was crowne in 99N' who o*erran In ia $ore than a o(en ti$es. In the "o!!owing centuries the !an was con;uere an the #eo#!e crushe by the secon great -oha$$e an' &hori' who ie in 1HC6' !ea*ing his 7ing o$ to a *assa!' Jutab' the 8s!a*e su!tan8 o" De!hi. In 1H9O' thus s!a*e ynasty ha*ing been recent!y su##!ante ' the new successor to the throne was s!ain by his own ne#hew' )!!ah=u = in' who is rec7one as the thir -oha$$e an con;ueror o" In ia. %is successor swe#t e*en the De7han o" a!! its %in u (te$#!e) wea!th< but his e$#ire "ina!!y bro7e own un er its own si(e< #re#aring the way "or Ti$ur (Ta$er!ane)' who entere In ia in 1A98.3 21ootnote N? Wan7ara hi$se!" was not a #ure 4rah$an. 4oth Bishnuites an Wi*aites !ay c!ai$ to hi$.3 21ootnote 8? Coy as was the 4rah$an in the a o#tion o" the new go s he was wise enough to gi*e the$ so$e #!ace in his #antheon' or he wou! ha*e o""en e his !aity. Thus he recogni(es J2Ga3!2Gi3 as we!! as Wr2Gi3< in "act he #re"ers to recogni(e the "e$a!e i*inities o" the sects' "or they o""er !ess ri*a!ry.3 21ootnote 9? There was a genera! re*i*a! o" !etters ante ating the 4rah$anic theo!ogica! re*i*a!. The ra$a' which re"!ects e;ua!!y %in uis$ an 4rah$anis$' is now the "a*orite !ight !iterature o" the cu!ture . In the si6th century the "irst astrono$ica! wor7s are written (Bar2Ga3ha$ihira' who wrote the $4r.6hat Sa4.m6hit45a6 )' an the grou# o" writers ca!!e the Kine &e$s (rec7one o" Bi7ra$2Ga3 itya8s court) are to be re"erre to this ti$e. The best 7nown a$ong the$ is J2Ga3!i 2Ga3sa' author o" the ?a&untal45a6 . )n account o" this 5enaissance' as he ca!!s it' wi!! be "oun in -I!!er8s India0 %hat 'an It Teach UsP The !earne author is #erha#s a !itt!e too swee#ing in his conc!usions. It is' "or instance' to!erab!y certain that the 4h2Ga3rata was co$#!ete by the ti$e the 85enaissance8 began< so that there is no such co$#!ete b!an7 as he assu$es #rior to Bi7ra$2Ga3 itya. 4ut the genera! state o" a""airs is such as is e#icte in the ingenious artic!e re"erre to. The si6th an se*enth centuries were eras that intro uce $o ern !iterature un er !ibera! nati*e #rinces' who were so$eti$es not 52Ga3+#uts at a!!. 5ough!y s#ea7ing' one $ay rec7on "ro$ LCC 4.C. to the Christian era as a #erio o" 4u histic contro!' &raeco=4actrian in*asion' an 4rah$anic ec!ine. The "irst "i*e centuries a"ter the Christian see the two re!igions in a state o" e;ui!ibriu$' un er Scythian contro!' an the -ah2Ga3=4h2Ga3rata' the e6#an e 4h2Ga3rata' is written. 1ro$ LCC to 1CCC is an era o" nati*e ru!ers' 4rah$anic re*i*a! in its #ure "or$' an %in u growth' with !itt!e troub!e "ro$ the -oha$$e ans. Then "or "i*e centuries the horrors o" -os!e$ con;uest.3 21ootnote 1C? %ar. 1C'66H. Co$#are the !au ation o" 8the two go s8 in the sa$e section.3

21ootnote 11? )s the @ains ha*e )ngas an ,#2Ga3ngas' an as the #seu o=e#ic istinguishes Kisha s an ,#anisha s' so the 4rah$an has Pur2Ga3nas an ,#a#ur2Ga3nas (J2Gu3r$a Pur2Ga3na' i. #. A). So$e o" the sects ac7now!e ge on!y si6 Pur2Ga3nas as ortho o6.3 21ootnote 1H? )s an e6a$#!e o" a Puranic S$riti (!ega!) we $ay cite the trash #ub!ishe as the B2r.3 ha=%2Ga3rita=Sa2.$3hit2Ga3. %ere there is #o!e$ic against Wi*a< one $ust worshi# @agann2Ga3th with "!owers' an e*ery one $ust be bran e with the Bishnu isc (ca&ra). E*en wo$en an s!a*es are to use mantras' etc.3 21ootnote 1A? The !ateness o" this !aw=boo7 is e*i ent "ro$ its a *ocacy o" suttee (XXB. 1O)' its #re"erence "or "e$a!e ancestors (see be!ow)' etc.3 21ootnote 1O? -anu' III. 89< XII. 1H1.3 21ootnote 1L? )s' "or e6a$#!e' in J2Gu3r$a Pur2Ga3na' XBI. #. 186' where is "oun a co$$on e#ic *erse escri#tion o" batt!e.3 21ootnote 16? ) goo instance o" this is "oun in 4rihan K2Ga3ra 2Gi3ya Pur2Ga3na' X.' where the churi&45a6 an drugha4n.6a (HO) a##ear in an i$itati*e scene o" this sort< one o" these being !ater' the other ear!ier' than the e#ic *ocabu!ary.3 21ootnote 1N? Perha#s the $ost stri7ing istinction between Be ic an Puranic' or one $ay say' In ic )ryan an %in u re!igions' is the e$#hasis !ai in the "or$er u#on 5ight< in the !atter' u#on i o!s. The Be ic re!igion insists u#on the !aw o" right (or er)' that is' the sacri"ice< but it insists a!so u#on right as rectitu e' truth' ho!iness. Puranic %in uis$ insists u#on its i o!s< on!y inci enta!!y oes it reco$$en rectitu e' truth' abstract ho!iness.3 21ootnote 18? JP. i. #. H9.3 21ootnote 19? J2Gu3r$a' 6ii. #. 1CH. Contrast ib. 66ii. #. HOL' caturvy45u6hadhara .ishnur avy45u6has (rocyate (e!sewhere navavy45u6ha). Phi!oso#hica!!y' in the octrine o" the e#ic P2Ga3ccar2Ga3tras (sti!! he! by so$e sectaries)' Bishnu is to be re*ere as Jrishna' 4a!ar2Ga3$a' Pra y$ana' )niru ha (Jrishna8s brother' son' an gran son)' re#resenting' res#ecti*e!y' 45a6tm45a60 945i6va0 su#re$e an in i*i ua! s#irit' #erce#tion' an consciousness. Co$#are -bh2Ga3. 6ii. AOC. 8' NH.3 21ootnote HC? JP. 66i. #. HA6< 66ii. #. HA8' etc.3 21ootnote H1? ib. I' #. HA.3 21ootnote HH? Co$#are 4rihan K2Ga3ra iya Pur2Ga3na' 6i*. 1C' bah45u6ni &45a64s.6 4t.6hay45a6ntr45a64n.6i (torture $achines) in he!!. The o! ta!e o" K2Ga3Zi7etas is reto! at great !ength in the Bar2Ga3ha Pur2aG3na. The o! est Pur2Ga3na' the -2Ga3r7an eya' has but se*en he!!s' a conce#tion o! er than -anu8s twenty=one (co$#are on -P. 6. 8C "".' Scher$an' loc. cit. #. AA)' or the !ater !ists o" thousan s. The Pa $a Pur2Ga3na' with ce!ebrates 52Ga3$a' has a!so se*en he!!s' an is in #art o! ' "or it es#ecia!!y e6to!s Push7ara (4rah$2Ga38s !one shrine)< but it reco$$en s the ta(tamudra' or bran ing with hot iron.3 21ootnote HA? Kar. 6i*. H.3 21ootnote HO? 6i*. LO an NC.3 21ootnote HL? JP. 66ii. ##' HA9=HO1.3 21ootnote H6? )s wi!! be shown be!ow' it is #ossib!e that this $ay be a cere$ony "irst ta7en "ro$ the wi! tribes. See the 8#o!e8 rite escribe abo*e in the e#ic.3 21ootnote HN? Co$#are "or instance ib. 66*iii. 68' on the strange connection o" a W2Gu3 r2Ga3 wi"e o" a &uru.3

21ootnote H8? JP. 666*i. It is o" course i$#ossib!e to say how $uch e#ic $ateria!s co$e "ro$ the !iterary e#ic an how $uch is rawn "ro$ #o#u!ar #oetry' "or the *u!gar ha their own e#oi ic songs which $ay ha*e treate o" the sa$e to#ics. Thus e*en a wi! tribe (&on s) is cre ite with an 8e#ic.8 4ut such stu"" was #robab!y as worth!ess as are the #o#u!ar songs o" to ay.3 21ootnote H9? JP. 666. #. ACL< 666*ii. #. ALH.3 21ootnote AC? ib. #. ALL.3 21ootnote A1? Co$#are K2Ga3ra 2Gi3ya' 6i. HA'HN'A1 8the one who$ no one 7nows'8 8he that rests in the heart'8 8he that see$s to be "ar o"" because we o not 7now'8 8he whose "or$ is Wi*a' !au e by Bishnu'8 6iii. HC1.3 21ootnote AH? E*en Bishnu as a #art o" a #art o" the Su#re$e S#irit in BP. is in icate by Bishnu8s a oration o" 45a6tm45a6 in the e#ic (see abo*e).3 21ootnote AA? Co$#are Mi!!ia$s8 $rahmanism and #induism.3 21ootnote AO? Wan7ara8s a herents are chie"!y Wi*aite' but he hi$se!" was not a sectary. Mi!!ia$s says that at the #resent ay "ew worshi# Wi*a e6c!usi*e!y' but he has $ore #artia! a herents than has Bishnu. !eligious Thought and Life0 ##. L9' 6H.3 21ootnote AL? The two !ast are +ust recogni(e in 4rah$anic !ega! wor7s.3 21ootnote A6? See Mi!son8s s7etch o" %in u sects. The author says that there were in his ay two shrines to 4rah$2Ga3' one in 2G)3+$2Gi3r (co$#are Push7ara in the e#ic)' an one on the &anges at 4ithur. The 4rah$a Pur2Ga3na is 7nown a!so as S2Ga3ura (sun). This is the "irst in the !ist< in its #resent state it is Bishnuite.3 21ootnote AN? Sun=worshi# (IranianP) is es#ecia!!y #ronounce in the 4ha*2Gi3shya(t) Pur2Ga3na. D" the other Pur2Ga3nas the L2Gi3nga is es#ecia!!y Wi*aite (linga is #ha!!us)' as are the -atsya an o! er B2Ga3yu. So$eti$es Wi*a is an rogynous' ardhan45a6r45i6>vara' 8ha!"="e$a!e.8 4ut $ost o" the Pur2Ga3nas are Bishnuite.3 21ootnote A8? Dn the &aneZa Pur2Ga3na see @5)S. 18O6' #. A19.3 21ootnote A9? The worshi##ers o" 4haga*at were origina!!y istinct "ro$ the P2Ga3ccar2Ga3tras' but what was the i""erence between the$ is un7nown. The sect o" this na$e in the #seu o=e#ic is not W2Ga37ta in e6#ression but on!y $onotheistic. Probab!y the na$es o" $any sects are retaine with a!tere be!ie"s an #ractices. The Bishnu Pur2Ga3na' i. 11. LO' gi*es a $o e! #rayer which $ay be ta7en once "or a!! as the attitu e o" the Bishnuite? 9&!ory to B2Ga3su e*a' hi$ o" #er"ecte wis o$' whose unre*ea!e "or$ is (7nown as) 4rah$2Ga3' Bishnu' an Wi*a9 (%ira2n.3yagarbha' Purusha' Pra h2Ga3na).3 21ootnote OC? Meber shows "or instance' loc. cit.' that In ra ta7es the #!ace o" o! er Baruna< that the house=#riest yie! s to the 4rah$2Ga3< that in this "east in honor o" the 7ing he3 21ootnote O1? &o*er' @5)S. *. 91< I). 66. OAC.3 21ootnote OH? In %in uis$ itse!" there is a stri7ing e6a$#!e o" this. The @agann2Ga3th (8@uggernaut8) te$#!e was once e icate to 4u ha as lo&a+n45a6th or 9agan+n45a6th' 8sa*iour o" the wor! 8 Ka$e' te$#!e' an i o!=car are now a!! Bishnu8sV3 21ootnote OA? That is' 5ain an Sun' "or a!! In ra8s war!i7e ;ua!ities are "orgotten' absorbe into those o" Wi*a an his son' the batt!e=go . The sun crosses the e;uator at noon o" the secon ay' the 8-ah2Ga3 Pongo!.83 21ootnote OO? 9Kow e*ery nec7 is bent' "or the sur"ace o" the waters isturbe . Then with a hea*e' a hiss' an a surge o" bubb!es' the seething $i!7 $ounts to the to# o" the *esse!. 4e"ore it has ha ti$e to run own the b!ac7ene si es' the air resoun s with the su en +oyous cry o" 8Pongo!' oh

Pongo!' S2Gu3rya' S2Gu3rya' oh Pongo!'8 The wor Pongo! $eans 9boi!ing'9 "ro$ the Ta$i! wor (ongu' to boi!< so that the +oyous shout is' 8It boi!s' oh S2Gu3rya' it boi!s.8 In a $o$ent a con*u!sion o" greetings ani$ates the asse$b!y. E*ery one sei(es his neighbor an as7s' 8%as it boi!e P8 4oth "aces g!ea$ with e!ight as the answer co$es/8It has boi!e .8 Then both shout at the to# o" their *oices/8Dh Pongo!' Pongo!' oh S2Gu3rya' oh In ra' Pongo!' Pongo!.89 &orer' loc. cit.3 21ootnote OL? The Croco i!e' ma&ara' !i7e the #arrot' is sacre to J2Ga3$a e*a' Lo*e. 4ut as &anges a!so is ho!y it is i""icu!t to say "or which i*inity the o""ering was inten e . So$e' in ee ' inter#ret ma&ara as o!#hin.3 21ootnote O6? ) "east now neg!ecte ' though 7e#t u# by strict 4rah$ans' occurs on or about the HCth @anuary. The ortho o6 a herents o" the Wi*aite sects an W2Ga37tas a!so obser*e it. It is a Wr2Ga3 ha' or "unera! "east to the -anes. )!so on the H6th an ACth @anuary there are rites near!y obso!ete' the "irst being signa!i(e by o""erings to Ta$a< the secon ' a Wi*aite "east (to his s#ouse' as 8gi*er o" bri egroo$s8). The !ist is $ore ce!ebrate in the South than in the Korth. It is interesting chie"!y as a #ara!!e! to St. Ba!entine8s ay' or' as Mi!son says' the nearer "east o" St. )gnes (H1st @anuary) on the e*e o" which i*ination is #ractice to isco*er "uture husban s. It is this ti$e a!so that the &ree7s ca!! 8$arriage=$onth8 (&a$e!ion)< an the "ourth ay "ro$ the new $oon (which gi*es the na$e to this %in u "esti*a!' caturth45i6' 9"ourth ay9) is the ay when %esio reco$$en s the bringing ho$e o" the bri e.3 21ootnote ON? In case any writing has to be one on this ay it is one with cha!7' not with the #ens' 9which ha*e a co$#!ete ho!i ay9 (Mi!son).3 21ootnote O8? The in*ocations show *ery we!! how the worshi# o" 4rah$2Ga3 has been ri*en out in honor o" his $ore #ower"u! ri*a!s. 1or Saras*at2Gi3 is in*o7e "irst as 9Thou without who$ 4rah$2Ga3 ne*er !i*es9< but again as 9Thou o" eight "or$s' La7sh$2Gi3' -e h2Ga3' Dha*2Ga3' Pusht2Gi3' &2Ga3ur2Gi3' Tusht2Gi3' Prabh2Ga3' Dhriti' D Saras*at2Gi3.9 The great "esti*a!s' !i7e the great te$#!es' are not *ery stric!y sectarian. Mi!!ia$s says that in Wi*a8s te$#!e in 4enares are 7e#t $on7eys (sacre to Bishnu).3 21ootnote O9? 4etween this an the !ast occur $inor ho!i ays' one to a*ert s$a!!=#o6< one (1ebruary the Oth) sacre to the sun (Sun ay' the se*enth ay o" each !unar "ortnight' is strict!y obser*e )< an one to the -anes.3 21ootnote LC? 1asting is not necessari!y a #art o" ci*i!i(e re!igion a!one. It is "oun in the 4rah$anic an %in u cu!ts' but it obtains a!so a$ong the )$erican In ians. Thus the Dacotahs "ast "or two or three ays at the worshi# o" sun an $oon. Schoo!cra"t' #istor. and Statist.' iii. HHN.3 21ootnote L1? The !ast c!ause ($eaning 8co$$on historica! origin8) were better o$itte .3 21ootnote LH? E6ce#t the $ystic sy!!ab!e 45*6m' su##ose to re#resent the trinity (45*6m is a0 u0 m)' though #robab!y it was origina!!y on!y an e6c!a$ation.3 21ootnote LA? ) s$a!! Bishnu "esti*a! in honor o" Bishnu as 8$an=!ion8 (one o" his ten avatars) is ce!ebrate on the 1Ath o" -arch< but in 4enga! in honor o" the sa$e go as a cow=boy. Dn the 1Lth o" -arch there is another $inor "esti*a! in 4enga!' but it is to Wi*a' or rather to one o" his hosts' un er the "or$ o" a water #ot (that is to #reser*e "ro$ isease).3 21ootnote LO? The bon"ire is $a e o" "ences' oor #osts' "urniture' etc. Kothing once sei(e an e*ote to the "ire $ay be rec!ai$e ' but the owner $ay e"en his #ro#erty i" he can. Part o" the horse=#!ay at this ti$e consists in !ea#ing o*er the "ire' which is a!so ritua!istic with sa$e o" the hi!!=tribes.3 21ootnote LL? Co$#are the Kautch ances on 52Ga3$acan ra8s birth ay. 5e!igious ances' genera!!y in ecent' are a!so a #ro$inent "eature o" the re!igions o" the wi! tribes (as a$ong )$erican an )"rican sa*ages' &ree7s' etc.' etc.).3 21ootnote L6? The 8Easter bonnet8 in In ic "or$.3

21ootnote LN? In sober contrast stan s the year!y ortho o6 WrS ha ce!ebration ()ugust=Se#te$ber)' though 4rah$ans +oin in sectarian "\tes.3 21ootnote L8? Mi!son raws an e!aborate #ara!!e! between the %o!2Gi3 an the Lu#erca!ia' etc. (Carni*a!). 4ut the #oints o" contact are ob*ious. Dne o" the custo$s o" the %o!2Gi3 ce!ebration is an e6act re#ro uction o" )#ri!=1oo!8s ay. -a7ing 9%o!2Gi3 "oo!s9 is to sen #eo#!e on use!ess erran s' etc. (1estu$ Stu!toru$' at the Berna! E;uinos' trans"erre by the Church to the "irst o" Ko*e$ber' 9Innocents8 Day9).3 21ootnote L9? Ste*enson' @5)S. 18O1' #. HA9< Mi!!ia$s' loc. cit.< Mi!7ins' 7odern #induism' ch. III.3 21ootnote 6C? The ai!y ser*ice consists in ressing' bathing' "ee ing' etc It is i*i e into eight ri icu!ous cere$onies' which #ro!ong the worshi# through the ay.3 21ootnote 61? The bri!!iant is#!ays attracte the notice o" the &ree7s' who s#ea7 o" the ta$e tigers an #anthers' the arti"icia! trees carrie in wagons' the singing' instru$enta! $usic' an noise' which signa!i(e a "\te #rocession. See Mi!!ia$s' loc. cit.3 21ootnote 6H? Such' "or instance' is the $ost ho!y te$#!e o" South In ia' the great te$#!e o" Wr2Gi3ranga$ at Trichino#o!y. The i o! car' gi! e an gau y' is car*e with obscenity< the wa!!s an cei!ings are "rescoe with bestia!ity. It re#resents Bishnu8s hea*en.3 21ootnote 6A? 1ro$ this na$e or tit!e co$es the &ita &o*in a' a $ystic erotic #oe$ (in #raise o" the cow=boy go ) e6a!te !y re!igious as it is sensua! (twe!"th century).3 21ootnote 6O? BP.!. H. 6A. The 8;ua!ities8 or 8con itions8 o" &o 8s being are re"erre to by 8goo ness8 an 8 ar7ness.83 21ootnote 6L? )!! this erotic *u!garity is ty#ica! o" the co$$on #oetry o" the #eo#!e' an is in $ar7e contrast to the chi*a!rous' but not !o*e=sic7' 4h2Ga3rata.3 21ootnote 66? Co$#are Dunc7er' LIIYL. #. AHN' -ore oubt"u! is the i enti"ication o" Kysian an Kish2Ga3 an' ib. note. Co$#are' a!so' Schroe er' loc. cit. #. A61. )rrian ca!!s (Wi*a) Dionysos the 41ree&: oitou dotSra IudSis6 (Schwanbec7' 1ig. 1.).3 21ootnote 6N? This re$ains a!ways as Wi*a8s hea*en in istinction "ro$ &o!o7a or B2Ga3i7untha' Bishnu8s hea*en. Kowa ays 4enares is the chie" seat o" Wi*ais$.3 21ootnote 68? The octrine o" the i$$acu!ate conce#tion' co$$on to Bishnuis$ an 4u his$ (abo*e' #.OA1)' can ha*e no e6act #ara!!e! in Wi*ais$' "or Wi*a is not born as a chi! < but it see$s to be re"!ecte in the !aughab!e ascri#tion o" *irginity to ,$2Ga3 (Ci*a8s wi"e)' when she is re*ere as the e$b!e$ o" $otherhoo .3 21ootnote 69? In 5B. *. O1. O' the Be ic tria is 1ire' Min ' an (Tr2Gi3ta o" the s7y) In ra< e!sewhere 1ire' Min ' an Sun (abo*e' #. OH)' istinct "ro$ the triune "ire.3 21ootnote NC? In the 5ig Be a the three ste#s are ne*er thus escribe ' but in the !ater age this *iew is co$$on. It is' in "act' on!y on the 8three ste#s8 that the i entity with the sun is estab!ishe . In 5B. 1. 1L6. O' Bishnu is a!rea y abo*e Baruna.3 21ootnote N1? Wat. 4r. 6i*. 1. 1. L.3 21ootnote NH? 1or other *ersions see -u!r' *riginal Sans&rit Te:ts' i*. #. 1HN "".3

21ootnote NA? Later inter#rete as wi*es or eyes.3 21ootnote NO? 1or an e#ic guess at the signi"icance o" the tit!e n45i6la&a4n.64t.6ha' 8b!ue=throate '8 see -bh2Ga3 i. 18. OA.3 21ootnote NL? )B. i*. H8< *iii. H< 6i. H. Thus e*en in the 5ig Be a #airs o" go s are "re;uent!y besung as one' as i" they were i*inities not on!y ho$ogeneous but e*en $onothe!ous.3 21ootnote N6? 4rah$2Ga38s $ar7 in the !otus< Bishnu8s' the iscus (sun)< Wi*a8s' the Linga' #ha!!ic e$b!e$.3 21ootnote NN? The gri$ inter#retation o" !ater ti$es $a7es the catt!e (to be sacri"ice ) men. The theo!ogica! inter#retation is that Wi*a is the !or o" the s#irit' which is boun !i7e a beast.3 21ootnote N8? The co$$enter' horri"ie by the $ur er o" the 1ather=go ' $a7es 5u ra 7i!! 8the sin8< but the origina! shows that it is the 1ather=go who was shot by this go ' who chose as his rewar the !or shi# o*er 7ine< an such e6a!tation is not i$#robab!e ($oreo*er' it is historica!V). The hunting o" the 1ather=go by 5u ra is #icture in the stars (Drion)' )it. 4r. iii. AA.3 21ootnote N9? See Meber. Ind. St. ii. AN< -uir' i*. OCA. War*a (Waur*a) is )*estan' but at the sa$e ti$e it is his 8eastern8 na$e' whi!e 4ha*a is his western na$e. Wat. 4r. i. N. A. 8.3 21ootnote 8C? The e#ic (loc. cit. abo*e)' the Pur2Ga3nas' an the *ery !ate )thar*a Wiras ,#anisha an -2Ga3itr. ,#. ($uch inter#o!ate ). Co$#are -uir' loc. cit. ##. A6H=A.3 21ootnote 81? )ccor ing to the e#ic' $en honor go s that 7i!!' In ra' 5u ra' an so "orth< not go s that are #assi*e' such as 4rah$2Ga3' the Creator' an P2Gu3shan (6ii. 1L. 18)' ya eva dev45a6 hant45a6ras t45a6l lo&o "rcayate bh45r.6>a45.m60 na $rahm45a64n.6am.3 21ootnote 8H? 4arth see$s to i$#!y that %arihara (the na$e) is !ater than the trim45u6rti (#. 18L)' but he has to re+ect the #assage in the %ari=*a2.n3Za to #ro*e this. Dn )yen2Ga3r' a southern go sai to be %ari=%ara (Bishnu=Wi*a)' see Mi!!ia$s' loc. cit.3 21ootnote 8A? 5B. *iii. 6. AC< 1. LC. 1C. Meber re"ers Jrishna "urther bac7 to a #riest!y Be ic #oet o" that na$e' to who$ are attribute hy$ns o" the eighth an tenth boo7s o" the 5ig Be a (Banm45a6 4s.64t.6am45i6 ' #. A16). %e inter#rets Jrishna8s $other8s na$e' De*a72Gi3' as 8#!ayer8 (ib 4ut the change o" na$e in a Be ic hy$n has no s#ecia! signi"icance. The na$e De*a72Gi3 is "oun a##!ie to other #ersons' an its ety$o!ogy is rather deva' i*ine' as Meber now a $its (4er!. )7. 189C' #. 9A1).3 21ootnote 8O? In the e#ic' a!so' 7ings beco$e her$its' an #er"or$ great #enance +ust as o the ascetic #riests. Co$#are the heroes the$se!*es' an i. OH. HA ra9a mah45a6ta(45a6s< a!so ii. 19' where a 7ing renounces his throne' an with his two wi*es beco$es a her$it in the woo s. In i. O1. A1 a 7ing is sai to be e;ua! to ten #riestsV3 21ootnote 8L? In "act' the ai!y re#etition o" the S2Ga3*itr2Gi3 is a tacit a $ission o" the sun go as the highest ty#e o" the i*ine< an Bishnu is the $ost s#iritua!i(e "or$ o" the sun=go ' re#resenting e*en in the 5ig=Be a the goa! o" the e#arting s#irit.3 21ootnote 86? S7an a (Subrah$anya) an &aneZa are Wi*a8s two sons' corres#on ing to Jrishna an 52Ga3$a. S7an a8s own son is BiZ2Ga37ha' a graha (abo*e' #. O1L).3 21ootnote 8N? Wi*a at the #resent ay' "or instance' is re#resente now an then as a $an' an he is incarnate as B2Gi3rabha ra. 4ut a!! this is $o ern' an contrasts with the o! er conce#tion. It is on!y in recent ti$es' in the South' that he is #ro*i e with an earth!y history. Co$#are Mi!!ia$s' Thought and Life0 #. ON.3 21ootnote 88? Ava+t45a6ra' 8 escent'8 "ro$ ava' 8 own'8 an tar' 8#ass8 (as in Latin in=trare).3

21ootnote 89? In the $h45a6gavata Pur45a6na.3 21ootnote 9C? The tortoise avatar ha a "a$ous te$#!e two centuries ago' where a stone tortoise recei*e #rayer. %ow $uch tote$is$ !ies in these avatars it is guess=wor7 to say.3 21ootnote 91? 4a!ar2Ga3$a (or 4a!a e*a)' Jrishna8s e! er brother' is to be istinguishe "ro$ 52Ga3$a. The "or$er is a !ate a ition to the Jrishna=cu!t' an be!ongs with Kan a' his re#ute "ather. Li7e Jrishna' the na$e is a!so that o" a sna7e' Kaga' an it is not i$#ossib!e that Kaga worshi# $ay be the "oun ation o" the Jrishna=cu!t' but it wou! be har to reconci!e this with tra ition. In the si6th century Bar2Ga3ha$ihira recogni(es both the brothers.3 21ootnote 9H? E 7ins' cite by -I!!er' India' #. H86.3 21ootnote 9A? Meber' Banm45a64s.64t.6am45i6 ' ##. HL9' A18. Meber escribes in "u!! the cu!t o" the 9-a onna with the Chi! '9 accor ing to the Pur2Ga3nas.3 21ootnote 9O? Dn the subse;uent ei"ication o" the Pan us the$se!*es see 1). BII. 1HN.3 21ootnote 9L? %ence the si$i!arity with %era7!es' with who$ -egasthenes i enti"ies hi$. The $an=!ion an hero="or$s are ta7en to ri earth o" $onsters.3 21ootnote 96? &ree7 in"!uence is c!ear!y re"!ecte in In ia8s architecture. %e!!enic bas=re!ie"s re#resenting 4acchic scenes an the !o*e=go are occasiona!!y "oun . Co$#are the escri#tion o" Wi*a8s te$#!e in Drissa' Meber' Literature' #. A68< $erl. A&.' 189C' #' 91H. Wi*a is here associate with the &ree7 cu!t o" Eros an )#hro ite.3 >>>>>

CHAPTER +VII.
MODERN HINDU SECTS.[ ]

)!though the "aith o" In ia see$s to ha*e co$#!ete a circ!e' !an ing at !ast in a #o!ytheis$ as gross as was that o" the Be ic age' yet is this a e!usi*e as#ect' as wi!! a##ear i" one sur*ey the course o" the higher inte!!ectua! !i"e o" the #eo#!e' ignoring' as is right' the in*ariab!e "actor intro uce by the base i$aginings o" the *u!gar. The greater s#iritua!ity has a!ways e6#resse itse!" in in e#en ent $o*e$ent' an *oice itse!" in ter$s o" re*o!ution. 4ut in rea!ity each change has been one o" e*o!ution. To trace bac7 to the Be ic #erio the origin o" %in u sectarianis$ wou! ' in ee ' be a nice tas7 "or a "ine scho!ar' but it wou! not be te$erarious to atte$#t it. Me ha*e "ai!e o" our #ur#ose i" we ha*e not a!rea y i$#resse u#on the rea er8s $in the truth that the #rogress o" 4rah$anic theo!ogy (in istinction "ro$ e$ono!ogy) has been one +ourney' $a e with rests an ha!ts' it is true' an e*en with igressions "ro$ the straight #ath< but without abate$ent o" intent' an without #er$anent change o" irection. Kor can one +u ge otherwise e*en when he stan s be"ore so hu$i!iating an e6hibition o" groun !ing bigotry as is #resente by so$e o" the re!igious sects o" the #resent ay. The wor! o" !ower organis$s sur*i*es the ascent o" the higher. There is a!ways un ergrowth< but be"ore the "a!! o" a great tree its see s s#rout' witha! in the *ery soi! o" the wee y thic7et be!ow. So out o" the ran7 gar en o" %in u su#erstitions arise' one a"ter another' !o"ty trees o" an o! see ' which is e*er renewe ' an which cu!ti*ation has gra ua!!y i$#ro*e . Me ha*e shown' es#ecia!!y in the cha#ters on the )thar*a Be a an on %in uis$' as re*ea!e in e#ic #oetry' how constant in In ia is the re!ation between these two growths. I" sur#rise at the height o" ear!y %in u thought' one is yet $ore astonishe at the #er$anence o" the in"erior !i"e

which "!ourishes beneath the sha y #rotection o" the su#erior. E*en here one $ay "o!!ow the $eta#hor' "or the hu$b!er !i"e be!ow is o"ten a con ition o" the gran er growth abo*e. In the 5ig Be a there is an hy$n o" "aith an To IKD5).2H3 %e who' +ust born' with thought en owe ' the "ore$ost' %i$se!" a go he$$e in the go s with #ower< 4e"ore whose breath' an at whose $anhoo 8s greatness' The two wor! s tre$b!e < he' ye "o!7' is In ra. %e who the earth $a e "ir$ as it was sha7ing' )n $a e re#ose the "orwar tottering $ountains< Mho $easure wi e the inter=s#ace aeria!' )n hea*en estab!ishe < he' ye "o!7' is In ra. Mho s!ew the ragon' !oose the ri*ers se*en' )n ro*e "ro$ Ba!a8s hi ing #!ace the catt!e<2A3 Mho "ire between the two stones2O3 hath engen ere ' Con;ueror in con"!icts< he' ye "o!7' is In ra. Mho a!! things here' things changeab!e' create < Mho !owere an #ut to naught the barbarous co!or'2L3 )n ' !i7e *ictorious ga$b!er' too7 as winnings %is "oe8s #ros#erity< he' ye "o!7' is In ra. Mho$' aw"u!' they (yet) as7 about? 8where is heP8 )n s#ea7 thus o" hi$' saying' 8he e6ists not8/ %e $a7es !i7e ice263 his "oe8s #ros#erity *anish< 4e!ie*e on hi$< an he' ye "o!7' is In ra. In whose irection horses are an catt!e< In whose' the hosts (o" war) an a!! the chariots< Mho hath both S2Gu3rya an the Dawn engen ere ' The Maters8 !ea er< he' ye "o!7' is In ra. 4oth hea*en an earth o bow the$se!*es be"ore hi$' )n at his breath the $ountains are a""righte < Mho bo!t in ar$s is seen' the soma= rin7er' )n bo!t in han < (8tis) he' ye "o!7' is In ra. Mho he!#s the soma=#resser' (soma)=coo7er' The #raiser (he!#s)' an hi$ that acti*e ser*eth< D" who$ the increase brahma is an soma' )n his this o""ering< he' ye "o!7' is In ra. %ere brahma' which wor a!rea y in the Ta+ur Be a has ta7en to itse!" the !ater #hi!oso#hica! signi"ication' is $ere!y #rayer' the $eaning which in the 5ig Be a is uni*ersa!. The note struc7 in this hy$n is not uni;ue?
'THE POET.(

oubt

Eager "or booty #ro""er your !au ation To In ra< truth (is he)'2N3 i" truth e6isteth< 8In ra is not'8 so s#ea7eth this an that one< 8Mho hi$ hath seenP To who$ sha!! we gi*e #raisesP8

'THE GOD.(

I a$' D singer' he< !oo7 here u#on $e< )!! creatures born o I sur#ass in greatness. -e we!!= irecte sacri"ices nourish' Destructi*e I estroy e6istent beings.283 These are not #!eas in beha!" o" a new go . It is not the $ere go o" #hysica! #heno$ena who is here oubte an e"en e . It is the go that in the !ast stage o" the 5ig Be a is beco$e the Creator an Destroyer' an ' in the !ight o" a co$#!ete #antheis$' is grown too great to retain his #ersona!ity. Mith such a #rotest begins the great re*o!t that is the sign o" an inner e*o!ution e6ten ing through the 4r2Ga3h$anas an ,#anisha s. In ra' !i7e other go s'293 is he! by the rite< to the *u!gar he is sti!! the great go <21C3 to the #hi!oso#her' a na$e. The #o#u!ace res#ect hi$' an sacer ota!is$ conser*es hi$' that sa$e cra"ty' #riest!y #ower' which a!rea y at the c!ose o" the 5ig Be ic #erio ares to say that on!y the 7ing who is sub+ect to the #riest is sure o" hi$se!"' an a !itt!e !ater that 7i!!ing a #riest is the on!y rea! $ur er. Me ha*e shown abo*e how the rea! i*inity o" the go s was i$inishe e*en at the han s o" the #riests that nee e the$ "or the rites an ba7sheesh' which was the goa! o" their #iety. E*en Pra+2Ga3#ati' the 1ather=go ' their own creation' is $orta! as we!! as i$$orta!.2113 Me ha*e shown' a!so' how i""icu!t it $ust ha*e been to re!ease the reason "ro$ the "or$a! ban o" the rite. Socia!!y it was i$#ossib!e to o so. %e that was not initiate was e6co$$unicate ' an outcast. 4ut' on the other han ' the great sacri"ices gra ua!!y "e!! o*er "ro$ their own weight. Cu$berso$e an cost!y' they were re#!ace by #ro6y wor7s o" #iety< vidh45a6nas were estab!ishe that ob*iate the rea! rite< +ust as to= ay' 8#oc7et a!tars8 ta7e the #!ace o" rea! a!tars.21H3 There was a gra ua! intrusion o" the %in u cu!t< #o#u!ar "eatures began to obtain< the sacri"ice was $a e to e$brace in its wor7ings the who!e "a$i!y o" the sacri"icer (instea o" its e""ect being con"ine to hi$ a!one' as was the ear!ier "or$)< an "ina!!y *i!!age ce!ebrations beca$e $ore genera! than those o" the in i*i ua!. S!ow!y %in uis$ bui!t itse!" a ritua!'21A3 which o*er#owere the 4rah$anic rite. Then' again' behin the geogra#hica! a *ance o" 4rah$anis$21O3 !ay a #eo#!e $ore an $ore #rone to i*erge "ro$ the true cu!t ("ro$ the 4rah$anic #oint o" *iew). In the !atter #art o" the great 4r2Ga3h$ana21L3 there is a!rea y a istrust o" the In us tribes' which $ar7s the brea7ing u# o" )ryan unity< not that brea7ing u# into #o!itica! i*ision which is seen e*en in the 5ig Be a' where )ryan "ights against )ryan as we!! as against the barbarian' but the $ore serious is$e$ber$ent cause by the hates o" #riests' "or here there was no reconci!iation. The cynica! sce#ticis$ o" the 4rah$anic ritua!ists' as we!! as the i*ergence o" o#inions in regar to this or that sacri"icia! #ettiness' shows that e*en where there was o*ert union there was co*ert iscor ' the isagree$ent o" schoo!s' an the i""erence o" "aith. 4ut a!! this oes but re"!ect the greater i""erence in s#ecu!ation an theo!ogy which was "or$ing abo*e the hea s o" the ritua!istic bigots. 1or it is not without reason that the ,#anisha s are $ore or !ess aw7war !y !ai in as the to#=stone on the !iturgica! e i"ice. They be!ong to the ti$e but they are o" it on!y in #art. Tet to issociate the $ass o" 4rah$anic #riest!ings "ro$ the ,#anisha thin7ers' as i" the !atter were a!together $e$bers o" a new era' wou! be to !ose the true historica! #ers#ecti*e. The *igor o" #rotest against the recei*e be!ie" continues "ro$ the 5ig Be a to 4u ha' "ro$ 4u ha ti!! to= ay. The Be ic cu!t absorbe a goo ea! o" %in uis$' "or instance the worshi# o" 1ate'2163 +ust as %in uis$ absorbe a goo ea! o" Be ic cu!t. Kor were the #o#u!ar wor7s obno6ious to the #riest. In the Ch2Ga3n ogya ,#anisha 21N3 the Itih2Ga3sas an Pur2Ga3nas ("ore=runners o" the e#ic) are a!rea y rec7one as a "i"th Be a' being recogni(e as a Be a a!$ost as soon as was the )thar*an' 2183 which e*en in -anu is sti!! ca!!e $ere!y 8te6ts o" )thar*an an )ngiras8 (where te6ts o" 4hrigu $ight as we!! ha*e been a e ). @ust as the !atter wor7 is "or$a!!y recogni(e ' an the use o" its $agica! "or$u!as' i" e$#!oye "or a goo #ur#ose' is en+oine in e#ic2193 an !aw (e.g. -anu' 6i. AA)' so the %in uistic rites cre#t gra ua!!y into the "oregroun ' #ushing bac7 the soma=cu!t. I o!s are "or$a!!y recogni(e as *enerab!e by the !aw=$a7ers<2HC3 e*en be"ore their ay the 8ho!y #oo!'8 which we ha*e shown to be so i$#ortant to %in uis$' is acce#te by 4rah$anis$.2H13 So$ething' too' o" the "or$er8s catho!icity is a##arent in the cu!t at an ear!y ate' on!y to be su##resse

a"terwar s. Thus in 2G)3it. 4r. II. 19' the s!a*e8s son shares the sacri"ice< an the s!a*e rin7s soma in one o" the ha!"=4rah$anica!' ha!"=#o#u!ar "esti*a!s.2HH3 Mhether hu$an sacri"ice' sanctione by so$e $o ern sects' is aught but #ure %in uis$' Wi*ais$' as a""ecte by the cu!t o" the wi! =tribes' it is har to say. )t any rate' such sacri"ices in the 4rah$anic wor! were obso!ete !ong be"ore one "in s the$ in %in uis$. D" 4u histic' 4rah$anic' an %in uistic reci#rocity we ha*e s#o7en a!rea y' but we $ay a one curious "act' na$e!y' that the 4u his$ o" Wi*ais$ is $ar7e by its ho!y nu$bers. The 4rah$anic 5u ra with eight na$es2HA3 an eight "or$s2HO3 is c!ear!y Wi*aite' an the nu$bers are as c!ear!y 4u histic2HL3 Thus' as 1eer has shown' 4u hist he!!s are eight' si6teen' etc' whi!e the 4rah$anic he!!s are se*en' twenty=one' etc. )gain' the use o" the rosary was origina!!y Wi*aite' not 4u histtc<2H63 an 4u ha in 4a!i' where they !i*e a$icab!y si e by si e' is regar e as Wi*a8s brother.2HN3 Two things resu!t "ro$ this inter!oc7ing o" sectarian 4rah$anis$ with other sects. 1irst' it is i$#ossib!e to say in how "ar each in"!uence the other< an ' again' the anti;uity o" s#ecia! i eas is ren ere oubt"u!. ) 4rah$anic i ea can #retty sa"e!y be a!!otte to its "irst #erio ' because the !iterature is !arge enough to #er$it the assu$#tion that it wi!! a##ear in !iterature not $uch !ater than it obtains. 4ut a sectarian i ea $ay go bac7 centuries be"ore it is #er$anent!y "or$u!ate ' as' "or e6a$#!e' the octrine o" s#ecia! grace in a $o ern sect. Dne $ore #oint $ust be notice be"ore we #rocee to re*iew the sects o" to= ay. %in u $ora!ity' the ethica! tone o" the $o ern sects' is o! er than the s#ecia! "or$s o" %in u *iciousness which ha*e been recei*e into the cu!t. ) negati*e a!truis$ (beyon which 4rah$anis$ ne*er got) is characteristic o" the %in u sects. 4ut this is a!rea y e$bo ie in the go! en ru!e' as it is thus "or$u!ate in the e#ic 8Co$#en iu$ o" Duty8? Kot that to others shou! one o Mhich he hi$se!" ob+ecteth to. This is $an8s uty in one wor < )!! other ru!es $ay be ignore .2H83 The sa$e is true o" the 8Ten Co$$an $ents8 o" one o" the $o ern sects. It is one o" the strong #roo"s that Christian $ora!s i not ha*e $uch e""ect u#on ear!y %in uis$' that' a!though the Christian Church o" St. Tho$as' as is we!! estab!ishe ' was in -a!abar as ear!y as LHH'2H93 an Christians were in the Korth in the se*enth century' yet no trace o" the acti*e Christian bene*o!ence' in #!ace o" this abstention "ro$ in+ury' "in s its way into the e#ic or Pur2Ga3nas. 4ut an acti*e a!truis$ #er$eates 4u his$' an one rea s in the birth=stories e*en o" a sa*iour 4u ha' not the 4u ha o" !o*e' -2Ga3itreya' who was to be the ne6t 4u ha on earth' but o" that -2Ga3itra7anya7a' who !e"t hea*en an ca$e to earth that he $ight re ee$ the sins o" others.2AC3 Mhether there is any s#ecia! touch between the o! er sects an those o" $o ern ays2A13 that ha*e their hea ;uarters in the sa$e istricts is a ;uestion which we ha*e en ea*ore to in*estigate' but we ha*e "oun nothing to substantiate such an o#inion. 4u his$ retire ' too ear!y to ha*e in"!uence on the sects o" to= ay' an between @ainis$ an the sa$e sects there oes not see$ to be any #ecu!iar ra##ort e*en where the sect is seate in a @ain strongho! .2AL33 The @ains occu#y' genera!!y s#ea7ing' the Korthwest (an South)' whi!e the 4u hists were !ocate in the Kortheast an South. So Wi*ais$ $ay be !oose!y !ocate as #o#u!ar in the Kortheast an South' whi!e Bishnuis$ has its habitat rather in the +ain centres o" the Korthwest (an South). Me ha*e $entione in the #rece ing cha#ter the sects o" a "ew centuries ago' as these ha*e been escribe in 4rah$anic !iterature.2AA3 The i$#ortance' an e*en the e6istence o" so$e o" the sects' escribe in the 'onAuest of ?an&ara' has been ;uestione ' an the o#inion has been e6#resse that' since they are escribe on!y to be e6#ose as heretica!' they $ay ha*e been creations o" "ancy' i$aginary sects< the re"utation o" their #rinci#!es being a tour de force on the #art o" the 4rah$anic sa*ant' who shows his acu$en by i$agining a sect an then iscountenancing it. It oes not' in ee ' see$ to us *ery #robab!e that co$$unities were e*er "or$e as 8)gnis8 or 8Ta$as'8 etc' but on the other han ' we thin7 it is $ore !i7e!y that sects ha*e gone to #ieces without !ea*ing any

trace than that those enu$erate ' e6#!aine ' an criticise shou! ha*e been $ere "ancies.2O633 -oreo*er' in the case o" so$e o" these sects there are sti!! sur*i*ors' so that a fortiori one $ay #resu$e the others to ha*e e6iste a!so' i" not as sects or co$$unities' yet as bo ies #ro"essing "aith in In ra or Ta$a' etc. The sects with which we ha*e to ea! now are chie"!y those o" this century' but $any o" these can c!ai$ a e"inite anti;uity o" se*era! centuries at !east. They ha*e been escribe by Mi!son in his "a$ous S&etch' an ' in s#ecia! cases' $ore recent!y an $ore "u!!y by Mi!!ia$s8 an other writers. THE ,IVAITES. Mhi!e the Bishnuites ha*e a ua!istic' as we!! as i ea!istic bac7groun ' they are at #resent Be antic' an $ay be i*i e to= ay si$#!y into inte!!igent an uninte!!igent a herents o" #antheis$' the "or$er co$#rising the 52Ga3$a sects' an the !atter $ost o" the Jrishnaites. Dn the other han ' in Wi*ais$ one $ust istinguish ;uite shar#!y in ti$e between the i""erent sects that go by Wi*a8s na$e. I" one !oo7 at the sects o" $o ern ti$es he wi!! "in that the $ost egra e are ua!istic' in so "ar as they $ay be sai to ha*e any #hi!oso#hy' an that i ea!istic Wi*ais$ is a re$nant o" the #ast. 4ut he wi!! not "in a #ronounce sectarianis$ in any o" these o! Be antic as#ects o" Wi*ais$. Dn the contrary' where*er Wi*ais$ is #antheistic it is a Wi*ais$ which obtains on!y in certain ancient schoo!s o" #hi!oso#hy< where it is $onotheistic it is a$ong !ea ers who ha*e been in"!uence by the $o ern teaching o" Is!a$' an regar Wi*a $ere!y as a na$e "or the Dne &o . It is necessary' there"ore' as it is e*erywhere in In ia' to raw as shar# a !ine as #ossib!e between the be!ie"s o" the *u!gar an the !earne . 1or "ro$ the ear!iest #erio the "or$er acce#te #er"unctori!y the teaching o" the !atter' but at heart an in cu!t they re$aine true to their own !ights. The o! er S2Ga3n7hya "or$ o" Wi*ais$ was sti!! "oun a$ong the P2Ga3Zu#atas'8a herents o" the Lor 8 (PaZu#ati) an -aheZ*aras (8a herents o" the great Lor 8)' who are $entione in the e#ic an in inscri#tions o" the "i"th century. In the ninth century there was a #ure!y #hi!oso#hica! Wi*ais$ which is Be antic. 4ut neither in the "act (which is by no $eans a certainty) that Wan7ara acce#te Wi*a as the na$e o" the )!!=go ' nor in the scho!astic Wi*aite #hi!oso#hy o" Jash$eer' which in the ne6t two centuries was e*e!o#e into a #ure!y i ea!istic syste$ at the han s o" )bhina*agu#ta an So$2Ga3nan a' is there any trace o" a #o#u!ar re!igion. Wi*a is here the #antheistic go ' but he is concei*e as such on!y by a coterie o" retire schoo!$en. Dn the other han ' the #o#u!ar re!igions which s#ring u# in the twe!"th century are' i" Be antic' chie"!y Bishnuite' or' i" Wi*aite' on!y no$ina!!y Be antic. Thus what #hi!oso#hy the @anga$as #ro"esse !y ha*e is Be antic' but in "act they are eistic (not #antheistic) isci#!es o" Wi*a8s #riest' 4asa*a (Sans7rit Brishabha)' who taught Wi*a=worshi# in its grossest "or$' the a oration o" the Linga (#ha!!us)< whi!e his a herents' who are s#rea o*er a!! In ia un er the na$e o" @anga$as' 8*agrants'8 or Ling2Ga3yits' 8#ha!!us=wearers'8 are i o!atrous eists with but a tinge o" Be antic $ysticis$. So in the case o" the Tri an ins' the DaZan2Ga3$is' an other sects attribute to Wi*ais$' as we!! as the S$2Ga3rtas (ortho o6 4rah$ans) who #ro"esse Wi*ais$. )ccor ing to Mi!son the Tri an ins (whose tri#!e' tri' sta""' da4n.64d.6i' in icates contro! o" wor ' thought' an ee ) are Southern Bishnuites o" the 52Ga3$2Ga3nu+a sect' though so$e o" the$ c!ai$ to be Be antic Wi*aites. Ko$ina!!y Wi*aite are a!so the Southern 8Saints'8 Sittars (Sans7rit Si has)' but these are a $o ern sect whose re!igion has been taught the$ by Is!a$' or #ossib!y by Christianity.2A63 The e6tre$e Korth an South are the istricts where Wi*ais$ as a #o#u!ar re!igion has' or ha ' its "ir$est ho! ' an it is "or this reason that the higher re!igions which obtain in these istricts are gi*en to Wi*a. 4ut in rea!ity they si$#!y ta7e Wi*a' the great go o" the neighborhoo ' in or er to ha*e a na$e "or their $onotheistic go ' e6act!y as $issionaries a$ong the )$erican In ians #ray to the &reat S#irit' to a a#t the$se!*es to their au ience8s co$#rehension. In In ia' as in this country' they that #rose!yte wou! #re"er to use their own ter$ino!ogy' but they wise!y use that o" their hearers. Me "in no e*i ence to #ro*e that there were e*er rea!!y sectarian Wi*aites who i not "ro$ the beginning #ractice bruta! rites' or e!se soon beco$e ascetics o" the !owest an $ost es#icab!e sort. 1or #hi!oso#hica! Wi*aites were ne*er sectaries. They care !itt!e whether the )!!=go or Dne they

argue about was ca!!e Bishnu or Wi*a. 4ut whene*er one "in s a true Wi*aite e*otee' that is' a $an that wi!! not worshi# Bishnu but ho! s "ast to Wi*a as the on!y $ani"estation o" the su#re$e i*inity' he wi!! notice that such an one ;uic7!y beco$es obscene' bruta!' #rone to b!oo she ' a#t "or any isgusting #ractice' inte!!ectua!!y *oi ' an $ora!!y beneath conte$#t. I" the Wi*aite be an ascetic his asceticis$ wi!! be the resu!t either o" his !ac7 o" inte!!igence (as in the case o" the sects to be escribe i$$e iate!y) or o" his cunning' "or he 7nows that there are #!enty o" #eo#!e who wi!! sa*e hi$ the troub!e o" earning a !i*ing. Kow this is not the case with the Bishnuites. To be sure there are Bishnuites that are no better than Wi*aites' but there are a!so strict Bishnuites' e6c!usi*e!y e*otees o" Bishnu' who are an re$ain #ure' not bruta!' haters o" b!oo she ' a#t "or no isgusting #ractices' inte!!ectua!!y a $irab!e' an $ora!!y abo*e re#roach. In other wor s' there are to= ay great nu$bers o" Bishnuites who continue to be rea!!y Bishnuites' an yet are rea!!y inte!!igent an $ora!. This has ne*er been the case with rea! Wi*aites. )gain' as Mi!!a$s2AN3 has #ointe out' Wi*ais$ is a chea# re!igion< Jrishnais$ is cost!y. The Wi*aite nee s "or his cu!t on!y a #ha!!us #ebb!e' bilva !ea*es an water. The Jrishnaite is e6#ecte to #ay hea*i!y "or leitourgiai. 4ut Wi*ais$ is chea# because Wi*aites are #oor' the regs o" society< it is not a o#te because it is chea#. Me thin7' there"ore' that to escribe Wi*ais$ as in i""erent!y #antheistic or ua!istic' an to argue that it $ust ha*e been #antheistic a "ew centuries a"ter the Christian era because Wi*a at that ti$e in scho!astic #hi!oso#hy an a$ong certain inte!!ectua! sects was regar e as the one go ' ten s to obscure the historica! re!ation o" the sects. Mithout "urther argu$entation on this #oint' we sha!! e6#!ain what in our *iew is necessary to a true un erstan ing o" the $utua! re!ations between Wi*aites an Bishnuites in the #ast. -onotheis$2A83 an #antheis$ are res#ecti*e!y the re!igious e6#ression o" the S2Ga3n7hya an Be 2Ga3nta syste$s o" #hi!oso#hy. Wi*ais$' Jrishnais$' an 52Ga3$ais$ are a!! origina!!y eistic. Pure Wi*ais$ has re$aine so to this ay' not on!y in a!! its #o#u!ar sectarian e6#ressions' but a!so in the 4rah$anic Wi*ais$ o" the ear!y e#ic' an in the Wi*ais$ which e6#resses itse!" in the a oration="or$u!ae o" the !iterature o" the 5enaissance. 4ut there is a #seu o=Wi*ais$ which starts u# "ro$ the ninth to the twe!"th centuries' an tries to wor7 Wi*a8s na$e into a #antheistic syste$ o" #hi!oso#hy. E*ery such atte$#t' howe*er' an a!! o" the$ are the re"!e6 o" the growing i$#ortance o" Be antic i eas' "ai!s as such to #ro uce a re!igion. I" the $o*e$ent beco$es #o#u!ar an e*e!o#s into a re!igious syste$ "or the $asses' it at once gi*es u# Wi*a an ta7es u# Bishnu' or' 7ee#ing Wi*a' it ro#s #antheis$ an beco$es a !ow "or$ o" sectarian ascetis$. Wi*ais$ is' there"ore' "un a$enta!!y non=Be antic' an ,nitarian.2A93 Dn the other han ' whi!e Jrishnais$ an 5a$ais$ begin as eistic (triba!) cu!ts' they are soon absorbe into 4rah$anic Bishnuis$. Kow Bishnuis$ is essentia!!y 4rah$anistic' an the on!y ortho o6 (4rah$anic) syste$ is that which ho! s to the co$#!etion o" Be ic #antheis$. The "irst syste$atic #hi!oso#hy' howe*er' was not ortho o6. It was the S2Ga3n7hya' which #ee#s out in the ua!is$ o" the o! est istinct!y #hi!oso#hica! wor7s' an !ingers in the Puranic S2Ga3n7hya. The $ar7s o" this ua!is$ we ha*e shown in the Di*ine Song o" the e#ic. It is by $eans o" it that Jrishnais$ as an e6#ression o" this hetero o6 Bishnuis$ beca$e #ossib!e. Bishnuis$ was soon rescue "ro$ the ua!ists' an beca$e again what it was origina!!y' an e6#ression o" #antheis$. 4ut Bishnu carrie Jrishna with hi$ as his alter ego' an in the e#ic the two are "ina!!y one )!!=go . Be antic #hi!oso#!iy continue to #resent Bishnu rather than Wi*a as its )!!=go ' unti! to= ay Bishnuis$ is the sectarian as#ect o" the Be 2Ga3nta syste$. 4ut with Bishnu ha*e risen Jrishna an 52Ga3$a as sti!! "urther ty#es o" the )!!=go . Thus it is that Bishnuis$' whether as Jrishnais$ or as 5a$ais$' is to= ay a #antheistic re!igion. 4ut' whi!e 52Ga3$a is the go o" the #hi!oso#hica! sects' an ' there"ore' is a!$ost entire!y a #antheistic go < Jrishna' who was a!ways a #!ebeian' is continua!!y re*erting' so to s#ea7' to hi$se!"< that is to say' he is $ore a""ecte by the *u!gar' an as the *u!gar are $ore #rone' by whate*er sectarian na$e they ca!! the$se!*es' to worshi# one i o!' it ha##ens that Jrishna in the eyes o" his "o!!owing is !ess o" a #antheistic go than is 52Ga3$a. %ere again' there"ore' it is necessary to raw the !ine not so $uch between na$es o" sects as between

inte!!igent an uninte!!igent #eo#!e. 1or Jrishnais$' es#ite a!! that has been one "or Jrishna by the #hi!oso#hers o" his church' in this regar rese$b!es Wi*ais$' that it re#resents the re!igion o" uninte!!igent (though wea!thy) c!asses' who re*ere Jrishna as their one #et go ' without $uch $ore thought o" his being an )!!=go avatar than is s#ent by the or inary Wi*aite on the #ure!y no$ina! trinitarianis$ which has been "oiste u#on Wi*a. 4ut we $ust now gi*e an account o" the !ow sectaries' the $irac!e=$ongers' +ugg!ers'2OC3 an ascetic whi$sica!ities' which together stan un er the #ha!!ic stan ar o" Wi*ais$. )ncient an recent obser*ers enu$erate a sa !ist o" the$. The e*otees o" the 8highest bir 8 are a !ow set o" ascetics' who !i*e on *o!untary a!$s' the resu!t o" their a""ectation o" e6tre$e #enance. The 2G,3r h*ab2Ga3hus' 8,#=ar$s'8 raise their ar$s ti!! they are unab!e to !ower the$ again. The 2G)372Ga3Za$u7has' 8S7y="acers'8 ho! their "aces towar the s7y ti!! the $usc!es sti""en' an they !i*e thus a!ways. The Ka7h!s' 8Kai!8 ascetics' a!!ow their nai!s to grow through their c!enche han s' which un"its the$ "or wor7 (but they are a!! too re!igious!y !a(y to wor7)' an $a7es it necessary "or the cre u!ous "aith"u! to su##ort the$. So$e o" these' !i7e the J2Ga3na#h2Ga3ts' 8Ear=s#!itters'8 who #ierce the ear with hea*y rings' ha*e been res#ectab!e Togis in the #ast' but $ost o" the$ ha*e !ost what sense their #hi!oso#hic "oun ers attache to the sign' an 7ee# on!y the !atter as their re!igion. So$e' such as the 2G,37haras an S2Gu37haras' a##ear to ha*e no istincti*e "eatures' a!! o" the$ being the 8re"use o" beggars8 (Mi!son). Dthers c!ai$ *irtue on the strength o" nu ity' an sub ue their #assions !itera!!y with !oc7 an 7ey. The 8Pot$en'8 the 8S7u!!=$en'8 &2Gu3 aras an J2Ga3#2Ga3!i7as' are istinguishe ' as their na$es i$#!y' on!y by their *esse!s. The "or$er' howe*er' are the re$nant o" a once thought"u! sect 7nown by na$e since the si6th century' an J2Ga3na#h2Ga3ts an J2Ga3#2Ga3!i7as both show that *ery !i7e!y others a$ong these wretches are but the resi ue o" ancient Wi*aite sects' who began as #hi!oso#hers (#erha#s 4u hists)' an beca$e on!y ascetic an thus egra e < "or' Wi*a a##arent!y has no #ower to $a7e his worshi##ers better than hi$se!"' an he is a irty $onster' now an then ga!*ani(e into the rese$b!ance o" a ecent go . There is a we!!=7nown *erse' not in -anu' but attribute to hi$ (an "or that reason ;uite a $o ern "orgery)'2O13 which ec!ares that Wa$bhu (Wi*a) is the go o" #riests< Bishnu' the go o" warriors< 4rah$2Ga3' the go o" the B2Ga3iZyas ("ar$ers an tra ers)< an &aneZa' the go o" s!a*es. It is' on the contrary' Wi*a hi$se!"' not his son &aneZa' who is the 8go o" !ow #eo#!e8 in the ear!y !iterature. It is he who 8 estroys sacri"ice'8 an is anything but a go o" #riests ti!! he is care"u!!y $a e o*er by the !atter. Kowa ays so$e 4rah$ans #ro"ess the Wi*aite "aith' but they are Bishnuite i" rea!!y sectarian. Ko 4rah$an' "or instance' wi!! ser*e at a Wi*a shrine' e6ce#t #ossib!y at 4enares' where a$ong $ore than an hun re shrines to Wi*a an his "a$i!y' Bishnu has but one< an though he wi!! occasiona!!y #er"or$ ser*ice e*en in a heretic @ain te$#!e he wi!! not !ower hi$se!" to worshi# the Linga. Kor is it true that Wi*a is a #atron o" !iterature. Li7e &aneZa' his son' Wi*a $ay u#set e*erything i" he be not #ro#er!y #!acate ' an conse;uent!y there is' at the beginning o" e*ery enter#rise (a$ong others' !iterary enter#rises) in the 5enaissance !iterature' but ne*er in the wor7s o" re!igion or !aw or in any but $o ern #ro"ane !iterature' an in*ocation to Wi*a. 4ut he is no $ore a #atron o" !iterature than is &aneZa' or in other wor s' Wi*ais$ is not $ore !iterary than is &aneZais$. In a !iterary country no re!igion is so i!!iterate as Wi*ais$' no writings are so inane as are those in his honor. There is no #oe$' no re!igious !iterary $onu$ent' no Pur2Ga3na e*en' e icate to Wi*a' that has any !iterary $erit. )!! that is rea ab!e in sectarian !iterature' the best Pur2Ga3nas' the Di*ine Song' the sectarian 52Ga3$2Ga3yana' co$e "ro$ Bishnuis$. Wi*ais$ has nothing to co$#are with this' e6ce#t in the wor7s o" the$ that #reten to be Wi*aites but are rea!!y not sectaries' !i7e the Sittars an the author o" the W*et2Ga3Z*atara. Wi*a as a 8#atron o" !iterature8 ta7es +ust the #!ace ta7en by &aneZa in the #resent beginning o" the -ah2Ga3bh2Ga3rata. By2Ga3sa has here co$#ose the #oe$2OH3 but &aneZa is in*o7e as BighneZa' 8Lor o" i""icu!ties'8 to he!# the #oet write it out. By2Ga3sa oes the inte!!ectua! wor7 an &aneZa #er"or$s the $anua! !abor. Bishnuis$' in a wor ' is the on!y cu!ti*ate (nati*e) sectarian re!igion o" In ia< an the ortho o6

cu!t' in that it is Be antic' !ies nearer to Bishnuis$ than to Wi*ais$. Mhy then oes one "in Wi*a in*o7e by #hi!oso#hyP 4ecause $onotheis$ in istinction "ro$ #antheis$ was the be!ie" o" the wise in the "irst centuries a"ter the Christian era' ti!! the genius o" Wan7ara e"initi*e!y raise #antheis$ in a!!iance with ortho o6y to be the $ore estee$e < an because Wi*a a!one' when the choice !ay between hi$ an Bishnu' cou! be se!ecte as the Dne &o . 1or Bishnuis$ was now $erge with Jrishnais$' a new *u!gar cu!t' an Wi*a was an o! an *enerate go ' !ong since a $e$ber o" the 4rah$anic #antheon. The connection between Wi*ais$ an the S2Ga3n7hya syste$ ga*e it a $ore res#ectab!e an archaic a##earance in the eyes o" the conser*ati*e 4rah$an' whi!e the origina! asceticis$ o" Wi*a un oubte !y a##ea!e $uch $ore to 4rah$anic "ee!ing than i the senti$enta!is$ o" the Bishnuite. In the e6tre$e Korth' in the ninth century' #hi!oso#hy an Wi*ais$ are no$ina!!y a!!ie ' but rea!!y sectarian Wi*ais$ was the cu!t o" the !owest' not o" the highest c!asses. -any o" the #ro"esse Wi*aites are to= ay ten ing to Be antis$' which is the #ro#er #hi!oso#hy o" the Bishnuite< an the Wi*aite sects are waning be"ore the Bishnuite #ower' not on!y in the $i !e Korth' where the $ass o" the #o#u!ation is e*ote to Bishnu' but e*en in Wi*a8s !ater #ro*inces in the e6tre$e South. The socia! istribution o" the sectaries in the -i !e )ges was such that one $ay assign o! er Bishnuis$ to the $i !e c!asses' an Wi*ais$ to the highest on its #hi!oso#hica! an ecent!y ascetic si e' but to the !owest on its #ha!!ic an $agica! si e. 4ut none o" the Wi*aite sects we ha*e $entione ' i$beci!e as a##ear to be the i$#ostors that re#resent the$' are e;ua! in es#icab!e traits to the W2Ga37tas. These worshi##ers o" the an rogynous Wi*a (or o" Wa7ti' the "e$a!e #rinci#!e a!one)' o' in ee ' inc!u e so$e Bishnuites a$ong the$se!*es' but they are origina!!y an #re*ai!ing!y Wi*aite.2OA3 4!oo =o""erings an hu$an sacri"ices are a $o ern an an ancient Trait o" Wi*a=worshi#<2OO3 an the hi!!=tribes o" the Bin hya an the c!assica! ra$a show that the cu!t o" )ghor2Gi3 is a Wi*aite $ani"estation which is at once o! an eri*e "ro$ un=)ryan sources. )ghor2Gi3 an a!! "e$a!e $onsters natura!!y associate with Wi*a' who is their inte!!ectua! an $ora! counter#art. The o! er )ghoris e6acte hu$an sacri"ice in honor o" De*i' P2Ga3r*at2Gi3' the wi"e o" Wi*a.2H3 The a oration o" the "e$a!e si e o" a go is as o! as the 5ig Be a' but Wi*ais$ has co$bine this cu!t with "eatures #robab!y eri*e "ro$ other in e#en ent !oca! cu!ts' such as that o" P2Ga3r*at2Gi3' the 8$ountain go ess.8 They are a!! unite in the #erson o" Wi*a8s wi"e o" $any na$es' the 8great go ess'8 -ah2Ga3 e*2Gi3' the 8har 8 Durg2Ga3' J2Ga3!2Gi3' ,$2Ga3' etc.2OL3 )n it is to this "erocious she=$onster that the $ost ab+ect ho$age o" the Wi*aites is #ai . So great is the terror ins#ire by Durg2Ga3 that they that are not Wi*aites at a!! yet +oin in her "esti*a!< "or which #ur#ose' a##arent!y' she is ubbe Bishnu8s 8sister.8 4ut it is not b!oo =gui!tiness a!one which is !ai at the oor o" this cu!t. The sectarian re!igions ha*e an e6oteric an an esoteric si e' the re!igion o" the 8right han 8 an o" the 8!e"t han .8 It is the !atter (to which be!ong $any that eny the "act) wherein centre the abo$inations o" Wi*ais$< in !ess egree' those o" Bishnuis$ a!so. Dbscenity is the sou! o" this cu!t. 4estia!ity e;ua!!e on!y by the orgies o" the In ic sa*ages a$ong the hi!!=tribes is the "or$ o" this 8re!igion.82ON3 It is screene by an Dr#hic #hi!oso#hy' "or is not Kature or I!!usion the "e$a!e si e o" the Di*ine -a!eP It is screene again by re!igious "er*or' "or it is #ious #ro"!igacy that #ro$#ts the rites. It is in uce #ractica!!y by an initia! carousa! an run7enness< an this is anti;ue' "or e*en the o! soma="easts were to a great e6tent run7en re*e!s' an the go s ha*e got run7 "ro$ the ti$e o" the Be as2O83 to o their greatest ee s. 4ut in #ractice' Wa7ti=worshi#' when un*ei!e ' a$ounts to this' that $en an wo$en o" the sa$e c!ass an "a$i!y in u!ge in a 4acchana!ian orgy' an that' as they #rocee ' they gi*e the$se!*es o*er to e*ery e6cess which !i;uor an !ust can #ro$#t. ) escri#tion o" the i""erent rites wou! be to re u#!icate an account o" in ecencies' o" which the !east *i!e is too esoteric to s7etch "aith"u!!y. Bague!y to out!ine one such re!igious "esti*a! wi!! su""ice. ) na7e wo$an' the wi"e o" the chie" #riest' sits in the $i !e o" the 8ho!y circ!e.8 She re#resents Durg2Ga3' the i*ine "e$a!e #rinci#!e. The 4acchic orgy begins with har rin7ing. Wi*a as 4h2Ga3ira*a' 8the rea "u!'8 has his hu$an counter#art a!so' who $ust then an there #air with the i$#ersonate Durg2Ga3. The worshi# #ro#er consists in the re#etition o" $eaning!ess mantra sy!!ab!es an ye!!s< the worshi# i$#ro#er' in in u!gence in 8wine an wo$en8 (#articu!ar!y en+oine in the rite=boo7s ca!!e Tantras). %u$an sacri"ice at these rites is sai to be e6tinct at the #resent ay.2O93

4ut b!oo =!ust is a##ease by the hac7ing o" their own bo ies. &ar$ents are cast in a hea#. Lots are rawn "or the wo$en8s gar$ents2LC3 by the $en. Mith her whose c!othes he gets each $an continues the ebauch' in*iting incest in a ition to a!! other e6cess.2L13 The o! er Bishnuite sects (P2Ga32Gn3car2Ga3tras' etc.) $ay ha*e ha so$e o" this "i!th in their $a7e= u#< but $ass "or $ass the #ractices are characteristic o" Wi*ais$ an not o" Bishnuis$.2LH3 Es#ecia!!y Wi*aite' howe*er' is the 8$other worshi#'8 to which re"erence was $a e in the cha#ter on e#ic %in uis$. These 8$others8 are guar ian go esses' or "ien s o" isease' etc. Dne $ay not c!ai$ that a!! W2Ga37tas are Wi*aites' but how s$a!! a #art o" Bishnuis$ is occu#ie with Wa7ti=worshi# can be esti$ate on!y by sur*eying the who!e bo y o" worshi##ers o" that na$e. Me cannot !ea*e the !ust an $ur er o" $o ern Wi*ais$ without s#ea7ing o" sti!! another sect which hangs u#on the hee!s o" J2Ga3!2Gi3' that o" the Thugs. It $ay' in ee ' be ;uestione whether Wi*a shou! be res#onsib!e "or the oings o" his s#ouse' J2Ga3!2Gi3. 4ut !i7e see7s !i7e' an there is e*ery historica! +usti"ication in $a7ing out Wi*a to be as ba as the co$#any he 7ee#s. Durg2Ga3 an J2Ga3!2Gi3 are not *ain!y !oo7e u#on as Wi*a8s "e$a!e si e. So that a sect !i7e the Thugs'2LA3 which worshi##e J2Ga3!i' $ay' it is true' be ta7en out o" the Wi*aite sects' but on!y i" one wi!! s#!it Wi*ais$ in two an re#ro uce the origina! con ition' wherein Wi*a was one $onster an J2Ga3!i was another< which is scarce!y #ossib!e a"ter the two ha*e "or centuries been !oo7e u#on as i entica!. Mith this in $in it $ay be grante that the Thugs #aye re*erence to J2Ga3!i' rather than to her !or . -oreo*er' $any o" the$ were -oha$$e ans< but' "or our #ur#ose' the signi"icant "act is that when the Thugs were %in us they were J2Ga3!i=Wi*aites. )n we be!ie*e that these secret $ur erers' strange as it see$s' originate in a re"or$atory $o*e$ent. )s is we!! 7nown' it was a re!igious #rinci#!e with the$ not to s#i!! b!oo .2LO3 They a!ways thrott!e . They were' o" course' when they "irst beca$e 7nown $ 1N99 (Sherwoo 8s account)' nothing but robbers an $ur erers. 4ut' !i7e the other Wi*aite $onstrosities' they regar e their wor7 as a re!igious act' an a!ways in*o7e J2Ga3!i i" they were %in us. Me thin7 it #robab!e' there"ore' that the sect originate a$ong the J2Ga3!i=worshi##ers as a #rotest against b!oo =!etting. ) $itting that robbery is un er Wi*a8s #rotection (Wi*a is 8go o" robbers8)' an that J2Ga3!i wante *icti$s' a sect #robab!y c!ai$e that the *icti$s shou! be thrott!e ' an not b!e . Kot that this was necessari!y a new re"or$. There is e*ery reason to su##ose that $ost o" Wi*a8s "e$a!es are aborigina! wi! =tribe i*inities. Kow a$ong these sa*ages one sees at ti$es a istinct re"usa! to b!ee hu$an *icti$s. Thuggery $ay then ha*e been the c!ai$ o" an o! conser*ati*e #arty' who wishe to 7ee# u# the tra itiona! thrott!ing< though this is #ure s#ecu!ation' "or' at the ti$e when the sect beca$e e6#ose ' this $eans o" eath was $ere!y the sa"est way to 7i!!. They insiste a!ways on being ca!!e Thugs' an scorne the na$e o" thie". They were su##resse by 18OC. 5eyno! s escribes the$ as 9$ost!y $en o" $i! an unobtrusi*e $anners' #ossessing a cheer"u! is#osition.92LL3

THE VISHNUITE SECTS.

There is a "or$a! i ea!istic Wi*ais$' as we ha*e shown' an there was once a ua!istic Bishnuis$< but in genera! the Bishnuite is an i ea!ist. To co$#rehen the ;uarre!s a$ong the sects o" this re!igion' howe*er' it wi!! be necessary to e6a$ine the ra ica! #hi!oso#hica! i""erences o" their "oun ers' "or one #asses' in going "ro$ $o ern Wi*ais$ to Bishnuis$' out o" ignorant su#erstition into #hi!oso#hica! re!igion' o" which $any e*en o" the wea7er traits are but recent %in uistic e""e$inacy substitute "or an o! er $an!y thin7ing. The co$#!e6 o" Bishnuite sects #resents at "irst rather a con"use a##earance' but we thin7 that we can $a7e the who!e bo y se#arate itse!" c!ear!y enough into its co$#onent #arts' i" the rea er wi!! #ause at the thresho! an be"ore entering the e i"ice !oo7 at the "oun ation an the outer #!an o" Be antic #hi!oso#hy. )t the beginning o" Co!ebroo7e8s essays on %in u #hi!oso#hy he thus escribes "our o" the recogni(e syste$s? 9The two -2Gi3$2Ga3$s2Ga3sE are e$#hatica!!y ortho o6. The #rior one' (45u6rva2L63 which has @2Ga3i$ini "or its "oun er' teaches the art o" reasoning' with the e6#ress

*iew o" ai ing the inter#retation o" the Be as. The !atter' uttara2LN3 co$$on!y ca!!e Be 2Ga3nta' an attribute to By2Ga3sa (or 42Ga3 ar2Ga3yana)' e uces "ro$ the te6t o" the In ian scri#tures a re"ine #sycho!ogy' which goes to a enia! o" a $ateria! wor! . ) i""erent #hi!oso#hica! syste$' #art!y hetero o6' an #art!y con"or$ab!e to the estab!ishe %in u cree ' is the S2Ga3n7hya< o" which a!so' as o" the #rece ing' there are two schoo!s< one usua!!y 7nown by that na$e'2L83 the other co$$on!y ter$e Toga.92L93 The e! est o" these syste$s' as we ha*e a!rea y ha occasion to state' is the ua!istic S2Ga3n7hya. It was sti!! high!y estee$e in the ninth century' the ti$e o" the great Be antist' Wan7ara.26C3 ) theistic "or$ o" this atheistic #hi!oso#hy is ca!!e the Puranic S2Ga3n7hya' an Pata2.n3+a!i8s Toga is thorough!y theistic. 5a ica!!y o##ose to the ua!istic S2Ga3n7hya stan s the Be 2Ga3nta'2613 base on the ,#anisha s that teach the i entity o" s#irit an $atter. )s re#resentati*e o" the $eta#hysics o" the S2Ga3n7hya an Be 2Ga3nta syste$s res#ecti*e!y stan in genera! the two great re!igions o" In ia. The "or$er' as we ha*e shown' is sti!! #otent in the great Song o" the e#ic' an its #rinci#!es are essentia!!y those o" ear!y Wi*ais$. The !atter' es#ecia!!y in its sectarian inter#retation' with which we ha*e now to ea!' has beco$e the great re!igion of In ia. 4ut there are two sectarian inter#retations o" Bishnu' an two #hi!oso#hica! inter#retations o" the )!!=s#irit in its re!ation to the in i*i ua! sou! or s#irit.26H3 )gain the in i*i ua! s#irit o" $an either en+oys a"ter eath i$$orta! ha##iness' as a being istinct "ro$ the )!!=s#irit< or the 9iva' in i*i ua! s#irit' is absorbe into the )!!=s#irit (!osing a!! in i*i ua!ity' but sti!! conscious o" ha##iness)< or the in i*i ua! s#irit is absorbe into an )!!=s#irit that has no ha##iness or a""ection o" any 7in . Kow the strict #hi!oso#hy o" the Be 2Ga3nta a o#ts the !ast *iew in toto. The in i*i ua! s#irit (sou!' se!") beco$es one with the uni*ersa! S#irit' !osing in i*i ua!ity an consciousness' "or the uni*ersa! S#irit itse!" is not a""ecte by any ;ua!ity or con ition. ) creati*e "orce without attributes' this is the )!!=s#irit o" Wan7ara an o" the strict Be antist. To Wan7ara the Creator was but a #hase o" the )!!= s#irit' an the "or$er8s i$$orta!ity en e with his creation< in other wor s' there is no i$$orta! Creator' on!y an i$$orta! creati*e #ower. In the twe!"th century arose another great !ea er o" thought' 52Ga3$2Ga3nu+a. %e is#ute the correctness o" Wan7ara8s inter#retation o" Be antic #rinci#!es. It is $aintaine by so$e that Wan7ara8s inter#retation is rea!!y correct' but "or our #ur#ose that is neither here nor there.26A3 Wan7ara8s brahma is the one an on!y being' #ure being' or #ure thought. Thought is not an attribute o" brahma' it is brahma. D##ose to this #ure being (thought) stan s m45a6y45a6 ' i!!usion' the $ateria! cause o" the seen wor! . It is neither being nor not=being< it is the cause o" the a##earance o" things' in that it is associate with brahma' an in so "ar on!y is brahma right!y the Lor . The in"inite #art o" each in i*i ua! is brahma< the "inite #art is m45a6y45a6. Thus 42Ga3 ar2Ga3yana (author o" the Be 2Ga3nta S2Gu3tras) says that the in i*i ua! is on!y i!!usion. 52Ga3$2Ga3nu+a26O3' on the other han ' teaches a brahma that is not on!y uni*ersa!' but is the uni*ersa! #ersona! Lor ' a su#re$e conscious an wi!!ing &o . 1ar "ro$ being e*oi o" attributes' !i7e Wan7ara8s brahma' the brahma o" 52Ga3$2Ga3nu+a has a!! attributes' chie" o" which is thought or inte!!igence. The Lor contains in hi$se!" the e!e$ents o" that #!ura!ity which Wan7ara regar s as i!!usion. )s contraste with the ua!istic S2Ga3n7hya #hiioso#hy both o" these syste$s incu!cate $onis$. 4ut accor ing to Wan7ara a!! i""erence is i!!usion< whi!e accor ing to 52Ga3$2Ga3nu+a brahma is not ho$ogeneous' but in the i*ersity o" the wor! about us he is tru!y $ani"este . Wan7ara8s m45a6y45a6 is 52Ga3$2Ga3nu+a8s bo y o" (brahma the Lor . Wan7ara8s #ersona! go e6ists on!y by co!!usion with i!!usion' an hence is i!!usory. The brahma o" 52Ga3$2Ga3nu+a is a #ersona! go ' the o$ni#otent' o$niscient' Lor o" a rea! wor! . -oreo*er' "ro$ an eschato!ogica! #oint o" *iew' Wan7ara e6#!ains sa!*ation' the re!ease "ro$ re=birth' sams45a6ra' as co$#!ete union with this un;ua!i"ie brahma' conse;uent!y as !oss o" in i*i ua!ity as we!! as !oss o" ha##iness. 4ut 52Ga3$2Ga3nu+a e"ines sa!*ation as the e#arture "ro$ earth "ore*er o" the in i*i ua! s#irit' which enters a hea*en where it wi!! en+oy #erennia! b!iss26L3. 52Ga3$2Ga3nu+a8s octrine ins#ires the sectarian #antheis$ o" the #resent ti$e. In this there is a

$eta#hysica! basis o" con uct' a #ersona! go to be !o*e or "eare ' the ho#e o" b!iss herea"ter. In its essentia! "eatures it is a *ery o! be!ie"' "ar o! er than the #hi!oso#hy which "or$u!ates it2663. Thus' a"ter the har saying 9"oo!s esire hea*en'9 this esire reasserte itse!"' an un er 52Ga3$2Ga3nu+a8s genia! inter#retation o" the Be 2Ga3nta S2Gu3tras the #ious $an was enab!e to bui! u# his cheer"u! ho#e again' witha! on the basis o" a !ogic as i""icu!t to contro*ert as was that o" Wan7ara hi$se!"26N3. Thus "ar the #ro uct o" Be antis$ is eis$. 4ut now with two ste#s one arri*es at the inner #orta! o" sectarianis$. 1irst' i" brahma is a #ersona! go ' which o" the go s is he' this #ersona! )!!=s#iritP )s a genera! thing the Be antist answers' 8he is Bishnu8< an a s' 8Bishnu' who e$braces as their su#erior those other go s' Wi*a' an 4rah$2Ga3.8 4ut the sectary is not content with $a7ing the )!!= go one with Bishnu. Bishnu was $ani"este in the "!esh' so$e say as Jrishna' so$e say as 52Ga3$a2683. The re!ation o" sectary to Bishnuite' an to the )!!=s#irit eist' $ay be i!!ustrate $ost c!ear!y by co$#arison with Dcci enta! re!igions. Dne $ay not ac7now!e ge any #ersona! go as the abso!ute Su#re$e Power< again' one $ay say that this Su#re$e Power is a #ersona! go ' @eho*ah< again' @eho*ah $ay or $ay not be regar e as one with Christ. The $inuter ra$i"ications o" the Christian church then corres#on to the sub=sects o" Jrishnais$ or 5a$ais$.2693 The Dcci enta! an Drienta! conce#tions o" the trinity are' howe*er' not i entica!. 1or in In ia the trinity' "ro$ the Bishnuite #oint o" *iew' is an a$a!ga$ation o" Wi*a an 4rah$2Ga3 with Bishnu' irres#ecti*e o" the ;uestion whether Bishnu be $ani"est in Jrishna or not< whi!e the Christian trinity a$a!ga$ates the "or$ that corres#on s to Bishnu with the one that corres#on s to Jrishna. 2NC3 To the ortho o6 4rah$an' on the other han ' as Mi!!ia$s has *ery we!! #ut it' Jrishna is an incarnation o" Bishnu' who is hi$se!" on!y an incarnation' that is' a "or$' o" &o . %a*ing now e6#!aine the two #rinci#a! i*isions o" the $o ern sects' we can !ea the rea er into the church o" Bishnu. It is a church o" two great #arties' each being *arious!y sub i*i e . D" these two #arties the Jrishnaites are inte!!ectua!!y the wea7er' an hence nu$erica!!y the stronger. )!! Jrishnaites' o" course' i enti"y the $an=go Jrishna with Bishnu' an their sub=sects re*ert to *arious teachers' o" who$ the !arger nu$ber are o" co$#arati*e!y recent ate' a!though as a bo y the Jrishnaites $ay c!ai$ an anti;uity as great' i" not greater' than that o" the 5a$aites. 4ut the !atter #arty' in their *arious sub=sects' a!! c!ai$ as their "oun er either 52Ga3$2Ga3nu+a hi$se!" or one o" his "o!!owers< an since' i" the c!ai$ be grante ' the 52Ga3$a sects o but continue his wor7' we sha!! begin by "o!!owing out the resu!t o" his teaching as it was inter#rete by his isci#!es< es#ecia!!y since the Jrishnaites ha*e !e"t to the 5a$aites $ost o" the #hi!oso#hi(ing o" the church' an e*ote the$se!*es $ore e6c!usi*e!y to the $ora!ities an i$$ora!ities o" their $ore #ractica! re!igion. )s a $atter o" "act' the 5a$aites to= ay are !ess re!igious than #hi!oso#hica!' whi!e in the case o" the Jrishnaites' with so$e reser*ations' the contrary $ay be sai to be the case. THE RAMAITES. Since the chie" characteristic o" growth a$ong %in u sectaries is a sort o" seg$entation' !i7e that which con itions the e*e!o#$ent o" a$oebas an other !ower organis$s' it is a "orgone conc!usion that the 5a$aites' ha*ing "or$e one bo y a#art "ro$ the Jrishnaites' wi!! i$$e iate!y s#!it u# again into s$a!!er seg$ents. It is a!so a "oregone conc!usion' since one is rea!!y ea!ing here with hu$an ty#es' that these s$a!!er seg$ents wi!! $utua!!y hate an es#ise each other $uch $ore than they hate their co$$on a *ersaries. @ust as' in o! ti$es' a Ca!*inist hate a Lutheran $ore than he i a 5ussian Christian ("or he un erstoo his ;uarre! better)' so a 8cat= octrine8 5a$aite hates a 8$on7ey= octrine8 5a$aite "ar $ore than he hates a Jrishnaite' whi!e with a Wi*aite he o"ten has an a$icab!e union< a!though the Jrishnaite be!itt!es the 5a$aite8s $ani"estation o" Bishnu' an the Wi*aite be!itt!es Bishnu hi$se!".2N13 The chie" #oint o" i""erence theo!ogica!!y between the 5a$aites is the one +ust $entione . The

a herents o" the 8cat= octrine8 teach that &o sa*es $an as a cat ta7es u# its 7itten' without "ree=wi!! on the #art o" the !atter. The $on7ey= octrinaires teach that $an' in or er to be sa*e ' $ust reach out to their &o (52Ga3$a' who is Bishnu' who' again' is )!!=go ' that is' brahma)' an e$brace their &o as a $on7ey oes its $other.2NH3 The rese$b!ance to the Dcci enta! sects here beco$es sti!! $ore interesting. 4ut we ha*e gi*en an ear!ier e6a$#!e o" the octrine o" "ree grace "ro$ the e#ic' an can now on!y !ocate the $o ern sects that sti!! argue the ;uestion. The 8$on7ey8 5a$aites are a sect o" the Korth (vada)' an hence are ca!!e Ba a=ga!ais<2NA3 the 8cat8 or Ca!*inistic 5a$aites o" the South (ten)' are ca!!e Ten=ga!ais. Dutwar !y these sects i""er in ha*ing i*erse mantras' greetings' ress' an es#ecia!!y in the "orehea =signs' which show whether the 8$ar7 o" Bishnu8 sha!! re#resent (Ba aga! be!ie") one or (Tenga!) two "eet o" the go (e6#resse by *ertica! !ines2NO3 #ainte "resh ai!y on the "orehea ). The Ten=ga!ais' accor ing to a recent account' are the $ore nu$erous an the $ore $ateria!istic.2NL3 )!! the 5a$aites' on the other han ' ho! that (1) the eity is not e*oi o" ;ua!ities< (H) Bishnu is the eity an shou! be worshi##e with La7sh$2Gi3' his wi"e< (A) 52Ga3$a is the hu$an avatar o" Bishnu< (O) 52Ga3$2Ga3nu+a an a!! the great teachers since his ay are a!so avatars o" Bishnu. In u##er In ia' about the &anges' 52Ga3$2Ga3nu+a8s isci#!e' 52Ga3$2Ga3nan ("i"th in escent)' who !i*e in the "ourteenth century' has $ore "o!!owers than has the "oun er. %is isci#!es worshi# the i*ine a#e' %anu$an2N63 (cons#icuous in both e#ics)' as we!! as 52Ga3$a. They are ca!!e 8the !iberate '8 )*a h2Gu3tas' but whether because they are "ree "ro$ caste=restrictions'2NN3 or "ro$ the strict ru!es o" eating en+oine by 52Ga3$2Ga3nu+a' is oubt"u!. 52Ga3$2Ga3nan hi$se!" ha in turn twe!*e isci#!es. D" these the $ost "a$aous is Jab2Gi3r' whose "o!!owers' the Jab2Gi3r Panth2Gi3s (sect)' are wi e!y s#rea ' an o" who$ no !ess a #erson than K2Ga3na7' the Si7h' c!ai$e to be a successor. 4ut it wi!! be $ore con*enient to escribe the Si7hs herea"ter. D" 52Ga3$2Ga3nan 8s other isci#!es that "oun e sects $ay be $entione Ji!' whose sectaries' the Jh2Ga37is' o" Du e' unite success"u!!y 52Ga3$a=worshi#' %anu$an=worshi#' an Wi*aite "ashions (thus #resenting a $i6ture !i7e that o" the southern -2Ga3 h*as' who unite the i$ages o" Wi*a an Bishnu). The 52Ga3s D2Ga3sa sect' again' owes to its "oun er the b!ac7 W2Ga3!agr2Ga3$a #ebb!e' an ob+ect o" re*erent awe' which gi*es rise to a sort o" sub=cu!t subse;uent!y i$itate by others.2N83 )nother wi e!y=s#rea sect which c!ai$ 52Ga3$2Ga3nan as their "oun er8s teacher is that o" the D2Ga3 2Gu3 Panth2Gi3s. This branch a!so o" the 5a$aites we sha!! $ore a##ro#riate!y iscuss un er the hea o" eis$ (be!ow). 1ina!!y' we ha*e to $ention' as an outco$e o" the 52Ga3$2Ga3nan "aith' the $o ern 52Ga3$2Ga3yana' 5a$carit$anas' the new bib!e o" the sect' co$#ose in the si6teenth century by Tu!as2Gi3 2Ga3sa (8s!a*e o" Bishnu8)'the greatest o" $o ern %in u #oets. Mhat the Di*ine Song an the 4h2Ga3ga*ata Pur2Ga3na are to the Jrishnaite' the o! er (e#ic) 52Ga3$2Ga3yana o" B2Ga3!$2Gi37i an Tu!as2Gi3 2Ga3sa8s new #oe$ (o" the sa$e na$e) are to the 5a$aite.2N93 THE KRISHNAITES. There are two great sects that worshi# Bishnu as es#ecia!!y $ani"este in the hu$an "or$ o" Jrishna. 4ut' as istinguishe "ro$ the #hi!oso#hica! 5a$aite' the Jrishnaite is not satis"ie with a ec!aration o" "aith in the $an=go ' an in "act his chie" cu!t is o" the chi! =go Jrishna' the 42Ga3!a &o#2Ga3!a or In"ant She#her . This reca!!s the o! er Jrishna (o" the %ari*anZa)' whose s#orting with the $i!7=$ai s is a "a*orite to#ic in !ater Jrishnaite !iterature. )s a "or$u!ate cu!t' consisting "or the $ost #art o" obser*ances base on the $ystic si e o" a""ection "or the #ersona! sa*er o" $an (the bha&ti #rinci#!e o" 8 e*otion'8 erotica!!y e6#an e 28C3)' this worshi# obtains both a$ong C2Ga3itanyas an Ba!!abhas' sects that arose in the si6teenth century.2813 C2Ga3itanya' born in 4enga! in 1O8L' o" who$ it is "ab!e that wise $en ca$e an ga*e ho$age to hi$ whi!e he was yet a chi! ' was acti*e in 4enga! an Drissa' where his sect (na$e a"ter hi$) is one o" the $ost i$#ortant at the #resent ay. C2Ga3itanya #reache a #ractica! as we!! as a theoretica! re"or$. %e taught the e;ua!ity o" a!! worshi##ers o" whate*er caste' an the re!igious *irtue o" $arriage. )t the #resent ay caste="ee!ing an re!igious #ro"ession are so$ewhat at

*ariance. 4ut a co$#ro$ise is a""ecte . Mhi!e in the te$#!e the high=caste C2Ga3itanyas regar their !ow!y co=re!igionists as e;ua!s< when out o" it they beco$e again arrogant!y high=caste' -a7ing a *irtue o" $arriage instea o" ce!ibacy cause the sect to beco$e #o#u!ar with the $i !e an !ower c!asses' but its a herents are usua!!y rawn "ro$ the regs o" the #o#u!ace.28H3 The #rinci#!e o" !o*e "or &o (that is' "or Jrishna) is es#ecia!!y we!t u#on by C2Ga3itanya. The e*otee shou! "ee! such a""ection as is "e!t by a young $an "or a gir!. To e6ercise or ins#ire this ra#t an $ystic e*otion' recourse is ha to singing' ancing. an other "a$i!iar $eans o" arousing re!igious "er*or. I" the ancing e*otee swoons it is a sign that &o acce#ts his !o*e. )t the #resent ay C2Ga3itanya hi$se!" is regar e as the incarnate eity. %e an his two chie" isci#!es' who (!i7e a!! &osains' re!igious Teachers) are i*ine' "or$ a !itt!e sub=trinity "or the sect.28A3 This sect' !i7e so $any others' began as a re"or$' on!y to beco$e worse than its ri*a!s. Ba!!abha or Ba!!abh2Ga3e2Ga3rya' 8Teacher Ba!!abha'8 was a!so o" the si6teenth century' but his sect be!ongs es#ecia!!y to the Korthwest' whi!e the s#here o" C2Ga3itanya8s in"!uence was in the Kortheast. %e !i*e near the &anges' is sai to ha*e been a scho!ar' an wrote a co$$entary on the ear!y !i"e o" Jrishna in the tenth boo7 o" the 4h2Ga3ga*ata Pur2Ga3na' an on the Di*ine Song. In 4o$bay an Jutch his isci#!es are $ost nu$erous' the E#icureans o" Bishnuis$. 1or their #rece#t is 8eat an en+oy.8 Ko $orti"ication o" the senses is a!!owe . %u$an !o*e ty#i"ies i*ine !o*e.28O3 The teachers ac;uire great renown an #ower' assu$ing an $aintaining the haughty tit!e o" mah45a6 r45a69as (8great 7ings8). They are as go s' an co$$an abso!ute!y their e*otees.28L3 %ere the worshi# o" the In"ant Jrishna reaches its greatest height (or e#th). The i$age o" the in"ant go is ai!y c!othe ' bathe ' anointe ' an worshi##e . 5e!igious e6ercises ha*e $ore or !ess o" an erotic ten ency' an here' i" anywhere' as one $ay !earn "ro$ Mi!son' Mi!!ia$s' an other $o ern writers on this sect' there are a!$ost as great e6cesses as are co$$itte a$ong the Wi*aite sects. )s a sect it is an o co$bination o" sensua! worshi# an theo!ogica! s#ecu!ation' "or they ha*e consi erab!e sectarian !iterature. The $ost renowne "esti*a! o" the In"ant Jrishna is the ce!ebration o" the stab!e=birth o" Jrishna an o" the -a onna (bearing hi$ on her breast)' but this we ha*e iscusse a!rea y. 4esi es this the @agann2Ga3th #rocession in 4enga! an Drissa' an the great autu$na! #icnic ca!!e the 52Ga3s T2Ga3tra' are "a$ous occasions "or is#!aying Jrishnaite' or' in ee ' genera! Bishnuite (ea!. )t the 52Ga3s T2Ga3tra asse$b!e $usicians' ancers' +ugg!ers' an other +oy=creating a itions to the re!igious "east' the ostensib!e reason "or which is the co$$e$oration o" Jrishna8s ances with the $i!7=$ai s. The e*otees be!ong chie"!y to the wea!thy $i !e c!asses. These !ow sects worshi# Jrishna with 52Ga3 h2Ga3 (his $istress' instea o" La7sh$2Gi3' Bishnu8s wi"e). %ere' too' as Jrishnaites rather than as Bishnuites' are "oun the 8!e"t= han 8 worshi##ers o" the "e$a!e #ower.2863 This sensua! corru#tion o" Bishnuis$' which is rea!!y not Bishnuis$ but si$#!e Jrishnais$' !e to two #ro$inent re"or$s within the "o! . )$ong the Ba!!abhas arose in #rotest the Caran D2Ga3s2Gi3s' who ha*e ta7en "ro$ the -2Ga3 h*as o" the South their Ten Co$$an $ents (against !ying' re*i!ing' harsh s#eech' i !e ta!7' the"t' a u!tery' in+ury to !i"e' i$agining e*i!' hate' an #ri e)< an e*o!*e "or the$se!*es the tenet that "aith without wor7s is ea . The sa$e #rotest was $a e against the Ba!!abhas by S*2Ga3$i K2Ga3r2Ga3yana. %e was born about 1N8C near Luc7now' an a *ocate a return to Ba!!abha8s #urer "aith' which ha been corru#te . Probab!y $ost o" the o! er re"or$ers ha*e ha $uch the sa$e career as ha S*2Ga3$i K2Ga3r2Ga3yana. E6a!te by the #eo#!e' who were #ersua e by his $es$eric e!o;uence' he soon beca$e a #o!itica! "igure' a $artyr o" #ersecution' a triu$#hant *ictor' an then an ascetic' !i*ing in sec!usion< whence he e$erge occasiona!!y to go on tours 9!i7e a bisho# *isiting his iocese9 (Mi!!ia$s). %e is worshi##e as a go .28N3 The sect nu$bers to= ay a ;uarter o" a $i!!ion' so$e being ce!ibate c!ergy' so$e househo! ers. In contrast to Bishnuis$ the "o!!owing #oints are characteristic o" ortho o6 4rah$anis$ (Wan7ara8s Be antis$)? The ortho o6 be!ie*e that there is one s#irit in three "or$s' co=eterna! i$#ersona! essences/being' 7now!e ge' an +oy. Mhen it wi!!s it beco$es #ersona!' e6ists in the ob+ect' 7nows' re+oices' associating itse!" with i!!usion. In this state it has three cor#orea! "or$s' causa!'

subti!e' gross. Mith the causa! bo y (i enti"ie with i!!usion' ignorance) it beco$es the Su#re$e Lor ' that is' the tota!ity o" rea$!ess hu$an s#irits. Mith the subti!e "or$ it beco$es the go! en see ' or threa =s#irit ( rea$ing s#irits)< with the gross "or$ it beco$es B2Gi3r2Ga3+' B2Ga3iZ*2Ga3nara' the wa7ing s#irit. The !owest state is that o" being wi e awa7e. The #ersona! go (4rah$2Ga3' Bishnu' Wi*a' o" the sectaries) is this it as in"!uence by the three ;ua!ities' ra9as0 sattva0 tamas (#assion' truth' an ignorance)' res#ecti*e!y. Three essences' three cor#orea! "or$s' an three ;ua!ities constitute' there"ore' the three"o! trinity o" the ortho o6' who are ca!!e S$2Ga3rtas' they that 8ho! to tra ition.82883 Mhat the sectary re+ects' na$e!y' the scri#tures (Be a an ,#anisha s' etc.) an the caste syste$' that the ortho o6 retains< what the sectary ho! s' na$e!y' 52Ga3$2Ga3nu+a8s ;ua!i"ie non= ua!ity' an abso!ute go hea in Wi*a or Jrishna' that the ortho o6 re+ects (a!though he $ay recei*e the sectary8s go into his #antheon). So$e o" the sects sti!! 7ee# res#ect "or caste' e6cusing their res#ect on the groun that 9it is we!! enough "or &o to ignore socia! istinctions' but not "or $an.9 4ut caste= istinctions are genera!!y ignore ' or there is #ositi*e hate o" the 4rah$an. In antithesis to the ortho o6' the sectaries a!! ho! one other i$#ortant tenet. 1ro$ the i ea o" bha&ti' "aith or e*otion' was e*e!o#e that o" !o*e "or Jrishna' an then (as an in ication o" e*otion) the con"ession o" the na$e o" the Lor as a $eans o" grace. %ence' on the one han ' the $eaning!ess re#etition o" the sect8s s#ecia! &irttan or !iturgies' an mantra0 or re!igious "or$u!a< the e*otion' e$an e by the #riest' o" man0 tan0 dhan ($in ' bo y'2893 an #ro#erty)< an "ina!!y' the who!e theory o" eath=be con"essions. Sinner or heretic' i" one ie at !ast with Jrishna8s na$e u#on the !i#s he wi!! be sa*e .29C3 D" the sub= i*isions o" the sub=sects that we ha*e escribe ' the nu$bers o"ten run into scores. 4ut either their i""erences are base on in i""erent $atters o" etai! in the cu!t an re!igious #ractice< or the new sect is istinguishe "ro$ the o! si$#!y by its en ea*or to $a7e "or greater ho!iness or #urity as sub=re"or$ers o" o! er sects. 1or a!! the sects a##ear to begin as re"or$ers' an !ater to s#!it u# in the #rocess o" re=re"or$ation. Two genera! c!asses o" e*otees' besi es these' re$ain to be s#o7en o". The Sanny2Ga3sin' 8renouncer'8 was o" o! a 4rah$an ascetic. Kowa ays' accor ing to Mi!son' he is genera!!y a Wi*aite $en icant. 4ut any sect $ay ha*e its Sanny2Ga3sins' as it $ay ha*e its B2Ga3ir2Ga3gins' 8#assion!ess ones8< a!though the !atter na$e genera!!y a##!ies to the Bishnuite ascetics o" the South. )#art "ro$ a!! these sects' an in $any ways $ost re$ar7ab!e' are the sun=worshi##ers. )!! o*er In ia the sun was (an is) worshi##e ' either irect!y (as to= ay by the Sauras)'2913 or as an incarnate eity in the "or$ o" the #riest Ki$ba=2Ga3 itya' who is sai to ha*e arreste the sun8s course at one ti$e an to be the sun8s re#resentati*e on earth. 4oth Puranic authority an inscri#tiona! e*i ence attest this $ore irect29H3 continuance o" the o! Be ic cu!t. So$e o" the "inest o! te$#!es o" In ia' both Korth an South' were e icate to the sun. DEISTIC REFORMING SECTS. Me ha*e +ust re"erre to one or two re"or$ing sects that sti!! ho! to the sectarian eity. )$ong these the -2Ga3 h*as' "oun e by (-a h*a) 2G)3nan at2Gi3rtha' are !ess Jrishnaite or 52Ga3$aite than Bishnuite'29A3 an !ess Bishnuite than eist in genera!< so $uch so that Mi!!ia$s ec!ares they $ust ha*e got their #rece#ts "ro$ Christianity' though this is o#en to 4arth8s ob+ection that the re"or$ing eistic sects are so !ocate as to $a7e it $ore #robab!e that they eri*e "ro$ -oha$$e anis$. -a h*a was born about 1HCC on the western coast' an o##ose Wan7ara8s #antheistic octrine o" non= ua!ity. %e taught that the su#re$e s#irit is essentia!!y i""erent to $atter an to the in i*i ua! s#irit.29O3 %e o" course enie absor#tion' an ' though a Bishnuite' c!ear!y be!onge in s#irit to the o! er schoo! be"ore Bishnuis$ beca$e so c!ose!y connecte with Be 2Ga3nta octrines. It is the sa$e San7hyan Bishnuis$ that one sees in the Di*ine Song' that is' ua!ity' an a continuation o" W2Ga3n i!ya8s ancient heresy.29L3 %ere en s the course o" In ia8s nati*e re!igions. 1ro$ a thousan years 4.C. to as $any years a"ter she is #ractica!!y unin"!uence by "oreign octrine' sa*e in e6terna!s.

It is o" course #er$issib!e to se#arate the re"or$ing sects o" the !ast "ew eca es "ro$ the o! er re"or$ers< but since we see both in their ai$ an in their "oreign sources (a$a!ga$ation with cis= In ic be!ie") on!y a !ogica! i" not an historica! continuance o" the o! er eists' we #re"er to treat o" the$ a!! as "actors o" one who!e< an ' "ro$ a broa er #oint o" *iew' as successors to the sti!! o! er #antheistic an unitarian re"or$ers who "irst #re icate a su#re$e s#irit as ens realissimum' when sti!! surroun e by the c!ou s o" #ri$iti*e #o!ytheis$. Jab2Gi3r an D2Ga3 2Gu3' the two $ost i$#ortant o" the $ore $o ern re"or$ers' we ha*e na$e abo*e as no$ina! a herents o" the 52Ga3$2Ga3nan sect. 4ut neither was rea!!y a sectarian Bishnuite.2963 Jab2Gi3r' #robab!y o" the beginning o" the "i"teenth century' the $ost "a$ous o" 52Ga3$2Ga3nan 8s isci#!es' has as re!igious escen ants the sect o" the Jab2Gi3r Panth2Gi3s. 4ut no !ess an organi(ation than that o" the Si7hs !oo7 bac7 to hi$' #reten ing to be his "o!!owers. The re!igious tenets o" the Jab2Gi3r Panth2Gi3s $ay be escribe as those o" unsectarian ,nitarians. They con"or$ to no rites or mantras. Jab2Gi3r assai!e a!! i o!atry' ri icu!e the authority o" a!! scri#tures' bro7e with Pun it an with -oha$$e an' taught that outer "or$ is o" no conse;uence' an that on!y the 8inner $an8 is o" i$#ortance. These Panth2Gi3s are "oun in the South' but are !ocate chie"!y in an about 4enares' in 4enga! in the East' an in 4o$bay in the Mest. There are sai to be twe!*e i*isions o" the$. Jab2Gi3r assai!e i o!atry' but a!asV Disci#!ine re;uires subor ination. The &uru' Teacher' $ust be obeye . It was not !ong be"ore he who re+ecte i o!atry beca$e hi$se!" a eity. )n in "act' e*ery Teacher' &uru' o" the sect was an abso!ute $aster o" thought' an was re*ere as a go .29N3 In the "i"teenth century' near Laho2.r3e' was born K2Ga3na7 (1O69)' who is the no$ina! "oun er o" the Si7hs' a bo y which' as K2Ga3na7 c!ai$e ' was a sect e$bo ying the re!igion o" Jab2Gi3r hi$se!"' o" who$ he c!ai$e to be a "o!!ower. The &ranth' or bib!e o" the Si7hs' was "irst co$#i!e by the #onti"" )r+un' in the si6teenth century. 4esi es the #ortions written by K2Ga3na7 an )r+un hi$se!"' there were co!!ecte into it e6tracts "ro$ the wor7s o" 8twe!*e an a ha!"8 other contributors to the *o!u$e' Jab2Gi3r' 52Ga3$2Ga3nan ' etc.2983 This &ranth was subse;uent!y ca!!e the 2G)3 igranth' or 1irst 4oo7' to istinguish it "ro$ the !ater' en!arge ' co!!ection o" se*era! boo7s' one o" which was written by &uru &o*in ' the tenth Si7h #onti"". The change "ro$ a re!igious bo y to a church $i!itant an #o!itica! bo y was $a e by this &o*in in the eighteenth century.2993 The re!igious sect sett!e in the Pun+2Ga3b' beca$e wea!thy' e6cite the gree o" the go*ern$ent' was #ersecute ' rose in re*o!t' triu$#he ' an e*entua!!y ru!e the #ro*ince. Dne o" the "irst to #reci#itate the u#rising was the abo*e=$entione )r+un ("ourth #onti"" a"ter K2Ga3na7). %e #!aye the 7ing' was accuse o" rebe!!ion' i$#risone ' an #robab!y 7i!!e by the -oha$$e ans. The Si7hs "!ew to ar$s' an "ro$ this ti$e on they were #er"orce !itt!e $ore than robbers an #!un erers. &o*in $a e the "ina! change in organi(ation' an ' so to s#ea7' at one b!ow create a nation' "or the church at his han s was con*erte into the unite $i!itant bo y ca!!e Jh2Ga3!s2Ga3 un er the &uru as #onti""=7ing' with a 8counci! o" chie"s.8 They were *owe to hate the -oha$$e an an %in u. )!! caste= istinctions were abrogate . &o*in institute the worshi# o" Stee! an 4oo7 (swor an bib!e). %is or ers were? 9I" you $eet a -oha$$e an' 7i!! hi$< i" you $eet a %in u' beat an #!un er hi$.9 The Si7hs in*o7e the 8Creator8 as 8highest !or '8 either in the "or$ o" Bishnu or 52Ga3$a. Their "oun er' K2Ga3na7' 7e#t' howe*er' the %in u tra itions in regar to rites. %e was a tra*e!!e $erchant' an is sai to ha*e been in )rabia. )s an e6a$#!e o" the Si7h bib!e $ay ser*e the "o!!owing e6tracts' trans!ate "ro$ the origina! ia!ect by Tru$## an Prinse# res#ecti*e!y? 3rom Trum((? True is the Lor ' o" a true na$e' 4ut the i$#ort o" (this) !anguage is In"inite. They say an beg' gi*e' gi*eV The Libera! gi*es #resents. Mhat $ay again be #ut be"ore (hi$) 4y which his court $ay be seenP Mhat wor $ay be s#o7en by the $outh'

Mhich ha*ing hear he $ay bestow !o*eP Ear!y re"!ect on the greatness o" the True Ka$e.21CC3 1ro$ his bene"icence co$es c!othing' 1ro$ his !oo7 the gate o" sa!*ation. K2Ga3na7 (says)? Thus it is 7nown' That he hi$se!" is a!together truth"u!. 3rom Prinse(? Thou art the Lor ' to thee be #raise< )!! !i"e is with thee. Thou art $y #arents< I' thy chi! . )!! ha##iness is "ro$ thy $ercy. Ko one 7nows &o . %ighest Lor a$ong the highest' D" a!! that is thou art the regu!ator' )n a!! that is "ro$ thee obeys thy wi!!' Thy $o*e$ents' thy #!easure< thou a!one 7nowest. K2Ga3na7' thy s!a*e is a "ree=wi!! o""ering unto thee.21C13 The re!igious si e o" this organi(ation re$aine un er the na$e o" , 2Ga3sis'21CH3 or Kir$a!as (8s#ot!ess ones8). The 2G)3 igranth was e6ten e by other a itions' such as that o" &o*in (abo*e)' an now constitutes a !arge heterogeneous co!!ection o" hy$ns an $ora! ru!es. Se*en sub=sects o" the re!igious bo y were e*e!o#e in course o" ti$e. The $i!itary bo y has a we!!=7nown history. They were co$#!ete $asters o" the Pun+2Ga3b in 1N6O' an re$aine there as an in e#en ent race ti!! that #ro*ince was occu#ie by the 4ritish in 18O8. 4oth Jab2Gi3r an his "o!!ower K2Ga3na7 were essentia!!y re"or$ers. They sought "or a re!igion which shou! rest on the co$$on truths o" %in uis$ an -oha$$e anis$.21CA3 )s a $atter o" "or$ the #o!itica! #arty o" &o*in ' the &o*in Singhs' or Si$his' worshi##e the %in u go s' an they showe res#ect "or the 4rah$an #riests "or a !ong whi!e< but they re+ecte the Be as an caste/the two $ost essentia! "eatures o" ortho o6y.21CO3 D2Ga3 2Gu3' the secon great re"or$er' who shows -oha$$e an in"!uence ;uite as #!ain!y as oes Jab2Gi3r' a!so c!ai$e 52Ga3$2Ga3nan as his teacher. The sects that re*ert to D2Ga3 2Gu3' D2Ga3 2Gu3 Panth2Gi3s' now nu$ber $ore than ha!" an hun re . So$e o" the *otaries are so! iers< so$e are $en icants. The "oun er !i*e about the en o" the si6teenth century. The outwar #ractices o" the sects i""er so$ewhat "ro$ those o" other sects. Li7e Persians' they e6#ose their ea . They are "oun about 2G)3+$2Gi3r an other istricts o" the Korth' in the seats o" the @ains. Their "aith an re"or$atory ten ency $ay be i!!ustrate by the "o!!owing e6tract' as trans!ate by Mi!son?21CL3 9%e is $y &o who $a7eth a!! things #er"ect. D "oo!ish one' &o is not "ar "ro$ you. %e is near you. &o 8s #ower is a!ways with you. Mhate*er is to be is &o 8s wi!!. Mhat wi!! be wi!! be. There"ore' !ong not "or grie" or +oy' because by see7ing the one you $ay "in the other. )!! things are sweet to the$ that !o*e &o . I a$ satis"ie with this' that ha##iness is in #ro#ortion to e*otion. D &o ' Thou who art truth' grant $e content$ent' !o*e' e*otion' an "aithE. Sit ye with hu$i!ity at the "eet o" &o ' an ri yourse!*es o" the sic7ness o" your bo ies. 1ro$ the wic7e ness o" the bo y there is $uch to "ear' because a!! sins enter into it. There"ore' !et your we!!ing be with the "ear!ess' an irect yourse!*es towar the !ight o" &o . 1or there neither swor nor #oison ha*e #ower to estroy' an sin cannot enter. The greatest wis o$ is in #re*enting your $in s "ro$ being in"!uence by ba #assions' an in $e itating u#on the Dne &o . )""or he!# a!so to the #oor stranger. -e itate on %i$ by who$ a!! things were $a e.921C63 This tra ition o" re"or$ is $aintaine by others without inter$ission own to the #resent century' an the -2Ga3 h*as an S*2Ga3$i K2Ga3r2Ga3yana' o" who$ we ha*e s#o7en abo*e as being $ore

irect!y connecte with sectarian bo ies' are' in "act' scarce!y $ore concerne with the tenets o" the !atter than were Jab2Gi3r an D2Ga3 2Gu3. Thus the se*enteenth century sees the rising o" the 42Ga3b2Ga3!2Ga3!s an S2Ga3 hus< an the eighteenth' o" the Satn2Ga3$is' 8worshi##ers o" the true na$e'8 who' with other $inor bo ies' such as the K2Ga3ngi Panthis' "oun e by De r2Ga3+ in this century' are rea!!y #ure eists' a!though so$e o" the$' !i7e the Bi2t.3h2t.3ha!s' c!ai$ to be "o!!owers o" Jab2Gi3r. )n so they are' in s#irit at !east. THE DEISM OF TO&DAY.[ .7] )n thus one arri*es at $o ern eis$' not as the resu!t o" new in"!uences e$anating "ro$ Christian teaching' but rather as the !egiti$ate successor o" that eis$ which beca$e a!$ost $onotheistic in the "irst centuries a"ter our era' an has e*er since *arie with *arious re"or$ers between two be!ie"s' inc!ining now to the #antheistic' now to the unitarian conce#tion' as the res#ecti*e re"or$ers were in"!uence by Be 2Ga3nta or S2Ga3n7hya (!ater -oha$$e an) octrine. The "irst o" the great $o ern re"or$ers is 52Ga3$$ohun 5oy' who was born in 1NNH' the son o" a high=caste Jrishnaite 4rah$an. %e stu ie Persian an )rabic !iterature at Patna' the centre o" In ic -oha$$e an !earning. Mhen a $ere boy' he co$#ose a tract against i o!atry which cause hi$ to be banishe "ro$ ho$e. %e !i*e at 4enares' the strongho! o" 4rah$anis$' an a"terwar s in Tibet' the centre o" 4u his$. 91ro$ his ear!iest years'9 says Mi!!ia$s' 9he is#!aye an eagerness to beco$e an unbiasse stu ent o" a!! the re!igions o" the g!obe.9 %e rea the Be as' the P2Ga3!i 4u hist wor7s' the Jur2Ga3n' an the D! Testa$ent in the origina!< an in !ater years e*en stu ie &ree7 that he $ight #ro#er!y un erstan the Kew Testa$ent. The scho!astic #hi!oso#hy o" the %in us a##eare to hi$' howe*er' as so$ething su#erior to what he "oun e!sewhere' an his e""orts were irecte $ain!y to #uri"ying the nationa! "aith' es#ecia!!y "ro$ i o!atry. It was at his instigation that the #ractice o" wi ow=burning was abo!ishe (in 18H9) by the 4ritish. %e was "ina!!y ostraci(e "ro$ ho$e as a schis$atic' an retire to Ca!cutta' uniting about hi$ a s$a!! bo y o" %in us an @ains' an there estab!ishe a sort o" church or sect' the 2G)3t$2Gi3ya Sabh2Ga3'8s#iritua! society8 (1816)' which $et at his house' but e*entua!!y was crushe by the hosti!ity o" the ortho o6 #riests. %e "ina!!y a o#te a 7in o" 4roa =church Christianity or ,nitarianis$' an in 18HC' in his 8Prece#ts o" @esus8 an in one o" his !ater wor7s' a $its that the si$#!e $ora! co e o" the Kew Testa$ent an the octrines o" Christ were the best that he 7new. %e ne*er' howe*er' ab+ure caste< an his a o#tion o" Christianity' o" course' i not inc!u e the og$a o" the trinity? 9Mhate*er e6cuse $ay be #!ea e in "a*or o" a #!ura!ity o" #ersons o" the Deity can be o""ere with e;ua! #ro#riety in e"ence o" #o!ytheis$9 (1ina! )##ea!). 1oun e by hi$' the "irst theistic church was organi(e in 18H8 at Ca!cutta' an "or$a!!y o#ene in 18AC as the 4r2Ga3h$a Sa$2Ga3+< (8the Congregation o" &o 8). In oing this he wishe it to be un erstoo that he was not "oun ing a new sect' but a #ure $onotheistic worshi#. The on!y cree was a con"ession o" "aith in the unity o" &o . 1or hi$se!"' he aban one #antheis$' a o#te the be!ie" in a "ina! +u g$ent' in $irac!es' an in Christ as the 81oun er o" true re!igion.8 %e ie in 18AA in Eng!an . %is successor' Deben ran2Ga3th T2Ga3gore'21C83 was not a##ointe !ea er o" the 4r2Ga3h$a Sa$2Ga3+< ti!! $uch !ater< a"ter he ha "oun e a church o" his own (8the Truth=teaching Society8)' which !aste "or twenty years (18A9=18L9)' be"ore it was unite with the 4r2Ga3h$a Sa$2Ga3+. In the $eanti$e Deben ran2Ga3th beco$e a $e$ber o" the !atter society (18O1). %e estab!ishe the co*enant o" the Sa$2Ga3+' a *ow ta7en by e*ery $e$ber to !ea ho!y !i*es' to abstain "ro$ i o!atry' to worshi# no create ob+ect' but on!y &o ' the Dne without a secon '21C93 the Creator' Preser*er' Destroyer' the &i*er o" E$anci#ation. The church was new!y organi(e in 18OO with a regu!ar!y a##ointe #resi ent an $inister' an with the a $inistration o" the oath to each be!ie*er. This is the 2G)3 i 4r2Ga3h$a Sa$2Ga3+' the 1irst Congregation' in istinction "ro$ the schis$ which soon too7 #!ace. The "irst ;uarre! in this church was ue to a i""erence o" o#inion in regar to the authority o" the Be as. So$e $e$bers re+ecte the$' others $aintaine their in"a!!ibi!ity< whi!e between these e6tre$es !ay *arious other o#inions' so$e $e$bers ;uestioning the in"a!!ibi!ity o" the Be as but $aintaining their authority.

4y a $a+ority *ote it was e*entua!!y eci e that the Be as (an ,#anisha s) were not in"a!!ib!e. In the $eanti$e in other #ro*inces ri*a! Sa$2Ga3+as ha been "or$e ' an by 18LC there were se*era! o" these broa =$in e Congregations' a!! tra$$e!!e by their en*iron$ent' but oing their best to be !ibera!. Me #ause here in the co$#i!ation o" the ata recor e in this #aragra#h to assert' in e#en ent!y o" Pro"essor Mi!!ia$s' who has gi*en us the historica! "acts' but wou! oubt!ess not wish to ha*e i$#ute to hi$se!" the "o!!owing +u g$ent which we are !e to #ass' that the ne6t ste# o" the Sa$2Ga3+< #!ace it u#on the on!y groun where the ob+ects o" this church can be attaine ' an that in the subse;uent re"or$ o" this re"or$' which we sha!! ha*e to recor be!ow' a bac7war ste# has been ta7en. 1or Deben ran2Ga3th change the essentia! character o" the Sa$2Ga3+ "ro$ #antheistic theis$ to #ure eis$. The inner circ!e o" the society ha a narrower ec!aration o" "aith' but in his 4r2Ga3h$a Dhar$a' #ub!ishe about 18LC' Deben ran2Ga3th "or$u!ate "our artic!es o" "aith' to subscribe to which a $itte any one into the Sa$2Ga3+. These artic!es rea as "o!!ows? (t) 4rah$a (neuter) a!one e6iste in the beginning be"ore the uni*erse< naught e!se e6iste < It 2%e3 create a!! the uni*erse. (H) It 2%e3 is eterna!' inte!!igent' in"inite' b!iss"u!' se!"=go*erne (in e#en ent)' without #arts' +ust one (neuter) without a secon ' a!!=#er*a ing' the ru!er ($ascu!ine noun) o" a!!' re"uge o" a!!' o$niscient' o$ni#otent' i$$o*ab!e' #er"ect' without #ara!!e! (a!! these a +ecti*es are neuter). (A) 4y worshi# o" this Dne a!one can b!iss be obtaine in the ne6t wor! an in this. (O) The worshi# o" this (neuter) Dne consists in !o*e towar this (Dne) an in #er"or$ing wor7s #!easant (to this Dne). This eis$ enies an incarnate &o ' scri#tura! authority' an the goo o" rites an #enance< but it teaches the e""icacy o" #rayer an re#entance' an the be!ie" in &o as a #ersona! Creator an %ea*en!y 1ather.211C3 Inte!!ectua!/anything but e$otiona!/it "ai!e to satis"y $any worshi##ers. )n as a church it was conser*ati*e in regar to socia! re"or$s. In 18L8 Jeshub Chun er Sen' a Bishnuite by "a$i!y' then but twenty' +oine the Sa$2Ga3+' an being c!e*er' young' e!o;uent' an cu!ti*ate ' he' a"ter the $anner o" the %in us' un ertoo7 to re"or$ the church he ha +ust entere ' "irst o" a!! by urging the abo!ition o" caste=restrictions. Deben ran2Ga3th was !ibera! enough to be wi!!ing to is#ense with his own threa (the caste=$ar7)' but too wise!y conser*ati*e to e$an o" his co=re!igionists so co$#!ete a brea7 with tra ition an socia! con ition. 1or the sacre threa to the %in u is the sign o" socia! res#ectabi!ity. Mithout it' he is out o" society. It bin s hi$ to a!! that is earest to hi$. The !ea er o" the o! er Sa$2Ga3+< ne*er ga*e u# caste< the younger $e$bers in oing so $i6 re!igion with socia! eti;uette' an so hin er the a *ance they ai$ at. Sen urge this an other re"or$s' a!! re#ugnant to the society in which he !i*e ' changes in the rite at the worshi# o" ancestors' a!terations in the estab!ishe ritua! at birth= cere$onies an "unera!s' abo!ition o" #o!yan ry an o" chi! =$arriages' an ' worst o" a!!' granting #er$ission to $arry to those o" i""erent castes. %is (ea! was irecte es#ecia!!y against caste= restrictions an chi! =$arriages. Katura!!y he "ai!e to #ersua e the o! Sa$2Ga3+ to +oin hi$ in these re*o!utionary *iews' to insist on which' howe*er sensib!e they see$' cannot be regar e otherwise than as in iscreet "ro$ the #oint o" *iew o" one who consi ers $en an #assions. 1or the Sa$2Ga3+' in the "ace o" tre$en ous obstac!es' ha +ust secure a "oot=ho! in In ia. Sen8s hea !ong re"or$s wou! ha*e s$ashe to #ieces the who!e congregation' an !e"t In ia $ore ee#!y #re+u ice than e*er against "ree thought. Sen "ai!e to re"or$ the o! church' so in 186L he' with so$e ar ent young enthusiasts' re"or$e the$se!*es into a new church' cere$onious!y organi(e in 1866 as the 4r2Ga3h$a Sa$2Ga3+< o" In ia' in istinction "ro$ the Ca!cutta Sa$2Ga3+' or 2G)3 i Sa$2Ga3+. ) "uti!e e""ort was $a e to get a!! the other !oca! congregations to +oin the new Sa$2Ga3+' the !ast' o" course' to be the "irst an hea o" the organi(ation. The new Sa$2Ga3+ renounce caste=restrictions an 4rah$anis$ a!together' but it was tainte with the hysterica! bha&ti "er*or which Sen inherite "ro$ his chi! hoo 8s re!igion' an which (i" one $ay cre it Mi!!ia$s8 wor s) 9brought the !atest e*e!o#$ent o" In ian Theis$ into c!oser har$ony with Christian i eas.9 The chie" !ea er o" this Sa$2Ga3+ besi es Sen was his cousin Prot2Ga3#

Chun er -o(oo$ ar' o""icia! secretary o" the society. Its !iterary organ is the Indian 7irror. The re"or$ o" this re"or$ o" course "o!!owe be"ore !ong. The new Sa$2Ga3+ was accuse o" $a7ing re!igion too $uch a $atter o" e$otion an e6cite$ent. 5e!igious "er*or' bha&ti' ha !e to 9ra#turous singing o" hy$ns in the streets9< an to the estab!ish$ent o" a 7in o" !o*e="easts (84rah$a="easts8 they were ca!!e ) o" #rayer an re+oicing< an ' on the other han ' to un ue asceticis$ an se!"=$orti"ication.21113 Sen hi$se!" was re*ere too $uch. Dne o" the $ost bri!!iant' e!o;uent' an "ascinating o" $en' he was a ore by his "o!!owers/as a go V %e enie that he ha acce#te i*ine honors' but there is no oubt' as Mi!!ia$s insists' that his Bishnuite ten ency !e hi$ to be!ie*e hi$se!" #ecu!iar!y the reci#ient o" i*ine "a*ors. It was charge against hi$ that he asserte that a!! he i was at &o 8s co$$an ' an that he be!ie*e hi$se!" #erennia!!y ins#ire . 211H3 I" one a to this that he was not on!y i*ine!y ins#ire ' but that he ha the co$#!ete contro! o" his society' it wou! a##ear to be easy to "oresee where the ne6t re"or$er $ight stri7e. 1or Sen 9was not on!y bisho#' #riest' an eacon a!! in one'9 says Mi!!ia$s' 9he was a Po#e' "ro$ whose ecision there was no a##ea!.9 4ut it was not this that cause the ru#ture. In 18NN this re"or$er' 9who ha enounce ear!y $arriages as the curse o" In ia'9 yie! e to natura! socia! a$bition an engage his own young aughter to a Joch (52Ga3+banshi) #rince' who in turn was a $ere boy. The Sa$2Ga3+ #roteste with a!! its $ight' but the $arriage was #er"or$e the ne6t year' witha! to the acco$#ani$ent o" i o!atrous rites.211A3 )"ter this Sen beca$e so$ewhat theatrica!. In 18N9 he recogni(e (in a #roc!a$ation) &o 8s -otherhoo /the o! og$a o" the "e$a!e i*ine. In 188C he announce ' in "er*i !anguage' that Christianity was the on!y true re!igion? 9It is Christ who ru!es 4ritish In ia' an not the 4ritish &o*ern$ent. Eng!an has sent out a tre$en ous $ora! "orce in the !i"e an character o" that $ighty #ro#het to con;uer an ho! this *ast e$#ire. Kone but @esus' none but @esus' none but @esus' e*er eser*e this bright' this #recious ia e$' In ia' an @esus sha!! ha*e itE. Christ is a true Togi.9 %e acce#ts Christ' but not as &o ' on!y as ins#ire saint (as says Mi!!ia$s). -ore recent!y' Sen #ro#ose an a$a!ga$ation o" %in uis$' -oha$$e anis$' an Christianity as the true re!igion. -eanwhi!e the Sa$2Ga3+ was rent by iscor . Sen8s o##onents' the new re"or$ers' were unab!e' howe*er' to oust the bri!!iant !ea er "ro$ the #resi ency. Conse;uent!y they estab!ishe a new church' inten e to be a &enera! Congregation' the "ourth e*e!o#$ent (18N8) o" the 4r2Ga3h$a Sa$2Ga3+. )n so the "ight has gone on e*er since. )t the #resent ay there are $ore than a hun re eistic churches' in which the e*otiona! e6ercises consist in #art o" rea ings "ro$ the Be as' 4ib!e' Jur2Ga3n' an )*esta. The 2G)3rya Sa$2Ga3+ is one o" the $ost i$#ortant o" the !ater churches' so$e o" which en ea*or to obtain un e"i!e re!igion by uniting into one "aith what see$s best in a!!< others' by returning to the Be as an c!earing the$ o" what they thin7 to be !ater corru#tions o" those origina!!y #ure scri#tures. D" the !atter sort is the 2G)3rya Sa$2Ga3+. Its !ea er' Day2Ga3nan a' c!ai$s that the Be as are a true re*e!ation. The !ast re"or$er o" which we ha*e 7now!e ge is a bright young high=caste %in u o" u##er In ia' who is about to "oun a 8wor! =re!igion'8 "or which tas7 he is now $a7ing #re!i$inary stu ies. %e has *isite this country' an recent!y to! us that' i" he ha ti$e' he cou! easi!y con*ert )$erica. 4ut his "irst uty !ies' o" course' in the re"or$ation o" In ia8s re"or$ations' es#ecia!!y o" the Sa$2Ga3+asV The i""icu!ty with which a!! these re"or$ers an re=re"or$ers ha*e to conten is #iti"u!!y c!ear. Their broa i eas ha*e no "itting en*iron$ent. Their !ea ers an thin7ers $ay continue to #reach eis$' an a$ong their e;ua!s they wi!! be hear an un erstoo . They are' howe*er' not content with this. They $ust "or$ churches. 4ut a church i$#!ies in e*ery case an unnatura! an there"ore angerous growth' cause by the union either o" in"erior $in s (attracte by e!o;uence' but unab!e to thin7) with those that are not on the sa$e #!ane' or o" a$bitious (ea!ots with re!uctant conser*atists. -any +oin the church who are not ;ua!i"ie to a##reciate the !ea er8s wor7. They o*er!oa the "oun er8s eis$ with the sectarian theis$ "ro$ which they ha*e not rea!!y "ree the$se!*es. Dn the other han ' younger $en' who ha*e been e ucate in Eng!ish co!!eges an are i$bue with the s#irit o" #ractica! re"or$' enter the church to use it as an instru$ent "or socia! #rogress. So the church is i*i e ' theists an re"or$ers both being at o s with the origina! eists<

an the "oun er is !uc7y i" he esca#es being ei"ie by one #arty an being !oo7e u#on by the other as too u!!.211O3 In ia is no $ore #re#are as a who!e "or the rece#tion o" the !ibera! *iews o" the Sa$2Ga3+< than was the negro "or the right to *ote. Centuries o" higher #re!i$inary e ucation are nee e be"ore the #eo#!e at !arge renounce their ancestra!' their natura! "aith. ) "ew earnest $en $ay #reach eis$< the #eo#!e wi!! re$ain #o!ytheists an #antheists "or $any generations. Then' again' the Sa$2Ga3+as ha*e to conten not on!y with the nationa! #re is#osition' but with e*ery heretica! sect' an ' besi es these' with the ortho o6 church. 4ut thus "ar their chie" "oe is' a"ter a!!' their own heart as o##ose to their hea . )s !ong as eistic !ea ers are ei"ie by their "o!!owers' an regar the$se!*es as #ecu!iar!y ins#ire ' they wi!! #reach in *ain. Kor can they with i$#unity "a*or the substitution o" e$otion "or i eas in a !an where re!igious e$otion !ea s ownwar s as sure!y as "a!!s a stone that is thrown. >>>>> FOOTNOTES$ 21ootnote 1? In the "o!!owing we 7ee# to the #ractice we ha*e a o#te in the ear!y #art o" the wor7' gi*ing ang!ici(e wor s without istinction o" *owe!=!ength' an ang!ici(ing as "ar as #ossib!e' writing thus S2Ga3n7hya but San7hyan' Be 2Ga3nta but Be antist. In $o ern #ro#er na$es we ha*e a o#te in each case the $ost "a$i!iar "or$.3 21ootnote H? 5ig Be a' II. 1H. Co$#are X. 1H1. Me o$it so$e o" the *erses.3 21ootnote A? See note' #. HC' abo*e.3 21ootnote O? -eta#hor "ro$ earth!y "ire=$a7ing< c!ou an c!i"" (Lu wig)< or' #erha#s' hea*en an earth.3 21ootnote L? 8-a e !ow an #ut in concea!$ent8 the D2Ga3sa co!or' i.e. the b!ac7 barbarians' the negroes. 8Co!or8 $ight be trans!ate 8race8 (subse;uent!y 8caste8).3 21ootnote 6? D2Gi3ce' vi9as' !itera!!y 8ho##ers8 (an so so$eti$es' inter#rete as bir s). The sa$e "igure occurs not in"re;uent!y. Co$#are )B. i*. 16. L' a&4s.645a6n iva. 84e!ie*e'8 >r4"a6d+dhatta0 i.e.' cre =( )2Gi3te' !itera!!y 8#ut trust.83 21ootnote N? So$eti$es ren ere ' 9a true (!au ation) i" any is true.93 21ootnote 8? *iii. 1CC. A=O. The #enu!ti$ate *erse is !itera!!y 8the irection(s) o" the or er $agni"y $e'8 the or er being that o" the seasons an o" seasonab!e rites.3 21ootnote 9? Co$#are the 8 e*i!=worshi# o" ,Zanas'8 an the sco""s at P2Gu3shan. The ne6t ste# in in"i e!ity is enia! o" a "uture !i"e an o" the worth o" the Be as.3 21ootnote 1C? In the 4u histic writings In ra a##ears as the great #o#u!ar go o" the 4rah$ans (with 4rah$2Ga3 as the #hi!oso#hica! go ).3 21ootnote 11? %is bo y is $orta!< his breaths i$$orta!' Wat. 4r. 6. 1. O. 1< 6i. 1. H. 1H.3 21ootnote 1H? Dn these curious #oc7et=a!tars' oub!e triang!es re#resenting the three go s an their wi*es' with Linga an Ton2Gi3' see @5)S. 18L1' #. N1.3 21ootnote 1A? In the Tantras an !ate Pur2Ga3nas. In the ear!ier Pur2Ga3nas there is as yet no such "or$a! cu!t.3 21ootnote 1O? E$bo ie in the ta!e o" )gni8s a *ance' IS. i.

1NC.3 21ootnote 1L? Wat 4r. i6. A.1. 18.3 21ootnote 16? Dn this Auasi eity in $o ern be!ie" co$#are I). XBIII. O6. It has ha##ene here that a "ate Pro*i ence has beco$e su#re$e. Thus' too' the -ogu! 4u ha is rea!ty nothing $ore or !ess than Pro*i ence.3 21ootnote 1N? N. I. H.3 21ootnote 18? In 5B. X. 9C. 9' chandas' songs' incantations' i$#!y a wor7 o" this nature.3 21ootnote 19? ,n!ess it be istinct!y good $agic the e#ic heroes are asha$e to use $agica! rites. They insist on the intent being uni$#eachab!e.3 21ootnote HC? 2G)3#. I. II. AC' HC' etc. Co$#are Meber' *mina #. AAN' an see the 4ib!iogra#hy.3 21ootnote H1? T2Ga3itt. S. BI. I. 1' H' A' t45i6rthesn45a6li.3 21ootnote HH? Co$#are Meber8s account o" the 52Ga3+as2Gu3ya' #. 98< an ' a#ro#os o" the DaZa#eya' ib. N8' note< where it is state that soma= rin7ing "or the warrior=caste is sti!! re"!ecte in this (origina!!y in e#en ent) cere$ony.3 21ootnote HA? The !ist gi*en abo*e (#. O6O) o" the 8thrice three na$es8 is $a e eight by su##ressing Ju$2Ga3ra' an the 8eight na$es8 are to= ay the usua! nu$ber.3 21ootnote HO? W2Ga3n7h. (J2Ga3nsh.) 4r. *i. 1.3 21ootnote HL? The 4rah$anic $u!ti#!e by #re"erence is (three an ) se*en (N'H1'H8'AL)' that o" the 4u hist' eight. 1eer' @).' 189A' #. 11A "".' ho! s the S*arga#ar*a o" the e#ic to be 4u histic on account o" the he!!s. -ore #robab!y it is a Wi*aite a ition. The ru!e oes not a!ways ho! goo ' "or grou#s o" se*en an eight are so$eti$es 4u histic an 4rah$anic' res#ecti*e!y.3 21ootnote H6? Leu$ann' !osaries.3 21ootnote HN? 1rie erich'< @5)S. *iii. 1LN< i6. L9. The on!y estab!ishe re"erence to 4u ha on the #art o" 4rah$anis$' with the e6ce#tion o" !ate Pur2Ga3nas o" uncertain ate' is a"ter Jshe$en ra (1C66 ).D.). Co$#are %o!t($ann' s. 1eschichte' #. 1CA.3 21ootnote H8? Ha tat (arasya sandadhy45a6t (rati&45u6la4.m6 yad 45a6tmanas. This is a "a*orite stan(a in the e#ic' an is i$itate in !ater !iterature (S#rIche' AHLA' 6LN8' 6L9A).3 21ootnote H9? 4urne!! in the Indian AntiAuary' secon an "o!!owing *o!u$es< Swanston' @5)S. 18AO< 18AL< &er$ann' )ie @irche der Thomaschristen.3 21ootnote AC? )bo*e' cite "ro$ %ar y.3 21ootnote A1? So$e o" the $u!titu inous subcastes occasiona!!y "ocus about a re!igious #rinci#!e to such an e6tent as to gi*e the$ a!$ost the a##earance o" re!igious e*otees. Thus the 4hats an Ch2Ga3rans are hera! s an bar s with the $i6e "aith o" so $any !ow=caste %in us. 4ut in their o""ice o" hera! they ha*e a re!igious #ri e' an ' since in the #resent ay they are !ess hera! s than e6#ress$en' they carry #ro#erty with re!igious re*erence' an are res#ecte in their o""ice e*en by robbers< "or it this caste that o not hesitate to co$$it traga' that is' i" an agree$ent which they ha*e cause to be $a e between two #arties is not carrie out they wi!! 7i!! the$se!*es an their "a$i!ies' with such re!igious e""ect that the gui!t !ies u#on the o""en ing #arty in the agree$ent' who e6#iates it by his own !i"e. They are regar e as a sort o" i*ine re#resentati*e' an "e the$se!*es to be so. ) case re#orte "ro$ In ia in this year' 189O' shows that the "ee!ing sti!! e6ists. The hera! s!ew his own $other in the #resence o" the e"au!ting ebtor' who thereu#on s!ew hi$se!" as his on!y e6#iation.3

21ootnote AH? )s' "or e6a$#!e' between the D2Ga3 2Gu3 Panth2Gi3s an the @ains in )+$ir an @ey#ur. The !ast was a chie" Diga$bara town' whi!e -athur2Ga3 (on the @u$na) was a Wret2Ga3$bara station. 1or a #ossib!e sur*i*a! o" 4u his$' see be!ow' #. O8L' note.3 21ootnote AA? The Sarcadar>a4n.6asa45n.6graha o" S2Ga3yana ("ourteenth century) an the ?a45n.6&ara+vi9aya0 or 8Con;uest o" Wan7ara.83 21ootnote AO? Thus the Dabist2Ga3n enu$erates as actua! sects o" the se*enteenth century' 8$oon= worshi##ers'8 8star=worshi##ers'8 8)gni=worshi##ers'8 8win =worshi##ers'8 8water=worshi##ers'8 8earth= worshi##ers'8 8tri(45u69as8 (or worshi##ers o" a!! the three 7ing o$s o" nature)' an 8worshi##ers o" $an8 (manu4s.6yabha&t45a6s)' 9who recognise the being o" &o in $an' an 7now nothing $ore #er"ect than $an7in 9 (ii. 1H)' a "aith which' as we ha*e shown' is #ro"esse in the -ah2Ga3bh2Ga3rata.3 21ootnote AL? !eligious Thought and Life.3 21ootnote A6? The Jash$eer Wi*aites c!ai$ Wan7ara as their teacher. The sect o" 4asa*a starte in the south' -ysore. They ha*e so$e trashy !iterature (!egen s' etc.) which they igni"y by the na$e o" Pur2Ga3nas. 4Ih!er has gi*en an account o" the Jash$eer schoo!. 1or "urther etai!s see 4arth' ##. 18O' HC6.3 21ootnote AN? $rahmanism and #induism' #.6H "". To this an to the sa$e author8s Thought and Life' we are in ebte "or $any "acts concerning the sects as they a##ear to= ay' though $uch in these boo7s is sai a"ter Mi!son or other scho!ars' whose wor7 is now co$$on #ro#erty' an ca!!s "or no "urther ac7now!e g$ent.3 21ootnote A8? It is' #erha#s' necessary to 7ee# re#eating that %in u $onotheis$ oes not e6c!u e other go s which' at the han s o" the one go ' are re uce to s#rites' ange!s' e$ons' etc. 4ut it ought not to be necessary to insist on this' "or an )$erican $onotheist that be!ie*es in ange!s an e*i!s is the sa$e sort o" $onotheist. The %in u ca!!s the ange!s 8go s8 or 8 i*inities'8 but they are on!y atten ant hosts o" the Dne.3 21ootnote A9? So$e o" the Wi*aite sects are' in ee ' 4u histic in origin' a "act which raises the ;uestion whether 4u his$' instea o" isa##earing "ro$ In ia' was not si$#!y absorbe < $uch as ,nitarianis$ in Kew Eng!an has s#ent its *ita!ity in $o i"ying the ortho o6 cree . Thus the &arma o" 4u his$ $ay sti!! be wor7ing in the #erson o" so$e $o ern %in u sects. See the ne6t note be!ow.3 21ootnote OC? -ost o" the Togi +ugg!ers are Wi*aites (when they are not 4u histic)' an to= ay they share with the (-oha$$e an) "a7irs the honor o" being not on!y ascetics but 7na*es. The +ugg!er Togi is' howe*er' a "igure o" res#ectab!e anti;uity. The $agica! tric7s #ractice on the e#ic heroes are oubt!ess a re"!e6 o" the current $es$eris$' which ecei*es so c!e*er!y to= ay. Me ha*e shown abo*e a 4u histic strain o" -ah2Ga3t$ais$ in an ear!y 4u histic tract' an 4arth' #. H1A' suggests a 4u histic origin "or the J2Ga3na#h2Ga3ts. See a!so %o!t($ann' loc. cit. The eistic Togis o" &ora7hn2Ga3th8s sect are res#ectab!e enough (see an account o" so$e o" this sort in the Dabist2Ga3n' II. 6)' but they are o" 4u histic origin. The J2Ga3na#h2Ga3ts o" Jutch (Dano har) were once a ce!ibate brotherhoo . @5)S. 18A9' #. H68.3 21ootnote O1? See @)DS. 6i. HNH. To ascribe this *erse to the 8o! er -anu8 wou! be a gra*e s!i# on the #art o" a Sans7rit scho!ar.3 21ootnote OH? i. 1. N6.3 21ootnote OA? The Dabist2Ga3n' without any ani$us' re#orts o" the W2Ga37tas o" the se*enteenth century that 9Wi*a is' in their o#inion' Eith little e:ce(tion' the highest o" the eities9 (II. N). Mi!!ia$s ca!!s W2Ga37tais$ 9a $ere o""shoot o" Wi*ais$9 !eligious Thought and Life' #. 18O.3 21ootnote OO? The Dabist2Ga3n rather assu$es as a $atter o" course that a bo y o" Togis wou! 7i!! an eat a boy o" the -oha$$e an "aith (II. 1H)< but here the author $ay be #re+u ice .3

21ootnote OL? The #resent sect o" this na$e consists on!y o" a "ew $iserab!e $en icants' #articu!ar!y sa*age an "i!thy (Mi!son).3 21ootnote O6? )!! o" the$ now re#resent Wa7ti' the "e$a!e #rinci#!e. Linga=worshi# has a!so its counter#art' 4haga=worshi# (here Toni)' #erha#s re#resente by the a!tar itse!". Co$#are the Dabist2Ga3n' II. N' on the Wi*aite inter#retation o" the -oha$$e an a!tar. To Durga hu$an beings were a!ways sacri"ice . )"ter $entioning a go! i o! o" Durg2Ga3 (to who$ $en were sacri"ice year!y)' the author a s? 9E*en now they sacri"ice in e*ery *i!!age o" the Johistan o" Kan a#ur an the country a +acent' a $an o" goo "a$i!y9 (ib.). Durg2Ga3 kabo*e' #. O16) is Bishnu8s sister.3 21ootnote ON? The se6ua! antithesis' so uni$#ortant in the ear!iest )ryan nature=hy$ns' beco$es $ore an $ore #ronounce in the !iturgica! hy$ns o" the 5ig Be a' an $ay be es#ecia!!y a trait o" the o! er "ire=cu!t in o##osition to soma=cu!t (co$#are 5B. X. 18. N). )t any rate it is signi"icant that Toni $eans the a!tar itse!"' an that in the "ire=cu!t the #ro uction o" "ire is re#resente as resu!ting "ro$ the union o" the $a!e an "e$a!e organs.3 21ootnote O8? Ke*erthe!ess the 4rah$anic' an e*en the %in uistic' !aw=co es con e$n a!! into6icating !i;uors e6ce#t in re!igious ser*ice. To o""er such rin7 to a $an o" the !ower castes' e*en to a W2Gu3 ra' is #unishab!e with a "ine< but to o""er into6icating !i;uor to a #riest is #unishab!e with eath (Bishnu' B. 1CC).3 21ootnote O9? 1or$er!y #er"or$e by the Jar2Ga3ris. 9The W2Ga37tas ho! the 7i!!ing o" a $an to be #er$itte '9 Dabist2Ga3n' II. N. 9)$ong the$ it is a $eritorious act to sacri"ice a $an'9 ib.3 21ootnote LC? %ence the na$e o" J2Ga32Gn3cu!iyas 4&a45n6culi' a wo$an8s gar$ent).3 21ootnote L1? This has no #ara!!e! in Bishnuis$ e6ce#t a$ong so$e o" the 52Ga3 h2Ga3 e*otees. )$ong the 52Ga3 h2Ga3 Ba!!abh2Gi3s the *u!garities o" the Wi*aites are ;uite e;ua!!e < an the assu$#tion o" wo$en8s attire by the Sa7h2Gi3 4h2Ga3*as o" 4enares an 4enga! ushers in rites as coarse i" !ess b!oo y than those o" the Wi*aites.3 21ootnote LH? D" course each go o" the $a!e trinity has his Wa7ti' "e$a!e #rinci#!e. Thus 4rah$2Ga38s Wa7t2Gi3 is S2Ga3*itr2Gi3 (in the e#ic)' or Saras*at2Gi3' or B2Ga3c< that o" Bishnu is Wr2Gi3' or La7sh$2Gi3' or 52Ga3 h2Ga3< that o" Wi*a is ,$2Ga3' Durg2Ga3' J2Ga3!2Gi3' etc. Together they $a7e a "e$a!e trinity (4arth' #. 199)< So e*en the Be ic go s ha their (!ater) wi*es' who' as in the case o" S2Gu3ry2Ga3' were #robab!y on!y the "e$a!e si e o" a go concei*e o" as an rogynous' !i7e Pra+2Ga3#at2Gi3 in the 4rah$anic #erio .3 21ootnote LA? %istorica!!y' Thags' !i7e Pan+2Ga3b' Santh2Ga3!s' etc' is the $ore correct "or$' but #honetica!!y the "or$s Thugs' Pun+2Ga3b' Sunth2Ga3!s or Sonth2Ga3!s' are correct' an 2Ga3' the in eter$inate *owe! (!i7e o in Lon on)' is genera!!y transcribe by u or o (in Pun+2Ga3b' Ke#2Ga3!' the 2Ga3 is #ronounce *ery !i7e au' an is so$eti$es written so' Pun+aub' etc).3 21ootnote LO? The @e$i ar' ca#tain' gi*es the or er to the 4uttoat' strang!er' who ta7es the rumal (yar o" cotton) with a 7not tie in the !e"t en ' an ' ho! ing his right han a "ew inches "urther u#' #asses it "ro$ behin o*er the *icti$8s hea . )s the !atter "a!!s the strang!er8s han s are crosse ' an i" one #ro#er!y the Thugs say that 9the eyes stan out o" the hea an !i"e beco$es e6tinct' be"ore the bo y "a!!s to the groun 9 (Kotes on the 8Thags' Thugs' or Thegs'8 by Lieutenant 5eyno! s< o" who$ Lieutenant=Co!one! S$ythe says that he 7new $ore than any other Euro#ean about the Thugs' 18A6). The 4uttoat recei*e eight annas e6tra "or his share. Each actor in the scene ha a tit!e< the *icti$ was ca!!e 5osy. 1or their argot see the 52Ga3$aseeana.3 21ootnote LL? Thugs ( e"ine as 87na*es8 by Sherwoo ' $ore #robab!y 8thrott!ers8) $ust be istinguishe "ro$ Decoits. The !atter (E!#hinstone' i. A8O) are irre!igious gangs' secret!y boun together to sac7 *i!!ages. Peaceab!e citi(ens by ay' the Decoits rise at night' attac7 a *i!!age' s!ay' torture' rob' an isa##ear be"ore $orning' 8$e!ting into the #o#u!ation8 an resu$ing honest toi!. Mhen the #o!ice are wea7 enough they $ay re$ain ban e together< otherwise they are e#he$era!!y honest an nocturna!!y assassins. The Thugs or Ph2Ga3ns2Gi3gars ((h45a6ns45i6 '

noose) 7i!!e no wo$en' in*o7e J2Ga3!i (as @ay2Gi3)' an attac7e in i*i ua!s on!y' who$ the ecoys' ca!!e Ti!!ais' !ure *ery c!e*er!y to estruction. They ne*er robbe without strang!ing "irst' an a!ways burie the *icti$. They use to sen a goo ea! o" what they got to J2Ga3!i8s te$#!e' in a *i!!age near -ir(2Ga3#ur' where the estab!ish$ent o" #riests was entire!y su##orte by the$. J2Ga3!i (or 4ha*2Ga3n2Gi3) herse!" irecte that *icti$s shou! be strang!e ' not b!e (so the Thug !egen ). Their sy$bo! was a #ic7' e$b!e$ o" the go ess' unto who$ a re!igious cere$ony was #er"or$e be"ore an a"ter the $ur er was co$$itte . Loca! s$a!! ban7ers o"ten acte as "ence "or the$.3 21ootnote L6? This is ca!!e either P2Gu3r*a=$2Gi3$2Ga3$s2Ga3 (Jar$a=$2Gi3$2Ga3$s2Ga3) or si$#!y -2Gi3$2Ga3$s2Ga3.3 21ootnote LN? Dr W2Ga3r2Gi3ra7a=$2Gi3$2Ga3$sa' or 4rah$a=$2Gi3$2Ga3$s2Ga3 (m45i6m45a645m.6sa0 re"!e6ion' #hi!oso#hy).3 21ootnote L8? Ja#i!a8s syste$' usua!!y 7nown as the S2Ga3n7hya.3 21ootnote L9? )n attribute to Pata2Gn.3+a!i. Co$#are Deussen' System des .ed45a6nta0 #. HC.3 21ootnote 6C? 4orn In N88. 4ut so$e scho!ars re"er hi$ to the se*enth century. See I). 6iii. 9L< 6*i. O1. %is na$e' a tit!e o" Wi*a' in icates his no$ina! sect.3 21ootnote 61? 1or the $eaning o" Be 2Ga3nta (whether 8en o" Be a'8 or 8goa! o" Be a8) co$#are Deussen' loc. cit. #. A' note (abo*e' #. HLA' note).3 21ootnote 6H? The Su#re$e S#irit or )!!=S#irit is either #ure!y non= ua!istic or ;ua!i"ie !y non= ua!istic< in the !atter e*ent he is' says the sectary' i entica! with Bishnu' who $ay be re#resente either by Jrishna or 52Ga3$a (sub=sects). Pure non= ua!ity (uncon itione 45a6tm45a6 ) was taught by Wan7ara.3 21ootnote 6A? &ough' Philoso(hy of the U(anishads.. Co$#are Mi!!ia$s' loc. cit. In our own *iew the unsyste$atic ,#anisha s teach both octrines (abo*e' #. HH8' note).3 21ootnote 6O? 4e"ore J2Ga3$2Ga3nu+a it was taught by W2Ga3n i!ya that brahma (an the in i*i ua! s#irit) was con itione ' a octrine su##ose to be that o" the o! 4h2Ga3ga*atas or P2Ga3 2.n3car2Ga3tras< but this is ;uite uncertain. The W2Ga3n i!yan cha#ter o" the Ch2Ga3n ogya ,#anisha (abo*e' #. HH1) $ay be thus inter#rete ' vis' that the (con itione ) in i*i ua! s#irit is i entica! with brahma.3 21ootnote 6L? Thibaut' Introduction to the .ed45a6nta S45u6tras' S4E. XXXIB. #. XXXI< Deussen' System des .ed45a6nta' #.O69.3 21ootnote 66? Phi!oso#hica! i!!usion' m45a6n45a6 ' a##ears "irst in !ate ,#anisha s.3 21ootnote 6N? The author o" the Dabist2Ga3n (se*enteenth century) te!!s a 4er7e!eyan story in regar to Wan7ara8s octrine o" i!!usion. %is ene$ies wishe to test his be!ie" in his own #hi!oso#hy< so they ro*e an e!e#hant at hi$' on which the #hi!oso#her ran away. 9%oV9 they +eere ' 9Di you not $aintain that a!! was a $ere i!!usionP Then an e!e#hant is i!!usion. Tet you ta7e to "!ight be"ore it.9 9Tes'9 re#!ie the #hi!oso#her' 9a!! is i!!usion< there was no e!e#hant' an there was no "!ight9 (II. O).3 21ootnote 68? The S$2Ga3rta (ortho o6) 4rah$an be!ie*es' on the other han ' that Bishnu' Wi*a'

an 4rah$2Ga3 are a!! $ere "or$s o" the Su#re$e 2G)3!$2Ga3.3 21ootnote 69? I" -oha$$e were regar e as one with )!!ah there wou! be an Dcci enta! #ara!!e! to the Jrishna an 52Ga3$a sects.3 21ootnote NC? Mhether the %in u trinitarianis$ eri*es "ro$ the Dcci ent or not (the "or$er *iew being historica!!y #robab!e' but not #ossib!e to #ro*e) the i$#ortance o" the og$a an its #!ace in %in u theo!ogy is *ery i""erent to the con ition o" things in the Christian church. In In ia trinitarianis$ is $ere!y a con*enience in a +usting the c!ai$s o" two hetero o6 sects an ortho o6y' each be!ie*er being wi!!ing to a $it that the go o" the other is his own go ' on!y with the un erstan ing that the !ast is a su#erior $ani"estation. In !ate Wi*ais$ both Bishnu an 4rah$2Ga3 are in ee ca!!e the 8sons o" &o 8 (Wi*a). but in the sense that they are istinct!y subor inate creatures o" Wi*a (@)DS. i*. 1ON).3 21ootnote N1? 4ut so$e %in us worshi# both Bishnu an Wi*a without insisting that one is higher than the other. -oreo*er' there is a -ahratta sect o" Bishnuites who co$#!acent!y worshi# 4u ha (Bishnu8s ninth avatar) as Bi2t.3h2t.3ha!a or P2Ga3n ura2.n3ga. These are si$#!y ec!ectic' an their go is without or with ;ua!ity. 4u ha is here not a ecei*er' but an instructor (@5)S. 18OH' #. 66< I). XI. L6' 1O9).3 21ootnote NH? The Wi*aites' too' are i*i e on the ;uestions both o" #re estination an o" "ree grace. The greater bo y o" the$ ho! to the 8$on7ey octrine8< the PaZu#atas' to the 8cat.83 21ootnote NA? Sans7rit &al45a6' schoo! (mar&a4t.6a+ny45a6ya an m r945a6ra+ny45a6ya). The Southern schoo! has its own Be a written in Ta$i!. Mi!!ia$s' @5)S. 6i*. AC1. )ccor ing to the sa$e writer the Ten=ga!ais ho! that Bishnu8s wi"e is "inite' create ' an a $e iator< the Ba a=ga!ais' that she is in"inite' an uncreate .3 21ootnote NO? )!! Bishnuites ha*e the *ertica! sign< Wi*aites ha*e a hori(onta! sign (on the "orehea ).3 21ootnote NL? Proceed. A*S. 189O' #. iii. The Ba a=schoo! $ay be a""ecte by Wi*ais$.3 21ootnote N6? ) i*ine $on7ey a##ears in the 5ig Be a' but not as an ob+ect o" e*otion.3 21ootnote NN? The teachers o" the 5a$aites are genera!!y 4rah$ans' but no isci#!es are e6c!u e because o" their caste. 52Ga3$2Ga3nu+a a o#te the $onastic syste$' which Wan7ara is sai to ha*e ta7en "ro$ the 4u hists an to ha*e intro uce into 4rah$anic #riest!y !i"e. 4oth "a$i!y #riests an cenobites are a $itte into his or er.3 21ootnote N8? Mhat the Linga is to Wi*aite the W2Ga3!agr2Ga3$a is to the Bishnuite (who a!so re*eres the tulas45i6 woo ). The W2Ga3!agr2Ga3$a is a b!ac7 #ebb!e< the L2Gi3nga is a white #ebb!e or g!ass (Mi!!ia$s). The Wi*aites ha*e a##ro#riate the d45u6rv45a6 grass as sacre to &aneZa. Sesa$u$ see s an d45u6rv45a6 are' howe*er' 4rah$anica!!y ho!y. Co$#are Wat. 4r. i*. L=1C' where d45u6rv45a6 grass is e*en ho!ier than &u>a=grass. The rosaries use by the sects ha*e been the sub+ect o" a #a#er by Leu$ann' an are escribe by Mi!!ia$s. Thirty=two or si6ty="our berries o" eleoca(us ganitrus (rudr45a6&sha) $a7e the Wi*aite rosary. That o" the Bishnuite is $a e o" !otus=see s or o" tuls45a6 woo in one hun re an eight #ieces.3 21ootnote N9? 1or an account an !ist o" the wor7s o" Tu!as2Gi3 2Ga3s2Ga3 (Tu!s2Gi3 2Ga3s)' co$#are I). 66ii. 89' 1HH' HHN. @aya e*a (twe!"th century)' the author o" the &2Gi3ta &o*in a (trans!ate by @ones' Lassen' an 5uc7ert)' is so$eti$es rec7one "a!se!y to the a herents o" 52Ga3$2Ga3nan ' but he is rea!!y a Jrishnaite.3

21ootnote 8C? The bha&ti octrine is that o" the e6tant W2Ga3n i!ya S2Gu3tras' which $a7e "aith an not wor7s or 7now!e ge a con ition o" sa!*ation. They are $o ern' as Cowe!!' in his #re"ace to the wor7' has shown. Cowe!! here i enti"ies J2Ga3Zya#a with Ja2n.32Ga3 a' the B2Ga3iZeshi7a #hi!oso#her' his schoo! ho! ing that the in i*i ua! s#irits are in"inite in nu$ber' istinct "ro$ the Su#re$e S#irit.3 21ootnote 81? The in"ant=cu!t is o" course o! er than these sects. 1or an account o" the ritua!' as we!! as its intrusion into the ear!ier cu!t o" the Pur2Ga3nas' with the acco$#anying rese$b!ances to -a onna=cu!t' an the new "eatures (the $assacre o" the innocents' the birth in the stab!e' the three wise $en' etc.) that show borrowing "ro$ Christianity' co$#are Meber8s e6hausti*e treatise re"erre to abo*e' the @45r.645s.64n.6a9anm45a645s.645t.6am45i60 @rishna"s 1eburtsfest.3 21ootnote 8H? Mi!!ia$s' loc. cit.3 21ootnote 8A? 8&osain8 $eans she#her ' !i7e &o#2Ga3!a. So$e o" the sects' !i7e the Jart2Ga3bh2Ga3+s' recogni(e on!y the Teacher as &o . Mi!!ia$s states that in 4enga! a "ourth $e$ber has been a e to this sect=trinity. Dn Dancing=gir!s see I). XIII=16L.3 21ootnote 8O? The #hi!oso#hica! tenet o" this sect 8#ure adv45a6ita8 (non= ua!ity) istinguishes it "ro$ the ;ua!i"ie ua!ity taught by 52Ga3$2Ga3nu+a. This is a re*ersion to Wan7ara. The C2Ga3itanya sect teaches not absor#tion but in i*i ua! e6istence in a hea*en o" sensuous (sensua!) #!easure.3 21ootnote 8L? 9In the te$#!es where the -ah2Ga3r2Ga3+as (#riests) o ho$age to the i o!s $en an wo$en o ho$age to the -ah2Ga3r2Ga3+asE. The best $o e o" #ro#itiating the go Jrishna is by $inistering to the sensua! a##etites o" his *icars u#on earth. 4o y an sou! are !itera!!y $a e o*er to the$' an wo$en are taught to e!i*er u# their #ersons to Jrishna8s re#resentati*es'9 Mi!!ia$s' loc. cit. #. AC9.3 21ootnote 86? Dn these sects see Mi!son' %unter (Statistica! )ccount)' Mi!!ia$s' @5)S. 6i*. H89. The "esti*a! *erses in honor o" the -a onna are? 9%onor to thee' De*a72Gi3' who hast borne Jrishna< $ay the go ess who estroys sin be satis"ie ' re*ere by $e. -other o" &o art thou' ) it2Gi3' estroying sin. I wi!! honor thee as the go s honor thee'9 etc. (Meber' Banm45a64s.6 4t.6am45i6 ' #. H86). The birth= ay ce!ebration is not con"ine to Jrishnaites< but in the 52Ga3$a sect' though they ce!ebrate the birth' they o not re#resent the $an=go as a suc7!ing. In other res#ects this "east is i$itate "ro$ that o" Jrishna (Meber' #. A1C' note). The 52Ga3$acan ra ce!ebration ta7es #!ace in the s#ring. The birth= ay o" &aneZa is a!so ce!ebrate by the Wi*aites (in )ugust=Se#te$ber).3 21ootnote 8N? %e hi$se!" c!ai$e to be an incarnate go . %e a o#te the ;ua!i"ie non= ua!ity o" 52Ga3$2Ga3nu+a. See Mi!!ia$s8 account o" hi$ an o" the two great te$#!es o" the sect' loc. cit.3 21ootnote 88? 1ro$ Mi!!ia$s' loc. cit. #. H91 "". The three ;ua!ities (so$eti$es inter#rete as acti*ity' #urity' an in i""erence) are $et with "or the "irst ti$e in the )thar*a Be a' where are "oun the Be antic 8na$e8 an 8"or$8 a!so< -uir' *. #. AC9. The three ;ua!ities that con ition the i ea!ist Be antist8s #ersona! Lor in his causa! bo y are i entica! with those that constitute the 8nature'8 (ra&45r.6ti' o" the S2Ga3n7hya ua!ist.3 21ootnote 89? )$ong the Ba!!abhas (abo*e' #. LCL). The Teacher is the chie" go o" $ost o" the Ba!!abhas (4arth' #. HALd. 1or the Bi2t.3h2t.3ha! *iew o" caste see 1). XI.1LH.3 21ootnote 9C? It is true o" other sectaries a!so' 5a$aites an Wi*aites' that the $ere re#etition o" their go 8s na$e is a $eans o" sa!*ation.3 21ootnote 91? Kow chie"!y in the South. The Dabist2Ga3n gi*es se*era! i*isions o" sun= worshi##ers. 1or $ore etai!s see 4arth' #. HL8. )#o!!onius o" Tyana saw a sun=te$#!e at Ta6i!a' @5)S. 18L9' #. NN.3

21ootnote 9H? -ore irect than in the "or$ o" Bishnu' who at "irst is $ere!y the sun. D" the re!ation with Iranian sun=worshi# we ha*e s#o7en abo*e.3 21ootnote 9A? They bran the$se!*es with the Bishnu=$ar7' are genera!!y high=caste' !i*e in $onasteries' an #ro"ess ce!ibacy. They are at $ost un7nown in the Korth. They are genera!!y 7nown by their "oun er8s na$e' but are a!so ca!!e 4rah$a=Sa$#ra 2Ga3yins' 84rah$a=a herents.83 21ootnote 9O? So the P2Ga3Zu#ata octrine is that the in i*i ua! s#irit is i""erent to the su#re$e !or an a!so to $atter ((45a6>a' the "etter that bin s the in i*i ua! s#irit' (a>u' an 7ee#s it "ro$ its Lor ' (a>u(at45i6). The "act is that e*ery sectary is $ore a $onotheist than a #antheist. Es#ecia!!y is this true o" the Wi*aite. The su#re$e is to hi$ Wi*a.3 21ootnote 9L? Mi!son gi*es a "u!! account o" this sect in the As45i6atic& !esearches' 6*i' #. 1CC.3 21ootnote 96? D" the Jab2Gi3r Panth2Gi3s Mi!son says? 9It is no #art o" their "aith to worshi# any %in u eity.9 ) g!ance at the Dabist2Ga3n wi!! #rec!u e the #ossibi!ity o" c!ai$ing $uch origina!ity "or the $o ern eis$ o" In ia. This wor7 was written in 16OL' an its Persian author escribes' as a $atter o" e*ery= ay occurrence' re!igious ebates between 8@ews' Ka(arines' -ussu!$en' an %in us'8 who $eet $ore to criticise than to e6a$ine' but yet to hear e6#!aine in "u!! the octrines o" their o##onents' in +ust such tourneys o" argu$ent as we showe to be #o#u!ar a$ong the #riests o" the ,#anisha s an e#ic. S#ea7ing o" the Be as' the author says that e*ery one eri*es "ro$ the$ argu$ents in "a*or o" his own cree ' whether it be #hi!oso#hica!' $ystica!' unitarian' atheistic' @u aic' or Christian. Dabist2Ga3n' *o!. II' #. OL.3 21ootnote 9N? 4e"ore e!ection the &uru $ust be e6a$ine . I" the "aith"u! are not satis"ie ' they $ay re+ect hi$. but' ha*ing e!ecte hi$' they are boun to obey hi$ i$#!icit!y. %e can e6co$$unicate' but he $ay not #unish cor#ora!!y. This ei"ication o" the &uru was retaine by the Si7hs' an the o""ice was $a e here itary a$ong the$ (by )r+un)' ti!! &o*in ' the tenth #onti""' who !e"t no successor' ec!are that a"ter his eath the &ranth (bib!e) shou! be the so!e authority o" the church.3 21ootnote 98? The 8ha!"8 contributor was a wo$an' an hence was not rec7one as a co$#!ete unit.3 21ootnote 99? The wor Si7h $eans 8 isci#!e8 (o" K2Ga3na7). The na$e the Si7hs assu$e as a nation was Singhs (si4.m6has)' 8Lions o" the Pun+2Ga3b.83 21ootnote 1CC? The 8true na$e'8 sat n45a6m' is the a##e!!ation o" &o .3 21ootnote 1C1? @5)S. 18O6' #. OA' Prinse#8s co$#i!ation (Mi!son). Co$#are Tru$##' ib. B. 19N (18N1)< an 2G)3 igranth' 18NN.3 21ootnote 1CH? This sect was "oun e by a escen ant o" K2Ga3na7.3 21ootnote 1CA? It was not ti!! -oha$$e an #ersecution in"!uence the$ that the re!igious Si7hs o" K2Ga3na7 beca$e the #o!itica! haters an "ighters o" &o*in .3 21ootnote 1CO? It is sai that &o*in sacri"ice to Durg2Ga3 the !i"e o" one o" his own isci#!es to #re#are hi$se!" "or his $inistry. Tru$##' 2G)3 igranth< 4arth' #. HCO. The !i*es o" the !ater &urus wi!! be "oun in E!#hinstone8s history an Prinse#8s s7etch (a r-sum- by 4arth' #. HO8 "".).3 21ootnote 1CL? Mith so$e s$a!! *erba! a!terations.3 21ootnote 1C6? The conc!usion o" this e6tract shows the narrower #o!e$ic s#irit? 9Pun its an ]2Ga3(2Gi3s are "oo!s. Mhat a*ai!s it to co!!ect a hea# o" boo7sP Let your $in s "ree!y $e itate on the s#irit o" &o . Mear not away your !i*es by stu ying the Be as.93 21ootnote 1CN? 1or the ata o" the "o!!owing #aragra#hs on the eistic re"or$ers o" to= ay we are in ebte to an artic!e o" Pro"essor Mi!!ia$s' which "irst a##eare in the thirteenth *o!u$e o" the

Bournal of the !oyal Asiatic Society0 an has since been #ub!ishe in the sa$e author8s $rahmanism and #induism.3 21ootnote 1C8? 4orn in 1818.3 21ootnote 1C9? e&am45a6tr45a6dvit45i6ya ($ascu!ine)< with this "or$ contrast be!ow' in the 4r2Ga3h$a Dhar$a (re!igion) o" Deben ran2Ga3th' the neuter e&am ev45a6dvit45i6yam. The on!y &o o" the "irst Sa$2Ga3+< is a #erson< that o" the re"or$ is e6oterica!!y Kature.3 21ootnote 11C? 4ut' as wi!! be notice in the "our artic!es (which are in #art a co$#i!ation o" #hrases "ro$ the ,#anisha s) the #ersona!ity o" 4rah$2Ga3 is not insiste on "or the outer church. 1or this reason' a!though the inner church oubt!ess un erstan s It as %e' yet this neuter shou! be #reser*e in the trans!ation. The artic!es are so rawn u# as to enab!e any eist to subscribe (without Be antic be!ie" as a con ition o" acce#tance) to the essentia! cree o" the Congregation. Dne or two sentences in the origina! wi!! re*ea! at a g!ance the origin o" the #hraseo!ogy? brahma (being) v45a6 e&am idam+agra 45a6s45i6tL tad ida4.m6 sarvam as4r.69alL tad eva nityam0 e&am ev45a6dvit45i6yamL tasmia (r45i6tis N tadu(45a6sanam. Co$#are Ch2Ga3n ogya ,#anisha ? sad (being) idam agra 45a6s45i6d e&am ev45a6dvit45i6yam< an the B2Ga3+asaney2Gi3=4r2Ga3h$ana ,#anisha ? brahma v45a6 idam+agra 45a6s45i6t' etc.3 21ootnote 111? It is interesting to see this "er*or' or ecstatic e!iriu$' sur*i*ing "ro$ the ti$e o" the 5ig Be a' where a!rea y (a!beit on!y in the !atest hy$ns' which are ;uite 4rah$anic) "!ourishes the $a muni: an "er*i ascetis$ (8heat'8ta(as) begins to a##ear as a $eans o" sa!*ation. 5B. 6. 1C9' 1A6.3 21ootnote 11H? 9I regar $yse!" as Christ an C2Ga3itanya'9 re#orte by Sen8s own $issionary as the wor s o" the "or$er. Sen8s isci#!es eny so$e o" these assertions' but they see$ to be substantiate ' an Sen8s own !anguage shows that he c!ai$e $iracu!ous #owers. Co$#are the iscussions on this #oint' @5)S. 6iii. H81 "".3 21ootnote 11A? This was a"terwar s e6cuse on the groun that the $arriage wou! not ha*e been !ega! without these rites. 4ut Sen #resu$ab!y was aware o" this in a *ance. 1ro$ the #er"or$ance o" the rites he ha the ecency to absent hi$se!". It shou! be sai ' howe*er' in Sen8s beha!"' that the $arriage itse!" ha nothing re*o!ting about it' an though in consenting to it Sen *io!ate his "aith' as is e*i ent "ro$ the #rotest o" the Sa$2Ga3+' yet was the $arriage not an e6tre$e case o" chi! = $arriage' "or both the 8chi! ren8 were si6teen. Sen8s own e6cuse (he thought e6cuse necessary) was that he was ins#ire when he consente to the nu#tia!s.3 21ootnote 11O? The theistic ten ency in the %in u $in is so e6aggerate that e*en now it is with the greatest i""icu!ty that the *u!gar can be restraine "ro$ new i o!atry. Kot on!y #riests' but e*en #oets are regar e as go s. @c2Ga3n e* an Tu72Ga3r2Ga3$' the hy$n=$a7ers o" the -ahratta Bi2t.3h2t.3ha!s' are e$i=go s to= ay (I). 6i. L6. 1O9). ) "ew stri7ing e6a$#!es are a!$ost re;uisite to $a7e an Dcci enta! rea er un erstan against what o s the eis$ o" In ia has to conten . In 18AC an i$#u ent boy' who cou! train sna7es' announce that he cou! a!so wor7 $irac!es. The boy was soon acce#te as Bishnu8s !ast avatar< hy$ns' abhangs' were sung to hi$' an he was worshi##e as a go e*en a"ter his ear!y e$ise ("ro$ a sna7e=bite). ) wea*er ca$e soon a"ter to the te$#!e' where stoo the boy8s now *acant shrine' an "e!! as!ee# there at night. In the $orning he was #er#!e6e to "in hi$se!" a go . The #eo#!e ha acce#te hi$ as their sna7e=con;uering go in a new "or$. The #oor wea*er enie his i*inity' but that $a e no i""erence. In 18AO the ea boy=go was sti!! recei*ing "!owers an #rayers. )nother case? In the eighties so$e Eng!ish$en on entering a te$#!e were a$a(e to see re*ere as an avatar o" Bishnu the brass castings o" the ar$s o" the o! In ia Co. This go was washe an anointe ai!y. E*en a statue o" 4u ha (with the inscri#tion sti!! u#on it) was re*ere as Bishnu. In 188C a $eteorite "e!! in 4eh2Ga3r. In 188H its cu!t was "u!!y estab!ishe ' an it was worshi##e as the 8$iracu!ous go .8 ) -oha$$e an inscri#tion has a!so been "oun ei"ie an regu!ar!y worshi##e as a go ' @5)S. 18OH' #. 1C9< 188O' #t. III' ##. I' LIX.3

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CHAPTER +VIII.
RELIGIOUS TRAITS OF THE WILD TRIBES.

4esi es the #hases o" #ure )ryan an $o i"ie )ryan re!igions which ha*e a!rea y been e6a$ine ' there are re#resente in In ia se*era! other as#ects o" ci*i!i(e re!igion< "or' a#art "ro$ 4rah$anic an sectarian worshi#s' an a#art "ro$ Ta$i! (southern) i$itations o" these' there are at #resent in the country be!ie*ers o" the @ewish re!igion to the nu$ber o" se*enteen thousan < o" Qoroastrianis$' eighty=se*en thousan < o" Christianity' two an a ;uarter $i!!ions< o" -oha$$e anis$' $ore than "i"ty=se*en $i!!ions. 4ut none o" these "aiths' howe*er #o#u!ar' co$es into an historica! account o" In ia8s re!igions in a greater e6tent than we ha*e brought the$ into it a!rea y' that is' as "actors o" $inor in"!uence in the e*e!o#$ent o" nati*e "aiths ti!!' within the !ast "ew centuries' -oha$$e anis$' which has been the $ost i$#ortant o" the$ a!! in trans"iguring the nati*e theistic sects' raws a broa !ine across the #rogress o" In ia8s re!igious thought. )!! these re!igions' howe*er' whether aborigina! or i$#orte ' $ust again be se#arate "ro$ the $ore genera! #heno$ena o" su#erstition which are #reser*e in the be!ie"s o" the nati*e wi! tribes. Dne escen s here to that !owest o" ran7 un ergrowth which re#resents a ty#e o" re!igious !i"e so base that its un i""erentiate "or$ can be $ate with !i7e growths "ro$ a!! o*er the wor! . These secon ary re!igions are' there"ore' i$#ortant "ro$ two #oints o" *iew' that o" their uni*ersa! as#ect' an ' again' that o" their historica! connection with the u##er In ic growth abo*e the$<213 "or it is a!$ost certain that so$e o" their "eatures ha*e con itione the e*e!o#$ent o" the !atter. The nati*e wi! tribes o" In ia (e6c!u ing the e6tre$e Korthern Tibeto=4ur$an grou#) "a!! into two great c!asses' that o" the Jo!arians an that o" the Dra*i ians' so$eti$es istinguishe as the Te!!ow an the 4!ac7 races res#ecti*e!y. The "or$er' again' are ca!!e In o=Chinese by so$e writers' an the geogra#hica! !ocation o" this c!ass see$s' in ee ' to show that they ha*e genera!!y is#!ace the ear!ier b!ac7s' an re#resent historica!!y a ye!!ow wa*e o" i$$igration "ro$ the Kortheast (through Tibet) #rior to the )ryan white wa*e ("ro$ the Korthwest)' which !atter e*entua!!y treate the$ +ust as they ha treate the aborigina! b!ac7 Dra*i ians.2H3 D" the Jo!arians the "ore$ost re#resentati*es are the Jo!es' the Joches' the Sunth2Ga3!s' an the Sa*2Ga3ras (Sauras)' who are a!! regar e by @ohnston as the ye!!ow Dasyus' barbarians' o" the ear!iest #erio < whi!e he sees in the B2Ga3iZyas' or thir caste o" the %in u #o!itica! i*isions' the resu!t o" a union o" the Korthwest an Kortheast con;uerors. 4ut' a!though the B2Ga3iZyas are ca!!e 8ye!!ow'8 yet' since they $a7e the $ost i$#ortant nu$erica! "actor o" the )ryans' this suggestion can scarce!y be acce#te ' "or there is no e*i ence to show that the ye!!ow -ongo!oi barbarians were a$a!ga$ate so ear!y with the bo y #o!itic o" the )ryans. The chie" re#resentati*es o" the Dra*i ians' on the other han ' are the Jhon s an &on s o" the $i !e o" the #eninsu!a' together with the Dr2Ga3ons an the To as o" the e6tre$e South.2A3 )!! o" these tribes are o" course sub= i*i e ' an in so$e egree their re!igious #ractices ha*e "o!!owe the bent o" their #o!itica! inc!inations. Me sha!! e6a$ine "irst the re!igions o" the o! er tribes' the Dra*i ians' se!ecting the chie" "eatures or such traits as ha*e #ecu!iar interest. THE DRAVIDIANS. &on s? These sa*ages' $entione in ear!y !iterature' are the $ost nu$erous an #ower"u! o" the wi! tribes' an a##ear to ha*e been !ess a""ecte by outsi e be!ie" than were any other' e6ce#t the re!ate Jhon s. Their re!igion use to consist in a oring a re#resentation o" the sun' to which were o""ere hu$an sacri"ices.2O3 )s a$ong the Dr2Ga3ons' a $an o" straw (!itera!!y) is at the #resent ay substitute "or the hu$an *icti$. 4esi es the sun' the $oon an stars are worshi##e by the$. They ha*e stones "or i o!s' but no te$#!es.2L3 De*i!s' witchcra"t' an the e*i! eye a!so are "eare .

They sacri"ice ani$a!s' an ' with the e6ce#tion o" the 52Ga3+ &on s'263 ha*e been so !itt!e a""ecte by %in u res#ect "or that ho!iest o" ani$a!s' that they s!aughter cows at their we ing="easts' on which occasion the bacchana!ian re*e!s in which they in u!ge are acco$#anie with such e6cess as ;uite to #ut the$ u#on the !e*e! o" Wi*aite bestia!ity. The #ure &on s are +ung!e$en' an ha*e the *irtues usua!!y "oun a$ong the !owest sa*ages' truth' honesty' an courage. -ur er is no cri$e' but !ying an stea!ing are sin"u!< "or cowar ice is the greatest cri$e' an !ying an stea!ing (instea o" straight"orwar an courageous robbery an $ur er) are regar e as in ications o" !ac7 o" courage. 4ut the 8i$#ure'8 that is the $i6e &on s that ha*e been corru#te by $ing!ing with %in us an other tribes' !ie an stea! !i7e ci*i!i(e #eo#!e. In "act' the $i6e &on s are #articu!ar!y note "or ser*i!ity an ishonesty. The unci*i!i(e &on s o" the tab!e=!an s are sai sti!! to cut u# an eat their age re!ati*es an "rien s' not to s#ea7 o" strangers un"ortunate enough to "a!! into their han s. )$ong the #ure &on s is "oun the #ractice o" carrying an a6e' which is the sign o" their re!igious e*otion to the sacri"ice=go .2N3 The "a*orite re!igious #ractice use to be to ta7e a #risoner a!i*e' "orce hi$ to bow be"ore the go =stone' an at the $o$ent when he bent his hea ' to cut it o"". To this an to se!"= e"ence against other go s (wi! beasts) the hatchet is e*ote ' whi!e "or war are use the bow an 7ni"e. Dne #articu!ar ce!ebration o" the &on s eser*es s#ecia! notice. They ha*e an annua! "east an worshi# o" the sna7e. The ser*ice is entire!y secret' an a!! that is 7nown o" it is that it is o" esoteric' #erha#s #ha!!ic character. 4oth at the sun="east an sna7e= "east283 !icentious an bacchana!ian worshi# are co$bine ' an the !atter trait is a!so the chie" "eature o" we ing an "unera! s#orts. In the "or$er case (the nati*es o" the sa$e tribe inter$arry' but with the sa$e #retence o" running o"" with the bri e that is "oun in the %in u ritua!)293 there is gi*en a we ing "east by the bri egroo$8s "ather' an the "east en s with a causerie de lundi (the "a*orite rin7 o" the &on s is ca!!e lundi)< whi!e on the !atter occasion there is a $ourning "east' or wa7e' which a!so en s in genera! run7enness. The Jhon s? E*en $ore stri7ing is the re!igion o" the Jhon s. Their chie" rite is hu$an sacri"ice to the earth=go ess'21C3 Tari< but' !i7e the &on s' they worshi# the sun as chie" i*inity. Dther go s a$ong the$ are the ri*er=go ' rain=go ' s#ring' wea!th' hi!!=go ' an s$a!!#o6=go . )!! their re!igious "easts are e6cuses "or e6cess both in rin7ing an otherwise. Dne o" their be!ie"s is that there is a ri*er o" he!!' which "!ows aroun a s!i##ery roc7' u# which c!i$bs the one that wou! esca#e tor$ent. Their $etho o" sacri"icing a hu$an *icti$ is to #ut hi$ into the c!e"t o" a tree' where he is s;uashe ' or into "ire. They see$ to ha*e an o ob+ection to she ing b!oo "or this #ur#ose' an in this res#ect $ay be co$#are with the Thugs. )nother *ery interesting trait is the re!igion which is intertwine with business' an its #ecu!iar "eatures. Bicti$s o""ere either to the sun or to the war=go ser*e to $ar7 boun ary !ines. &reat is the #atience with which these *icti$s' ca!!e merias' are waite "or. The sacri"icer ca#tures "it s#eci$ens when they are young' an treats the$ with #articu!ar 7in ness ti!! they are a!$ost grown u#. In ee ' they are treate thus by the who!e *i!!age. )t the a##ointe ti$e they are s!ow!y crushe to eath or s$othere in a $u bath' an bits o" their "!esh are then cut out an strewn a!ong the boun ary !ines. 4oys are #re"erre ' but either boys or gir!s $ay be use . This sacri"ice is so$eti$es $a e irect!y to the 84oun ary= go '82113 an abstraction which is not uni;ue< "or' besi es the i*inities recor e abo*e' $ention is $a e a!so o" a 8@u g$ent=go .8 D*er each *i!!age an house #resi e the -anes o" goo $en gone< whi!e the 8"ather is go on earth8 to e*ery one. They use to estroy a!! their "e$a!e chi! ren' an this' together with their nationa! custo$ o" o""ering hu$an sacri"ices' has been #ut own with the greatest i""icu!ty by the 4ritish' who con"ess that there is e*ery #robabi!ity that in rea!ity the cri$e sti!! >obtains a$ong the re$oter c!ans. These Jhon s are situate in the -a ras #resi ency' an are aborigines o" the Eastern &h2Ga3ts. The $ost e6traor inary *iews about the$ ha*e been #ub!ishe . Des#ite their ac7now!e ge barbarity' sa*ageness' an #o!ytheis$' they ha*e been sober!y cre ite with a be!ie" in Dne Su#re$e &o ' 8a theis$ e$bracing #o!ytheis$'8 an other notions which ha*e been abstracte "ro$ their worshi# o" the sun as 8great go .8 Since these are by "ar the $ost origina! sa*ages o" In ia' a co$#!eter s7etch than wi!! be necessary in the case o" others $ay not be unwe!co$e. The chie" go is the !ight=or sun=go . 9In the beginning

the go o" !ight create a wi"e' the go ess o" earth' the source o" e*i!.9 Dn the other han ' the sun= go is a goo go . Tari' the earth= i*inity' trie to #re*ent 4e!!a21H3 Pennu (sun=go ) "ro$ creating $an. 4ut he cast behin hi$ a han "u! o" earth' which beca$e $an. The "irst creation was "ree o" e*i!< earth ga*e "ruit without !abor (the &o! en )ge)< but the ar7 go ess sowe in $an the see o" sin. ) "ew were sin!ess sti!!' an these beca$e go s' but the corru#t no !onger "oun "a*or in 4e!!a (or 4oora) Pennu8s eyes. %e guar e the$ no $ore. So eath ca$e to $an. -eanwhi!e 4e!!a an Tari conten e "or su#eriority' with co$ets' whir!win s' an $ountains' as wea#ons. )ccor ing to one be!ie"' 4e!!a won< but others ho! that Tari sti!! $aintains the strugg!e. The sun=go create a!! in"erior eities' o" rain' "ruit' >hunt' boun aries' etc.' as we!! as a!! tute!ary !oca! i*inities.21A3 -en ha*e "our 7in s o" "ates. The sou! goes to the sun' or re$ains in the tribe (each chi! is ec!are by the #riest to be K.K. ecease an returne )' or is re=born an su""ers #unish$ents' or is annihi!ate .21O3 The go o" +u g$ent !i*es on &ri##a Ba!!i' the 8!ea#ing roc7'8 roun which "!ows a b!ac7 ri*er' an u# the roc7 c!i$b the sou!s with great e""ort. The @u g$ent=go eci es the "ate o" the sou!)< sen ing it to the sun (the sun=sou!)' or annihi!ating it' etc. The chie" sins are' to be inhos#itab!e' to brea7 an oath' to !ie e6ce#t to sa*e a guest' to brea7 an o! custo$' to co$$it incest' to contract ebts ("or which the tribe has to #ay)' to be a cowar ' to betray counci!. The chie" *irtues are' to 7i!! in batt!e' to ie in batt!e' to be a #riest' to be the *icti$ o" a sacri"ice. So$e o" the Jhon s worshi# the sun=go < so$e the earth=go ess' an ascribe to her a!! success an #ower' whi!e they ho! #articu!ar!y to hu$an sacri"ice in her honor. They a $it (theoretica!!y) that 4e!!a is su#erior' but they $a7e Tari the chie" ob+ect o" e*otion' an in her honor are he! great *i!!age "esti*a!s. They that o not worshi# Tari o not #ractice hu$an sacri"ice. Thus the Wi*aite sacri"ice o" $an to the go 8s consort is *ery we!! #ara!!e!e by the usage that obtains a$ong the$. The Jhon #riests $ay in u!ge in any occu#ation e6ce#t war< but so$e e6ercise on!y their #riestcra"t an o nothing e!se. The chie" "east to the sun=go is Sa!o Ja!!o (the "or$er wor $eans 8cow=#en8< the !atter' a !i;uor)' so$ewhat !i7e a soma="east. It is ce!ebrate at har*est ti$e with ancing' an rin7ing' 9an e*ery 7in o" !icentious en+oy$ent.9 Dther "esti*a!s o" !ess i$#ortance ce!ebrate the substitution o" a bu""a!o "or hu$an sacri"ice (not ce!ebrate ' o" course' by the Tari worshi##ers). The in*ocation at the har*est is ;uite 4rah$anic? 9D go s' re$e$ber that our increase o" rice is your increase o" worshi#< i" we get !itt!e 5ice we worshi# !itt!e.9 )$ong !esser go s the 81ountain= go 8 is es#ecia!!y worshi##e ' with a shee# or a hog as sacri"ice. 1e$a!e in"antici e s#rings "ro$ a "ee!ing that inter$arriage in the sa$e tribe is incest (this is the $eaning o" the incest=!aw abo*e< it $ight be ren ere 8to $arry in the tribe8). D" the Dr2Ga3ons' or Dhangars'21L3 we sha!! $ention but one or two goo #ara!!e!s to what is "oun in other re!igions. These Dra*i ians !i*e in 4enga!' an ha*e two annua! "esti*a!s' a har*est "east an one ce!ebrating the $arriage o" hea*en an earth. Li7e the Jhon s' they recogni(e a su#re$e go in the sun' but' +ust as we showe was the case with the %in us' who ignore 4rah$2Ga3 because they o not "ear hi$' so here' the Dr2Ga3ons o not #ray to the sun' on the groun that he oes the$ no har$< but they sacri"ice to e*i! s#irits because the !atter are e*i!= oers. These sa*ages' !i7e the 4ur$ese -ish$is' ha*e no i ea o" a "uture !i"e in hea*en< but in the case o" #eo#!e 7i!!e in a certain way they be!ie*e in a sort o" $ete$#sychosis< thus' "or instance' a $an eaten by a tiger beco$es a tiger. In the case o" un"ortunates they be!ie*e that they wi!! !i*e as unha##y ghosts< in the case o" other $en they assu$e on!y annihi!ation as their "ate.2163 It is a$ong this tribe that the $ouse=tote$ is "oun ' which is Wi*a8s beast an the sign o" &aneZa.21N3
THE KOLARIANS.

The Sunth2Ga3!s? These are i$$igrants into the Mest 4enga! +ung!es' an ha*e escen e "ro$ the Korth to their #resent site. They are ca!!e the "inest s#eci$ens o" the nati*e sa*age. The guar ian o" the tribe is its ecease ancestor' an his ghost is consu!te as an orac!e. Their race=go is the 8&reat -ountain'8 but the sun re#resents the highest s#irit< though they worshi# s#irits o" e*ery sort' an regar beasts as i*ine< the $en re*ering the tiger' an the wo$en' e!e#hants. The #articu!ar!y nasty "esti*a! ca!!e the bandana' which is ce!ebrate annua!!y by this tribe' is e6act!y !i7e the 8!e"t=

han 8 cu!t o" the Wa7tas' on!y that in this case it is a #re!i$inary to $arriage. )!! un$arrie $en an wo$en in u!ge together in an in escribab!e orgie' at the en o" which each $an se!ects the wo$an he #re"ers.2183 The Jo!es (8#ig=stic7ers8)? Li7e the !ast' this tribe worshi# the sun' but with the $oon as his wi"e' an the stars as their chi! ren. 4esi es these they re*ere -anes' an count!ess !oca! an sy!*an eities. Li7e Drui s' they sacri"ice on!y in a gro*e' but without i$ages.2193 )!! these tribes worshi# sna7es an trees'2HL33 an o"ten the on!y oath bin ing u#on the$ is ta7en un er a tree.2H13 The sun=worshi#' which is "oun a!i7e in Jo!arian an Dra*i ian tribes' $ay be trace through a!! the ra$i"ications o" either. In $ost o" the tribes the on!y "or$ o" worshi# is sacri"ice' but oaths are ta7en on rice' beasts' ants' water' earth' etc. (a$ong so$e P2Ga3h2Ga3riahs on the arrow). So$e ha*e a sort o" be!ie" in the i*inity o" the chie"' an a$ong the Lur7a Jo!es this ignity is o" so $uch i$#ortance that at a chie"8s eath the i*ine ignity goes to his e! est son' whi!e the youngest son gets the #ro#erty. In regar to "unera! rites' the Jo!es "irst burn an then bury the re$ains' #!acing a stone o*er the gra*e. 4esi es the Dr2Ga3ons8 tote$ o" the $ouse' the Sunth2Ga3!s ha*e a goose=tote$' an the &aros an Jassos (#erha#s not to be inc!u e in either o" the two grou#s)' together with $any other tribes' ha*e tote$s' so$e o" the$ avatars' as in the case o" the tortoise. The &aros' a tribe between )ssa$ an 4enga!' are in $any res#ects noteworthy. They be!ie*e that their *esse!s are i$$orta!< an ' !i7e the 4h2Ga3rs' set u# the ba$boo #o!e' a re!igious rite which has cre#t into %in uis$ (abo*e' #. AN8). They eat e*erything but their tote$' i$$o!ate hu$an *icti$s' an are i*i e into 8$otherhoo s'8 -2Ga3h2Ga3ris' #articu!ar -2Ga3h2Ga3ris inter$arrying. ) $an8s sister $arries into the "a$i!y "ro$ which co$es his wi"e' an that sister8s aughter $ay $arry his son' an ' as $a!e heirs o not inherit' the son=in=!aw succee s his "ather=in=!aw in right o" his wi"e' an gets his wi"e8s $other (that is' his "ather8s sister) as an a itiona! wi"e.2HH3 The a *ances are a!ways $a e by the gir!. She an her #arty se!ect the groo$' go to his house' an carry hi$ o""' though he $o est!y #reten s to run away. The sacri"ice "or the we ing is that o" a coc7 an hen' o""ere to the sun. The go they worshi# $ost is a $onster (*ery $uch !i7e Wi*a)' but he has no !oca! habitation. D" the Sa*2Ga3ras or Sauras o" the De7han the $ost interesting eity is the $a!e*o!ent "e$a!e ca!!e Th2Ga37ur2Ga3n2Gi3' wi"e o" Th2Ga37ur. She was oubt!ess the "irst #atroness o" the thrott!ing Thugs (thags are 4t.6ha&s' assassins)' an the #rototy#e o" their %in u J2Ga3!2Gi3. %u$an sacri"ices are o""ere to Th2Ga37ur2Ga3n2Gi3' whi!e her *otaries' as in the case o" the Thugs' are note "or the secrecy o" their cri$es. 4irth=rites' $arriage=rites' "unera! rites (a!! o" b!oo )' hu$an sacri"ice' tab45u6 (es#ecia!!y a$ong the 4ur$ese)' witchcra"t' worshi# o" ancestors' i*ination' an e$ono!ogy are a!$ost uni*ersa! throughout the wi! tribes. In $ost o" the rites the ho!y stone2HA3 #!ays an i$#ortant #art' an in $any o" the tribes ances are a re!igious e6ercise. Descen ants o" the great Ser#ent=race that once ru!e -2Ga3ga ha (4eh2Ga3r)' the 4h2Ga3rs' an Ch2Gi3rus (Cheeroos) are historica!!y o" the greatest i$#ortance' though now but $inor tribes o" 4enga!. The 4h2Ga3rs' an Jo!es' an Ch2Gi3rus $ay once ha*e "or$e one bo y' an ' at any rate' !i7e the !ast' the 4h2Ga3rs are Jo!arian an not Dra*i ian. This is not the #!ace to argue a thesis which $ight we!! be su##orte at !ength' but in *iew o" the su en a $i6ture o" "oreign e!e$ents with the 4rah$anis$ that begins to e6#an at the en o" the Be ic #erio it is a!$ost i$#erati*e to raise the ;uestion whether the 4h2Ga3rs' o" a!! the northern wi! tribes the $ost cu!ti*ate ' whose habitat e6ten e "ro$ Du e (&ora7h#ur) on both si es o" the &anges o*er a!! the istrict between 4enares an )!!ah2Ga3b2Ga3 ' an whose na$e is "oun in the "or$ 4h2Ga3rats as we!! as 4h2Ga3rs' is not one with that great tribe the history o" whose war has been han e own to us in a istorte "or$ un er the na$e o" 4h2Ga3rata (-ah2Ga3bh2Ga3rata). The 4h2Ga3ratas' in ee ' c!ai$ to be )ryans. 4ut is it !i7e!y that a race wou! ha*e co$e "ro$ the Kortheast an another "ro$ the Korthwest' an both ha*e the sa$e na$eP Carnegy be!ie*e ' so stri7ing was the coinci ence' that the 4h2Ga3rats were a 52Ga3+#ut (%in u) tribe that ha beco$e barbaric. 4ut against this s#ea7s the

ty#e' which is not )ryan but Jo!arian.2HO3 So$e in"!uence one $ay su##ose to ha*e co$e "ro$ the $ore inte!!igent tribes' an to ha*e wor7e on %in u be!ie". Me be!ie*e traces o" it $ay sti!! be "oun in the c!assics. 1or instance' the "a$ous 1rog=$ai en' whose ta!e is to! in the -ah2Ga3bh2Ga3rata' re$in s one rather "orcib!y o" the "act that in Du e an Ke#2Ga3! "rog=worshi# (not as tote$) was an estab!ishe cu!t. The ti$e "or this worshi# to 4egin is Dctober< it is i""erent to thun er=worshi# (@u!y' the n45a6ga="east)' an the "rog is subor inate to the sna7e. )n ' again' the sna7e=worshi# that grows so ra#i !y into the %in u cu!t can scarce!y ha*e been unin"!uence by the "act that there are no !ess than thirty sna7e=tribes.2H3 4ut es#ite so$e interesting #oints o" *iew besi es those touche u#on here' etai!s are o" !itt!e a e *a!ue' since it is $ani"est that' whether Jo!arian or Dra*i ian' or' "or the $atter o" that' )$erican or )"rican' the sa$e rites wi!! obtain with the sa$e su#erstition' "or they be!ong to e*ery !an ' to the )ryan ancestor o" the %in u as we!! as to the %in u hi$se!". E*en tote$is$ as a sur*i*a! $ay be sus#ecte in the 8"ish8 an 8 og8 #eo#!e o" the 5ig Be a' as has recent!y been suggeste by D! enberg. In the Kortheast o" In ia $any tribes worshi# on!y $ountains' ri*ers' an -anes' again a trait both Be ic an %in uistic' but not necessari!y borrowe . So$e o" these tribes' !i7e the Jh2Ga3s2Gi3as o" Du e' $ay be o" 52Ga3+#ut escent (the Jhasas o" -anu' X. HH)' but it is $ore !i7e!y that $ore tribes c!ai$ this escent than #ossess it. Me o$it $any o" the triba! custo$s !est one thin7 they are not origina!< "or e6a$#!e' the sy$bo! o" the cross a$ong the 2G)3bors' who worshi# on!y iseases' an whose sy$bo! is a!so "oun a$ong the )$erican In ians< the sun=worshi# o" the Jatties' who $ay ha*e been in"!uence by %in uis$< together with the cu!t o" 4ur$ese tribes too o*ers#rea with 4u his$. 4ut o"ten there is a #ara!!e! so sur#rising as to $a7e it certain that there has been in"!uence. The Kia is (o" the South)' "or e6a$#!e' worshi# on!y the "e$a!e #rinci#!e. -any other tribes worshi# >a&ti a!$ost e6c!usi*e!y. The To as worshi# stone i$ages' bu""a!oes' an e*en cow=be!!s' but they ha*e a ce!ibate #riesthoo V Me o not hesitate to e6#ress our own be!ie" that the >a&ti=worshi# is nati*e an rawn "ro$ si$i!ar cu!ts' an that the ce!ibate #riesthoo ' on the other han ' is ta7en "ro$ ci*i!i(ation. Such a "ate a##ears to ha*e ha##ene in $o ern ti$es to se*era! eities' now ha!" 4rah$ani(e . 1or e6a$#!e' Bet2Ga3!a (worshi##e in $any #!aces) is sai in the De7han to be an avatar' or' #ro#er!y s#ea7ing' a $ani"estation o" Wi*a. Mhat is he in rea!ityP ) nati*e wi! go ' without a te$#!e' worshi##e in the o#en air un er the sha e o" a tree' an in an enc!osure o" stones. @ust such a eity' in other wor s' as we ha*e shown is worshi##e in +ust such a way by the wi! tribes. ) $ono!ith2H63 in the $i !e o" twe!*e stones re#resents this #ri$iti*e Drui ic eity. The stones are #ainte re in "!a$e=sha#e "or a certain istance "ro$ the groun ' with the u##er #ortion #ainte white. )##arent!y there is here a sun=go o" the aborigines. %e is worshi##e in sic7ness' as is Wi*a' an #ro#itiate with the sacri"ice o" a coc7' without the inter*ention o" any #riest. The coc7 to )escu!a#ius (9huic gallinae immolabantur9) $ay ha*e ha the sa$e "unction origina!!y' "or the coc7 is a!ways the sun=bir . Se! o$ is Bet2Ga3!a #ersoni"ie . Mhen he has an i$age (an in the Korth he so$eti$es has te$#!es) it is that o" an ar$!ess an !eg!ess $an< but again he is occasiona!!y re#resente as a giant 8#er"ect in a!! his #arts.82HN3 To the 4rah$an' Bet2Ga3!a is sti!! a $ere "ien ' an #resi es o*er "ien s< nor wi!! they a $it that the re on his stones $eans aught but b!oo . In such a go ' one has a c!ue to the gra ua! intrusion o" Wi*a hi$se!" into 4rah$anic worshi#. )t "irst a $ountain !ightning "ien ' then i enti"ie with 5u ra' a recogni(e eity' then $a e anthro#o$or#hic. There are' es#ecia!!y in the South' a host o" $inor %in u eities' ha!"= ac7now!e ge ' a!! $ore or !ess o" a "ien ish nature in the eyes o" the ortho o6 or e*en o" the Wi*aite. Seen through such eyes they are no !onger recogni(ab!e' but oubt!ess in $any instances they re#resent a cru e "or$ o" nature=worshi# or e$ono!ogy' which has been ta7en "ro$ the cu!t o" the wi! tribes' an is now $ore or !ess thorough!y engra"te u#on that o" their ci*i!i(e neighbors.2H83 Dne o" the $ost interesting' though not re$ar7ab!e' cases o" si$i!arity between sa*age an ci*i!i(e re!igions is "oun in the worshi# o" sna7es an trees.2H93 In the K2Ga3ga or ragon "or$ the !atter

cu!t $ay ha*e been ai e by the ragon=worshi##ing barbarians in the #erio o" the northern con;uest. 4ut in essentia!s not on!y is the sna7e an ragon worshi# o" the wi! tribes one with that o" %in uis$' but' as has been seen' the tatter has a root in the cu!t o" 4rah$anis$ a!so' an this in that o" the 5ig Be a itse!". The #oisonous sna7e is "eare ' but his beauti"u! wa*e=!i7e $otion an the water=habitat o" $any o" the s#ecies cause hi$ to be associate as a i*inity with Baruna' the water=go . Thus in ear!y %in uis$ one "in s sna7e=sacri"ices o" two sorts. Dne is to cause the e6tir#ation o" sna7es' one is to #ro#itiate the$' )#art "ro$ the rea! sna7e' there is re*ere a!so the K2Ga3ga' a beauti"u! chi$erica! creature' hu$an' i*ine' an sna7e=!i7e a!! in one. These are worshi##e by sectaries an by $any wi! tribes a!i7e. The K2Ga3ga tribe o" Chota K2Ga3g#ur' "or instance' not on!y ha three sna7es as its batt!e=ensign' but bui!t a ser#ent=te$#!e.2AC3 Tree an #!ant worshi# is ;uite as anti;ue as is sna7e=worshi#. 1or not on!y is soma a i*ine #!ant' an not on!y oes Ta$a sit in hea*en un er his 8"air tree8 (abo*e' #. 1H9)' but 8trees an #!ants8 are the irect ob+ect o" in*ocation in the 5ig Be a (B. O1. 8)< an the 4rah$anic !aw en+oins u#on the "aith"u! to "!ing an o""ering' bali' to the great go s' to the waters' an 8to the trees8<2A13 as is the case in the house=ritua!. Me sha!! see7' there"ore' "or the origin o" tree=worshi# not in the character o" the tree' but in that o" the #ri$iti*e $in which ei"ies $ountains' waters' an trees' irres#ecti*e o" their nature. It is true' howe*er' that the greater *eneration ue to so$e trees an #!ants has a s#ecia! reason. Thus soma into6icates? an the tulas45i6' 8ho!y basi!'8 has $e icina! #ro#erties' which $a7e it sacre not on!y in the Jrishna=cu!t' but in Sici!y.2AH3 This #!ant is a go ess' an is we annua!!y to the W2Ga3!agr2Ga3$a stone with a great "east.2AA3 So the >am45i6 #!ant is herse!" i*ine' the go ess Wa$2Gi3. )gain' the $ysterious rust!e o" the bo tree' (i(al $ay be the reason "or its es#ecia! *eneration< as its see$ing i$$orta!ity is certain!y the cause o" the re*erence gi*en to the banian. It is not necessary' howe*er' that any $ystery shou! hang about a tree. The #a!$ is ta!!' (Wi*a8s) a>o&a is beauti"u!' an no trees are $ore re*ere . 4ut trees are ho!y (er se. E*ery 8*i!!age= tree8 (abo*e' #. ANO' an -bh2Ga3. ii. L. 1CC) is sacre to the %in u. )n this is +ust what is "oun a$ong the wi! tribes' who re*ere their hut=trees an *i!!age=trees as i*ine' without e$an ing a s#ecia! show o" i*inity. The birth=tree (as in &recian $ytho!ogy) is a!so 7nown' both to %in u sect an to wi! tribe. 4ut here a!so there is no basis o" )ryan i eas' but o" co$$on hu$an e6#erience. The ancestor=tree (tote$) has been notice abo*e in the case o" the &on s' who c!ai$ escent "ro$ trees. The 4h2Ga3rs re*ere the (Wi*aiteV) bilva or bel' but this is a $e icina! tree. The $arriage=tree is uni*ersa! in the South (the tree is the $a!e or "e$a!e ancestor)' an e*en the 4rah$anic we ing' a$ong its secon ary a"ter=rites' is not without the tree' which is a orne as #art o" the cere$ony. Two #oints o" *iew re$ain to be ta7en be"ore the wi! tribes are is$isse . The "irst is that %in u !aw is #ri$iti*e. -aine an Leist both cite !aws as i" any %in u !aw were an orac!e o" #ri$iti*e )ryan be!ie". This $etho is ri#e in wrong conc!usions. -ost o" the $atter is !ega!' but enough gra(es re!igion to $a7e the #oint i$#ortant. E*en with the s7etch we ha*e gi*en it beco$es e*i ent that %in u !aw cannot be unreser*e !y ta7en as an e6#onent o" ear!y 4rah$anic !aw' sti!! !ess o" )ryan !aw. 1or instance' -aine regar s $atriarchy as a !ate 4rah$anic intrusion on #atriarchy' an inner growth.2AO3 To #ro*e this' he cites two !ate boo7s' one being Bishnu' the %in u !aw=gi*er o" the South. 4ut it is "ro$ the Southern wi! tribes that $atriarchy has cre#t into %in uis$' an thence into 4rah$anis$. %ere #re*ai!s the $atriarcha! $arriage>rite' with the "irst es#ousa! to the sna7e=guar e tree that re#resents the $other8s "a$i!y. In $any cases geogra#hica! !i$itations o" this sort #rec!u e the i ea that the custo$ or !aw o" a !aw=boo7 is )ryan.2AL3 The secon #oint o" *iew is that o" the )77a ists. It is c!ai$e by the !ate Lacou#erie' by %ewitt' an by other we!!=7nown writers that a #ri$iti*e race o*erran In ia' China' an the rest o" the wor! ' !ea*ing behin it traces o" a *ance re!igious i eas an other $ar7s o" a higher ci*i!i(ation. Such a cu!t $ay ha*e e6iste ' but in so "ar as this theory rests' as in a $ar7e egree it oes rest' on ety$o!ogy' the resu!ts are worth!ess. These scho!ars i enti"y &an har*a with &an=E en' J2Ga3Zi (4enares) with the !an o" the sons o" Jush< &auta$a with Chinese (8)77a ian8) gut' 8a bu!!'8 etc. )!! this is as "ruit"u! o" unwis o$ as was the guess=wor7 o" Euro#ean sa*ants two centuries ago. Me 7now that the Dasyus ha so$e re!igion an so$e ci*i!i(ation. D" what sort was their barbaric

cu!t' whether 1innish (a!so 8)77a ian8)2A63 or aborigina! with the$se!*es' rea!!y $a7es but !itt!e i""erence' so "ar as the inter#retation o" )ryanis$ is concerne < "or what the )ryans got "ro$ the wi! tribes o" that ay is insigni"icant i" estab!ishe as e6istent at a!!. ) "ew !egen s' the De!uge an the Cos$ic Tree' are c!ai$e as )77a ian' but it is re$ar7ab!e that one $ay grant a!! that the )77a ian scho!ars c!ai$' an sti!! eny that )ryan be!ie" has been essentia!!y a""ecte by it.2AN3 The )77a ian theory wi!! #!ease the$ that cannot reconci!e the 5ig Be a with their theory o" 4rah$anic in"!uence' but the "au!t !ies with the theory. >>>>> FOOTNOTES$ 21ootnote 1? The Dasyus' heathen' or #agans' are by no $eans a who!!y unci*i!i(e $ass to the #oets o" the 5ig Be a. They ha*e wea!th' bui! "orts' an are recogni(e as !i*ing in towns or "orts. Me !earn !itt!e about the$ in 4rah$anic !iterature' e6ce#t that they bury their ea an with the$ their trin7ets. Their gra*es an o!$en gray=stones are sti!! "oun .3 21ootnote H? So$e scho!ars thin7 that the Dra*i ians entere "ro$ the Korthwest !ater than the Jo!arians' an ' #ushing the$ to either si e o" the #eninsu!a' escen e through the$ to the South. The "act that so$e Jo!arian tribes c!ose!y re!ate by !anguage are se#arate (to East an Mest) by hun re s o" $i!es' an ha*e !ost a!! re$e$brance o" their "or$er union' "a*ors this *iew o" a Dra*i ian we ge s#!itting an #assing through the Jo!arian $ass. 4ut a!! here is guess=wor7. The Dra*i ians $ay ha*e been #ushe on by Jo!arians that entere !ater' whi!e the !atter $ay ha*e been s#!it by the )ryan in*asion< an this see$s to us $ore #robab!e because the other theory oes not e6#!ain why the Jo!arians i not go South instea o" ta7ing to the hi!!s o" the East an Mest.3 21ootnote A? The who!e !ist o" these tribes as gi*en by Cust' S&etch of the 7odern Languages of the ,ast Indies' is as "o!!ows? The Jo!arians inc!u e the Sunth2Ga3!s' -un 2Ga3ri Jo!es (Joches)' Jh2Ga3rians' @uangs' Jorwas' Jurs' Sa*2Ga3ras' -ehtos' &a abas' P2Ga3h2Ga3rias< the Dra*i ians inc!u e the tribes ca!!e Ta$i!' Te!ugu' Janarese' -a!ay2Ga3!i$' Tu!u' Ju agu' To a' Jota' Jhon ' &on ' Dr2Ga3on' 52Ga3+$ah2Ga3!i' Jei72Ga3 i' Teru72Ga3!a.3 21ootnote O? The sacri"ices o" the wi! tribes a!! a##ear to ha*e the ob+ect o" #!easing or #!acating the go with "oo ' ani$a! or *egetab!e< +ust as the 4rah$anic sacri"ice is $a e to #!ease' with the secon ary thought that the go wi!! return the "a*or with interest< then that he is boun to o so. Sin is carrie away by the sacri"ice' but this see$s to be $ere!y an e6tension o" the si$#!er i ea< the go con ones a "au!t a"ter an e6#ression o" re#entance an goo =wi!!. Mhat !ies "urther bac7 is not re*ea!e in the ear!y te6ts' though it is easy to $a7e the$ "ruit"u! in 9theories o" sacri"ice.93 21ootnote L? D" course no tribe has what ci*i!i(ation wou! ca!! a te$#!e' but so$e ha*e what answer to it' na$e!y' a "i!thy hut where !i*e the go an his #riest. Tet the &on s use to bui! roa s an irrigate *ery we!!.3 21ootnote 6? The (52Ga3+) &on s were "irst sub ue by the 52Ga3+#uts' an where the %in us an &on s ha*e inter$arrie they are 7nown as 52Ga3+ &on s. Dthers ha*e beco$e the 8-oha$$e an &on s.8 Dtherwise' in the case o" the #ure or 82G)3ssu!8 (the greater nu$ber)' neither %in u nor -oha$$e an has ha $uch in"!uence o*er the$' either socia!!y or re!igious!y. The &on s whi##e the 4ritish in 1818< but since then they ha*e beco$e 8#aci"ie .83 21ootnote N? It is o"ten no $ore than a s$a!! hatchet stuc7 in the be!t' i" they wear the !atter' which in the +ung!e is $ore rai$ent than they are wont to #ut on.3 21ootnote 8? The sna7e in the tree is co$$on to $any tribes' both being tute!ary. The &on s are 8sons o" the "orest

Trees'8 an o" the northern bu!!.3 21ootnote 9? It see$s to us that this "eature nee not be rec7one as a sign o" e6oga$y. It is o"ten' so "ar as we ha*e obser*e ' on!y a stereoty#e "or$ to e6#ress bash"u!ness.3 21ootnote 1C? So$e say earth=god. Thus the account gi*en in @5)S. 18OH' #. 1NH' says 8$a!e earth= go as ancestor'8 but $ost $o ern writers escribe the i*inity as a "e$a!e. So$e o" the Jhon s worshi# on!y earth (as a #eacoc7). This is the #eacoc7 re*ere at the Pongo!.3 21ootnote 11? The &on s a!so ha*e a boun ary=go . &ra*es as boun aries are 7nown a$ong the )ng!o=Sa6ons. Possib!y %er$es as boun ary=go $ay be connecte with the %er$es that con ucts sou!s< or is it si$#!y as thie"=go that he guar s "ro$ the"tP The Jhon #ractice wou! in icate that the cor#se (as so$ething sacre ) $a e the boun ary' not that the boun ary was $a e by running a !ine to a barrow' as is the case in the )ng!o=Sa6on connection between barrow an boun .3 21ootnote 1H? So$e $ay co$#are 4e!!ero#hon V3 21ootnote 1A? Tute!ary eities are o" house' *i!!age' gro*es' etc. The 8%ouse=go 8 is' o" course' o! er than this or than %in uis$. The 5ig Be a recogni(es B2Ga3stosh#ati' the 8Lor o" the %ouse'8 to who$ the !aw (-anu' III. 89' etc.) or ers ob!ations to be $a e. 4ut %in uis$ #re"ers a "e$a!e house=go ess (see abo*e' #. ANO). Min isch connects this Be ic i*inity' B2Ga3stos=#ati' with Besta an %estia. The sa$e scho!ar co$#ares Je!tic vassus0 vassallus' origina!!y 8house=$an8< an *ery ingenious!y e;uates Bassori6 with Be ic vas45a64.m6 r45a6945a6Rvi>45a64.m6 r45a6945a6 ' 87ing o" the house=$en8 (c!an)' !i7e h4.u6s&arlar'8house="e!!ows'8 in Scan ina*ian ( o$esticus' >ou&(tes ). Min isch' .assus und .assallus' in the $ericht. d. &. S8chs. 1esell. 189H' #. 1NO.3 21ootnote 1O? That is to say' a ea $an8s s#irit goes to hea*en' or is re=born who!e in the tribe' or is re=born isease (anywhere' this is #ena! isci#!ine)' or "ina!!y is annihi!ate . @ust!y $ay one co$#are the 4rah$anic i*ision o" the -anes into se*era! c!asses' accor ing to their estination as con itione by their $anner o" !i*ing an e6it "ro$ !i"e. It is the sa$e i ea ra$i"ying a !itt!e i""erent!y< not a case o" borrowing' but the growth o" two si$i!ar see s. Dn the other han ' the un= )ryan octrine o" trans$igration $ay be ue to the be!ie" o" nati*e wi! tribes. It a##ears "irst in the Wata#atha' but is hinte at in the 8#!ant=sou!s8 o" the 5B. (abo*e' ##. 1OL'HCO'OAH)' #ossib!y in 5B. I. 16O. AC'A8< 4:t!ing7' loc. cit.' 189A' #. 88.3 21ootnote 1L? This tribe now i*i es with the Lur7a Jo!es the #ossession o" Chota Kag#ur' which the !atter tribe use to co$$an entire. The Dr2Ga3ons regar the Lur7a Jo!es as in"eriors. Co$#are @5)S. 1861' #. ANC "". They are so$eti$es erroneous!y grou#e with the Jo!es' ethnogra#hica!!y as we!! as geogra#hica!!y. 5is!ey' Tribes and 'astes of $engal' #. XXXII.3 21ootnote 16? So$ething !i7e this is recor e by 4rinton' 7yths of the HeE %orld' #. HOA' as the be!ie" o" an )$erican tribe' which ho! s that the "ate o" the ea e#en s on the $anner o" eath' the "unera! rites' or 9so$e such arbitrary circu$stance9 (as in &reece).3 21ootnote 1N? Co$#are the e#ic 8-ouse=#eo#!e'8 -2Gu3shi7as' as we!! as )#o!!o8s $ouse. Possib!y another %in u $ar7 o" sectarianis$ $ay be trace to the wi! tribes' the use o" *er$i!ion $ar7ings. This is the $ost i$#ortant e!e$ent in the 4enga! we ing rite (5is!ey).3 21ootnote 18? )bo*e the Sunth2Ga3!s' who inhabit the +ung!e an !ower s!o#es o" the 52Ga3+$ah2Ga3! hi!!s' !i*e the P2Ga3h2Ga3r2Gi3as' who ne*er te!! a !ie (it is sai )' an whose re!igion in so$e as#ects is worth noticing. They be!ie*e in one go (o*er each *i!!age go )' who create se*en brothers to ru!e earth. The P2Ga3h2Ga3r2Gi3as escen "ro$ the e! est o" these brothers. They be!ie*e in trans$igration' a "uture state' an orac!es. 4ut it is ;uestionab!e whether they ha*e not been e6#ose to 4u histic in"!uence' as 84u o &osain8 is the na$e o" the su#re$e (sun=)go .3 21ootnote 19? In the ninth century Drissa was "or$e o" the territories o" Jhon s' Jo!es' an Sa*2Ga3ras. In the o! grou#ing o" tribes these' together with the &on s an 4hi!s' were the 9"i*e chi! ren o" the soi!9 between the Bin hya $ountains' the east chain o" the &h2Ga3ts' an the $outh o" the &o 2Ga3*ar2Gi3 to the centre o" the *a!!ey o" the Kerbu a. The !ast $entione tribe o" 4hi!s

(4hee!s) is a!$ost e*oi o" nati*e re!igion' but is #articu!ar!y note "or truth' honesty' an "i e!ity. @5)S. 18OO' ##. 181' 189' 19H< 18LH' #. H16 "". It is an ancient race' but its origin is not certain.3 21ootnote HC? Trees are re*ere by the 4rah$ans a!so' as by the )$erican In ians. Schoo!cra"t' i. A68. The tree=s#irit is an a *ance on this (4rah$anic an %in uistic).3 21ootnote H1? Thus the 4hi!s8 we ing is si$#!y a $utua! #ro$ise un er the sing45a6 tree. These sa*ages' howe*er' !i*e together on!y so !ong as they choose. Mhen the "a$i!y se#arates' the "ather ta7es the e! er chi! ren' an the $other ta7es the younger ones. They are #o!yga$ous. It is "ro$ this tribe that the worshi# o" )ghor2Gi3' the Bin hya "ien ' acce#te as a "or$ o" J2Ga3!2Gi3' was intro uce into Wi*aite worshi#. )t #resent their re!igion is a $i6ture o" %in u an nati*e su#erstition. Thus' !i7e the &on s' they worshi# stone i$ages o" go s #!ace in a circ!e' but they recogni(e a$ong these go s se*era! o" the %in u i*inities.3 21ootnote HH? 5owney' %ild Tribes' #. 19O. The goose=tote$ o" the Sunth2Ga3!s is a!so 4rah$2Ga38s sign. )s Bishnu is carrie on an eag!e' an Wi*a on a bu!!' so 4rah$2Ga3 ri es a goose (or "!a$ingo). The 8ten ancestors8 e$an e o" the 4rah$an #riest were origina!!y on the $other8s si e as we!! as on the "ather8s. Meber' !45a69as45u6ya' #. N8. The $atriarcha! theory is' howe*er' southern. (Co$#are the ob!ations to the ancestresses in Bishnu8s !aw=boo7' NO.)3 21ootnote HA? The $arriage=stone' as in the %in u rite is ;uite co$$on. D" !esser su#erstitions the tab45u6' ana!ogous to the a*oi ance o" un!uc7y na$es a$ong the %in us' $ay be $entione . 1rien shi# a$ong gir!s is ce$ente by a re!igious cere$ony. )"ter this' a$ong the Dr2Ga3ons' the two a*oi each other8s na$e' ca!!ing each other on!y 8$y "!ower8 or 8$y $eet=to=s$i!e8 (5owney). In this tribe e6oga$y is 8$ore res#ectab!e'8 but not necessary. The gir!s are genera!!y bought' an ha*e "i6e #rices' but we ha*e seen the custo$ary #rice (twenty="i*e #igs) cite on!y "or )ssa$ a$ong the -eeris. I" one $an cannot #ay so $uch' se*era! unite' "or #o!yan ry #re*ai!s a!! through the northern tribes (@5)S. XI. A8)' an e*en in the Pun+2Ga3b.3 21ootnote HO? Sherring (@5)S. B. AN6) says eci e !y that 4h2Ga3rs' or 4h2Ga3rats' an Ch2Gi3rus cannot be )ryans. This artic!e is one "u!! o" interesting etai!s in regar to the high cu!ti*ation o" the 4h2Ga3rat tribe. They bui!t !arge stone "orts' i$$ense subterranean ca*erns' an $a e enor$ous bric7s "or tan7s an "orti"ications (19 X 11 X H=1gH inches)' the "or$er being bui!t regu!ar!y to east an west (sura9bedi). Dne o" their chie" cities !ay "i*e $i!es west o" -ir(2Ga3#ur' an co*ere se*era! $i!es' entire!y surroun ing the Puranic city o" Bin hyaca!' bui!t in the $i st o" it. Si6 or se*en hun re years ago the 4h2Ga3rs he! Du e an 4enares. Carnegy8s o#inion is gi*en in his !aces0 Tribes0 and 'astes of the Province of *ude (Du h). The 4h2Ga3rs' says E!!iot' 'hronicles of *onayo' bui!t a!! the towns not en ing in (ur' moE' or 45a6b45a6d (%in u' -ongo!' -oha$$e an). Their sacra (tote$sP) are the ba$boo' bel=tree' tortoise' an #eacoc7.3 21ootnote HL? @5)S. XII. HH9< I). XXII. H9A.3 21ootnote H6? )$ong the southern Jo ers the o!$en "or$ gra*e=stones< #erha#s the re!igious e$#!oy$ent o" the$ in this wise !e to the i ea o" the go =stone in $any cases< but it is i""icu!t to say in $ono!ith=worshi# whether the stone itse!" be not a go < not a "etish' "or (as has been sai by others) a "etish is a go on!y so !ong as he is regar e as being use"u!' an when shown to be use!ess he is "!ung away< but a go =stone is a!ways i*ine' whether it grants #rayers or not.3 21ootnote HN? Mi!son8s note to Ste*enson8s escri#tion' @5)S. 18A8' #. 19N. The e#ic isease=go s are not uni;ue. The on!y go 7nown to the )n a$an Is!an ers (4ay o" 4enga!) was a isease= e*i!' an this is "oun as a subor inate eity in $any o" the wi! tribes.3 21ootnote H8? In the current Indian AntiAuary there is an e6cee ing!y interesting series o" #a#ers by the !ate @u ge 4urne!! on De*i!=worshi#' with i!!ustrations that show we!! the character o" these !ower ob+ects o" worshi#.3 21ootnote H9? The stan ar wor7 on this sub+ect is 1ergusson8s Tree and Ser(ent %orshi(' which aboun s in interesting "acts an angerous!y ca#ti*ating "ancies.3

21ootnote AC? @5)S. 18O6' #. OCN. The ensign here $ay be tote$istic. In %in uis$ the e#ic shows that the stan ar s o" batt!e were o"ten sur$ounte with signa an e""igies o" *arious ani$a!s' as was the case' "or e6a$#!e' in ancient &er$any. Me ha*e co!!ecte the $ateria! on this #oint in a #a#er in @)DS. XIII. HOO. It a##ears that on to# o" the "!ag=sta"" i$ages were #!ace . Dne o" these is the )#e=stan ar < another' the 4u!! stan ar < another' the %oar=stan ar . )r+una8s sign was the )#e (with a !ion8s tai!)< other heroes ha #eacoc7s' e!e#hants' an "abu!ous $onsters !i7e the >arabha. The )#e is o" course the go %anu$an< the 4oar' Bishnu< the 4u!!' Wi*a< so that they ha*e a re!igious bearing "or the $ost #art' an are not tote$istic. So$e are #ure!y "anci"u!' a bow' a swan with be!!s' a !i!y< or' again' they are signi"icant o" the heroe8s origin (Drona8s 8#ot8). Trees an "!owers are use as stan ar s +ust !i7e beasts. Es#ecia!!y is the #a!$ a "a*orite e$b!e$. These signa are in a ition to the batt!e="!ags (one o" which is b!ue' carrie with an ensign o" "i*e stars). Dn the #!ants co$#are Mi!!ia$s' $rahmanism and #induism' #. AA8.3 21ootnote A1? 2G)3#asta$bo' H. H. A. HH< -anu' III. 88.3 21ootnote AH? Bu!e a(ud Mi!!ia$s.3 21ootnote AA? ib. The 5ig Be a' X. 81. O' 7nows a!so a 8tree o" creation.83 21ootnote AO? ,arly LaE and 'ustom' #. NA "".3 21ootnote AL? Thus it is co$$on )ryan !aw that' on the birth o" a chi! ' the $other beco$es i$#ure "or ten ays' either a!one or with the "ather. 4ut the !atter8s i$#urity is on!y no$ina!' an is re$o*e by bathing (-anu' B. 6H' an others). 42Ga3u h2Ga3yana a!one states that 9accor ing to so$e9 on!y the "ather beco$es i$#ure (1. L. 11. H1). This is the custo$ o" a !an escribe by )#o!!onius 5ho ius (II. 1C1Cd' 9where' when wo$en bear chi! ren' the $en groan' go to be ' an tie u# the hea < but the wo$en care "or the$.9 Tet 42Ga3u h2Ga3yana is a Southerner an a !ate writer. The custo$ is !ega!i(e on!y in this writer8s !aws. %ence it cannot be cite as 4rah$anic or e*en as )ryan !aw. It was #robab!y the custo$ o" the Southern ha!"=%in ui(e en*iron$ent.3 21ootnote A6? )$erican In ians are a!so Dra*i ian' because both ha*e tote$sV2> un7nown sy$bo!33 21ootnote AN? 1or the )77a ist theory $ay be consu!te Lacou#erie in the $abylonian and *riental !ecord' i. 1' HL' L8< iii. 6H "".< *. OO' 9N< *i. 1 "".< %ewitt' in re*iewing 5is!ey8s Tribes and 'astes of $engal' @5)S. 189A' #. HA8 "". See a!so Sayce8s #ibbert Lectures. Dn the De!uge an Tree o" Li"e' co$#are the $abylonian and *riental !ecord' i*. 1L an H1N.3 >>>>>

CHAPTER +I+.
INDIA AND THE WEST.

I" in %in uis$' an e*en in 4rah$anis$' there are certain traits which' with so$e *erisi$i!itu e' $ay be re"erre to the i$$e iate en*iron$ent o" these re!igions' how stan s it in res#ect o" that wi er circ!e o" in"!uence which is re#resente by the #eo#!es o" the MestP Mith Egy#t an Phoenicia' In ia ha intercourse at an ear!y ate' but this a##ears to ha*e been restricte to $ercanti!e e6change< "or In ia ti!! *ery !ate was a""ecte neither by the !iterature nor by the re!igion o" Egy#tians or Syrians.213 D" a $ore irect sort see$ to ha*e been the re!ations between In ia an 4aby!on' an the "or$er $ay owe to the !atter her !ater astrono$y' but no e"initi*e #roo" e6ists (or e*en any great historica! #robabi!ity) that 4aby!on ga*e In ia e*en !egen ary a itions to her nati*e wea!th o" $yths.2H3 1ro$ the Iranians the %in us #arte too ear!y to recei*e "ro$ Qoroastrianis$ any in"!uence. Dn the contrary' in our o#inion the re!igion o" Qoroaster bu e "ro$ a branch ta7en "ro$ In ic soi!. E*en where Persian in"!uence $ay' with #ro#riety' be sus#ecte ' in the !ater In ic worshi# o" the sun' In ia too7 no new re!igion "ro$ Persia< but it is *ery #ossib!e that her own anti;ue an #reser*e he!io!atry was ai e ' an ac;uire new strength "ro$ $ore $o ern contact

with the sun=worshi##ers o" the Mest. D" Iranian in"!uence in ear!y ti$es' a!ong the !ine o" %in u re!igious e*e!o#$ent' there is scarce!y a trace' a!though in LC9 4.C. Darius8s genera! con;uere the !an about the In us.2A3 4ut the $ost (ea!ous a *ocate o" Persia8s #restige can "in !itt!e to su##ort his c!ai$s in #re=4u histic 4rah$anic !iterature' though such c!ai$s ha*e been $a e' not on!y in res#ect o" the #osition o" secon ary i*inities' but e*en as regar s eschato!ogica! conce#tions. It is not so easy to re"ute an i$#robab!e historica! theory as it is to #ro#oun it' but' on the other han ' the onus (robandi rests u#on hi$ that #ro#oun s it' an ti!! now a!! argu$ents on this #oint ha*e resu!te on!y in increasing the nu$ber o" un#ro*e hy#otheses' which the historian shou! $ention an $ay then is$iss. The Korthern ynasty that ru!e in In ia in the si6th century see$s to ha*e ha a han in s#rea ing Iranian sun=worshi# beyon the In us' but we oubt whether the ra ica! e""ect o" this o$inion an its be!ie" (it is escribe by Jos$as' an Egy#tian tra*e!!er o" the ti$e) is as great as has been c!ai$e .2O3 1ro$ &reece' the %in us recei*e architectura! esigns' nu$is$atic' an #erha#s a "ew !iterary hints' but they got thence neither re!igious $yths' nor' with the #ossib!e e6ce#tion o" the cu!t o" the !ater Lo*e=go an "resh encourage$ent to #ha!!ic =worshi#' new rites<2L3 though they $ay ha*e borrowe so$e "ab!es' an one e*en hears o" a 4u histic 7ing en ea*oring to buy a so#hist o" )ntiochus. 4ut there is no groun "or assu$ing #hi!oso#hica! in"!uence on 4rah$anis$. Christianity ca$e !ate into the re!igious !i"e o" In ia' an as a octrine $a e u#on her no ee# or !asting i$#ression. Certain etai!s o" Christian story ha*e been wo*en into the !egen s o" Jrishna' an so$e scho!ars be!ie*e that the $onotheistic worshi##ers e#icte in the #seu o=e#ic were Christians. 4ut in res#ect o" the !atter #oint it is enough to say that this account o" "oreign be!ie" ha no new $onothei(ing e""ect u#on the #antheis$ o" In ia< the strange (unbrah$anic) go was si$#!y acce#te as Bishnu. Kor o we be!ie*e that the "aith= octrine o" %in u sectarianis$ an the trinitarianis$ o" In ia were eri*e "ro$ Christian sources. 4ut it $ust be a $itte to be historica!!y #ossib!e that the cree o" the Christians' 7nown to the %in us o" the si6th an se*enth centuries' $ay ha*e suggeste to the !atter the i ea o" the trinity as a $eans o" a +usting the c!ai$s o" 4rah$anis$' Jrishnais$' an Wi*ais$.263 4ut "ro$ the -oha$$e an In ia has ta7en $uch' a!beit on!y in the !ast "ew centuries. Mhen )!e6an er entere In ia there were sti!! two bo ies o" In ic #eo#!e west o" the In us. 4ut the tren was eastwar ' as it ha been "or centuries' an the "irst inroa o" the -oha$$e an ha !itt!e "urther e""ect than to sei(e a !an "orsa7en by )ryans an gi*en o*er to the hor es o" the Korth. The "oun ation o" the new e$#ire was not !ai ti!! the #er$anent occu#ation o" the Pun+2Ga3b an anne6ation o" Lahore in 1CHH=HA. In the thirteenth century a!! %in ustan ac7now!e ge the authority o" the s!a*e su!tan o" De!hi.2N3 )7bar ie in 16CL. 4y the en o" the century the -ogu! ru!e was bro7en< the -ahratta #rinces beca$e i$#eria!. It is now +ust in this #erio o" -oha$$e an #ower when arise the eistic re"or$ing sects' which' as we ha*e shown' were surroun e with eists an trinitarians. %ere' then' we raw the !ine across the inner e*e!o#$ent o" In ia8s re!igions' with Jab2Gi3r' K2Ga3na7' D2Ga3 u' an #erha#s e*en 4asa*a. In the #hi!oso#hy o" the age that succee s the e#ic there are but two #hases o" re!igion' #antheis$ "or the wise' a $ore or !ess eistic #o!ytheis$ "or the *u!gar283 (in iso!ate cases $ay be a e the $onotheis$ o" certain scho!astic #hi!oso#hers)< an so In ic re!igion continue ti!! the a *ent o" Is!a$is$. Ke*erthe!ess' though un er -oha$$e an in"!uence'293 the $ost thought"u! s#irits o" In ia recei*e $onotheis$ an ga*e u# #antheis$' yet was the re!igious attitu e o" these thin7ers not a*erse "ro$ that ta7en by the San7yan #hi!oso#hers an by the ear!ier #antheists. 1ro$ a #hi!oso#hica! #oint o" *iew one $ust' in ee ' se#arate the two. 4ut a!! these' the ,nitarian %ariharaist' the rea! #antheist o" the ,#anisha s' who co$#!ete the wor7 o" the Be ic ;uasi=#antheist' an the circ!e that co$#rises Jab2Gi3r' K2Ga3na7' an D2Ga3 u' were unite in that they stoo against encirc!ing #o!ytheis$. They were re!igious!y at one in that they ga*e u# the cu!t o" $any i*inities' which re#resente res#ecti*e!y nature=worshi# an "ien =worshi# (with beast=worshi#)' "or the worshi# o" one go . There"ore it is that' whi!e nati*e a *ance sto#s with the -oha$$e an con;uest' one $ay yet c!ai$

an uninterru#te #rogress "or the higher In ic re!igion' a continua! e!e*ation o" the thoughts o" the wise< a!though at the sa$e ti$e' besi e an be!ow this' there is the circ!e o" !ower be!ie"s that continua!!y re*o!*es u#on itse!". 1or in the (o:!atry21C3 an #o!ytheis$ that a ores $onsters to= ay it is i""icu!t to see a "or$ o" re!igion higher in any res#ect than that $ore si$#!e nature=#o!ytheis$ which "irst obtaine .2113 This !ower as#ect o" In ic re!igions hinges historica!!y on the re!ation between the acce#te cu!ts o" %in uis$21H3 an those o" the wi! tribes. Me cannot *enture to $a7e any state$ents that wi!! cast u#on this ;uestion $ore !ight than has been thrown by the abo*e account o" the !atter cu!ts an o" their #oints o" contact with %in uis$. It $ay be ta7en "or grante that with the entrance into the bo y #o!itic o" a c!ass co$#ose o" *an;uishe 21A3 or *an;uishing nati*es' so$e o" the re!igion o" the !atter $ay ha*e been recei*e a!so. Such' there is e*ery reason to be!ie*e' was the origina! worshi# o" Wi*a as War*a' 4ha*a' an o" Jrishna< in other wor s' o" the "irst "eatures o" $o ern sectarian %in uis$' though this has been so in"!uence by )ryan ci*i!i(ation that it has beco$e an integra! #art o" %in u re!igion.21O3 4ut' again' "or a "urther ;uestion here #resents itse!"' how $uch in In ia to= ay is )ryanP Me are inc!ine to answer that *ery !itt!e o" b!oo or o" re!igion is )ryan. So$e #riest!y "a$i!ies 7ee# #erha#s a strain o" )ryan b!oo . 4ut %in u !iterature is not a"rai to state how $any o" its authors are o" !ow caste' how $any o" its #riests were begotten o" $i6e $arriages' how $any "or$e !ow connections< whi!e both !egen ary an #ro#hetic (e: (ost facto) history s#ea7 too o"ten o" s!a*e= 7ings an the e*i! ti$es when !ow castes wi!! reign' "or any un#re+u ice #erson to oubt that the %in u #o#u!ation' e6c!u ing $any #ure #riests but inc!u ing $any o" the #riests an the 52Ga3+#uts (8sons o" 7ings8)' re#resents )ryanhoo e*en !ess than the be!ie" o" the 5ig Be a re#resents the #ri$iti*e re!igion< an how !itt!e o" aborigina! )ryan "aith is re"!ecte in that wor7 has been shown a!rea y. )s one re*iews the #ost=Be ic re!igions o" ci*i!i(e In ia he is i$#resse with the "act that' heterogeneous as they are' they yet in so$e regar s are so a!i7e as to #resent' when contraste with other be!ie"s' a ho$ogeneous who!e. ) certain uni;ueness o" re!igious sty!e' so to s#ea7' i""erentiates e*ery e6#ression o" In ia8s theoso#hy "ro$ that o" her Mestern neighbors. Mhat is co$$on an wor! =wi e in the "or$s o" In ic "aith we ha*e shown in a #re*ious cha#ter. 4ut on this uni*ersa! "oun ation In ia has erecte $any in i*i ua! te$#!es' te$#!es bui!t a"ter esigns which are not uni"or$' but are a!! se!"=s7etche ' an there"ore #ecu!iar to herse!". In each o" these $enta! houses o" &o there is re*ea!e the sa$e is#osition' an that is#osition is necessari!y i entica! with that e6#resse in her #ro"ane artistry'21L3 "or the "or$ o" re!igion is as $uch a $atter o" nationa! taste as is that which is e$bo ie in !iterature' architecture' an #ainting. )n this taste' as e6#resse in re!igion' iso!ates 4rah$anic an %in uistic In ia' #!acing her a#art' both "ro$ the g!oo$ o" Egy#t an the grace o" &reece< e*en as in her ear!iest recor s she shows herse!" in i*i ua!' as contraste with her )ryan 7ins"o!7. Li7e Egy#t' she "ee!s her ea e*er aroun her' an her cu!t is tinge with ar7ness< but she is "on o" #!easure' an see7s it e!irious!y. Li7e &reece' she !o*es beauty' but she !o*es $ore to ecorate it< an again' she re+oices in her go s' but she re+oices with "ear< "ear that o*erco$es reason' an #ictures such horrors as are con+ure u# by the wi! !ea#s o" an uncurbe "ancy. 1or an i$agination that 7nows no !et has run away with e*ery "or$ o" her inte!!ectua! #ro ucti*ity' theoso#hy as we!! as art. This is #erce#tib!e e*en in her ritua!istic' scienti"ic' an #hi!oso#hica! syste$s< "or though it is an e!e$ent that at "irst see$s incongruous with such syste$s' it is yet in rea!ity the "actor that has #ro uce the$. Co$#!e6' *arie ' $inute' e6act' as are the etai!s which she !o*es to e!aborate in a!! her wor7' they are the resu!t o" this sa$e un"ettere i$agination' which "o!!ows out e*ery "ancy' #!ease with the$ a!!' e6aggerating e*ery #resent interest' uncon"ine by es#ecia! regar "or what is essentia!.2163 This is a hea*y charge to bring' nor can it be #asse o*er with the usua! re$ar7 that one $ust acce#t In ia8s canon as authoritati*e "or herse!"' "or the taste o" cos$o#o!itan ci*i!i(ation is the on!y nor$ o" +u g$ent' a nor$ acce#te e*en by the %in us o" the #resent ay when they ha*e !earne what it is. 4ut we o not bring the charge o" e6tra*agance "or the sa7e o" co$#aring In ia un"a*orab!y with

the Dcci ent. Con"ining ourse!*es to the historica! $etho o" treat$ent which we ha*e en ea*ore hereto"ore to $aintain' we wish to #oint out the i$#ortant bearings which this inte!!ectua! trait has ha u#on the !esser #ro ucts o" In ia8s re!igious acti*ity. Through the who!e e6tent o" re!igious !iterature one "in s what are a##arent!y rare an *a!uab!e bits o" historica! in"or$ation. It is these which' "ro$ the #oint o" *iew to which we ha*e +ust re"erre ' one $ust !earn to esti$ate at their rea! worth. In nine cases out o" ten' these see$ing truths are ue on!y to the !ight i$agination o" a subse;uent age' #!aying at wi!! o*er the recor s o" the #ast' an see7ing by a $enta! ca#er to !ea# o*er what it "ai!s to un erstan . To the Drienta! o" an age sti!! !ater a!! the "acts e ucib!e "ro$ such state$ents as are e$bo ie in the hoary !iterature o" anti;uity a##ear to be historica! ata' an ' i" $ystic in tone' these state$ents are to hi$ an o! re*e!ation o" #ro"oun est truth. 4ut the Dcci enta!' who recogni(es no hi en wis o$ in #a!#ab!e $ysti"ication' shou! hesitate a!so to acce#t at their "ace *a!ue such historica! notes as ha*e been ra"te by the sa$e #riest!y han . Kor wou! we con"ine the a##!ication o" this #rinci#!e to the out#ut o" e6tant 4rah$anic wor7s. The sa$e truth cuts right an !e"t a$ong $any utterances o" the Be ic seers an a!! the theories bui!t u#on the$. To #ic7 out here an there an i(se di:it o" one o" the !ater "anci"u! Be ic #oets' who !i*e in a #erio as 4rah$anic (that is' as ritua!istic) as is that which is re#resente by the actua! ritua!=te6ts' an atte$#t to reconstruct the origina! "or$ o" i*inities on the basis o" such *agaries is use!ess' "or it is an unhistorica! $etho which ignores ancient con itions. In !ess egree' because here the con itions are $ore ob*ious' oes this a##!y to the re!igious inter#retation o" the great bo y o" !iterature which has conser*e "or #osterity the beginnings o" %in uis$. 4ut u#on this we ha*e a!rea y ani$a *erte ' an now nee on!y range this !iterature in !ine with its #re ecessors. Kot because the e#ic #ictures Jrishna as $a7ing obeisance to Wi*a is Jrishna here the un e*e!o#e $an=go ' who re#resents but the beginning o" his (!ater) greatness' an is sti!! sub+ect to the o! er Wi*a. Dn the contrary' it is the e#ic8s !ast e6tra*agance in regar to Wi*a (who has a!rea y bowe be"ore the great i$age o" Jrishna=Bishnu) that e$an s a "urious counter=b!ast against the ri*a! go . It is the Wi*aite who says that Jrishna=Bishnu bows< an because it is the Wi*aite' an because this is the nationa! $o e o" e6#ression o" e*ery sectary' there"ore what the Wi*aite says is in a!! #robabi!ity historica!!y "a!se' an the sober historian wi!! at !east not isco*er 8the ear!ier Jrishna8 in the Jrishna #ortraye by his ri*a!8s sate!!ites. 4ut when one co$es to the $o ern sects' then he has to e#!ore not so $uch the !ac7 o" historica! ata as the grotes;ue "or$ into which this sa$e o*er=*i*i i$agination o" the %in u has bui! e his go s. )s the scienti"ic syste$s grow $ore an $ore "anci"u!!y' etai!e ' an as the !iturgy "!owers out into the $ost e6traor inary b!oo$ o" weir !egen ' so the i$ages o" the go s' to the eye in their te$#!es' to the $in in the escri#tions o" the$' ta7e to the$se!*es the $ost uncouth etai!s i$agine by a curious "ancy. This go is an ascetic< he $ust be #ortraye with the ascetic8s hair' the ascetic8s wi! a##earance. %e 7i!!s< he $ust be e#icte as a $onster' e*ery trait e6aggerate ' e*ery concei*ab!e horror etai!e . This go s#orte with the she#her esses< he $ust ha*e !o*e=a *entures re!ate in "u!!' an be worshi##e as a ar!ing go o" !o*e< an in this worshi# a!! $ust be #icture in e6cess' that wea7er $orta! #ower $ay stri*e to a##reciate the $agnitu e o" the i*ine in e*ery "ine etai!. These traits are those o" !ate Be is$' 4rah$anis$' an %in uis$. 4ut how $ar7e is the contrast with the ear!ier Be ic ageV The grotes;ue "ancy' the !o*e o" $inutiae' in a wor ' the e6tra*agance o" i$agination an unreason are here absent' or #resent on!y in hy$ns that contrast *i*i !y with those o" the o! er tone. This o! er tone is )ryan' the !ater is %in u' an it is another #roo" o" what we ha*e a!rea y e$#hasi(e ' that the %in ui(ing in"!uence was "e!t in the !ater Be ic or 4rah$anic #erio . There is' in ee ' a!$ost as great a gu!" between the Dawn=hy$ns an the Wata#atha as there is between the !atter an the Pur2Ga3nas. Dne $ay rest assure that the #er*erte !ater taste re#ro uces the a *ance o" %in u in"!uence u#on the )ryan $in e6act!y in #ro#ortion to the enor$ity is#!aye .

Dn the other han ' "ro$ the #oint o" *iew o" $ora!ity' 4rah$anic re!igion is not in any way in i*i ua!. The race' whether )ryan or %in uistic' ha as "ragi!e *irtue as ha*e other "o!7s' an shows the sa$e tentati*e e""orts to beco$e #urer as those which characteri(e e*ery nationa! a *ance. There is' #erha#s' a !itt!e too $uch "or$a! insistence on *eraciousness' an one is rather inc!ine to sus#ect' es#ite -I!!ers bra*e e"ence o" the %in u in this regar ' that !ying ca$e *ery natura!!y to a #eo#!e whose !aw=gi*ers were so continuous!y har#ing on the beauty o" truth. The *icious caste=syste$ necessari!y sche u!e i$$ora!ity in accor ance with the caste or er' as certain cri$es in other countries are esti$ate accor ing to the race o" the sinner rather than accor ing to any abstract stan ar . In the $atter o" #rece#t we 7now no better $ora! !aws than those #ro$u!gate by the 4rah$ans' but they are the !aws that e*ery #eo#!e e*o!*es "or itse!". 5e!igious i$$ora!ity' the e6cess o" Wa7ti worshi#' is a!so not #ecu!iar to the %in u. I" one as7 how the $ora!ity o" In ia as a who!e co$#ares with that o" other countries' we re#!y that' inc!u ing re!igious e6cesses' it stan s !e*e! with the #ersona! $ora!ity o" &reece in her best ays'21N3 an that without the re!igious!y sensua! (%in u) e!e$ent' it is nominally on a #ar with that o" Lon on or Kew Tor7. There are goo an ba $en' an these $a7e goo an ba coteries' which stan insi e the #a!e o" a re!igious #ro"ession. There is not $uch theoretica! i""erence. 1ew o" the o! er go s are *irtuous' an 5ight' e*en in the 5ig Be a' is the $ora! #ower' that is' 5ight as Dr er' correct beha*ior' the #rototy#e both o" ritua! an o" 45a6c45a6ra0 custo$' which ru!es the go s. In the !aw=court the go s are a $ora! grou#' an two o" the$' Baruna an )gni' hate res#ecti*e!y the sins o" a u!tery an untruth. In the !aw it is' howe*er' Dhar$a an the 1ather=go or his ia ochos' who' han ing own hea*en!y #rece#ts' gi*es a!! $ora! !aws' though it $ust be con"esse that the 1ather=go is a!$ost the !ast to care "or $ora!ity. )n #ure 4rah$anis$ sto#s with 4rah$2Ga3. In $o ern %in uis$' to 7i!!' !ust' stea!' rin7' so "ar "ro$ o""en ing' $ay #!ease a go that is a$orous' or b!oo thirsty' or' !i7e Wi*a' is 8the !or o" thie*es.8 -ora!ity here has &o hi$se!" against it. In the 5ig Be a' to sin is $ere!y to is#!ease a go . 4ut e*en in 4rah$anis$' as in 4u his$' there is not that inti$ate connection between goo ness an go ness that obtains in Christianity. The 4rah$an' !i7e the 4u hist' was se!"=contro!!e ' in or er to e6ert contro! u#on the go s an the course o" his own "uture !i"e. %e not on!y' as is #erha#s the case e!sewhere' was $ora! with an u!terior $oti*e' but his $ora! co e !ac7e the i*ine han . It was "e!t as a syste$ which he a##!ie to hi$se!" "or his own goo . %e i not assu$e that he o""en e a go by not "o!!owing it' e6ce#t in two s#ecia! cases' as in sins against )gni an Baruna. ,!terior $oti*es are e#recate ' but because he that see7s absor#tion into &o $ust ;uit esires.2183 Me ha*e sai that the $ora! co e o" the %in us at its best see$s to be on a #ar with the best as "oun e!sewhere. Kot to !ie' not to stea!' not to in+ure another i!!ega!!y'2193 to be bra*e' to be !oya!' to be hos#itab!e'/these are the "actors o" its ear!y an !ate !aw. In certain !ate cases $ay be a e 8to be se!"=restraine .8 4ut i" these !aws be co$#are with those o" the sa*age races it wi!! be "oun that $ost o" the$ are a!so "actors o" #ri$iti*e ethics. There"ore we say that the %in u co e as a who!e is sa*age an anti;ue' an that' e6c!u ing re!igious e6cess an ebauchery' it is on a #ar with the $o ern ethica! co e on!y no$ina!!y. In rea!ity' howe*er' this sa*age an ancient co e is not on a !e*e! with that o" to= ay. )n the reason is that the i ea! o" each is i""erent. In the sa*age an o! = wor! conce#tion o" $ora!ity it is the i ea! *irtue that is re#resente by the co e. It was istinct !au ation to say o" a $an that he i not !ie' or stea!' an that he was hos#itab!e.2HC3 4ut to= ay' whi!e these "actors re$ain to "or$u!ate the co e' they no !onger re#resent i ea! *irtue. Kay rather' they are but the assu$e base o" *irtue' an so thorough!y is this assu$e that to say o" a gent!e$an that he oes not !ie or stea! is not #raise' but rather an insu!t' since the i$#utation to hi$ o" what is but the *irtue o" chi! ren is no !onger an enco$iu$ when a##!ie to the a u!t' who is su##ose to ha*e #asse the #oint where the"t an !ying are $ora! te$#tations' an to ha*e reache a #oint where' on the basis o" these sa*age' anti;ue' an now chi! ish *irtues' he stri*es "or a higher $ora! i ea!. )n this i ea! o" to= ay' which $a7es "air=$in e ness' !ibera!ity o" thought' an a!truis$ the res#ecti*e re#resentati*es o" the sa*age *irtues o" $anua! honesty' truth=s#ea7ing' an hos#ita!ity' is +ust what is !ac7ing in the $ore #ri$iti*e i ea! "or$u!ate in the co e o" sa*ages an o" the 4rah$an a!i7e.2H13 It is not "oun at a!! a$ong sa*ages' an they $ay be !e"t on one si e. In In ia

a!! the "actors o" the $o ern co e are entire!y !ac7ing at the ti$e when the o! co e was "irst co$#!ete!y "or$u!ate . Libera!ity o" thought co$es in with the era o" the ,#anisha s' but it is a restricte "ree o$. )!truis$ is un7nown to #ure 4rah$anis$. 4ut it obtains a$ong the 4u hists' who a!so ha*e !ibera!ity o" thought an "air=$in e ness. %ence' "ro$ the #oint o" *iew o" the higher $ora!ity' one $ust con"ess that 4u his$ o""ers the best #ara!!e! to the best o" to= ay. Dn the other han ' 4u histic a!truis$ e6cee s a!! other. Me ha*e s7etche the s#here o" in"!uence e6erte by the Mest u#on In ia' an "oun it on the who!e inconsi erab!e. The In ic re!igions ti!! the twe!"th century assi$i!ate what !itt!e they rew "ro$ "oreign sources' an stan be"ore the wor! as a #ecu!iar growth' nati*e to the soi! in a!! their essentia! characteristics.2HH3 4ut to the other si e o" In ia8s contact with the Mest we ha*e as yet bare!y a!!u e . In ia has gi*en as she has recei*e . Mhat in"!uence has she ha u#on Mestern cu!ts an be!ie"sP The worshi# that substitute i o!s "or i ea! "or$s we ha*e trace bac7 to the en o" the Be ic #erio . It is not' howe*er' a $ar7 o" ear!y 4rah$anis$' nor is it a #ronounce "eature be"ore the age o" 4u his$. 4ut in 4u ha8s ti$e' or soon a"ter' "!ourishe the worshi# o" i$ages' an with it the res#ect "or re!ics. The !atter "eature o" the new re!igion $a e necessary shrines to 7ee# the ho!y ob+ects' sacre $useu$s' which soon beca$e the "or$a! st45u6(as0 abo*e=groun an un er=groun ' an these $a e the "irst te$#!es o" In ia.2HA3 1u!!y e*e!o#e ' they beca$e the great re!igious bui! ings a""ecte by 4u his$' with their i o! ser*ice' #rostrations' re#etitions o" #rayers' i$ re!igious !ight (!a$#=ser*ice)' o""erings o" "!owers' "ruits' etc. 1ro$ this source $ay ha*e been eri*e $any o" the etai!s in the 5o$an Catho!ic worshi#' which a##ears to ha*e ta7en "ro$ 4u his$ the rosary' origina!!y a $ar7 o" the Wi*aite.2HO3 4y what is' to say the !east' an e6traor inary coinci ence' each o" these churches is cons#icuous "or its use o" ho!y water' choirs' sacre #ictures' tonsure' *est$ents' the be!! in re!igious ser*ice' the or ers o" nuns' $on7s' an the *ows o" the $onastic syste$.2HL3 The $ost curious !oan $a e by the 5o$an an &ree7 churches is' howe*er' the ;uasi=worshi# o" &ota$a 4u ha hi$se!" (in so "ar as a 5o$anist worshi#s his saints)' "or' un er co*er o" the 4ar!aa$ an @osa#hat story' 4u ha has "oun a niche as a saint in the row o" canoni(e Catho!ic worthies' an has his saint= ay in the ca!en ar o" the &ree7 an 5o$an churches.2H63 4ut it is not his $other who is the Birgin o" La$ais$' which has $a e o" 4u ha the Su#re$e &o . 4esi es e6terna! #hases o" the re!igious cu!t' In ia has gi*en to the Mest a certain c!ass o" !iterary wor7s an certain #hi!oso#hica! i eas. The "or$er consists' o" course' in the "ab!e=!iterature' which s#rea "ro$ In ia to Eastern Euro#e (4abrius) an has #reser*e in $any ta!es o" to= ay nothing $ore than 4u histic 4irth=stories or other In ic ta!es (the Pa2.n3catantra) an !egen s.2HN3 D" these we can $a7e on!y #assing $ention here' to turn at once to the $ore i$#ortant ;uestion o" #hi!oso#hica! an re!igious borrowing. It has been c!ai$e ' as we ha*e inci enta!!y state ' that the Logos octrine was i$#orte "ro$ In ia. Mere this so' it wou! ' in ee ' be a "act o" great historica! i$#ortance' but' interesting as wou! be such a !oan' we cannot see that the suggestion is base on ata o" cogent character. The history o" the octrine in In ia an &reece is si$#!y this? B2Ga3c' S#eech or Mor ' a##ears in the 5ig Be a (in the hy$n cite abo*e' #. 1OA) as an acti*e "e$a!e i*ine #ower' showing grace to $orta!s. In the 4rah$anic #erio B2Ga3c beco$es $ore an $ore !i7e the &ree7 Logos' an it $ay truth"u!y be sai that in this #erio 9the Mor was &o .9 In &reece' on the other han ' the conce#tion o" Logos begins with %erac!itus' #asses on to the Stoics< is a o#te by Phi!o< beco$es a #ro$inent "eature o" Keo=P!atonis$< an rea##ears in the &os#e! o" St. @ohn. It is certain!y !egiti$ate to su##ose that %erac!itus $ight ha*e recei*e the i ea in irect!y' i" not irect!y' "ro$ conte$#orary Eastern #hi!oso#hers< but the "act that he i so re$ains un#ro*e < nor is there any "oun ation "or the assu$#tion o" borrowing other than the rese$b!ance between the &recian an In ic conce#tions. 4ut this rese$b!ance is scarce!y $ar7e enough in essentia! "eatures to #re+u ice one in "a*or o" Meber8s theory (a$#!i"ie by &arbe)' as it is not etai!e enough to be stri7ing' "or B2Ga3c is ne*er $ore than one o" $any "e$a!e abstractions.

Mith the e6ce#tion o" the one case to be $entione i$$e iate!y' we are "orce to ta7e the sa$e #osition in regar to the si$i!arity between other "or$s o" ear!y &ree7 an %in u #hi!oso#hy. 4oth Tha!es an Par$eni es were in ee antici#ate by %in u sages' an the E!eatic schoo! see$s to be but a re"!e6ion o" the ,#anisha s. The octrines o" )na6i$an er an %erac!itus are' #erha#s' not 7nown "irst in &reece' but there is no e*i ence that they were not origina! to &reece' or that they were borrowe "ro$ In ia' howe*er $uch o! er $ay be the #ara!!e! trains o" thought on In ic soi!. ]uite as eci e !y' howe*er' as we eny a!! a##earance o" borrowing on the #art o" the "oun ers o" other ear!y &recian schoo!s' $ust we c!ai$ the thought o" In ia to be the archety#e o" Pythagorean #hi!oso#hy. )"ter a care"u! re*iew o" the #oints o" contact' an weighing as is#assionate!y as #ossib!e the historica! e*i ence "or an against the origina!ity o" Pythagoras' we are unab!e to co$e to any other conc!usion than that the &ree7 #hi!oso#her too7 his who!e syste$ in irect!y "ro$ In ia. %is 8nu$bers'8 in ee ' are the S2Ga3n7hya on!y in a##earances.2H83 4ut his theory o" $ete$#sychosis is the In ic sams45a6ra' an P!ato is "u!! o" San7hyan thought' wor7e out by hi$ but ta7en "ro$ Pythagoras. 4e"ore the si6th century 4.C. a!! the re!igious=#hi!oso#hica! i eas o" Pythagoras are current in In ia (L. *on Schroe er' Pythagoras). I" there were but one or two o" these cases' they $ight be set asi e as acci enta! coinci ences' but such coinci ences are too nu$erous to be the resu!t o" chance. E*en in etai!s the trans$igration theory o" Pythagoras har$oni(es with that o" In ia. 1urther (a"ter Schroe er un &arbe) $ay be $entione the curious #rohibition against eating beans< the %esio ic=Pythagorean 2&ree7? (ros Slion mS omichein3< the *ow o" si!ence' !i7e that ta7en by the %in u muni< the octrine o" five e!e$ents (aether as "i"th)< abo*e a!!' the so=ca!!e Pythagorean Theore$' e*e!o#e in the $athe$atica! Wu!*as2Gu3tras2H93 o" In ia< the irrrationa! nu$ber 2s;uare root sy$bo!3H< then the who!e character o" the re!igious= #hi!oso#hica! "raternity' which is e6act!y ana!ogous to the In ic or ers o" the ti$e< an "ina!!y the $ystic s#ecu!ation' which is #ecu!iar to the Pythagorean schoo!' an bears a stri7ing rese$b!ance to the "antastica! notions a""ecte by the authors o" the 4r2Ga3h$ana.2AC3 &ree7 !egen is "u!! o" the Sa$ian8s tra*e!s to Egy#t' Cha! aea' Phoenicia' an In ia. The "ire beneath this s$o7e is hi en. Dne 7nows not how $uch to be!ie*e o" such ta!es. 4ut they on!y strengthen the in"erence' rawn "ro$ 8the Pythagorean schoo!'8 the $an8s wor7 itse!"' that the $ysticis$ an nu$bers with which he is surroun e are ta7en "ro$ that syste$ o" nu$bers an "ro$ that $ysticis$ which are so astonishing!y !i7e his own. )!! subse;uent #hi!oso#hies borrowe "ro$ Pythagoreanis$' an in so "ar has In ia he!#e to "or$ the $in o" Euro#e.2A13 4ut we cannot o$it a yet $ore i$#ortant re!igious in"!uence e6erte by In ia u#on the Mest. )s is we!! 7nown' Keo=P!atonis$ an Christian &nosticis$ owe $uch to In ia. The &nostic i eas in regar to a #!ura!ity o" hea*ens an s#iritua! wor! s go bac7 irect!y to %in u sources. Sou! an !ight are one in the S2Ga3n7hya syste$ be"ore they beco$e so in &reece' an when they a##ear unite in &reece it is by $eans o" the thought which is borrowe "ro$ In ia. The "a$ous 8three ;ua!ities8 o" the S2Ga3n7hya rea##ear as the &nostic 8three c!asses'8 2&ree7? #neu$agi7oi3' 2&ree7? #suchi7oi3' 2&ree7? u!i7oi3.2AH3 In regar to Keo=P!atonis$' &arbe says? 9The *iews o" P!otinus are in #er"ect agree$ent with those o" the S2Ga3n7hya syste$.92AA3 Por#hyry' the isci#!e o" P!otinus' has the Toga octrine o" i$$e iate #erce#tion o" truth !ea ing to union with the eity. )s is we!! 7nown an un is#ute ' this Por#hyry co#ies irect!y "ro$ the treatise o" 4ar esanes' which contains an account o" the 4rah$atis<2AO3 whi!e in $any instances he si$#!y re#eats the tenets o" the S2Ga3n7hya #hi!oso#hy. The $eans o" co$$unication $ay ha*e been )!e6an ria' where $et the tra es o" the East an Mest. Perha#s the #hi!oso#hers o" In ia as we!! as o" &reece were brought together there. 4ut' i" the East an Mest ha a $utua! $eeting=groun ' the i eas co$$on to both occu#y no co$$on #!ace in their res#ecti*e ho$es. In &reece' Pythagoreanis$ an &nosticis$ are strange' an are "e!t as such by the nati*es. In In ia these traits are "oun e on ancient be!ie"s' !ong current' uni*ersa!' nationa!!y recogni(e . The ;uestion o" gi*er an recei*er' then' a $itting the i entity o" thought' can scarce!y be raise . I" two $en $eet' one a -etho ist an one a 4a#tist' an a"ter they ha*e con*erse the -etho ist be "oun tota!!y i$$erse ' he wi!! not be cre ite with ha*ing in*ente in e#en ent!y his new $o e o" ba#tis$.

In ia8s in"!uence as an inte!!ectua! "actor in $o ern Euro#ean thought has thus "ar been o" the s!ightest. %er $o ern eis$ is borrowe ' an her #antheis$ is not scienti"ic. Sans7rit scho!ars are rather "on o" citing the #athetic wor s o" Scho#enhauer' who' s#ea7ing o" the ,#anisha s' says that the stu y o" these wor7s 9has been the so!ace o" $y !i"e< it wi!! be the so!ace o" $y eath9< but Scho#enbauer 7new the ,#anisha s on!y in a *ery "ree "or$ o" trans!ation' an it can scarce!y ha*e been the !oose #hi!oso#hy so $uch as the e!e*ate s#irit o" these wor7s that so!ace the un#hi!oso#hica! bitterness o" his !i"e. This genera! i$#ression wi!! oubt!ess continue to be "e!t by a!! that stu y the best wor7s o" 4rah$anis$. The sincerity' the "ear!ess search o" the In ic sages "or truth' their !o"tiness o" thin7ing' a!! these wi!! a""ect the re!igious stu ent o" e*ery c!i$e an age' though the "ancie resu!t o" their thin7ing $ay #ass without e""ect o*er a $o ern $in . 1or a #hi!oso#hy that $ust be ortho o6 can ne*er be e"initi*e. 4ut' i" one turn "ro$ the ortho o6 co$#!ete syste$s to the tentati*e beginnings o" the Be 2Ga3nta (in the ,#anisha s)' he "in s as the basis o" this ear!ier s#ecu!ation on!y an a (riori $eta=#hysica! assu$#tion.2AL3 )#art "ro$ #hi!oso#hica! in"!uence there is at #resent $ore or !ess interest in Euro#e an )$erica in In ic su#erstition an s#iritua!is$' an ha!"=e ucate #eo#!e wi!! oubt!ess be in"!uence "or so$e ti$e to co$e by -ah2Ga3t$ais$ an Togis$' +ust as they are $o*e by nati*e s.ance=s#irits an $es$eris$. 4!a*ats7yis$ (which re#resents no #hase o" 4u his$) wi!! a!ways "in isci#!es a$ong the ignorant c!asses' es#ecia!!y in an agnostic or atheistic en*iron$ent' so that one shou! attribute the $enta! attitu e o" such $in s to their !ac7 o" cu!ture rather than to In ia< "or i" -ah2Ga3t$ais$ ha not been isco*ere ' they wou! sti!! #ro"ess it un er another na$e. 4u his$' too' a#art "ro$ %art$ann' $ay be sai to ha*e so$e in"!uence on #o#u!ar thought' yet it is a *ery unrea! 4u his$' which a$ounts on!y to the a o#tion o" an a!truistic cree . 4ut we 7now o" none a$ong the $any that #ro"ess the$se!*es 84u hists8 who has rea!!y a o#te 4u histic #rinci#!es' an but "ew who e*en un erstan those #rinci#!es. ) bar to the a o#tion o" 4u his$ !ies in the i$#!icit necessity o" renunciation "or a!! who wou! beco$e #er"ecte ' an in the e6#!icit octrine o" &arma in its nati*e "or$. The true 4u hist is not satis"ie to be a thir =c!ass 4u hist' that is' si$#!y a $an that see7s to a*oi !ust' anger' an ignorance. %e wi!! beco$e a secon =c!ass 4u hist an renounce the wor! ' gi*e u# a!! "a$i!y ties an earth!y a""ections' an enter the Dr er. 4ut he wi!! not o this' thin7ing that he is thereby to beco$e #er"ect. 1or' to be a "irst=c!ass 4u hist' he $ust get wis o$. %e $ust be!ie*e in the i$#er$anence o" e*erything' an in the aw"u! continuation o" his own &arma as a resu!tant grou#' which' as such' wi!! continue to e6ist i"' to the #urity an #eace o" the !ower c!asses o" 4u hists' he "ai! to a in his own case the wis o$ that un erstan s the truth o" this &arma octrine.2A63 Kow no $o ern $in wi!! be!ie*e this hy#othesis o" &arma an no $o ern wi!! e*en enter the Dr er. Ke*erthe!ess' whi!e one $ay not beco$e a true 4u hist in the nati*e sense' it is #ossib!e to be a 4u hist in a higher sense' an in its new "or$ this is a re!igion that wi!! oubt!ess attract $any Dcci enta!s' though it is a!$ost too chaste to win a herents where $arriage is not regar e as etri$enta! to high thin7ing. 4ut i" one substitute "or the 4u histic &arma the &arma o" to= ay' he $ay we!! be!ie*e that his acts are to ha*e e""ect herea"ter' not as a co$#!e6 but as in i*i ua! "actors in eter$ining the goo ness o" his escen ants an in irect!y o" his en*iron$ent. Then there re$ains the attain$ent o" #urity' 7in ness'2AN3 an wis o$' which !ast $ay be inter#rete ' in accor ance with the s#irit o" the -aster' as seeing things in their true re!ations' an the aban on$ent o" whate*er #re*ents such attain$ent' na$e!y' o" !ust' anger' an ignorance. 4ut to be a true 4u hist one $ust renounce' as !ust' a!! esire o" e*i!' o" "uture !i"e' which brings e*i!< an $ust !i*e without other ho#e than that o" e6tinguishing a!! esire an #assion' be!ie*ing that in so oing he wi!! at eath be annihi!ate ' that is' that he wi!! ha*e cause his acts to cease to wor7 "or goo or i!!' an that' since being without a sou! he e6ists on!y in his acts' he wi!! in their cessation a!so cease to be. )t !east one thing $ay be !earne "ro$ 4u his$. It is #ossib!e to be re!igious without being e*out. True 4u his$ is the on!y re!igion which' iscar ing a!! ani$is$' consists in character an wis o$. 4ut neither in sacri"icia! wor7s' nor in 7in ness a!one' nor in wis o$ a!one' !ies the highest. Dne $ust renounce a!! se!"ish esires an !i*e to bui! u# a character o" which the signs are

#urity' !o*e "or a!!' an that courageous wis o$ which is ca!$ insight into truth. The 4u hist wor7e out his own sa!*ation without "ear or tre$b!ing. To these characteristics $ay be a e that to!erance an "ree o$ o" thought which are so issi$i!ar to the traits o" $any other re!igions. So $uch $ay be !earne "ro$ 4u his$' an it were $uch on!y to 7now that such a re!igion e6iste twenty="our centuries ago. 4ut in what' "ro$ a wi er #oint o" *iew' !ies the i$#ortance o" the stu y o" %in u re!igionsP Kot' we *enture to thin7' in their "ace *a!ue "or the re!igious or #hi!oso#hica! !i"e o" the Dcci ent' but in the re*e!ation' which is $a e by this stu y' o" the origin an growth o" theistic i eas in one !an < in the !ight these cast by ana!ogy on the origin o" such i eas e!sewhere< in the #ro igious signi"icance o" the re!igious "actor in the e*e!o#$ent o" a race' as e6hibite in this instance< in the ins#iring re*iew o" that e*e!o#$ent as it is seen through successi*e ages in the !o"tiest as#irations o" a great #eo#!e< an "ina!!y in the !esson taught by the inte!!ectua! an re!igious "ate o" the$ a$ong that #eo#!e that ha*e substitute ' !i7e the 4rah$an ritua!ist' "or$ "or s#irit< !i7e the Be antist' i eas "or i ea!s< !i7e the sectary' e$otion "or $ora!ity. 4ut greatest' i" woe"u!' is the !esson taught by that #hase o" 4u his$' which has e*e!o#e into La$ais$ an its 7in re cu!ts. 1or here one !earns how "ew are they that can en ure to be wise' how inaccessib!e to the $asses is the height on which sits the sage' how un#a!atab!e to the *u!gar is a re!igion without cre u!ity. E*er since Cotton -ather too7 u# a co!!ection to con*ert the %in us'2A83 )$ericans ha*e "e!t a great interest in $issionary !abor in In ia. ,n er the +ust an bene"icent ru!e o" the 4ritish the %in us to= ay are no !onger #!un ere an $ur ere in the way they once were< nor is there now so stri7ing a contrast between the in*a er8s #rece#t an e6a$#!e as obtaine when In ia "irst $a e the ac;uaintance o" Christian $i!itants. The s!ight #rogress o" the $issionaries' who "or centuries ha*e been wor7ing a$ong the %in us' is' #erha#s' +usti"ie in *iew o" this #ain"u! contrast. In its ear!ier stages there can be no oubt that a!! such #rogress was thereby i$#e e . 4ut it is cause "or encourage$ent' rather than "or is$ay' that the s!owness o" Christian a *ance is in #art historica!!y e6#!icab!e' sa as is the e6#!anation. 1or against what o s ha not the ear!y $issionaries to strugg!eV Kot the heathen' but the Christian' barre the way against Christianity. 1our hun re years ago the Portuguese escen e u#on the %in us' cross an swor in han . 1or a who!e century these *ictorious i$$igrants' with unhear =o" crue!ty an tyranny' cheate ' stri##e ' an s!aughtere the nati*es. )"ter the$ ca$e the Dutch' but' Dutch or Portuguese' it was the sa$e. 1or it was $ere!y another century' uring which a new ban o" Christians hesitate at no cri$e or outrage' at no $eanness or barbarity' which shou! win the$ #ower in In ia. In 1NL8 the Dutch were con;uere by the Eng!ish' who' beco$ing now the chie" stan ar =bearers o" the Christian church' co$$itte ' ,n er Barisittart' $ore o""ences against ecency' honor' honesty' an hu$anity than is #!easant "or be!ie*er or unbe!ie*er to recor < an ' when their own the"t ha brought re*o!t' 7new no better way to i$#ress the %in u with the #ower o" Christianity than to re*i*e the -ogu! horror an s!ay. (in their *icti$s8 "ear"u! be!ie") both sou! an bo y a!i7e by shooting their ca#ti*es "ro$ the cannon8s $outh. Such was Christian e6a$#!e. It is no won er that the Christian #rece#t (8thou sha!t !o*e thy neighbor as thyse!"8) was uttere in *ain' or that the "aith it e#ito$i(e was re+ecte . The han sto!e an 7i!!e < the $outh sai ' 8I !o*e you.8 The %in u un erstoo the"t an $ur er' but it too7 hi$ so$e ti$e to !earn Eng!ish. Dne $ay ho#e that this is now "orgotten' "or the %in u has not the historica! $in . 4ut a!! this $ust be re$e$bere when the e6#en itures o" Christianity are weighe with its recei#ts.2A93 In co$ing to the en o" the !ong course o" %in u re!igious thought' it is a!$ost ine*itab!e that one shou! as7 what is the #resent e""ect o" $issionary e""ort u#on this #eo#!e' an what' again' wi!! e*entua!!y be the irection which the nati*e re!igious sense' so strong!y i$#!ante in this "o!7' wi!! ta7e' whether ai e or not by in"!uence "ro$ without. )!though it is no #art o" our #ur#ose to e6a$ine into the wor7ings o" that honest (ea! which has succee e in #!anting so $any stations u# the In ic coast' there are yet so$e ob*ious truths which' in the !ight o" re!igious history' shou! be an assistance to a!! whose wor7 !ies in $a7ing %in u

con*erts. To co$#i!e these truths "ro$ this history wi!! not be otiose. In the "irst #!ace' Christian og$a was "or$a!!y intro uce into South In ia in the si6th century< it was 7nown in the Korth in the se*enth' an #ossib!y !ong be"ore this< it was the to#ic o" ebate by e ucate %in us in the si6teenth an se*enteenth. It has he!#e to $ou! the %in us8 own $ost inte!!ectua! sects< an ' either through the in"!uence o" Christian or nati*e teaching' or that o" both' ha*e been create not on!y the Korthern $onotheistic schoo!s' but a!so the strict unitarianis$ o" the !ater Southern sects' whose scri#tures' "or at !east so$e centuries' ha*e incu!cate the #urest $ora!ity an si$#!est $onotheistic cree in !anguage o" the $ost e!e*ate character.2OC3 In the secon #!ace' the %in u sectary has interwo*en with his octrine o" #antheis$ that o" the trinity. In the thir #!ace' the ortho o6 4rah$an recogni(es in the cu!t o" Christianity' as that cu!t is e6#resse ' "or instance' in Christ$as "esti*ities' one that is characteristic' in outwar "or$ an inner be!ie"' o" a nati*e hetero o6 sect. In the "ourth #!ace' the %in u sectary be!ie*es that the nati*e e6#ression o" trinitarian og$a' "aith= octrine' chi! =go worshi#' an $a onna=worshi# ta7es historica! #rece ence o*er that o" Christianity< an the ortho o6 %in u be!ie*es the sa$e o" his co$#!ete co e o" !o"ty $ora! teachings. Bishnuis$ is' again' so catho!ic that it wi!! acce#t Christ as an avatar o" Bishnu' but not as an e6c!usi*e $ani"estation o" &o . In the "i"th #!ace' the %in u octors are *ery we!! e ucate ' an o"ten *ery c!e*er' both e!ighting in ebate an acute in argu$ent It "o!!ows' i" we $ay raw the ob*ious in"erence' that' to attac7 ortho o6 4rah$anis$' or e*en hetero o6 %in uis$' re;uires $uch !ogica! abi!ity as we!! as !earning' an that the best thing a $issionary can o in In ia' i" he be not conscious o" #ossessing both these re;uisites' is to !et the nati*e scho!ars a!one. 4ut nati*e scho!ars $a7e but a s$a!! #art o" the #o#u!ation' an a$ong the une ucate an 8 e#resse 8 c!asses there is #!enty "or the $issionary to o. %ere' too' where caste is hate because these c!asses su""er "ro$ it' there is $ore e""ect in #reaching e;ua!ity an the brother!y !o*e o" Christianity' octrines abhorrent to the socia! aristocrats' an not "a*ore e*en by the $i !e c!asses. 4ut what here o##oses Christian e""orts is the s#!en i syste$ o" e*otion' the $agni"icent "\tes' the gorgeous shows' an the tic7!ing ritua!is$' which #!ease an o*erawe the "ancy o" the nati*e' who is a#t to esire "or hi$se!" a #ageant o" re!igion' not to s#ea7 o" a *isib!e go in i o! "or$< whi!e "ro$ his re!igious teacher he e$an s either an asceticis$ which is no #art o" the Christian "aith' or a !ea ershi# in sensuous an sensua! worshi#. Mhat wi!! be the resu!t o" #rose!yti(ing (ea! a$ong these *ariegate $assesP2O13 E*i ent!y this e#en s on where an how it is e6ercise . The ortho o6 theo!ogian wi!! not gi*e u# his inherite "aith "or one that to hi$ is on a #ar with a schis$atic heresy' or ta7e og$atic instruction "ro$ a !e*e! which he regar s as inte!!ectua!!y be!ow his own. 1ro$ the Sa$2Ga3+as no #resent he!# wi!! co$e to the $issionary< "or' whi!e they ha*e a!rea y acce#te the s#irit o" Christianity' !ibera! %in us re+ect the Christian cree .2OH3 )t a !ater ay they wi!! +oin han s with the $issionary' #erha#s' but not be"ore the !atter is #re#are to say? There is but one &o ' an $any are his #ro#hets. There re$ain such o" the higher c!asses as can be in uce to #re"er un og$atic Christianity to #o!ytheis$' an the !owest c!ass' which $ay be #ersua e by acts o" 7in ness to acce#t the og$as with which these are acco$#anie . It is with this c!ass that the $issionary has succee e best. In other cases his success has been in in*erse ratio to the a$ount o" his og$atic teaching. )n this we be!ie*e to be the 7ey to the secon #rob!e$. 1or' i" one e6a$ine the $a(e o" In ia8s tang!e cree s' he wi!! be sur#rise to "in that' though og$atic Christianity has its In ic re#resentati*e' there yet is no in igenous re#resentati*e o" un og$atic Christianity. 1or a go in hu$an "or$ is worshi##e ' an a trinity is re*ere < but this is not Christianity. Lo*e o" $an is #reache < but this is not Christianity. Lo*e o" &o an "aith in his earth!y incarnation is taught< but this' again' is not Christianity. Ko sect has e*er "or$u!ate as an origina! octrine Christ8s two in isso!ub!e co$$an $ents' on which hang a!! the !aw an the #ro#hets. It wou! see$' there"ore' that to incu!cate acti*e 7in ness' si$#!e $ora!ity' an the si$#!est cree were the $ost #ersuasi*e $eans o" con*erting the %in u' i" the teacher unite with this a #ractica!

a""ection' without *enturing u#on ratiocination' an without see7ing to attract by is#!ay' which at best cannot co$#ete with nati*e #ageants.2OA3 -oreo*er' on the basis o" un og$atic teaching' the $issionary e*en now can unite with the Sa$2Ga3+ an Sittar church' neither o" which is o" in igenous origin' though both are nati*e in their secon ary growth. 1or it is signi"icant that it is the Christian union o" $ora!ity an a!truis$ which has a##ea!e to each o" these re!igious bo ies' an which each o" the$ has $a e its own. In insisting u#on a strict $ora!ity the Christian $issionary wi!! be su##orte by the #urest cree s o" In ia itse!"' by 4rah$anis$' unsectarian %in uis$' the @ain heretics' an $any others' a!! o" who$ either taught the sa$e $ora!ity be"ore Christianity e6iste ' or e*e!o#e it without Christian ai . The strength o" Christian teaching !ies in uniting with this the #ractica! a!truis$ which was taught by Christ. In her own re!igions there is no ho#e "or In ia' an her best $in s ha*e renounce the$. The bo y o" %in uis$ is corru#t' its sou! is e*i!. )s "or 4rah$anis$/the 4rah$anis$ that #ro uce the ,#anisha s/the s#irit is e#arte ' an the "or$ that re$ains is ea . 4ut a new s#irit' the s#irit o" #rogress an o" e ucation' wi!! #re*ai! at !ast. Mhen it ru!es it wi!! un o the bon s o" caste an o away with !ow su#erstition. Then In ia a!so wi!! be "ree to acce#t' as the cree o" her new re!igion' Christ8s wor s' 8Thou sha!t !o*e the Lor thy &o ' an thy neighbor as thyse!".8 4ut to e ucate In ia u# to this #oint wi!! ta7e $any centuries' e*en $ore' #erha#s' than wi!! be nee e to e ucate in the sa$e egree Euro#e an )$erica.2OO3 >>>>> FOOTNOTES$ 21ootnote 1? Lassen inter#rets o(hir as )bh2Gi3ras' at the $outh o" the In us. The bib!ica! &o(h is Sans7rit &a(i' a#e. Dther oubt"u! e;ui*a!ents are iscusse by Meber' Indische S&i;;en' #. NO.3 21ootnote H? The !egen o" the 1!oo an the "ancy o" the 1our )ges has been attribute to 4aby!on by so$e writers. Ecstein c!ai$s Cha! ean in"!uence in In ic ato$ic #hi!oso#hy' Indische Studien' ii. A69' which is oubt"u!< but the In ic a!#habet #robab!y eri*e thence' #ossib!y "ro$ &reece. The con;uests o" Se$ira$is (Seri$a$is in the origina!) $ay ha*e inc!u e a #art o" In ia' but on!y 4runnho"er "in s trace o" this in Be ic !iterature' an the character o" his wor7 we ha*e a!rea y escribe .3 21ootnote A? Senart attributes to the )chae$eni es certain In ic "or$u!ae o" a $inistration. I). 66. HL6.3 21ootnote O? Certain %in u na$es' !i7e those to which we ca!!e attention in the e#ic' containing -ihira' i.e.0 -ithra< the -agas< i.e.0 -agi< an reco$$en ations o" sun=worshi# in the Pur2Ga3nas are the "acts on which Meber bases a theory o" great in"!uence o" Persia at this !ater #erio . Meber c!ai$s' in "act' that the nati*e sun=worshi# was ;uite re#!ace by this i$#ortation (Indische S&i;;en' #. 1CO). This we o not be!ie*e. E*en the great nu$ber o" Persians who' ri*en out by )rabians' sett!e in &u+ar2Ga3t (the na$e o" 4o$bay is the sa$e with Pu$ba ita' a @ewish sett!e$ent in -eso#ota$ia) ha no other e""ect on the 4rah$anic wor! that absorbe the$ (ib. #. 1C9) than to intensi"y the "er*or o" a nati*e cu!t.3 21ootnote L? Meber ascribes to &ree7 in"!uence the %in us "irst ac;uaintance with the #!anets. Dn a #ossib!e ra$atic !oan see abo*e' #. H' note. The &ree7s were "irst to get into the heart o" In ia (as "ar as Patna)' an between the court o" )ntiochus the &reat an the 7ing S2Ga3ubhagasena there was "or$a! e6change o" a$bassa ors in the thir century 4.C. The na$e o" De$etrius a##ears as Datt2.a3$itra in the %in u e#ic. %e ha 9e6ten e his ru!e o*er the In us as "ar as the %y as#es an #erha#s o*er -2Ga3!a*a an &u+arat9 (about HCC 4.C.< Meber' S&i;;en). In the secon century -enan ros (the 4u hists8 8-i!in a8) got as "ar as the @u$na< but his successors retreate to the

Pun+2Ga3b an e*entua!!y to Jabu! (ib.) Co$#are a!so Meber' Sit;. d. &Dnig. Preuss. A&ad.' 189C' #. 9C1 "".' )ie 1riechien in Indien. The #erio o" &ree7 in"!uence coinci es with that o" 4u hist su#re$acy in its "irst *igor' an it is "or this reason that 4rah$anic !iterature an re!igion were so untouche by it. There is to our $in no great #robabi!ity that the %in u e#ic owes anything to that o" &reece' a!though Meber has #ut in a strong #!ea "or this *iew in his essay Ueber das !45a6m45a6ya4n.6a.3 21ootnote 6? The ro$ance o" a 5ussian tra*e!!er8s !ate 8 isco*ery'8 which Sans7rit scho!ars esti$ate at its true *a!ue' but which $ay see$ to others worthy o" regar ' is #erha#s' in *iew o" the interest ta7en in it' one that shou! be to! correct!y. Kicho!as Koto*itch asserts that he isco*ere se*en years ago in the Tibetan $onastery o" %i$is' a wor7 which #ur#orts to gi*e a !i"e o" Christ "ro$ birth to eath' inc!u ing si6teen years s#ent in In ia. This !i"e o" 8Issa8 (@esus) is ec!are to ha*e been written in the "irst century o" the Christian era. ,n"ortunate!y "or the re#utation o" the "in er' he $a e a $ista7e in e6#!oiting his isco*ery' an state that his $anuscri#t ha been trans!ate "or hi$ by the $on7s o" %i$is 8out o" the origina! P2Ga3!i'8 a ia!ect that these $on7s cou! not un erstan i" they ha s#eci$ens o" it be"ore the$. This sett!e Koto*itch8s case' an since o" course he i not transcribe a wor o" the -S. thus "ree!y #ut at his is#osa!' but #ub!ishe the "orgery in a 1rench 8trans!ation'8 he $ay be a e to the !ist o" other i$#osters o" his i!7. The hu$bug has been e6#ose "or so$e ti$e' an we 7now o" no one who' ha*ing a right to e6#ress an o#inion' be!ie*es Koto*itch8s ta!e' though so$e ignorant #eo#!e ha*e been hoa6e by it. I" the b!an7 si6teen years in Christ8s !i"e e*er be e6#!aine ' it $ay be "oun that they were #asse in a Qoroastrian en*iron$ent< but unti! rea! e*i ence be brought to show that Christ was in In ia' the wise wi!! continue to oubt it. )s !itt!e #roo" e6ists' it $ay be a e ' o" 4u histic in"!uence in the $a7ing o" the &os#e!s. 4ut this #oint is nowa ays scarce!y worth iscussing' "or co$#etent scho!ars no !onger re"er *ague !i7enesses to borrowing. Certain "eatures are co$$on to the story o" Christ an to the !egen s o" 4u ha< but they are co$$on to other i*ine narrati*es a!so. The stri7ing si$i!arities are not "oun in the ear!iest te6ts o" the Southern 4u hists. 2GI3Za "or @esus is $o ern' Meber' loc. cit.' #. 9A1.3 21ootnote N? E!#hinstone' I. ##' 1OC' LC8< II. cha#. I. The 8s!a*e ynasty8 o" Jutab' 1HC6=1H88. It was the bigote barbarity o" these -oha$$e ans that ro*e 4rah$anic re!igion into the South.3 21ootnote 8? Though i$$e iate!y be"ore it the %arihara cu!t' sur*i*a! o" San7hyan ua!is$' is #ractica!!y $onotheistic. 4asa*a be!ongs to the twe!"th century.3 21ootnote 9? The !iterary e6change in the rea!$ o" "ab!e between )rabia an !ater Sans7rit writers (o" the twe!"th century) is *ery e*i ent. Thus in In ic ress a##ear at this ti$e the story o" Troy' o" the #assage o*er the 5e Sea' o" @onas' etc. Dn the other han ' the )rabians trans!ate nati*e %in u "ab!es. See Meber' IS. iii. AHN' Ueber den Xusammenhang griechischer 3abeln mit indischen' an Indische S&i;;en' #. 111' an )ie 1riechen in Indien. )rabia "urther rew on In ia "or #hi!oso#hica! $ateria!' an )!ber2Gu3ni hi$se!" trans!ate Ja#i!a8s wor7 (Meber'loc. cit.).3 21ootnote 1C? Mhereby cows' sna7es' cats (sacre to one o" the Wi*aite 8$others8)' croco i!es' $on7eys' etc' are worshi##e .3 21ootnote 11? Pantheists in na$e a!one' $ost o" the !ower caste=$en are #ractica!!y #o!ytheists' an this $eans that they are at botto$ ua!ists. They are wont to worshi# assi uous!y but one o" the go s they recogni(e.3 21ootnote 1H? Mhere 4rah$anis$ $ay be sai to cease an %in uis$ to begin can be e"ine but *ague!y. Jrishnais$ is ran7 %in uis$. 4ut Wi*ais$ is ha!" 4rah$anic. 1or the rest' in its essentia! as#ects' %in uis$ is as o! as the %in us. Dn!y the "or$ changes (as it intru es u#on 4rah$anis$).3 21ootnote 1A? It is high!y #robab!e that the $ention o" the Korthwestern W2Gu3 ras in -bh2Ga3. BI. 9. 6N re"ers to the

)"ghan S2Gu3 roi' an that the s!a*e=caste as a who!e' which bears the na$e W2Gu3 ra' recei*e this a##e!!ation "irst as con;uere tribes o" )"ghanistan.3 21ootnote 1O? 4rah$anis$ has a!ways been an is!an in a sea. E*en in the 4rah$anic age there is e*i ence to show that it was the iso!ate be!ie" o" a co$#arati*e!y s$a!! grou# o" $in s. It i not e*en contro! a!! the )ryan #o#u!ation.3 21ootnote 1L? Me re"er #art!y to !iterature' that o" the ra$a an no*e!' "or instance< an #art!y to the "ine arts. 4ut in connection with the !atter it $ay be re$ar7e that #ainting' an the "ine arts genera!!y' are e6#ress!y rec7one as the #ursuit o" s!a*es a!one. 1or instance' e*en as !ate a +urist as he that wrote the !aw=co e o" 8Bishnu8 thus (cha#. ii.) #arce!s out the uties an occu#ations o" the "our castes? The uty o" a #riest is to teach the Be a' his $eans o" !i*e!ihoo is to sacri"ice "or others an to recei*e ai$s< the uty o" the warrior is to "ight' his $eans o" !i*e!ihoo is to recei*e ta6es "or #rotecting the other castes< the uty o" the B2Ga3iZya is to ten catt!e' his $eans o" !i*e!ihoo 1s gain "ro$ "!oc7s' "ar$' tra e' or $oney=!en ing. The uty o" a s!a*e' Wu ra' is to ser*e the three u##er castes< his $eans o" !i*e!ihoo is the "ine arts.3 21ootnote 16? It is this that has e6aggerate ' though not #ro uce ' that $ost $ar7e o" nati*e be!ie"s' a "aith which Intertwines with e*ery syste$' 4rah$anic' 4u histic' or %in uistic' a be!ie" in an ecstatic #ower in $an which gi*es hi$ contro! o*er su#ernatura! "orces. To ay this Togis$ an -ah2Ga3t$ais$' which is *isib!e e*en in the 5ig Be a' is nothing but unbri !e "ancy #!aying with $es$eris$ an !ies.3 21ootnote 1N? The %in u sectarian cu!ts are o"ten strange!y !i7e those o" &reece in etai!s' which' as we ha*e a!rea y suggeste ' $ust re*ert to a !i7e' though not necessari!y $utua!' source o" #ri$iti*e su#erstition. E*en the sacre "ree bu!!s' which roa$ at !arge' !oo7 !i7e o! "a$i!iar "rien s' 2&ree7? a#het[n ni[n taur[n en t#s tou IIosei [nos Ier#s3 (P!ato' @ritias' 119)< an we ha*e are to ;uestion whether Lang8s 84u!!=roarer8 $ight not be sought in the co$$an that the #riest shou! $a7e the bu!! roar at the sacri"ice< an in the *erse o" the 5ig Be a which says that the #riests 9beget (#ro uce) the Dawn by $eans o" the roar o" a bu!!9 (*ii. N9. O)< or $ust the bu!! be somaP 1or -I!!er8s e"ence o" the %in u8s *eraciousness' see his YIndia0 %hat 'an It Teach Us' #. AO.3 21ootnote 18? So$e e6ce#tion $ay be ta7en to this on the groun that $ora! !aws rea!!y are re"erre to the Creator in one "or$ or another' This we ac7now!e ge as a theory o" authority' but it so se! o$ co$es into #!ay' an there is so !itt!e ra##ort between go s an $ora! goo ness' that the i""erence in this regar is greater by "ar than the rese$b!ance. ) Christian sins against &o ' a %in u sins against hi$se!". The Christian $ay be #unishe by &o < the %in u #unishes hi$se!" (the &arma). The !atter $ay say that $ora! !aws are o" &o ' but he $eans that they are natura! !aws' the *io!ation o" which has the sa$e e""ect as touching "ire.3 21ootnote 19? The le: talionis is in "u!! "orce in %in u !aw' e*en in the co es o" %in uis$< "or e6a$#!e' 8Bishnu'8 B. 19.3 21ootnote HC? Deceit o" a "oe is no sin in any syste$. 9)!! is "air in war.93 21ootnote H1? This i ea $ay be carrie out in other instances. The bra*ery o" ci*i!i(ation is not the bra*a o that sa*ages ca!! bra*ery' an $o esty is now a *irtue where boasting use to be rec7one as the necessary co$#!e$ent o" bra*ery. )s "or hos#ita!ity in the o! sense' it is not now a 8*irtue8 not to 7i!! a guest.3 21ootnote HH? In ia8s re!ations with 5o$e were !ate an who!!y o" $ercanti!e character.3 21ootnote HA? It is interesting' as showing inci enta!!y the c!ose connection between 4u his$ an Wi*ais$ in other than #hi!oso#hica! as#ects' that the "irst In ic grotto=te$#!e $entione by "oreigners (in the thir century ).D.) was one which containe a statue o" an an rogynous (Wi*aite) eity (Meber' Indische S&i;;en' #. 86' note).3 21ootnote HO? 5osaries are "irst $entione in the )B.

PariZista' XLIII. O. 11 (Leu$ann' 5osaries).3 21ootnote HL? In La$ais$ there is a!so the tiara=crowne #o#e' an the transubstantiation theory< the re*erence to Birgin an Chi! ' con"essions' "asts' #urgatory' abbots' car ina!s' etc. Co$#are Da*i 8s #ibbert Lectures' #. 19A.3 21ootnote H6? The !iterature on this sub+ect is *ery e6tensi*e (see the 4ib!iogra#hy). Dn 4u his$ an Christianity see 4oh!en8s Altes Indien' I. AAO (Meber' Indische S&i;;en' #. 9H). )t a recent $eeting o" the 4ritish )ssociation E.4. Ty!or #resente a #a#er in which is $a e an atte$#t to show 4u histic in"!uence on #re=Co!u$bian cu!ture in )$erica. Dn co$#aring the )(tec #icture= writing account o" the +ourney o" the sou! a"ter eath with 4u histic eschato!ogy' he is "orce to the conc!usion that there was irect trans$ission "ro$ 4u his$. Me re;uire $ore #roo" than )(tec #ictures o" he!! to be!ie*e any such theory< an rec7on this atte$#t to those a!rea y iscusse in the eighth cha#ter.3 21ootnote HN? It is a $oote ;uestion in how "ar the in"!uence in this !ine has been reci#roca!. See Indische Studien' iii. 1H8.3 21ootnote H8? The S2Ga3n7hya has no syste$atic connection with the 8nu$bers8 o" Pythagoras.3 21ootnote H9? Co$#are on the Wu!*as2Gu3tras' Thibaut' @.). 4eng. 6!i*. #. HHN< Bon Schroe er' Pythagoras und die InderL Literatur und 'ultur' #. N18 ""' who a!so cites Cantor' 1eschichte der 7athemati&' #. LOC' an re"utes the #ossibi!ity' suggeste by the !atter' o" the !oan being "ro$ &reece to In ia on the groun that the Wu!*as2Gu3tra are too o! to be!ong to the )!e6an rine #erio ' an too essent!a! a #art o" the re!igious !iterature to ha*e been borrowe < an a!so on the groun that they are not an a ition to the Wr2Ga3utas2Gu3tra' but they $a7e an in e#en ent #ortion (#. NH1' note).3 21ootnote AC? Co$#are &arbe (loc. cit. be!ow)' an his S45a64.m6&hya Philoso(hic' #. 9O.3 21ootnote A1? This *iew is not one uni*ersa!!y acce#te by Sans7rit scho!ars. See' "or instance' Meber' )ie 1riechen in Indien. 4ut to us the $inute rese$b!ance a##ears too stri7ing to be acci enta!.3 21ootnote AH? Lassen' an Meber' Indische S&i;;en0 (. 91.3 21ootnote AA? &arbe' in a recent nu$ber o" the 7onist' where is gi*en a r-sum- o" the re!ations between &ree7 an %in u #hi!oso#hica! thought.3 21ootnote AO? Meber' loc. cit.3 21ootnote AL? The e6istence o" a sou! (s#irit) in $an is a!ways assu$e in the ,#anisha s. In the #antheistic syste$ (the co$#!ete Be 2Ga3nta) the *erity o" tra itiona! be!ie" is a!so assu$e . The !atter assu$#tion is $a e' too' though not in so #ronounce a $anner' in the ,#anisha s.3 21ootnote A6? The ,#anisha #hi!oso#her sought on!y to sa*e his !i"e' but the 4u hist' to !ose it.3 21ootnote AN? This is not a negati*e 8non=in+ury8 7in ness. It is a !o*e 8"ar=reaching' a!!>#er*a ing8 (abo*e' #. AAA). The 4u hist is no Stoic sa*e in the stoicis$ with which he !oo7s "orwar to his own en . 5hys Da*i s has suggeste that the #o#u!arity o" Tibet 4u his$ in istinction "ro$ Southern 4u his$ $ay ha*e been ue to the greater weight !ai by the "or$er on a!truis$. 1or' whi!e the ear!ier 4u hist stri*es chie"!y "or his own #er"ection' the s#iritua!ist o" the Korth a""ects greater !o*e "or his 7in ' an beco$es wise to sa*e others. The "or$er is content to be an )rhat< the !atter esires to be a 4o hisat' 8teacher o" the !aw8 (#ibbert Lectures' #. HLO). Me thin7' howe*er' that the !atter8s success with the *u!gar was the resu!t rather o" his own greater $enta! *u!garity an ani$is$.3 21ootnote A8? %urst8s Indi&a' cha#. XLIX' re"erring to India 'hristiana o" 1NH1' an the corres#on ence between -ather an Qiegenba!g' who was then a $issionary in In ia. The wea!thy 8young $en8 who contribute were' in %urst8s o#inion' %ar*ar stu ents.3

21ootnote A9? The Portuguese !an e in Ca!cutta in 1O98. They were ri*en out by the Dutch' to who$ they ce e their $ercanti!e $ono#o!y' in 16OC=16OO. The Dutch ha arri*e in 1L96' an he! their groun ti!! their su#re$acy was wreste "ro$ the$ by C!i*e in 1NL8' The 4ritish ha "o!!owe the Dutch c!ose!y (arri*ing in 16CC)' an were the$se!*es "o!!owe soon a"ter by the &er$ans an Danes (whose acti*ity soon subsi e )' an by the 1rench. The &er$an co$#any' un er whose #rotection stoo Qiegenba!g' was one o" the !ast to enter In ia' an "irst to !ea*e it (1N1N=1NH6). The $ost grotes;ue!y hi eous era in In ia8s history is that which was inaugurate by the su#re$acy o" the Christian 4ritish. -a+or -unroe8s barbaric #unish$ent o" the Se#oys too7 #!ace' howe*er' in C!i*e8s absence (1N6C=1N6L). -arsh$an' I' #. ACL' says o" this -unroe on!y that he was 9an o""icer o" un aunte reso!ution9V C!i*e hi$se!" was ac;uitte by his own country$en o" the"t' robbery' an e6tortion< but the %in us ha*e not ac;uitte hi$ or %astings< nor wi!! Christianity e*er o so.3 21ootnote OC? 1or s#eci$ens o" the sacre Jura! o" Tiru*a!!u*ar K2Ga3r2Ga3yana>K2Ga3yan2G3r' see the e6a$#!es gi*en by Po#e' Indian AntiAuary' se*enth an "o!!owing *o!u$es. The Sittars' to who$ we ha*e re"erre abo*e' are a $ore $o ern sect. Their #rece#t that !o*e is the essentia! o" re!igion is not' as in the case o" the %in u i o!ators' o" erotic nature. They see$ to be the $o ern re#resentati*es o" that 4u histic i*ision (see abo*e) ca!!e S2Ga3ugatas' whose re!igion consists in 87in ness to a!!.8 In these sects there is "oun ;uietis$' a 7in o" ;ua7eris$' #ure $ora!ity' high teaching' sternest (a!$ost bigote ) $onotheis$' an the octrine o" #ositi*e a!truis$' strange to the %in u i o!ator as to the 4rah$an. The Pre$ S2Ga3gar' or 8Dcean o" Lo*e'8 is a $o ern %in u wor7' which i!!ustrates the re!igious !o*e o##ose to that o" the Sittars' na$e!y' the $ystic !o*e o" the Jrishnaite "or his sa*ior' whose grace is gi*en on!y to hi$ that has "aith. It is the $ystic ra#t a oration that in e6#ression beco$es erotic an sensua!.3 21ootnote O1? %in uis$ itse!" is unconscious!y oing a re"or$ing wor7 a$ong the wi! tribes that are not touche by the Christian $issionary. These tribes' beco$ing %in ui(e ' beco$e ci*i!i(e ' an ' in so "ar as they are thus $a e a##roachab!e' they are #ut in the way o" i$#ro*e$ent< though ci*i!i(ation o"ten has a ba e""ect u#on their $ora!s "or a season.3 21ootnote OH? The substitution o" the octrine o" re e$#tion "or that o" &arma is inte!!ectua!!y i$#ossib!e "or an e ucate %in u. %e $ay renounce the !atter' but he cannot acce#t the "or$er. The nearest a##roach to such a conce#tion is that o" the 4u histic 85e ee$er8 heresy re"erre to abo*e. In a!! other regar s Sa$a+ an #antheis$ are too catho!ic to be a""ecte < In this regar they are both unyie! ing.3 21ootnote OA? Me ;uestion' "or instance' the a *isabi!ity o" such $eans to 9"i!! u# the church9 as is escribe in a $issionary re#ort e!i*ere at the !ast $eeting o" the -issionary ,nion o" the C!assis o" Kew Tor7 "or the current year? 9) $an is sent to ri e on a bicyc!e as "ast as he can through the i""erent streets. This in*ariab!y attracts attention. 4oys an $en "o!!ow hi$ to the church' where it is easy to #ersua e the$ to enter.9 4ut this is an a $ission o" our #osition in regar to the c!asses a""ecte . The rabb!e $ay be Christiani(e by this $eans' but the inte!!igent wi!! not be attracte .3 21ootnote OO? )"ter the greater #art o" our wor7 ha #asse the "ina! re*ision' an se*era! $onths a"ter the who!e was gone to #ress' a##eare D! enberg8s )ie !eligion des .eda' which' as the !ast new boo7 on the sub+ect' eser*es a s#ecia! note. The author here ta7es a !ibera! *iew' an oes not hesitate to i!!ustrate Be ic re!igion with the !ight cast by other "or$s o" su#erstition. 4ut this $etho has its angers' an there is #erha#s a !itt!e too $uch straining a"ter origina! ty#es' giant=go s as #rototy#es an tote$is$ in #ro#er na$es' where Be ic ata shou! be se#arate "ro$ what $ay ha*e #rece e Be ic be!ie". D! enberg' as a ritua!ist' "in s in Baruna' Dawn' an the 4uria! Ser*ice the ine*itab!e stu$b!ing=b!oc7s o" such scho!ars as con"use 4rah$anis$ with ear!y Be is$. To re$o*e these obstac!es he suggests that Baruna' as the $oon' was borrowe "ro$ the Se$ites or )77a ians (though be "ran7!y a $its that not e*en the sha ow o" this $oon !ingers in Be ic be!ie")< e6#!ains Dawn8s non=#artici#ation in soma by stating that she ne*er #artici#ates in it (which e6#!ains nothing)< an +u$#s o*er the 4uria! %y$n with the in;uiry whether' a"ter a!!' it cou! not

be inter#rete as a cre$ation=hy$n (the ob*ious answer being that the ser*ice oes i$#!y buria!' an oes not e*en hint at cre$ation). Dn the other han ' when theoretica! barbaris$ an ritua!is$ are "oregone' D! enberg has a true eye "or the esti$ation o" "acts' an hence ta7es an uni$#eachab!e #osition in se*era! i$#ortant #articu!ars' notab!y in re+ecting @acobi8s ate o" the 5ig Be a< in re+ecting a!so %i!!ebran t8s $oon=soma< in enying an origina!!y su#re$e Dy2Ga3us< in his e6#!anation o" henotheis$ (substantia!!y one with the e6#!anation we ga*e a year ago)< an in his account o" the re!ation o" the 5ig Be a to the (!ater) )thar*an. Des#ite an occasiona! bri!!iant suggestion' which $a7es the wor7 $ore e6citing than re!iab!e' this boo7 wi!! #ro*e o" great *a!ue to the$ that are #articu!ar!y intereste in the ritua!< though the rea er $ust be on his guar against the substitution o" e uction "or in uction' as $ani"este in the con"usion o" e#ochs' an in the ten ency to inter#ret by ana!ogy rather than in accor ance with historica! ata. The worth o" the !atter #art o" the boo7 is i$#aire by an unsubstantiate theory o" sacri"ice' but as a who!e it #resents a c!ear an *a!uab!e *iew o" the cu!t.3 >>>>>

ADDENDA.
Page 1LO' note A? ) to (5B.) 6. 1NA' )B. *i. 88. Page AHN' thir !ine "ro$ the to#? 5ea 4u haghosha. )ccor ing to Cha!$ers' as ;uote by T.M. 5hys Da*i s in his recent !ectures' traces o" $ysticis$ are "oun in so$e o" the ear!y te6ts (as yet un#ub!ishe ). The "act that the canonica! P2Ga3!i boo7s 7now nothing o" the contro*ersy (in*o!*ing the $o i"ication o" tra itiona! ru!es) o" the secon counci! gi*es a ter$inus to the canon. Senart' on the other han ' thin7s that the *ague !anguage o" the )Zo7a inscri#tions #rec!u es the "i6ing o" the canon at so ear!y a ate. Page AOC' note O? The go s here are #riests. The rea! $eaning see$s to be that the 4rah$an #riests' who were regar e as go s' ha*e been #ut to naught in being re uce to their true estate. Co$#are Senart' (re*ise ) Inscri(tions de Piyadasi' thir cha#ter. )Zo7a is$isse the 4rah$an #riests that his "ather ha $aintaine ' an substitute 4u hist $on7s. Page OA6' note H? 1ro$ 42Ge3r2Gu3n2Gi3 it wou! a##ear that the &u#ta an Ba!abh2Gi3 eras were i entica! (A19=HC ).D). See 1!eet' In ian )nti;uary' 6*ii. HOL. -any scho!ars now assign Ju$2Ga3ri!a to the eighth century rather than to the en o" the se*enth. >>>>>

BIBLIOGRAPHY.[ ]
GENERAL WORKS. l@ourna!sl? @ourna! o" the 5oya! )siatic Soctety (@5)S.)<2H3 @ourna! o" the &er$an Drienta! Society (Qeitschri"t er Deutschen -orgen!hn ischen &ese!!scha"t' QD-&.)< @ourna! )siati;ue (@).)< @ourna! o" the )$erican Drienta! Society (@)DS.)< 4ranch=@ourna!s o" the @5)S.< Ca!cutta 5e*iew< -a ras @ourna!< In ian )nti;uary (I).). So$e o" the artic!es in the e"unct Qeitschri"t "Ir ie Jun e es -orgen!an es (QJ-.)' an in the o! )siatic7 5esearches ()5.) are sti!! worth rea ing. 4esi es these' the $ost i$#ortant $o ern +ourna!s are the transactions o" the roya! )ustrian' 4a*arian' Prussian' an Sa6on )ca e$ies' the -us.on an the 5e*ue e !8histoire es re!igions. Dccasiona! artic!es bearing on In ia8s re!igions or $ytho!ogy wi!! be "oun in the )$erican @ourna! o" Phi!o!ogy ()@P.)< the Miener Qeitschri"t "Ir ie Jun e es -orgen!an es (MQJ-.)< the 4aby!onian an Drienta! 5ecor (4D5.)< JIhn8s Qeitschri"t "Ir *erg!eichen e S#rach"orschuhg (JQ.)< 4e((enberger8s 4eitrhge (44.)< an the In oger$anische 1orschungen (I1.).

l%istories' stu ies' etc.l? Prinse#' Essays (In ian )nti;uities)< Lassen' In ische )!terthu$s7un e. %istories o" In ia by E!#hinstone (re!igious $ateria!' cha#ters i* boo7 i' an i* boo7 ii)' by E!!iot' by -arsh$an (co$#!e$ents E!#hinstone)' an by Mhee!er (unre!iab!e)< The 5u!ers o" In ia< %unter8s In ian E$#ire an 4rie" %istory. -i!!8s e6ce!!ent %istory o" In ia is so$ewhat #re+u ice . Dutt8s %istory o" Ci*i!i(ation in )ncient In ia is #raise=worthy (189C). In*a!uab!e are the great escri#ti*e )rchaeo!ogica! Sur*eys by Cunningha$' 4urgess' an 4Ih!er' an %unter8s Statistica! )ccount o" 4enga!. Literary %istory?2A3 Co!ebroo7e' Essays' ree ite by Cowe!!' with notes by Mhitney< Mi!son' Essays< Meber' In ische Stu ien (IS.)< 4en"ey' Drient an Dcci ent (DD.)< -I!!er' )ncient Sans7rit Literature ()SL.)' Science o" 5e!igion< Meber' Bor!esungen Iber In ische Literaturgeschichte (a!so trans!ate )' In ische Strei"en' In ische S7i((en< L. *on Schroe er' In iens Literatur un Cu!tur< Mhitney' Drienta! an Linguistic Stu ies' Language an the Stu y o" Language< Dunc7er' &eschichte es )!terthu$s (thir *o!u$e' $ay be bought se#arate!y)< Mi!!ia$s' In ian Mis o$ (inaccurate but rea ab!e). VEDIC RELIGION. lLiteraturel? 5oth' Qur Literatur un &eschichte es Me a<2O3 4en"ey' Be ica un Berwan tes< Qi$$er' )!tin isches Leben ()IL.)< 52Ga3+en ra!a!a -itra' In o=)ryans(unre!iab!e)< 4ergaigne' La 5e!igion B. i;ue (a!so @). i6' 6iii)< De &ubernatis' Letture so#ra !a -ito!ogia Be ica< Pische! an &e! ner' Be ische Stu ien<2L3 5egnau ' Le 5ig Be a et !es origines e !a $ytho!ogie in o= euro#.enne' an Les hy$nes u 5ig Be a' sont=i!s #ri0resP ()nn. . -us. &ui$et' 4ib!. 8.tu es' t. i' an s#ecia! stu ies). 5egnau 8s #oint o" *iew ren ers nugatory $ost o" what he writes on the Be a.263 The $ost use"u! co!!ection o" Be ic an 4rah$anic Te6ts that i!!ustrate %in u -ytho!ogy an 5e!igion is to be "oun in -uir8s Drigina! Sans7rit Te6ts (DST.)' es#ecia!!y the "ourth an "i"th *o!u$es.2N3 1or the Sacre 4oo7s o" the East (S4E.) see %e$s be!ow. lTrans!ations o" the rig *e al? Co$#!ete' by &rass$ann an by Lu wig< #artia!' by 5oth' 4en"ey' Lang!ois' 4ergaigne< in Eng!ish chie"!y by Mi!son' -I!!er' -uir' Peterson' &ri""ith. D" these the &er$an trans!ation o" &rass$ann is o"ten inaccurate<283 that o" Lu wig' o"ten uninte!!igib!e. 4en"ey has trans!ate a nu$ber o" s#eci$ens' DD.' 44.' i' *ii' an in J!einere Schri"ten. The inco$#!ete trans!ation o" Mi!son has been carrie on by Cowe!!< those o" Peterson an &ri""ith are #ub!ishing in In ia< Lang!ois8 is use!ess. -I!!er8s #artia! trans!ations wi!! be "oun in *arious *o!u$es' )ncient Sans7rit Literature' In ia? Mhat Can it Teach ,s' Chi#s' %ibbert Lectures' @5)S. ii. OO8' iii. 199' etc.< an a!! the %y$ns to the -aruts' S4E. 666ii. Mhitney has trans!ate the cos$ogonic hy$n' P)DS.' -ay' 188H< an Deussen has +ust #ub!ishe the #hi!oso#hica! hy$ns' &eschichte er Phi!oso#hie' i' 1. ) grou# o" Be ic hy$ns in Eng!ish ress wi!! be "oun in -uir' DST. *.< e6tracts (without connection) are gi*en by 4ergaigne' in La 5e!igion B. i;ue' an s#ecia! essays in @). (abo*e). In &er$an a ca#ita! !itt!e co!!ection is the Sieb(ig Lie er o" &e! ner an Jaegi. The best genera! intro uctory $anua! "or the stu y o" the 5ig Be a' acco$#anie with "re;uent trans!ations' is Jaegi8s Der 5ig Be a (trans!ate into Eng!ish by )rrows$ith). lTrans!ations o" the athar*a *e al are a!! #artia!. The han iest co!!ection is &ri!!8s %un ert Lie er es )thar*a Be a. S#eci$ens wi!! be "oun trans!ate by )u"recht' IS. i. 1H1 (boo7 6*)< (5oth) 4ruce' @5)S. 186H' #. AH1 (boo7 6ii. 1)< Juhn' In ische un &er$anische Segenss#riiche' JQ. 6iii. O9' 11A< Meber' IS. i*. A9A' *. 19L' H18' 6iii. 1H9' 6*ii. 1N8 (boo7s i=iii' 6i*)< &roh$ann' ib. i6. A81< Lu wig' *o!. iii' o" his trans!ation o" the 5ig Be a< Qi$$er' )IL.? Bictor %enry' boo7s *ii an 6iii (Les hy$nes 5ohitas)<293 4!oo$"ie! ' Se*en %y$ns' an Contributions )@P. *ii. O66' 6i. A19' 6ii. O1O' @)DS. 6*. 1OA' 6*i. 1< QD-&. 6!*iii. LO1< 1!oren(' 44. 6ii. HO9 (boo7 *i.). D" The S2Ga3$a B2Ge3 a? Ste*enson (18OH) in Eng!ish (inaccurate) an 4en"ey (18O8) in &cr$an ha*e $a e trans!ations. Dn the Ta+ur Be a see Schroe er' Literatur un Cu!tur' an be!ow. lBe ic $ytho!ogyl? Min isch$ann' ,rsagen er )rischen B:!7er' 4ay. )7.' 18L8< Juhn' JQ. i*. 88' %erab7un"t es 1euers (Pro$etheus)<21C3 5oth' Die h:chsten &:tter er )rischen B:!7er' QD-&. *i. 6N (ib. *ii. 6CN)< Mi!son' Pre"ace o" Lang!ois? Co6' )ryan -ytho!ogy< Mhitney' Drienta!

an Linguistic Stu ies' ii. #. 1O9' @)DS. iii. H91' AA1< -I!!er' Secon Series o" Science o" Language' 4iogra#hies o" Mor s.2113 &enera! inter#retation o" i*inities' -I!!er' -uir' 4ergaigne' Jaegi' Pische!=&e! ner' loc. cit. The !ast boo7s on the sub+ect are D! enberg8s scho!ar!y *o!u$e' Die 5e!ig!on es Be a (note' #. LN1' abo*e)' an Phi!!i#8s The Teaching o" the Be as (189L)' the wor7 o" a char!atan.
SPECIAL STUDIES OF VEDIC DIVINITIES$

l) itil? 5oth' IS. 6i*. A9H< %i!!ebran t' ,eber ie &:ttin ) iti< -I!!er' S4E. 666ii. HO1< Co!inet' mtu e sur !e $ot ) iti' -us.on' 6ii. 81. 2G)3 ityas' 5oth' QD-&. *i. 6N (abo*e)< Dar$esteter' Dr$a( et )hri$an. l)gnil? L. *on Schroe er' )#o!!on=)gni' JQ. 66i6. 19A21H3 (see e#ic' be!ow). l)#sarasl (see &an hanas). l)rya$anl ()Z*ins' -itra' etc.)? 4o!!ensen' QD-&. 6!i. O9O. l)sural as )sen' Schra er' #. L99< P. *on 4ra 7e' Dy2Ga3us )sura. See Dy2Ga3us. l)Z*insl? -yriantheus' Die )Z*ins o er )rischen Dios7uren< not Dios7uroi' Pische!' Be ische Stu ien' Pre"ace' #. 66*ii< as conste!!ation' etc.' 4en"ey' DD. ii. HOL' iii. 1L9< &e$ini' Meber' !ast in 52Ga3+as2Gu3ya' #. 1CC< as Benus' 8s#an=go '8 4o!!ensen' QD-&. 6!i. O96< other !iterature' -uir' DST. *. HAO< Co!inet' Be ic Chi#s' 4D5. iii. 19A (n2Ga3satya' )*estan n2Ga3onhaithya' n2Ga3 as 8*ery8).21A3 l4rihas#atil? 5oth' QD-&. i. 66< -uir' *. HNH< %i!!ebran t' Be ische -ytho!ogie' i. OCO. lDawnl (see ,shas). lDy2Ga3usl? P. *on 4ra 7e' Dy2Ga3us )sura' a!so 4eitrhge' QD-&. 6!. AON< not the sa$e with Teutonic Tiu' 4re$er' I1. iii. AC1< as 8a!!="ather8 o" #ri$iti*e )ryans' -I!!er' Drigin o" 5e!igion' #. HC9< "o!!owe by Tie!e' Dut!ines o" %istory o" )ncient re!igions' #. 1C6< see %o#7ins' P)DS. Dec. 189O< "or$ o" Mor ' Co!!it(. JQ. 66*ii. 18N< 44. 6*. 1N. lEarthl (see Kritus). l&an har*asl? JQ. i. L1A< -eyer' &an har*en=Jentauren (!ist o" )#sarasas)< Pische!' BS. i. N8< %i!!ebran t' Be ische -ytho!ogie' i. OHN. l%aritasl (sun8s stee s) as Charites' JQ. 6. 96< ib. A6L< Sonne' loc. cit. s. S2Gu3ryra< -I!!er' Science o" Language' ii. A88. l%ea*enl (see Dy2Ga3us an Baruna). lIn ral (ety$o!ogy' 4en"ey' DD. i. O9< PM. s*.< ac ra' ).=Sa6. 8ent'8 8giant'8 44. i. AOH<21N33 nar' 2&ree7? anor+' @acobi' JQ. 666i. A16< In ra8s bo!t' *a ha' 8wetter'8 De!brIc7' JQ. 6*i. H66)? Perry' In ra in the 5ig Be a' @)DS. 6i. 11N (see e#ic' be!ow). lJ2Ga3$al? Meber' QD-&. 6i*. H69' IS. *. HHO' 6*ii. H9C< -uir' *. OCH. l-anul?21L3 5oth' QD-&. i*. OAC< Meber' IS. i. 19O (8$an an $oon8)' QD-&. i*. ACH< -uir' DST. i. 161< Juhn' JQ. i*. 91< 4urnou"' Pre"ace o" 4h2Ga3g. Pur2Ga3na' #. iii< )sco!i ($2Ga3nus' $actus)' JQ. 6*ii. AAO< -as#iter as 8$an'8 Corssen' JQ. ii. AH<2163 -anu8s wi"e' Meber' QD-&. 6*iii. H86. Co$#are a!so JQ. 6ii. H9A' 6i6. 1L6' -annus (see Laws' be!ow). l-arutsl ( ubious ety$o!ogy' &rass$ann' JQ. 6*i. 161< P. *on 4ra 7e' loc. cit. s.. Dy2Ga3us)? *on 4ra 7e' Mun er!iche &eburt' 1estgruss an 5oth' #. 11N (4rah$anic' sa$e #oint o" *iew in #aro y' 5B. 6. 1CH' QD-&. 6!*i. OOL). %y$ns to -aruts' trans!ate by -I!!er' S4E. 666ii.

l-itral? Min isch$ann' )bh. J.-.' 18LN< Meber' IS. 6*ii. H1H (see Baruna). lKa$ucil? Lan$an' @)S. 4eng. *iii. 1889< 4!oo$"ie! ' @)DS. 6*. 1OA. lKritusl as Kerthus' %o""$ann< (5oth) 4ruce' Be ic Conce#tions o" the Earth' @5)S. 186H' #. AH1< Prithi*2Gi3' QD-&. 6!i. O9O. lPar+anyal? 4Ih!er' Qur -ytho!ogic es 5ig Te a' DD. i. H1O< %irt' 11. i. O81' 8oa7=go .82O3 lPuran hil? Pische!' BS. i. HCH< %i!!ebran t' MQJ-. iii. 188' HL9< Co!inet' 4D5. ii. HOL' i*. 1H1 (8abun ance8)' Congress' 189H. lPriZnil (#2r.3Zni) as 1rigy' JQ. ii. ON8< 8"rec7!es'8 JQ. 6i6. OA8. lP2Gu3shanl? -uir' DST. *. 1N1< 4ergaigne' La 5e!ig. B0 . ii. OHC< %i!!ebran t' *e . $yth.' i. OL6 (with so$a)< gubernatis' !etture' #. 8H (as setting sun)< #ische!' *s. i. 11 (s2Gu3ry2Ga3 an #2Gu3shan)< #erry' notes on the *e ic eity #2Gu3shan' ris!er $e$oria!' #. HOC. l5ibhusl (2r.3bha*as' ety$o!ogy' 8a!"'8 8Dr#heus8< or Dr#heus "ro$ 2r.3gh' 2&ree7? orchietai3' Juhn JQ. i*. 1CA< Mac7ernage!' JQ. 66i*. H9N)< Lu wig' iii. 18N' as Seasons. K0*e' mtu es sur !es hy$nes (18OH)' an Essai sur !e $ythe es 5ibha*as (18ON' $is!ea ing' 5ibhu as a#otheosis). l5ohitasl? %enry (abo*e). l5u ral (ety$o!ogy' Pische!' BS. i. LN2183)? Meber' Be ic Conce#tion o"' IS. ii. 19< Pische!' Be ica' QD-&. 6!. 1HC< 5u ra8s $ouse an S$intheus' JQ. iii. AAL< &roh$ann' )#o!!o S$intheus un ie 4e eutung er -huse in er -ytho!ogie er In oger$anen. lSarany2Gu3l (sara2n.3y2Gu3)? 2&ree7? ertngis3' QD). *i. 11N< JQ. i. OA9 (stor$< ri !e' ib. OOC)< 4!oo$"ie! ' @)DS. 6*. 1NH< as Dawn' -I!!er' Lectures' Secon Series< Sara$2Ga3' an S2Ga3ra$eyas as %er$eias' ib.< )u"recht' QD-&. 6iii. O9A (5B. 6. 1C8' trans!ate ). lSo$al? Min isch$ann' ,eber en So$acu!tus er )rier' )bh. -Inch. )7.' i*< 5oth' QD-&. 666*. 681' 666*iii. 1AO< Ehni' ib. 666iii. 166< %i!!ebran t' Be ische -ytho!ogie' i< So$a an the eag!e' Juhn' %erab7un"t (abo*e)< 5oth' QD-&. 666*i. ALA< 4!oo$"ie! ' @)DS. 6*i (#. 1' "urther !iterature)' 1estgruss an 5oth' #. 1O9< Meber' Be ische 4eitrhge' #. A (Sit(. 4er!. )7. 189O' #. NNL)< an )gni ritua!' Jnauer' Be ische 1ragen' 1estgruss an 5oth' #. 61. lSuryal (see %aritas)? sonne' hy$n to' 7(. 6ii=6*< "or$ o" wor ' +. sch$i t' 7(. 66*i. 9. see #2Gu3shan (an hin uis$' be!ow). s2Ga3*itr2Gi3' whitney' co!ebroo7e8s essays' ii. iii. lTrital? -ac onne!!' -ytho!ogica! Stu ies' @5)S. 189A' #. O19 (a#2Ga3$ na#2Ga3t' !ightning< Trita as Thri hi' na$e o" D in' 8thir 8 "or$ o" "ire)< "or$ o" wor ' 44. i6. 99< Perry' see In ra (#. H6)< 4!oo$"ie! ' P)DS. 189O' #. c6i6. Dther !iterature' Jaegi' loc. cit.' note 11H . l,shasl (,2S.3)S)? -uir' *. 181< 4ergaigne' i. HO1' etc< Sonne' JQ. 6. O16< -I!!er' Science o" Language' ii. A91' etc. lB*2Ga3cl? !ogos' Meber' IS. i6. ONA. lBarunal (*aru2n.3a)? 5oth' QD-&. *i. N1< Meber' IS. 6*ii. H1H< -uir' *. L8< 4ergaigne' iii. 11C< %i!!ebran t' Baru2n.3a un -itra< Dar$esteter' Dr$a( et )hri$an< Sonne' JQ. 6ii. A6O< Pische!' BS. i. 188< &e! ner' ib. 1OH< Lu wig' iii. A1O< D! enberg as a borrowe go (P)DS. 189O)< as water' &e! ner' 44. 6i. AH9< "or$ o" wor ' 4o!ensen' QD-&. 6!i. LCO (*ar 8he!! sein8)< 4ohnenberger (5oth)' Baru2n.3a nach en Lie ern es 5ig Be a (-itra as a##e!!ati*e beco$es a new go ' #. 8L)<2193 as s*ar' 5egnau ' 5e*. 6i6. N9. lBastosh#atil (8house=!or 8)? Min isch' Bassus un Bassa!!us' 4ericht. . 7. Shch. &ese!!. 189H' #. 1NO (*assus "or *ast).

lB2Ga3tal' *ayu (*2Ga3ta is 2&ree7? a\t\s3' 8win 8)? Sto7es' 44. 6i6. NO' co$#ares Irish "ath' 8breath'8 but gi*es a!so "Sth' a 7in o" #oe$ (*ates' *[ s' Eng!ish 8woo 8 as 8$a 8). B2Ga3ta' Muotan' Qi$$er' QD). *ii. (19) 1N9 lBishnul (*i2s.32n.3u !i7e +ishnu' +i2s.32n.3u' *i' 8"!y'8 the hea*en!y bir P)? -uir' i* an * (o! er te6ts re!ati*e to Bishnu)' P)DS. Dec. 189O. lTa$al? 5oth' QD-&. ii. H16' i*' O1N (@e$shi )' @)DS. iii. AAL' IS. 6i*. A9A< Mhitney' Drienta! an Linguistic Stu ies' i. O6< -I!!er' Science o" Language' ii. LH8' LAO< Mestergaar ' with Meber8s notes' IS. iii. OCH< -uir' @5)S. i. H8N< DST. *. H8O< 4ergaigne' i. 86' ii. 96' etc< &rass$ann' JQ. 6i. 1A' 8bin er8< Ehni' Der Be ische -ythus es Ta$a< %i!!ebran t' Be ische -ytho!ogie' i. O89< 4!oo$"ie! ' @)DS. 6*. 16A' 1NH< %o#7ins' P)DS. 1891' #. 6ci*< Scher$an' Bisions!iteratur< Leu$ann' JQ. 666ii. AC1 (Ta$2Gi32HC3)< L. *on Schroe er' Literatur' #. H1N (T$ir' Pra+2Ga3#ati)< 4r.a!' %ercu!e et Circus< 4en"ey' Be ica' 1O9< Ban en &heyn' Cerb0re (188A)< Casarte!!i' Dog o" Death' 4D5. i*. H6L.2H13 Ta$a8s sa ana' Pische!' BS. i. HOH.2HH3 lBe a an brah$anis$l? D! enberg' Die %y$nen es 5ig Be a' an QD-&. 6!ii. 199' ,eber ie Lie *er"asser es 5ig Te a (see %in uis$' be!ow)< 5oth' ib. i*. L1O' i*isions o" the 5ig Be a< 4ergaigne' 5echerches sur !8histoire e !a Sa$hit2Ga3 u 5ig Be a' @). (1886 an "o!!owing years)' a!so on the !iturgy' ib. 1888< @). 6. Ko. A< Pincott' @5)S. 6*i. A81< %i!!ebran t' S#uren einer h!teren 5ig Be a 5ecension' 44. *iii. 19L< Lan$an' @)DS. 6. L8C< 4runnho"er' JQ' 66*. ANO' 44. 6. HAO (Co!!it(' 44. *ii. 18A)< 5oth' on the worth o" tra ition' QD-&. 66i. 1< Mhitney' on Trans!ation o" Be a' DLS.< P)DS. Dct. 186N< &o! stIc7er on S2Ga3ya2n.3a' in Pre"ace to P2Ga32n.3ini. Cu!t against $antra' 5oth' QD-&. *ii. 6CO< *iii. O6N< Meber' ib. *iii. A89< Pische! an &e! ner' Pre"ace to Be ische Stu ien an QD-&. 6!*iii. NCH< Co!inet' Les Princi#es e I8e6.g0se *. i;ue' -us.on' 189C< 4!oo$"ie! ' Contributions (abo*e)< E. %ar y' Die Be isch=brah$anische Perio e . 5e!ig. . )!t. In .< -uir' Priests an Inter#reters o" the Be a' @5)S. ii. HLN' ACA< %aug' Contribution' 186A' an Inter#retation o" the Be a' Congress' 18NO< Lu wig' Die #hi!oso#hischen un re!igi:sen )nschanungen es Be a< a!so Lu wig' 5ig=Be a' iii (-antra=Literatur)' ##. H6H' H8O' AC1' an his wor7s' ,eber -etho e bei Inter#retationen es 5ig Be a' an ,eber ie neuesten )rbeiten au" e$ &ebiet er 5B. 1orschung. 1urther (Be ic an !ater !iterature)' D! enberg' QD-&. 666*ii. LO< ib. 666i6. LH< Min isch' Berh. . &eraer Phi!o!ogen Bersa$$!ung' Be ische Mett"ahrtt in 1estgruss an 5oth< Meber' E#isches i$ Be ischen 5itua!' Sit(. 4er!. )7.' 1891< Scher$ann' Phi!oso#hische %y$nen (a!so Bisions!iteratur). lBe ic an brah$anic be!ie"l? Pott' Be ic an Dr#hic Jos$ic Egg' D*i iana' JQ. *iii. 1N9 (Pe!eus as Urschlamm I)< *on 4ra 7e' 4eitrhge (. a!tin . 5e!igions un S#rachgescbichte' QD-&. 6!. AON' 6LL< Schra er' cha#ter 6iii< Qi$$er' )IL.< 5oth an 4:ht!ing7' Be ische 5hthse!' QD-&. 666*ii. 1C9< (an eschato!ogy) 6!*i. NL9< Min isch' ib. 6!*iii. ALA.2HA3 Eschato!ogy? Meber' Eine Legen e' QD-&. i6. HAN (4hrigu) an AC8< 4urne!!' a Legen "ro$ the Ta!a*a72Ga3ra' Congress' 188C' I). 6iii. 16' H1< 4en"ey' Drient un Dcci ent' iii. 169' an %er$es' -inos' Tartaros< Mhitney' P)DS.' Ko*.' 18L8' -ay' 1886< 4:ht!ing7' 4ericht . 7. Shchs. &ese!!' HA. )#ri!' 189A' #. 88< %enotheis$? Mhitney' loc. cit.' Dct. 1881' see I). 6i. 1O6< %o#7ins' Dris!er -e$oria!. Socia! #osition o" #riests (castes)' Meber'2HO3 Kachtrhge' #. N9L< Co!!ectanea' IS. 6< -uir' @5)S. ii. HLN< DST. i< %o#7ins' 1our Castes' a!so @)DS. 6iii< Sch!agintweit (Caste at Present)' QD-&. 666iii. LO9. Cu!t? E. %ar y' loc. cit. abo*e< on *m see 4!oo$"ie! ' P)DS. Dct. 1889< Cu!t o". -anes' Ca!an ' )!tin . )hnencu!t' an ,eber Toten*erehrung bei Einigen er IE. B:!7er< Minternit(' MQJ-. i*. 199< Mhitney' DLS. i. O6< Jaegi' loc. cit.' note H6L' with !iterature. 1unera!? 5oth' QD-&. *iii. O6N< -I!!er' ib. i6. ##. i an 6iiii (sic)< Mi!son' @5)S. 18LO' #. HC1< 5egnau ' Wr2Ga3 ha *. i;ue' 5e*. 8hist. . re!ig. 66*. 1< Donner' #i2n.32 .3a#it2r.3ya+ca< Lan$an' -ortuary ,rns' P)DS. -ay' 1891. Me ing? Meber' %och(eitss#rIche' IS. *. 1NN< Sten(!er' P2Ga3ras7ara' QD-&. *ii. LHN< %aas' %eiratsgebrhuche . a!ten In er' IS. *. H6N< Schr: er' Die %och(eitsbrhuche er Esten< Minternit(' Das )i. %och(eitsritue!!. D$ens' Dr ea!s' etc.? Meber' Qwei Be ische Te6te Iber D$ina un Portenta' Mur"e!=Dra7e!' Be ische 4eitrhge<2HL3 Sch!agintweit' &ottesurthei!e< Sten(!er' QD-&. i6. 661< Jaegi' )!ter un %er7un"t er ger$anischen &ottesurthei!e (with "urther !iterature)< @o!!y'

4eitrhge (ur 5echtsgeschichte' QD-&. 6!i*. AON. The ear!iest essay on Dr ea!s was #resente by Marren %astings' 1N8O' )siatic7 5esearches' i. A89. Star=!ore? Co!ebroo7e< Meber' IS. ii. HA6< %aug' Intro uction to 2G)3it. 4r.< Meber' Die Be ischen Kachrichten *on . Ka7shatra< Sit(. 4er!. )7. 1861' #. H6N<2H63 -I!!er' )ncient %in u )strono$y an Chrono!ogy< 4urgess' @5)S. 66*. N1N< @acobi' -etho s an Tab!es. Mitchcra"t' -e icine? Juhn' JQ. 6iii. O9< &roh$ann' IS. i6. A81< 4!oo$"ie! ' Contributions' )@P. *ii' 6i' 6ii< Pictet' JQ. *. HO' AH1< @o!!y' Jnob!auch' 1estgruss an 5oth' #. 18< $e icine an i*ination' 4ower -S.' @)S4. 1891< I). 66i. H9' 1H9< MQJ-. *. 1CA. 4!oo =$oney? 5oth' QD-&. 6!i. 6NH< )ryan an In ic' 4Ih!er an Schroe er' 1estgruss an 5oth< @o!!y' loc. cit..' #. AA9. Sacri"ices? %i!!ebran t' Das a!tin . Keu=u. Bo!!$on so#"er' an Kationa!e D#"er' 1estgruss an 4:ht!ing7< Lin ner' Die Di7s72Ga3' an loc. cit.' Ernteo#"er< Meber' B2Ga3+a#eya an 52Ga3+as2Gu3ya' Sit(. 4er!. )7.' 189H' 189A' an Qur Jenntniss . Be . D#"erritua!s' IS. 6. AH1' 6iii. H1N< Schwab' Das )!tin ische Thiero#"er. Suttee an %u$an Sacri"ices? Co!ebroo7e' Duties o" 1aith"u! %in u Mi ow' )siatic7 5esearches' i*. HC9< Mi!son' @5)S. 18L1' #. 96' 18LO' #. HC1' 18L9' #. HC9< -I!!er' Chi#s' ii. AO< %a!!' @5)S. iii. 18A' 19A< 52Ga3+en ra!2Ga3!a -itra' In o=)ryans' ii. 11O< Meber' QD-&. *ii. L8L' 6*iii. H6H (-anu' -inotaur' ib. #. H86)' In . Strei"en' i. LO< Qi$$er' )IL. #. AH8< %i!!ebran t' QD-&. 6!. N11. l5itua!' etcl? (abo*e an ) -I!!er' QD-&. i6. #. 6!iii< &arbe' QD-&. 666i*. A19 (Pra*argya)< 5arity o" So$a=sacri"ice' %aug' QD-&. 6*i. HNA< %in u Doctrine o" )tone$ent' Sten(!er' Congress' 18NO' #. HCL< )thar*a 5itua!' &arbe' B2Ga3it2Ga3na S2Gu3tra< -agoun' )sur2Gi3 Ja!#a< )gni Sacri"ice' Thibaut' )gni Citi' Pan it' @)S. 4eng.' 6!i*' 18NL' Wu!*a S2Gu3tra< Jou!i7o*s7i' Les Trois 1eu6 Sacr.s' 5e*. 66. 1H1. Ser#ent=worshi#? Stier' Sar#e on' JQ. 6i. HAO< 1ergusson' Tree an Ser#ent Morshi#< Cuthbert' Ser#ent Te$#!es' @5)S. 18O6' #. OCN< co$#are ib' 1891< Minternit(' Sar#aba!i' Sch!angencu!t' -it. . anthro#. &ese!!.' Mien' 6*iii< I). 6*. HL8< 4Ih!er' ib. *i. HNC< Sna7es an 4u ha' 4en a!!' -eghas2Gu3tra' @5)S. 6ii. H86< Senart' 4u ha< D! ha$' @5)S. 66iii. A61. I o!s? Meber' D$ina un Portenta' #. AAN< Lu wig' Kachrichten< 4o!!ensen' QD-&. 66ii. L8N' 6!*ii. L86< -I!!er' Chi#s' i. AN<2HN3 -uir' DST.' *. OLA< Jaegi' 5ig Be a' note N9Ya. )ges an %o!y Ku$bers?2H83 5oth' ,eber en )B.' an ,eber en -ythus *on en "In" -enschen=&esch!echtern bei %esio < Meber' Cyc!es' IS. i6. O6C< QD-&. 6*. 1AH< Jaegi' Die Keun(ah!< Schroe er' se*en as ho!y nu$ber' JQ. 66i6. HHO< %o#7ins' %o!y Ku$bers o" the 5ig Be a.2H93 See Star=!ore' abo*e. l4rah$anis$l? S#eci$ens' -uir' DST. i*< S2Ga3$an' 4en"ey' &ri""ith< Sha2 .3*i2.$3Za' Meber' D$ina (abo*e)< -2Ga3it. S.' %aug' IS. i6. 1NO< *on Schroe er' Literatur' an QD-&. 666iii. 1NN< Wata#atha' #artia! trans!ation' Egge!ing' S4E.' 6ii' 66*i' 6!i< -uir' @5)S. 186H' #. A1 (DST.)< Meber' IS. i. 161 an In . Strei"en' i. 9< "irst cha#ter' QD-&. i*. H89< 4runnho"er (re!ation o" #arts)' 44. 6. HAO< 2G)3it. 4r.' %aug< Meber' IS. i6. 1NN< De!uge' etc.' 4o##' SIn "!It< Meber' QD-&. *. LHL' In . Strei"en' i. 9< 5oth' QD-&. *i. HOA< Lin ner' Ir. 1!uthsage' 1estgruss an 5oth. ,#anisha s?2AC3 Cowe!!' 5oer' 4ib. In .< Mhitney' 4:ht!ing7 (Ja2t.3ha' Ch2Ga3n ogya' )it J2Ga3ush2Gi3ta72Gi3' Jena' 42r.3ha 2Ga3ra2n.3ya7a)< Meber' IS. i' ii' i6< -I!!er' S4E.' i' 6* (a!! the chie" wor7s)<2A13 Derte!' @2Ga3i$in2Gi3ya' P)DS. 189O< !ist o"' -I!!er' QD-&. 6i6. 1AN< Concor ance o" ,#anisha s' @acob. 1or a genera! intro uction the best wor7 in Eng!ish are the trans!ations in the Sacre 4oo7s. &ough8s Phi!oso#hy o" the ,#anisha s has $any trans!ations' but the boo7 is otherwise not to be reco$$en e . Dn 2Ga3t$2Ga3 as 2&ree7? aut$\n3' see JQ. 6*ii 1OL. Phi!oso#hy? Deussen' Das Syste$ es Be 2Ga3nta' 188A' is now the stan ar wor7<2AH3 to which shou! be a e the sa$e author8s S2Gu3tra< @acob8s Be 2Ga3ntas2Ga3ra< an Thibaut' Be 2Ga3nta S2Gu3tra' S4E. 666i*.2AA3 1or the S2Ga3n7hya' Da*ies' S2Ga3n7hya< an 4a!!antyne' )#horis$s< but the best wor7 is now &arbe' Die S2Ga3$7hya Phi!oso#hie (189O). ) goo genera! intro uction to %in u Pantheis$ has been gi*en by Lan$an' 4eginnings o" %in u Pantheis$. The best genera! su$$ary2AO3 o" %in u #hi!oso#hies is "oun in the re*ise e ition o" Co!ebroo7e8s Essays. Dther s#ecia! stu ies inc!u e 5oth' 4rah$a un ie 4rah$anen'2AL3 QD-&. i. 66 (on brahma)< -I!!er' ib. *i. 1' H19' *ii. H8N (4eitrhge (ur Jenntniss er In . Phi!.)< 5oer' ib. 66i. AC9' 66ii. A8A (Die Lehrs#rIche er BaiZeshi7a Phi!oso#hie)< -uir' Theis$ in BaiZeshi7a Phi!oso#hy' @5)S. 186H' #.

HH< 4a!!antyne' Ky2Ga3yas2Gu3tras< Min isch' ,eber as Ky2Ga3yabh2Ga3shya' 1888' an Sit( er en7en en See!e' 4eitr. . 7. Shchs. &ese!!.' 1891' #. LL< 4a!!antyne an Cowe!!' W2Ga32n.32 .3i!ya8s )#horis$s (te6t by 4.' trans!ation by C.' 4ib. In .)< 5egnau ' Le Pessi$is$e 4r2Ga3h$ani;ue' )nn. u -us. &ui$et' i' an -at.riau6 #our ser*ir _ !8histoire e !a #hi!oso#hie 8In e. The Sar*a arZanasa2.n3graha is trans!ate by Cowe!! an &ough. The S2Gu3tras o" the si6 syste$s ha*e a!! been trans!ate (with the te6ts) in In ia. Dn the ate o" Wan7ara see Patha7' I). 6i. 1NO< an Te!ang an 1!eet' ib. 6iii. 9L' 6*i. O1< Logan' ib. 6*i. 16C. l%ouse=ru!es an !awl? )!! the $ost i$#ortant $anua!s o" custo$ an !aw ha*e been trans!ate by Sten(!er' 4Ih!er' @o!!y' D! enberg' 4!oo$"ie! an Jnauer (S4E. ii' *ii' 6i*' 66*' 66i6' 666' 666iii< Sten(!er' P2Ga3ras7ara' 2G)3Z*a!2Ga3yana an T2Ga3+ca*a!7ya< D! enberg' IS. 6*. 1' W2Ga3c7h2Ga3yana< Jnauer' &obhi!a' a!so Be ische 1ragen' 1estgruss an 5oth< 4!oo$"ie! ' &obhi!a' QD-&. 666*. LAA).2A63
JAINISM.

Co!ebroo7e8s Essays (Cowe!!)' ii. OCH< Lassen' i*. N6A< Mi!son' Essays' i. A19< Meber' IS. 6*. H6A' 6*i. H11' 6*ii. 1'2AN3 an 4er!in -SS.' *o!. ii' 189H< J!att' Stotra (-SS.)' QD-&. 666iii. OOL< Leu$ann' 4erichte *on en Schis$en er @aina' IS. 6*ii. 91< @acobi' Stutayas an Stotra' QD-&. 666ii. LC9' IS. 6i*. AL9' a!so origin o" sects' QD-&. 666*iii. 1' Intro uction to Ja!#a S2Gu3tra ()bh. 7. -.'2A83 18N9' -ab2Ga3*2Gi3ra is K2Ga3ta#utta). Co$#are a!so @acobi' QD-&. 666i*. HON< D! enberg' ib. NO8< @acobi' ib. 666*. 66N' 6!. 9H< 4urne!!' I). i. ALO< 5ice an 4Ih!er' ib. iii. 1LA' *ii. H8' 1OA' etc< 4urgess' ib. 6iii. 191< Min isch' %e$acan ra8s TogaZ2Ga3stra' QD-&. 66*iii. 18L. @acobi has trans!ate )c2Ga3r2Ga3nga an Ja!#a S2Gu3tras "or S4E. 66ii. %oern!e' Diga$bara Patta*a!is' I). 66. AO1' 66i. LN. ) #o#u!ar essay on @ains by Mi!!ia$s a##eare @5)S. 66. HN9. Dn @ain tra ition co$#are 4Ih!er' Sit(. Mien. )7. 188A' MQJ-. i. 16L' ii. 1O1' iii. HAA' i*. A1A' *. L9' 1NL (-athur2Ga3' Congress' 189H' #. H19). Dn &os2Ga3!a co$#are %oern!e' 4ib. In .' ,*2Ga3saga Das2Ga3o (se*enth )nga) with Leu$ann8s re*iew< an 5oc7hi!!' Li"e o" 4u ha' #. HO9. Co$#are a!so @ain 4h2Ga3rata an 52Ga3$2Ga3ya2n.3a o" Pa$#a' 5ice' @5)S. 6i*. 19< Leu$ann' DaZa*ai7a!i7a=S2Gu3tra un Kiryu7ti' @inabha ra8s @2Gi3ta7a!#a' Sit(. 4er!. )7. 189H' Die Legen e *on Citta un Sa2.$3bh2Gu3ta' MQJ-. *. 111' *i. 1< Tho$as' Ear!y 1aith o" )Zo7a (to show #rior @ainis$< a ubious contention) @5)S. i6. 1LL. Dn the @ain nurture o" *er$in see @5)S. 18AO' #. 96. Dn ates co$#are @acobi' Ja!#as2Gu3tra an D! enberg (abo*e). The Watruc+aya -2Ga3h2Ga3t$ya$ (Meber' )bh. 7. -.' 18L8) is #robab!y not an ear!y wor7 (4Ih!er' Three Kew E icts' I). *i. 1LO). Dn Meber8s *iew in regar to @ain=&ree7 !egen s see his essay )ha!y2Ga3=)chi!!eus' Sit(. 4er!. )7.' 188N. See too 4arth' 5e*ue' 6i6. H9H "".' 66. AAH.
BUDDHISM.

Co!ebroo78s Essays< Mi!son' 4u ha an 4u his$' @5)S.' 18L6' ##. HH9' ALN< 4ennett' &au a$a' @)DS. ii. A< 5. S#ence %ar y' Eastern -onarchis$ an -anua! o" 4u his$< E. %ar y' Der 4u his$us nach h!teren P2Ga3!iwer7en< 4urnou"' Le Lotus e !a 4onne Loi an Intro uction _ !8histoire u 4ou his$e in ien (Ke#a!)< J:##en' Die 5e!igion es 4u ha< Meber' ,eber en 4u his$us' In . S7i((en' an Strei"en' i. 1CO< 4arth.!e$y Saint=%i!aire' Le 4ou ha et sa re!igion (now anti;uate )< D! enberg' 4u ha< Jern' Der 4u his$us< T.M. 5hys Da*i s' -anua! o" 4u his$' an %ibbert Lectures< Co#!eston' 4u his$< -onier Mi!!ia$s' 4u his$<2A93 -ary Su$ner8s %istoire (e . 1oucau6)< Senart8s Essai sur !a !.gen e u 4u ha' @). 18NA' #. 11O< 18NO' #. HO9< 18NL' P. 9N' an #ub!ishe se#arate!y. Ba!uab!e is the sa$e author8s artic!e' @). *iii' 18N6' Kotes' an wor7 (containing) Les Inscri#tions e Piya asi< co$#are I). 6*ii. 188< QD-&. 6!. 1HN (bIh!er). on K2Ga3g2Ga3r+una (secon century) see 4ea!' I). 6*. ALA. D" historica! interest' i" otherwise *a!ue!ess' are Schoebe!' Le 4u ha et !e 4ou his$e' 18LN< an %o!$boe' Traces e 4u his$e en Kor*0ge a*ant !8intro uction u christianis$e. Li!!ie' 4u ha an Ear!y 4u his$' a!so in"!uence o" 4u his$ on Christianity' an @5)S. 6i*. H18' 4u hist Saint Morshi#' an ib. 6*.

O19' on Cey!on 4u

his$< 4ea!' Schoo!s' I). i6. H99.

l4u hist te6tsl? 4urnou"' 1oucau6' abo*e< Meber' Dha$$a#a a'2OC3 QD-&. 6i*. H9? -I!!er' Science o" 5e!igion' an S4E. 6' with 1ansh:!!8s Sutta Ki#2Ga3ta< @. Meber an %uth' Tib. 4u hist S2Gu3tras' QD-&. 6!*. LNN< Pische!' )ssa!2Ga3yana Sutta< Chi! ers' Jhu a7a P2Ga3tha' @5)S. i*. AC9.< Da*i s' 4u hist Suttas trans!ate "ro$ the P2Ga3!i< an Da*i s an D! enberg'2O13 Binaya Te6ts' S4E. 6i' 6iii' 6*ii' 66< Jern' Lotus' ib. 66i< Da*i s' -i!in a' ib. 666*< Cowe!! an -I!!er' -ah2Ga3y2Gn3na S2Gu3tras' ib. 6!i6< 1oucau6' La!ita Bistara' )nn. u -&. *i' 6i6< Prati$o7ha' abo*e' an 4ea! an &oger!y' @5)S. 186H' #. OCN< Dic7son' ib. *ii. 1' *iii. 6H< Chi! ers' ib. *ii. O9< *iii. H19< 5ogers (an -I!!er)' 4u haghosha8s Parab!es< 1ou!7es' I). 6i6. 1CL< Carus' &os#e! o" 4u ha. lKir*2Ga32n.3al? Dut o" the i$$ense !iterature we se!ect -I!!er (4u hist Kihi!is$)' Science o" 5e!igion' #. 1O1< D! enberg' 4u ha' #. HNA< 1ran7"urter' @5)S. 6ii. LO8< 5hys Da*i s' -anua!' an %ibbert Lectures' tenth )##en i6. lDate o" nir*2Ga32n.3al? Mestergaar ' 4u ha8s Totes+ahr' ,eber en h!testen Qeitrau$ er In . &eschichte< Cunningha$' 4hi!sa To#es< 4Ih!er I). *i. 1O9 "".' Three Kew E icts o" )Zo7a< Jern' @aar=te!!ing< -I!!er' )ca . -arch 1' 188O' S4E. 6.? Da*i s' )ncient Coins an -easures o" Cey!on' #. LN< D! enberg' Binaya Pita7a' S4E. 6iii. #. 66ii.2OH3 l1oreign bu his$l? Stan. @u!ien' %istoire e !a *ie e %iouen Thsang' -.$oires (co$#are @). Dec. 18LN)' Boyages es P.!erins 4ou histes< Massi!+ew' Der 4u his$us< 4igan et' Li"e o" &au a$a< 1ergusson' %iouen Thsang8s @ourney "ro$ Patna' @5)S. *i. H1A' A96< Mi!son' ib. 18L9' #. 1C6 (8Su$$ary )ccount8)< @)S. 4eng. i< )s. 5esearches' 66 (Cso$a' )siatic 4u his$)< 4ea!' Dia$on S2Gu3tras (etc.' @5)S.)< &ut(!at" (Sy7es)' 4u his$ in China' @5)S. 18LO' #. NA< 18L6' ##. A16' ALN (Mi!son' Kotes' Inscri#tions)< E 7ins' Chinese 4u his$< 4ea! (Chinese)' Dha$$a#a a' The 5o$antic Legen ' an Tra*e!s o" the 4u hist Pi!gri$ 1ah=%ian'2OA3 Li"e o" 4u ha' 4D5. (assim< -I!!er' 4u hist Pi!gri$s' Chi#s' i< J:##en (abo*e)< %o gson' -e$oirs< 4urnou" (abo*e)< Sch!agintweit' 4u histic I o!s in Tibet' @5)S. 186A' #. OAN' an ()nn. u -us.e &ui$et' iii) 4u his$ in Tibet (La$ais$ in the secon #art)< 5oc7hi!!' The Li"e o" 4u ha' an The Lan o" the La$as< La$aistic succession' -ayers' @5)S. i*. H8O< La$aist e6tension o" 4u hist Con"ession' I). 66iii. NA< La$ais$ an Catho!icis$' Da*i s' %ibbert Lectures< -o ern La$ais$' Ma e!!' 4u his$ o" Thibet or La$ais$< Schie"ner' T2Ga3ran2Ga3tha8s &eschichte (an Tibetische Lebensbeschreibung)< Tibet te6ts (abo*e)< 4astian' 4u hist Literature o" the 4ur$ese' QD-&. 6*ii. 69N' an 4u hist Psycho!ogy' ib. 66. O19< 1Ihrer' 4u hist -anu' 445)S. 6*. AH9< @ar ine an 1orchha$$er' Kotes on 4u hist Law (in 4ur$ah)< 1rie erich' 4u his$ in 4a!i' @5)S. *iii 1L8' i6. L9< har$aZ2Ga3stra' I). 6iii. HO< Craw"ur ' %in u 5e!igion in 4a!i' )5. 6iii. 1H8<2OO3 in Cey!on' 1ou!7es' I). 6*ii. 1CC. l4u hist !egen sl? 4urnou"' Intro uction< Da*i s' 4u hist 4irth Stories' an 4D5. i*. 9< 4ea!' @5)S. *i. ANN< 1ausb:!!' Two @2Ga3ta7as' @5)S. *. i.' 1i*e an Ten (18NH)< 1eer' @). 18NL (*' *i)< 2OL3 1ausb:!!' Meber' IS. *. O1H< )Z*aghosha ("i"th ccntury)< Meber' Strei"en' i. 186< Cowe!!' )Z*aghosha< L.*i' @). 189H' #. HC1< 4ea!' S4E. 6i6. %e!!s? 1eer' mtu es 4ou hi;ues' !8En"er in ien' @). 189H' #. 18L' 189A' #. 11H<2O63 J:##en' #. HA9< Senart' Kotes' @). *iii. ONN. Sy$bo!s? Cunningha$' @5)S. 18L1' ##. N1' 11O< %o gson' ib. 1861' #. A9A< Sewe!! an Pincott' ib. 6i6. HA8 an 66ii. H99<2ON3 I). *ii. 1N6< ib. 6*. 61' 89' H1N' an "o!!owing *o!u$es (sacre trees)< Li!!ie' Saints an Trees' @5)S. 6i*. H18. To#es' Te$#!es? Cunningha$' abo*e' #. 1C8' an St2Gu3#a o" 4harhut' 4hi!sa To#es (syno s' schis$s)< 1ergusson' 5oc7=cut Te$#!es o" In ia' @5)S. 18OO' #. AC' an To#es o" S2Ga3nchi an )$ar2Ga3*at2Gi3< 4ea!' @5)S. *. 16O< 4urgess' )rch. Sur*. o" Mestern

In ia' an Ca*e Te$#!es o" In ia (sy$bo!s) with 1ergusson< the !atter' %istory o" In ian an Eastern )rchitecture' Tree an Ser#ent Morshi#< Si$#son' @5)S. 66i. O9 (te$#!es "ro$ to$bs)< -I!!er' Dagobas "ro$ Cey!on' QD-&. 6ii. L1O2O83 (a!so ates). Mo$en !ea ers o" 4u hist 5e"or$ation' -iss 4o e' @5)S. 66*. L1N. l4rah$anis$ an 4u his$l? 4urnou"' 4h. P. Intro . #. 1AN (In ra highest go )< Mi!!ia$s' @5)S. 6*iii. 1HN< %o!t($ann' Qur &eschichte' #. 1CA< (an @ainis$) Leu$ann' Die Legen e *on Citta un Sa$bh2Gu3ta' MQJ- (abo*e)< 4astian' 4rah$anic Inscri#tions in 4u hist Te$#!es (o" Sia$)' @)DS. *iii. ANN. l4u hist heresiesl' D2Gi3#a*a2.$3sa (abo*e)< octrines' Massi!+ew (abo*e)< Le 4u &recs' L.*i' 5e*ue' 66iii. A6.
HINDUISM.

his$e et !es

EPIC? Jtesias' I). 6. H96 "".< -cCrin !e' )ncient In ia as escribe by Jtesias an by -egasthenes an )rrian<2O93 ate o" 4h2Ga3rata' 4Ih!er' Jirste' In . Stu ies' Ko. ii< in Ca$bo ia' 4arth' Inscri#tions Sans7rites u Ca$bo ge< o" 52Ga3$2Ga3ya2n.3a' Meber' 52Ga3$2Ga3ya2n.3a' I).' re#rint< @acobi' 52Ga3$2Ga3ya2n.3a'2LC3 1estgruss an 4:ht!ing7' #. OO' &&).' Kos. 16 o" 189H' 189A< e#ic !anguage' 1ran7e' Mas ist Sans7ritP 44. 6*ii. LO< e#os an Be a' D! enberg' QD-&. 666*ii. LO' 666*iii. OA9' 666i6. LH< Meber' E#isches i$ Be ischen 5itua!'2L13 Sit(' 4er!. )7. 1891< Lu wig' Ironie' 1estgruss an 4:ht!ing7. 5.su$.' Mhee!er' %istory (unre!iab!e)< Mi!!ia$s' In ian Mis o$. Trans!ations' Mi!son' Sabh2Ga3' @5)S. 18OH' #. 1AN< Tho$son (18LL)' Da*ies' Lorinser' an Te!ang (S4E. *iii)' 4haga*a &2Gi3ta' etc< -i!$an' Ka!a< -uir' I). *ii' *iii' -etrica! Trans!ations' an DST.< )rno! ' S2Ga3*itr2Gi3' I y!!s' etc. ("ree)< %o!t($ann (Sr.)' In ische Sagen< 1oucau6' 8Jairata Par*a8< Sa ous' "rag$ents (18L8)< %. 1auche (se*era! boo7s o" 4h2Ga3rata)< Prata#a Chan ra 5oy (a!$ost a!!)< &ri""ith' 52Ga3$2Ga3ya2n.3a' Schoebe!. (-us. &ui$et' 6iii)' &orresio' 1auche' id. Stu ies' %o!t($ann' In ra' )#saras' 4rah$2Ga3'2LH3 QD-&. 666ii. H9C' 666iii. 6A1' 666*iii. 16N' )gni' )r+una (each se#arate!y)' Qur &eschichte' Keun(ehn 4Icher (!iterature)< %o#7ins' -anu in E#ic' @)DS. 6i. HA9' 5u!ing Caste' ib. 6iii' etc.< Sauer' -ah2Ga3bh2Ga3rata an Mate (#ri$iti*e e#ic' uncon*incing)< K0*e' -ora!s an Mo$en (anti;uate )< Meber' -other=Morshi#' Qwei Be . Te6te' an Mest' I). 6. HOL< 5ousse!' Les i .es re!igieuses' -us.on' 6ii. H6A' H9L. 1or Phi!oso#hy' see abo*e. Pur2Ga32n.3as' -o ern Sects? Lassen' i. O81< Mi!son' )na!ysis' 18A8=A9 (essays)< 4urnou"' 4h2Ga3ga*ata< Mi!son' Bishnu< 5Ic7ert' -2Ga3r7a2n.32 .3eya' Mortha$' @5)S. 6iii. 1CA' ALL (#artia!)< ib. 6*ii. HH1< Mo!hei$' Pa $a (Latin' #artia!)< Ste*enson' &a2n.3eZa' @5)S. 18O6' #. A19< )nte=4rah$anic 5e!igions' an 1eu a!is$' ib. 18O6' ##. AAC' A9C< in De7han' ib. 18A8' #. 189< Sy7es' Traits' ib. 186C' #. HHA< &2Gi3ta=&o*in a' Lassen (Latin)' 5Ic7ert' QJ-. i. 1AH. 1ab!es? MQJ-. *ii. H1L< Prata#a Chan ra &osha' Durg2Ga3#2Gu3+2Ga3< T2Gi3rtha? Mi!!ia$s' %in uis$ (!ist)' I). *. HC9' Cunningha$' Sur*ey< %unter' In ian E$#ire (sects)' Drissa' an 5e#ort< Wi*aite sects' Sen2Ga3th2Gi3 52Ga3+a' -us. &ui$. *ii< Jrishna' Meber' QD-&. *i. 9H< 4er!. )7.' 186N' #. H1N' IS. 6iii. ALO< K0*e' Des .!.$ents .trangers' etc< Pha!!us' I). i*. H11' *. 18A' Jitte!' ,eber . ,rs#rung es Linga Cu!tus (re"utes Mur$' &eschichte er In ischen 5e!igion)< Ste*enson' @5)S. 18O6' #. AAN< P2Ga3ccar2Ga3tra' %a!!' B2Ga3sa*a atta. C2Ga3r*2Ga37a' Co!ebroo7e' -uir' loc. cit. Bar2Ga3ha$ihira' see abo*e. 1ate? I). 6*iii. O6. Sects? @ones' )5. ii. AAO< na$es o" wee7= ays' Cunningha$' I). 6i*. i< &rierson' ib. AHH< Di7shit' ib. 6*i. 11A< Mi!son8s S7etch o" the 5e!igious Sects o" the %in us' )5.' Essays< %unter8s Statistica! )ccount o" 4enga!< Jitt8s Co$#en iu$ o" Castes an Tribes< E!#hinstone8s %istory< -I!!er' Chi#s' i*. AH9< Mi!!ia$s' 5e!igious Thought an Li"e' an 4rah$anis$ an %in uis$< M.@. Mi!7ins' -o ern %in uis$< Mi!son' Dn the Si7hs' @5)S. 18O6' #. OA< Prinse#' Drigin o" Si7h Power< -ac&regor' %istory o" Si7hs<2LA3 Jab2Gi3r< Tru$##' 2G)3 igranth' @5)S. *. 19N' Congress' 188C' #. 1L9' an 2G)3 igranth (co$#!ete)' I). *i "".< Die 5e!igion er Si7hs. Bishnuis$' Mi!!ia$s' @5)S. 6i*. H89. -oha$$e anis$ in %in uis$' Dabist2Ga3n' *o!. ii.2LO3 5itua!? 4Ih!er' I). 188A< te$#!es< %urst' In i7a (es#ecia!!y #. H9O)< 4urgess' I). 6ii. A1L< Mi!!ia$s' Thought an Li"e' #. OO8 (see 4u his$). Thugs? 5eyno! s' @5)S. 18AN' #. HCC< Sherwoo ' )5. 6iii. HL' Ph2Ga3ns2Gi3gars<

Sha7es#ear' ib. 6iii. H8H< a!so S!ee$an' 5e#ort' an 5a$aseeana (Thugs8 )rgot an #a#ers on Thugs)< E!#hinstone' i. A69' AN1 (4h2Ga3ts an Ch2Ga3rans)' A8O (Thugs an Decoits). C2Ga3itanyas' %unter' Statistica! )ccount' Mi!!ia$s an Mi!7ins' loc. cit.< Dn 8#oc7et=a!tars'8 @5)S. 18L1' #. N1< Bi h2Ga3nas' 4urne!!' -eyer< J2Ga3n#h2Ga3tis' Ce!ibates' o" Jutch' @5)S. 18A9' #. H68< Ling2Ga3yits' Jitte!' abo*e' an I). i*' *< Tu!si D2Ga3s' 52Ga3$2Ga3ya2n.3a' wor7s o" 5a$a*at sect' &rierson' I). 66ii. 89' 1HH' HHN< Pan us as go s' I)' *ii. 1HN< their "ish=e$b!e$s' ib. 66ii. 61< 4o$bay Dancing &ir!s' I). 6iii. 16L< Sun=worshi#' te$#!es' St. @u!ien' Boy. iii. 1NH< 4urgess' Sur*ey' #. H16< in Ta6i!a' @5)S. 18L9' #. NN< in Pur2Ga32n.3as' Lassen' ii. 8AH' 919< I). *i. 11' *ii. 69' N1' *iii. AC (2Ga3 ityabha7tas). Theistic 5e"or$ers? Mi!son' Essays< %unter' )ccount< -I!!er' Chi#s< Mi!!ia$s' @5)S. 6iii. I' H81< Tiru Ba!!u*ar' &rau!' Jura!' an Po#e' I). *ii "".< K2Ga3ngi Panth2Gi3s' I). 6iii. 1< Ta$i! Wi*aites' 1ou!7es' Catechis$< @)DS. i*. 1H9< Ph2Ga3n ar#ur Bishnuites' Bi2t.3h2t.3a!a 4ha7tas (Jab2Gi3r)' Ste*enson' @5)S. 18OH #. 6O< es#ecia!!y -itche!!' I). 6i. L6' 1O9' hyrons o" Tu72Ga3' an ce!ebration' Congress' 189H' #. H8H. 1esti*a!s?2LL3 abo*e' B2Ga3+a#eya< %i!!ebran t' Sonnwen "este< @5)S. 18O6' #. 6C< &o*er' ib. *. 91< I). 66. OAC< %o!i' @5)S. 18A8' #. 189< 18O1' #. HA9< Bet2Ga3!a' ib. 18A8' #. 19H< De7han eities' ib. 18OH' #. 1CL.
WILD TRIBES.

@ohnston. Te!!ow -en o" In ia< %unter' loc. cit.< %ewitt' Ear!y %istory o" Korthern In ia (s#ecu!ati*e)' @5)S. 66. AH1' etc.< D##ert' Drigina! Inhabitants' -a ras @ourna!' 188N' 1888< 4ree7s' )ccount o" Pri$iti*e Tribes' etc. (Ki!agiris' To as)< %o gson' )borigina! Tribes' @)S. 4eng.' 66*. A1< Sa$ue!is' Kati*e Dress an 5e!igious Dances' ib. H9L< Keu$ann' Eng!ish 5ea!$ in In ia' ii< Latha$' Ethno!ogy o" In ia< -ac#herson' @5)S. 18OH' #. 1NH' an 18LH' #. H16(Jhon s)< 4riggs' )borigina! 5aces' ib. HNL< Sherring' %in u (4enga!) Tribes< the Sacre City o" the %in us< a!so 4har=tribe by the sa$e' @5)S. *. AN6< 5is!ey' Tribes an Castes o" 4enga!< 5owney' Mi! Tribes< Jhon s' Jo!es'2L63 S2Ga3uras' &on s (an 4h2Gi3!s) @5)S. 18LH' #' H16 (18OO' #. 181)< a!so ib. 18OH' #. 1NH< -arsh$an' %istory' iii. #. 1C8 (Jhon s)< thirty Sna7e=tribes' @5)S. 6ii. HH9< ib. 18L9' #.1'2LN3 1rye' ,riya an Jhon s' re!igious ances' #. 16< cree an sacri"ice' ##. HC' A6< -arsh$an ii. #. 16O (in"antici e)< Jitt' Co$#en iu$ o" Castes an Tribes "oun in In ia< Santh2Ga3!s' @5)S. 18LH' #. H8L< I). 66ii. H9O (e$igration)< )*ery' )borigina! Tribes' I). 6i*. 1HL< Carnegy' 5aces Tribes an Castes (Du e)< Da!ton (4enga!)' Descri#ti*e Ethno!ogy< Socia! Custo$s in Jash$eer an Du e' I). 6*iii. H8N' A86< Ca$#be!!' Sant2Ga3! "o!7!ore (tote$istic origin "ro$ goose)<2L83 Jor72Gu3s' Jo!arian Tribe in $i !e o" (Dra*i ian) &on s' @5)S. 6*i. 16O< Kewbo! ' Chenchwars' wi! tribe in "orests o" eastern &hauts' @5)S. 18OL' #. HN1< Cain' Joi' southern tribe o" &on s' @5)S. 6iii. O1C (witches' Pan us' etc)< Dunbar' Lur7a Jo!es' @5)S.' 1861' #. ANC< Dra*i ians' Jitte!' an Ca! we!!' loc. cit.< Po!yan ry' Tho$as' @5)S. 6i. AN< Si$#son (rites' sacri"ices' etc.)' P2Gu3+as in the Sut!e+ *a!!ey' @5)S. 6*i. 1A< 4urne!!' De*i!=worshi# o" Tu!u*as' I). 189O< Ma e!!' 1rog=worshi# (Ke#a!)' I). 66ii. H9A< Steere' Swahi!i Ta!es' I). (assim.2L93 ) *o!u$e has !ate!y been #ub!ishe on the Chittagong %i!! Tribes26C3 by 5iebec7 with su#erb i!!ustrations< an #hotogra#hic i!!ustrations o" racia! ty#es $ay be stu ie in Matson8s an Jaye8s *o!u$es' The Peo#!e o" In ia. Discussion (biasse ) o" r45a69(uts o" Scythian origin' E!#hinstone' i. OOC. Dn Dra*i ian !iterature' see E!!iot' I). 6*i. 1L8. Dn &i#sies' &rierson' ib. AL< ety$o!ogy' ib. HA9. GEOGRAPHY, INDIA AND THE WEST. Sch$i t' Die ,rhei$ath . In og. u. . euro#hische Qah!syste$' Sit(. 4er!. )7a . 189C' #. H9N< %irt'2613 Die ,rhei$ath . In oger$anen' I1. i. O6O< Schra er' S#rach*erg!eichung un ,rgesch!chte' #. 616< Lassen' In ische )!terthu$s7un e' i. 6OA< Bi*ien e Saint -artin' mtu es sur !a &.ogra#hie u B. a< Qi$$er' )!tin isches Leben' #. A< )u"recht' QD-&. 6iii. O98 (5as2Ga3 as -i!7y May)< Lu wig' Kachrichten Iber &eogra#hie' etc.< Mhitney' Language an the Stu y o" Language< D! enberg' 4u ha' #. A99 (we cite "ro$ the "irst e ition)< Tho$as' 5i*ers o" the 5ig Be a' @5)S. 6*. ALN.26H3 Dn the re!ations o" the %in us an the Mest? Meber (re!ations with

Se$ites)' In ische S7i((en' an Die &riechen in In ien' in Sit(. 4er!. )7a . 189C' #. 9C1< Steintha!' QD-&. 6i. A96< &ri!!' ib. 66*ii. OHL< Stein' I). 6*ii. 89. Leo8s *iew in regar to &er$an=In ian unity (re*iewe ' QD-&. *iii. A89) is worth citing as a curios!ty.26A3 4runnho"er8s wor7s ha*e been cite abo*e' #. 1L. Dn the 4e(iehungen er In ier (u$ Mesten a *a!uab!e artic!e has !ate!y been written by 1ran7e (QD-&. 6!*ii. L9L). Meber' ,eber . P2Ga3ras2Gi3#ra7aZa . J2r.32s.32n.3a 2Ga3sa' as we!! as in his 52Ga3+as2Gu3ya' B2Ga3+a#eya' Be ische 4eitrhge' etc.' has treate o" the re!ations with Persia (1ab!es' IS. iii. AHN). In the wor7s cite abo*e the sa$e author has iscusse the re!ations with a!! other Mestern nations' inc!u ing the &ree7s' on which Sy7es' Kotes on 5e!igious State o" In ia' @5)S. 18O1' #. HOA' is rea ab!e< 4oh!en' Altes+Indien0 an L.*i' La &r0ce et I8!n e 8a#r0s !es ocu$ents in iens (re*ue es .tu es grec;ues' 1891) shou! be rea .26O3 The sub+ect o" Ear!y Christianity in In ia has been treate by 4urne!!' I). iii. AC8' i*. 1LA' etc. (see a!so abo*e' #. ON9)< whi!e Priau!6' in @5)S. 1861' 186H' has written a series o" interesting artic!es on In ia8s Connection with 5o$e. The In ian tra*e!s o" )#o!!onius o" Tyana' @5)S. 18L9' #. NC' etc.' are o" no *a!ue besi e those o" Jtesias an -egasthenes. The origin o" the %in u )!#habet an the nati*e syste$ o" Dates ha*e to o with the origina!ity o" #arts o" %in u !iterature' but these out!ying sub+ects' which ha*e a !iterature o" their own' we can on!y touch u#on. ) goo r-sum- o" the iscussion in regar to the a!#habet wi!! be "oun in @5)S. 6*i. AHL' by Cust< a new theory o" 1ran7e8s' QD-&. 6!*i. NA1. %a!.*y eri*es the a!#habet "ro$ &reece. 4ut see now 4Ih!er' In . Stu ies' iii' 189L (Korth Se$itic' se*enth century' 4.C.) The nati*e eras are iscusse by Cunningha$' 4oo7 o" In ian Eras< an in -I!!er8s In ia' Mhat Can It Teach ,sP #. H8H. Dn the nati*e ate "or the beginning o" the Ja!i=yuga' i.e. this age (the year A1C1 or A1CH 4.C)' @5)S. i*. 1A6' an Tho$as' e ition o" Prinse#8s )nti;uities' $ay be rea .26L3 ) genera! sur*ey o" #ri$iti*e )ryan cu!ture wi!! be "oun in Schra er' loc. cit.' to which $ay be a e on Be ic ()ryan) $etres' Mest#ha!' JQ. i6. OAN< an )!!en' ib. 66i*. LL6 (sty!e' %ein(e!' Sti! . a!tger$. Poesie). Dn the na$e 2G)3rya' besi es loc. cit. abo*e' #. HL' $ay be a e ' Min isch' 4eitr. (. &eschichte . D. S#rache' i*. H11< Pott' Internat. Qt. "Ir a!!ge$eine S#rachwissenscha"t' ii. #. 1CL "". Criticis$ o" a too great con"i ence in the resu!ts o" the co$#aratt*e $etho ' )@P. 6*. 1LO< P)DS. 189L. >>>>> FOOTNOTES$ 21ootnote 1? This bib!iogra#hy is $eant on!y to orient the rea er in regar to e6egetica! !iterature. It is not co$#!ete' nor oes it gi*e e itions o" te6ts. The or er "o!!ows in genera! that o" the cha#ters' but the secon an !ast #aragra#hs res#ecti*e!y $ust be consu!te "or inter#retation an geogra#hy. Mor7s that co*er se*era! "ie! s are #!ace un er the !iterature o" the "irst. The s#ecia! stu ies on Be ic i*inities ha*e been arrange a!#habetica!!y.3 21ootnote H? Dn account o" the incon*enient "or$ in which a##eare the ear!ier nu$bers o" the @5)S. we cite the D! Series on!y by ate. )!! re"erences without ate re"er to the Kew Series (*o! i' KS.' 186O).3 21ootnote A? Dn the artistic si e E$i! Sch!agintweit8s great wor7' In ien in Mort un 4i! ' contains $uch o" interest to the stu ent o" re!igious #ara#herna!ia. See a!so be!ow un er wi! tribes.3 21ootnote O? 5oth' -ora!ity o" the Be a< Mhitney' 5esu!t o" Be ic 5esearches (@)DS. iii. H89 an AA1)< Mhitney' %istory o" the Be ic Te6ts' ib. i*. HOL.3 21ootnote L? ,n er this tit!e 5oth has an essay (on the co$#arison o" te6ts)' JQ. 66*i. OL.3 21ootnote 6? See be!ow. De"ence o" the sa$e by the author' MQJ-. *ii. 1CA.3 21ootnote N? @5)S' i. L1 "".' an subse;uent *o!u$es' Contributions to a Jnow!e ge o" the Be ic Theogony an -ytho!ogy an Progress o" the Be ic 5e!igion towar )bstract

Conce#tions o" the Deity.3 21ootnote 8? It cannot be too $uch e$#hasi(e that &rass$ann8s trans!ation shou! ne*er be use "or co$#arati*e #ur#oses. )t the sa$e ti$e' "or a genera! un erstan ing o" the contents o" the who!e 5ig Be a it is the on!y boo7 that can be reco$$en e . Lu wig8s trans!ation is so uncouth that without a contro!!ing 7now!e ge o" the origina! it is o"ten $eaning!ess.3 21ootnote 9? 4!oo$"ie! ' )@P. 6ii. OH9. Co$#are a!so 5egnau ' Le -ythe e 5ohita. The sa$e author has #ub!ishe *arious Be ic artic!es in the 5e*. e !8histoire es re!igions' *o!s. 6*=66*i. Mhitney8s co$#!ete trans!ation o" )B. wi!! soon a##ear.3 21ootnote 1C? Se6ua! si e o" "ire=cu!t< whir!win o" "ire' -2Ga3tariZ*an' Schwart(' JQ. 66. HCH< co$#are %i!!ebran t' QD-&. 666iii. HO8.3 21ootnote 11? Keisser8s Bor*e isches i$ Be a' 44. 6*ii. HOO' is not a $ytho!ogica! stu y.3 21ootnote 1H? )#o!!on here is Sa#arye2n.3ya' 8worshi#"u!.8 This eri*ation is attac7e by 1roeh e' )#o!!on' 44. 6i6. HAC (co$#are 1ic7' ib. 6*iii. 1A8)' who eri*es )#o!!on "ro$ 2&ree7? #he!!h[n3' 8wor '8 co$#aring 2&ree7? ha#e!!ha6ein3' 8conci!iare'8 (ell being 8s#e!!8 (in &os#e!' etc.)' 8inter= #e!!are.8 Thus )#o!!o wou! be 8#ro#het'8 8wnrs#e!!o.8 Dn vahni' )gni' co$#are Keisser' Be ica' 44. 6*iii. AC1 (6i6. 1HC' HO8).3 21ootnote 1A? D! enberg' loc. cit.' inter#rets )Z*ins as $orning an e*ening starsV The e#ithet (o" )gni an )Z*ins) bhura4n.6yu has been e;uate with Phor2Go3neus' we "orget by who$.3 21ootnote 1O? D! enberg8s (Die 5e!igion es Be a) D! =-an=o"=the=-ountains=In ra thus gets ety$o!ogica! su##ort.3 21ootnote 1L? 1or con*enience inc!u e in this !ist.3 21ootnote 16? -as#iter is -ars=#ater.3 21ootnote 1N? %irt e;uates Par+anya' Per7unas' 1+:rgyn' as origina!!y e#ithet o" Dy2Ga3ns=Qeus' with 2&ree7? #h\gotaios3' the 8Da7=go .8 See a!so Qi$$er' QD). *ii. (19) 16O.3 21ootnote 18? -I!!er e6#!ains 5u ra as 8how!er8< Leo i enti"ies hi$ with Muotan< @ones with )#o!!o' Juhn. JQ. iii. AAL< as ). Sa6. 5o or' ib. ii. ON8? P. *on 4ra 7e. QD-&. 6i. A61. D! enberg8s e!ineation o" 5u ra in Die 5e!igion es Be a is base on the 4rah$anic 5u ra=Wi*a (see P)DS. Dec 189O).3 21ootnote 19? Jerba7er' Baruna e g!i ) itya (Ka#!es' Procee ings o" the 5oya! )ca e$y) is 7nown to us on!y by tit!e.3 21ootnote HC? The author +ust!y re$ar7s that no socio!ogica! ata can be $a e o" Ta$a8s wi"e or sister.3 21ootnote H1? Dog sees Death' shar# sight o" og causes $yth.3 21ootnote HH? Dther !ess i$#ortant e6a$#!es o" ety$o!ogica! ingenuity are Scherer' 4rah$an as "!a$en (2&ree7? 4rhag7os3' 4ragi' see Jaegi' 5ig Be a' note 8H)< abhra 2Gi3t2Ga3 as )#hro ite' Sonne' JQ. 6. O1L< )ha!y2Ga3 as )chi!!eus' Meber' Sit(. 4er!. )7.' 188N< I 2Ga3 as Iris (Min isch$ann)' Posei on' #oto as' i2G .3as#ati (1ic7' JQ. 66i. O6H)< but in JQ. i. OL9 Posei on is #atye a*an. Dn the "or$ co$#are 44. *iii. 8C< 6. HAN< JQ. 666. LNC. Pre!!wit(' 44. i6. AHN' agrees with 1ic7 an Pott as to i2 .3as re#resenting 2&ree7? oi $a3 an co$#ares 2#ros7!h[tios3. &arga is &orgo' Jern' @5)S. i*. OA1< P2Ga3+asya is Pegasos' etc' JQ. i. O16' 66i6. HHH< Par*ata is Pe!asgos' 4ur a' JQ. 66i. ONC< but co$#are Stier' ib. 6i. HH9' where Pe!asgoi are 8cranes8< an Pische' ib. 66. A69' where they are 2&ree7? #arhrhhasioi3. Sabheya is Ta*i2s.32t.3ha (not %e#haistos' as says Juhn)' -I!!er' ib. 6*iii. H1H< an *2r.3trahan is not 4e!!ero#hon (as says Pott)' ib. i*. O16' *. 1OC (be!!ero is

*ar*ara). WarS is Ceres' -I!!er' ib. 6*iii. H11< s*a*2Ga3n is 2&ree7? enas3' )utrecht' QD-&. 6iii O99< s*ar 8sing8 in Si!enus' Siren? 4u haguru in Pythagoras' etc. %e!ena is Sara$2Ga3' an %er$es 1s S2Ga3ra$eya. -I!!er' Chi#s' ii. 1A8' note. Co$#are "or "urther c!e*er guesses Co68s )ryan -ytho!ogy' -I!!er8s Lectures' Secon Series' an 4iogra#hies o" Mor s.3 21ootnote HA? Co$#are Deussen' &eschichte er Phi!oso#hie' i. 1CL. Dn Be ic an Sans7rit 5i !es' loc. cit.< a!so %aug' Be ische 5hthse!"ragen (a!so 4rah$a un ie 4rah$anen)< 1Ihrer' QD-&. 666i6. 99.3 21ootnote HO? There is an essay on this sub+ect by Jern' In . Theorieen o*er e Stan en*er ee!ing' which we ha*e not seen.3 21ootnote HL? Sit(. 4er!. )7. 18L8' 18L9' an 189O' res#ecti*e!y. The Mur"e!=Dra7e! (an Schie"ner) is #ub!ishe a!so in In . Strei"en' i. HNO. The essay on D$ina an Portenta contains trans!ations o" #arts o" the Sha2 .3*i2.$3Za 4r2Ga3h$a2n.3a' o" the S2Ga3$a Be a' an o" the J2Ga3uZi7a ()B.) S2Gu3tra.3 21ootnote H6? (Mhitney) 4urgess' S2Gu3ryasi h2Ga3nta' @)DS. *i< @5)S. 186A' #. AOL< Mhitney' ib. i. A16< Lunar Qo iac' Dr. Ling. St.' ii. AO1< Jern' trans!ation o" 4S.' @5)S. i*=*ii< IS. 6' 6i*' 6*< Meber' ,eber a!tir2Ga3nische Sternna$en' Sit(. 4er!. )7.' 1888< see a!so Mhitney' @)DS. *iii. 1' A8H< 4urgess' ib. AC9< Meber' IS. i6. OHO' 6. H1A< Mhitney vs. Lu wig' P)DS.' 188L. Dn the twe!*e interca!ate ays' 8Twe!"th Kight'8 see Meber' IS. *. OAN (Waba!2Gi3=ho$a)' 6*ii. HHO.3 21ootnote HN? The state$ent is here $a e that the Be ic re!igion 7nows nothing o" i o!s< but see the other cite wor7s which see$ to is#ro*e this.3 21ootnote H8? The 81i"teen Pu((!e8 is In ic (I). 6. 89' 6i. 8A).3 21ootnote H9? Triton un Eu#he$os' o er Die )rgonauten in Libyen' by Mater' in 18O9' treats o" the ho!y se*en in a ri icu!ous way. Kot !ess ri icu!ous is the author8s atte$#t to e6#!ain e*erything by the -oon=Cu!t' thus antici#ating $o ern *agaries.3 21ootnote AC? ) curious though use!ess c!assic is )n;ueti! u Perron8s Du#ne7hat' 18C1' the "irst Euro#ean *ersion o" the ,#anisha s (through the Persian).3 21ootnote A1? Mhitney' )@P. *ii. 1' 6i. OCN< @acob' I). 6*. HN9< Mhitney Trans. Phi!. )ss. 66i. 88< 4:ht!ing7' 4ericht . 7. Shchs. &ese!!scha"t' 189C' an se#arate!y.3 21ootnote AH? Co$#are Min isch$ann' Sancara' 18AA< Ecstein' IS. ii. A69< an 4ruining=4i+ rage tot e Jennis *an en Be 2Ga3nta' 18N1.3 21ootnote AA? Co$#are two nati*e e6#ositions' @5)S. 6. AA (Be antic conce#tion o" brahma)' an MQJ-. ii. 9L (Wan7ara8s advaita #hi!oso#hy)< a!so -I!!er' Three Lectures.3 21ootnote AO? Co$#are 4a!!antyne8s %in u Phi!oso#hy' Mi!!ia$s8 In ian Mis o$' 4rah$anis$ an %in uis$' 5e!igious Thought an Li"e' an a!so the e6ce!!ent cha#ters in Meber8s Lectures (abo*e)' an in Schroe er8s Literatur un Cu!tur. D" Deussen8s )!!ge$eine &eschichte er Phi!oso#hie one ha!" *o!u$e has a##eare .3 21ootnote AL? %aug has an artic!e on the -2Ga3it. Sa2.$3h. with the sa$e tit!e' 4rah$a un Die 4rah$anen.3

21ootnote A6? %ouse=ritua!? 2G)3Z*a!2Ga3yana' &obhi!a' W2Ga32.n37h2Ga3yana' P2Ga3ras7ara' Jh2Ga3 ira' %ira2n.3ya7eZin' 2G)3#asta$ba. Law? 2G)3#asta$ba' &2Ga3uta$a' Basistha' 42Ga3u h2Ga3yana' T2Ga3+ca*a!7ya' Bishnu' K2Ga3ra a' 4rihas#ati' -anu. The !ast is a!so trans!ate by Loise!eur' @ones' 4urne!! an %o#7ins (besi es 4Ih!er' S4E.' abo*e).3 21ootnote AN? ,eber ie hei!igen Schri"ten' trans!ate into Eng!ish by S$yth in the In ian )nti;uary' 189A.3 21ootnote A8? 1eer' @). 1888 (6ii)' #. HC9. Leu$ann has #ub!ishe in the sa$e &er$an series the )u#a#2Ga3ti7a S2Gu3tra' but as yet on!y the te6t (188A) has a##eare .3 21ootnote A9? D" the $any $anua!s we reco$$en es#ecia!!y those o" 5hys Da*i s "or onto!ogy (a!so @2Ga3ta7is. 1irst Part) an D! enberg (now in secon e ition). 1or Korthern 4u his$ J:##en8s 5e!igion is sti!! e6ce!!ent' a!though it is *itiate by the #oint o" *iew ta7en by the author' who regar s 4u ha as an e$anci#ator' a #o!itica! inno*ator' etc. Da*i s has two recent artic!es on 4u hist sects' @5)S. 66iii. OC9< 66i*. 1 (see abo be!ow).3 21ootnote OC? L. *on Schroe er' Morte er Mahrheit. Dn the wor Dha$$a#a a' 1ran7e QD-&. 6!*i. NAO.3 21ootnote O1? )!so D! enberg' D2Gi3#a*a2.$3sa' with te6t.3 21ootnote OH? 1or Kir*2Ga3na an its ate a!! the $anua!s $ay be consu!te . See a!so D8)!wis' Kir*2Ga3na (with trans!ation)< E 7ins' @5)S. 6iii. L9' Congress' 188C' #. 19L< Chi! ers' Dictionary' @5)S. *. H19' H89' *ii. O9' etc.< 1ergusson' ib. i*. 81 (In ic Chrono!ogy)< -I!!er' Drigin o" 5e!igion' #. 1AC' note' an Intro uction to 4u haghosha' an to Dha$$a#a a (abo*e). Me inc!ine to acce#t ON1 to O8A as the e6tre$e !i$its o" the ate o" 4u ha8s eath (Jern' A8C< Da*i s' O1H).3 21ootnote OA? Dn %sing (6N1) see 4ea!' I). 6. 1C9' 19O< -I!!er' In ia. 81_=%ien8s tra*e!s are now #ub!ishe by Legge' 85ecor o" 4u histic Jing o$s.8 There are other e itions. See a!so Sy7es' @5)S. 18O1' #. HO8< 4ea!' ib. 6i6. 191.3 21ootnote OO? Dn @a#anese 4u his$ there ha*e been #ub!ishe so$e te6ts by @a#anese scho!ars (e . -I!!er' )rySn Series o" )nec ota D6oniensia). See @5)S. 6ii. 1LA.3 21ootnote OL? Cha!$ers' @2Ga3ta7as (e . Cowe!!' *o!. 1) is announce . Co$#are @5)S. 66i*. OHA. Dn 4ar!aa$ u. @oasa#h see now the e6hausti*e essay o" Juhn' )bh. .7. 4ayerisch. )7. 189O (with a!! !iterature).3 21ootnote O6? 4y the sa$e' )*a 2Ga3naZata7a' -us. &ui$et' 6*iii (@). 18N9' 6i*). The Da2t.3ha*a$Za' -e!!on.' )nn. u -&. *ii.3 21ootnote ON? Triratna an triZu!a. The artic!es "o!!owing are by -urray=)yns!ey ()siatic Sy$bo!is$)' on s*asti7a' trees' ser#ents' e*i! eye' etc. Dn the e*i! eye an the #oison=gir!' *i2s.3a7any2Ga3' see now the interesting essay o" %ert( ()bh. . 4ayern. )7a ' 189O)' who connects the su#erstition with the re!igious #ractice escribe abo*e' #. LCL' note H.3 21ootnote O8? 1or o! er essays see a!so Sch:nberg' QD-&. *ii. 1C1 (roc7=te$#!es)< @)S. 4eng. 66*. HHH (Jhan giri te$#!es)< Tu!e' @)S. 4eng.' 18LN' )ncient 4u histic 5e$ains (on the Irawa y)? Sy7es' -iniature Caityas in 4u hist to#es' @5)S. 18LO' ##. AN' HHN.3 21ootnote O9? Wi*a is here "a!se!y inter#rete as %era7!es' #. A9. Co$#are too Meber' IS. ii. OC9' an his )ha!y2Ga3=)chi!!eus' 4er!. )7. 188N. The origina! &ree7 is e ite by Schwanbec7. Dn Darius8 con;uest see -arsh$an' i. #. 1C.3

21ootnote LC? Si6th or eighth century' e*e!o#e with 4u histic or &ree7 in"!uence.3 21ootnote L1? )n e6a$#!e o" the sur*i*a! o" the %in u cu!t in the Wr2Ga3uta ritua! is gi*en by Meber' IS. *. OAN' Waba!2Gi3=ho$a.3 21ootnote LH? Meber on S7an a' IS. iii. ON8.3 21ootnote LA? Co$#are a!so -a!co!$' )5. 6i (181H)' 19N< QJ-. *. 1' Die 5e!igion un er Si7h.3 er Staat

21ootnote LO? The Da!ast2Ga3n or Schoo! o" -anners' trans!ate "ro$ the Persian' with notes by Shea an Troy' 18OA.3 21ootnote LL? Mi!!ia$s8 %in uis$ an the thir cha#ter o" Mi!7ins8 -o ern %in uis$ contain a !ist o" the $o ern "esti*a!s. &rierson' Peasant Li"e' escribes 4eh2Ga3r.3 21ootnote L6? -2Go3ns an Jo!es' @5)S. 6' HAO. Lar s' Congress' 18NO' by Drew< 188C' by Leitner.3 21ootnote LN? Sna7e=nation in )$erica' Shoshone' C!ar7' Sign=!anguage' #. AAN< sna7e=sy$bo! o" !i"e' Schoo!cra"t' i. ANL.3 21ootnote L8? Tote$is$ re#u iate ' Jenne y' on K2Ga3gas' @5)S. 66iii. O8C.3 21ootnote L9? The In ian )nti;uary contains a *ast "un o" "o!7=!ore stones o" $ore or !ess re!igious i$#ortance. See 4arth8s note' 5e*. 66i6. LL' "or the Drienta!ist.3 21ootnote 6C? Ear!y accounts o" 4ur$ah wi!! be "oun in 4uchanan8s 5e!igion an Literature o" the 4ur$as' )5. *i. 16A< o" the 52Ga3+$aha! tribes' T. Shaw' ib. i*. OL< o" the inhabitants o" the &arrow %i!!s' E!iot' ib. iii. 1N< o" the Joo7ies' -ac5ae (or -c5ae)' ib. *ii. 18A< o" Ke#a! (te$#!es' etc.)' ib. ii. ACN. )n account o" the Tibeto=4ur$an tribes by Da$ant wi!! be "oun in @5)S. 6ii. HH8.3 21ootnote 61? Co$#are a suggesti*e #a#er by the sa$e author' I1. i*' #. A6 (189O)' on Die Berwan tscha"ts*erhh!tnisse er In oger$anen (!inguistic' but historica!!y i$#ortant).3 21ootnote 6H? Bo!ga as 8Pn' 5anha' 5as2Ga3' Juhn' JQ. 66*iii H1O< the Saras*at2Gi3 an the !ost ri*er' D! ha$' @5)S. 66*. O9.3 21ootnote 6A? )nother curiosity wi!! be "oun in @5)S.' 18LO' #. 199' where Cur(on c!ai$s that the )ryan %in us are autochthonous.3 21ootnote 6O? Leitner' &ree7 In"!uence on In ia' Congress' 188C' #. 11A. Dn the Dra$a see abo*e' ##. H an OA8.3 21ootnote 6L? 1urther' Mestergaar ' ,eber en h!testen Qeitrau$ er In ischen &eschichte< 1ergusson' @5)S. 6ii. HL9< 1!eet' samvat "or Wa7a=era' @5)S.' 188O' #. !66i< &u#ta' I). 6*. 189' an 6*i. 1O1< (42Ge3r2Gu3n2Gi3)' ib. 6*ii. HOA' AL9< a!so Jie!horn' Bi7ra$a' I). 6i6. HO "".< 66ii. III< 4Ih!er' MQJ-. *. H1L. -etho s an Tab!es "or Co$#uting %in u Dates' @acobi' I). 6*ii. 1OL< an E#igra#hia in . I. OAC. Last !iterature on ate o" 5ig Be a' abo*e' #. L' an a now D! enberg' QD-&. 6!*iii. 6H9. 1urther re"erences' abo*e' ##. OA6' LN1' notes.3 >>>>>

INDE+.
) (a!#ha)' HH6' A9N. abbots' LLN. abhangs' LHH. abhi ha$$a' AH6. )bhina*agu#ta' O8H. )bh2Gi3ras' LOA. ab2Gi3r' OLO' OLL. absor#tion' O96 abstractions'11H' 1AL. 2Ga3c2Ga3ra' LLO. )chae$eni es' LOO. 2G)3 i 4r2Ga3h$a Sa$2Ga3+' L1N' L19. 2G)3 igranth' L11 "". ) iti' LL' NA' 1A9' 1OH' 1LO 2G)3 ityas (see ) iti' Baru2n.3a' etc)' LL ()2.n3Za)' 1OA' 16N< 2Ga3 ityabha7tas' see sun an S2Ga3uras. a u!tery' HCA a *2Ga3ita' A96' O96' LCL. )escu!a#ius' LA8. )"ghanistan' AC' LO8. 2Ga3ga$as' H9L' OA9. ages' HHN' HL9' O18 "".' OOO' LAC. )ghor2Gi3' O9C' LAA. )gnes' saint' OL1. )gni' OA' 1C1' 1CL "".' 1HA' 1OO' 168' ALA' AL6' ANN' OC1' O1O. OOL' OO9' ON6' O8C' LLO. ahi$as2Ga3' 199' H8N' A1C' A6L. )hura -a( 2Ga3o' O9' 6N' 16N. 1NC. 2G)372Ga3Za$u7has' O86. )7bar' OAN' LO6. )77a ians' )77a ists' LOH' LN1. a72s.3a$2Ga3!a (see rosary) ANO. )! 42Ge3r2Gu3n2Gi3' LON' ) en a. )!e6an er' OA1' LO6. )!e6an ria' OA1' L61. )!!=go ' 1A9' 1O1' O96. )!!=go s' 1AN' 1OO' OLC.

)!!ah 2Gu3

2Gi3n' OAN.

a!#habet' LOA' L9L. a!tars' ONL. O9C a!truis$' ON8' LLL' LL6' L6A' L6N. )$erican In ians' see In ians. 2G)3nan a' AC9' A11< 2G)3nan a &iri' OOL' OON< 2G)3nan at2Gi3rtha' LC9. )nanta' A9N. ancestors (see "e$a!e' -anes)' ten' LAO. )na6i$an er' LL9. ancestor=tree' LO1. )n a$an go s' LA8. an rogynous' OON' O9H' LLN. a2.n3gas'OOC. )2.n3g2Gi3ras' 1C8' 16N' ONN. )2n.32Gi3$2Ga32n.32 .3a*ya' OAH. )niru ha' OO1' OOH' OLN. annihi!ation (see Kir*2Ga32n.3a)' OH1' LA1' LAH. ant=oath' LAO. )ntiochus' LOL. )nug2Gi3t2Ga3' OC1. )#hro ite' ON1. )#o!!onius' LC8. )#ri!=1oo!' OLL. )#saras' 1AN' 169' ALL' A6L. )rabia' LON. 2G)3ra2n.3ya7as' 1N8' H19. ar han2Ga3r2Gi3Z*ara' OON. )rhat' H8C' H8L' ACA' AHC' L6O. )r+un' L11. )r+una' A61. )rrian' OL9. arrow=oath' LAO. art' artists' LO9. )rya$an' O6' 1H1' A9N. )ryan' 11' H6' LO8.

2G)3rya Sa$2Ga3+' LH1. aZani' O6O. ascetics' 1O8' HLO' HL8' ACO' ALH "".< asceticis$' H8N' A66' ONC' LHC. aZo7a' LOC. )Zo7a' A11' AOC' AO1' OAL. astro!ogy' HL6' OA8' LOA. )suras' OH' O9' 1CO' 1NC "".' 186 "".' AL8 )sura -aya' A68. )Z*ins' A8' LO' N8' 8C' A81. )thar*a Be a' A' H9' OA' 1L1' 1NL' O19' ONN' LN1. )thar*an' 11C' AN8' ONN. 2G)3t$2Ga3' OH' ON (sou!)' L6' HHC "".' HAH' HO9' ALO' A96' A98' OOH. 2G)3t$2Gi3ya Sabh2Ga3' L16. atone$ent' AN6. )*a h2Gu3tas' LCH. a*asthas' O1H. a*atar' 16H' 196' H1L' AOC' A89' A9A' OCO' OHO' OAC< nu$ber o"' OOO' O68< Bishnu8s !ast a*atar' LHH. )*esta (see Iranian)' 1H' 16' OHH. a*y2Gu3ha OOH. )yenar' O6O. a6e (see ParaZu 52Ga3$a)' LHN. )(tecs' LLN. 42Ga3b2Ga3!2Ga3!s' L1O. 4aber' OAN. 4abrius' LL8. 4aby!on' LOA. 4acchic rites' O1O' OHN' LH8. 4actria' AH' AA' OAO. 42Ga3 ar2Ga3ya2n.3a' O9L' O9N. 42Ga3!a &o#2Ga3!a' LCA. 4a!ar2Ga3$a' OOH' O69. ba!i' LOC. 4a!i' ON8. ba$boo (see #o!e=rite)' LA6. ban ana' LAA.

banian' LOC. 4ar esanes' L61. 4ar!aa$' LLN. 4asa*a' O8H' LON. basi!' see tu!as2Gi3. 4as7ets' see Tri#i2t.3a7a. 4eh2Ga3r' OAL. be!=tree' OLA' LA6' LO1. be!!' LLN. 4e!!a Pennu' LAC. 4e!!ero#hon' LAC. 4enares' OL9. 4haga' O1' LC "".< bhaga' O9C. 4haga*a &2Gi3t2Ga3' A89 "".' A99' OCC' OC1' OON. 4haga*at' ACA' A89. 4h2Ga3ga*atas' OON' O9N. 4h2Ga3ira*a' O6O' O91. 4h2Ga37tas' OON. bha7ti (see "aith)' OH9' LCA' L19. 4h2Ga3rata' AO9 "".' OA8' OLN. 4h2Ga3rs' LAO' LAL "". 4h2Ga3ts' ON9. 4ha*a' O6H' O6O' LO8. 4ha*2Ga3n2Gi3' O9O. bhi72s.3u' HL8' H81' ACA' A1C' ANO< bhi72s.3u72Gi3' OH6. 4hi!s' LAA. 4h2r.3gu' 168' A9N' OHA. bicyc!e' use to $a7e con*erts' LNC. bigotry' OOL. bi!a' 1H. bi!*a' see be!. bir (o" the s7y) OL' O9' 11A' 1HO' 1OC' 16O< bir s as s#irits' OAH. birth=i$#urity' LO1. 4irth=stories' see @2Ga3ta7as. birth=tree' LOC. 4!a*ats7yis$' L6H. 4!esse Dne' 19' A88 "".

b!oo =$oney' 16H. b!oo =re*enge' ANL. b!oo !ess sacri"ice (see ahi2.$3s2Ga3' Thugs)' LH8. boar' OCO' OCN' OOL. 4o hisat' bo hisatt*a' ACA' L6O. 4ho hi=tree' bo=tree' 4o hi &ay2Ga3' ACO' AC8' LOC. boun ary=go ' LH9. brah$a' 1L6' 1N8' 19L' H1N' HHC "".' HA1 "".' A81' A89' A9A "".' A98' OCA' O19' OHC' ONO' O96' L18. 4rah$2Ga3' 19L' H18' AAH' AO6' ANH' OCA "".' OCN' O1H' OH1' OO6' OL1' OL8 "".' O6O "".' O8N' O9H' O99' L18' LAO. 4r2Ga3h$a Dhar$a' L1N. 4rah$a!o7a' HL6. 4rah$a$aha' AN1' O11. 4r2Ga3h$a2n.3as' O' L' CY HH' HA' 1NO' H19' LCH. 4rah$anis$' HO' 1N6 "".' LO8. 4r2Ga3h$a Sa$2Ga3+' L16< o" In ia' L19. 4ah$asa$#ra 2Ga3yins' LC9. brah$o ya' A8A. bran ing' OOC' OON. 42r.3has#ati' LO (Lor o" Strength)' 1C1' 1A6' 1L9' AN9' A86. 42Gr.3hat Sa2.$3hit2Ga3' OA8. brothers' ANC. 4u ha' HL8' H8C' ACA "".' OH6< #rece ent 4u brother o" Wi*a' ON8. 4u hagho2s.3a' AHN' AOA. has' AC9' LHA' LLN< a*atar o" Bishnu' O69' LCC<

4u his$' O' L' 6' N' H6' HHL' H98 "".' A1C' OC1' OO8< Korthern an Southern' AH6' AHN' AO1< esoteric' AHC' AAO< e#ic' OHA "".< Wi*aite' O8L' O86< $ora!s o"' LLO' LL6< Dcci enta!' L6A< !esson o"' L6O. 4u o &osain' LAA. bu""a!o (see cow=be!!s)' OOL' LA1' LAN. bu!!' OCN' OOL' LH8' LAO. bu!!=roarer' HCO' LLA. buria!' 6C' HN1' A6O' LH8' LAO' LN1. buttoat' O9A. Ca!*inis$' LC1. Can ragu#ta' A11' OAO.

Can raZe7hara' ONC. cara2n.3a' HLL. C2Ga3ra2n.3as' A6N. Caran D2Ga3s2Gi3s' LC6. Car ina!s' LLN. Carni*a!' OLL. C2Ga3r*2Ga37a' H98' ANO' OO8. castes' HN' H8' H9' OC' 1O1' HH6' H6A' OH6' LCN' LN1< uties an occu#ations o"' LO9. cat' ho!y' LON. cat= octrine' LCC. catac!ys$s' HL9' H6C. catt!e (see cow)' LC' O6H "".' OLC. catur$2Gu3rti' O1A. caturthi' OL1. catur*y2Gu3ha' OOH. ce!ibates (see $on7s)' LAN. Cey!on' 4u his$ o"' AO1. C2Ga3itanya' LCA. chan as' 1OH' 1NO' ONN. Ch2Ga3rans' ON9. chie"' i*inity o"' LAO. chi! =$arriages' L19. chi! ren' sacri"ice o" (see $erias)' OLC. Ch2Gi3rus' LAL. choirs' LLN. chre$atheis$' 1AL' 166. Christ' Christianity' A89' A9L' OH8 "".' OA1' ON9' O8H' LCA' LHO' LOL' L66' L69' LNC< an 4u LO6' LLN. Christ$as' OAC' L68. churi72Ga3' OO1. circu$a$bu!ations' HN1' OLO. Citragu#ta' OHO. C!i*e' L66. coc7' O1L' LAL' LA8. co$$an $ents (see $ora!s)' H6N' A1N' OC1' ON9' LC6. con"essiona!' HCA' ANA' LLN. his$'

cos$ic tree' see tree. courage' LHN. co*enants' 19H' A61 "". cow' 1L6' 189' LHN' LON. cow=be!!s' worshi# o" bu""a!o cow=be!!s' LAN. cow=boys' OLO. creation' 6C' 1O1' 1NA' HCN "".' H16' LOC. creator' A8O' OOO. croco i!e' OLC' LON. cross' LAN. Cu#i ' see Lo*e. custo$' LA1' LLO. Dabist2Ga3n' O8C' L1C. D2Ga3 2Gu3 Panth2Gi3s' O8C' LCH' L1C' L1A' LON. ae*as' 1C' 168. Da72s.3a' OC6. D2Ga3na*as' see e*i!s. ance' OOA' OLO' OL6' LCO' LAL. Darius' LOO. ar7ness (as he!! an e*i!)' 1ON' HC6' HHN' OHH. DaZan2Ga3$is' O8H. DaZa#eya' ONN. Dasyus' LHO' LOH. ates' A=8' OAO "".' LN1' L9L' note. Datt2Ga3$itra' LOL. Dawn (see ,shas)' hy$ns' character o"' LLA' LN1. Day2Ga3nan a' LH1. Death (see ogs' -2Ga3ra)' OA' 1H9' 1A6. Deben ran2Ga3th' L16 "". Decoits' O9O. De r2Ga3+' L1O. eis$' O98' L1L' LHA. e!uge' 16C' 16H H1O' A69' OH1' LOH' LOA. e$ons' see e*i!s. e$ono!ogy' O6' 1AL' 168' LA8. De$etrius' LOL. e#resse c!asses' L68.

e*as' 1C' 168. De*a atta' AC9. De*a72Gi3' O6L' O6N. e*i!s' A68' O1O' OHA' ONL' LH6' LA9. Dha$$a#a a'AO6. han' LC8. Dha2Gn.3gars' LA1. Dhar$a' har$a (see Path' 5ight)' HO9 "".' AL8' ANA' A8C O1N' OHC' LLO. har$a' A61. Dha*2Ga3' OLH. Dh2r.3ti' OLH. h*a+a' OOA. Diga$baras' H8O "".' O8C. Dionysos' OL8 "". D2Gi3#2Ga3!2Ga3' OL6. iscus' OOC' O6H. isease (see s$a!!=#o6 go )' OLH "".' LA8. i*ination' LAL. ogs o" Death' 1AH' 1A8' 1ON' 16A. Do!2Ga3 T2Ga3tr2Ga3' o!otsa*a' OLA "". o!$en' LA8. o!#hin' OLC. ragon (see K2Ga3ga' sna7e)' OH' O8' 16L' LA9. ra$a' H' OA6' OA8. Dra*i ian re!igion' O16' OHL' OH6 "".' LOH. rea$s' OH. rugha2n.3a' OO1. Drui s' LAA. run7enness' O91. ua!is$ (see #ta72r.3ti' S2Ga32.n37hya)' 1A' A96' O1O. Durg2Ga3' O16' OL1' OL6' O9C' O9H' L1A. 2Gu3r*2Ga3' LCH. Dutch ru!e in In ia' L66. *2Ga3#ara' OHC. Dy2Ga3us' 9' 19 (hea*en)' L8' 1NH' LN1. eag!e (see so$a)' LAO. Earth' L8 "".' 168' OOL< earth=worshi##ers' O8C' LA1.

Easter' OLO. e ucation' sa!*ation o"' LN1. egg' $un ane' 166' HC8' O11. Egy#t' LOA' LLC. e72Ga3ntinas' O1A< e7a e*a' OHC. E!eatics' LL9. e!e$ents' 1' LL9. e!e#hant' OOL' LAA. e!eocar#us ganitrus' LCH. e$#erors' i$#eria!is$' A6' OAL "". Eng!ish ru!e in In ia' L66. ensigns' LA9. e#ic' H' HL' AO8 "".' OHL' OOO' O96< &ree7 in"!uence on' LOL. E#icureans' LCL. eras' OA6. Eros' see Lo*e. eschato!ogy (see %ea*en' %e!!' -anes)' 1NA' HCO' H16' HLA' A6N' A9O' O96' LAC. ethno!ogists' 11. eu#he$is$' HL1. Euro#e an In ia' LL6 "". e*i! eye' 1LL' LH6' L89' note A. e6oga$y (see $arriage)' LAO' LAL. "ab!es' LOL' LL8. "aith' bha7ti' A96' LC6' LCN' LOL. "a7irs' O86. "a$i!y' see $atriarchy. "asting' OLH' LLN. "ate (see 7ar$a)' A69' O1N' ONN. 1ather=go ' see Pra+2Ga3#ati< 1athers' see -anes< "ather (see #arents)' LH9. "auna' AL. "ees' 19H. "e$a!e (see abstractions' in"antici e' $others' Za7ti)' i*inities' L1' 1A8' 18O' O16< "e$a!e ancestors' OO1' LAO. 1eri un' 11. "esti*a!s' HCH' OO8. "etishis$' 169' A6A< istinction between "etish an go =stone' LA8.

"ire (see )gni)' as ger$ o" !i"e' 1O1< "ire=cu!t' 1L8' AN8< estroys wor! ' see Sa2.$3*arta7a< cu!t' OLO' O6C' O91. "!oo ' see e!uge. "!owers' OOC' LOC' LLN. "orest (see woo )' LH8. "ountain=go ' LA1. "ree=wi!!' A8O. "rogs' 1O' 1CC "".< "rog=$ai en' "rog="east' LA6. "unera!' see buria!. ga$b!er' 1O' 16H' AN6. ga$es' AH8' OL1. &an har*a' 1HL' 1AC' 16N' A6N' O19' OOH' LOH. &an=e en' LOH. &a2n.3eZa' O1O' O16' OON' OLC "".' OL6' O66' O8N' LC6' LAH. &2Ga32n.3eZas' O1A. &anges' AC' ANH' "".' OLC. &aros' LAO. &arut$an' &aru a' OL' A6C' AN8' OO6. &2Ga3ur2Gi3' OLH. &auta$a' ACH "".< &ota$a' AC8' note< LOH. g2Ga3yatr2Gi3' O6' 1HO. generosity' ANO. geogra#hy' H8' H9' 1NN' 19A' A1O' AOH "". &hori' OAN. ghosts' LAH. giants' ONC' LN1. &iriZa' O6A. g2Gi3t2Ga3' see 4haga*a . &2Gi3ta &o*in a' OLN' LCA. &nosticis$' L6C. go s (see e*as)' H9' 9C' 1O1' 18H' HC9' A9L' OCH. go! en age' see ages. go! en ger$' 1O1' HC8' LCN. go! en ru!e' ON9. &on s' OOO' LH6 "". goose=tote$' LAO.

go#2Gi3s' OL6. &ora7hn2Ga3th' O86. gosain' LCO. &os2Ga3!a' H8A. gos#e!s' LO6. &ota$a' see &auta$a. &o*in ' L11. grace o" &o ' 1OA' A8O' A9A' A96' O1A' OH9. grahas (see #!anets)' O1L. gr2Ga3$as' HN. &reece' &ree7s' 1' A' 6' O16' OA1' OAO "".' OL8 "".' ONC' ON1' LOO "".' LLC. &ri##a Ba!!i' LAC. &2Gu32 .3aras' O8N. guest' A69' LA1. gu2n.3as' LCN. &u#ta era' OA6' ) guru' HO6' L1C. %anu$an (see $on7ey)' A68' LCH. hao$a' 16. %ara' O6H. %arah*ati' A1. %arihara' O6O' LON. %ari*a2.n3Za' OHO' OH8' OA9' O6O' O6N. %2Ga3r2Gi3ta' OOC. %art$ann' L6H. %ar*ar stu ents' L6L. har*est (see "esti*a!)' LA1' LAH. %astings' L6N. %eathen' LHO. %ea*en (see Dy2Ga3us' Baru2n.3a' eschato!ogy)' O8' 1OA' 1OL "".' HLA' A6L' O1N' OO8. %e!en' 1H' 168. %e!!' 1ON' 16L' HC6' HAH "".' HLA' H6N' AA6' A6A' A81' OCH' OOA' ON8' LH8' LLN. henotheis$' 1A9' 1NN' LN1. %era7!es' OL8 "".' ONC. %era7!itus' LL8. %estia' LAC. hi!!s' see $ountains an wi! tribes. en a.

%in uis$' HO' AO8 "".' OAO "".' LO8' L68 "". %in u7ush' A1. %ira2n.3yagarbha (see go! en ger$)' OON. history' OAO. ho!iness' OOH. %o!!' OLA. ho!y= ays' HCO' HO8 "". ho!y=#!aces' OOO. ho!y=stone' see W2Ga3!agr2Ga3$a an stone. ho!y=water' LLN. horse=sacri"ice' OOO. honesty' LHN' LLL. hos#ita!ity (see guest)' LLL' LL6. house=go ' ANO' LAC. %2r.32s.3i7eZa' OAH. hu$anitarianis$' OH8. hu$anity' OAA. i ea!is$' see a *2Ga3ita. i o!atry' $o ern' LHH. i o!s' 9L' ANC' AN1' ANO' OOH' OO6' ONN' LAN' LL6 "". I!iu$' 1H. i!!usion' A9L' A96' OC1' OH1' O9N. i$$acu!ate conce#tion' OA1' O6C. i$$orta!ity (see %ea*en)' 1O1' A96' OHH< i$$orta!ity o" #ots' LAO. incarnation (see $agic)' ONC. Incarnation' see a*atar. incest (see co$$an $ents' !e"t=han )' LA1. In ians' 161 "".' OLH' LAH' LAA' LOH. In ra' 1C' HC' A9' L6' LN' 89' 91 "".' 1C1' 1HA' AAH' ALA' ALL "".' 69' ANN' OCO' OCL' O1H' O1O' OOL' OO8' OO9' ONA "". In ra$aha' AN8' OLN' O6C. In us' AC. in"antici e' LH9' LA1. in"i e!i!y' OO8' ONL. Innocents ay' OLL. ins#iration' ACL. Iranians' 6' 1L' H6' AH "".' 6N' 1AH' 168' 1NC' 186' OHH' LOA.

2GI3Za' LO6. is!an s' OA1. Issa' LO6. Itih2Ga3sa' OAO' ONN. @agann2Ga3th' OOC' OO9' OL6' LCL. @2Ga3i$ini' O9L. @ainis$' H8C' A18' AO8' OC1' OO8' O8C. @a$2Ga3!i' H8A. @2Ga3$ba*an' A68. +anas' H6' HN. @anga$as' OON' O8H. @an$2Ga32s.32t.3a$2Gi3' O6L' O69. @2Ga3ta7as' AA9 "".' A9A' OAC' LL8. @2Ga3ta*e as' O16. @aya e*a' LCA. @ay2Gi3' O9O. @e$2Gi3 ar' O9A. @e$shi ' 11. @ews' LHO' LOO. +2Gi3*a' OOH' O96. @2.n32Ga3n e*' LHH. @2.n32Ga3tri#utra' H9H. @ohn' saint' LL8. @onas' story o"' LON. @osa#hat' LLN. @u g$ent=go (see Dhar$a)' LH9' LA1. @uggernaut' see @agann2Ga3th. +ugg!ers' see Togi. @ustice' see Dhar$a. Ja' 18H' O1A. Jab2Gi3r (Panthis)' LCH' L1C' L1O' LON. Jabu!' Jabu!istan' AC. 7a!2Ga3' LC1. J2Ga3!a' see Ti$e. 7a!i' OH1. J2Ga3!2Gi3' O16' OA8' OO1' O9C' O9H' LAA. J2Ga3!i 2Ga3sa' OA8.

Ja!7i' AOC' O69. 7a!#a' see ages. J2Ga3$a' see Lo*e. Ja2n.32Ga3 a' LCA. J2Ga3na#h2Ga3ts' O86' O8N. J2Ga32.n3cu!iyas' O9H. Jani2s.37a' OAL' OA6. J2Ga3#2Ga3!i7as' O8N. 7a#i' LOA. Ja#i!a. A9N' OCH' O9L' LON. Ja#i!a*astu' ACC. 7ar$a' 199' HA1' HLA' ACH' A19' A69' ANO. OC1. Jar$ah2Gi3nas' OON. Jar$a$2Gi3$2Ga32.$3s2Ga3' O9L. Jart2Ga3bh2Ga3+a' LCO. J2Ga3rtti7eya' see S7an a. J2Ga3Zya#a' LCA. Jash$eer' A1' A1O' O8H. Jassos' LAO. Jatties' LAN. Jh2Ga37is' LCH. Jh2Ga3!s2Ga3' L1H. Jhasas' Jh2Ga3s2Gi3as' LAN. Jhon s' OOL' LH6' LH8 "". Ji!' LCH. 7in ness (see !o*e)' OO8. 7ings' HH6 O6L. Jinnaras' A6N. 7irttan' 72Gi3rtan' LC8. Joches' LHL. Jo!es' Jo!arians' LHL' LA1' LAH "". 7o#h' LOA. Jos$as' LOO. Jrishna (72r.32s.32n.3a)' AO9' A61' A88 ""' A99' OC1' OCL' O11' O1H' OH9' OO8' OO9' OL6' OLN' O6L' O98' LO8' LL1. Jrishnais$' OHN' O6O' O8O "".' LO8. Jrishnaite2s.3' LCA "".

72r.3ta' O19. J2s.3a#ana7as' OO8. J2s.3atriya' O19. J2s.3e$en ra' ON8. Jubera' HL1' ALA' AL8' OO6. 7u77u+a' see coc7. Ju$2Ga3ra J2Ga3rtti7e+=a (see S7an a)' AL6' O6A. Ju$2Ga3ri!a' OA6' OAN' LNH. Jura!' L6N. Jurus' AH' 1N9. Juru72s.3etra' AA' H6A' ANH "". 7ush' LOH. La72s.3$2Gi3' OL1' O9H' LC1' LC6. La!ita Bistara' AOA. La$aistn' AOA' LLN' L6L. La$#="esti*a!' OL6< ser*ice' LLN. Law=boo7s' re!igion o"' HON "".< )ryanis$ o"' LO1. Le"t=han cu!t' O9C' LC6' LAA. !e6 ta!ionis' LLL. !ibera!ity o" thought' LL6. !ight' as right' OHH. !i2.n3ga (see #ha!!us)' OON' OLA' OL6' O6H' ONL' O88' LCH. Li2.n3g2Ga3yits' O8H. !i;uor' O91' LA1. !iterature' ce!ebration o"' OL1. Logos' B2Ga3c' 1OH' 19L' HL1' O9H' LL8. Lohit2Ga3yan2Gi3' O1L. !otus' O11' OL1' O6H' LCH. Lotus o" the Law' AOA. Lo*e' 1LO< !o*e=char$' 1LL< !o*e as go ' 1L6' O16' OOO' OOL' OO6' OLC' OLH' OLL' ON1' LOO. !un i' LH8. Lu#erca!ia' OLL. Lur7a Jo!es' LA1' LAO. -2Ga3 ha*a 2G)3c2Ga3rya' OOL. -2Ga3 h*as' LCH' LC6' LC9' L1O.

-a onna=worshi#' O69' LCA' LCL' LC6' LLN. -2Ga3ga ha' OAL. -agas' -agi' LOO. $agic' witchcra"t' 1AL' 1AN' 1O9' 1L1 "".' ONN' LH6. -ah2Ga3 e*a' O6O< $ah2Ga3 e*2Gi3' O9C. -ah2Ga3bh2Ga3rata' see 4h2Ga3rata. -ah2Ga3r2Ga3+as' LCL. $2Ga3h2Ga3ris' LAO. $ah2Ga3t$ais$' O86' LLC' L6H. -ah2Ga3*2Gi3ra' H8C "". -aheZ*aras' O8H. -ah$u ' OA6. -ahrattas' OAN. -2Ga3itreya' -2Ga3itra7anya7a' AOC' ON9. $a7ara' OLC. -an' LC8' worshi##ers o"' O81. -anes (see Wr2Ga3 ha)' 1C' 11' 1AH' 1OA "".' 1LL' 1NA' 19C' HLC' A61' A6O' A6L' OO6' OLC' OLH' LH9' LAC' LAH' LAA' LAN. -an=!ion' OLA' ONC. $antra' 1NO' ANO' OOC' OLA' O91' LC8. -anu' AH' 1H8' 1OA' 169' A9H< co e o"' H6A "".' A91' A9N' A99' OC1< *erse attribute to' O8N. $an*antara' OA9. -2Ga3ra' ACO' AO6. $2Ga3r+2Ga3ra ny2Ga3ya' LC1. $ar7a2t.3a ny2Ga3ya' LC1. $arriage=rites' HNC' OH1' LAA. $arriage=tree' LO1. -aruts' 8' L6' 9N "". -ather' Cotton' L6L. $atriarchy' OO1' LO1. $atter (see #ra72r.3ti)' OCC. -2Ga3y2Ga3' see i!!usion. -ay= ay' OLA. $eat=eating (see ahi2.$3s2Ga3)' A6L' A68. $e h2Ga3' OLH. -egasthenes' 1' OL8 "". -enan ros' LOL.

$erias' LH9. $eta!s' AL. $ete$#sychosis' 1NL' 199' HCO' H86' ACH' AON' A6O' OC1' LAH' LAA' LL9< in the Be a' 1OL' OAH' LAC. $etho s o" inter#retation' 8' 1H "".' HH' LL1. -ihira' see -ithra. -i!in a' LOL. -2Gi3$2Ga32.$3s2Ga3' O9L. $irac!es' OAC. $issionaries' L66 "". -itra (see Baru2n.3a)' O1' OO' LN' 6C' N1' 1A8< $itra' $ihira' OHA' LOO. -oha$$e ans' OA6 "".' O8H' LC9' LHO' LO6 "". $on7s (see ascetic' bhi72s.3u' Sanny2Ga3sin)' H8L' AHO< $onasticis$' LCH' LLN. $on7ey (see %anu$an)' OO8' OLH' LCH' LON< $on7ey= octrine' LCC. $ono!ith' worshi# o"' LA8. $onotheis$' 11' 1A' 6N' NC' 1A9' 1NH' O1A' O1O' OHN' OAH' OOH' O81' O8A' LC9' LON. $onsoon' AL. $oon (see escha!o!ogy' &an har*a' So$a)' 18L' ONC' O8C' LH6' LAA. $ora!s (see co$$an $ents' sin)' 1O' 1OA' 18C' HCA' ALA' ANL' OC1' OOA' LLA' LNC. $other= i*inities' O1L' O9H< $otherhoo s' LAO. $ountains' i*ine' 1AN' AL9' O16' O61' O6A' LH8' LAH' LAN. $ouse' LAH. -o(oo$ ar' L19. $uni' 1O8' LHC. -unroe' -a+or' L66. $ur er' 1N9' ONL' LHN. $usic' OOA. -2Gu32s.3i7as' LAH. $ysticis$ (see Toga)' LCO. K2Ga3gas (see ragon' sna7e)' LA6' LA9. K2Ga3g2Ga3r+una' AOC' AOA. Ka7h2Gi3s' O86. na$e o" the Lor ' ca!! u#on' LCN. na$es' HC1.

K2Ga3na7' LCH' L11 "".' LON. K2Ga32.n3gi Panthis' L1O. Kara' K2Ga3r2Ga3ya2n.3a' O1H' OO8< S*2Ga3$i K2Ga3raya2n.3a' LC6' L1O. Kature' A9N. nautch' OLO. Keo=P!atonis$' LL8' L6C. Kew Tear8s "esti*a!' OO9' OL6. Kia is' LAN. ni 2Ga3nas' chain o" causa!ity' AHA. Kight' O8' N6' N9. Ki72Ga3ya' AH6. Ki$b2Ga3 itya' LC8. Kirgrantha' H8A. Kir$a!as' L1A. Kir*2Ga32n.3a' H86' A1C' A19' AH1 "".' AA6' AO6' AON' OH6 "". Ki2s.3a s' OOC. non= ua!ity' see a *2Ga3ita. Koto*itch' LO6. nu$bers' ON8. nuns' H9C' A1C' AAC' LLN. ny$#hs' in hea*en' O1N. Kysian' OL8. oath (see or ea!s)' o" 7ing' H1A< $ay be bro7en' HLL< water in oath' A6H< other "or$s o" oath' LAA' LAO. obser*ances' HO6. oceans' AO. o""erings' 18A. D$' A9L' OLA. D$ens (see $agic)' HL6' AH8. o#hir' LOA. orac!es' LAA' LAO. Dr2Ga3ons' LH6' LA1' LAL. or ea!s' A' HNC' HNL' A6A. or ers' #o!itica)' #riest!y sta ia' H6O' ALA' A6L. ortho o6y' LCN' L6H. #acce7a' ACL.

P2Ga3h2Ga3rias' LAA. #airs o" go s' 8A' 1CH' 1A8' O6H. #a!$' LOC. #a!$istry (sce o$ens)' HL6. P2Ga32.n3ca+anya "ire' OHA. Pa2.n3ca72Ga3!a' Pa2.n3ca72Ga3+2.n3as' O1A. Pa2.n3ca$ah2Ga37a!#a' O1A. Pa2.n3catantra' LL8. P2Ga32.n3car2Ga3tra' O1A' OHN' OOH' OON' O9H' O9N. P2Ga32n.32 .3a*as' O66' O69. P2Ga32n.3 ur2Ga32.n3ga' LCC. #antheis$ (see J2r.32s.32n.3a' 52Ga3$a' Bi2s.32n.3u)' AN' ON' LN' 1A8' 1OC' HO8' AL6' OCN' O1O' O8O "".' O98' LON. Para ise' see %ea*en. ParaZu 52Ga3$a' O69. #arents' ANC. #ari$ata' HHN' HH9' HAH. Par+anya' 1CC "".' A69' AN8. Par$eni es' LL9. #arrot' OOL' OLC. P2Ga3r*at2Gi3' (go ess) 8o" $ountains'8 O16. PaZu#ati' O1A' O6H' O6A. P2Ga3Zu#ata' OON' O8H' LC9. P2Ga3ta!i#utta' A11. Pata2.n3+a!i' O9L. Path' ho!y' ACL "".' OC1'OH6. #eacoc7' OOL' OLC' LH8' LA6. Persian' see Darius' Iranian. #essi$is$' AC6' A1O' A16 "". #ha!!us (see !i2.n3ga)' 1LC' O1O' OOA' ONC. ON1' LH8' LOO. Ph2Ga3nsigars' O9O. Phi!o' LLL. #hi!oso#hy (see S2Ga32.n37hya' Be 2Ga3nta)' 1O1' O9L. Phoenicia' LOA. #icture=worshi#' ANO' LLN. #i#a!=tree' see bo=tree. PiZ2Ga3cas (see e*i!s)' O1L.

#!anets' A6N' O1L' LOL. #!ants' worshi# o" (see trees)' LOC< #!ant=sou!s' see $ete$#sychosis. P!ato' H' LL9. P!otinus' L61. #oc7et=a!tars' ONL. #o!e=rite' AN8' OOA' LAO. #o!itica! i*isions' H6' HN. #o!yan ry' O6N' LAL. #o!yga$y' LAA. #o!ytheis$' 11' 1A' LH9' LON. Pongo!' OO9' LH8. #oo!s' HLO. ANC' ANH' OCO' OOO' ON8. #o#e' LLN. Por#hyry' L61. Portuguese ru!e in In ia' L66. Prabh2Ga3' OLH. Pra yu$na' OO1' OOH. Prab!2Ga3 a' A9N. Pra+2Ga3#ati' 1OH' 18H "".' 196 "".' OCO' O1H'ONL' O9H' LLO. #ra72Gr.3ti' A96' A9N' A99' LCN. #ras2Ga3 a (see grace) OH9. #ray2Ga3ga' OAL. Pre$ S2Ga3gar' L6N. #riest' H8' H9' OC' 1N6' 1N9' ANC< #ri*i!eges o"' H6A'LO9< e#ic #riest' ALH. P2Gr.3Zn2Gi3' 9N. Pro$etheus' 1CN' 16L. Pun+2Ga3b' AC' AA' AO. Pur2Ga32n.3as' H' A' OHO' OAC' OAO "".' ON6' LCA. Puranic S2Ga3n7hya' O9L. #urity' 1O8' A69. #urgatory' LLN. Purusa' 1OH' A9N' OON. P2Gu3r*a$2Gi3$2Gi3$2Ga3$s2Ga3' O9L. P2Gu32s.3an' L' O1' ON' LC "".' 8C' 1C1' O6A' O6O' ONL. Pu2s.37ara' ANH. Pu2s.32t.3i' OLH. P2Gu3!an2Ga3' OOO.

#2Gu3ti7a' A69. Pythagoras' HC9' LL9 "".' L8C' note A. ;ua7eris$' L6N. ;uietis$ (see Toga)' L6N. 52Ga3 h2Ga3' 52Ga3 h2Ga3 Ba!!abhis' O9H' LC6. 52Ga3hu' A6N. rain=go s' 99' LH8. ra+as' LCN. 52Ga3+as2Gu3ya' OOO' OO8' ONN. 52Ga372s.3as (see e*i!s)' O19. ra$' OOL. 52Ga3$a' AO9' A9N' O98. 52Ga3$acan ra' OLO' LC6. 5a$ais$' A1L' AO9' OHN' O8L' LCC "". 52Ga3$2Ga3nan ' LCH' L1C' L1A. 52Ga3$2Ga3nu+a' OON' O8H' O96 "".' LCL' LCN. 52Ga3$2Ga3ya2n.3a' AO9 "". 5a$carit$anas' LCA. 52Ga3$$ohun 5oy' L1L. 5as2Ga3 (Bo!ga' H6)' AC' 169. 52Ga3s D2Ga3sas' LCH. 52aG3s T2Ga3tr2Ga3' OL6' LCL. 5ath T2Ga3tr2Ga3' OL6. 5ai!' OLH. 52Ga3u ras'OON. 52Ga3*ana' ONC. re e$#tion' octrine o"' L69. re"or$ation o" sects' LC8' LHH. re!ics' LL6. re$nant=worshi#' 1L1' 1LN. 5enaissance' H' OAL. renunciation (see Togi' Sanny2Ga3si)' A9O. res#onsabi!ity' $ora!' A8C. 5ibhus (25.3bha*as)' 9A' 1HA' 169' A8H. 5ight (see Dhar$a)' HO9' OHH' OOH' LLO. 5ight=han cu!t' O9C. 5ig Be a (2r.3g)' A' L' N' 9' 1C "".' HH' H9' AN "".' OO< in e#ic' A6C' O19.

5ishis (25.32s.3is)' see Seers. ritua!' 1H "".' 16 "".' 1C6' 1HO' 1NL. ritua!is$' L68. ri*ers' i*ine' AC "".' AH' 99' 1A8' LH8. LAN. 5o$ans' 6' LL6. rosary' ANO' O1A' ON8. LCH' LLN. rosy' O9A. 5u ra (see Wataru riya' Wi*a)' LC' LO' 9N' 99' AN9' A88' OC6< 5u ra=Wi*a' OL8 "".< 5u ra+a#as' O6A. ru r2Ga372s.3a' LCH. sacra$ents' "orty' HLL. sacri"ice' ON' 6C' 1O9' 1NN "".' 188' 196' 198' H11' HHL' HO6' A6A' A69' ANL' OC6' O1A' OHC' OHA' OLC' O6H' ON1' O9C "".' LH6' LH8' LH9' LAO' LN1. S2Ga3 hus' L1O. W2Ga3i*as (see Wi*aites)' O1A. Wa7a era' OA6. Sa7h2Gi3 bh2Ga3*as' O9H. W2Ga37tas' O1A' O89' LAA. Za7ti' O89' O9C' LAN' LLA. Wa7unta!2Ga3' OA8. W2Ga37ya' ACC' ACH. Z2Ga3!agr2Ga3$a' ho!y stone' OON' LCH' LOC. sa!!o 7a!!o' LA1. Sa$2Ga3+as' L16 "".' A69' LNC. S2Ga3$a Be a' 1N6' A89' A96' O19. Sa$ana' ACH' AOO. Wa$bhu' O8N. Wa$2Gi3 Za$2Gi3=#!ant' LOC. sa2.$3*arta7a "ire' OH1. sa2.$3s2Ga3ra. 1NL' 199' HA1' HLA' A8C' OHL. sa2.$3s72r.3ta' A96. sa2.$3*at' OA6. Sanat7u$2Ga3ra' O66. W2Ga32n.32 .3i!a' HH1' O9N' LC9< s2Gu3tras' LCA. San rocottos' OAL. Sa2.n3gha' AHO' AO1. Wa2n.37ara' H89' OAN' OOL< *i+aya' O8C< O8H' O9L' LCL' LC6.

S2Ga32.n37hya' AHA' A6L' A91 "".' A96' A99' OCC' OCH' O6C' O8H' O8O' O89' O9L' LC9' LON' L6C. Sanny2Ga3s2Gi3n' HL8' H81' LC8. Sara2n.3y2Gu3' 81' 1A8. Sara$2Ga3' S2Ga3ra$eya' 1A1' 1AH' 1A8. Saras*at2Gi3' A1 "".' 1O9' OL1' O9H. W2Ga3r2Gi3ra7a$2Gi3$2Ga32.$3s2Ga3' O9L. War*a' O6H' O6A' LO8. Sar*a arZa2n.3asangraha' O8C. Wataru riya' O1A' ONC. Sat n2Ga3$' L1H. sattra' AN1' OHC. satt*a' LCN. Saturna!ia' OLL. S2Ga3ubhagasena' LOL. S2Ga3ugatas' OO8' L6N. S2Ga3uras' O1A'OHA' LC8. Sa*2Ga3ras' Sauras' LAL. Sa*itar (see Sun)' O1 "".' O6 "". S2Ga3*itr2Gi3' O6' O66' O9H. S2Ga3ya2n.3a' O8C. Scho#enhauer' L61. sects' OOL. Seers' A68. Se$ira$is' LOA. Se$ites' LN1. Sen' L18. sesa$u$' OLH' LCH. Wesa' OO6' O6L. se*en' 18' H6' AH' O9' 6O' 98' 16H' LAA. Sey#oys' L66. se6' OA' L9' 18A' O9C. Si has' A6N' A9N' O8H. Si7hs (Singhs' Si2.$3has)' 8' LCH' L1C=L1A. sin (see co$$an $ents' *ows)' OH' ON' L1' 6C' 6L' AH9' AN6' A9H' LAC' LLO< *enia!' HLO< sin an sacri"ice' LH6. si2.n3g2Ga3=tree' LAA. WiZu#2Ga3!a' OLN.

Sittars' A1L' A6N' O8H' O88' L6N' LNC. Wi*a' HL' LC' 99' 11H' 1LC' 1N8' HL1' AAH' ALO' A6L' ANO' A88 "".' A9N' OCO' OC6' O1H "". O8N' LAH= LAO. Wi*ais$ (see W2Ga3i*as)' AO8' A89' OCN' O1A' OHA' OHN' OO6' OL1' OLA' O66' O8C' O8O' O88' O96' LO8< sacri"ice o"' AN1' OLA' OL9' O6H' O9H. Wi*aites' O81 "".' O8A. S7an a (J2Ga3rtti7eya)' ALO' O1C' O1O' OOL' O66. s!a*es' H9' OHL' ONN' LO8' LO9. s$a!!=#o6 go ' OLH' LH8. S$2Ga3rtas' O8H' LCN. S$2r.3ti' OOC. sna7e (see ragon' K2Ga3ga)' HC' 9O' 1LO' 16O' 186' AOO' A61' AN6' A9N' O19' OO6' O69' LHN' LAA' LA6' LA9' LON. socio!ogica! ata' HN' 6C' LHO "". so!ar $y!hs' 11. So$a' 1O' 16' OH' LC' 11H "".' 18L' ALO' A69' AN8' ONN' O91' LA1' LOC' LN1. So$2Ga3nan a' O8H. son' i$#ortance o"' 1O8' A6A. so#histry' A8A. sorcery' see $agic. sou! (see 2Ga3t$2Ga3' +2Gi3*a)' LAC. sources' A. s#irit (see 2Ga3t$2Ga3)' OCC' OOH. s#ring' go o"' LH8. s#ring="esti*a!' OO9' OLH' OL6. Wr2Ga3 ha (see -anes)' OL1' OLA' OLL. Wra$a2n.3a' H81' H9H' ACH. Zra*a7a' ACA. Wr2Gi3' OA8' OO1' OL1' O9H. Wr2Gi3ra2n.3ga' OL6. Wruti' HOL "".' ANA' AN8. star=sou!s' HCO' A66' OO6. star=worshi##ers' O8C' LH6' LAA. Stoics' LL8' L6A. stone' worshi# o" (see Z2Ga3!agr2Ga3$a)' LH6' LAA' LA8< $arriage=stone' HN1' LAL. straw (*icti$)' LH6.

st2Gu3#as' LL6. Subrah$a2n.3ya' O66 W2Gu3 ra (see s!a*e)' O19< S2Gu3 roi' LO8. suici e' AN8. S2Gu37haras' O8N. Wu!*asutra' L6C. Sun' 1N' A9' OC "".' ON' L1' L6' LN' 8H' 16O' HCL' ALO' ANN' OC1' OCH' OO6' OO9' OLH' O6C' O9H' LC8' LC9' LH6' LH8' LAC' LAH' LAO' LOA "". Sun ay' OLH. Sunth2Ga3!s' LAH. W2Gu3nya*2Ga3 s' OO8. sur2Ga3' 1HN. S2Gu3ry2Ga3 (see Sun)' L1' 8H' OO9' O9H. Sutta' AH6. suttee' 16L' HNO' A69' OO1. S2Gu3tras' A' O' L' N' 1NO. HOL "". S*2Ga3$i' see K2Ga3r2Ga3ya2n.3a. s*asti*2Ga3cana$' AN1. W*et2Ga3$baras' H8O "".' O8C. swing' see D2Go3!2Ga3. tab2Gu3' HL1' LAL. ta$as (see ar7ness)' LCN. Ta$er!ane' OA6. Ta$i!' #oetry' A1L< re!igion' LHO. tan' LC8. Tantras' H' OA9' ON6' O91 ta#as (see asceticis$)' LHC. Tari' LH8' LAC. Tath2Ga3gata' ACA. te$#!es' OH8' OOO' OON' OLH' OL6' ON1' LH6' LLN< sna7e=te$#!e' LA9. Ten=ga!ais' LC1. 2t.3ha7s' LAL. 2T.3h2Ga37ur2Ga32n.32Gi3' LAL. Tha!es' LL9. the"t (see co$$an $ents' $ora!s)' LHN' LLO. theoso#hy' OC' 11H' A8O. thie*es' go o". LLO.

Tho$as' church o"' ON9. three' OH' O9' 11C' 16O. Ti$e' see "ate. Thugs' O9H "".' LH8' LAL. thun er=worshi#' LA6. tiger' LAA. ti!!ais' O9O. t2Gi3rtha' see #oo!s. Tiru=*a!!u*ar' L6N. To as' LH6' LAN. tonsure' LLN. tortoise (see a*atar)' LA6. tote$' tote$is$' 16A' OAC' OOL' O6O' O68' LAH' LAO' LAN' LLN. traga' ON9. tr2Ga3i#uru2s.3a' O6O. trans$igration' see $ete$#sychosis. transubstantiation' LLN. trees' worshi# o"' AL' 1LO' ONC' LH8' LAA' LOC< tree o" creation' LOC' LOH. tret2Ga3' OHC. tria ' OH' O6' 18A' ANN' OCO' O6C. tribes' H6 "". Tri a2n.32 .3is' O8H. tri$2Gu3rti (see trinity)' OON' O6O. trinity (see tria ' tri$2Gu3rti' tr2Ga3i#uru2s.3a)' LN' 1CL' HAN' A8N' OCO' O1C' O11' O1H' OAH' OA9' LCN' L16' LOL< "our $e$bers' OOL< #rayer to' OON< history o"' OLN "".< "e$a!e' O9H' O99. Tri#i2t.3a7a' AH6' AON. Tri#2Gu3+as' O8C. Trita' 11' OL' 1CO' OA1. Troy' story o"' LON. truth' HCA' A69' A81' LHN' LAA' LLA. Tu72Ga3r2Ga3$' LHO. tu!as2Gi3' OL6' LCH' LOC. Tu!as2Gi3 2Ga3sa' LCA. Turanian' 1L' OAL. Tu2s.32t.3i' OLH. tute!ary go s' LAC. , 2Ga3sis' L1A.

,gras' OON. 2G,37haras' O8N. ,$2Ga3' O16' O6C' O9C' O9H. ,nitarians' O1A' O8L' LON. ,#2Ga32.n3gas' OOC. ,#ani2s.3a s' A' O' L' N' HO' 181' H16 "".' A89' A99' OCL' OAO' OON' L18. ,#a#ur2Ga32n.3as' OOC. u#2Ga3sa7a' A1C. ,#en ra' OC9. 2G,3r h*ab2Ga3hus' O86. ,Zanas' see 42r.3has#ati. ,shas (,2s.3as)' Dawn' 9' 1C' 19' NA "". ,ttara$2Gi3$2Ga32.$3s2Ga3'O9L. B2Ga3c' see Logos. Ba a=ga!ais' LC1. B2Ga3i7h2Ga3nasas' OON. B2Ga3ir2Ga3gins' LC8. B2Ga3iZe2s.32Gi37a' LCA. B2Ga3i2s.32n.3a*a' AN1' O1A. B2Ga3iZ*2Ga3nara (see )gni)' LCN. B2Ga3iZya' O19' O8N' LHL. Ba!a' HC. Ba!abh2Gi3 era' OA6' LNH. Ba!entine' saint' OL1. Ba!!abhas' LCO=LC8. B2Ga3!$2Gi37i' LCA. Bar2Ga3ha$ihira' OA8. Baru2n.3a' 18' O1' OH' OO' ON' L8' 61 "".' 1A8' 1NC' 196' ALA' ALO' A9N' OO8' LA9' LLO< as the $oon' LN1. *asanta' see s#ring "esti*a!. B2Ga3sto2s.3#ati' LAC. *assa!!us' *assus' LAC. *asso' H9H. B2Ga3su7i' A9N. B2Ga3ta' B2Ga3yu' see Min =go . Be a' 1H' 1L "".' 1OH' 1NO' 188' HHH' HL6' ANO' OC1' OHC' OHL' L1C. Be 2Ga3nta' 1OA' HH8' H6O' A6L' A96' A98 "".' O16' O6C' O8O' O9L "".< s2Gu3tra' OAN.

8Behic!es'8 AOC. *er$i!ion' LAH. Besta' LAC. Bet2Ga3!a' LAN. Bi y2Ga3 haras' A6N. BighneZa' O88. *ih2Ga3ra' OAL. Bi7ra$2Ga3 itya' OA6. *i!!age=tree' LOC. Binaya' AH6. Birabha ra' O6N. Bir2Ga3+' LCN. Birgin=worshi#' LLN. *irtue (see co$$an $ents' har$a' $ora!s)' i ea!s o"' LLL. *iZas' HN' 19O. BiZ2Ga37ha' O66. Bishnu (Bi2s.32n.3u)' O1' LH' L6' 11H' 1OO' 1N8' HL1' AAH' ALO' A6L' A88 "".' O1H "".' OL1 "".< "east o"' OL6< O6C' O8N' O9H' O98' LC8' LAO. Bishnuis$' 1OA' AO8' A89' O1A' OO6' O6O' O8C' O9O "". Bishnu8s !aw=boo7' OO1. BiZ*2Ga3$itra' HN. Bi2t.3h2t.3ha!a' LCC' LC8' L1O' LHH. Bi*as*ant' 81' 1H8 "".' 1O6' A9H. *oi ' see W2Gu3nya. Bo!ga' see 5as2Ga3. *ows' H9A' A1N' AN8. B2r.32s.3abha' O8H. Br2Ga3tya=hy$ns' 1N9. Britra (B2r.3tra)' HC' 1HC' 18L' ALN' A69. By2Ga3sa' O88' O9L. warriors' H8' H9' O19. water (origin o" a!! things)' O8' 1CN' 1O1' AAC' A6H' AN8. waters' 99. water=#ot' OLA. water=worshi##ers' O8C. wea!th (see 4haga)' LH8. Mhite Is!an ' O1A' OH6 ""?' OA1' LOL.

wi"e' see wo$an. wi! =tribes' ON1' O9C' O9A' LAO "".' L69. win =go ' 8N "".' 1HA' 16L' ALO' O6C< worshi##ers' O8C. witchcra"t' see $agic. witness (see oath)' HLC. wo$en (authors o" 5ig Be a)' HN< burne ' see suttee< as nuns' H91' A1C< re!igion o"' ANC< use $antra' OOC' OLC' OLA< #rice o" wi"e' HNC' LAL. woo ' see trees. woo =go ess' 1A8' LAC. wor! s' nu$ber o"' OCH. writing' O' N' AA1' LOO. L9L. Ta+ur Be a' HO' 1N6 "".' O19. Ta72s.3as' O1L. Ta$a (see Citragu#ta' %e!!)' 16' OL' O9' 1H8 "".' 1OO' 1O6' ALA' A6L' AN8"".' A9N' OL1' O8C' LOC. Ti$a' 11' 16'1H8 "". Toga' yogin or yogi' H6H' H81' ACO' AL1' A91 "".' A99' OCH' ONC' O86' O9L' LLC. yoni' *u!*a' ONL'O9C. yuga' see ages. Qarathustra' Qoroaster (see Iranian)' 1C' NH' LHO. Qeus' 9' 66. Qiegenba!g. L6L. Qo:!atry' LON. En o" Pro+ect &utenberg8s The 5e!igions o" In ia' by E war Mashburn %o#7ins >>> EKD D1 T%IS P5D@ECT &,TEK4E5& E4DDJ T%E 5ELI&IDKS D1 IKDI) >>> >>>>> This "i!e shou! be na$e 1OO99=8.t6t or 1OO99=8.(i# >>>>> This an a!! associate "i!es o" *arious "or$ats wi!! be "oun in? htt#?ggwww.gutenberg.netg1gOgOg9g1OO99g Pro uce by Pau! -urray an the Dn!ine Distribute Proo"rea ing Tea$. This "i!e was #ro uce "ro$ i$ages generous!y $a e a*ai!ab!e by the 4ib!ioth0;ue nationa!e e 1rance (4n1g&a!!ica) at htt#?ggga!!ica.bn"."r ,# ate e itions wi!! re#!ace the #re*ious one/the o! e itions wi!! be rena$e . Creating the wor7s "ro$ #ub!ic o$ain #rint e itions $eans that no one owns a ,nite States co#yright in these wor7s' so the 1oun ation (an youV) can co#y an istribute it in the ,nite States without #er$ission an without #aying co#yright roya!ties. S#ecia! ru!es' set "orth in the &enera! Ter$s o" ,se #art o" this !icense' a##!y to co#ying an istributing Pro+ect &utenberg=t$ e!ectronic wor7s to #rotect the P5D@ECT &,TEK4E5&=t$ conce#t an tra e$ar7. Pro+ect &utenberg is a registere tra e$ar7' an $ay not be use i" you charge "or the e4oo7s' un!ess you recei*e s#eci"ic #er$ission. I" you o not charge anything "or co#ies o" this e4oo7' co$#!ying with the ru!es is *ery easy. Tou $ay use this e4oo7 "or near!y any #ur#ose such as creation o" eri*ati*e wor7s' re#orts' #er"or$ances an research. They $ay be $o i"ie an #rinte an gi*en away/ you $ay o #ractica!!y )KTT%IK& with #ub!ic o$ain e4oo7s. 5e istribution is sub+ect to the tra e$ar7 !icense' es#ecia!!y co$$ercia! re istribution.

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