474 APPENDIX. Page 15, line 7. See A.V. iv. 11, 6 (quoted in p. 361, at the foot), where the gods are said to have "ascended to heaven, leaving their bodies behind." Page 15, line 11. In the two following passages the poets seem to claim affinity with the gods. viii. 27, 10: asti hi vaḥ sajātyam riśādaso devāso asti āpyam | 14. Devāso hi sma manave samanyavo viśve sākam sarātayaḥ | viii. 72, 7 adhi naḥ Indra eshām Vishno sajātyānām | ita Maruto Aśvinā 8. Pra bhrātṛitvam sudānavo adha dvitā samānyā | mātur garbhe bharamahe | Page 18, line 11. Compare the Taitt. Sanh., Asht. 6, p. 18 of MS. 1702 of India Office Library: Devāsurāḥ sam̃yattāḥ āsan | te devāḥ mitho vipriyāḥ āsan | te anyonyasmai jyaishṭhyāya tishṭhamānāḥ panchadhā vyakrāmann Agnir Vasubhiḥ Somo Rudrair Indro Marudbhir Varunaḥ Adityair Brihaspatir Visvairdevaiḥ | te amanyanta "asurebhyo vai idam bhrātṛivyebhyo radhyāmo yan mitho vipriyāḥ smaḥ | yāh naḥ imāḥ priyās tanuvas tāḥ samavadyāma ha etābhyaḥ sa nirṛichhād yaḥ naḥ prathamo 'nyonyasmai druhyād" iti | tasmād yaḥ satānūnaptṛīņām prathamo druhyati sa arttim ārchhati | yat tānūnaptram samavadyati bhrātṛivyābhibhutyai bhavaty ātmanā parā 'sya bhrātṛivyo bhavati ityādi | "The gods and Asuras contended together.. The gods were hostile to one another. Striving with one another for the superiority, they parted into five divisions, Agni with the Vasus, Soma with the Rudras, Indra with the Maruts, Varuna with the Adityas, and Brihaspati with the Viśvedevas. They then reflected: We are subject to our enemies, the Asuras, because we are hostile to one another. Let us unite our dear bodies; and whoever shall first show enmity to another, let him be separated from his body.' Hence, any one among persons who have bound themselves together by an oath, who first commits an injury falls into calamity. When a man joins in the oath tānūnaptra for the purpose of overcoming his enemies, he conquers, and his adversary is overcome." The same story is told in other words in the Aitareya Brāhmaṇa, and I quote the words to show how these narratives are varied in the different Brahmanas: Ait. Br. 1, 24: Te devāḥ abibhayur “asmākam vipremānam anu idam asuraḥ ābhavishyanti" iti | te vyutkramya amantrayanta | Agniḥ Vasubhir udakrāmad Indro Rudrair Varunaḥ Adityair Brihaspatir Viśvair devaiḥ | te tathā vyutkramya amantrayanta | te 'bruvan "hanta yāḥ eva naḥ imāḥ priyatamās tanvas tāḥ asya Varunasya rājno grihe sannidadhāmahai | tābhir eva naḥ sa na sangachhātai yo naḥ etad atikrāmad yaḥ alulo bhavishad" iti | "tatha" iti | Te Varunasya rājno grihe tanuḥ sannyadadhata | te yad Varunasya rājno grihe tanūḥ sannyadadhata tat tānūnaptram abhavat | tat tānūnaptrasya tūnūnaptratvam | tasmād āhur "na satānūnaptrine drogdhavyam" iti | tasmād u Asurāḥ na anvābhavanti | I quote Professor Haug's translation of this passage: "The Devas were afraid, surmising the Asuras might become aware of their being disunited, and seize their reign. They marched out in several divisions and deliberated. Agni marched out with the Vasus and deliberated. Indra did so with the Rudras; Varuna with the Adityas; and Brihaspati with the Viśve Devas. Thus all, having severally marched out, deliberated. They said, 'Well, let us put these our dearest bodies in the house of Varuna the king (i.e. water); he among us who should, out of greediness, transgress this (oath, not to do anything which might injure the sacrifice), he shall no more be joined with them. They put their bodies in the house of Varuna. This putting of their bodies in the house of Varuna the king, became their Tānūnaptram (joining of bodies). Thence they say: none of those joined together by the Tänunaptram ceremony is to be injured. Thence the Asuras could not conquer their (the gods') empire (for they had all been made inviolable by this ceremony)." Page 65, line 13. Setu must mean "bonds," not "barriers." See the quotation next following in the text, viz., vii. 84, 2; and compare R.V. ix. 73, 4, and x. 67, 4; and the word setra, rendered "a ligament, a fetter," in Wilson's Sanskrit Dictionary. Page 103, line 10. Compare R. V. i. 61, 2; i. 157, 6; viii. 1, 31; viii. 2, 37; x. 147, 1, where faith or heart-felt worship to Indra or the Aśvins is expressed, or enjoined. Page 105, line 11. So in R. V. viii. 59, 7, it is said: na sīm adevaḥ àpad isham dirghāyo martyaḥ "o long-lived god, the godless man obtains no food." Page 108, line 8. Indra is himself declared to be a priest and a rishi, viii. 16, 7 (Indro brahma Indrah rishiḥ). Page 118, line 19. See also Professor Max Müller's Lectures on the Science of Language, ii. 427. Page 178, line 6. Karambhad. See Weber's Indische Studien, ii. 306, and the Taittirīya Sanhita, ii. 6, 8, 4 f.: Tat Pushne paryaharan | tat Pūshā prāśya dato 'runat | tasmāt Pūshā prapishṭa-bhāgaḥ | adantako hi | They gave it to Pushan; and he, in eating it, pushed out his teeth. Hence, Pushan has ground meal for his share in the oblation; for he is toothless." See the later story about how Pushan lost his teeth, in the 4th vol. of this work, p. 168, 322. Page 217, line 10 from the foot. I have to thank Professor Müller for sending me a copy of Sayaṇa's note on the verse, R. V. x. 16, 4. It is as follows: Ajah janana-rahitaḥ śarīrendriyādi-bhāga-vyatirikṭaḥ antara-purushalakshano yo bhāgas te Agne te tvadiyena tapasă tapanena tam tādṛiśam bhāgam tapasva tapanam kuru | Tathā te tava sochiḥ śokahetur jvālāviseshaḥ tam bhāgam tapatu samskarotu | tapaḥ-sochir-archiḥ-śabdānāṁ santānāya tāratamyena bhedaḥ | He jātavedaḥ te tava yās tanvo mūrtayaḥ śivāḥ sukha-hetavaḥ tanu-tāpa-pradāḥ tābhir eva tanūbhiḥ pretam sukṛitām sobhana-karma-kārinām lokam sthānam vaha prāpaya | Of this I will translate only so much as refers to the important phrase ajo bhāgaḥ | "Aja' is the portion characterized as the inner man, devoid of birth, and of bodily senses and other parts." Professor Aufrecht has favoured me with a statement of some further grounds in support of his opinion as quoted in my note to p. 217. He urges (1) that the goat is sacrificed to Agni (āgneyam ajam, Satap. Br. vi. 2, 1. 5, and Tandya Br. i. 8, 4, agnaye 'jam); (2) that it would be absurd to ask Agni to burn or warm the unborn part, that is, to do a material act to a thing beyond the reach of material influence; (3) that in the Rig-veda bhāga is never used for part (pars), but only for share (sors); (4) that tap means only to burn, to consume by heat, not to warm; (5) that vātam ātmā gachhatu | "let the soul go to the wind," had preceded in verse 3; so that there was no further occasion to refer to the man's immaterial part. In regard to what is urged by Professor Aufrecht under his fifth head, I refer to what I have said on the sense of atman in Page 220, line 3; and 267, line 16. p. 313. On the sense of vṛitra and vṛitrahan see Professor Spiegel's remarks in Kuhn's Beiträge zur Vergleichenden Sprachforschung, vi. 388 f. Page 228, line 12 from the bottom. In reference to this myth Professor Aufrecht refers me to Dr. Kuhn's Zeitschrift, i. 442, and to Professor Roth's explanation of it, ibid. p. 444. Page 264, line 14. Compare Aitareya Brāhmaṇa, iv. 7 ff., referred to above, p. 241, note 372. The story begins as follows: Prajapatir vai Somaya rajne duhitaram prayachhat Süryam Sāvitrīm | tasyai sarve devāḥ varāḥ āgachhan | "Prajāpati gave his daughter Sūryā Sāvitrī in marriage to king Soma. All the gods came as the bridegroom's friends." Page 269, line 14. In ix. 92, 5, it is said that Soma protected the (Aryan) man and repelled the Dasyu (Somaḥ prāvad manum dasyave kar abhīkam). Page 288, line 4. The Taitt. San. vi. 1, 4, 3, has the following story about Yama :Devāś cha vai Yamaś cha asmin loke 'spardhanta | sa Yamo devānām indriyam viryam ayuvata | tad Yamasya 4. Yamatvam | te devāḥ amanyanta "Yamo vai idam abhūd yad vayam smaḥ" iti | te Prajā` patim upādhāvan | sa etau Prajāpatir ātmanaḥ uksha-vaśau niramimīta | te devāḥ Vaishnāvaruṇīm vaśām ālabhanta Aindram ukshānam | tam Varunenaiva grāhayitvā Vishnunā Yajnena prānudanta | Aindrenaiva asya indriyam avṛinjata | "The gods and Yama contended in this world. Yama took away the vigour and energy of the gods. This is his characteristic. The gods reflected, 'Yama has become the same as we are.' They hastened to Prajapati, who formed from himself this bull and this cow. The gods sacrificed the cow to Vishnu and Varuna, and the bull to Indra," etc. Page 345, line 7. In R.V. x. 30, 10, the Waters are called the mothers and the mistresses of the world (rishe janitrir bhuvanasya patnir apo vandasva). Page 361, line 3. In R.V. x. 190, right (or the ceremonial), and truth, night, the ocean, etc., are said to have sprung from tapas: Ritam cha satyam cha abhiddhat tapaso 'dhi ajayata | tato rātri ajāyata tataḥ samudro arnavaḥ | 2. Samudrad arnavād adhi samvatsaro ajāyata | ahorātrāni vidadhat viśvasya mishato vaśī | 3. Sūryā-chandramasau Dhātā yathāpūrvam akalpayat | divam cha prithivīm cha antariksham atho svaḥ | "Right and truth sprang from fervid tapas; and thence sprang the night and the liquid ocean. 2. From the liquid ocean sprang the year; and it, the lord of all things that see, made the day and night. Dhātri (or the Disposer) made the sun and moon as before; and the sky, the earth, the air, and the heaven." Page 453, line 8 from the foot. See also Professor H. H. Wilson's Preface to his translation of the Vishnu Purana, vol. i. pp. iii. f. (Dr. Hall's edit.). |