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The Thirteen Principal Upanishads, translated from the Sanskrit with an outline of the philosophy of the Upanishads and an annotated bibliography, by Robert Ernest Hume (Oxford University Press, 1921).

Author: Misc (Upanishads)
Translator: Robert Ernest Hume

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SECOND ADHYĀYA

First Brāhmaṇa1

Gārgya and Ajātaśatru’s progressive definition of Brahma as the world-source, entered in sleep

1. Dṛiptabālāki was a learned Gārgya. He said to Ajātaśatru, [king] of Benares: ‘I will tell you about Brahma.’ Ajātaśatru said: ‘We will give a thousand [cows] for such a speech. Verily, people will run hither, crying, “A Janaka! a Janaka!” ’2

2. Gārgya said: ‘The Person who is yonder in the sun—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! I worship him as the pre-eminent, the head and king of all beings. He who worships him as such becomes pre-eminent, the head and king of all beings.’

3. Gārgya said: ‘The Person who is yonder in the moon—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! I worship him as the great, white-robed king Soma. He who worships him as such, for him soma is pressed out and continually pressed out day by day. His food does not fail.’

4. Gārgya said: ‘The Person who is yonder in lightning—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Brilliant. He who worships him as such becomes brilliant indeed. His offspring becomes brilliant.’

5. Gārgya said: ‘The Person who is here in space—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Full, the non-active. He who worships him as such is filled with offspring and cattle. His offspring goes not forth from this earth.’

6. Gārgya said: ‘The Person who is here in wind—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! Verily, I worship him as Indra, the terrible (vaikuṇṭha), and the unconquered army. He who worships him as such becomes indeed triumphant, unconquerable, and a conqueror of adversaries.’

7. Gārgya said: ‘The Person who is here in fire—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Vanquisher. He who worships him as such becomes a vanquisher indeed. His offspring become vanquishers.’

8. Gārgya said: ‘The Person who is here in water—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Counterpart [of phenomenal objects]. His counterpart comes to him [in his children], not that which is not his counterpart. His counterpart is born from him.’

9. Gārgya said: ‘The Person who is here in a mirror—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Shining One. He who worships him as such becomes shining indeed. His offspring shine. He outshines all those with whom he goes.’

10. Gārgya said: ‘The sound here which follows after one as he goes—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as Life (asu). To him who worships him as such there comes a full length of life (āyu) in this world. Breath (prāṇa) leaves him not before the time.’

11. Gārgya said: ‘The Person who is here in the quarters of heaven—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Inseparable Companion. He who worships him as such has a companion. His company is not separated from him.’

12. Gārgya said: ‘The Person here who consists of shadow—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as Death. To him who worships him as such there comes a full length of life in this world. Death does not come to him before the time.’

13. Gārgya said: ‘The Person here who is in the body (ātman)—him, indeed, I worship as Brahma!’

Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Embodied One (atmanvin). He who worships him as such becomes embodied indeed. His offspring becomes embodied.’

Gārgya became silent.

14. Ajātaśatru said: ‘Is that all?’

Gārgya said: ‘That is all.’

Ajātaśatru said: ‘With that much [only] it is not known.’

Gārgya said: ‘Let me come to you as a pupil.’

15. Ajātaśatru said: ‘Verily, it is contrary to the course of things that a Brahman should come to a Kshatriya, thinking “He will tell me Brahma.” However, I shall cause you to know him clearly.’

He took him by the hand and rose. The two went up to a man who was asleep. They addressed him with these words: ‘Thou great, white-robed king Soma!’ He did not rise. He [i.e. Ajātaśatru] woke him by rubbing him with his hand. That one arose.

16. Ajātaśatru said: ‘When this man fell asleep thus, where then was the person who consists of intelligence (vijñāna)? Whence did he thus come back?’

And this also Gārgya did not know.

17. Ajātaśatru said: ‘When this man has fallen asleep thus, then the person who consists of intelligence, having by his intelligence taken to himself the intelligence of these senses (prāṇa), rests in that place which is the space within the heart. When that person restrains the senses, that person is said to be asleep. Then the breath is restrained. The voice is restrained. The eye is restrained. The ear is restrained. The mind is restrained.

18. When he goes to sleep, these worlds are his. Then he becomes a great king, as it were. Then he becomes a great Brahman, as it were. He enters the high and the low, as it were. As a great king, taking with him his people, moves around in his own country as he pleases, even so here this one, taking with him his senses, moves around in his own body (śarīra) as he pleases.

19. Now when one falls sound asleep (suṣupta), when one knows nothing whatsoever, having crept out through the seventy-two thousand veins, called hitā, which lead from the heart to the pericardium, one rests in the pericardium. Verily, as a youth or a great king or a great Brahman might rest when he has reached the summit of bliss, so this one now rests.

20. As a spider might come out with his thread, as small sparks come forth from the fire, even so from this Soul come forth all vital energies (prāṇa), all worlds, all gods, all beings. The mystic meaning (upaniṣad) thereof is ‘the Real of the real’ (satyasya satya).1 Breathing creatures, verily, are the real. He is their Real.’

Second Brāhmaṇa

The embodiment of Breath in a person

1. Verily, he who knows the new-born infant with his housing, his covering, his post, and his rope, keeps off seven hostile relatives.

Verily, this infant is Breath (prāṇa) in the middle. Its housing is this [body]. Its covering is this [head]. Its post is breath (prāṇa). Its rope is food.

2. Seven imperishable beings stand near to serve him. Thus there are these red streaks in the eye. By them Rudra is united with him. Then there is the water in the eye. By it Parjanya is united with him. There is the pupil of the eye. By it the sun is united with him. By the black of the eye, Agni; by the white of the eye, Indra; by the lower eyelash, Earth is united with him; by the upper eyelash, Heaven. He who knows this—his food does not fail.

3. In connection herewith there is this verse:—

There is a cup with its mouth below and its bottom up.
In it is placed every form of glory.
On its rim sit seven seers.
Voice as an eighth is united with prayer
(brahman).1

‘There is a cup having its mouth below and its bottom up’—this is the head, for that is a cup having its mouth below and its bottom up. ‘In it is placed every form of glory’—breaths, verily, are the ‘every form of glory’ placed in it; thus he says breaths (prāṇa). ‘On its rim sit seven seers’—verily, the breaths are the seers. Thus he says breaths. ‘Voice as an eighth is united with prayer’—for voice as an eighth is united with prayer.

4. These two [sense-organs] here [i.e. the ears] are Gotama and Bharadvāja. This is Gotama and this is Bharadvāja. These two here [i.e. the eyes] are Viśvāmitra and Jamadagni. This is Viśvāmitra. This is Jamadagni. These two here [i.e. the nostrils] are Vasishṭha and Kaśyapa. This is Vasishṭha. This is Kaśyapa. The voice is Atri, for by the voice food is eaten (√ad). Verily, eating (at-ti) is the same as the name Atri. He who knows this becomes the eater of everything; everything becomes his food.

Third Brāhmaṇa

The two forms of Brahma

1. There are, assuredly, two forms of Brahma: the formed (mūrta) and the formless,1 the mortal and the immortal, the stationary and the moving, the actual (sat) and the yon (tya).

2. This is the formed [Brahma]—whatever is different from the wind and the atmosphere. This is mortal; this is stationary; this is actual. The essence of this formed, mortal, stationary, actual [Brahma] is yonder [sun] which gives forth heat, for that is the essence of the actual.

3. Now the formless [Brahma] is the wind and the atmosphere. This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is the Person in that sun-disk, for he is the essence of the yon.—Thus with reference to the divinities.

4. Now, with reference to the self.—

Just that is the formed [Brahma] which is different from breath (prāṇa) and from the space which is within the self (ātman). This is mortal, this is stationary, this is actual. The essence of this formed, mortal, stationary, actual [Brahma] is the eye, for it is the essence of the actual.

5. Now the formless [Brahma] is the breath and the space which is within the self. This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is this Person who is in the right eye, for he is the essence of the yonder.

6. The form of this Person is like a saffron-colored robe, like white wool, like the [purple] Indragopa beetle, like a flame of fire, like the [white] lotus-flower, like a sudden flash of lightning. Verily, like a sudden lightning-flash is the glory of him who knows this.

Hence, now, there is the teaching ‘Not thus! not so!’ (neti, neti), for there is nothing higher than this, that he is thus. Now the designation for him is ‘the Real of the real.’ Verily, breathing creatures are the real. He is their Real.

Fourth Brāhmaṇa

The conversation of Yājñavalkya and Maitreyī concerning the pantheistic Soul

1. ‘Maitreyī!’ said Yājñavalkya. ‘lo, verily, I am about to go forth from this state.1 Behold! let me make a final settlement for you and that Kātyāyanī.’

2. Then said Maitreyī: ‘If now, Sir, this whole earth filled with wealth were mine, would I be immortal thereby?’

‘No,’ said Yājñavalkya. ‘As the life of the rich, even so would your life be. Of immortality, however, there is no hope through wealth.’

3. Then said Maitreyī: ‘What should I do with that through which I may not be immortal? What you know, Sir—that, indeed, tell me!’

4. Then said Yājñavalkya: ‘Ah (bata)! Lo (are), dear (priyā) as you are to us, dear is what you say! Come, sit down. I will explain to you. But while I am expounding, do you seek to ponder thereon.’

5. Then said he: ‘Lo, verily, not for love of the husband is a husband dear, but for love of the Soul (Ātman) a husband is dear.

Lo, verily, not for love of the wife is a wife dear, but for love of the Soul a wife is dear.

Lo, verily, not for love of the sons are sons dear, but for love of the Soul sons are dear.

Lo, verily, not for love of the wealth is wealth dear, but for love of the Soul wealth is dear.

Lo, verily, not for love of Brahmanhood2 (brahma) is Brahmanhood dear, but for love of the Soul Brahmanhood is dear.

Lo, verily, not for love of Kshatrahood2 (kṣatra) is Kshatrahood dear, but for love of the Soul Kshatrahood is dear.

Lo, verily, not for love of the worlds are the worlds dear, but for love of the Soul the worlds are dear.

Lo, verily, not for love of the gods are the gods dear, but for love of the Soul the gods are dear.

Lo, verily, not for love of the beings (bhūta) are beings dear, but for love of the Soul beings are dear.

Lo, verily, not for love of all is all dear, but for love of the Soul all is dear.

Lo, verily, it is the Soul (Ātman) that should be seen, that should be hearkened to, that should be thought on, that should be pondered on, O Maitreyī. Lo, verily, with the seeing of, with the hearkening to, with the thinking of, and with the understanding of the Soul, this world-all is known.

6. Brahmanhood has deserted1 him who knows Brahmanhood in aught else than the Soul.

Kshatrahood has deserted1 him who knows Kshatrahood in aught else than the Soul.

The worlds have deserted him who knows the worlds in aught else than the Soul.

The gods have deserted him who knows the gods in aught else than the Soul.

Beings have deserted him who knows beings in aught else than the Soul.

Everything has deserted him who knows everything in aught else than the Soul.

This Brahmanhood, this Kshatrahood, these worlds, these gods, these beings, everything here is what this Soul is.

7. It is—as, when a drum is being beaten, one would not be able to grasp the external sounds, but by grasping the drum or the beater of the drum the sound is grasped.

8. It is—as, when a conch-shell is being blown, one would not be able to grasp the external sounds, but by grasping the conch-shell or the blower of the conch-shell the sound is grasped.

9. It is—as, when a lute is being played, one would not be able to grasp the external sounds, but by grasping the lute or the player of the lute the sound is grasped.

10. It is—as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bhūta) has been breathed forth that which is Rig-Veda, Yajur-Veda, Sāma-Veda, [Hymns] of the Atharvans and Aṅgirases,2 Legend (itihāsa), Ancient Lore (purāṇa), Sciences (vidyā), Mystic Doctrines (upaniṣad), Verses (śloka), Aphorisms (sūtra), Explanations (anuvyākhyāna), and Commentaries (vyākhyāna). From it, indeed, are all these breathed forth.1

11. It is—as of all waters the uniting-point is the sea, so of all touches the uniting-point is the skin, so of all tastes the uniting-point is the tongue, so of all smells the uniting-point is the nostrils, so of all forms the uniting-point is the eye, so of all sounds the uniting-point is the ear, so of all intentions (saṁkalpa) the uniting-point is the mind (manas), so of all knowledges the uniting-point is the heart, so of all acts (karma) the uniting-point is the hands, so of all pleasures (ānanda) the uniting-point is the generative organ, so of all evacuations the uniting-point is the anus, so of all journeys the uniting-point is the feet, so of all the Vedas the uniting-point is speech.

12. It is—as a lump of salt cast in water would dissolve right into the water; there would not be [any]2 of it to seize forth, as it were (iva), but wherever one may take, it is salty indeed—so, lo, verily, this great Being (bhūta). infinite, limitless, is just a mass of knowledge (vijñāna-ghana).

Arising out of these elements (bhūta), into them also one vanishes away. After death there is no consciousness (na pretya saṁjñā ’sti). Thus, lo, say I.’ Thus spake Yājñavalkya.

13. Then spake Maitreyī: ‘Herein, indeed, you have bewildered me, Sir—in saying (iti): “After death there is no consciousness”!’

Then spake Yājñavalkya: ‘Lo, verily, I speak not bewilderment (moha). Sufficient, lo, verily, is this for understanding.

14. For where there is a duality (dvaita), as it were (iva), there one sees another; there one smells another; there one hears another; there one speaks to another; there one thinks of another; there one understands another. Where, verily, everything has become just one’s own self, then whereby and whom would one smell? then whereby and whom would one see? then whereby and whom would one hear? then whereby and to whom would one speak? then whereby and on whom would one think? then whereby and whom would one understand? Whereby would one understand him by whom one understands this All? Lo, whereby would one understand the understander?’

Fifth Brāhmaṇa

The co-relativity of all things cosmic and personal, and the absoluteness of the immanent Soul

1. This earth is honey for all creatures, and all creatures are honey for this earth. This shining, immortal Person who is in this earth, and, with reference to oneself, this shining, immortal Person who is in the body—he, indeed, is just this Soul (Ātman), this Immortal, this Brahma, this All.

2. These waters are honey for all things, and all things are honey for these waters. This shining, immortal Person who is in these waters, and, with reference to oneself, this shining, immortal Person who is made of semen—he is just this Soul, this Immortal, this Brahma, this All.

3. This fire is honey for all things, and all things are honey for this fire. This shining, immortal Person who is in this fire, and, with reference to oneself, this shining, immortal Person who is made of speech—he is just this Soul, this Immortal, this Brahma, this All.

4. This wind is honey for all things, and all things are honey for this wind. This shining, immortal Person who is in this wind, and, with reference to oneself, this shining, immortal Person who is breath—he is just this Soul, this Immortal, this Brahma, this All.

5. This sun is honey for all things, and all things are honey for this sun. This shining, immortal Person who is in this sun, and, with reference to oneself, this shining, immortal Person who is in the eye—he is just this Soul, this Immortal, this Brahma, this All.

6. These quarters of heaven are honey for all things, and all things are honey for these quarters of heaven. This shining, immortal Person who is in these quarters of heaven, and, with reference to oneself, this shining, immortal Person who is in the ear and in the echo—he is just this Soul, this Immortal, this Brahma, this All.

7. This moon is honey for all things, and all things are honey for this moon. This shining, immortal Person who is in this moon, and, with reference to oneself, this shining, immortal Person consisting of mind—he is just this Soul, this Immortal, this Brahma, this All.

8. This lightning is honey for all things, and all things are honey for this lightning. This shining, immortal Person who is in this lightning, and, with reference to oneself, this shining, immortal Person who exists as heat—he is just this Soul, this Immortal, this Brahma, this All.

9. This thunder is honey for all things, and all things are honey for this thunder. This shining, immortal Person who is in thunder, and, with reference to oneself, this shining, immortal Person who is in sound and in tone—he is just this Soul, this Immortal, this Brahma, this All.

10. This space is honey for all things, and all things are honey for this space. This shining, immortal Person who is in this space, and, with reference to oneself, this shining, immortal Person who is in the space in the heart—he is just this Soul, this Immortal, this Brahma, this All.

11. This Law (dharma) is honey for all things, and all things are honey for this Law. This shining, immortal Person who is in this Law, and, with reference to oneself, this shining, immortal Person who exists as virtuousness—he is just this Soul, this Immortal, this Brahma, this All.

12. This Truth is honey for all things, and all things are honey for this Truth. This shining, immortal Person who is in this Truth, and, with reference to oneself, this shining, immortal Person who exists as truthfulness—he is just this Soul, this Immortal, this Brahma, this All.

13. This mankind (mānuṣa) is honey for all things, and all things are honey for this mankind. This shining, immortal Person who is in this mankind, and, with reference to oneself, this shining, immortal Person who exists as a human being—he is just this Soul, this Immortal, this Brahma, this All.

14. This Soul (Ātman) is honey for all things, and all things are honey for this Soul. This shining, immortal Person who is in this Soul, and, with reference to oneself, this shining. immortal Person who exists as Soul—he is just this Soul, this Immortal, this Brahma, this All.

15. Verily, this Soul is the overlord of all things, the king of all things. As all the spokes are held together in the hub and felly of a wheel, just so in this Soul all things, all gods, all worlds, all breathing things, all selves are held together.

The honey-doctrine taught in the Vedas

16. This, verily, is the honey which Dadhyañc Ātharvaṇa declared unto the two Aśvins. Seeing this, the seer spake:—

‘That mighty deed of yours, O ye two heroes, [which ye did] for gain,
I make known, as thunder [makes known the coming] rain,
Even the honey which Dadhyañc Ātharvaṇa to you
Did declare by the head of a horse.’1

17. This, verily, is the honey which Dadhyañc Ātharvaṇa declared unto the two Aśvins. Seeing this, the seer spake:—

‘Upon Dadhyañc Ātharvaṇa ye Aśvins
Did substitute a horse’s head.
He, keeping true, declared to you the honey
Of Tvashtṛi, which is your secret, O ye mighty ones.’2

18. This, verily, is the honey which Dadhyañc Ātharvaṇa declared unto the two Aśvins. Seeing this, the seer spake:—

‘Citadels with two feet he did make.
Citadels with four feet he did make.
Into the citadels he, having become a bird—
Into the citadels (puras) the Person (puruṣa) entered.’

This, verily, is the person (puruṣa) dwelling in all cities (puriśaya). There is nothing by which he is not covered, nothing by which he is not hid.

19. This, verily, is the honey which Dadhyañc Ātharvaṇa declared unto the two Aśvins. Seeing this, the seer spake:—

‘He became corresponding in form to every form.
This is to be looked upon as a form of him.
Indra by his magic powers (māyā) goes about in many forms;
Yoked are his ten-hundred steeds.’1

He [i.e. the Soul, Ātman], verily, is the steeds. He, verily, is tens and thousands, many and endless. This Brahma is without an earlier and without a later, without an inside and without an outside. This Soul is Brahma, the all-perceiving.—Such is the instruction.

Sixth Brāhmaṇa

The teachers of this doctrine

1. Now the Line of Tradition (vaṁśa). —

Pautimāshya [received this teaching] from Gaupavana,
Gaupavana from Pautimāshya,
Pautimāshya from Gaupavana,
Gaupavana from Kauśika,
Kauśika from Kauṇḍinya,
Kauṇḍinya from Śāṇḍilya,
Śāṇḍilya from Kauśika and Gautama,
Gautama [2] from Āgniveśya,
Āgniveśya from Śāṇḍilya and Ānabhimlāta,
Ānabhimlāta from Ānabhimlāta,
Ānabhimlāta from Ānabhimlāta,
Ānabhimlāta from Gautama,
Gautama from Saitava and Prācīnayogya,
Saitava and Prācīnayogya from Pārāśarya,
Pārāśarya from Bhāradvāja,
Bhāradvāja from Bhāradvāja and Gautama,
Gautama from Bhāradvāja,
Bhāradvāja from Pārāśarya,
Pārāśarya from Vaijavāpāyana,
Vaijavāpāyana from Kauśikāyani,
Kauśikāyani [3] from Ghṛitakauśika,
Ghṛitakauśika from Pārāśaryāyaṇa,
Pārāśaryāyaṇa from Pārāśarya,
Pārāśarya from Jātūkarṇya,
Jātūkarṇya from Āsurāyaṇa and Yāska,
Āsurāyaṇa from Traivani,
Traivani from Aupajandhani,
Aupajandhani from Āsuri,
Āsuri from Bhāradvāja,
Bhāradvāja from Ātreya,
Ātreya from Māṇṭi,
Māṇṭi from Gautama
Gautama from Gautama,
Gautama from Vātsya,
Vātsya from Śāṇḍilya,
Śāṇḍilya from Kaiśorya Kāpya,
Kaiśorya Kāpya from Kumārahārita,
Kumārahārita from Gālava,
Gālava from Vidarbhīkauṇḍinya,
Vidarbhīkauṇḍinya from Vatsanapād Bābhrava,
Vatsanapād Bābhrava from Panthāḥ Saubhara,
Panthāḥ Saubhara from Ayāsya Āṅgirasa,
Ayāsya Āṅgirasa from Ābhūti Tvāshṭra,
Ābhūti Tvāshṭra from Viśvarūpa Tvāshṭra,
Viśvarūpa Tvāshṭra from the two Aśvins,
the two Aśvins from Dadhyañc Ātharvaṇa,
Dadhyañc Ātharvaṇa from Atharvan Daiva,
Atharvan Daiva from Mṛityu Prādhvaṁsana,
Mṛityu Prādhvaṁsana from Pradhvaṁsana,
Pradhvaṁsana from Eka Ṛishi,
Eka Ṛishi from Vipracitti,
Vipracitti from Vyashṭi,
Vyashṭi from Sanāru,
Sanāru from Sanātana,
Sanātana from Sanaga,
Sanaga from Parameshṭin,
Parameshṭin from Brahma.

Brahma is the Self-existent (svayam-bhū). Adoration to Brahma!

[1 ]Compare the similar conversation in Kaush. 4.

[2 ]A very learned and liberal king.

[1 ]Part of this paragraph recurs at Maitri 6. 32.

[1 ]A very similar stanza is found at AV. 10. 8. 9.

[1 ]Thus far the sentence recurs at Maitri 6. 3.

[1 ]Instead of the general meaning ‘place,’ sthāna in this context probably has this more technical meaning, designating ‘stage in the life of a Brahman’ (āśrama); i.e. from being a ‘householder’ (gṛhastha) he is going on to be an ‘anchorite’ (vanaprastha) in the order of the ‘four stages.’

[2 ]From the more simple, general conception of brahma as ‘devotion’ and ‘sanctity’ there became developed a more specific, technical application, ‘the priesthood’ or ‘the Brahman class.’ Likewise from the more simple, general conception of kṣatra as ‘rule’ was developed a more specific, technical application, ‘the ruling power’ or ‘the Kshatriya class.’

The trend of this process is discernible in the Rig-Veda at 1. 157. 2, the earliest instance where the two words are associated. Various stages may be noted in other passages where the two words are connected. In the Atharva-Veda at 12. 5. 8 they would seem to be used (unless, indeed, figuratively) in the primary, nontechnical sense, for they are mentioned along with other qualities of a Kshatriya. But the technical significance is evident in AV. 2. 15. 4 and 15. 10. 2-11; while in AV. 9. 7. 9 the social classes as such are unmistakably emphasized. Similarly in the Vājasaneyi-Saṁhitā:— in 19. 5 the primary meaning is dominant; in 5. 27; 6. 3; 7. 21; 14. 24; 18. 38 the more technical meaning is evident; while brahma and kṣatra are mentioned along with other caste terms at 10. 10-12 (with viś, ‘the people’); 18. 48; 20. 17, 25; 26. 2; 30. 5 (with vaiśya and śūdra). Similarly in the Aitareya Brāhmaṇa where the two words are associated:— at 3. 11 and 7. 21, with the primary meaning dominant, there seems to be a touch of the technical significance; at 7. 22, 24 the social classes are designated, although it comes out clearly that they are such because characterized by the abstract qualities brahma and kṣatra respectively; they are mentioned as distinct classes at 2. 33 (along with the viś) and at 7. 19 (along with vaiśya and śūdra). Similarly in the Śatapatha Brāhmaṇa where the two words are associated:— the primary conceptions are apparent in 11. 4. 3. 11-13 where brahma and kṣatra are qualities or characteristics co-ordinated with other objects desired in prayer; but these qualities are felt as characteristic of certain social classes, as also of certain gods (Bṛihaspati and Mitra respectively) correlated therewith (in 10. 4. 1. 5 Indra and Agni, in 5. 1. 1. 11 Bṛihaspati and Indra, in 4. 1. 4. 1-4 Mitra and Varuṇa respectively); brahma and kṣatra are also simply technical designations of the social classes in 1. 2. 1. 7; 3. 5. 2. 11; 4. 2. 2. 13; 9. 4. 1. 7-11; 12. 7. 3. 12; 13. 1. 5. 2. Still further advanced class differentiation is evidenced by the use of brahma and kṣatra along with viś as designations of the ‘priesthood,’ ‘nobility,’ and ‘people’ respectively at 2. 1. 3. 5-8; 2. 1. 4. 12. 10. 4. 1. 9; 11. 2. 7. 14-16.

This conspectus of usage furnishes corroboration to the inherent probability that here (in the Upanishad which forms the conclusion of the Śatapatha Brāhmaṇa), especially in § 6, the words brahma and kṣatra are class-designations, pregnant, however, with the connotation of the respective qualities. Accordingly, the (hybrid) word ‘Brahmanhood’ can perhaps best express both ‘the Brahman class’ and the quality of ‘devotion’ or ‘sanctity’ characterizing the priesthood. Similarly the word ‘Kshatrahood’ is used to designate both ‘the Kshatriya class’ and the quality of ‘warrior-rule’ characterizing the nobility.

[1 ]If this aorist is gnomic, the meaning would be simply ‘deserts’ or ‘would desert’; so also in all the following similar sentences. Cf. Bṛih. 4. 5. 7.

[2 ]A designation of the Atharva-Veda.

[1 ]This section recurs, with slight variations, at Maitri 6. 32.

[2 ]Or the ellipsis might be construed: ‘It would not be [possible] to seize it forth . . . ’

[1 ]RV. 1. 116. 12. The two Aśvins desired instruction from Dadhyañc. But the latter was loath to impart it, for Indra had threatened Dadhyañc that if he ever told this honey-doctrine to any one else, he (Indra) would cut his head off. To avoid this untoward result, the Aśvins took off Dadhyañc’s head and substituted a horse’s head. Then, after Dadhyañc had declared the honey-doctrine in compliance with their request and Indra had carried out his threat, the Aśvins restored to Dadhyañc his own head. This episode shows the extreme difficulty with which even gods secured the knowledge originally possessed by Indra.

[2 ]RV. 1. 117. 22.

[1 ]RV. 6. 47. 18.

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