Prajapati's relations with Brahman, Brhaspati and Brahma - DWC

These gods are regarded as owing their existence to Prajäpati (AiB. 5, 32,
1; SB. 11, 5, 8, 2; JUB. 1, 15, 4 ff.), but, what in this connexion is of
special interest, they are, in the opinion of other authorities, forms or
products of differentiation of the Sun, who divided himself into three (BD.
1, 63; cf. also SB. 10, 6, 5, 1 ff.) and appears under different names -
e. g. Agni Pavamäna, Agni Vanaspati, and Agni Suci - in the th ree spheres
of the universe (BD . 1, 66 f.; 69; 70; for Agni, Väyu, Äditya see SB. 3).
But, it is argued in BD. 1, 62, the ultimate sources of everything is really
Prajäpati 101 who is the eternal imperishable Bráhman. Others again held
the view that it was Bráhman, which in the beginning created the gods
and made them reside in the three provinces of the universe , Agni in this
world, Väyu in the intermediate space, Sürya in the heavens (SB . 11, 2,
3, 1). Since Bráhman and Brhaspati - to whom belongs the uppep region
(ürdhvä dis, TS. 4, 3, 3, 2; KS. 7, 2: 64,15; TB. 3, 11, 5, 3; SB. 5, 1,
1,4; 5,3, 1,2; 5,5, 1, 12; cf., e.g., also VS. 37, 12) - are very often
'identified', the second triad of names in TB. 3, 10, 11, 7 may perhaps be
regarded as denoting the Highest Being recognized under different names
and taking the place of the Sun 102. It may be remembered that TS. 1, 7,
10, 2 h the patron of the sacrifice is anointed with the sovereignty of Agni,
of Indra, of Brhaspati, a more succinct expression of the same idea 103 •
The väjapeya 10'+, a soma ceremony distinguished by popular peculiarities,
is a ritual means of acquiring väja, i.e. a (re)generative power which manifests
itself in, vegetation, horses, cattle and so on (see, e. g., also T S. 1,
7,8,3 n; ÄpS. 18,5,1) and by which new food (cf. JB. 3, 298; PB. 15,
11,12; SB. 5,1,4,12; 5,2,2,1) and new life is obtained; it is believed
to be generated, for instance, by races and to enable the performer also
to acquire a maximum duration of life, and access to the highe st heaven
(TB. 1, 3, 6, 5; cf. ÄpS. 18, 4, 12; TS. 1, 7, 8 b). It was regarded as belonging
to Prajäpati (JB. 2, 193) who sometimes is identified with it (SS.
15,1,14), and is also said to have instituted it (PB. 18, 7, 1; GB. 2, 5,
8: in order to win väja and the world of heaven). The one who performs
it wins (becomes equal tol Prajäpati (SB. 5, 1, 1, 8; 5, 1,3, 7; cf. PB. 18,
6,4; 7; JB., l.c.; ÄpS. 18, 1, 3)105. The brahmán priest, who, seated on
the wheel of a chariot with 17 spokes, chants the chant of those who possess
101 Prajäpati's relations with the sun are few in number (cf. SB. 10, 2, 2, 1). The
word arka "fire , flame, the sun" is SB. 10, 4, I, 21 said to denote the great
fireplace, which is identical with Prajäpati.
102 In T Ä. 8, 8, 4 Brhaspati, Prajäpati and Bráhman, occurring, at the end of a
series of names, after Indra, are, however, clearly different figures.
103 VS. 12, 54; TS. 4, 2, 4, 4 n Indra-and-Agni as weU as Brhaspati have placed
some bricks of the gärhapatya fire; 5, 5, 6, 2 they are those among the gods
who remain fresh (are not exhausted) ; VS. 13,23; 18,47; TS. 4, 2, 9, 40;
5,7,6,3; KS. 16, 16: 239,20; MS. 2, 7, 16: 99,2 they are implored to give
light or splendour (ruc); in TB. 3, 11,6, 1 they have deposited bricks (agnicayana
ritual). It should however be remembered that these gods are also interested
in the sacrificial ritual: Agni presides over the sacrifice and is the
sacrifice (SB. 5, 2, 3, 6), Indra is the self of the sacrifice (9, 5, I, 33); both
gods are iden tified with the sacrificer (6, 3, 3, 21; 5, I, 3, 4 etc.). (For particulars
see Gonda, Dual deities , p. 273) .
104 See also p. 19 f. above. In my opinion, väja does not mean "prix de victoire" (Renou,
E. V.P. IV, p. 29), or "victory" (Lüders, in AO 13, p. 111) but can be gained
or generated by · a victory.
105 For other particulars see Gonda, The popular Prajäpati, p. 145 f.; Prajäpati's
rise, p. 174 ff.
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