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

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Bráhman and Brahmä
Places where an author wavers bet ween the neuter Bráhman and the masculine
concept denoted by the name Brahmä are of special interest. This
phenomenon has been described as "an imposition of the masculine gen der
on the neuter word because functionally he (sic) becomes a male force" 1.
In TB. 2, 8, 8, 9 f. Bráhman is said to have generated the gods (notice,
however, that, gene rally speaking, a thing can be the subject of the verb
janayati) , this whole world ... ; "it is the eldest (neuter) of beings, the
33 gods, Indra and Prajäpati, all the beings". In JB. 2, 369 it is told that
when in the beginning Prajäpati was created (was emitted, had come into
existence, asrjyata) alone, he did not see another (being). Considering
that he was the first-born one, he looked in different directions and saw
another superior (jyäyas, neuter) (being) which, "(coming) from himself
was standing over him". He asked: 'What are you here, what you are here?"
The ot her answered: 'I am Brahman (neuter) ". Then (Prajäpati) said: "We
both have been born as the first (ones) ... ; let us create (out of ourselves),
let us be together'''. But Brahman declined, because, it said,
Prajäpati was caught byevil, viz. on his head. At Prajäpati's request
Brahman (acting as a male person) threw it (the evil) down. In this narrative
Prajäpati clearly is 'chronologically' the first being ever born.
About Bráhman 's origin the author is silent; it simply was there and became
noticed by Prajäpati. Interestingly enough, this god is proposing to
Bráhman a sort of biunity, a status of conjoint principles or divine figures
complementing each other in their functions and activities which in the
religion of the Veda is far from uncommon. This feature is probably an
attempt of the author to harmonize the figure of Prajäpati and the impersonal
Bráhman in such a way that both of them may be considered to be
the first cause. Those who were convinced of Bráhman's 'primogeniture'
could refer to a similar narrative in GB. 1, 1, 1 f.: "Bráhman, indeed,
was this (universe) (or, existed here) in the beginning , Svayambhu, alone
... ". It produced, by means of tapas, moisture (lubricity , sneha, i. e.
1 Bhattacharji, Theogony, p. 336. The words brahmm;tä vä etäs ... asrjata mean,
however: "He (Prajäpati) created them (the creatures) out of himself by means
of Brahman". - According to Miss Bhattacharji, op. cit., p. 336 TB. 2, 6, 18, 2
mentions a masculine Brahmán who is said to be Brhaspati, the gender being
imposed on the neuter word. However, the words brahml1 d,ev6 brhaspati1;t rat her
mean "the god Brahmä, Brhaspati" (see also VS. 18, 76; SB. 10, 1, 3, 8; VS.
21,16 etc.). - For an unconvincing hypothesis that Brhaspatiis (also) the Creator,
that is Brahmä himself, because the latter sometimes is the father of Sarasvatî,
"The goddess of speech", see S. Bali, op. cit., p. 28 f.
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