The ancient treatises on rituals introduce us to the singular divinity of Vedic India: Prajāpati, the "Lord of Creatures". He emits all creatures, only to be able to devour them; his 'character' thus extends to the elites: the brāhmaṇá and the kṣatríya.
di Alessandro Lorenzoni
(Vedic fragments)
The ŚB presents the main Vedic deity: Prajāpati, the Progenitor of all creatures:
ŚBK, 4, 9, 1, 1-3. In fact, Prajāpati - having issued the genitures - was thought to be emptied. Therefore, furthermore, the genitings became distant (from him) - they did not remain for him, for the śrī [1], for the food. He (Prajāpati) noticed: "I (myself) am exhausted". "Also, the desire - for which I have issued the geniture - was not satisfied for me: they (the geniture) have become distant (from me) - they don't stay for me, for śrī, for food! ”. (...) Offered with this (ekādaśínī) [2], (Prajāpati) increased (or filled) himself again. The genitings would come together close to him - remained (atiṣṭhanta) for him, for śrī, for food.
Thus, all his creatures are only food for Prajāpati. Prajāpati's 'character' extends to brāhmaṇá and kṣatríya: to the two powers: genitures are for Prajāpati - not for themselves - and so herds and multitudes are for brāhmaṇá and kṣatríya:
ŚBK, 4, 9, 1, 10. In fact, Bṛṛhas-páti is the brahmán. (…) Therefore, the brāhmaṇá (he is the one who) has the most power over herds. As the herds become situated in front (pura āhitā), situated in the mouth (mukha āhitāḥ) of him (asya, of the brāhmaṇá).
ŚBK, 4, 9, 1, 14. Índra is lo kṣatrá. The Víśve-Devā are the multitudes. In fact, moreover, the víśaḥ (the multitudes) are food. Makes the food in front of (opposite, purástād) the kṣatrá. Therefore, it kshatriya it is the devouring one (of the víśaḥ). In that the food (= le víśaḥ) becomes situated in front (of him), situated in his mouth (asya, of the kṣatrá) [3].
The genitures return close to Prajāpati and so are its food. The source of the 'power' of brāhmaṇá and kṣatríya over herds and multitudes is Prajāpati. - Prajāpati also emits herds: they are only his food:
ŚBM, 7, 5, 2, 6 and 7. In the beginning, Prajāpati was here, unique. He wished: "I can emit food. I can generate ". (…) Once the food (= the herds, the victims) was released, if he placed it - from front to back - in himself.
Prajāpati on creatures and herds also appears in the PB:
PB, 6, 3, 9 and 10. Prajāpati emitted the genitures. They did not stay for him (or from him), for the śraíṣṭhya [4]. (…) In this way, the geniture remained (atiṣṭhanta) for him, for the śraíṣṭhya. The peers (samānāḥ) [5] they remain for him who thus knows, for the śraíṣṭhya.
PB, 7, 10, 13. Prajāpati sent forth the herds. Issued, them they were gone from him. She was addressing them with this melody. Their remained (atiṣṭhanta) for him (or from him). They became submissive [6].
Genitures are also subject to Prajāpati:
PB, 7, 5, 2. Issued, them they had gone away from him. She took (…) their breaths. Taken in breaths, they still came back close to him. He was giving (…) them still (back) the breaths. Their had risen against him. She broke (...) their wrath. In this way, in fact, them remained (atiṣṭhanta) for him, for the śraíṣṭhya.
The 'power' of the melody:
PB, 15, 5, 35. Prajāpati sent forth the herds. Issued, them they were gone from him. She called them back (tān… anvahvayat), with this melody: “Listen! Come here! (śrūdhiyā ehiyā) ”. Their they came back close his.
The creatures and herds leave Prajāpati. How to get them back? With food ... The geniture have food, only to give: to return close to Prajāpati:
JB, 2, 148 and 149. In this way, with this (sacrifice), he called them close. (…) Then, having become food, (Prajāpati) was seen by them. The geniture yearning for food they returned towards him. The rajanya from which the multitudes can go away, the brāhmaṇá (from which they can leave) the relatives [7], he can sacrifice, with this (sacrifice, the upahávya). (…) Then, in this (sacrifice), (the yájamāna) can give (dadyāt) a lot of cooked food. The genitories yearning for food return towards him.
The genitures belong to Prajāpati and come back close to him. Like the genitures, for Prajāpati, the multitudes and their relatives return close to the rājanyá and the brāhmaṇá. Prajāpati's 'character' extends to rājanyá and brāhmaṇá. - Prajāpati gives them food and so the herds return close to him. Prajāpati refers to herds.
PB, 6, 7, 19. Prajāpati sent forth the herds. Issued, them they were gone from him, hungry. He gave them a prastará [8] (like) food. Their they came back close to him. Therefore, the prastará is slightly agitated by the adhvaryú [9]. As the herds return close to the stirred straw (as food).
Índra (the rājā) also gives an offering to the Devās (multitudes) and so the Devās are his:
JB, 2, 139 and 140. He (Índra) went to the Devā: “With you, by force, may (I) kill this Vṛtrá!”. They said to him: "Indeed, may (you) give us this sacrifice only to you!". Therefore, in the rājā desiring to win, the multitudes aspire to a gift. Therefore, furthermore, the rājā desiring to win gives the multitude a gift. (…) With them, by force, Índra killed Vṛtrá. The Devās defeated the Ásurās. (…) They (the Devās) sat (…) close to him: “That (we) are multitudes, for you! May (you) grant us, in the sacrifice! ”. Like wives (bhāryā) they sit next to the husband, in the same way. (…) As a rājā - defeated - can give to the supported (bhāryān), in the wealth of him (sve vitte), so he gave them.
Prajāpati on the genitures settles Índra sui Devā:
JB, 2, 100. Prajāpati emitted the genitures. Issued, them they did not respect him [10]. He wished: "I can achieve respect in these genitings." (…) In this way, in fact, they respected him. In fact, moreover, the Devās did not respect Índra. He went to Prajāpati: “Indeed, the Devās do not respect me”. (Prajāpati) gave him the sacrifice (for) respect. (…) In this way, in fact, the Devās respected him.
Prajāpati emits men:
JB, 1, 68 and 69. Prajāpati was here at the beginning. (…) He wished: “I can be multiple. I can generate. I can reach an abundance ”. He from the top, from his head emitted (...) the divinity Agní, man brāhmaṇá, the goat herd. (…) Therefore, furthermore, (the brāhmaṇá) is the head of the genitures. Since (Prajāpati) emitted it from the head (or mouth, mukhād). He wished: "I can generate". He emitted from his arms, from his chest (...) the divinity Índra, the rājanyá man, the herd horse. (…) Therefore, also, (the rājanyá) is vigorous with the arms. Since (Prajāpati) emitted it from the arms, from the chest - from the vigor. He wished: "I can generate". He from the belly, from the center of him emitted (...) the divinities Víśve-Devā, the vaíśya man, the herd cow. (...) Therefore, furthermore, (the vaíśya) it's prolific. Since (Prajāpati) emitted it from the belly - from the member.
PB, 6, 1, 10. He (Prajāpati) from the center, from the member emitted the Saptadaśá (...) was later emitted (...) the divinity Víśve-Devā, the vaíśya man, the rainy season. Therefore, the vaíśya - eaten - did not decrease. Since it is issued by the member. Therefore, moreover, it is with a large herd. (…) Because his season is (that) of the Rains [11]. Therefore, it is the devoured (ādyo) and del brāhmaṇá and rajanya. Since it is issued lower (of both).
Thus, men are devoured and devoured:
KS, 27, 8. A vīrá is placed in the devouring geniture. The abundance, in (those) devoured (the multitudes, ŚBM, 4, 2, 1, 17). Therefore, in these (devouring genitures) a vīrá (ājāyate) is born [12]. Therefore, the others - devoured - have not diminished [13].
The Devās bow to Váruṇa - to the rājā instructed by Prajāpati. The herds are folded before Prajāpati.
JB, 3, 152. (Prajāpati) said (...) to him (to Váruṇa): "That is my royal form. May (you) reach them! The Devās will make you a rājā ”. He (Váruṇa) went towards the Devās. Seen as he went (āyantaṃ), the Devās they bowed to him. He said to them: “Don't (you) bow down to me! In fact, you are my brothers. In fact, as you are, so I am ”. "No", they said, "because, in fact, we see in you here the form of our father Prajāpati". They bowed to him.
KS, 29, 9. Prajāpati emitted the genitures. They had left him. They had gone up. He wanted them: "They can come back to me". He was burning. He sacrificed himself, for the sacrifice. They were returning close to him. They were scared of him. They were bent. Therefore, the herds are folded.
Prajāpati surrounds the herds, and so the men with the brāhmaṇá and with the kṣatrá.
JB, 2, 110. “Prajāpati sent forth the herds. Issued, they fled from him. He wanted (...) to keep them. They went away (atyādravan). (…) He surrounded them [14], with the encirclements (paryāyaiḥ). (…) Li (…) grabbed (paryagṛhṇāt). Of these (herds) grabbed (or surrounded), as small fishes can fall out of the meshes of the net, so what were the small herds, they fell out ('tiśeduḥ). He wanted them: 'Obtained, I can give them to myself'. (…) Obtained, (…) he gave them to himself (ātmany ayacchat) ”.
KB, 12, 8. Having issued the genitures, Prajāpati was thought to be emptied. (…) Offered with this (ekādaśínī), (Prajāpati) reached (upa… āpnod) desires - got food. (…) Thus, in fact, and with the brāhmaṇá and with the kṣatrá, and with the kṣatrá and with the brāhmaṇá, Prajāpati came to grasp (or surround) from all sides, to obtain food ('nnādyaṃ parigṛhṇāno' varundhāna ait).
As much as he is his enemy, Prajāpati is like Mṛtyú (Death):
PB, 21, 2, 1 and 2. Prajāpati emitted the genitures. Issued, them they went far from him, frightened: “It will devour us”. He said: "Come back to me! In fact, I will devour you, so that - devour - the more numerous you will generate". To them - they had told him: "Promise!" - He promised, (with the melody) with the ending ṛtá. (With the melody) with the ending ī, (Prajāpati) (le) grabbed (āvayat, or approached). (With the melody) with the triple ending, he induced (them) to generate. With these melodies, Mortequi and devours the geniture and (the) induces to generate (prajanayati). (The food) - devoured - of him who thus knows becomes numerous [abundant].
ŚBM, 8, 2, 3, 9 and 14. The herds - now the meters - had left Prajāpati - undone. Gāyatrī - having become a meter - obtained them, with vigor. (…) Having become she (Gāyatrī), Prajāpati obtained these herds, with her vigor (váyasāpnot). (...) Therefore, they speak of the aged herd (jīrṇáṃ): "Obtained (from Prajāpati), with vigor (or with age). "
Prajāpati gives food - the prastará - to the herds: they come back to him and are food for Prajāpati. Prajāpati gives food - rain - to the geniture as its 'sustenance': it makes them prosper (and generate).
PB, 8, 8, 14-17. Prajāpati emitted the genitures. He uttered, they were hungry. He gave (...) them food. In this way, in fact, they they thrived (increased, samaidhanta) [15]. (…) They said: “he has sustained us well”. (…) He gave them rain - food.
The genitings can flourish, as food for Prajāpati: "Inasmuch as they - the satisfied genitings (with food, with rain), fed - exalted it (= Prajāpati) (amahīyanta), it is what of the āmahīyava is proper to the āmahīyava [16]. The sustained - satisfied - they exalt him, he who knows this way - soddisfatto"(JB, 1, 117).
Prajāpati supports (= sustains) the genitures with rain and causes them to generate - like herds, for the Devās:
PB, 10, 12, 2. Thus (with this svārá), the Devās saw the herds. (…) Thus, (them) they let go (ud… asṛjanta). (…) Thus, the Devās they gave food from these worlds to herds. (…) Thus, (them) subjected (to their service, upa… aśikṣan). (…) Thus, they placed the embryos (in the herds). There (…) they induced to generate (prājanayan).
The ŚB introduces a rule applied both to herds and to men:
ŚBM, 4, 6, 5, 4. For this whole is grasped with food. Therefore, those who eat our food, so many of them all become grab it from us. This is the rule.
The genitures have food from Prajāpati, to give food to Prajāpati: the genitures return close to Prajāpati and so are the food for him: the Devās agree with Prajāpati-Yajñá:
KS, 8, 13. In fact, Prajāpati distributed the parts to the Devās. He thought of the sacrifice: “I excluded myself”. He saw theodana [17]. He shared it (as) part for himself. This is the part of Prajāpati. (…) And the Devā and the Ásurā competed. The Devās honored Prajāpati with sacrifices. The Asuras offered one into the mouth of the other. The Devās had cooked theodana. They had presented him (as) a part to Prajāpati. Prajāpati - seeing a part - came back close to the Devās. In this way, the Devās prospered; the Asuras perished.
KS, 37, 1. Prajāpati emitted the genitures. Their they had gone far from him. He wanted them: "They can come back to me". He cooked theodana. Having become food, he remained, unique. Not (having) found food elsewhere, they (the geniture) they came back together (ekadhā) towards Prajāpati, for food.
He who is consecrated with odana gets all food and all men:
KS, 37, 1. Indeed, how many many and distant genitings (yāvatīr… kiyatīr) speak the word, so many of them return together towards him, for food; (verse) he who is consecrated, with this (odana). (…) All these become (or prosper), in a certain sense; they become all foods, all men. Gets all foods, all the men.
Sacrifice (odaná-yajñá) allows one to give and thus to have. Prajāpati establishes the sacrifice between the world of Devā and that of men:
JB, 1, 116. In fact, these two worlds - even together - were divided. Nothing fell [18] of both. They - the Devā (and) the men - were hungry. For the Devās live by giving from below; men, of the giving from above. (…) He (Prajāpati) carried the offering (havyam avahat) to the Devās upwards from below. He caused the rain to pour (…) from up there. He made these two worlds conjoined. These (two worlds) abounded for (or in accordance with) his desire.
He who is consecrated with the odaná has power over all foods and all men; the rājanyá is consecrated with power over herds and men:
ŚBK, 7, 1, 3, 1 and 2. Similarly (of the Devās), with this (offering), this (rājanyá) draws (úpaiti) to men: “I can be consecrated, provided for men”. So long as, stocked with men, (rājanyá) is able to do the work (kárma) that he intends to do (or wishes to do). So long as, through men, he is able (to do). (...) Likewise (of the Devās), with this (offering), this (rājanyá) draws from the herds: “I can be consecrated, provided with herds”. So long as, provided with herds, (rājanyá) is able to do the work what he intends to do. So long as, through the herds, he is able (to do).
Sources index:
ŚBM - Śatapatha-Brāhmaṇa, version of Mādhyandina - Weber (A.), The White Yajurveda, The Çatapatha-Brâhmaṇa in the Mâhyandina-Çâkhâ, Berlin-London: 1855, II.
ŚBK - Śatapatha-Brāhmaṇa, version of Kāṇva - Caland (W.), The Śatapatha-Brāhmaṇa in the Kāṇvīya recension, Lahore: 1926, I; 1939, II.
PB - Pañcaviṃśa-Brāhmaṇa - Śāstrī (AC), The Tāṇḍyamahābrāhmaṇam, Benares: 1935, I; 1936, II.
JB - Jaiminīya-Brāhmaṇa - Vīra (R.), Candra (L.), Jaiminīya-Brāhmaṇa of the Sāmaveda, Nagpur: 1954.
KS - Kāṭha-Saṃhitā - Schroeder (L. von), Kâṭhakam. Die Saṃhitâ der Kaṭha-Çâkhâ, Leipzig: 1900, I; 1909, II; 1910, III.
MS - Maitrāyaṇi-Saṃhitā - Schroeder (L. von), Maitrâyaṇî Saṃhitâ. Die Saṃhitâ der Maitrâyaṇîya-Çâkhâ, Leipzig: 1881, I; 1883, II; 1885, III; 1886, IV.
KB - Kauṣītaki-Brāhmaṇa - Lindner (B.), Das Kauṣîtaki-Brâhmaṇa, Jena: 1887, I.
TS - Taittirīya-Saṃhitā - Weber (A.), Die Taittirîya-Saṃhitâ, in Indische Studien, Leipzig: 1871, (XI) I; 1872, (XII) II.
Note:
[1] Śrī is prosperity, excellence.
[2] The ekādaśínī is an offering of eleven herds or victims.
[3] “In fact, the víś sūtá-mukhā remains close (or serves, úpatiṣṭhate) to the kṣatrá. For him (or for him), place the víś sūtá-mukhā close to the mouth for food "(MS, 4, 3, 8). The víś sūtá-mukhā is the multitude with the driver of a chariot at the head. Bṛṛhas-páti on herds is the puróhita of Índra on the multitudes: "Bṛṛhas-páti li (= the Devā) induced to sacrifice, with this (offering), for consonance "; thus, the Devās “returned together towards Índra; they were acquiescent ad Índra (they agreed, for the śraíṣṭhya of Índra, KS, 11, 3) "(MS, 2, 2, 6).
[4] The śraíṣṭhya is superiority.
[5] The 'power' over peers is from Prajāpati (PB, 16, 4, 2; 7, 5, 3).
[6] The passages are repeated in JB, 1, 91 and 148. Also JB, 3, 230. «In this way, in fact, the herds returned towards him. In this way, they became those who did not go away from him. He said: “This fortune has remained in me (asthād… mayi)” ».
[7] “In fact, these are the sajātāḥ: relatives, children, wives, herds. He brings himself in contact with these. With these, he thrives "(MS, 2, 3, 2).
[8] The prastará is a bundle of stems or hay.
[9] Adhvaryú is the one who recites the formulas.
[10] Also JB, 1, 91. «Prajāpati emitted the genitures. He issued, they didn't respect him. He wished: "I can reach the śraíṣṭhya of these genitures". (…) In this way, in fact, he reached the śraíṣṭhya of these genitings ».
[11] Herds spawn in the Rainy season (ŚBK, 4, 7, 4, 3).
[12] "The geniture of him who thus knows is born (as) devouring - not (as) devoured" (TS, 6, 4, 10, 5).
[13] Like the herds: "Therefore, the herds - devoured - are not diminished" (KS, 28, 6).
[14] He surrounded them, lit. he came to the encirclement (paryāyam ait). Also JB, 3, 218. «Thus (with this melody), she locked them up (paryāsyat). Through the śraíṣṭhya, she grabbed them (or appropriated them, tān… upāgṛhṇāt). They were with him ('sminn aramanta)'.
[15] Thus, PB, 20, 4, 5. «Prajāpati emitted the genitures. They did not generate. (…) Having become a horse, he breathed towards them. They generated (In this way, in fact, they prospered, PB, 7, 10, 15) ".
[16] The āmahīyava is a melody.
[17] Odaná is a little rice cooked with milk and is yajñá (sacrifice). The elites - Bṛṛhas-páti and Índra - win Prajāpati-Yajñá (ŚBM, 5, 1, 1; JB, 2, 128). Prajāpati's devouring 'character' thus extends to brāhmaṇá and kṣatríya (ŚBK, 4, 9, 1, 10 and 14).
[18] The drops of fat from the slain herd and the raindrops (ŚBM, 3, 8, 2, 22).
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