Ananda 111 1 a wamy

AND
TEMPORAL POWER
IN THE
INDIAN THEORY
OF

GOVERN

.{" P/

Kesha,rarn N. Iengar and Ran1a P. C c>omaraswamy

 A later.try ,v,>r k h111lc "I'\\ 1th pa1.1ll,l 111.1111111,
1s apt co grow in dH l'1lntp.1,, 111 dte ,Hl!lio,
him~1.lf. lr1l111 hi, 1' rh' \ 1 l11p.hd11 ,, la, 1l,11,l11p.
Thi~ rc"i,cd edi1i,1n ul 11111 ,it<. i111111.11.,,\\ 11n, \
most ~ignili1,;~nr ,, , iri,1~, i~ 11,,,, h1i111,: i,,u,d hr
incorporating hi, 11,v11 .1,fdici1111, t11 the r111111d
ftr\t edition of 194.?.
The Indi.tn rhcor, 1lf go, 1111111('111 i,
expounded on the b.1,1, nl d11 tl'\tu.11 ,,1u1,1,.
mainly of thc Brihn1J1.1,1, .1nd th1 ~!,:' 1d.1 l'h1
mantra in the Air.1rcv.1 llr.1h1n,111.1 ,111, 2' br
which thc Pr1e,t .1ddrc,,e, thl l\.1ng. ~p11l~ our
the relacion bctwcen tht.' ~p1ricu.1l .1nd thl
temporal power. This 'n1.1rri.1gt lnrrnul.1' h.,s it-.
analogous applications in t hc 1.,1s1n ir, p11li lie ,11,
family and 1ndi,1du.1l :.phcrl'S ol np11.1t1on, in
each by. the conjunction of con1pl1.n'\1.'nt.1ry
agencies.
The welfare of the corn111unitv , in c.1ch c.1sc
depends upon a succession of obediences and
loyalties; chat of the subjects co th1 du.ii conlrol
of King and Priest, that of the King to the Priest,
and that of all to the principle of an External Law
(D harma) as King of Kings. The King is such by
Divine Righr, but by no mc:ins :in absolute
monarch. H e may do only wh,tt is correct under
the Law. Self-control is the sine qua non for the
successfu l government of others; the pri111ary
victory is that of the Inner Man.
"The application is to the 'King', the 'man of
action ' and 'artist' in any domain whatever.
There is nothing that can be truly and well done
or made except by the n1an in ,vhom chc 1narriagc
of the Sacerdotium (brahrna) .ind the Regnum
(k!atra ) has been consummated, nor can any
peace be made except by those \vho have m;idc
their peace with themselves."
This is the fifth volume in the series of Indira
Gandhi National Centre fo r the Arts
programme of reprinting the 'Collected Works
of A. K . C oon1.1ras'<l.an1v.'
'
 ANANDA K. COOMARASWAMY

Spiritual Autlzority arid Te111poral

Power in the Indian Th eory of
Government

Edited by
KESHA VRAM N . IENGAR
and
RAMA P. COOMARASW AMY

IND IRA GANDHI NATIONAL CENTRE FOR THE ARTS,

NEW DELHI
OXFORD UNIVERSITY PRESS
DELHI BOMBAY CALCUTIA MADRAS
1993

\" - -
2:>.0'l~y
c. ,C. ,.,
o,.,orJ t ,nw,,,117 Prtu, W.J""' Strttt, Oxj'"d OX2 6DP
""' ) "orir r-
(xfio &-6,,y
K""'4 ~
C./,,uu JJ,tJ,,u J<#TMht
s...,.,,,rr H-t K0trt T-'qo Foreword
....,.., O. aS-l-
,tr1#Wlll ~
md. Uj()O)fC'I, ID
&,Ii,, /MMlt

Sp,nCU4/ Authority and Tnnpural Pow~ n tht Indian ~ ef

C 1>, lvau P 0,,:,m,.n,,..,.., l'lfl Govrolfflfflt written tn 1942 ma rks the fuul cr:anstnon of
l\8N O 1'1 Sl,314)9 Coomaraswamy from the art-lustonan to the philosopher md
mcuph ysirun . It heralds the last phase of A. K. Coomar:a-
Edut.d by swamy's writings o n a vast nu1nbcr of subjects r.nging from
Koluvnm N lmgar
figures of speech or figures of tho ught to Symplcgades co that
and
fhm.a P Coomaruwuny final quintessence of m aturity ' Time & Eterruty'.
C oomaraswam y's preoccu pation with the inte rdependence
( 'PS/SSS of the sacred and the profane, the transcendcnul and the
320.95~ mundane, the spin tual an d the te1npo ral, however, is no t ne w.
( ' 78 H e had explo red this in many essays, sur h as, Margi md D esi,
II HlffiRIIHID IU now included in the volume entitled M edieval and O rinital
P 1270 Thtories of Art. He pursued this concern in his ~tudies in art
history, specially in the context o [ Buddhist Art and Jaina
Iconography. Spiritual Authority and T emporal Powtr in tht Indian
ThLory of Covmrmcit explo res yet another di1ncns1on of this

,
inter-play m the context of poUocal theorio.
T o contemporary scholars o f political theory, the very first
*
...... smlffl(lt of the: book, iumely, 'the whole of lndu.n polwol

t:beory is implied and subsumed tn the words of the mamage

formula., " I am Tiut, thou an This, I am Sky, thou art E.rth" '
w ould come u a thunderbolt and yet, 2S the reader peruses the
doscly argued, densely wnncn text , nchly supported with
rcfcreous from primary m.atcrul, Coomaraswamy's assertion
becomes a revelation. H e draws attention to the relation of the
authorizing mind o r the reason to the efficient power-tlut of
,. ,, .... .,r.,.s--nL.Ji ~ the inner tO the outer nun as enuncuted in the earliest text of
PI f 111 s ~ r ah LM , ,..._ ~110010
, If 17'6,....., <ra..., <>aj,s,,i L--, ~
the Indian tradition. the Rgvtda. The juxuposirion o[ M.itra ,
111:A l ..., & at ..,. s.......~ ~ 110001 Agni and Brahma as Divine archetypes of spiritw.l authority

\'I
FOREWORD
and Varuna and Indra of the temporal (Regnum) as also the
analogy of me marri~~e of ~e Pu~olrita to -~e king unf~Jds the
implicit as also expliot relanonship of spmtual authon ty and
temporal power. Each section also provides opportunity for
comparison with other traditions, especially the Greek, there-
by underlining the fact that the relationship between the
spirirual authority and the temporal power was not restricted to
the Indian tradition although there were many significant
dilferences in approach.
With sharpness, Coon1araswam y identified the series of
correspondences between the Sacerdotium and the Regnum.
The Sacerdotium corresponds to the Afabda Brailman and the
Regnum to the Sabda Brahman. As is well known, the role of
Vac (speech) is primary and fundamental in the earl y lndian
speculative thought: primacy is given to the silent and silence;
the articulated So11nd is secondary. Anahata and l,ata sound are
the musical counterparts. In this context, king is the voice that
gives clfcct to the purposes of silent, inarticulated spirirual
authority. Logically. the royal voice or what is done vocally, is
almost the Will of God.
As one reads and reflects on the deep insight of Coomara-
s,varny. it is clear that what is extracted out of these texts are
essennals of a theory of governance, which transcends histo rical
time and locale. Perunently, he points out that the King is not a
consutucional ruler whose actions merely reflect the wishes of a
n1.1Jority of the subJects or those of a secular M inister; nor is he
the king by vi rtue ofsooal contract but a ruler by D ivine Right.
1owever, this does not imply that he is an 'absolute ruler'. O n
the contrary, the King himself is the subj ect of another King
(we may add, 'a higher kmg'). This is law (D harma), the very
pnnoplc of royalty and JUSttce. T his notion differs fro m the
theory of divine nght of Kingship or of the King representing
or rt-phcaung God. Pertinently thro ugh a circuitous argument,
Coont.iraswamy returns to the o riginal marriage-hymns. H e
rernind~ us of the Sky and the Earth, the universal parents upon
"hose harn101uous cooperation the prosperity and the fertility
of the universe depends; they are to be taken to be the norms
-
FOREWORD
..
VII
and archetype of all marriages. Thus, the analogy of marriage
bet\veen the P11rohit and the King beco111es clear, for the P11rohi1
here represents the Sacerdocium and the King, the Rcgnum.
The priest and the Agn_i are representatives of the Sky and the
King of the Earth and their n1arriage is an insurance against
privation and death of the Kin gdon1. The t,vo are co111ple-
n1entary and interdependent and not one representing the ocher.
Coon1araswan1y's vo lun1e drew response fron1 the
contemporaries-both positive and negative. His long-tin1e
associate, Professor George Sarton responded: 1 have received
your excessively scholarly work and have profited by it'.
Others, such as, Walter She,vring con1111ented on the relevance
of Coon1araswamy's work to conten1porary political theory of
governance. The relationship of the Goven1n1ent and the
governed, the majority to the minority, of plutocracy and
democracy, and the dangers of a final divorce of temporal
power or political power fron1 spiritual authority or a higher
111oral order, are issues of today and not yesterday only.
Coo1naraswamy underpins the perennial questions of an outer
social order and an inner psychical order or 'He' or those
en1powercd to govern. Through a series of analogies of ritual
n1arriage of the pries t and the King and the di.n1ensions of the
Sacerdotiun1 and the Regnum, we are renunded that a te1nporal
order can be sustained only if the centre of authority has its
centre in a sacred-n1oral order.
Has this not contemporary relevance for the world today? A
state of disorder, if not a chaos, is evident. These are not the
consequences n1erely of economic imbalances, of socio-political
ideologies, but, perhaps they have emerged from the man
having cut asunder his inner and outer selves and his inability to
relate spiritual authority or vision and the skills and structures of
wielding temporal (today, political) power.
Professor Norman Brown-a most eminent lndologist-was
no follower of Coomaraswamy, but, on reading this work he
com~ented: 'Order prevails only where all authority finally
vests m God. If it is though t to spring from the people, then
cosmic principles arc reversed'.
 Kesh.i,nm N . lengar. a schobr, ;ilmost a devorcc of
Coom:u,1.sy,,1n1y, has .1ccomplished the very difficuJr job of
LIST OF ABBREVIATIONS
c:d.inng thlS work, \vruch 15 fuU of quotations, references from
Sansknt.. Greek, Lacin, C hinese sources. The lndira Gandhi
Naoon1I Centre for the Arts is grateful to him for luving
undm.tken thJS ;ilong with the illustrious son of A. K. VEDIC/HfNDU
. - RV - RRveda Samhita;
Coom.1rasw.amy. Dr R.ln,a P. Coomarasw;imy. This is the
6fth volume m the scncs oflGNC A's programme of'Collected
Av == Atharvavtda Sa,nI1110; - - . S 1i,-.
. I . - VS - Va1asa,iey 1 am a,
TS. == Tai11iriya Sain uta ; -
Worh of A. K. Coomaraswamy'. MS == Maitrtiya'.li Samhita. B ih .
A B. == A itareya Bral11nal}O; GB. == Gopat~ . _,a ma!J4Up , ,A,,
. . _ Bra-i arnal)O,. JUB = Ja1m1r11yaP _ an'-f""
KAPILA VATSYAYAN JB == Ja,m1111ya . ,
Brtil1111a11a; KB. = l(auritaki Brahma11a; PB. = anai_v.~
Brahma~aa; SB. = Satapatl1a Bral1mal}O; TB. = Ta1tt1nya
Bral1n1a1aa. .,. A- ka
AA. == Aitareya Ara,.1yaka; SA. = .:,afikhayana ra']ya ;
TA. == Taittiriya Aral}yaka.
BU. == Brltadara,1yaka Upa11iiad; C U . = C hiindogya _ .
Upa11i~ad; iU. = iiavtisya Upa~irad; Ka~~ Up., -:- Kaur1~k1.
Upani~ad; KU .= Ka(l,a Upa111iad; MU.-Matln Upan1$ad,
Mun9. Up. = Mu,ujaka Upan4ad; Svet. Up. = Sveliisvatara
Upat1i~ad; TU. = Taittiriya Upaniiad.
Arthasasrra = Kautilya's Artl1aitistra; BD. = Brhad Devata;
BG. = Bha~avad Citii; Br.S. = Brahma Sutras;
Mbh. = Maltabhtirata ; Manu. = Manu Smrti or Manava
Dltam,a Sastra; VP. = Vi$1JU Pura,,a; VyP. = Vayu Pura1.14 .
BUDDHIST
A. = Anguttara Nikaya; D. = Digha Nikaya;
M: - Majjhima Nikaya; S. = Samyutta Nikaya; Sn. :; S Htta
N,pata; Dh. = Dhammapada; J. = )atDka;
M_h~:-:- Mahavamsa; Mv. = Mahavagga ; OA. :::c S umai1gala
V1/as1111 .

CHRISTIAN, GREEK & LATIN
~~6'nLUS: Suppl. = Supplices; Prom. = T>rorr,etht:Us.
E: Eth. = Ethics; Met. = Metaphysics
_Pol. = Politics. '
 A 111111 LVI /I110 NS

l:l()El"J II US: J)t'(:on\ol. =. D~ Co11so/atione Pl,ifosophie.

Cl<: EHC.) J)c d,v. = l)r l) 111111nt1011e; l)c ofT. = De officiis. . horit and Temporal
l)ANl E: Par. = Paradiso. Spiritual ~ut I d~ Theory of
1::UHll'll)ES J lcr. = 1-lf'rar/,,s; Hi p. = l-lippolyt11s. Power m the n ian
J IERA(:LEITUS. Fr. = Hcraditici Eplrcsii Reliq11ia,.
I IERME~ rRISMECISTUS: Lib. = Libel/11s.
Government
C)LO l "EST AM ENT: Cant. = Canticle of Cantides or So11R of
So/o111(111
PI-IILO JUl)A EUS: Abr. =.De Abral,~1,.10; Fug. = De F11ga et
J1111e111io11e; Hercs. = Qu,s ren11n d111111ar11111 heres sit;
Mosrs. = De Vita Mosis; Op. = De Opificio Mundi;
Prob. = Q11od 011111is prob11s liber sit; Sac. = De Sacrif,ciis .
Puro vo ,nandram d111yam s1411r.kti1n prayall. yay'iie aon
6 11 n adhvare

Abe/is et Cai11i; Somn. = De So111niis; Spee. = De Specialibus dadhidl111am. RV Vl. l 0.1. . bralnna rajani purva eti
Legib11s. Tasmai viia~, svayameva namante, yas1n111
PHILOSTRATUS: Vit. Ap. = De Vita Appolonius. RV. IV.50.8. . . - astu T S. lll. 1. 1.4.
PINDAR: Nen,. = Nemeonikai. Bhadrad abhi sreya~, preh,, brhaspat,-'1 puraeta te . AB V lll I
PLATO: Rep. = Tire Republic. Brahma p11rasta11 ma ugram rat - tram avyathya,n ks asat.h . , ry i
SEXTUS: Emp. = Sext11s Empirici1s. Preda,n bral1111a preda1i1 ~atran1. .. bral1111a , .atrayo . samsn a .
ST. THOMAS AQUINAS: Sum. Theo!. = S11111111a Tlreolo- AD.Ill. t 1.
,Rica. Brahma sat ksatra,n ucyate AV.X .2.23.
WITELO: Lib. Liber de i11tcllige11tiis. Ra"an satyam. paratn bral1111a-satya1n sa1gata1n astii te . Mbh. I.
~9.25 (Poona ed.) 1 See also Mbh. Santi Parva, Chaps. 56 to
JOUI{NALS 130-Bhi~n,a's discourses on Rajadharma.
13,b. Ind. = Bibliarl,eca Indira.
1-IJAS. = Har,,ard Jo11n10/ of Asiatic St11dies; HOS .. = Harvard
I
()n"l'l11,1/ S<ries; JA OS. = j,u1n10/ of 1/,e A,ner,ca11 .
()rit-1110/ Scciety; }BORS. = Jo11n1al of 1/,e Bil,ar and Orissa It n1ay be said that the whole of Indian political theory is
Rrseard1 Sooety; JISOA. = Jo11n10/ of tl,e J11dia11 Societ~ of i1nplied and subsu1ned in the words of the marriage formula 'l
Ori,111,1/ Art; )RAS. = j()l1n1al of 1/,e Royal Asiatic Society; am That, thou art This, I am Sky, thou art Earth,' etc.
1rrs. = Pali Text Society rra11slatio11 series.; addressed by the Ilrahman Priest, the Purohita, to the King in
SB E. = Sacred Books of rl,e East. AB. VIII.27. This being so, and as it has been pretended that
these words were addressed by the King to the Priest, 2 it
Noce: Works not in the Lise of Abbreviations appear in d1c 'Text' becomes desirable, if the theory is to be understood, to establish
and 'Notes' in fuU. once ~or all that, as is explicitly stated by Sayai;ia, it is the
Purohita th~t utters t~em. A comparative study of many other
contexts will show, indeed, that it is inconceivable that they
should have been spoken by the King, who is w1questionably
 2 SPIRITUAL AUTHORITY ANO TEMPORAL POWER
the 'feminine' party in the 'marriage' of the Sacerd
(brahma) and the Regnum (~atra). otiurn
We must premise that Mitravanu:iau, and likewise lndri -
or Indra-brhaspati, are syzygies or progenitive pairs (mithuna~
Mitra, Agni and Brhaspati being on the one hand the di;
archetypes of the Sacerdotium or Spiritual authority (brahma)
and Varur:ia and lndra those of the Regnum (k$atra). We shall
for the most part, make use of the Brahmal)_as, but it must no~
be overlooked that the institutions therein more fully described
and explained arc often referred to in the ~gveda. Thus in
RV.X.52.5-'lnto thy hands, 0 Indra, I (Agni) commit the
' are his7 t~o selves', (asyaitav atmatJOl!)s ... ~tra is the Couns~
bolt,' c( RV.II.11.4-'We have laid the bolt in thy hands3_
corresponding co the Accipe sceptn11n (the acceptance of the
sceptre) of Western rices-is the making of the King i11 divinis.
The relation of authorizing Mind or Reason (kratu) co the
efficient Power (da~a), that of the inner to the outer man, is
explicit in RV. Vfll.13.1, 'Indra, at the Soma pressings, cleanses
(p11111te, Sa yal)_a sodhayati-JwtJzareitai, cf. MU. VI. 34. 5() the
enunciative Counsel (kratu,n. . . ukthyam); the Mighty wins
increase of Powe~ (vide vrdJzasya da~asa~,)'; c( RV. X. 31. 2 and
SB.IV.4.4.1 discussed below. In RV.X.124.4 Agni, the Sacri-
ficial Priest (ag,1ir braJzma . .. vidharta, RV. VII. 7.5), is described
as 'choosing' (vr,:ia,ra/J) lndra: it is interesting to observe that
already the Commons play a part in this election (viio na rajanam
vr,uinah, ib.8, cf. AV.ill.4.2). The 'marriage' of the Purohita
(Saptagu, Brhaspati) co the King is referred to in RV.X.47.1-
'We have taken thee by the right hand, spoken reproachfully
with reference to lndra's arrogmce and breach of the loyalty
demanded by the marital relation of the Regnum to the
Sacerdotium; as in BD. VII.54( That the Purohita, as the
designation itself implies, takes precedence of the King is
explicit in RV.IV.SO. 7-9, 'To him the people of them.selves pay
homage, in whose realm the Brahnu goeth first.' (yasmin
brahma rajani purva etz), quoted in AB. VIU.27. 5 The feudal
relanonship of the Regnurn to the Sacerdotium is explicit in
Agni's words addressed to Indra, 'I in person go before thee..
and if thou givcst me my share (or due), then shalt thou
ORAL P OWER 3
A UTHORITY AND T EMP
SPIRITUAL
{'. h c deeds' (a""m ta e,ni tanva
I dr perorm ero1 i- -
through me, 0 n a, d-dl aro bhagatn indradin rnaya kr~avo
purast~d-yada ma;;m)6 ~ RV.1.18.6 Sadasaspati. (wh~ must
v1,ya,;i1. RV.VIII.! d C. dragni) is called lndra s dear
2
be Agni, cf ~V.1; 1.~ :rn~::;,~;a karnyam) : in RV.1.80.1 it is
and lovable fnend (p y hi (b hrna cakara vardhanarn). Cf.
the Brahma that 'prospers m ra .
Buddhist S~kyavardha,ra . ill b ,.,.B IV I 4 where the Mixta
omt w e ;::, '
Our startm~ ~ . h 'Counsel and the Power'
Persona of MitravafUJ)_au is t e - - d 'th
(kratudaksau, and TS.II.5.2.4 dakS,akratu [prat.JOpanau ]) an ese
and Varuna the Power, Mitra the Sacerdonum (br~hrna) an
Vanll)a th~ Regnum (kS,atra), Mitra the Know~r (abh1gantr) and
Varuna the Executive (kartr). 9 Now at the beg1nrung these two
were distinct (ogre nano), 0 the Sacerdotium and the Regnum:
then Mitra the Sacerdotium could subsist apart from Varw;ta the
Regnum, but Varui:ia the Regnum could not subsist apart fro~
Mitra the Sacerdotium. 11 Whatever deed (kanna) V a.rw:ia did
that was not quickened (aprasuta,n) by Mitra the Sacerdotium,
was unsuccessful (na ... sarnanrdhe). So Varul)_a the Regnum
called upon Mitra the Sacerdotium, saying: 'Tum thou unto me
(upa ,navartasva) that we may unite (satns,javaha1); I assign to you
the precedence (,puras Iva karavai) 12; quickened by thee (tvat
prasutah) l shall do deeds.' That is, therefore, the origin of the
Purohita's office.... Whatever deed, quickened by Mitra the
Sacerdo~um, Varul)_a did t~enceforth, succeeded (sam---anrdhe).
The choice is mutual; tf e1ther the Purohita or the King be ill
chosen by the other it is called a commingling of right and
wrong (suki-tam ea dufkrtam ea). 13
Th~ expressions pu~as tva kiiravai and tvat prasutah imply the
techni:al te~s Purohita, Purodharr, Rajasu and Rajasuya. The
Purohi.ta'. hterall.y 'one put in front.' 'one who takes prece-
den~, like Agru.o'. Brhaspati in divinis, is the King's Brahman
adVtser and m1ruster _(br~hrna khalu vai ~atrat purvam,
~.B. VUI.1 >: The Purodhatr is the King himself, who appoints
~ e Purohita or, mo~e. literally, 'puts him in front. The
evasval} are the de1nes-Savitr Agni Soma B h .
. r aspan,

4 SPIRITUAL AUTHORITY AND TEMPoRAI. PowER
Indra, Rudra, Mitra and V anu:ia-by whom the .Kin .
'quickened' through the Priest who invokes them as ~ IS
quickene~' (rajasvah),_ so that 'It i~ these Gods that now quick!
(suvate) him, and havmg been qwckened (sutah) by them, he
henceforth quickened' (svah suyate, SB. V.3.3. 11, 13). 14 He rulesis
then by 'Divine Right.' The Rajasiiya, or alternatively Yaruna:
sava is, then, the sacrificial and initiatory ritual of the 'King's
Quickening'; the most essential pan of this rite is an
15
'aspersion' (abh4eka, abhi$ecaniya), cf. A V.IV.8.1, and this
corresponds to what would now be called a 'Coronation. 16
The 'Quickening' refers to the fact that the rite is both initiatory
and sacrificial; the King is brought forth, new-born from the
initiatory death, hy the officiating Priests who are, in this
respect, his 'fathers. ' 17
'The Counsel and the Power' are the equivalents of Plato's
essentials of good government, philosophia and dynamis 18, of the
Islamic 'Mercy and Majesry' (jala1 and }Jla1), in Christian
theology of the spirit that giveth life and the letter that killeth (II
Cor. lll 6), and of our 'Right and Might.' 'Counsel' (kratu,
krau,s) might have been rendered as 'Will,' in accordance with
the definition in our ten, SB.IV. 1.4.1, 'Whenever with one's
mind lmatl4I4J one v.'ills (kamayau) anything, such as "This I
warn:' or 'Tins 1 would do', that is the 'Counsel",' cf.
R V.X.129. 4 ktima.s ... manaso r&ah prathamam, A V.XIX.52,
M . 1.3.2 mana.sa hi sarvan k.aman dhyayati ... vaai hi sarvan
~man vadat,, and JB.I.68 mano ha vai prajapatir devata, so
ltamayata: or by 'Authoriry,' what we have a mind to do being
the authority for what we actually do. The act expresses what
was willed. This being so, we see that 'the Counsel and the
Power' _co":espond to Philo's poetic and ordaining 'God' and
con~o~g. Lord (see note 7), or in other words to 'his will'
~d him m Eph. I.II 'the purpose of him who worketh all
things after the counsel of his will., In TS V 2 3 5 h th
'C el' th . w ere e
. ouns. IS . e beginning of th~ Sacrifice' (yajiia-mukham) and
is deposited In the East (the place of origin of the brahma) K .th
renders kratu by 'inspiranon,, which is certain! a l : . e1
v~uc when the application is to the individuai -1~tuna~
r...uu1, as Ill
SPIRITUAL AUT HORITY AND TEMPORAL POWER 5
RV X 31 2 uta sve11a kratuna sa1i1 vadeta, kra/11 here. rephresben,nng
. . . . . . I Savitr Brhaspan, t e ra ima
the Syntcres,s(i~ ~ jr~~:int~:: y'inspir:s ~ur contemp~at!ons
or Brahma the Ga atn or Sav1tnl:
(dhiyo yo nalJ pracodayc:it, RV.Ill. 62.l.' 0 h KinY . When the
. ts and inspires t c g.
the Pnest at once inspm h h both possess
Sacerdotiun:1 and the ~~gn~ ;~ t~ge;orer~x~:;,le, Agni and
3
the counselmg power, 1.0 , ' ust also be understood
Soma are 'ofjoint cou~el' (s.akratii) , as mum (Varuna or lndra)
in the many contexts in which the Re~ .
I' or 'counsels powers.
f '
are possesse d o c~llll;e h ,. U ct,19-regularly equ-
Thus Manas ' Mu1 d , or rat er tnte e . h
.: . (TS and SB. passi,n), and often with t e
. h p raJapan
ated wit , bh
Breath--corresponds to krat11, the 'Counsel and to a ,gantr,
the 'Knower': and Vac, the 'Voice'-the daug_hter, messenger,
onl ro erty and bride of Manas-Prajapao (SB. Vlll. l.2.8,
TS.~l.~.li.s, PB.XX.14.2, AB.V.23, etc.>:---<;orresponds 'to
daksa the 'Power' and kar1r, the ' Execuove or Agent--:
'Br h.aspao
' . 1s
. the S pin . rual power Vac the Royal' _ (bral1111a
. . va1
.
b,I atir . . . vag vai rt41ri. AB.l.19, Cf. _Vac as ':'i(n m
R~.100.10 and X.125.3). The Sacerdonum as Director
co;esponds to the asabda Brahma, and the R~um as Factor to
th esa' bda Brahma It is with reference to the sabda Brahma (the
, - th
poken Word') that it is said in JUB.II.9.6 that Yac IS _ e
:,aJ1111 a (,11a11tra), and chat this air' (i.e. a vibration), and ,vith
reference to the asabda Brahma that it is said~ JUB.1.43.3 ti:-3c
'Vac is whatever is on this side of Brahm.a (1.c. under the Sun),
and it is taught that what is othenvhere is Brahn:ia.' Brhaspao,
Brahmanaspari, the silent Brahma, is to Vac as IS the silent t?
the audible Brahma. ('Brahmai:iaspati i~ the ~rahma_,
PB.XVI.5.8). She exists in him ~ore enunent~y (silen;e 1s
golden, speech is silver); but without her support no
enunciation of his Will is possible. ,
ln a traditional society, whatever is said by who~ver. has the
say-so' is 'no sooner said than do~e.20 It is ~ot w!th ~ hai:1~
b t b his fiatlt or edicts that a King works. He 1s the. Voice
~ t Jves effect to the purposes of the Spiritual authonry, an~
thus does the will of God on earth. 22 'What is done vocally is


SPIRITUAi AUTHORITY AND TEMPORAL p

OWER
donl' 111dted' (1,frt1 krtc11i1 k,1n11a krtc1111, J\1a11a11araya1ta U AUTHORITY AND TEMPORAL POWER 7
SPIR!TUAlh
hht .1, 111 .ii1i111, 'lndrJ, the H.cgnun1 is the Voice::' a dP-_1 7), Y . , . for 'science, (vrd ya, j . c. trut as
tI11, Vt'lt'<' th.u Agni pertonns .
tht Sacnficc (karoty c,,an vtica
it 1s h)' Purohita has been his ~~ster. s a combination, or ensemble
-~""')'''. 111.111,l<,1. JUE.I. 33.-1-). so it is at the Royal Sacrifi~;.~ d. o'nguished from opiruon) I ds the child of Intellect and
1s . other wor ' . f th
0

\\ t)rd _,)f (Ollllll.llld _th.lt t~e \\'~rk (kctnna, the Sacrificia] \\'Ork (sari1!1ita = samdlu), _or m tial to an enunciaoo~ o tru . '
V01ce,. both of \Vh1ch are essen nu c and m1crocosm1c
l"'-.,cnt1ll to thl' ,,eltarl' of the kingdorn) 1s done (SB. I. 9. t.2 3) f the macrocos . h
d . ust as in the case o . . i) of the player with t c
'n is ,,1th the Y01cc that he says 'Do this', and there,vith the aita; aih:rp~ of which the concert (saml'.rt,~s only the skilled speaker
23
1s built' 1SB.X.:i. l. l). The dual government 'knov,s aU ' .28 . th c e (rv1~1), so 1 1 I
1nstrun1en, 1s e ,ore alue of the 01ce V (krts11a111
. vagart
. ram
h
purposes 1ntellecrually (111anasa Iii sarvan ka111ti11 dliyayat,) and
that 'perfects . the v . ertinent that it is said ofh1m w_ o
announces then1 verbally' (Paca Iii sarva11 ka111a11 vadati, AA.l.3.2). sadl1ayat1), and '.t is espeoallithe wedding of sound and mearung

Just as the Purohica is 'preferred', so lntellea cakes precedence of understands this doctnne o h en hearken to him when he
Voice (p111asrad vacas . . . carat1) . . . and ,vere it not for Intellect, that 'His renown fills the eart_ , ~'Let this be done which he
the Voice would only babble' 24 (SB. III.2.4.11, where for ma11as s eaks in the assemblies, saying. h essentially vocal char-
and vac could be substituted bral11na and ~atra; c( SB.1.4.5.1 1): dp (SA.Vll.7,Vlll.9.10,XIV). T e PB Xll.10.4,5
esires . II brought out m
even 1n the ritual, whatever is uttered by a Horr that has not acter of government i:. w~ ( uotin the text of RV. VIII.
been prompted by the Mitravarui:ia (Brahma) is as11rya where, when in the RaJa_suya fq :tc ') it is said: At that
(AB.11.5). iX'e have seen that what the Purohita 'knows'
1 2 'H who is the King o men, . v- h)
70. ' e . of the Voice (rajyam . . . aca.
(abl1(~anrr) the King perforn1s (kartr): in other words 'the Voice very point they reach kthc hrc1gn I Sacrificer to his reign' (rajyam
and thereby they beta e t e roya
speaks not but what is "known" (abhigatam) by Intellect'
(SB IV.6.7.10), and of this filial and wifely obedience we can evairaya yajiina,n gm~ayantr). b !lowed to talk at random. to
Th.is is why the King cannot ea . . . wh the
say truly that 'the discipline of Logos, caught up with the vision h I l'kes but only to speak wisely; this is y .
of Mythos, 1s a royal marriage' (L.F. Kinney, in Joun,al of say "". at ie '. h like a woman in other respects, 15 said
f>l1ilo:s<>pl1)', XXXIV, 1937, p. 358). K~atnya, who is so ~~~ -:;, where she loves orna rnents
to Jove wisdo1n (pa,ma = pra;,ra,, f:
Whcn thc royal 'Voice' is thus infonned, 'what is done . '-= A Ill 363) For the King is only a tn1e King 111 so ar
(aIamiwra, f: as he
vowlly 1s done indeed' (yad vciva vaca karoti rad etad evasya kr,am h . . possession of his royal art or science, in ~o ar
2 as e 1s 1n . dd th
blra1t1t1, JUU.ll.2.8) s, Pnest and King speak 'with one voice', docs not fail of the end (11a l11yatt ar'.hat), an . oes. no: iniss e
and JUSt as It lS Only when instigated (prasiitab) by the mark (sadh11 bliavati, 111iparadl1at1); he lS onlr a nghc, (sa~(111) n;i~r
Sa~crdot1u1n that the King is clTective (SB.IV. J.4.5), so in the in so far as he is governed by his art, but c~oo~ed . (119,na) i e
samc way 'whatever the subject does uninstigatcd (aprasiitab) by is uided not by the truth but by his own inclinanons: that ars
these two, th<' Sacerdot1un1 and the Regnum, is misdone . . n,1,1
. g screntra
sine 1 is as true of the art of goven1mcnt as of any
(akrtam) and n1en belittle rt, saying: "Even what he does is
un-<lone" (akrta,n)' (AU II.38)u'. It follows from the foregoing other.
If the Oriental and traditional Monarch is not a cons t'I tu tional
.
~ha.t it is not for the King to say (comn1and) or do anything or I hose actions merely reflect the wishes of a maJonty of
cvcrythu1g he likes, but only what 1s 'ordered to the end' and ru er w . b of
h' b' eas or those of a secular m1JUster, nor King y virtue
thus 'correct' (scidlr11, Sn. V 4.4 5) 27. The King, in other words,
~\ .i. s~dlraka'. whose 'an' 1s the science of government, the
King' liad1ng' or 'policy' (rci;a11111, nit1iastra), in which the
rr:
~s s~icial' contract, but a ruler by Divine Right, this does n~t
I dut he is an 'absolute' ruler, but on the ~ont_rary that he is
hi~the subject of another Kmg, as is exphot in A.1.109, an

8 SPIRITUAL A UTJJOIUTY ANO TEMPORAL (>
oweR
echo ofBU.I.4.14 (tadetat ~alrasya ~atram yaddhannal,) 29 SPIRITUAL AUTHORITY AND TEMPORAL POWER 9
1t 1s affirmed that the Law (dharma), than which th . Where
tugher, 1s. th e very pnncip . . Ie o f royalty and justi ere is Wnothing 'A ni that was before and the one (now kindled) in the
accordingly, \Vhat ultimate value attaches to thece. e ~ee. . ~ an , who hate one another' (sa1na11asa11 sacetasa11 arcapasau,
F1r~-p 'fi
'K1ng of K'1ngs (adi11ra10 - ra1na111,
--- pati11a111 para,na , exprcss10, SB.111.4.1.24; vi ... avi~ate), incidentally a vc.ry ~r~m _,cant
1
,
U p. VI .7) , an d th at w hil e the constitutional monarch' 11 1111
pa , Svet
1 statement of the natural opposition of the ConJ01nt [ nnClples.
Their union is effected with the n1arital formula ofTS.IV.2.5.1
controlled bv his equals, or even his inferiors the rulmay be 'Be ye united, of one 1ntent1on, loving one another (san'.itam
D1v111e Right lS controlled by a Superior. ' er by
sa,i,kalpetham sa111priya11) ... I have confo~med _yo~r m~:i-5,
let us consider the m:irriag:e of lndcigni in SB.X.4. t operat:ions31 and ,vills (sa,i1 1a111 11ra11ii11si sa111 1rat11 sa111 11 c111a11~
\,hcre ,\gn IS e~Tn!'SS!v the S:icerdotilu11 (br,1lr111J) and lndra 5 th; ,'i'kar,1111) ... Be ye unanirnous. sharing one home, for our sake
~~--num ,~<:.:::wt:' Th~, say to one anothe-r: 'So long as ,ve ~ (bh,11at.1ri1 11,11.1 s,ima,111$,111 s,11i1t>J.:asa11), c RV. V .3.2 b. X.65.8
~\!.!.. l.~"t. ""t' s..\J.11 b.:- un.1bl<' to bring torth offspring: I us s,1111,J.:J.S.i dy.i1,iprtl1i 11 1.in11111y,1 s11Pn1tr, RV. X. 19 l.2 4. and
t1,, l:.."' ~'1-'>:ll~ l. sing:k rorm. ~rk.,-;, nfr...rm ub'i.'n /\ \' .lll.8.Sx:. Th<' las1 \\ords 'Be ye unanin1ous, etc. occur also
:::...:- . : : ~ ~ . , ; ; . . a ..l.$ m _R'B.l.54.o=~ r..n .1.~ru in in TS.1.3. 7 ,vht'~ 1hcy -lrt' used for the union of the Fire-s_?cks.
t.'qUJted \\;th Pun1n,as :ind Ur,.1si as pa!\.'nis of Agni-A yu~.
PB.~ : 1\. ie ..l.$ "~ Slh."U.IJ s.i, t>e\._"Orue one tlt'Sh'.
\'i:lith this n1;irriage of thost' ,vho hate one another .
:',..:-,-:-...-! " ~ . : ~ " ' ~ ~-ml(' ooe tom1 .;.) vl:.vn riip.:rt
ct:R\1.X.19\,;ind ;\V.111..30 'Let not brother h:ite brother (11r.i
~ .:~.,.-:m), -du~ or the Fu:~ itself. md mereb, brought ~hr,itJ bl1n11,11u1i1 J.,4,.11 . .. an iuautJcion (111,1/1111.1) in virtue of
ro.-.n O.'ti-f:-tng. Tne Yerscs tollo,,ing (5-8) e..,l)lain that in the \,hich the Gods arc neither sundered fron1 nor hltC one
co.,a-ett syrnbolism of the Fire--:\]~, Agni is represented by another' (1111 11i)'<111ti 11.i c,, 111'd11{1He 111itl1<1/_1) of ,vhich the
the Golden Person {puN.$<2) and lndra by the gold plate (1uk111a) application is also to 'husb:ind and wife' (p,11i,j,1yii), i.e. Sky and
that "ere deposited.. and \\hich represent the Person in the Sun, Earth, the Flther \vho separates fron1 his Daughter (llV .X.61.6
and the Solar Disk icself, respectively (c( BU. H.2.2 for an viyii,11,i), these 'Two worlds' that go apart fron1 one another
an.tlogous disnnction in terms of the 'pupil' and the 'white' of (AV.Hl.31.4 11i111t! dytI11tiprtl1i11i ita/_1; TS.V. 1.5.8 i111111, loka,i vy
t::ol~ ~d nucrocosmic eyes); that Agni is represented by the aitti111, V.2.3.3 dya11tiprtlii111 ... viyati; AB.IV.27 ta11 11yai((i111;
ed (1.e. mature) material of the Altar and fndra by the PB. VIl.10. l tau viya11t1111, etc.).
'unbaked' ('half. bak d'
. . - e , immature) matenal, whereas when the This union of mutually antagonistic prinoplcs, the 'former'
Fire is bl~m~ thi~ distinction disappears, the whole is 'fired' and and the 'latter', i.e. cider and younger, is essentially that of
fiery (cf. It is this Agni that he thus kindles by these two the Varur:ia with Mitra, for 'Thou, Agni, art born as Varui, and it
t~'!'"~ and the ~atra', SB. Vf.6.3.15 and SB.X.4.1.5-9). Thus is as Mitra that thou art kindled (RV.V.3.1) 33 . It is the former,
chthonic (puri~ya-budl111ya) 34 Agni that is Varur:ia, and 'not
t e
Fi ~=
h ; ~ornes of one progenitive form with Agni the form of
ce Itself, from which the Sacrificer is to b~ reborn the
re ucmg a wo b (
the Sa 'fi m ~gn,r va, de11ayo11ilJ, AB.IL 14) into which
'
Mitra', which is as much as to say amitra, 'unfriend': 'that which
is of Mitra is not of Varur:ia' (SB.111.2.4.18), 'the Regnum
en cer msenunates hin1self GB I 17 takes no delight in the Sacerdorium' (SB.Xlll.1.5.2). The 'two
\V~ch the Priest brings him to birili (y' ~~] dand fro~
pra1a11ayati, AB.III. l 9). OJll4u evayonya, Agnis' (cf. Philo, creative and destructive ('useful') fires) are
The - ' ' the same as those of TS.V.2.7.6, AB.111.4 and SB.11.3.2.10,
wh ;"5 -ya~s (h,eros !a,n~s) is effected again in TS. V.2.4
ere ere lS uruon (sam111, samnivapana) of the two A . .
one whose form is that of Varui:ia and deadly to be touched',
grus, VIZ. and the other 'whom one approaches, making him Mitra'

10 SPIRITUAL AUTHORITY AND TEMPORAL p
OWER
(mitrakrtyevoptisate). 35 They are the Agni 'tied u ,
Varw:ia may attack the Sacrificer, and the i '. who as
'unloosing' d1Sperses the wrath (men,) of Varuna fi:1s Vwh05c
,. .1.59
V.1.61) . . Th A
e two grus correspond not only to Ind
Agru, Regnum and Sacerdoriurn, but to the two possibili~ and
the Slcerdorium itself: for 'the Purohita is (originally) ~ '.
Vaisvanara of the five ,vraths' (paiuamen,), 36 and if he be gm
'offered to, pacified and endeared' he repels the Sacrificer 'fr not
the world of Heaven, from the Regnum, might, realm :~
subjecr!;', so that the King is well advised to make a Mitra a
'Friend', of him,-'He that is friendly with such a one, that
King routs him who hates him' (tasya rajii 1nitra1n bl,avati
dv1sa11ta111 apabiidliatc) (AB. VIIl.24, 25 and 27). 37
The mamage in JUB.1.53-55 is not explicitly one of the
Sacerdooum and Regnum, but of principles that are their
equivalents 111 other contexts. The marriage is of the Two
Worlds, referred to as 'abodes' (iiyatanii111): 'In the beginning
Tlus (all) was two-fold, Being (sat) and Non-being (asat) both.
O~ these two, the Being is the Chant, the Intellect, Spiration
(sa111a11, 111a11as, pra,.,a); the Non-being is the V crse, the Voice,
Exp1raoon (re, viic apii11a) . ... She, this Verse, desired inter-
course ,v1th (111itl11111am) with lum, the Chant. He asked her: "Who
art thou?" She answered: "I am She" (siiham asm,). "Then,
indeed. a1n I He (aha,n a111o's1n1)," he replied. What "She" (so)
is and what "He" (a111a), that makes "Chant" (sii,nan) and
thb is the qu1dd1ty of the "Chant". 38 "Nay", said he, "fo; thou
art 1ny sister. forsooth".' She then continues to woo her brother,
who at ldst conse~ts (which is, of course, the 'happy ending' to
the abortive wooing of Yan1a by Yami in RV.X. 10).39 When
the consun1n1aoon is about to take place, the well-known
,vo~'.15 o:, the n1arriage formula arc uttered, 'I am "He" thou
art She ; thou art "She" I an1 "He" She . .th
Me (sa111a111 a11uvrata bl1111va ) let us tw.am cooperanng WJ
,~ ._1 . _ generate progeny
V'ra;!.1 pr1ya11ayavalia1), con1e, let us consort' (ehi sambhavava-
lia,). They became the Viraj ('Who knoweth h .h
AV VIII 9 I 0) d 'b er mu unatva. ,
., . "an rought forth (priija11ayattim) "Him who
glows yonder (the Sun. the Sama, the "Golden Person" of
SPIRITUAL AUTHORITY AND TEMPORAL POWER 11
JUB.1.48.8)/ 1 they ra~ apart (vyadra11a1tit11-~B.IV.6.7.9 ~y eva
drava1a), (she) saying: He hath come uno being from me (mad
adl,y abl11i1),42-,vhence the expression 'Honey-son' (madhu-
putra).'J In the preceding version of JUB.1.50.1-2, the :,vo
0
Worlds' are explicitly Sky and Earth, and 1t 1s the Gods ,vho call
upon them to unite (sa111e1a111, cf. RV. X.24. 5 abn1va11 dc1 1al.1punar
a val,attid ,11), and the reluctance of the Sky is his 'horror' of her
(so'stiv asyti abibl1atsa1a). and it is only after elaborate purifionons
that they unite (sa111e1ya, converse of 11iya111a, etc., else,vhere),
and engender the Solar Chant.
That the marriage of the two Agnis, the former and the
latter, 'who hate one another', should be that of Mitra and
Varui:ia is in perfect agreement with the common doctrine
that Mitravarui:iau form a progenitive pair (111itlrurra,11, as in
SB.IX.5.1.54), a syzygy of conjoint principles, in which
Mitra is the n1ale and Varui:ia the female partner, an
'opposition' or 'polarity' which is that of Day to Night, of
Light to Darkness (TB.1.7.10.1 maitra,ii vii al,ah varu1.1i ratril.1,
etc.). References to Mitr:ivarui:iau as pra1.1apiinau (or prti,.1oda-
,rau) and as brahmak~atrau are too n1any for separate citation.
More explicitly in PB.XXV .10.10 and SB.1.8.1.27 I4a,
maitrtivan11Ji, as also SB.11.4.4.19 'Mitra inseminates (retal.r
si,icati) Varui:ia', and in SB.IV.1.4.4 Mitra and Varui:ia
'united', in SB.Xll.9.1.17 Varu,~a is the womb (yon,), lndra
the seed (retas), and Savitr the progenitor (retasalJ prajanayitf),
an obvious allusion to the Varu1~asava and the birth of lndra;
Varut;ta, in other words, being Savitri, and as such the
mother of the solar lndra .44 In Mbh.XIl.319.39 Mitra is
purufa and Varui:ia prakrti45 . The same relations subsist when
the names of Mitravarui:iau are replaced by the tcrn1s apara
and para brah,na (1nahad-bral11na, bral,ma-yon,) 41' as in
BG.Vll.5-6 and XIV. 3-4 where Kr~i:ia sets the embryo
(garbham) in the Great Brahman, his own higher Nature
(prakr1i1n pariim, i.e. 'Natura Naturans, Creatrix Universalis,
; Deus'), the womb (yon,) of all and whence is the becoming of
all things, saying also that 'I am the father that bestows the
seed' (bijapradah pita). It is accordingly quite 1n order that so
 ,i 51'11111 UAI Au 11101111 v AND 1 'rM POllAL Powr,n
111.111y of the: tl'r111, cxprl's~nl{ the rclauc,n, of Mit r,v 1
' run;1u
,liuuld h:tVl' ., ,txu.tl ronnot.1tuH1 /\hhiR''"'t . (or ex ,IJ11 J) c'
1
likr l ,1t111 "'.t:ll<Hll'fl' ,Ill( I (:rc,;k "fl"fVW(TK(d (,,;,,,,()\(()) <
, \\: ., . ' .1,111\ nt
111,1 .111d I nl{h,h know ( Jar11h knew hi\ w1ft'). h.1, ,111 t'rotit
\',dur d1.1t "tv1.11 llHHt' tv1dl.'t1I 111 ~B.IV.(, 7.1(1 whtrl.' wh,1t
har.11ly ., 't lHl('t'pt1011' f.1th1.rl.'d by M 1
I\ llllt'rt'd by v.,r 1\
,. . . 0
~nt,,
(r,11111,,,,,i1bl11i:,1t,1111). l hi.' 111v1t.1tH111 11p11 111111111rt11s1111 s,1,;,.,;11 ,,,1111,,
(~Li , 11,,d .tbll\'t') ro1 n.spond, to th, 1n.1ri1.li 111,1111 ,,',,,11,,111,i
/.l111rr-.1 . . ,,1111/,/i,11,11,1/,ui of JUU.1.54.6 ,111d the n1.1rriJgc
k1n11ul.1 ,if.,\\' '\.IV 2 71. 'I .1111 H,., thou Jrt She: l .1n1 the
H.1rn1,,nv. thou the \X1ords: l Jiil Skv. thou art E.1rth. Let us
t\\ .un hert' be.::on1e one; let us bring forth ofl'spring (,imo
0 11 ,i1l11111ti111 sa111obl1a11nf, SB. Vl. l.2.4, and for Mitr:ivaru1:i.:iu:
'h.in, iJ:,'UU, .S: (l'.J1;1, S.J111J '/a.ir,1 '1S711)' (k n.i1i1, dy111ir a/1.i111, p[t/1i1i
n ~; l.i1 th.i s.irn bh.i1J1.i. pr'!j.i,11 J j,111.1y.i1aluu), echoed in that
for chC' marriage ofS;accrdocium and Regnum in AB.VIII. 27,
discussed be)o\\ In the s;ame "av, in SB.X.4.1.8 in
connecoon "-ich chC' union ofSacerdorium and Regnum, here
. Brahmai;ii united' (11,a/11111 111nl1ya sa111adl1arca, devo devya
represented by Indrigni, ika,n riipam abhavatam . . . pra-
1anarara~ corresponds to tau virti4 bluitva prajanayatam with
referencC' to the union of the T v1:o Worlds.
Amongst the syzygies to which we have referred it is that
of the Two Worlds, Sky and Earth (dytivaprthivi, Zeus and
Gm), the universal parents upon whose harmony depend the
prospcnty and fertility of the entire universe, which is chiefly
taken to be the norm and archetype of all marriage. Thus the
samiti or sa'!ISrI(i of brahma and ~atra is, in the sense in which
the Brahm3.1_1as demand in every ritual operation, a conjunc-
tion (mithunam) of contrasted forms, apart from which
contrast there would be no effective and productive coup-
ling. The spark of life is only evoked, the sacrificial fire is
only kindled, the music only illuminated when contact has
been established between two oppositely charged poles, the
two ends of the 'Pole' that connects the Altar with the Sun, a
pole that is 'fired' from above and 'lit' from below.
The relative femininity of VaruIJa will be all the more
apparent if. in accordance with 'the generally received
opinion' (Macdonell) that Mitra is the Sun and VanllJa the
!)Pflll I U/d. A Ul 110111 J Y /\NI> ' I I Ml'IIIIAI Jll!Wf 11 I J
(dark) sky. the ,ol,r 'don1a1n', we ,011~1dcr the rcla11on of the
k ' <; 1111 (Adi1ya) to the Sky (l) yat1\) ' for there :trl' 111any text\
that rcftr to the ~un a\ th e hu,band oithc Sky, ,,arir di11til1, a\
47
j 11 AV. Vll.21 I and Xlll .3 .4 . 1, a11d dyn11rrvt1111 ,1di1yal1 oma/1
111 15,111111, c: U.1.6.3. whtrc ' I le' (,111111) is the ~un .,nd 'She' (.111)
the Sky. rh.ll rhl.' Sun insc1ni11ate~ llH: Sky' (re111l1 kr1.101i ...
,ulityo di1i, JU.11.241), th,1t I le 'for111s his likeness 111 the
,vo1nb of the Sky' (s1ir11yo n1pa1i1 kriJ1He liyi>r11/J1isrhr,
RV .1. 115.5), arc no 111ore than paraphrased 111 the words
'Mitra i11scn1i11atcs Varu1,1a', cited above fro1n PB. and SB. It
is :is the Sun that Praj5p:iti unites \vith the Sky (adirye11a diva111
111i1/11111a111 . . ye11a prajayare, SB.11.4.4.10, 18). Dyaus is
conspicuously feminine in JUB.111.4.Sf. ,vhcrc 'The Great
,vith the Great, the God with the Goddess, Brahn1a ,vith the
sa111adharta, bral11na brtil1111a11yti sa111adl1a11a), the text (as in
SA.l.6) going on to explain that the reference is to the union
of Agni, Vayu, and Aditya with Earth (iyam eva 111al1i), Air
(a111ari~a) and Sky (dyaus; brtil1ma1.1i implying, of course,
'daughter of Brahma'), and that Agni, Vayu and Aditya are
the ' Threefold Brahma' (verse 11, tad bran,na vai trivrt, cf.
MU.IV.6). To this 'Threefold Sovereign' correspond the
--
'Threefold' (trivrtam) World of RV .X. 114.1 , the 'Three
Bright' Realms (usra . . . tisrah) that B,haspati reveals in
RV.X.67. 4=u~as tisrdh in Vlll.41.3, and the 'One-syllabled'
Voice whose three parts, distinguished by Prajapati, are these
worlds, as explained in PB.XX.14.2-5.
Dyaus is feminine in some twenty Vedic contexts: the
apposition dyaur aditih (Grassmann, 'dcr Himmel bildlich als
Mutter' { ='heaven figured as mother'}) n1ay be noted in
X.63.3, where Aditi is the 'Vac, Aditi by name, in whom
may Savit, quicken the Law (dhtinna savi~at) for us' of
TS.1. 7. 7.1. This implied equation of Dyaus with Savitri (the
form again implying 'daughter of,' cf. the relation of Varui;ia
to Savit, in SB.XII. 9.1. l 7 cited above) is explicit in
JUB. IV.27.11, 12 'The Sun is Savitr, the Sky his daughter ...
 14 ~l'flHlUAI Au111n1u1v ANll f'LMl'OIIAI l'ow , 11
<;i,1111 1 UA I Aur11or111v ANI> 1tMPOllAl. l'OWl ll IS
!111, 1, ont ,ouplin~ (,11/11y11 r1 ,1 sa1111a, dy11as savitrr . lad
1
..
rJ..,1111 1:111/11111,1111), .1, likl"Wl\e 111 ~~ 1. 5. Savnri, 'daughtc.:r of . I ,yzy"Y thal of the Atrnan. Puru5a, yathii stri-pumansau
origin. . . .., , " ( d ..,
\.i, 111 " tht ,.111H " tht \urya S,1v1tn, th1: l)aughtc.:r of the ,. llU I 4 3 'F<>r " man-wo1nan 011 roiyn01
sampar1iva.:ra11 111
\1111. g1\'t'll to \1,1111 tht K1ng 111 AB IV.7. and the Sury~ of . i) wa' chcn a un ity in for111 no Jes<. than na,ne,
ardi1a11ar, ' lly ,,1 ll<>t h the ,exc, male an d r,cma Il" {l'Iato,
R\ '\ 83 <1 "h,, 1' thtrt Jnd 111 AV .XIV.2 tht type.: of all part1cip.1t1ng cqu.. 'I I
hn,I,, In AH Ill 48 'ur,.1 1, ()h,1tr (1n) .1nd l )yau, Anuniat, ,. I 89E) and it ,~ JU <.t bccau<.c ,he rellcct~ that 1e 1:i,
,, Y"'J'(IIII 1I 11 . . i) h I
((;.I\ .1111, t \ , .,, u, ,, ..1~.1111. I', .1_1.,p.111 (bli11111111Hy11 l'r11jap,uila Jll't prOdllCl'cl 11ll' frtl lll l,1111,dr (111111111111 ('VII JIIIIIJIIVQ ?' t at S l~
R\1 I\ ' 5J ~. 1t, ). th, 11n1, ,r,.11 Prt1g1:111t~1r, .1nd n 1, .1, ,ud~ protc~,~ ' I low now c.111 he h.1vc.: 11111:rcourst "".1rh n1c. (ko'.l,11111
. !jU J 4 ,, ) 11,.. ,cp 1r3u:d fen11n1nc nature 1s no
th.1t hC' 111111,, "1th h,, ''" n danght,r '" ho 11, ,01111 c.dl Sk v and trU ., .Sfllll I1I''"''' I, .
1

< . . \ l , , 1, "

,,rh,~ l).n,11' 1,/11.:111 1,,.1.""'' , , , SU 1.7 -1 \ , AB.111.J.3). 111 Iung,r 111nocc11t. . . .

4
"l11k,h :\l.111.1, \I ~ \ ' I 1, 10 1. t't<) h1 un1tt, \\'1th V.1c (p,i,si11,), rhe rd.11iu11ship of 51111 co Sky~ (,11/,tyo 1111 lirll/111111 dymir
1

"h,i ,, .1g.1111 th, d.111!!htc1 (\ S.-:-. V..\8, $ B. \fll l. l.2.8) .1s " 'd i
9 Vayu to Air and Agni to Earth (which l.1st is :ibo that ofY:in1:1
;i, the n1,>th1r ,,f" h,1111 he:.,~ born (PH. Vll.6) ~ The Su111i. thus
bc,onJ :inv qu1~t1011 n1ak to the Skv {Uerg.1111gnc's 'Avant
tOUt fe, ;JUlfC!> f)c111cnt\ n1ik~ j) faut placer )e c1el )u1- meme' IS
on!\ true ""Ith the rl,c.:r,.anon 'Le mile du ciel est le soletl'
u ~cl,guni 1cd1q11c, 1.4 and 6).} {Berga1gne's 'Before all the
oilier m:1.!e demen3. \\'e musr place me sky itself'is ~nly true
~,:.h me Tt:Se~\'.UOD 'The male of the sky is the sun'. (La
~"".1--ut': ! .md 6 J cf SB I 7 2 .7. :,IJ
Orr -:-=..-.::.:= ?::=t Jo:: m......:il .dcooo of S>ca-ciocium to
P,:, :car; BI - 5 cw.es~ ior: ~ 5 ~ :n;;mg,e of :!lie
~ \1iD ~ . i! ,:..:.:::z- 'S::.-"'i ~ is ~.r;.:--..: ~ P7"ci=
. . ;.ns .........-.::i
ZI, ~ ... - 0 : Si:'J' '4!!!:. -di -- S-"!!'lofb-::-.11. a:=-.:
-'--- I .. I ., -
c:x: c::i: "F.,: c:,; c:::a:, ~ r ,7 .::-:i.;: .r..:=
.
i,r,1/1111111.11 , JULl.111.4.9), cl1~cussc:d above 1s the san,c: as chat of
to Yan1i, So. Vll.2. 1. 10): the r.1tio is by 110 means pecuJJar to
the ' upper world', but 10 aU'Three Worlds', and co all the pairs
in any of these worlds; the relations hip 1s 'u.ruvcrsal'. As was
also 1mpl11:d 10 JUB.Lll.4.5(, cited above, the Three Gandhar-
vas or Lights, Agru, Vayu, Ad1tya (the ' Persons' ofme Vedic
'Trinity' (PB. VI. 7.2.3), and the 'Uruversal Lights' of the
Fire-altar) form wtch mcir respecnve domains, 'lots' or
'puricifl'oons' (hhaki,). Earth. AJr and Sky three forms of
Dawn ( i..<as,. d:utt progcmc.i\'e pau-s or s,zygies lrowJturi.ini,
PB.X:X.15.2-9. lne i:t..'{l ofR\'.\'ll.33.7 (foOo,,ed m PB. ib.
m.:! JB.!l-241 is c-.eo moce aplicic 'Tlutt torttnOS:. Ll~hts
:futt .\n-m dtl.:.."ffl. insancoJ~ chc ,vodds fq!a=n :..;Dh~:~

~
~
- "'rJl!l
R\- X.. - o.r 15 rrla.:-.i to .1S 5.i,.u,..i. Ct:\.-ogil-~
!I: Pnppac s c.tuoc ~tl 'h:~ own d.mghrer ,> .Im Juhit.zr.:ffl}.
'1.-nom some: c~ Sb; dw..zm md ochcrs Ih"wn' in AB.III.33; a
.-faughrer 61at 1S abo 'iiic, Pr.Jipari's 'own' (,-vJ111.
PB.XX.14 2\. of\\-hom he begcts the Brh,at as tus eldest son m
PB \ 'II.6, 51 he being Ma= (fS. ll.2. 11 .5, SB.IX.4. l.12.
JB.I.68, JUB.1.33.2) md Vi c the daughter of ~
(SB Vlll.1.2.8). 5 ~ This 1s likewise the story ofYama and YaDll
(RV.X.10). Heaven and Earth o r as in SB. Vll.2. l.10 Agni and
~rth, of which the 'happy ending' is related in JUB.I.S?-:-54;
to r the relationship of 'father to daughter' is more intdligtbly
that of 'twin bro ther and sister,' the conjoint principle of an
ri-..:.:r. thrtt He.us (;~;;h.:n,.,..;. du. - :\liCL-ii,--.m in
R \ '.X l l L 1 = rl'i7! gh...~1 m .-\\'.IX.. l. ensue chc D.1,,n
(~ s.:run:<'): th~ me \ f~~as kno,v full \\'ell'; cf.
RY.III.56.3 'The mighty th.ree-faced {rryanilwlJ) Bull is the
husband (patyate), he the mseminator of the Everlasting Da,,'ll.S
(ret~ . .. ia.svatinan,), 55 the 'Three Gre3ts' (rasr6 mahil,1) of the
preceding verse (= I!a, Sarasvati, and M ahi, lll.5.8);
RV. Vll.101.6 'He (Parjanya), the Bull, the inseminator of the
Everl3:>~g-Dawns (sa retodlui vr~abhti~1 sasvatiniim), in whom is
the ~Pu:1t of all that is in motion or at rest' (ttis,ninn a1,11ti jtigatas
tast~u!as ea): an~. RV.l.115.1 where 'Earth, Air and Sky'
(dyavap~h1v1 antan~am) are filled by the Solar Spirit of all that
moves or is at rest' (surya at,na jtigatas tasthufas ea). The King of

16 SPrRJTUAl AUTHORITY AND TE.."'-PORAL Powa
Kings is thus the pr9g~nve Solar Spiri~ who ~es the forms
of Agni. \ ' ayu and .i\d.it\, . (~ B.IX.3_. t.3} m relanon to the triple
Dominion or Three Donuruons which are so often spoken of as
Da'"'n or Da\\ns, and arc the Three Worlds of Earth, Air and
Sky, che Toree E.a.rths' \Prtl11vis tisrah) of which Savitar is the
,\iovtt (invan) m R\'.IV.53.5, Saviq-'s 'Three bright realms
(mnr . .. ranan,) dut his, the Asura's (asya ... <isurasya, cf
RV. llJ.53. t), three Hero-sons (trayo . . . virah. = Vll.33.7, praja
aryalJ = 1.105.5 a.mi ye devil).) govern in RV.ill.56.7, 8.56
fhe knowledge of the Three Worlds and their Ruler:s is the
'Triple Soencc' (trayi vidya) of JUB. ll. 9. 7. Of the logoi
(vya7,rayah., JUB.1.23.6 and II.9.3; SA.1.5.6; MU.VI.6, etc.) in
which It is expressed, the briefest form is that of the
well-known formula bhur bhuvas suvah.. It is precisely this
knowledge of the relations of the Three World-Overlords to
their Domains that fits the Purohita for his office (AB. Vlll.27};
the Vas1$fhas, its Comprehensors (RV. Vll .33. 7) are the 'well-
indoctrinatcd' (suinvansal,) Brahmar;ias GB.11.241), and Vasis-
fha~ (i.e. Agni, Brhaspati) having been Indra's Purohita in the
beginning, one Qn say with TS. llf.5.2. 1 'it is, therefore, a
Va~1~fha that should be made the brahma,' and JU B.111.15. 1 that
"fhe ltrahma pertains to Vas1~fha . . . he 1s the brahma who is a
comprehen~or thert."Of; and assuredly, to have understood this
doctrine of the Thrc:e World-Overlords fully would have been
to have grasped the whole theory of government. Furthermo~e,
the Kmg who has for a Purohita to guard his kingdom (as us
Pastor. TQ.!{ralopa') 57 a .Brahmai:ia possessed of this knowledge
'dies no more' 511 (na punar mriyate) but lives out his life to old age
(AB.VUI.25), 5" also PB.XXIV.19.2, XXIU.12.3, XXIl.12.2.
We have seen that the triple relation of the Lights to thelf
RC2lms 60 is really the single relationship of the Light to ~e
Cosmos, and since the Lights and their Realms, of which s~VItr
is the Pnme Mover, are spoken of as 'Three Skies' (tisro d,va~)
and 'Three Eanhs' (pr,h,vis tisra~. RV.IV.53.5) it is clear that the
relationship of the Sacerdotium to the Regnum, or that of Man
to Woman, or that of any Dtrector to any Execunve, can be
more briefly expressed as that of Sky to Earth. Thus from one
AND TEMPORAL POWER 17
SPIRITUAL AUTHORITY
. . the Sun but from another
. the Sky is femuune to . E
p0int o f vtew th E th (Zeus to Gaia, uropa,
the Sky is no less ~al:.Jio {or;r and Master' of Earth.-
Danae, etc.) and _lire y ti and Vastospati. 61 Thus
Adhipaci, Bhiipao, K~.etr~pa . - - 'Ye .Micravarur:iau,
RV.V .63.3.(divaspati prtl~:dah;:::~~~:C'sky 'and Earth' is as
are (respecovely) Lords . L d of Dyaus (=Varur:ia),
'Thou Mitra, art or
much as to say, ' L d f Earth It is in just the
and thou, Varur:ia (=Dyaus), art or o , . k-
th t while 'the Regnum is dependent upon (anun,yu
same way a d dent on the
tam) the Sacerdotium, the Commons are . epen .
Regnum' (AB.11.33 and Aristotle, Metaphysics) and that while
the Sacerdotium is virile to the King and Comm~ns (PB..H.8.2),
the King, whose v,rya is analogous . to In1ra s, . and is only
properly to be regarded as a Dominion (ra~!ra) insofar as he
generates (prajayate, SB.IX.4. 1.5; cf. J. V .279 where because the
King has no son the people complain that the Kingdom w.ill
utterly perish), is preeminently virile to the Realm; so that while
the virility (vrrya) pertains more eminently to the brahma, both
brahtna and ksatra arc 'virilities' (SB.1.3.5.4-5). In the same way,
too, the dcl~gation of the sceptre, the vajra, as the token of
dominion (SB.Xlll.4.4.1), by the Priest co the King, though it
Mrengthens him with respect to his enemies, weakens him with
rc~pect to the Sacerdotium, ju~t as wht'n the Kin g himself
delegate~ authority to other~ they become his vas~als
(RV. IV.4.15). The people are subject to the King, but not so
the Brahmai:ias, 'whose King i~ Soma' (SB. V.4.2.3); the people
arc 'food' for the King, but the King is 'food' for the Brahmai:ia
(Kall$ Up.11.9); while there is another for whom the Regnum
and the Sacerdotium both are 'food' (KU.11.25). There is one,
Bhaga {=Aditya), 'to whom even the King says: "Apportion
me a portion"'(AV.111.16.2). The Regnum is not its own
principle, but is controlled by another, the Eternal Law, the
Truth (dharma, satyam), the 'Kingship of the Kingship' (k.!atrasya
~atram, BU.1.4.14). This, incidentally, provides the sanction
for the well-known Cambodian doctrine of the Dharmaraja, as
the re:il and persistent Royalty, to be clearly distinguished from
the King's own temporal personality: cf. 'le roi est mort, vive


1 '- 'll'lllll t \I At, l llllRII \' :\NI) ft-MPORAI. P O\V[R

SPIRITUAL AUTIIORITY AND TEMPORAL P OWER I\)
It rn1 [\'l'll .1 n~htcou, cniplror " not without an over-lord
,11 1J '\Vho 1~ rh1, K111g Jhovc the King? The Etenial Law' (k~ . d the King, and to understand the marriage
Hrgh- Pnest an . , , . er d
f'v'~' . r.11111 1,11,1) ,//1,1111111<1, A.1.109), a Law that equally rules h which the alliance of their houses is eueete m
tl1t '1.1gt (,1111u/h,1111111,uc1n lltl l11ya1, sa<caparakka,no 1ntt11i, A.l.149). form u1 a Wit G d'
AO Vlll.27. The Purohita has been chosen as uar 1an, or
.1nd .1, " tlit K 1ng to h1, vas,ab, so arc these to their own p asror, of the Realm (rtistragopa),
rather .. and . now addressed
ak hi the
fl1llo,vtr,, ,o 1s the p.1tron to thl' arn~t and the man to the wife eh the following 1nantram, wherewith he t es m to
l',ll Ii 111 turn ;1 ,trv.111c and a n1aster in a feudal hierarchy
wife: 'I am That (a111a, 'He') thou art T h'1s (sa) ;65 t hou art Thi
IGng WI
_ s, I
,tt1111111ng fron1 the King of King,. That the King is feminine to am That, f am Sky, thou art Earth. I am the Ha:mony (sa,nan),
1hl' l'rt l'~l h111 rn,le to ht\ own Realm is thus nothing strange, thou the Words (re). 66 Let us twain here urute our houses
hut only .1 'J>l'C1,1l ca,e of ()rdcr In any Hierarchy, the (sa,nvaluival,ai p11rtir.11). 67 Th~u art _the bo_dy, ~roteet thou my
111d1v1du.1I I\ 111.:(e\~Jnly related 1n one way to what 1s above r. om this Great Dread
bo d y ,r _ (asrnan 1nahabl1ayal ... lanvam me
h1111 , Jnd in another to h1, own domain. ptihi... tanvah soma gopah, RV.VIII.48.9). 68 --
An1ong tht.: \y1yg1c\ to which we have referred it is, then, That these words, to which Sayai:ia refers as the raJnal,
th.it of Sky .1nd E.irth (dya11ap,:thivi), the universal parents upon purol,itavarall-mantram, 69 could only have been spoken by the
who\l' harrnon1ou~ coopcra11on the prosperity and the fertility Purohita to the King may be said to have been proved by the
of the Un1vcr,t depend, that 1s chiefly taken to be the norm and already accun1ulated evidence of the masculinity .of the Sacerdo-
archetype of all marnage, so that in the marriage rite the man tium with respect to the Regnum. That a,no ha,n as1111 must
addre5~L'!> the woman ,v1th the words: 'I am He, thou art She, I have been spoken by the Priest is further confirmed by the fact
.101 the Harmony, thou the Words; I am Sky, thou art Earth. 62
that in CU. V.2.6 the would-be Kin g addresses the Fire (the
archetype of the Purohita) with the words amo 11tin1a'si, 'Thy
Let u~ twain here becon1t one; let us bring forth offspring' (amo
name is "That" (or "He"),' cf.AV.XJV.2.71 'Sa is This (Ea.rth),
'ha,na11n1 SQ fl'QJ, SQ/110 'Jia111as1111 (k tva1n, dyattraham p(thivi tvam;
ama is Agni.' That it is the Purohita that utters the words 'I am
ta,,,lta sa,n blta11a11a pra1ti1i1 ti ;a11aytivahai, AV .XIV. 2. 71 ). 63 In the
That (or He)' is stated explicity by Sayai:ia (AB. VUI.27,
same way 111 C:h1na, Sky and Earth represent respectively the
Commentary, Bib.Ind., 1896, IV.288, line 8, puroliitq alia111
m.ile, light .1nd active, and female, dark and passive principl~,
amalJ). Sayai:ia also makes it clear that the whole of the rest of
yanl and y111. and 1t 1s from this existence of the macrocosm1c
this section, beginning ya o~adhi ... , is likewise spoken by the
mall and fc:1nale principles chat the distinction of husband and Purohita, who thus consecrates the seat given to him by the
wife 1~ derivLd frorn the marnage of Sky and Earth 'trans-
.
forn1.1c1on 111 all its vanous forms abundantly proceeds
. (/ King and at the same time blesses the realm. The Purohita is the
'man' and the King the 'woman'. Observe that it is to the King
C:11111.'<, Appendix, IJl.43.45 and Vf.31). In the same I Chinx, that the words 'Bear thou rule' (tvatn vi raja) are addressed in
Appendix I (as cited by Fung Yu-Ian, History of Cl1111ese AV.111.4.1, and that it is with reference to a wife that the words
J>Juh,,ophy, 1.p.387) we find 'Because of their union, Heaven 'let her bear rule' (vi rajatu) arc spoken in AV.11.36.3. 7"
(Sk>') and Earth, though ~cparatc, h.ive their common wo_;: !he essent(al purpose of the Divine Marriage, in which the
just is man and woman, though separate, have a common Wt Pnest and King are the representatives of Sky and Earth is
corresponding very closely to RV.111.54.6 where Sky and Earth a tr f '
~o _o~a1c o Death, and especially Famine (cf.BU.1.2.1
are nana . . samane,1a kratuna samvidane. ,,,. th asa11aya hi mrty h) 11 Th d f h .'
~ ks . . _u . e wor s o t e text reflect the refrain
We are now at last in a better position to understand c ; atatti Prtlrrv, no abl1vtit ofRV.I.185, addressed to Sky and
mutu~ choice or wooing (vara~1a) of one another by the anh, Day and Night. It is by means of the Divine Marriage
 19
'" $l'1Rt1 t _\ I '\\ '1 lHH\11 \ ANO l'r~ll'Ol\AI P ti\VliR N I) (' t,M PO U t\ l \' oWE U
A UT II O Rl1' t\ .
PIRI TLIA I d the 111:irn agc
1,, l'\'I ' t-, , 'H ., n~IH,'<'th t111rcr-,,r is ntl! ,,..i,htiut .111 over-lord \crs1:in
- ' .:inci to u11. < 'I ouscs ' is e fl'ectc<.
i -I th, K .inp,. :l in
.1n,I '\\ h,, 1, d11, 1-. 111~ .1b,,'l't' th, K111~? T he Etcnul L,1,v' (k,;
lligh-Pncs.1tl;1\:,hich du: :illi:111c, of d1<'lt <)"~'11 . :i~ C u:irdi:in , or
1,t"ri r,q,,J .f/1.1111111<. A.I. Ill')), J L1,v th:1t t.'qually rules
lorn1nl.1 ~~ rhc Purohi1.1 h.1S bccn <' 1 ~ , lll~:w .1dd rC)SCd the
;,:,,.,
rh, SJg, t.n111,f/1.11111U,lolll ' ':' 111 )'<Ill l ,/((,lp<11, ,kk,11110 I/Ill/I i, A.I. 149).
AU. VIII.- . o ( ih.: ll.:~hn (r,1$rr,1_~111'1i). :i11( . I l1A t1kcs hin1 to
,111 J .l, 1, tht' K111g to lus v.1~als, so arc these to their o,v I -r 1':1stor. whcrcw1t 1 " . .
toll,),~cr:.. \ O ,~ the patron to the artist and the n1an to the wife
11
~t-1<.:
"-"'g w
'ith the followi11g ,n1111lri11II , 1' 1 , (Sil) ''~ lh Oll :irl 'J'h1~. I
11 ,') thou art '" )
cJch u1 tun1 a ~crvjnt and a 111aster in a feudal hierarchy wife 'I an11'b:1t (m11t1, - c E I I a1n the I larn1 0 11y (so111on
. Sk thou art art l . , I
,rcn1n11ng fro n1 the King of Kings. That the King is fen1inine to an, That. I an, y. "'' Let us twain here u111tc o ur ,ou~c\
the Pncst bur male to his own Realm is thus nothing strange, th ou the Words
(re).
- ) <>7 Thou art t e
h body protect tho u my

but only a special case of Order. In any Hierarchy, the (sa,i1va/11i11al1m .P"""-" . Dread' (as,nan n1aliabl1ayat .. . tanvam me
1nd1v1dual JS necessaril y related in one way to what is above bod.y fro1n this Great o ah RV . VIIl.48.9).<,K --~
him. and 1n another to his own domain_ pa/11 _ . - ta11 va~1 soma g p . h- h Sayana refers as the ra;nah
Among the syzygies to which we have referred it is, then, Th at t hcse words ' 69 to w 1c
Jd nJ have been spoken by trre
L

that of Sky and Earth (dya11tiprtl1ivi,, the universal parents upon p11rohita11ara\1a-ma11tra111, cou ? y b ved by the
p ohita to the King may be said to have een pro
v,hose ha nnonious cooperation the prosperity and the fertiliry al~;ady accumulated evidence of the masculiniry,of the Sa~erd(r-
of the Universe depend, that is chiefly taken to be the norm and rium with respect to the Regnum. That 01110 ham asrn1 m ust
archetype of aJJ marriage, so that in the marriage rite the man have been spoken by the Priest is further confirmed b y ~ e fact
addresses the woman with the words: 'I am He, thou an She, I that in CU.V.2.6 the would-be King addresses the Fire (the
am the Harmony. thou the Words; I am Sky, thou art Eanh. 62 archerype of the Purohita) with the words amo na,na'si, 'T hy
Let us twain here become one; let us bring forth offspring' (amo name is "That" (or "He"),' cf.AV.XIV.2.71 'Sa is This (Earth),
'ha1nas111i sa 1110111, sa111a 'l,a,11as111i rk 111a,i1, dyauraham prthiv, tvam; ama is Agni.' That it is the Purohita that utters the words 'l am
1av1ha sa111 bl,avaia praja,i1 a ja11aya11ahai, AV. XIV .2_ 71). 63 In the That (or He)' is stated expIicity by Sayat,1a (AB. VIIL 27,
same \vay in China, -Sky and Earth represent respecri~ely the Commentary, Bib.Ind., 18%, IV.288, line 8, purohitq aha,n
male, light and active, and fen1ale, dark and passive pnnoples, amal,1). Sayai;ia also makes it clear that the whole of the rest of
yani and yi11. and it is fron1 this existence of the macrocosnuc this se~on, beginning ya O-fadhi . _ . , is likewise spoken by the
male and femaJe principles that the distinction of husba~d and ~rohita, who thus consecrates the seat given to him by the
\\,;fe IS deri\'ed from the marriage of Sky and Earth rrans- King and at the same time blesses the realm. The Purohita is the
forn1aaon in all . its various forms abundantly proceeds ' (/
'man' and the King the 'woman'_ Observe that it is to the King
Chin,e. Appendix. III.43.45 and VI.31)- In th~ same I Cl'.i11g; that the words ' Bear thou rule' (tvam vi raja) are addressed in
Appendix I (as cited by Fung Yu-lan, History of Clunes
uruon,
Heaven ~ V.ffi.4.1, and that it is with reference to a wife that the words
Pl11i1Js1Jphy. I. p.387) we find 'Because oft he,r le~er bear . rule' (vi rajatu) are spoken in AV. U.36.3. 70
(Sky) and Earth, though separate, have their common w~rk:
Prieste ;sen~al purpose of the Divine Marriage, in which the
just ~s man and \voman, though separate, have a common willrth
~ King are the representatives
apotropa.1c of D th d -
of Sky and Earth is

corresponding very closely to RV.lll.54.6 where Sky and Ea
, _ . e
asa,1aya 111 1nrtyulr) 7 1 Th a an especially Famine (c(BU J ? t
are ruina . . . sa,nanena kraturui sa1n11idane. 6-4 --
We are now at last in a better position to understand the raksata,n prtl . - . . bi : words of the text reflect the refrain
. 11111 no a ivat of RV I 185 dd
murual choice or wooing (vara,.ia) of one another by the Earth Day an d Night - It - b - , a ressed . . to Sky and
is Y means of the D1v1nc Marri,igc
20 SPJRfTUAL AUTHORITY AND TEM
PORAL PowER
and the Sacnfice that Death is averted fro h . A UTHORITY AND TEMPORAL POWER 21
~7 . . rn t e kingd SPIRITUAL
sa\v m note::> CJtingJB.Il.419. Them . . 0 rn, aswe
. arnage is an .
against t h e P nvation (abhva) ofRV.L 185 'th G insurance 3 12 adds to VS.11.16 cited above, 'fo~ when .s ky .an~
SB.
rth LS. ( 'kn one another) then mdeed 1t rams,
up l'..fited b oIt ' (1nahadbl1aya1n vajram udyatam) KUDread , the
' e ofreat consent or ow - _ th
Ea I g that M.1trav - arunau as pra11apanau are the same as at
uphfted bolt (the millstone), dreaded by Sky and VI.2, the E exp a.uun
. . , ,
al , h the ruler in the rain (yo var~asye~!e .
, , )
111.9.4.18, the Great Fear of BG lI 40 th 'f; , anh, SB. v the G e, w O IS
. ayu, rl AA.111.1.2 where 'the conjunction (sa'.nd 1 _o _ Y
h ') f Sk
Taitt. Up.II. 7,c( Sn.1033 'the Gr~at. DreaJ t~ar (bhayam) of s1m1la y h . rain ParJanya the conjoiner (sa,ndhatr);
world' (du kkha m assa mahabbhayam): just 'as Sk e woe dof thi5 and Eart is . . .h h 1
cfRV. VU.101.6 where Parjanya, ideno~ed wit. t e so a~
(where they have been reconciled) are not afraid y an Earth - . the mseminator of the (three) Everlasting-Dawns
so t h e braI11na and the ~atra are not afraid nor are h
, nor are hurt
d '
Arman, IS
- s'asvatina,n) and Taitt. Up. I.3.2 w
h
ere
vayu 1S. the
'B fr .d urt, an one (retodi,a h p b
says: e not a a1 .' ? thou b reath_-o!-my~life' (AV. II.15.I, ).
4
. .
conJOtner s
( amdhai) of Sky and Earth; just as t e nest, Y
acrificial ritual
. . ' ( . d dh - ~ E rth
'conJoms satn a a11, a ,
The con~ress of M1travarw:iau, Dyavaprthivi, brah,na-ksatrau is means o f the S . 1- ) hi h
an aversion of the 'wrath' (manyu) of Varuna or ra. th -
V ayu, and Aditya with Earth, Air, and Sky (:>A.LS , w c IS
( ' dbl
'a coupIing o f three with three for progeny tisras tnvr 11,
. b . , er a
convers10~ y \vhich ~e is made a Friend (M itra). 12
The pnmary ~xpress1on of the 'wrath' is in drought, the ,nitlu,nal., prajatyai, TB.1.2.1.8). With refe~en.c: ~o all these
mamag es , and their reflection here (tas,nad 1da1111n . . _ pun~asya_ .
precursor of famme. Prior to the marital reunion of Sky and
sanra11i pratisa,nhitani, JUB.lll.4.6; pravasiyan SQ III viva1IQIII ap,1011
Earth 'there ,,as no rain, no warmth, the Five Folk were at
ya ev~1i, veda, PB. VII.10.4), one may well sa y 'What God hath
variance (na sa1naja11ara, AB.IV.27); it is a consequence of the 0
joined together, let not man pur, asunder.
ntamage of the Purohita and the King that the people are Thus while 'there was no ram so long as Sky and Earth
unarumous (111sab sa1t,janare, AB. VIII. 27). So when the
were es~anged, the text goes on to say that, when the marriage
separanon ofSk, and Earth, the act of'creation' essential to life has been made (c(SA. VII.3), 'they enliven (iinvanti) one
bu~ also involvmg death, had first been effected, 'The Gods all another; with the smoke (of the Sacrifice) this world enlivens
,vailed. and called upon the Asvins to 'Reunite them ' (punar a that (world), with rain that (world) enlivens this' (AB.~V.27);
l'al1aia1. R\".X.24.5): so 'the Gods led them together (sama- the seminal union is effected with RV. l.159. wherewith the
naya11, as the Queen is led' m the Asvamedha), and coming Priest fertilizes Sky and Earth (dycivaprtliivyo rasa,i, dadlzaci, cf.
toget~e~. they performed this Divine Marriage'(sa,nya,uav etam rasa in RV.I.105.2) and 'it is upon these two, thus saturated
deia11 1aliJ1n 1ya1aheta.in, AB.IV.27) and as in VS.II.16 'Consent (rasava1yal1) that these children live (11pajiva1111) as means of
ye rog~ther (sam.1a11acliam). Sky and Earth; aid ye us "'"1th rain.' subsistence' (11pajiva11iye, SB.IV .3.2.12). 73 So in TS. fll.5.2.1
For if\'arur is, in himself, a god of drought and p rivation '"Quicken the Sky", he says; . verily, . to ~es~ ~vo.rlds ~e
(~ note ~). on the other hand Mitrivarw:iau Jointl y are announces the Sacrifice . . . verily he v.-u1s rain. S1n1ilarly in
. rau1-g ods' . as m
n'P1cal.lv ' . R V. V.63, 68, and 69; and if their
PB. VIl.10.3; and inJB.1.145 where because of the separation of
cos~c an~ ea~y equivalents, Sky and Earth, Priest and King, Sky and Earth 'Gods and men hungered7~ (t1fa11ay1111): for. the
are like\\'1Se _Jointly rain-givers, dus too depends u pon the Gods live by what is given hence, and 11\l' n by what 1~ given
n1m~ ass_ooaoon and cooper.anon of the contrasted principles: thence. 7S . " Let us be wedded" (vi1 1t1l1a1 1aha0, they said ...
the King. m other words, is directly responsible for the fertility Yonder world thence gave the l).1wn to tin~ world a~ a
of the land, the fill of ram in due season depends u n his n1amagl gift, and this world hcnrl' the Sn1oke7" (uf thl'
nghreousnt.-ss or default. po
1110 n 1 in~ Sacrifice): vonder world thence ~ave the ll.un to th1'
( 'I'S/SSS
.w Sr11ur u A1 A,11111>1,rrv AN1, r, Ml'<>llAI J>,
>w111
and rhc S 1cr1li, , th.11 I >c.,rh 15 .ivlrrc:J (i . AUTIIORITY ANO ' ff'vlPORAI l'OV.I M 2I
_ . ro111 t I1c: ki d SPIRITUAL
~ " Ill lllltt' :,7 ( ltlng JB.11 .4!1) rJi,. ng Oil), a~ ...
" n1arnagc I\ . 1 ""t I 8 312 ~dds to VS 11.16 Cited above, 'for w~cn _ Sky an~
~g.1111st 1h1 l'riv.1t1011 (11bl11a) ofHV. I 185 , . C an 11\urancc
I I I I , t 11c ,rcat J) d ~l3
c_ h consent or
( 'k ow' one another). then indeed 1t rain~.
n I th
up 1111:, x, 1 (111,1/,,1rfl,l,,1y.i,i1 11111, 0,,, ,idyata,n) of KU n:a , the ,:..,rt th M I t varunau as pra1,1apa11a11 arc t lC' sanic a, at
\l j'hft1d bolt (the 1111lhront"), drc.idcd b Sk VJ 2. the Ja1n111g at n )
exp G I 'who is the ruler 1n the r:11n (yo 111n~1uye~rc :

rr
Ill 'J.1.1 ii. th( c;rl .u Fl,1r of IJC~ II io ~h , an~ E.inh, Sa
e ,car (bl,ay,1 )
I
v.,yu.r~ ,cA: ~i'1.1.2 where 'the conJunct1011 (s"'.'""'0 _of Sky
I ,11tt. LJp. Il. 7 cl \n IIIJJ 'thl Grl'Jt l)rcad tl . '" of s11111b Y . rain, PrJanya the cono1ncr
. d ' le woe or h d Earth 1s .. ' . , . (s,1111dlia1r);
\\ or Id ( 11kklia,11 11ss,1 rnahabbhaya,n) Just as Sky and t IS Jtl y VII I 01 6 whcre P:irjanya, ident1!icd with the ,ollr
(,,ht'r<' they h.1\'t' bcrn rcconalcd) arc not afra d Eanh cf.R 15
. tlu: u1scmmator or the (three) 'Evcrl:isung-()awns'
, nor arc hurt Aunan,- U p....
l 3 '>~ ,vI1erc , , Vaylt 1s, the
, o t I1c I,,.,I1111.J and the ~,llr,1 arr not afraid nor are h ' II
(retoi ra sas1
1<11111a111) and
T:11tt.
B (i urt, and one p b
,.1,s: l' not :.i r.11d, 0 thou brcath-of-1n}'-hfe' (A V.11 IS.I . er (sa1i1dliai) of Sky and Earth; JUSt as the nest, y
1'ht ct,ngrl-ss o.f l\1itravarunau, l)yavaprth1vi, brt1/1111a.k.fatra::t
COllJOlll
r th , sacnfiCtal ritual 'co11101ns ' '
(,0111' d"'II rat,,:\ EartJ1.
111eans o c . , ~ I I
.111 J\'t'f',Jo n ol rhc ,l.'rath' (111a11}'11) of Varui:ia. or rather a Va U, and Ad1tya with E~rth, Air, and Sky (~A-~.s~. w_11c 1 I~
con, tr,1t111 by \\'hich he i, n1adc a Fnl'11d (Mitra). "'2 'a ~oupling of three witl, three for progeny (llsras tnvrdbl11r
mitlu1tuil_1 prajatyai, TB.1.2. 1.8). With refercn_c : ~o all these
The pnn1_:1~y rxprrss1on of the 'wrath' 1s u1 drought, the
n1arna ges. and their reflection here (tas111ad 1do111111 . . . pun1~asya _ .
prC'('ur~vr ot lam1nc Pnor ro the marital reunion of Sky and
iarrr,frii pra1isa,iiliita11i, JUB.111.4.6; pra11as1ya11 sa111 111va11a1n ap11ot1
E:inh thl'rl' "as no ram, no ,.,arn1th, the Ftve Folk were at
yo ev~,ii veda, PB. Vll.10.4), one may well sa.y 'What God hach
'.n.1nrc' (,~ s,1111,11.i11,11a._ AB. IV 27). 1t 1s a consequence of the
joined together, let not man put, asunder. .
1narn.igc of thl l'urohita ;i,nd the K111g that the people are Thus while 'there was no ram so long :is Sky and Earth
una111111ou~ (l'isali J,111!ia11arc, AB VIII. 27). So when the were es;ranged, the text goes on to say that, when the n1arriage
scp.1ratK111 ofSkv and Earth, the act of 'crcaaon' l..'SScnnal to lire has been made (cf.SA. Vll.3), 'they en.liven (jirr11a1111) one
bu'. .il~o 111\'olY1ng drath, had fi~t bl'en rffened. 'The Gods all anotl1er; with the smoke (of the Sacrifice) this world en.livens
\\ailro, :1.nd called upon the Asvms to 'Reunite them' (punar a that (world}, wtth rain that (world) enlivens this' (All. lV .27);
1
aha1.i1 , n\'.X.::?4 5): ,o 'the Cods led them together (sama- the seminal uruon is effected with RV .l.159, wherewith thc
naya,,, a, tht QUl't"T1 is 'k-d' u1 the Asvan1cdha), and coming Priest fertilizes Sky and Earth (dyavap,:thivyo rasam dadhati, cf.
1
H glthlr. t~('y perti1rn1l<l tlus J)1v1ne Marnage'(sa,11>11111.i,, etam rasa 1n H.V.1.105.2) and 'it is upon these two, thus saturated
dri ,1111.,11.1111 1y.,1al1cr.11n, AU. I\' 27) and ~ 111 VS. fl. 16 'Consent (rasavatyah) that these childrc."Tl live (upaj111ant1) as meam of
)l' tuglther (.ia1i11a,1111!1a,,,), Sky and Earth; aid ye us \\ith rain.'
7
subsistence' (upajivaniye, Sll.lV.3.2.12). 7 ~ So m r~ 111.5.2. 1
For if \ ~ru1_1,1 I), in hun~lf. a god of drought and privation '"Quicken the Sky", he says; verily, to the.-:.~ .~orlds he
(:.ec- lllllC ~). 011 .the ~thc:r Jund Mitnva~u Jointly arc announces the Sacrifice ... verily he wins rain. S1milarly 1n
1
) P~ll) r.un-gods. a~ 111 1~ V V 63, 68, and 69; and if their PB VIL I 0.3; and m JB.1.145 where because of the separation of
ro~n~i~ .i.n~ ~.lrt~ly equi\alc1_1~. ~k}' and Earth. Priest and King. Sky and Earth 'Gods and men hungcred74 (a.sanayan): for the
an: like..., 1S(' .J~u1tly rau1-g1vers, this too depends upon the Gods live by what is given hence, and men by what 1s g1v<..11
nun~J :issoa.1non .ind coopc:ration of the contT.istcd principles: thence.'" .. , "Let us be wedded" (vivahavaha,), they sa1d ...
the King. u1 other ...,ord~. I!> d1rCt.'tlv resn.,ns1blc Ii th .---.:i: Yonder world thence gave the Dawn to tlus world as a
01- the J d th - . r- or c 1crunty
an ; e till. of rain in due ~~ dcpcnds u his marruge gift, and this world hence the Smoke76_ (of the
nghteousn~s or dctault. pon
momin~ Sacrifice); vonder world thence gave the llam to this
t'"P,1(;,;, ,
ll SPlklTU/11. AUTHORITY IINI> TEMPO
R111 Pow1,R
world a~ a marnagc gift, and this world h
, ence the I) .
crv1cc (dcvaya1arw1n, t h c .>acnlice to the G d )
S
h o s to that
vine
So w c:n 1t rains hard all day night me.,, sa . E World.'
h.1ve united' (samadltata,n, AA.111.1.2) . y. arth and Sky
_We can undcr~tand better now the traditional and
wide doctnne that thi: very life and fertility of the world.
h rea I m depend
upon tit I }( 1ng, tow om accordingly it is said 'F
77
:1 I r
( ury,1 .irt t 1ou, ,or rain unto us art thou f'ior
or our bread
.. . . , O ur patcnuty of
off~pnng (pra1a11am . . ad/11patyaya pati here as in 'P - ,
r ii I r3.1apatJ )
. or a th1\ have we aspersed (abhyaiica,naJ11) eh~:
() U IX.3.3. 11 and SB. V.2.1.2 iya,n le rat . .. ). For unless the
King fulfills his pn1nary function as Patron of the Sacrifice
(ya1a1111111a) the circulation of the 'Shower of Wealth (vtisor
dliara'), th~ hn11tless, inexhaustible food of the gods' that falls
fro111 the Sky as Rain and 1s rcrun1ed from the Earth to the Sky
'". the ~tnokc of th<.' burnt-olTering will be interrupted
711
(Sll IX 13.15, 16): that man's offerings are transmitted to the
gods 111 the s1noke of the Sacrifice is, of course. implied in the
fact that Agni 1s the n11ssal-priest (RV. VII.10.3 and passi,n); it is
1ndt"1:d 111 the same way that the spirit of the deceased, whose
body t\ offered up on the funeral pyre, ascends thence.
It ts, then, only when the Priest and the King, the human
SPJRJTUIIL AUTHORITY /\ND TEMPORAL POWER 23
r he King cooperating with andI assimilated
But, 1 t
to the
h I
h ower is thus the Father of his peop e, it 1s none t e ess
hig e~ ~ satanic and deadly possibilities inhere in the Temporal
rpruc t ~ when the Regnum pursues its own devices, when the
ower. d d
feminine half of the Administration asserts its m ~pen en<;e,
when Might presumes to rule without respect for Right'. w.hen
the 'woman' demands her 'rights', then these lethal ~osstbilittes
are realized; the King and the Kingdom, the family and the
house alike are destroyed and disorder (anrta) prevails. It was
by an ,assertion of his independence and a claim to 'equal righ.ts'
that Lucifer (to be distinguished from the Lux, as the solar disc
is distinguished from the ' Person in the Sun') fell headlong fro~
Heaven and became Satan, 'the Enemy': and by a like paranoia
that !ndra, 'when maddened by pride in his own heroic-power'
(svena v1ryet,1a darpital1)19 became their oppressor (devii11 btidliir11111
iirebhe), and could only be reawakened (iitma11a111 b11ddl1vii,
i.e. knew himself, cf. Kau ~ Up.IV .20) frotn his stupor
by the Spiritual-Power, by Saptagu-Brhaspati (BO. Vll.54f.,
RV.X.47). We have also the case of King Soma, who oppressed
Brhaspati but was afterwards reconciled to him (SB. IV. 1.2. 4),
and that of Nahusa, who in the Epic replaces lndra for a time
but is ruined by his arrogance, cf.SB. V. 5. 1.2 where if the King

~cpresentanves of Sky and Eanh, God and his Kingdom, are
united 111 the performance of the rite' (savrate etc) only when
'Th } will ts done on Earth as It is 111 Heaven'
' . '(implying a
n11111~~1s of the Heavenly 'forms', c(AB. VJ.27), that there is
both 3 giV1ng and a taking, a taking and a giving, not indeed an
equality but a true reoprocity. Peace and prosperity, and fulness
ofhfe 111 every sense of the words, are the fruit of the 'marriage'
of the Temporal Power to the Spinrual Authority just as they
muse be of the marnage of the 'woman' to the 'man' on
whatever level of reference For 'Veril h .
elTe td h h Y, w en a manng IS
c e . t en eac a~~1eves the other's desire' (CU.1.1.6); and
m the case of the d1v1ne mating' of the Sacerdotium and the
Regnum, whether in the outer realm or within h des'
of the cw r you, t e
o panners are tor good' here and hereafter Th need
of the soul and the body are to L- . fi d . c
uc sans 1e togttha.
should be 'intoxicated' (ud vti ha mtidyet) by his ritual exaltation,
'let him fall down headlong' (prti vti pate/). A self-assertion on
the part of the Regnum is at the same time destructive and
suicidal. 80
In a traditional society the oppressor is excomn1unicaced and
legally deposed; this may be followed by a submission and
apokatastasis, as in lndra's case and as forseen in lslan1 for lbhs,
or by the installation of a more regular successor in whom the
Kingship is reborn. In an anti-traditional society, when the
. oppressor has been removed by a popular revolution, those
who have been oppressed propose to govern in their own
interests, and become oppressor in their rum. The n1ajonty
oppresses the minority. The rise of a plutocracy undennines
ires
what is still in name a majority rule. The inefficiency and
s corruption of the plutocracy prepares the way for the seizure of
 ~4 SP1R!TCAL AUTHORITY AND TEMPORJ\.l PowER
po\ver bY a smgle proletarian who becomes a Dictator O L _
hni , r Wia;it
is c:illed in more tee cal terms a Tyrant, who no longer
.
even lip-sen,ce to any power above his own, and even ifhepays h
'good intentions' 1s nevcnheless 'unprincipled.' This caricatu:
of monarchy m rum prepares the way for a state of disord
(anrta) such as may well be realised in the world in 0 :
owntimes. It is, indeed, already apparent that 'what we call OUr
civilisation is but a murderous machine with no conscience and
no ideals' (G.La Piana in Harvard Divinity School Bulletin,
X.XXVTI.27). Such is the final consequence of the divorce of the
.. Temporal Power from the Spiritual Authority, Might from
Right. Action from Contemplation.
We have so far discussed only the cosmic (adhi-daivat4m) and
poliocal (adhirajya,n) aspects of the science of government and
with reference to the individual as a subject. But this doctrine
has also a self-referent (adhyallnam) application; the question is
not only one of a universal and a national or civic order, but also
one of an mtcmal economy. In the last analysis the man himself
1s the 'City of God' (AV.X.2.30, BU.11.5.18) 81 and it can as
well be said oflum as of any other city that 'The city can never
otherwise be happy unless it is drawn by those painters who
copy a divine origmal' (Plato, Rep., SOOE, c( KU. V.1). Here
also. there must exist a government in which the factors of
disorder n1ust be ruled by a prmciple of order, if the goals of
well-being m this \vorld and the other are to be reached. That
man ha~ t\'.o selves 1s a uruversal doctrine; these are respectively
natu_ral and supernatural, the one outer and active, the subject of
passions, the other irmer, contemplative and serene. The
problem of the internal econon1y by which the man's ends
(p11n,~an!ta) c~n all be attained is one of the relationship of the
psych<:-phy~1~l Ego ~~ the spiritual Person, the Outer King to
th~ Pne:.t \,\,,thin you: - for as Plato so often puts it, the welfare
of the ennr~ soul and body' de;iends upon the unanimity of the
mortal and immortal selves within you as to whi h h 11 ruJ 83
-n__ th p hi . h c s a e.
11
ut e uro ta 1s t e instigator and the K h
reflects the md1vidual coristirution in which the lmg t pc agcn~,
,. ,
the ,wray,rr nner erson ts
and the elemenul self (the Outer M ) h ,..
an t e rwrtr
A UTHORITY AND TEMPORAL PowER 25
$PIRJTUAL
aus Up.lil.8, BG.XVIII.16). .
(MU.IIl.3, K . . f he man who is dvyat,nan (V1rtually at
rwo selves o t ' h b f
T hese all b a rebirth), are respectively uman, om o
birth and actu _Y. y b of the sacrificial fire QB. I. 17' see
and divine, om . .
woman, 116 AB. III.1 9 yajiiad devayonya, pra;anaya 1,,
JA0~4
etc.).
1h;rJ~ sel~es correspond co (are the trace_of) ~hose of
S dotium and Regnun1 (tav at,nariah,
Mirravarunau, , acer h B h
SB IV.1.4.-1), and to the two natures of t e. ra ma,
I mortal concrete and vocal, and immortal,
respecuve y ' 22 36)
discrete and silent. etc. (BU.11.3.1, MU.Vl.3.15,
whereby he is dvaiffbhava ('of one essence and two natures ,
,'
MU. VJl.11.8). That the inner and the outer man are thr trace
of the two natures, Sacerdotal and Royal, _in divinis can be
shown as follows: it is as the Truth or Reality (satra) and as
Untruth or Unreality (anrta) that Brahma enters into these
worlds nominally (namna) and phenomenally (rupetJa,
SB.XI.2.3-6),85 in other words both as Affirmation (om) and
as Negation (na, AA.11.3.6); the distinction of satya from
a11rta is that of the D evas from the Asuras (SB. Ill. 9.4.1,
cf..lX.5.1.12), that of om from na is that of the Devas from
others, whether men or Asuras (AB. l.1 and 11.2) , as, for
example in RV.I. 164.19, cf. BG.ll.61 and Sn.724f.; the
distinction of satya from anrta is also precisely that of the
temporarily superhuman (deified) and priestly person of
the initiated Sacrificer from the secular So-and-so to which
he returns when the sacred operation is relinquished
(SB. I. 9.3.23 with VS. l.S and 11.28, cf.AB. Vll.24 where the
King is similarly desecrated at the conclusion of the rite
where he calls upon the Trinity to witness that now once
more 'I am who I am'); and this is the distinction between the
two selves of the Sacrificer, one the natural man and the other
the second and divine Self to which he is sacrificially reborn
OB.l.17, AB.111.19, etc.); while finally, just as it is by a
marriage of Mitra and Varur:ia, the Deva and the Asura,
brahma and k{atra, that the Kingdom is maintained, so it is by
a marriage of Truth (satya) to Untruth (anrta) that man
himself is propagated and increased (tayor mithunat prajayate
 26 S PIRITUAL AUTHORITY ANO TEMPORAL P O WER
bliiiyti11 bliavati, AA. II.3.6, M U . VII. 11.8) . T hat the rel _
tionship is thought of as tha t of O uter King and Inner Sag a
also clear from the actual wo rdin g of the te:~s
e.g.RV. X .31.2 where 'one should spea k according to one'~
own Counsel, and by th e Intellect ha ndle th e m o re gloriou
Po wer (sve11a krat1111ti sa1i1 vadeta sreytii1sati1 dak.fa1i1 manas;
Ja,l!rbliytit) and it is obvious th at k rat11 and 1nanas are the
in terior bral11na and the sa1i1vada11a and dak.ra the externa l k.fatra
(we say ' handle' to suggest ' h andfas ting', because the
wo rding could also be app lied to t he ' tak ing' o r ' n1 arriage' of
krat,1 to vtic, 1na11as to dak.fa, co nte mplatio n to action) , and
C U . VII.25. 2 where the applicat ion o f th e political terms
svartij and a11yaraj is to the man himself.
Of the two selves, one is the psych o-ph ysical individuality
(bhiitti11na11, sarira tit111a11, deh ika al/nan, Jivat1na11 , etc.), this man
So-and-so , the other the spiritual Person (paramtit,nan,
praj,ititn1a11 , j 1iti11a11nan1 asarrra al/nan, sarvabhuttinti,n titman,
vaifvtinara atman, atmti sarvtintaral.1, antartit,nan, mahtitman,
etc.) . the solar Atman of RV. I. 115. 1 and related texts, the
pn euma tic D aim on (titmanvat yak.fa) of A V . X .2 .32 and
X.8.43, the 'contemplative, unjnveterated , ever-youthful
Sp irit, k nowing whom none is afraid of D eath ' of
A V. X.8. 44: 1n Buddhism , the one t he G reat o r Fair (,nahatta,
kalya~1attaj, th e o th er th e petty o r fou l self (appatun1a, ptipattaj ,
A .1.149, 249 . The form er is 'this self, the latter 'that',
' yond er', or ' rh e o th er ' self (AA . II.3 . 7 , aya,n a1111ii . .. asav
ahna; AA.IL S and PB . V. 1.4 itara arma; SB . I.8. 3. 17 an d 19
it.1,a at,1111, an d SB. IV.3 . 4.5 a,1yam armanam; D . 1. 34 anno aita).
That 'Self of (this n1o r cal) self (a1111a110 '111111) is ca!Jed i~s
ln1n1o n.1l Guide' (11eraa1111:1ah, MU . V I.7, cf. R V. V .50. 1~; this
self b rlssible, "ics immortal Self (0111,:to 'sya 'tma) as is the
d rop o r \\acer on che Jorus leaf (MU. Ill.2), i. e. unattached,
im~rrurbable.
7h2.t.m moo' (ia1 ivam asi, CU. VI.8.6, ete.). Cn other ~ords,
c:ris oorer. a_ai~e. feminine and mortal selfofours su~ cno~
cm!11CDtf;- in and 45 chat i.noec, COJ}templarive, masculine an.
immorral self of ours, co which it can and should be 'reduced '
SPIRITU AL AUTHORITY ANO T EMPORAL P OWER
27
i.e. 'led back' or 'wedded ' (nita, upanita). 86 O ur existence (esse,
Werden) is contingent, our consciousness of essence (essentia,
Wesen) is valid and indefeasible, extempore. But our awareness
of our own essence is obscured by our conviction (abhibhutatva
as in M V. Ill.2) of being essentially, and not merely accidental-
ly, 'this man', So-and-so, our fond belief'that "I" am the doer'
(BG. etc., passi,n). That other, Inner M an, the Self 'that has
never become anyone' (KU.Il. 18, cf. Hermes, Asclepius II.
14b, De11s . . . 11ec nasci potest, 11ec potuit), meanwhile remains
unknown and incredible to us so long as this outer man assens
its independence, so long as ' thou knowest not thyself' (Cant.
1.8, si ignoras te): the stupified bhutatman ' fails to see the generous
author of existence (bhaga vantam prabhum-mahtitmanam), the
(real) cause of actions (ktirayitdram, cf. JUB.1.5.2, BU .l.6.3,
John VIII. 28, etc.), within himself (atmastham, MU.111.2, cf.
BG. XVlil. 16). Thus to have forgotten what one is, 'know
oneself only as a 'reasoning and mortal animal' (Boethius, De
Consol., prose VI) is the greatest of all privations. The
distinction is sharply drawn in Kaus. U.IV.20 (c( CU. VIII.7 f.)
where 'so long as lndra knew not this spiritual-Self (atman) , so
long the Asuras {the extroverted powers of the soul, cf. Sankara
on BU. I.3.1) overcam e him . . . When he knew it, then striking
down and conquering the Asuras, he compassed the chieftain-
cy, autocracy and overlordship of all Gods and all beings, as
may he likewise do who is a Comprehensor thereof.'87
T o 'want' and to 'will' are incom patible, the one implies a
privation, the other implies an abundance: the Spirit is wissing,
but the Oesh is weak (Math.XXVl. 41, S. Th.1.20. 1 adl-
~ stinction of passions from will); so that, as Riinu says,
Whoso lutb not surrendered will (self-will), no Will (free will)
hath ~e ~~de XIII in Nicholson, Sh4ms-i-Tabnz). The mirage
of an mdivtdml 'liberty' is the direct antithesis of the dognuric
~ bonum, w hich 'highest good' is indeed a liberty. but a
liberty from onese1 not of oocself (the So-md-5o), the
frccd_om o f those who can say \\i1h the Co mptthcmor "f ' do
nothing' (BG. V.8), with Christ that 'I do nothing of mysdf
Oohn VllI.28), with the Buddha that 'I wander in tht world. a
 ;:i;J SPIRITUAL AUTIIORITY ANO TEMPORAL p
OWER
veritable Nemo' (Sn. 455-6) and are 'free as the G dh .
non-existence' (Eckhart); 'Were it not for the s~ c{;d 111 its
would say "I am I"?' (Rumi, Matla1U11v,, 1.2449) a e, \vho
To 'do as one likes' is by no means synon
'liberty', but much ra th er a sub.~ecnon to the 'rulin
Yrnous .With
(indriyan,) that one calls 'one's own'. 88 Those g P~ssions
dom.iiutcd by their own inclinations are 'free menwo: are
rume' (Plato, Republic, 431c). We are much more the y 1It
of our thoughts than their authors. The man who ;earures
know, 'tun I . ks' w h at h e likes to think . Where we oughtoes
t liknot
0
what we know, we actu;i.lJy 'know what we like', which . e
say that liking and disliking are our masters, rather than::~
servants. There is accordingly no g reater lesson to be learnt th
not to think for oneself, but by the Self, titmatas (CU. VU.26.1~
KaTa AO"(OV, (kata logon) analogic;i.lJy.
What, then, is meant by 'autonomy'? In the case of a King, to
rule and not be ruled by the multitude of those who should be
vassals and subjects; at home, to rule and not be ruled by one's
family; and within you, to rule and not be ruled by one's
desires. 'He whose pleasure is in the (spiritual) Self, whose
love-sports are with the Self, he whose bride-groom is the Self,
and whose bliss is in the Self (at,naratir atma-kr,cja atma,nithuna
tittnana11da~) becomes autonomous (svarOJ) and a mover-at-will
(ka,nacan'n) in every world: but those whose knowledge is
heterogeneous become heteronomous (anyarlJ)), and do not
become movers-at- will in any world' (C U . Vll .25.2) 89: for
'Here on earth the children of men dwell in subjection to
command, since whatever it be that they desire, whether a
lcingdom or field (i.e. whether it be a Kmg or any other man), it
90
is on that very thing that they base their life' (CU. vm.1.5),
and 'Why then', as St. Augustine exclaims, 'should men
venture to pride themselves on their freewill before they are set
free? For by whom a man is overcome, to him he is
91
iSSigned in slavery' (De Spir. et. Lit, 52, cf. MU. II.1-2).
When this mystical union (atmamithunam) of the inner and the
outer man has been consummated when the two fires that
hated one another (TS. V.2.4.1-2) have been made one (tkaltl
SPIRITU AL AUTltORITY AND TEMPORAL PowEn 29
this affectionate, unanin1ous, and cooperative
bha"~""). thin it can be said that' Tl,is self offers itself (at111a1111,i1
mamage. en~ 92 to that Self, and that Setf to this seIf. T h ey
samprayacc I ,a111 bi I) B hi
.
'th one another (tav a11yo11ya111 abl11sa,11 1avata .I . y t s
~teWl h f
earthly, feminine) form, he (the aforesaid Compr~ ens_or ~
~dra as Overlord) unites W1th yonder world (a~enah~ n1pe,1-
. I ka abhisa,nbhavati193 and by the form Wlth this world
'"'"" o m thus both worlds
(AA.II.3.7); ' are gained for boID; s:Iv~, this,
world without and that other with.i n you. We say within you
h ere, because it is at 'World's end' that Sky and Earth embrace
d hi h th
(samf/4Yatah, JUB.1.5.5); that World's en d, beyor_i w c e~e
is no more grieving, is at the core of our o wn bemg, and that ts
the Waytarerr. ,
s go al .94
On the other hand, we are naturally at w ar with o urselves,
and often not merely at war with 'what is divine in us,' but
ignorant of it because of our 'notion that " I" am the doer '
(ahamkara), and so effectively 'one-selfed ' (ekatman) and 'Self-
less' (anatman), although potentially possessed of both natures
(dvytitman), this born of the flesh and that bo rn of the spirit. Our
house is divided against itsel( In this state o f ~~sorder ' M an 's
self (the T yrant) has no other foe than the Self (the legitimate
King having authority): that Self is a frien d to the self that hath
of itself vanquished itself, but a foe at war w ith o ne who lacks
the Self (ariatmana~ ... satruvat, BG. Vl.5,6). 95 Su ch a privation
of Self, and corresponding m o rtality, w as the original condition
of both the Gods and T itans: Devas and Asuras were in the
beginning equall y anatman, and only Agni am~ (SB .ll.2.2 .8,
cf. Xl.1.2.12 and Xl.2 .3.6), and ' A s are m en no w (i.e. Self-less
and m ortal), so w ere the Gods in the beginning'
(TS.VTI.4.2.1.). The Gods, h owever, 'desired: " Let us do away
with the privation (avartim), the evil (papmanam), death
(mityum)"' (TS.Vll.4.2 .1.), 'They longed for the world of
heavenly-light' OUB.I.15. 1.), the Sun himsclf'dcsired: "Let
me, indeed, cut off all the evil, so that l may ascend to the world
ofheav.enly light"; h e saw the sacrifice, grasped it and sacrificed
therewuh; thus he cut o ff all the evil and ascended to the world
of heavenly light, and he it is that having put off the evil, now
 30 'PIRITU!\l A VTHORITY ANO TEJ\e1 PORAL P o wER
A UT H O RITY AND TEMPO RAL I). O WER 31
$PI RITUAL
stunes' QB. 11.82): it ~vas, in fact, only 'by qualification' (arha
'by Agni's counse~' (kratublii~1). by the_ Sacerdotium (brahni,;~ Se)f- kno.,vledge no w : 'Whoever departs
th degree o f our .
that the Gods atta1J1ed their llTlmortality (RV.X .63.4, v1.
7
!l upon ~ world without having found the Spirit, there 1s no
frorn dus r hinl' (C U . Vlll. l.6). but 'The Comprehensor of
SB . X 1.2.3.6). A nd as did th~ Sun, so m ay no w the man wh~ ~
a Comprehensor of the sacnfice, cut off alJ evil and rise abo (reedon1 fo p of all the Comprehensor of the logos
h rnrnon erson ' . "th h
himself QB. U.82): it is only in finding hi m-Self that a man ve t c co. If' he when he goes forth falls m w1 t e
15 'That 1s my 5e h d al
beatified. for All that is other than the Interio r Self of All, oth al S I( and leaves behind him the ot er an corpore
incorpore - e b,I -,1anii111 a11taral1 p11n1~a(, sa ,na at,neti' vidyal sa
than chy _ Self, is an a~ction' (e~a ta atma sarvantarah a~; If (sar11esa111 u . d J - -
a11yadart.a111, BU. ITl. 4.2). se _ . a,1a,11 asarira,n praynat,11aria,n ablusa,npa yate vya ,a11-
11tkrama1111 ev b fi hi
The ans wer, then, to the question ' Who is worthy (arhati) to
d 1, k
taram a, 1 am , ;, f.A VIII 7)
' 'there can be no dou ting or m
enter into union with (pass throug h the midst of) that Sun?' h
wo1sass
ured of this that " this Self of mine in the heart, is
bi-;\
Brahma; coessential with him am I (ta,n . .. abh1sa111 ,av,tas_m,,
QUB.1.6.1), i.e. 'to break out of the universe, ' 97 is that he is
when I go forth hence"' (CU .ll~.14.4);_ '~ho knoweth Him,
able, he is an arhat, who can answer to th e question 'who an
knoweth himself, and is not afraid to die (AV.X.8.44~. Thus
thou?' 'I am thyself QUB.IIl:1.6, Kau~ Up. l.2, etc.): it is to
the dust returns to earth and the spirit to him who gave 1t (Eccl.
him that the welcome is addressed, 'Com e in, 0 myself (Runu
XJI.7). We need only add that these ?octri~es of man's two
Math11a1v1, 1.3063). Bu r ifhe has n ot verified the words 'That an
selves and of their composure (samdh1, sa1nadl11) are as much
thou', ifhe does no r kn ow who he is, bur speaks ofhimselfby
Buddhist as Brahmanical, and as much Platonic and Christian
his own or a family name, he is d riven o r dragged away from as either of these.
the Door and excluded from the Marriage QUB .fll.14.2 JB.
The 'composure' of the yogin in whom the habit of samadhi
1.18, Riimi, 1.3057, Cant. I.8, M ath. V ll.2 1, 23, XXV.10, Rev. persists is in fact the same as his 'self-possession ,' the possession
X IX. 9, etc.). ' Woe u nto him w ho dep arts from this world, not of and by one's Self in that deathlike 'sleep' that is the entelechy
having known that Imperish able' (BU.fll.8. 10). of the beatific conjugation of the conjoint principles, lndra and
Thus the first and last o f all man's needs is to 'know himself lndrai;u, described in SB.X.5.2 . 11-17 in explanation of the
(111 sciat seips111n, A ven cebrol, Fons Vitae, 1.2): the 'science of the notions 'one and n1any, far and near': 'So let the Comprehensor
Self (a1111avidya1 is the final term of all d o ctrine (CU. IV. 14. l, "sleep" (tas,nad evamvft svapyat): He who with love leadeth forth
Svec. Up. 1.16, etc.). T he ancient and timeless oracle, 'Know (pra,.uiyati, cf. MU. Vl.7 khalv atmano atma neta amrtakhya~: V nf,
thyself' (-yJJW8t UavroJJ) g noJ/, j sea11tot1 , reechoes thro':1-ghout "to lead, control, ma_rry") all his children, He is verily the
the Philosophia Perennis. 98 The doctrine of the Self is_ thus Breath (prti,ih , i.e. Atman, Vayu, Prajapati, Surya, Agni,
ap propriately introduced by such questions as: 'Which is the Brahma, and here in particular Mrtyu) and these breaths or lives
Self?' (katara~1 sa at,,,a, AA.ll.6, kata,na attna, BU. IV.}-~ (pra~iah, i.e. sense-powers) are his own 'subjects' (svah, cf. VS.
M U. ll.J), ' Who is our "Self', what is " Brahma"?' (ko tl4 a: XII. 82, BU.I~. 4.37: etc.), and when one sleeps (svapit1), then
ki,n brahma, CU. V. 11. 1), an d ' ln whom, when I go f~ these breaths, his subjects, go in unto him (mam ... tipiyanti, cf.
hence:, shall I be going forth?' (kastninn aham utkranta utkrant~ -!DB. ~-15. 8 pra'1!1m apyeti . . . sarvam prar,am abhisamet1); this
bhavisyami, Prasna U . Vl. 3), i.e. When I 'give up the ~h:t sleep (svapna) is ril , ,
. ve Y conung mto one s own (svapyaya =
(Sancrus Spiritus), shall I be in that immortal Spirit, or, in e sva-ap1-aya cf CU VI 7 8 -
. . . . svam ap,ta), as it is expr
w o rds o f Blake, 'seiz'd and giv'n into the hands of my ow; :etaphys1cally (ity acaJe.rate pa,6/qam) .... Thus it is t
seHh ood?' What the answer to this last question shall be depen ot merely 'One' (ekah) but also "Several'" (ekah}--'
 32 SPIRITUAL A UTIIORITY ANO
T EMPO RAL p
. owe
011e 1n the whole ' and ,nany in . its
. R
$ PI RITUAL
A U TII O RI TY AND T EM PORAL P OWER 33
111a11y accidentally' (St T ho A ~arts-One abso)
2)- mas quin S utely s about in (the chariot of) his own body at will'
~nd .thus _bot(1 aka/a and kala (M ~s, um. Theo/., I. I j ~nd
English coming into' is 'cak VI.IS). N ow ad ;U
hi senses d nve
(
.
. the n1astery of whatever else o ows.
b
U. t. is). The onl y royal road to powerfi1sllto ecThi

o~ e _on_~ s
s is u,e
play o~ the words ap, (api-01?t:oss~sion o':, so her~u:~e:s i_n own n1aster, Chi d PI .
possession or, suggested by the lif~ in un to ~nd ap 'to
(whether su-api-'loyal . . ness of svapyaya t
~It _e
al 'secret of government ,
crad1non
inuch as it is Indian.
.
. . . ,
nese an atoruc as

. . 1nomate or all , o svap; The whole point of the 1nJunct1on Let the <?ompreh~nsor
1nomate or aUy') in AB III 16 ' h Y , or sva-api , I (ttismad eva,i1vit svapyat) in SB. X .5.2.12 will be lost 1f we
th t e Maru rs h , own
b eclbre~ths' (pralJa vai inarutah svapayalr)' \ o;e ~ood_allies, are ::: it is opposed to ilie 'Let him fight' (tas1nad yuddhyasva) or
ar e Wlth V rtra when all other Gods d . ' n_ ra ~ allies in the 'Act' (kartum arhas,) of BG.II.18 and IIl.21. These ar~ no longer
and by such expressions as - ta,;:en him (,b. and lll.16) conflicting, but coincident imperatives for what 1s now the
CU.1.1.6), ka,nasyapti(KU 1111) ap - ,na (BU.IV.3.21, cf mixta perso1ia of Kr$i:iarjunau rather than the single and hesitant
bral1111a~rapu~1 atha111rta 0.Sll~I .(S.B.XJ~;~a~,, (Ka~$ U. l~.3), and le person of Arj una onl y. The 'sleep' intended is having the
the loyal breaths to the B th th . 6. ) . This relaoonship of sense powers in hand and under one's control and thus really
rea err rst J
stated as that of the .. prina p e, can also be possessed (as is explicit in BU.11. 1.1 7), and this is the
_,___ sens1t1ve selves (th
ca~11sap11n1Ja, CU. VIII.12.4 the 'hearin ~ seeing man', 'autonomy' of the King who is free to move-at-will in his own
ly che man himself. -'- I g man ' etc.; collective- realrn (ib . 18): while the 'action' intended is the activity of one
-p,a11a U ta VOV -
sa,r1bl11itil,, JUB IV 7 4 1., _ , a, ra;a11, 111a11uiyasya whose actions are not reactions to pleasure and pain but only
a~ara sa1111na11as caks I ,
cI1a11do111ayo tnano,nayo -- _ _ .urn1aya I srotramayai such as are 'correct'. To combine and paraphrase BG. II. 69 and
Lib. XI 2 J? va11111aya at111a, AA.lll.2.2; cf Hennes IV .18, 'He who sees inaction in action, ancf action in inaction,
. . a) to U!e cen tral Self. as in Kau< U IV 20 h
h
t e one hand the forek.ii . . _ Y . w ere on sleep in waking and waking in sleep, he is wise, he is awake, he
bod) a11d o h th owing-Self (pra;11at111an) enters into the is all in act.' 'Yoga is skilJ in works' (kannasu kauia/am, BG.
' n t e o er 'th (
Self as retainer~ on th , h~~ ~e~siove) selves depend on that 11.50,-it will be recalled that the original value of CTCX/,o&
'nvavasyanti yatha i re$f:r c_ ie ~ 111 ). h(ta111 eta111 <itm<ina111 ete atmano (sophos), 'wise', is precisely that of kusala, 'expert'); the kingly
'For iliou art ours ' ;'" sva.I ~ for them and they for him, art is precisely kanna yoga, 'and it need but linle of this lore to
when a man is 'asl~ea~ inw; arc t~e (RV. VIII. 92.32). 99 It is save from the great fear' (BG.11.40). The dhara,,a, dhyONJ,
briefly in CU. VJ P h c ~ense ~ltcnded above, and more samadh i of yoga (Christian consideratio, conttmplatio, and txussus
81
rt<ally 'com;"g ' ~ ere what IS called " being asleep" is or raptus) are so many degrees of self-possession, consummated
.. .,,, into ones own" ' ( .- -
bhavatr), and it is h svap,tay aca~ate svaim hy apilo in a going out of or being emptied of oneself and a finding of
cIcar t at svapna hni one's real Self, which is also the 'Self of the immanent Spirit:
means the mastery of th as a tee cal term really
BU.11. 1.17 where Gust e s~nses and effe~vely dhyana, as also in 'When the rider in the (psycho-physical) vehicle is liberated
man is said to be ..aslee; ~ in hHer;:ies T nsmegistus, Lib. r. 1) a from all these things with which he has been stuffed (paripiin,a)
are curbed) ioo and 0 n1 hw en . c curbs the senses' (as horses and by which (sense perceptions) he has been overcome, that
' Y w en he IS th I , indeed he proceeds to w1ion with himself (dllndnn ffil siyvjy"1fl
e'.11powcred and really free. 'When h ~ as eer, that he is reall y
his, then he becomes as ~ sleeps these worlds are upaiti, MU.IV.4; cf Plato, Phaedo 66 C, 67 A). We are thus
liJc a great Kin brought back to the deepest values of 'self-possession': 'When
. eW1Se ~e a~ins to the high and thg or a great Brahman;
King, taking with him his I e low. Even as a great thou art rid of self, then an thou self-controlled (tlina s,11,a
peop e, so also "this man" , reuung . . m . gewaltic / your over-riding self7-svarijan, rrJC/1Gffl ia1'ffW /e,r,,Jis
 34 SPIRITUAL AUTHORITY AND TEM PO RA L POW ER
Juaurou]), and self-<ontrolled art self-possessed (dines selbes ei en
[your own se!/l), and self- possessed possessed of God (isr gor~
111
ogen [God is yo11r very se/Jl) and all that he has ever m d ,
(Eckhart, Pfeiffer, p. 598!, a passage that reads like a lit: r~
tranSlaooo from an Uparusad: prasannarmac,nani srhitva, sukham
avyayam a..<nUte, MU. VI.20! By the same token a deeper sens
emerges in the expression 'All alone by himself, in the conf]j;
with Death. in which the issue is literally one of 'victory or
~eath', _we are 'all alone', b~t 'by _oneself, that means side by
side with our very Self, atmana1va sahayena (Manu, VI.49;
atmasakf; of Supar11adhyaya in M und. U p. Ill. 1. 1-lO), the
'Inseparable Companion' of BU.11.1.11 an d Ka~. U p. IV.12).
There remains then to be effected in Everyman, w ho is srill a
kingdom or house divided against itself, such a marriage of
selves as we have spoken of, and as in C U . Vll.25 and
AA.Il.3. 7. We have already alluded to the consummation of
this divine m arriage (daivam mithunam, upo,; ya,-ws) described
in SB.X.5.2. 11 - 16 as the beatific union of lndra and lndrani
'the Persons in the right and left eyes'. 101 These two are
respectively the King and Q ueen on the right and on the left;
what we have elsewhere called the Inner Sage and Outer King
are here, then, thought of in accordan ce with the functional
symbolism with which we are now familiar, the King and the
Queen; they represent in fact the brahma and ~afro, and just as
we saw in SB. IV.1.4. lf tha t the success of whatever is
undertaken by either depends upon a marital consent of
wills-a special case of the general principle enunciated in
C U .1. 1. 6-8--so here the union of lndra with lndrani 'makes
them successful' (samardl,ayall). T he holy ma rriage, the synth-
esis (sa1i1dl11) of the conjoint princi ples, i,nmortal and n1ortal
'selves' implied in CU. Vll.25.2, is even more poignantly
described in BU.IV.3.21: 'That is his hypermetrical fo rm , 102
from which all evil has been struck away, free of all fear. As a
?"1an em?raced by a darling bride (priyayti striya sampari~vakta~)
IS consa ous neither of a within or without, so this man
em braced by the forekno wing-spiritual-Self (prajnetinatmana"')
knows naught of a within or a without; that is verily his (real)
AUTH O RITY AND T EMPORAL P OWER 35
SPIRITUAL
. which he is possessed of his. d~ires, _th~ S_pirit b~g ~is
for~ ,
111
that he is undesirous (a11naktimam aptaktimam aktimam)
desir.c, so d from sorrow.' This is manifestly a rerum to the
an_
d ,s excepte _ ) ,
dial state of the Spiritual Person (atman , puru~a a_s tt
pnmorh f a man and a woman embraced' (ytitha stripumansau
,vere t at o ~ r. d h. h
, kt u BU.1.4.4): 'In dem unbegruen er o en
sampansva a . h d eh
k d. alle dinge vemihter m JI selbes eit sun er s1 ISt
e111e elt, 1u di liuh
sinde ein ane underscheit. . . E~ und , em veremet . tet
bl6z. . . . Also wire diu sele got m gote. (Eckhart, Pfetffer, pp.
51 7, 531).103 The man is no longer this man 5?-and-so, but
dissolved in himSel( The outer man has been crowned an~
mitred above himself (Dante, Purgatorio XX:Vll. 182). It IS
precisely such a crownin~ ~~ ~te~g tha~ ~ ri~y ena~
in the Rajasiiya: the King s d1vuuty IS not his o~ , ~ot this
man's w ho sits upon the throne, but that of the pnnaple that
overrules him and of which he is, not the reality, but the living
image, instrument and puppet. In this experience, the _Outer
King is merged in the life and being of the Inner Sage, ~ man
in the real Self, geworden was er ist (become what he 15): the
words 'That are thou' have been verified; the longing, 'What
thou art, that may. I be' has been satisfied.
Like the King's attainment ofBrahmanhood (AB.VU.23) and
like all the sacrificial Himmelfahrten this is, of course, an
experience inevitably followed by a return to oneself, the man
So-and-so. But like any other marriage, the nuptial coronation
rite n1arks the beginning of a new order, it is a new man that
ascends the throne: an outer man in operation, but now the
legitin1ate agent of a higher than his own will. As the indi~dual
is assin1ilated to the Self, the woman to the man. so IS the
Regnum to the Sacerdotium: the consorts are un~~~us, ~
that what the one enjoins the other performs. The mdivtdual JS
no lo~ger enslaved by his own desires, but has f~und an
infallible guide and mentor in the person ?fthe Dwnon or
Indwelling Spirit (atmanvat yale$a, antaratman), Hege~oo
(a111aryamin, nctr), SynteresisHl-4 as Sheph~rd and G~~
(rti~tra~opti, goptr, arakkha devata) and ' corrccnon du savoir-r::.
(pr~ma,,a);'os 'the Inner Sage who may be called the Chap
36 SPIRITUAL A UTHO RITY AND T
EMPORAL P o w ER
withrn you, and to w ho m the Purohita h .
thc K1ng. s ho use, corres po nds in the ci ii, w o is the Chaplin of
v rea1m The
Ia nger ' ex pressing
. .
hi m self, but can say with Da
.
artis.t is no
no te, and even as H e dictates wi thin n,e 1 . c n te that l take
?) Th . , set 1t ,orth' (Pu . 3
XXlv 5- . e m ar ned w o man is no lo rgatorro
. eh f kin nger at Iarge but
m arge o a gdom , that o f her househo ld. And ;ill of now
ag reem ents ar e analogous to the agreement o f E these
mak an mperor h
. es a treat y of peace _with a rebellious vassal or wou];..~
md ~pendent_ ~er who, m accordance w ith customary Indian
policy, ex'Pliot m the Anhasastra is now restored to h. th
d ' lS rone
:in empo,vered to govern, b ut no,v as the Emperor's friend. It
is the same for the Inner and O uter Man.
1?ere is nO\.\' a state of peace, w here there had been o ne of
aruaety. The composure (samad/11) of the outer rebel and inner
leader enables the v.hole m an to rise above the battle even while
participating in 1t. The King is no w in reality a ' Highness', his
acnons are no long er d etermined b y the likes and dislikes of his
sensitive pan (necessitas coactio11is), but inwardly instig ated, and
being thus strictl y speaking 'inspired', participate in the
'infullibility' of whate ver proceeds ex cathedra, 'from the tripod
of truth'; the burden of responsibility transferred to other
shoulders (BG.III.30 ,nayi san1tirJi kanna~1i sa,nnyasya) no longer
adds to the sun1 o f his mortality and ,ve can sa y: 'O King live
fo r ever.' When ,ve speak of a King as 'His Serene Highness' we
are spealang p recisely o f the truly royal quality of self-
~ by ,vhich a King, if he be really a King, is indeed
<exalted'.
Thus from the standpoint of Indian sociological theory and
that of all traditional politics, an individual tyranny, whether
chat o f a despot, that of m emmcipated arrist, or chat of the
sclf~ ressive man or self- sufficien t woman, effects in the long
run o nly what IS ineffectual (akr,ani, ' misdeeds'): all self-
imporunce leads to the disintegration and finally the death o f
the body politic, collective o r individuaJ. The essence of the
tnditio nal politics amounts to this, that 'Self-government'
(svara.,) depends upon self-control (atmasamyama), Rule o n
ruliness. One may say that this conception of government
SP I RIT U AL A UTII O RITY AN O TEMPO RA L P OWER 37
. even in modem India, since the political victory
surVlves andhi is assu redly one that can ,J y be ach.1cvcd b y
01
forseen by G
self-conquest. . . . .
The Kin g is such by Divine Right and Appomtment, _and by
the sanic token the Executive of a _higher th_an his _own w ill; or 1f
he rules only by might and does his ?wn will, _h e ~s a T yrant an~
must be disciplined. The same applied to the 1nd1vidual who, 1f
,Jy concen1ed with the _g ood of ~he \.Vork to be done and not
01
with himself, and ifhe th1nks of himself only as an msrrument
governed by his an, is worthy of all honour, but if he asserts
and seeks to express himself, worthy of all dishonour and
shame.
The Kingship envisaged by the Indian and tr.idirional
doctrine is thus as far removed as could be from what we mean
when we speak. of an ' Absolute Monarchy' or of 'individual-
ism'. The supposedly ' Machiavellian' Arthasiistra flatly asserts
(Bk.I. Ch. Vl) that only a ruler who rules himself can long rule
others: 'Whatever Sovereign, even one whose dominion
extends to the ends of the earth, is of perverted disposition and
ungoverned senses (viruddhir vrttir avasyendriya~) 106 must quick-
ly perish,' going on to say that
'The Whole of this Science has to do with a Victoty
107
Over the Powers of Perception and Action.'
The application is to the ' King', the ' man of action' and
'artist' in any domain whatever; there is nothing dut can be
trul y and well done or made except by the man in whom the
marriage of the Sacerdotium and the Rcgnum lus been
corISummated, nor can any peace be made except by those who
have made their peace wt"th thcmseIves. i<M
SUBHAM BHAVATU
 N o tes and R e cterences
I. 'Make ye chc d1vu1c, adorable, perfect AGNI h
.fi , at t c progrcs.
un1ntcrruptc d sacn ice, your Foreman, (P h " sivc,
2 'T I h uro 1ta)
. o 1101 in w o~c realm the High Priest goeth fi .
1 f h I oremost the
pcop c o t emse vcs do homage' ' 'Our customary designation for a monarchy that airns ac the common
3. 'Go on thy way from good to b'ctter, Brhaspati be th ,
forerunner!' l interc~st of the 111onacch'. Aristotle, Politics. Bks. lll, V.
4. 'Th e Spiritual-authority foremost, be my do1nin1on dread and
unassailable';
5. 'Forword the Spintual-authonty, forwa rd the Tcn1poral-powcr'
unro their unJon';
6. 'K~atra (rhe Temporal-power) is vindicated through Brahma
(the Spintual-auchority)';
7. -rruth, 0 King, is the Supreme Brahma; be the Truth thy
conson'.
Other references to Kingship and Goven1n1ent:
'May we a~ Purohitas watch over the kingship. ' TS. 1.7.10
For Puroh1ta a~ guardian against wrong doing. sec Jl3. lll. 94
'Kings arc the thcatn: for the manifestation of God's kJngsh1p;
clena. the rrurror~ for God's \visdom'. ,\101/,11011'1 Vl. 3 174
'Kmgsrup is at once t he g reatest of hu man aclucven1ents, and not
co be uught' ApoUon1u.s of 1"yana, Epl!tle XXXVI.
'The Jrt of kingship, a kmg crnincnd} connl'Cted \\"J.th J uso cc'.
Plu.lostrarus, ~-,,.AP Vl.21
'The govcmmt.'flt of one man 1f it pro\1dc-s all round for the \vclfarc of
the communuy. is popubr government' Philo,rran1s. i 'it A.p .V.35
the idea of~ Icing!} govcm1ncnr wb1ch respcru n1ost of all the
frttdom oi chc govrn,ed M.ucus Aurcl.ru,, Tire .\.led1touo,1,; 1.1-t
'I'm for 1\-1orurch) to kccp us equal'. 01.r\'er Goldsrrurh
"'Tiu, \\hich now o.lkth IC)('lf the ~'Opie b unwo rthy of K.mgs'.
NteUChc
SPIRITUAL AUTHORITY AND TEMPORAL POWER
39
'The authoncy of kmgs is dcscend<'d from Anu ' ungdo 1 S
I tmltlC
Myths, p. 294
'The concept of the kingdom of God on eanh depends (as Professor
Jjucklcr often re'.'unds us) for ,is revclanon of the mncr m~mng of
eascem kingship
In the Old T estan1cnt, Psalons 87-93, lauds the 'CiVltas Dci', the City
of God .
Philo, in De11i1~ Mo~is '.'- 4 speaks of 'the King as the living u w'.
TI1c: true Cyrnc ,s a king who parnc,patt'S in the rule of Zeus'. Epiaetus
111.22.34, 95; Homeric Hy11111s XXX.5. 4
advantage is "k.ingship"--(but) "tyranny" is monarchy ruling in the
' T yra1111y is the rule of one seeking his own mtcrcst. Ol~~arcl1y seeks the
interests of the rich. Democracy seeks the interests of the poor'. St.
Thomas' com111cntary on Aristotle's Politics, Bk.111-7.
'God is not a tyrant . . . but a king governing with justice
(dikaiosyni) . .. and for a king there is no fitter name than father'.
Philo, Prob. 2.2.
' . .. ill lordship, \vhich doth ever cut the heart of subject peoples'.
Dante, Paradiso, VIll. 73.
See Plato's Republic 562, for the 'origin of tyranny', and his Statt1m<1n
276, for a king that is di.~tinguishcd from the tyrant; and Kepublic 4550
fo r Royalty defined.
H rres 258 on Genesis XX-7 'Restore the wornan to the ,nan, because
he i.s a prophet, and shall pray for thee; and thou shale live'. I Cor. XJ .7
'. . . the wornan is the )?lory of the man' .
2. Evola, J., Rivoltll co11rra ii mo11do moden10, Milan, 1934, p. 105.
Evola's thesis, in hrs discussion of the Regnun1, fora.-s him to
nusi.nterprct AB. VIII.Z7. Had it not been for this. hi!. adnnrablc
chapter ' Uomo c Donna' (of which an Eng.lhh version \Y;is published
in Visvablrarari, Fcb.-April 1940). applied to the tn1c rclation, lups of
rhc Sacerdotium and the Rcgnum (approXJIDatdy 'Church and !>tate'),
would have acquired a greater s1gmfioncc. As It ,s, Evola's argument
for the supcrionry of the Rcgnu1n , the acnvc pnnoplc, to the
Saccrdorium. the contcmpbovc pnnoplc, rs a conct~sion to that very
' mondo modemo' against which hi~ polcnuc ~ directed .
His argument 15 as much a pcrv=ion of the Greek as JC is of the
Indian doetrinc. In the Greek tradition the heroic kmd OT caste ( gttWs
= jatr), alike in the soul and the communiry,-'that pa.rt of our 5oOUI
40 SPIRITUAL A UTHORITY AND T
EMPORAt Powa
v,rhich is endowed with br.ivery (andreia =:. Skr _
(thumos, Skr. Ydhu'), and which is the l f _v,rya ) and co11r,~
S kr. J~IJ") {Plato, Timaeus 70 A) _;. th bes vtcto ry , ll'h
. . over o r~ . . -"6c
1l0t1ikos _
~ e t Pa.rt of th -
animal soul. supenor to the appetitive and in" . e ITlortaJ or
. _ _, ,enor to the sp
lffimo u..,.., pare that I.a ys down the law. As such its scat . . IIltual artd
between _the ~wcls ~d ~e he~d; it is the defender:~: e hean,
commuruty; its funcoon is to listen to the Vo. (I e whole
Akre Ii (h ice ogos) from th
. po_ s, to serve ~peretein) and cooperate in battle (
1111114
l!'ltJa1) with the sacred prmaple against the mob of the ap . sy ( cl,os
pctnes within
us) or o f moneye d men (in the city). The three parts of th ul
bod y poIio c . ) th "d e so (or
us CV! ently correspond in hierarchy to the bra/ -
~tra, and vis, respectively the Saccrdotium, Rcgnum, and Com~""'
of the Vedic tradition (in :-"'hich the i,~dra is represented by the Asur:~:
and there can be no possible doubt of the superiority of the sacred to
the royal character.
That the Spiritual Authority, Plato's hieron, etc., is also the Ruler,
Plato's arc/1011, etc. , just as the brah,na is 'both the bral,ma and the ~atra',
means indeed that the Supreme Power is a royal as well as a priestly
power, but quite certainly docs t10/ mean that the ~atra considered
apart from the brah,na is itself the supreme authority or anything more
than its agent and servant.
A.M . H ocart, in Les Castes, Paris, 1938, p. 65, repeats Evola's error,
saying 'The man and his wife are heaven and earth, j ust as are the king
and the priest' where he should have said '.just as are the priest and the
king'.
3. The Bolt (vajra) being the most essential sym bol of the kingship
as a delegated power (RV. as cited, and TS. fl . 1.3.4, SB. 1.2.4. 1,
V.4.4.15, XIIl.4.4.1.2). If we also find the royal 'virility' (vi,ya)
equated with the bov,r (SB. V.3.50.30), no antinomy is involved, the
bow being clearly analogous co the vajra (both are held upright and
grasped in the nuddle), and the arrows discharged from it correspond-
ing to those which are actually the penetrating points of the vaj ra, fro m
which they arc derived in TS. Vl.1.3 and SB.1.2. 4. 1. The bow is as
n1uch as the vajra a solar weapon; the bolt is a 'shaft' of light, the
arrows that the sun discharges are 'shafts' o f light.
4. Perhaps as a disciple; cf SB.XI. 5.4.2 (liastam g,:htJOll) . Also
SB.lX.2.3.3 where lndra rmkes Brahman, that is, Brhaspati, who is
che Brahma, his ally.
5. Brhaspati, whose identity with Agni, Priest and King, is
unquestioned, is 'seven-mouthed' and 'seven-rayed ' in verse 4 of the
$PrRITUAL AUTHORITY AND TEMPORAL POWER
41
same hymn. He is regularly the Divine Sacerdotium (brah 1114"). and
High Priest (brahma) of the Gods, as lndra is the Regnum (kiatra).
JB.U. tZS...30 cites lndra's appointment of Brhaspati as Puroh.ica.
'Agni-Brhaspaci' is the answer to the question asked in RV.VIIl.64.7
braJ1111,i kasra,i, (i11dra,n) saparyati; supponed by AV.111.21.3 ya indre,_ra
saratham. . . ag11ibhyo hura,i, asru. The verses of our hymn are quoted
~
in AB. VIII.26, describing Brhaspati as the archerype of the human
Purohira and Brahma, who 'takes after' h.in,. [SB. XIll.6.2. 16
'Brahaspati truly is the Brihman(n)]. The Brahma is, of course, the
infallible Brahn,an priest who docs not take any active part in the
Sacrifice, at \vh.ich his presence is nevertheless indispensable. Himself
re,naining silent, h.is relation to the three other Brahman officiants
\Vhosc operation is active and vocal is precisely that of Director to
Executive, he is thus Brahma,:iaspati and Viicaspati (the brahma, as r<
being precisely the vocalised bral,ma), and proteccs the kingdom
(A V.XIX .30.3 bral1ma11aspatim tva,n indrasyalrnr van11a tvam r411l1ra11i
ra~as,). T his is the explanation of 'the very close connection of
brahma11 with vac' (cf. AA.1.1.1 and 1.3.8 with Keith's notes); as a/qara
is brahma, so a~arii' (RV. Vll. 15.9 and 36.7) is Vac; this connection is
nothing o ther than that of Manas = Prajapati with Vic, or than th.it of
Brahma with Sarasvati-Vac in the 'later mythology'. It is not
altogether easy to understand why Brahma, the God, h2s been
regarded as the creation of the 'later mythology' (Macdonell, Vedic
Mythology, p.118). It would rather appear that the Buddhists were
essentially right in referring co Brahma Sanamkumiira as the supreme
deity of the Brihmans and to lndra Sujampati as_ his vassal. F~r
Brhaspati, who is at once the brahma and the brahma of the Go_ds, IS
certainly himself a God, and why not, then, the God Brahma, ~
person of Brahma? 'Yonder Gods assuredly knew that Brahn_ia of ol~
(AV. Xlll.2.13). * The most that could be said is that brahmo tn RV . ~
more a title than a name, and only later on becomes a name; but this
changes nothing in the nature of the Person to whom the name
applies. _ . ,_ th
It is only che acrual iconography of Brahma tha_t IS ...cc, as IS . e
Buddha's. Jn being 'lotus-born' and therefor padmasatia, Br~aspao.:
till h Agni sprung from the 'lotus' in RV .Vl. 16. 13, and Vas~ \
~e ;til;d of Mitravaru,:i.au. the Sacerdotium (brahma) bon, of Manas
*puri brh""' dt vi mi vid,,~
 42 SPfRITUAL A UTI I ORITY ANO T
EM PO RAL P o w ER
an d Urvas1, who m che Visve D e "h SPIRITUAL AU T HORITY A N O T EMPORAL P OWER 43
va . supported i I h
VII . 33 . 11 , ~vhere che equatio n o( Mir .h n c lotus' ..,
U rva\1- ( f.) m ay be re marked . Vasis rha ra w 1r M anas and , ,,v . as again the name implies, ' white'? In the first place, the
chc S d Varuna With
~IJ~ that in RV. Vlll. 96. 13-1 5 takes birth (ava1iHha1i, the regular
the Urha\pan who 1n RV. VIII 96 1i-i s', . acer O CJum , 1\ 3\~urcdl
. _, a,sun1cs a bod 111 . h y rop n used of the atma11 when it mounts the bodily vehicle) as
o f A m,uman (J>\ychc) and cnabk-., lndra 1 . Y t <: Worn!, cxprcss10 . 'B ,
lodra's fellow, and for _w~1ch h _has b<.-cn long111g, ,s lack (ler~):
witI1 I-',rh aspau a~ yok e-fel low' (hrhaspdt o -ove. rcome
1110
hi s godit">s fot\ 7
ccording to Sayai:ia, thlS K~i:ia IS the name of an Asura, prcsunubly
V ~<,Jst h~ ' hould be lr1dra \ 1nstrucror (in th . Y"Ja)- We ( '>CC now why ~Visvariipa, the son ofTv~ir: a stste_r's son of rh~ Asuras, who was the
C lllra), O whi, h 'h .
get, rhc m,,.,c bccomt'!. the ch u:fta1n' irestl,ah) 3
d h Ii c wh., Purohita of the Gods' (TS. II.:>. I. I), 1.c Brhaspan, asurya son ofTv~~.
'
but a V ;is1,~ha lde,c,.-ndan c o f Va.,1stha) becom n w Y bormerJ _ Y noll(: RV. 11.23.2 and 17, and/or that ' Usa~ Kav~a of the Asur3:5'
I irn,up.it1 (:)U XII J, I 3~1 ) HV. VII 33 14 yuddl
L. , / l'S a ra 11111a ,
dd ' 1 c ~ (TS.11.5.8.5) with whom Kr~a 1d?'1nlies himself 111 BG. X._37. Ag:un
In d ra Jn d h ~ , Uu ll\ , (M arut\) corre<,pond~ 1ya Ia a rcs~ t
to BG II 18 ddh O because Agni and lndra arc rcspecn~ely rhc Golden Person ID the S~n
addrt"i,cd to A r_Jun.i In RV V. 48.5 v 'a runa 'ending .the f: Y" yasoa (Dcarh in SB.X .5.2. 13) and the bnghc Sun itself (.SB.X.4.1.5), as m
_., . arr garment the eye, where the black (ler!~ ) represents Agni and the white (suit/a)
.111u ,:,pcra11 vc with h1s rongue' (J1h11dya. ni]ate din, 1,astina/ )
V:ru~ ~ro,ccdmg as Agni the Priest 'with his purifying
(pavaka!a. 111hva, ~ V._VI 11.2), 1s alread y, hkc the iconogra phJC
1
I~~,;: lndra (BU.11.2.2); 'the blue, the deep black' ("ilam para/! ~1)4111), i.e.
the pupil, of the solar and the microco~mi: eyes _co_rn:s~nding t~ the
masculine, spirirual power (a,na, Agru, Vayu, Aditya, atman, saman,
Hrahma fourfaccd fratura11ika~1), Agn1, th e bra/11110 of RV . IV.9.4 and etc.) and 'the shining white' (suklam bl,as) to the feminine temporal
VJ/.7 5, rum>Clf cxpl,atly 'fo ur-sighted' (tat11rak~d~1) 1n RV. 1.31.13, Dominion (sa, Earth, Air, Sky, vision, re, etc.), CU.1.6 ~d .1. C(
wluch 1s nghtly understood by Sayar:ia to mean ' facing towards the TS.ITl.1.1 'dark colour (11ili) and his beauty do not leave him, when
four direcoons'. (Herrnias on Pliaedn,s, 'He of the four-fold eyes facing nila is the proper colour of the initiate, ~ho would by_n~ means tum
trus way, chat wa y') pale. It is clear chat Kr~l)a's as_urya va'1)0 IS that of the D1~c Darkness.
The l'ancbvas incarnate deities. Arjun a, wearer of the crov.n or and does not imply a local ong111 from any swarthy abo.ng~ pcorlc,
diadem 1s kiri1111 and Draupadi is Sri. Also, bearing in mind that except in the ontological sense that the Asuras a~e abon~es
'Ar.Juna' JS lndra (VS. X .21, SB. 11. 1.2. 12 and V.4.3.7), o r, ,vhat 6. T he reference is to the performance of the sacnfice, "".~eh 1s ~c
amounts to the same thing, lndra's son (M bh . Parva--ch. 199), that
pnmary wo r k' of the King . above (lndra as V1svakarma, . .
K~r:ia and Arjuna, lik e lndragni (RV . Vl. 59. 5) and like Matali RV .Vlll.98.2) as it is of earthly K111gs. Inasmuch as t~e ~g_ 1S, the
(=Vayu-Macarisvan) and lndra (Mbh.), share a common car (prmi Exerurive (kartr), his is essentially the kannamarga, the a~v~ life , as
rtijabhyah purol11ta eva ra1lui11 sa111i rl11_1a11ty a11padraityiiya 11edayam papam distinguished from the jna11amarga, the :con~c'.'1plauve_life', of .the
karavad), and that ' where these arc, Kr~r:ia the Lord of Yoga and Brahmana. Further, it will be seen that 1n g1v111g A_gn1 h_!s due ~r
'share' (bhaga}-from Agni's point of view Mmasyan~ ea'""'" bhaluya
Arjuna the Archer, there arc forrune, v1crory, security of being and
govem,ncntal-science' (11i1i, BG. XVJ!I. 78)-it is clear that Kr~i:ia is the
. BG IX 14-lndra becomes a bhaktr, Just as Ill RV.X.51.~ 9
as h1n c A~ni demands his 'share of the oblation' (l10vi~o darta bl1iiJ1am)
Sacerdorium (bralima), as is Arjuna the Rcgnum (~arra), and K~i:ia
:ce;ods who grant it arc bl,aktrs. The like is i":'plied for the hu;;"
therfore to be equa ted with the Ag n1-Brhaspati- Vasi~rha, bra/1111a etc.
sacrificcr who gives his 'portion' (b/Jaga) to Agru ~V.11. ~0.6)_an ~
of RV. It 1s jw.t because Arjuna is lnd ra- that fndra who is ida111-dra . . heir share endears the Gods (yatllO bhaJla"' ta
because he alone saw l:lrahn1a (AA. II. 4= AIT. up. I. I, sirnila rl y appomnng to each t '. f. SB l 9 3 8 for bhakti as a share in
JB. 111.203, cf. JU B. JV. 20-21= Kena Up. 14f.)-that he alone is abk
ro sec Kr~r:ia's 'suprc n1e fo rm '(BG.Xl.47-8). The BG is an
devatal.1 ~ri1.1ati, AB.111.4 ~nd
the sacnficc to the go an 5
J ~VJV.i.s.io.
38
where the generous
Th (pri 0 ,;1 va tva
Sacn fiiccr ,.I~ offcnng the oblation, cndcareth cc Y . , S
ArthJia,rra; its burden o f the contro l of the :.cnscs and conquest of self - . h re dear to T hee be his invocanon . o
kn1ava1e /iav1p11a11) an_d ib. l 4 w c. , d ed b the gift of his own
1s 1denocal wirh chat ,vhich Kauril ya .descnbcs as ' the ,vholc of this
saencr' of govenuncnt (sec p . 45 11ifra).
. .
I ,n
aso
. TS V 4

5 4 where Agni en car y 5 . vil'
th sacn cers e
pornon. (svtt1'1 bL'ioadh"'ena
nu., , pritah),
bums away e
Why then JS K~r:ia 'black ', as the 11an1c implies, or 'blue-black ', and
 44 S PIRI TUA L A U T H O RIT Y A N T
D EMPORAl Po wER
(p,ip,na11a111 api dahat,); cf TS. 11 1 h
h h 4 6
w ere I 11 d S PIJIITUAL A UTH O RITY ANO TEMPO RAL P OWER 45
Wit 1~ own share' and Agni th en b ra approaches A .
Vrtra in which Jndra is wrapped du_rns . away the sixteen coisgn, d KU.fl.25. The Vedic 'dual' diyinities im ply, for the most part at
' ' an in 1ikc m . , of
whoever approaches him with his ow h anncr 111 the c.i.sc ~t. a biunity (s~zy gy) of conjoint rnncipk s, active and passive in
I) n S are (svena bi - of utual relarionsh.ip or both acnve U1 relaoon to things externally
ta J ' Agru b~ms up his evil', and 'ap proaches' .'afladheyen0pa,1.
rcndcred by takes refuge with' the p d' mig ht luve ~ :::ministered . The names of such dual divinities cannot always be
h d IJU V 3 - '. rcce mg texts from Ts adequatel y rendered by the simple use of an adjunctive particle. The
cc OC Ill . I. . 1 bha~adheyam juhomi t'tc d h are
bec:n th U!, 'd cIig h tcd , (trptah), 'may they delight
' ., an . (t e_Gods L'"'Ying
resources of language and iconograph y are inadequate to the
representation o f an identity o f contraries, such as duiyatapau or yin and
tu, and a rcoprocity is implied as much as it is in mthc m-,.~ b "1rpayan.
r . e O1ucr l1akti tcx . yang: we cannot think of contraries as coincident, but only as
lt is never ,or nothing that a rrun dcvott'S himself Th , . ~ associ.arcd, and it may be, reconciled; in other words, the truth of this
er. , (y . -. bh _ e sacrifiCl.!]
011rnng a;n'.yam . agam) to which Agni moves in RV. X . 12 _3 in cruth (satyasya satyam) is paradoxical, satyena channam. Thus Mitrivar-
the same way lITI plies a bhaktr, hcre a gain doubtless Lndra. That
4
'Th ui:,au is not an aggregate or mere composition of an essence and a
an ours :311d we ar e thine' (RV. V CTI. 92.32) im plies no less a muC: nature, but the one Mixt.a Persona of both: while at the same time they
are Mitra and Varui:,a, and whatever is born os such a pair procccd.s a
loyalty, like that of thane and earl or wife and h usband (cf the oaths in
AB. VIII.15), that belongs co the very essen ce o f 'Bh.akti'. principio ,onjunaivo. The dvaifibhava of MU. VTI.D is by no means a
The bhakti 'cone' of R V . V.46. 1 (hayo ,ia vidvan ayuji svayam. contradiction of advaita, for just as in Christian doarine, essence and
. . nasya . .. vasmi, etc., correspo nding to I. 190. 4 atyo ,ia yairsad nature, being and existence, metcy and majesty arc one in God. (cf.
Philo. Sac. 59--God's majesty and goodness, himself sis iig's mtSos
ya~abhrd vicetalJ) and that of VII.86. 7 (ara,i, daso na mi!ahu~e karii1.1y
tripas). Monophysitism would have been as much a heresy from the
aham) as in BG.IX. 14-15 is unmistakable. The Sacrificer is identified Indian as from the Christian point of view.
with the oblation (havir vai d~it.alJ, TS. VI.1.4.5); it is himself that he The priority of the Counsel (kra111) to the Power (dalqa), i.e. of the
d evotes (SB.passim); the Sacrifice is a symbolic suicide (iitmiinam contemplative to the active life, is already explicit in RV. VUI. 13.1
alabl1ate, AB. 11.3; cf. E ggeling's note on SB. 1.2.3.5 and the designa- where lndra purifies the former and so gains the laner.
tion of the Sacrificer as atmayaji in M aitri U p. VI.1 0). AB.111.8 It should be here noted that the order in which the component parts
combines the notions of the contemplation (dh yana) o f a deity, the of a dual appear is purely grammatical (cf. Caland on PB. VII.6.9, and
offering of an oblation and that of sacrifice with an 'endearment' Pai;iini 11.2.34 where iiidraryau means 'an iirya and a iil4ro'): the form
(yasyai devatayai havir grhitam syat ta,n dh yayed. . . sa~ad eva lad devatam lndragru, for exmaplc, if taken literally to be 'Indra and Agni' would
prinati, pratya~ad devata,n yajatr), an d AB.III.20 yatha blragam devatiil1 be ineffective, it is 'Agni and lndra' (RV. 111.25.4) dut is to be
pri,iti . There is no real d ifference between the implicatio ns of these understood, for as AB.11.37 remarks, 'These two as lndragru were not
Vedic and Brahmai;ia texts and that of, for example, BG. XII. 19 'He victorious, but as Agnendrau they won'.
that hath devo't ion is dear to m e' (bhaktiman me priyo naralJ). It would 'Regarded as paramount Lord, Agni is lndu' )i11dra~ paramaiivaryo
be nai've to maintain that the Vedic Sacrificer, who certainly 'gni~, Sayai:ia on RV. V.2.3.); 'Agni is lndra co the moctal wors~1ppcr'
performed 'devotions' was not also d evoted ', or that he never loved (RV. V.3.1 and SB.XIV.2.2.42 'Agni, the greatest of lndra~ ).
the 'Friend' (Mitra). 8. Literally, 'these two arc of himself, i.e. 'these arc his tw~
7. N ote the singular. The Mixta Persona of Mitrivarui;i.au, Supreme natures'. 'For we must distinguish two things. the will and t~c power
Identity of Conjoint Principles, is the same as that of the 'One Ak$ara (St. Augustine, De spir. et lit., 53). 'Two powers arc ~rst d1Snng_u1Shcd
that is both A gni the Sacerdo tum and Jndra the Regnum' (schizonta1) from the Logos, a poetic (kiivya), according to which the
arose aU things nd which is called God (=bra/111,a);
ord ains , and
the
h
(SB.X .4. 1.9); cf.RV .1. 108.7 'Whether ye, Indragni, take your pleasure
al ower (=ksatra) of him called the Lord (=isvara) by which_ e
at home (svt duro~, i.e. guhyam, ab intra) o r in the Sacerdotium and the
:~~trJs all thing~' (Philo as cited by Brchicr, Lts idies . .' . de p/11/011
Regnum' bralrn,atJi raja11i va, i.e. pradur, ab extra, in active adminsitra-
tion). With sve duro~ h ere cf JB.1.146 yathagrham ... yathajnaati va, d'Alexa11drt, 1925,pp. 1l 3-l 4) 'God was not Lord unul he had a
 46 SPIRITUAL A U THORITY
AND T EM PO RAL p
L A UTH ORIT Y AN D T EMPORAL PowER 47
crearure subject co himself (St Th OWER SPUllT UA
ad 6). . o m as Aquinas s
um . Ti,eo/ . 'f t reall y. ,solarcd from the Infinite, and therefore stands
Thc ~vo selves are the ... . ., . '-1 3.7. '
'd I

_
, ,, o ,onns o f 13 h
ua. narun : (d1a11i1,J.,1,,a) of th 'G
\\'Ith \vhich he partici
ra m a (13 U. II 3
c rcat Self (111aliar111 a 11) ' etc.). the
pates u1 bo th eh .
( 'ilf)'<lll(TOpabl,o,~,ir,l,,1~1. MU. Vll. 11.8)
,n accord
e true' and the anc?
l logicallY ,f 11 ~co ni plcrion'. Cf.RV.111.31.2 ,vhcre. of Agni's pa ren ts,
,n need o avcrs (r,1d/w11), chc other .,s the agent , ('- "arrtai) .
. The relation.. .in o ther ,vords. .,s. thac o f patro n to arast,
'one cmpo\ . o r _.in the
9. I . t of art to operation actus pn11111s to actus sec111id11s. And JUSt as
arusc c la ' .
~thcn v1sc e :-'Prcssed. in virtue of ,vhici~ , as ~lus ni..ight have ~sc_ ;he l{ing is onl y k gi ti111at_cly such to the extent th ~t he docs t~c W1ll of
cvas and Asuras, that is , partici at c is tic corr, n1on source en hi her po ,vcr- 'T hy ,vill be done on earth as It is 111 heaven --so the
expencncc, the G o ds being the T ph csd both in divine and h of
Th rue an n1e U
3,;ix as an efficient cause is only free to the extent that he agrees with
the, .patron and is govcmed b y h.1s art, or, r .
t1111a11
ar I ' k '
1 not, ,s mere y a wor er, a
c trace of the divine biunicy ap . n ntruth (SB.111.9 4 I)
d - pears 1n t he tw I .
w h o is ,,yar,11011 OB. I. I 7 c o sc vcs of the 'hand ', compelled by ccononi..ic pressure or driven by his own sweet
Th ,c., sec note 84) nian
- us th? Purohita is 'the half of t he sel f of . . . will or fancy.
va e~a ~atnyasya, AB . Vl l.26) as arc Sk d ~ e K ~a tnya (ardl,atmo ha tO. Agre: not ante pri11cipium (where there is only the Supreme
IS the man of the woman (S.B.X .5.2 8 y and arch (AA . 111.1.2) and as Identity, ttid ekam, yatl,a strip11mtiirsau somparirvoktau, BU.1.4.3), but
con1plete without the other . (S~n VI~U .1.4. 4), and neither is with reference to the separation of the male and female principles, Sky
XIV. l .3.25) as also holds "o K d . . .6. 1.12, V.2. 1. 10 and and Earth, etc., in prit1Cipio, because of which they are alien to one
10 r rsna an Al) u (Mbh II

another until reunited by marriage: agre here and srftau in SB.X.4. 1.5
H ence the use of sardl,am, literally p lus a h alf na . -~0. 3 and 14).
complementary union , as in JUB I 48 . m conne~on _with any in1ply 'before the reign begins' or 'at the beginning of the reign'
samait, i.e. 'coupled with. Vac It . h. li. 7 w here PraJapaa sardl,a,i, (p,irvakale yasya raf(rasya, Sayai:ia on AB. Vill. I. and as in PB. Vll.6.10);
sr~(a1i111a,ui ir, SB.X.4. 1.5 corresponding to ' twofold in the beginning'
was in reli ion and . . . . is t us tcrally true that ' the Purohita
AB. Vil! 2!- ( A avil ~ffa1rs the alter ego of the king' (SB.IV. 1.4.~ (dvaytim . .. tigre).
1925 p .292)c . .B. Kc1h th, Rei. a11d Pl,i/. of tl,e Veda a11d Upa11ishads' Agre corresponds to in principio (Gen.1.1 ), now rendered 'in the
' or as vve s ould rathe s h k' beginning'. but which almost all mediaeval commentators. from St.
Purohita. For eh d r ay, t e 1ng the alter ego of the
eq ual; on the con~ra ; t~ot ~ean that the two 'halves' arc reciprocally Augustine (Conf. Xll.20, 27, 29) onwards, have tU1dcrstood to mean
\Vhok (cf.A A Ill I I h c re anon o f one to the o ther is that o f pare to 'in the first principle', it1 verbo, in sapientia, etc., without reference to time.
w ere 111a11as and vtic a h I 11 . Rte im plies not only a spatial separation, but an opposition.
their sand/11) . The 'onl Vrac . re t wo a vcs with satyam
KU V 3) t h y ya (Bral,ma, bral1111a prti11a Vtima11o 12. Cf. D .11.259 purakkhatva (purask!)='scrving'.
XV 10 3-15 e .source of t h c braI11110 and the ~ atra (AV.X
' ' 23 and
.2.22. 13. SB.11.6.3.8-'Surya governs all this (world), now by means of
as nghtly understood b A Ii h . a good, now by a bad king'; and Par. Xlll.108-'Kings, the which are
brol,ma is the f ks Y u r~c t, pace Whuncy,-where
atro' so also SB X II 7 3. 12), the brohma
O ngm o many , and the good ones few'.
(Brahma) is both eh b
1 14. T he root in s1iya, sava, suto, etc., is su. Many schobrs
where Parna=braltte ra ,dma abnd/ chc ~ atra (SB.X.4. 1.9 and T .S. lll.5.7
. na an ro itna+ks I ) A .. distinguish two roots sii, (I) to 'impel' or ' instigate' and (2) to
Varui:ia (RV. Vlll. 12.3 SB V :a ra gru JS both Mitra and 'quicken' or 'generate'. The latter meaning is obvious in RV .VU.101.3
6 3 5
IX.{ 1.16 ' chi~ Agni is 'both . 1. , VI. 7.4.6 Agni= ln dragni.
where s,ite (bcger:s) is opposed to stan'I, (sterile), In 1.146.S where Agni,
= o f Manas and Vac v .chhe plnesthood and the nobility'). In the the 'Sun o f Men' is siil,1 . i.e. prasaviti, utpadayir.i (Sayai,u) i_n relation to
unlJ. ac JS t e csser 'for M b f:
rrutcd (apanmitataran,) a d v b i anas is y ar the more all things, in RV. I. 113. where sovi""1 sovciya is 'for the birth of Saviq-'
tarti. SB.I 4.4. 7, cf.1. 4. _1 ) nand : Y ar the more limited' (parimita- himself, and in BU. Vl.4.19 where Savitr. 'He of uue quickening'
5 1
,vho is both the lirnit~d d cs:arc the_ ~o aspects of Prajipati, (satytiprasava). is invoked in the nurriagc rite, ceruinly as progcniovc
SB. Vrl .2 2. 14. ecc.) The lnfini an. ; unlimited' (parimitapannita, deity, Gandharva and Divine Eros. In our conteXU it is this Savitr ~t
Ftrute as 'ir:s o v.11 ', of wluch it ~~:t ~ er words, always includes the is the prin1ary instigator or quickener (MU. VJ. 7 SIWftl s,n,itd"). If m
rcall} (cf A V X 8.29 and BU V I) I . dj;nv~.' w hether logically o r ~ me contexcs su is rather to 'instigate' than to 'quicken' (cl
. . . r IS e Fuutc nature that can be
 48 SPTRJTUAL A UTHORITY
ANO T EMPORAL p
~yt - O~ R
a e=a11~1na yau, AV. IV.8. I. Comm S Pl:IIITUAL A UTHORITY AND TEMPORAL P O WER 49
fom15 of is or causanvc fo f .}, and may L.
rms o r (as in A B 1 "" rcpj.
o nJ y wh<."11 M anas and Vac arc . . . 1.5), this is be ced by \)ccOmes the 'chl!d of eh~ Waters . .. ':e (the Priest} brings hin, to
M b
anas <.mg identified wi th p - .
personified' (
as is usuaJ in
cau.se It .IS birtli (iauaya1i. delivers . m the medical sense and analogically).
we realise that the consequence ra}apa~, a~d Vic as his daug~ur lCl:ts, SB. V.3.5. 19-24--a generation that corresponds to that of lndra as
the bral1111a) is an embod1mc t of anh1nsngation' ofVac by Mtcr) tliat King in RV.Vll l.97. 10 1arakf11r i11dra1i1jajam1~ ea rcijast, con1parabk to
'concept' (BU II 2 3) the ~ o il w at has been 'conceived' andas _(o, X.61. 7 aja11aya11 bral,ma de11a vaslospa1i1ir vra1apa1ir 11ira1ak4a11, and
1ntc ccruaJ . an 15 X.66. 13 )qetrasya pati,11. And this is ,vhy the Rajasuya is also the
mother of which It is to be bon1 . . pnnapk inseminating ha
d JUSt as m any oth te Varunasava , for the ritual c1nploys the text of VS.X. 7 where Varu1)3
octnnc. To 'in stigate' or 'set in mor . . er aspect of a Log0s enthroned in the d ,vellings of n,en, is called the 'Child of the Water' . If
ion or move' . h
wca k er va Iuc of quick en. the p h" . IS t us only this is more often an epithet of Agni, it is in place here because the
c I'
o unsc on the Kin g who as the k t .
uro 1ta IS reaUy 'f; th .
. . a enng' his
a
nascent Agni 'is Varuna' and 'beco1nes Mitra' only when 'kindled'
h f, A d h" arr is to give it effect b (RV. V.3. I}, and the Sacrificcr's regeneration is likewise a 'kindling'
is iat. n t is IS o nl y an extension of tl f . y means of
which the King has already bee 'b ie ~cts(_o_ aspersion , etc., by (SB.IV.4.5.23). T he intention is to enthrone as King, not a 'Va.ruoa',
b h, ' n egottcn suta/1) and 'b h
trt (pras1i10~1)-for thjs distinction cf. K.B 3 V _r_?ug t to but a 'Mitra' .
apras1i1al1= Avyakt0 U VI I - _ pra1a . . srsta As Hocart has remarked with reference to rites of royal installation,
'P pra1a~1 sr~tva 110 jayarrte, and BU 1 4j"1 'The theory is that the K:ing (I) dies, (2) is reborn, (3) as a god'
where the /qatra 1s srstam, but evidently aprasiitam until th R- :
has taken place. e 3Jasuya (Ki11gship, 1927, p. 70). In this sequence, however, he was unable to
recognize the 'death' in the Indian sources, chiefly SB, although he
Eggc~g discusses ~ s translation of s1i in SBE. XLI, p.2, note 1. We recognized that all regeneration necessarily implies an antecedent
adopt ~ s usual rendcnng,_ 'quicken'. 1-lis occasional use of 'spiritcr', death. As to this, it must be remembered that any initiatory rebirth, or
altl1o~g~ ~rue to the cssennal values, since here as in John Vl. 63 spiritus indeed a birth of any kind, implies a previous death; for initiatory
est qu1 11111ifica1, is too awkward to be adop ted . We have no d oubt that death may be citedJUB.111.9.4 enam etad dilqaya11tl . . . mrtasra vcivaifa
th~ 'two' roors su arc, or were originaUy, one. tada n1pa111 blravari. Any Sacrifice is a symbolic suicide; it 1s himself that
Inc ~ d o f Kmg-malung dejncs (Savirr. Agru, Brhaspati, lndra, the Sacrifice, to the Cods, to Agni (AB.11.3 ci1111ci1111m cilabhate; and SB.
Rud.ea. Mjcn and Varu,:ia) who endow the King with a variety of passim); cf. my ' Atmayajiia' tn HJAS. VI. 3SS-98. l942. Moreover, the
powers or vuturcs correspond to the 'good fairies' of folklore who installation ofa King parallels not only that ofVaru,:ia, but that ofking
bring mcir gifts tome nc,vly born solar hero . Soma, and although it is for a 'supreme sovereignty' and 'not for
15. Budclhas asperse (abhrs1c) Bodhlsarrvas with their own hands. slaying thee' that Soma is bought, nevertllclcss 'when they press him
they slay him (SB.10.3.2.8). saying: 'Fear not ... it is the evil that IS
16. The ~ord abhifrka IS roo often, and especully b y translators
slain, not Soma' and 'Thereby he slays aU his evil (sarvam paprruinatir
from the Pili, rendered by 'Coronation. It is true that Indn wears a
lranti, VS. Vl. 35 and S.B.111.9.4. 17-18). The bearing of the King wluch
ao,vn and is kiritn1 accordmgly, chat Rudn is turbaned (UVJ~ n) and
puts lum above the bw, so that he can do no ~rong (~~- V.4.4. 7) is
chat tile M ah.apurisa is 111Jl11sosiso. but the putting on o f ao,vn or
analogous to the pressing of Soma by wluch lus evil IS removed
~rban ~la~s no important part in the c:itly Indian rites, where it is an
(TS. Vl.4.8 slaughter of Soma). In the sam~ way the ~~pi.ato:y bath
Aspersion rather than a 'Coronation ' that ,nakcs the Kjng. with which a Sacn6ce concludes, taken not m flowing ( l.ivmg ) but 1.n
Not all the ,vater 1n the ro ugh rude sea V arunya (stagnant) waters, is a kind of death (cf. CU .111.17.5 mara,,am
Can , vash the b.1,u from an anointed King. evavabhrtha~}. and companbk in ~ respect to a bapusm; the
17. For tlle' Pnest as the Sacnficer's ' father in God' see JAOS 60. -immersion is for the sake of a 1.ibcraoon from all that pcrums to
1940, PP 50-51. It must be un derstood that chc Rijasuya is a v aruna, i.e. from evil, and by it 'just as a serpent casu t!S slun, w IS the
congruous n te' (tat salonra kn yau, SB . V.3.5.26), so char aU that is said Sacrificcr freed from all evil (s.irvaJmal papmtitw nlrmucyatt}, there ~
eJ~,vhecc of the n~~ d eath and rebirth o f the Sacnficer can be applied . him even so much sin (i,w} as there is tn a child' (yavat
not remain 111
to the Kmg, a for11on. Accordingly, 'He who performs the Rajasuya
 50 SPIRITUAL AUTHOIUTY ANO T
EMPORAL PowEI\
k1111uire, SB. fV.4 .5.23),
words which
3
Li d . SPIRIT UAL AUTHORITY AND T EMPORAL P OWER 51
even so muc h evil as there was in him' whc PP e to. a ku, 1g, Would Ille
. 'd' ,
\vays eh e K mg 1es and is reborn; the o ld y-
n a pru1cc Th .
us in vafiouan Plato and Phi lo. The word mera11oei11, 'to change one's
d h . , arunya rna s I cwherc. as ,n h . b th
an t c new, M 3.Jtrcya, man put on a change . ' n IS Put off e s" d' 1.mp1.1cs tile replacc1nent of t c impure ,, y e ,,pure nous.
1111
h t1lat 1s reOcc d . , ; . Cf. At-schylus, S11ppl. 595f ,ra~on 6 ep-yov ws E 1TOS partsti d'
0
mvesnture Wit new ga rments w hich follow h . tc ui the
AV.XIV.2.44 'Clothing myself anc~, as a b 'sdtfie in1rncrsion. c( ('1' 0/1 J,o., epios ( fJJ<'S) . .
freed fron1 all sin'. .. 1r rorn a11 egg, I an g?I Cf. Mord E_~yptia11 C111r/12:arro11, p. 377. . .

Such an absolution is essential. The King is indeed h

1
22: That it is chc King's function b.Y. lus Fiat to. give expression to
I Counsel
the sp1ncua in1plics the trad1t1onal doctnne that . human
, h law
t h e sense o f I S atn . X . 6. Hocan cites the fourteenth
tn ' anor er n1an'
reo ects .Oivinc La,v. Thus, for example, the King. w o was
G I . h h Jd 'th th kin . century Jean cc hoes or h J d '
o em w o e at e g IS as much cleansed of his b 'd' c n,an' and so link the people ,v1th t e sp1nrua or er IS
. . s~uone to e a ivm d al
takes orders (K111islup, p. 93). Charles I \Vore ~,hire rob~ h' d
rcgar e as d 'the incarnate reprcsencauon of supreme b an uruvcrscaJ
. , . . ... s at ts
Coronanon to declar.e that ~1rg1n purity with which he caine to be him that Lav,, itself unformulated, could ccomc vo
Law. In f akin u
espoused unto his Kingdon1 (Heylin, Cypria1111s A11)!fic11s, 1668, p. >.cry,KoS, logikos); that is, the ideal man had the power o t. g a w
145), 'Espoused to his Kingdom', i.e. as l,h,ipari, 'Husband of the ~ hich was spirit and divine purpose, and of applying It to hum~
roblcms. Through hin1 the Law, or nature of God, could b.ccomc
Earth': for j ust as the King is th e 'wife' of the Priest, so is the Earth in
p Iaws , and true laws for society could never, It was
tum Iris 'wife': just as Soma is united co 'these quarters of space as his sc.arutory , d h A.,
universall y believed, be had in any other ,vay (Goo cnoug ' ,
bride (abhir digbhir ,nirln1111i11a), with his dear don1 ain' (pn'yh,1a dl11i11111a,
111 rroducrio,, ro Philo Judacus, 1940, PP 38-39). ._ .
SB.111.9.4.20), so is the human king co his own land (de.fo}, the 23. Also SB.IV.6.7.5,6. Nothing is do11e unless Vac voices com-
shooting of arrows to the four quarters in the d(!(vijaya rite being d 'Do this' . Mind alone does not aa. cf.MU.111.2
mand s o f m,n . di and
.
evidently a symbolic de1nonstration of this relationship. The quarters Hermes XII . I . 2, 4. 11 an . d XII 1 13A , froni which vii<, pl1ot1e 1s stu1ct
are, of course, always feminine in relation to their centre and n1eeting
from logos. S .. II 2'"
point; e.g. RV.lX.113.2 where So1na is diiam pari, cf. AV .11. 10.4, O
24. n unregu a e I t d Spe ech sec Philo ' Dr omm,s "" iii
A .A. U.2.3, SB. UL 9.4.21 ,. ?S Comparable co Sankaras commentary on BU.I.-4. 14, th sa'.y~, the
11

18. 'Apart from a coincidence of th ese two, political power and - -

atha sastrarthara SQ evatt~(}uyamano- dha -
nnanama - bhavat1 ['Tru
IS
philosophy, there can be no cessation of evils, whether for the state or fact of being in accordance with the scriptures. The san1e thing. when
for the individual' (Rep11blic 473 D; Also E. R. Goodeno ug h, Pl1i/o, P it is practised , is called righteousncss ..h.} R d= (yad dha ki,il
190; sec note 57. p . 109). 26 Just as in SB.IV:1.4.3 'whatever t e cgnu111 . .
19. BU. IV. 1. 6 mano vai sa111ra1 para111a1i1 brahma; 111a11as in all our
.k kre) unquickened (apras,itam) by the saccrdouum, therein
ea ,... antta ea , ceeds (iinrdhe). We sec
r:c :1 ( a at1rdhe) or converse1y sue .
texcs and as identified with Prajapati, passi111, is the scholastic i111el/~crus It .ws tta . .. s. m . k d . rddha akrta and asa,iu:ddha are
vel spirir11s (intellect as well as spirit} the d ivine rnind and will , and Jt is fro1n this collanon that
. h
rra .
adn s~,,~
h t 1s 'mlS one ,s r,.
~u' y :not done' at al.I. .
only lacer that 111a11as in the sen se of external mind or reason and equivalents: t at w a d . h s 'unsaid' and misfc.isance 1s
modem 'intellect' is subordinated co b11ddl1i as 'pu re intellect'; our Sec Plato Sop/1isr237; fal~ch~o. ,sl:' at Id Gcr Unchat corresponds
fi C f. Skr. abl111111vad,, a iar, an ' . - k "'
n1a11as in other words is 11011s, as in H ern1es I. 6, 11 b where 'The Father non casancc. . VIII 127 kautasaksyam kr,.am. .. capya !'UI
is 11011s. the M other plrysis, lo)!OS the Son.' Manas, for SB. X .5.3. 1, is to 'nithing' . Finally M anu d. t be .!considered as] undone');
that Supreme Identity (1adeka111) that was in the beginning when 'this' b/1a11er (= 'whatever has been on_c mus akrta d= not deny an
universe neither was nor was not (RV .X . 129.1-2). As remarked by BU 1.4. IS 'akrtam'. Thus the pnvauvc a in . but a failure to 'ace'.
h h . vent \\'3S not an act
KCJth. ma,,as in the narrower sense of rncncal 'organ ' appears first in event. but asserts t at t c c , onl a ood and positive sense.
The verb 'to ace' has ~cnctly sr::ak1ng ,.Y g IS not an 'act' but an
Kau~. Up.Ill (AA., p. 46); this lower and nierdy ratio nal ' 1nind' is the
as when we spcak Of God as aU m act a stn
scat of 'op1n1on' rather than of knowledge (MU. VI.30). The ' two . .
'om1ss1on.
.
minds'. pure and 1n1pure, arc distinguis hed in MU. VI. 34.6 and
 52 SPilUTuAI. A UTIIORITY AND T
EM.Poa..u Po~
In TS. VI. 4. 9.5, full vessels r;epr-- .L:_
~ , t =gs d o $plltfTVA.L AUTHORITY AND TEMPORAL POWER 53
contrasted v,,uh dungs ' not done' onl ne In the Sacrifj
~e Ri~asas. St. Thomas Aq~as 1 ~C:S
and not Omissions, ~~ co noc appear, but that ,ve are mistaken in describing
s1nner as 'no~xistent' (Sun1. 17ieo/. I 20 2 sarnde way S?eaks of th appcaran~gs' and noc simply as appearances, and ntisguided in
. L. . In tb . . a 4) not m....,ft;_ .e eh~ as find out ,vhat they are instead of asking 'of what' are they the
u.i.at no one sms. e same ,vay too asa, Ii _,, . -~..,,g to say
. , ' . ' ' , teid..lJy nocbe . . crying co ces (cf.SA. V.S=Kau~U .111.8); mistaken in assuming thac
m many contexts naughc-y I e evil n o t a mg , IS also
. . , mere nothin appearane the appearances of any thing, rather chan of a protean
mere p o tennality. All these propositions depend on the gn~s. but~
bonurn co11veru111111r (=being and goodnes ) Pnnople e,IS et thes~ 'veiled in all things' (BU.11.5. 18). It is remarkable that in
d . . al s meet common n~ _g .L:
d!SCUSSI.Jlg uu5
very question of the world Sextus Empiricus I-
makes
.
use
tra 1non m etaphysics. In BG. XVII.27-28 sat d . to all
. an asar arc in all
categon es of w h at the Nominalist would call r thin cases oreaf h f: miliar Indian parable of the snake and the rope (.)B. IV.4.5.3
.
'snakes are fike rope'), saying that the Sceptics by n.o me~ 'bolish a
J U B .1.53. 1 the two worlds-Sky and Earth with all trhea . gs. In henomena' but only 'question whether the underlying obJeet is such
.
m as. and fem .- ar e rcspecnvcly sa1 and asat. eir equivalents ' p
asrtapp cars our doubt does not ,concern the . appearance itself but
The question is o f imponance in connection w ith the so-c lied
Vedantic doctrine o f 'illusion'. It is evident that whatever
- )
appearan ce (n1pa must be an appearance of something and that
i: an
eh eacCo unt given of the appearance (Pyrrl10111s111, 1.227-8).
Chrysostom, Homilies 011 the Gospds, of Matthew 623
, St. John
. ; Just as men_lll
the dark see nothing clearly, taking a rope for a serpent .. . so ~eh
.

whatever 'significance' (na111an) is attached to this appearance muse hrink from what is in no way terrible for one who has eyes. So
also H eracleitus (Aplr .IV and XII taken togccher) . Thi
men s , s ,s ~reosc Iy the
involve a correct or an incorrect interpretation of its basis. lt is by
y edantic position: the rope is not a snake, nor even really a rope, but
m eans of the intelligible and the sensible, 'name and appearance'
'really' a manifestation of Brahma, 'the Real who becomes whate~er
(na111arupa), that which is referred to by Vac and recognized by Manas, there is here' (TU.11.6 and Arist. Met. IV.5.23 'And as co~ccrrung
that Brahma, Deus absconditus (brtihmaivti parardhti,n agacclUJI), 'returned truth, that not every appearance is "true", we s~a~ say first). In the
(pratytivait, ' came down again', i.e. descended as avatara) to these same way as we have repeatedly pointed out, mayo does not mean an
worlds which are coextensive with what can be sensed and named' 'illusion' as distinct from a real phenomenon, but rather the m_~s of
(SB.XJ. 2. 3.~ . dBU.1.4. 7, S. IL 10 1, D .Il.63, 64), becoming thus, . peacance whatever: that these worlds arc mayomaya
and rhus 'enjoying', both whac is 'real' (.sal}'a) and what is ' false' (anrta, crdeanng anyeana~L.t they do not 'exist', but that they are quantitative.
oes not m U1.il , -
TU.Il.6, d MU. V1L28. 8); it is, indeed, by a marriage of these two, --'" . the sense of the etymologically eqwv..,en1 m111ro,
or mau:::llii,.l ITT f H 1 XX,
5tff)'a and atf{fO, a.ffinnacion (om) and negation (na), that nun ~ '
measure , to
be understood in the sense o erac c:rrus
being kindled and in measures
propag:urd and multiplied (t.ttyor mWruruit projayate bhuyan bl11Jvat1, 'ever-living Fire, in measures (mtrro) . fire d and
A...\..Il..3.6; Our funcrionaJ exi.srence, unlike our being, is logical and . t' (-'-numnwr1=11irvata. as applicable to wm
1 gomg ou ..,,.,-,-- . of Hencleirus (ct. Pb.co, Timaeus 45 BC
am.:,rriol, dctennmed equally by what we are nor and what we are; passion) to these measures d ~ omazriih of
we <hscinguish subjea from object and content from form. where ~ion is a part of the i n ~ fire) c o ~ burn:ckmmals
There are, o f course. 'true' and 'ul.se' names of things; the former BU.IV.4.1=prmyignaya/i of Prasna Up.lV.3, LC.
correspond to their essences or formative ideas and the latter to our or 'pow:rs_ of the so~- d as denoting the principle of measuremen1
own thin.lcmg ~B.XI.3.2.5, having in mind the latter and convention- For maya, from Vma an . 'Nirmaniliya' in ]RAS 1938,
of creanon sec . d"
al nomendarure, remarks that of these two, 'name and appearance, and thus tbe means d 5 n,in,irilpe alUJni ka~i rnayaya. . . ,vam
die latter IS the ' greater'. From this point of view it is the appearance 81-4 and AV.Xill-2 -3 an ' ad esi
PP ' h. - ea ikvim al,oratre v1m1mano Y "'- b t
that IS ' real' and the name that is 'false'; it is not our senses but our ea surya p~ 1v1m correctly by speaking as we ..,..e u
10terpre~tions that arc at fault; we do see the glitter (c( BU. V. 14.4), 27. 'We ~ o t ~peak or dannamc with the ascertained nature of the
b peaking m accor cc
but arc wrong 1n assuming that all that glitters is gold (Arise. Met.
~gs ~e:erred to' Plato, CraJylws 387.
IV.6.23). An ascription of'unreality' to temporalia does nor mean that

 52 SPIRITUAL AUTHORITY ANO T
EMPoRAt Pow!\
In TS. VI.4. 9.5, full vessels represent thin 5p[IIJT1JAL AUTHORITY AND TEMPORAl. POWER 53
contrasted with things 'not done'. onl gs done in the Sacri6
the ~asas. St. Thomas Aquu:as . y ahcts and not Omissions ee, c.S to not appear. but chat we are mistaken in describing
. , . m t e same w , tC)l(I
sumer as non-eX1Stent (Sum . TI1eol. I 20 2 d ay S!>Cak.s of th appcaran~gs and not simply as appeannces, and misguided in
that no one sins. In the same way too' . . lia 4), not meaning to e che_m as find out what they are instead of asking 'of what' arc they the
. , , asat terally , b say rrymg to ces (cf.SA.V.S=Kau}U.111.8); mistaken in assuming that
U1 many contexts 'naught- y ' i.e evil ' not eing', is also
.ali . not a mere nothin appcaran the appearances of any thing, rather than of a protean
mere potcnn ty. All these propositions depend on the gness, but a
bo11um co1111muntur (== being and good Pnnople e,is er thcschinarge 'veiled in all things' (BU. U.5.18). It is remarkable chat in
. na1 ness meet) comn n~t
discussing this very question of che world Sextus Emp1ncus..
mak es use
tra di no metaphysics. ln BG X VI! 27 28 d' ion to all
. . f . . - sac an asat are in aU fch familiar Indian parable of the snake and che rope (SB. IV.4.5.3
categones o what the Nominalist would caU , I'
JUB. I. 53.1 the two worlds-Sky and Earth with all rhea things. ln
cases :na1c: arc like rope1, saying that the Sceptics by n_o m~ 'abolish
h merut but only 'question whether the underlying object IS such
mas. an d fcem.-are respectively sat and asat. t e1r eqwvalents
' p eno pears our doubt does not ,concern the
as1tap . appearance itself but
The question is of importance in connection with the so-call d the account given of the appearance (Pyrrhomsm, l.227~)- St. John
e Chrysostom, Homilies 011 the Gospels, of Matthew 6, 23; Just as men_m
,Vedantic doctrine
, _ of 'illusion'. ft is evident that whatever1s an
appearance (rnpa) must be an appearance of something and th t the dark see nothing dearly, taking a rope for a serpent ... so nch
~hatever 'significance' (naman) is attached to this appearance mu:t en shrink from what is in no ,vay terrible for one who has eyes.' So
: 0 Hcracleitus (Aph. IV and XU taken together). This is precisely the
mvolve a correct or an incorrect interpretation of its basis. It is by
Vcdantic position: the rope is not a snake, nor even 'really' a rope, but
means of the intelligible and the sensible, 'name and appearance' 'really' a manifcst.ition of Brahma, 'che Real who becomes whate~er
(namarupa), that which is referred to by Vac and recognized by Manas, there is here' (TU.ll.6 and Arist. Met. IV.S.23 'And as co~cenung
that Brahma, Deus absconditus (brtihmaivti parardlui,n agacchat), 'returned truth that not every appearance is " true", we shall say 6rst ). In the
(pratytivait, 'came down again', i.e. d escended as avatara) to these same' way, as we have repeatedly pointed out, maya does not mean an
worlds which are coextensive with what can be sensed and named' 'ill USIOn
as distinct from a real phenomenon, but rather Ids the means
. of
(SB.XI.2. 3.3-6, cfBU.1.4.7, S.U. 101, D.ll.63, 64). becoming thus, creating any appearance whatever: that these wor arc maya,".'1ya
and thus 'enjoying', both what is 'real' (satya) and what is 'false' (anrta, d oes not mean that t hey do not 'exist', but that they arc quanntanvc,
al - -
TU.11.6, cfMU. VII.28. 8); it is, indeed, by a marriage of these rwo, ,
or matena m e. I' . tb sense of the crvmologically
, equiv cnt
. macro,
X.X
satya and an!'(a, affirmation (om) and negation (na), that man is , to be understood in the sense of Herack1tus .
measure , bcin kindl d d measures
propagated and multiplied (tayor mithunat prajayate bhuyan bhavoti, ,ever-Iivmg F"ITC, in measures (metro) g. e anfir an wind and
A.A.11.3.6). Our functional existence, unlike our being, is logical and going out' (oposbetmume11011=11irviita, as applicable to e,
. th 'measures' of Heraclcitus (cf. Plato, T11naeus 45 BC
analytical, determined equally by what we arc not and what we are; passion);_~o .ese f the internal fire) correspond chc rejomitrah of
O
we distinguish subject from object and content from form. where V1S1on JS a part , the human clemcntals
There are, of course, ' true' and 'false' names of things; the former BU.IV.4.l=priilJ'lgnayol! of Prasna Up.lV.3, i.e.
correspond to their essences or formative ideas and the latter to our or 'pow~rs- of the so;!' as
~nd denoting the principle of measurement
own thinking, SB.Xl.3.2.5, having in mind the latter and convention- For mayo, from V . see 'N.irmai;i
- akiya' in )RAS 1938,
of creanon .
al nomenclature, remarks that of these two, 'name and appearance', and thus th e means d 5 - rnpe ahoni korsi mayaya. .. d,vom
the latter is the 'greater'. From this point of view it is the appearance 81-4 and AV.XID.2.3 an , nano d , .
pp. ' . - d im alioriitre vimimi110 yo efr. .
ea siiryo pr,h1v1m ea ev ct1 b speaking as we like but
that is 'real' and the name that is 'false'; it is not our senses but our
interpretations that are at fault; we do see the glitter (cf. BU. V.14.4), 27. 'We cannot speak or name co;
nJ b speaking in accordance WI e
ii
~rt.lined nature of the
but are wrong in assuming that all that glitters is gold (Arise. Met. o y y fc.___,,. to' Plato Crotylus 387.
IV.6.23). An ascripoon of'unreality' to tcmporalia does not mean that things re err= '
 54 SPrun-'.U A UTRoIUTy .-\..~o TEMPQ
ltAL Po\Vt:it
28. SB.XID.1 .5 .1-6 Concert of '\\o Brilmunica1
SPIRITU AL AUTHORITY AND TEMPORAL PO\\' E.R 55
one should be a Brabnui;u and the other a ru lu~ Pky-
E,rJirr,..,~~.:. ~an)'a. c : o ~--
Sl:l.l \ ...
6 (>..:,-) 11,,u an\'Oll<"
.
ha,mg '
the requisite kno\\lcdgc
. ,.
an
I
be . a
'19. ''Irus righ~usness is the concroller of che Ks.a . to Brihn1ai_1a nd niav oc ,ddr<'Ssed as Brahma (.)B.I\ 6.6.:,,
ihcrt: JS nothmg higher dun that'. BU. l.4.14 S : tnya.. ~ore , 6 1.10). the Briha1a1_1as and Upanids thus anaapaong tile
30. 'Became of one iorm s:uggescs the im "et. Up.LI 2. XII. -cdh Buddhist di>nncoon oi the 'Brihm~ b" budi' (or.ah,.,,,.
, n "' -
c:rrcn; me n.:J2SUy-. endows chc Kmg with a nes~h
P<>rtant probL-.
'Ul. to " ~ : ~ CU.\ 1. I 1 ) irom the ~~ b, kno" ledge. Brihm.i as
::he
?ozx. ~
Ro..::= _lmpc~ Rirc m v.tich chc ~ r ~ - as in
.iXZf , . _ dma.m magcs as a dcric and - ~ d)e
r-"'1=~,. ~e le.un. ,oo. that 'tonncdy. 20 m,-eter,ted lang ~
tu, O"-'" son (Conun.on $B.X11l. .J.19 "here "the 4i:n,._., 2Sf'O'loCS
otnrcs as "di me ~ 1.,. a: \lbh.1.69..J.4. Poom ed._. "ilctt ~.:nca ih.:>-
~
~
= -
"~ _ 1_
R .v.__ Gm,,-..::no,, Riu:s 191
. .

~- p. 50). Tbr
a
. r='1T;ijr~' blry~..Ti11. a pra<0tt dut sno 10 tu,~
JS ooc m -~- ooe. ~ a:n:rin!y chr SUtemau by Koth
c:.:,,,.
: .
,ved m Stam m connecnoo "'lth che ,cry imporunt n~ of the
ttie ror.necoo.i or roy:iliy "'-,th pncsdy rank, if it had ever been th:n ~n,-ure of the Heu-apparent io "bich me King. impersomcmg Si,-a.
~ of chc growth of the kingship (in India), had long disap~ poured the contents of the great chank shell upon t:hc head of du:
bdore the ame of the Sam.hitis' ( Veda of the Black Yajus School prince' (H.G.Quarirch \Vales, Siam~st Sratt Cera~~"~ 1931, p. 130),
CXD-<Xm). JS far too s,vcq,mg. SB. V.1. 1.12, 13 'Unfit for Kingship~ C[AB. V[Tl.13 \\'here lndra is anomtcd by PraJapan. and LS.p. 100
rt::. B ~ (,t11 va, bralu1111,;o r<ijyayalam) ... lujasuya for me king, where Buddhas aspcrsc (abl,isic) Bodhis.1ttvas ,vim their own hands.
\ a.r1pcya for cbe Brihm.u:ia; former bcsto\.,, kingship, latter empire'. Jn the t.laha-Govi,ida-sutro the King himself asperses the Purohib
(Nevertheless kings do perform VaJapeya). Kingship is not enough for (D. II.232); and it ,vas probably by an aspersion that the King exercised
the Brihm.ai;ia. wbo would not dcsrre iL le must be borne in mind, his O\Vll po,vers of 'quickening' (savo), ,vhen he bestowed _accl'SSJ~n-
agm. chat the Ri1a.suya IS 211 analogous' rite, and that every Saaificer. honours on the eleven members of his court (sn1ar1i, p11rol111a, maJ11.r1
bc:ing reborn of chc Sacrifia:, the Spirinul po,ver (brohma), is born a etc.) '"ho arc called the 'Rcapienrs of Decorations (ratni,w~.
BrmI1UJ_l2 br-airm..:=, patronymic from IK.m:m.1), and the initiate SB. V.3.1.12. -not to be confused ,vith the 'Seven Jewels', sopto ra111<1,
~ IS fix dtis Tca5(ll1 co be 2ddr=d as a B ~ w~ec lus of a Cakr:ivarcin. RV.V. 1.5, Vl.74. 1, BD.V.123. .allhough the
= r :::'.U)' mve bttn (SB.m_2.1 ...:iJ): me 5.iaifice is me 52ettdocium atc:gorics partly coincide). Hoart points out mat lhc 'quickening' of
-~~ . dr L'll=t IS born .gnu of me Sacrificc. .. be = to the Ramins is a rirual dcifiocion: n ,...-tll be observed that cxttpcmg the:
PntS!i>ooc:f : w ~ "p:nl1, AB. VIl.22- 3. PB. \ '. 3.10). Quc..-n there are ten male Ramins. and t:h::SC ,...-,th the King hnnself arc
~B.LJ ~-6 for the pocst (~.ihma,1") IS the cepeDer of the ~ presumably the 'eleven Gods on earth ofRV.1.139. 11.
Furthermore, m me Act of Homage, the Kmg IS addressed as
~- v..'lm Eggdmgs note- 'Only a Brilima,:,a on perform
Brahma md ,dcnnfied ,vith Saviq, lndra, Mien and VUUl)a. 1.c.
sacrificr. 1( ;is IS pc, mined m c.eruin cercmonic:s, a Ksbamya or
priestly as ,vcU as royal dcincs, thc Brahman taking a ~t below !um
V~ya offia.aces. he. as it v.erc, becomes a Brmrrta.J:1.1 (md is addressed
(TS.rll.5.2.1. SB.IV.6.6.5, BU. 1.4.11): while accordmg to Man~
2S such) for the occ.ision. by means of the dilda. or rite of iniciacion '.
(V ll.2 f.) a Ksatriya ,vho has duly received the 'sacerdotal sacrasnent
It is ceruJn that lndn. the archetypal King, functions also as Priest
(bral,mom ... somskaram). 1.e. has been IJUtlat ed an d aspcrged. . ,s a
(brol,ma, RV V IU .16.7, SB.IV.6.6.5) md as Cmtor (udgatr,
substmcc compounded in some measure of lndra, Atula (Vayu~,
JUB.l.22 2), that he IS a Prophet fr~,. RV. Vlll.6.41) and that he is
Y ama, Arka (sun) Agni Varu~.
Candra (Moon), and V1ttcsa
, rth look
consc.ntly idenufied \v1ch the Sun. King Kcsin (the Kesin Dirbhya of
(Ku bera) and is like the bwning sun, so that no one on ea ~,
JB.IJ.53,54;JUB lII.29, and KB. VIJ.4; cf. RV .X.136) functions as the h a great God m uman . h ~ (maho/1 ..tvolo
gr/tap,ttJ or _a sallTO (SB.XL8.4. l) On the 52crificer ;is grhapati o( a
L:
at ,um w o 15

. . . 1111rarupt1JA . ) Manu rv
iA- 30'.>-12 shows
.
m what
,orm
way a
v:_
"-"'g exer
cises
s.:il:tra, Stt SB.IV.6.8.3.5. Weber thought tbJS a survival from a former
2gc (lnduche Studtm. X .25, 94), bur dus lS not acc.cptable, since whereas ana.logous functio~. escrves the Saccrdo-
1
On the other hand PB.XVlll.10.8 express y r I . disrin uish the
forrnmr only \ l ~ could funcoon as the brol,rn,i T S. UJ. 5.2.1, oum from the Regnum, and ,nnumcnble texts sharp } g
 54 S PIRITUAL AUTHORITY AND
TEMPORAL p
28 SB.XIIl.1.5. !~ Concert 0 f .
O WEQ
h Jd L . two Brah SPIRITUAL AUTHORITY ANO TEMPORAL POWER 55
ones OU I.JC a Brahma,:ia and the oth _maruca] lute Ll
brahma+ksatra er a RaJanya co~- P Yers,_
' ''Pondir, SJ:l JV.6.6.5). 110111 anyone having the requisite knowledge can be a
29. 'This righteousness is the controller f h g to
J:lr5hnrni.i> and may be addressed :15 J:lrahm:i ($8. IV.6.6.5,
there is nothing higher than that' B U
30 'B f

. 1.4.14 S
t e K~atriya . The f,
U rcorc Xll. u.1.10}. the l:lriihn1,1)>S and Upam~ads thus anticipating the
ecame o one form' suggests th . vet. p. I. 12.
suppO scdly J3uddhisc disnnction .of the 'lldhmana by birth' (bra/,1110
extent the Rajasuya endows the Ki e_1mh portant problem, to wh '"'"d/rr,, CU. VI. I. I ) fro,n the llrahmar.ia by knowledge, llrah n1ai:ia as
b ng Wit a pnestl h at
t e Roman Imperial Rite in which th E Y c aractcr, as ,n /,ra/1111011;1 . We lea n, , coo, that 'formerly, an 1nvctcraced king aspcrscd
P
ope, w h o fiacrt eum der,cu,n
(makes as e cleric)
3
mpcror kneels b ,r
and m. c,ore the hi!. own son (Co mn1 .on SJ3.Xlll.8.3. 19 where 'the kfa1riya aspcrses
crowns lum (Wooley, It M ., Coronation Rites 191 ;rrcs as well as the kfatriya', cf. Mbh. 1.69.44, Poona ed., where Du}yanta blUJr
rroblem LS not an easy one, but certainly the sta~mcni' bp. SO). The a/am . . . yalivarajye' b/iy~ecayat), a pr.iaice that seems to have
the connccoon of royalty with priestly rank r . h d Y Kenh th.1 survived 1n Siam in connection with the very ,m porunt rite of the
f ( h h ' I It a CVer been Ton~ure of rhe f-[e,r-apparent in which the King, impcrsonanng Siva,
1not1 o t c growr of the kingship (in India), had Ion disa a
'poured the contents of che great chank sheU upon che head of the
before: the ume of the Samhicas' (Veda 0 r the Black gY. . PS~hrcd
') (. t '.I a;us , oo/ prince' (H.G.Quaritch Wales, Siamest State Ceremo11ie.s, 1931, p. 130),
''.1-cx111, '.\ ar too s~cc:.~ing. ~u::'~I._J. 12, IJ ~nlit for Kingship~ Cf.AB. VIII. IJ where lndra is anointed by l'raJapati, and LS.p.100
the_ Urahm~i;ia (na va, brah111a1J1J ra;yaya/0111) ... ll:iJasuya for the king where lluddhas aspcrsc (abhisic) Bodhisattvas wich their own hands.
VaJapcya for the Drahmai;ia; former bestows kingship, latter empire'. In the Malia-Govinda-sutta the King himself aspcrses the Purohita
(Ncvt~thek~s longs do pcrforrn V:iJapeya). Kingship is not enough for (D.11.232); and it was probably by an aspersion that the King exercised
the Urahr11a~1a, who would not desire it. It must be borne in mind his own powers of 'quickening' (sava), when he bestowed accession
.igain, that the Rajasuya 1s an 'analogous' rite, and that every Sacrificcr: honours on the eleven members of his court (serrani, purol,ita, mahi!i
being reborn of the Sacnfice, the Spiritual power (brahma), is born a etc.) who arc called the 'Recipients of Decorations' (ramirra~.
Brahmai;ia (brti/i111a,;11, patronymic fron1 brahma), and the initiate SB. V .J.1. 12. -not to be confused with the 'Seven Jewels', sapta ra11ra,
(dilqita) is for th15 reason to be addressed as a Brahmana whatever his of a Cakravartin, RV.V. 1.5, Vl.74.1, BD.V.12J, although the

caste ,nay have b<.-cn (S.B.111.2. 1.40): 'the Sacrifice is the Sacerdotium categories partly coincide). Hocart points out that the 'quickening' of
(bra/11110), the lninate is born again of the Sacrifice... he attains to the Ran1ins is a ritual deification: it will be observed that excepting the
Prit'Sthood' (bralin1a~1atti111 upaiti, AB. Vll.22-J, PB. V .J. 10). Queen there arc ten male Ratnins, and these with the King himself are
presumably the 'eleven Gods on earth' of RV.1.139.11.
SB.l.1.4.6 'For the priest (bralima~ra) is the repcllcr of the Rak$a-
Furthermore in the Act of Homage, the King is addressed as
sas... . with .Eggcling's not~ 'Only a Brahmai:ia can perform
Brahma and idennfied with Savitr, lndra, Mitra and Varui:ia, :c.

sacrifice. If, as is perm.itted iJJ certain ceremonies, a Kshatriya or

priestly as well as royal deities, the Brahman takmg a scat below him
V 31$ya officiates, he, as it were, becomes a Brahma,:ia (and is addressed
(TS.IIl.5.2.1, SB.IV .6.6.5, BU.1.4.11): while accordmg to Man~
as such) for the occasion, by means of the dikia, or rite of initiation'.
(Vll.2 f.) a ~atriya \vho has duly received t~c 'sacerdotal saCTam~t
It is certain that lndra, the archetypal King, funcrions also as Priest (bral, 111 a111 sa,hska,a111), i.e. has been 1runatcd and as~rged._ is a
(brah,na, RV. Vlll.16.7, SB. IV.6.6.5) and as Cantor (11dgatr, substance compounded in some measure of lndra, Anila (Vayu?,
JUB 1.22.2), that he is a Prophet frii, RV. Vlll.6.41) and that he is Yama, Arka (Sun), Agni, Varui;ta, Candra (Moon), and V1ttcsa
constantly identified wich the Sun. Kmg Kcsin (the Kcsin Darbhya of (Kubera), and is like the burning suo, so that 'no one ?n earth ~an loo~
JB.lL53,54;JUB.Ul.~, and KB. Vrt.4; cf.RV.X.136) functions as the at him who is a great God in human form (maha11 devata
x,hapat, o~ _a S1Jltra (SB.X l.8.4. l). On the Sacrificcr as grl,apati of a .
. . . nararupelJll ). M anu IX 30}.12 shows in what way a King exercises
SIJUra, see SB. N.6.8.J,5. Weber thought elm a survival from a fonner
age (lnd1S<.ht Studim, X.25,94), but t1us is not acceptable, since whereas
analogous functio~.
PB XVlll 10 8 expressly reserves t
h
c acer
s
~
On the o th er h and 1 distin uish the
formerly onJy Vas~ias could function as the brahma TS. 111.5.2.1, aum from the Regnum, and innun1erablc texts sharp y g
 56 SPTRITU AL A UTHORITY ANO
TEMPORAL p
Sacerdotal &o m rhe R oya l fu . . . owER SPIRITUA L A U TH O RITY A NO TEM PORAL P O WE.R 57
h . ncno ns; 1r 1s n1 h
t ac cx erases bo th (Brhaspati h . uc rather the S
R as 6 g tmg pri
Wit
- -
egn um. It is evident chat the install .
h his or t h c ki ng dom's need of anon
n

. o f a I(ing

acerdo
CSt, "V. passim) h ~ulll

Sacrificcr (yaja111tina) and Lo rd of athpneSsth ood . That the l<.in ISPense

r an the
d <>es not, d' I charact~ j
r hov,ever temporarily and in whatever manner, makes it
say that 'the connection of royalty wnh priestly rank had
unpos~,b e to red .' All we can say is that hardly any trace of any actual
long disa Op~~riihmanical functions survives in the Brahma,:,as.
n1can th ac h e no rmall y pe rforms or c e d acnfice .(yap1apat1)
g 1s the
docs exerose the King assuines a Priestly character which he again
pa tron w h o 111s
. t1tutes,
. on ucts
p ays fo r and defc h nee . but t,iat
d the L .
he is no,
th Just -~ so 'In that he is aspersed (abl1i1icyatt) in the Rajasiiya, he
I I en s t e Sacnfi e relinqdws t<.-Sthe world of heaven, (but) if he did not descend again he
us peop c. He is 'the Supporter of Rites' (di cc on behalf of
may not say o r d o an y thing or cvcrythin b 1rravrata) and as. such he asccn
ulds toh .r depart thither beyond human bemgs ' (.1.e. he wouldd',c)
(stidhu); he and the Srouiya (indoctrina t!d ;t. ohnly w ) hat IS correct wo ~; gco mad' (PB.XVlll.10. 10), a condition of equal application
s f h n: , ra man arc the
uppo rrers o t e t'-lte (dhr,avratau, SB. V.4.4.5) lndra is . two
or wo ther Sacrificer (TS.Vll.3. 10. 3, Vll.4. 4.2, AB.IV.21, etc.); the
to any o fli . d '6 .
vratapti, 'Fidei D efensor' cf. RV X 61 7 wh : h ,.. .typicaUy al deification which prefigures an c ccove e1 canon post mortem-
' . . ere t e euecove ods
pro duced the Sacerdorium (bral1111a) , and made the L d' log
r;;'1HariaCArita 215, devabl1iiyali1 gate narendre, 'Now that the ~g has
( . .. ) h . an s rd as~umed his Godhead'. i.e. has died , and the represcntanon of~gs as
vas1of!J.at1111 , t c G uardi~n of the Rite (vrataptim) .' C( RV.11. lJ.S d funerary chapels- would be presently fatal, as IS mdced
where genera ted lndca with lauds and waters' refers to his birth r, ' . eioliesdmb the rule: 'No one becomes immortal in the Oesh'
th e Scrifi
a . th e RaJasiiya.
ce 1n ' rom imp e
SB.X.4.3.9). Y The royal Sacrificer's Himme If:ahn IS ncvcnheIess o f
The difficulties are best resolved by recalling that the Priesthood and rofound significance: for the descent, a son of avalarat1 companble
th e Kingship correspond to Sky and Eanh, who were originall y One, ~o the Buddha's at Sank.isa, and to Plato's return of the Philosopher to
but departed from one another as soon as their unity had been the Cave, is 'by that stairway which, save to reascend, no o~e
cons ummated (RV. passin,, TS. V. 1. 5.8, V.2.4. 1, BU. lll.8.9, etc.). In d~-scendeth ' (Dante, Paradiso, X.86-7). It cannot be wondered at ~a~ in
the same wa y the King is assimilated co and identified with the Priest D.11.227, where Brahma Sanat kumin ('The Ete~al youth';;~~
(as Arjuna IS sometimes identified with Kf~~a in M bb.) for the A -Brhas ati, dt'llti11tim bral,mti, cf. AV.X.8.44 a1ma1111m di,
duration of the nu ptial Sacrifice, bu t, just as in any o ther Sacrifice,
a .fr:,., yuvf.,a111) appears in the Tivatirhsa heaven a_mongst the
'becomes again what he really is' w hen the rite is relinquished, thus
returning from divinity to humanity, satya to an!fa (VS.J.5 and 11.28,
SB.l.l.l.4-6, I. 9.3.23, lll. 6.3.21, IU.9. 4. l , IX.5.1.12). It is, in fact,
flurry-three Dcvas beside whom he takes his scat (and. with wh~m h_e
thus 'consorts'), each of them ~xpcri~ces ha r~~:~
compared to that of 'a K~atriy.a ~ng w osch cah d ~B IX 4 1 15
~:!SC~

(m11ddl1tivasit10,-aspcrsion begmrung from t e ea d, (adhuntibhisirto)
:>
explicit, that having put off his Royalty and become a Brahman, the ) d h as soon as he has been aspcrse
K.mg m tum abandons this Priestly character: 'when he concludes, he etc. _an ces~ :ublimc enthusiasm and sublime contentn1cnt': for th~
assumes his K~atriya characte r, calling to w imess Agni, Vayu, an~ expc?en . his human brahmti is precisely that of the ~ver
Aditya (the cosmic Puro lu tas) tha t 'N o w I am he w ho I am IGng s rclaaon to B h - cf note 4. That the Regnum is only
Devas to their common ra ma, d. the Act of Homage
(Ali. VU.22): It is then 'no t actually and evidently' (na . . . pratyaksam) ril set above the Sacer ouum m I 4 11
bur only sym bolically and in an occult n1anncr (paro~am) that 'the tempora y d SB V.4.4.9-13) is also apparent fro~ BU.: .
(fS.1.6.16 an d . m was one simply m the
~atriya assumes the form of the Sacerdorium' (brah111a~10 nipam where we are told that the Sacer on:, mnipotcncc (vibhu and
upa11(~acd1a11) an d there fore only rransubstantially that he can partake
of Soma (AB. VU.31); cf. J U ll.1.40.3, where, not withstanding chat
beginning, and as such did n_oc n.1:~;:1
o~ vibhava in the sense of
tadekam .sanna vyabhavat, wi~h ~".1~)j G X 40). That (One) rrunifcstcd
the Voice (vtic) JS the indispensable support o f the Siiman, 'It is by no 'dominion', cf. note 41 and v""!"tJom: a~ . c( RV .X.31.2 sreyansam
means by the Vo ice that the priestl y o ffice is perfom1ed, but in an a more resplendent form (srey f hp R , u.m even the Devas who
occult way' (paro~e~ia), i.e. n1entaUy, ,n : ccordancc with rhe i ')thatotcegn
dak$am, 'power an d g ~~ ' S II 3 1 4 ,i114nam vai r<iftrm), vu.
mjuncoon ytijad/11,a . .. 111a11asti, RV. Vlll.2.37, cf. TS. Vl.1.4.5, -
are Donuruons (L'"tra~,.
~ cf. T v
KB. Vll.4. In any case, that the Ki ng does assume the Sacerdotal
 58 S PIRITU AL A U THO RITY AND T
EMPOR.At Po wEll
lndra, Vanu:ia, Soma, Rudra, Pal)anya., Yarn.a
some changes of rt.me, tlus ocud is doubdcs.s t~ ~ - ~11>.. (""1tJi
ocud of long-male.mg denies mentioned N dentificd "-1th ...
Th
_ere is: rl,--1
a~cor"'."'WY,
nothing above 11) R 14.)
the Ote "'Ce
laa1ra1 JJ4'<Dn nasn): m the IU_jasuya the Btibmana cgJlum (BU.t~
11
Y...s.mya from a lo~,cr pos100n; he: OCpTcs.slv - ~bornagt to tile,
batr.i n,.: t.:Id Y~ aadh.in) But the Sacer~ die die ~
Rcg;-.urn. so ~ n-a:; though a ruling Kmg ~ SOlnq of~
.;=:zm.-&n. &.e \'a:r~s in SB ','.J.J.9, be fuulh la,u,~..zsup.~.
;:iie Rr....-::,--a ~ ended" ~ L . ~ u.p,:niirJ)@j ~ ~ wht:,
soc:-ae. z:Jd u :ic :ir iGag) Cl]'..:res 1mn {the B ~J. he is ~ his
..is own so:ucr, md be becomes the "orsc v,api)~ bha .:it ~
11
qt.ucd ms sapc:rior' (itiyansa,r.). For brahm.a as the SOUr~ o f ~ 'lllg
-".\' X.2. _'l2... ~ md xv.1.0.J. ~ is dearly righc in sa)~:~
DX glory and supremacy are rt>rcrences to the Aa of Homage at the
ouhroncment, but dut when the rite is relinqwsh<"d it is the King who
gives pTecedencc' to.the Purohita, w ho~ designation itself putportS
' Praeposirus' (Gr,-rrpoLTO<; prouos, Praeiror= Spartan Zeus, 'Aw,wp
hagetor, Agetor).
TextS, o f course, abound, in which the relative inferiority of the
King to the Priest is affirmed (rtijyam sifrnrtij SB. V. I. 1. 12). The
Brahm~as arc not his subjeccs, 'their King is Soma' (the Sacrificer has
Soma for King, AB.l. 14, SB. V.4.2.3, TS. 1.8. lOd); everything here is
'food ' for the King, but he himself is 'food ' for the Brahmai;ias
(SB. V.4.2.3, Sn.619; Kau~.Up.11.9); Soma's throne is borne by four
men, bu t the human King's only by n vo, since Soma rules absolutely
al.I (asya sokrt san,asre!!e) buc not so the other (SB.111.3.4.26); the
Brahm31).as are not commi tted co the ~a tra, whose 'rod' (doiu!o ) is no'.
for them, w hile they on the other hand have a 'counter-rod
(prar,doiuJa) that can be used against !um or any of his subjects
SPLlUT ll nL A VTHORJTY AND TE.J>lPORAI. P OWER. 59
1 ,fi Pl,i/.-Hist. Kain. 1893, p. 118). Sc<: Philoscrarus 111. 10.
thL ll'iss"isc"' ~- 376) speaks of the 'sacerdotal prtStige which far
o~berg=k!y developed royal indi,'idualiries," while Weber
cscced. , ---' that 'the sharp emphasis on the subordination of
o;;,=)'a ."' rt:IJJ.aHC>
('~ - ~-...hidi is e,-,dcnt throughout the v.holc of the Airarey11
dx:~ is absent m the Epics'. and refers to the absolute nc:ssit)
~ 2 ~ to luve a Purohita (= domesnc duphin}--otherv.--isc the
tor -illgnot accqx his ofkrings--IDd to be submissive and obedient
godsmi: Se-e Note 56 and SB.XJ.4.2.17- 18. XLS.3.9 on Grr..:ipon.
to_,.._. '2hsmt in the Epics' reminds us that the Ten1por.tl Power m
W=as s in Europe. gnduilly freed itself "- oa mn,ll -
l.odia uum 1rs 6 ~ )' ~ 5 ,nmatc
sca~ of agent (~ ) of the Spiritml Authority, ~d that as remarked
b Rhys Davids in Dialog11es 2.Y:,7, note ~- \VI~ reference .co ~e
ysirion of the King as described in the M~a-CoVInda-S~tta, a king
was o fl O\Ver rank then than now ' This last 1s the same as 1t wouldth
po be
that Satan was of lower nnk before his fall than after c
to say rr ~ the
assertion of his independence. How diueren~ ,rom our o,vn are
lr.tdirional values of feudalism may be seen _m the faa that the slave
was once regarded as the superior of the hired man: .a colleague of
hiJc livm g in Persia remarked to a messenger, I suppose you
nune, w 'N J
arc lhe Sheikh's servant,' and received the proud answer, o SII, ~m
his slave.' We have learnt to confuse scrvilitr wi_th loyalii: a~d rebellion
,v11 ~ d om. ('For the slave is a partner m his masters life,
. h iree 'H butcdi the
artisan is more remote.' Aristotle, Pol. 1.5.10). In faa_, er . liwy
service (serfdom) is entirely incompatible with m~dcm mdustna s~,
and tlrar ,s wiry it is always paimed in sud1 dark colours (AbeM. ~I~; h~
C astes, 1938 , P 238 (italics mine], and. 'We must d not 70)rrus c y t c
E o n equivalents for some Indian wor s p. .
u~r: is 'operation' (vratam iti kan11a "'''"". Sayai;,a on ~V.(X(5~~)
. h ry reference to sacnfioal opcraoon c

=
(Pll. XVJIJ. 10.8) 1.e the pov.cr ofthc curse o r excomm unica non, the
of Nahl15a. w ho ,vas for a time me King of the Gods, providrng
an example (H opkins, Epic ,Wythology, p . 130). S<.-c F"t -111- 'The
and hkt konna Wlt pnma
operari = s~:ra fo<ere) ~s e :
vrato = ya}',a. Opcraoon ,
15
15
~:I~
Ii . SB
0
111 1
and l.9.3.23 where
'in;eri~r; ; 11 1,ya) and 'exterior'
those of the Saccrdotium
(d . ) Th two 'opcraoons are cssenna11 Y cf .
king ly du dem , the syrnbol not of absolute sovercgrnty but o ( an v,r : csc . . . . That One the dciry tS ',die. (avrata, . tlO
and the Rcgnum "'d,vm,s. As CU Ill 12 9 and Kaus U.
admirable vtceroyalty': and ~'Thc BtShops arc superior in that they BU I 4 11 and apravanm
.. . vyiibl10va1 in . Ill TS.1.S. .5, 'The opcranons _are_
consecrate kmgs, buc cannot be consecrated b y them ' (Letter of 9
H.mcmar. Archb1Shop of Rhcin1s, co C h arles the Bald, AD 868). IV.8), or, as t1us IS cxpres~ h orsc lie down together' (sam h,
mingloo at night, the better ~n, ,t ~ ":' - - -iti aisatt) but when
That the King as mfenor u1 hitrarchy to me Priest is emphasized b y . , .
11,il,10111 vrata111 s'}yan . , u salia sreyons ea pap,ya 4 3)
, (y ,_, l,h,ja.i,n (llli RV.X.1 2 .
Oldcnberg (D,e Relig1011 des Veda, 1894, pp.375, 376) and by Weber 'fioal part a1n1yam .-- '
'proceeding to th e _sac:1 R V V III.44.21).
(Ind~ Srud1m, X . 160 and ' Ober den Raja.suya'. Koni_R/id~ Akiuinnis 'supremely opcranvc (11ratata1110, .
 58 SPIRITUAL AUTHORITY AND T
EMPORAt Powea
lndra, Varui;ia, Soma, Rudra Pal]anya y L AUTHORITY AND TEMPORAL POWER 59
. ' , an1a, M"" . SPIRIT UA
som e ch angcs o f name this o ctad is d b ,.,u. lsa.na ( .
d f kin . ' OU t1CSS to be id . With
octa o . g-making deities n1entioned . N cntified With L . ,ft p/,il.-Hist. Kii/11, 1893, p. 118). See Philostrarus Ill. JO.
,V1.rsl'IIS~1ra I ' . h' f:
Th ere 1s, aceordin gly, nothing above inh Otc 14) t11c <I" ' ( 376) speaks of the sacerdotal prcsogc w 1ch ar
~ atriit para,il 11iis11): in the Raj asuya the B ah t e Regnum (13lJ.1 Oldcnbcrg ~ y developed royal individualities," while Weber
4 11 ceded on th e subo rd'maoon of
K . fi
~atn ya ro m a lower pos ition; he expressly
r m ana pa ys ho
r,
..
rn agc to the cxc
R-'asuya . .wca .
renn rks thai 'the sharp c,nphas,s
1 (
(~atra e11a tad yaio dadhat,). But the Saccrdo,.; g on cs the Rcgnum J . ' ,h.ch
1 is evident throughout the whole of the Aitareya
he king ' absent in the Epics', and refers totheabso Iutc necessity
"
Rcgnu,n , so that e ven tho ugh a ruling ..Kiun1 is the. sourcc of the t
Brahmana, rs . h I . )-oh . h
_ . ng attams sup . to have a Purohica (=domcsoc c ap am t erw1se t e
(para111ata1n, hkc Varui;,a's in SB . V .3.3.9), he fin al! ( rcrnacy for a k mg d beJ:
.. - d d y a11taras e wh 11 t accept his offerings--and to be submissive an o went
t hc R3J asuya is en e ) leans upo n (11pa11iiraya1,) the Sac, d '
i
c.i gods w i no 9 GI
r . . . er Oflun, as hi h Sec Note 56 and SB. Xl.4.2. I 7-18, Xl.5.3. on r 1apa11.
source, an d I he (the King) 1nJures h im (the tlr:i hmana) h .k 5 rour1.
Webcr's 'absent in the Epics' reminds us that t. e ~~~:a I o_~c-r m
hT IP
h . , C IS Stn 111g
at 1s o w .n sourc~, ~n~ ~1 c-~econ1cs the w o rse (ptipiyii11 bha,,ar,), ha von, . Eu rope graduall y freed itself from rts ongina.uy egiomate
Ind ,a as m . k d
tfl.)Urcd his supcnor (sreya,,sam). For brahma as the source ofksat g '
status o agcn f . t (kart,). of the Spiritual Authonty, and
. that as rcmar ch
Av x ? 22 23
. - , an d XV1 . 03. . S an' kara 1s clea rly n ght m saying ra,thscc b Rhys Davids in Dialogues 2.267, note 1_. wit~ reference 10 ~ e
h I d'supre,n acy arc rc1crenccs
t c g o ry an
r
to the Act ofH 01nagc at the
at y f the King as described in the Maha-Covmda-Sutta, a king
0

pos1uon o . th ld be
cnthrone1ncn1, b ut d1at wh en the rite is rclinqui~hed 1t is the Kmg who was of lower rank then than now.' This last 1s : same as 11 wou
gives precedence' to the Pu roh1ta, wh ose designati on itself purports chat Satan was of lower rank before his fall than after the
' l'r.icpo~irus' (G r, 1Tpo~T0<; pro 1to\, Praritor= S pa nan Zci1s, A'(T)Twp
to say. tion of his independence. How d'tr r
11,erent ,rom our own are the
l1ag11or, Agcto r). :::~~tional values of feudalism ,nay be ~ecn _in the fact that the slave
c regarded as the superior of the lured man : a c0Ue2guc of
Texts, of course, abo und . iu which the relative infen oriry of the -son C , =yoo
. h'ilc living in Persia remarked to a rnessenger, 1 supp
King to the Priest is affirn1 cd (rtijyam ~timriij Stl. V. 1.1. 12). The mmc, w 'N I m
arc the Sheikh's servant, and received the proud answer, o sir, ~
Br.ih111ai;,as arc no t his subjects, 'their King is Soma' (the Sacriliccr has
Sonia fo r King, AB.1.14, SB. V .4.2.3, TS. 1.8. IOd); everything here is Ius. sIave..' We have learnt to confuse servility. with h'
loyalty and rebellion
lif. b t the
with freedom. ('For the slave is a partner m JS masters e, u .
' food ' for the King, but he hirnsclf is 'food' for the Urahn1a(laS artisan is n1orc remote.' Aristotle, P?I. 1.5: 10). In fact.' Hcr~d1.tary
(SB. V .4.2 .3, Sn.619; Kau~. Up. !I. 9); Sonia's dlronc is bon1e by four . ( 'dom) is entirely i.ncompaublc with modem mdustnalism.
men, but the hun1an King's only by two, since Sonia rules absolutely service scn, k I , (A M Hocart Ln
a11d tltat is wlty it is always painted i11 sue!, dar co <>urs be. . . led b the
all (asya sakrt sari,asrerre) but not so d,e other (S.8. 111.3.4.26); the Castu, , 1.,38 238 [italics mine], and 'We must not mJS Y
, , P . d 70)
Br:ihn1ai;,as arc not com1n1ttcd to the K$atra, whose 'rod' (dai14a) is not European equivalents for some Indian '!'or s: p. . RV X 57 6)
for them, while they on the other hand have a 'counter-rod' Vrata is 'operation' (vraram iii kam,a nama,. Sayar:,a on . ( ( ~t
(pra1idai1da ) that can be used against him or any of his subjects . h . ry reference to sacnfioal opcranon c . .
and like kan11a Wit pnm_a Ii . . ~B and 1.9.3.23 where
(PB. XVlll.10.8). i.e d,e power of the curse or excommunication, the 111 11 1 1
oprrari = sacra facere) as 15 ~'Xp ':,1 d ,. .' ; ;uhya) and 'exterior'
case of Nahu$a, who was for a on1e the King of the Gods, providing .. O t'on
1 is two,o1 , mtcnor ~
vrata = yap1a. pcra . , tially those of the Saccrdotium
an example (Hopkins, Epic Mytlrology, p. 130). Sec Fug.111- 'The
(dvir), These rwo.'opc~a?ons ~a~;:c the deity is 'idle' (avrata, cf. mi
kingly diadem. the syrnbol not of absolute sovcregnity but of an and the Regnum "'dwm,s. As . CU Ill 12 9 and Kaut U.
adnurable viccroyalty'; and- 'Thc Bishops arc superior in chat they BU I 4 It and apravartm
. . . vytib/10110/ tn d . TS 'The operations arc
consecrate kings , but cannot be consecrated by them' (Lener of 159 5
IV.8). or, as this is exprcsse d ~,e w~r~ Ii~ down together' (.sJ,i, h,
Hmcma.r. Archbishop of Rhein1s, to Charles the Bald, AD 868). nunglcd at night, the better an, ,t -, - iw ciisiite) but when
That the King is infcnor m hierarchy to the Priest is emphasized by 1uik1a1n 1ratti11i srjya,uc, salui srera(yru-~ par;;..aam e,ni RV.X.124.3)
Oldcnbcrg (Die Relig,011 des !'.'eda, 1894, pp.375, 376) and by Weber .L ficial part ll)lllyam "
'proceeding to u,e sacn RV VUl 44 21).
(Jrufucl,e Studier,, X. 160 and ' Uber den Rajasuya'. KOtJ~liche Akademis 'supre,ncly operative' (vratatama,
 6o SPIRlTUAL AUT
H ORITY AND T
V, - EM.PORAt p $PIRITUAL A UTHORITY ANO TEMPORAL P OWER 6!
vata r~a. implies the potenciali OWER
. ya11, puts Soma to work' . ry .of operation firc--Oash' contrasted with the 'meekness and light' in Bchmen Thru
IS then the 'One and only V~ i.: ,drinks Soma.) Bra~B.ll.233 so....,, Pritrfiples, XIV.69-77) ; cf. the extinction or pacification {siinlr)' of the
proper to Brhaspati and l.i d ty ' the source of th b rna, the brah Fire in PB. Vlll. 7 .8, and the value of sa111i in Pali Buddhism where the
whom aJJ ~ings attend, and1 ar~who_ becomes th: ~~;; an~ ki,,";;; extinction or pacification of the fire of life is the same as Nibbana.
up the hostile brotherhood' (4 . g himself wi th Ind . b. (sana on Sa,i1fa111 in Mbh. is both to 'kill' and to 'make peace with,' since in
hates' (dvifantam) AV XV rpnyam bhrat,:vyam) and , r~ s ow 'cov~ 'making peace' we put an end to the enen1y and generate a friend; it is
Oh 1 5--6 XV 3
'
t crwisestated, the 'onJ v;- . : pierces hi
. 10, XV.lQ.3-6 rnwho
logically impossible to n1ake 'peace with an enen1y,' whom like
Varui:> we can only approach when we have 'made him a friend'
that blows from the four yq atya IS Vayu,' is the Gale off IV. 1.3_
and Soma and from ab uarters as the Kings lndra Is t c Spirit it (111itrak,:tya), and this passage from enmity to friendship (c( the double

Prajap~ti, the Breath (Prai::eiJ.\

enters into the worlds as p .
1
P7)raj~ti OUB.111.2i .3):n:r
.
~:':"'>
us the unmanifcsted B aria-
encendre of hostis), like all other transitions, is the death of what was
and a birth of what is. ln BG.Vl.7 where the empirical self has been
h h nest and }(jng as A . B rahnu
'overcome and pacified' (jita prafanta), prasanta has all the values of
c IS t c archetypal 'Guest and }(j ' gJU~ rhaspati and Ind . 'sacrificed,' 'made sacred,' 'made holy,' as in the ritual Sacrifice
with the cry 'H ng whom his sat lli ra,
k ' d f - - ere comes Brahma!' (BU IV 3 37) ~ rcs welcome itself, where the Sacrificcr is identified with the victim and called a
'self-sacrificcr' (atmayiiji, ~B.XJ.2.6.13, cf.1.8.3.18, ccc., and Manu,
in o Ra1asuya. It is natural then . . . . His welcome is a
for the Vratya in AV.XV 3 h, Jd , that the throne (asand,) prepared Xll.91).
, . s ou resemble B h This digression has been necessary to an understanding of vrata, a
an d In d ra ~ in AB. Vlll.12, and likew _ra mas in Kau~. U.1.5
early iconography, for aU these arc 'Gu~; ~he Buddha's throne in the word that can only be rendered correctly by 'operation,' and equated
with karma; it should be added that all occupations arc traditionally
Vratya in the plural is th b ts to be welcomed as Kings.
applied to any Brahman ' edn, dy analogy an epithet that can be sacrificial rites, cf. RV .IX. 112. 1.2 where the vocations of the priest,
cons1 ere as a mani.fc f the carpenter, doctor, and fletcher arc all equally vrata11i. We can now
equ all y to any alien guest who . alifi estanon o Brahma, or understand the full meaning of samvrata which is quite literally that of
the Aryan fold and . d d '.s q u ed by nature to be received into
in ucte into the Ary 'cooperative', and chat of pativrata, a 'devoted wife'; co use a later
RV.X .65.11): \Ve see that for the an operanons (arya vratd, word, the 'wife', the 'royal' partner, is to act as sahadluirmi11i, a partner
address the stranger as , V ra , Aryan householder or King to in the fulfilment of the Eternal Law, which as svadlianna becomes the
3
to pay him the hi h h tya (AV.X V. 10. 1-2, J l. 1- 2. 12 1-2) is Law of one's own Vocation; the analogous a11uvarata in AV.XN.1.42,
g est o nour and to sa rr. , '
your servants Th th .. Y m euect: We are altogether TS.1.1.10, and JUB.1.54.6, and implied in the Arlhaiastra l, adhy. 9,
us e tradinon o f h tali b
metaphysical principl h . . . . osp1 ty IS ased on "The !Gng should obey (a11uvarteta, i.e. should be anuvrata with
symbol of the d . cs(B. ;spitality IS a nte, the guest is a living respect to) the Purohita, as is a pupil to his master, a son to a father, or
also why it is th eicy r ma=Guest). It becomes understandable, a serf to his feudal lord" (svamO, and as might have been added, as is a
at a guest may be feared U h . .
enemy that comes t b . as we as onorcd: 1t JS an wife to a husband whom she should "love, honor, and obey."
receives as a Mitra th o ,e received, .as. a fri en d , a V aru,:ia w h om one Conmsted with these coopcrations, the alternative of other and
,.__ , e we come JS 10 an y , ci1i . , ('- .
LFOm sam) and is a 'qui . 1 , case a pa canon sa11t1; independent operation (a11yavrata) would be satanic (RV.X.22.8. VS.
the quietus co the sa~::J v:::go ~s to that of the iamitr who gives XXXVIll.20), cf. AB.11.5, AV.V.18.8, 9, where "instigated by the
the proceed.mg deity . . " -:-n
should no t be overlooked that Mind the Voice speaks (manasti vii 4ita viig vadall), but what she ~cte_r~
- ~a
X 81 . :>, ~ pa.ssim ece)IS, 10
This himself
,act, . the Sacrificc (RV . X . 13.4, absent mindedly is of the Asuras and not acceptable to the Gvds (yam
Brahman gues~ is ~eda-'Fire' :i:pecial]y
cl~~ ~-KU.1.7 where the hy anyamanii viicam vadati 4514,y,i vai s,i vag adtvafu~ta; the :~,f~d' .~ere
ome to the extinction of the 'Fir ,
0
":fY
: san~,m refers at the same being the sacrificial Maicravarw;ia.. i.e. the brahma, and the Voice the
m TS. V. 1.6.1 where 'the e an the p~ci.ficaoon ofche 'Guest,' as l,otr, functionally feminine). _ .
. waters are pacilicati d . 32. AV.ill.8.5 sam 110 maniiiisi sam .,,-.;; TB.11.4.4.4-:, SOllgodihadhvant
cifi~o~ h~ quietS Agni's bumin.
pa_ . , _ons, -~ wi~ these
evasya sua:m """""O': , g mgwsh (apo va, sanuih san1abh,r
- - , .u, SllC4m cocresponding to the 'sharpness ' of the
 SPIRITUAL A
UTHOR1Ty
ANo T
sa11,~!adh11a1n . sarn 110 - EMpoR-AL Po
Sa1n;a,1a,1a upiisaia _manag11rn.s, fti11a1a WER L AUTHORITY AND TEMPORAL P OWER 63
$PJRfT U ~
cillamesii,n - . samano 11UJntrah . _m. deva bha
.- . samana,;, keto bi . . sam,r,/, sarn - '}?a,,, )'a1J,.; . Jd be applicable co ch c analogous bra/1111a and ~tra.
ya;a1t1ah . sa1ntin1 Ila -k, 1 a " sa,irrabltadl, . _a,., sama,ia,,, p,;,,,, is1/ryr)
(sra .J:- is closely refaced also to that o f TS .IV _?__::,.
II '' ou - I an d
yat/i,i 11ah siisaJ,,;, _a Se'' ' san1ti11a hrdaya- ~vam. sarnJiitf,,_:nana~ saJ,,, 1bc wonu>S
A .
V . VT.6-t.1-3.
33 Th
-ar,
'
e a.ls . '" val,
o RV.X.19) 2 . SOmtillQnias,., 0o
. -4 X . 65 8
~"" " ha
"''
" "'4,..,,
RV x .65-8 and X . 191.2-1.

. .
. me an,e che kindhng of Agru ts the qu,ckcrung and
At {1lC !,J . . '
. .
'
TS. V.2 4 a~ :h~mamagc of the t\vo Ag . . ' TS.rv.2.5. 1,
. uon of Varuna: Agru bcco,ncs h.is fathers augmenter
rcsurrcc ., piwl, RV . I. 1-10.3 and th us Ius
'f:ath er 's f:ath er,' prrus p11a,
-
J on of mun,a]J rus, ksatra ,,ar,II,a11u111 .
( Vl.16.35), chc Son reproducing the F~the~ ,v_hom .he displaces. ,
~arura opposition of Sacerdo . y antagonistic princi :nd brah,na, in RV.
~m of the sexes Wha _oum and Rcgnu, p es, rcOccis h The (\VO Agnis of our texts arc the one that falls (dies) ,vith Soni a and
(SB. Ill. . 4.18) 'Th . L. t pe rtains to Mitra doA, n and natural antagot c
A
Varuna (=Cyava na) in RV .X.12-1 (a.~11il.1 somo van11.zas ti cyava11re) and
~ KJatra talc . ~ not pert n-
braltn1a11arcasa dcligh . . CS no delight in the b I a1n to Varuna chc o~e proceeding as God (deval!) fron, the N o-god (tidevtir, i.e. from
a, .
I ectronis radix er causa
t Ln the ks ' " ra ,,,,,, n d
. . ._atra c~B.Xlll. I.5.2 '. Or OCli the
. the as11ra pitr, now Deus absco11di111s, 1111ira 1/eva, like Prajapati, jiryti
Eclchart add E est s11111/1111do (Eccles . ' 3), amoris si,, ira(, in PB. X XV.17.3) from the non-sacrificial to the sacrificial part
s, <01111erso vero a . . . iasocus XIII 191 , 1111
cause of love is lik iss1111,/1111do est <ausa od .. (- . ,, and as (ayaj,iiytid yajiiiyam b/1tiga111 e1111) and ,vho with a view to in1mortality
hatred J Th cncss. Conversely indeed n1ik " - The root and (prapasya111ti110 amrtatvam) abandons (ja/1ti1111) the Titan Father, choosing
e narure d ti ,u cness is h ( vr!ti11al.1) lndra; cf. RV.IV .26.7 where lndra abandons (aja/101) the
Re lik an unctio ns of th S t e cause of
g nu_m, e chose of man and c accrdotiuni and h senile deities (111,iral.1, sc. devalJ,), Vl.47. 17 where Jndra rejects his
reco cilia woman d. t c
n non that relleccs th ' are JStmct: the marriag former friends, w ho do not follow him, and seeks others, VJ.59. 1,
Mitra and Varuna' RV vr cir transcendenta l uniry ('Agru' . eblS a 'Your parents, foes of the Gods, lndragni, are smitten down, and ye
SB ' 1.12.J; 'Br h is oth
- .X .4. 1. 9; Christ 'both v - d . a n1a both brahma and ksatra survive,' and X.69. 10 ,vhcre Agni , the Youngest, vanquishes the
.,,_ I lU .31.2 ad 2).
'ntt>
~,g an Pnest ' St Th
' omas Aquinas, Sum. Ancients, though they ,vere fncndly . The abandonment of the Father
That is so many of the oldest fan by lndragni corresponds to that ofCyavana inJB.111.'n. The reversal
oppoSJrc meanings (v.hJch guagcs the same roots embrace of the kmgdom (paryavard rtit(ra,n) in RV .X. 124 is reflected in
addition of deten111J1anrs . must be only distinguishable by the TS. Vl.6.5 w here Var111Ja 1s the type of the banished king and lndra
onroJogy of thougJ t I ) _is of_ funda_n1ental significance for the that of the one m power, and the offering is to free oneself from what
. 1 t is an mdicao th h
pnnuave thought d d .. on at t c movement of pertains to Varur.ia, for as in RV .X.124.8 'the people who elect a King
d d . e uccs qua lines 1.t . ~tand aloof in horror fro1n Vrtra' (vi.io mi rajtinalll vrr,and bibhatsw110iipo
c ucove.-an indicati f is not abstractive but
adequacy of the symboli~n ~ . nhu111ber. A U that is essential for the ,,rtrad atit(lra11), incidentally an interesting reference to the part of the
w hich arc cssentiaJJ f sm ts t . e m uruaJ con tranery o f rd.atcd forms people ,n the choice of the King: that the reference of'Vrua' here is to
Y o one kin d but be d ' a nature from which as regards its evil the King i~ to be: purged, but
purposes. A good exam I f this' an iv1dcd for practical
from Southern Afi Thp c O
open scsan1e' motif can be cited w hich as regards its force is to rcmam in him (just as the gods retain
nca. e same sv,1th b. the al11111aytil1 of the Asuras), can be seen from l'B.XVl.4.1-5 and
the old duals (e g Mi - , eoc ias ts to be recog11izcd in
f . travarunau) that tm . XVIJl .9.6,7, where lndra puts on the lo<us-wmth (pu$lrartU111}11)
O t,vo persons' but tl ~ port, n ot a m ere com pos1non
The ve , . ie conung of one. w hich his father Prajapan (i.c Varui;ia now succccdcd by his son) had
'f.u , ry vord ,n11hut1a1;, implit'S a 'clash' had made for lumsdf 'for the sake of supremacy' (J,tHhyl}-1t is
se as being contrary (to th of contran cs, and 111ir/1yii is
'\vrought of the savor of the quartc11 and all his offspnng,' it!> twelve
anc.gonisoc principles c( A Vel:~th). For the m am age of mutuall y
I bend together your minds flowers arc chc months, n is the 'royal force' (indriytUII vi,yanr) of the
o perJnons and u1tentions ye h .S
O Year. Prajipati, Varw;ia-and 'when he put on the lotus wreath. it~
your., l bend togt"ther' (
- ..
,v a~c of con trasted opera oon these of
sa.m vo ,nauaiu1 ... ' the Rcgnum, the very form (or aspect) of Vrua. dur he puts on
a,,u y, 1111rata stlwna tan vah sari ~"' 11r<1ta sa,n iikutir ,1a,11amas1' (l'{?ras)'a,.,a rad nipam ~,,- prtllimuitttlk). that_Vr,n whom. as we m:
doubt ~dd.rcssed to Sky ;nd 'r::~1h11~yat11a.si). ThIS IS pnmanly, no reminded in 1hc same vcnc. he has already slain. Similarly MS.IV.4.7
= r t , tn a hym
n 'fcor supre1nacy'
 64 SPIRITUAL A UTHO RITY ANO
TEMPORAL Pow
whe re the lorus (wr eath) is 'th ,. Ea
- e very ,orm f h SpJJUTU A
1. AUTHORJTY AND T EMPORAL P OWER 65
rn~a,n): and SB. V.4.5.4 where the lotus w o t e_~egnurn (kJa1, .
(d,vo rnpan,). T h e condusion v'.rt - D reach IS the form .f hasya,va . t ps forth into relations of otherness... other,
ra- yaus-Ks O t Csk
cli vme nature s e . . ea]' (E ,.L. -
us. Th e Dragon slayer assirnilat~s the D - .atra, will not ast . y ... th e r this distinction 1s raaona1, not r C>Ji.n,
mali d nh h ' ragon 's po b 0 1\Jsh t another' ,or . . th h .
ce, an ' ents IS treasure so that V wer ut not hi but no . Nor is there any incons1sten~ m at, avmg
268
now what I was erst' (SB.1.6'. 3 . l 7). rtra says to lndra: 'Thou a~ .Evans ed. , I. Agtu
, !ndra . tes L:s
) . 1nv1 ,u father Varuna to 'Come forth to be the
'chosen Kingdom' (R v. X. 124.5), for Varut:,a is lndra (RV .IV.42.
Thus mdecd lndr a 's upersedes' the fath (V
er aruna Dy p . ruler ofniy h . A ru and the Raiasuya is 'Varut:,a's Q uickening,'
or V rtra) w h om h e has o verco m . . . aus, raJ:ipati eh as e is g ,
' .fi d' . . e or m ore stnctl . , 3) as niu . The tate' king rules in the 'present.
sacn cc ; the pscudo-histonal legend of hi
.
Y speaking
s namesake Ai c -
aoo th er recen sion of the same story. But to think f h. , ,a asatru is
or regcneran~n Ahl; Budhnya ab intra and Agni Girhapatya ab extra
34. Agtu IS X VI 7 f VS v 33) RV . abounds with references to
ofVarw:ia by lndra' as the re Oeetion o f some doctnno_tal1~ sup!erscssion (AB.111.36, ~- .' . ' c ~ ~ his g round' (budlma, e.g.lV .1.11. sa
cwuaoo chthoruc ongms ,r0 ' - \......Jo
even to say th at Varui:ia was divested o f his supreme p b ' or Agru s I 'I budhni= V.3.1 tvam ag11e varnQO 1ayase,--.
f h ,
~e o . t _e AV, (M acdo nell, Vedic Mythology, pp. 65, 66) is a
owcrs y the jdyata P.rat ,ama ! t .
'ground am ongs
th~ waters-or from the 'rock' (adn), the 'stone'
~ sa?plicaaon of histon cal m ethod ' and only displays the mytholog- ) o ' mountain' (parvata). uld be
lSt s 1g~orance of theology. Fo r lndragni are liberators above al] else: (asman , r . . h h 'fear' and 'love' of Varut:,a it sho
35. In connection wit t c thin bein
they bnng for th thetr p eople from captivity into a promised land. And d th t 'N othing prevents one and the same g g
remem bere a d hated under another' (St. Thomas
every suchsoteriology necessarily transfers the Kingdom, whether by loved under one aspect an
conq uest o r by a sacrificial atonement, from a 'wrathful Father' to a . S m n,eol 1.20.2.ad 4). anal
Aquinas, 'fiu . . il . (Keith): to be identified, in the last yslS
milder Son, fro m the G od ab intra to the God ab extra, in so far as a 36. Or ve nuss CS d that Love and
"th he 'five arrows' of Kamadeva, beanng m mm
distinction can be made between them. So Christ says: 'AU power is WI t arc one and the same Person.
given unto me in heaven and in earth ' (Matth. XXVDJ.18). What is Death, Kama and .Mrtyu, but inasmuch as 'God is with him'
true for the genealogia regni dei is true in every h uman lineage; the 37. It is not of his own power, d' gly 'I destroy the
. . . et rious he says, accor in .
Prince who comes to the thro ne 'supersedes ' his father (whether he has that the J4amya IS V1 b' cts with the help of the spiritual
been ritually 'despatched ' or has died by natural causes) and inherits his unfriends and lead forth m~ o"'.n ~u ~e -mi svam VS.Xll.82 and
power(SB . V.4 .2.10), but establishes a new o rder. In this co1U1ection it Power' (~inomi bral;:rR;7;or:na~umerab\; instances in the
SB. Vl.6.3.15), of w_ c . .th lndra against the Asuras. We
is highly significant that one of the first acts of a new King, celebrating
cooperation of Agru-Brhasp~n WI f the Unfriend or Unfricnds, so
his accessio n, is a release of prisoners from jail. It is thus that V~a.
propose to show that the arc eipe ~ m we hate and who bateth us'
w hen his ferocity has been appeased, releases Suna.tisep a (RV.l.24.11-
often referred to in the texts9a2s) e v:i : s the 'loveless brotherhood'
13). It is also true for the 'people' that the son 'supersedes' the father
(- lS a Raksasa
TS.Vl.3. an .
arily and m most cases
Vrm-Varuna-
. ~.
and inherits his rank, as in Kau~. U .ll. 15 (10) where if the father 9:ho (apriyam bhrairvyam) are pnmrail Quite exceptionally bhral\'V}'ata IS
has made the last bequest' by which the transmission and ddegaoon
Mtt)'U and ~e. Asuras gene S~ IV.3.3.5 'the evil, hateful brothe~-
of all his powers to his son is effected should recover, he can no m~re 'brotherly aid 10 JB.1.184. In_ _ is ex licitly Vrtra, and 10
resume these powers than if he were actually dead, but must live h 00d' "' i~apmane dvi~te bhratr.vy~ya) . pp mana. In]UB.l.7.2
subject to his son, or as a religious mendicant. The 'supersession' of bh -1M'a 111 IS Namua , ap .
Sa.xn.7.3.4 dv4a111an: ,a . xcluded ' mcnully' from any share m
Varui:ia b y lndra, or rather by the twins (yamau, RV. Vl.59.2) the 'evil brotherhood ' to be e S tan He has accomplished the
lndrign.i, is an ontological, not an historial event. these worlds, can only be, s~.: :~~in ~ Vr;tra" (fS.11.5.4.5). ~o that
The p roceeding Agni in RV.X .124 leaves ltimst!fbehind at the same urpose of the Sacrifice w_ho t the Puroh.ita sometimes ass1Sts, or
tune that he goes fo rth., as also in RV. III.SS. 7 w here 'he proceeds in ~hile it is beyond quesoon tha come human enemies, the fun-
front and still remains within his ground' (anv agra,n ctfrati ksiti rather enables, . th~ ~g to _ov~tlcsh and blood, but against the
b,ulluuih); 'the So n re,nains within as essence and goes fo rth as Person damental conflict IS not agains
 66 SPIRITUAL AUTHORITY AND TEJ
MPOIVu. PowEII SPUIITUAL AUTHORITY AND TE.\U'ORAL P OWER
prinapahoes, against po,vers, against the rulers f
\VOrld (Ne,, Test. Eph. VJ . 12). When it is
3

the darkness of this y. Of our txts
.... thus annuls the 'divorce' of Sky and Eanh,
enemies, these are assimilated to the Adv~ qu~non of hurn, 'cnrrop d Nature. that takes place at the 'creation'. or rather
. . ,rsary un1Sd( d 11 Essen:" an uttcranct. of the ,vorlds, as in RV.Vil.SO. I where the
weapons effcerove agams1 him are rumed again th an the 11t~-staoon or Sk d E h
. l . f . .
tra di oona pom1 o vic,v. being no more than
s1 cm: ,var fro ,L
h ' m u,e
n,a,
L' ht o f I) J\\"T1 'divorces the contcrnunous regions ( y

an an ,
. . l any 01 er vocati al ,gordin to Sayai~a. but also possibly_ Day_ and N1g~u), mak:5
acoviry,. a mere y p~ofanc cngagcmcn1 (sec Note CX>). on ace . st g the several ,vorlds' (1ivarrayar111 ra;as, sa111a111e a111fkt1wa11111
I
The brotherhood (bhra111,yal1, ,vhich Hume ?9) ,na,ufc . ., ai) cf RV. Vl.32.2 and SB. IV.6.7.9. We remark in
l call h h p. -
~ : ; _og1 . :d,vic cousm) t at 1s synonymous ,vith enniity (and to
equates /1}111va11a11 1 v,sv 1 b L. h all
h . t the separation of the COl1JOtnt pnnctp cs y 1g t, usu Y
ongws e 6IOm brotherliness blirtitrrva, in a favourable sense passing t a . th h
I 0 f the early- waking or early-kindled Agru, IS e moove m t c
RV. VUI.83.8, c(X.23.7) is, then, the relationship of the Asuras to th' t tat_ al,en t story of Pururavas and U rvasi, SB. XI.5.1.4, and in that of
equiv
Devas, of the Varur:ia who is 'not Mitra' but amitra Unfriend c Eros and Psyche. , .
A . . th f . d (S-B ' ' to
~ mura.' e nen . . . . IV.4.5.3 asti ma111<$ya,lti,i1 ea sarparram A vavrrsva, then, is a prayer for the Asura s convcrs1~n
bhrat!1'yam 1va = there 1S as It ,vcre a feud between n1en and snakes.) cf w.N. Brown, 'Proselytising the Asuras', ]AOS 39, 19~9), as m
V ~ is Agni's 'elder brother' in RV.IV.1.2: 'Turn thou, O Agni, ~V. 1.25 where Varu,.-ia's wrath is deprecate~ and his mercy is lau?ed,
thine elder brother Varw;ia toward (or possibly, 'tum thyself toward') d AB lll 4 ,vherc Agni's Varu1.1ya fom11s deadly to be touched (cf.
the Sun, suppon of men, the King, support of n1en' (sa blirarara,i, a~B.ll. j4 ~nd JB.1.126 lndra to Usanas, asiwiu abl1y1ipa_v".41v) and
J
approa ch him only having made hin, Mitra (11111,ak{.
varut_uJm agna a vavrrsva . .. jyeHham .. . adirya1i1 car~ar.11dhrra1i1, rtija11a,i1 'one shouId h' h "bi
car~a~1idhrram, where tidiryan, is the accusative of the person turned to, - f JUB VIII 74 I 1nirra111 iva priyam), w IC IS poss1 c
ryevopasart, c ' , ( I - I te
like ma in SB.JV.1.4.4 upa mtivarrasva and RV .IV.31.4 abl,, 11a a . h as As one approaches hin1, so he becomes yat ia-yat iopasa
masn1uc 'S s Vrtra'
vavrrsva cakram 110 vrlta,il arvara~, 'turn hithcrwards... '). This is only tad eva 1,/iavari, SB.X.5.2.20). In the same way . oma wa . -
the special case of the general rule tha1 the Asuras arc the elder brothers (SB.IV.4.3.4 and TS. l.2.10.2 Soma: sida ~a~!O s1 dhruivrato [dh~nnar
. varu11am
- as,,. as 'Praiapari was Rohita AV.Xlll.2.39).
RV 68 Soma
x
of the Devas (BU.1.3. l ka111yasii eva devtilJ, jyayasa asurtilJ;
Mbh.Xll.33.25 asurii blirararo jyq[llti devaf capi yaviyasa/1). and of the
a;a] ,
when tied up (11pa11addl1a) is Varu,.-ia' (as1uipi'.1~ddhmn -
TS VI 1 11-Vanm iva esa yajama11am abl1ya1r1 yar krrtal.1 soma P th
. . ; .:i:i.
8 d

principle that the 'brother-hood' of 'those who hate one another' is d , . 'Come forth as Mitra' (mitro na elu) he ( c
that of the Dcvas and Asuras (TS. VJ.4.10. J). It is significant that the dl1a . .. ) an saymg, , be fM"tra's' (yad vonmarh
, . ) k h t is of Varuna s nature to o 1
root mjye~/ha 1sjya, with the primary meaning to 'oppress', distinctly I n est ma cs w a SB Ill 3 3 t O quoting
preserved 1n RV. VU.86.6 asti jyaya11 ka11iyasa upare, 'the cider is at hand
M.
sa111a111 maitra,n karoti, TS. Vl.1.11.1-2), as a1sof.m h . ;r; (m,itro ,ia ehi
VS.IV .27, where Soma is besought to come ort as I O Lord In
to hun the younger' (the reference being to Varu!)a himself. tirpayitr in
Ts I 2 7) h3 t 1s to say 'Have mercy upon us,
SB. V.5.4.31): it 1s, in fact, the rule in folklore that the cider brothets or ; t 'S
t-13 III 3 4 25 29 30 where o,na JS now of Varuna's
. nature'. (Saya,.-ia
J-
s1Sters oppress the younger brother who 1s always rhe sohir here, or .:> bes h , ot 10 slay our 1nen (avira
says somo van1110 bl1avati), he '.s. oug t n I . of Soma himself.
younger sisccr who is always the bride of a sohir hero. as in RV.1.91.19) or do evil: the ntual s aymg . fhimsclf
It will be nooced that RV.IV.1.2 otcd above is rather 'entropaic'
than apotropa1c, and that a vavrrsva, like upa mavarrasva, is essentially
essennal co his kingship, is ~cd ~laug;ter ;~t~:: i:;;~:
the tied
(SB.Ill.9.4.1718). The Adab. _yah nu braluof'Praiapatl the Liberator'
.an U1V1taaon to uruon, samsntyai the opposite of avr,, to 'tum co,' is r. (h' ) J'bcraoon 1s t c syn1 o ,
vtlf!1, to 'tum apart,' as 1n RV. VU.SO. I vivanaya11tiril rajasi 'divorang up Som~. or is I the human Sacnficcr and Con1prchcnsor.
(ari111oks111i) and. by analogy, f h . d has ~-cd y.1th Soma as
Sk} and .Ea.rth'. and SA. Vll.12 sairdl111i1 vivartayati, 'disjoins rhc lu J t c v1cnm an u,
who is no less than Sonia mse h il b othcchood' (ati ptipma,111111
gramrnaocal fusion of syllables' (in a sa1i1lii1a text, the marriage of . h II 1b
1 rated from t e cv r .
such, '1s w o Y .c and SB.Xll.7.3.4): and here 1t IS
words being thought of as an.tlogous to that of Sky and Earth, and 692
blmi1,;vya111 m11ryatt, T~. ~[. ..h h od' docs not refer to any hu1nan
thus IJfe-giviug, ayuiya, ib. V III. II. For vya11rr1i sec TS. VI. J .1.5, unn1istakeable that the evil brot er o
TS V.4. 10.3, AB. VUI.8 and vytivrtya sarire,_,a SB.. X .4.3.9). The
 <'ill SPIRITUAL A UTH ORITY ANO T
EMPORAL POWER
adversary but to the V rtra- Va runa natu h
SJcn ficcr's "old man'. (drnho m~,riCJim i r~a~,:~
SB IV 5 7. 7; for Varu na as red eemer f,
w:
~ -~llU and 111 ~
. Y P<lS4t AV.111 0 0
SPI:JUTUAL AUTHORITY ANO TEMPORAL Powrk

I . etc.). 50 1s the ,upcnutural. ~h,re the <acnfio al fire t< th~. womb
69

rom s,n see SB 1,o 9 d

Ts 111.4 11 6; Varuna's rope = th . . 111.8.S. to d ~ ,t m ma<niuch as tlw Sacnh~ r 111scn1111atc, h1msclr (a1m,1111Uh.
Sli Ill 7.4 1). e noose of the sacred o r~ - , tlicrean tl1at he co mes to birth III yonder Sim and 1> J>Cl"C">,C<I ot
5u1ta11, ">< ~ ) f
Som a IS not destroyed by his 'd eath' b , d two selves (dPyJ1111a11. JB I 17.6, cf /\B \/\._ ~ and ;,U.V\1 .2 1.6 . o.
world of heavenly-hght ' and tn th e s;m ut ma he to go alive to the "''hich t.hc :,ccond t!), of course, the 'new m.111 the ju1ym11 dW1e111n,h ot
d th ' c wa y t e Sacnfi b SB. IV .3 4 .5. And JUSt a, in naniral gcn, rat1on the newborn so: is a
ea with So ma goes alive to the world of b ccr Y_his b rth o f the father. so here that 'other self of the 'new man is a
(TS. VI 6 9.2); furthermore, 'he g ains thro ugh lun, (So ma)~enly-ligh1 re L. at1on o f the 'old 11130 ' 1hat ,vas ,ar nficcd ('m,1dc holy') 1011,cthcr
there is no sla yer , no d eadl y shaft fo r lum b y who m this AU hAJJ. and rcgcncr d '\
with the deity. who 1s the saenficc. II " the 'ol mn \ CVl. , not
g amed ' (SB 111.3.4 9), that IS to say he ,vans the 'hum as been hin,self that is slam; the dea th of the ,our ,s not a de,tn1Ct1on of
, an 1n1mo n.,Jin,'
h e re a n d 1ncorrupt1blc 11nmo rtality' he reafter as cxplam-..t
~- '
AJtho ug h o ur 1mmcd1a te pro ble m has becn that of the adcntifi
N ,
=m -

I anything but itS evil. nothing but the a11ml11ln11on of wh ,s already
. the agncultural symbohi.m 11 1s only the husk of the 11um
negaove, m
that is left behind, not the gcrrn that ,pnngs up agJtn
r1
1c new ''.un_
f h , , ooon tl,at thus sprmgs up is at once the son of the old 111.111 and l son o~ God,
o t e cvtl b ro the rhood , , ve canno t refrain fro m pomring o ut here
and it is ,vnh reference to the first of thc,c affiha~mn, (both nnphcd by
that thr rc arc the closc.-st possible pa r.allcls be~vccn the Indian and the
St Paul's sympl,yto,) that Eck.hart, disungwshmg the acodcntal
C hru.oa11 ucn 6ccs. and that the India n d octnne IS not merely like,
C. tu cs of the natural man from the essence of the other and new
but. , vn h o nl v the , ubsoruoo n o f the 'Agni' fo r 'Christ' (a merely ea r that ' He ,vho sec-; mt S<.'l-S my il1ild' (Evan,,1.4()8; \lfc11Tct, p.
man says I b ._
n o mmaJ dJffe rl'n Ce; a nd, in th,~ connc.-ca o n the crymological equiva-
lence o f (a1101nted=) XPWT<>c; = C /1ns1os and l hria* is not without
593 ~nd Rumi, Ma1l111a1vi. 1-3511 'The body. hkc ~ 1not 1er, ,, ,g ":lb
the sp1rit~ h1Jd') But to sec tl1M self require<., other CYl.., than tho~c of
unerest), 1dm11cal " '1th tha t ofN. T ll o n1 VI.S-9 'For tfwe have bttn the Ol-sh (cf. Hennes, Lib Xlll.3 and ~-1 2J).
pb.rucd 1o g cthlr (Gr y111plry101 fo r which Liddell and Scon's first To return .to 'VarunJ 3nd what t, Varonya' it" Varun ,hat .,,:111.-.,
mcarung IS 'born ,v1th onc', i e. cobom, sajota, sayoni, and of the same - h k ( I< II 3 11 I V.2. 1 3; Al3 VII. IS), the \cnfic-
(arl111ar1) t c ~\C ,nan > ' , I
p.ire11L.1gl ,,ah hnn) u, lhc liken= of his death , we shall be also in the ,,.. (f" VI ( - 4 MS 1.10.2 <,u 11 32. HJ) and w utcvcr a,
er , children ,. ,.:,. ' rl hi
liken~ of !us n ~ urrenno n 'K11ov,1ng th1,. that our old n1an 1s ,~,r 'by cvil'-{yalJ popnrawi ,_ 1110 1ava11,
seized by t h c Ev1J O nc ~ ~ ,'
crualicd (,J cnfit'd) ,v1th lum, th.it the body of ~111 1rught be dcsrrorcd, S13 11 7., 17) I c. lndr's mortal cnc,ny, 'the ovcrwe1.'lllllK "':
eh.ii hc.-ncc forth ,,..l. 11ugh1 not serve sm For he th.u is de.id is freed X _ - f TS 11 1 ., 5 and RV Ill 51.3 (cf 'ahlti111a110 dcvo van11}IIIJ,
fro,n ~JIL N O\\' 1f " 'e be dead with Chnst, we believe tha1 ,ve shall also (a~l11ma1~ o RV 1'll'J-3 Agni nd lndn. ptr co11tra, ;re Jtoirarra..
Sayana on . . h as he thu~ '<,('ltC\' that he " 'the ')c1zcr
live ",thh1rn Kno" 1ng tlut Chn~r being r.11~ fron1 die de.id dieth RV. passim). It IS anasmuc an ithct of i1@ter connouuoo and a
no 1norc {IID11 11<'1 ,1a>rll11r = ,u p1111.1r mn'ya1t); dcath h.arh no morc (graha, JUB.IV.1.7, ~ -),. cpd I r 'Jkdl to UlJU!C) It I> with the
d o nwuon o,cr lu111 ' "Pl.:uncd rogl'thcr' as of ~rocula.r interest here, f /ta a-Juumara an J 111w v .
synonym o 1rra ' - -, ) tL -t one buld, (prarrm11~ca11) the
, f O dcr' (r1a.sya1va pa,r11a ,,.. . L
and ought better havl' bn rendcrl-d b) 'So\\'n rogethcr'; \\'C: noose o r
c.cial and
. 'du
t cor is
va
d Varuna\' vorunya rsa yad JJU1,
h ,
rcrogni.ze the ~u.al ~vrnbol of ,1gnculturc. u, "tuch the womb is !he sacnu VlCOJD. l'V I -,4 I 1 I 25. 1.2 ..bound wu 1,1c
6dd into "h,ch thl' nun. "'h~'thcr u, n.1ru.ral or in supcmaroral '"B 0174
;>
I) The Vc<m. c.g ' fh1,

- murdtrous
wuth; the w.agC\
~nu:rJaon. W\\, hi1n-.clf. .u1J frorn ,vhich he ~pnn~ up agam Gohn fear of Varut:U and the dcprcouon o ~ , In SA.XII 21 and 2!S we
X 11 24, Except a corn of" he.at faU uno the ground 1111,J d,r, ir abidcth . IS death and v,'flgcancc is his, to_ rep ) . h ,_ ual Varun.i
o f sin the S nfim 10 order that t c cc~.,,
al.>rl<' bu1 1f 1t die, 1t brutg.:th forth niuch fru11'). Now, JUSt as the find an a.mulct worn by ac J RV VII 87 C,J may not
. L n.,aus ,"'11tul yaur rvo in , __
n.arul'31 ut,cnunation 1> a dc.ath .u,J a rcgcncr anon OUB.ITl.8.10 and (divyo vanirum, 1.e "7 1,a.,, 1 bhi1A1t1). . and Varu~ ~
strike fear IJltO tum (11111,uim_ . ..d he Jftdlrara, or x,oha or snumora
r t n "' d<d.>tt >l,.,..J it., ,um.- of gluu,. V:, XVU .,,-} RV IV 58 6-11 not slay him in !us pndc, neither ocs t
 68 SPIR ITUAL A UTH O RITY T
AN O EMPO RAL
Powi;R.
adver;ar, bu1 to the Vrtra- Varuna natu I . SPUUTU AL A UTHO RITY ANO TEMPORAL P OWER 69
Samficcr 's 'old m,n ' (dniho _ r(' t 131 was lil Sorn.a and .
S . tnuncan11 van"J.a.S a -I- d'C
B IV 5 .7 7, fo r Vanu;ia as redeemer from ;iny PS1
AV.n.10.1 8
lO
so is the supernatural. " here the sacn ficial fire 1s the womb
9 Id. etc.). masnn1ch as the Sacn f,1ccr mst.n1m:n cs Iun1sc1r (-arnumam -
TS.JII 4 I 1.6; Varuna's rope = the ' sec B.111.8.5.lO ~d 2n It IS f
SB III 7 4 l) noose of the sacred order . - 0 1~ th rem that he conic-s to birth in yonder Sun and ts po<sc:<Sed o
5
' "' s ' elv:-s (d,ytirman. J13. L17.6. cf. AB.\11.29 and Sl3.Vll.'.!. l.6), of
So m:i IS not destroyed b) his 'death , b .nude to g . ..
, ut O which the second 1s. of course. the new nu n . t1ll' c1u,,nu1cnuu
{'....o - -mam o r
" 'or Id o f hcavenlv- l1ght' and in th~ s <Wvc 10 the
. ' a me way the Sacri6 ~B IV.3.4.5. And JUSt as m naniral generanon the newborn so,'. '.s a
death Wlth Soma goes alive to the world of h cer by_his ._,. f the father so here thar 'other sclr of the new man 1s a
b
reuu, O . , \\') h
(I'S. VJ 6. 9. 2); furth('rmore, 'he gains thro ugh hun (Sorna)~~~Y-light
100 of the 'old man' that was sacrificed ( made 10 y togct er
rcgcncr. t l
there ~ no sbyer, no deadly shaft for him by ,vhorn this All h~ and
. . ,
th h deity who is the sacnficc. lt 1s the old man s CVl , nor
d f
~ Wl t C
gamed (SB.111.3 4.9). that is to say he wu1s the ' human hjmself that is slain: the 'death of thC sour IS not 3 esltuCOOll O
h d bl unmorta!ity'
ere an 1nco rru pt1 e 1n1 mortaliry' hereafter as explained N anythin b ut its evil nothing but the ann1hilanon of what is already
~ m
neganvc, . m the agricultural s)rnbohsm it. 1s only the I1usk o f t l,e gram
g

Although our in1mediatc problem has been 1hat o f the idcntifi that is left behind. not the germ that springs up again. T1,e new man_
f
o th c eviJ bro rherhood ., we cannot rcfr:un from pointing outcanon
here
h thus springs up is at once the son of the old tnan and a son o~ Cud,
t ~ 11 is ,vith reference to the first of these affilianons (both 1mpl.1cd by
that there an : the closest possible parallels between the Indian and the
;n paul's symphyto,) that Eckhart. distu1guishing the 2ectdental
C hns~ ~acnnct-s. and that the Ind ian doctnne is not merely like, / tu cs of the natural man fron1 the essence of the other and new
but, w ith only the subsrirution o f the ' Agni ' for 'Christ' (a merely ea ' that 'He who sees 11,t, sees 111y cloild' (Evans,1.4-08; Pfeiffer. P
no nunal differen ce; and, in this connection the crymological equiva- ;;n~::y;un1i, Matlouawi, 1-3511 'The bo~y. like a mother, \s big w1thf
lence of (anointed=) XP~ = Cliristos and J1l1rta* is not without the spirit-child'). But to sec 11101 self requires other eyes than those o
interest), 1denncaJ with that of N .T . Rom. Vl.5-9: 'For ifwe h:ive been the flesh (cf. Hermes, Lib. Xlll.3 and ~-I.~).
planted together (Gr. rymphytoi fo r ,vhich Liddell and Scott's first . V na and what is Varunya : It t5 Varui:ia that -.c11es
meaning is 'born with one', i.e . cobom, sajiita, sayoni, and of the same To_retum to a~ TS II 3. 11 . l; V.2.1:3, Al3.VII. IS). the Sacnfic-
(~rl111ari) the sick ma (. . ~u IO) and 'whatever ts
puentagc with ru m) in the likeness ofrus death, we shall be also m the J ld c (,TS VI 6 :> 4 M!>.1. \IJ.2 :> 11 3 2 '
er s c u r nh E , 0. . c-o'r 'by cvi1'-(yol1 pap1111mci Rrloito bhavato,
hkencss o f ~ r~ urrcnno n: 'Knowing this, that our old man is seized by t c v1 n , . r.
I I e lndra's morul enemy. the ovcrwcetung O<'
cruci fied (s:icn 6cd) w1th h1111. that d1e body of sin =ght be destroyed,
SB.Xll:7.2.f~S 1i I 2 5 and RV 111.51 3 (cf 'obhmui110 dcvo van111al1 '
that hence forth v.c ought no t serve sm. For he that is dead IS freed (a~/11111011) o ..89 3 A Ill and Jndu, per ,o,11ro, arc su1tu111as,.
from ~Ill. N o,v if we be dead with C hnsr. " 'e believe th:it we shall also
live with rum: Kno wtng that C hnsr being rai~>d from the dead dieth
Saya,p on RV .I. .
RV. passim). It IS inasmuc
i as he thus ~1l,(.~ that he ,~ 'the Scucr
.h f mister connouuon and a
no n1o re (jam 11011 monlltr = ,,,, pu11ar mriyatt); death hath no more (gralia, JUB.IV .1.7, ~-), - an 1'~,111:~ rv ;,,as to mjurc) It IS Wtth the
domimon over !um.' 'Planted together' IS of parocubr interest here, synonym ofmakara=s,su1~ara a~ J) ;hat one.bin~ (pra11m111ica1i) the
and ,night better have been rendered by 'Sown together'; we 'noose of Order' (!'faJy,uva p~r1_1a V na's' vonmya vii tfO yod raiJu~.
recoirruze the w.ual symbol of agncukure, ui ,vluch tbe womb is the sacrificial victim, and 'that cor IISV /:11 I 251,2 abound wi1h the
field mto which the man. ,vhccher m natural or in supemarunl SB.lll.7.4.1). The Vedas. e.g. l . fh~ n;urdcrous wrath; the wage$
~cneraoon, ,ov,s hin1self. and fron1 \\'luch he spnngs up again Qohn fear of Varuip and the dc:prccat1on o I SA XII 21 and 28 we
XU.24, ' Except a c-om of "heJt fall into the ground and dit, it abidcth of Sill IS cleath and vcng
cancc is lus,
.Ii .
to rqy n v
dcr that the ccl~ual aruna
alo ne but 1f u die, it bnngeth forth n1uch frun'). N ow, just as the find an amulet worn by the Sacn icder m or RV VII 87.6) may n0t
. I) , U\ 1,0 ,,.11., ya11r 1va Ill ~--
m runl mscmJnanon 1s a death a.nd a regcncr.ioon QUB.11.8.10 and (dii,yo 1101Unah, 1.e. ):a ha l,lutam). . and Varuna """~
strike fear into tum (r1011101N: . .d 1111h . makara, or _Rraha or iiiwmara
"'C... uo drdln: >loud the nunc of ghru!' VS XVll 90; RV IV.586-11 not slay him in h!S pnde, nc1thcr ocs t c
 70 SPIRIT UAL A U THO
RITY ANO
$PJR !TU AL AUTH ORITY ANO T EMPORAL P OWER 71
hu rt h1n1.' ()n the o tht:r h d
n1ad, h h
c, \\' en c c Asura has b ,
an .\Vhc11 11l e P<:ace-otre
then JC is not v aru . b ccn con"cn ed ' and . dn11g ha, b.:c We have clse,vherc UA OS 55.409-10) identified Varui:ia and the
na uc eh<.' ,11i n n1a c a Fr n Vanu_1ya Agni ,vith Ahi-V rtra- Susna-Namuci , and these with the
accep cs the Sacnii ccr (R V ? - . " pcr,011a o f M . 1cnd or Pharoah of Ezekiel XX IX . 3, 'The great dragon that lieth in the midst
' . . 1...o.6): B v . llravarun .
apix:ascs (s<1111ay,111 slavs sac fi . nican, o f 1\1\nra he ( h. au iha1 of the rivers, which has said. My ri"er tS my own, and I have made it
, L . n ices) Va ru Ii t c pn )

bc::
. . ,cts ,un1 free (1111111ca11) from V

J~
r
1osc gone (yadi' ttis11 bh,i,,a,,. ~:;
1
. ,:,a or h1111 (the Sa
~:.:~~o~}h~o
thac ,ve1;
l'St

;~0111111.f/ gone') he \'erily lives. (TS II I ~ ~) is Lft: l,c gone bu1'1~

}~~ci?
for m yself.' l'itaraii, jal,ami u, RV.X. 124.4 makes of the Asun Father,
w ho is also the 'cider brother' (p irci, j ye~rlto bliriirii vci, Sayai on
RV. X.20.7). an 'Ahi ' in che sense of Jtl .111.77 yad a/1,yara, rad a/11,uim
a/,iwa11i: and actually. the prior and fiercer form. ,vhich Agni abandons
:fa~~ 'v,roy!l ~acnficer himscJC assun tl~t;d t~ l'~:.~d in t he sa n,c wav
w hen he is kindled, is an Ahl (Ahi 13udhnya, AB.!Il.36,KB. XVI.7,
. l.6 ~.-), and by m eans of eh b 1, ~apan (eh, at111mk1111i
children (subjects) fro n1 V . e ar cy o ffenng , 'dch\'crs h. Ahi Dhuni, RV.I.79.1 ).
d h h aru1.1a s noose (pra,a 110 ~.. is Varuna. and Vrcra
. derive alike from Vvr. to 'cover' and 'restrain'
an t ose c tldren of h1s arc bo . d . n111apasm prd111111icar1)
aki/b 1.fd-1,. pra;a
-, .- rn so un and smless ( ' ( 1\/irnkta, X.3; BD.II.33; Grassmann, Worterinuh; and cf.RV.Vl.75.18
.1 pra;ayante) saying . . . ra a.,ya11a111i,,a urorvariyo varn,ialJ, VIJ.82.6 w here Varui:ia pra v~ti, Siyai 's gloss on
be bo d ' . 1t IS u1 o rder that m hild
m soun and sinless th at I ' Id b . yc rcn ma y RV.1.89.3 vr,toti svakiyai~ piisair iivrr,oriti, riitry abhinuino dtvo va,u,,,.J,,'
SB.V.2 4.2; V. 2.5. 16 If ::? ? 3) "r0U e qu ickened '" (ablris,iye and GB.1.7, vara,ia as Varw:ia): i.e., inasmuch as Mitra is the Day and
' J-- , c RV X 97 16 - '
yamasya pdrf11iiti1 sdr11as111iid dc1,akd,,uti1 ,vi .. . ) 11an111 . Sar ... Varui:ia the Night, the D arkness (TS.1.3.11 dluimno dluimno rojannito
Van u., a co Yan1a is unn1Jstakabl d. . ic re the ass1n11lanon of varn,ia no muiica, yadiipo aglmiyii varn,itti sapiimaht tato varn,ia no munca=
p e. an " 'e see also ,vhy 11 i h h
nncc must be rrboru co chc K s c at t c From every rule of thine, 0 king Varui:ia, set us free; from whatever
domin ion. ingsI11 P and for " 'hat he aspires co oath by the waters, by the kine, by Varw:ia, we have sworn, From
that, 0 Varu1.1a, set us free) i.e. Evil, Death. Cf. also TS.Il.1.7.4;
Pr: : to. the ' barley-offeri ng ' ,vc learn fro ,n KU. V 3 chat when
T B.t.7.10; and Madhava on TS.1.8.16.1; TS.V.7.5.1; AB.lV.5.
un ~ ~an s, ch 1ldrt:~ - ' have been expressed' (,rHiih) .but art' still
Mu,ica w ould suggest Varw:ia is by nature na-muci, norHiying.
Av~~;:ci~~. t[~a, or
11;:;;1 via~lc. nor. ahvc, ~nborn , cf. 11a jiiym,te in 'We arc thus led to assimilate Varui:ia, not to the vanquishers of the
(van, _. 1 60.34\/) but arc ca ung o f Varuna's barley' demons, but to the demons themselves. . . This is the severe aspect
,.w.sya _Yalla,,, cak~III.'), it is Va ru1.1a cha t ' rcscrains thc1~1 w ith his of the Divinity, which his name proclaims in advance' (Bergaignc, La
nooses (van ,,an ,,.,apa,m
, 1110 - , 11 pratyaimmcat),
_ and that ic is onl y w hen he
h as bccn endeared' (prit /
Religion Vediqut, 111.115): 'The epithet llSllra is . . . specially
fro h .. a ' ' 1.c. ma d c a Iincnd, mitra) that he frees chem applicable to Varui:ia' (Macdonell, Vtdic Mythology, p. 24), as is that of
papm anal,t csc nooses-, of_ Varuna _ and t- 3 ll cv1
, 1 (l'an11.1a-pasebhyalJ
- sari,asmiic ea Deva to Saviq.
111
,pra;aJ pramrmcat, ~ll.ll.5.2.2-5). Varuna's barley is the It is in connection with the withholding of the watctS by V arw:ia
pasturage (yai,asa) fr0111
herdsman ( - .
h. h h
w ic t ey who arc like kin<.' without a and their release by lndra that the assimilation of v arw;ia to s~ and
Fncnd (ab/ ~avo ,''0 : ; ii.~<>ptilJ), yet arc intent upon (o r trust) the Vrtra is most apparent; we must not be confused by the fact that,
111111tra111 ntasa/,) cs. ((- -, R when associated with Mitra, Vanu becomes a 'rain-god'. It is to
'kin<:, led forth f ca~e ')'" 1, V. Vll . 18.>-10): these same
aryo c1k;ai,) . cat. o the A n s (Ind ra s) bar Icy (~avo , ya11a111
, , -
pray11ta Varui:ia that stagnant waters peruin, for they arc 'seized' W,1,ita) by
, 1 11a vc seen t hem him as their graha, while it is the flowing waters, 'living watcn', divine
H erds,nan 's care' (s _ as t Iicy ca n1c forth, (no\v) in a
of the unborn, sug;: ~~<>~~t
corrc,,ponds to that of V
1 1
~e~h~ .27.8). Varu1.1~ 's barley, the food
V pots . of Egypt , a correlation that
and fit for sacrificial use that lndra frees from Vrtra (TS.11.3.13.2
seizure by Varui:ia's noose is seizure 'by evil', papmatlli; also
aruna- rtra ,vich ' Ph h' TS.VI.4.2.3; SB.IV.4.5.10, etc.). The opposition oflndra to Varuoa
rendering of nttisah above b . h area . (M y suggested
and the assimilation of the btter to V Jtta arc conspiruous in
v1nk11sa is the contrary of i ydd/":'. ofi trust' depends upon the fact that
, ra ta, ron1 which ti 11 AV .111.13.1-2 where the waters 'go fonh together (S11111proyot11,)
m or trow on is a ,nc h it o ows that to 'trust
RV. VI.LS.) an,ng t at pertains to Ycit, cf cityalJ in when Ahi is smitten ( ahau . .. hak) . . .. When sent fonh by Varw;ia
 72 SPIRITUAL AUTHORITY ANO
TEMPORAL Po
WER
(yat prisitah varnnena) then Ind b .
raou d SPIRITU AL A UTHORITY AN O TEMPORAL P O W ER 73
va~) and it is evident that Yaruna only line you' (Lad apnod ittd
Ahi h been
' as
. , re eases the w t
smitten. ( In the very remarkabl a ers when h
' yawning jaws ready to seize the Sacrificcr himself, and must be
seems co have been actually put in the pi efsoyng fRY.X. 124.7] v~ appeased (PB.Vlll.6.8; ~V .5. 1~; JB.1.17_4; lll.193, and TS.V.1.6.8
Go d . 'E. o1eck e, lndra's Drad1enkanif, Berlin
ace O aruna
' th e O id Moon.
where Agni, as Varui:ia, attacks the sacnlicer, and SB.IX.4.2.15-17
1905
rather remarable evidence for the equation y rtra:=c :J~ 16
). Another, and
where Agni completed = Varui:ia): the dessication of this same
Sisuntira by lndra, who forces him upstream (cf. the apotropaic pu1111~
a correlation ofSB.I.6.4.1~19 (cf KB.lll.S) with s;1;::rrordedby .1<1ram in AV .IV.17.2 pratikulam in X. 1.7 and prati.1<1ra in SA.XIJ.30)
the fuse of these passages the solar lndra swallows h 17-l 9. In onto the dry land where he 'is left, as it were' (h,1111 iva, cf. JB. IIL.n
h ' . h f L ' 1
uptcunarVrtr
t e rug c o cou.ib1taoon (amavasya, new moon nigh . ) ion cited above) and his su bsequcnt resurrection .when he praises lndra
the ligh M 1
t n the last
. . t ~n 15 Varw;u, the dark Moon Mitra (so called ' who then en.ables him to return 10 the sea QB.l!L 173), as in the 'Flood
assim.ilao.on, ID accordanc.e with SB.X.6.2.. J where in co
widi Sun and Moon, it is cx~licit chat the eaten is called
by
~ ~ ); and these two being a c.ouplc (mithunam), Mita (the Sun)
the:::._by Legend' Manu resrues the tiny~ and enables it to rcrum to the sea
(SB. 1.8. 1.6), and as in the Alexanda legend (see Ars lslami<4, l 19~.
pp. Jn-8), narratcS in other words tbc invctttatioo and rejuvenation,
IOSC'DIIJ121:CS V ~ (the Moon). from this it follows 300 that
death and rcsurr-eaion, of Cyavana, Prajipati, V uut.
Notable for Varuna's conncaion wid1 death is the faa: due the
VfiU-VantJ}.2 (Moon) is lndr.i-Mitra's (Sun's) Ville; a cood.usion by ao
creaking of the axle of the bodily vehicle is a sign of dcadJ
mems u v=na ....-uh Varu.va's fem.ininirr elsewhere or with the (BU.IV.3.35), and when the axle creaks, this 'is v~ of the evil
eq<WKm of Vftll and km in PB.XVlll. 9.6, and notably in voice' (durvak, TS.29. 1; d. JUB.L52.8): that be is addr=ed as
agrccmcnr with RV.X.85.29 'Potenti.Jiry (~a) bath gotten feet (Le., 'sweet-voiced' (suvak is 'to pacify him' (ianlyoi.ib.) and cocrcspoods to
put off ha opltidian narurc; cf l. 152.3 and lllSS.14), and as a wife the 'm.alcing him Mitra' in other contexts. (But 'axle creaks &vonbly,
inhabits (a. .. viia.1c, cf. ]UB.L33.6 adityam praviiat,) her Lord' (the as Voice of Trees', in PB. V1; and 'Voice of Brahma utters
Sun). We sec again that marriage is a reconciliation of hostile Damayanti's name in crcalcing of axle', in Naisadruya Carita 0.50; cf.
principles, involving the death (and regeneration) of the enemy as also 'axle not oiled' TS.ll.6.3.3, and Pa.rmenidcs in Scxtus Emp.
such; that there are more ways than one of 'killing' a dragon; and that Adv.Doz.lli). It is an Asura that speaks in che creaking axle
the vajra (thunderbolt) being a 'shaft' of light, and 'light the (SB.lll.5.3.17 and Vl.8.1.10; AB.IV.7), A Riikp_sa that infests the car
progenitive power' (TS. Vll.1.1 . 1; principium motus et vitae [=the (fS.V.2.2.3), whereas Agoi's car is silent (RV.1.74.7). It is repeatedly
beginning of motion and life], Witelo, Lib.de intelligmtiis IX, etc.), the stated that what is 'ill-sounding' (apadhvantam, JUB.1.52.8;
piercing of V rtra is also a fertilization, to be equated with that of the CU.11.22.1) pertains to Varw:ia; and this agrees with the distinction of
'lightning-smitten' Semele by Zeus. ksatra from brahma as that of the toneless (cacophonous) ~ from the
Varw is cq1Uted co Mrt)'U. By cxtncting from the limbs (anga) of chanted and harmonious s.iman. Whatever is inauspicious, inadequate,
or evil is referred to Varw;ia (I'S. Vl.6. 7.3; cf. VU.3.11. I yo'sm,m dvqfi),
~ " U dieix sap (ra.sa) che 6mJ ~ult, aitgiras, is reached. The origin of
or to Trita (RV.VID.47.13,14) who as Agni ob intro, the Vanu,ya
dlig!T;u is from the bitter w= of the ocean. that is, from Va.cw
Agni, is Varw:ia (RV. Vlll.41.6). ,
who ts taken bctt "'-ithour doubt in his ocasional sinister, demonic
If Agni and Sonu 'when constricted' ~wpanaddho) arc o!, Yarw;u s
srnsc, as of V fCl2. a. Abd Bcrg.,igoc: La Religion Vidiquc Ill 144 and
nacure, this agrees with the close conncct1on of nooses (pa.so), bonds
Gddncr Vofisdic SlUdim, 11292.
The Varw inco whose maw the Seven Rivers flow (yasya It sap14
(baddha, daman), and ~~ts (granui~. ~th. Varur. Th'!-5 the knot (~
bandha) is inausp1aous and disnncovely Varw s (SB.1.3.1.16,
sindJiavaiJ RV. VIII.69.12 and ' ruler oftbe seven rivers' RV. Vlil.41.9)
~i~S.17; TS.V.2.9.1), the 'untying of Agni' is a dissipati~n of
is che Varw;ia that lies in wait against the current of the river, co seize
Varuna's wrath (fS.V.1.6.1): while on the other hand In~ is the
che sacrificer's children (the subjects of the King; TS. VJ.6.5.4), the archerype (cf. JISOA., Dec. 1935, pp. S-6) of that Maha~ra, Jana and
"Infanticide' (iiium,iTa or-marin, T A. Il. 19 parabrahma lauded as iiJumara
Tirthailkara ('Great Hero', 'Conqueror' and ' Ford-finder: for the last
and iiiukumara), lndn's enemy, w ho lies against the rurrcnc with
 74 SPIRITUAL AUTHORITY ANo T
EMPORAL PowER
epither cf RV. VI. 18. 5 where i11dro -di -
r
re,erences W . N. Bro\vn Walk
m ga 1a11y ak"-' , and fu h SPIRITUAL A UTHORITY AND TEMPORAL Powa 75
. 111g 011 t11e ~Yater) h 01 n er
expressly Ntrgranthas, 'Freed of the v _ . \V ose foUo,ve~
th .J __ "'-''Ot , surcly that 'L_ ., are _ 1 saman 3 nd 'she' sa"), lyam (Eanh), Antari4a (Air), Dyaus
at lnura resolves' (vi fusnasya samo,ail . . 'VlOt ofSusna' a111ra11, sa ' '- - - . - kl . - '-- ,
h . .. " llta,n v1dar RV ,. s Sky),--the three 'domains -na,qatram, su a, apana, vat, taJqUS, srorra
t e Gordian knot that Soma : : -X.61. 13)
R V IX 97 18 X (cf BU.1. 4. !7), asat, re OUB.l. 53, CU.1.6.7, etc.); and all these uc
. . . ; .143.2, and all those knots IS
then.Joined to un11e . in.
( f the Saccrdotium and Rcgnum respecnvcly.
H ' (h..J-. . at are C3lied 'Kn . f
ean ,-ra granthih, c:f. Aristotle Met. 01 I I d C ois o the asj~~J~B. in terms of Sky and ~rth, br~ther and sist~r: supplies the
Religion aruf 11ieology of the .'\'avaho lrulians .46, an II rooke, Pop"lr , . din to Yamas aborove woomg by Yaau m RV.X.10,
J. Heck. ~ b ach, Dt mid,taie . . , on cords and kn .
sacra saaisgue vincu/is, Giessen, ) ois,
happy en g
. "or cxan1plc a11ya111 ialiasva ...
,
p01m, m verse
10 rrcsponds
co f ~Yanu-.
h
\V ere, ll
"fut IS It ro be freed from the knot? 1n the first pla 1911
be No\\
' . ... 1

to auyatra mit/u 11 ra111 iuhasva mJUB.1.::,3;6. Y;u~u s rCJectl.Ontho r_, b

fro y , . CC.. to rcle~ On e side of the mutu:a.l horror of one ano er 10.t Y
m a.cw
( - - ) B ..... ,_ s noose so as to be born and to receive a name and h
s ape represents Only f which 'sh '
namarupa . ut uus IS only a loosening, not an unloosening of the the conjoint principles, divided ab vctra, and bcause o c
.. __ ._, Ii 'hin1' as often and as much as he from her, at the same
knoi:; . for names themselves are knots (AA.11. l.6), and 'everything sruu "'-' rom th chctypal
time that each desires the other. All trus pertains to e ~ . -
here IS gnpped by name' (1uimt1J1. .. grhitam, SB.fV.6.5.3). To be
' s chology of sex'' The panem of 101:lian_ oncology:tlwa ;
wholly 'freed of the knot' is co be released from 'name and shape', md Py -dakam O r srstipratipadakam briihmanam, Saya,
p11ravrttaprat1pa . .. . : bi less
to have 'gone home' (Mw;i<,i. Up. lll.2.8 Mmarupad vimukta~, par<itparam
pu~upaiti divyam; Sn. 1074 Mmakaya Vimutto attham pa/et,).
SB.Xl.5.6.8, i.e. the bluivavr,ta hymns of RV.-ts mun~ni the
multifarious than has been supposed by those who COOSl cernthc; and
The foregoing is far from exhaustive of the material relative to
names' (S.1.11). In the )ast an:a.lystS, Th~~o~an: !e womb of
Varw's evil nature (PB.XXJV.18 Varur:,a opposed to Deva), i.e. 10 the Child arc this All (SA. VU. I~). . th f all living'
the Divine Majesty, or Wrath of God, considered apart from the . (SB IV l 2 8) Eve ,s the mo er o
Evcrything ' . - - th J<umarasambhava,
Divine M ercy, to the Divine Darkness considered apart from and as (G 11 20). The stori<.-s of Siva and Parvan m e _ . eh
opposed to the Divine Light, to Nonbeing and Unreality as logically an:n;ha~ of Pururavas and Urvasi in_the Vikram7:~::!t\:C ':ne
distinguished from Being and Reality. It has been shown what is the as the legend of Yama and Yam1 verstofnstho Heavens).
Hi mels (- Lovestory o e
nature of the 'hostile brotherhood' from which the Regnum in alliance Liebcsgcschi ch tc m - _? ro se to show that they arc
with the Spiritual Authority redeems itself in the Sacrifice. Who then are Yama and Yam1. We p pod N . h 1n~-=on, the
We must, at the same time briefly indicate that the whole not s11i ge11eris, but Sk Y an d Earth ' Day da an f andig allt, other =.,-
dva,idvas
conception is reversible, for what is 'night' from the human point of Asvins, the Saccrdotium and Rcgnun1, lit mpa , to this argument we
view is 'day' from that of the sage (BG.11.69), what seems untrue or ['Twins' (Jami) in RV .1.159.41 As a pre 'runaT_ry, (du) i e. Yarna and
th y :a.Jone means WUlS '
unreal to men is true and real to the Gods, the way to heaven is must point out at. ~ma raa ati nw,ras and vac. Agni born
countercurrent, the via aff,rmativa in which the aspects of deity arc Yami, just as Sama is San,~ an~ I.le, p ~thp single androgynous Person
d ks I d pat,parm one m e -
distinguished must be followed by the via 11egativa in which they are all bral,ma an . ,.a ~a, an d I such as pirarau, ,nata1"<111, svasa arc no
one. Love and Death are o ne and the same power, and to one wh_o
more than ;amayalr 111 RV .X. l
:o
before thcu.~c~sn1: .and that ';; necessarily couples of one and th~
'father and mother
knows how to approach him, 'making him a friend ' (tnitrakr,ya), he is
the friend, Mitra as much as he is Varur:,a, and we can ask impatiently: san1c sex but ncariy ahvays pairs of oTppohsnc SCRXV, Ill 54.7 where Sky
d " 'etc usm -
' When at last shall we come again to be in Varur:,a? ' (RV. Vlf.86.2); (cf.dampah) 'bro'!'~r- ~ 1::;e~herc. they arc svasarJ jamipirror upastlie,
love casting out fear. and Earth arc s,,asara, . . . t1 a Father ,md a Mother, whose
38. This is the usual henneneia of stiman. That they (He and She, and 1. 159 where they are cxpflict y 'I 1tcllcct' and svatavas-dai.,~,
respective natures arc those o manas. to as ~11-
1
Sky and Earth) united (sametya) and brought forth the Chant is the . b also referred '
I
'Power', having a prog<.'11~ (pm)'I)~ u ok,isil 'uterine twins. conso~
quiddity of the Chant' (/UB.I.51.2, AB.111. 23, etc.). 'He' (ama) is in
various contexts Agni, V:iyu, A.ditya, Candra, krflJll, prti,i ma11as, 'parents ' and as ;am, - 5ay(ll11 1n11hunaSlllll , and ' jimi can onJ Y be 'twill
COI13 bI
ta,nt . it is obvious that svasara
 SPIR ITUAL AUTH
ORrTv AND T
EMPORAt p
b rather and sister , d OWER
th y ' an at the same . SPIRITUAL AUTHORITY AND TEMPORAL POWER 77
c ama and Yam, of RV X 10 nmc impossible n
bhe. . . dtin,pati. In RV VII.I 60. .4,5 parama,;, ;"a1111.
A I th
?t
to reco""'-
ta,, t1a "'"'C (saratl,a,;, tastl,i vaiisa, RV. I. I 08.1, samaa,ii a ratl,e, VI. 59.5) and likewise
gru s mothers' but to his arc. e reference of mat~ 'J u_. . . ga,. I(rsna and Arjuna (BG., cf. note 5, p. 40). That the Asvins arc referred
thought of as male and femaJP dnts. th e fircsticks wh ho! IS not to to;;. RV.11.39. 1,3 as 'two Br:ihmiis' (brol1111011a) and as 't,vo Sakras'
Urv - d . c an may b dd . ic are al (fakra, cf. Nirokta XII. I, raja,iau), and in TA. l.10 as 'two horses', day
as1, an similarl y in RV VI 49 ea resscd asp ways
young mothers' but to Fath . Sk .2 that of yuvaryoh is ururavas and and night, etc. as a 'pair'. may well be an allusion to lndriigni who arc
lndragni arc bhrtitara. . er . y a_nd M other Earth: In ;01
to 'two both 'priescs' (I,ulro brahma, RV . Vlll.16. 7, cf.SB.lV .6.6.S;JUB.1.45.1)
brothers' from one poin; :fama11 wbhich can be taken to ~V. Vl;S9.2
and both 'kings' (i11dra "" ag11i. .. vajri~a . .. deva, RV .Vl.59.3, etc.):
h h YICW. Ut cq all . . .. ,can iw the emendation cakra for the fakra of RV .11.39.3 is quite unneccsary,
w en t c relation of brah,na to ksatra . u y twin brother and sistc~ however plausible in view of RV.X.10.7 where Yama and Yarru are
verse the ihihamatarti are not the u . al IS emphasized; tho in the sa r 'two wheels' (i.e. Sky and Earth, Day and Night, Manas and Viic, as
;1"d ther~ on whom lndragni arcs~c :t::~nts' but.'two mothers, h:; wheels of me cosmic and sacrificial chariot, cf.RV.1.30.19; Vlll.89.4;
mothers' Sayana's Adio a d E h g by their one Father (th AB. V.30, 33; JUB.1.20.3: 111.16.1.2; SB.11.3.3. 12; and BD.Vll.126
Ma . . n art are Eckh ' ' ese Sun and Moon, Pra,ip ana11, Day and Night, or rodasiofRV.Vlll.70.5
ry tn the flesh'). It is stran e th~t arts Mary ghostly and
overlooked by H opkins UAbs ~eh of this should have been and X .65.S). The Asvins are again fakra in RV .X .24.4-5, where
16 Sayana is absolutely right in referring samici, 'the conjoint' (Sky and
always ready to render pitara,, and . - vt) anbd oiliers who, while
mvana bly render svastirti by ' . n1atara11 y 'p , ( Earm), to the Asvins themselves and in saying that 11iramanthatam, 'ye
, arents m.and f )
churned' has for its object an implied ag,iim; that they thus bring Agni
relationship of Sky to Earth . sisters ' regardless of ilie fact mat the
. _ IS never that of SIS. t to birth is 'at me prayer of the Joyless' (vimada), i.e. 'for the sake of
111nata and kad -)
father to dau~~;.r
b th
a:~ er to SISter (except as
h~s~:~rot!e~~t that of brother to sister,
Yama, who IS regula.r ly identi.tied ,vith Agru may tak A ., -
Atri-Vimada' (atraye. . . vimad,iya, RV.1.51.3). cf. Trita's (Agni's, trito
guhyena vralttia, RV.1.163.3) appeals to Sky and Earm in RV.1.105,
and Trita in me womb (RV.X.46.6): mat is to say, men, at the prayer
as coborn t\vin (y h .- . e gru s p..cc of Agni himself as yet unborn but longing to be born, eager for me
a,no a ;ata 11ulre,_,a saha NinJkta X 21) Indra th
clearJy rcpla y - ' , en sacrificial role and choosing lndra for his ally, as in RV .X .124.3,4. In
TSIIl383 ~g ~rruA E_arth, as Yam.i's bride (SB.VD.2.1.10; RV.Vl.11. 1 where Agni is besought to 'rum hitherward' (a no
th ' ama 15 gru, Yanti the .Earth'), quite in agreement mitravaru,i tuisatya dyova ho1,ay11 prthivi vav!1)'ah), Mitravarw_u (which
Wl. A-8.111.38 where ' Indra is This (Earth) th Kin f B . .
ThtS (Earth)' e g o emg IS are somraja in RV.X.65.S and hotaro in RV.X.66.13), me Asvins, and
The . aod A V.Xl V.1.48 where the .Earth is Agni 's bride. Sky and Earm, these arc not six different cssp1ccs but three aspects of
two p '."s~s, an~ther pair of twins, ~y be only another form of the one pair; mat the same deity may be referred to in one and the same
Rao atrs symau 10 RV. and described as 'horse faced ' cf. Gopinath context by different names, as was observed by Hopkins, Epic
d Ell'mtnt.s of Hind11 lconograpliy, vol. 4 p 544) already mentioned Mythology, p.82, could be amply illustrated from RV., e.g. J.32.5
an collated. It can hardly be doubted that. the Asvins, twins 'born where v!fra, vyomsa, and ahi arc not three different persons, and
here and there' o ne of yc, S umakh a ,s 1o rdly conqueror the omcr
subhaga, X .62. 11 where the 11111nu of a is the savan,I ofb the reference being to
son of Sk y' (il,eJ - - .. )'!""'
.. _ 's,1makhasya Vivasvat's son by Sara9yu's .111van,o, and by the same token to the
- d ,a ;ata, 11a,11a11yah
s,,n, ,vo anya~, s11/,Jra,(lal1 p111ra 11l1t RV I 181
the nvins I ,J - .
4)
, must
be d. ..:c d . h
I enuue wit
Manu Vivasvati of RV. Vll.52.. 1. If RV .lll.54.7, speaking of Sky and
H V VI 59 2)
,, rJgru \V1lOM.' n1othcrs
d f h
h d h . - -
are ere an c ere (1l,r,l,a1t1ataro, Earth as 'bromer and sister' (svostiro-like Zeus and Hera-) goes on to
, ' an w on) one 111 h_,~ <-,paoty as Mahiivira and Jina is say mat 'mey call each omer by conjugal names' (brwvatt milhutuini
~ert,uP,ly Good MakJ1a's conqueror' (or Sacnficer Makha being the nama}-DvandvjftWlljl, as Sayai;ia, s a ~ can only be any or all of
lcn J~c. and Sunl1 1111ply,ng M I ' me names appropriait to any pm of 'maces' (mi~1111') or any of me
JAOS 55 3n-8') d tl ag tav~n; see the funer references in
~ ' a.11 ie other :11' the Sun ccrumly 'Good BI ' 'pairs of opposites' (411-'vinl) such as the two chariot_wheels, or day
11ut rhc Avu1s nJc m a common -Ii ( h uga. and rught, or wcll-<lonc and ilklonc of Ka'. Up.1.4; mother words,
R v II 30 ? . c anot rat Y<'Va virtijtva yama
-,..~ .ra,na1,oyo;11110 111 vom ratJ,o/1 I.30 IS) agam. suggC$ts lndrigru
_ .
 76 SPIRITUAL A,v1nORfTY
......
AND TEMPORAL
brorher and sister , d Po WER
the y ' an at the same SPmJTUAL A uTHORJTY AND TEMPORAL Pown 77
, ama and Yanu of RV X 1 tune trnpossible n
bite .. dampati. In RV VII.I 60. o,.4,5 para,nam)iim; t~t t o ~ (sorotl,o,n 1astl1iviiiuii, RV. I. I 08. I , S<11111JJJni ii rorht, Vl.59.5) and likewise
Agru's mo eh ers , but to his the re f,erence of an- 11au ... g4, l{nr;ta and Arjuna (BG., cf. noce 5, p. 40). That the Asvins uc referred
thought of as male and fema]parednts', the firesticks wmhia.1roh1., is not t~ to in RV .U.39.1,3 as 'cwo Brahmis' (brahm<il)<I') and as 'rwo Sakras'
U - e an ma be , c ar al (sakrii, cf. N irukta XJl.l, riijiinou), and in TA.LIOas 'cwo horses', day
rvas1, and similarly in RV VI y addressed as p e ways
,
Young mo th ers but t F h 49.2 that f ururav .. and night, ccc. as a 'pair', may well be an allusion co lndrigni who uc
_ o at er Sky and M o yuvaty O'h
. IS not to ,
= and
Indragru are bhratarti. . both 'priests' (Indro brahmii, RV. Vlll. 16.7, cf.SB.tV.6.6.S;JUB.1.45.1)
, . other Earth. In two
brothers' from one poin~ y;mau w hich can be taken to RV.VI.59.2 and both 'kings' (indrii 1111 iigni. .. vajri,Jii. .. dtvii, RV. Vl.59.3, etc.);
wh h o view but eq uall , . mean ' twin the emendation cakrii for the iakrii of RV.11.39.3 is quite unnecesary,
en t e relation of brahma to ks tr . y tw10 brother and s ' however plausible in view of RV.X .10.7 where Yama and Yarru :uc
verse the ihilu11niitara are not eh .a;'IS emphasized; tho in the !Ster 'two wheels' (i.e. Sky and Earth, Day and Night, Manas and Vic, as
and there' on whom lndragru e usu parents' but 'two mothers sahmc wheels of the cosmic and sacrificial chariot, cf.RV.l.30. 19; vrn.89.4;
' th , are begotten b eh , ere
mo ers' Saya,;ia's Aditi and ~--i. y eu one Father {th- AB. V.30, 33; JUB.1.20.3; Jll. 16. 1.2; SB.tl.3.3. 12; and BO. VII.126
M ...,..,.u., are Eckh 'M - Sun and Moon, Prii,Jiipiinou, Day and Night, or rodasiofRV.VUl.70.5
ary m the flesh '). It is strange chat much art~ ary ghostly and
overlooked b y H opkins (JAOS cxJ . of this should have been and X.65.5). The Asvins are again iokrii in RV.X.24.4-5, where
16 Saya,p is absolutely right in referring somici, 'the conjoint' (Sky and
always ready co render pitarau and . 1avi) and others who, while
Earth), to the Asvins themselves and in saying that niram4111hotam, 'ye

mvana b ly render svastirti by , ma rau by 'parents , ( m.and f)
relationship of Sky to "'- - L . SISters , regardless of the bet chat the churned' has for its object an implied agnim; that they thus bring Agni
to birth is 'at the prayer of the Joyless' (vimada), i.e. 'for the sake of
. -
v1na1a and kad " th IS never that of s ISter to SISter
b =-rw
ru, or ro er to brother b t cha f b th

(except as
Atri- Vimada' (atrayt . .. vimadaya, RV.1.51.3), cf. Trica's (Agni's, trito
father to daughter and h b d '. u t o ro er to sister, gul,yena vratena, RV.1.163.3) appeals to Sky and Earth in RV.L 105,
us an to wife
a s ! ~ wh~ is regularly_~de~tified with A.gni. may take Agni 's pbce and Trica in the womb (RV.X.46.6): that is to say, then, at the prayer
of Agni himself as yet unbom but longing to be born, eager for the
clear! re ~ (yamo ~ Ja/a ,ndrerJa salta, Nirukta, X.21 ), lndra then
sacrificial role and choosing lndra for his ally, as in RV.X.124.3,4. ln
TSIIi38p3 ~yg YanuA, E_a rth, as Yama's bride (SB.VII.2.1.10; RV.Vl.11.1 where Agni is besought to 'rum hitherward' (ii no
. . . . ,
th ama is gru Yarru the Earth') , qwte . 10 . agreement
WI AB.III.38 where 'Indra is This (Earth) th Kin f B . . mitravaru,Jii nasatyii dyiiva hotriiya prt}rivi vavftYcih), Mitriv~ (which
This (E eh) ' . e g o emg IS are somriijii in RV.X.65.5 and hotJir<i in RV .X.66.13), the Asvins, and
~ . , and A V .XJV.1.48 where the Earth is Agni's bride. Sky and Earth, these are not six different esspices but three aspects of
Th
two eair A svms
, ' anoth. er pair O f twins,
may be only another form of the
5 (syenau 10 R V. and described as 'horse faced' cf Gopinath
one pair; that the same deity may be referred to in one and the same
R P
a:; E~em~ts of Hindu Iconography, vol.4, p. 544) already .mentioned
co ate It can hardly be doubted that the Asvins twins 'bom
context by different names, as was observed by Hopkins, Epic
Mythology, p.82, could be amply illustrated from RV., e.g. 1.32.S
where vrtra, vyamsa, and ahi are not three different persom, and
h ere and there one of y S
' e umakha's Iordly conqueror ' the other X .62.11 where the manu of a is the s.ivan,u ofb the reference being to
Su bh aga , son of Sky' (ih / -- - .. 'sumakl,asya
- . d' e ,a Ja/a. . J'ff!Ur vamanyal, Vivasvat's son by Sarai;iyu's soval"l)ti, and by the same token to the
sunr. ,vo anya~, subhagah putra uhe RV I 181 4) b .d '6 d . h Manu Vivasvati ofRV.VU.52.. 1. lfRV.111.54.7, speaking of Sky and
the twins Ind - - h , must e 1 eno e Wit
RV. vi. _ ), ::~/:hose mo~ers_ are he~e and there' (ihehamatar~. Earth as 'brother and sister' (svd.liiroi-lilcc Zeus and Hera-) goes on to
59 2 say that 'they call each other by conjugal names' (bruvcilt '"itluwini
certain.I 'G ,0 m one rn his capaaty as Mahavira and Jina is
Sacrific:. an~~u:: sl ~onqueror' (or Sacrificer, Makha being t~e ,iama)--Dvandlt4llldlll0, u Saya1.1a, sar--thcsc can only be any or all of
JAOS 55 377-82) . d phymg M aghavan; sec the fuller references m the names appropriate to any pair of 'mates' (mithuna') or any of the
That the . Asvins ri: _t c other as the Su_n certainly 'Good Bhaga.' 'pain of opposites' (dvandvill~ such as the rwo chariot_whcds, or day
RV ll 39 - . 10 ~ common chanot (rathyeva virtiy'eva yama and night, or wclMlonc and ill-done of Kall$. Up.I. 4; m odlcr words,
2, sa111a11ayo1ano h, va,i, ratltal, I30 IS) aga10 . suggests lndragru _ _
 78 S PrRrTUAL AUTHORITY
ANO T EMPO RA L p
.
Just sueh dual names as d
. . OWER
are CScnpov f
names chat are cquaJJy applicable to Sk e o the Asvins in RV
or Sacerdonum and Regn Y and Earth , Yam -11.39,
th A. . un1. or any other h . a and Ya
e svms arc con1pared co Vln couplc-s. In RV 1111,
(ea k~a va"keva danrpari, c( AV.XIVn1any
., such 'p a.rrs
. . of \Vhich .II39
(grti11ti1.ui, a~i [SB.Xn.9. 1 J? 'rw - -64) arc expressly and soh111c
ks - - d - - o men 111 the cy "] Ot ers
.anJa= yavap,:tlrivi) parabolically of . es va1a 051/1011 , . d
'Ki d opposite se x $ k -
ng an Queen' and 'two Kings' (thi I Id.. a ra can as Well be
RV X 61 23 , w h ere the reference is to Ms 10 s eq uall y c.or 'II.Ja,,,;
... in
w hal] h I itra and Varuna wh
es s ow re ated to one another as n1a t . o arc, as
h S
eyes suggest t e un and M oon (the two cu n o
S " 'Oman) Aks'
d . '. two
eyes of the Sacrifice TS. v i. 4 _10 2 3 and ~~; :' an ~ oon arc the
11
U p. lf.1.4,. M oon=VISnus . , left eye "n NCa,011~1
di
candras,1rya11 Mu d
1 the Maid of the Waters' (dpyti . . . yotti= Apsaras= Sarai:, yu) of
. at~a racanta 22, 89) di
vo . .. a~, in RV. I. 72. l 0, respecti vely the g od-world and rnan-; orl~
OUB.IIl.13; 12), or agam lndra and Indr.i,:ii (SB.X .5.2.11-16). Crtivti,,ti
~n? oHhau, th: upper and the nether millstones' and 'upper and low~,
lip , are some~~<; symb_ols ~f Sk y and Earth; to whjch ~timti in any
~se re~e':. _Vaid, . two wmds o r 'two breaths', corresponds to prti,.rti,
1.e. p ral)(Jpanau , m T S. V l. 4. 9.4, the two breaths that are so often
equated with Mitra and Varu,:ia, Sky and Earth, and considered male
and female; T .A. G . R ao, Ele1nents ofHi11d11 Ico11ography, 11.543, speaks
of a personification o f tbe Asvins as pra~,a and aptin.a. An equation of
the A svins w ith Sk y and Earth, Yama and Yami (i.e. lndra as lndranD,
bralr111a and ~atra, sug gests a sexual diffe rentiation at lease in principle.
In this connection it may well be significant chit the Egyptian Zodiacal
' T wins', w ho correspond to the Greek Dioscuroi wi th whom the
Asvins have o ften been equated, are explicitly and iconographically of
o pposite sex (Wallis Budge, Cods of rhe Egyptians).
T hat the As vins (c(Dioscuroi, Euripides, E/eara 13501) are
regul arly 'saviours' (devana,n baddham11cau, rakJitara, rarake) from
bonds and fetter s (baddha, ptiia)-R V. 11. 39.6; A V. llf. 7.4; JB. Ill. 72,
etc.-is their function as 'physicia ns', because of which th ey arc in
need o f purification (TS. VI.4. 9.12; SB.IV. 1. 5. 13); j ust like the
conjoint principles Sky and Earth, etc., whose elaborate pu rifica-
tions are d escribed in J U B.l.50..57 where it is impossi ble no t to
recog nize that the y are Yama and Yami. RV .1. 109. 4 in vokes
lndragni as Asvins', a11d we sec no more reason to explain this
aw ay b y saying that the word means only ' ho rsemen' in this
context than to a~gue that in RV. X .6 1. 14-16, where Agni and
lndra, Pnes t and King are called 11asatya11, anything but the 'Asvins'
SPIRITUAL A UTH O RIT Y AND TEMPO RAL P OWER 79
s ,ncant. RV.V ll. 72.3 i,n plicd also in 111.58. 1 identifies the Asvins
~vith Sky and Ea rth by apposition (rodasi dl,i~1.1 yrme acl,/,a vipro
- ')'-,t cf V I II I 11asa11a dl,ya,,a /l()rrtiya 11r1l1ivi
,r1Hd vavrryal,
).
Thc;c is a side of the problem connected with the bi rth of the
Asv ins. 10 \vhich ,vc have so far ,nc rcly alluded. We must bea r in
~1 mind that the word Yan1a 111ca11s 'rwins' , and thcrc~orc as Sayar)a
clearly states, n1cans Yama a11d Ya,ni. N o,~ Vania ,s born of th c
0
Sun (Vivasvat; i,1 Mbh. Xll. 208. 17, Martai)da) and TvaHr_s
daughter Sara,)yii,. who fortlnvith 1nadc off (RV.X. 17: I). This '.s
evidentl y the sa rnc thing as the birth ofYa,na and_Yanu fro m their
'parents' in RV .X.10.5, viz. fron1 'the Gandharva 1n the Water~ and
n.
RV .X .10.4. The Cods concealed the hn ,nortal (bride) fr".rn
inorta ls is another way of sa ying that she disa ppeared, as afor~s~1d;
and they ,nade her 'li ke' or 'double' (savaruti) w~o bore the ~ svins,
and we arc told that Sara,:,yii dese rted both .""'.ates (d_va
111 ;1111111a, RV. X .17.2, an indication I think. of the Asv1n s opposite
scx,c. f RV . II .39. 2 dcimpativa, but cf. Whttncy on AV.XVlll.2.33
and Griffith's version of RV. X .17.2). In BD.Vl.162 Yama and
Yaini arc twins, Yan1a the 'cider' (j ytiyas): Sara,:,yii bears them, and
then expressing (srHva") a woman 'like' herself, entrusts_thc couple
(mit/111110 11 ) to this pseudo-Sarai;i yii and herself makes off 1n the form
of a mare; unaware of the deception, Vivasvat begets Manu (Manu
Vaivasvata, RV .Vlll.52.1; Manu Siivar,:,i, RV .X .62.9,11) on the
pseudo-Sara,:, yu, and then, rea lizing what ~as hap_pened, p_ursues
the rnare and begcts the Asvins , whose equine designation 1s thus
explained.
Arc the Asvins spirit and soul? Sec RV.1.164: Immortal brother
of the mortal'. . , . ,
' We have thus to do with two, or three, pairs of twins ; for
Manu 'Man' is as mu ch as 'Adam' a syzygy. and becorncs the
fa ther of ma:1kind by his ' daughter' Parsu ('Rib,' RV .X.8~.23) o r
Ida (S B. 1.8. 1O. etc.). The other versions of the story arc d1sc~ss~d
b. Bloomfield UAOS 15.172 ff.): the most n~tcworthy point ,n
Oyme of these is the term 'shadow' (chtiyti) used 1nst_ead of the wordf
s' likeness' (savan.ra"); in VP.111.2 aIso, th.is s had ow ' I s the mother o
Manu S:ivar,:ii. . . akc
ression 'Shadow' is significant, and enables .us to m
The.nteresnng
exp . comparisons.
. . In GB I3 Brahma having express-
. )
some , .
cd the Waters, sees is s a h" h dow in them (tasu sva1k cl,tiyatn apasyat
 80
SPTRfTUAL A UT1-I O RITY
AND TeM
.ind his seed falls and . PORAL Po 'Weii
RV. V ll:33.3 I and :a:up:for~?' th ere; cf. the birth SPlRITUAL AUTII ORITY ANO TEMPORAL P OWER 81

paryapasyatam correspo d arnadeva in PB ofV:asis1h

w
aters lS eV1dently th
n s to cha - VII 8
yam apa fyat Th . .. I, wh
a n ' Man. Considered from this pomc of view the b1nhs of Y,m.a
W , e same as th A e Shad ere (Yama-Yarru1 and that of the Asvms, who arc respectively Sky and
accrs . There arc e psaras 'sh ow ill th
remarkable e w ho e Eanh ab intra and Sky and Eanh ab txtra, arc not r~lly, but only
myth ology The E paraUels in E . mo ves ill th
the child gypt1an Zodiacal 'T , gypuan and G e logicall y, t,vo differcnc births.
ren of the solar Su T Wins mention d reek The whole story of Vivasvac and Sara,:,yii is thus only a
who is also Mother- _or . em (Amen-Ra), wh c .above are specialized variant of that of che Spiritual Person (a1man, punf)
11.315) Th G arth, is his wife (Bud _o se Shadow'
. e reek Centaurs h ge, op.ci r I 87 f ' whose ' two halves' (pati-patni) are to be equated with Y,ma-
children of bcion ( h ' w O are certainly 'ho , and Yami = Agni and Earth in SB.Vll. 2.1.10, and with the Egyptian
. w ose solar and l"k 1 v rse- men' are h
is indicated by th e f: h . e 1vasvac's mo 1 t e Zodiacal 'T wins' who arc of opposite sex and are called the ' two
act t at he is b d rta natu
bHhava-cakra) by a 'cloud ' in. h ' oun to a revolving wh I re, halves' of the one solar deity (Budge, Joe. cit.). of which two halves
t c sembla ,( . ee .- a
era (see citation s in C k
3 4 6 'I . ,r
z nee simulacrum) of Ju
oo ' e11s II I 7 4f es .U no or
the 'wife' after giving birth to 'Men' (111a1111!y<il_1 , patronymic of
Man u and thus ' the children of men') reflects that 'He produced me
fi . .fi x1on <!J]uno sought the nrarriage bond, 1:tecta y Myth . Vat. fro m himself, forsooth' (mat111a11a eva janayitva, i.e. 'I am his
a,r orm, and when l x ion joined with it h; : ie a on ,ed a cloud in her dau ghter'), conceals hersclf(cf.Cypria 8, where Nemesis 'dislikes to
On Castor and Polyde k ' egot the centaurs.' lie in love with her father Zeus' and flies from him, assun1ing forms
Euripides-Electra 1342( ; e_s -~or Pollux), sec Pindar N.O .X of fish and animals; and Heracleitus Aph.X, 'Nature loves to hide'),
Aescl1ylus, Vol.11, p. 410, (L~;:;1 ~s-Helena _690 (leu-kopj,o,) and *and becomes a cow, a mare, 'and so on down to the ants,' the
Hymns, 33 on Dioscuroi. ass1cal Li brary); also Homeric Spiritual Person (atman, puru!a)-whom she cannot elude--
assuming corresponding forms and engendering corresponding off
Now it can hardly b d b d
mothers , one immortal ean;u h te th at al! t hese births of different spring (BU.1.4. 1.4). The theme survives in folklore in ballads of
of the first arc reaJJ e[ o_ther a likeness o r transformation the type of'Thc Twa Magicians' (Child, English and Scorris/1 Popular
predicated ii; various wy the divine and human births that arc Ballads, Boston , 1904, no.44) in which there occur such lines as
Buddha M h - - C~y_s of every solar hero, e.g. Heracles, Agni, 'Then she became a duck, And he became a rose-kaimcd drake,'
' a a vira , nst; of whorn H e racles son o f Z eus by and there can be no doubt that the 'two magicians' arc ultimately
passim) B
Al cmenc was d 1
ddhma ea eg1t1mate son ofJ uno; Agni is dvimiitii (RV. the M i yini (Sky and Earth , 111iiyin and maya) who couple and bring
lik u a was born of M aya wh o had been made 'in the forth the Babe (Agni) in RV.X.5 .3, and equally the Mayini
of e~ ; ~f the other' (Lalita Vistara, Lefma nn p . 27, 1. 12), i. e. born Nasaryau (Asvins) who arc Agni's kindlers in RV.X.24.4.5, cited
ya the daughter of M aya' (A V VIII 9 S) b f Ad"1 above.
(Mothe E h) d , 1., . o i.
It will follow from all that has been said above that SB. IV . 1. 5. 16
. . r art aughrer of Aditi (mother o f Gods), RV. VIII. 55.2,
di dd n is to be
an h noted
. th a t M aya
- - 'lik e every m other o f a Bo dhisattva' is essentially correct in saying that the 'Asvins arc manifestly (or
e ear- I Y, t at 1s.' deserte d t h e child , w ho w as fostered by Paj apaci; exotcrically, ab txtra) Sky and Earth.' See TS.V.6.4. 1 'The Asvins
Mah-
akhvira , conceived by a ba111ha~11 was born of a khattiyii111 while. arc these two' and SB.Xll .9. I. 12 'these two men that seem to be in
asI c. art says of Chris t, 'h.is b 1rt
E " h o f M ary g hostly wa 's more the eyes pertain to the Asvins'. If Yaska in tum explains chem in
more than one way. as Sky and Earth, Sun and Moon, Oay and
~:sa:::!d t~h~im hthan his birth of M ary in the fles h. ' It will be
Night, or as Two Good Kings (Nin1k1a XII. I, cf.Xll. 10 and
named alike t ~ e temporal and eter nal m o th ers arc generally
BU. VII. 126). this by no means implies. what Macdonell sug-
cstabr sh d or in any case arc alike . It is then in agreement wi th an
I c pattern chat Saranyu eh d h
identified with Surya and h., c aug tcr o fTva~fr and to be Hence, as Meister Eckhart uys. '10 find Nature .u ~h1.~1s 11l herself.. -,Uher fornu
represented to be -L . ' Jcr counte rpart o r transfo rmation , arc must be shaucrcd' An 1m111uon of natunt form1 1s 001 au ,muJuoo of
me 1mmorta mother of G 0 ds (Y
mortal mother of the As . ( h , . ama-Yami) and the N11urc. -Par"ksl1dpr1yii 1vt:1 hr Jti,il1
vu1s w o were nor ong1nally' C ods) and o f
 So PllUTu .u A UTH
0 RJTy ANO T E111
a.rid hu $ ~ f.uls a _. - - i'ORA.L Po "'""
R\" \l 1.3.., I I .ind nu IS sup= _ _..
h r _:-rh-, ihc-re: cf . L
"" PIRITU A L A UTH O RITY ,\NO TEMPO RAL Po ,vRR $1
t lt ot \ '- uu: birth
!'-..-..~, '1t.:r <-On-esp~ d ,una.dc-,a in PB
,,n s ro rl, -
of Vas.lSth
"
v; 3 i.. r,; L~ c,,dcncJ, ih
.
.,y.,,,,
c ~ m e :i- th A
"i'"S)\JI ,...__
\ rll
. l ne stud
. a Ill
1, ,,h
Cft
'I\ bn.' Cons1dc~-d fron, this pomt of ,icw the births of Yan
(Y, 11,.,-Y J111i) lnd thlt of the- Asvins, " ho :ire .-spccnvcly Sky and
a.ter.. Therc 'r~ " c pu ras I ow 111 .L
' r<:n1.uk abl ~ ic \\'ho ""' Earth ab i11trJ and Sky and E.1rth ab exrnr, arc not really, but only
in,th<'logy. The E \" c_ parallels in E rno ,cs tn the
the child S. po.1n Z o diaca l T~ . gyptian and C log,c:illy. c,vo different births.
rcn ot the solar Su ' 'In s n1cntioncd trek The whole story of Vivasv:u and Sata\1yi'1 is thus 011ly a
,vho is also t-v1 o th er-Ea h _or '.e m (An1 cn - Ra). ,vh _above arc specia lized variant of th at of the Spiritu al Person (01111011 , pun,~a)
11.315). The G r- k C rt . is h is wife ( Budge _osc Shadow ,vhose 'two halves' (pati-pawi) arc to be equated with Yama-
'' cntaurs hO op.ac. I 87 (
chtldrc n of IJ<ion ( wh w arc certainly 'horse- ' . and Vami= Agni and Earth in SB. Vlt. 2. 1. 10. and ,vith the Egyptian
. . ose so 1ar and lik . men ar h Zodiacal 'Twins' who arc o f opposite sex and arc called the 'rwo
JS 1nd1cace d b y che f: h e V1vas va c's m ct c
,. _ act t at h e 1s b d ' Ort.a 1 natur halves' o f the one solar deity (Budge. loc. cit.), of which c,vo halves
bruiva-cakra) by a 'cloud ' l1l . t h e semblaoun to, (a . revolving w h eeI.- e,a
the 'wife' after giving birth to ' Men' (111a11ufy<1/J, patronymic of
H e ra (sec atau ons l1l C 0 0 k
3 4 6 'I
z nee s11n11/acrum) ofJ
l'US Ill 74( unoor Manu and thus ' the children of men') reflects tbat ' He produced me
..fi x,on ofJ uno sougltt rht marriagt bond .,hes!,ecully A1yth . Vat. fro m hi mself. forsooth' (motmana tva ja11ayi1vo, i.e. 'I an1 his
fia,r onn' and whffi bc,on ;oined w ith it k s e on,td a cloud in htT daughter'}, co nceals herself (cf. C ypr1a 8, where Nemesis 'dislikes to
On Casror and Pol ydcuk es ( o r P~ll ~got tht . <ffllaurs.' lie in love with her father Zeus' and flies from lum , assummg forms
we), sec Pineur N.O X.
Eunptdes.-Bcara 1342[. E
Anchylus. Vo lL p.-4J(;
Hr,1u, 33 oo Dioscur
n-:;: ~e;;::~01a
1

i
_690 (ln1-koppoi)
Ltbru-y); also Homait
~
of fish and animals; and Hcn.deitus Aph.X , 'Nature loves to hide'),
*and becomes a cow, a mare, 'and so on do""'ll to the anrs: the
Spirirual Pason (01ma11, punlia}--"-hom she cannot elude--
N OL assuming corresponding forms and mgendenng corresponding off
~ r car. h2rdl) be doub~d dur all these buths of d.iffi
~ rmmorul and the ocher a u-"Lencss
spring (BU.l 4. 1.4). The cheme survives 1n folklore m ballads of
of the fj
1.L
or tn.nsfomuoon
emu the r,pe of 'Tbc Twa ~giaans' (Cluld, E,,gli1lt dnd Sco11uli Papuldr
Jnt,, u c reallv che d1,inc and human births . L.t &llad1, Boston, 1904. no.44) 1n whteh there occur such lines as
pre dia ted m va f UJ.il arc
B uddha Maru~us 1:.1ys o cvery solar hero, e .g . H erades, Agni, 'Then she became a duck. And he became a rosc-ka1med drake,'
' -ua. Chnst; of whom H erades son o f z- .. by and there can be no doubi that the 'two magiaans' arc ulumatdy
/\ Icmcnc w as d l ' -~ the Miy1ni (Sky and Earth, moyin and moya) who couple and bnng
pa11irn) Budd:a ea eg1t1m.1 te son ofJuno, Agru is dvimcita (RV.
hkcnes~ w~ born of M aya who had been made '1n the forth the Babe (Agni) 1n RV.X.5.3, and equally the Miy1.ni
of ' M a 0af the other (LA/110 Vistara, Lefmann p . 27, I. I 2). i.e. born Nasatyau (Asvins) who arc Agru's kindlcn ui RV.X.24.4.5, atcd
y the daugh ter of M ava' (AV Vlrl 9 S) . f Ad . above.
(Mother E h) d , 1.e. o 1u It will follow from all that has been said above that SB. IV . 1.5.16
an aughter of Ad iti (rn o ther of Gods) RV. VIJl .55.2.
an be noted th at M aya
d It IS to th - - 1J k e e very mother of' a Bodhisattva' is essentially correct in saying that the 'Asvins arc manifestly (or
-'cd
exotcrically, ab txtra} Sky and Earth.' Sec TS. V.6.4.1 'The Asvins
M h-ca -r Iy, at is d cse n ed t h c ch 1Id who was fostered by Pajapari;
'"'
a a vira. concc1ved b Y a bamha,11- wa s born of a kl1at1iyci11i while . arc these two' and SB.Xll.9.1.12 'these cwo men that seem to be 1n
as E c kha rt says of C h 'h the eyes pertain to the Asv1ns'. If Yaska 1n turn explains them m
pleasing to h im h ,n~c . is birth o f Mary ghostly was more more dun one way, as Sky and Earth. Sun and Moon. Day and
obser ved tha t the an u s b irth of Mary in the flesh. ' It will be Night, or as Two Good Kings (1'\J1rulr1a XII . I, cf.Xll.10 and
rumcd al k e te mporal and eternal mothers are generally BD. Vll.126), this by no means implies, what Macdonell sug-
1 e, o r in an y case :arc ark 1 J th
estabhsh cd pct~ h S e t is en in agreement with an
, rn t ac aranyii th d h
identified with 5- - e aug tcr ofTva~~r and co be Hme<. as Mrur<T Eckhrt says. 10 f,nd Na1u1< u ,h< 1> u, 1,.-r,clf. all he, form
ur ya, and_ her
,.,.,..resented to L , .L _,
co unt crpart or trans,ormation,
,. arc must br s..hancrtd' An 1m111uon of n.itural form1 H t)O( an ,nuuuon of
-,. <><: u1e 1mmo,....., mo th fGods
n iorul mother o f the As . ( h er O ( Yama-Yarru, and the Naru1< '-Parok,,....pnyi wa 111 dtviil1
VlilS w o were not ong1nally' Gods) and of
 SPIRITU AL A UTHO RITY
ANO TEMP
gested , that ' even the
wha t the As' .
on h, VUlS were
c c con trary, the aJt
oldest cornrn
(A
SVlns
.
+
ORAL PowEJ!
c .ntaco r s \Vere
space and hea puzucd'
I SPIRITUAL A UTHO RITY AN D T EMPORAL P OWER

PraJapan: and in Ru mi, ,\lat/11,au,i 1. 1679 where 'The real Man is

83

na m es. b, ~tuch crnativcs arc valid ""-~ sec TS V~ to nothmg but the 'Intl<' n1an' Ill the pupil of the eye', 1.e. 11. lOOf 'my
,~.-e t . . as ,,c have seen th _examples of the .. ._6.4); "n i1nage 1n thine Eye'. and ll.444 'make the child of your eye " eep
oo cann ot d1sn n guish . e Asv1ns can be, c_ollJugal 0
over you r body'. T heir place of umon is the heart (ib. , and
con;o1nt pnnaplcs t ha t a sharply bcc,vccn the thexpla1ncd'. If SB.X.5.2.1 1). and II is there in the heart (,vhether in our 0\\'11 heart or
GaPdhan :a and A psa hre bo rn o f the S ree Pairs of at the heart and capital of the e'.l.'len1al kmgdom) in 'sleep'. i.e. the
beca r.is, ~- ccher un and s
use .,,c arc puzz led b u as reality or shado\, ar._!1, ii, resrnunt of the sense po\\'ers. ,vhich arc thus ' possessed" (as a JGng
Tvvms 111 d,v,111; chc cos t because the distinction bcth1s is not poss('SScs htS Fomme)that one becomes as 1t were a Great King and
S\Z) gy is one of na t ure anm1c t~ns. and the pans of t,,cc:n the n10\'er-at-,vill in his o,vn realn1 (BU .11. 1.17.18.cf. BG. V .13}.
or the Saeerdoa u m d dhno t of essence. A I) these the human In our contcx'l, to which the text of AV. Vlll.9. 10 ,vho knoweth
4LJ. Cf. SB _an t _c Rcgnum . pairs arc types her progcnitive-<lualiry (111ir/11111a1va111)?' is so pertinent. cf.AV.11.36.3
.X .4 . 1.:>. Agni and I d ,vherc the ,vife 'should rule' (vi rajar11) her house. the Viraj is evidently
spcakmg, ekam n'ipam bi - - n ra, Saccrdotium and R
(w h " 1av asava, 'Ice us t\\' - be egnum (like Sn1 rather feminine than masculine, and corcesponds to the Virij
ek JC a_ vie w to procrcauon), cf.ou r 'be mad au1 con1~ of On(' form' of AV. Vlll.9 and JO where she is at once 'This' (Earth, World) and
o bhu IS co be unified '; hence both . c on~ flesh . Sa1i1b/11i, like that Nature (11a111ra 11a111ra,,s) from whom all things milk their specific
s1g n1ficance, but can also mean to . c-~prcss,o_ns have a marital qualities.
/rans-formaoon of the s d die ma rnag<' i1n plving 1 the In TS. V.5.4.1 Sky and Earth arc respectively the svaraj and the viraj
('COn party by 1 .
41 . The word - (fi __ ass1m1 anon. (cf.CU . VJJ .25.2 svaraj and anyara;), approximately Empire or Aut<r
. vrra; ro m ra; to 'shine' d ' I .
~01nadcn t m o tions) IS analo ou.s . - a? . rue n1ctaphysically cracy and 'Vice-royalty' or 'Kingship'; and it is, of course just in
diffusing rad iance' any s hg hi _co v,b~iasa, shining forth. and to sri this sense that the supremacy of the bral1111a is cdated to tlut of the
' u c s rung being 1
1.c. an extensio n of be . . . neccssa n Ya1so a Vibhava ~ atra.
. ing in vanous direcrio d h . . Our text may also contain an allusion to the Viraj which is the
sen ce . w hence also ,,ibl ,- . , ns, an t us 01nn,pre-
1
'autho ricy'; see also p ;~ a~o~co;cr (c( exeimi, 'proceed ' and exousia. Nourishment (am1a) produced by the Sacrifice QB.1.233.234, cf. ll.82);
Vedas p 32) F h ' P 69 and A New Approach to 1/,e and the probability of this is increased by the faet that JB.1.233 speaks

(TS. VIl.1.1.1 and SB. VIII
urt crmorc r h
' Jg t 1_s the . p~ogc_nitivc power' of an excess of the Yajna over the Viraj as a fault, the phrase vira11
'The lig ht s h 1. . 7 .1 16), c( Waclo, L,bn d(' 111t('l/iq1111is, IX natiyafiavya suggesting the 111,il sambliavam1 a1yaricyata of JUB.1.54.7
1 in cac uv1ng thing eh f- ' where it is evident that it is only when this unconformity has been
TI1erc can be no d . . ~ on gin o its movc1ncnt and life.'
Sri and G rttk H wkon er th~r it is said of the Vir:ij (to be equated with corrected that they became the Viriij'. Viraj is Mitra 's, Svaraj is
e at(>S n1ean1ng 'far sho t' 1 - Varuna's, BO. Vlll.107.
to 'shafts of light') t hat 'eh . _ ~ ~ ing , certain y with reference
15 42. i.e. 'He has been born as my son'; whereas in BU.1.4.4 'He has
111ost thereof b . c V iraJ this Earth and he who gets the
begotten me of himself, i.e. ' I am his daughter', cf. note 39. Both arc
Su XII ( I 4')) ccfcomt-s the chief (Sref{lial1 . also 'most glo rious' corrcet propositions, and both serve as the ground for the mother's
' , AU VII 1- 'beh . , , . '
pa1ya irrma,iam) <'/ , I k:, o ld the Sun s Fo rtune (suryasya withdrawal. The rebirth of the father as the son ~ m accordance With
w hich nuk- .) If IS t l ~ lfl1'dom tl
., , 1e power an d t hc glory' by the Indian and universal doctrine of progcnitivc remcarnation and
r ru 1c~ {<)n V1raJ , e . M l 32 3
v1r,ya11,a oat prablt11l,) V h .c anu . 3--tasya,h sa consequent consubsunriality of father and son; the wife who bears a
1-'c.- rwn ihc.- I ( .raJ . 1 en , a, '>n. " idcnuficd with lndri ni 'the
111 c I eye , lndra being h I' son becoming thereby the husband', 'second mother' (janani pWl<II,,
(HU IV 2 J .ind ( . U. IV ccc . t c ccson 1n che n ght eye
Vrtr.i;u,thc Pc. r\<>111nth<
the. f~t du t Ind
15
cy
c1~\ O
l hat in S Blll.1.3. 11 , 14 S~i;ia or
be unde rstood in eonnect1o n wJCh
AB. Vll.13, cf.Mbh.1.68.47 (Poona ed.)).
43. Eckhart 1.378, Pfetffer 528-Der va~ gcbar sincn wn in dcr
r.1 i, no w what Vrira w (SU I gothcit mit alien dmge = The father bcgat his Son mto lus Godhead
f)('~n 111 the c.-yc.. \(;~ N o te IIJI , ? a~ 6.3. 1.7). For che wtth all things.
.ind Phdo I 15 F I 4
J page - .ind also Plato Alabiades I. 133
. . un u:-r UU. I 43. 11) l't r!,Qn in eh~ eye, lndra,
 84 SPlRITU Al. A UTH O RJTY
ANO TE.Mt>oiv.L Pow
+t. C(BU.1.5.12 From the a. SPI.RITUAL A UTH ORITY AND TEMPORAL POWER 85
the _vital force, PriJ:ia. It is 1nU::::.n of the Sun and the Sk
4:,. W e have already (note 5 . y etn~ted SB.I.4.1.22-23) is variously brought about: but that the worlds are
l\t.icra to Manas and of V ) called attention to the . . separated by the birth of the Sun, by Agni. lndrigni, Light or
d . aruna to U assunilati
esignation of Vas~ia as "th~ so M . t m RV. Vll.33. 11 \Vh on of
frvas Lighming. the Axis Mundi (skambhti) or the Bridge (selM), 'by Varur:'s
can onl , th . n
. PB ) , mean at a ,n11huna111 o f Mjcra and V
1tr:1 and V , ere the
arui:ia (111aicravan111a)
operation' or 'at the fiat of the Imperishable' (a~ra), or at Dawn, are
m _?<?{V. 10, 10, or in o ther '\Vo rd arw;ta has taken place: as only different ways of saying the same thing.
ablu~aUJ, IS Vac ln PB vn 8 1 . . s that Urvasi thus Their fear or shyness of one another is genera.lly connected with the
_~ it IS equally clea L 'llallaSci incest motif, presupposed by the fact of their common origin, which
11a111a=prat11J
( _
BU I 5
-
I') .amongst the Gods ' .
r tnat the birth ofv
ama makes them father and daughter and brother and sister, like Zeus and
Vamadcva (the ~i of R V IV 1 40) . . 1.e. the birth of Hera: w here there is 'no duality' (advaita), it is only with his own nature
M implies that
itravanu;iau h as taken place, which inde d a ~nJugation of that the Deity can be united, and this could be avoided only at the price
connccnon of the Vamadevya s B he explams the special of dualism . It is, indeed, inasmuch as essence and nature arc one in
mtercourse (vamadevyam mithu11e protam
where Brahma as M an as betak hi
am an ( r ad Ukth ) . h
CU II 13 2 ~ ;a
If ' , ), .BU.IV.1.6
sexual divinis th:at the act of crc.ttion has sometimes been thought of as
auto<rotic. Cf. Orpheus in Argonautica 1.494.
like es msc to the w oman, i v
~ s~n himself IS born of her, as also in PB. V ll.6 where -~c ~c, an~ 15
In addition to our observation in note 42, we rcmMk that the
Theotokos is nccessarily feminine-to God in every possible rebtion, as
I raJapati ; all these are versiortS of one and the same U r-m ~ :
~ PB
daughter, sister, mother and bride; and to note the Christian doarinc
46. From M und .up. llJ. 1.3, M U . Vl.18, SB. Xll.9. 1.17 as resumed in Dame's 'O Virgin Mother, daughter of thy Soo'
Y.XV. 10. 1(), brahmayoni is the 5am.c as van;l}ayoni, as Varuna ~ (Paradiso XXXllJ . I) and 'Bride of the Emperor of Heaven, :and not
cq:tc:d to .Urahma m R V. Vlll.4 1.8 and MU. VU. II . bride alone but sister and most beloved daughter . . . cxisong in !um
mad7. At tmpbed by the Anuknm2ni r to AV. VU. 21 , man1ro,uat, '-= in true and perfect fashion as if eterT1211y wcddI to !um' (u,nvito,
,va11am, chc ~Un is hcre the Uruvenal Spirit (atma jtigatas tasthwsai UL 12); that is to say. in the same way that Prajapaa, the Progenitor.
C4J o; l '_V .J 115. 1, the Hcdsmm of RV. Vll.60.2 (suryo . . . vii va~a 'bad Vic alone as his own,' w hom he only separated from huruclf as a
' :~"' ;ag~i ea t"J'ti, cf note 34), the Universal Lord and H w lnrul mother of whom to be born (PB.VLL.6; XX. 14).
!t.utnam ;agataJ tashu~s patim, Siyal)2 svaminam) o( RV.J.89.5, the In ancient Roman Law the wife was said to sund to the timband in
m~uplc one (viivam ilr4m) 11ho 'p lays the man ' (pa1yate, Sayai;i.a
filuu
49. '""'
Vic (Larin vox) as Theotokos is not here the Logos (Lat.
abl11gahat1, cf l..ilnn, brahma, 2S abh1ga,ur in SB.IV.1.4. 1) to all th2r is '
m mooon or at fCj( (ijad dlrruvtim, RV.JIJ.54.8), and Parjanya of
vobum), but the means or organ by which the Logos (~ uJrtlso) is
RV.VU.t <,t.6: mother words, the divine Eros, Gwdh:arva, Bnhnu uacred.
The solar Prajipati's own child-bcanng precedes and must DO{ be
to whom the whole creation is feminine, for 'All of us are the wives of
confused with the giving birlh to chc child by his cooson. The normal
one ~d. it IS for Hun that we shall adorn ourselves' (ha,+, sob nari tlta doctrine about generation applies in divinis as much as m the world: It
bhatara, sob Jw, tafl kara, s1flgara, K:abir); just as considered individually is that the fuhcr of all 'bc:ars himself in himself (.illnany tvcitmtinam
dic bod y is ' the sensitive image, d:aughter and bride' of the soul (V. d2 bibltam), and 'when he paurs it into the wotrWl as seed ('414 Y~ .striy~
S. Pmto, Ptttr Stary, PuriUJn and Plauust, p p. 166-7). See also note 70, rincat1) then he propagates it' (athainaj janaya11) and her givmg buth to It
p. 19 (111). follows (AA.ILS). In PB. VU.6. 1, X.3.1, Xl_ll.11,-1~ and SBJLS.1.3,
48. The Two Worlds (imau lokau J dyavaprlhivi
1 na1 I
i QC.UUJ
' --'I ~
' =ma etc) f f accordingly, Prajipati sees that the embryo is Wtthin !um (garblto .
ce es ~d te1;escn~. esscnri2J and n:uural, w er e origmally one, as is a11tarhitah, c( RV.Ul.57.3 ga,l,lwm asmin, wilh reference to Agro as
oficn cxpliat and still more often implied b y their 'separation. This embryo) and then scparatcS Vac from himself as a mother of whom t~
~ara~on from one another , w hlch is in order that there may be be bom;just as also in SB.Vl.1 .2.2. 6-11 he is specifically 'pregnant
roon1 for a procedure from potentiality ro act (TS. V.I.5.8,
I
 86
SPUUTUAL AUTHORITY AND
TEMPORAL p
1
._~aibho antar tisit. . . garbhy abl OWER.
)
'cxpres ' ~ iavat and th .. SPIIHTUAL AUTIIORITV ANO T EMPORAL P O WER 87
. scs ' sva11, those bci11gs that he ha en un,t,ng With .
is to be the mother s concetvcd and f . Vac
o wh,ch I arc a ~inglc lCI of being. that knowledge can be spoken of as
The san1e principles apply to th , . s ie 'purc'- 'thcn the intellect, having attaoncd to the form of truth, does
th J e second birtl1
e sp1ntua father makes the disa'pl , in upanaya110 wl not think, but perfectly contemplates the truth' (St. Thomas Aquinas,
) d e an e1nbryo I . Jere
:~a;: .be~rs him ~ l~ _belly (11dare bibl,arr,) fa~:~~~~ h,.rn (~~rbl1a,11 511111. Tlreol . 1.34.1 ad 2). '13ut in no way can sense know this'

e IS Orn of Sav1tn as his n,othcr ( . . nights , after
5.4. 12, A V.Xl.5.3 ai1d Manu JI 38 170 ;carya as A.~ni, sec SB.XL
Libe/1,is XIII.2). ' ' a so Hermes Trisrncgistus,
Th~t ?oth parents are thus thought of as chi.Jd-bca . . Bl1a11darkar Orie11tal Researcl, lllstitute, Vol. XIX, 1938, pp. 17~183.
carrymg , so that we can speak of them as 'tw b nng, 1.e.
dve yoni, ekam mith11nam, no more contra~i::~hs .. one union' (tt
functional differentiation (one only gives birth) ~~r sedxual and
d g f th an oes the
es1 nanon o e umversal parents as pitara or matara in RV
imply that both al b h fc . passim
. are m e or ot emale (their Supreme Identity, lad
ekatt1, is o.f co':"rse an~rogynous), or thm does the couvade (of which
thc.fat!1er s child- b:anng, as expl~ined above is certainly the mythical
basJS)-lIIlply any disnncnve ferrurunfry on rhe father's part, but rather
that like the brahn1a, that is both the brah,na md the ~atra, he is thought
of still as a first principle in which both natures arc combined.
SO. R. Eisler, '.Jallres Hochzeir mit der Sonne', Orie11talische Studien
{Mitth. der Vomerasiatischen Gesel/schafi, pub. Fritz Heramel, II, 1918
pp. 21-70).
51. That the Brhat (i.e. Sun or Agni) is elsewhere regularly
contrasted with the Rathmtara (Vac) as Heaven (m.) with Earth (f.) is
to be explained by the face that the Brhar-as 'unspoken Logos"-is
originally 'within ' Prajapati (,ne'yan, antarhita~, PB. Vll.6.2) and as
much identical with himself as Vac herself, whom Prajapati 'contem-
plates as silence' (t~.,im ma,iasa dl,ytiyat PB. VII.6.1) ante priridpi11m.
Thus the Logos (Brhat) is related to the Voice as Theotokos-<hc
Voice being that by which the Word is spoken-both as son to mother
and as husband to wife: cf Dante's 'O Virgin Mother, daughter of thy
Son.'
52. lt follows from all this that the familiar mitl111nam of Manas and
Vac by which a concept, onginally formed in silence (PB. VJl.6. 1) is
itself incestuous and metaphysically illegitimate. The formation of a
concept 1mpLt.-s distinction of subJect and object, knower and known,
essence and nature; it is only when these distinctions are transcended,
only when knowledge of (avidyii) becomes a knowledge-as (vidyii) m
adl'qua110 rei et iritellect11s, only when knower, knowledge and known
(ib. I. I 6. 3). Hence the expression 'Silence is golden', where silence
~hould be understood to mean not merely not speaking, but not
thmking.
53. Cf. my 'Tantric Doetrinc of Divine Biunity', AmUJls of tht
54. $1:l.Vl.1.2.4 'By means of the Sun he entered into union with
the Sky'; and SB.!X.3.1.3 'The Sky is the All, and Aditya (the Sun) is
its man', also BU.1.5.12 of note 44.
55. Sasvati in Crassmann 's sense 2. The designation of the Domains
(Three Worlds) as 'Everlasting Dawns' (sa.ivatil)) corresponds to that
of the 'Three Realn,s of Light' as 'indestructible' (dii,lsa) in
RV.Ul.56.8.
56. In full agreement with the Samhita texts cited above, BD.1.71-
73 explains that the 'Three World-Overlords' (lokadhipatay.d~) arc ~ot a
plurality of principles but are distinguished only by their funcnons;
there arc not three distinct deities, but only 'severally named ID
accordance with their spheres': 'they arise from one another (any-
011yayo11ital.1), all their 'participati?n' is in the Spjr_it' (teim atmaivd tat
sarvari, yad yad bhakti~1) . This last is clearly an allusion to PB.XX.15.2,
where the 'participations' or 'shares' of the Three Candharvas are ~c
Three Realms. It is with reference to these 'shares' that we find ID
JU.8.1.7.2 111a11astii' 11a1h (ptipmanam bhrolfVY~m) nirbluijtt.
For SB. Vl.1.2.1-4 Agni. Vayu, and Aclitya are the forms that
Prajapati assumes in relation 10 Earth, Air, and Sky. AB. V.25 calls
them the 'house-fathers' (grhapaldya~) of the Three Worlds (RV.1.26.7
l,otr grl1apat0; CU. I. 6.1-3 states the same_ rclltions~ps in terms of
Saman and Re; the former as Agni, Vayu, Aditya resting upon Eai:th,
Air and Sky in the same sense that in AB.lll.23 the one Siiman urutcs
with the triple (le. MU.IV.6, the locus classicus in the Upa~ds for the
via affirmativa and via rtmotiotiis, expan~ the.brah"."' vd1 l~V(f ofJ~-
111 4 J l and calls Agni, Viiyu, and Ad1tya (1dcnnfied with Brah ,
R~d~a, and V1gu1) 'the foremost forms o~ the immo~.
Brahma' to whichever one of these a man JS attached, his (NJ
in=:~ ould
a corrcs~onding world (cf. BG. Vll.23), But thouth ~ ~
contemplate and praise these forms of Brahma. th!:rcUy .~ Ligbis
and higher in the worlds (cf~B. Vlll.7.1.23 where the ruven
 ,,
' SPIJUTUAt A UTHO RITY !\ND T
EAt PO RAJ. p O \VE)\
are stepping stones o r nmgs of the ladder- - SPIRIT UAl A UTHORIT Y AND T UMPORAL i>OWllR 89
ascend o r descend in these worlds), one sho~;'J;"ya/.,.._,vhereby to
order to att:un to the unity of th p ally deny them . one accord all Greeks and barbarfans acknowledge together, the
. .
Th e otanons from the Sa rhhitas e erson (purns ) Ill supreme F2ther of gods and men and the Malter of the whole universe,
0
1 whose nan1rc is in visible and hard to grasp not only by the eye but
interpretations of the Vedic T rini tyan1p yTsuffice to show that th~
. ua n~c~s even by the mind" . ... Coulscn in his note on this passage cannot
expressions of any 'late r ' m onotheistic tenden b r on are not the
believe his eyes that Philo thus ascribes monotheism to all pagans. So
ments of Vedic doctrine. They are furth cy . ut simple restate- far as I can see Philo w as telling the simple truth as he saw it, not as
.th RV V ' ermore, m whole a
WI 44. 6 It is j u st in accordance w ith hi greemeru Christian prop2gand2 has ever since misrepresented it' (An Introduction
' (y- . . . . s aspect that he is .
to Philo j udacus, p. 105).
names ad,:g eva dadrse tadfg ucyate), cf. SB.X , gtve_n
ched eh h 5 2 2
0 As he IS It w as not, however, at any rate not in India, th2t 'the approach to
appr~a . even su e becom es, (ytitha-yathopti.sate ttid evti bhavat,
It 1s eVJdent that the 'Three Gandharvas' are th 'Th h ) . this monotheism had been by the reduction of individual dcities to
G_an dharva, , the ,Three-headed s~ . e
and that if three
ree-. eaded
u aspects of the single divine power'. as Goodenough assumes: on the
Li h '
g CS can
be dis .
~gws e . r
. h d b ruversa]
the theologian, 'there corresponds to
all o f them one single reality (St. Thomu Aquinas, Sum. Theo/. ,
contrary, it was precisely the universality of the supreme deity that
made it possible for local deities to be accepted as forms of That One
(tad ekam) who is of many aspects (purvanoor) and polynominal (bhuri'~i
1.1? .. 4. ad 2), that of ~e uruty of the Person, Brahma, Savicr, Prajapati, tava . . .nanu,, RV.Ill.20.3). It is only by a wilful disregard of Vcdic
Spmt, and Light of lighcs (atman, jyot4a1il jyotis, j yotir uuanu,m, etc.); dieta, an inadequate correlation of texts, and it must be added, a
the Father, M over, Past or (gopa, govind see Note 57). and E mperor of genen.l ignorance of theology an~ of metaphysics, th.u any so~ o~
all that is in motion o r at rest. The customary distinction of plausibility can be given to the nonon of a Vcdic polythasm. E polio,
'Hind uism ' from 'Brahmanism ' is essentially fallacious; it rests on ge/oiotaton (H ermes Trism~tus, Lib. Xl.1 .11)! . . . . .
nothing more than the modem historian's sense of an obligation to Cf. Plotinus, E,rneods, IV .4.8; D1onys1us, De div,"u nomrn,bus; St.
demonstrate an 'evolution' of thought. Thomas Aquinas, Sum . Theo/., 1.13.3 and especially 1.31.2 'We do n~t
The Hindu Trinity o f Po w ers consists of a solar Father above, a say the only God, for deity is common to several'; also my 'Vcdic
fiery Son on earth (whence h e ascends to heaven), and the Gale of their Monotheism' in the journal of Indi4n History, XV, 1936.
common spiration, and is thus indistinguishable from the Christian 57. In the Buddhist story of the Bodhisatta Jotipala ('Protector ~f
T cinity (it also corresponds to Platos threefold constitution of the the Light,' D .ll.220 f.) the Purohitaship to which he succeeds IS
referred to as the govindiyo (not in the PTS Diaionary). and the
whole soul). It is even m ore exactly and in detail the equivalent of the
Purohita is the M.ab.a-Govinda (cf. Sorvo SuJdhanto Sangralia Xll.54,
Gnostic doctrine of the Three C hrists or Triple Pow er: 'Viewing the
saccidanando govinda-poro rntilma. 'This epithet does DO( mean '~
cosmos as a tripartite unit ( = trivftam, RV.X . 114.1) . . . they caught treasurer' as rendered by Malalasck.an, for it was not the Purobia s
that the Saviour was manifested in the chrce divisions in a form and function to aa as aeas= oor does it mean ' High StcWard' in ~
ll'Wll'lCr suited to the mode o f being and needs of each... In his
special and literal sense of 'Lord of the Herds' as is ~ m
ca_paoty as o~ (monog~. one i n =) he is related to the ~ 2.226. It much rather means ~ of the ~ <X
cosmos as a wbol~, while the designation T riplc-Powcr signifies his 'Pastor' in dw smsc in which the Sun, Agni, or B~ IS the
aooacioo v.'ltb the universe as aiply divided' (Baynes, &u Coda, 'Herdsman of the Wodd' (jogatas or W..-,osyo gopal, and m ~,,:
pp. 64, 77). C BD.L99, 100 and BU. L2.3 on the chrce forms of J ohn X.14 ' I am the good 5hepberd and k:oow my sbc:c:p. .
Agm.C( Rene Gucnon. La Cranu Triaik, Cha:p. 17. tc of a kingdom rdJcffl the bc:rding of the 'un&hering
l11or lndologists conviction of an Indian polyt:hc:ism and pantheism ~dsmm' (gopi,,t, RVJ.164.31 , c JUB.ID.37. l and llL 'S.6
is a residue of Chrisria-n prejudice surviving even m the rationalist. In a .. - &_ . ~ dwof 'the 1-krdsnunoftbe
AV.Vll.53.2, Agni:.fl'P"" 'F. ' - (,,....,, ,i,uw,piwr
paraild connectJOn Goodenough rem.arlu: 'Philo hinudf was fully W 0 f Id , UIIO
..L. Knower'
whole kine att never ...-, , whai l""i'
a.warc: of the uruverul U:ndency in paganism toward the doctrine: of a bhuv""4S)'O gopil,, RV.X.17.3, wbae ...,.,. io, Jllll
wglc supreme dc:tty_In one place he saf s. " But ifhe exisu whom with
 88
S PrRITUAL A UTH OR1rv A N o Te
MPOJLU Powt:M
a~ stcppmg stones o r rungs of the bddcr--sa _ SPTRJTUAL AlTTHOIUTY ANO TE.Mi'OIIAL Powu 39
ascend or descmd m chcse worlds), one shouJdntyanyah-wtiactiy to
order to atum to the urury o f the p firwl y deny them one accord all Greeks and barbaruns acknowlcdgt togc:tba , the
.
Th c at.3oons from the S:irhhitis erson (pun,~) , Ill supreme nthcr of gods and men and the Makc:r of the whole uJUvnsc,

1 whose narurc is invisible and hard to grasp not only by the eye but
interprcun o ns o f the Veclic Trinirya:p yTsuffice co show tluc these
f a nune PersoO even by the mind"' .. - .Coulscn in his note on this passage cann0t
expressio ns o an y 'beer' monotheistic cenden b are noc tht believe his eyes chat Philo thus ascribes monothcism to all pagans. So
m ents o f Ved.rc doarine. They arc furth cy,. uc simple rcsbic-
far as I can see Philo " 'as telling the si.inplc truth as he saw it, not as
WJ
ch RV V .44.6 . le ISJUSt
. . . ermore, in whole agr
m accord,nce with L : _ _ecmcnc Christian propagancu has ever since nusreprcsentcd ic' (A11 /111roduc11011
' (y-d da ' "" aspect tluc heisgiv to P/,i/o Judacus, p. 105).
names h da ,:g tva drse tad;_g ucyate), cf. SB.X.s. 2_20 'As he en
approac e , even such be becomes' (ytirlui-yathoptisare ttid b'-_ is It was not, however, al any rate not in India, that 'the approach to
I d tha eh 'Th eva navar,) this monotheism had been by the reduction of individual dcincs to
t .J~ _ evi 'entht , 1 e ree Gandharvas' are the 'Three-headed
G an= rva, c Three- headed Sun. ' and thac ,I three u aspcCtS of che single divmc power', as Goodenough assumes: on the
Li b be ci. . L-d ruvcrsa) contrary, ic was precisely the universality of the supreme deity that
g ts an Jsnngwsuc _b ~ the theologian, 'there corresponds to made ic possible for local denies to be accepted as forms of That One
al.I of them onie smgle reality (SL Tho mas Aquinas, Sum. Tuol , (tad t lUJm) who is of ouny aspcas (pMrvanooi) and polynomuul (bliu'll!l
L13.~ ad T. due of_w Ullll)~ of~ Person. Brah.ma, Saviq, Pnjipari, tava . . .nama, RV.OI.20.3). It is only by a wtlful du1egud of Vcdic
Spmt. :me I ,g.hr ot EgbB (or---n, jyot~ JYDlis, jyotu ~ =.); dict:a , m imdcquau: coudaaon of tc:xlS, md. it m= b e ~ a
mr fa:::rr. :.~--c. P=oc (.gopo govrnd sa: Nocc 57 . md Emperor cl gcncnl ignonno: of dicolog) md. of mmpb~. dial any '" of.
~ lhz 1S c ,,.,,......Ill ;n ~ The a1S1011~ disiioaioo of pbusibi1iry can be gj-~ co m:e 00000 of a Vcclic r)-mosro 6 polloi
,_____ ~ "B . .. ,._n __.
:X:UW:t=S:t:, :;uu., T,1.!'?0t21U9D lS CSSCDD?~- GUMXN K ; U ccstS 00 gdoialon (Hames T asmcgisrus.. Lib. Xl \ . \ I).
nor~ ;aar-c :ma lh,: modem histomn 's <aJSC> o f ui obligmon to C Plocinus, &tr.-b, !V.4.8; Dionysrus. ~ d,vu,u ~ Sc.
CIIC:mcasu.:r m es.ollmoo' of ihougbr Thom.as Aquinas, Sum. 'IMol., L13.3 md cspcriily l.31.2 'We do DO(
The Hindu T nrul)' o f Po " crs consists of a sobr Father above, a say w only God, for dciry ts co~on ~ several'; also my 'Vcclic
fiery Soo on ~ (v.bcnoe he ascends to bea,en), and the Gale ofthar Monotheism' in the Joum,,J of lndum Hmo,y, XV , 1936.
common sptn00n, and IS thus 1ndisnnguishable 6-om the Chriscwi 57. ln the Buddhist story of the Bodh.isatta Jo<ipila ('PrOte<:tor of
T nrury (1t also corresponds 10 Plato's thrce(old constitution of the the Light,' O.ll.220 f.) the Puro~wbip to which_he succeeds IS
whole soul). It IS even more eJG1ctly and in d cwl the equivalent of the referred to as the govindiya (not in the PTS Dut10Mry). and the
Purohiu is the Mahi-Govinda (cf. Sarvo Siddhanta Sangralia Xll.!4,
Gnostic doctrine of the Three ChristS or Triple Power: ' Viewing the
cos1nos as a mp~rote uruc (= rrivftam, RV.X.114.1) ... they caught
sauidaMnda govinda-para matmi. This epithet does not mean 'hig~
treasurer' as rendered by Malalasclcara, for it was not the Pur~hiu s
thac the Saviour wa,, manifested m the three divisions m a form and
function to act as treasurer: nor docs ir mean 'High Steward' Ul the
manner SlUted 10 the mod<' of being and needs of each... In his
ciaJ and =" --' sense of 'Lord of the Herds' as IS suggested m
C11>4oty u 1,1,0l'Cr')'Ev~ (m0twgfflll , one in nature) he is related to the spc the Flock'
Dialogun 2.226. It much ratbcY means 'Shepherd of . . or
cos,nos as a who/(, ,vluk the designation T riplc-Power signifies his ' Pastor' in that sense in which the Sllll, Agni. or Brbaspaa 15 the
~ n o n \\"Ith the uwvCTse as mply divided" (B,ynes, Bnlt Codex,
pp. 64, TT) . Cf BO L99.IOO and BU.1.2.3 on the three forms of
'Herdsman of tbc World' ljog,was or bmivOIMU)'O gqpa), and in ~.;.:!
John X 14 I am chc good shepherd and know my sheep. .
Agru Cf. Rene Guenon. La Grandt Tri4dt, Chap. 17. of kingdom rdlcas the herding of the 'unf.abcnng
The lndologu1s conV1roon of an Indian polytheism and pantheism =~rate ~ RV.L164.31, cf. JUB.lll.37. I and UI. 19.6
is 2 CCSJduc of Chnso.an prCJudice survtvmg even m the ratioru.list. In a man .' -llllltipi ~ mat of'thc Hcrdsnun oft.he
~ connccnoo Goodenough remarks. ' Philo himsdf was fully AV.VIl.53.2, Agni:IOJMI kine arc .:ever lost' (vidvill ~ l w r
aw= of the uruversal tendency m paganism toward the doctrine of a w~dd, tbc ~wRicrV, wXrhole J7 3 whctt ~ gop~ is jusi whal govil,
bnuVIJl14S)III XV,-! . '
gnglesup= daty. ln one plaoe be sa;s: .. But ifhc ai.sts whom with
90 5PllUTI.JAL AUTHORJTY AND T
EMPORAJ.. Pow-Ell
gcvmdu, and govinda mean). Tlut 'his .
(fop,ijihv..lSJ'a, RV. UL38.9) is as mud! as to 15 ~bdsnuns ~
VOICc ~ follows bim (as in John X. 4 ~ t the loci k:oo\\'S ~
"U'e digress ro =nark dw die 27).
L- noaon of a divine sh b
""' of high anaquiry. going back to the Ii, cp crd nuy weII
DODOD of a divine pastor md of an 3mlog= ~t pasto~ times. lbe
of the very mmy formulae common to Egyous . ununPI pas~ra~ is one
hiJ h paan, atoruc and vedi
P osop y. nor 15 there anything in either of th f, c
Philosophi.a Perennis that can be called uniq These onns of the
h din h . ue. ere IS an art 0 f
er g _ u ~ bemgs, royal and statesm anlike (Statesman -u,7 C)
the _beginning of a new 'period' (= Sier. kalpa or manv~ntara) ~~
0
d'.1g the rule of Kronos (the father and p redecessor of Zeus), 'God
~ e l f was the ~e~dsm.in of men,. watching over them' (ib.271 E);
the ~pe. o~ the diV1De shepherd (theios poimen) is greater than that of
th~ king (1b. 275 E . c Repub~i< 4400 w here the brave and eager
pnnople, the lover of Vlctory-1.e. the }4atriya and ji~IJII part of the
s o ~ the ruling shepherd's 'dog,. The royal an is one of
'.judgement and watching over' (Statesman 2926). In all these
statements, of course, we must not be misled b y the word 'royal',
I cosmic order. This evil is corrected ,vhen ' Agni as Hotr takes her hand
because Pbto's concep tion of government is essentially theocratic
(Laws 713E, cf. Republic 431B, Meno 99F), and by 'king' he means
priest--<>r philosopher-king, or in any case a governmen t by both in
complete agreement (R epublic, 473 f., cf. Statesman 290). In
Christianity the Good Shepherd is 'both king and priest, Thy
kingd om com e' (Mat. VI. 9): where the Priesthood and the Kingship
m ove together in one accord (yatra brahma ea k,tram ea samyaiicau
carata~, saha), that holy world I fain w ould know' (VS.XX. 5, cf. note
18 p. 50). The government and care o f men is preeminently the
sacerdotal function, but in so far as the royal function is ddegated to a
king the latter can also be called a sh epherd of men, as in some of the
Indian texts where the king too is a gopii. We need hardly add that
Kmia's epithet Govind.i, and that be is the ' Divine Cowherd', do not
mean that be was in any historical sen se a h erdsman by caste but
that be is a sola_r hero, and like the Bodhisattva a descent of the
Sun.'
To return to India, Brhaspati is 'our fat-seeing Herdsman and
pa_chfinder' (no gopiil] pathikfd vica~l}tU!), RV.IJ.23.6 and giil] pra asta11
uta ea vidviin agiiyat, RV. X . 67.3), Agni 'LQrd authentic (riijasi tvam
piirthivasya paiupii iva tmani, RV.1. 144.6) of Sky and Earth and as it
were their Herdsman', 'Thou who at binh didst look about upon the
Powu
SPIRITUAL AUTHORJTY AND TE.'IPORAL 91
" orlds. c,cn as a b,d y hcrdsnun that gcx-th round about lus ~
(R \I . VB 13.3. dttal.1 .sa11r.i rrciyama..""!, VU.35. 10. and Brluspan as
Gopan liberates cank, X.67.8). The hunun Purohita IS. as we know,
the cn1bodimcnt and reprcscntanvc of this Agni-Brluspati. and
naturally exercises similar functions; he is the Pastor of the Flock, or
'Shepherd of the Realm' (r~(ra.~opci); the marriage of the Kmg to the
Priest is the restoration (p1111ardtiya) of the Brihmanas wife' , and it is
when this restitution has been made that 'then the ~atriya's realm is
warded' (r,4(rm;, .~11pita1h lqatriyasya, RV .X.109.3). O n PB.Vl.6. l
Caland equates rti~(ran, with lqatram.
A brief expansion of the last re,nark may be useful. SiiyaQaS
explanation of RV.X. 109 (Griffith's 'unintelligible fragment, and of
co,nparatively late origin.!) is excellent. The Bn hma's (V:icaspati's)
wife is Vac. Misled (de-<luccd from her proper allegiance) by one 'who
can approach her only in sin' (RV. X.71.9) the royal Voice is no longer
an expression of the Truth, but on the contrary subvercs the whole
and leads her' (liastagrhya 11i11iiya, i.e. marries her,-in the person of the
King). It is precisely this reductio regni ad sarerdotium that is c~ccted m
the Rajasiiya, in the rirual marriage of the King and the Purohiu; and ~t
is only ,vhcn this marriage has been accomplished that 'the re:ilm IS
guarded (r'4tra1il g11pita111, AV .V. 17.3). i.e by the Brahma as r,q(ragopa,
as a wife is guarded by her husband. (cf. Apa/a (vac) restored to
V rtra-Soma, the Br~hmar:ia). The reference to the 'ladle' in
RV.X. 109.5 is to the performance of the Sacri6cc in which King
Soma is now cooperative (savrata) with Agni; the King whose open
hand is as it were a sacri6cial ladle (see note 50) is no longer one of
'those who do not offer the libation' (na sutikariisa~, RV.X.71.9).
The marital values of ni and upani (to 'lead', and to 'lead up',
' reduce', or 'induct') will not be overlooked: the husband is in relation
10 the wife the 'Duke' (niiyaka), she is the 'Duchess' (niiyalti). All
reduaions of effects to causes are marital reunions. The upanayana.of.a
disciple by a master is an audgrabl1a11a or 'lifting up'_ and :cxaluoon
and we have no doubt that the cnditional mamage is rally an
initiation of the woman, comparable to that of a bral11naciiri11 by the
- or that both 'inductions' ate 'mysteries'; cf. ttl~ etc .. m the
acarya, , . , , Cf 40 It
...rt.ecc'
reIated senses to r-.. ,
'initiate'
'be marncd
. die . . note
.'. . . . - . I .1.~n
may well be asked whether nili, 'lcadmg and ra1an1t1, Kings ea......~
as designations of the 'Art of Government' do not coniam _an cxpliot
reference to the discipubr and marital relation of the Kmg to the:
 92 SPIRITUA L A UTHOR!TY A T
NO EMPORAL PowER
SPIRI T UAL AUTHORJTY AND T EMPORAL POWER
Purohita, his Guru. In our hymn, RV.X . 109 93
the ~arra and bral1111a is expressly assmil .d4b and Sa the reunion f
- b
I>raI1111acan11 y an actirya and this I ate to th c upa11ayana fo refer co 'n1an' hin1Self,
. _ , the animal man, and arc thus used 3>. IhC.
hiJd
, 1s 1n agreement h h o a equivalent o f pra;a_. c ren (of,ncn)', as in AV.XlV.2.25where the
n1aster relaoonship of the King to the p . . wn t c disciple children of the bnde arc referred to as paitival3, in AA.tl .3.2 where
expliat m th A IO
(see note 3 1) . We know already thatnest th Kin . e . rthasistra paitival., denotes both ani,nals in general and the animal man as
Brahman is part of a sacrificial rite and . e I g s mamage to the distinguished fro,n a ' person', and in BU.1.4. 10 where the man who
1nvo ves an initi has not realised 'I an1 Brahn1a', and therefore approaches some God as
Now the induction of the disciple by th . aoon (di~a) .
e
b Y w hJC h t h e f,ormer is made directly a foster-master 1s also an atrili . 'another than himself. is called a paiu, an 'animal' fined only to be
f h aoon
r,
\VI e an
d b I son
y ana ogy a foster-son of God and L: . o t e master

and L :.
us
regarded as food for the Gods.
- . - h - us consort. The moth 58. Released from death in the Agnihotra, SB.11.3.3.9, more fully
is S avirn, t eacaryamefather' Manu 11. 170 171 cf AV Xl er explained in SB. X .2.6.6.7.
53
parallel may by noted in Hern1es Trismegistus ' Lib
S h "
x,u ,
v
h ). ;hhe
ere t e 59. 'Dies no n1orc' corresponds to the 'O king. live for ever' of
moth er is op 1a .. . the will of God the inseminator s several Old Testament contexts; cf. note 37. The present is one of die
. . ome nun
w ho is a son of God the mediator in this palingencsis' Th many passages (e.g. SB.11.3.3.9) in which the connection of p,war-
) B -h
(acarya e master
is a r:i m~n, that is to say a 'son of Brahma', 'son of Cod' (as mrtyu, 'recurrent death', is not with a future but with his present life.
the patronymic bra/1111a1_1a states) and re presents Savitr, the brahma; in T he particular context is paralleled by that of SB. V.4.1.1. where ' He
the same way the master's wife is the representative ofS:ivirri, Vic, as who performs the Rajasuya escapes all death (sarvti11 .. . 111rryti11
brahmajtiyti, 'the Brahman's wife' in our hymn. The pupil beco,nes a
member of their household, in which he is fostered. In this connection
I atimucyate), all assaults (stirvti11 badl1ti11). only old age is his death' (rtisya
jaraivti mrty,ir bhavat,); cf. note 37. 'The deaths referred to ar~ the sa~ e
as the sarve mrtyavol! (Caland, 'Todcsarten, Lebcnsgcfahren . cf. Iliad,
it 111ay be observed chat there can be little doubt mat the ancient
Xll. 322, ' the myriads of fates of death that beset us') of JB.ll._419,
EuropcJJJ custom of 'fostering' (of which our 'boarding schools' arc a
where they are to be avoided by 'not deviating from thc__~1vmc
late serular survival or superstition) originally involved an initiation. lf
marriage, the sacrifice, CtC.' (daivytit SllJa ~jvQ/1ii11 lllt lO. , .' yaptat SIIIO
marriage is also an afiliation we can see why it is is that the wife has meta). Thus one who is forearmed by u1111auon and sacnfice n1~y be
been crad1tionally said to stand to her husband, who is also her Guru, called 'undying' (omrta) 'even though he has no hope of never ~ymg at
in loco filiar, originally a metaphysical and afterwards a legal formula; all ' (SB.11.2.2. 14), a hope that he could not have, because ." o;ncf
th..- fact of marriage making her a 'daughter'. These conditions arc still becomes im mortal in the flesh ' (SB.X.4.3.9). Cf. A.IV.320 -pc o
reflected in the fact that a Priest addresses tile members of his Oock as dying ever present'; and TS. V.6:3. l 'whcr~vcr deat~1 IS born, thence
'M y son' o r ' M y daughter' , and is hin1Self addn.-sscd as 'Father', and he removes it by sacrifice; accord111gly the pilcr of the Fire uv<.'S out !us
why a nun is addr~scd as 'M otller', or 'Sister '. And if the Kmg's whole life.' b
'm.rriagc to the Brahn1an ts strictly analogous to the induction of a Where we speak nowadays of 'surviving a mortal_ danger t . c
disciple by a master, we can as easily sec that his seduction of 'the traditional philosophy sees an a~al d~ath and rebirth; thus "~
Hrihman's wife' (Vac, Savitri, Sop hia) in RV.X . 109 is analogous to TS ll 3 5 3 it is with the words ' His birth JS renewed agam and agatn
thJt of a n1astcr's ,v1fc by a disciple, fo r which such dire penance is
,.r (..ay11s) of the sick
(RV. X .85.19 novo novo bhavati jciyomti11a~) t~at t h.c me . .
imposed (Manu IX.237, 238, Xl. 104. 107). . cd (C( St Paul on the 'inner and outer ,nan). AU life .
man IS restor -) olv<.'S the
The ,vord govttula is not (as inferred by tile PTS (Pali T ext Society I 'be . , (bhava ientsis and otrochos tts xrnesros , in,
Drr11011ary ::nd u, the Dialoxuts) the equivalent of a Sanskrit gaverufro : : edco d mm
cthgof what 'has been and birth of what ll,'. rcmcamaoon 1(~1
r - ,---' h thi!> present 11c
but. in accord.mce with Pi1:1.1.ni (111.1. 138, Vmt. 2), o f govir, 'one who this IM>irirna1t sense o f the word) belonging as muc to 1 of the
f poral cXIStcncc. The app icauon
knows, or finds kine' and to be correlated with gavtf, to 'wish, o r seek
for lone' the ,vord d1v1s1on IS go-vi,ula, analogous to go-pa, go-pati and
-.,-
as to any other onn 7m
f,
O
ha has been born and sure the birth of
words 'sure is the death w -~ - b f Socr;ccs argumcnt for the
paiu-p.i Moreover, go and paJu, w lulc lite rally 'herd ', 'cattle', 'Oock', what has died' (BG. 11.27. and UK aslS o
d o not by any mc:in, always m~n 'an1n1als' oilier than men, but o ficn
 92 SPIRITUAL A UTHORITY A T
NO EMPORAL PowER
SPIRITUAL AUTHORITY ANO TEMPORAL POWER
Purohica, his Guru. In o u r h ymn , RV. X.109 4b 93
the ~arra and bral11na is express] y assimi] d and Sa the reunion f
bralr,11acan11 by an acarya and chi . . ace to the upa,14 ya, 14 r refer to ' man' himself, the animal man, and are thus used
- .
equivalent o f pra;a: c
hild f
rcn (o men)', as in AV.XIV.2.25 where the
as t
h
e
master rclarionship of eh~ King co s ttshtnPagreemen.t with the discipie a children of the bnde arc referred to as pasavalJ, in AA .11.3.2 where
e nest expli h to
(see note 31). We know already that the Kin ~tin t e .Arthasastra pasaval., denotes both animals in general and the animal man as
Brahman is p art of a sacrificial rite and . g s .m arnage to the distinguished from a 'person', and in BU.1.4.10 where the man who
Now th e indu ctio n o f the disciple by the 1
mvovcsan~tiati
. on (diksa). has not realised 'I arn Brahma', and therefore approaches some God as
,. master
b y w hi ch eh e , o nner is made directly a foster-so f h 1s also an afftli . 'another than himself, is called a pasu. an 'animal' fitted only 10 be
auon
. ,. d b not emaster dh.15 regarded as food for the Gods .
.ISw as-av1cn,
e an
. - thy eanalogy
-
a foster-son of God and hi ,
s consort. The moth
acarya the fath er' Manu (1.170 171 cf AV X
an
er
58. Released from death in the Agnihotra, SB.ll.3.3.9, more fully
explained in SB.X.2.6.6. 7.
parallel m ay b y noted in Hermes Trismegiscus Lib Xl.11 I.Sh.3) , !hhe 59. 'Dies no more' corresponds to the 'O king, live for ever' of
m o t h er is Soph.1a . . . the will . of God the inseminator
w ere t c
. several O ld Testament contexts; cf. note 37. The present is one of the
. some man
w h o IS a son o f G od the mediator in this palingcncsis . The many passages (e.g. SB.11.3.3.9) in which the connection of p,mar-
- - ) B -h
(acarya master
is a r.a m ~n , that is to say a 'son ofBrah1na', 'son of God' (as 111rtyu, 'recurrent death', is not with a future but ,vith his present life.
th e parro n y nuc brahma,i states) and represents Savitr, the brahma; in The particular context is paralleled by that of SB.V.4.1.1. where 'He
the san1e way th e mas ter's wife is the representative ofSavitri, Vac, as who performs the Rajasuya escapes all death (sarvan . .. mrya11
atim,uyare), all assaults (stirvtitt badl1a11), only old age is his death' (rasya
brah111ajiiya, 'the Brahman's wife' in our hymn. The pupil becomes a
m ember of their household, in which he is fostered. In this connection
it m ay b e o b served that there can be little doubt that the ancient
l Jaraiva mrtyur bhavat,); cf. note 37. The deaths referred to ar: the sa'."e
as the sarve mr(yaval! (Caland, 'Todcsartcn, Lcbensgcfahren, cf. Iliad,
XII. 322, 'the myriads of fates of death that beset us') of JB.11 ..419,
Europl:'.u1 cus tom o f 'fostering ' (of which our 'boarding schools' are a where they are to be avoided by 'not deviating from the__~1v1ne
lace secular survival or superstirio n) originally involved an initiation. lf marriage, the sacrifice, etc.' (daivycir s,~a. viv~l1ti11 meta . . : yaJ11ar sma
marriage is also an aflliario n w e can see why it is is that the wife has meta). Thus one who is forearmed by 1JUOat1011 and sacnfice may be
been tradio on.ally said r.o s Wld co be r husband, who is also her Guru, called 'undying' (amra) 'even though he has no hope of never ~ymg at
1n 10"1 filiat, originally a m etaphysical and afterwards a legal formula; all' ($8.11.2.2.14), a hope that he could not have, because .no .one
ch..: fu:t- of rn.anuge making her a 'daughter'. These conditions are still becomes immortal in the flesh' (SB.X.4.3.9). Cf.A.IV.320 -peril of
refleacd in the fact rlut a Prim addresses the m embers of his Oock as dying ever present'; and TS. V.6.3.1 'wherever death is ~m. thcn~c
'My son' or '!111.y daughter', and lS h.i.msclf addressed as 'Farner', and he removes it by sacrifice: accordingly the piler of the Fire lives out his
'"'-by a nun is addressed as Moma', or 'Sister'. And if the !Gng's whole life.' ru.J clan th
'munage' to dJc Brahm.a JS saialy analogous co the induction of a Where we speak nowadays of 'surviving a mo ger c
clisciplc by a master, we can as easily sec that his seduction of 'the . I hilosophy sees an actual death and rebirth; thus ~
eradi nona P . cd d agam
Brihman's ,~,.ife' (Vic, Savini, Sophia) in RV.X.109 is analogous co TS. ll.3.5.3 it is with the words 'His birth IS rcnev'. ~am an the sick
that of a rna.!.ter's wife by a disciple, for which such dire penance is (RV X 8S. l9 navo ,wvo bhavatijaya1na1U1I!) that the life \ay,u) of ll lif.
imposed (Manu D<-237, 238, Xl.104.107). .. . d (C( St Paul on the 'inner' and 'outer man). A e
man IS restore . ) volvt'S the
The wo rd govinda is not (as inferred by the PTS [Pali Text Society) 'be . (bhava getit'Sis and otrochos tes ge11t.Seos m . .
as a commthg f h ,has been and birth of what 15: rcmcan1auon (m
Du11otu1ry :1nd in the Dialogues) the equivalent of a Sanskrit gavendra repeated dea o w at this escnt bfc
but, in accordance with PaJ,lini (III.1.138, Vartt. 2), ofgovit, 'one who this legitimate sense of the word) bcallonging as mThu:h atpopbca!:n of the
kno w s, or finds kine' and to be correlated with gavq, to 'wish, or seek i; of tcmpor cX1stcncc. f
as to any o ther orm h h L-- born and sure the birth o
fo r kine': the word division is go-vinda, analogous to go-pii, go-pari and , th death of w at as <>nil , h
words sure IS e d die b f Socrates' argument for t c
pai11-pti Moreover, go and paiu, while titenUy 'herd', 'cattle', 'flock', what has died' (BG.11.27, an as1s o
d o no t b y any means always mean 'animals' other than men, bur often
 SPIRITUAL A UTHO RITY ANO T
EMPORJ\L PowER
survJval of the soul, in Phaedo) is as
. I
h
muc to d:11.Jy r . SPIRITUAL AUTHORITY ANO TEMPORAi
.. PowllR
spcoa cases of rebirth from ;i mothe . . . v1ng as 10 th 95
.death when the nmc comes'. Living r(, ~natory palingcncsis, andc
ex 1s1cnce esse) 60. Pr.iycr 10 Agni: ligh1 for Brahma,:,,,. K111gs. Vaisyas and
rcsurrccnon; life eternal has nei the r rcb h ' s a repeated $iidr.is. $13. Vll.4.2.21. lX.4.2. 14.
be . , rt nor recu
c.ause H JS not a becoming, but an immutable be rren1 death, 61. The Vasto~pari. cquat,'<l to Hudra (TS.111.4.10.3), who i,
Plato, Euthyden1u_s --AJJ . change is a dying'. ing (esse1111a). er. 11ratapii and associated wi1h 1he l>r11l,ma 111 RV .X.61.7 is c,"dcntly 1hc

In all this there 1s nothing peculiarly India11 Th lndra of RV.Vlll.97. 10: and 1he same .,, the lqetmsya ,111i of
1
ra er not-d ying
th cnv1sagcd
by th e Indian texts c mmortaury
in wh h or RV.X.6(,.13, Vll.35. 10 and IV.57.3. The Va,1o~pau of RV.Vll.54. l
'living o u t th c w h o Ic o f one s 11te
r (ma1111syasya111natva,;, y ic H rnca11s and 55. I 111ay be Son,a (though S:iya1.1a equ.ucs i111lu in RV .Vlll.69.1

1 with lndra), but even so suU rcprc.c111s the ~arm.
et,, SB. IX .5. I. 10: a,q,11hotra gives fulJ ljfc. SB X 11 4 ? 7 a dsarvha111 ay11r
' -~. an a undred 62. As \Vas pointed out by \Vcbcr, l111lis<llf S111din, V.216 the
years tantam o unt to a111r,a111 , a11a111a111 , aparr 111 ira111 , SB.1.9 J. JS formula E~o sum Caius, Illes Caia [I a1n Caius (masculine), you arc GJ13
X.1.5 4): and this is to be distinguished from an 'incorruptibl~ (fc1runine)] was employed in ancic111 Roman usage. (Cicero, r\lurrna
1mmo~c.1hry m the \vorld of heavcn.Jy light' (a11,na11a111 aksi111; 1 s"ar~e 12 fin . mentions 1hc cus101n.
lokc, KB XIIJ.9 and XIV.4}--thc two arc analogous but not
10
~ Valerius Maximus, De pr.r,11,>111i11ib1u, ha~: Fenml t11i111 C<1iam
confuscd-15 exaetl)' the sa me as t.J1e '11nn1ortaury' (not-dying) Caecilia111, Tarqui11i Prisci r~~s 11.,o,r111, opriru,1111 l11111ic<1111 Juiut <I ldco
desmbed 10 Socrates 111 the Sy,11pos111111 207 D-208 B (a.Jso in Pluudo iu.stiturum, ,u novae ,mptat autr jam,am intrmi.~afot ~1uutmu11 11<>wrrur1tr
870 as m BG.X\1 7-11 and Eckhart): 'The mortal nature ever Sl'Cks. as Caias esse sc dicern11. Cf. Plutarch, Q1111rsrio11,s Rom111111r, XXX, and the
best tt can, to be nnmoruJ. In one \\'.I}' only can II succeed. and that as note in the edition by 1-1.T. Rose. Oxford, 1924.
by bccollll1Jg or grncraaon (l?e11es1r- a term \Vh1ch may be intended 10 Valerius Maximus, Co11rmm1,e rirst Namrs. has: They proposed that
cover born ordinary 'becoming'. and also 'progeruave re1ncamaoon'; Caccilia Gaia, the ,vifc of 1he Kong Pnsetus Tarquiniu~. W.IS the bc11
spmncr, and thus 1t \Vas established 1ha1 new bndt'S were asked before
both involve- a lund of 'nevcr dying'); since so 1r can always leave over
the door, what are you alled?'. and they should say that 1hcy are
4 nrw creature m puce- of the old . Every monal dung is preserved Gaia. Cf. Plutarch, Roman Q11estio11s, XXX. and the note m the ewnon
u1 UlJJ, \vay; not by kl'<."J'lng tt c:xacdy the s.11n e for ever, like the divine,
by H.T . Rose. Oxford, 1924. .
but b) repl.cmR wlut absC"onds or 15 1nvcter3tcd \Vith somet.Jung else 63. For references tO all the parallel vcr\1ons and vanants sec
Ill"'' 111 the: SC'rnblancc of the o riginal. Through tlu.s device. Socntcs
Whnncy in HOS, XIV.766-7. . . .(
cn,rattfltS 1551). a n1ortal thmg part.ik~ of 1n1mortaucr, both m che 64. If we compare this wnh the archetypal marnagc of Surya :~
bodv and 111 .ill other r~pccrs. by no o ther n1cans can 1t be done'. whon1 the human bndc is alway~ assimilated) to Sonu, we find tlu 1
~1nuhrly Plutarch. .\1ora/,a, 3021) This also reprl'SCllts che l:luddh1st her marriage 'the 'potcnnality' (kryii, spell. enchantrncn~ etc.) tha~
concepuon of hv111g a repeated dl))Olunon a) o ne thmg follo\vcd by clings to her is removed; her relations prosper; her h~sban is secure
reappca r;i_i1cc .;s auorhlr (rwi, rur11ya d,vasassa ,a a1i1iad cva 11pajja11 a,iiiam b obli arions. 'Cast away the soiled garmcnt, give largt'S.$<: ~ to
11irv11l1a1, , S 11.%). thus ovcrcon1u1g recurrent death as m SU.11.3.3.9 .:.,-C.or this 'potentiality' ,hath got.11 feet (paJvat, bhutvQ
Byrah m..u.~
l"ltt-d .ibove .ind 111 J ti.1.13 (cf. J 5) pu11an11rtyu a1111111<yatt yad ahora1re, 'hc- and as a wife attends her husband . , 1' f. m is
C$Clp<'S rccurn:'nt death 1n rhat he (sacnficc,,) night and mo rning. The It is clear from this 'gotten feet' that the bride s potmw or
tdta of ..i 'pJrt1op..10011' in 1mn1oruliry occurs already m RV.1.164.21;
thought of. d nl hen the act of kind 15 referred to
It i.s the SJllll' J~ t.J1Jt of the pamopaoon of cXIStcncc 1n being. and tlur FOllre= Sra Jamt ""'.tic:'an o y w rion latent in eternity ' '~y
of tht p.1rnop.1cion of the l:>C'aunful m beauty. its paradigm ,n d,v,nu. the act of fccunda H nd Eiirth shall be Ul
TI1u,, that the Ku1g 1s 111,de 'undying 15 not merely a rhetorical and ,_
w,/J bt rwnt ""
,,rh tlS ii is in Htavm. tOVtn O _,
W!Jt dio, one PnNiple, Naturt a.... -_rr.
s~-1
iliHt'ru1g c~pcl~IOn. but hl) J mc:mm~. 1t d<X'S not mcvi rhac he wtll
llC'\'\'T du~. but tlut he \\ ill not die pn-m,rurcly
those days as Husband and
ycr rwo Sexes. one the Image
of
the Olltn-. and IWO Pnwns, each havuig
.
 94 SPIRIT UAL AUTHORITY !\NO T
t E..\1 PORAL PowER
survival of the soul, in Phaedo) is ~ h ~

.,,.......;.1 . muc to daih Li, SPtRITUAl. A UTHORITY AND TE.\IPORAL POWE.R

~.r......, cases of rebirth from a mothP "lrlg as to h
'd rh h , r. IIUUatory p lin t r
ea ,..,. en the nrne comes' Li,i.ng ( . a genesis .nd
ex-LStcnce esse)
resurrecnon; lifce eternal has neither reb1 h , is a rc~tl'd
because u LS n nor recurr
not a becoming, but an imnlutable . ent death.
Plato, Euthydemus-All change is a d . , being (essemia). Cf
. . . ying .
In all this there LS nothing peculiarl y Indian Th ..
eh -d , . e 1rn,norrat.ry
ra er not ymg , envisaged b y the Indian texts h" h . or
'living o t th h I f lie , m w IC It n1eans
. u e w o e o one s ,e (1na1111$yasyamrtarva1i1 yar - with Indra). but even so sciU rcprescncs the ~arra.
ell, SB.IX.5 . 1.10; agniliotra gives full life SB Xii 4 2 7 dsarvam ayur
' , an a hundred
years tantamoun_t to a111rtam , a11a11ta111, aparimitam. Sl:l.1.9.3.IS
X . 1.5.4); and this is to be distinguished from an 'inco "bi.
ali h rrupt1 e
1mmo n ty m t c world of heavenl y light' (amrratvam aksiri,i, svar.11e
loke, KB .Xlll.9 and XIV.4)--the two arc anal~gous but .not be
10
confused--1s exactly . the same as_ the 'immortality' (not-dying)
descnbed co Socrates tn the Sy,npos,u,n 207 D-208 B (also in Phaedo
87D as in BG.XV. 7-1 1 and Eckhart): 'The n1onal nature ever seeks, as
best it can, to be immorcal. In one ,vay only can it succeed. and that is
by becoming or generation (genesis- a term which may be intended to
cover borh ordinary 'becoming', and also 'progenitive reincarnation';
both involve a kind of"never dying'); since so it can ahvays leave over
a new creature in place of the old . . . . Every mortal thing is preserved
in this ,vay; not by keeping it exactly the same for ever, like the divine,
but by replacing ,vhat absconds or is invccerated with something else
new in the semblance of the original. Through this device, Socrates
(Tlieate111s 1551), a mortal thing partakes of immortality, both in the
body and in all other respects; by no other means can it be done'.
Similarly Plutarch, Moralia, 3020. This also represents the Buddhist
conception of living: a repeated dissolution as one thing follo,ved by
reappearance as another (ta,ir ratriyti divasassa <a a1i1iad eva 11pajjati a1i1iati1
ninijjliati, S.Ll.96), thus overconung recurrent death as in SB.11.3.3.9
clCed above and in JB. I. 13 (c( I. 5) p111ian11rtyu ati11111cyate yad ahortitre. "he
escapes recurrent death in chat he (sacrifices) night and morning'. The
idea of a 'participation' in immorcaliry occurs already in RV.l.164.21;
le JS the same as that of the participation of existence in being, and chat
of the parciopation of the beautiful in beauty.
Thus, that the King is made 'undying' is not merely a rhetorical and
flattering expression. but has a meaning; it docs not mean that he will
never die, but that he ,viU not die prematurely.
95
(:I). Prayer to Agni: light for Brihmar.1as, Kings, Vaisyas and
Sudras, SB. Vll.4.2.21 , IX.4.2.14.
61. The Vasco~pati, equated ro Rudra (TS.111.4.10.3), who is
vrarapa and associated \\'lth the bral111in in RV.X.61.7 is evidently the
. tndra of RV .Vlll.97. 10: and the same as the k!errasya pari of
RV.X.66.13, Vll.35.10 and IV.57.3. The Vasto~pati ofRV.V1154.l
and 55. l ,nay be Soma (though Sayana equates indn in RV. Vlll.69. 1
62. As was pointed out by Weber, fodisclre St11die11 V.216 the
fonnula Ego s11111 Caius, t11es Gaia (1 an1 Caius (masculine), you arc Gaia
(feminine)] was e1nployed in ancient Roman usage. (Cicero, Murtna
12 fin. n1entions the custom.
Valerius Maximus, De prae110111i11ibus, has: Ftnml e11i111 Gaiam
Caeciliam, Tarq11i11i Prisci regis uxorrm, optimam lanifrcam faisse tl idto
institurum, 111 novae 1111ptae a11/r ja11ua111 imerrogarar quatttam vocarentur
Gaias esse se dicerent. Cf. Plutarch, Q11aestio11es Roma1tat, XX.X, and the
note in the edition by H.T. Rose, Oxford, 1924.
Valerius Maximus, Co11cemi11g First Names, has: They proposed that
Caecilia Gaia, the wife of the King Priscius T~quinius, was the best
spinner. and chus it was established that new bndes were asked before
the door, 'what arc you called?', and they should say tlut they arc
Gaia. Cf. Plutarch, Roma 11 Questions, XXX, and the note m the edition
by H. T. Rose, Oxford. l 924. .
63. For references to all the parallel versions and vanants see
Whitney in HOS, XIV.766--7. . _ _(
64 If we compare this with the archetypal marnage of Surya to
who;,, the human bride is always assimilated) to Soma, we find t)hathat
her marriage ' the poccnna . li cy' (krt. ya,
- spcU' enchantment,
b d .etc. t cdat
clings to her is removed; her relations prosper; her h~s an is secur
by obligations. 'Cast away ~e _so~cd garment, r,g1vc,:~~:~,:;;i;~~
Brahmai:ias',-for this 'potentiality .hach gotten ect "'
and as a wife attends her husband . . ' . .al' form is
le is dear from this 'gotten feet' that the bnde s pocenn
thought of. h act of kind 15 referred to
Facere= Sacra facere when, and only whedan t_e I t in eternity.' 'Thy
its paradigm m d",vm1s,
' t he act of fccun non atcn nd Earth shaU be m
Earth , . ill HtAvtn . ... Htavtn a
will bt done on as ~ Wife tho' one Principle, Naturt and Sluift;
those days as Husband
yet two Sexes. one the Image o c
f
th otlstr. and 11110 Persons, each haVU1g
96 SPCRITUAL AUTHORITY ANO TEM
PORAI. PowEa
the enJire Principle, l\Jaiure and Shape Di .
itself' Peter Sterry in Vivian <h Sob p
st1na:/y' and Comp/eady .
Plmonm , 1934,p. 200. - r , Puntan
mto, Pete Stl'rTv . and
to
65. Sa being masculine, we follow Keith in renderin
'That' and .This' (\vlnch att often the terms . hi g ama and sa by
hrth are referred to). The marriage formula ( tn wbo eh Heaven and
dscwhtt !us - she' d . sec a ve, and nou: 63'
e - 14, . ' an It may be thac. as Keith su . ,
error for 14; we are mclined. however , to think t h at the ggests, SQ IS an
m.asculin
the result of an attraction to the acru.al and obvious sex f h e SQ
addressed. for we must not overlook that the marriage r0 c ~ pcrhson
lied th f " rmuu IS ere
app to e case o rwo pcrsorrs both of whom arc empirically male
and ~t the words arc spoken here onJy 'as if by a man to a woman'
For sa+tama sec AB 111.23 and JUB. 1.53.
Sky (dyaus) and Harmony o r Music (saman) are always masculin
Earth (prthivi) and Words (re) . In SB.IV.6. 7. l 1 for example, 'Thcr: :~
the sodas that male, the Sama, approaches that female, the !;le' (tad vii
ttad vua sama y6ia11l ream iadasy adhyet,), the reference being to the
congres~ of M anas (grammatically n., but explici tly male in SB.1.4.4.3
and always male to Vac, cf. BU. IV.1.6 where 'the woman' is Vac)
and Vac (always both grammaticall y and effectively f.): in
Su. VIII. 1.3.5 the Saman is the hu~band (pall) of the ~c. which is as
n1uch a\ to say that r<aspati=vacaspati. In the syzygy vagmanas, prana
may take the place o f n1anas, as in JU.111.359, where pralJa (sarya) and
vac frta) arc rcf,ncd to as ' 1--fe' and 'She' (sa, sa) and arc united (ekam
abliavam , a re ,narried); or it may with the Brahma that Vac is conscient
(BU. 11.2.3). It wW be seen, accordingly, that grammatical gender is
by no rncans always a final clue to the effective gender of the referents:
saman , manas, and bralrma are grammatic.alJy neuter, but as persons
effectively masculine; while conversely in JUB.1.53.2 'She' has to be
rendered by yad (n.), sa (m.) and sa(f.) to agree with a.sat, apana~, and
v~c (a+ r=ar). C( also the discussion of gender by Keith, Aitareya
A ra~1yaka, pp. 208-09, note 1.
comparison may also be made with SB.lV.3.2.3,4 where the
Cantor (udgatr) is male to the Reciter (lrorr, in the restricted sense) and
the r~cit~tive is ~~ir offspring, AB.11.5 where the vocal priest is by
1mplicaoon fcnunme to the Maitravarur:ia (Vasi~~ha, Brahma), and
AB. Vl.3 where natu~lly male persons (the Subrahmar:iya and N~~r
pncs~) arc treated as n~~ female~ accordance with their symbolic
funcuons, and the quesnon IS asked: H ow is it that they consider him
who 1s really n1ale as if he were a female''. (L-- -0 , ..
""-'11uw - ~
iam p14ma11.ra,,,
-
SPDUTUA.L AUTHORITY AND TEMPORAL POWER
97
s,:mJJJm strim ivOla~La). The answer to this question in our
would ~ char it is by cheir respective funcrions that the 'sa~C:
Sao:rdonum and the Rcgnum is determined. On 'Sex' sec also Philo
De Fugo et Lnveruioiu 51.2. '
Every student of Indian rirual will lnve rcourkcd che constant
attribution of opposite sex even to inaninuce objeas that are nu.de use
.15 of: an effect can only be produced by che conjunaion of two
funcrionally contrasted causes, respeaively formal and nuterial. i.e.
masculine and feminine. It is for the same reasons tha.t che initiations,
rices, sacrifices, and ans that lnve to do with the comm.union of men
with Gods are spoken of by Pbco as eroti<4. lt is, in faa, so in all
making by art, where the word 'concept' (formulation, expression)
still implies that a 'conjugation' (yoking' , or marriage) of inu:Uea
(manas) with its organ (vac) has taken place. We coo still speak,
although quite 'superstitiously' (a 'superstition' is a 'survival'), of a
'wedding'of words to music. In Western coronation rites the Bishop
places a ring on the King's marriage finger, an aaion that says :I!
plainly as if in words, 'With this ring I thee wed.' Cf. Philo, Dt Puga.
150 for the significance of 'Ring' .
Close American Indian parallels can be cited. Thus, 'in Navajo
literature and art aU things go in pairs, male and female sometimes, but
often two of the same sex, one strong, the other weaker... one of the
Twins is a weak aid to the other. . . Moon is the weaker of the
Sun-Moon pair' (Newcomb and Reichard, Sand-paintings of tht Navajo
Shooting Cliam, 1937, p. 55 and Matthes, Tht Night Chant, Memoirs of
the Amtrican Museum of Natural History, Vol. Vl.p.6. for example,
Nature is masculine and Soul is feminine); and with reference to the
necessity of such pairings is 'the confirmed Navajo belief that neither
sex is self-sufficient, but both are necessary to fulfilment of any sort.
There are many cases where two beings of the same kind [i.e. same
ostensible sex] are paired, yet they are both males and (i.e. or both]
fem.ales. Holy man (Monster Slayer) and Holy Boy (Child of the
Waters); Sun and Moon ... Holy Women and Holy Girl are pairs of
this kind. These combinations seem to point to the emphasis that
weaker, more gentle powers are as necessary to well-being as the
stronger more forceful ones. This explanation is a religious one m the
light of the Navajo effort to secure _harmony. . _- Blue and bl~ck are
I 'males' or better 'dominating' colors lll the Shoonng Chant, white an~
yeUow are the ' female' or 'submissive colors' (Reichard, Navll)o
I Medicine Man, 1939, p. 78).
96 SPIRITUAL AUTHORITY ANO T
EMPORAL Pow1:.R
the eruire Pri11ciple Nature and SI D. . SPIRITUAL AUTHORITY AND TEMPORAL POWER
' . . ' tape, 1st11ut/ d 97
itself, Peter Sterry m Vivian da Sola p p Y, an Compleatly
Plato11ist, 1934, p. 200. into, eter Sterry, Puritan a: sa11tam strim ivaca~ata).
. . . mswer to this quesoon
The i n
our context
65. Sa being masculine, w e follow K . h . . would b~ mat 1t is by theu respective functions that the 'sex' of the
'Tha d 'Thi . e1t rn rendenng ama d Sacerdonum and the Regnum 1s determined. On 'Sex' sec also Phil0
t an s ( which are often the terms in hi an sa by De Fuga et l11ventio11e 51.2.
Earth are referred to). The marriage formula see; vch Heaven and
Every student of Indian ritual will have remarked the constant
elsewhere has sii, 'She', and it may be that ( K . ho e, and note 63) attribution of opposite sex even to inanimate objeets that are made use
,. _ . , as e1t suggests .
error ,or sa: we are inclined however to think h h , sa is an of: an effect can only be produced by the conjunction of two
t at t c masculine .
t h e resuI t o f an attraction to the actual and ob f sa is functionally contrasted causes, respectively formal and material, i.e.
r vtous sex o the pers
a ddresse d , ,or we must not overlook that the marriage tio 1a 1s. here
on masculine and feminine. It is for the same reasons that the initiations,
rmu
appIied to t h e case o f two persons both of whom are em pine all y male rites, sacrifices, at1d arts that have to do with the comn1union of 1nen
an d th_at t h e words are spoken here only 'as if by a man to a won1:u1' wim Gods arc spoken of by Plato as erotica. It is, in fact, so in all
For sa+ta,11a see AB III.23 and JUB.1.53. making by art, where the word 'concept' (formulation, expression)
Sky (dya11s) and Harmony or Music (siima11) are always masculine to still implies mat a 'conjugation' (yoking', or marriage) of intellect
(manas) with its orgat1 (vac) has taken place. We too still speak,
Earth (prthivry and Words (re). In SB.IV.6. 7.11 for example, 'There in
th~ sada~ t~at m~~..'. the Sama, approaches that female, the B.c' (rad vti l although quite 'superstitiously' (a 'superstition' is a 'survival'), of a
'wcdding'of words to music. In Western coronation rites the Bishop
etad vrra sa,11a yosa,il rca,n iadasy tidhyetr), the reference being to the
congress of Manas (grammatically n., but explicitly male in SB.1.4.4.3
I places a ring on the King's marriage finger, an action that says a.!
plainly as if in words, 'With this ring I thee wed.' Cf. Philo, Dt Fugo .
and always male to Vac, cf. BU. IV.1.6 where 'the woman' is Vac) 150 for the significance of 'Ring' .
and Vac (always both grammatically and effectively f.) : in Close AmeriCatl Indian parallels can be cited. Thus, 'in Navajo
SB. VLU. 1.3.5 the Saman is the husband (pall) of the B.c, which is as literature at1d art all things go in pairs, male at1d female sometimes, but
much as to say that rcaspati=viicaspati. ln the syzygy viigmanas, priina often two of the same sex, one strong, the other weaker . .. one of the
may take the place of ,nanas, as in JU.III.359, where prii,i (satya) at1d Twins is a weak aid to the other. . . Moon is the weaker of the
vac (ita) are referred to as 'H e' and 'She' (sa, sa"") and are united (ekam Sun-Moon pair' (Newcomb and Reichard, Santi-paintings of the Navajo
abliavam, are married); or it may with the Brahma that Vac is conscient Shooti11g Cha11t, 1937, p. 55 and Matthes, TI,e Night Chant, Memoirs of
(BU.ll.2.3). It will be seen, accordingly, that grammatical gender is the American Museum of Natural History, Vol. Vl.p.6. for example,
by no means always a final clue to the effective gender of the referents: Nature is masculine and Soul is feminine); at1d with reference to the
siima11, manas, and brahma are gran1matically neuter, but as persons necessity of suclt pairings is 'the confirmed Navajo belief that neither
effectively masculine; while conversely in JUB.1.53.2 'She' has to be sex is self-sufficient, but both are necessary to fulfilment of any sort.
rendered by yad (n.), sa (m .) and sii(() to agree with asat, apii11a~1, and There arc many cases where rwo beings of the same kind [i.e. same
v~< (a+r-ar). C( also the discussion of gender by Keith, Aitareya ostensible sex) arc paired, yet they are both males and [i.e. or both]
AralJyaka, pp. 208--09, note 1. females. Holy rnan (Monster Slayer) and Holy Boy .(Child o~ the
comparison may also be made with SB.lV.3.2.3,4 where the Waters); Sun and Moon.. . Holy Women and Holy Gul are P.airs of
Cantor (udgiitr) is male to the Reciter (hotr, in the restricted sense) and this kind. These combinations seem to point to the emphasis that
the r~citative is their offspring, AB.11.5 where the vocal priest is by weaker, more gende powers arc as necessary to "".c~being ~ the
1mplic2oon feminine to the Maitravarur:ia (Vasi.$~ha. Brahnu), and stronger more forceful ones. This explanation is a religious one in the
AB VJ.3 where natur~lly male persons (tile Subrahmar:iya and N~rr light of the Navajo effort to secure .h armony.. : Blue and b~ck are
priests) arc treated as nruall y female in accordance with their symbolic al L - - 'dominating' colors m the Shooong Chant, white wd
m es o r ~ had N
funcoons, and the quesoon tS asked: 'How is it that they consider him ''"-''
ye Uow are the IC"II"""' or 'submissive colo.r!l (Roe r , ava10
who h rc:all y male as if he were a female!' (kasmad tmam pum,ihsam
I Mtdidnt Man, 1939, p. 78).
 SPIRITUAL A UTHO RITY AND TEMPORAL p
OW ER
SPIRITUA L A UTH ORITY AND T EMPORAL P OW ER
66. H ere, and in the m arriage forn1ula of A V.XJV 2 7 t 99
sanian 'chan t', by 'H armony' (Attunement or Mu . ). b, \ve render uttered by Vac. not what men worship here, but that by which Vic is
ehannng
and smgmg
1s m u sic
, (AA .H.3.6 stimac/ yasic
k ccause aU

10
urrered, know only that as Brahma. . . it is the Unknown that should
h cf.. Cu. I. 6.8 14sya rk ea sama
svara., - ea gesnau). S vara 'nas (a gfs11ah
, , sa/! be ren1cmbercd, methinks' (111i111aiisya111 eva te maHye 'vidiram,
. ' . fi d db . . .. ote , tone o JU B.IV. 18.5 and 19. 1_). . .
music IS o ten ren ere y accent but what is meant is U , r
. . ' rea )' tone' But ,vhilc that ,vhich can be tracked pertams to our mortality
as m C hinese an d early G reek , no t 'stress as in Eng lish St .
. . . . ress 1s, in (pade,w l,a vas p1111an11rtyr a11vet1). and it is just because the lmmo~
faa, not a poen cal b ut a prosaic quali ty. The con tras t o f sama a d
,I n ,c ,s h e kft rhcir tracks behind rlrem them these Gods, Agru. Vayu,
that of a Ha rmo~y .t hat transcends S~eech, and a verbal articulation on Aa;tya , Candra mas arc (like the Buddha) in themselves. 'trackless' (na
which the Music is suppo rted as 1f m a vehi cle (vac as rathanca I 110 etasa1h de11ata11a111 padam ast,, J UB.111.35.7; apadam, ke,,a padena
PB. VIJ.6.3.4 an d 7. 13, 14). The Music is sung on w ords (rci soma
ra,
,a tl1a7 Dh 179) yet can be followed by their traces (pada11i,
11essa d
giyate, SB. VIH.1.3.3) and bo rne or suppo rted (adl1y,iq/,am, C U.1.6.1- al liturgical
scnprur iconographic. .,and reliquary) . There , 11coul
5, pratiHhitam CU. 1.8.7) on them as an earth; th is relatio n o f the Music indeed. be no other 'ascent after Agru TS. V.6.8. 1) than by ,o OWlng
co the Wo rds being the sa me as that o f the Sun to the M oon in Oad On which the tracks are strewn of those who have gone
up t he r d hi h
AV. X V .15. 4.5. wh ere the forn1er is pra,iq/ra/.1 and the latter ab/,y,iqha/_1; b c e until these footprints end with the road itself, beyo~ w _c
c,or , . hi h d il' (Taitt
in these w o rds 110/, has its marital sign ificance, and it ,na y be noted that Ii the U nknown swn11111111 bomm, from w c wor s reco
es
U.11.4). A via a.ffinnativa must precede the via negat,va
.. mca~ gs' and
prauqha can be applied to a w o n1an o nl y when she is a virago, a
relatively masculine type. Thus the Harm o ny wedded to the Words is images must not be discarded until they are no longer meanings to but
incarnated as if by a mother (SB.JV.3.2.3), the B,c is Vac and 'the mings of ourselves, no longer figures of others but our o,vn. who
Great Litany (Agni) is her supreme adaptation ' (paramo vikara~,. : ~ then no longer see them over against o~rselvcs'. ~he reader :n~~
A.A. U.3.6). It is in the same wa y chat the King brings fort h (enacts) not confuse the meta-physics of scnprure . with the ano
. 11 cualism' o f the modem mob. That the music of the spheres IS
what the P riest knows (cf notes 22, 26), w d that the formation of a mtc ec . tificaoon of our
concept begotten by Manas or Brah ma on Vac is a vital operation
'pure' of any objective sense IS by no means a J U~ h .
current love of fine soun ds , rrus called 'love of art .L:-
w en, we thissay
has
(BU. ll.2.3, IV.1.6, and Kena U.30).
'Leave it to pure soun d w h en t h c meaning's almost nouw,g ,b ol
On the other hand, the Words considered apart from and in
nothing to do with the unintelligib~ty of the so~ = !s,of : ; : .
opposinon to the Music (svara) are the 'evil (papman) of the Chan t, and
whoever seeks to take refuge in such a toneless B.c froy asvarayam) is commends the sensitive and aestheoc ~o~~ ; aid above that the
It must not be gathered from what use
found out by Death' (JUB.I. 16. 10.1. 18.8; CU.1.4.3). It is because the
Chant is a Music incomplete for lack of \VOrds. Onththc c o o ~
words frc) arc the p hysical and mortal 'body' of the Music as .. b th Mitra and Varuna (RV. VU. 12.3), ' e great
anguished fro m itself: and 'the body is given over to Death to be as Agro IS ? . - an' is both the bra/111ia and the lqatro
his share. so that no one becomes immortal with the bod y'. that one a~ara, mcxpressiblc Atm . (MU VI 23) ni111kla11irulua,
Prajipati tells the C ods to approach the world o f heavenl y light by (SB.X.4. I. 9 with SA.X~~:ero::~::ra/,1110 st~11d. alo:1e, which is no
means of the w ordless C hmt (samna 'nrcena) and so indeed they did . sabdasabda,. etc.' and can t a (SB.IV. I. 4.2-3) than for a wo~ (Manu
more possible for ~c lqa ~ h S . rit (amia,i) is m itself an
'shakmg off these bodies, the verbal tracks (etany rkpadani farira1,1i IX 2) and JUSt as t c P1 d n1
48 f.
dlwnvanta) that lay strewn (along their path) up to the Sky' V. l , c . . ' I 4 3 f Plato Symposium, 189 E) an o y
androgynous syzygy (BU. beec husband and \VUC, or brahma
OUB.l.15.3f. with SB.X.4.3.9); this is the sam e as the 'ascent on f cwo selves omcs a - )
wings o f sound ' (svarapa~a, JUB.111. 13. 10) or 'wings o f light' by a schism o its . . the Chant or Harmony (samna,1 samatva
and lqatra, so the qu!~ty o~. lo ically differentiated elements, tone
(iyoti!pakfa, P B .X.4 .5), or ' metrical wings , (c/11it1da~1pak!a, ' AV .
is explained as the b1un1ty o Its g( 'ti sa,ndhi mithuna, etc.) of the
VIIl.9. 12). Thus the de11aya1ia is thought of as the via negativa (for the . the congress sam, ' al bols
(svara) and word s (r~) '. . . les like that of their verb sym
' wa ys of excellence and remotion' sec M U. IV.6): 'the ang les have masculine and fcmmIDC pnnap
fewer ideas and use less means than n1cn' (Eckhart); 'N ot w hat is
 JOO SPIRITUAL AUTHORITY ANO TEMPORAL p
OWER
~sa+ama=smnan), making up the incomposite whole of the SPIRITUAL AUTHORITY AND TEMPORAL POWER
10 l
itself (a whole that had never been diminished by th ,.,,,. H_ar111ony
h
t e words) ; It
IS
only the mere words in themselves eand
uurcrentJ.ati
h on of 'force' (tvi~i=bala in Taitt.U.1.2) is 1hat of the skilled player wi1h 1he
.
as the support (pra11Hha1 of the Harmony, that are 'evil'
nott ew . ords instrument itself, these two being ihe formal and cfficien1 causes of ihe
. hip o f the Saccrdotium and Re
,. t h e re Iaaons .andmthc audible harmony or euphony; we read that 'Just as the harp struck by a
same way ,or nu
Inner and Outer Man. g rn, or skilled player accomplishes the las1 end (whole reason, raiso,i d'irrt) of
the harp, so the voice impelled by a skilled speaker accomplishes the
It~ ~f co~~e, been generally overlooked that in KU.n .23 where last end of the voice' (evam eva kusalena vaktrti vtig tirabdl,ti krt,r11a,h
there IS a choice of one self by the other. in BU IV 4 23 wh 'th vagartl1a,i1 stidhayati, SA. VIII. 1O.cf. B_G. II.~ yogal1 karmasu kausala.m),
, erec
pacified and dompted (fanto dan1ti~1) and composed (samtilritah ,. and ir is cenainly pemnent to the Kingship that we are told chat He
sa":"11_1') self~ itself only in the ~elf (at'.""Y evatmtinam paiye;'. i.: who is a Con1prehensor of this divine harp (the seven-rayed Sun)
being tn the spmt sees only the Spine, sees itself not as it is in itself but becomes exceedingly famous: his reno":1 fills the ~ h; m?n hearken
as it is in God); in BU. fV.2.1 sa,ntihitatma ('self-composed'). AA.ln.2.1 him when he speaks in the assemblies, saymg: Let this be done
pra.tJe . .. sairuihitaJJ, and AA.111.2.6 a1ma11a1n samadadhat (Keith, 'put :hich he desires' ' (SA. VIII. 9). The speaker, like the ~g and o~er
himself together'), sa111adhi implies the atmamithuna~ of CU. Vll.25.2, is thought of as a sadliakii, 'one to hit the mark. Here then IS a
samd}ia governing atma1,am always referring to the hieros gamos that is ::ric of'the energising of truth, the bringing to bear of_cruth upon
men (Baldwin, Mediaeval Rl1t1oric and Pattie, p. 3). For 1t IS clear that
to be consummated within you, in the heart. ln the arts, samdha (c:f.
the 'last end' of the musical speech is b! no means o.nc of 6ne sounds
hannoxo harmo11ia) has the analogous value to 'fuse' or 'weld' or

=
fiorterrh own sake (for which the voice alone, uninformed h 'T
by any

otherwise 'fasten' together two different metals, or such incongruous
ould suffice it has been remarked t at o exerosc
materials as wood and iron (in the latter case with glue, s1eynatJO, mearung w ' h h
freedom of speech one needs only vocal cords), not w at t .e
Vs1if, to 'embrace', in the former by means of a 'salt'), and 'even so s (indriyani) have to offer not amusement, but that ~a
the Comprebensor heals everything' (sarvam bhifajyall) by the
without w hi ch .an .IS n othing' ' that 'science' (vidyll) for which
~wer Kinthe
utterances (vyahrtaya~) bhiir, bh11va.s, svar (the reference of which 'th v- Inner Sage and Ou~ g.
cooperation of Manas _wi . ac, , . of the Vedas' by
utterances is to the unions of Agni with Earth, Vayu with Space, and
the Sun with the Sky), JUB.111.17.2, 3.
philosophia and dynamis, IS . reqwreSd, that m:U:! (salralam bluidram)
which if one understands 1t, the ummum on . . . l
The gnmrnaacaJ samdhi and samhita arc, in fact, only a special case . .' bi (SA XIV) We need hardly say that this IS also preosc y
in the long series of analogous c.onjunctiorn discussed in SA. VU and IS atwna e . f th of an we are
Plato's (and the universal) d ~ e o d he ~urposcd harm.ony was
VUI and correspoading J)2S.sages of AA., and elsewhere. ln the case of endowed by the Gods \VJth V1S1on anth eanntegll,~ y (mtt4 nou =
all these uniorn the end in view is an effective harmony and the . b th M him that can use cm m .
given y e uses to . . nal (hidonin a/ogo,1) as IS
reproduaion of the higher of the two principles involved. In general " an aid to 1ITano P1easure .
the Juaaion IS a combimtion (samhita1 of the parents in their child mana.sa" not as
da S yv~u b . t the soul's revolution {p$ichcs pmodon.
If('
nowa ys u P- -i
, ut to a.ss1S . d d concord with
1tsc 1.e.
(SA. VU.15, cf. Taitt. U.1.3), so that, for example, 'science' (vidyal is cf. cittavrtti and vrota), to restore~~ ere~ And because of the want
the coaJuaction of lntdlecr and Voice, Manas and Vac, jointly
the 'Self, the Inner Man of Pha f ~ in most of us, rhythm
necessary to the expression of any concept of truth (SA. VTI. 7). of measure (ametron) and thalsocla~~ o gedra upon us by the same deities
Now in the case of the macrocosmic harp (the seven-rayed Sua) and I (=numnw, sa
mlrh -na) was i,gtow
yo , . nu '47 D,E): the composition of soun IS
ds .
that of the analogous human instrument with its seven 'breaths', and for the same ends (T,""3 affi ds . deed 'pleasure (hidonl) only
AV.XV. 15.2, etc.), the man lum.sclf(cf. A.111.374 (,wherein the the basis of an affect (.pothi) that . orIii, : t (tmphron connected with
'figure', ni111it14, of the harp, the right tuning of the strings to a mean
U'l;lt JS neither too taut nor too slack c.orresponds co the proper
co the unintelligent, but to the::;.:)';,r
phrin 'heart' , 'mind' and Skr. . .
that bean's ease (tuphrosyni)
die divine harmony ma<k
adJustmenc of the nun's force and Caculcit.-s, 11iriyo and indriyal}i: Placo,
also
which IS . induced by die, ('<nwncsu80 B echoed m '<....,_.
n..:ft.;1:,n's doai
R,p 34,, 4 l 2A and Phatdo), the combimrion (samhi/41 that is its manifest in m onal moaons "' '
101 Snon; u. At.:THORITY A, o T E."-PORA.1. p 0 '1.El!
C '.'MO! CLP ,....:--..i. ~ , fThc brncd
t'J'lar: tnd:tct1 Vol.JI.~
-=i >:l:X1CS:z;xl :asou., dJr rnleamod undcm.md onlv ~ - I D
IX. .:. ltf .-: r.i SL ,.~.:suzx:'s cic0a::noo o f ~ ix, .eJ <...
,ab dx'1 ~ t!IC J "'--S conccpoor. of the: ,.-hole end of
r......., O'lJO'i
die,
,w:x or ::xx-c gc1C..!l; of :he -...-hole?-~ o( 2:1 (smcc he rcg.u-<h
.._.5mcn .a ' jX'-3. Cor,tldJ YJ31. IS idcnaaJ -uh dul of die,
~-=-= md lt a da:r du1 hn dcbgfv. so arcfully dJSDnguahcd
0 0
i::-.oc ~ . IS DO ITIOl!C aachcoc dun IS the 's.avonng of the fuvor
,~id.zn,. dw the Sa1tya Darpana (Ill 2-)J speaks o( u
~ bc:ao6c' (Jna11daanmayo, cf A.Ill 354 poramtm1 naJIQ111
~ -llm.n) and u the N.'1Jl bnxhcr' of the ~vonng o(
0
Bnbnu'; r= corn:spond:tng to the 'JOp' 1n JOp1tmltl, 'cog,i1110 cum amort'
0
undcrsund:tng wuh love) In the procn1 context the applicaoon JS to
the m of government. likened to eh.it of music; the: end of tlus art is
not the K.mg's pleasure:, but his 'children's' and !us own good. As in
m y other voaoon (1vadham1a) the KJng iJ. to be governed by his art,
not 'c:xpn:ssmg lumself. the mstrumcn1, but voicing what has been
dtctatcd by the ln1c:Uect, 11011! (monosa va Ol{r t kinayoti, SA.Vll.2, cf.
John Vlll. 2.8 and Dante, P11rgotorio, XX IV 52.54), and n1aking the
good of the work to be done hi~ onl y conecm (kam,a,;i y e11ad/1ikara1 tt ,
BG. U.47). In the last anal ysis, God is the skilled player and we the
harp of ,...,tuch the 'strings' or 'senses' rnust be ' regulated'.
We bcgITT to ~cc: no,v ""'hy the ,vords (rr) should be studied (adhiyita,
i.e. like aU other symbols. a) supports of contcmplanon, dl,iyalamba) in
thru s~,,,J,,tti form. tlut fonn in wluch they a.re sung, and tn whJCh
alone arc thc:y 1ir~--g1vmg' (iy11n-a, SA. VIJl. 11). J.C. Producove of
tfj,xJw,i uy,o here: (the Li fe o f J(XJ yc-J~ ln1n1ortahty' for n1an = l~J
ytan of bfc. Su XIII I 5 6 .i.n<l I'll XX IV 19. 2) and hereafter
(1n1pc:rt)lubll 11n1noru.bty) It is lx'\.au;e the rl-consutuoon (a1maJa11U
ht,) of th dii,1ntl"gr,Jtcd Jnd 1n.i.rufold ,elf effected 111 the Sacnfice (for
which tbr C..lunt .is abM>lutely ind1.>pcn>1bk, TS 11 5 84 ) 1.> csscnu:ally
ITIC'tnc..l 'tlie ,acnfi<l r pcrfecu h1m~lf as composc.-d of the metres'
(dwnd ""'Y"'" ~"' :!IAnu,, "U VI V. Koth \ rcnJcnng). and is thus a
'ptrlc:c1cd xlf (,."lrtat111Q11 , I ,utt U II 71 PnJap.io broken up 1n the
cnu,uuon ofl,u chJ!drm en.Su X 5 2 16 on rhe ( )rt,; and the Many)
' uiuJa luu,i.clf by mccun vf 1hc n1etro' (,J,anJ.,l,/11, a1m.i1u m sama-
d.,;.!J,uJ, All Ill 24 nd SA \'JII I!), 1c: '\)ltdle\uo' the: mmifold sclf
wu:h the: sa.o ,plc Sd( (lhc rdx{ with rhc nghttul so~crogn) Similarly.
Ill dw: JarWd111 of d1<: Yog..s -0trll v..ht-re lhcrc is a rcconolunon md
$p11u Tt:A.L A1..,110R1rY A'< D TE.\\POllAL Po~ ut 103
s,'JlU)CSl> of ~ - ~,-cs, and m the lolfri.idlu of the Antu.~
.-ncrc s,m,.,i,ih, o: samrlhi-1.z,~...., 1.> rhc nulun~ of a trc,r, of pcan- nd
3Quocr al:,,o npla.ux:d '" a "'""""' J>U, lLTm w ottrn nnployc,J m
COIJD('(~ .-,di rrun;.il :illuncn) bct"UJ t'4o po-..~T~ d.at luvc bc:a,
t .,,;ir. :uJJ rhc CX>O",cnc SoJ1...;dl11-or Solfftdh,.~i.,., (...,,,,l.l,,.blu-4oj "
rhc J. soluoon 01' brckmg ol )U(h A trc.il\ and 2iulogous 10 the
gr.imnuaal JJ1itdhn'fv11rt.lflJ=~lu-da. the ' J 1,..0tQ of f\1$td '4 ords,
0
11 wtll be j11 tNl I C21UlO( wholly i:r,-c ,...,1h L:d,;<:Ttc,n\ rai<knnl( ol
JJnwi/11 b, ho~t..~, 1'>C.T ht\ ~mJJJ11, 'I lost.;~c . , ,n J:\O'S
fll.~l>llt ) but rath,T hold 1hJ1 tht- <.imiidlu h) nthl"ll') n 'trc..1y of
pc.ice' con11nonh untied o r ,crurl'll b) .m ,xch.lngc o( Rift, or
'd-p<>"ts' (al11taJ not ,:xcludmg 1ho..c of pcrmn, ,uch " dughu..-r
given 1n m2 rnagc (rJthcr "' J pledge thJn J\ a ho,ugc); the pkdgcs or
h~ cagcs arc g1vc11 ,vhcn th, pt,tCc 1s n1adc, and thcr, 1, notl11ng to
sho" chat any , uch ho,u gc, wtrc hd d ,vh,lc the fi~htmg w~~ 11,011111
on. ,vh1ch hostage, could be ' rclc,1,cd'. In .111y case: all thc..c
'agrcc,ncnts art analogou, to that of cl1c.'two ~clvc,'. of M1trJv;1ru11Au
and all 1hosc other a,pcch of the union ot contrary pnnnplc, , 111 wluch
there 1s al,vays an cxcha1111c of gift,. eat h g1v111g ,01nctl11111,1 of 11\ own
to the other: all th~e tpo,nKa (cro1iw) arc 1naki11g\ ol lur111011y Jnd
order where di,cord had been, and we c;u, ,ay with 1)1011y,1u, (1)1<liv
110111 . IV 5) that 'all .ilhancl~ .md fnc11d~h1p, arc bc:cJU\C of the
bea unful '; chi ~ will apply, (or cxa111plc to the .,lliJnn:' of word, 111
gra n1111Jt1cJI .rn111dl11, for the ntctrk.11 rn1hl111n t,xt, Jrc J\\urcdly
hc.1u11ti1l, 1h, 111,rc word, (rt) hc:111g the 'evil' of the chaut, .111d kalyt11J11
cht oppclS11t ()( l"'J"'"'" J , 1, p11/d11r of 111r111~ ,
<)n the other hand, 111 pada text, the blJnk \PJ((' (t11akusa) or
1no1ncnt o( umc (mtitra) 'J,~o,,.., rhc to11Junctwn (sa,lull11m v1vartaya11,
cf HV VI 1J. I v11ar1rte ra1asi and VII.HO. I '!"'""'Y"""' rJjt1si; and
111ra10, 'contra~tcd opc-rauon') and d1viJ.., (v,bhaJaJi) or dJS1mgu1,I"~
(1'1J110paya11) cm: long and \OOrt ~yUabb (lf"11rama1,a,n} and tu!''' (u1
Wc:b~u.'J'\ Kmc: 4 b) from 'atonK' (1v11141varam). AA 111.1..:> with
SA.Vll.12. ~uch a formublJOfl 1' cenainly not ITIC.ll1t robe untk~\I.OQJ
Ofily gnmnuacally (grammar ibcl{ is a tJadihonal 'Way . and
'IJocumc'; cf. CU.11.22.3-5. Ta11. U 13.1, and Fadlk-gon. Sllld1t1 on
l'J36. PP <,7. 68) the: 'divorce" of the rnctncally
CJ ~........ ... , . "wffl ..... - , dooc ~ mn,ay .. ,u11., tnrm~
~ ,.,_.. I t ll 116. .... lJ3
 102 SPCIUTUAL AUTHORJTY ANO TEMPORAL POWER
S P11u I UAJ Au, 110,ory ANO 'l f.l,!PQWAJ JJowt R
103
ra.nmmi a,mp<meruh ,,____ _, 1ntdl1gum, ettam 1ndoai volup1<2tem llbe Je.trnoo 111
= g .J.O"""'~""" reason, eh<: Wlleamed understand onJ 1 'svntl.11.':>1)
,,
of h<r.>nJ. . :.dv<':> ind Ill d",: $(W1<1dJt, ,,f .-i,, ,---; .,._!lo,;i.4\;l.,J ..,
:IX. 4 , i :6 and ~ St ~-tg:J~..ine -s ~ro<tl>n ,;( d,,~ .:_.-f e.i~ureJ #h-.'.t't' "1J>1df1/ t <>f .,~nv,t, /,4T<lfl4" I> tll< !}1;<1, !l)t ,fa ,,:a\ f .,\ i;.' 4' I ,~)O
\\-;::;a: ":.:lt", S-T.r.tl~ -.r..e ?la;.,.,~ ~-)-.i{;t;;J'..1<)11 ,,,( h-: -y,,!)-.,1, :1Y.>)' ;:1; ~.u<.4 ' !f'! ) , x~ .-) ~ Kflf J) v.,.~ 4 .. <:,1 .-,,.r.., l) , fy :d
11 ... ,,,, t4~

_:,- ;
.-.L- ..:::::z:,,~, a :r~
- ~
r -.,,,..,.
.. ,.
~ ' : : ?'C :::Y~ ~ . . , j > < ;:;.,t n''..r'.>.C ;>:--/,r..r, ,/,:: !,.,i..:, , ,,
..

,,...,,,_ ,,.., ,.,.,..... . ........

/;'1.~' ? ;; r. ..,.~ .....;.-'A.i ""i')']t: --:_-..:,..... ,,.f ,..,.(!:
.,.,...
:,;_:;l,!ll i, 4.fll, J!-,P >, ,1'_'4Wt
u .. .,- ._.,~..,. #~H.'"'""
.-._.

sM!,i, u
JJ1) .. ,:~ , ,:-.

' _,,.,.......ea .:::.:: ir.

- " - --. ,,..
.. ~ . --.:ii'
,...
~ ~,:-r .,.,
~, , .-~
\A ....,..,_, j , -..,,,!"-,?:
f , .,.,.,.,,.
:.-x ' "' ;,,: -,.<#!;); I 1v ' -c.t:, ~ ~....-n,,..,. ,:,: .,,
~
--.:c;:_ r"'~"" ~ -r.... ';.&:P ..
,.
.;er.,...__ J'. ..... .,. ..- ~ ~- "'" ,,f
~
,,.
~ .;.,~ t," h.-:..:., W!'~'#ft'Y-~.~,, "" '!:-:, K',t M f.,);,,-.4 .,,, ,...;;-
~ I ..., ~..~ l'A C-..- rl:;: 1"';, It,, k ~ T ,r.J <, ;<,e, .,t,.-~ M y\( V~ !(,.- ~ rnG<r ,;.,/
,,. .. . - ..... '-h -- ........ia,, > .-.~
=ilviA>.Z.,.:r.d' i::-.:.t ::.e- S:iii;y;; f>..:;.-.r.:i 1;; 2-J, Sye;i:Cs of .,,
r.trmid by 1AC.i~ ~c ~.;~ 5,,,;ra,l,w ff,,r.t.i~ , 11, J/10-,
"tr.o:, e.-r.;a!fy ;;.e.cf,e' .ir..:~.r.c;.:., cf A .[Il.}54 p,;rarr.;m ;;.;,...,,.,~ (J 1. '}J 'll',ff ) h, 1, r~rhCT hold cl.at d1< sam.:dh, (~ynt~ISJ 1s. , cr=y of
~.am "1Uc:J:.;r.-1 a:-.d as che 'twin brochc:r' of the 's.ivonng of ~cc' commonly rauf1ed or ~ccurcd by an exchange of gif::l or
~=, r.:.s,; corresponding to the S<lp m S<lp1entia, 'cognitw cum amort' 0 0

'dcp05tts' (dhllaJ, not excluding those of persons ~uch as a daughter

'understanding w1Ch love1. fn the present context the application is co given 1n mamagc (rather as a pledge than as a hostage); the pledges or
me an of government. likened co that of music; the end of this art is ho~tagcs arc given when the peace 1s made, and there 1s nothing to
not the King's p~ure, but his 'children 's' and his own good. As Jn shO\V chat any such ho~tagcs were held while the fighting was going
my other vocation (svadharma) the King is to be governed by his art, on. which hostages could be 'released '. In any case 211 chesc
not 'expressing himself, the instrument, but voicing what has been 'agrccn1cnts' arc analogous co that of the 'cwo selves' of Micravarui:iau
dictated by the lntclleet. nous (ma1UJS<1 va agre kirtayati, SA. VIl. 2, cf. and all those other aspects of the union of contrary principles, in which
John Vlll.28 and Dante, Purgatorio, XXJV. 52.54), and making the J there is always an exchange of gifcs. each givmg son1cthing of its own
good of the work to be done his onJy conccm(kam1a1Jy evadl,iktiras te, to the other: all these El)W'TLK<X (eroiica) arc makings of harmony and
BG.ll.47). ln the bst analysis, God is the skilled player and we the order where discord had been, and we can say with Dionysius (De div.
harp of which the 'strings' or 'senses' must be 'regulated'. 110111. IV .5) that 'all alliances and friendships arc because of the
We begin co see now why the words (re) should be srudied (adhiyita, beautiful '; this will apply, for cxan1ple to the 'alliance' of wocds 1r1
i.e. like all other symbols, as suppons of contemplation, dlriyalamba) in gram rn acical sa1i1d/11, for the ntetrical sa1iil1itii texts arc assurc~ly
thc:ir saml11ta fo rm, that form in which they are sung, and 1n which beautiful, the mc:rc words fr<) being the 'evil' of the chant, and kalyaqa
the opposite of pdp111a11 as 1s p11/c/,er of turpis.
a.lone a.re th.cy 'hfe-giving' (ayu~ya, SA. V III. I I), Le. Productive of
On the other h.ind. in pada texts the bbnk space (avaltai<I) or
dirgluzm iiyus hae lthc: life of tcYJ years; Immortality' for m.in = If})
moment of time (macr,i) 'divorces the conJunct10n (sa111dl11~ v~va'!"yati,
yeus of bfc, SB.XflJ. l.5.6 .and PB. XXJV. 19.2) and hereafter
c( RV. VJ.9.1 v1var1ete rtijasi and Vll.i.). I riva11iyan11111 TO)IU,; and
(11.npcrishablie immorulity). It is bcamc the rcconstirunon (atmasa,ns-
111vra1a, 'contrasted operation') and divide!. (vibhaja11) or disring~~
1 of the dtsuucgrated md mmifold self effected in the Sacnficc (for (vij11apayat1) the long and short syllables (mtilrtimalram) and to~ (m
wluch the Clune is absolutely indispensiblc, TS.IJ.5.8.4) JS essentially Webster's scruc 4 b) from 'atonic' (svariis11aran1}, AA.Ill. I..:> with
memo.I: 'the saoificer pencctS himself as composed of the metres' "A VII 12 such a formuboon is cauinly not mcanc co be understood
(dwidomayam samskuruct, .AB. Vl.27, Kcith 's rendering), and is thus a ;) . . . ona1 'Wa ' and
011/y grammatially (grammar itself JS a traditi Y.
'perfected Sclf' (suk,:r.at,nan, Taitt. U. fl. 7): Prajapui, broken up in the ' Doctrine'; cf. CU.11.22.3-5, Taic. U.1.3. 1, and faddegon. Studies on
emanation ofhls children (cf.S B.X.5.2.16 on the One and the Many) n- s G rammar, 191u.
1'0IJ"" .,.,, pp. 67, 68) the: 'divorce" of the mctncally
'unifies himself by m=s of the merres ' (cha1ulob/1ir at111a1101n sama-
dadl11Jt, AA.Ill . 2.6 and SA. Vfll.IJ), i.e. 'synthesises' the manifold self *Cf. Smlu1n,.;p, ...,,,mi ' Eftll with I very dose alhance' cntmy is still m en.my.
with the simple Self (the rebel with the rightful sovereign). Similarly, Edgcnon, p_ _ , . II. UIS. 1116. 3ll
in the samadlri of the Y ogasastra where there is a reconciliation and
 ~l'lklTUAI A UfllO RITY AND ' fl.MPOHAL J>
O W1,11
ht\Cd 5ylh1 bk-s 15, a\ n1uch as the divorce of Sk y d E
dt~Jccord and d ~cord. matra 3
15 t hc quanatative ' inatter'n th anhCi ' th cir
(miitra as materia BU. IV.3.9), and avakaia (=akaia a
on PT:3.XVlll.9.6) the lununous sphere that intervenes Li ' ,
:t.
ill~ _space
111an...,a Saya
.,.. . h
.c:..irt an
d Sk . . d - .
y; 111a1ra an 011,atra can be taken to refer t uctwccn h
0 \v at has
measure o r number and \Vhar has not (the distinction of poet fr
) hiJ h .,_ . . f ry orn
prose ; ""'. e t c ws~nction o svara . (tone, tune, music, chc gold of
the chant, BU.1.3:2.:i,26) from what 1s ~vara (tuneless noise}-in SA.
I emend to asvarat svara,11 to agree \VJth AA. svarasvara11l--Can be
equated \Vlth that of the intoned (svarya) chant from tbe toneless
hbrcno (re, 'the evil of the clunt',JUB. 1.1 6.JO) and furthem1orc \vitb
t!ut of solar hghc from muncbne darkness (it can hardly be conveyed
tn Engh~h that svar unpucs both 'cone' and 'light', though "e QJl
spak of a 'bnlh.ant tone. and Dance spoke of 'singmg sum'). Strong
con.firnuaon of mcsc mtcrprcunons can be found in a correlation of
AA IJ.3 <, v.-hm: v.t. ue rold du.1 ' ,mi talk 15 uruneasurecf (vrt}za va.k
.. --..,-v.-e llJldttsWJd dus lO mean at OllCX' 'unmcrriaJ' and
trrmodcutt'-w.tt, JB.U VJ, 70 13 v,hac m chc ~cul COIUC!Sl
~~ l'rapP4--'l and Death '"iw ..., as sung or dmca:I m the ~ rp by
way of mar ffltc'UJltmau {"1tho = nwgham, vainly'. Ill rhc COTTC$--
poochng i.:x.1 o{ ~8 III 2 1 6) by ~ is 'unnumbered' (asamknya114111)
and dodly ni,;rty.::m), .ind 1,1,.ha1 b) Pr.iJipao 'numbered ' (sam
"}ryr411'1 ;nd bliClJ (o,nrtamJ .ind l)c.ith \ mus1c IS now our secular
.. n of l,e ' p~r!{,r' (p,,tn1itilo), 'wha1c:vcr people sing to the harp, or
d~rio. or d,, tu pi= 1hcn1sclvc,,' (11rtl1a); and \Vlth Ss. rn .2.4.1.6
where the rnund.nc l)c-v..a, (11"1 d,val,) con1cst \V1th the cclestul (dwr)
(, 1r11Jl1.r\'J\ forth, po">~t~,on ofVac; the Gandharva~ ~ay to her: 'We
,ir( dt ldnni,: the Veth~. \,c kno1,1,. , indeed \\'C know' (va, vayan, vidma,
tf Su Xl 2.J 7). but thl 1nund.u1c l)cv:is. 'We ",ru an1usc thee' (tva
p1wrncrday1}yti111;.1l,11), \ .ic IS seduced by the scns1ovc Dc.>vas, 'and that JS
wh~ C\'Cn no,, ,dJy~ \\'Omt'TI arc 1,1,.cdded 10 foUy' (moghasamhitah); but
tuully " 'On bv chc Gandlun 45 from them. The word pramcrday4Y.ima
lw IS rcOcctcd bdow (16) 111 the t'Xprcssion prakaniodya 'aesthetic, or
..appconvc convcrs;ition'. l"\'Kicntly contra.rung with brahmodya,
'godh con,c=oon' or 'Br.ihnurucal coUoquy' (s Bloomfield in
J 40S 15. 184 and Dl.md on PB.IV.9 12) the dl5rmaion of celcsoal
G.mdh.arv.as fron1 chc muncbnc Dev.as IS the same as that of chc
br.ihMa~idharvalJ &om the drvah m TS. VI I 6.5,6, due of the divilqit
lrun1 the lokak111 Dev.is in CU.U.24. 14, and that o f the Ocvu whose
$poC$m:i.n Q the Sacnfice from the Asuns--mc unregc:ncntt
SPIRITUAL A UTIIO RITY AND "f t MrORA L Po wr,N
i:t 3 scnsc-po,vcrs. prii1.ral1, i11dnyii1.ri-in Sll.111.2.1.18 where also the
IOS
the contest 1s f~r Vac; t~1~ mundane Dcvas arc of those ,vho 'c:in onl y
approach Vac 111 sin Ul the sense of RV. X .71.9. T he distinction of
such an 'unrnodulatcd vain conversation' (1,ri/1ii 11iik . .. amitam) froin
the 'Chant com,ncnsuratc ,vith the spiritual-Sclr (iirmasammita 111
... soma, CU.11.10. 1). 'con1mcnsurarc with lhc ln1pcrishable' (a~ar-
a.sammti11as . .. atmti, SA.Vlll.5, i.e. ,vith the syllable Om. wich
Brahn1a, not Keith's 'iencrs'). is very evident. Saya~us explanation of
vrtlui vak in AA.11.3.6 is 'non-Brah111an1cal intcrprclations (1.c. free
examination'; agata is very literally 'unauthorised'. 'not fathered by')
and humorous anecdotes and so fonh told at court or ochcr such hkc
pl.:ices' (brtil,ma1.1aga14 yt 'n/u,viidii yii ea riijruabltJdau parilriisJJ,nipC'IJOC)'
ate).
The sacred 'science of the ccksti:i.l Gandhar\';u' (who kno\\ better
dun the Risius \\"hat is too mud1 or too hnJc m the Sacnfice, Sll.Xl
2.3. 7) and 'saence' (vidya) of SA Vll. 15, 111usr not be equated \\"llh
our profane samcc. bu1 "ith 'metaphysics' (cf. Rene Guroon. '0..."Ux
sciences' in u, ms, d11 11wndt mt>dm,t, 1927, and Li mt1.q,lty.n.p,t
orimtalt, 1939; Gaigncron. LA COIIJ1Q1SS<111lt 111!ml11r, 1935). An accu-
mulaaon of kno\\lcdge for 1cs own sake, to sausfy a cunos11)'. is as
much as gossip, vaudeville, or any merely senomcnul art or ' art for
an's sake', a 'profanity' (vnlia viik. We say 'p.r o~ty' here with
reference to the opposition of profane to sacred (1.tpcx. icros, bra!t~1a),
brahma), a.nd the fact that 11rt/ui, from Vvr, to 'choose', 151hc: senuonc
equivalent of 'heretical', from airto (airtomai) to 'choo~c for 011~clr;
the m.111 who can boast, or even admit that ' I do not know what is
right, I know wluc J like to do; I do no'. know what IS true, bu1 whJt I
like to chink; and I do not know anything about art, but know wlut I
like' IS in the strictest sense of the word a 'heretic', one who h~wc~er
'well-in1Cnrioned' is nevertheless 'opinionated' and 'unpnnapled
Stated in other worcl5, there is a distincnon of a s1grulicant
(padtinhabhinaya) and liberating (vimuktida) art-the _a.rt of th~ who
singing here to the lurp arc celebrallng Hun, the Colden Pcrso;, in
both his natures immanent and tran=dcnt-from an 1J1-S1gn1 ,cant
art colored by worldly' ( IO,can~ran;o
passion L ka)
~d <k..,.,...,dent the
.,. .. d theonl.:ittcr
moods' (bhavairaya); the former IS the highw~y. (marto) an d
a 'pagan' (dtii) art (CU.I. 7.(>--9 \Vi1h Somx,'tatlarpa7JO:_ L4-6 ~,f
Daiaril4pa I 12. 14). The disnncoon of mirta from tkJ1 tbs no~ he
course, one o f Iime ,rc om apphcd or of high from folk in. ut o t
 104 5PU<ITUAL AUTHORITY ANO TEMPORAL p
OWER
fused syllables is, as n1uch as the divorce of Sky d r,
disaccord an d d1.scord : matra- - 1s. the quantitative 'matter'
an hicarch
fi ' thear.
(mcicrci as materia BU.IV.3.9), and avakciia (=cikaia a / ~kst ills space
. , n arr, a Sayan
on PB. Xv,11 .9. 6) the Iurrunous sphere that intervenes b '
- - an d amatra
E arth an d Sk y; 111atra - - can be taken to refer t ctwecn
measure or num ber and what has not (the distinction of p
. . f
o w
h the
atfi has
oetry rom
prose) ; w,hiJ e th e disuncoon o svara . (tone, tune, music, 'the gold of
the chant , BU.1.3.25,26) from what 1s a.svara (tuneless noise)-in SA
I emend to asvarcit svaram to agree v.rith AA. svarasvaram--can ~
equated wi~h that. of the intoned (svarya) chant from the toneless
libretto (re, the evil of the chant', JUB. l.16.10) and furthermore with
that of solar light from mundane darkness (it can hardly be conveyed
in English that svar implies both 'tone' and 'light', though we can
speak of a 'brilliant tone'. and Dante spoke of 'singing suns'). Strong
confirmation of these interpretations can be found in a correlation of
AA.ll.3.6 \vhere we are told thar 'vain talk is unmeasured' (vrlui vak
rad an1ira,11}--we understand trus to mean at once 'unmercical' and
'immoderate'-,vith JB.IJ.69, 70, 73 where in the sacrificial contest
bcnvecn Prajapati and Death '\vhat ,vas sung or danced to the harp by
\vay of mere entenainment' (1,rthii=111oglra111, 'vainly', i.n the corres-
ponding text ofSB.Ul.2.4.6) by Death is 'wmumbered ' (a.sa,11khyci11a111)
and 'deadly' (111arrya111) , and ,vhat by Prajapati 'numbered ' (sa,;,
klryci11a,,,) and 'lively' (a111rfa111), and Death's music i.s now our sca1lar
art of the 'parlor' (pat,uicilci), 'whatt:ver people sing to the harp, or
dance or do to please themselves' (11r1irci): and v.rith SB.111.2.4.1.6
where the niundane Devas (iha devci!J) contest v.rith the celestial (div1)
Gandharva~ for the possession ofVac; rhe Gandharvas say to her: 'We
arc declaring the Vedas, we know, indeed we know' (vai 11aya1i1 vidma,
cf. SltXl.2.3.7), but the mundane Devas: ' We will amuse thee' (tva
pramoday,~yamaha); Vac is seduced by rhe sensitive Oevas, 'and rhat i.s
why even nowadays women arc wedded co folly' (moglrasamhit,ih); but
finally won by the Gandharvas from them. The word pramodayfyyama
ha is ccfleacd below (16) 111 the expression prakiimodya 'aesthetic, or
appcoovc convcrsaoon', evidenrly contrasting v.rith brahmodya,
'godly conversauon' or 'Brahmanical colloquy' (see Bloomfield in
JAOS 15. 184 and Caland on PB.IV.9.12): the distinction of celestial
Gandh.arvas from the mundane Dcvas i.s rhe same as that of the
brahmagandharvcilJ from the devalJ in TS. VI. I .6.5,6, that of the divik!it
from the loka~it Devas in CU.U.24.14, and that of the Devas whose
spokesman is the Sacrifice from the Asura~e unregenerate
SPIRITUAL AUTHORITY ANO TEMPORAL POWER
105
a sense-powers. P_'ci1J11}_1, i11driy111.ri-in SB.111.2.1.18 where also the
contest rs for Vac; the mundane Dcvas arc of those who 'can onl
approach Viic in sin' in the sense of RV.X.71.9. The distinction
such an 'un rnodulated vain conversation' (vr,l,a vak . . . amitam) from
:r
the 'Chant co1nmensuratc with the spiritual-SeJr (111masammita111
. .. s11111a, CU. ll. I0. 1). 'commensurate with the Imperishable' (ak.far-
asam1111111as. .. 11111111, SA. VIIJ.5, i. e. with the syllable Orn, with
Brahma, not Keith's 'iettcrs'), is very evident. Siiya1:1a's explanation of
vrth11 1111k in AA.11.3.6 is 'non-Brahmanical interpretations (i.e. 'free
examination'; agata is very l.iterally 'unauthorised', 'not fathered by)
and humorous anecdotes and so forth rold at court or other such like
plaa.--s' (br11l1111a11aga111 ye'rthav11d11 y11 ea riijasabl,iidau parilitis11din1pe,_,ocy-
ate).
The sacred 'science of the celestial Gandharvas' (who know better
than the Rishis what i.s too much or too little i.n the Sacrifice, $8.XI
2.3.7) and 'science' (vidya) of SA. VII. IS, must not be equated ,vith
our profane science, but with '1netaphysics' (cf. Rene Guenon, 'Deux
sciences' in La crise du 111011dc 111odm1e, 1927, and La 111etapl1ysiq11e
orie111ale, 1939; Gaigneron, La co111iaissa11u i11terdite, 1935). An accu-
mulation of knowledge for its own sake, to satisfy a curiosity, is as
much as gossip, vaudeville, or any merely sentimental art or 'art for
art's sake', a 'profanity' (vrrl,a v11k: We say 'p_rof~niry' here with
reference to the opposition of profane to sacred (u;P<>':, _ieros, brali'.,ia),
brahma), and the fact that vrtha, from Vvr, to 'choose, IS the sermooc
equivalent of 'heretical', from aireo (aireomai) to 'choose f~r oneself;
the man who can boast, or even admit that ' I do not know what IS
right, I know what I like to do; I do not know what i.s true, but what I
like to think; and I do not know anything about an, but know what I
like' i.s in the strictest sense of the word a 'heretic', one who h?wevcr
'well-intentioned' is nevertheless 'opinionated' and 'unp~a~lcd'.
Stated in other words, there i.s a distinction of a significant
(padcirthcibhinaya) and liberating (vimuktida) art--<he art of those w~o
singing here to the harp are celebrating Him, the Golden Pers~n, m
both his natures, immanent and cransccndent-from an m-s1gnificant
an 'colored by worldly passion. (lokanuraiijaka) and .dependentht onl the
moods' (bhcivaiTaya); the former IS thc 'hig h'~),_ (mnroa)
-,- and e atterd
a a n' (defi'J art (CU.l.7 6-9 \\ich Samg,rada,pa,,a:_ I.~ an
D ~ r I J? 14) The disnncnon of r,iarsa from des, is not, of
co:::::~~a~c ~f-f me .fron1 applied or of high fron1 folk art. but of the
 1o6 SPIRITUAL AUTHORITY AND TEMPORAL POWER
traditional art that follows up the main track to its descin .
fr -" . h anon at
'Wo rld 's.End, om a ~a~_r.wstic a~ t ~t wanders off the main road 'in
all direcnons (c{ yatha duam=yathavasam); the root meanings
m dts1- are to 'd'1splay ', an d 'all d irecnons
' ' (d1s1
d,s,,
" c (. diso disas, present
'hith
d ' ' . , .
an dthih t er . w ence esa country or envuonment', 'outlandi er
') h h
pan:s' as distinguished from the 'heart' of the kingdom . while piil!u/i
also 'counrry' and 'pagan', 'outlandish', and thus hcterdox. Th~
'pagan' art by which we are seduced, i.e. led off or led away from the
relatively 'narrow' Way is essentially feminine: cf. SB.111.2.1.22 where
the Devas (Gandharvas) remark that ' Vac is a woman ' (yof a). and are
fearful 'lest she ensnare' (na yuvita; cf. RV.1.105.2 where Trita lamencs
ii jiiya yuvate ptitim) the Sacrifice, her suitor on their behalf. Ths fear is,
of course, the basis of the Indian, Islamic, and Christian 'pu ritanism',
which must not be misinterpreted to the discredit of all art and is a
disparagement only of the profane aru of amusement, of mere
diversion, Plato's 'art of flattery'. There is obviously no disparagement
of the Cantor who sings of the Sun on his harp by means of the
'Threefold Science' (trayi vidya, i.e. 'bhur blu,vas svar', J UB.1.58. 1,2; II.
9.7; lll.18.4). the harpists whose song is 'of Him ', the Person in eh,
Sun, the lord of these worlds thereunder and of men's desires. and so
singing ,vin both worlds (CU.1.7.6, 1.11), or of the art (ii/pa) of
dancing, singing, and instrumental music referred to in KB .XXIX.5;
no disparagement of scripture with its 'figures of thought', but onl y of
'literature' with its 'figures of speech'; none of ' poerry', but only an
affirmation of its real values (artha), a justification of such 'scientific'
poets as Dante who, with his dotlrina che s'asconde solto ilvelame degli
vm, strani'. .. doctrine which conceals itself beneath the veil of strange
verses;, lnfen10 lX.62-63 and confessed amanuensis of Eros, was no
more than any Vedic Rishi or mantraJrrt a litterateur, but a soothsayer,
satyavadin.
And just as there is no disparagement of art as such, so in the
so-olled misogynism of the texts there IS no more disparagement of
woman as such than there is of things as such; the disparagement is of
an effeminacy to which both are liable by a perversion of their
naturally and therefore properly 'ero tic' nature: a disparagement of
monarchy, like that of the spiritual power, is an altogether modem
development, essentially prolcarian and 'maccrulistic'. It is not 'this
wo man ', but the feminine, or rather effcnunate, principle which, when
it fallows Ifs own devices, makes pleasure its end, is rrjcctcd, whether 1n
won1Jn or man, subject or king. We arc aU of us, like Aditi-V:ic,
'double-headed' (ubhaya1al,rs11i), having one tongue 'worslupful and
SPIRITUAL AUTHORITY AND TEMPORAL POWER
107
regal' (~atriyii hy e~ii yajniya) that enunci_ates the Gucrdon (dci~i,.1ii) of
the S~cnfice, the w1sdo1n (v,dya) by which the whole end of Speech,
and 1n1mortahty, arc won; and another that perverts the Truth
(SB.111. 2. 4. I 6 with JUB. IV.19.4); the latter is condemned, but not the
tongue as such.
We realize now that art can have, not only 'fixed ends', but also
'ascertained means of operation'; that it is not only for those who sing
here to sing of Him, but to sing as He sings. On the one hand, a
prosaic, historical and anecdotal, sentimental and humanistic inter-
pretation of 'scripture as literature', or of any traditional symbol,
,vhethcr auditory or visual. is a deadly error (cf.S.1.11 ), the defea of
Plutarch's Greeks, who could not distinguish between Apollo and
Helios, and because of ,vhich many learned Indians have thought of
European scholarship as a crime'. On the other it is clear that our
substitution of stress for tone, our 'expressive' and informal manner of
reading and singing--so different from the n1easured 'singsong' of
traditionall y spoken verse-arc essentially profane developments
characteristic of an age that can no longer think of song as an evoca-
tive or creative (poietikos) art in any literal sense of the words, or of
the Sacrifice as necessary for our daily bread. We realize the sig-
nificance of the fact that prose has been a late development in
literary history; ours is a prose style, while the traditional lore of aU
peoples-even the substance of their practical scienccs--has been
everywhere poetical. The prosaic and pedestrian language of the 'pada
text' is the analytical language of fact, the intoned poetry or
'incantation' the language of truth: intonation is analogous to
information. It can hardly be said of us that our music is 'an earthly
representation of the music that there is in the rhythm of the ideal
world' or chat our 'crafts such as building and carpentry take thetr
principles from that realm and from the thinking there' (Plotinus,
E1111eads, V.9.11), or that we 'make all things according to tht panem
that was shown thee upon the mount' (Exodus, XX V.40), or that 'our
songs are the same as His songs' (CU.I. 7. S); for ~c aU other arumals,
we know what we like; and over and above this, have mv~ccd a
science of likes and dislikes-properly styled a 'psychology-and
have substituted this 'aesthetic' for the traditional conception of art as
an 'intellectual vinuc'. Thus when we said that samdhi, whether
grammatical erotic, or technical, was 'for the sake of harmony, or
cup hony, ch'IS. did not mean 'for aesthetic reasons', for di the
nalloveof fine
has
~ounds or the mere satisfaction of longings (the ~ra . no wuon
other and practical ends in view, so that a man sms 1fhc dcstrCS even
 ro6 SPlRlTUAl. AUTHORITY ANO TEt.1P0 RAL Po\VER
cndioon:J art that follo,vs up the main track to its dc:stin .
, curali . h aoon at
'World's End lron1 a na soc art t at ,vanders off the inain road ..
all dirc:ctions' (cf. yarlrti diia,11= y111lrti11aiam); the root meanings
.m des,- are to 'dispIay . an d 'all d rrecoons
. . ' (d 151
. . d"' f present
151, c . diio disas, 'hith
.L:th ') h d . . ' .
an d uu er . w encc esa country or environment', 'outlandish
parts' as distinguished from the 'heart' of the kingdom , v>'hile pa
11115
:Jso 'country' and 'pagan', 'outlandish', and thus hetcrdox. Th~
'pagan' art by which we ace seduced, i_e. led off or led away from the
relatively 'narrow' Way is essentially fem.in.ine: cf. ~B.111.2.1.22 where
tbc Dcvas (Gandha.rvas) remark that 'Vic is a woman (yci~l. and arc
fc:uful 'lest she enrmre' (na yuvita; cf. RV.L 105.2 where T rita laments
i ftia j'IIV'1lL pcnm dre ~ c e , her suitor on their behalf. This fear is,
o{ rot::=. dx basis ofdr Indian. lslanuc. uid Chrisr.im 'puntarusm',
~ :.nu.sr. DIX be mmntcrprcted to tbc discredit of all an: and is a
d:is;:,:zagm11t:nl only of die profme :ans of amuscmrnt, of mere
<1rrenll'.Jn. Pb.co's m: of flaac:-ry'. The-re is obviously no disparagement
of die umor ,;,:ho 5tng5 of rhc Sun on his harp by means of the
'lbrttfold Sacna (tray, vidya, i.e. 'bhur bhuvas svar', JUB. 1.58.1,2: II.
9.7; 111.18 4J, the harpists whose song is 'of Him ', the Person in rhe
~un, the lord of these worlds thereunder and of men 's desires, and so
smg1ng win both worlds (CU. I. 7.6.1. I 1), or of the art (ii/pa) of
danang, smgmg, and mstrumentaJ music referred to in KB.XXIX.5:
no disparagcmt'llt of scripture with its 'figures of thoug ht', but onl y of
'utcrature' with its 'figures of speech'; none of 'poetry', but only an
affirmation of its real values (artha), a j ustification of such 'scientific'
poets as Dante who, with his donrina che s'asco11de solto ilvelame degli
ver5i strani'. . . doctrine which conceals itself beneath the veil of strange
verses;, l11fen10 IX.62...{)3 and confessed amanuensis o f Eros, w as no
n1ore than any Verlie Rishi or mantrakrt a lin erateur, but a soothsayer,
saryavtidin.
And just as there is no disparagem enr o f art as such, so in the
so-alled rnisogynism of the texts there is no m ore disparagement of
woman as such than there is of things as such; the disparagement is of
an effemmacy to which both are liable by a perversion of their
naturally and therefore proper ly 'crone' nature: a disparagement of
monarchy, like that of the spiritual power, is an :utogether modem
development, essentially proletarian and 'materialistic'. It is not 'this
woman', but the fernirune, or rather effeminate, principle which, when
If follows its own devices, makes pleasure its end , is rejected, whether in
\von1an or man. subject or king. We arc all of us, like Aditi-Vac,
'double-headed' (ubhayo1al,u1r511i), having one tongue 'worshipful and
SPI RITUAL AUTllOR!TY AN!) TEMPORAL Pow1rn
l 07
regal' (~mri ya l,y <'In yaj11iyii)_that enunciates the Gucrdon (dti~iiJti) of
tl, e Sacnfice, the w1sdo111 (111dyal by which the whole end of Speech,
ui and in11nortahcy, arc won ; and another that perverts the Truth
(SD. 111.2. 4.16 ,vith JUB. IV. 19.4); the latter is condemned, but not the
er tongue as such .
We realize now that art can have, not only 'fixed ends', but also
'ascertained means of operation': that it is not only for those who sing
here co sing of Him, but to sing as He sings. On the one hand, a
prosaic, historical and anecdotal, sentimental and humanistic inccr-
prerarion of 'scripture as Literarurc', or of any traditional symbo~
whether auditory or visual, is a deadly error (cC S.l.11), the dcf= of
Plurarch 's Greeks, who could not distinguish between Apollo and
Helios, and because of ,vbich many learned Indians have diouglu of
Europc:in scholarship as a crime'. On me other it is dear dm our
subsrirution of stress for cone, our 'expressive' and informal manna of
rC2ding and singing-.> different from the measured ~ of
traditionally spoken versc---are essentially profme dcvclopmmrs
cha racteristic of an age that can no longer think of song as an evoca-
tive or crcaave (poii1ilws) art in any literal sense of the words, or of
the Sacrifice as necessary for ou r daily bread. We realize the sig-
nifica nce of the fact that prose has been a late development in
Literary history; ours is a prose style, while the tradition:J lore of all
peoples-even the substance of their practical sciences-has been
everywhere poetical. The prosaic and pedestrian language of the 'pada
text' is the analytical language of fact, the intoned poetry o,
'incantation ' the language of truth: intonation is analogous to
information. It can hardly be said of us that our music is 'an earthly
representation of the music that there is in the rhythm of the id~
world' or that our crafts such as building and carpentry take thru
principles from that re:Jm and from the thinking there' (Plotinus,
Enneads, V.9.11), or that we 'make all things according to the pa~em
that was shown thee upon rhc mount' (Exodus, X?CV.40), or ~t our
songs are the same as His songs' (CU.1.7. 5); for like all oth~ animals,
we know what we like; and over and above this, have mve:ited a
science of Likes and dislikes properly styled a 'psych~logy -and
have substituted this 'aesthetic' for the traditional concepnon of art as
an mtc11--1
a..-i\141 . .:-e'
u ,u Thus when we said that smiulhi, whether
gramma b ,
'cal erotic or tcchnical. was 'for the sake of harmony' or
, r ..1. I f6ne
, his did not mean 'for aesthcuc reasons , ,or u,c ove o
cuph ony , t , d" n:J has
sounds or the mere satisfaction of longmgs (the ~a _1 00 ~n
ot her an d pra Ctl'cal ends in view so thal a man SUlS if he desires even
 108 SPtRJTUAL A UTHORITY AND TEM PORAL P o w ER

S PIRITU AL A UTHORITY AND TEMPORAL P OWEII

his own wife 'as a woman, and not because she is his wif, , . . 109
Iove ' b ut on quaJjfi1caaons
not upon a 'f:alhng 111 e and
that the rna t is
samokasau, which arc found also in TS.1.3.7 where they are addressed
king and priest depends). The point is that discord isrna~e. of
. good use. concord e fficcovc. to the fircsticks, identified with Urva.si and Pururavas as parents of
prevenang . I f thc texts arc to beSten1
dc' Ayu-Agni: samokasau, cf. C k. synoikeo, being literally 'cohabitant'.
'enchanting'(cf. Plato, Laws 659 E), this is not in the modem sc ma cf T his reflects RV. X. 65.8 Pari~itti pitarti piirva jtivari rtasya yonti kfayata~
th e wor d b ut .111 th at sense .in w hich the Can tor (the Udnsc- o samokasti dytivtiprthivi vani,iya savrate. . . 'Sky and Ean h cohabiting,
assim.ilated to the Sun, secJAOS 60, 1940, p. 49, n ote 12; the ha~~!; cooperatin g, at the source of j ustice', i.e., at the sacrificial altar.
whose songs arc a mimesis of the solar music of the spheres, CU.1.7.S) lnJB.1.145, w here again it is a question of the 'divine n1arriage' of
IS strictly speaking an Enchanter, voicing words of power, a the Two Worlds (c( PB. Vll.1 0.3 and AB.IV.27), the result is that
chanticleer announcing the morning. If the intoned (svarya) text is now 'they dwell in one another's house (a,1yo'11yasya grl1e) and it is as
actually also more 'charming' than the p rosaic reading (this time hard co see why Caland Das Jaimi11iya Brtihma,,ra in Auswah/, p. 47)
'charming' in the modern sense), this charm was not their first found the plural, vasa11ti, so strange as it is to see why Keith (who fails
intention or last end; the aesthetic value of the incantation, so artfully to remark the marital force ofTS.1.3.7 and TS.IV.2.5.1) should have
constructed, is indeed an undeniable value, not however the value of a thought that Sayai:ia had overlooked the marital force of the formula in
raiso,1 d'ltre, but th.ar of 'the pleasure that perfects the operation'. A AB. VIII.27. What of the plural in 'They twain shall be one flesh'
good example of the principle can be cited in the case of the lotus (Matthew XIX.S) and Vidyapati's 'Each is both'? .
wrc31h, caJJcd a 'work of art' or rather 'symbol' (ii/pa), chat Prajiipati There is a very significant parallel here between the Sanskrit and the
we2r. 'f"r supreimcy' and which h e bcqueathcs to lndra, who Greek sources. In the first place the two words pur (or pura ) 'city', and
th,.,~1.1p1Jn l,cco,r11$ ;in ~JI-conqueror (l'lJ.XVI.4.3-5); this wreath is samokasa {Vue, to 'be apt for') 'living in one house with' are th_c
~urcdly 2,1 'c,mam~11t' in the word's original semc of'cquipm cnt'; it etymological equivalents of Greek po/is and ?''.1~keo. Both the Sanstcr:t
and the Greek sources speak of man as a oty : for example, nun s
1~ r,,.,i wum 'fur effect' but to be c1Tcctive. Conversely, those whose
body is a 'city indwelt by God' (brahmapura, CU: VIll.1.1, Mund.
language Ii and (anirel}.a, in-sapient) are thought of as unarmed Up.n.2.7.-thc term also meaning 'city of God', 1.e. Heaven), the
(JIV.JV.5 .14). C( my 'Ornament' in Art Bulletin, XXI. 1939.
head is the body's acropolis (Timaeus 70A). Furthermore, JUSt ~ Sky
11/c find It strange that, with the exception of Goncb, students of
and Earth arc to be 'cohabitant' (samokas) 'here', so the divme:
.Indian rheroric Juve compleu:Jy neglected th e older and also the dairnonic, immortal pan of the soul is said to 'live in one house Wl~
lSuddh.ist nutcri.a.l on the 'purpose of speech.' 90 A , C , etc.) the morul part of the and if
(syno,keo,- T 1maeus
. . soul:
f--
67. ForpuriitJi S.iyaip bas grtima!J, 'villages', bu t this does nor m ean, this to m ean a colub1taoon
Plato does not expressly interpret . O rru.iC
as Kath suggests in a footnote, 'villages in the kingd om '; on the and female principles, such a dis nncoon JS certainly. latent 111 the. &et
contr.uy the 'villages' ace those of Sk y and .Earth, as in CU. VlII.6.2 that the two principles are ,or r: him b Y nature ces""""vely
r-- the dommant
where the Two Worlds ace grtimau, 'rwo villages', cr.SB.X .2.5. 1
and the obedient. . d f
where-These worlds, indeed ace strongholds' (purti~). For 'worlds as W till k of a marrugc as an alliance of two houses , an o
citadels', see AB.1.23. ln JUB.I.53.3 the T wo Worlds are tiyatantini; e ea~ sd s.pca L-bnn g' There can be no possible doubt that
the mame pair as co" 1 d Earth
and in AB.IV.27. the Puroh.ita the Kings's tiyatana. ln TS. [II.4. 7.3 the .- griinuih
- - ' oacs ' , sa-ya~'s
t h c purm.11, . in our context are Sky an
Two Worlds are upari grha ilia ea, ' the upper house and this one here
below', the latter being the adhartid grl1a o f AV.U.14.3. ln TS.IV.2.5.1 the city of Go~,, and ,the
68. The two ,orms or
.:~li:~ (::)
.
of the Purohita and the ~g
- - ) of JYUw
.:..,..;; varunu Ul
the formula for the marriage of the two Agnis (brahma and ~atra, correspond to the two forms (vam; . . ~
t - Undltl \,._
. SB )VJ.4.1.
ib. V.2.4.1) concludes with the words bhavata1i1 110}1 samanasau* eh . 'two selves or two persons Ul .
RV. V.67.5, an~ t~ e:cans of their 'two dear bodies' l,priyt tanvau),
*h b) .a cunous comodence that rh.is word jamanQJau, if anaJ ysed as sam..a1Ja$1111
ts In PB. Vll.10.3 tt IS by. tha th divmc marriage (daivam
would mean 'sh,nng one vch,cle'. c( so,i,-vol, to "drive o ff together', with view to dhas d fyarl4 metres, t c cd eh
'hvmg together' (10,il-vos) the tulU a an d Earth (brluidratham14rau) is consummat ' e
111ithu11am) of Sky an
 IIO SPDUTUAI. A UTHORITY A,"0 TE.\tPO Rt\L p
' OWER

union ban_g ~ by~ e.x change of ,erse endmgs. For dus . SPCRITUAL AUTHORITY AND TE..\1.PORAL Pown Ill
'trms.posiooo 01 rorms m rrui.rruge. comparable " i ch eh /il J~d of
-'-- b n:r uaaona
..J.. - ans, d. PB. V ll.10.3 11pankra,
- ari e"" I JB a tava of 'act of grace', then it goes ,vithouc sayng that a doarinc of 'Graac'
w,:-
11 and a sense o f personal relacionship ,vith the <livine Eros lud been
-'-- ln AB . \ lll -r.' a readingo f sa111v,
1'Y..:1;u,ci.::m. 11avalrai (fo r sa -L . .I. J45
. mvuriavalta,) an hr and fdt long before the rime of KU. Nor is thcR any
" 'Ould scaccdy affea che m earung: ef. Caland on vi vaJ,,, . caug sicion bcf\veen the doc1nnes o f a personal and an 1mperson al
_ . -va1ia, ln.
JB.1.14.:, ~ - m Auswahl, pp. 46, 47). The_ transposition and mingling deity: 'personal and impersonaI'. ll'a11n1n,apa11nizya
oppo In }-like saoarua. L,a,.bda,
of hymns m the nrual (e.g . AB. Vl .28 ;11k1e paryasyati, sa eva ta kolaktila, pan"111i1apari111ita, ecc.-,s only one of the many ways of
viluira~,) is always a corningling of contrasted forms ,vith a view t~or describing the divine dvaitibhava. .
propagaaon; and there is somethin_g in the assirnilarion of the King an~ ln this connection it must not be overlooked that a doa:nne of Grace
Pnesc to one another that _,s quite analogous to this. implies also one of Disgrace: 'He causes him whom he wishes_co lead
That lil,rus in our tex"t refers to the K.ings 's person and 1a11va to the fron1 these worlds to perforn1 right acts, and whom he WJShes to
111
Purobita's is para!Jded in .T S.Vl.1.1.3 (also RV.Vlll.48.9 11as tarrvalr ~d do\vnwards co perform unrighc acts'(Kaus. U.lll.8. cf.__Herac-
soma gopalJ, and X .7. 7 to Agni-ims1a11110 ' pray11cd,a11)-'Thou art ih~ 1 Fr XLIV) . If this appears co deny our moral responsibility (the
1 e1rus, . . . H)AS IV
body of (King) Sorna, protect rhou my body'. Cf.SB.XIV.3. 1. 9 'We I akiriyaviida heresy, attnbuted also to the Amaunans, see .
,vill follo,v Thee (Siirya) for the protection of the K~atra. . . guard 119f., and cf. St. Augustine, De spir. et lit. liO), the answe~ JS d_iat th~
thou the Brahmai;ia's body! ' Just as lndra, King i11 divi11is, is freedom of choice is ours to ask \vhac boon w_e wtU (v~ram "!'!'"' yam[
vratapa,'Fidei Defeasor', and becomes the Budd.ha 's protector from komatii komayeta ram) and that ,vhoever prays smc_e rdy 10 the wor: ~
the ome of the Buddha's A ,vaken.ing and Enthronement onwards, so the 'Elevation' (abl,yarolra) , 'Lead me from \vhat 1~ naughty co :tht t:
the human King is bral1111a1.1a11a1i1 gopta. . . dlran11asya gopta, aughry (asato ma sad gamaya), fr~m d_arkness to light, from d ds
AB. Vlll.17. For an exchange of bodies and nam es, and tran.svestment, immortality' assuredly obtains his desire (B~.1.3.28)- ~ oth~r wo~d
C(TS.1.3.4.3 and 1.5. 10.1. the Lord bestows his Grace on those who choose his leading ,
'disgraces' those who do not seek it. In the same way ~e King ma~ o~
69. Taken alone, tlus seems to mean 'Fo rmula for the King's choice
mav nor 'choose' the guidance of a qualified Purohita. in our tehxt it f
of the Purohita ', cf. RV.V.50.I "Let every morral choose (v11rita) the , that the choice . has been ma de, and the spoken. words are t hosewill o
clear
God's, the Leader's (i.e. Savirr's) fello,vship', X.21.1 agni,ir . . . hotar
the Purohita expressing his acceptance of the King whom e
am L1a vr.imalre, and lll. 62.10 vtirei.1ya111 'choiccworthy', qualifying 'cause to crform right acts', and therefore to prosper. .
Sa,'lt(s Splendor. In any case rhe choice is n1urual (ef. SB.IV. 1.4.5,6);
70. In HPeres 258 , Philo calls Sarah the ek pl,yseos archousa~ ~retm and
fc rrurune
each 'takes' the other in the sense chat 'rake' is used in the Christian . Ab 99 Philo takes artte masculine to 1ogrsmos e .
lllanUgesen i~ In RV.X . 124.4 Y.here Agni 'chooses' (v~,ia~,) lndra 1r1 r.
71 CfTS I 6 7 4 'The sacri6ccr IS a . bol (
I vo;ra'
) the enemy
n .is. of course, co be understood that lndn also 'chooses' Agni, as in . . .. . . . ul ) in that he fasts and does not eat,
T'S 11.5.23. This reaproca.l relarionslup IS paralleled in the ambiguiry (blrrat,:vyo1n) of ma~ is w_ant (lql ram ' nemv. want'; simibrly 11.5.6.6.
he srr.iiohtway srrut.CS wah a bolt, thee . . h t.:..ds
of die much discus.-so;I tr:XI ofKU. lL23, of y.hich the real theme is chat . -., . . of the vanous uman ""''
72. In an analysis of the rulin~ passions chose accnbuted to the
of die sacred IIW'ri.ge co be effeaed. wuhin rou (ef. BU. IV.3. 21 ). In orcasces m A.ITI.363 It~ mteresang ro co~~ehsts of qualities end In
K U.{I 23 lt is a macttt of the u1ang (v'bbh. which has also an erooc 'eh those artnbuted to women. t
Ks . _ L:-h
5f'TIS<) of die Sdf br tht sdf. bur 11 IS uncauin which 'self is the . atnya WI . le' (i_ssart ponyosana. over wu, ..
rhe same way, 'his vocanon 15 co ru yO rule' The word
.suhjca of'chooscs (lf!>tu~, v'vr, rnc:ining also to ' woo') rn chc third . . 382) and 'her vocaaon JS W ,
~ We .wum,:, '"'"h most of the tran.sl.uors, due t-ia refers back co Sin presides, Ja1alui _nos. ), I t litcr~Uy 'nc--up' or 'conneroon '
ptJriyosana (Skr. pan-av~-syu a 'i:i:Y goal as may be se<.'Tl from me
a-1am i lm(i fdw:- ScU} as subJca J lowcver chu may be, clu: pr<,blcm
"'1tcwr o r IJ()t t fQ vrtJut, 1mph~ a 'doa:nnc of l)iV!nc Crace and
means vocanon, func:non, en.:Sa~ni's Par,yosallD ~ mbballD, and the
fact that ,n tht same con1ex1 I . . ') s '--'ecicd work', It i., not
peT'!oml (JU<I' fRav,~n) ~ not depend on the grammar h1.-rc. If ' ( hose 'support JS an art I I"''" -- b
we re~rd rhc ch01c:c or wooing of the lower pnnc1plc by the high,-r a\ I louscholder S w , d womin \ mc:rc ambition w run:, ut
meant that 11 ,s the K,a1nya s an .
 TIO 5PIR1TUAL A UntORITY AND TEMPORAL p
owrg
wnoo bcmg dfected by an exdunge of verse endings. F his . SPI.RlTUAL AUTHORITY AND TEMPORAL POWEi Ill
of f. . Or t kind f
G4DSposiaon orms m nurruge, comparable with th /i7.i_, 0
-L -
we
la teT r hetonaans,
. cf.. PB . Vll.1 0.3 vrpankrtirnati
. . c r Onava f
"' JB 0_
'ace of grace', then it goes without sayng that a doctrine of'Gr.cc'
vyavahtui,n. In AB. VIIJ.27 a reading of samviluivahai (for . h _.L l 4;i and a sense of personal relationship with the divine Eros had been
an ght and felt long before the cime of KU. Nor is there any
would scarcely affect the meaning: cf Caland on sarnva ; ,. - avaJia,
..
_ . hJ 11 11anava1101 in11 cau osition between the doctrines of a personal and an impersonal
JB. Ll4::, UB. m Auswa , pp. 46, 47). The transposition and glin opp
deity: ' personal a,ul impersona I'. 1. -
IJ'a11n1f)'apa11ru~ya }-like sa.,,,.,auaa,
' c,a, c,.
of hymns in the ritual (e.g. AB. VJ.28 srikte paryasyati, sa ::" g kiiliiktila, parimitaparimita, etc.-1s onl y one of the many ways of
1i - I ) . al . li f tayo,
v, ara J IS ways a coming ng o contrasted forms with a view describing the divine dvaitibliava. .
pr?pagaaon; . . so":cth'1ng .In the assimilation of th e King toa
an d th ere IS and In this connection it must not be overlooked that a doct~ne of Grace
Pncst to one another that _,s quite analogous to this. implies also one of Disgrace: 'He causes him whom he w1Shes.to lead
That /anus in our text refers to the Kings's person and ta11vam to the up froni these ,vorlds to perforn1 _right a~, and whom he WJShcs to
Purohica 's is pa ralleled in TS. Vl.1.1.3 (also RV. VIII. 48. 9 nas tanval, I d d wnwards to perform unnght acts (Kau~. U.111.8. cf. Herac-
soma gopiil.1, and X. 7. 7 to Agn.i-nastanvo' prayualian)-'Thou art th~ lea F XLIV). If this appears to deny our moral responsibility (the
e1tus, 0r H"AS IV
body of (King) Soma, protect thou my body'. Cf.SB. XIV.3. 1.9 'We k
a ,nyavaaa ' - heresy
, attributed also to the Amaunans, sec 'Jdu th
wi" follow Thee (Siirya) for the protection of the K~atra. . . guard 119f and cf. St. Augustine, De spir. et lit. (i()), the answer IS . t ~
thou the Braluruu;ia's body!' Just as lndra, King i11 divi11is, is i edom of choice is ours to ask what boon we will (vara,it V('l!lla yam
vratapii,'Fidei Defensor', and becomes the Buddha's protector from ::.,,am ktimayeta tam) and that ,vhoever prays sinc_ercly in the words ~f
the ame of the Buddha's Awakening and Enthronement onwards, so the 'Elevation' (abl1yiiroha), 'Lead me from what is naughty to what IS
the human King IS briih111a1.1ii1ui1il goptii. . . dliam,asya goptti, aughty (asato ma sad gamaya), from d.arkness to light, from deat~ t:
All. Vlll.17. For an exchange of bodies and names, and transvestmcnt, immortality' assuredly obtains lus desire (B';J.1.3.~). In oth~r wo d ,
Cf'fS.1.3.4.3 and 1.5.10. 1. the Lord bestows his Grace on those who choose his leading and
'disgraces' those who do not seek it. In the same wa_y the King ma~ ~r
69. Taken alone, this seems to mean 'Formula for the King's choice
may not 'choose' the guidance of a qualified Purohita: m our t~xt it ISf
of the Purohita', cf. RV. V.50.J 'Let every n1orcal choose (1111rita) the
clear that the choice has been made, and the spoken words are th osc ~
Cod's, the Leader's (1.e. Savitr's) fellowship', X.21. I ag1111i1. .. lr6tiir-
the Purohita expressing his acccp 13 nce of the King whom e w
a,;, tuii vrr_1imalie, and 111.62. 10 vtire1,1 ya111 'choice~vorch y'. qual ifying 'cause to erform right acts', and therefore to prosper. -
Sava(, Splendor. In any c:i,e the d101cc 1s mutual (cf SB.IV. 1.4.5,6);
each 'tJkcs' the other 111 the scns(' chat ' take' is used in the Christian
70 In Je,es 258 Philo calls Sarah the ek pli yseiis ard1ousa'.1 ~reten and
"" Philo takes arete mascu 1ine to /og,smos fcmirune
Ab
rnarnagc service. In HV.X.124.4 where Agni 'chooses' (vrr.ui11a~1) lndra tn
71 r.Cf.77TS I 6 7 4 'The sacri6cer is a bo It (vaJra ) the enemy
it is, of t'Our~t, to be undcr)tOod thar lndra abo 'chooses' Agni, as in . . .. . . d ) . h t he fast> and docs nor cat,
(blrrtitrvyam) of man is want (~u ram ; m t a . ii ly JI 5 6 6
TS.11.5.2.3. ' flu~ reciprocal rclation~lup i~ paralleled in the ambiguity b I
he straighcway smites with a o t, t c enemy. h . want .s1n1 har kinds

of the n1ud1 th~cu~\cd text of K U.11.23, of wh1d1 the real theme is that . f h Ii passion~ of the vanou~ uman
of the ,arrcd 1aarriagc to be cO"cctcd w1thu1 you (c(UU. IV.3. 21). In 72. In an analysis o t c ru ng arc those attributed to the
or castes in A.111.363 it is intercsung to cornbp h lists ofqu;iliues end in
KU.U.23 It 1~ a rnattcr of the 'taku1g' (\/labh, wluch has also an erotic . h I . b tcd to women: ot
~tl)t') of tlic ~elf by the ~elf, but it is uncertain whjcl1 'self is the K,Satnya wit c .1ose attn .u rule' (issariya pariyosiit1a, over which
the same way, his vocauon is to to rule' The word
subject of'chooscs' (vr.1111,,, Vvr, n1caning also to 'woo') 1n the third _ 3S2) and 'her vocaoon is ,
line. We assume, with most of the translators, that tfa refers back to Siri presides, Jataka .nos. ), 1 t literally 'tie-up' or 'connecc1on.
pariyosiin11 (Sk.r. p11n-ava-syu a ml ohs al as may be seen fro1n the
aya,n qtmii (the Self) as ~ubjcct. H owever this may be, the problem function cnte cc Y go - d he
whether or nor era vrr.1u1e implies a 'doctrine of Divine Grace and means vocauon, ' th S ana\ Pariyosiina is 11ibbana, an t
fact that in the same context e . am . t') is 'perfected work.', It is not
personal Cod' (Rawson) docs not depend on the gramn1ar here. If , ( h 'suppon IS an ar b
Householders w ose . , d woman's mere ambition to rule, ut
we reg:ird the choice or wooing of the lower principle by the higher as meant that it is the K~atnya s an
I 12
._
SPIRITUAL AUTHORITY AND TEMPORAi. p WR
0
due it pertains to them to do so. ln other words, the eh . .
fun . . th aractensncaJ.1
royal and 1cmuune
r. . .
caon 1s .it of administra h Y
. . 1ron; t e
adnurusccnng a kingdom, the other a household (cf p one
XXXI. IOf). 'Admirustration ' implies of course the p roverbs,
' , resence f
anoch~r ..nd authonc.iti ve principle, on ~ehalf of which the a ~
tntor aas. It IS well kno\vn chat the Indian woman, in face, 'rules' the
house.
There is another \vay in which the King and the \vomaa
correspond: both are devoted'. We luve already seen that the King's
patronage of the Brahman corresponds to lndra 's bestowal of his
share (blza.~a,n, RV. Vlll.100.1 ; cf note 6) on A gni, and that this
o!Ienng nukes the King a bhakta; it is in the same way that the wife
offers lus share of che meal to her husband before partaking of what is
left, the remains of her sacrifice. lt would be as 'incorrect' fo r her to eat
with him as It would be for the King to eat ,vith his Purohita.
It is by no means an accident, or merely historical 'd evelopment'
that ' the doctrine of bltakti' should have been so little emphasized in the
Upani.\;ads and so much in BG. For it is the Way of Gnosis
(fiianamarga) that penains to the Brahman, an d the emotion al Way of
Devooon (blraktimarga), which is also a Way of Sacrificial Action
{kannaniarga). that pertains co the King. The relation of a vassal to a
feudal lord. which cs also that of the Regnum co the Sac.erdotium, is
cssc:ncially one of'loyalry' (a word tlut better than 'devotion', perhaps,
convC)'5 the mcarung of bhak11), and clue is precisely the re.lacioo of the
,,:onun ro the mm.. her 'lord"; thtte JS a real equivalence of the
J a ~ harakiri and the lndJa.n satf, and 1c is in the same way du.t the
'soul' (alv.ays f.) must 'put u:sclf co death' for the sake of the spirit co
v.;Jucb It O""'CS allegiance.
U'e can see ill this as clearly in the connecoon of European Chivalry
(ksa:ra,, ) \\'lth a devoaonal mysticism, and in the corresponding Siifi
dcvooom} lircraruce, ,,;eh its 'Fideles de !'Amour', as in lndia. As has
been pointed out by Rene Guenon, 'Nous ne pouvor15 que sing-
aler. . le role important que JOue le plus souvenc un element teminin,
ou n.'J>r&"fltc symboliqucmcnr comn1e u:J, dans Jes doctrines des
Kshatrl)'a5. . . Cc fut peuc s'cxpliqucr, d 'unc part, par la preponder-
ance de !'clement 'raja~rquc' ec emoof chez les Kshacnyas, et surtout,
d'aucre pan, par la correspondence du fcrruruu, darJS l'orde cosmiquc,
avec l'raknt1 ou 'La Nature prunordule', p rina ple du devenir et de la
muunon i:emporelle' (A111on'1i spritudle et Po11voir temporel, 1930, p.
93, note I).
.....--- --
SPIRITU AL A UTHORITY ANO TEMPORAL POWER
I 1)
w e muse point out... the important role frequently played by a
feminine elem en t, o r an clement symbolically represented as such in
I
the doctrines of the K$atriyas ... This fact n1ay be explained, on the one
\ hand, by a preponderance of the 'rajasic' or emotional element in the
Ksatriyas. and, on the other hand (and most of all). by the
c~rrcspo nden ce o f the feminine, in the cosnuc order, with Prakriti or
'prin1o rdial Nature', the principle of becoming and of cen1poral
mutation '. (Spiritual A11tliori1y a11d Temporal Power, by Rene Gucnon,
J930, p. 93, note 1).
The Sacerdotiun1 and the 1nan are the i.ntellcctual, and the Rcgnum
and the woman the active cle1nents in what should be literally a
symphony. Over against the intellectualit~ and ~ontincnce that arc
proper in the former the e1notion~l a~d crone qualic1~ of the lat'.cr are
in due proportion, necessary and 1nd1spen~1ble to soacty; for .without
the softer woof co be combined with the harder weft, the soaal nssuc
could not be woven at all. But it rnust also be realised that in any
normal decadence (such as chat of the last centuries in Europe): the
progressive 'emancipation' of the less intellectual and n1ore em~oonal
elements in the community will mean the gradual subsotunon of
feeling for knowing as a basis '.or judgement in conduct or ~rt .. ~n
ethics, the notion of altruism will take the place of that ofJ~UCe, in
literature words will more and more be used for cheu cmoove etTea
than crea;ed as the vehicle of thought. We ultimately reach JUSl such a
condition of sentimentality as is charaacristic.of modem soocn~; ~d
it need hardly be pointed out that if the sooal ossuc IS to be "o,cn
cocircly of the softer elemcocs, It cannot be expected co "car . oeb
\\'ell
73. For the Marriage of Sk) and ~nh, see Aesdt)lus. L
classical Library, ed.11.395. f
74. 'O A .' the wise one, do thou avert for us the- ;mger o
(
Varona the~ (RV.IV.1.4, TS.11.5.12.3); 'May he (Agru) save us
from. the overwhelming duress, the curse' the ovcnvhclrrung
wron from Varuna's craft' (RV.1.128. 5-7): 'Thou, Agni, hast
freed g.the.
Gods. from th.ar
. curse' (RV .VU 13 2) and sinular
. texts. By
15
the 'remittcr of debts.
the same toIten, Brhas . paa a . made do not cat':
75 JB m 200 'The Gods to who m no ouenng cs
.
PB.XIV. 6.8. (lndra addrcssing Kutsa) 'Offer a Sacrifice co me, for I
am hu~ .....__. out (HOS XXXI. 259) the ba!.is of the Sacrifice
As Keath Im.-:- die Saaificer saying: 'Give thou to me;
is an ex~c ofgifts. We &adm oft'ering, 1 shall accept thy offering'
I shall give ro cbec. Aa:iep Y
I
1r: SPIRrT1.:Al. ,4, UTRO IUlY A..','l) T E." lPO D ~ p
= own
dut tt perums co them to do so. In other words the lura .
ro}'ll md feminine fun ction is that o f ad~in iscc , ctensnca.Uy
.J ___ : _ ra ion the
au,,w~tenng a kmg dom, the o th e r a household (cf ' p one
XXXJ. IOf). ' Adrrunistratio n ' implies, of course, the rovcrbs,
I
. . I
another an d au th o ntaave pnnap e, on behalf of which the 'ad . .
. . p resence of
rrator' acts. It JS well known that the Indian woman in fact I ~
ho use. , rues the
There IS anothe r way in which the King and the v
, , ., oman
correspon d: b o th arc d e voted . We have already seen that the King's
pa rron agc of the Brahman corresponds to lndra's bestowal of his
's hare' (blragtint, RV . V lll. 100. I; cf. note 6) on Agni, and that this
offen ng m akes the l(jng a bhakta; it is in th e san1e way that the \vife
offers lus share of the m eal to her hus band before pa rtaking of what is
left, the re m ains of he r sacrifice. It wouJd be as 'incorrect' for her to eat
with h.in1 as 1t w o uJd be fo r the King to ca t with his Purohita.
It 1s b y n o means an accident, or m e rely historical 'development'
that ' the d o ctnne o f bl,akti' should have been so little emphasized in the
Upa~ads and so much u1 BG. For it is the Way o f Gnosis
(J,iii,u1111tirga) chat p ertains to the Br:ihn1an, and th e emotional Way o f
Dcvouon (bltaku,niirga), which is also a Way o f Sacrificial Acrion
(kannamarga), tha1 penams to the Ku1g. The relation of a vassal to a
feudal lo rd, v,hich 1s also that of the Regnu m to the Sacerdocium, is
c.scnually one of'loyalty' (a ,vord that better than 'd evotio n ', perhaps,
conveys the mt."a1ung of b/1akJ1), and that is p recisely the rel ation of the
~ om an to the m~n. her ' lo rd ': there is a real equi valen ce of the
Jap ant'"SC liaral1Jri and the ln&u1 sati, and i1 IS in the sam e w ay char rhe
~oul' (;tl\\avs f.) 1nust 'put itself to death' for the sake of the spirit to
\\ lucb II O\vt-s all1..-g1ance
\Ve cu, s1..-c all tlus .1s de.ir ly u1 the connecrio n of European Chivalry
I classical Library, cd. 11.395.
S PCRJT UAL A UTHO RITY AND TE.tvtPOllAt Pow
11 1IJ
'We musr point out... !he important roli- frequently played by
3
feminine element, or an clement syn1bolicaUy rcprcscn1cd as such
111
the doctrines of the ~ atri yas ... This fact n1 ay be explained, on the one
hand . by a preponderance o f the rajas1c' or cn1onon~l clcn1cnt m the
K~arriyas. and , on the other hand (and 1nost of all), by the
co rrespo nden ce o f the fen1ininc, in the cos,nic order, with Praknti or
'prin1ordial N ature'. the pnnciplc of bcro1ni11g and of tcn1poral
mutatio n' . (Spiritual A,11/iority and Ttmporal Pot11rr, by Rene Cucnon,
1930, p. 93, note I).
The Saccrdotiun1 and d1c 1nan arc the in1cllcctual. and the Rcgnnm
and the woman the active elen1c11ts in \vhat should be laterally a
sy,nphony. Over agains1 die inteUcccualif'i'. and conuncncc that are
proper in the fora1er the emotional at~d cro~1c qualio":' of the lat~er arc
in due proportion, nect'Ssary and 1nd1spen!1blc to society: for wu~1out
the softer woof to be co,nbincd \vi1h the harder \vcft , the socuJ oi.sue
could not be woven at all. But 1t cnust also be realised that Ill any
normal decadence (such as that of the last centuries in Europe): the
progressive 'emancipation' of the less intellectual and ,non: cn1~nonal
elements in the co1nmuniry \viii rncan the gradual subsntunon of
feeling for knowing as a basis for judgen1ent in conduct or art. (n
ethics, the notion of altruis1n will 1akc the place of t~a! of JU~tlcc; an
literature, words will more and 1nore be u~cd for their cm~ove effect
than created as the vehicle of thought. We ulttn1atcly reach J~S~ such a
condiuon of sentin,cntaliry as i~ charactcnstic of 1nodc':'1 sooet11..-s: and
it need hardly be pointed out that 1f die social tissue t5 to be woven
entirely of the softer elements, 1t cannot be cx pcctcd to wear wcU.b
73. For the Marriage of Sky and Earth, \CC At-0lylus, Loe
74 'O Agni the wise one, do thou .ivcrt for us the anger o
Varu.na the God' (RV.IV.1.4, TS.11.5.12.3); ' May he (Agni) s,vc us
f

(k.<,111<1111) \\' tth ,3 dc vononal 111rstirum. and in the corresponding ~ii6

from the
overwhclmmg . duress, t hc rune, the overwhelming h
devouon;u htcr:irurc, \\'lcl1 its 'F1di:les de l'An1our', as in India. As has
from Varuna s eraIi' t (RV I 128 S-.:7) 'Thou, Agni, ast
bc:..'n pomc1..-J o ut by Rc:nc Cu61on, ' Nous ne pou,ons quc sing- wrong... ods fr
freed the G
h. .
om t nr cu,-
-# (RV VII 13 2' and ~imilar texts. By
1, ,
;tler le rok 1n1port.uu quc Joue le plus sou vent un clen1enr renunin, has 15 rhe 'mnincr of debts.
ou n:prC:-...'ntc svrnbohquemcnt conune tel, dans lcs doctrines des the same roltcn, Br paa ho ffi g :. made do not ear':
B ill 2(X) '1llc Gods to w m no o cnn ~
K,J1:ttr1\.ls Ce fillt peut s'exphquer, d'une part, plr b p reponder- 75. J . . _..,..,_ . K rsa) 'Offer a Sacnficc to n1c. for I
PB.XIV. 6.8 (lndra ilUUJl;>smg u
:lfl(e de l'~lc n1cnt rJJl, tque' et c1noo{ ch<.'2 I~ Ks harnyas, et surtout,
J 'lutn: p.m. p.tr la correspondence du fcrninin, <il.ns l'o rde cosnuque, am h ~ ' . (HOS XXXL2S9) the b~is of the Sacrifice
lll \ t t Pr~nu ou 'L.t N.irurc prin1ord1.i.k', p nnaple du de venir et de la As Keilb bas~ oat die SaaifiCCT saying: 'Give thou w IPC;
n1ut-'Uun ten1pordJe' (A111<1r1tl sp,niu.-llr ~J P11u11<11r tmrporef, 1930, p. is m C'JrCNl!l'C al sifts.
We 6ad offi . 1shall aa:q,t thy offcnng
93. note I) I shall gm to di. Acxq,c my mng.
 T 14 SPcRITUAL AuTHORrTY AND TEMPORAL p
0 W ER
(fS.1.8.4.1 ), and '\vtth v.rhat goods (dlui11e11a) I barter, seekin
\Vith goods. ~ay that become more for me, not less' (AV. IIJ ~fO ds
5 h
what the Sacnficer docs for the Gods here, that they do for hi h6l:
QU .I. 233); rn d ra d oes not rob his \vors hi ppcr but returns n1 h' t ere
. Sun s. is o, "
, - , D~fu
mo re abundantly (RV. VJ.28.2), cf. AV.Ill. l::>. l where lndra is ll
a erader c ) an d as sueh contrasted \vtth
vat1yam
.
. the ' m er' (a' caed
15 - )
~rn
This IS. indeed, a com111erce of man \vith God, but in the primary
. sense
of the v.ord.. that of cstabllSh.ing personal relations hips (Webster 2)
r:ather dun in that of our modem 'business'. Even today the lndi~
shopkeeper IS apt to ask; ' Do you think I am in business only for
projii':' Tix crans-acrion JS parallekd in the lavish exchanges of useful
;ms v.-bich we meet u,th as a uorld\vide practise in 'primitive'
~ \\-here. at die same time that the actual benefits of a 'trade are
=ed. che m.am purpose is that of the cementing of friendly and
reoprocal rclaoons. An enduring friendship, all on one side and
V.'ldiout reaprociry of any kind, would be unreal.
The com merce of the Do 111 des tex,s is, moreover, identical v.,jth
that implied b y the term bl1ak1i = bluiga, literally 'share' o r 'portion',
from v'bha; co 'appornon '. Thus in RV.X .51.8 Agni only consents to
conduct the Sacrifice on condition of receiving his 'portion ' of d1t
oblaaon (havi~o dacta bhiigtim) , cf. 11. 10.6 where the Sactificer thinks o f
himself as winning 'wealch' (dhanasii/_1) by his invocation. As \Ve have
seen (note 6, q. v.), and as is also evident from the fact that the
sacn.fiaaJ commerce is really an exchange of ,veddi ng gifts, the
unphed agreement or mutual underscanding (samjtiana) has as much to
do with love as with advantage. A man does not ' love' his wife the less
bcca~ he ' pro vides for' her and she 'serves' him or his, as we arc
God's. to 'lovt, h onor and obey fum ', 1t JS the same m feudaJ relarions,
~ here the 'dl:'otion ' o f thane to orl (as in Beowu/f) is ofjust me sa me
~ as dw of dlC '.\'OITWJ w the nun or me man w God. If love be
lncnIJJ a 'hl a>) mg .,..e cannot rC2lly love anyone, other tmn one
wfnse v.ill 111,c do, or one: who docs our will
Tne ~ JS 'dnooon 2nd dw ~ as much as to say a
'50-~;.crificc: .md m fxi. 7,hdc the God is ardx.-rypally the VICtlm, ,n
- .c ~ muncsu :he ~fica- idcnnfin himself v.-ith the acnul
new ;n as o(ur. cxpliat:: chc hre mov.s cmt he ha!. come w i,ve
b::mdi to me ~ -. SB fi.4. I, 11, cf.IX.3.2. 7 ya;rw va, devtinim
as.: ra~ir<i .. cva ,").m-.:inasya), U1d h.cnc.c dlC d.isonctJon of the
'$df--sxniiccr ii1m.:Jyii;i &om the mere 'sacnficcr', SB.XI 2.6.13.14,
c( Eggcting's OO(C on SB.1.2.3.5. In the last analysJS, the Sactificcr is
$PIRITUAL AUTHORITY AND TEMPORAL POWER IJ5
or if we prefer to say so, 'bartering' his own eye for the
cxc .angh~1g vn' ,.or the divine substance. (Mallmaivi 1.922 'His eye for
,
ours ,vhat a goodly recompense.). 1
. .
The language of con1merce, in fact, survives . m t~e- ;~~:
characteristically devotional contexrs, for example 10 Mira
,vcll- known song:
Km h have I bough t. The price he asked, I gave.
Some cry, 'Tis great', and others jeer ' 'Tis. small'-
( gave in full, \Veighed to the utmost gram,
M y love, m y life, my self, my soul, my all. . .
It would be very difficult to sho,v that it was in any other spmr thar
the Sacrificcr made himself over to Agni. It is only our o,vn btaS that
stands in the way of a realisation of the rcaJ content. If the virrue ~f
self- sacrifice is. no more than any other virrue. 'irs o,vn reward' but ~
with a view to results ('Thine may ,ve be. for thee to give us trea~u-": ,
RV . ll .2. t), me last end in vie,v being that of a rebirth from the Fire m
an immortal body of glory, this consciousness of ends. whether here
or hereafter (metaphysical rites have ahvays in view to secure both of
these ends), no more implies a 'loveless' relationship than docs a feudaJ
or marital 'contract'.
We n1ust not be distracted from a realization of this by the
unquestionable fact that, as Keith has rightly pointed out, the sacri_ficial
gift is by no means a thank-offering. or by the fact d1at there 1s no
word in Hindi for 'thanks'. The Indian point of view is that we do not
say 'thanks'; we do something about it. The beggar who receives alms
offers no thanks; he has favorcd the giver with an opportumty to be
generous. The whole stress, indeed, is upon the anstocraric virrue o f
generosity, not on the servile expression of grarirude. Our norion that
' Virtue is its own reward', so Ur from bctng admirable, I\ only the
cxpr,-ssion of a cynical di~belJd" in an ulamate order and JU!.O<.e, a
distrust in man's or God's magn.in1mny In all tr,tcrpn.-canon of the
Vedic Sacnficc by European scholars there mu$t always be dt)COUntcd
their (ofren uncon.\OOUS) anu-tradiuonal, and l~peo.1lly ano-feudal
and ant.i-clcncal. ptCJUdlCCS.
76. Caland. in annotatt0n of PB. VJJ 10.3 renders dhumam by 'fog'
and so mis,;cs the whok potnt It as bccau,c aU g,fh .tre esscnwlly
sacnficcs that A gift is given with the word\ "This is \moke" '
(JUB 1.58.6 and CU. V.8). Nothing more profound than tht\ has ever
been said about givtng.
Cf. JB.111.216-Ascent of oblaoon, d~cent of rain dependent on
 11 4 SPtRITL.\l. A UTHO RITY AND TEMPO RAL PO\VER
TS. I ".4. 1). 2nd '\\1th "'hlt goods (d/w11e11a) I ban er, seekin
",th goods. ma_y chat be~o1ue n1ore for me. not less' (AV.tu ~! ~
'What tht' 5.lcnncer does tor the Gods here, that they do fo r hi h 6);
(JU I.ill); 1ndra do.."S no t rob his ,vo rshipper, bur returns : t ~re
n1oreabundantl)'' (RV. Vl. 28.2), cf. AV. 111.15.1 where Lndra iss~;rrs
a 'trader' (11a11ija111) and as such contrasted with the 'miser' (ararun
. e)d
This 1s. indeed, a commerce of man with God but in the primary
. ' . sense
of the \\'Ord , mac of escabl.tshing personal relaaonships (Webster 2)
r.irhcr than in that of our m oden1 ' business'. Even today the India~
shopkeeper IS ape to ask: 'Do you think I am in business only for
prefit?' The u ans-action is paralleled in the lavish exchanges of useful
gifi:s which ,,e meet ,vith as a ,vorldwide practise in 'prinutivc'
societies "'here, at the same amc that che actual benefits of a 'trade' are
secured. the main purpose is thac of the cementing of friendly and
reaprOC21 rclaaons. An enduring friendship, all on o ne side and
\\1thouc reoprociry of any kind, would be unreal.
The commerce of the Do 111 des cexts 1s, moreover, identical ,vith
that implied by the cerm bhakli = bl11iga, literally 'share' or 'portion',
from vblLlj co 'apporao n'. Thus 111 RV.X. 51.8 Agni only consents to
condua the Sacrifice on conditio n of receiving his 'portion' of thc
oblanon (lia,,1ro datta bl11igtim), cf. II. 10.6 where che Sacrificer thinks of
hi mself as V.'lnning 'wealth ' (dha11asa~1) by h,s invocation. As we have
seen (no te 6, q. ,.), and as is also evident from the fact that the
sacnfiaal comm erce is really an exchange of wedding gifts, the
unplicd agreement or 1nutual understanding (sa1i,jiia11a) has as much to
do wuh love a; with adva.ntage. A n1an docs not 'Jove' his wife the less
b..caust be 'prov1dl'lo fo r' her and she 'serves' hi1n or his, as we arc
Cod\. to 'love, honor and obey 111111 '. It is the same in feudal relations,
,vhcn: the 'devotio n' of thane co Earl (as in Beow11!f) 1s ofjust the sa me
~Ort as thJt of the \VOn1an 10 the n1a11 o r the n1an to Cod. If love be
l1tt:r,1Uy J 'l1k (en) 111g', we cannot really love anyone, other than one
\vhosc ,v1U \Vl' do, or one who docs our ,viii.
T h.. - Sacrifice 1~ a 'devot1011', and that is as much as co say a
~clf-sacnficl; and in focc, w hile the God 1\ archctypally the victim, in
tl11: ntual n11mcs1s the Sacnficer identifies himself with the aaual
v1ctun, as IS often cxpliat'. 'the Fire knows tl1at he has co111c to give
lumsclf to 01e' (parida,n me, SB.11.4.1, ll , cf IX.3.2. 7 yajiio vai devti,uim
atma, ya;11J II ei,tf ya;ama11asya), and hence the d1st1nction of the
'self~rnficer' (at111ayaj1) from the n1ere 'sacrificcr'. SB. Xl.2.6. 13. 14,
cf. Eggchngs note on SB.12.3.5. In the last analysis, the Sacrificer 1s
SPIRITUAL A UTHOR[TY ANO TEMPORAL P owER I 15
. or if ,ve prefer to say so, 'banering' his own eye for the
cxchang uig - 1 922 'His f.
. h's o,vn for the divine substance. (Mat!maw, . eye or
SUl1 S. I I')
ours. ,vhat a goodly recon1pense. . . . c
The language of con1merce, in fact, survives . m ~ - :~~:
characteristically devotional contexts, for example in Mira
wcll-k110,vi1 song: .
Kaiih have I bought. The pnce he asked, I gave.
Sorne cry, 'Tis great', and others jeer 'Tis. small'-
! gave in full, weighed to the utn1ost grain,
My Jove, my life. my self, my soul, my all. ..
It would be very difficult to sho,v that it ,vas in any other sp1;11t that
the Sacrificcr made himself over to Agni. It is only our o,vn b.1as that
stands in the way of a realisation of the real content. If the vinuc ~f
self-sacrifice is, no more than any other virtue, 'its own reward' but 1s
,vith a view to results ('Thine may we be, for thee to give us treasure',
RV . U. 2. I), the last end in view being that of a rebirth from the Fire m
an immortal body of glory, this consciousness of ends, whether here
or hereafter (metaphysical rites have always in view to secure both of
these ends), no more implies a 'loveless' relationship than does a feudal
or marital 'contract'.
We must not be distracted from a realization of tllis by the
unquestionable fact that, as Keith has rightly pointed ouc, the sacrificial
gift is by no means a thank-offering, or by the fact that there 1S no
word in Hindi for 'thanks'. The Indian point of view is that we do not
say 'thanks'; we do something about it. The beggar who receives alms
offers no thanks; he has fa vored the giver with an opportunity to be
generous. The whole stress, indeed, is upon the aristocratic virtue of
generosity, not on the servile expression of.gratitude. Our notion that
'Virtue is its own reward', so far fro1n being admirable, 1s only the
expression of a cynical disbelief 111 . an ultimate order and_Justice, a
distrust in man's or God's magnan1m1ty. In all mterprctanon of the
Vedic Sacrifice by European scholars there 1nust always be discounted
their (often unconsaous) anti-traditional, and especially ann-feudal
and anti-clerical, prejudices.
76. Ca\and, in annotation of PB. Vll.10.3 renders dl111111a111 by 'fog'
d JSSCS the whole point It is because all gifts arc Closenually
an so m that A gtft 15 given Wlth the words "Tius 1s smok l' " '
sacrifices
OUB.1.58.6 and CU ..V.8). Nothing more profound than tlus has ever
been said about giv,ng. .
Cf. JB.111.216--Asccnt of oblation, descent of rain dependent on
J r6 $P1RfTUAL AUTHORITY ANO TEMPORAL P O WER
performance of Sacrifice: when omitted, gods and men both hun
See also AB.IV.27, SB. VIT.3.1.29-30. SB. IX.4.4.3.
n.
d~~s (Con~cius, Analeas, Xl.2_5). _'Wherever the idea :f~::
'It is upon the observance of rirual that the governance f S
kingship p~evails we 6;d. coupled with tt the conviction that upon the
correct pc o~~ce o kingly nrual depen~s the whole welfare of the
State, the fertility of its lands, the fnutfulness of its trees h
fecundity both of its women and of its herds and flocks'. (Waley' ;,;
A,ialects of Co11faci11S, p. 65; Odyssey XIX.109f; A .C. L. Brown, 'Grail
Legend, p. 133; Chretien, vs.4679). Waley further points out that the
'power that enabled Divine Kings to deal with all things under
Heaven' depended not only upon the correct performance of the rites
but also upon an understanding of them; this is just as it is in the Indian
texts where it is only to the comprehensor (evamvit; ya evam veda) that
the ultimate benefits of any given rite really accrue.
78. ln S.B. IX.3.2. 1 and 4 the Shower of Wealth (vasordhara') is both
'Agni's Shower' inasmuch as he is the Vasu, and also the 'Shower of
Wealth' with which he is aspcrsed (ablri~ikta) as Emperor.
SB.IX.3.3. 15-19 explains its narure: ' Its self or body (atrnan) is the sky,
the cloud HS udder, lightning its teat, the shower the shower (of rain);
from the Sky It comes to the cow (i.e. from the Sky as archetypal cow
to the e.nhly cow, so that on ea rth), its self or body is the cow... its
shower the shower (of oulk); and from the cow it comes to the
Sacrificcr. He (111 rum) is its self or body, his arm its udder, the
offering ladle its teat, the shower (of ghi). From the Sacrificer to the:
Gods; from che Gods to the cow; from the cow to the Sacrinccr; thus
circulatcS dus pcrpenial, never ending food of the Gods. And, verily,
whosoc,.er is a C.Omprchcnsor thereof; for him shall there be thus this
papctwl ne,,er-aiding Food' (the Bread of Life). Stt also TS. V .4.8
znd 7.3 . mc1 rv 1.1
This sa.me 'ciro,boon' is more bnclly formulated in BG.lli. 10-14;
the SUCCCSSJ,e tcnns of the endJcs.s scncs being learman (a.as of the
Saomcer), yaiija I the Sacrifice) parjanyo (rain), ""'1lmu (creatures), anna
(food), md then g2Ul kmman, md so wu:hout end. ln MU. Vl.37 the
appbc:aaon IS made to the mcenor Samfice: here then.in from above is
the Ounc (udgidui) 'whereby livmg beings here on earth live'.
Thus .gam we find that the performance of the Sacrifice IS the basis
of die prosperity of the realm: it is from this point of vtew th;i.t in
Mbh (Vana Puva, XXV) Bhima addresses a king Wlth the words
'Thy lwld an n.in gold'. The source is 1nexhausribk; but the stream~
SPIRITUAL AUTHORITY AND T EMPORAL P OWER J 17
ger.
not a stagnant one, only by the Sacrifice can it be kept in circulation.
The 11asordluira doctrine outlined above explains the iconography of
the series of representations of the Cakravartin Emperor at Amaravati,
of ,vhich I republished several in an article entitled 'A Royal Gesture'
in the Feestbu11del v.d.K. Balllviaasc/1 Ge11ootsc/1ap van Kun.Hen en
Wete11sclrape11, Wcltevredcn, Pt. I, 1929; and republished here as
Frontispiece. In these representations the Cakravartin, surrounded by
his 'Seven Treasures', is raising his right ann to the clouds, from
which a shower of coins i.e. 'wealth', vasu) is falling. It is manifest that
the Emperor's hand is the 'ladle' of the Sacrifice, and that it is raised in
l accordance with $8. Vll.2.3. 9 where the offering of gl,i is fivefold, to
agree with the five strata of the altar and 'when he offers, he raises (the
ladle) and so builds Agni up witl1 his five strata.' Cf. Dh.186
Kal1apa1.iavarsa and J B.111.216.
However T.N. Ramachandran in Papers publisl1ed by tire Rao Sahib
G. V. Rama111urt!ii Pa111a/u's Birtl1day Celebration Committee connects the
Cakravartin types of A1nar:ivati, Jagayyapeta and Goli with the
M andhatu Jataka.
79. Unlike Agni, the Saccrdotiun1, 'not vain-glorious because of
his Counsel' (kratva. .. apradrpital.1, RV .1.145.2).
80. All political systems which directly contravene the law _of
nature and the liberties of the spiritual power, arc nea..-ssarily
short-lived' (George Avery, SSM .. in New Englisl, Weekly, July ~5.
1940). 'Division between Church and Lay, that is what shall subsist
now . . . Church shall be enslaved by State ... evil shall overukc the
Stare... By perfidy of all men the fruits of the earth _shall pcris~. the
mast of trees and the produce of the waters' (from the mtcrpretanon of
Dcrrnot's dream Standish H .O'Grady, Si/110 Glllkli<.a, U, p.84).
'Verily, so long' as lndra knew not thar Self. so long the Tiuns
overcime him. . . When he knew, then strilung down and conquer-
ing the TitanS, he compassed the chicfuincy, autonomous rule ~d
overlordship of all Gods and all beings' (Kaus .. U.IV.20). In Platoruc
rcrms, there cm be no stability where there IS no agreement. ~ t0
which shall rule, the better or the worse part. 'Every k.ingdom divided
against itself is brought to a dcsolaaon' (Luke Xl.17).
81. AV.X .2.~Purom yo brahmatJO vtda yasya~ pun1~ ucy_att. He
who knows the fullness of Brahma, from wluch (fu!ness) ~e IS called
. BU 11 5 l8-So v..a oyom punual, s,,rvintsu pur!u puruayo}J-Hc
pu~. . ~ ca1lcd the Purusa.
on account of his dwelling 111 all es IS f wlu
82. Most Chinese philosophic schools have taught the way o t

116 SPIRIT UAL A UTHO RITY AND TEMPORAL Po w ER
pcrfonruncc of Sacrifice: w hen o mitted , gods and men both hun
See also AB. rv.27, SB. Vfl.3. 1.29-30. SB. !X.4 . 4 .3 . ger.
77. ' It is upon the observance of ritual that the govema f S
(C fu . n ee o a tate
d ~ ds xt.2:5)..
o n_ ous, Analects, Wherever the idea of clivine
kingship prevails we find coupled with 1t the con viction that h of which I republished several in an article entitled 'A Royal Gesture'
..r f . upon t e
correct pcn o~ancc o kin gly nrual depends the w hole welfare of the
State, _the fenili~ o f its lands, the frwrfulness of its trees, the
fecundity both of1ts wom en and o f its herds and flocks '. (Waley The
A naltas of Co,ifucius, p. 65; Odyssey X!X. I 09f; A. C . L. Brown. C,ail
Ltge11d, p. 133; C hretien, vs.4679). Waley further points out that th
'power dut enabled D ivine Kings to deal with all things und e
LI- , ,i_ er
nca\'(D -r-',ded not only upon the correct perfo rmance o f the rites
but also upon an understanding of chem; this is just as it is in the Indian
~ v;Jxtt it is only to the comprehen.sor (evam vit; ya evam vala) char
the ulnroaic beudin of any given rue really accrue.
P... hi SB lX..3.2.1 md 4 che Sbowtt o f Wealth (va.sordhara1 is both
'! :.r;,:z,_~s ~ ~ mamuch as he 11 che Vuu, and also thc 'Shower of
ea!.m' ilh ,r.itich be l l upcncd (ablusiktaJ as Emperor.
~; r.y_3 ; 15-l'J C%pbe IU rwurc: 'Ju sdfor body fatmanJ is the sky,
:tAC dr,oo Cl Pddcr, lighuiing IU ICU, che SMW'CT che ffiOWCT (of r:rin);
frrm, tr.c Sy ll coma u, thc row (1. e fro m the Sky as archayinJ cow
"' t.'>c: canhl; CO'N, so tlut on e:anh). ltS xlf or bod y IS the COW . its
sw...,er tlx 5hower (of milk ); and fro m the cow it comes to the
S.crifica. He (111 tum) IS IU Klf OT body, lus arm its udder, the
o fTmng ladle its teat, the sho wer (of ghi). Fro m the Sacrin cc:r to the
Gods; from the Gods to the cow ; from the cow to the Sacrificcr. thus
orculates dus pcrpctu.i.l, never ending food of the Gods. And, verily,
whorocvcr i.s a Compreh ensor thereof, for him stul.l there be thus this
pcrpcrual never-ending Food' (the Bread of Life). See also TS. V.4.8
and 7.3 .. and rv .7. 1.
This same ' ci.rcularion' is more briefly formulated in BG.111.10-14;
the ~uccess1ve terrns o f the endless series being karman (acts of the
S:icnficcr). ya,ija (the Sacrifice), parjanya (rain), bluitani (creatures), anrta
(food), and then again kanna,i, and so without end. ln MU. Vf.37 the
application is made to the interior Sacrifice: here the rain from above is
thr Chant ~udgiilia) 'whereby living bemgs here on earth live'.
Thus agmi we find that the perfonnancc of the Sacrifice is the basis
or the prosperity of the realm : it is from this point of vtew that in
Mbh. (Vana Parva, XXV) Bluma addresses a king with the ds
'Thy hand can run gold '. The source is inexhaustible; buc them:':~ i;
$PrRITUAL A UTHO RITY AND TEMPORAL P OW ER 1 17
not a stagnant one, only b y the Sacrifice can it be kept in circulation.
The vasordluira doctrine outlined above explains the iconography of
the series of representations of the Cakravartin Emperor ac Amarivati,
in the Feestb111ulel v.d.K. Bataviaasch Genootscliap van Kumten en
Wetensdiapen, Weltevreden, Pt. I , 1929; and republished here as
Froncispiece. In these rcprcscncacions the Cakra vartin, surrounded by
his ' Seven T reasures', is raising his right arm to the clouds, from
w hich a shower of coins i.e. \vcalch', vasu) is falling. It is n1anifest that
the Empero r's hand is the 'ladle' of the Sacrifice, and that it is raised in
accordance with SB. Vll.2.3.9 where the offering of gh, is fivefold, to
agree with the five strata of the altar and \vhen he o ffers, he raises (the
ladle) and so builds Agni up with his fi ve srrar.i.' C ( Dh. 186
KAhapalJOvars.a and JB.lll.216.
However T .N . Ram.achandran in Paptrs pub/isl,td by tlit R/Jo Salub
C . V. RJJmamurrhi Pantalu's Bi,thday Ctltbra11on Comm1Utt connc(:t$ chc
Caknvartin types of A.m.aravari. Jagayyapcra :and Goli with thc
Miruihiru Jiu.k.a.
79. Unlike A.gm, the S2cadotium, ' not vaio-glonous because of
his Counsel' (lua1vi. .. aprad,:piw.~. RV.L 145.2).
80. AD political systems which dircct.l y contravene the law of
naru re and ch.e Hbenies of the spiritual power, are neccssanly
sho rt- lived' (George A.very, SSM ., in New English Wttkly, July 25,
1940). 'Di vision between Church and Lay, chat is what shall subsist
no w ... Church shaU be enslaved by Sr.ite... evil shall overtake the
State... By perfidy of all men the fruits of the earth shall perish. the
mast of trees and the produce of the waters' (from the interpretation of
Dermot's dream, Standish H .O'Grady, Silva Cadtlica, II, p.84).
'Verily, so long as lndra knew not that Self. so long the Tinns
overcame him . . . When he knew, then striking down and conquer-
ing the T itans, he compassed the chicfuincy, autonomous rule an_d
overlordship of all Gods and all beings' (Juus. U.IV .20). In Pbtoruc
terms, there can be no stability where there is no agreement. ~ to
which stul.l rule, the better or the worse part. 'Every kingdom diVJded
against itself is brought to a desolation' (Luke Xl.17).
81. AV.X .2.30--Puram yo bro.hma,,o veda yasya~ puruia uc~ate. He
who knows the fullness of Brahma, from which (fulness) ~c is called
urusa; BU.11.5. l~Sa 11114 ayom pu~ sarvtimsu pur~ p11nsaya~=He
P f his d we lling in all bodies is called the PufU$a.
f hat
on account o
82. Most Chinese philosophic schools have taught the way o w
 -~--~~-'----. - --
11

- riRn u \ l A\. THll'RI 1, A"'ln 11'll't.lR ,i Po\t I k 11<,1

I aikd rhc "Inner S.it< .lnJ Ourcr Krng " The Inner S-tge rs a
14ho hl, c:--rJhlt,hcd '-,nue 1n lum~lf the Outer Kmg ~ O i l ( " \ \ ' ~ eh ir ",.' ' ,, 1..in l'lJt' ,\ l..lthll'o\,, th, '"'!'lilting 111 '<>11l 11t11l\ ho,h I ,, \llI
far< .b Ih.JI 1, ('<,"' ,l,) l /'I,,,.,1,, <>7c) tlut \t l'.iul ,lllir111, tlut t I< ,\ ,,r,
aompli,hcd we.a d<:'Cd, 1n the world. The highest rdc-aJ for a nun rs 'I''"'
ol ("'xi
, (' <. l JI tlllr) ,.,,,ntl, 1,, 1hc ,1111du1111t nl I "'UI lh1111
~t once ro "''""'' the virtue of a Sage and the accomphshmm of a . I\ 1,) 1h, .iht1n,1t,,n 1, 1lu1 wh1rh 1, tl\ \ 11 'Ii lJ"
I l'I I
Rulcr. an<! ..o hcrome what ._.. called a Sage-king (Janak.a). or 1\\ hat (H(!>
(Qt IC>lh'II(':, - 111 (',,11I'. ,, II :;9 Jnd I),. ( hrr11/1 11 ) t J\ 1111 I hhy
Pl.Jt<l ,..,ould tNm the Phtlosophcr-k111g' (Fung Yu-Ian. H,. ,,,y ~f . -,h LI l I 111. I ,~I,,, rr 174, \7"1) hct\ \ <'< JI II\ .lfl, ( ...,
Clull'lot' Nr,lt xpliy, rran,bt.ed by !)erk Boddc Pc,pu1g. 1937. 1p ::?J (.otx:<11\lui,:l>t:ti,~ i,u~ !>11th: lmJ ",11 he (Cl 11(, II l:?) '\\ hn, wr, "'bu
nl(' Inner \:ii.:,. thC' pr.1Jt1Jlm.Jt1, l\ rhe Emperor. or King oi krng,. rh(- "h1, I \\.1,
UIJUlltllllll \\,
th l)11r 1~~1t,-..
~, '
lit' 1111\tun-... , h,11 nnt ~Xl\t , hut ui.111
" ' <.
;11VJ,rt.2 rh<- Vr,lt'ror, and 11 1\ for the bttcr and arnvt self to do "lui u1 ot:-n,u~ht u1111 t II(rt,,,
Ix .,. rth', , t ' hon1 litun' ol th, 1)1\ lllC w o 1nn " '
the- t,nncr 2ncl ,ot1rcmrbt1\ c <,cl( CTl.)orn\. nor to 'do ,h he W.c-. t\C." ,,1 Ill I ,., Jnd 1<,hn Ill :\

3 Rt']'MN1 4 ,2 (:. ere P lato\ doctrmc o( the rndt, rdual 'c,l') b the 1"'~ -'h,-.. JI<', Ji,t.1111, th, 111,1n11111 an,1 th~ lll'ltt (/~ "'''' i nJ ".
l"Xl 1h r_ar.alk k-d rn the lnd1.i11 hrJlrttwr11ro1 cc IC) of God) contcx~
; ,.,. t~:o l~m.uJ W~ n.11111.111) 1tlr11t1I} "our,d~,, w,th th\
,,,, o ' inJJ\ 1d11.1.ht) .1, k nO\\'ll b) 'n.1111< Jn,1 J,~, 1
for C':\aanpJ.c,, '(fnt\ h(,Jy) \O.llh II\ Clj,!ht 'c,rc1<") .llld nrne J~nUrl") I<
0

P''P"""'.
( ) o1 'th~r nun to \ ' l1,~l1 ' we rt!l1n1 li ,)111 th, , , 111111 1,I
~\l.Jh\;a f'unro1kJUCrJhk'j. th, { 11y o l thc C',od,, 1r- golden 1rcasun
11.i111.1n1pJ
. , I 1,.11,,. N ' " ' ~n, I I tt , , 1111 l rllly
, ,,11' (,1l,,11h y.1 n,11111
jhcrnj n11ollk\l b, th< light o f h<.ivtn, h, \\ho" a Con1prchcn\or of d ...1hc.1t1un
<:BIrun ,1 3 -,\),.... Jntl In " It1l I1 t Itt Kiuu,., n:turn, \\ 11h till' \ JIU(
1lu1 l 11, ol llr~h111.i, b, 1n1111 on..1J11, cnfold.:d. him l:3r.lhma .lnd
Hr.ihnta t( 011101 l',1r~n1.irn1.i11 J11d Pr.11.ip,t1) do\\cr \\1th hfc, rrno \vn
"''"'';
\\"Oru~
h
.It t ~ u,
J.
1>I iltl ltJ huy.1 111 wh1d1 h1 hJtl hc,11 ntJ1k J
, l , II JTI.' 111 d1l 1110,r
h (!tu \, II 141 whic h 111111111, >.1, .. to l)ll(' ..i;
.11i.l 1,rut11) ( I\\' X 1 ;!'L.ll)" 'lht Pun :ind M ,thura Ii 1n l'\'('ry
n1,11, tllt' l;ir11 do,11 111 lu, 11\, 11 1111nd \\ her< th< ptr\(lnal 'C'lf I!> to be
UrJ ntJn
ttch111tJI '('11'<
0I h.'
t '
wortl \ k ,<1 rJt10 11 ,' hi thu , ntutnHIK w e i11
.. , , n o t our rcJI ',di, lllJt
h I11 I') 1W'I " ' w 1Ill 1t Wl I l 111 11 1
,..., ""'' 11~ K~t11s.a tn t'J< h ul U\ (I' N 'lu,lu. :\ sr,uly <>( tlrr for~tttJn~ t Jt t prnp
nJII) Jn ..,-cr111 "' Jll, lllll only I
,,occ,, It ,,, un th< odt<r hJnd, with
. I J1J ' l11Jt Jrt
Hhig.n'4U /'u, u 11.llll, p '\! ~I) '(.),~ \\ho h., , l~tn lu, VrtrJ' \1 l.lc t11.1 r.J \ 11111111, I lJI II It '
I'S II ::. " 5 lu, dont' tlu, r l'krt~11, 10 our ,,M.il<t, \di 'ell<' ( ) vctl,,uJ ,nd
< U VI ij 71 l " " ! with nfr r111t1 ro I1ut
~
The dtatilC't , ot l,1nhs 111 JU I 17 ,or,oJ'O'td t"\lttl) to th.u thou ( I hc ' : (II U II t; I'>). th.11 rla ()1.id <-t1Jll"1'>, -yvwU<
ofJolu1 111 (t '1'h.:t h u b,; n, rht-J ah 1, al~ ,md tk,1 "-In,-,, u hcrn 'I Ktn ol .ii tr,&; 'I ,lu h, in11111r1, ol 11<,.,i.Ju11, wlut
<Jt<tVTh l! {i:t101l11 sc111111,1) Wh,n I l PJ . I l.ll' h~ ttlh h.i111
t.!:r w and r....i \ I s fu ht tft.tt mlt i., his.flrJ, Jlw/1 ") rht \01t111g ,11, nu,ru 411111
,11.I he i111wc r, ~
,
- :n ~ Ju t1u, ~ u tht- ~ ,,,
h i, r,.1 d I 'II thou k11014 t 'n,,t
1!rr!i , I cf tht- '\p,nr ,,.,, rl1Jt ht" ha, ' 1ur.:1><tc11' wh, he l!i "" w1r:",
11111 I K)
""" iil::'r,\t (l) IOI pro~ "' ~,,.. """'
tl,r~lf, J( ~ rt flV' I ' 1, If' I plr.olk I, J JII rhc 11\ll~ll.llbo o l t.h(
lk tu 'K'kn the- '.1m IU lC':O.l 1'u10\ 'man.al 2Jld unmoruJ
O
I he TllJUll(t K>II Kno\O. ,y1,1 , ,.,, (L ., ,ah iUI atnw !,,/\II''
~ lftt' SOW .U(' chc ()ml'T ffld hUk:1 , , ,, wfum IJ ,ti.,ard U ~\ ' Wlurn K 11: """ '
Urll,nurw and ra111,-. ' II I a11d i11111'4rly kn'"1Wllil, S :i/M} "~
.and di.t: " nl II I\ I (I o f 'I.\ I, t l honu~ ._ qwmi k.ii.ima 111,r111 liU IV 3 7, MU L -- h I II\' 011,i,; fonll'
m r h - err t rn .111 cdx) '" f :..t, , .Juo p1umro .tll"' L -- I "" (,,nh ,..,,u. " "II 14
"In \\ M m, ~IKT ., l U VI l) w1!l1 U.. ~u~wt r 111
R t.'M~\\'O tm..1 pr,n~ U'1 nun Jw 11a, ..,111 ,
l
wlrranto bhai, Y""''
-L
p,., "" t- ,.~uo,1 'Wl1<, . a n
fllC: lfUC lrt) W C-f to ' ~ "1
tJ It t !\,al 4 '"'111 I s.Ji.il IO ftwr Jr~ hy CU Ill l-4 4 rr, u,~nnu .L )ulu .ltll I' (lrtJ ,,..,,,. (l l)f(J
,
.a,
h ,
UU I\ 5 b. n
.t ,o lu ~tn!JLJI Ma.,.<
S."C .also .\ n,rodt- on
thou' (,bJ ti-" ).
VU
' Wlut i}K,u ~rt. uut ""'
-
d hat vpn uie ' thr. Ku,"di,rn ''
~u~ ut
I

:.Jo\'t" sawa ,,.._), " rhc pm~t ' (..orr1< "' <' r11yxlf QUU Ill 14 1-5,
f-lavcn .and wim the~ ,..:,_,, I 3'i,2 f ) lucidn,~Uy, I 1111
h \\ ch rcttTnKr co me, ~ 1 or -he HuJdtusr K:ius U I ~. kuma. }. , ~hi ,r,u,ti,,,) ~11d I. Jrc a
pc , i<i!' \\iuch noc ruy sdf ,a;: mr s., .in.,, COflVinmi due lfx, Ddpln(: ..,..:.at, ~ ,i,-,d "-'',(f .lt !he
a(r-:"'U:,_,
~ t Chfut ta\ I y eu to tN ilnJ luu - h.1 _.,, qunuon Cii t-} .md m .u!JWCJ '>f""t
.....,, bt my k-.'Jpk l.o,;c- XIV 'lit and widl rcrc-r,utt to
rt ~ SPmrn:.-\1. ALTiiORITY A.-.-o TE..'1PORA1. p WER SPIJllTt;A.l AUTHO RITY :\~D TE.'lPORAl. P O \q]l lI 9
0

is a lkd the 'Irma Sage and Outn K ing'. The Inner Sage s division Pl.:ito's karharsts, the 'scpu.inng o f soul from bod}, so
L- bhs d . . I a !JCrson r.hc1r . b1e p/,aedo 67c) chat St. Paul affirms that the Word
~ilo ,us esa he virtue in himself: the Outer King is o ne who has fa r as chat 15 poss, . . f ul fr ..
accomp hshed great deeds m the wo rld . The highest ideal C.or a . d ( a ]J sn,r,) extends 1 0 the sundenng o so om spmt
. man ~ of Go sc. . hi h d b Phil
at once to possess the Virtue ?fa Sage and th e accomplis hment of b IV 12) T he distinction is that w c 15 rawn y o
(He . Genesis II 59 and D r Cherub.113f., as atcd by
Ruler, and so become what 1s called a Sage-kin g Qan aka), o r \vhat3 (Q 11aes11011es '"a Li ,., Li. ht, pp. 374, 375) bcrween 'us' and 'that
Plato wo uld term th e Philosopher-ki_n g' (Fung Yu- Ian, H istory of f
Go?denougbh .,. y ; birth and \viii be (cf.BG. 11. 12) 'when we, \vho
hich ,vas e,o rc ou b hall
Cl1111ese Plulosoplry. tran_s_l~tcd b ~ Derk Bo dde, Peiping, 1937, p. 2). w . . I bodjcs arc mixtures shall not
.111 o r Junca on wit l o ur ' ' . . W ut sb .
CXlst,
T he Inner Sage. the pra;11at11ra11, is the En1 pcro r, o r King o f kings, the
be burought .ttHO t h c reb.1rth , 1. e 'born again' of the 01v1nc om m
_i11at1,ra11 the Viceroy. and it is fo r the latter and active sel f to do \vhat c of JB I 17 and John 111.3.
the former and contcn1plarivc scl[ enjoins, no t to 'd o as he likes' the scn.s 1 . , ain the propriwn and the s,111111 (le moi and le
8.3. Republic 432 C . e tc. Plato 's doctrine of the individu al 'city' is T he two ~ _vcs ~re,;~ ~aturally' identify 'ourselves' \vith eh~
e xaetly paralleled in the Indian bral1111ap11ra ('City o[ God') contexts. sm) o f St. ci:n a_r . . . kn wn by 'nan,c and aspect
propri11111' , 'our 1nd1v1duality _as o 6 the sacrificial
For example, ' (This bod y) ,v; th its eig h t 'circles' an d nine aplrturcs is - - ) . h . n1an. to \Vhtch ,vc return ro1n .
A \'odhya f\u1conquerab k ']. the C ity o [ the Cods , its golden treasury (11<1111an1_Pa ' t is . : w an, I he \vho l really a1n' (al,ti,11 yti evasm,
dc16canon 1h1nkit,g . N o . h h King returns ,vich the san1e
[he~rrJ en folded by the lig ht o f heaven; he \vho is a Comprehcnsor of - . t- 13 I 9 3 23) and !O w 1U C t e
sas1111 , :) ' . _ . hi h h . had b<.'al made a
that Cit) of Brah n1a, by immo rraliry enfolded , him Brah n,a and h d of the RaJasuya 1n w c e
words at t c en . h . back to one self arc in the n1ost
Brah ma (Cornn,. Paran1atman and Prajapati) do \ver ,vith life, r<.' nO\vn 13riih1nan (AB. Vll.24); wh1c .~01rung~ , In thus returning \VC are
and progen y (A V.X .2.29-3 1)'. 'The Puri and M athura is in every is not our real Sclf, not
m an , the king do m of his own min d , w here the perso nal self is to be
put dow11 . .. tire Kamsa in each of us' (P.N . Sinha, A study of the
technical sense of the ,vord csecraaons .
forgetting that the propri11111 to ,vhich
really an essence at all, but only a pro
;:s r~~;'1on the other hand , with
' h d 'That art
Bha~avata P11ra,_1a, 1901, p . 300). 'One who has sla in his Vrtra' St Bernard's nmm, t at It IS sa1
reference to our essence, : h S If 'the Overlord and
(T S. 11.5.4.5) has done this. hou' (C U Vl.8.7f.), and with reference tot at e . . _l
t . f 11 b (BU 11 5 15) that che Oracle enJ01ns, )'vw6
84. The distinction of birrhs in JB .1.1 7 corresponds exactly to that King o a emgs . . . , .' hi en uires of Boethius what
ofJohn lll.6 'Tirat wl11d1 is bon, ofthe flesh is flesh; and that whi<h is bon, of cravrov (!IIIDll1i sea11to11). When ' hilosop a alq . al' she tells hin1
, onmg and more anun ,
the Spint is spirit', and Cal. VJ. 8 'For he that soweth 10 his flesh shall of the he is, and he answers a reas . hinr 'If thou knowcst not
flah reap corrupuon; but he that soweth to the Spirit shall of the Spirit reap th at he has ' forgotten' \vho he IS and_warnsC . I 8)
li(t evtrlas11ng. ' , (D / prose v1 and anc.
thyself. depart eco,iso . , If . rallded in the questions of the
The ' n..o selves' of the Sanskru texts, PL:ico's ' mo rtal and immort.:11 The iniunction 'Kno\\ thysc 15 pa _, - AA II 6-
- " sads 'Which self?' (kalarw! sa am,,, , . ,
it.ins of me soul are the O uter and lnner Man, that which is 0111ward Brahn1a.?as_and Uparu. ' n I d sintibrly kr11'a1ta11ii, S.508) 211d
md iJ14J whl(h 11 inw11rd, ofll Cor. IV 16. of v.hich St. Thomas Aquinas katama arma BU.IV.3.7, MU. anh b II I be going forth?'
h I go forth ence. s a .
rcmark.s ' In man art 11110 natures (an echo o f Pb co 's d110 phan1t11 a1110 'In whom. \V en . _ _ , U VI ) v.ith the aflS\Ver u1
kasmin . . . utkra,110 bl1a,,,zyam1 , Pras110 . .3the question 'Who .ut
.:n.,g/raion nna1 , Rq,ublu: 6'J4b-cv.o d.tsnnct prinap lcs in man), his < . B h , The true an5\\-er to
sp1n1J<a[ na111" and h1, <c,rporeal 11a111rt And a tt1a11 ,s said to love himselfby CU.lfl.14.4 'm ra ma. that li ht am I' (ko '/,am a.sm1
,ea.son ef J11s Io11111g huruelf wl/lt reJ?ard to l11s spiritual 11a111re thou?' (kas tvam as,), viz. 'What thou art, the a!s of the Kingdom of
(Sum ' fhcol ll.26 4, as in BU.IV.5.6, etc.). Sec also A ristotle o n suvas tvam), is the password ~tCo~ Ogmyself QUB.lll. 14.1-5;
. h welcome ome m ,
''IClf-lovc-. Heaven an d wms t e
- - J\fathIIQUII- 1 3062 f) (nodcn~y. 1 am
.
It is wnh reference to the corpore.il sel f o r 'life',--the Buddhist Kaus. U.1.5-{); Rurru, . __:,AL ~avrov (J(IIOll1i staidon) ~nd E arc a
'pett y self (appatumo) 'which is not m y (real) self ,1a me so alto, convinced that the: Delphic l"""' ( ,isum) asked and given at the
.
question s1,enum a
( ) nd an answer
rtspo
passim-that Christ says 'Ifany 1na11 come to mt, and hate 1101 .. his ow11
life also, he ca,11101 bt my d1,ciplt ' (Luke X IV .26), and Wlth reference to
 12.0 SPCRITUAt AUTHOR[T
y ANO TEMPORAt p
door (certa.in]y a 'S d , OWER
. I . un o or ) of A U SPlRITUAL AUTHORITY AND TEMPORAL POW'ER I2I
m1p ~1 ng 'Wh o art tho u dE po o s shrine 1r -
' (th an == El m ea ' "-IlOW th
art esc arc t\.vo of P luta eh' . iung (1) ApoUo d Yself' from the Asuras and became ,vhat they are (SB.IX.5. 1.12)', 'by
ans\,cr ro the que-cio "Wh r s rntcrprct:icions A1o 1 an (2) 'thou
- - n o 3rt tho ' ( ra ra 39? A) qualification' (arlr.ti,.ra) thac they (who wid1 exception of Agni were
tom1 "The un thou - -, (th ar a.in I) u 'Th seeking admi-- - . the
.....,cc) tak:in originally mortal) became Immortals (RV.X.63. 4), assimilated to him
h e $4\-S m eli(',.-r \ 'cril b at tho u an, th g the ,vhose name is Truth' (CU.VTll.3.4, I John V. 20, etc.). By this 11 ia
" 'Th. 'E' - . . ~ y. e m ,okes this bi . . us n1ay I be'
m .i Del~";' . essmg (fS I "
-. H
'
. F'" m Rnieu c>f R r1 1. 11 . :>. 7.6). Cf, '!ffin,rati1a one rises bighcr and_highcr in the hierarchy of degrees of
real.icy or cruth (MU.IV.6) until ,ve reach the Sun, ,vho is the Truth
en~ m vrder to ---L ...1.. e S > , No\'. 194 1
be und = w eir source 'Both . - . absolutely QUB.1.5.J and passi111) but tl1ro11g/1 ,vhon1 the Way lc:ids on
ro - erst~' \l"id)'Jm (a av-idr.im (a - ,1dya and a,1dya art
~~'1'f ~7rUI(, rsa Up. I 1. The \YOrld o f . )'<25;'1
ved~blrayam sa~ . .. co Brahma; to reach that Uniry. the ltlcimace realiry chat ,vas hidden by
the Truth' (BU.1.6.3), we muse deny the names that have been given
~ n~oons.. good and evil, is a theo paus o opposncs. affirmations
the ID\'ISlble drings of him' (R plun y. le has not been said eh co God, co kno,v him only as unkno\vn (MU.IV.6, KemUp.U.J). In
o m . l.20) are onl be kn at other words, the end of the road (adl1va1ral1 param) and summit of
o f che dungs that wer e made clut y co own by those
answer to tbe q uestio n 'Did h contingent being (blravagra) bring us co a wall through ,vhicb the only
hseem to us 'good'; the obvious way is by the strait gate of the Sundoor, that bars the way to anyone
. a:._ . T e w o made the lamb k th
= ~natlve. h e problem of evil ('Can a ma e ee?' is ,vho still is anyone (C~a. De Visio11e Dei, IX,fi11). What lies beyond is
this' cf. JUB. 1.18.2) can onJ be good God have permitted 'other than Law or lack of Law, oth er than our well or ill-<lone, other
dualist. The Muslim sees in Hy posed by a monophysite or a
di ea ven and Hell the ' fl than past or future' (a11yatra dl1an11ad a11yatradham1ad a11yatras,r1at krtakrtat
vme M ercy (Sacerdocium) and d . . . re ecaons of the a11yatra blrutac ea blravyac ea, KU . ll.14; there, as Eckhart expresses it,
M.athnawi 1.1128 1298 N ' h I ivme_ MaJesry (Regnum). Cf. 'neither vice nor virtue ever entered in' co Him who is 'neither good
nough, Philo. ' - ' ic o son s Mystics of ls/am, p. 98, Goode-
nor true'. St. Thomas, Sum. Tlreol. 1.46.1 ad }-.omne quod gr,1erai11r,
In Th.at One (uui eka,n ekam aviv 1"kta -, generahtr ex corrtrario = from its opposite, ,rot contradictorics; 'if based
tkatvam) M.itra and v anma' " ', visva,n eka,n, advaitam,
on P/,aedo 70 does not mean pairs of opposites but from its opposite.
together' T o p . bl. maJ_e and female, lamb and lion 'lie down Pliaedo 71 A-pa111a ostci, gig11elili, ex trra11tiii11 w r,iarrtia pragurata.
pairs - -raise o r am e Him "r.0 r th e eXJScence
o f any one of these
86. See note 47. Just as in Christianity, all CT\-arion is fenunme co
presu; ~~ blame r.iimfo r clue of the other, beciuse each
God, and in the satne ,vay, tbe body feminine co chc Spine. All birch
211.. for a ,v ~r , co praise or blame Him for making a ,vorld ac
depends upon the conjugation (sa,hyoga) of the 'Kno,vcr of the Field'
duaro orld-~1aure_ (of lo,e-joy) cm only be painted in
seuro, n or all Ill " 'hite or all . bi ck y . . ,vith the 'Fidd' (BG.XIU); as a ,vife to a husband, so is the body (1.uui).
"orld of ood . m a et it IS 0t1r ends that the ,vhich is for the sake of good ,vorks (su~.iya k,1111), to the Spuit
rottd g fr and e vil ~ei:ves, for ,vitbouc it there ,vould be no ,vay of
P ure 001 poccncialiry t (atnra11, TS.1. 1.10,1-2); the Sun is our real nthcr QUB. Ul.1 0. 4 and
knowledge of good uJ vii O a~. 1t 15 nor the First Cause, but our RV .X. 149.4 patiriva jaya,11abl1i 110 11yeh1 dharta diva!! sa11itti vis11aviirol1).
a, e that IS the occas f cf.
C/1ai11 of Being). This F. C . ion o our mortaliry ( . All this 1nust be taken for granted if the theory of govern1ncnt is co be
e vil m any h rs_t ause, which ,ve cannot call either good or
un1an sense ts the cause 0 f . understood.
are the cause of ' our eXJstence, but we ourselves It may be added tlut there is nothing so strange about the relation of
our n1anner of being
le docs not follow that the dis . . . ~i:ia to the gopis, his bliaktas, as is often supposed: Peter Sterry, for
fro m falsehood lacks valid ' onction of good from evil and truth example, writes 'The Lord Jesus hath his Concubines. his Queencs, his
calJed good. 'flu: way /cy tere~nd now, as though both could be Virgina, Saints in Remoter Fonnts, Saints in lugher Fonnts, Saints
D l rkncss, Untruth and ol)t~:h rntyh of Brahm.a le.ids from the unmarried lo any Fonnt, who keep themselves single for the
(UU 1.3 ff) it was 'by folJo coh 1 , c L~t, Reality, and Life immediate imbraces of their Love' (Vivian da Sola Pinto, Pfltr Sterry,
I
UU IV -4 B, .,.II.
c
J<JG. IV.117 Wingcte)tluISth Ancu:nt Path' (RV JV. 18.l, Pwril4n and Plawnist, p. 25). It should be noted that these are the words
. t e Dev.as ~aratcd rherruclvcs
of a Puril4n diVU1C.
 l ~O
SPmrn:.u ,'\ L'TlfoRrn:
i\1''1> TEMPORA1. Po
door (ccrt.m}y a 'S d Wttt
I . . . un oor') of A ll , SPIRITUAL A UTHORITY ANO TEMPORAL P OWER
unp ymg Who Hr thou', and E==EI po ~ s shrine; 'Kno
121

arr (these a rc two of P lutarch's intemeamng (1) Apollo an: th:selr from che Asuras and became \vhar they arc (SB.IX.S. 1.12)', 'by
answer ro the quesoon "Wh rpre taoons Mor 1. (2) thou
3 qualification ' (arl11i1.ra") that they (,vho \Vith exception of Agni ,verc
form 'The Su n thou art ' ( ho art thou' (seeking ;drnircanara )92 A), the
r at am n 'Th ce takin originally n1o rtal) becam e ln1mortals (RV.X .63.4), assinulated to him
I1c says u1 effect V ril . ' I ar tho u art h g the ' whose nan1c is Truch' (CU. Vlll.3.4, I John V. 20. etc.). By this via
my 'The 'E' a; Delp~' y, hR
85 H m
c in vokes this blessing' ,(Tt
ev1eu, of R ,- .
su:.
.'.117ay I be',
. .:i. . 6) Cf aflinnativo one rises higher and higher in the hierarchy of degrees of
. encc in o rder to reach th . e ,g,011, N ov. 1941 . . realiry or truth (MU .IV.6) until we reach the Sun, who is the Truth
ro be ll_'.1derst?Od' (1,idya,ii ea av:; ~~~:e ' Boch vidya and a~dya are absolutely QUB .l.5.3 and passim) but 1lrro11gl1 ,vho m the Way leads on
a111r,a111 asr,ute, Isa U p. 11 . The w o rld o f . yastad vedobl,aya,;, sa/r. to Brahn1a; to reach that Un.icy, the ultin1atc reality that was hidden by
:11'd nega?ons, good and evil, is a thco ~atrs o f o pposites, affirm~ti~,;s the Truth' (BU .l. 6.3), \Ve n1ust den y the names that have been given
the mvis1ble things of him' (R I p any. It has nor been said th to God, to know him only as unknown (MU.IV.6, KenaUp.11.3). In
f h dun o rn . 20) arc o nl y t b kn at o ther words, the end of the road (ad/,va,ra/J piiram) and sun1mit of
o t e gs that w e re mad e that. o e own by those
seem to 11s 'g d ' h contingent be ing (bl,aviigro) bring us to a waU through which the only
answer to r h c q uestio n 'Did h h o o ; t e obvious
way is by the strait gate of the Sundoo r, that bars the way to anyone
a~~arivc. T he pro ble m o f eiiJ w ~ a:-adc the la n1b make thee?' is
who still is anyone (Cu~a. De Visio11e Dei, IX,.f111). What lies beyond is
this? . cf. JUB. I. l 8.2) can onl ~c a good God have permitted
'other than Law o r lack of Law, other than our well or ill-done, other
d ualist. The M ush m sees . H y posed b y a monophysice or a
di . in eavcn and Hell th , fl , than past or future ' (a11yatra d/1an11iid a11yatriid/1an11iid a11yatriismiil kr,iikftiit
vine M ercy (Sacerd o tiun1) and djvine . c re ecoons of the a11yatra b/riitiie ea bl,auyiic ea, KU . ll.14; there, as Eckhart expresses it,
Mat/111aw, 1. 1128, 1298 N . l , . M aJesty (Regn um). Cf 'neither vice nor virtue ever entered in' to Him who is 'neither good
no ugh, Philo. ' 1
IC 10 son s Mystrcs of lsla,11, p. 98, Goode-
nor true'. St. Thom as, S11111. Tl,eol. 1.46.1 ad 3--omrre quod ger,eralur,
In That One (tad eka k "k ge11era1ur ex co111rario = fro1n its o pposite, 1101 'contradictories; 'if based
ekatva,11) Mitra dV " I , c 0111 av1v1 ta,n, 11isva,11 ekam, advaitam,
on Pl,aedo 70 does not mean pairs of opposites but from ics opposite,
togethe ' T an arw:ia maJ_e and fe rn aJc, la mb and lion 'lie down
. . r . o ~r:use o r bla m e 1-1.im for the exis tence of any one of these P/raedo 71A- pa11ta osto, gig11etai, ex e110rltio11 ta e11a111ia pragmata.
pairs lS to praise o r bla n1c 1-1.im for that o f the othe be eh 86. See note 47. Just as in Christianity, all creation is ferninine to
pres upposes the o thc . . r, cause ea God, and in the same way, the body feminine to the Spirit. All birth
r. r, to praise or blame 1-1.im for n1ak.ing a world at
all ' ior a , vorld-p1cture (O f I . ) can only be pain ted in d epends upon the conjugation (sa,llyoga) of the 'Knower of the Field'
chi ove-Joy
aroscuro, not a.lJ m ,vhice o a.lJ bl ck . . with the 'Field' (BG. XIII); as a wife to a husband, so is the body (ta11u),
\\"Orld of good d il r m a Yet u IS 011r ends tha t the which is for the sake of good works (sukr,aya kam), to the Spirit
roced fro an e\ . o r \Vleh out Jt tb ere would be no \Vay of
serves i
(111ma11, TS.1.1.10, 1-2); the Sun is our real f;ither QUB. lll.10.4 and
P
kn Jed u rc fm potcn ttalit}' co act. l t JS
not th c Fust C ause but our RV.X .149.4 patiriva jiiyamab/ri 110 11yetu dharlii diva~ savitii visvaviira~).
O\\: gc o good and e vil that IS the oc . f ' .
Cltai11 of Bein ). -lus F. casron o o ur m o rtality (cf. All this must be taken for granted if the theory of government is to be
evil in a., h 'll 1 11S_t u use, wluch \Ve annot call eithe r g ood o r
l}' uman sense 15 the cause 0 f understood.
are the cause of ' our existence, but w e o urselves It may be added that thc.-re is nothing so strange about the relation of
o ur nunner of being
It does no t fo llo w that the d . . Kwa to the gopu, his bhaktas, as is often supposed: Peter Sterry, for
from falsehood lacks valid h lStlnctJon of good fron1 e vil and cruth example, writes 'The Lord Jesus hath his Concubines, his Queencs, his
c.illt-d good Th ity ere and now, as tho ugh both could be Virgina, Saints in Remoter Fonnes, Saints in higher Formes, Sai111s
c way tO the Unity of Bnh I
l) ark.nc,.~, U ntruth, and D tru cads from the unmarried to any Forme, who keep themselves single for the
(UU 1.3.8) 1t w as b y fol.lo:~h t ~ t1:<.: Light, Reality, and Life immediate imbraces of their Love' (Vivian da Sola Pinto, Peter Sterry,
}JU IV.4 8, S.11.106, IV 117, ccc.! t~arrh:~aent Pach' (RV.IV. 18.1, Puritan and Platonist, p . 25). It should be noted that these are the words
cvas separated themselves
o f a Purill1n divine.
 122 SP IRITU AL A UTHOIUTY ANO T
EMPO RAl. Powa A U THO RfTY AND TEMPORAL P OWER I 23
SPUUTU AL
lrenacus (1.13.3) quotes the gnostic M k
b n d e ro receive a bridegroom that th ar os 'Pre . . that they had four ruto rs, respectively most wise,
' pare thyself,.
, ou maycst be h - a
w tu t tho u art'. Cf. VS. VT!! 10 Ag,,e v -k . w at I am and I Persian pnnces. en, pcratc an d ,nost brave. The first taught hin1 the
g . a pat11n. j ust most ' fi I th
7. The p;issagc is pcmncnt both to the s to ry of I d ' most. l~rc* o f Zoroaster, the second always to be truth u , e
ment (CU. Vil!. 7-11 ) and to that o f h' fall n ra s cnlightcn- Magian be 1- less and tlic third 'no t co be n,ascered even b y a su,glc
r rth co ear ' . . d
(DD Vll.54f.). JS and aPokatascasis ,ou . d that he 111 ay acquire the habit o f being a free an real
lcasure in or er ( ) .
P. ' . I10 is first of all the ruler o f what.ever po wers are u1
88 P laco recognizes rwo kinds o r p.arc:s o f the 'soul' in
li"cs or St"lvcs, n1ortal md imm o rtal wi th h us, or two
King.
. If.one d,v ot their slave. (Alr1/ 11ades can rc:i
1.1 22). We d'l
I y
bcl'1cvc
_.,_ .:: one o r t c o ther o f th hunsc . an n . fK' 1 . d d .1.,.
,ucn01 y our,,elvcs' The m.in g overned by h d
) rs, an and Jndjan conccptto ns o 1ngs up ,vcrc 111 cc ..,.... e,
. . . CSC we that d,c I e f l
h lu If IS csircs IS (cnon heru,tou) . De Di11ina1it111c 1.91- 'N o r can an yone be lung o c1c
SU !JC'Cl to msc . 1.e. to the self that savs ' I " '.int' h Cf C ,ccro. tl d' . \in
ho ~ ( - , . o ne ,v o governs ..ho beforehand does not understand 1c grc.1tcr 1.~ap c
fC'5 r. CTl'IUOfl he.zu/JIIJ) e. 'tTUStcr oflum$Clf e ofth lfth ~ans Good I
'J '(' -- - '. e sc at an d socnc . e . And on the Graal Kiu~"
, Sec Philo, QE 105, cnoug 1
~) "'.in: ......., 6-1:,, RqnJ,iu 431. ecc ). Jn the firsc a.se h ( be
S l l ~ prtmcur_d b\ ttl:;,_1 ~ 11.f)El TTulV CTl'llt0t1) 1dennfics ~
3
P 9 ~'. The ' frcc-,vill' chat C h ristian donrinc ass~rtS for all IS eV1d,,1tly
'lo\,th fhe J.n,.m 4lnl.m {bhut.iiman). 'overcom e bv likes and cLslik not the 'self-"ill'. but rather a freed o n1 to rcs1sc o r consent to th~
f,.f U .ID.2 . m the SltCOlld Cl.SC 'lo\'l th chc 1m........,;rbabl . . cs
_ r- - e a.sanra arman higer _ f thc s pirit is ,villing but the
h will , that of the spirit _ tlcsh IS ,vc-ak.
~~ Toe t ~ rondiaon IS one of 'ignorance', aPulya) du Math. XXVl.41). To do o ur o,vn v.rill is to be passive; to cooperate
b.!= one 01 1&'1idom (,ulyw) (PrC11.:z~,u 358) The " ~If.ire of the ,vith the spine IS to be u1 act. cf. note 69. n ,ac tbc narural man LS .in
:v.-holc sou.I' depends upon chc turmooy o f i ts p.irtS md their auto m ato n lS admirably de monstrated in S. 111.66-67 (sec HJAS IV,
~ y :is to "-hich ~ rule' (Rep11blu 432 c). Ail rho IS rhe same 1939, p.135). .
101' chc Sa.te md m die' 1ndi\,Jwl econom y 92. Samprayat, to 'pro ffer', co rrelative o f Vr to ' woo
tJ9 CC: Mund U IJJ l.-4 . The b.ngwge 15 cqwil y apphc.ble to the 93. 1.c. para,ir JYOltrtipa sampadya 1ve11a riipn,ia abl,1114padya11te
politiaJ economy of Rcgnum ;and S:1ccrdouum, .ind to tbc mdiVJd u.il (CU Vlll. 12.3).
ttooomy of chc ' n,.,o selves . O uter King .ind Inner Sage. 94. AB. Vll.1 5. S.1.6 1~2. A .IJ.4S-49, sec my 'The Pilgrun's Way'
For eh< brm.iran,, cf. H.V IX 11 J 9. J U B Ill 28.3, CU. Vlll .5.4; u, )BORS XX III and XXIV, 1937, 1938. .
l~t11, U Ill 5 J) I !""':?, Jo hn X 9. ;ind HJ.4.S IV 19.39. p. 35. 95. Thomas Ke mp~. 11ie lmi1a1io11 ofC hrist Ill chap. X III-There ~
As u ~ pnma.n.l > the G.ue of the Spin thi t 'm ovcch .is it will' no w o rse, and no mo re g rievous enemy to thy soul than thyself, 1f
(y,uh.ivai.im, R\' X 168 4 . 11111/0 1,y.i yatl,a J.:a,nam.J V . 418;J ohn 111.8), thine flesh be not w ell agreeing to the will of the spirit. '
so It c. onl) one 'g o ne ,.,,cJ1 the \,-u,d' (Ka~ U 11. 12. etc.) m the sense 'X1. C f Walt Wrutman--'M y d inner, dr,..,\, a~sorutt~. looks .. , the:
?f ~c reqwcn1 ,'(acc/10111 ,ata,11 atnui (llV X. 16.3) dut on be c.Ilcd sickness o f o ne o f my folks or o f myM:lf, or ill do111g or IQ1;S o r lack of
~ . or to u>e d1c lmguJtt(' of NT , o nJr tho)C " ' ho arc 'in chc spine' ' money, o r dc:pr~sions o r cx.ilutions... these come to me d.iys and
(pr1nitr1..10) d1Jt c 111 'p.1~s u, .lnd ou t' n1g hcs and go from me again. But they arc not this Mc n1ysclf. Apan
90 Suruhrl~ the Huddlu)t I) 1.1 72. fo mw1g pan of the mstrucoon fro m the pulling and hauling sunds what I am. : . .Both 10 and out of
of .i King u1 ffil' 'Ad,:u11Jg<:$ of me Mon.i~oc Life' the servant of the game and watching and wondcrmg at 1t.
<k--irc ~ tu~ o,~,1 ~bvc. not hl5 o wn nu.srcr nor able to go where he 97. The whole of this symbolism recurs in Plat<> (Phatdn11246. 247,
"ill (,u Y'nJ k ,tn1J111 ~"'-= '"' k.im.icin11). whllc the m.in 'the d oors of ccc.) and H ermes Trismegistm (l.llf.: etc. ). .
"'h~ ~e-. an: gu.ird<.'li (1ndnyew ~ tta..Jv.iro = aua-guflcJ Oh 379) IS 98. How is the victory to be won m eh.is Jchid? Our _self IS the
l'IS 0\\11 OJJ..<ter, fn..-cJ fronl h~ sla,~rv J o . . d
bk
' ' )
, u.u.ivyJ mutto, Mitra nature m enemy (Die before you die), in its ignorance of _and o ppos!tion to n-s
;a to go .., here he ,vtll'. In .ihnost tdc11tic.l languagc Pbto desa,bcs self lS the enemy to be conVUlced. The way is one of 1n tcUcaua.l
tho,c who .ire )UbJl'l'"t to thclll),,lv,-s (~ Note oo) ' fr - nJ .
(R u oo i s cenun o y Ul
IUdlc q,t,uoc 4.31 C ) I-le tells us also reg1rdmg the cduo oon of On the M~. - P1u1o .~pc<- Loeb Lrb. (,32{
 f 22 SPJR ITUI\ I A UTH OR ITY i\ND T
EMPORI\L PoweR L AUTHORJTY AND T EMPORAL P OWER 123
Spr:JUT U n
lrcna<.-us (I. 13.3) quotes the gnostic M k '
bndc co receive a bndcgroon1 tl,at tho ar os, Prepare thyself . hat chey had four tutors, respectively most wise,
u n1ayc~t b .s a Persian pnnccs, c pcratc and most brave. The first taught him the
w hat thou art' Cf. VS. V III I () l\n111 -,. . c w 1lat I an, and I sc n,ost rem
"7 . . " 11a~pat1111. rr,ost.JU l~rc* of Zoroaster, the second always to be truthful, the
n Ilic f1,1'sJgc '' pcruncnt both to tJ f
le sto ry o fndr , I' Magian b r, less and chc third ' noi to be mastered even by a single
1nc111 (c U. V lll.7- 11 ) and to that of hi f: IJ . a~cn 1ghtcn-
(UJ ) Vll.54f.). s a ,Ind apokatastasis fourth to . c cdar chat he may acquire the habit of being a free and real
I sure in or er .
P ea ' first of all the ruler of w hatever (powers) arc 111
88 PlJto recognizes two kinds or parts of the , .
1 111 us or K.ing one w 1,o I5 d.il b Ii
J I I .
1vc~ or ~c vcs. n1orta and 1111111 ortal with . hsou two . ' r d ot their slave' (A lcibiades 1.122). We can rca y c eve
'd ' f ' , One or t C Other of th lun1sch, an n f Kingshi p were in dccd alike,
>,rs, a,, nd Indian conccpnons o
I t't1t1 y o ursdvcs'. The n,an governed by his d . . . (- _ csc we chat tI1c l c ' ~ . kin f h
b. f csircs is eu011 hem11011) . De Divi11atio11e I. 91- N o r can anyone be g o t e
su ~ccc to 1umscl , i.e. co the self that says ' I wa 11 t' C( C ,ccro, I d' . lin
h'is d c.."l>1rcs
is (rrc,11011
one w 110 govern5 ho beforehand docs not understand t 1e g reater isap e
hea11to11) i.e. 'n1astcr of hi,nsclf f h Pcdrs1a~s wee' And on the Graal King" Sec Philo, QE 105, Goodenough
'I , ( 1.c. o t c self that an scien .
says want. LAws 645, Rcp11blic 431 , etc.). In the fi rst eac h h
su.bJCct pr~di_cate_d by etto~ _:ind Kf)E~rrwv creitton) identificss
with the sanra 011111111 (b/1111at111an), 'overco1ne' by likes
1u:!:
d d. lik 1
; p. 11 3. . . . r
91. T he 'free-will' that Christian doccnnc assc_rcs 1or a IS cv, en Y
u 'd tl
1 'self-will' but rather a freedom to resJSt or consent co the
(MU.IH.2), in the second case with the imperturbable aas'nana ~t es not th c h O h ale
- -
(pr11J11at111a11 ) " a 111011 higher will, that of the spirit ('the spirit is _willing butt_ c es 1s we ,
. ~h: form.er condition is o ne of 'ignorance', avidya) the
I X XVl.41 ). To do our own will is to be passive; toI cooperate
M ac.1.
latter one of wisdon1 (vidya') (Protagoras 358). The welfare of th with the spirit is co be in act. cf. note 69. That the natura man is an
:whol.e soul' depen_ds upon the harmony of its pares and the; automaton is admirably demonstrated in S.lll.66-67 (sec HJAS IV,
una11Jrruty as co which shall rule' (Rep11blic 432 c). All this is the sa me
1939, p.135). , . ,
for the Stace and in the individual economy. 92. Samprayat, to 'proffer , correlaove of V! to woo...
~9: C( Mw;1<;l. U. 111.I.4. The language is equally applicable to the 93. i.e. parmi, jyotin'ipa sampadya svena n1pe1,1a abl11111wadyante
poliocal economy of Regn um and Sacerdotium, and to the individual (CU . Vlll.1 2.3).
economy of the 'two selves', Outer l{jng and Inner Sage. 94. AB. VII. IS, S.1.61---02, A.U.48-49, see n,y 'The Pilgrim's Way'
For rhe kamacarin cf. RV. IX.J 13.9; JUB.111.28.3; CU. Vlll.5.4; in ]BORS XXIII and XXIV , 1937, 1938. .
Taitt, U:lll 5'. D. ~.172; John X .9: and HJAS.IV. 1939, p. 35. 95. Thomas Kempis, The Imitation ofClirist Ill chap.Xlll-'There ~s
As Jt iS pnmaril y the Gale of the Spirt that 'moveth as it will' no worse, and no more grievous enemy co_ thy soul than. ~ysclf, if
(ya'.l~vaia,n, RV.X.168.4; a11i/o viya yatha kama,n, J. V. 418; John 111.8), thine flesh be not w ell agreeing to the will of the spmt.
so it IS only one 'gone with the wind' (Kau~ U .11.12, etc.) in the sense 96. Cf. Walt Whicn1an-'My dinner, dress. associates. looks ... the
?f ~.e requiem gacchatu vatam atmti (RV. X. 16.3) that can be called sickness of one of my folks or of myself, or ill doing or loss or lack of
free , or to use the language of NT., only those who are 'in the spirit' money, or depressions or exaltations . . . these come co me days and
(p11euma11) that can 'pass in and out'. nights and go from me again. But they are not this Mc n:1yself. Apart
90. ~imilarly the Buddhist D.!. In, forming part of the instruction from the pulling and hauling stands what I am... Both Ill and ouc of
of~ ~g. in the 'Advantages of the M onastic Life': the servant of the game and watching and wondering at it.'
des1re IS his own slave
. _ .
hi
, not s own master nor able to go where he 97. The whole of this symbolism recurs in Plato (Plwedrns 246, 247,
will (,,a yma katnam gan,o = 11a ka11uicari11), while the man ' the doors of etc.) and Hermes Trismegistus (1.1 lf.. etc.). .
~vhose senses arc guarded (i11driyes11 gutta-dvaro = allagutto, Dh. 379) is 98. How is the victory to be won in this Jch~d? Our -~If is ~ e
,:is own master, freed from hi J ~=- -
abl h h . . 's a very ua$avya mutto, asura nature) and enemy (l)ic before you die). in ics ignorance of .and oppos1oon to its
th e to io w ~re ~ will . In almost identical language Plato describes self is the enemy to be convinced. The way 1s one of 1ntcllcc1ual
ose .w o arc subJcct to themselves (sec N ote 88) as ' freeman onl in
rwne (Republic 431C). He tells us also regarding the cducatio: of r on 1hc Magi. Stt !'hi.lo Sptc Loeb L,b. 632f.
 124 SPIRITUAL AUTHORITY ANO TEMPOR p
nL OWER
preparation, moral discipline, leading and conte I .
. mp at1on 1n h God.' Eckhart, English trans. of Pfeiffer's version by C .dc B. Evans,
words, at th e same time a theory and a way of li . Ot er
The intellectual preparation is philosophical (the wor;)n~~ . .
phy' was understood by the ancients. The proper object f
Jujhiloso..
in this sense is stated in the words of the Delphic orac~ fKn osophy
Self (~1101/,i sea111011). e ow thy
99. Plato, 'God is our guardian, and we are his possessio (P''
600). ns ,1aedo,
100. An identical interpretation of 'sleep' will be found in H
L'b ermes
T nsmeg1Stus , .I. 1. T?c Outer Man, whom we think of as 'awake' is
really asleep and drcanung; the Inner and contemplative Man wh
. . o f as asIeep' when _we fail to understand the metaphysical
';:e think om
inaction IS really awake and m act, in the sense that the Buddha is
literally the 'Wake' and the anagogical (paramartl,ika) sense in which
Agni IS 'wakened at daybreak' (11~ar-b11dl1).
101. For the 'person in the (right) eye' see BU.IV.2.2, 3 and IV.4.1,
CU.I. 7.5, MU. VIl.11.1 -3. This image seen in the pupil of the eye is
the fonn of our real being and that of the 'Person in the Sun' who is
called variously Death, Breath, and usually 1ndra; the 'Person in the
Sun' being '1ndra; Prajapati, Brahma' (Sacerdotium) (KB. VIII. 3). In
SB.Ill.1.3.15 it is Su~i:ia that becomes the pupil of the eye.
The symbolism of the 'person seen in the eye' is probably ancient.
Plato (Alcibiades I. 133) uses it in a slighcly differen t way, but for him
also it is a form analogous to what in us is most like God.
102. Atial,anda, usually interpreted to mean 'beyond desires', but
re.illy with n1ore direct reference to the d1a11dtii1si ~vhich are the means
of our metrical re-integration and the wings on which the Spirit
ascends to the Sun (AV. VIIl.9.2, AB. VU.27, etc.). 'Yonder Sun is the
Disposer; and it is inasmuch as he hath gone unto the uctennost of the
Quarters that there he stands and glows.... The Metres arc the
Quarters' (diio lry ettii dui11dti1Jsi, SJ:l. IX.5.1.37, 39). Arialtandti (for
tiricd1a11da111) in BU.rV.3.21 is, according to Samk.ara, beyond desires';
but I think that the reference is co the \vhole and complete' form, like
that of the Fire-altar, titiuha11das in SB.X.5.4.8, where the meaning of
the word is certainly 'hypermetrical' o r 'super-metrical.' so in
TS. V.3.8.~'all the metres are the Aticchandas; verily he piles it with
all the n1ccres. The Aticchandas is the highest of the metres.... '
103. '~ the cm~race of this sovran one which naughts the separated
self of thmgs, bemg 1s one without distinction. . . One and one
uninng, void shines into void ... so does the soul in God tum into
SPIRITUAL AUTHORITY AND T EMPORAL P OWER 125
I. PP 368 380 . (esscnn'all y eh e same as PIato ' s .immanent
)04. On the Syntcres1s
I s daimo11, and hegemii11, and or 'con-science' but with far more than
: : merely moral values that this latter word now implies for us) see
O. Renz. Die Synteresis 11ach dem l,eiligen Tliomas von Aquin Munster,
l911. 'Syntercsis' is etymologically Skr. samtaraka v'tr), 'One who
enables another to cross over' (to the farther shore'), and so 'savior' or
'deliverer'.
105. For this expression see Masson-Oursel, ' Une connexion dans
l'esthctique de la philosophic de l'Inde, ' Revue des Arts Asiatiques II,
1925. A connection in the aesthetics of Indian Philoophy .'
106. The i11driya11i arc the five organs of sense, the five correspond-
'
ing internal faculties, and the mind (monos); these correspond to what
are called by C hristian writers the 'po~vers of the soul.' They are
properly called indriya1.1i because of their belonging to 1ndra, whose
they are (cf. TS. I. 6.12.1, SB. VI. 1.1. 2). They are, in fact, the ' powers'.
(sticil.1) by \Vhich 1ndra is 'empowered' (sacivat) and is the 'Lord of power'
(sacil!) as he is of1ndrar:u (i11dra,;,1m .. ... ptitil!, RV .X .86. 11.12). Taken
together, the sacilJ and Saci; the i11driya,;,i, the powers of the soul, the
soul herself. The marriage of 1ndra and 1ndrar:u is that of the Sun and
Moon, Eros and Psyche.
Righcly curbed, the indriyani are ' powers of rule,' but allowed full
rein, arc the 'ruling passions' to which we are subjected.
'The place of rulers is held by those who exercise authority over the
sense.' Philo, De Agricultura, 58.
107. Apo llonius, Epistle and Valerium-archon aristos, ho an hautou
proteron ard1e.
Bonaventura, De Do11t1e Sancto Spirito, IV .10, t. v.p. 475,-'No one
can have an ordered household unless h e himself is ordered. lf anyone
wishes to have chaste servants, and he himself be not chaste, it cannot
be.' See also Cl11~a,1g Tzu, p. 148; Bchmen, S11perse11s11al Life, p. 229,
and Marcus Aurelius 14, 15, on 'Self-government.'
108. Krts11a1i1 hi sastrarn idam i11driya-jayal.1.
The co~ccpt of 'Victory' is of the utmost irnpomncc in the
traditional theory or Kingship. Exoterically it is by an actual or
irn plied victory over o thers that a King obtains . the throne,. but
esoterically he is the true Victor who subdues his own passions,
allying himself with the Self against himself. In Islam this becomes the
concept of the 'Holy War' (ji/Jtid) as distinguished from n1ere wars of
126 S PrRJTUAL A UTH O RITY AN O TEMPO RAL p
OWER

conquest. The 'heroism' (virya, andreia) expected f h J

(~rnya), whether as King or as the Mona) Soul and~ t c Knight
then no longer a matter of mt>rely physical 00 utcr lvbn, lS
--'-'
.uwn,,,,,...also urage (such as
possess), but a symbol and cvidcnCt" of self-c
__,,. --- I-A~
:,cu-ouwv.~ui;e; autonomy, as we
.
ha ve seen being the onqUt"St md
O utward tall
'
of an mward Self-control. Whoever has thus found Hi . I .Y
necessan.ly both fear!~ and 'invulnerable' (AV.X.8.44, BG.~~~-~
When the rrurtyr says: I have fought the good fight', this good fight is
the Holy War. This docs not m ean that the two wars must be
separately fought; the man-at-arms may be w aging a war that 15 Works 11otcd in A.K. Coomaraswamy's
copy of the First Edition as additional
humanly speaking 'just', and, if he be a Comprchensor, at the sam
time one that is ' holy'. In the latter case the battle itself becomes :
sacrificial rite. It is in this way that it can be said o f War th at 'Some he references
has m arked out to be Gods, and some to be men, some to be enslaved
and some to bt> set free' (H eracleitus, Fr. XLIV). It is one thing to be
'free' to do what o ne likes; o nl y to have th e ' Victory over pleasures'
(lie 1011 liedonon 11iki) Plato, Laws 840 C is to be really free. F.W. 8ucklcr. : Ep ipl1a11y of the Cross, 1938. . .
: Firdaiui's Sluihnamah and the Gcmeolog1a Regm
It IS clear from the great king Asoka's Thineenth Edict that he had
Dei, Su pplement to the JAOS, N o. 1, 1935.
und=tood the real meaning of 'Victory'; for after recounting his
politial VJctorics and expressing his det"p regret for them, because of W.W. C omfon : Chretien de Troyes, Everyman's Libray.
die suffering milicu:d on the conquered, he continues (line 7), 'And R.E. Dennett : At the Back of the Black Man 's i'vfi11d, 1906.
this is die foremost Victor y, the Victory of the Dharrru, ; while (line I. Engnell
: Studies in Divine Killgship--1he Ancient f',:ear
10. l l J he enJOUlS upon his successors to 'regard as 'Victory' the East. Uppsala. 1943.
Victory of the Dharma, which avails for this world and the o ther.' C. A.M . Fennell : Pi11dar, 1899.
In the begmnmg. it was rhc B rah rru- Y~a that ,von the J. N . Figgis : TI,e TI,eory of rl1t Divine R,ght of K111gs,
Victory (over the Asuras) fo r the D evas, and it is asked: 'Can he be C. U. P.. 1896.
conquered who is a Comprehensor of chat Great First-born Ya~a. T . H . Gaster : Divine Kiugsltip i11 rite A11C1tnt Near East,
who know s that Brahma to be the Truth?' (TS. VI.S. 7.4, JUB.IV. 21, Review of Religion, Vol. lX, 1945.
Kena U p.W.1( , etc.). E.R. Goodenough : An lntrod11ction to Pliilo ]11dae11s, 1940. Hellenistic
109. ' What is the best thing of all for a ,nan, that he may ask fro n1 Kingship, Yale Classical Studies. l. 1928.
the Gods? "That he may be always at peace with himself.'" Ki11gsl1ip, London, 1941, .
Contest of Homer and Hesiod, 320.
AM. . Ho cart C
Les Castes, Paris, 1938; Castl'-A omparar,ve
Study, London, 1950.
Gualtherus H. Mees : Dltamia and Society, The Hague, 1935.
K. V . Rangas,vam1
Aiyangar : Rajadl1arma, Madras, 1941. _
R. Sh amasisuy : Kautilya's A rtl1astisrra , Mysorc. 19:, I. .
. Ancie,11 /11dian Kin(!ship f rom the Relig1011s
J. Go nda . Point of View, from,N VMEN . Vols. Ill, IV .
' 1966, Brill, Leiden.
 J~6 SPIRITUAL A UTHORITY AKO Tu1po n, p
""l OWER

COD<jUcst. The 'heroism' (vi,ya, 01uln-ia) expeaed of .

l
\~ ).:). "hether as King or as the M ortal So ul and the Knight
-L- I f O utcr Ma n, IS
__ ,__ , _ _,_anger a ) matter o merely physical
U}CI) no
. co uragc (such
.uunwn- .u,,O possess , but a symbol and eVJdence of self. as
self- knowledge; autonomy, as we have seen being the -conquest and
. d S If. ' OUl"\vard tally
'
o f an mwar e -control. Whoever has thus found Hi .
necessarily both fearless and ' invulnerable' (AV. X .8. 44 BG m setf is
When the martyr says: 'I h ave r:,ough t the good fight', this, good .11, etc.)
fight i~
the H oly War. This docs not mean that the two wa rs must be
separately fo ught; the man-at-arms may be waging a war th
h um an) y s peaking ,.JUSt ' , an d , 1'fh e be a Com prehensor, at the sam at IS Works 11oted in A.K. Coomaraswamy's
time one that is ' holy '. ln the latter case the battle itself becomes : copy of the First Edition as additional
sacrificial rite. It is in this w ay that it can be said of War that 'Some he references
has marked out to be Gods, and some to be men, some to be enslaved )
and some to be set free' (H eradcirus . Fr. XLfV). It is one thing to be
'free' to do \Vhat one likes; o nly to have the ' Victory over pleasures'
hi IL>tt hido,wn 11iki) Plato, L11ts 840 C is to be really free. F. W. Buckler. : Epiplra11y of tl~ Cross, 1938.
It is clear from the great king Asoka's Thirteenth Edict thac he had : Firda.usi's Sluih1uvnal1 a,ul tl1t C tntolog1a Rtg111
understood the real meaning of 'Victory'; fo r after recounting his Dei, Supplement to the JAOS, No. I, 1935.
political ";aories and expressing his deep regret for them, because of W.W. Comfort : Chretien de Troyes, Everyman's Libray.
the suffering inflicted on the conquered. he continues (line 7), 'And R. E. Dermett : AI 1!1t Back of the Black ,\lfa11 's .\1ind, 1906.
tlus is the foremost Victory, the Victory of the Dharma,; while (line I. EngneU : Studies in Divi11e I011gshir-tl1t Ancient Near
10, 11) he enjo1DS upon his successors to ' regard as ' Victo ry' the East. Uppsala, 1943.
Victory of the D harma, which avails for this world and the other.' C . A. M . Fermell : Pindar, 1899.
ln the beginning, it was the Brahma- Yak~a th at won the : T he Theory of tire Divine Riglrt of Ki11gs,
J.N . Figgis
Victory (over the Asuras) for th e Devas, and it is asked : 'Can he be C .U P ., 1896.
conquered w ho is a C omprehensor of that Great First-born Yak~a. T. H. Gaster : Divi,re Ki11gsltip i11 tire Ancient [\'ear East,
w ho knows that Brahma to be the Truth?' (TS. VJ. 5.7. 4, JUB.! V.21 , Review of Religion, Vol. IX. 1945.
Kena Up. 111. I , etc. ).
E. R. Goodenough : An Introd11ctio11 to Pl1i/0]11dae11s, 1940. Hello11s1ic
109. ' What is the best thing o f all for a man, that he may ask fro rn Ki11gsl1ip, Yale Classical Studies, I, 1928.
the Gods? "That he may be always at peace with himself '"
A. M . Hocart Ki11gship , London, 1941 , .
Contest of Hotrtff and Hesiod, 320. Les Castes, Paris, 1938: Castt'-A Compara11ve
Study, London, 1950.
Gualtherus H . Mees : Dhanna atul Society, Tite Hague, 1935.
K . V. Rangaswam1
A1yangar : RaJadlianna, Madras , 1941.
R . Shamasastry Ka11tilya's Arthasiistra . M y~orc. 1951. ..
Ancient I11dia11 Kiu.~sliip f rom rl,e Re/1g1011 s
J. Gonda Point of View, front NVMEN. Vo ls. Ill. IV.
1966. Brill. Leiden.
 ri K~,ha\'r.im N. fc:ng:z:
trom Bomba u-.....,....,,..... -~.
.1nd !1.taherru a .i Gc:w'Cl~:::!:::~'1
Archnuc: He
F c:deral lnsu :.c
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protesstor.a C.tffc .a. nd::::a:c:~ 2:Sl~r:..z
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Banc:alorc: An .mu~:.c1..,
iln~er, Sn lc:n _a Ha apooc:;;
Ch.ir<An.J of fiind us.a e;::~

Dr Ram.a P. U>Qm.aru...am;
only surv1v1ng .on of 0; ,
Coomara~,.,a.mv He ~ r M ~ f.~x:::r led ii
School in 1952 ar.d as v.1,,,.ec=ici~ :;""a:=ed and
certified 1n Ge:-.cral u ~! u ~ TDOanc and
Cardio Vascul.ar St: .?t':""f u:c. ~ a:s
Associate Professor of S:-':.e-:, at~ A.Ge~
Einstein CoUege oi ~ieG:.cu;.c, . ~ ,(o.rt... At
present, he is Profnsor o: E.cdeuu-.x,. Haswr,
at the St. Thomas r..<j ... -as ~a:-y -:.
Connecticut. He fu.s ,~;LO;CC OC"e ~: a~J-.ln in
the surgical research field .u ..-dl u ~.....merable
articles in theology ar.c :: - !mo- ..: .

ISBN O 19 5631-419 Rs20C

 No three representatives of Asia have done
more to reveal eastern culture to the west than
Swami Vivekananda, Rabindranath Tagore and
A. K. Coomaraswamy. The illuminating writ-
ings and lectures of A . K . Coomaraswamy have
brought the east and west together in a mean-
ingful dialogue. His mind encompassed the
sum total of tradition in the east and the west.
It ranged from ancient Greece, the World of
Islam, and that of medieval Europe to the
present situation. Measured against his knowl-
edge, the modem mind confronted him in its
fragmentation, esuanged fnwn- ~ W . .:,.,.J.... .,
the perennial IOUl'a of .......
'Philotophia Pennail',