“IN THE BEGINNING * ay .GoNDA ‘The relevant meanings o rather translations *— of the neuter oun agra ere "top, summit, highest point or part of « thing” (e.g. BV. 28, 6; 1, 164,22; $B. 13,5, 2, Sof a tree; ANS 1,1, 9 of Blades of grass), pointed end, from side (RV. 9, 73,9 of the tongue; $B. 1,2, 1,16 of wedge); beianing, initial part of 2 thing, beginning of process oF event” (RW. 4, 13,1 of dawos 10, 71, 1 prathamd v8c6 deram the Sst beginning of speech”), When the locativeapre~ asa rule translatable by “in ron, ahead, before ox (at) Sst, fst ofall, on the fist occasion, ia the beping "— i ued, there is never ome part ofthe object ete. to which the top, tip, front side, begining etc. belong above or before that top, bepianing ete, no put of a tee or tongue, no part of« process antecedent {0 the moment indicated by ogre. But the top, tip et. always belong toa whole ‘that is larger or longer, extended or continued; itis always part ofa thing, entity, proces, event ete under, behind or after it. An instance of agre in local sense is $B. 3,1, 3,9 Argo ‘gra 3 padabhyam * from the bead down to the feet™ (similarly, ina temporal sense 12, 6,1, 41). When this foeative is used in a temporal sense it never refers 10a beginning that is nctabsoute but the idea of continuation i aways exp or fs implicitly undersbod. Ics inthe Veda often employed in connexion with sctions, events et. that take place here and uow inthe tine ofthe author and his audience, An exlictcontisutio is often indicated by otha thea, ext (ithehiarmus, emphasing an emithesisAiB, 6,31, I rezo v8 agre ‘tha prt “(in ordinary’ Mfe| semen (comes ) fst, then the vital organs "2, 39,1; Ako PB. 7,1, 7; $B. 4 1,3; 3, 2, 1,9); sometimes translatable by before this, formerly" (age) and now» (atha) ($B. 3, 1,2, 20); atha may be implicit (3,1, 4,12); the continuation is explicly stated (11, 1,2, 12 "at fre the gods were mortal, only when they had gained the year they were immortal") or obviouly regarded at evident of a8 a matter of couse and sot indivated (AUB. 1,7, 8 $B. 3, 1, 2,5; 3,4, 1 (9), the word group cone ‘ining agre refers tothe st of Sequence of actioos or events (AVS. 3,4, 4; AiB, 1,25, 4; $8.3, §, 1,5: 1, 2,1, 1); this word group may refer to the mythical past and supply those concerned. witha mative for a stu act tnd (or) with an indicstion as to how tO perform it VS.8, 37 Idea bas rade this draught fst, afler (ama) drink (it); PB. 8, 88; JB. 1,128). 17]4 Annals BOR, LIN (1983) | What may have preceded the occurrence that took place are i of no intrest or ies ouside the range of the author's mind; in SB. 9, 4, 4, 9 the gods ‘were fist and afterwards mea ” the question as to what was antecedent t the existence of the gods is completely irrelevant. Nore or mp eatin made f otig peng a cores wih ce font eet) at vik wont are | Tene ts red, nnn, ep, marth eshain a Pecral aty,cmmunete lo ital ther pats aie ent van pce inthe Bt vance of sarah, epee planation («.g., $B. 1, 2.3, 1 fourfold, namely, was Agni at first). These fesse dwt wich edo ve en eine (ot bod) time,# withevents that took place in primordial time ( AVS. 11,10,15 “ agre the | ara wes congue" 1,2, ae hey cota 8 mi he ral | Sars 13519) ovhasnte at ha a cacti feo Dee eis peo in ihe pr ot" (Gi eine of he pine wer AVS:4206 (8 23 po dara Sooting isp ars. 252 tech nebaw's DRUGS {accep BV 10 19, "te ants (coon, | fe) or tn ete (sh, oe) "YTB. 2, 24,1) $6165 05 | | t BAU. 1, 2,1 "there was nothing whatsoever in the beginning"; CHU. 3, 19,1 ‘in the Benning there was the nowexstent asa") also TU. 2,7, 1) MU. 5,2 dacknes; the ‘enstence* of primeval beings: AVS. 9, 4, 2 ball who was the image ot counterpart (pratima of the waters; 9, 5, 20 mestions a primeval goat 12,1, 8 the earth was someting unsteady on the sea”, 12,1, 24 the odour of the earth which there was in the beginning; JB. 1,156}. ‘Or he text deals with impersonal’ originators" or frst causes: RV. 10, 121, 1 "in the beginning the Golden Embryo came into beng, baving been born it became the ole lord ofthe relly existent (hatasya)"; AVS 42,8 the wates agre produced an embryo"; 19, 22, 21 Brahman agre 448.4, 1séseems wo bean excepto, But Dee gre cou tie: a the Beanie, ‘hee eee, indeed, tho prelogs of roe sree); bY meant of press he ent had eded, been vious (oy jaanta a the eaiog. The commenaior on AVS. 416, {explansapreas "before the creston fall bogs ty Praia” on 19,3, 1 “im te cation previous tothe emotion © Choe by M, Bade, Tt dMstle des tlio, Pus 1949 (= Pater a ‘cepa wo, New You 198 $61; Mita dex exoyaner et des det elias, Pat 197,62; 25- 4 Sieh Cua Tasty le 2 (Lave 46, SE (~ See Sti i Lala 1975, 9.) [119] IOGONDA Jn the bestning 4s erst stretched the sky"; BAU. 1, 4, 10; 11 Brahman, being one (alone) gods id not expand. Elewhere meation is made of (a) personal originator( s) the AVS. 2, 29,7 Indra in th beginning created this nourishing food " (ef. TB. 5,7,9,7); 5,2, 11 dealing witha god who frst bound on a definite amulet; 19, 35,1) $8.6, 5,4,4 the wives of the pods age placed a fire-pan; VS. 9, hen 7 the gandbacras age haroesved the horses (for the chatiot-tace whichis an important part ofthe vajpeya ritual; the food (AVS. 2, 29,7) i of course ofa alko prepared aterwaeds,the amulet bound on Ac et unc, the vBjpeya pet- vie formed up to the present day;* compare also RV. 2,17, 3 dealing with rox. Tras Set aet of Feros; AVS. 8,10, 1 Vig} (reprewtigg the toullty bese ofall existence, whose eminent governing activites havea wide scope in all 2d) | ietions) was this (ualverse or was here") agre of her when born every- the thing was afaid". Most of these figures play the leading part in these ial actological myths primarily or exclusively by doing something (TB. 1, 3,5, 4 iod” the gods haunessed ahorse; 3, 7,9, 7; TS. §,7, 4,3 the rss practised tapas oes ‘wth the result thatreyal power, physical force and authority came ito being ), mm) | by their creative activity. Their activities represent the breakthroughs of the 5 | supernormal, unprecedented of sacred into the universe, Although every no |g reid ly expt sad or mpilysuied to Reve Sen St; | gad or pode ou of precniting nati (ey te primeal ces) 91, | the origin of this macerial and other particulars are left out of consideration, oo Novis te problem owiehe thre la gang tie egal vt ime vt touches pon? Soy ie shor (31, 3,3, 6) sue tat = serene beginning” he gods were atl and ner thy er (i ot mt Ncame") ioral, edn ou ye toy snore th at ya msi tientey it rt were otal ba afters, wpested w. pelt tine aftr eben. they wae or “= “Tie word api prey suite or tk prpote; while pain, #0 2b | way, oteevold cr veonm tht ein egpe conan, Tk a iio wrnts be apron tat the eet, inttgurony or iaony | deed of the originatcr had a permanent effect on subsequent ritual perfor~ | Sst itl and oct Eeavows It may eran tin the erst - "orf ei hf ennai Trevor du yen dns oes - Ecko 4iatan acest Hapa Soctie {ore np site pe 18). The how ct rue ae soe sae nu sr he pe or tietatine™ (119)46 Annals BORI, LI ( 1982 ) inthe pus of archaic and pre-modera societies it centred upon the bearing of| Jmportast exemplary figures and devsive events on present affuire, because ‘the wellbeing of the preset generation is believed to depend upon the accurate and conscientious repetition ofthe creative deeds ofthe orginstor for the events that took place ia the Besiouing (et, 8, $B. 3,9, 4, 12f.). ‘The very need forthe insertion of many myths and mythical tls fel by the authors of the brthmagas ec, shows that the sacredness ofthe“ moment * i= ‘dicated by agre and the powerful activiy of the originators, thoagh trans ferred tothe beginning”, 1s placed in relationship to history and to the present tine These myths guarantee the effectivenest ofthe rites which are 1 re-ttualize the exemplary beginnings and to restore the inal perfection, One should not establish one's ritual res under the constlistion the K,tikis, since in the begining the stars ofthis divine constellation (the Peiads) were precluded from intercourse with their husbands, viz. the stars called the Rss, because one should not ran the risk of sufering the same privation (88.2, 1,2,4). For along story beginning with “age there were the Adiyas andthe Adgirasas", mentioning thei animosity and explaining the establishment and the rules for the sadvahtr?, a oma ceremony lasting lone day, see 3,5, 1,195 1,23, 6; 3,8, 3,281, AVS. 10, 7, 28 the frame of creation (skambha) agre poured the golden embxyo within the world; SB, 2,3,4, 3. «rule of ritual conducts founded on the relations between gods land mer inthe besioning. "The correspondence of relations existing between the moneat ofthe beginning and the prevent ie are indeed not infrequently leary sated (AVS. 12, 1,24; VS. 8,37; $B. 2,3, 4,16; 3, 74,2; 12,7, 3,6). Tn short, the period of the beginning i, or supplies, the exemplar ‘mode forall significant human activities? (e.g. "$B 3, 8,2, 17; 3,9, 4 2 4,252,858, 4, 14; 8,6,3, 17; 3,2, 9,6; 3,12,3, 0), Now, the statements (sentences) introducing such subjects as Prajt- pats presence or activities in the begianing re nether as to thir external orm nor essentially diferent from the passages treating of other eriginators ff first cautes, Thus JB. 1, 68; 2, 282 it reads: Praipati-was here (this universe) inthe beginning" and $B. 2,2, 4, 152,551,156, 1.3.17. 5,2, 11, 5,8, 1, AIB. 2, 33, § Praitpati alone (ekah ) was herein the beginning But we abo fled statements ofa particalar mode of being: $B. 10, 1,4, “Ta the beginning, Prsjfpati was both’ mortal and “immortal; his ital faculiespripgh ) sone were * immortal’, his body was mortal”; after © CL K TH Pes Glube und Mystik i Schaten der Rihslen Wetes, Legg 4 Laeedsot dwelt on thn pasapes where agri sal #71, 59,45 88.4 6, TT 8 Gad 1120)eof f.). the the the (the ning ing GONDA 1 Fe the Beginning ” mentioning that by performing the ritual and by th order ofthe proceedings tinder dscsion he made his perton uaifemly ‘immoral’ the author s8y8 that the sacrifice by this strifeial performance mukes himself likewise free from an untimely death, This isa perfect Instance of a briefly worded state~ iment ofthe accurate repetition, hi e mc, of the exemplary decd of the originator (notice the syntactic parallelism, the use ofthe same words in dealing with the scicer ) ia order to achive the same purpose a ein he beginning had purseed successfully Howerer, seme actiological myths with Prajtpati as the centre of Interest are long and complicated. Dealing withthe agnihotra (evening and morning ibation) $B. 2 2, 4, 1. informs us that Prajipati being alove by means of tapas generated Agai from his mouth; (that is why Agai is a onsuimer of food, end he who knows that becomes a consumer of food ) ce there wat n> food other than Prajepai inslf, Aga’ turned towards him in order to devour bia; by rubbing his bonds Prajspati obtained oblations from whieb, when poured ito the re, plants came into existence. Thus rajtpatl saved hinslf from Agai and the sacrllcer who, Knowing this, by offering the agnibetra likewise eaves himsel from Aga, Death, when he I ‘bout to devour hi. How did Priipati produce or create beings or objects? The usual verb employed inte tens i 7)- which iterally means to let go, discharge, mit, pourfocth, rdcase," ‘Ths is appropriately used in cases such as $B. 161, 3,1 where the watets are suid to have been discharged (st/yanta Le. creted) out of bnvel; 11, 5,8, stating thatthe threefold woiverse came ito fxistence in the sane wey 11, 1, 6, 7 laforms us that being desirous of ‘offpring Prajipti lid the power of reprodaction into his own self and ‘emlted” the gods by (the breath ef) his mouth (Asyena). The author of 7, 5,2, 6 eters into pativulars: Prajpati withing to crete (j-) food and, toreproduce himself "meted out” (fashioned, maminita) animals from his vital powers or principles (prapeBhyah), (via. horse from his eye (Ciel faculty) ete. Ta 2, 2, 4, 1 Clana eakre) he generates Agni, from his mouth; in TS. 7,1, 4 (nfma-) the tit stoma and afterwards also ‘Agni (orf) the giyatr! were ete (00 particulars are given); thereupon he produced in the sane way other sfonas from his breast and arms, middle, ‘nd fet; siilaly, JB. 1,68, but here all Beings and objects created are 3 Chalo, Olenterg, Vorninashafiche Wisouchal. Die Welunscnuing der ‘Brahma Tente, G2tlng 1919p. 19. —For the woo a sina eb app ace Moreno 72, la anit Syria ese, De Ragone Aliens, ‘Statgare 1970, ps 44“ Anmals BORI, LXIM ( 1982 ) explicitly ud to be produced from bis head (mouth), breast and arms et ‘Accordingto $B. 2,2, 4, dhe obisned ~ ata moment after the ‘time indie cated by aye ~ a buter~ ofa milk-offerog by rubbing (his hands). In order to demonszate why the pateon of the sacciBce who desires progeny and cattle should oFer a hotness goat (oPrajapatl the author of TS. 2,1, 1,4 while ‘omiting aye inserts the following pusage : Prajipti was bere alone. He {exiced I woud like to emit (prod) offspring aad cate’. He drew out ‘rom his person (body ) the omentum, and held it inthe fe. From this the Dornlee got cate into existence. He offered ito his ova deity. Thea or, ‘from tht", tata ld he produce offsping and cattle". Notice thatthe fact tha te god has a body and an omentum ebviouly needs no comment; that “to ais own deity” (sndpat devaryal) must most probebly be taken to mean “to bis ova divinity or dvine power” (cf. RV. 10,24, 6); thatthe suthor is lest on particulars concerning the creation; did the progeny and cattle coms forth from the offering, or did Prajtpati become able to create ‘them after be had oflered In PB, 4, 1,4 (where the locatve agre is omitted ) Prajipal, esting to create" bebeld Sst the ovenightrite(aeaira) and by means of tis he created ( Blnayot, it. proceated, generated") day and night: one of thote place atesting tothe belief in the importance and indxpensabilty of| ssorifcial sitesi atempis at ereatng or achieving anything. Tn later text, Mail. 2,6, the god, being uabappy because he was alone apre, made bm self he objet of meditation inorder to be able to create numerous offspring. In ome caes Prajppatl has to prepare himsef forthe act of creating ‘by tapas, asceticism ", more accurately the process of internal beating, produciog supernormal und often creative power (see RV. 10,183, 1; AVS. 3,10, 120.) $B. 2,2, 4,1 (see above); 6,1, 3,1 (480 above); 1, 5, 8 1 (see above); ia IB, 2, 252 he ir stated to have emitted speech (sdcam anrjata) ater having proctied tapas and to have fashioned (nlem2-) a cow from (is) spezch (v8e ). Ta $B. 2,5, 1,1 he is desribed ax creating three times, but only the ist time he is explicly sald fo have exerted himself (alrimyat) and peatted tapas. In AIB, 2, 33, 5 he practises tapas and also restrain his speech which is «well-known method of preventing a ritual fact from becoming inefectve In $B, 11, 1, 6, The's singing eulogies 1 Ano in xint Bay thereto god was beled 0 be able to rete in dierent bays a azul nboure, a proteator ( Moen, o. et 9.109 "2 1 not flow Sekar! Bastachrs, The Indian theogony, Cambridge 1970p. 326 fa ranting the opal "Isa be any and eprodre GJ. Gonds, Yet ua, Liden 138, . 7. [u22)GONDA: In he beghoning ® est Cerean, steady in he Reveds, ©, 8, SL, 4; 10) praise, ie, (e)tivation iadi- fof personal or impersonal power by sieans of 2 commemoration of its great det ness or importance of deds performed etc. with a view to deriving personal ate benef, but here 20. mention is made ofa deity or power eulogized) and hile exerting hime (ram), In AiB, 5, 32,1 where no meation is made of He “the Beginning”, he performed tapas, emitted the thtefold universe and out ‘made these the object of his continved pas (abhyetapat) wit the est that +e ‘Ani, Vayu aad Aditya, th three presiding dees, « were bora". According ac, to $B. 10, 1,41 Prajspati made his whole person ‘immortal’ by means of| eho ‘the snericial rite ander discussion (the angicayana ) but the'text i silent on ent; how ths wae posible; notice alo that this is no act of creating proper.¢ sken Silay, 2,4 4, 1; AiB. 4 25,1 6. As aready noted, the ist layer of| tthe the great feplace came into being after or because Prajipti had beheld it and (FS. 5,7, 5, 3) se also 7, 1,5, 1 (508 above); 5, 6,4, 21 (see above), ree {a $B.2,3,1, 22 Prafpai is aid to have offered the libution under dis- cussion, not to have created of introduced it. In AiB. 5,32, 31. he spreads (extends, i, performs the sacrifice, and hands it tothe gods (age is absent) a the slory told JB, 2, 369(see above ) Brahman Knocked off the (pdpman), which was successively on parts of Pealpat’s body, feom bis Ded, and threw itupon his neck te; finally it was broken into thee parts and became cov, Seep and shadow. Elsewhere Prajtpai, in conformity with his most esseatial character ‘and function, procieds to propagate himself, Ia $B.2, 5, 1,1 be genera {es by means of raat, fis the bled, then the smal epi, then the snakes and other being (the story is much more circumstantial). In YB. 2,252 he is aid to have pettormed tapas and emitted spech out of which he fashioned ‘teow. Thetcupon he sucesively emitted from himself the Vesus, Rudras find. Adiyas inorder to provide the cow with food. When these gods asked fhm for property he allowed them suocetively 10 look after the cow fora yest. After thre years there were a thousand (3 x 333 and the original finial) cows. According to TS. 7, 1, 1,4 Prajipat desired, “May Ihave foffipring.” He meted out (produced!) the tie (stoma) from his mouth, “Afr ithe deity Agai came into existence.” By way of ecapitultion mention may now be made ofthe beings and | ‘objects created in the beginning: dhe threefold universe (AIB, 5,32, 1 Mh B11, 8,1 and later three gods, three Vedas et. : the waters ($B.6, 16 Thape to ea wih Pra as asacricer in aoobe re, 4M Jah tga ponge witout agrn Prout, belay sions, moved forward ia Incase darinen,eotrinnd a See god seed the soled Bp yom Where> (23) Sy9 Annals BORD, LX1 ( 1982 ) 1,341; after fesioning and placing th eath, three eroups of gos vi the Vasar, Radras, and! Adiiyas (TS. 7, 1 5,1); ving beings (path) animals ($B. 2, 5,1, 157, 5,2, 6 speech end from ths the cow (IB. 2- 252); Agni sad wuacguently plats ($B. 2,2, 4,1; 5); tomas, gods, me- tres, saman, human bens, ainals ete. (TS. 71,4 in comexion with the psformance of a soma saree; BI, 8 the iv shoe mtra rected at the midday ad aftemoon services of «soma sacle) which he ered an afer ial begs (A. 2,33 5). ‘As appears from many of the above quotations Prajpati's creation is often egurded as baving taken place by successive tages, the mythical tales of i deeds presenting concstenations of in some eases slightly compl cated ~ events, Examples are TS, 7,1, 1,4 (see above: notie the stereo- typed character of the parallel passages dealing with the stages of the process); 5,6, 4, 2 and 7,1, 5,1 where the author develops the theme in the format reports of sucessions of creative activites; in 7,1, 5, 1 the account of the creation proper fllows ater various actions of ‘Peajtpati; 1B. 1, 68; 2, 25%; $B. 2,2, 4,110; 25,1, 13 6, 1,3, 18, the waters ate bora from pati, foum ls prodaced rom the heated (apta: the waters ec. undergo, ‘apas, jus os Pajtpal) waters; cay fom the foam; san from the clay; the pebble from the sand, stone from the pebble, metal ore from the stone, gol8 from the ore; 11, 5,8, 1 (also AiB. 5,32 1, see above Bygling's translation of the verb (aityara) in $B. 10, 2, 3, 18 may create misunderstanding because the English «sevenfold Pralspatl was treated in the begining suggests the preseace or activity of an agens (actor). ‘The verbs rather to be regarded a intransitive! : be underwent the process ar-,he came into existence” (and since the verb arto emit” is usu In connexion with Praipati, the author, wile omitting particulars, uses t here abo). From the following words he went of arranging (consruting, widahanah) hres body, Btmanam )” It may be fae Ferved that there was no agens except Prajipatl himself who is obviously eserized as coming into existence spontaneously.” The same verb fused 5B, 2,369 Prajspatl came here into exsteace ; there is no explanation of how tis came to pase 1 C1.J, Gonda, Remark on the Santi patie, Leiden 98, 226, The ve frm my bare een chosen came the pusge del With the ssvetoid great Mela ‘eh af cone i constaced by men 1 ACTB. 2,2, 9,440 aks wy beh oes bom (0/36). 18.1, 47.9 Papal is The vader ofthe vb prajyate “ar bara Te gmat ying 0 hsv ana teaive poceatd™ oblonaly waa ow to enpaaplos (a4)GoNDA: In the begining st ‘Yet there must have Been authors who gave the problem of Prapats primacy ot origin and provenance due consideration. In e passage (1B. 37, 1,3) dealing with the (re-)establishmeat of the continuity of the fectifce itis enjoined to pronounce the word bhp existence“ Pai fi the one who has come into (Teal) existence (SAtiah)™; consequently the secrifcer obtains prosperity (Braun ). Places are indeed aot wanting Irtece Peapat igselfis suid to have been “emitted (produced). In The eulogy on tise (#le) AVS, 19, 53 and $4, which atest to the tendency to deal withthe highest catepores Higurativey rather than mythologtcally and Doiloophiclly, kala (time) isthe principle thst has “emitted” (astata) Progeny and inthe beginning (ogre) (aso ) Papa (19, 53, 10; AVD. 12.2, 10) Inst. Tine, the lord (ivarah )of(the) All Caarvasy is xplcly sated tobe the father of Prajspa. Tt bas more than once” been Suagested that this assimilation of Prajipatlioto a Tine-coamotogy ” bad ome about under alien ( Babylonian, Phoeaician) influences. This io- ‘Rocose, however, isincapabie of proof" Moreover, Kula far from being the only primordial principle that engaged the attention ofthe authors ofthe ‘Atharvaveda who, whit tying i their cosmogonic hymas to penetrate the ‘ystery of ereation and origins a8 well a5 micimize the importance of the gos may have discovered te slgaifeane of tine independent of foreign Fanucnces" — At SB. 6,1,3,7 there isa qce of treditional mythology uagesting 2 matrinovial rslation : when Praipasi had spread che earth per now called. the Lord of Beings (hatandqe path, and the beings (Bhan!) conscrted themselves; he was the ethapat i.e, the house- {oder who inthe patton of the earifce, and Usus (Dawn) was the Ronsewife Cortat), who, 3s wellknown, i lined way paticipates in drauta rites, It maybe ecalled tat the god fs reported to have coneived a pasion for his town daughter, accrding to MS. 4,2, 12 35, 11 Upas, to AiB, 3, 33, 1; $B, Brt.4, 1 Upes of Dynas (Sky), Notwithstanding the adition of apr, AVS. 13,2, 39 (6U-AVP, 18, 2, 4 17), eulogiang the aun asthe ruddy one, sates that tis oge Became time’ and in the begining was (or became ) 1 Pom Dumoor lion i Poe, At Pl. Sc. 103 1961). 13, W, Cand, | Thus arose pn, Asters Aen, 124, p67 ig” (1,30. | vw Resco Mf Boyer, A history of Zonta, eles 1982 p83, whos | eee Rv. 1,1 odie "ehrostogy of rapa sraers fo the RV. 2d | REEL TSiu re anteabl (dee «Gna, The sal ue of RY, 16 12,10, form pares Sate fornecnes ibe hiben pope te ely Weds, (9 Yoh, je | a REAm, hori fatceming Te poplar Pap nH. of Relies, freon) | se igy on 0, Wengen Bie Relonen Kany tea 1965, 21 wie | 2 Portbe brated at Praga fier se AVS. U5, 7.~For Pats take Treats oso fndamentl err norm aa he. the prov . Teme gts enudy yes AVL 435112156); 7B. 2,8) 0,8, 125) i2 Annals BORL, EXIT (1982) Prajiat the universe other attempt at harmonizing diferent views of the origin of Some event and even some action of another divine Ague, though ‘king place are, may precede Praipats activites, Thus ater it has been fold (TS. 1, 9, Lf.) that Peapat! created the ssevifices we ear thatthe ew moon sacice wat in the begining” or “at frst” Param who by menos oft reached the supreme goal and furnished Praapati, and after him Tacs, with it who had the same sucess, It is not however said that Prajspat didnot yet“ eis * when Parameybiasacrifced gre, Sometines the Prajipatl theme is combined with another * theory * of the beginning Thus SB. 11,1, 6,1 after stating that agre there was othe ing but a sex of water, gots onto inform us that the waters, wishing to reproduce themselves, performed tapar and produced a golden egg from ‘which a man {rather the prineval man, purus) viz. Prajapai ame inte tstence, The golden og represents a thied theme: the belie that gold, ‘Agais seed, is a manifestation of fe. Prajipatibeoke the eg to pleses and began to develop ikea new-born child, Kt may be recalled that VS. 23, 63, ‘vithout refering to the‘moment® agre, informs us tht the sveyambhi (G-c. the ose who assumes phenomecal existence spontaneously, explained 2s the Purus of RY. 10, 90, comm.) as the first conceived™ the embryo from which Pejspati was born (J21h athe more complicated parallel myth told atthe beginnig of the caper deveted to the agnicapana ritual (SB. 6,11, 11) the several lemsents-the Puruta (§ 3), Pajipai ($5), the egg ($10), the wish to be ‘reproduced, ad some others, among them the non-existent (chaos, § 1) and the vital principles (§2), are otherwise arranged. Here the Purugs who ‘becomes Prafipat is exfiily declared to be identical with Agni (who in Thiscontest is the great fireplace, §5) and it is Pralipati who toils and practises topo (§ 8), Because be desires be reproduced. In § 10 he wishes tobe reproduced fromthe waters which he had created (not from primeval waters); be entered them; from the egg that thereupon arose Bréhman cans forth, In thecosmogonic section TB. 2,2, 9, 1 the origin of the universe in explained sa contiued process of tapas. In the beginning (agre) there 2 Op the gd ap et. set. Goda, The, Hissyagn “ndo-Atwnan abd ciure I Cost Vl. Ragu, 0 Rstodadhe [ich can tarly ean placed” or * ld down’ (Mati R.T-H:Gut, Tha tas of the Whe Yajuveda, Benes 1927, ».257) ] ‘Gonds, Toe mela athe veda, Leiden 9, 9.109 coocepon, in Stules ia ew Deb 9, Dep. [126GONDA : Inthe begining 3 in of |—=—=—wa noting phenomenal, not even the tripartite universe. ‘The asat wished to become phenomenally exisent as cosmo (4a). It practised tapar and out of it came successively smoke, fire, light, Js Treen tbe davon ate manta syaboting he ten pare ot te teers conte wi he aman body ct into being (amaze) a snd ths is Prajgpat Cy Arto Prafpas penosliy and betaviour ta inital ef, 5 far as appears from these mytbicel narratives, considered able to assume ‘tious forms. "Thus the autor of SVB, 1,1, 4 mentioning his head, breast, riddle, and fet, does not doubt his bodily existence. $B. 14,1, 3 1 the boar Bota is Kentied with (sad tobe) no other than Prjspat, In TS, 5,6,4,2 and 7, 1, §, Lhe is(has become, appears in the form of) wind (odio oF vr bt); we would be hardly mistakea in supposing this to mean that he appears as moving sr or breath, which, bung, on the one band, invisible end filing any vacuum end, onthe other hand, the most eseatial, and indispensable principe of life or requisite for physeal existence, is also in other religions regarded asa repeeseatativ of, or substitate for, a bigh god acting ata creative principle. In $B, 2 4,4, he is known by the name of Daksa and as such the one who agrelasituted the procedure ofthe dake diyana sacrice* $B. 6, 6, 1, 19 Manu, the fit man and insttutor of sierie* and Prajipati ae stated 10 be identical. — Sometimes Prajtpat is ani fo go through a process of development: at AiB. 2, 33,5 beng alone ‘and wishing to become more he precise tapas and ist the end of year able to pronounce tnelve utterances: SB. 11, 1, 6 20 coming oxt ofthe primeval ug he guns indepecdeocy ina years tne; tthe ead of (another) yeat he je tries to speak, (at Bist) words of ene syllable ets. — Whea he i in trouble she |e manages to find an expedient; when (SB. 2,5, 1,3) all beings he has hein created perished from want of food he makes (without aay fasttument being fea i ‘mentioned ) breasts in his own body and then proceeds to create beings with 5 “Weasts teeming with milk. — According 107, 5,2, 7 be took into himtelt nev" | phe food he had crated ‘om [Not infrequently, PeaSpall ie descebed as talking to himselt, as thinking aloud) or considering: $B. 2,2, 4,3 in that Ago Ihave genernted vere afood-eater; 2, 5,1, 1 how can Ibe propagated 7" (alio2f,)5 11, 1,6, there es ia sae, wed "Cincr) Sogy, Note at ths expert eeatares hat eto be side ai [27 Sley Annals BORI, LXI ( 1983 ) 12,13 stating that he has created an image (counterpart, pratima) of hse; 5,8, 15 JB. 1,68; 2, 252. Often this to express his dvio to create of (suosty) to reproduce himself: TS. 7, 1,1, 4 YB. 1 68; 2,282} AiB. 2,33, 5 may Ube propagated and become more” (in 4 23,1} 5, 32,1 without ‘gre, $B. 6, 1, 3, 1°* may Vesist (sym), reproduce myself"; 7, 5,2, 6 ‘Stony Uoreate (emi food.."; I, $8 1; and ate 1, 1, 6,7 (Praja) esteus of offpring went on "(prising and toiling) Sometimes he speaks to others or enters ino comversatont iB. 4,25, he asis the seasons and the months to perform the twelv-day oma ceremony forhim, whereupon they ask hr to give something. Just asin TS. 5,7, 5,3, ‘where Vilvakarman addtesies him and be saswers, bis partoers appear to exit already. Tn 3B. 2, 369 he secs, after having looked about, another (being) ad asks what (sie) i; this leads toa conversation and activites Sometimes mention is made of the eeator god and his creatures being engaged in some consmon temporary setiviy, When ia TS. 7, 1, 5, 1 Pra pti bad beheld her" (the earth) he proceeded to seize and wipe her and (Cor) with the rel that she became the earth (see above). Although the ‘creator, as may be expected, takes the initiative the co-operation of the earth ‘of at last her willingness to comply, to subject becilf to his wiping, are {indispensable to keep the proces of creation and development going. fa JB. 2,252 the gods he had created approached him asking property. $B. U1, 5, 8 5, the gods ask him to give themn advice ia the matter of falas in sce icing (see above)" One of the most Interesting points to be remarked in these stories concems the question a8 to whether, of how far, the txts make mention of Soy surroundings when they describe Prafpati as being (alone) in the beginning. Thee is no unanimity and often not even an explicit oF unequl ‘vocal tatemeat ofthe external eircumstarces aad conditions. Tn some cases ‘no meation whatever is made ofthe scene ofthe god's activities: T8., 1s 145 YB. 1,68; $B.2,4,4, 156 1,315 7,5,2,6; 10,1, 4,1; 86 two inter: pret AB, 4, 25, 1c. 6) tieraly, the restos and months addressed by Prajtpt, wien in the begiuning he wishes sacrifice, ext already; from § 6 i may be deduced that be, suid 10 be the oldest ofthe gods, performed that stcrice in the bepioning (gre ); this is therfore in all probability also the sense of the word in §. Since apre may refer toa “perioé* tither than a moment’, the author may be supposed to hare focused aitention ono more thaa one event, omiting any Mention ofthe creation ofthe seazons and months, in which he was not forthe moment Baha, JB. 2, 369 26 above, 4; for Pepa ad Asi Bor Papas 63,31. E Brash. foe Papal an be matey [28]‘GONDA 1 Fi the Begining s interested, After faving. produced out of bis voice (speech, vic). cow he titted also gosto whom he entrusted her with a view to er beng tended; but no meation is made of pastors (JB. 2,252). According to $B. 2 5,1, fe creatures emitted by Pratpai, who existed alone here, ae sui to be bids fd reptiles; it i Heft tothe audience (readers) 10 form an idea of where these animals were fying orerespiog. 10 2, 2, 4, ME. Prajtpai, after havi fenerated Agu, a consumer of food, out of himself (3), out of his mouth (1), considers that there is no food fortis god other tha himself; “one should know" the author observes, «that at chet time the earth hid beer fendered quite bare"; how, by whom’, 0 particulars are given, On the fother hand, inthe eosmogony described TB. 2,2, 9,11 that here was the Water, the waves ofthe Sea”, and Prajtpai complains of the abseace of @ foundation on whics he might create; thereupon his ters became the earth {ch the comm). Ia $B. 11,1, 6 1f the universe ix stated to have been ‘water, on which a golden egg floated, from which Prajtpat) came into txntace, but according to TS. 5,6, 4,2 the god, being wind (yo bxatap), ocked about on @ftus leaf tht was floating onthe waters; since he could fing no support he piled the great fireplace — which is the subject of dis. ‘eustion - on the recptacleof the waters; this frepace became the earth and to be inde a firm support (ratifhd). Ta7, 1 5 1 Prajapati moving, as wind, fon the primeval wate saw Ber (indo apadyat: im frequently denotes the earth, but at tht moment“ abe isnot yet the earth); baving become a boar he asized he, (snd ) baving become Vitvakarman he wiped her; she extended end becnte the earth (pik): the audience ix obsiouly supposed to be acquainted wits the mythical story ofthe boar tht raed up the earth (ia $B. 14, 1,2, 11 she boar, Braga, sated to be Prapat cf, 1,3, 25; 47,3, 1,20; here and in VS.37, $ no mention is made ofthe creation of the arth), In TS. 5,1, 5,3, Ukewie stating that the waters agre were this Conivrs ), Prajpai beheld the Hirst layer (ofthe great Greplace )— a wel= Known method of crating objects of ritual sigaieanes, eg. $8. 3, 9, 1, 4 1,1, 6,16 PB. 4,1, 4; he put i dowa (and )t became the earth. Being the oy one that gar ad come into existence, Prajspati looked about and sam ‘nother, more excelent (9a), (being ) hat rose out of himself and made itself koown (Tam Braman” ), whereupon Pralapat sid, We both have been born at the fet (prathamam)”": no doubt aa attempt to harmt the primacy of rimogeniture' of Prajipati and the supremacy of brahman ‘which in this wny can hardly be reearded at constitution preesistion rounding? (JB. 2, 369)® 2 ‘The gs stonda $8.1, 8, re po dobe the hrs tat have been rated prvousy (§ 2) ~ Smee bent § 2,331,6 Annals BORL, EXIT ( 1982 ) Some tolated pastages may find a place here. TS. 5,7, §,3 informs ‘the reader that after Prajpati bad beheld the Bist layer ofthe great frepaee ‘which he was to cteate, Vivakarman snd at later moment Parameythia, Addressed him. Since both figures are sometimes identified with Prafpati, the tern‘ muldpliction" ofthis god used by Keith" is intelligible and, ia view ofthe multiple structure ofthe narrative, posibly core: then Pralte pall enters ito conversation with his doubles. Parameythin is indeed sai 10 have been created out of Prajipati (SB. 11, 1,6, 16). Since, however, later con Aiiya takes part in the discussion the euthor may also have regarded ‘hem a separate individuals whore origin i lft wamtentioned, — tn the long story of what happened in the beginnings $B. 6, 1 1 1, thee ian incase tency in that § 10 Brahman i ai to have come ito being (asjata, how?) before the Porusn who, being (§ 5) Prapad, had been “ made” akurra, 3 inthe beginning. — Ia 2,2, 4, 4 6, Pajtpa's greatness (makina ), ‘bing bis spesch, becomes independent; it departs from him and addresses him, Cf also 6. 1, 1, 93° $B. 6,3, 1,18 where Prajfpatl igres asthe primeval originator sia more than one rexpect intresting, Fist, after observing that Prajtpati had performed the rite under discussion (the apacayana) agre, the author states that thereupon the gods — devi, clearly a distinct group — performed it (after him, following his example). Secondly, the author introduces this subject by quoting VS. 11, 62, which as RV. 5,81, 3a is pat of a description (Of Savit's daily activity: “whose progress (departure, match, pray@sam ) the other gods have followed. Although athe end of the paragraph after ‘quoting the last pda of the stanza which contains Sait’ name, the author coreectly identifies this god with the sun, te interpretation of pada is ia view (ofthe identifntion of Agni i.e. the agnicayana and Pralpall (es. $B. 1,4, 1, 12; 10,4, 2,1) in itself tenable, if prayeam is taken ina somewhat more general sense (ef. 6,8, 1,3) Reference is alo elvewhore made to the gods following Prajipts example and proceeding to perform a rite which he had insitted ($B. 6 3, 1,18). $8.2,3, 1, 2 meations a ibation whic i the same as that which Prajipui oflered ogre, and 2s the (gods viz. Agni, Viyu, Steyn ) thereupon here ( now ) continted to make (ef, 2,2, 4,18}. $B. 11, 5,8, 6 Praipatt ‘ives the gods, a thee request, instruction ina ritual procedure, In case hele forces were to fail in respect of re, yas oF stman. ‘A considerable number of places deal with human followets or im- ators ofthe creator god. $B, 2, 4, 4, 3nforms us tat a certain Prat © A..Kelth, Th Vet fhe Blk Yay Soo, Cumbre Mas, 194. 42,23. 8 See aging’ (ops et Mp. HS) oe (130)GONDA 1 Inthe Bestnieg " Svaikna, sid to be an arbitrator of suthority (sfscmmam), and after hin several other persons mentioned by name and characterized in some detail? performed the dkpajanesecioe that Prajpatl as Dakya (see above ) had fastituted, And the text adds statement thet ip mutaris mutandis often repeated in similar passages: “he who knowing this performs that sserice thick Prajipati pocfvmed in order to abound in offspring and cattle ad to Jin prosperity, will create the same race and gain the sume prosperity Ces the ereator god, the originator)" Asto the expectation of this result ofthe imitation of Prajipatis primeval deeds, of the examples set by hi this Based oo the widerpcesd bliin the prestige of orgin™* ané in or- fa mylbs being the exerplory models for every cteatve situation, on the conviction that arepstition of a deed of the originator and knowledge (cf. TS. 7.1, 1,6,1B. 1, 6%; AiB, 2 3, $)® or th recitation ofthe story of ent of is institutions is needed to make new beginings, a convition that large the believers fo re-establish the moment and the procedure of an r= final eration of inwtution, Other relevant passages are: VB, 4,25, 121 "Both prosper who knowing this scree and make sacrifice (for another person )" 5B, 2, 22 $B, 2,2, 4,75, 51,7. Elsewhere the author con- fines himself to a bri statement that one (the sacrifcer et.) does (ot is) as Projipati did (8.7, 5,2, 710, 1,4, 1), The author of 10,2, 3, 7 and 18 expressly warns ogtinte deviating from the rules aid dowa by the cretor and *"depeiving hin of his duc proportions", when one builds the great fireplace. Nor ate yassages absent in which an event or proces which seen to take place in our world is explained sa result or repetition ofa deed done in the begining, bythe originator: the waters that were born from Prajf+ ilk when he practised tapar wero heated and produced foam, “hence foal {i produced in heated water "et (SB. 6, 1,3, 2ete.). Likewise 11,1, 6,2 {63 18.2, 370 where the best man (the chief) is, in initation of Prajipat, eclaced to have mos of cate, sleep and shadow (see above, The miythle cal pasts indesd regatded ax the prototype ofthe realty that is known t0 us and in which we live ‘A somenbat uncommon formulation occurs in $B, 6, 6, 1,195 after quoting the words pafieataye manave evthz from TS. 6, 6,1, 19 and ident- See e- aM. Bade Mth nd ely, New Yook 196, 1h M, The 1 Compare e.g alo 8. 2.5.2, 11;1% AK. 4,3, 35136 fare soe ened te aor ald be a? AUB. 4,25, 1 the eve day ‘The word used is freigha which f etyaogicaly related with 8 that inthe preced oven aaah aap is Fn eosin omen, and con. 131]* Annals BORI, LXUI ( 1982 ) {ing Manu with Peajtpati[ fore thought out ( man) ll this (universe) "] ‘he author observes that *Praepati age performed this ite and he (the fciat) now employs (reakes use of) his (P.) fr this rile". The stravture of some Prajspui myths makes that they have ‘bea conceived or modified under the influence ofthe ritual practice known tothe author. An insiuctive example is that deting with the god being composed of seven persons who were made one and the long and detailed esription ofthe creation ofthe univers a «gradual process in the begise lag ofthe extensive explanation of the agnicayana itualo® which on the ‘other hand i reproduction of the god's constuction of the cosmic world ($8.6, 1,1, 1 ff; se also 10,2, 3,18). When II, 1,6 2it rads that a ‘wemas, a cow ete, bring forth within the space of «year because Prajfpal ‘a come out ofthe egg in year's tine, realty has of course set the exarie le tothe myth, Occasionally the pasage containing the word agre oscuss in sa ua commen postion, viz. not atthe begining but in the middle ofan explana Hon and referring to Prapats deed that hasbeen told atthe beginning of ‘the section : $B, 2,3, 1 2 states that one ofthe libations under dncssion Inthe same on that which Prajapat offered at Ost (in the bepioning; see 2, 2, 4,46 .~ $B. 11, & 3,1 diveassng the animal eacidce Prajtpatl is considered ‘derive proprietary rights from the fact that he gre (inthe beginning", or "frst ") saw e victim; but in 2. other arguments ate adduced in favour of other dete, Occasiooaly, the word apre occurs in the bepioning of a Prajtpeti seplode notin the sense of in the beginning but in that of Ett, Inthe frst place". For instance, whes he rested the two smansrathonara an Bhat he sw fst the later (JB, 1,128. Sometimes the locative agre is obviously omitted in passages whiche dearly del with te beginning. In AIB. 2, 3, 5, Prajtpat's desce to propa ‘utc ist x preceded by a reference tothe beginning, in 4, 23, land 5,32, 1 (see eg. aio TB. 2, 2, 3,1) it is notin all tree cues he proecds to practise {tapes Yo passages suchas $B. 2,3, 3,1 the omission may have been preme™ tned : When Praipati erested living. being, when he ereticd Agni ‘When the god is explicily said to have been alone here and to have produced day and night (PB. 1.1.4, the commentary rightly nating tht this eere to the situation before the creation ofthe werld) agre would indeed be super. 9 The gen Sep I uny contacted the ength Belge ts puro of 132) as to mesa seven ans lng uae: cero."1 (he have being aed ei the world bat a pat ana ing of 2,2, dered ig, jas efit brhat ic cop 3,4 wctise duced 9 per va GONDA Inthe Beplaning % fowous. Likewise in casts such a8 TS. 2, 1,1, 49 and JB, 3, 341 (thee vwas) only one deity who has come into being spontaneously (Svayambhip), iz. just Prajipnti™, But esewhere, 0g, 3, 148 (or, 2,128), there a 0 indications that the author relates the gods fest act of creating? the creatures be had “emitted” fd n0 food so that they bepan to eat each other; there= ‘pon be supplied fod by meats of «arn which he Beeld Te would com worth noticing tha occasionally inscad of agre we ind rothanam in a passage where Praipati is described as an originator intro= ducing s custom or method, sting an example, beloging some rite or sacri into existence, "Thus he isin AVS, 19, 46, 1 (AVP. 4,23, 1) the oxginator of & method of echansing the manly energy, duration of lie, prestige (rereas)™, authority (ojas) oe, ofthe man who wears an amulet called the “invincible (aztr'e): Prjspath bound thee (prathamam ) oT the ofcant) bind it for you .. " The cretion ofthe World was anciestly widely regarded asthe most important event in fitory, because ts the sole eatchang, the only abso break, the teamsiton from non-existence to existence ‘The genesis of the osmosis, as already noted, the only preeminent instance of ereation and therefore the model for creation of every kind. Every mythical account of| the origin of snything presupposes and continues the cosmogooy.®” kis neither surprising thatthe ancient Indians — like otber peoples, among them their Fanianeelatives — should throughout the whole of the Vedic period and afterwards have given the problems connected withthe beginnings, with frst causes and the eign of the univers thec best and unremitiog attention, not that ationg the many altempts at penetrating the mysteries of existence and nonexistence, cosmos end chios, creation and the begauings, the figure ‘of Prajipai, to all appearance originally the presiding. delty of biological treatlons should have come to occury a central and most important place. But some chacactertc fetures ofthe Vedic belts and conviction relating to the god's prtmrcil creative activity deserve our special attention. "The importance attached to Praipat's role ia the transition ffom non-existence see above, 9.48 4 Onitie nord me Gonde, The mani of te apnypanbies, Amtrdam Acad ocent Expt elo, New You 1948, p49 ‘Nhe iste wean tb otf sesting ot yt", te Ung ‘uogtion (Mores 121,26, 175 te ao M. Blade, His det cor ans Jide lin, I, Pate 1996, 0.97 © f'1 Osada, The popular Praipal, Io History of Rellons (Chicago) Uetcoais 33© Annals BORL, LXI (1953 ) ‘o-xistene did not prevent the authorities from continuing their temps 10 wisuaize and explain Se origin ot the universe, of lie and institutions otber- ‘rise tha is without the Prajipai hypothesis, For instance, the widespread octtne ofthe primeval waters was not rejected as completely Inadequate ‘Authors ‘were not even averse to combining two dierent views of the cos sogoay, e.g the doctrines of the primeval waters and that of personal Creator? ‘The variety and the mapifldaess of the relevant suggestions Convictions and theories propounded Bad their explanation, in the almost Stvoluefretom with which the authors and rituals could formulate and ‘disusr tsi views inthe absence of an established church or recognized bodies ‘of piety ov ofc supervisors. This variety i alo a natura consequence (Gf the welsknown Indian tendency to consider two or more than two solur tions ofthe same peoblem valid and worth dscusiag as wellas to harmonize them, fer instance by combining elements of diferent * theories’, identi- fying the central figures of mythical explanation ot ote processes of assimi- Iation, iat a given moment such shouldbe expedient “Antough therefore the relevant Vedi views and speculations are more sacedthaa those that ate handed dow, fo stance, inthe first book of the Old Testament, they lave no, like the cosmogonic ‘theories’ of the Aka fians, mauled in cosmogonie poems of considerable length and a more of Jee ‘epi chactter. Neither dx the Vedic author, like Hesiod for whom ipeeration was the one real form of becoming, embody theit views io @ theogon, attempt to reduce all accounts of creation fo a single system," of fven endeavour to arrange the rany creative asiviis of Prajipati ia one ‘Chroologial* succession of events. Even in the Dhuartams of the tenth book ofthe Raveda, the“ accounts oF the (universe ) coming into existence” Cog BV. 10, 19,) the approach tothe subject is onesidedly speculative, its resection largely static and descriptive. th the brdhmagas every story of E primeral eveal or of one or more creative deeds i told ap. separate Epwode, independent of similar stories® The question at to whether one ‘ebate tt of erating took place before or after a similar act told in another Apythica areative isnot ruled. Tee only within the longer stories thatthe “Chess. Moret ob. sits. 180 onthe eatin betten the eimordal waters end eek Satintuce! Reypton te views ofthe Inston and Babylon loser, treltace Realm Statgne 1983, 9.93 C2 on thse of the asl Syria Gese fol PITS, Eur pip and thy lar of teunivese (stombha) see AVE. 10,7, 7( AVE 107? 4s Gh Rages oft 9.99. GF Sicha tod (or) soonive ceaea eee, 4 E-Dammana, Die Relioner “A, Sta 1963 p88; RMge of. i oD uss]ave, GONDA 1 Fath Beginning a deeds and events ant — quite naturally — related as having come to pass Suceasively Ln the bepnning this (universe) vas won-existest (the chaos) Te became existent, Ie developed I turned into a0 eg...” (CAU. 3, 19, 1). Tis further worth oterving tat, generally speaking, these accounts of the beginniags in wbich Prajipati isthe costal ure are longse and more comp. Toate than the other passages or epbodes that hea with apr, es thowe of the types reprevented by $B, 1,2, 3, 1*fourfold, namely, was Aga! io the foginuing. Now that Agni -- passed away” or AiB, 5, 23, 2 "in the begining the cath vas bare”. ts however tus that an aecount such as BAU. 5,5, begining *agrethe universe was just water. This prodaced Bahan which is reaity. This prodused Peajipai", where the god makes bis appearance us a eeonday ceator, i nt only muc longer but constitutes an extensive conmogenic, pilosophicl and ritualistic exposition of the nature ‘of reality on which the gots produced by rajiatiare sil to have medit “Moreover, the Prati stories dealing with the god's primeval creative activity ate, jst like other mythical tals of oigns, not tld forthe sake of| jective, more or les scenic or philosophical information on cosmogony. ‘They ate inserted to gocoun forthe existence of definite categories of mundane beings and. phenoniens (i the origins of gods, men, animals, plants ee.) snd to explain thei most conspieuous characteristics or for the establishment tf asaciice or the introduction of some itual custom or technique and to ‘motivate and legitimate parcular modes of life and behaviour or methods of| performing rte. They are to state or even inculcate the doctrine that a Eorect performance of anything tual consis fo the repetition hc er mune of fhe exemplary model set Inthe beginning and thatthe ambition to attain to ideal ercumstances i life can be realized by doing what the originator gid.t [As to Prajpati himself, in contrast tothe God of the Olé Testament and the ancient Bgyptian creator god Re! he is owhece expliily stated to ‘ave enisted already before the ‘moment indicated by age, that i, i the spetiod’ of “notreistence”(asot) of the universe** That means that (or parallel fa Teto-Besise repens sco O, Preaer, SA. Matera al, Die Tsien Sidowasonn, Stata 1975p 4 1 Onthe wher ands afereae tan stomp ded of he god or to «sluaan Thich he found hel as sos ned to ein a cston el (8B, 52 wey bea e's 61, Sonal mes ah 9 VS. 1,17 and 24 CE 1, 15 and 25 Gala 1:3) woes ‘Paspat levegoved 1 repeat Bi primeval deod 4G Morea, fy 9.26 esate ra@ Annals BORI, LXTI (1982 ) strictly speaking he isnot eteenl He is usually dered as“ emiting™ ‘hat whieh be erates, os producing i from himself, If be * fasions ” some- thing. he makes it according co $B. 7.5, 2,6 out of his own vit powers ot faculies. $0, unlike the Egyptian creator god, he noroally is not ia want fof scme form of primordial matter (Ursiog’). ven when the primeval waters are expressly said to have been thece whea Prajipatl started creating, hae dees not, as a demiurge, use them. Ta'TS 7, 1, 5, The was moving om thems wind; in TA. 1,23 the waters wore the pritoval element end Prajt- pati was on them; be crested the universe through fas; in TS. 5,7, 5,3 they vere there and he beheld something that became the earth; in $B.” 11, 1, 6,1 the waters produced a golden egg from which he came iato being. ‘And, although i 6, 8, 2, 3 the universe is held to be produced (vate, the preseat tense ) from the waters, none of these fout texts meations them once ‘ore! Prajpat ison the one hand conceived asa person with a body and, intestines (TS. 2,1, 1,4) a8 well as organs o faculties of sense, and on the ‘other more or es tally supposed to be co-etensve with "this (universe) here”, He isthe great originator to whom every being and every thing owes Its exiteace, primeval pover placed in elation to history — hence the meny nacralves about him and desing ent being active in the begining. He isalw the primeval power tat has eslablished man’s rites and so 10 say autherizes their performance without concerning himself much about the pet forms who wil only benefit by observing his institutions. Ta performing the apricayana rival (the construction ofthe great Seplace), the culation ‘of man's efforts, involving the temporal identfcation ofthe sacriier and the ‘originator god, the former achieves on his owa bebalf the temporary rextoray, tion of the primeval nity or totality represented by the god who in the ‘begining was alone bers. ‘Wien 8.6, 3,1. 17 Belt called amtoh (wal taped intl") thie ‘Besse sh nt natet (2 ny) enh Cao Moret ap. B.2H de tht VS 2} 6) the one wo ents spontaneously (syepedK®), cpa ‘tthe Pura of RV. 10 9 (sm), rid tobe witout bopatig sade, 9 See Morens be, 180, °Conparforinnac he fection of he inva wat Seren ato eation (Cation, Die Reliance Noderosins Stat 1962.32.) 136)