(2) e. from being a 'householder' (grhastka) he is going on to be an 'anchorite' (vanajbrastha) in the order of the £ four stages.' a From the more simple, general conception of brahma as ' devotion * and Lo, verily, not for love of the worlds are the worlds dear, but for love of the Soul the worlds are dear. Lo, verily, not for love of the gods are the gods dear, but for love of the Soul the gods are dear. Lo, verily, not for love of the beings (bhuta) are beings dear, but for love of the Soul beings are dear. Lo, verily, not for love of all is all dear, but for love of the Soul all is dear. priesthood or 'the Brahman class.' Likewise from the more simple, general conception of ksatra as ' rule' was developed^ more specific, technical application, The trend of this process is discernible in the Rig- Veda at i. 157. 2, the earliest instance where the two words are associated. Various stages may be noted in other passages where the two words are connected. In the Atharva-Veda at 1 5 8 they would seem to be used (unless, indeed, figuratively) in the primary, non- technical sense, for they are mentioned along with othei qualities of a Kshatnya. But the technical significance is evident in AV. 2. 15. 4 and 15. 10. 2-; while m AV. 9. 7. 9 the social classes as such are unmistakably emphasized. Similarly in the Vajasaneyi-Samhita: — in 19. 5 the primary meaning is dominant; in 5. 2,

(1) So that Brahma [appeared as] Kshatra, Vis, and Sudra. So among the gods Biahma appeared by means of Agni, among men as a Brahman, as a Kshatriya by means of the [divine] Kshatriya, as a Vaisya by means of the [divine] Vai^ya, as a Sudra by means of the [divine] Sudra. Therefore people desire a place among the gods in Agni, among men in a Brah- man, for by these two forms [pre-eminently] Brahma appeared. Now whoever depaits from this world [i. e. the world of the Atman] without having recognized it as his own, to him it is of no service, because it is unknown, as the unrecited Vedas or any other undone deed [do not help a man]. Verily, even if one performs a great and holy work, but without knowing this, that work of his merely perishes in the end. One should worship the Self alone as his [true] world The work of him who worships the Self alone as his world does not perish, for out of that very Self he creates whatsoever he desires. 1 6. Now this Self, verily, is a world of all created things. In so far as a man makes offerings and sacrifices, he becomes the world of the gods In so far as he learns [the Vedas], he becomes the world of the seers (rsi). In so far as he offers libations to the fathers and desiies offspring, he becomes the world of the fathers. In so far as he gives lodging and food to men, he becomes the world of men. In so far as he finds grass and water for animals, he becomes the world of animals. In so far as beasts and birds, even to the ants, find a living in his houses, he becomes their world. Verily, as one would desire security for his own world, so all creatures wish security for him who has this knowledge. This fact, verily, is known when it is thought out.

(2) 3; 7 21; 14. 24; 18, 3 the more technical meaning is evident, while brahma and ksatra are mentioned along with other caste terms at 1 10- (with m$, 'the people'); 18. 48; 20. 17, 25; 26. 2, 30, 5 (with vaifya and sudra}. Similarly in the Aitareya Brahmana where the two words are associated — at 3. n and 7 21, with the primary meaning dominant, there seems to be a touch of the technical significance; at 7. 22, 2 the social classes are designated, although it comes out clearly that they are such because charactenzed by the abstract qualities brahma and ksatra respectively; they are mentioned as distinct classes at 2. 3 (along with the w£) and at 7. 1 (along with vattya and Siidrd). Similarly in the Satapatha Brahmana wheie the two words are associated: — the primary conceptions are apparent in n 4 3 11- where brahma and ksatra are qualities or characteristics co-ordinated with other objects desired m prayer; but these qualities are felt as characteristic of certain social classes, as also of certain gods (Brihaspati and Mitra respectively) correlated there- with (in 10. 4. i. 5 Indra and Agm, in 5. 1 1. 1 1 Brihaspati and Indra, in 4. 1. 4. 1- Mitra and Varuna respectively); brahma and ksatra are also simply technical designations of the social classes in i. 2. i. 7, 3. 5. 2. n, 4 2. 2 1; 9. 4. i. 7-;

(6) The king said: 'As (in a game of dice), all the lower casts belong to him who has conquered with the Krita cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.'

(2) 7. 3 12; 13. 1,5.2. Still further advanced class differentiation is evidenced by the use of brahma and ksatra along with vi§ as designations of the * priesthood,* n. 2. 7. 14-16. This conspectus of usage furnishes corroboration to the inherent probability that here (in the Upanishad which forms th§ conclusion of the Satapatha Brahmana), especially in § 6, the words brahma tnd ksatra are class-designation^, pregnant, however, with the connotation of the respective qualities. Accoidingly, the (hybrid) word ' Brahmanhood ' can perhaps best express both ' the Brahman class ' and the quality of * devotion ' or ' sanctity ' characterizing the priesthood. Similarly the woid ' Kshatrahood ' is used to designate both 'the Kshatnya class' and the quality of * warrior-rule ' characterizing the nobility. 9 H 2 Lo, verily, It is the Soul (Atman) that should be seen, that should be hearkened to, that should be thought on, that should be pondered on, O Maitreyi. Lo, verily, with the seeing of, with the hearkening to, with the thinking of, and with the understanding of the Soul, this world-all is known.