(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) Now the Line of Tradition (vamia). — The son of Pautimashl [received this teaching] from the son of KatyayanI, the son of KatyayanI from the son of GautamI, the son of GautamI from the son of Bharadvajl, the son of Bharadvajl from the son of Parasari, the son of Parasarl from the son of Aupasvasti, the son of Aupasvasti from the son of Parasarl, the son of Parasaii from the son of KatyayanI, the son of KatyayanI from the son of Kausiki, the son of Kausiki from the son of AlambI and the son of VaiyaghrapadI, the son of VaiyaghrapadI from the son of Kanvl and the son of Kapl, the son of Kapl [a] from the son of Atreyl, the son of Atreyl from the son of GautamI, the son of GautamI from the son of Bharadvajl, the son of Bharadvajl from the son of Parasarl, the son of Parasari from the son of VatsI, the son of VatsI from the son of Parasari, the son of Parasarl from the son of VarkarunI, the son of VarkarunI from the son of VarkarunI, the son of VarkarunI from the son of ArtabhagI, the son of ArtabhagI from the son of SaungI, the son of SaungI from the son of Safikriti, the son of Sankritl from the son of AlambayanI, the son of Alambayani from the son of AlambI, the son of AlambI from the son of Jayanti, the son of JayantI from the son of Mandukayanl, the son of Mandukayanl from the son of Mandukl, the son of MandukI from the son of Sandill, the son of Sandill from the son of Rathltari, the son of Rathltari from the son of Bhalukl, the son of BhalukI from the two sons of Kraunciki, the two sons of Kraunciki from the son of Vaidribhati, the son of Vaidribhati from the son of Karsakeyi, the son of Karsakeyi from the son of Praclnayogl, the son of Praclnayogl from the son of Sanjivi, the son of Sanjivl from the son of Prasni, the Asurivasin, the son of Prasni from As u ray ana, Asurayana from Asuri, Asuri [3] from Yajfiavalkya, Yajnavalkya from Uddalaka, Uddalaka from Aruna, Aruna from Upavesi, Upavesi from Kusri, Kus*ri from Vajasravas, Vajasravas from Jihvavant Vadhyoga, Jihvavant Vadhyoga from Asita Varshagana, Asita Varshagana from Harita Kasyapa, Harita Kasyapa from Silpa Kasyapa, Silpa Kasyapa from Kasyapa Naidhruvi, Kasyapa Naidhruvi from Vac (Speech), Vac from AmbhinI, Ambhini from Aditya (the Sun). These white l sacrificial formulas (yajur) which come from Aditya are declared by Yajfiavalkya of the Vajasaneyi school. The line of tradition from Braluna

(6) Aûrvatad-nar and Khûrshêd-kîhar were from a serving (kakar) wife, the rest were from a privileged (pâdakhshah) wife.

(3) Janaka, [king] of Videha, sacrificed with a sacrifice at which many presents were distributed. Brahmans of the Kurupaiicalas were gathered together there, In this Janaka of Videha there arose a desire to know which of these Brahmans was the most learned in scripture. He enclosed a thousand cows. To the horns of each ten padas [of gold] were bound.

(2) Now the Line of Tradition (vamsd). — Pautimashya [leceived this teaching] from Gaupavana, Gaupavana from Pautimashya, Pautimashya from Gaupavana, Gaupavana from Kausika, Kausika from Kaundinya, Kaundinya from Sandilya, Sandilya from Kausika and Gautama, Gautama [3] from Agnivesya, Agnives'ya from Sandilya and Anabhimlata, Anabhimlata fiom Anabhimlata, Anabhimlata from Anabhimlata, Anabhimlata from Gautama, Gautama from Saitava and Pracmayogya, Saitava and Pracmayogya from Parasarya, Para^arya from Bharadvaja, Bharadvaja from Bharadvaja and Gautama, Gautama from Bharadvaja, Bharadvaja from Parasarya, Para^arya from Vaijavapayana, Vaijavapayana from Kau&kayani, Kaus*ikayani [3] from Ghritakaus'ika, Ghritakaus'ika from Para^aryayana, Para^aryayana from Parasarya, Parasarya from Jatukarnya, 1 RV. 6. 47. 18. Jatukarnya from Asurayana and Yaska, Asurayana from Traivani, Traivani from Aupajandhani, Aupajandhani from Asuri, Asuri from Bharadvaja, Bharadvaja from Atreya, Atreya from Manti, Manti from Gautama Gautama from Gautama, Gautama from Vatsya, Vatsya fiom Sandilya, Sandilya from Kaisorya Kapya, Kaisorya Kapya from Kumaraharita, Kumaraharita from Galava, Galava from Vidarbhikaundinya, Vidarbhikaundinya from Vatsanapad Babhrava, Vatsanapad Babhrava from Panthah Saubhara, Panthah Saubhara from Ayasya Angirasa, Ayasya Angirasa from Abhuti Tvashtra, Abhuti Tvashtra from Visvarupa Tvashtra, Visvarupa Tvashtra from the two Asvins, the two Asvins from Dadhyanc Atharvana, Dadhyanc Atharvana from Atharvan Daiva, Atharvan Daiva from Mrityti Pradhvarhsana, Mrityu Pradhvarhsana from Pradhvarhsana, Pradhvarhsana from Eka Rishi, Eka Rishi from Vipracitti, Vipracitti from Vyashti, Vyashti from Sanaru, Sanaru from Sanatana, Sanatana from Sanaga, Sanaga from Parameshtin, Parameshtin from Brahma. Brahma is the Self-existent (svayatn-bhu). Adoration to Brahma!

(4) Now the Line of Tradition (vainsa). — (We [received this teaching] from Pautimashya), Pautimashya from Gaupavana, Gaupavana from Pautimashya, Pautimashya from Gaupavana, Gaupavana from Kausika, Kausika from Kaundinya, Kaundinya from Sandilya, Sandilya from Kausika and Gautama, Gautama [2] from Agnive^ya, Agnivesya from Gargya, Gargya from Gargya, G§rgya from Gautama, Gautama from Saitava, Saitava from Parasaryayana, Parasaryayana from Gargyayana, Gargyayana from Uddalakayana, Uddalakayana from Jabalayana, Jabalayana from Madhyamdinayana, Madhyamdinayana from Saukarayana, Saukarayana from Kashayana, Kashayana from Sayakayana, Sayakayana from Kausikayani, Kau^ikayani [3] from Ghritakausika, Ghritakausika from Parasaryayana, Parasaryayana from Parasarya, Parasarya from Jatukarnya, Jatukarnya from Asurayana and Yaska, Asurayana from Traivani, Traivani from Aupajandhani^ Aupajandhani from Asuri, Asuri from Bharadvaja, Bharadvaja from Atreya, Atreya from Manti, Manti from Gautama, Gautama from Gautama, Gautama from Vatsya, Vatsya from Sandilya, Sandilya from Kaisorya Kapya, Kai^orya Kapya from Kumaraharita, Kumaraharita from Galava, Galava from Vidarbhikaundinya, Vidarbhlkaundinya from Vatsanapat Babhrava, Vatsanapat Babhrava from Pathin Saubhara, Pathin Saubhara from Ayasya Angirasa, Ayasya Angirasa from Abhuti Tvashtra, Abhuti Tvashtra from Vi^varupa Tvashtra, Vi^varupa Tvashtra from the two A^vlns, the two A^vins from Dadhyanc Atharvana, Dadhyanc Atharvana from Atharvan Daiva, Atharvan Daiva from Mrityu Pradhvarhsana, Mrityu Pradhvarhsana from Pradhvarhsana, Pradhvarhsana from Eka Rishi, Eka Rishi from Vipracitti, Vipracitti from Vyashti, Vyashti from Sanaru, Sanaru from Sanatana, Sanatana from Sanaga, Sanaga from Parameshthin, Parameshthin from Brahma. Brahma is the Self-existent (svayam-bhu). Adoration to Brahma!

(3) 4 Which is Indra? Which is Prajapati? ' f Which is the thunder? ' ' The thunderbolt/ ' The sacrificial animals.'

(10) All the pandit classes, too, coming to recognize at this stage, obtain liberation; even those of evil propensities being sure to be liberated here.

(6) Up to the son of Sanjivl it is the same. The son of Sanjivl from Mandukayani, Mandukayani from Mandavya, Mandavya from Kautsa, Kautsa from Mahitthi, Mahitthi from Vamakakshayana, Yajur- Veda is distinguished from the Black Yajur-Veda. Vamakakshayana from Sandilya, Sandilya from Vatsya, Vatsya from Kusri, KusVi from Yajfiavacas Rajastambayana, Yajnavacas Rajastambayana from Tura Kavasheya, Tura Kavasheya from Prajapati, Prajapati from Brahma. Brahma Is the Self-existent (svayam-bhu). Adoration to Brahma!

(5) What he is just at noon, that is the udgîtha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pragâpati, for they share the udgîtha of that Sâman.

(95) Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.

(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.

(420) Him I call indeed a Brâhmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable).

(397) Him I call indeed a Brâhmana who has cut all fetters, who never trembles, is independent and unshackled.

(8) Afterwards, when all material living beings assume again their bodies and forms, then they assign (barâ yehabûnd) them a single class.

(1) Harih, Om. There lived once Svetaketu Âruneya (the grandson of Aruna). To him his father (Uddâlaka, the son of Aruna) said: 'Svetaketu, go to school; for there is none belonging to our race, darling, who, not having studied (the Veda), is, as it were, a Brâhmana by birth only.'

(4) If one is fortunate among men and wealthy, lord over others, best provided with all human enjoyments — that is the highest bliss of men. Now a hundredfold the bliss of men is one bliss of those who have won the fathers' world. Now a hundredfold the bliss of those who have won the fathers' world is one bliss in the Gandharva- world. A hundredfold the bliss in the Gandharva-world is one bliss of the gods who gain their divinity by meritorious works. A hundredfold the bliss of the gods by works is one bliss of the gods by birth and of him who is learned in the Vedas, who is without crook- edness, and who is free from desire. A hundredfold the bliss of the gods by birth is one bliss in the Prajapati- world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. A hundredfold the bliss in the Prajapati-world is one bliss in the Brahma-world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. This truly is the highest world. This is the Brahma-world, O king/ — Thus spake Yajnavalkya, [Janaka said:] c I will give you, noble Sir, a thousand [cows]. Speak further than this, for my release.' Then Yajnavalkya feared, thinking: ' This intelligent king has driven me out of every corner.' l

(2) He who thus knows the Râgana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not speak evil of the Brâhmanas.'

(7) '(He who knows) Aditi also, who is one with all deities, who arises with Prâna (breath or Hiranyagarbha), who, entering into the heart, abides therein, and was born from the elements. This is that.'

(7) From him the many Devas too are begotten, the Sâdhyas (genii), men, cattle, birds, the up and down breathings, rice and corn (for sacrifices), penance, faith, truth, abstinence, and law.