Most Ancient Aryan Society

Author(s): Ram Chandra Jain
Publisher: Institute of Bharatalogical Research Sriganganagar Rajasthan

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tion with a verb and rarely as a separate word but this hymn illustrates the rare use of the word 'pra' as a separable adverb. It is used as indeclinable in the sense of before, forward, in from, on' etc. In masculine, feminine and neuter or adjectival sense, it means “filling, fulfilling. Native lexicographers permit its use in the sense of 'ut-karşa, sarvatobhāva, ut-path' and also source or origin. The word pra, here, along with Brahma, should mean ‘filling the Brahma, of the Brahma.' Hence the Ķc should be translated as follows :
“May be obtain, Indra, that wealth which comprises
cattle and horses of Brahma, before it be known to others." The hymn clearly, establishes the economic power of the Brahma : the Aryan Universal Tribal Collective.
Indra drinks Soma and engages himself in combats with enemies to protect Brahma and Yajña. Brahma and Indra-Protector Yajña significantly occur here together. The of Brahma
and Yajña actual battle on the battle field is resorted to protect Brahma and Yajña. The slaying of Vitra was a pre-condition for the growth and prosperity of Brahma and Yajña. Ephemeral Brahma and ritualised Yajña do not need actual warfare. It is only the Brahma composed of human beings and Yajña, its tribal activities, that need the physical protection of arms.
The all-pervading Soma excites the Aryans day and night. He is productive of proseperity. When Indra is Somadrunk, he is solicited to make Brahma productive of progeny and riches.? Sāyaṇa comments the word 'Brahma' as 'parivrờhana karma', which means “enlarged action.' Sāyaṇa may not be very explicit. The 'enlarged action'. definitely is productive of progeny and riches, but the enlarged action' of whom? The answer may be the