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ORIGIN OF BRAJININ' GOTRAS
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further definition in is.26.4,ix:101.5,x.166.3, whilc wc 'lavc vīcassialim visvakarmiīnam in x.81.7. Vacaspati is peculiarly BỊhaspati or Bralımanaspati, and so it is not surprising to find Brhaspati as willi scven (instcad of Trisiras's thrcc) mouths, sapleisgrasas in iv.50.4, whilc iv.51.4 has jeni navague argire daśague sajlisye rcvalī - revad uşa. Bralima naspati may have developed later (cf.x.68, Brhaspati rivals Indra's scals ; Brahmanaspati as thc crcator, x.72.2) quite naturally into thc four-licaded Bralimī, which confronts us again with thc possibility of purely internal growth: But thcarchacological cvidcncc pointed Lo above, and what is known of thcogony in gcncral, would make it ćštrcicly unlikely that a multiplc-licaded god. was invented out of nothing by the Bralimin class as their own special crcator.' Thc alternative intcrprctation is that onc aboriginal Brahmin god at least survived in thcir mcmory, and was rc-adópted into the ricw panthcon after the pricsts had bccomc“ Aryanized. The Brahmin dcmon Rāyaṇa killed by Rāma had sproulcd as many as ten lịcads !
: Brhaspati is not the only god to grow out of comparatively brics mention in thc Rgveda into quitc overpowering glory: Vişņu is a known cxamplc, and, Puruşa in x.90, cvcn morc striking as Nārāyana. Thesc arc clcarly forcign. additions to Aryan cults, but a parallel to Břhaspati is better sccn in Prajapati. Hc begins, as an adjcctivc, bcing Savits in iv.53.2, and Soma pavamina in ix. 5.9. A cow, has been given by Prajapati in x.169.4 and x.184.4 addresses to him part of a prayer for oflspring. The very late x.85.43. shows him as a god. An cntirc hymn is dedicated to him only in x.21, whcrc hic is mentioned in ilic Jast rk by namc; latcr comment has made the interrogativc kaḥ of thc rcfrain into a namc for Prajapati, perhaps from ancicnt memories of the significance of thc word as a man's soul or csscncc (as it also was in Egyptian). The crowding into the last books is clcar proof of a latcr.date than for Bșhaspati.
Memories of Brahmanical adoption of strange .ways in distress survived quitc latc. We know that the ascctic tradition in India gocs back to period far carlicr than that of the Buddha, and that many of thcsc ascctics were specially lcarncd, as well as verscd in the mystcrics. For a development purcly within thc junglc, this would be impossible. On the other hand, if so'mc of the (originally) unassimilated and uncnslaved pricstly survivors of the prc-Aryan culturc took to thc sorcst and cked out a painful cxistcncc on the margin of slowly growing scttlements, the high rcspcct accorded to ascetics is explained, as well as the gradual merger of the two strcams in latcr philosophy. Manusmrti 10.108 spcaks of Visvāmitra acccpting dog mcat from the hands of a Cāņdāla, but there is no vcdic support for this, and as thc book is of Blirgu redaction (Ms.11.59-60), wc may pass this by. The two previous slokas arc confirmed. Ms.10.107 proclaims that hungry Bharadvāja, with his son, reccivcd many heads of cattlc from Vidhu Takşan. Thic rcfcrcncc is found 'in thc Rgvedá (vi.45.31-33) in a genuinc Bharadvāja dānastüti of king Brbu, i
