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SAMAYASĀRA
pair the whole of the human race is supposed to have originated. But the primitive mother all of a sudden develops a resentment to the unconventional matrimonial alliance and tries to hide herself from her companion. Thus she becomes a cow but he became a bull and thus originates another species of animals. Then she changes herself into other animals and the primitive Puruşa longing to meet his mate undergoes a corresponding transforination. Thus are created the different species of animals. In the next passage there is an interesting and novel version of the hyinn of Purușasūkta of the Rgvedic hymns. In the Rg Veda there was a description of the origin of the four castes. Here is a different account. Puruşa exists originally as Brahman. Being lonely it was not developed. It created still further a superior form of the Ksatrahood even those are Kșatras, rulers among Gods. This higher principle of Kşatrahood is represented by Indra, Varuņa, Soma Rudra, Yama, and isāna. Therefore there is nothing higher than Kşatra. Therefore at the Rājasūya ceremony the Brāhmaṇa sits below the Kşatriya. Upon Kşatrahood alone does he confer his honour. Yet this same thing viz; Kşatrahood has as its source Brāhmanahood. Therefore even if the king attains supremacy he rests finally upon Brahminhood as his source, so whoever injures Him (that is a Brahmin ) attacks his own source. He fares worse in proportion as he injures one who is better. This passage is characteristic of the spirit of compromise. Kșatriyahood and Rājasūya sacrifice are clearly acknowledged to be super-eminent and at the same time the rank is derived because they originate from Brahmanhood. Unlike the Puruşasūkta of the æg this account suggests a caste organisation even among the Gods. Brahman's manifestation was not yet complete. Then he produced the Vaisya element which is represented among the gods by the Rudras, Adityas, the Maruts, and the Visvadevas and among men by the Vaisya. Brahma was not yet developed and he created the Śūdra-varņa of which caste the divine representative is Pūşan identified with the Earth the-all-nourisher and among men the same is represented by the fourth caste. The process of creation is not yet complete. Then Brahma created a still further form in the shape of Dharma or Law. It is the source of all. This is the power of the Ksatriya caste. Therefore there is nothing higher than Law. Verily that which is Law is truth. This law is higher than Gods as well as men. It is because of this Law and in conformity with it the world-order subsists. The Kşatriya-order on earth is but an aspect of the sovereignty of Law over all. In this interesting passage we have several instances. We are distinctly in a philosophical age when an intrinsic principle of Law or Dharma is recognised as highest to which even the traditional gods are subordinated. This reminds us of the corresponding period of the Hellenic
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