Gods and Saints of the Great BraJiniaria. 33 



SB. 4. 4. 5. 23. it is expressly said that " there is no sin in a new- 

 born child," nCii' no bhavati, which may exclude the Karma 

 doctrine i ascent to heaven "with a bod}" is admitted, 21. 4. 3). 

 When it is said that the grief of heaven enters a sinner, rather an 

 elaborate explanation is necessar}-. It appears that originally " The 

 three worlds were united. ^ The}' grieved (to part? see note); but 

 Indra. by means of the Traisoka Saman, removed their grief, and 

 therefore is it called Traisoka, because he removed the grief, soka, 

 of these three (worlds). The grief which the god removed from 

 this earth entered into the harlot ; the grief which he removed from 

 the (neuter) atmosphere entered into the eunuch ; - and the grief 

 which he removed from yonder heaven entered into the man pos- 

 sessing sin ('evil). Hence their desire is unattainable, and should 

 one of them get his desire he gets a share of grief as well," 8. 1. 

 9-11. 



To turn to one of the few moral points discussed in the Great 

 Brahmana, the question of " tainted money," as it is called now, 

 received a very modern solution. As already explained, if a man 

 has " taken much '' he is recognized as sinful, but the venial sin 

 may be remo\ed at the expense of a one-day rite ; for e\en the most 



^ This clumsy theological explanation of the " ti-eble sorrow " is based 

 on the more natural folk-lore of the undivided heaven and earth, as it 

 appears in Polynesia, Greece, etc. It is found in this form at 7. 10. 1. 

 2, 10, 13 (cf. 11. 4. 11. brahma vdi ndiidhasafii), in connection with another 

 bit of later wisdom : " These two worlds verily Avere together. They, on 

 separating, said, ' Let us wed ; let us possess in common.' Earth gave 

 heaven the Syaita and heaven gave earth the Naudhasa " (Samans). The 

 former is so called because Praj;lpati quieted cattle with it, making them 

 return to him (so the priest becomes the Tathergod when he says hih 

 Avitli the Syaita. as P. caressed his creatures, saying hum ma Av^ith the 

 Syaita, 7. 10 13—1.5) ; the latter, because, when the gods were apportion- 

 ing the Veda among themselves, Nodlias Kaksivata approached and " A 

 seer has come among us,"' they said ; - let us give him some Veda 

 (brahma).'" So they offered him this Silman, which is therefore called 

 Niiudhasa, "and it really is (genuine) Veda."' On the atmosphere as 

 vtyat. '• separate,"" personified as having dugs, see 24. 1. 6—7. and cf. SB. 

 7. 1. 2. 23. 



- Tor the atmosphere " is, as it were, no thing," TS. 5. 4. 6. 4 ; " the 

 atmosphere is, as it were, a hole between this and that world,'" PB. 21. 

 7. 3. It is the " weakest world,"" 7. 3. 18. It is also grammatically 

 neuter. On the three worlds (tlu-eefold, pun at G. 2. 3, pimarnava) and 

 their metrical equivalents, cf. 7. 3. 9 ; 7. 8 : 12. 4. 13 : 15. 10. 9 ; 16. 16. 4 ; 

 19. 10. 9: 23. 18. 4, etc. 



Traxs. Conn. Acad., Vol. XV. 3 -July, 1909. 



