_______________________________________________________________________

[Footnote 1: Winternitz's _Geschichte der indischen Litteratur_, I.
pp. 197 ff.]

[Footnote 2: The story of Maitryî and Yâjñavalikya (B@rh. II. 4)
and that of Satyakâma son of Jabâlâ and his teacher (Châ. IV. 4).]

[Footnote 3: Châ. V. II.]

36

The Uktha (verse) of @Rg-Veda was identified in the Aitareya
Âra@nyaka under several allegorical forms with the Prâ@na [Footnote
ref 1], the Udgîtha of the Sâmaveda was identified with Om, Prâ@na,
sun and eye; in Chândogya II. the Sâman was identified with Om, rain,
water, seasons, Prâ@na, etc., in Chândogya III. 16-17 man was
identified with sacrifice; his hunger, thirst, sorrow, with initiation;
laughing, eating, etc., with the utterance of the Mantras;
and asceticism, gift, sincerity, restraint from injury, truth, with
sacrificial fees (_dak@si@nâ_). The gifted mind of these cultured Vedic
Indians was anxious to come to some unity, but logical precision
of thought had not developed, and as a result of that we find in the
Âra@nyakas the most grotesque and fanciful unifications of things
which to our eyes have little or no connection. Any kind of
instrumentality in producing an effect was often considered as pure
identity. Thus in Ait. Âra@n. II. 1. 3 we find "Then comes the origin
of food. The seed of Prajâpati are the gods. The seed of the gods
is rain. The seed of rain is herbs. The seed of herbs is food. The