EJVS Journals: Petteri Koskikallio - Baka Daalbhya---Part 2

7/29/2019 EJVS Journals: Petteri Koskikallio - Baka Daalbhya---Part 2

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EJVSPetteri Koskikallio - Baka Daalbhya: a Complex Character in Vedic

Ritual Texts, Epics and PuraaNas.

[Part I ] [Part II ]

1.3. Other DaalbhyasBesides Kezin and Baka, there are also other Vedic characters called Daalbhya/Daarbhya. Four of these additional

persons are Rathaviiti, Rathaprota, Caiki taayana (or Brahmadatta Caikitaaneya) and Nagarin. Every one of these

characters is backed by some legendary material, often only by one story. On the basis of these passages, anyway,

it is possible to find some individuality behind these names, and also some points in common with other Daalbhyas.

Rathaviiti Daarbhya is a figure with Rgvedic roots. The name is mentioned in RV 5.61.17-19, and several

commentaries provide the later exegesis of this hymn.[62] Besides this, the Rathaviiti story is told in the

BRhaddevataa (BD 5.50-81). The Rgvedic version belongs to the so-called itihaasa hymns, and it is the last of a

group of hymns dedicated to the Maruts. The text itself does not provide much information on the Daarbhya in

question; three stanzas close the hymn with a wish addressed to the goddess of night. In the first of these,

Zyaavaazva, the reciter, hopes that his praise would, with the chariot of praise/voice (gi'ro... rathii'r ), reach Daarbhya.

The next two stanzas specify this Daarbhya as Rathaviiti, a patron of Zyaavaazva and a soma sacrificer living in the

mountains near the Gomatii river.[63]

According to the BD, the story behind RV 5.61 begins at a sacrifice of the royal seer (raajaRSi ) called Rathaaviiti

Daarbhya. Intending to perform a sacrifice, Rathaviiti goes to Atri and chooses his son, the seer (RSi ) Arcanaanas,

as an officiant. Arcanaanas comes for the ritual with his own son Zyaavaazva, who, however, is not an expert of

producing Vedic verses (anRSi ). While the ritual is going on, the two officiants set their eyes on Rathaviiti's

daughter: both the father and the son conceive the idea of a marriage between the princess and Zyaavaazva. The

king is prone to agree to their wish, but the queen refuses the proposal because Zyaavaazva is not a real seer. After

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the sacrifice the rejected son and his father return home. On their way, however, they meet two kings who are sons of

the seer Vidadazva, and one of them has a royal consort.[64] Due to all this, Zyaavaazva wants to become a seer of

formulas, too. Consequently, he goes into the wilderness to meditate, and soon he is able to speak with the formulas

(of RV 5.61).

First he praises the Maruts who give him gold from their breasts, and finally he successfully approaches the goddess

of night with RV 5.61.17-19. The authority of the goddess works, and Rathaviiti gives the princess to Zyaavaazva,

who has proved to be a seer.[65] Another Vedic Daalbhya/Daarbhya with a "chariot name" is Rathaprota Daarbhya.

This name occurs in a passage of the MS providing a remedy for one who is suffering from a bad reputation (or bad

smell) (MS 2.1.3). The text gives a solution for this kind of problem: one has to offer a sacrificial cake of eight

portions to Agni Surabhimati. Rathaprota Daarbhya is presented an example of a sacrificer for whom this ritual was

performed. The officiants were two persons referred to with the dvandva Kaulakaavatii.[66]

Besides this incident, one Rathaprota without a patronymic[67] is found in VaajasaneyisaMhitaa 15.17, where he is

the overlord of the western direction. The mantras VS 15.15-19 list the protectors of the quarters together with their

"generals and trek leaders" (senaaniigraamaNyau) and two Apsarases. Thus there are altogether five names: one

for each of the four quarters, as well as the fifth, the upward direction (15.19: upari ). This list contains also many

other "chariot names".[68]

A Daalbhya with several mentions in Vedic sources is Caikitaayana, or Brahmadatta Caikitaaneya. All the

occurrences of these two names are found in the BraahmaNas or UpaniSad s, and they might refer to two separate

figures. ChU 1.8-9 is the only passage where the name is Caikitaayana Daalbhya, while all the other passages

speak of Brahmadatta Caikitaaneya, further specified as Daalbhya. One possibility is, of course, that Brahmadatta

is the son of Caikitaayana Daalbhya.[69] In any case, the main topic in stories about Caiki taayana/Caikitaaneya

Daalbhya is the secret of Saamavedic melodies.

ChU 1.8-9 introduces the discussion about the basis of the udgiitha. The conversation takes place between three

Saamavedic experts: Caikitaayana Daalbhya, Zilaka Zaalaavatya and PravaahaNa Jaivali, the last of them being a

king. First Zilaka questions Caiki taayana, who concludes that the basis of the saaman goes back to yonder

world.[70] Zilaka, however, proposes that the heavenly world is not the final foundation for Saamavedic melodies. He








adds that yonder world, in turn, goes back to this world.[71] Finally, King PravaahaNa overcomes the explanations of

both ritualists by providing an UpaniSadic solution to the question. He says that even this world is not the

fundamental one, but the final basis can be found in the aakaaza, the space which symbolizes the idea of Brahman.

While Caikitaayana Daalbhya is represented as a figure with incomplete knowledge regarding the foundations of the

udgiitha, Brahmadatta Caikitaaneya seems to be a character who is reproached because of his practice of

chanting: his way of singing some special saamans is not always felt to be appropriate. Some of the passages

about Brahmadatta are difficult to understand properly, but, in any case, they contain several names met with in otherDaalbhya stories. In JUB 1.38, the Kurus find fault with Brahmadatta's rendering of the saaman which he calls loma.

The same chapter again mentions King Jaivali, together with a ritualist called Galuunasa AarkSaakaayaNa who is

addressed as Zaalaavatya.[72] In JUB 1.59, Brahmadatta Caikitaaneya is addressed, again, as Daalbhya and

described as a singer of the udgiitha. This legend tells how Brahmadatta goes to meet a Kuru sacrificer called

Abhiprataarin KaakSaseni and neglects to address his purohita Zaunaka during the madhuparka ritual. The

offended Zaunaka begins the ritual questioning about Saamavedic knowledge, and this time Brahmadatta gets

through by giving excellent answers to each question. So, we are again back to the scheme of ritual competition, and

because in both JUB stories the opposing side is explicitly stated to be the Kurus, it is probable that Brahmadatta

Caikitaayana was a PaJcaala.

Two more references to Brahmadatta Caikitaaneya can be found in BAaU 1.3.24 and JB 1.337-338. The former is

a short passage which does not mention the name Daalbhya.[73] BAaU 1.3 is a chapter concerning ritual philosophy

and the nature of the udgiitha. BAaU 1.3.24 takes up Brahmadatta Caikitaaneya and introduces him as a

Saamavedic specialist and a drinker of soma. The theme of this passage is similar to that of ChU 1.8-9, in which

Caikitaanaya Daalbhya had played a role (see above).[74] In JB 1.337-338, too, we find a discussion about themethod of chanting. In this case, the two main characters are Brahmadatta Caikitaaneya and GaLunas

AarkSaakaayaNa, a ritualist who was mentioned above, in JUB 1.38, with Brahmadatta. Now, the topic is a stobha

sung by Brahmadatta to the Zyaavaazva(!) melody (cf., above, the story of Rathaviiti Daarbhya). GaLunas makes a

comment about Brahmadatta's chant and, finally, he refers to the origin of this stobha. Here, too, Zyaavaazva is

specified to be the son of Arcanaanas, and is said to have gone out for firewood, while at the same time his fellow

ritualists (or opponents?: pratisattrinaH) "reached heaven" through a sattra ritual. Calling from above, they used this

stobha and asked him to come up, too. This story again demonstrates how the same persons appear in the various








Daalbhya legends. Furthermore, this leads us back to the circles of the performers of sattra: first, JB 1.337-338 hints

that Brahmadatta Caiki taaneya, the Saamavedic singer who is also called Daalbhya, chants a stobha having its

origin in sattra rituals, and, secondly, this passage joins Zyaavaazva with the sattra tradition. After all this, it is not

surprising that one of Zyaavaazva's patrons was a figure called Rathaviiti Daarbhya.

The last Daalbhya with a first name mentioned in the Veda is Nagarin Daalbhya. He appears only once in a short

passage. This is in JB 1.257 where a braahmaNa asks Nagarin of which direction the sacrifice should be (tad dha

nagariNaM daalbhyaM braahmaNaH papraccha kadryaG yajJa iti ). Nagarin answers that for the prosperity of thesacrificer it should be either "upright" (uurdhva eva puruSam anvaayatta iti ) or "coming towards" ( ya u enaM

pratyaJcaM veda pratyaG bhuutiM bhavati ). This short story does not provide any further information about this

ritual specialist.[75] A similar source with only some meagre information is found at the end of BZS. The pravaras,

family and gotra lists, include the names Daarbhya, Daarbhi and Daarbhaayana. The only mention of the Daarbhyas

is in pravara 22, where they (daarbhyaaH) are listed among the Harita Bharadvaajas. The name Daarbhi is found

twice: in pravara 17 (daarbhayaH) among the Bhaaradvaajas, and in pravara 10 in the singular (daarbhir ) among

the Ayaasya Gautamas. These lists include also the family name DaarbhaayaNa, in pravaras 3 and 44

(daarbhaayaNaaH); the respective gotras are Vatsa Bhaargava and LaukaakSaya Kaazyapa.[76] As in the cases

of Baka and Kezin, the roles of these Daalbhyas have some uniformity. Both the "chariot Daarbhyas", Rathaviiti and

Rathaprota, seem to be kSatriyas. In the Rathaviiti story the most interesting point is, however, the indefinite dividing

line between the patrons and ritualists. In Kezin legends we have already seen that the same character is placed in

different passages on either side of this border line. The Rathaviiti story, on the other hand, takes up the close

relation between RSis and raajaRSis, or braahmaNas and kSatriyas, and introduces the possibility that a royal

family can obtain ritual knowledge through a marriage with a person from the other side of the border. The story of

Caikitaayana Daalbhya and PravaahaNa Jaivali leads even further than this, as it is here that a king overcomes tworitualists in a ritual quiz.

Otherwise, Caikitaayana and Brahmadatta Caikitaaneya are clearly defined as Saamavedic singers, and some of

these stories include the theme of ritual contest, too. In many respects, the role of Caikitaanaya/Caikitaaneya is

close to that of Baka Daalbhya alias Glaava Maitreya. Both of these figures are chanters of saamans and they are

not always victorious in ritual contests. Both of them are dealing with the philosophical dimensions of the udgiitha; at

the same time they have connections with sattra groups. Moreover, Brahmadatta Caiki taaneya is, next to Baka and








Kezin, the only Daalbhya who is explicitly connected with the Kurus (and PaJcaalas?).

References

Bloomfield, M. 1893. Contributions to the interpretation of the Veda. Journal of the American Oriental Society 15:

143-188.

Bloomfield, M. 1899. The Atharva-Veda and the Gopatha-BraahmaNa. (Grundriss der Indo-Arischen Philologie

und Altertumskunde 2(1B).) Strassburg.

Caland, W. 1896. The PitRmedhasuutras of Baudhaayana, Hiranyakezin, Gautama. (Abhandlungen fuer die

Kunde des Morgenlandes 10(3).) Leipzig.

Caland, W. 1903. Ueber das Rituelle Suutra des Baudhaayana. (Abhandlungen fuer die Kunde des Morgenlandes

12(1).) Leipzig.

Caland, W. 1908. Altindische Zauberei. Darstellung der altindischen "Wunschopfer" . (Verhandelingen der

Koninklijke Akademie van Wetenschappen, Afdeeling letterkunde, Nieuwe reeks 10(1).) Amsterdam.

Caland, W. 1926. Eine dritte Mitteilung ueber das Vaadhuulasuutra. Acta Orientalia 4(1): 1-41 & 4(2): 161-213.

Caland, W. 1928. Eine vierte Mitteilung ueber das Vaadhuulasuutra. Acta Orientalia 6(2-3): 97-241.

Falk, H. 1993. Der Zobel im Rgveda. In: Gerhard Meiser (hrsg.), Indogermanica et Italica. Festschrift fuer Helmut

Rix zum 65. Geburtstag: 76-94. Innsbruck.

Heesterman, J. 1962. Vraatya and sacrifice. Indo-Iranian Journal 6(1): 1-37.

Heesterman, J. 1985. The Inner Conflict of Tradition. Essays in Indian Ritual, Kingship, and Society . Chicago.








Hillebrandt, A. 1899. Vedische Mythologie, II. Breslau.

Hubert, H. & M. Mauss 1964. Sacrifice, Its Nature and Function. Translated by W. D. Halls. London. (Originally

1899: Essai sur la nature et la fonction du sacrifice. L'anne'e sociologique 2: 29-138. Paris.)

Koskikallio, P. 1993. Jaiminibhaarata and azvamedha. Wiener Zeitschrift fuer die Kunde Suedasiens 36

(Supplementband): 111-119.

Le'vi, S. 1898. La doctrine du sacrifice dans les braahmaNas. (Bibliotheque de l'Ecole des Hautes Etudes,

Section des sciences religieuses, 11.) Paris.

Macdonell, A. A. & A. B. Keith 1912. Vedic Index of Names and Subjects, I-II.

O'Flaherty, W. D. 1985. Tales of Sex and Violence. Folklore, Sacrifice, and Danger in the Jaiminiiya

BraahmaNa. Chicago.

Parpola, A. 1983. The pre-Vedic Indian background of the zrauta rituals. In: F. Staal. (ed.), Agni. The Vedic ritual

of the fire altar, II: 41-75. Berkeley.

Parpola, A. 1994. Deciphering the Indus Script . Cambridge.

Sieg, E. 1902. Die Sagenstoffe des Rgveda und die indische Itihaasa-Tradition, I. Stuttgart.

Smith, B. K. 1989. Reflections on Resemblance, Ritual, and Religion. New York.

Tsuji, N. 1977. Veeda-gaku ronsoo. (In Japanese.) Tokyo.

Weber, A. 1850. Zwei Sagen aus dem Zatapatha-BraahmaNa ueber Einwanderung und Verbreitung der Aarier

in Indien, nebst einer geographisch-geschichtlichen Skizze aus dem weissen Yajus. Indische Studien 1: 161-232.

Weber, A. 1853. Ueber das ZaaGkhaayana- oder Kaushiitaki-braahmaNa. Indische Studien 2: 288-315.








Weber, A. 1855. Einiges ueber das KaaThakam. Indische Studien 3: 451-479.

Weber, A. 1858a. Das Vaajasaneyi-Praatizaakhyam. Indische Studien 4: 65-160 & 177-331.

Weber, A. 1858b. Das VaMzabraahmanam des Saamaveda. Indische Studien 4: 371-386.

Witzel, M. 1987. The case of the shattered head . Studien zur Indologie und Iranistik 13-14: 363-415.

Witzel, M. 1989. Tracing the Vedic dialects. In: C. Caillat (ed.), Dialectes dans les litte'ratures indo-aryennes

(Publications de l'Institut de Civilization Indienne, 55): 97-265. Paris. Witzel, M. 1990. Notes on Vedic dialects, (1).

Zimbun, Annals of the Institute for Research in Humanities, Kyoto University, 25: 31-70.

Witzel, M. (forthcoming). The realm of the Kurus. Electronic Journal of Vedic Studies, 1(4), (1995).

Summary table

Code:

Passage(form of the name) Title

Appearing with His/their role

1.1 Baka Daalbhya/Glaava Maitreya:

KS 10.6(Vaka Daalbhi) sattra ritualist (naimiSiiyaH)DhRtaraaSTra Vaicitraviirya reluctant patron (king)

PB 25.15.3/BZS 17.18/BGS 3.10(Glaava) prastotR at the sarpasattra








serpents co-ritualists

SB 1.4.6(Glaava M.) udgaatR- - - -

JUB 1.9.3(Baka D.) udgaatR (of syllable Om)Aajakezins rival ritualists

JUB 4.6-8(Baka D.) learned among the KurupaJcaalas/

udgaatRBhageratha AikSvaaka asks about ritual/patron

(king)

GB 1.1.31(Glaava M.) Saamavedic expert(loser of the quiz)

Maudgalya Saamavedic expert(winner of the quiz)

ChU 1.2.13(Baka D.) naimiSiiyaanaam udgaataa- - - -

ChU 1.12(Baka D./Glaava M.) udgaatR (brahmacaarin?)

dogs poor singers of thebahiSpavamaaNastotra

1.2 Kezin Daalbhya:

RV 1.164.44(tra'yaH kezi'naH) (= Agni, Suurya and Vaayu)- - - -







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RV 10.136(Kezin/kezinaH) flying muni(s)- - - -

KS 30.2/KKS 45.5(K. D.) sacrifier of the vaMzavrazcanaritual

(Luzaakapi Khaargali narrator)

KS 26.9/KKS 41.7(ASaaDha Kaizin) PaJcaala sacrifier (loser)ZyaaparNa SaayakaayaNa Kunti sacrifier (winner)

MS 1.4.12(K. Daarbhya) yajamaana (winner)SHaNDika Audbhaari rival yajamaana (loser) +loser of the ritual quiz

Gandharvas and Apsarases sacrificers for Kezin +

winners of the quiz

MS 1.6.5(K. Daarbhya) sacrifier (?)Kezin Saatyakaami sacrificer (?)

TS 2.6.2.3(K. Daarbhya) sacrifierKezin Saatyakaami sacrificer (udgaatR ?)

KB 7.4(K. Daarbhya) sacrifier (adiikSitaH, holdinganother secret)

hiraNmayaH zakunaH holder of the secret ofthe diikSaa

VaadhS 37(Kezin) paaJcaalaraajo yuvatara (with a secret)hiraNmayo haMso/







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Sutvan YaajJasena late king of the SRJjas(& "RSi", with a secret)

ZB 11.8.4/VaadhS 46(Kezin) gRhapati (kSatriya!)KhaNDika Audbhaari leader of the rival sattrins

(holder of the secret)

PB 13.10.8(K. D.) sacrifiersaaman in a human form asks for adviceAlamma Parijaanata udgaatR for Kezin

JB 1.285(K. Daarbhya) younger ritualist (winner)Ahiinas Azvatthi Kezin Saatyakaami's purohita

(elder, loser)

JB 2.53-54(K. Daarbhya) PaJcaala king (with improper diikSaa

+ a secret)haMso hiraNmayo/Sutvan YaajJasena deceased king of the PaJcaalas

(with a secret)

JB 2.100(Darbha Zaataaniiki) PaJcaala king (nonentity, "darbha")

Kezin Saatyakaamin,

Ahiinas Azvatthi ritual specialists of Darbha

JB 2.122-124(K. Daarbhya) PaJcaala sacrifier (winner)KhaNDika Audbhaari rival sacrifier (loser)Kezin Saatyakaami,Ahiinas Azvatthi,GaGginaa RaahakSita,Luzaakapi Khaargali Kezin's ritual experts







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JB 2.279-280(K. Daarbhya) PaJcaala sacrifier (underdog)KhaNDika Audbhaari rival sacrifier (the more

powerful PaJcaala, loser)UccaiHzravas Kauvayeya uncle of Kezin, Kuru king

(holder of the secret)

JB 3.312(K. Daarbhya) PaJcaala patron (or ritualist ?)Kabandha AatharvaNa ritual informant

JUB 3.29-31(K. Daarbhya) PaJcaala kingUccaiHzravas Kaupayeya 'immaterial' uncle (Kuru)PraatRda Bhaalla esoteric udgaatR (master of

the disembodying chant)braahmaNas of the

KurupaJcaalas opposers of PraatRda

BZS 17.54(Kezin) performer of an abhicaara(keziiyajJa)

KhaaNDika bewitched one (loser)

BZS 18.26(K. D.) PaJcaala sacrifierAupoditi GaupaalaayanaVaiyaaghrapadya leader of the Kuru vraatyas

GandharvaayaNa VaaleyaAgnivezya son of a braahmaNa among thePaJcaalas

BZS 18.38-39(K. D.) PaJcaala king- - - -






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1.3 Other Daalbhyas, etc.:

RV 5.61(Rathaviiti Daarbhya) soma sacrifierZyaavaazva reciter of the hymn

BD 5.50-81(Rathaviiti Daarbhya) sacrifier (raajaRSi)Arcanaanas sacrificer (RSi)

Zyaavaazva son of the sacrificer(anRSi)

MS 2.1.3(Rathaprota Daarbhya) sacrifierKaulakaavatii two sacrificers

VS 15.17(Rathaprota) commander of the western direction

- - - -

JB 1.257(Nagarin Daalbhya) ritual specialistan anonymous braahmaNa asks about ritual

JB 1.337-338(Brahmadatta Caikitaaneya,"Daalbhya") Saamavedic singer (of the Zyaavaazva

melody)

GaLunas AarkSaakaayaNa ritualist commenting onBrahmadatta's stobha

JUB 1.37.7(Caikitaaneya) Saamavedic authority- - - -

JUB 1.38(Brahmadatta Caikitaaneya,"Daalbhya") udgaatR, a PaJcaala (?)






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Kurus critisizers

JUB 1.59(Brahmadatta Caikitaaneya,"Daalbhya") udgaatR, a PaJcaala (?) with

knowledgeAbhiprataarin KaakSaseni Kuru patronZaunaka purohita of Abhiprataarin

(asker on ritual)

JUB 2.5.2(Caikitaaneya) Saamavedic authority- - - -

BAaU 1.3.24(Brahmadatta Caikitaaneya) Saamavedic authorityAyaasya AaGgirasa udgaatR in Brahmadatta's

example

ChU 1.8-9(Caikitaayana Daalbhya) Saamavedic braahmaNa (loser of the

quiz)Zilaka Zaalaavatya Saamavedic braahmaNa (loser

of the quiz)PravaahaNa Jaivali king (winner of the quiz)

Annotations

[62] NiitimaJjari on RV 5.61.17; SaayaNa's introduction to RV 5.61;Kaatyaayana's SarvaanukramaNii 5.61; SHaDguruziSya on RV 5.61. The

l t t t t th f D lbh Th tl di t






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last two commentators use the form Daalbhya. The partly divergentversions of the Rathaviiti Daalbhya story are taken up together in Sieg1902: 50-64.

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[63] RV 5.61.17-19: eta'm me sto'mam uurmye daarbhaa'ya pa'raa vaha /gi'ro devi rathii'r iva // uta' me vocataad i'ti suta'some

ra'thaviitau / na' aa'mo a'pa veti me // eSa' kSeti ra'thaviitirmagha'vaa go'matiir a'nu / pa'rvateSv a'pazritaH //.

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[64] The kings were Taranta and PurumiiLha, who are mentioned in RV 5.61.9-10; similarly, Taranta's consort, called Zaziiyasii in the BD,is referred to in RV 5.61.4-5.

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[65] For other Vedic references to Zyaavaazva, see Macdonell & Keith1912: 400-401.

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[66] MS 2.1.3: ...agna'ye surabhima'te aSTaa'kapaalaM ni'rvaped

abhizasya'maanaw yaajayed ra'thaprotaw va'i daarbhya'm abhyazawsawsta'M kaulakaavatii' abruutaaM ...

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[67] Cf. RV 10.60.5, which mentions the name RathaproSTha.

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[68] ZB 8.6.1.11-21 explains the ritual use of these yajus formulae inthe agnicayana: the actual context of VS 15.15-19 is the laying downof the paJcacuudaa bricks during the building of the fifth layer of thefire altar. Each yajus begins with names in the following order:protector - general - chieftain - two apsarases. The sets of fivenames are: Harikeza (with the attribute suu'ryarazmi; ZB 8.6.1.16: =Agni) - RathagRtsa - Rathaujas - PuJjikasthalaa & Kratusthalaa (east);Vizvakarman ( ZB 8.6.1.17: = Vaayu) - Rathasvana - Rathocitra - Menakaa& Sahajanyaa (south); Vizvavyacas ( ZB 8.6.1.18: = "the yonder sun",asau vaadityo) - Rathaprota - Asamaratha - Pramlocantii & Anumlocantii(west); SaMyadvasu ( ZB 8.6.1.19: = "sacrifice", yajJa) - TaarkSya -AriSTanemi - Vizvaacii & GhRtaacii (north); Arvaagvasu ( ZB 8.6.1.20: =Parjanya) - Senajit - SuSena - Urvasii & Puurvazcitti (upwarddirection).

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[69] Macdonell & Keith (1912: 263-264) lists the names assumed tounderlie Caikitaayana and Caikitaaneya, which are understood aspatronymics: Caikitaayana = son of Cikitaayana or Cekita; Caikitaaneya= son of Caikitaana or Cekitaana (the latter name occurring in theepics).

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[70] The chain of derivation explained by Caikitaayana was: saaman <sound (svara) < vital breath ( praaNa) < food (anna) < water (aapaH) <yonder world (asau loka). For this passage, see Witzel 1987.

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[71] I.e. the world of gods is dependent on sacrifices performed bypeople in this world.

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[72] JUB 1.38.1.4 introduces Galuunaasa with a sable fur and a leaf(!): zaamuulaparNaabhyaam utthitam papraccha (for zaamuula, see Falk1993). The name Galuunasa is also found in the forms GaLuunasa orGaLunas (cf. JB 1.337 below).

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[73] The name Caikitaaneya alone is found in JUB 1.37.7 & 2.5.2. Inthese cases, too, he is a Saamavedic authority. Moreover, the nameVaasiSTha Caikitaaneya is mentioned in JUB 1.42.1 with a Saamavedicconnection. The same name occurs also in SHaDviMzabraahmaNa 4.1 andVaMzabraahmaNa (see Weber 1858b: 373, 384).

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[74] BAaU 1.3.24 uses the same oath theme which results in thebursting of the contestant's head in case his knowledge over theudgiitha is not satisfactory and he thus loses the ritual quiz (raajaamuurdhaanaM vipaatayataat; cf. ChU 1.8.6 & 1.8.8: muurdhaa te vipatediti), cf. Witzel1987.

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[75] Nagarin ("the head of the settlement ") can also be a title for aDaalbhya whose first name has been left out.

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[76] Vaajasaneyipratizaakhya 4.15, too, mentions the name Daalbhyawithout a first name (Weber 1858a: 73, 216).







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