Spiritual Authority and Temporal Power in the Indian Theory of Government c2.s1.172

c2.s1.172

⁴³ The two "forms" or "bodies" (*tanū*) of the Purohita and the King correspond to the "two forms" (*vām ... tanūnām*) of Mitrāvaruṇau in RV. V. 67. 5, and to their "two selves" or "two persons" in ŚB. IV. 1. 4. 1. In PB. VII. 10. 3 it is by means of their "two dear bodies" (priye tanvau), the *naudhasa* and *śyaita* metres, that the divine marriage (*daivam mithunam*) of Sky and Earth (*bṛhadrathaṁtarau*) is consummated, the union being effected by an exchange of verse endings. For this kind of "transposition of forms" in marriage, comparable with the *līlāhāva* of the later rhetoricians, cf. PB. VII. 10. 3 *viparikrāmati =* JB. I. 145 *vyavahetām*. In AB. VIII. 27 a reading of *saṁvihāvahai* (for *saṁvahāvahai*) would scarcely affect the meaning: cf. Caland on *rivāhāvahai* in JB. I. 145 (*JB. in Auswahl*, pp. 46, 47). The transposition and mingling of hymns in the ritual (e. g. AB. VI. 28 *sūkte paryasyati, sa eva tayor vihāraḥ*) is always a commingling of contrasted forms with a view to a propagation; and there is something in the assimilation of the King and Priest to one another that is quite analogous to this.