The Social and Military Position of the Ruling Caste in Ancient India, as Represented by the Sanskrit Epic c2.s5.601.2

c2.s5.601.2

the self-discharging returning weapon called ‘Brahmā’s head.’ Compare iii. 40. 15; 41; iv. 66. 8; iii. 44. 4 (in ib. 100. 11, the *vajra* is *ṣaḍasri*); i. 133. 18 (*brahmaҫiro nāmā ’straṁ saprayoganivartanam*); other divine arms from Prajāpati, Indra, Agni, Rudra, in iv. 64. 23; the divine weapons of Arjuna, like those in the Rāmāyaṇa (R. i. 30. 23), turn and address their master, iv. 45. 26-27. By the *āgneya* or Fire-weapon he made fire; by the *vāruṇa* or Water-weapon, water; by the *vāyavya* or Air-weapon, air, i. 135. 19 (which shows the *āgneya* as Fire-weapon, not as fire-weapon); *pārjanya*, *bhāuma*, *pārvata* follow; the *antardhāna* causes disappearance; by their aid he becomes short, tall, etc. Arjuna gives an exhibition of his god-given arms, the bow, the arrows, the horn (Devadatta), etc., in iii. 175. 1 ff.; and in vii. 30. 15 ff., as an exhibition of magic, Ҫakuni showers down from the sky all sorts of weapons, *laguḍayoguḍāҫmānaḥ ҫataghnyaҫ ca saҫaktayaḥ*, (asthisaṃdhi is interpreted ‘with bone *phalaka*’), in all twenty-four, ‘and other weapons.’ Observe that clubs and spears as well as *ҫataghnis* characterize the downfall. The *bārhaspatyam āgneyam* given Arjuna by Droṇa is hurled at the Gandharva, and burns the car, glowing, i. 170. 31. But following this we see the magic reappear. In iii. 170. 20 a *mādhavam nāmā ’stram* is added to the list, and in v. 96.