History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v2.c18.38.2

v2.c18.38.2

95, the whole hymn is addressed to it of which verse 2 says it springs from the mountains; Ṛg. VI. 61 is another hymn addressed to it, v. 10 of which says it has seven sisters), Gomatī (Ṛg. VIII. 24. 30, X. 75. 6), Vitastā (Ṛg. X. 75. 5). Gradually the Āryans spread southwards and eastwards. The Kāṭhaka S. X. 6 speaks of Kuru-Pañcālas. In the Brāhmaṇas the centre of Āryan activities and culture shifted to the countries of the Kurus and Pañcālas and Kosala-Videhas. For example, the Śatapatha Brāhmaṇa remarks that in the lands of Kurupañcālas speech is at its best.³¹ In Śat. Br. XI. 4. 1. 1 Uddālaka Āruṇi is called a Kuru-Pañcāla brāhmaṇa and contrasted with brāhmaṇas of the north (S. B. E. vol. 44 p. 51). Similarly the Kauṣītaki-br. (VII. 6) remarks³² that those who want to learn (best) speech go northwards or wait upon him who comes from that direction. In the Śatapatha we have the story of Videgha Māṭhava who went beyond the country of Kosala-Videha, crossed the river Sadānīrā that came down from the Himālaya, and settled to the east of that river, where the country was a cultivated and civilized one in the times of that work, while in former ages it had been uncultivated (I. 4. 1. 4-17, S. B. E. vol. 12 pp. 105-106.). Even in the Buddhist Jātakas we see that being an ‘udicca brāhmaṇo’ was a source of great pride (vide Fick’s work p. 40). The Tai. Br.