The Philosophy of the Upanishads c9.s3.t5.3

c9.s3.t5.3

The chief function of the priests of the Rigveda is the recitation of the śastram (hymn of praise), which was chosen for the purpose on each occasion from the hymns of the Rigveda. The uktham however is “the most beautiful, most famous, most potent among the śastras.”¹ This is identified by the Aitareyins under several allegorical forms with the prâṇa;² while the Kaushîtakins identify the uktham with Brahman (materialised in ṛic, yajus, sâman).³ As the priests of the Rigveda regarded the uktham as the climax of their service, so those of the Sâmaveda looked upon the chanting of the udgîtha, which was similarly identified with the syllable om, the prâṇa, the sun, or the purusha in the sun and the eye; while in Chând. 2 the complete sâman, whose climax is formed by the chanting of the udgîtha, is compared with various cosmical and psychical conditions. The early portions of the Upanishad-Brâhmaṇa, which including the Kena Upan., belongs to the Talavakâra school of the Sâmaveda, is concerned with allegories of an entirely similar character. For the priests of the Yajurveda who are entrusted with the carrying out of the sacred rites a similar part is taken by the act of sacrifice itself, and here again also it is the highest of all the sacrificial observances, viz. the horse-sacrifice (*aśvamedha*), with which Bṛh. 1. 1-2 begins, in order to recognise in the steed the universe, into which Prajâpati is transformed with the object of again offering himself in sacrifice. In Taitt. Saṃh. 7. 5. 25 also this allegorical interpretation of the horse of the sacrifice as the universe is found, and in Taitt. Up. 1. 5 in a different way the interdict of the sacrificial animal is broken through, in that a fourth sacred word of the sacrifice *mahas*, which must denote Brahman, is added to the three *bhûr bhuvaḥ svar*, which are interpreted as earth, atmosphere and heaven. The remaining schools of the Yajurveda appear to have started in their allegorising from another aspect of the cult, from the disposal of the sacred fire-altars, as may be inferred from Kâṭh. 1 and Maitr. 1. 1.¹ Throughout, however, we see how the ritual representations are, according to the Vedic schools themselves, only different means whereby expression may be given under an allegorical garb to thoughts common to all.