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By way of an introduction to a critical study of the ancillary literature, a few observations regarding the nature and contents of the Atharvaveda, Saunakiya recension will not be out of place here. They will provide a sort of background on which the various themes discussed in the ancillary texts can be better understood and appreciated. The Atharvaveda, Saunakiya recension contains matters, which are essentially of a diverse nature ranging from the beliefs of primitive people to the philosophic disquisitions of a high order. On the one hand we find in it the dark and demoniac powers which cause disease and misfortune and against whom the wizard hurls his curses or whom he tries to appease by praise or offerings and on the other hand we see the great mighty gods whom the seer adores, prays and to whom he offers sacrifices for attaining happiness and prosperity.' Just as the Atharvaveda, Saunakiya recension consists of spells, incantations, magical and expiatory formulas; so also it contains sublime prayers as in the case of the hymn addressed to Varuna (IV.16). The practices enjoined by the Atharvaveda, Saunakiya recension surely reflect an attitude of mind much different from the one found in the Rgveda and represent a peculiar phase in religious evolution. Therein we come across the popular primitive beliefs which have come down from prehistoric times. But the philosophic hymns which are seen (1) Cf. M.Winternitz, A history of Indian Literature, pp.125 f.

30 in the Atharvaveda, Saunakiya recension are the forerunners of the sublime philosophy of the Upanisads wherein we have, in the words of Schopenhauer "the fruit of the highest human knowledge and wisdom" and wherein we meet with "almost superhuman conceptions." The various names by which the Atharvaveda, Saunakiya recension is known may be said to refer to this heterogeneous nature. Each of these names indicates some significant aspect of the contents of that Veda. The Atharvaveda, Saunakiya recension alludes to its own class of literature as 6 Atharvangirasa-veda, 2 Brahmaveda³ and as Bhesaja. It is also called Bhrgvangirasa-veda, 5 Angiroveda, Atharvaveda and as Ksatra and Yatu. The Mahabharata refers to it as the Veda of the Pancakalpins. 10 8 11 In the names Atharvangirasa and Bhrgvangirasa, the two-fold nature of the Atharvaveda, Saunakiya recension becomes clearly evident. It embodies two types of ritual 1 the wholesome (the Bhaisaja, (2) Atharvaveda, Saunakiya recension X.7.20; also Mh.III.305.20; VIII.40.33; Xain.Sm. I.312; Manu Smrti XI.33. (3) Atharvaveda, Saunakiya recension XV.6.8; also Gopatha Brahmana I.1.22, 2.16,19,5.15,19; II.2.6; Atharvaveda-Parisistas I.15.1; 2.1.1, 2.1; 23.1.2; 33.1.1 etc. (4) Atharvaveda, Saunakiya recension XI.6.14. (5) Kausika Sutra 63.6; 94.3,4; Vait.I.5; Gopatha Brahmana I.1.28,39, 2.9,18, 3.1,2,4. Culika Upanisad 11 designates it as Bhrguvistara and Vayu Purana (61.72) as Bhrguvistara. (6) Satapatha Brahmana 13.4.3.8; Gopatha Brahmana I.1.8; Taittiriya Samhita 7.5.11.2; Panini鈥檚 Astadhyayi 5.2.37. (7) Gopatha Brahmana 1.29; sss 16.2.10; Paingi Grhya Sutra 2.1.7; Hiranyakesi Grhya Sutra 2.19.6; BGS 4.5.1. (8) Satapatha Brahmana 14.8.14.2; Br Upanisad 5.13.1.4. (9) Satapatha Brahmana 11.5.2.20. (10) Mahabharata XII.342.99; XIII.14.309. (11) Cf. Gopatha Brahmana I.2.18; Kausika Sutra 3.19; Vaitana Sutra 5.10. It is, perhaps, for this reason that Satapatha Brahmana (13.4.3.3) counts Atharva and Angirasa as separate Vedas.

31 the Santa and the Paustika) ritual of the Atharvans or the Bhrgus and the black exorcistic (Chora or Abhicara) ritual of the Angirases. Bloomfield has pointed out 12 an indirect yet significant testimony that this double character of the Atharvaveda, Saunakiya recension was clearly established in Brahmanical times. It is seen in the formation of the names of the two apocryphal teachers Bhaigaja Atharvana 13 and Chora Angirasa. 14 In this connection we may further think of Samyu Atharvana 15 and of the expression atharvabhih santah. Santi is mentioned in the Puranas 17 as the wife of Atharvan and similarly in the 18 Sarama threatens the Panis with the name of the terrible Angirasas. More important, however, is the fact that Brhaspati, the divine Purohita is distinctly Angirasa. In the Kausika Sutra 19 Brhaspati Angirasa appears as the representative or the divinity of witchcraft performances. In the Mahabharata he is frequently called angirasam sresthah. 16 20 (12) "The meaning of the Atharvangirasah", Journal of the American Oriental Society XVII, pp. 180-82. (13) Kathaka Samhita XVI.3. Cf. Indische Studien III, p.459. (14) Kausitaki Brahmana XXX.6 etc. Cf. Hillebrandt, Ritualliteratur, p.169. (15) Gopatha Brahmana I.2.8; Pancavimsa Brahmana XII.9.10. (16) Kausika Sutra 125.2. (17) Bhagavata Purana III.24.4 and Wilson's Tr. of the Visnu Purana vol.1, pp.110, 200. (18) X.108.10, angirasas ca ghorah. Cf. contrarily Atharvaveda, Saunakiya recension XVIII.1.58 (= Rgveda X.14.6) and Gopatha Brahmana 1.5.24: atharvano 'ngirasas ca santah. (19) Kausika Sutra 135.9. (20) Weber (The Hist. of Ind.Lit., p.11) conjectures that the name atharvangirasah was assumed in order to impart a greater sanctity to the contents.

32 The name Bhesaja shows that the Atharvaveda, Saunakiya recension charms possess medicinal potencies and can be effectively used against maladies. It may be noted in this connection that Ayurveda is said to be the upaveda of the Atharvaveda, Saunakiya recension by Caranavyuha (Atharvaveda-Parisistas 49.1.3). The fourth adhyaya of the Kausika Sutra lays down the use of various charms, with water and certain herbs, in the treatment of diseases like diaohrrea, cough, jaundice, fevers, hereditary diseases and so on. This mode of operation of medicine was what was considered a prabhava by Caraka and Susruta. 21 The name Brahma-veda presupposes several distinct currents of thought. On account of the peculiar, unsophisticated and non-hierarchical character of its contents the Atharvaveda, Saunakiya recension was originally not given official recognition by the hierarchical priests. A strong reaction began to develop against this priestly attitude and as the result of it the sponsors of the Atharvaveda, Saunakiya recension went to the other extreme and claimed that the Atharvaveda, Saunakiya recension was to be recognised not as just one of the four Vedas but as a Veda which comprehended the other three Vedas and claimed that the Atharvaveda, Saunakiya recension was to be recognised not as just one of the four Vedas but as a Veda which comprehended the other 22 three Vedas and was thus identical with sarva-vidya. The other Vedas were finite and limited in scope, but this (21) Dasgupta, Hist. of Ind. Philo., Vol. II, p.364. (22) Cf. Gopatha Brahmana I.2.18: jaisa ha vai vidvan sarvavid brahma yad prsvadvise vid| and I. 4. 11: mayi sarvam

33 Brahma-veda had no limitations of any kind. 23 The word brahman also signifies 'the religious expression and religious action as a whole. 24 Moreover, the Atharvaveda, Saunakiya recension , of all the samhitas, contains the largest number of cosmogonic or theosophic hymns which deal explicitely (X.2) or implicitely (X.7) with the divine Brahman. 25 The beginning of the Pratisakhya 26 and of the second Parisista 27 reflect the atharvanic connection of their Veda with Brahman. It is, perhaps, due to this fact that quite a large number of Upanisads was associated with the Atharvaveda, Saunakiya recension Finally when hierarchical recognition came to be conceded to the Atharvaveda, Saunakiya recension , some place had to be found in the scheme of Vedic ritual for the priest belonging to that Veda. But the three main functions in the ritual, namely, the actual performance of the various rites, the reciting of the relevant mantras to accompany that performance and the chanting of Vedic melodies had already been assigned to the priest belonging respectively to the Yajurveda , the NV and the Samaveda (23) cr. Taittiriya Samhita VII. 3.1.4: pariksi ve rcah parimitani yajumsi, parimitani samana, apetasyaivanto nasti yadetad brahma | (24) Bloomfield, The Atharvaveda, p.30. (25) Cf. F.Edgerton, op. cit., p.117. (26) namo brahmavedaya | (27) brahmane brahmavedaya rudraya paramesthine| namaskrtya pravaksyami matharvanam vidhim||

34 The office of a fourth principal priest was, therefore, evolved. He was called Brahma; he was to belong to the Atharvaveda, Saunakiya recension ; and his main function in the sacrifice was of the nature of general supervision. 28 The Atharvaveda, Saunakiya recension is called Ksatra because it contains the largest mumber of hymns to be employed at royal ceremonies (rajakarmani) like the Rajasuya, the Vajapeya, the Indramahotsava etc. In the Atharvaveda, Saunakiya recension one often comes across the words ksatra and ksatriya. The Atharvaveda, Saunakiya recension hymns addressed to horses (Vedic Index 92) and elephants (III.22); hymns meant for infatuating the enemy's army, for restoring a dethroned king, for destroying the foes, for protecting the nation (III.1-8) as well as for making a king powerful by fastening an amulet of darbha, jewel etc. on him (XIX.27-33) are significant in this connection. The reference to kings in many of the Parisistas lends corroboration to this character of the Atharvaveda, Saunakiya recension The name Yatu suggests the magic potence of the mantras of the Atharvaveda, Saunakiya recension It is needless to say that a very large number of the Atharvaveda, Saunakiya recension spells and charms were employed at various magical rites to appease the demons, to bless the friends and to curse the enemies. It was on account of this that (28) Cf. Taittiriya Samhita III.5.2.1 (= Gopatha Brahmana II.2.13 except the word Vasistha); Gopatha Brahmana I.2.18, 3.1,2; Vaitana Sutra 1.1; 11.2; Kausika Sutra 17.4, 140.4; Atharvaveda-Parisistas 2.2,3; 3.1,3; Bloomfield, Religion of the Veda, p.40.

35 the Atharvaveda, Saunakiya recension was looked upon as impure 29 and was, at first, not included in the hierarchical Vedic Trilogy. The Atharvaveda, Saunakiya recension is sometimes called the Veda of the Pancakalpin as five kalpas, namely, Naksatra-kalpa, Santi-kalpa, Angirasa-kalpa, Vaitana-kalpa and Samhita-kalpa, are associated with it. Gopatha Brahmana 32 The The name Atharvaveda is explained variously, 31 states that Vata advised the sage Bhrgu to look (atha arvan) into the waters to seek for Brahman. Hence he was called Atharvan. The same Brahmana elsewhere 33 explains the word as 'one who makes an offering into oneself'. The name Atharvaveda can also be explained on the basis of the fact that out of the sages Atharvan, Angiras and Brahman, who are the main seers of the Atharvaveda, Saunakiya recension , a majority of hymns are ascribed (29) Ap.DS 1.9.26.7; Boudh.DS 2.1.2.16; Gout.DS 25.7; Visu Smrti 37.26; Mamu Sm. 9.290; Yajnavalkya Smrti 3.289. It was for this reason that even the practice of medicine was supposed to be impure. Cf. Bloomfield, SBE XLII, pp.xxxix ff. (30) Cf. H.W.Maroun, "On the Asuri-kalpa", Journal of the American Oriental Society XIV, p.xiv. The word occurs in the colophon of a Kausika Sutra Maitrayani Samhita where it is used of the writer of a Kausika Sutra Maitrayani Samhita Cf. also Weber, Verzeichniss der Sanskrit und Prakrit Handschriffen II, p.96 where Pancakalpin is mentioned as the author of Atharvavedoktam Jyotisam. (31) Cf. Rama Gopal Shastri, Brhats arvanukramanika, intro. p.23. (32) Gopatha Brahmana I.1.4. (33) Gopatha Brahmana I.3.19: yad atmany eva juhvati na parasmin. Here the word Angirasa is explained as 'one who does not, call others by their names': yad atmanas ca parecam ca namani na grhnati. 30

36 to Atharvan. 34 A dash of popular etymology has tried to derive the name from the root thury, to injure, so that a-tharvan means non-injuring. 35 from the root thary to doubt. 36 The word is also derived The Atharvaveda, Saunakiya recension is said to explain 38 the doubts that arise in the difficult portions of the other Vedas. It is also suggested that the word atharvan is to be connected with the old Iranian word atar meaning 'fire'. 37 The sage Atharvan is said to have churned out the fire first and accordingly Atharvans were a special type of fire-priests who later became experts in magic practices. It may be pointed out here that, out of the various names of this Veda, the name Atharvaveda has persisted through various vicissitudes while other names, like Atharvangirasa indicating the strongly diversified character of the hymns, have lapsed into oblivion. The foregoing discussion of the various names by which the Atharvaveda, Saunakiya recension is known will throw light on the richness and (34) Atharvan - 175 hymns, Brahman - 100, Angiras - 15. Cf. C.V.Vaidya, The Hist. of Sk. lit., p. 164; also C.R.Larman, Harvard Oriental Series VIII, p.1039. (35) Cf. Bloomfield, "The meaning of the atharvangirasah", Journal of the American Oriental Society XVII, p. 182. thurva - Dhatupatha 15.62. (36) Rama Gopal Shastri, loc. cit. (37) Cf. N.K.Venkatesan, "Zend Avesta and Atharva Veda", Quarterly Journal of Mythical Society XXX, pp.397-417. (38) Indische Studien III.5.11.3: tvan asne puskarad adhy atharva niramanthata and IV.1.3.2: atharva tva prathamo niramanthad agne.

37 variety of the contents of that Veda. It has been well said that the Atharvaveda, Saunakiya recension mantras are used for santika, poustika and abhicarika purposes. 39 The hymns of the Atharvaveda, Saunakiya recension may be generally classified into the following main groups: 40 (1) Bhaisajyani remedial charms for curing disease and possession by evil spirits. (2) Ayugyani Prayers for health and long life. (3) Sammanasyani - Spells to secure harmony in a family, assembly, village etc. (4) Paustikani - Charms to secure happiness and prosperity. (5) Strikarmani - Hymns pertaining to women, love and marriage. (6) Rajakarmani - Hymns to be used for royal ceremonies and for the welfare of the king. (7) Abhicarikani - Charms to curse, injure and kill the enemy. (8) Krtyapariharanani - Charms for counteracting the magic employed by the enemy. (9) Prayascittani - Spells for expiating sin and defilement. (39) Cf. Madhusudana Sarasvati, Indische Studien vol.I, p.16; the Paddhati of Kesava on Kausika Sutra 1.1; the comm. of Deva on Katyayana Srauta Sutra 15.7.11 etc. (40) Cr. Bloomfield, The Atharvaveda (Grundriss), pp.57 拢拢.

38 hymns. (10) Adhyatmikani Comogonic and theosophic It will be seen from the forthcoming analysis of the contents of the ancillary literature of the Atharvaveda, Saunakiya recension that almost all of these topics have been touched and expanded therein. The Ganamala (Atharvaveda-Parisistas 32) also has divided the Atharvaveda, Saunakiya recension mantras into groups more or less on similar lines. With a view to adding a chapter or two to a fuller history of the Atharvanic literature, a comprehensive survey of the ancillary texts mentioned above (p.5) is now being undertaken. The Brahmana, the Sutras; the Kalpas and the Laksanagranthas have been dealt with in part I and the Parisistas in part II. The Upanisads ascribed to the Atharvaveda, Saunakiya recension have not been taken into consideration because a large number of texts calling themselves Upanisads are traditionally connected with the Atharvaveda, Saunakiya recension As a matter of fact, however, many of these texts cannot be said to be strictly Upanisadic in character; nor can their connection with the Atharvaveda, Saunakiya recension be satisfactorily established. most cases such connection is obviously an afterthought. appears that as it was essential to ascribe the Upanisads to some Veda, they were associated with the Atharvaveda, Saunakiya recension 3 B the literature belonging to the other Vedas being already fixed. In It The number of Upanisads related to the Atharvaveda, Saunakiya recension varies according to different authorities. The Caranavyuha (Atharvaveda-Parisistas 49.4.4,10)

39 gives two lists, one consisting of 28 names and the other 15. 41 Aufrecht mentions their number as 52; while Weber 42 enumerates 84 Upanisads and the Muktikopanisad gives the names of 31 Upanisads. Farquhar has mentioned 112 Upanisads belonging to the Atharvaveda, Saunakiya recension 43 Most of these Upanisads show traces of later composition and their style and contents differ materially from the older Upanisads. "The usual marks of an Upanisad are for the most part wanting 44 in them. Many of them appear sectarian as they elaborate and glorify only a point or two from their technique of worship. 45 Some of them are meant for the Sannyasins, some deal with Yoga practices and others with Vedanta is general.46 Though the Upanisads show a good advance over the philosophic portions found in the Atharvaveda, Saunakiya recension , there is little in them of what is generally called Atharvanic. 47 Thus as the number of the Upanisads related to the Atharvaveda, Saunakiya recension is unsettled 48 and too (41) Catalogus Catalogorum, Part 1, pp.7, 289. (42) The History of Indian Literature, p.171. (43) Outline of Religious Literature of India (Oxford, 1920), P.364. (44) G.A.Jacob, Eleven Atharvana Upanisads, Preface, p.1. (45) For example, the Kalagnirudra and the Copicandana Upanisads describe the method of applying ashes and white earth (called gopi candana) resp. to the body. (46) The Adyar Library of Madras has published some of the Minor Upanisads dividing them into the following groups: (1) Samnyasa (2) Yoga (3) Samanya Vedanta (4) Saiva (5) Vaisnava and (6) Upanisads of Saktas and minor sects. (47) Some Upanisads like the Narayanopanisad and the Garudopanisad have cursory references to witchcraft. These have been noted in the section 'Magic in the Atharvaveda-Parisistas ' in part II. (48) Some of these Upanisads show a closer relation with the Atharvaveda, Saunakiya recension

40 large; and also as they do not reflect the characteristically Atharvanic beliefs and practices, with which we are mainly concerned here, they have not been included in the survey of the ancillary texts which follows. BOND WEDEN (f.n.48 contd.) tradition. For instance, the Mundaka Upanisad , which is one of the earliest, mentions Saunaka. In the Prasna Upanisad and the Atharvasikha Upanisad , Pipplada is mentioned. There is a Saunaka Upanisad and Garbha Upanisad , which deals with embryology, claims to be paippaladam moksasastram. In the Brahma Upanisad also Pippalada and Angiras are mentioned. The Culika Upanisad reproduces passages from the 15 th Kanda of the Atharvaveda, Saunakiya recension and the Pranava Upanisad is included in the Gopatha Brahmana The Sastra Upanisad is connected with Pippalada and some minor Upanisads mention Atharvan and Angiras. Th. 640