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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1mention of the fourth Veda ; this is not balanced altogether by the restriction to the trayi, vSarikh. I, 22, 15 ; 24, 2 ; Hir. I, 5, 13; II, 13, 1, or the restriction to two Vedas, Gobh. I, 6, 19 ; III, 2, 48 ; Asv. I, 7, 6— Par. I, 6, 3 = 5ankh. I, 13, 4, because these passages are to a considerable extent quotations, or modifications of mantras derived from the srutl The true value of this testimony is chronological, not sentimental : the Grzhya- sutras, as much as their subject-matter is akin to the Atharvan, are not imbued with a sense of its especial value and importance, any more than the irauta-texts. They handle their materials in a self-centred fashion, without acknowledging any dependence upon the literary collections of the Atharvans ; their more frequent reference to the fourth Veda is formulaic in every single instance, and the greater frequency with which it is mentioned marks the later chronology of the Grzhya-sutras (cf. Oldenberg, Sacred Books, vol. xxx, pp. i and xvii ff.). The construction of the Vedic literature in general is, as we have seen, such as to forbid any genuine discrimi- TheAV nation tnere against the Atharvan. In so in the law- far as this Veda offers the means of defence books' against the ills of life (disease and posses- sion by demons); in so far as it presents the auspicious blessings pronounced at the sacramental points in the life of the individual, from conception to death, it is holy by its very terms. Even witchcraft is part of the religion ; it has penetrated and has become intimately blended with the holiest Vedic rites; the broad current of popular religion and superstition has infiltrated itself through numberless channels into the higher religion that is presented by the Brahman priests, and it may be pre- sumed that the priests were neither able to cleanse their xlvi HYMNS OF THE ATHARVA-VEDA. own religious beliefs from the mass of folk-belief with which it was surrounded, nor is it at all likely that they found it in their interest to do so. But there is another field of literature whose roots also reach down to the Veda, in which judgment must be passed over the more unclean and sinister phases of Atharvanic activity. The broad arena on which men meet in daily contact is the true field for the golden rule. The need of doing unto others what one would have others do unto oneself, and leaving the opposite undone, is sure to be felt, and sure to gain expression in the proper literature.
2a on which men meet in daily contact is the true field for the golden rule. The need of doing unto others what one would have others do unto oneself, and leaving the opposite undone, is sure to be felt, and sure to gain expression in the proper literature. This literature is the legal literature (dharma), more narrowly that part of it which deals with the mutual rights and obligations of men, the vyavahara-chapters of the legal Sutras and 6astras. Here also the Atharvan retains in a measure its place by virtue of its profound hold upon popular beliefs, because indispensable sciences like medicine and astrology are Atharvanic by distinction, and because the Atharvan per- forms, especially for the king, inestimable services in the injury and overthrow of enemies. The king's chaplain (purohita) was in all probability as a rule an Atharvan priest (cf. Ya^Tzav. I, 3 1 2). But incantations, sorceries, and love-charms do work injury, and the dharma-literature pronounces with no uncertain voice the judgment that the Atharvan, while useful and indispensable under certain circumstances, is on the whole inferior in character and position, that its practices are impure, and either stand in need of regulation, or must be prohibited by the proper punishments. The Atharvan is not mentioned very frequently either in the Dharma-sutras, the older metrical Dharma-^astras, or in the more modern legal Smrztis. In Vish/zu XXX, 37 ; Baudh. II, 5, 9, 14 ; IV, 3, 4; Ya^Vzav. I, 44 (cf. Manu II, 107) ; 10 l 1 (cf. Manu II, 85) ; Aayanasa-smrzti III, 44 (Giva- nanda, vol. i, p. 514), the Atharvan is mentioned in the 1 In this passage, vedatharvapura/zani setihasani, the Atharvan is kept distinct from the trayi, the veda by distinction ; cf. Weber, Indische Literatur- geschichte2, p. 165, note. INTRODUCTION. xlvii normal Vedic manner, i.e. preceded by the traividya, and followed by other literary types, especially the itihasapu- ra^am. It is worthy of note that in only three of the five cases (Baudh. II, 5, 9, 14; Ya^/zav. I, 44; Aus. Ill, 44), the older name atharvangirasa^ appears ; the other three have atharvaveda, or atharvan. But it seems altogether impossible to derive from this any chronological indications as to the date of a given legal text, since U^anas, or even Ya^Tzavalkya, is certainly later than Baudhayana and Vish/m. At this time the names atharvaveda, atharvan, atharva/za have established themselves as the equivalent of the older atharvaiigirasa^, but the older name crops out at times in a purely chance way. At Ya^/zav.
3zavalkya, is certainly later than Baudhayana and Vish/m. At this time the names atharvaveda, atharvan, atharva/za have established themselves as the equivalent of the older atharvaiigirasa^, but the older name crops out at times in a purely chance way. At Ya^/zav. I, 3 the fourth Veda is also implied as one of the fourteen foundations of know- ledge and law, without being mentioned by name ; cf. also Aoyanasa-smrz'ti V, 66 (Civananda, vol. i, p. 531, bottom). The Atharvan, however, holds also the position of the fourth Veda in cases where no additional literature is -men- tioned ; at Baudh. Ill, 9, 4 burnt oblations are offered to the four Vedas and many divinities ; at Baudh. IV, 5, 1 the Saman, Rik, Ya^us, and Atharva-veda are mentioned in connection with oblations calculated to procure the special wishes of one's heart (kamyesh/aya^). At Vas. XXII, 9 the Sa;;zhitas of all the Vedas (sarva/£/£anda^sa;/zhita/£) are counted among the purificatory texts : the Atharvan is probably intended to be included, especially as the Athar- va.riras (see below) is explicitly mentioned. In the late Vrzddhaharita-sa/^hita III, 451 the atharva/?ani (sc. suktani) are on a level with the riko ya^u^shi and samani. In the Aiuanasa-smmi III, 86 (Civananda, vol. i, p. 518) the twice- born is recommended to read either a Veda, two Vedas, the Vedas, or the four Vedas, a distinction between the trayi vidya and the four Vedas, not explicitly stated elsewhere. The Atharva^iras, an Upanishad connected with the AV., is mentioned a number of times, Gaut. XIX, 12 ; Vas. XXII, 9; XXVIII, 14 ; Aiu-anasa-smrz'ti IV, 5 ; the same text is mentioned under the name of 5iras at Baudh. IV, i, 28; 1 See £ivanandavidyasagara's Dharma^astrasawgraha, vol. i, p. 213. xlviii HYMNS OF THE ATHARVA-VEDA. Vas. XXI, 6-8 ; XXV, 13 ; Vish/zu LV, 9. Certain vows called Siras, Baudh. II, 8, 14, 2; Vas. XXVI, 12, also emanate from the sphere of Atharvanic practices ; so Govinda at Baudh. loc. cit. More pointedly, and without the company of the traividya, the sacred texts of the Atharvan and Angiras (jrutir atharvangirasi/z) are recom- mended as the true weapons with which the Brahma/za may slay his enemies, Manu XI, 33 ; the king must choose for his chaplain (purohita) one who is skilled in the Atharvan and Angiras (atharvangirase),, Ya^av. I, 312 2; and the same recommendation is implied at Gaut. XI, 15.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1mention of the fourth Veda ; this is not balanced altogether by the restriction to the trayi, vSarikh. I, 22, 15 ; 24, 2 ; Hir. I, 5, 13; II, 13, 1, or the restriction to two Vedas, Gobh. I, 6, 19 ; III, 2, 48 ; Asv. I, 7, 6— Par. I, 6, 3 = 5ankh. I, 13, 4, because these passages are to a considerable extent quotations, or modifications of mantras derived from the srutl The true value of this testimony is chronological, not sentimental : the Grzhya- sutras, as much as their subject-matter is akin to the Atharvan, are not imbued with a sense of its especial value and importance, any more than the irauta-texts. They handle their materials in a self-centred fashion, without acknowledging any dependence upon the literary collections of the Atharvans ; their more frequent reference to the fourth Veda is formulaic in every single instance, and the greater frequency with which it is mentioned marks the later chronology of the Grzhya-sutras (cf. Oldenberg, Sacred Books, vol. xxx, pp. i and xvii ff.). The construction of the Vedic literature in general is, as we have seen, such as to forbid any genuine discrimi- TheAV nation tnere against the Atharvan. In so in the law- far as this Veda offers the means of defence books' against the ills of life (disease and posses- sion by demons); in so far as it presents the auspicious blessings pronounced at the sacramental points in the life of the individual, from conception to death, it is holy by its very terms. Even witchcraft is part of the religion ; it has penetrated and has become intimately blended with the holiest Vedic rites; the broad current of popular religion and superstition has infiltrated itself through numberless channels into the higher religion that is presented by the Brahman priests, and it may be pre- sumed that the priests were neither able to cleanse their xlvi HYMNS OF THE ATHARVA-VEDA. own religious beliefs from the mass of folk-belief with which it was surrounded, nor is it at all likely that they found it in their interest to do so. But there is another field of literature whose roots also reach down to the Veda, in which judgment must be passed over the more unclean and sinister phases of Atharvanic activity. The broad arena on which men meet in daily contact is the true field for the golden rule. The need of doing unto others what one would have others do unto oneself, and leaving the opposite undone, is sure to be felt, and sure to gain expression in the proper literature.
2a on which men meet in daily contact is the true field for the golden rule. The need of doing unto others what one would have others do unto oneself, and leaving the opposite undone, is sure to be felt, and sure to gain expression in the proper literature. This literature is the legal literature (dharma), more narrowly that part of it which deals with the mutual rights and obligations of men, the vyavahara-chapters of the legal Sutras and 6astras. Here also the Atharvan retains in a measure its place by virtue of its profound hold upon popular beliefs, because indispensable sciences like medicine and astrology are Atharvanic by distinction, and because the Atharvan per- forms, especially for the king, inestimable services in the injury and overthrow of enemies. The king's chaplain (purohita) was in all probability as a rule an Atharvan priest (cf. Ya^Tzav. I, 3 1 2). But incantations, sorceries, and love-charms do work injury, and the dharma-literature pronounces with no uncertain voice the judgment that the Atharvan, while useful and indispensable under certain circumstances, is on the whole inferior in character and position, that its practices are impure, and either stand in need of regulation, or must be prohibited by the proper punishments. The Atharvan is not mentioned very frequently either in the Dharma-sutras, the older metrical Dharma-^astras, or in the more modern legal Smrztis. In Vish/zu XXX, 37 ; Baudh. II, 5, 9, 14 ; IV, 3, 4; Ya^Vzav. I, 44 (cf. Manu II, 107) ; 10 l 1 (cf. Manu II, 85) ; Aayanasa-smrzti III, 44 (Giva- nanda, vol. i, p. 514), the Atharvan is mentioned in the 1 In this passage, vedatharvapura/zani setihasani, the Atharvan is kept distinct from the trayi, the veda by distinction ; cf. Weber, Indische Literatur- geschichte2, p. 165, note. INTRODUCTION. xlvii normal Vedic manner, i.e. preceded by the traividya, and followed by other literary types, especially the itihasapu- ra^am. It is worthy of note that in only three of the five cases (Baudh. II, 5, 9, 14; Ya^/zav. I, 44; Aus. Ill, 44), the older name atharvangirasa^ appears ; the other three have atharvaveda, or atharvan. But it seems altogether impossible to derive from this any chronological indications as to the date of a given legal text, since U^anas, or even Ya^Tzavalkya, is certainly later than Baudhayana and Vish/m. At this time the names atharvaveda, atharvan, atharva/za have established themselves as the equivalent of the older atharvaiigirasa^, but the older name crops out at times in a purely chance way. At Ya^/zav.
3zavalkya, is certainly later than Baudhayana and Vish/m. At this time the names atharvaveda, atharvan, atharva/za have established themselves as the equivalent of the older atharvaiigirasa^, but the older name crops out at times in a purely chance way. At Ya^/zav. I, 3 the fourth Veda is also implied as one of the fourteen foundations of know- ledge and law, without being mentioned by name ; cf. also Aoyanasa-smrz'ti V, 66 (Civananda, vol. i, p. 531, bottom). The Atharvan, however, holds also the position of the fourth Veda in cases where no additional literature is -men- tioned ; at Baudh. Ill, 9, 4 burnt oblations are offered to the four Vedas and many divinities ; at Baudh. IV, 5, 1 the Saman, Rik, Ya^us, and Atharva-veda are mentioned in connection with oblations calculated to procure the special wishes of one's heart (kamyesh/aya^). At Vas. XXII, 9 the Sa;;zhitas of all the Vedas (sarva/£/£anda^sa;/zhita/£) are counted among the purificatory texts : the Atharvan is probably intended to be included, especially as the Athar- va.riras (see below) is explicitly mentioned. In the late Vrzddhaharita-sa/^hita III, 451 the atharva/?ani (sc. suktani) are on a level with the riko ya^u^shi and samani. In the Aiuanasa-smmi III, 86 (Civananda, vol. i, p. 518) the twice- born is recommended to read either a Veda, two Vedas, the Vedas, or the four Vedas, a distinction between the trayi vidya and the four Vedas, not explicitly stated elsewhere. The Atharva^iras, an Upanishad connected with the AV., is mentioned a number of times, Gaut. XIX, 12 ; Vas. XXII, 9; XXVIII, 14 ; Aiu-anasa-smrz'ti IV, 5 ; the same text is mentioned under the name of 5iras at Baudh. IV, i, 28; 1 See £ivanandavidyasagara's Dharma^astrasawgraha, vol. i, p. 213. xlviii HYMNS OF THE ATHARVA-VEDA. Vas. XXI, 6-8 ; XXV, 13 ; Vish/zu LV, 9. Certain vows called Siras, Baudh. II, 8, 14, 2; Vas. XXVI, 12, also emanate from the sphere of Atharvanic practices ; so Govinda at Baudh. loc. cit. More pointedly, and without the company of the traividya, the sacred texts of the Atharvan and Angiras (jrutir atharvangirasi/z) are recom- mended as the true weapons with which the Brahma/za may slay his enemies, Manu XI, 33 ; the king must choose for his chaplain (purohita) one who is skilled in the Atharvan and Angiras (atharvangirase),, Ya^av. I, 312 2; and the same recommendation is implied at Gaut. XI, 15.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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