IvI HYMNS OF THE ATHARVA-VEDA.
tion of the sacrifice (ya^;7asa;«tatyai vedam eka;;z /^'atur- vidham), mentioning them by name in the sequel. At VI, 6, 19 figures the atharvahgirasa veda. Also, the Matsya- purawa, as quoted by Saya;^a in the introduction to the AV., p. 6, orders that the purohita shall compass the Mantras and the Brahma/^a of the AV. ; and the Mar- ka;^(^eya-pura;/a claims that the king consecrated with the Mantras of the AV. enjoys the earth and the ocean ; see Sayawa, ibid.
In the 6"ainist Siddhanta, fifth anga (bhagavati), I, 441 ;
II, 246-7 ; upahga, I, 76 ; X, 3, the scope of Vedic or
Brahmanical literature is stated as riuveda,
the 6'aina ^a^veda, samaveda, ahavva/zaveda (athav-
and Bauddha va;/a-), itihasapaw/^ama?« . . . ; see Weber,
writings. /^ 1 1 J
Verzeichniss der Sanskrit- und Prakrit-Hand- schriften, II, 423-4; and Ind. Stud. XVI, pp. 238, 304, 379, 423, 474 ^ According to Weber, ibid., p. 237, the Siddhanta is to be placed between the second and fifth centuries of our era. This mode of describing the Vedic literature we found above to prevail from the time of the 5at. Br. to the Mahabharata. In the Sutrakrztahga-sutra II, 27 (see Jacobi's translation, Sacred Books, vol. xlv, p. 366) the incantations of the Atharvan (atharva;n) are naturally spoken of in condemnatory language.
As specimens of the view of the Buddhist writings we may quote the A////akavagga 14, 13 of the Sutta-nipata (Fausboll's translation, Sacred Books, vol. x, part ii, p. 176), where the practice of the Athabba;/a-veda is forbidden. To the condemnation of practices essentially Atharvanic in character is devoted the Maha Sila?;^, in the second chapter of the Tevi^a-sutta ; see Rhys Davids' translation in the Sacred Books, vol. xi, pp. 196-200, similarly the Vinaya, Kullavagga V, 32, 2, ibid., vol. xx, p. 152.
^ Cf. also Kalpa-sutra, in Jacobi's translation, Sacred Books, vol. xxii, p. 221.