also be included. Are we at liberty to infer from this, that the Atharva-veda did not exist in the days when the Gîtâ was composed? The explanation ordinarily given for the omission of that Veda, where such omission occurs, namely, that it is not of any use in ordinary sacrificial matters, is one which can scarcely have any force in the present instance; though it is adequate, perhaps, to explain the words 'those who know the three branches of knowledge,' which occur only a few lines after the verse now under consideration. The commentators render no further help than has been already stated. Upon the whole, however, while I am not yet quite prepared to say, that the priority of the Gîtâ, even to the recognition of the Atharva-veda as a real Veda, may be fairly inferred from the passage in question, I think that the passage is noteworthy as pointing in that direction. But further data in explanation of the omission referred to must be awaited.
If the conclusions here indicated about the relative positions of the Gîtâ and certain Vedic works are correct, we can fairly take the second century B. C. as a terminus before which the Gîtâ must have been composed. For the Upanishads are mentioned in the Mahâbhâshya of Patañgali, which we are probably safe in assigning to the middle of that century. The epoch of the older Upanishads, therefore, to which reference has been so frequently made here, may well be placed at some period prior to the beginning of the second century B. C. The Atharva-veda is likewise mentioned by Patañgali[1], and as 'ninefold,' too, be it remembered; so that if we are entitled to draw the conclusion which has been mentioned above from chapter IX, stanza 17, we come to the same period for the date of the Gîtâ. Another point to note in this connexion is the reference to the Sâma-veda as the best of the Vedas (see p. 88). That is a fact which seems to be capable of yielding some chronological information. For the estimation in which that Veda has been held appears to have varied at different times. Thus, in the Aitareya-brâhmana[2], the glory
