Atharvaveda ancillary literature (Study)
by B. R. Modak | 1959 | 179,855 words
The essay studies the ancillary literature of the Atharva-Veda with special reference to the Parisistas. It does so by understanding the socio-cultural and philosophical aspects of ancient Indian life. The Atharvaveda addresses encompasses all practical aspects of life from health and prosperity to rituals and sorcery. This thesis systematically ex...
Chapter 2a - The nature of the Parisistas (of the Atharvaveda)
Vedic literature is popularly known to include the chitas, the Brahmanas (and the Aranyakas), the Upanisads and the Sutras. The Parisistas which also form an important of it are not so well known. The Parisistas, no doubt, prenent a very late phase in the history of the Vedic erature. They were compiled mainly for elaborating the ous subjects which were discussed in the Brahmanas and tras, for explaining certain details occurring in them recording certain additional practices and observances ad grown in course of time. Every Veda has one or more Parisistas belonging to it. may be made, for instance, of the Asvalayana Grhya ta (Asvalayana Grhya Parisista ) belonging to the Rgveda , the katiya Parishishta longing to the Sukla Yajurveda ', the Gobhila Grhya ta (Gobhila Grhya Parisista ) belonging to the Samaveda and the Atharvaveda 2 tas (Atharvaveda-Parisistas ). The ACP is a short text containing three Its first adhvaya deals with sandhyopasana dhi, vaisvadeva, svastivacana, parvanasthalipaka, asana, punaradhana and marriage ceremony. The second treats of grahayaina, homa, bhojanavidhi as well as krana IV has three Parishishtas which are noted below. Asvalayana Grhya Parisista is edited (in pothi form) by A.R.Savant at gaun in 1890.
284 sraddha and the third adhyaya describes pitmedha and vreotsarga. The Asvalayana Grhya Parisista is comparatively a very late text as is seen from the fact that it lays down the worship of divinities like Sadasiva, Durga, Gajanana etc. in the grahayajna (2.1.7). The Katiya Parisista comprises eighteen Parisistas. They are 1) Yupalaksana 2) Chagalaksana 3) Pratijna 4) Anuvaka samkhya 5) Caranavyuha 6) Sraddhasutra 7) Sulba 8) Egyajusa 9) Parsada 10) Istakapurana 11) Pravaradhyaya 12) Mulyadhyaya 13) Unchapsastra 14) Nigama 15) Yajnaparsva 16) Hautrika 17) Prasavotthana and 18) Kurmalaksana3. Most of these Parisistas have been written from the ritualistic point of view. Out of these Parishishtas, Anuvakasamkhya, Caranavyuha, and Rgyajusa are important for the text-criticism of the Sukla IV. Pravaradhyaya (also called Vamsadhyaya) has a social bearing as it gives a long list of Pravaras and mentions the groups of Cotras among which marriage is prohibitted. Prasavotthana is like an Upanisad and gives the legend of Janaka who goes to Yajnavalkya and learns from him the rules to be observed by a Sanyasin. The title Prasavotthana indicates that the Upanisad is meant for raising oneself above (the cycle of) birth (and death). Lout Out of the three Parisista texts belonging to the (3) Eleven out of these eighteen Parisistas (1,2,4,5,8,10, 11,12,13,17 and 18) have been edited by S.A.Vare and published by the A.M.Madhyandina Madhyavati Mandala, Poona, 1957.
285 Krana Yajurveda , there is one Apastamba Hautra Parisista which gives the duties of the Hotr in the haviryajnas other than the Darsapurnamasa. This has been included in the Satyasadha Srauta Sutra as Prasna 2. There are two more Parisista texts in Maitrayani Samhita form. One of them is Varaha Srauta Sutra 5 Parisista and the other is Katyayana Srauta Sutra Parisista with the commentary of Karka 6.] The Gobhila Grhya Parisista which is ascribed to Gobhilaputra is 8 comparatively a small text consisting of two prapathakas. The first prapathaka contains 113 verses and the second 95. The first prapathaka gives, at the beginning, 37 names of fires employed for various rites and samskaras and mentions the fire which is proper for offering oblations. Then it describes the fire-sticks and their effects according to their shapes. It further lays down the rules for preparing (4) ed. Anandashram Sanskrit Series, Poona. (5) Maitrayani Samhita nr. 680, Oriental Institute, Baroda. (6) Maitrayani Samhita nr. 298, Thite Collection, Bharat Itihasa Samsodhaka Mandala, Poona. (7) There is another text called Karmapradipa. This is cited as Chandogya-Parisista of Katyayana by Atharvaniya Paddhati. Cf. Bloomfield, Journal of the American Oriental Society XI, p.376, f.n; Hillebrandt, Rituallitteratur, p. 37; Caland Altindischer Ahnenkult, pp. 112 ff. For the relation of the Karmapradipa to the Gobhila Grhya Sutra, see Bloomfield intro. to Kausika Sutra Journal of the American Oriental Society XIV, p.xiv. (8) Edited under the title Grhyasamgraha by Chandrakanta Tarkalankara, Calcutta, 1910.
286 the place of a sacrifice, the manner of offering various oblations, the time for the offering, the measurements etc. of the sacrificial implements like arani, pramantha, sruva, sruc, meksana, etc., and describes the procedure of ritual in general. The second prapathaka mentions the origin and importance of vyahrtis. Then it turns to the marriage ceremony and first mentions the age proper for the wedding of a girl. It is stated that she should be given away in marriage before she attains the age of puberty. Then the marriage-ceremony is described. Further the manner of wearing the sacred thread is mentioned and then argha, madhuparka and graddha are described. It is said at the end that if one can afford to fead aks only one Brahmana at a graddha ceremony, he should select a Chandoga only; because all the Vedas # rest in a Chandoga. The GOP thus deals with a number of topics but does not describe any of them in full; hence it appears scrappy and fragmentary in character. 9 Hillebrandt has mentioned the names of many more Parishishta texts such as the Bahvrcagrhyaparisista, the Vajasaneyin p., the Bharadvaja p., the Baudhayana p., the Maitrayaniya p., the Manava p., the Kathaka p., the Carayaniya p., the Laugaksi p., the Devapala p., and the Brahmabala P. But none of these texts is available in print. [The Atharvaveda-Parisistas constitute, by far, the most voluminous group (9) op. cit. p. 38.
287 of texts among the Parisista literature. These Parisistas ^ edited by Bolling and Negelein and are 72 in number. Actually there are 79 texts, but some of them are included under the same number such as 18, 18, 19 b, 30 b, 70 b and 70010 19 b, . Some of the Parisistas might have been added later, keeping the total number of the Parishishtas constant. Weber 11 speaks of them as being 74 in number , possibly by counting 70 b and 70° as 71 and 72 respectively 12 The Atharvaveda-Parisistas may be broadly classified on the basis of their principal subjectmatter as follows: a) The Lore of the Constellations - Atharvaveda-Parisistas 1. b) Royal ceremonies - Atharvaveda-Parisistas 2-19. c) Ritual Atharvaveda-Parisistas 20-33, 37-40, 45-46. d) Magic - Atharvaveda-Parisistas 34-36. e) Religious observances - Atharvaveda-Parisistas 41-44. f) Philology - Atharvaveda-Parisistas 47-48. g) Caranavyuha - Atharvaveda-Parisistas 49. h) Omens - Atharvaveda-Parisistas 50-72. As will be seen, the above classification is characterised by overlapping in some cases. But this is inevitable. For, very often astrology, ritual and omens get mixed up and are difficult to separate. (10) CF. J.T.Hatfield, "On the numbering of the Atharvaveda, Saunakiya recension Parisistas", Journal of the American Oriental Society XIV, p. clvi. (11) The History of Indian Literature, p. 153. (12) Cf. Verzeichniss der Sanskrit und Prakrit Handschriffen I, pp. 91-894.
288 The Parisistas are, as their name suggests, 'addenda' and 'appendices'. They represent such texts as were added to the Vedic literature at a time which was far removed from that of the Brahmanas, the Sutras and even the Kalpas The ancient Vedic literature treats of a number of topics As pointed out above, it is with a view to expanding and explaining those topics and to adding certain rites and other matters which has grown in the later period, that the Parisista literature has been compiled. The author of the Katiya Parisista , for instance, states at the beginning of the 10 th Parisista that he is going to explain what has remained to be explained in the Katss regarding the construction of the altar in the form of an eagle (suparna) having straight wings (as opposed to slanting ones) 13. The author of the Atharvaveda-Parisistas also states that he is going to explain the remaining atharvana vidhi 14 Thus the Parisistas have a justifiable claim to be regarded, in a sense, as a part and parcel of the Vedic literature. Their close affinity to the Sutras is quite patent. The Atharvaveda-Parisistas are essentially complementary and supplementary in character. They not only complete the various topics dealt with in the Sutras by elaborating them, but also themselves deal with new topics which are not met with (13) athatah suparnavatyah kamasutramanupatayanuvyasthayamah| (14) pravayami patharvanam vidhim - Atharvaveda-Parisistas II.1.1.
289 previously. Their complementary character is seen in the fact that they give information which is useful for the full understanding of the various subjects described by the Sutras 15 15. Actually the Atharvaveda-Parisistas take for granted a full knowledge of ritual and observances as prescribed by the Kausika Sutra and the Vaitana Sutra and try to fill up the lacuna in respect of that ritual and those observances. For instance, they seek to elaborate royal ceremonies like Coronation (Kausika Sutra 17: Atharvaveda-Parisistas 3), describe in greater detail the Vrgotsarga (Kaug. 24.19-23: Atharvaveda-Parisistas 18°) and the omens (Kausika Sutra 93-136: Atharvaveda-Parisistas 50-72) and expand the ceremony in connection with graddha (Kausika Sutra 87-89: Atharvaveda-Parisistas 44). Similarly, the Parisietas constitute a veritable mine of information regarding the ritual dealt with in the Vaitana Sutra They give the details regarding the place of sacrifice, the pandal, the altar, the vessels, sacrificial sticks, grass and herbs, ladles and other implements, various objects required for oblations, the method of churning out the fire, the appearance of the flames and the omens connected therewith, the different rules regarding the ritual, and so on. The Atharvaveda-Parisistas also describe certain rites like the Laghulaksahoma, Kotihoma, Tadagavidhi, Pasupata vrata etc. and mention the expiation-rites connected with the ritual. The Agnihotra- (15) Cf. Keith, A History of Indian Literature, p. 281: "Next after the Srauta and Grhya Sutras follow the Parisistas or "addenda" in which certain things are treated in greater detail which have merely been briefly indicated in the Sutras."
290 homavidhi (Atharvaveda-Parishishtas 45) is in close agreement with Vaitana Sutra 7. The Atharvaveda-Parisistas are supplementary in the sense that they explain certain rites, the traces of which are surely to be found in the Atharvaveda, Saunakiya recension but which have not been actually described in the Sutras. Thus, for instance, the Atharvaveda, Saunakiya recension contains hymns 16 addressed to the Night for safety and protection. The Sutras do not have a ceremony for the worship of the Night. The Atharvaveda-Parishishtas give it in two texts, namely, Pistaratryah Kalpah (6) and Aratrikam (7). The performance of a sacrifice requires an altar, the details about the construction of which are usually given in the Sulba Sutras. As there is no Sulba Sutra belonging to the Atharvaveda, Saunakiya recension , the Parisistas supply this deficiency by giving the measurement of the yedi, the kunda etc. in Atharvaveda-Parisistas 24 and 25. Similarly the Caturadhyayika and the Atharva-Pratisakhya cannot be said to deal with phonetics as such, though it forms as essential part of Pratisakhyas. This lacuna is filled in the Varnapatala (Atharvaveda-Parisistas 47). Out of the six vedangas the Atharvaveda-Parisistas supply three, namely, siksa, kalpa and jyotisa (Atharvaveda-Parisistas 1) and give an atharvanic nighantu also. A reference may be made, in this connection, to other significant point. The Sutras are generally expected to prescribe the employment in diverse contexts, of almost all the mantras in the Veda to which they belong. However, the Vaitana Sutra which is a Srauta Sutra could not, on account of its (16) Atharvaveda, Saunakiya recension V.5; Vedic Index 107; XIX.47-50; cf. Rgveda I.35.1, 94.7, 113.1 etc.
291 very nature, prescribe the employment of the peculiarly Atharvanic mantras. Even the Kausika Sutra , which is essentially of the nature of a Grhya Sutra, touches a small portion of the Atharvaveda, Saunakiya recension -samhita. This may be due to the fact that the scope and interest of the Kausika Sutra are not as broad as those of the Atharvaveda, Saunakiya recension But the fact remains that there is definitely a gap. And this gap is filled up by the Atharvaveda-Parisistas which have worked upon a large amount of material which have been neglected by the 17 Sutras The Atharvaveda-Parisistas also possess an exegetical character. The Sutras have left out certain points which were considered to be well-known to necessitate elaboration. The Atharvaveda-Parisistas explain such points by giving the mythology connected with them and work them out in full detail. Edgerton has rightly emphasized that the Parisistas should be taken into consideration while studying the objects of the hymns in the Atharvaveda, Saunakiya recension 18. He states: "Especially in the few cases where the Kausika and the Vaitana fail us, we can often find from the Parisistas the Atharvan use of the hymns. Though the compilation of the Parisistas is late, their method of operation is genuinely Atharvanic, as is sufficiently shown by the very fact that it accords so well, in general, with (17) For instance, the philosophic hymns (called adhyatmikani) are employed by the Parisistas in the Snanavidhi (Atharvaveda-Parisistas 42). (18) "The philosophic materials of the Atharvaveda, Saunakiya recension ", Studies in honour of Maurice Bloomfield (1920), pp. 117-35.
292 the customary method employed by the Kausika." He has then mentioned that some scholars, indeed, hold that the Parisistas, as a whole, are broader in their interests, and come nearer to including the complete sphere of Atharvan topics, than the Kausika Sutra not to mention the Vaitana Sutra ; or even both together. The Parisistas thus represent, in the fullest sense of the term, 19 the remaining parts' or 'paralipomena' of Atharvanic literature. The Atharvaveda-Parisistas constitute an invaluable record of ancient Atharvanic traditions, beliefs and practices. It is but natural that the various groups of mantras from the Atharvaveda, Saunakiya recension employed in different rites should be denoted by certain technical names (ganas), in order to facilitate easy reference. We find that the mantras, which are grouped into such ganas are referred to as such by the Kausika Sutra , the Vaitana Sutra , the Santi-Kalpa 20 and the Brhatsarvanukramani The mantras in each of the ganas were known by tradition. It appears that, in course of time, this tradition was going out of vogue. Hence it was felt necessary to stabilise that tradition through the Parisistas by putting it in black and white. Similarly the beliefs and practices relating to the omens and portents, which were extensively current among the people, were brought together and recorded in the Parisistas. The Atharvaveda-Parisistas further embody the mass of literature, which had grown through centuries after (19) Cf. Bloomfield, Vedic Concordance, p. ix. (20) Varahamihira also often refers to the Atharvaveda, Saunakiya recension mantras by their ganas. See, for instance, Brhatsamhita by Varahamihira 48.71,74.
293 the Sutras and the Kalpas were written and which was handed down from generation to generation. The Parishishtas are, thus, a useful record of a long cultural tradition. The one point which at once differentiates the Atharvaveda-Parishishtas from the other Parisista literature is their synthetic nature. It can be easily seen that the Atharvaveda-Parisistas are a collection of tracts belonging to different chronological periods and dealing in different ways with a great variety of subjects. To a certain extent these individual texts themselves are compilations, made with varying degree of skill from various sources. It has been rightly observed that "successive processes of expansion have been brought to bear both upon 21 the collection as a whole and also upon some of its parts." That the author (or authors) of the Atharvaveda-Parishishtas has tried to bring together, from various sources, the material then available regarding the different subjects coming under his purview is seen from the fact that a number of authors are mentioned in the Parisistas and their opinions are either referred to or are quoted in full We come across names 22 like Bhargava, Saunaka, Gautama, Kankayana, Pippalada, Mahaki, Garga, Atreya, Krostuki, Paithinasi, Sumantu, (21) Bolling and Nerelein, The Parisistas of the Atharvaveda, preface, p. vi. (22) Cf. Atharvaveda-Parisistas 47.2.5: apara aha, where four opinions, regarding the organ of production of E, are given. Similarly Atharvaveda-Parisistas 6.1.15: sarvatra apratiratha-japa ity eke.
294 Usanas etc. Omens taught by Bhrgu, Garga, Brhaspati, and Usanas are named after them and are included in the Atharvaveda-Parisistas 23. At the beginning of the Utpatalaksana (Atharvaveda-Parisistas 64), the author states that he is going to explain the abnormal phenomena as was taught by Angiras and was known by Usanas. At the end of the Sraddhavidhi (Atharvaveda-Parishishtas 44) he states that he has explained the ceremony according to Mahaki who has taken it from Kausika. The Tadagavidhi (Atharvaveda-Parisistas 39) is said to be explained by Paithinasi. The Brhallaksahoma (Atharvaveda-Parisistas 30 b) is said to be taught by Kankayana and the Parivesalaksana by Vrddha-garga. 24 The Even in one and the same Parishishta different sources can be traced. Thus, for instance, in the Purohitakarmani (Atharvaveda-Parisistas 4) the night-ceremony is described in verse (4.3), followed by the same ceremony given in prose and ascribed to Paithinasi. This latter is followed by a prose section describing the same ceremony in a similar manner' author has thus put down different versions of the nightceremony, without making an effort to give a consistent and connected description of the ceremony by harmonising all the systems known to him. Moreover, the material dealing with the night-ceremony remains scattered in various Parisistas. There are other instances where the same ceremony is described, once in prose and once in verse. For example, in (23) Atharvaveda-Parishishtas 70: Bhargaviyani, 70°: Gargyani, 70°: Barhaspatyani, 71: Ausanasad bhutani. (24) In fact, these could have been included in Pistaratryah Kalpah (Atharvaveda-Parisistas 6) or Aratrikam (Atharvaveda-Parisistas 7).
295 the Ghrtakambala (Atharvaveda-Parisistas 33) the text has placed side by side a prose and a metrical version of the ritual. In the Rajaprathamabhiseka (Atharvaveda-Parisistas 3), the same rules regarding the qualities of a Purohita and the daksina to be given away to him are stated once in prose (3.1) and then in verse (3.2). Sometimes, the attempt at a fusion of two sources has lead to a confusion, as in the case of the Aratrikam (Atharvaveda-Parisistas 7). The legend about Indra who suffered from insomina and the description of the ceremony for safe night have got mixed up 26 therein. Mixing up of the texts is seen also at Atharvaveda-Parisistas 30.1.6. 27 The repetitions which we come across in the Atharvaveda-Parisistas , can also be said to point to its synthetic nature. Once the dimensions of kunda were mentioned in the Kundalaksana (Atharvaveda-Parisistas 25.2-5), there was no necessity of mentioning them again at the Brhallaksahoma (30 b.1.4) and the kotihoma (31.5.4). The Jvalalaksana is found in Atharvaveda-Parisistas 39 and also in Atharvaveda-Parisistas 24.2.2-6.4. Similarly the Bhumikampalaksana is mentioned at Atharvaveda-Parisistas 62 and also at Atharvaveda-Parisistas 64.1.5-2.6. The omission of the use of the little finger (kaninika) at the santika and the paustika rites is prescribed at 27.2.1 and 28.2.128. Sometimes the same thing is said in different words 29, or once positively and once negatively 30. (25) Cr. Atharvaveda-Parisistas 33.1.7 and 8. (26) pajya keratram ca gayatrya ayutam japeta gupacya caiva gayatya japeyusyutam budhah || (27) The description of the flames is found here first in anustup and then in upajati and vasantatilaka metres. Cf. 24.3.4, 2.5 with 24.5.2. (28) Cf. Atharvaveda-Parisistas 26.2.6 = 26.5.5 cd - 6 ab (29) Cf. Atharvaveda-Parisistas 22.6.5 with 22.7.1 for the measurement of catra. M
296 That the texts of some Parisistas have suffered extensive mutilation becomes evident at a few places. Portions of the Naksatra-Kalpa are beyond the possibility of emendation 31. Similar is the case with the Samillaksana (Atharvaveda-Parisistas 22). The loss of some portion of the text can be inferred from the statement at Atharvaveda-Parisistas 64.2.7, where the nirghatalaksana is said to have been explained but it is not found in that Parisista. There appear to be some interpolations in the text of the Parisistas which have been separately shown by being enclosed within brackets in the Devanagari text (Part III of this Thesis). It can be easily seen that the author of the Parisistas had a full view of the entire material which he was going to work upon and that he had planned the whole group of Parisistas in a more or less logical manner. He has given the Naksatra-Kalpa the first place presumably because it belongs to a greater antiquity as is seen from its language 33 and treatment of the subject-matter. Then he takes for (30) Cf. Atharvaveda-Parisistas 25.2.1-3 with 30 b.1.5-7 for the perfection of kunda. b (31) Atharvaveda-Parisistas 1.7.1, 9.10, 10.4, 29.2, 41.7 etc. (32) Cf. Bolling and Negelein, op. cit., p. 168. (33) It, however, seems prabable that the Atharvaveda-Parisistas originally began with the second Parisista: Rastrasanvargah, the Naksatra-Kalpa having been included in the Kalpa-literature. This is scorroborated by the fact that Atharvaveda-Parisistas 2 begins with the mangala sloka: brahmane brahmavedaya rudraya paramesthine | namaskrtya pravami patharvanam vidhim|
297 description the royal ceremonies on which he evidently wishes to lay the greatest stress These are followed by ritual which the author naturally wants to deal with in extenso. The Ritual is accompanied by Magic, which is a special trait of the Atharvaveda, Saunakiya recension , as also by Periodical observances. Philology is then dealt with in two Parishishtas. And, before the author turns to the vast subject of Omens and portents, he gives the Caranavyuha which tells us about the four Vedas together with their ancillary literature. That the author of the Atharvaveda-Parishishtas had made a conscious planning of the various texts from the literary point of view also becomes clear from the sort of link which connects one Parishishta with another. Thus, for instance, Atharvaveda-Parishishtas 21 closes (6.8) with a reference to the aranis, which are described in the next Parisista (22). Similarly Atharvaveda-Parisistas 27 refers at the end (2.5) to hasta which is described in Atharvaveda-Parisistas 28. At Atharvaveda-Parisistas 24.1. 10, the author states that the measurements of the redi have been mentioned there only briefly and that they will be explained in greater detail in connection with the respective rites. He has fulfilled this task in the Laghulaksahoma (Atharvaveda-Parishishtas 30.1.3-5) and the Pasupata vrata (Atharvaveda-Parishishtas 40. 2.1). Atharvaveda-Parishishtas 23.6.4 refers to the Samillaksana (Atharvaveda-Parisistas 26) by name. Atharvaveda-Parisistas 18°.2.5 refers back to the Rajakarmasamvatsariyam (AVE 17.2.1-17) by the words atha navanyam which introduce the consecration of the chariots, horses etc. AVE 18 b.2.7 b refers to 1.27.3 and Atharvaveda-Parisistas 18°.5.3 refers to Atharvaveda-Parisistas 4.1.4. Atharvaveda-Vs 18°.19.1 refers to Atharvaveda-Parishishtas 1 and Atharvaveda-Parisistas 34.1.6 refers back to
298 Kotihoma (Atharvaveda-Parisistas 31.9.1) by name. However, there appears to be one discrepancy. Atharvaveda-Parisistas 18 b.3.1, 19.2 state that the Indramaha has been already described, but actually that description comes later (Atharvaveda-Parisistas 19134. Each of the 72 Parisistas has been divided into suitable sections called khandas 35. Each khanda consists of a number of verses or sentences. The division of the Parishishtas into khandas is made purely mechanically 36. The khandas in a Parishishta normally consist of the same number of verses or sentences. This is observed especially in the case of the metrical Parisistas, wherein a khanda usually consists of five or ten verses. Due to such a mechanical division it often happens that a topic does not end with a khanda and is carried over to the next khanda 37. It is seen (34) It is possible that Atharvaveda-Parisistas 18.3.1 refers to Kausika Sutra 140 wherein the Indramaha festival has been described. (35) The word khanda is rather unusual. It is not recorded in the dictionary of Monies Williams. Bohtlingk explains it as an abstract noun from khanda. (36) The division reminds of the division of the Rgveda into astakas. (37) Cf. Atharvaveda-Parisistas 13.4-5; 16.1-2; 19.4-5; 21.3-4; 22.6-7; 42.1-2; 52.15-16; 53.3-4; 63.3-4, 4-5; 64.2-3, 4-5; 70.5-6 etc. Sometimes the verses also are not divided properly. For instance, 59.1.8 ed-gab form one verse and similar division is continued upto 18 ab. The same case occurs at 63.4.1 cd Lab DEM
299 that the number of the khandas is carefully counted (like the prapathakas of the CB) and is mentioned at the end of some of the Parisistas. Thus, at the end of the 20 th Parisista, the colophon reads: prathama vimsatih samapata, evam khanda 124. At the end of the 36 th Parisista the colophon reads: iti parisistanam purvardham sama patam, 257 khanda. At the end of the 40 th Parisista the colophon reads: dvitiya vimsatih samapta, evam dviti ya-vimsatyam 164, ubhayyam 28838. The great importance attached to the Atharvaveda-Parisistas in the Atharvanic tradition may be realised from this careful counting and recording of the number of khandas in the Parisistas. That the Atharvaveda-Parishishtas traditionally possessed great authority, so far as the Atharvanic beliefs and practices are concerned, is seen from the various references made to them by Kesava in his Paddhati on the Kausika Sutra by Varahamihira in his Brhatsamhita, by Sayana in his commentary on the Atharvaveda, Saunakiya recension and by Hemadri in his Caturvarga-cintamani. For instance, Kesava on Kausika Sutra 69.1 says: aranilaksane aranirukta and on 69.17 he states aranilaksane uktam manthanavidhanam. Thus he refers to Atharvaveda-Parisistas 22. He refers to the Svapnadhyaya (Atharvaveda-Parisistas 68) in his Paddhati on 46.9. He also refers to a number of Parisistas dealing with omens and portents in his Paddhati on Kausika Sutra (38) The Parisistas appears to be divided into groups of twenty each. The counting of the khandas is not seen to be continued further.
300 11939. Varahamihira quotes Atharvaveda-Parisistas 64.8.9-10.3 in the 40 Utpatalaksana. He has borrowed much from the Atharvaveda-Parisistas and has 41 named some adhyayas according to the names of the Parishishtas. 42 Sayana refers to the Atharvaveda-Parisistas at about 55 places in his commentary on the Atharvaveda, Saunakiya recension and Hemadri refers to them at about 25 places in the Vratakhandas, Danakhanda and Parisesakhanda of his Caturvarga-Cintamani 43 It seems as if the Parisistas cared more for kings and princes and their welfare. The precedence given to the royal ceremonies is quite natural in view of the fact that the Atharvaveda-Parisistas were meant to be a hand-book for the Atharvan who was essentially the chaplain of the king. We find many references in the Parisistas to kings, their officials, their army, their duties etc. In spite of the great importance attached to kings and their ceremonies, the Atharvaveda-Parishishtas bears a strong (39) atha sarvadesu santilacyate| mavyani gayini barhaspatyad- tani mahadyutani aunasadamutani, yad granthe na pathyate tatsarvanasatamityucyate yadapi parisistesu payate | (40) Brhatsamhita, 46.83-98. These verses are ascribed therein to Raiputra. (41) Cf. Rahucara (5), Ketucara (11), Kurmavibhaga (14), Grahayuddha (17), Sadyovrstilaksana (38), Sandhyalaksana (30), Digdahalaksana (31), Bhumikampalaksana (32), Ulkalaksana (33), Parivesalaksana (34), Nirghatalaksana (39), Utpatalaksana (46) and Pusyasnana (48). (42) The references are only to Atharvaveda-Parisistas 2 to 37. (43) Cf. Bolling and Nerelein, op. cit., pp. 645-6.
301 brahmanical stamp. This is clear from the fact that Brahmanas are held in high honour and even a king is asked to worship them 44. It is stated that even great kings like Iksvaku became luminaries in the heaven (after death) by A Brahmana is said to giving away gold to the Brahmanas 46 45 be the best among men and the birth as a Brahmana is said to be difficult to obtain" 47. Even the Sun is said to shine in the heaven through the favour of the Brahmanas, and it is also due to this favour that Indra is said to outshine the other gods 48. Many of the Parisistas concern themselves mainly with the giving of gifts to the Brahmanas 49. Similarly the pacificatory rites to be performed for overting the evil effects of the omens are often characterised by the giving away of ample daksina to the Brahmanas 50 (44) Cf. Atharvaveda-Parisistas 68.5.19: prajanamamayam samyag dapayet prthivipatih| anantaram gavam puja brahmananam visesatah || (45) Atharvaveda-Parishishtas 13.5.4. (46) Atharvaveda-Parisistas 41.5.1. (47) Atharvaveda-Parisistas 41.6.4. (48) Atharvaveda-Parishishtas 13.5.2. (49) e.g. Chrtaveksana (8), Tiladhenuvidhi (9), Bhumidana (10), Tulapurusavidhi (11), Adityamandaka (12), Hastirthadanavidhi (15), Gosahasravidhi (16), etc. (50) Atharvaveda-Parisistas 55.5.6; 58.1.13; 62.4.6; 64.10.10; 67.8.2-3; 71.19. 8; 72.5.2, etc.
302 As is usually the case with all scriptures, an attempt is made to invest the Atharvaveda-Parisistas with a kind of sanctity and authority by stating that they were revealed by the 51 Gods. It is said that Atharvan performed the Kotihoma on behalf of Siva, as a result of which Siva overcame all evils and obtained a son by name Skanda. Siva was highly pleased and he granted to Atharvan an auspicious pearl in the form of the knowledge of the Pasupativrata (Atharvaveda-Parisistas 40). The Cosanti (Atharvaveda-Parishishtas 66) is glorified by stating that it was taught by Svayambhu (1.e. Brahman), who was implored by the sages. The Chrtakambala (Atharvaveda-Parisistas 33) is said to have helped Indra in conquering the Asuras and is said to have been taught by god Brahman. As pointed out elsewhere, the Atharvaveda-Parisistas form a high conglomoration of texts dealing with diverse topics and touching almost all aspects of ancient Indian life. The Atharvaveda-Parishishtas represent, perhaps, the earliest document giving a detailed account of the Naksatras, the number of stars in each of them, the Rsi families to which they belong, their extent over the day and the night, the duties of a king under the various constellations etc. Nowhere else, again, do we get a description of the royal ceremonies in so many details and in such a simple language; and hardly do we find elsewhere so much material brought together regarding the requirements of a sacrifice, namely, arani, sruc, sruva, kk kalasa, (51) AVE 31.10.1-2.
303 indhana, samidh, caru, sphya, ulukhala, musala, mandapa, vedi, santigrha etc. The treatment of Magic in Atharvaveda-Parisistas 34-36 is unique; and from the Caranavyuha (Atharvaveda-Parisistas 49), we know at a glance the literature belonging to all the Vedas. And the large number of Parishishtas (50-72) dealing with omens and portents, verily, constitute an unparallelled manual on the subject in the whole range of Sanskrit literature. There is no doubt that the author of the Atharvaveda-Parisistas has brought together "masses of floating timbers gathered in .. from the wreck of a vast hulk, or of several such, whose original structure we can only dimly discern". But by doing this, he has, indeed, presented us with a vast compendium which is a vertiable thesaurus of inestimable value from the point of view of the history of religion' It is a fact that the Parisistas are the precipitates of an extensive development, only the dregs of the glass; but, as will be clear from what follows, they do give us a fair idea about 52 • the life of the ancient Indian in its various aspects. (52) Cf. Negelein, Ortentalische Literaturzeitung 1908, pp. 44 ff. and Winternitz, Wiener Zeitschrift fur Kunde des Morgenlandes XXIII (1909) pp. 401 ff.