Questions of King Milinda Part 01

SR No.: 007681
Original Sutra Author: N/A
Author: T W Rhys Davids
Publisher: Oxford
Publication Year: 1890
Total Pages: 2695
Language: English
Classification: Book_English
File Size: 47 MB

Page 1468

INTRODUCTION.
XXV
TB. III, 12, 9, 1; atharvânah, Pañk. Br. XVI, 10, 10. The derivative neuter plural atharvanâni (sc. saktâni) is common, from AV.XIX, 23, 1 ; Pañk. Br. XII, 9, jo to Vriddhaharita-samhità III, 45 (Givånanda, vol. I, p. 213), and later. The same stem, åtharvana, is used in the masculine singular, åtharvanas (sc. vedah) katurthah, Khånd. Up. VII, 1, 2. 4; 2,1; 7,1; in the plural, mantra åtharvanåh, Råm. II, 26, 21. The stem atharvana (without vriddhi of derivation) is found Nrisimhapůrvatâpani Up. II, 1, atharvanair mantraih; Mahâbh. III, 189, 14 = 12963, atharvanah (sc. vedah). Still another derivative is atharvåna, in atharvåna-vid, Mahâbh. XII, 342, 100= 13259. The name atharva-veda appears about as early as the corresponding names of the other Vedic categories (rigveda. &c.), Sankh. Sr. XVI, 2, 10; Pår. Grih. II, 1, 7; Hir. Grih. II, 19, 6; Baudh. Grih. IV, 5, 1. The form employed in the Gainist Siddhanta is a(t)havvana-veda (see below, p. lvi); that of the Buddhist scriptures is áthabbana-veda (ibid.).
In addition to the designations of the Atharvan discussed above there are still others, based upon different modes of
Other viewing this heterogeneous collection of Mantras. designations A single passage, Sat. Br. XIV, 8, 14, 1-4= of the AV. W. Brih. Ar. Up. V, 13, 1-4, seems to hint at the
B fourth Veda with the word kshatram. The passage is engaged in pointing out the merits of Vedic compositions, stated in the series uktham (=rik; cf. Sat. Br. X, 5, 2, 20), yaguk, sâma, kshatram. Inasmuch as the first three obviously represent the trayî vidyâ, it is possible to view kshatram as epitomising the Atharvan? If so, the passage is of considerable interest, as it seems to view the fourth Veda as the Veda of the Kshatriyas. More precisely the passage substitutes the act of kshatra, i.e. the characteristic performances of the Kshatriya (through, or with the aid of
Cf. also Prasna Up. 11, 6, where brahma and kshatra figure. Both together represent in the epics the best outcome of the life of a kshatriya, piety' and
prowess. It is possible to conceive the appearance of kshatra alone as an elliptic version of both brahma and kshatra, the two together being the outcome of the tray preceding, rather than a supplementary statement of additional Vedlic types of composition; cf. Prasna Up. II, 6. For brahma alone, see below, P. Ixxi, note.
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