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The Upabrmhana and the Rgveda Interpretation
The Atharvaveda also indicates the existence of the Itihasa and the Purāṇa and what is perhaps more interesting is that it is seen tracing the origin of this literature from the Occhişta Brahman', the same source from which came out the Rik, the Yajus, the Sāman and the Cchandas. The Atharvaveda observes
'rcaḥ sāmānicchandāṁsi purāņam yajuşā saha /
ucchistajjajñire sarve divi devā divisritah / (XI. 7.24) At another place the Atharvaveda observes
sa brhatim diśam anuvyacalat / tam itihāsah ca purānain ca gāthaś ca nārāśamsãś canuvyacalan / itihāsasya ca sa vai puränasya ca gathānām ca narāśaisīnāṁ ca priyan dhama bhayati ya evan veda (XV. 1.6.10-12)
At yet another place the Atharvaveda (XI. 8, 7) describes a 'purāņavit as a person who has a thorough knowledge of the earth, prthvi, as it is and as it was in the past. All these references indicate that even in those very early times there was a distinct tradition of the secular literature and had its origin in the same society and perhaps had the same inspiration.
The Brāhmaṇas also reveal their acquaintance with this literature in an unambiguous manner. The Gopatha Brāhmaṇa (I. 10; 11. 10) speaks of the Itibāsa and the Purāna as being created along with the Vedas, the Kalpas, the Brāhmaṇas and the Upanişads and also adds that the [tibāsa was produced from the North, 'udicya itihāsavedam' and that the Purānas were produced from the lower and the upper quarters, the Dhruva and the Ürdhva quarters. The sata patha Brāhmaṇa too mentions this literature at several places (XI. 5. 6. 8; 7. 9; XIV. 6. 10. 6; XIII, 4. 3. 12-13) and it is seen prescribing the Itibāsa and the Purāņa as a part of curriculum, the
svād hyāya' and regards their study as being equivalent to the effort of satisfying the gods with milk, rice and flesh and compares this study to the offerings of honey to the gods. The Satapatha observes
'madhvāhutibhiḥ eva taddevān tarpayati / ya! itihasam purānam gatha
nārašamsih ilyaharah svadhyāyam adhite' / It further observes that this study of the Vedic literature including the Itibāsa and the Puräņa confers on the student absolute command over language, 'vācaiva samrag prajāyate'. According to this Brahmana, in a sacrifice on the eighth day, 'aştama ahan' the Itihasa is to be narrated, 'itihasam ācakşīta'. In this manner the Šatapatha Brāhmaṇa clearly indi. cates that the Itihāsa and the Purāņa had come to occupy a definite place in the curriculum of a Vedic student and also had been given a place in the current ritual.
The Aranyakas and the Upanisads also reveal similar knowledge and an attitude of recognition and reverence towards the Itihasa Purāna literature.
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