IS ATHARVA VEDA NOT INCLUDED AMONG THE FOUR VEDAS?

IS ATHARVA VEDA NOT INCLUDED AMONG THE FOUR VEDAS?

By Professor Vishwanath Vidyalankar.

Published in Vedic Magazine January 1916

Jayanta is a name unknown to most of our English educated countrymen. But to Sanskrit scholars this name is very familiar.

In Sanskrit literature he is known as the old logician of the 8th century (Bikramaditya) a title which is too self-explanatory to require any exposition.

He propounded a new method of exposition of Nyaya Sutras (Aphorisms of the greatest Hindu book on Logic). He has written a commentary on a great part of the Nyaya Darshan, changing in several places the order of the Sutras which latter fact shows that he was an original thinker. In his famous commentary upon Nyaya, among other things he has discussed the antiquity of the Atharva Veda.

The inclusion of such a subject in a commentary on Logic may appear rather strange to some of our readers. For such we take permission to state that revelation is considered by the Hindu Logicians to be a criterion of truth. We shall not discuss this subject in this article for our interest here is more historical than logical or epistemological.

Jayanta is of opinion that the Atharvaveda is as old as the other three Vedas. A resume of his argument will be found useful and interesting because almost all Occidental Sanskritists and many Indian scholars of the present day who follow in their footsteps hold the opposite view. While establishing his position he first states the position of his principal opponents.

That position may be this summed up:-

1. Chanakya says:

"तथा च लोके चतस्रः इमा विद्य: प्राणिनामनुग्रहाय प्रवृत्ताः आन्धी क्षिकी त्रयी वार्त्ता दण्डनीतिश्त्रोत"

"Four sciences have become prevalent in the world for the good of humanity (1) Logic, (2) The threefold science (the three Vedas), (3) Agriculture and Prade,? (1) Penal Code." From this the advocates of the view that the Atharva is a later compilation infer that by " त्रयी" Chanakya means the three Vedas?, i. e, Rik, Yajur and Sama and therefore the Atharva is an apocryphal scripture.

2. In the Taiteriya Brahman (Last Prapathaka Chapter 18) we read -

"ऋग्भिः प्रातर्दिवि देव ईयते यजुर्वेदेन तिष्ठति मध्येऽन्हः सामवेदे नास्तमेति, वैदेरशून्यः त्रिभिरेति सूर्य्यः”

"When the sun seems to rise in the east at morning  time the phenomenon is due to the Rigveda, when at midday it seems to be overhead the phenomenon is attributable to the Yajurveda, when it sets in the west in the evening the Sama Veda is the cause."

Thus the sun makes its appearance on account of (or along with) the three Vedas.

The opponents of Jayanta's view argue that because the Atharvaveda is not specifically mentioned in this passage and because the त्रिभिर्वेदैः (the three Vedas) perforce be regarded occurs  in it the Atharvaveda just as of later origin.

3.  In the Shatpatha Brahmana (Kanda 11, Prapathaka 4) we are told 

"प्रजापतिरकामयत बस्याम प्रजायेयेति। सः तपोऽप्यतः तपस् स्त्रील्लोकान सृजत, पृथिवी मन्तरिक्षं दिवमिति तो स्त्रीलोकानस्यतपत्तेभ्य  स्त्रीणि ज्योतिष्यजायन्त। अग्निरेव  पृथिव्या अजायत वायुरन्तरिक्षाददिव आदित्य इति ।

तानि ज्योतिषि अभ्यतपत्तेभ्यः त्रयो वेदाः अजायन्त अग्नेऋग्वेदोवायोर्यजुर्वेदः आदित्यान्सामवेदः इति"

Prajapati desired to multiply. He created the three lokas, i. e. the earth, the aerial regions and the starry heavens, resplendent planets and innumerable solar systems. He placed Agni in the earth, Vayu in the aerial regions, and made 

 sun as the center of the solar system. Then he revealed the three Vedas connecting the Rigveda with Agni (i. e., the Rigveda deals mostly with the phenomenon of heat, light and electricity), the Yajurveda with Vayu (because it deals with Yajnas which aim at the destruction of germs of disease and the purification of the atmosphere), the Samveda with the sun (because it deals with music which makes life livable just as the sun supports it and makes it possible)." The opponents argue that in this passage there is a specific mention of the Vedas as being only three along with that of the three lokas and three sources of vitality and the three Vedas are also mentioned by name, hence the old and eternal Vedas are only three and the Atharva is not one of them.

We have selected these three of the many authorities cited by his opponents and embodied in Jayanta Bhatta's commentary after stating the case of his antagonists. Our author proceeds to prove the authentic character of the Atharva Veda by means of arguments. After that he cites authorities in support of his view and then explains the authorities quoted by the other party in the light of his own hypothesis. The space at our disposal forbids a detailed reproduction of Jayanta's luminous exposition of his view, although it is very learned and informing. In this short article we shall content ourselves with reproducing the authorities cited by him to establish the equal antiquity and co-eternity of the Atharvayeda with the other Vedas and his interpretation of the texts upon which his opponents rely. 

(1) In the Shatpath Brahmana (XIII, 3, 7) We read

“सोऽयमाथर्वणोवेदः” This is the Atharvaveda." 

(2) The Chhandogya Upanishada (VII, 6)

"ऋग्वेदी यजुर्वेदः सामवेदः आथर्वणः चतुर्थ:"

"The Rigveda (is the first Veda), the Yajurveda (is the Veda), the Samaveda (is the third Veda), and the Atharvaveda is the fourth."

(3) At another place (III, 3) of the same Upanishad we read -

'येऽस्योदचोरश्मयस्तापवास्योदीच्यो मधुनाड्योऽथर्वागिरस एव मधुकृतः"

The excellent emanations from the eternal sun (God) constitute the Atharvaveda."

(4) Bhattacharya (an ancient authority) says :—

"ऋचो वै ब्रह्मणः प्राणाः आथर्वणोवै ब्रह्मणः समानः”

The Rigveda constitutes the Prana (life) (of universal knowledge) and Atharvaveda is like unto (the self-revelation of) Brahma "

(5) Again the Taiteriya Upanishada says:

तस्माद्वा एतस्मात्माण मया दन्योऽन्तरात्मा मनोमय इति प्रस्तुत्य तस्य यजुरेव शिरः ऋग्दक्षिणः पक्षः सामोत्तर : पक्षः आदेश आत्मा अथर्वाङ्गिरस  पुच्छं प्रतिष्ठा ||

"The internal monitor of the pranamaya sharira (the vital breath) is the Manomaya Sharira (the mind) which may be (fitly) compared to (celestial) bird whose head is The Yajurveda, the right wing the Rigveda, the left wing the Samayeda and the backbone the Atharvaveda." The Language of the Upanishada is highly metaphorical, but it is as clear as the noonday that the Rishi-author regards the Atharvaveda with a veneration greater than that which he extends to the other Vedas.

(6) In the Taiteriya Brahman we are told :

"The East is consecrated to the Rigveda, the South to the Yajurveda, the North to the Samaveda and the West to the Atharvaveda."

In this quotation the Atharva is regarded as of equal authority with the rest of the Vedas.

(7) In the Vedas themselves the Atharvaveda is mentioned. In the Yajurveda we read :

“त्वामग्ने पुष्करादध्यथर्वा निरमन्तथ"

The reader will note that the word Atharva clearly occurs in this verse.

(8) Patanjali in his Mahabhashya has quoted the Atharva as of equal authority with the other Vedas-in fact he quotes it first of all. "शन्नोदेविरभिष्टयइति"  

(9) Shabar Swami (the author of a famous commentary on Mimansa) in the chapter on the Veda mentions the four recensions by Kathak, Kathpaka, Mondgal, Piplad. Now Pipalad is a recension of the Atharva Veda. In the chapter on "Vedic Recensions the Swami discusses not only the recensions of the Rig, Yajur and Sama, but also of the Atharvaveda. 

(10) In the Laws of Manu we read :

"श्रुती रथर्वाङ्गिरसीः कुर्य्यादित्य विचारयन्"

"Let him recite the sin-destroying texts of the Atharvaveda "

(11) Yajyavalka says:--

"पुराण तर्क मीमांसा धर्मशास्त्रांगमिश्रिताः । वेदाः स्थानान विद्यानां धर्मस्य च चतुर्दश" -

History, Logic, Science of Vedic Exegesis, science of Law, the Vedas with their six Angas constitute the fourteen sciences."

Jayanta argues that in order to make up the number of fourteen it is essential to hold that in the term Vedas Yajvalka included four and not three Vedas and the fourth Veda is, of course, the Atharvaveda.

(12) In another Smriti we read :

"अंगाव्नि  वेदाश्चत्वारो मीमांसा न्यायविस्तर: पुराणं धर्मशास्त्रच विद्या होताश्चतुर्दश ||

The six Angas (science of Phonetics, the science of ceremonials, the Vedic Lexicon, the science of Vedic Etymology, the science of Prosody and Astronomy) the four Vedas, the science of Vedic exegesis, Logic, History, and science of Law and the fourteen sciences."

(13) Another ancient authority says :---

"पुराणं धर्मशास्त्रं मीमांसा न्यायश्चत्वारो वेदाः षडंगानीति चतुर्दश विद्यास्थानानि |

In this extract also the Vedas are spoken of as four and the other sciences are as shown above.

(14) Shatatap, another ancient author says :

"ॠक्साम यजु रङ्गानामथर्वाङ्गिर सामपि अणोरथस्य विज्ञाना दयोऽनूचानः सनोमहान् "

Whoever knows even the smallest portion of any of the four Vedas is the mightiest among us."

(15) Here is an ancient aphorism 

" चत्वारः चतुर्णा वेदानां पारगाः धर्म्मज्ञाः परिषदिति”

"A Parishad (a supreme Tribunal for final decision of doubtful points of law) is composed of four doctors learned in the four Vedas and Law."

(16) Shankha and Lekhita say

"ऋग्यजुः सामाथर्वविद पडंगविर्माविद्वाक्य विद नैयायिको नेष्टि को ब्रह्मचारी पञ्चाग्निरिति देशावरा परिषदिति” :

"Let a Parishad often be composed of four doctors each a specialist in one of the four Vedas, one doctor learned in six Angas, one linguist, one expert in science of Exegesis one Logician, one life Brahmachari and one asectic whose renunciation is perfect." 

(17) The sage Prachetas says :

“चत्वारो वेदविदो धर्मशास्त्र विदिति पञ्चावरापरिषद्”

"Let a Parishad of five be composed of four doctors, each a specialist in one of the four Vedas and a doctor of Law."

In an ancient writing called the Pankti Pavan Prastar we read 11

"चतुर्वेद पडङ्गवित् ज्येष्टसामगोऽथर्वाङ्गिरसोऽते पंक्तिपावनाः”

Let him occupy the place of honor in a gathering or assembly who is learned in the four Vedas, or (failing that) in the Angas, or (failing even that) in the Samaveda or (at any rate) in the Atharvaveda.

(19) In the Gopatha Brahmana, we read :-

“तस्मा दृश्चिदमेव होतारं कुर्यात्, यजुर्विदमेवाध्वर्यु सामविदमेवो दुगातारं अथर्वागिरसोविद मेव ब्रह्माणमिति”

In a Yajna let the doctor of Rigveda be assigned the position of Hota that of the Yajurveda the position of Adhvarya, that of Sama the position of Udgata, that of Atharvaveda the position of Brahma.

Our readers will, after perusing such a wealth of convincing quotations and pondering over such a formidable array of ancient authorities readily endorse the modest claim of Jayanta when he says :

“एवं श्रुति स्मृति शिष्टाचार व्यवहारविदामत्र ( अथर्ववेद प्राचीन ताविषये ) विप्रतिपत्ति सम्भाव नैव नास्ति'

By means of quotations from the Vedas, the Brahmans, the Upanishads, the works on law and on science of conduct (Shishthachar) we have convincingly proved that the Atharva is co-eternal with the other three Vedas.