Page:Sacred Books of the East - Volume 2.djvu/30

Rh brahmana in many details. The cause of these discrepancies remains doubtful for the present. As regards the Atharva-veda, Âpastamba gives, besides the reference mentioned above and a second to the Âṅgirasa-pavitra, an abstract of a long passage from Atharva-veda XV, 10–13, regarding the treatment of a Vrâtya, i.e. a learned mendicant Brâhmana, who really deserves the title of an atithi, or guest. It is true that Âpastamba, in the passage referred to, does not say that his rule is based on the Atharva-veda. He merely says that a Brâhmana is his authority. But it seems, nevertheless, certain that by the expression a Brâhmana, the Brâhmana-like fifteenth book of the Atharva-veda is meant, as the sentences to be addressed by the host to his guest agree literally with those which the Atharva-veda prescribes for the reception of a Vrâtya. Haradatta too, in his commentary, expresses the same opinion. Actual quotations from the Atharva-veda are not frequent in Vedic literature, and the fact that Âpastamba's Dharma-sûtra contains one, is, therefore, of some interest.

Besides these Vedic texts, Âpastamba mentions, also, the Aṅgas or auxiliary works, and enumerates six classes, viz. treatises on the ritual of the sacrifices, on grammar, astronomy, etymology, recitation of the Veda, and metrics. The number is the same as that which is considered the correct one in our days.

As the Dharma-sûtra names no less than nine teachers in connection with various topics of the sacred law, and frequently appeals to the opinion of some (eke), it follows that a great many such auxiliary treatises must have existed in Âpastamba's time. The Âkâryas mentioned are Eka, Kanva, Kânva, Kunika, Kutsa, Kautsa, Push