Ancient Indian Education (Brahmanical and Buddhist) c12.18

c12.18

**Upa-Vedas.** Regarding the subjects of study, it is interesting to note that some of the Sūtra works furnish evidence showing the growth of a few secular subjects. There is a passage in Āpastamba [*Dh. Sū.*, ii, 11, 29, 11–12] which states: “The knowledge which Śūdras and women possess is the completion of all study. They declare that this knowledge is a supplement of the Atharvaveda.” According to the commentator, “the knowledge which Śūdras and women possess” is the knowledge of dancing, acting, music, and other branches of the so-called Arthaśāstra, the science of useful arts and of trades. The object of the Sūtras is to forbid the study of such matters before the acquisition of sacred learning. The same forbiddal is given also by Manu [ii, 168 (“other and worldly study” forbidden)] and by Vasiṣṭha [iii, 2] and Vishṇu [xxviii, 36]. It may be noted that Āpastamba knew the division of Hindu learning as taught in the Prasthānaveda of Madhusūdana Sarasvatī who points out that each Veda had a *Upa-Veda* or supplementary Veda and that the *Upa-Veda* of the Atharvaveda is the Arthaśāstra. It may also be noted that outside the circle of Brahminical studies there were thus existing the secular arts and sciences which were normally to be studied by the women of all castes and by the Śūdras, but it is also implied that they were not unworthy of study by the men of the three twice-born castes, provided they first completed their normal course of sacred studies. It may be further presumed that it was possible to find Brahmin teachers of these secular arts and sciences comprising the Arthaśāstra or *Upa-Veda* of the Atharvaveda, and we may compare in this connection the references given above from the Upanishads on this subject. Lastly, the theory of the *Upa-Vedas* is a clever way of connecting all branches of human knowledge with the Vedas as their ultimate and common source on which Hindu orthodox opinion is unanimous through the ages.