The Atharva-veda itself only once mentions its own literary type directly (as atharvangirasah) and once indirectly (as bheshaja or "auspicious spells"), by the side of the other three Vedas, while the latter in a considerable number of passages are referred to alone. This shows that as yet there was no feeling of antagonism between the adherents of this Veda and those of the older ones. Turning to the Brahmanas, we find that those of the Rigveda do not mention the Atharva-veda at all, while the Taittiriya Brahmana (like the Taittiriya Aranyaka) refers to it twice. In the Çatapatha Brahmana it appears more frequently, occupying a more defined position, though not that of a Veda. This work very often mentions the three old Vedas alone, either explicitly as Rik, Saman, Yajus, or as trayi vidya, "the threefold knowledge." In several passages they are also mentioned along with other literary types, such as itihasa (story), purana (ancient legend), gatha (song), sutra, and upanishad. In these enumerations the Atharva-veda regularly occupies the fourth place, coming immediately after the three Vedas, while the rest follow in varying order. The Upanishads in general treat the Atharva-veda in the same way; the Upanishads of the Atharva itself, however, sometimes tacitly add its name after the three Vedas, even without mentioning other literary types. With regard to the Çrauta or sacrificial Sutras, we find no reference to the Atharva in those of Katyayana (White Yajurveda) or Latyayana (Samaveda), and only one each in those of Çankhayana and Açvalayana (Rigveda).