Atharva Veda-nature & classification -Arun Kumar Upadhyay, (M) 09437034172
[email protected] 1. Vidyā and Mahāvidyā-Vidyā is śruti (= hearing), i.e. perception from outside by ‘puruṣa’. ‘Mahar’ is surrounding of ‘pura’ (any structure, town) in which puruṣa dwells. Mahāvidyā is, thus, perception by mahar or effect on it by actions of puruṣa. Original reference background or Brahma is atharva (tharva = shaking, atharva = tranquil). From this, 3 steps of śruti-(1) form of a body, (2) coming of information and (3) knowledgegive rise to 3 vedas-Ṛk, Yaju, Sāma. For creation as a whole-form, motion, field of influence (sāma) of body in which it can be perceived are-Ṛk, yajur, sāma. These are called-agni (condensed form or energy, fire), vāyu (air, motion), and ravi (= sun, its field of light)-also.
Four meanings of root verb vid correspond to 4 vedas Element
Veda
Meaning of Vid Pāṇini dhātupāṭha
Form
Ṛk
Motion
Yaju
Knowledge
Sāma
Know
Background
Atharva
Consider, place of thought (7/13, 10/177)
-
Exist Gain
(४/६०)
(4/60) (6/141) (2/57) (६/१४१),
(२/५७),
(७/१३),
(१०/१७७) ऋग्भ्यो जाताां सर्वशो मूर्त्तिमाहुः, सर्ाव गितयावजुषी हैर् शश्वत् । सर्ं तेजां सामरूप्यां ह शश्वत्, सर्ं हेदां ब्रह्मणा हैर् सृष्टम् ॥ (तैििरीय ब्राह्मण ३/१२/८/१) All forms are from Ŗk, all motion from Yajuş (or Yajur), all field of influence is Sāma, the complete is created by Brahma (Atharva). 2. Nature of Veda-Veda is the real world or its representation in words. Parallel link between world & word is called Vāk-artha-pratipatti (1) र्ागथाविर्र् सम्पृक्तौ र्ागथव प्रितपिये, जगतुः िपतरौ र्न्दे पार्वती परमेश्वरौ॥ (Raghuvamśa 1/1) (2) अनाददिनधनां ब्रह्म शब्दतत्त्र्ां िनरञ्जनम् । िर्र्िवतेऽथवभार्ेन प्रदिया जगतो यतुः ॥ (र्ाक्यपदीय)
1
Śabda (sound or Vedas) is Nirañjana (non- attached), eternal. The whole world is running with the artha (meaning, or form) of this śabda only. ) (3) र्ाचा र्ै र्ेदाुः सन्धीयन्ते, र्ाचा िमत्रािण सन्दधित, र्ाचा सर्ाविण भूतािन । अथो र्ागेर्ेदां सर्वम् । (ऐतरे य आरण्यक १/५/६) =From Vāk (word) only Vedas are created, chhanda (meter) and mitra (friends) also are joined by words. All beings are joined through word. So word is all. Muṇḍakopaniṣad (1/1/1-5) tells that Brahmā was first among Devas who established worldorder & its protector. He explained Brahma-vidyā as foundation of all knowledge to his eldest son Atharvā. Later on, it branched into Parā (unification) & Aparā (classification) vidyās, out of which Aparā was classified into 4 vedas and 6 angas. ब्रह्मा देर्ानाां प्रथमां सम्बभूर्, िर्श्वस्य किाव भुर्नस्य गोप्ता। स ब्रह्मिर्द्या सर्विर्द्या प्रितष्ठामथर्ावय ज्येष्ठपुत्राय प्राह॥१॥ द्वे िर्द्ये र्ेददतव्ये, इित ह स्म यद् ब्रह्मिर्दो र्दिन्त, परा चैर् अपरा च(४)। तत्रापरा ऋग्भर्ेदो यजुर्ेद:, सामर्ेदो, अथर्वर्ेद:, िशक्षा, कल्पो, व्याकरणां, िनरुक्तां , छन्दो ज्योितषिमित। अथ परा यया तदक्षरमिधगम्यते।(५)मुण्डकोपिनषद् (१/१) Veda is the real world or its following aspects-(1) Infinite information content (vijñāna) which led to creation (2) Process of creation (yajña), (3) Perception process and its stages, (4) Structure of world (veda-puruşa)-structure is called pura, its dweller is puruşa, (5) Different zones called agni, vāyu, ravi of space, (6) Chain of creation and dissolution (7) Elements or their qualities etc. (1) एष र्ेदो िर्श्वकमाव महात्मा सदा जनानाां हृदये सिििर्ष्टुः । (श्वेताश्वतर उपिनषद् ४/१७) This veda (alternate reading-deva) is called Viśvakarmā (creator of world), Mahātmā (universal soul), and is always present within hearts of all beings. (2) र्ेदो नारायणुः साक्षात् स्र्यम्भूररित शुश्रुमुः । (िर्ष्णु स्मृित) We have heard from chain of sages that Veda is himself Nārāyaŋa and Svayambhū. (3) चातुर्वण्यं त्रयो लोकाश्चत्र्ारश्चाश्रमाुः पृथक् । भूतां भव्यां भर्च्चैर् सर्ं र्ेदात् प्रिसद्ध्यित ॥ (मनु स्मृित, १२/९७) 4 classes of men, 3 lokas (spaces), and 4 stages of human life, past, present and future creation-all arise from Vedas. (4) शब्दुः स्पशवश्च रूपश्च रसो गन्धश्च पञ्चमुः । र्ेदादेर् प्रसूयन्ते प्रसूित गुणकमवतुः॥ (मनु स्मृित, १२/९८) All five elements are created from Vedas only as per function and quality-śabda (sound), sparśa (touch), rūpa (form), rasa (taste), gandha (smell). (5) अिि र्ायु रिर््यस्तु त्रयां ब्रह्म सनातनम् । दुदोह यज्ञिसद्ध्यथवमृग्भयजुुः साम लक्षणम् ॥ (मनुस्मृित, १/२३) For progress of yajña (creation), the eternal Brahma (root veda) in form of Ataharva (= unshaking or un-changing) extracted symptoms of 3 vedas- Ŗk, Yajur, Sāma from Agni (fire, earth, first born or leader), Vāyu (air, motion, intermediary), and Ravi (field of sun or its light, influence). (6) तस्माद्यज्ञात् सर्वहत ऋचुः सामािन जिज्ञरे । छन्दाांिस जिज्ञरे तस्माद्यजुस्तस्मादजायत ॥ (र्ाजसनेयी यजु ३१) 2
From that sarvahuta (everything consumed) yajña, Ŗk and Sāma were created. From that Chhandas (partitions, meter of poetry, Atharva-veda) were created. Yaju (creation process, conscious being) was created from that. (7) एर्ां र्ा अरे ऽस्य महतो भूतस्य िनुःश्विसतमेतद्यदृग्भर्ेदो यजुर्ेदुः सामर्ेदोऽथर्ाविगगरस इितहास पुराण िर्द्या उपिनषदुः श्लोकाुः सूत्राण्यनुव्याख्यानािन व्याख्यानािन अस्यैर्त ै ािन िनुःश्विसतािन । (बृहदारण्यक उपिनषद् २/४/१०) = From the breath of that Great Being are Ŗgveda, Yajurveda, Sāmaveda, Atharva-āngirasa, Itihāsa (history), Purāṇa (sequence and cause of creation), Vidyā (techniques), Upanişads (principles), Ślokas (praise or description of beings), Sūtra (aphorims), Vyākhyāna (lecture), Anu-vyākhyāna (supplementary explanations). All these are His breath only. Veda in word form is replica of veda as world, that is devī (feminine)(1) द्वे ब्रह्मणी र्ेददतव्ये शब्दब्रह्म परां च यत् । शाब्दे ब्रह्मिण िनष्णातुः परां ब्रह्मािधगच्छित ॥ (मैत्रायणी उपिनषद् ६/२२) = Two forms of Brahma are known-one is word, another is beyond that (world). Person thorough in word form reaches supreme Brahma. (2) शब्दाित्मकाां सुिर्मलग्भयवजुषाां िनधानमुद्गीथ रम्य पदपाठर्ताां च साम्नाम् । देर्ी त्रयी भगर्ती भर्भार्नाय र्ाताव च सर्व जगताां परमार्त्ततहन्त्री ॥ (दुगाव सप्तशती ४/१०) = Devī (goddess) is in word form consisting of pure Ŗk, Yajur, sonorous chanting of Sāma from udgītha (start) to nidhāna. Devī is three-veda, all-powerful, influencing Bhava (Śiva), talk among whole world and destroyer of sorrows. (3) देर्ीं र्ाचमजनयन्त देर्ाुः॥ (ऋग्भर्ेद ८/१००/११, तैििरीय ब्राह्मण २/४/६/१०, िनरुक्त ११/२९) = Devas created Devī as Vāk (word). 3. Some pairs of Atharva- Atharva itself is divided into two parts in various ways(1) Aum and Atha-These were the two words which were used first by Brahmāॎकारश्चाथ शब्दश्च द्वार्ेतौ ब्रह्मणुः पुरा। कां ठां िभत्त्र्ा िर्िनयावतौ तस्मान् मागगिलकािर्मौ॥ (नारद पुराण ५१/१०) Atha means starting base or foundation. So the root single veda is called Atharva. Some uses of word ‘atha, ‘athā’, ‘athāpi’ are given below( (
१/१०९/२,
. १/१/१४/१,
२०/१३०/१९),
(
६/९) २०/१३६/७,८)
अथा देर्ा दिधरे हव्यर्ाहम्। (ऋग्भर्ेद ७/११/४, १०/५२/३, िनरुक्त ६/३५) अथर्वर्त् ज्योितषाय दैव्येन (ऋग्भर्ेद १०/८७/१२, अथर्व ८/३/२१), यािभर्त्तर्श्पलाां धनसामथव्यवम्। (ऋग्भर्ेद १/११२/१०) Aum is atart as well as classification. Its root is Vindu (dot) which indicates vacuum or uncreated universe. There are 9 stages of creation, called Saga. Bhāgavata purāṇa counts 10 sargas including the abstract source. For each of 9 stages, spread of source matter is like water (Ap), created matter within boundaries is Bhū (the verb means-to exist) or earth. Intermediate stages are clouds (mixture of air, water) or boar (amphibian animal of land and water). Varāha means both cloud and boar. For 9 stages, there are 9 clouds (Bible, 3
Genesis,1) and 9 scales of time in Sūrya siddhānta, (15/1). Vindu has ½ mātrā, which is eternal base-
(
१/७४)
In Tantra, ½ mātrā (meter, time to pronounce short vowel) is further divided 8 times with ¼ to 1/512 mātrā for 9 stages of creation. Remaining 3 mātrā of Aum are A, U, M which indicate various triples including 3 vedas-Ṛk, Yaju, Sāma (e.g. see Māṇḍūkya upaniṣad). There are many verses quoted below from Ṛk and other Vedas which contain the name Atharva. This counters the propaganda that Ṛk was the first Veda and Atharva was last. Like Purāṇas, veda was one, classified later on. (2) Ghora & atharva -Atharva is tranquil base (tharva = to shake). Ghora is active, intense energy. This is also called Āngiras-atharva which can be used to counter enemies. श्रुती-रथर्ाविगगरसी कु यावददत्यिर्चारयन्। र्ाक् शास्त्रां र्ै ब्राह्मणस्य तेन हन्यादरीन् िद्वजुः॥ (मनुस्मृित ११/३३) Angirā had devised method to counter Paṇi who stole Go = means of production. आदिगगरा प्रथमां दिधरे र्य इद्धाियुः शम्या ये सुकृत्यया । सर्ं पणेुः समिर्न्दन्त भाजेनमश्वार्न्तां गोन्तमा पशुां नरुः ॥४॥ यज्ञैरथर्ाव प्रथमुः पथस्तते ततुः सूयो व्रतपा र्ेन आजिन । आ गा आजदुशना काव्युः स चा यमस्य जातममृतां यजामहे ॥५॥ (ऋग्भर्ेद १/८३/४, ५) = When Paṇi tribe of Asuras stole the cows of Bŗhaspati), Angirā Ṛṣis performed Vaya (weaving of elements) yajña for Indra for the first time. Angirās were joined with radiant fire and through best yajña act named Śamyā (creating harmony, calm) they took back all the wealth of Paṇis including Gau (cow, moving energy which produces), Aśva ( horses, driving force like sea winds (4) Atharvā, the eldest son of Brahmā (human) first made the path of yajña. With strength of this yajña only, Indra was able to vanquish Paṇis. Atharvā came in front of cows (or started yajña called Go). Uśanā, son of Kavi assisted Indra in destruction of Asuras. We satisfy that immortal Indra with offerings. (3) Bhṛgu-Angirā-Bhṛgu is force of attaction, called gravitational force. Angirā is radiation. These opposit processes cause creation. Radiation of energy creates 9 levels of creation, called Nava-gvā. However, compact forms are due to mutual attracion-that is like Soma which remains at a place-either dispersed or in compact shape. अिगगरसो न िपतरो नर्ग्भर्ा, अथर्ावणो भृगर्ुः सोम्यासुः॥ (ऋग्भर्ेद १०/१४/६, अथर्व १८/१/५८, र्ाजसनेिय यजु १९/५०, तैििरीय सांिहता २/६/१२/६, िनरुक्त ११/१९) त्र्ामिे पुष्कराद्यथर्ाव िनरमन्थत। मूर्ध्नो िर्श्वस्य बाधतुः॥१३॥ तमुत्र्ाद्यङ् ऋिष पुत्र ईधे अथर्वणुः। र्ृत्रहणां पुरन्दरम्॥१४॥ (ऋक् ६/१६) = O Agni (first born)! You are at head of world which has been created out of water-like uniform matter (puṣkara = from water, lotus) as lotus due to churning of Atharvā (sage, fixed frame-Atharva veda as foundation). Son of Atharvā was Dadhyań (sage, solid planets like curd-size of dadhi-sea in Bhāgavata) who burnt first fire which destroyed Vṛtra (Asura king, darkness due to round cover) and its pura (town or any formation).
4
Āp of two forms Bhṛgu-Angirā has created 3 vedasआपो भृग्भर्िगगरो-रूप-मापो भृग्भर्िगगरोमयम्। सर्वमापोमयां भूतां सर्ं भृग्भर्िगगरोमयम्॥ अन्तरै ते त्रयो र्ेदा भृगूनिगगरसोऽनुगाुः॥ (गोपथ ब्राह्मण पूर्व २/६९) (4) Parā and aparā vidyā-These are also called vidyā and avidyā in short. Avidyā is classification of science, vidyā is unification. मोक्षे धीज्ञावनमन्यत्र िर्ज्ञानां िशल्पशास्त्रयोुः (अमरकोष १/५/६) (5) Agni-soma, Śiva-Śakti, teja-rasa-These pairs are listed and explained in Bṛhat Jābāla upaniṣad- बृहद् जाबाल उपिनषद्अििराचक्षते रौद्री घोरा र्ा तैजसी तनुुः। सोम-शक्त्याऽमृतमयुः सोम-शिक्तकरी तनुुः॥१॥ अमृतां यत् प्रितष्ठा सा तेजोिर्द्या-कला स्र्यम्। स्थूल-सूक्ष्मेषु भूतेषु स एर् रस तैजसी॥२॥ िद्विर्धा तैजसो र्ृििुः
चानलाित्मका। तथैर् रस-शिक्तश्च सोमात्मा चानलाित्मका॥३॥
र्ैद्युदाददमयां तेजो मधुराददमयां रसुः। तेजो-रस-िर्भेदैस्तु र्ृत-मेत-च्चराचरम्॥४॥ अिे-रमृत-िनष्पिि-रमृत-े नािि-रे धते। अतएर् हिर्ुः क्लृप्त’मिी-षोमात्मकां जगत्’॥५॥ ऊद्ध्र्व-शिक्त-मयुः सोम-अधुः-शिक्तमयोऽनलुः। ता्याां सम्पुरितां तस्मा-च्छश्वद् िर्श्विमदां जगत्॥६॥ अिे-रू्र्ं भर्त्येषा (शिक्तुः) यार्त् सौम्यां परामृतम्। यार्दग्भन्यात्मकां सौम्यममृतां िर्सृजत्यधुः॥७॥ अतएर् िह कालािि-रधस्त-च्छिक्त-रू्र्वगा। यार्दा-दहन-श्चो्र्व-मधस्तात् पार्नां भर्ेत्॥८॥ आधार-शक्त्या-र्धृतुः कालािि-रयमू्र्वगुः। तथैर् िनम्नगुः सोमुः िशर्-शिक्त-पदास्पदुः॥९॥ तददत्थां िशर्-शिक्त्याां नाव्याप्त-िमह दकञ्चन॥१०॥ Agni or Angirā (flame, radiation) is of 2 types-intense (ghora), bright (normal, Teja) Teja is also of 2 types-Surya (creative) anala (burning, destruction). Soma is static matter-dispersed or compact. Opposed to that Agni is dense matter or energy which radiates away. Śiva is perception, knowledge. Śakti is arrangement (chiti = design) of matter in various forms.
,
(
५/७८)
(6) One and 2 birds-Creation needs an instrument or machine with 7 parts called Suparṇa (bird) as its parts are stated like a bird. One bird (suparṇa) entered the ocean (Āp), by transformation (pāka) in mother field of āp, the worlds were created. The bird and earth loved each other. In Andhra Pradesh having largest cultivation in coastal India, farmers are called Reddy, as they love (redhy) the landएकुः सुपणवुः स समुद्रमा
स इदां िर्श्वां (शरीरां ) भुर्नां िर् चष्टे।
तां पाके न मनसाऽपश्यमिन्ततस्तां माता रे िहह स उ रे िहह
॥ (ऋग्भर्ेद १०/११४/३, ऐतरे य आरण्यक ३/६)
Observer and active forms of that bird are ātmā and jīvaद्वा सुपणाव सयुजा सखाया समानां र्ृक्षां पररषस्र्जाते। तयोरन्युः िपप्पलां स्र्ादु-अिि अनश्नन् अन्यो अिभचाकषीित॥ (ऋक् १/१६४/२०, अथर्व ९/९/२०, श्वेताश्वतर उपिनषद् ४/६, मुण्डक उपिनषद् ३/१/१) Unattached observer is aja (male) and creative form is ajā (female)अजामेकाां लोिहत-शुक्ल-कृ ष्णाां बहर्ीुः प्रजाुः सृजमाना सरूपाुः। 5
अजो ह्येको जुषमाणोऽनुशेत,े ज त्येनाां भुक्त-भोगा-मजोऽन्युः॥ (श्वेताश्वतर उपिनषद् ४/५) The bird which does not eat or consume is Śaunaka (eating śūnya = zero). The bird which eats Pippala (desired object, apple in English version of Bible). Thus the preamble of Śaunaka branch describes static creation of 3 levels and 7 lokas अथर्ाव ऋिषुः, र्ाचस्पितदेर्ता। अनुष्टुप् छन्दुः। ये ित्रषप्ताुः पररयिन्त िर्श्वा रूपािण िबभ्रतुः। र्ाचस्पितबवला तेषाां तन्र्ो अद्य दधातु मे॥१॥ (अथर्व, शौनक सांिहता) = These 3 sevens cover the world and take all forms. Vāchaspati (lord of Vāk = field of sun or of galaxy) may place their balas (energy) in me. This is by puruṣa (male aspect, creator)सप्तास्यासन् पररधयिस्त्रुः सप्त सिमधुः कृ ताुः। देर्ा यद्यज्ञां तन्र्ाना अबर्ध्नन् पुरुषां पशुम्। (पुरुष सूक्त, यजुर्ेद ३१/१५) = Devas tied the great Puruṣa as paśu in extending the yajña with 7 paridhi (circumference) and 3x7 samidhā (fuel). Pippalāda branch focuses on created matter and its consumption which is called feminine ajā etc. So it starts with prayer of Devīिसन्धुद्वीपोऽथर्ाव र्ा ऋिषुः, अपाांनपात् सोम आपश्च देर्ताुः। गायत्री छन्दुः। शां नो देर्ीरभीष्टय, आपो भर्न्तु पीतये। शां योरिभ स्रर्न्तु नुः॥१॥ (अथर्व-पैप्पलाद सांिहता १/१/१, शौनक सांिहता १/६/१) This is Jala-sūkta, i.e. description of water like expanse which is called Ap. Previous verse is Āpo-hiṣṭhā etc.-famous Aghamarṣaṇa-sūkta (purification by water). Devī (lord of space or water in it) may give us peace and all Ap may be for our drink (use). She may become source of peace, well being. 4. Branches-Atharva veda branches are stated 9 or 50,
(१/१/१),
,
-
,
,
,
,
, १२ १३ (
)
Charaṇa-vyūha of Śaunaka gives branches of Vedas as per Brāhma (of Svāyambhuva Manu) and Āditya (Vaivasvata Manu) sampradāyas (tradition). Āditya tradition was revived by Yājñavalkya, who is stated to have received Vedas from Sun, just like Maya Asura received astronomy from Sun (Sūrya-siddhānta). Brahma tradition-
Sumantu
Kabandha Jājali Kumudādi Śaunaka
Vedasparśa Moda Brahmabala Pippalāda Śaukkāya Nistāpana
Babhru Saindhavāyana Muñjakeśa 6
Āditya tradition-
Śaunaka
Kumudādi Jājali Jābāla Saindhavāyana Babhru Muñjakeśa 9 branches of Atharva are listed as-Paippala, Dānta, Pradānta, Snāta, Sautna, Brahmadāvala, Śaunaka, Daivīdarśanī, Charaṇavidyā. This is similar to Sāmaveda whose 1000 branches are stated but only 13 are counted. The large number indicates influence zone of earth in space. Smaller number indicates the ahargaṇa scale measure. A distance d in ahargaṇa (or Ahar) is called n in terms of radius r of earth- d = r x 2 (n-3). (Bŗhadāraņyaka upanişad, 3/3/2)Influence (gravitation zone) up to 50 radius of earth is r x 2 (9-3). Visibility is up to 1000 radius = r x 2 (13-3). Another feature is that 21 branches of Ṛgveda are indicated by first verse of Atharva (Śaunaka). Commonly available branch is Śaunaka. One version of Paippalāda branch was taken from Kashmir to Berlin University and copied in Roman script. Prof Raghuvir copied it and rendered back into Devanāgarī script in 1945. Some manuscripts of Paippalāda branch were collected from Khiching (Mayurbhanja) in Orissa Museum from where it was taken by Prof Dipaka Battacharya of Shanti-niketan University. He published first 15 (out of 20) parts in first volume with his own corrections from Oriental society. Many corrections or changes were based on the concept that no veda contains any astronomical or scientific material. This is obviously incorrect as the ādhidaivika meaning is based solely on astronomy. Pandit Kunjabihari Upadhyay of Puri (journalist by profession) collected some manuscripts and fragments from Bhadraka, Athagarh etc and has published complete Paippalāda branch by laborious checking with originals. Most of the manuscripts did not contain svara-marks and Prof Rupakishr Shastri has proposed these marks in revised edition. These will be based on marks in Śaunaka branch. There is a risk that we may miss some crucial meaning by wrong marking. 5. Contents- Both the available branches of Atharva have almost same verses arranged differently. As it has been called Brahma-vidyā and foundation of all knowledge, Brahma has been described in great detail in all its aspects. One of its upaniṣads is named as Brahmavidyā and Atharva itself is called Brahma-veda. Atharva means tranquil, balanced etc. (which does not Tharva = shake). So, it contains methods of medicine (to keep body in equilibrium), meditation (balance of mind), statecraft (peace & order in state), marriage (family peace), agriculture (foundation of civilization, society), journey of soul (link between generations) etc more specifically. Some verses are common with other Vedas also, but here these have been clearly arranged as per the topics.
7
