Atharvaveda

Rajbali Pandey

Description

'Veda' literally means 'knowledge' in Sanskrit. It is because the term was derived when the ancients thought of putting their experiences in an organised manner. It can't be said in the written form because it is certain that in that hoary past period writing had not been invented. Nevertheless, the four Vedas, viz. Rigveda, Saamveda, Yajurveda and Atharvaveda, are known to contain the pristine gems of Indian wisdom. They appear universally important because they constitute one of the first records of the human 'awakened' experiences. They can be said to be the very fount of Indian wisdom. It is their status, apart from the contents, that made them universally popular. It is to highlight their extreme significance that we are undertaking this project of revealing before the curious readers their Sookta or aphorism-wise translation.

Sujets

• Philosophie et théologie

Informations

• Publié par: Diamond Books
• Date de parution: 08 décembre 2021
• Nombre de lectures: 0
• EAN13: 9788128822766
• Langue: English

Extrait

Atharvaveda
(Sookta-wise Translation)

eISBN: 978-81-2882-276-6
© Publisher
Publisher: Diamond Pocket Books (P) Ltd.
X-30, Okhla Industrial Area, Phase-II
New Delhi-110020
Phone: [phone]
Fax: [phone]
E-mail: [e-mail]
Website: www.diamondbook.in
Edition: 2013
ATHARVAVEDA
By - Rajbali Pandey
Importance of Vedas
Veda means sacred knowledge. They epitomise thought, ethos, culture and wisdom. They pave the path of deliverance. A German philosopher said: “There is nothing in the world equal in importance with the Vedas.” Atharvaveda (Sookta-wise Translation)
Preface
Atharvaveda, the fourth and the last of the Vedas, is the latest flower-offering in our Vedic bouquet. It is somewhat distinct from the other three Vedas. While the first three Vedas deal, in general, with the gods and future life of man, this latest Veda deals with the present the life of man in this world. Its chief concern is man, his practical problems, protection from the enemy, politics and his day to day welfare. However, as the research of the scholars reveal some of the hymns of Atharvaveda must have been as old as those of the first, Rigveda. Despite being of the comparatively later origin Atharvaveda deserves our highest respect and consideration. Because it contains the large number of highly philosophic hymns. Dealing explicitly with the Absolutes, Lord Supreme or Brahman. Hence, Atharvaveda is also called ‘Brahmaveda.’ This may be called the knowledge of the self as well. The Brahmaveda or the knowers of the Brahman know that the Absolute of the Self is ever wise, satisfied, self existent, free from all desires, never deficient, imaging, immortal and ever young. Such persons are never afraid of death. These cosmogenic and highly philosophical hymns belong to the latest sections of this treatise on human behaviour.
Literally, Atharvaveda means the knowledge or the book of Atharvans. Atharvans or Angiras were a class of highly intellectual priests who are reputed to be the first to have instituted the fire-worship or Som-sacrifice. They are believed to be the earliest teachers of the Brahma-Vidya. As the authors of Atharveda Samhita, they were known as Atharvangiras or simply Angiras. Mythologically, Sage Atharva was the son of ‘rishi’ Bhrign who himself was the son of Brhama, the creator. Since Atharvan had twenty sons, this Veda stands divided into twenty chapters or books. These books or ‘Mandalas’ contain seven hundred thirty one-hymns and more than six thousand verses. The latest two books or chapters are believed to be later editions. The twentieth chapter or book has almost entirely been transplanted here from Rigveda. Similarly, the chapter fifteenth and sixteenth are believed to be doubtful from chronological point of view and accordingly to some scholars, are interpolations. On the whole the one seventh of the Atharvaveda appears quite similar with that of the Rigveda-Samhita. It presents a mixture of verse and prose, nevertheless, we have included in the present work all the twenty chapters with a view to giving the learned readers a chance to compare its Sooktas with the three Vedas, already out, from our publication.
Atharvaveda foreshadows the later Agmas and the Tantra literature. It presents the secular and intellectual aspects of our ancient literature. The term ‘atharvan’ designated intellection from the very beginning. It contains several hymns highly intellectual and philosophical in their contents and significance. It deals chiefly with the practical side of life, with man, his protection and security, destruction of the enemies, the use of magic charms, formulae, amulets and herbs for removing diseases, evil-omens, ill-effects and exorcism of evil spritis, anointing of kings, political affairs, welfare of the common man, marriages, funerals and the like. Some of Atharvavedas magic songs form the highest lyrical poetry ever composed. The great significance of Atharvaveda Samita lies in the fact that it forms one of the richest heritages representing the mundane, secular, philosophical and intellectual aspects of our ancient life and culture. It might amaze many but the fact is that many of its ‘ill-omen-nullifying rules’ are still in practice in our life. Obviously, the scientific or practical rational is too strong to be defined by the layers of time.
A few words about this ‘Sookta-wise’ translation. A ‘Sookta’ literally means an aphorism or some pithy saying. But in the Veda or, for that matter in all the Vedas, it also means the hymn or prayer to a particular deity or object. In this context, ‘deity’ mentioned in the beginning of the Sookta also means an object. Although this point has been clarified in the translation itself, suffice it to say here that ‘deity’ also means the ‘object’ the Sookta is addresed to. It could be a god, a devta or a particular god. In the modern context, the deity mentioned in the beginning of the Sookta also means the subject which that particular Sookta or aphorism has been addressed to.
Although every attempt has been made to reveal before the discerning readership the ‘rationalised’ meaning of the Sookta in order to clarify the relevance of the saying or Sookta, at times the detailed analysis has also been made in the foot note. This is by no means an abridged translation of the Atharvaveda Sookta. But the portion that had no specific message but only repetition for emphasising the desire or demand has been judicisouly eliminated. Apart from the over emphasised text ruining the free flow of the thought, it didn’t say anything that could have further revealed the life requirement of that time. Moveover, this general principle has been held in the entire translation of the Vedas of the present series so that the readers may not find too much of hurdles in their candid comprehension.
What is unique in all the Vedas is the ancients not camouflaging their true feelings while requesting desired objects from their chosen deities. They are very specific in not only ensuring the deity granting their desired objects but also requesting the deity that their enemies should not get the same. There is no idealistic euphemism but the naked truth unhidden by any means. No wonder the Vedas are the pristine creation of a race’s thought process which always believed in ‘Satyameva Jayate’ and which equated truth with Lord Almighty.
Lastly, the translator wishes to share with his readers the gratitude that he feels for Shri Narendra Kumar of Diamond Books for granting total freedom and all help in completing this stupendous task.
Dr. Rajbali Pandey
Contents First Chapter Second Chapter Third Chapter Fourth Chapter Fifth Chapter Sixth Chapter Seventh Chapter Eighth Chapter Ninth Chapter Tenth Chapter Eleventh Chapter Twelfth Chapter Thirteenth Chapter Fourteenth Chapter Fifteenth Chapter Sixteenth Chapter Seventeenth Chapter Eighteenth Chapter Nineteenth Chapter Twentieth Chapter
First Chapter
First Section Sookta 1 : Deity Vachaspati (Brahma)
The whole material of the entire world is instinct with 21 deities. May the lord of speech Brahma give me their strength. O Lord of speech and of good come again, with divine mind and let it abide in me, in myself by what is heard. Grant me my desired fruit. O Vachaspati Brahma! Please stabilise my wisdom in affluence. Make us ever full of all knowledge.
Sookta 2 : Deity : Megha (rain laden cloud)
The sustainer of all the animate and inanimate beings are Megha and the earth; they Vaau’s father and mother. Remove the keen arrows and the malicious acts of the enemy far away from us, O Lord of gods. Make our bodies firm and robust. May this Vaau’ (Medical instrument with sharp edge) cure our troubles and heat up our wounds and abraseous.
Sookta 3 : Deity, Parjanye (rain laden Cloud or Megha).
O Patient with this Vaau, the product of Megha I set right your urinary trouble. I use the solar rays to treat your problems. May your held up urine burst out with a gurgling sound. I have opened the hole of your urinary tract.
Sookta 4 : Deity : Aap (Water)
The Yaagyikas (yagya performers) come to the yagya with water, Som-rasa, milk and ghee. May the moisture present in the Solar system ensure success to our yagya. The water endowed with divine qualities and replete with the medicinal qualities of nectar grant strength to our catties and other animals. I invoke the water deity!
Sookta 5 : Deity : Aap (Water)
O beneficial waters! Make us sturdy with your essence. May we get you in enough quantity to produce sufficient grains. I pray for water deity, the lord of all resources giving happiness and having the water capable of curing all the diseases.
Sookta 6 : Deity : Aap : (water)
May water full of all the divine qualities give us happiness and pleasure. May its form instinct in all the medicinal herbs prove perfect remedy to our all physical ailments and entirely auspicious. May the water found in water-rich areas, the wells and even the deserts and pitchers provide us relief and happiness.
Second Section : Sookta 7 : Deity : Agni & Indra
O Agni! Pleased with our offerings may you send the prayed God quickly to us. Pleased with the oblation and ghee offered, may you and Indra destroy all the demons. O Agni, embodying all knowledge, become our envoy and fulfil our all desired objectives. Please remove the demons. May Indra behead the demons with his thunderbolt.
Sookta : 8 : Deity : Jupiter (Brihaspati)
Like fast flowing rivers throw their water to far off places, the same way you must convey the offering made by us to the deities far off from us. Throw these wile beings and their wicked endeavours far away from us. O Agni! O Brihaspati! Please destroy this demon seeking your shelter suffering distress from you only. Become strong by the charge of the mantra and omniscient, destroy this demon and his entire life.
Sookta 9 : Deity : Vasu etc.
May Vasu, Indra, Pousha, Varuna, Surya, Agni and other deities grant enough