Society In the Atharvaveda- 8124600937, The Atharvaveda and the Ayurveda- 8121801370, Figures of Speech in The Atharvaveda- 8186700234, The Song of the Atharvans- 9788177692105, Essentials of Atharva Veda- 8179940209, Santi Rituals in the Atharvanic Tradition- 81770205522, New Dimension in The Atharvaveda (Prof. K. C. Acharya Commemoration Volume)-8177020250, Srauta Sacrifices in the Atharva -Veda-9788174530004, Ecological Awarness Reflected in the Atharvaveda- 8186050868
The book is a very useful and important addition to the traditions of modern Vedic studies undertaken by Indians and Westerners. It is the first ever attempt exercised by the teachers of the University of Delhi to study the various aspects of the Atharvaveda which has not attracted the attention of the Vedicists to the extent the Rigveda has done. The book comprises scholarly, well-prepared and thoroughly unbiased articles on different aspects of the Atharvaveda, viz., textual, historical. and exgetical studies, poetry, sciences, religion and philosophy, society and language. Besides, the value and the significance of the Atharvavedic studies in this book is further enhanced by the long, exhaustive and scholarly introduction by the Editor of the volume which throws entirely fresh light on some very controversial yet important issues related to the Vedic studies in general and the Atharvaveda in particular.
I have great pleasure in introducing to the world of scholars the book: Historical and Critical Studies in the Atharvaveda.
The repositories of knowledge, the Vedas are a source of the highest philosophical thoughts and noblest ideals. They have influenced for thousands of years the Indian religions, philosophies and literatures. They form in effect the foundation of Indian culture taken in its totality.
Of all the four Vedas, it is the Atharvaveda, the last of the four Vedas, which occupies a unique position on account of its peculiar subject-matter. It does not contain only the invocations and prayers to the deities as do the other Vedas. It contains also the magic formulae, the formulae for the holy magic, the Atharvan and the formulae for the hostile magic of black magic, the Angiras. The Aharvaveda, the abbreviated name for the fuller Atharvangirasah has in its seven hundred and thirty one hymns consisting of six thousand verses a large number of Mantras that serve as charms of incantations, malafic or beneficial. The Veda also has songs or spells for the healing of the diseases. Some of the songs or spells serve as the invocations or prayers to the herbs. It contains in addition, some astronomical matter. Sorcery and witchcraft as practised by the people in its time also find mention in it. It is thus a Vede which is nearer the common people, mirroring as it does their beliefs and superstitions, their rituals and practices, their diseases and cures. Rightly has a Western scholar remarked about it that for the social history of the people it is more important than even the Rgveda.
I have great pleasure in introducing to the distinguish scholars, general readers as well as students, 'THE HISTORI CAL AND CRITICAL STUDIES IN THE ATHARVA VEDA' edited by Dr. Suryakant Bali. It goes without saying that the Atharvaveda occupies the most prominent place among the four Vedas, specially from the standpoint of historical and anthropological studies. It is quite in the fitness of things that Dr. Bali should have thought of collecting useful articles by scholars working in the field of Atharvanic studies and bringing them out in the present form. The collection includes the textual, literary, philosphical, psychological, etymological and mythological aspects of Atharvanic studies which will, I am quite sure, be found exceedingly useful and interesting by scholars all over the world. I take this opportuniy of congratulating the learned editor Dr. Suryakant Bali as well as M/s Nag Publishers for bringing out this publication on the occasion of the 5th World Sanskrit Conference being held at Varanasi on Oct. 21-26, 1981.
**Contents and Sample Pages**
Of the Vedas the Atharvaveda, the Veda of the masses, is unique. Unlike the Rg. Sama and Yajur Vedas, the Atharvaveda delineates the life of the common man in the ancient Indian village community the village farmer, craftsman and others who formed the core of the agriculturist society of the time. Modern scholarship has focused much on the vedatrayi but little has been written on the Atharvaveda.
Society in the Atharvaveda not only attempts to address the dearth of scholarly studies on the Atharvaveda but it is also perhaps, in recent years, the first ever study of the Atharvaveda from the point of view of the common people. The Atharvaveda verses throw light upon a wide range of themes and all these are discussed here: topics from farming and cattle breeding, village crafts, religion, daily preoccupations and fashions of the people, role of women and their problem in day-to-day life, crime and degenerative practices like adultery and gambling, to trade and travel means and routes, loan facility, taxation, political administration and man's response to his environment. The author traces this Veda as the source of many traditional folk songs that are sung even today by the common man at work in the villages. This systematic survey dispels the widespread notion that the Atharvaveda is subordinate to the vedatrayi; rather the author shows that it occupies an unrivalled importance in Vedic literature largely owing to its preoccupation with the life of the people at large.
The book abounds with Atharvavedic verses; a number of verses are cited to bring out each and every aspect of common life and living. With meaningful appendices, this scholarly work would provide interesting and useful research and reference material to Vedic scholars especially those keen on studying the 'Veda of the masses; in a fresh perspective.
Born in a hard-working family Dr. B.S. Kharade got his primary education in a village of Maharashtra state and a Ph.D from Shivaji University, Kohlapur, Dr. Kharade has been awarded medal for being the first scholar studing the Veda with agricultural point of view. Having a background of an agriculturist family, he has extensively studied the Athrvaveda focusing on the life of agricultural community. Presently he is a Reader of Sanskrit in the Arts and Commerce College at Satara.
The Vedas are together a bounty of intense and meaningful observations, gems of thought that are as profoundly significant today as they were in times of yore. These ancient texts of Indian heritage have a significance that well extends beyond the religious and philosophical contexts for there is a vast range of areas on which they shed light. One of their most valuable contributions has to do with the evolution of society: there are a number of references in the Vedic texts that taken together depict the life and times of the people at large. It is here that the Atharvaveda is of the greatest importance, for it is essentially the Veda concerned with the life of the common people.
The Atharvaveda, referred to as the fourth Veda, is said to be a later addition to the 'Vedatrayi' the Rg, Sama and Yajur Vedas. Its 731 hymns hardly resembles those in the 'Vedatrayi'. Unlike these three Vedas, the Atharvaveda is largely concerned with knowledge of ghosts, gnomes and magical formulae. All these factors have had their share in contributing to the subordination of this Veda to the others. Most of all, it may be because the Atharvaveda concerns itself with the ways and customs of common man the ordinary village farmer, craftsman and others, and their families. But I believe that it is this factor in particular that accentuates the importance of this Vedic pothi, and so, my attempt there has been to lay bare various aspects of society in the Atharvavedic time as reflected in the Atharvaveda that deals with even the minutest of details with gravity.
In this book, I have dealt with a range of areas: the Atharvavedic people's technique of farming and breeding cattle; the village artisans specialized in various crafts; trade at the time and travel means and routes, the various tribes/people that interacted with each other in society; political administration; daily preoccupations and fashions of the layman and his wife; bad practices such as gambling and adultery; and his wife; bad practices such as gambling and adultery; and so on. I have undertaken a brief and interesting discussion to show how this Vedic text is truly the foundation of source of many traditional folk songs that are sung even today by the common man at work in the villages. A chapter is given to analyse the status and role of women as apparent in the Atharvavedic verses. The last chapter discusses how the people of the AV time viewed and responded to their environment an area which has emerged as a field of specialized study in recent years.
Modern scholarship has largely focused on the 'Vedatrayi' and writings on the Atharvaveda are few. Modern scholars' interpretation of the AV is clearly from a perspective which is the traditional mode of interpreting the AV. I believe that it is high time scholars study the Atharvaveda for what it really is a wealth of information about the life of the people at large, the masses and accord due status to it. My work is a humble effort in that direction.
In course of writing this book, I was aided by many persons who extended to me persistent guidance and warm encouragement. I would like to mention, in particular, Dr. V.B. Inamadar, Professor in Sanskrit and Sanskrit-Pandit (Maharashtra-state) whose kind guidance and blessings encouraged me to write this book. I owe a deep sense of gratitude to my path-maker and guide, Dr. A.H. Salunkhe, Dean, Arts Faculty, Shivaji University, Kolhapur, Maharashtra and late Shri S.V. Kukarni who is responsible for strengthening my foundations in Sanskrit studies. I am thankful and highly indebted to my family members and relatives for their unmatchable support and patience while I was preoccupied with this work. I would also like to thank D.K. Printworld (P) Ltd. For their keen interest in publishing this work.
Orissa is a place for the study of Paippalada SAM of Atharvaveda. From Mayurabhanja areas palm-leaf manuscripts are abundantly discovered. The brahmins of that SAM are still chanting those mantras.
Prof. K.C. Acharya devoted a lot of time to the study of Atharvaveda. His contribution cannot be forgotten so far as the study of Paippalada Samhita is concerned. This anthology of papers on Atharvaveda is prepared to pay glowing tribute to the great scholar.
In this volume, papers on different dimensions on Atharvaveda, the areas, of which are little known to the scholarly world, are discussed.
Prafulla K. Mishra (b. 1954—Puri) A well-known scholar and a poet of our time. A prolific writer in Sanskrit, English and Oriya; his mystic poems search a new way of creating modern taste for Sanskrit Poetry. He writes on Indian Aesthetics, Vedic studies and Sri Aurobindo studies. As the pioneer of Prachi valley Cultural Academic and Historical Research Society, his exploration of Orissan Cultural History is note-worthy. His important Publications are :
1. Sanskrit Poetics with Orissan Contributions, Delhi, 1988
2. Chitrakurangi (collection of Sanskrit poems) Bhubanesvara, 1995.
3. Purana Parampara 0 Navaka-levara, Puri, 1996.
4. Tavanilaye (collection of Sanskrit Poems) Bhubanesvara, 2000.
5. Brahmanabhi (collection of Sanskrit poems), Bhubanesvara, 2000.
6. Ethics Erotics and Aesthetics, Delhi, 2001.
7. New Dimensions in the Atharvaveda, Delhi, 2001.
A commemoration volume for Prof. K.C. Acharya will appreciate many years of study which he devoted to the Paippalada Samhita and to Atharva Veda tradition of Orissa. This is an important domain of research - one that is peculiar to Orissa where this branch of the Vedic tradition has survived longer than elsewhere except for Kashmir. We still had hope to see the publication of some more results of K.C. Acharya's studies in this field. But it was not possible for his sad demise.
It may be permitted in this context to refer back to the middle of the 19th century and to the first European scholar who devoted himself to the study of the Atharva Veda. It was Rudolph von Roth, a great vedic scholar and the first occupant of the famous chair of Indology at Tubingen University in Germany. It was a time when the study of the Vedas was in its infancy in Europe. There was no Vedic grammar, no dictionary containing Vedic vocabulary; the Vedic literature was largely unknown outside India except for an article written by Wiliam Colebrooke in 1805 where he did not think it worthy of much attention.
Rudolph von Roth had studied Semitic language as well as Avestan, Persian and Sanskrit in Tubingen where he obtained his doctorate in 1843. Then he went on a two years' study tour to Paris, London and Oxford in search of Sanskrit manuscripts. He copied them by his own hand and soon got interested primarily in Vedic manuscripts. At the time, only small fragments of the Rigveda were known, nothing but one astaka of its first mandala had appeared in print. But when Roth returned to Germany after two years, he published booklet containing a survey of the entire Vedic literature: the contents of all the four Vedas, the characteristics of the Brahmana Sutra literature including a first attempt to determine the distance in time between the Samhita and the Brahmana literature. He also drew attention to the Vedangas, gave details of the Pratisakhyas and the Nirukta and thus showed interest in the early works of Vedic linguistics and etymology. In addition, he had also studied the commentaries on the Veda and was able to state that they were almost two thousand years later than the original hymns.
It was the first summary of Vedic language and literature that made Roth famous and gave a major push to Vedic studies in Europe. He was appointed Professor of Indo-Germanic Languages in Tuebingen and many pupils flocked to him to study Vedic Sanskrit. when the project of publishing the Rigveda was conceived by Hroace Hayman Wilson, it was Roth who was first offered the job. But when a sponsor was found for this enterprises and it became clear that the money and organization was located in Britain, Roth abstained and Max Muller took over. Roth published the Nirukta and then devoted himself to the Atharvaveda and this is what even 150 years later provides a link between him and Prof. K.C. Acharya.
Among the students who came to Tuebingen to study with Roth there are several wellknown names in Vedic studies. One of them was Karl Friedrick Geldner who later published an improved edition of the Avesta and translated the entire Rigveda. Another was Leopold von Schroeder who edited the Maitrayani - and Kathaka Samhita of the black Yajurveda. And one was William Dwight Whitney who assisted Roth in editing the Atharvaveda (published in 1855) and who did the English translation, making use of Roth's unpublished German translation. The manuscripts materials for the text edition were scanty at the time and Roth searched intensively for a better textual basis. Finally he got a copy of an important manuscript from Kashmir which helped solving some of the textual problems. Later, the original was also sent to him. Yet he admitted that some badly preserved passages had to be reconstructed and might require revision. The materials found in Orissa in this century were, of coruse, not known to him.
Whitney learned from Roth and Weber, and he handed on their philological Method to his own pupils Maurice Bloomfield and Charles Lanman. He even sent Lanman to Tuebingen to study directly with his own teacher. And it was Lanman who finished and edited the translation of the Atharvaveda.
It may be added here that we owe to Rudolph von Roth, another renowned contributor to last century's German Indology. Together with Otto von Boethlingk he compiled the famous St. Petersburg Sanskrit-German Dictionary in seven volumes. The entire Vedic vocabulary as well as the vocabulary of medical and botanical Sanskrit terms is from his pen. These were the most difficult parts to cover, because they were not included in traditional Indian Sabdakosas to the extent that the vocabulary of the classical literature was. The Peterburg Dictionary formed the basis for most of the Sanskrit English dictionaries we use today and it is still unsurpassed.
This year we celebrate 150 years of Tuebingen Indology. It was in spring 1848 that Rudolph von Roth was appointed extraordinary Professor at this university. In the line of his successors I am the fifth, with famous scholars like Richard Garbe, Wilhelm Hauer, Helmut von Glasenapp and Paul Thieme preceding me. Having occupied this chair for the last 25 years I, too, am about to hand over to the next generation. But the interest in the Vedas still persists in Tuebingen. It is, therefore, a pleasure for me to commemorate for his contribution to Atharvaveda. I greatly appreciate Prof. Acharya's scholarship and I also know that administrative burdens kept him busy in recent years. If students of the Atharvanic tradition of Orissa do not publish this who else will do it.
From the Back:
THE ATHARVA-VEDA AND THE AYUR-VEDA
By - Dr. V.W. Karambelkar
The Atharvaveda and the Ayurveda is a research work on the most ancient document of the Indo Aryans- the Atharva-veda. It gives for the first time: History of Hindu Medicine of the Vedic Age; A comprehensive survey of the Vedic Ayurveda; Vedic treatment of ten diseases; Exhaustive discussions of anatomy & other matters and materia medica of the Vedic times; and Exegetical discussions wherein the medical charms of the Atharvaveda are explained in the light of the relevant passages from the Samhitas of Caraka, Susruta and Kasyapa.
I am glad that at long last this work is being presented to the learned public for critical appreciation. This is my second work on the Atharvaveda. “The Atharvaveda Civilization”, my first work, on the Atharva-veda was published by the Nagpur University in 1959 with the aid received from the University Grants Commission. Now this work is also being published with the aid received from the Nagpur University as well as from the King Edward Memorial Society, Nagpur. I am sincerely thankful to the Vice-chancellor, Nagpur university and the Honorary Secretary K.E.M. Society for their respective contribution towards the publication of the present work.
I am particularly happy to have secure d a foreword from Shri R. P. Naik, I.C.S., Joint Secretary, Ministry of Education, Government of India, New Delhi. I am sincerely thankful to him for his interest in my researches.
My thanks are also due to Prof. N. L. Rao of the English Department of Nagpur Mahavidyalaya, Nagpur, for going through the proofs and making valuable suggestions.
If some one were to ask me what in my opinion, is the highest achievement of the human mind, I would unhesitatingly reply: Its triumph over superstition, its escape from prejudice. It is fascinating story this the march of man through the ages, in his eternal struggle, to wrest the secrets of nature one by one from its unwilling lap. In his learned treatise on the Atharvaveda and the Ayurveda. Dr. Vinayak Waman Karambelkar has taken us to the earliest roots of Ayurveda to be found in the Atharvaveda, thus affording us glimpses of the beginnings of the great Indian medical Tradition.
2. Dr. Winternitz has said that the physician is the direct descendant of the soreerer and the magician. And how could it be otherwise? Surrounded by elemental forces of nature and without the assistance of modern scientific instruments which have enabled man to probe deep into the mysteries of nature. it was natural that he should be a little overawed and appalled by such phenomena as storm and rain, fire and flood on the one hand and disease and death on the other. As if from nowhere nature would at times descend upon him with all its fury and the human body would be afflicted by maladies of strange character. As an explanation, he could not but fall back upon the super-natural and felt that there were unseen malevolent forces at work which had somehow to be appeased if not conquered, with the help of benevolent deities. Further, his experience showed him that some diseases could be cured with the use of certain drugs and herbs and, hence, he came to credit them with some inherent supernatural power. Language also was a strange phenomenon and he considered Word as a manifestation of God; it was an obvious next step to consider certain words as endowed with intrinsic mystic power which could work miracles. As pointed out by Dr. Karambelkar, the charms of the Atharvaveda seek to establish causal relationship between demons and diseases.
More, the Atharvaveda tries to establish that a particular disease or, to go a step further, a disease itself was a demon. Vedic medicine is also rich in spells against poison of all sorts.
3. As we all know, Ayurveda was divided into eight angas. The author has traced the origins of all these to the Atharvaveda and has given us an objective and scientific account of the origins. Rarely does he make an undue claim regarding the knowledge possessed by Indian of that period. In fact, there is hardly any reason why any one should do so because even the knowledge that they possessed at that age is a great credit to their sagacity and insight. In the words of the author “it would be a mistake to assume that the Vedic Indians possessed any surgical skill……. their medicine and surgery were primitive. The Rigveda gives only historical stories regarding medical lore but the Atharvaveda mentions diseases, medicines, origins of diseases and specific remedies for particular diseases”…. Actually, however, there is a very little pathology or therapy in the Atharvavedic charms”. “In fact, Vedic ideas about pathology, diagnosis, anatomy, theraphy, toxicology were not clearly settled.”
The Atharvaveda represents the charms system of the Ayurveda of the Vedic age. The refrain of the Atharvaveda is “The Charms and amulets are more efficacious than herbs and medicine”.
Dr. Karambelkar has brought out the fact that there was a medical tradition of drugs coming down from pre-Vedic times when the Atharvavedic system of charms came into prominence, The Atharva Veda does not represent the sole medical tradition of India for the Kausika Sutra has more knowledge of medicine and medical practice than the Atharvaveda itself, which is must obviously, have derived from other sources. Obviously, the Kausika Sutra effected a compromise of the two systems and thus faith in the efficacy of charms became a regular feature of the Indian medical tradition and the two system came to be amalgamated.
4. The fact, however, remains that the rudiments of Ayurveda are to be found in the Atharvaveda and all the branches of Ayurveda have been dealt with in it. Dr. Karambelkar has dealt with all these aspects in a learned and thorough manner and has given us a critical account of the medical tradition the origin of disease, Atharvan Anatomy, Strikarmani, Medical Practice and Medical Ritual. His treatment of individual diseases is also well done and throws a great deal of light on many obscure points.
5. While his treatment is objective and his approach scientific, I find it difficult to go all the way with him at one or two places; for example, when he says, “Curative effect of Charms is through their sound vibrations which are recognized to be effective by modern science also ….. so we can assert with some confidence that the charms were not simply witchcraft and deception but had scientific basis.” There may be room for a difference of opinion on this point but to my knowledge the claim has not been demonstrably proved yet. It would be possible to accept this only if a causal relationship were established between the two on the basis of scientific observation and experiment under controlled conditions. At best, we may say that we can discern here the germs of the psychosomatic technique of later days. Similarly, when the author identifies germs and worms etc. mentioned in the Atharvaveda, with particular microscopic bacilli and cocci which obviously could never have been seen without a microscope, which was not invented till thousands of years later.
6. The Atharvaveda is by all accounts a curious compendium of medicine in its various stages of evolution and contains the most primitive as well as some of the most highly developed stages of therapy. Throughout, the faith was that while a mere mantra may or may not cure a disease, its was sure to do so when used along with medicine. As I pen these lines, I find a large number of people repairing to a place where a gentleman is staying these days claiming to cure incurable diseases by a word, a touch or a pinch of vibhuti and I see even the blind going to him in the forlorn hope that they might after all get their sight back. Are we really very far from the days of Atharvaveda? I wonder. Perhaps the tradition is too deeply seated; perhaps notwithstanding all his discoveries and inventions man is but a puny creature before the might of Nature; perhaps there are heights, to reach which reason flutters its wings ineffectually and in vain. I don’t know.
7. I have written this foreword with the greatest pleasure and I hope the reader will find the study of this work of Dr. Karambelkar as rewarding as I have done.
Need for Historical Perspective
India is a very vast country stretching over thousands of square miles and possessing every climatic variation possible under the sun. The history of this country too, goes back into the hoary past of six thousand years in which, centuries after centuries rolled by witnessing varied fluctuations in human life. But how much do we know of these fluctuations - especially in the form of diseases current in this land and their traditional cures? We begin with Charaka and Susruta whose treatises contain names of ancient authors on medicine and their opinions on diseases and their remedies. This means the Charaka and Susruta and even Vagbhata were conscious, at least, of their immediate past. But where is the account of the periods lying prior to and after these two great sages of Indian Medicine? From the Vedas to the Charaka Samhita is a pretty long period- nearly 4000 years, and similarly another long period, nearly 1800 years, separates us from Susruta. What were the activities of the people of this ancient land during these two long periods, activities directed against diseases? Their account is yet to be written.
Early Efforts
Undoubtedly efforts were made in this direction. Wilson’s articles on ‘Hindu Medicine” or Royles’ “Essay on the Antiquity of Hindoo Medicine” are good but only as pioneer works. Valuable re Dr. Wise’s “A Commentary on the Hindu System of Medicine” and Dr. Jolly’s “Indian Medicine” as historical expositions of the subject dealt with by Charaka, Susruta and Vagbhata. The translations of the classical works of Charaka and Susruta respectively by Kaviratna and Bhisagratna; the publication of the Bhela Samhita by Calcutta University and of the “Kasyapa- Samhita” by the N.S. Press of Bombay are steps taken in the right direction. But that is not enough. No doubt, there is the “History of Indian Medicine” by G.N. Mukkopadhyaya but it is a work with a difference aim.
Real Contributions
Real contributions towards the reconstruction of the history of medicine are only a few which made their appearance after long intervals. Among them mention must be made of Dr. Hoernle’s “Studies in Ancient Indian Medicine (Osteology)” and his “Notes on Susruta”. Also his edition of the Bower MS and his discovery of the Buddhist medical MSS in Chinese Turkestan are very valuable. Bolling’s essays on “Vedic Medicine” in the Encyclopaedia of Religion and Ethics and Dr. Dasagupta’s. “ Speculations of the Medical School” in his History of Indian Philosophy are of utmost importance.
These contributions towards the reconstruction of the history of Indian Medicine, howsoever valuable they may be are yet too few to afford a complete and exhaustive treatment to a subject which is very ancient and is so very vital to human life of such a vast country as India. It is indeed unfortunate that no solid effort comes within our ken after the few enumerated above. Probably the ‘Doctors’ of this country are not interested in this subject. (1) and the real physicians are, perhaps, unable to undertake it.
Time was when in the Western world “History of Medicine” was looked upon as a philologist’s diversion, classical scholar’s pastime and bibliographer’s entertainment. But after 1900 A.C. a change took place. The acknowledged leaders of medical thought and profession in Europe and America began to advocate the necessity for a comprehensive and historical perspective in the study as well as the investigation of the puzzling problems in medicine. Eminent doctors thought it worthwhile to ‘approach a disease’ in ‘Historical spirit’. So in France, Germany and other European countries scholars ransacked libraries, collated MSS and copied them, translated the classics, investigated biographical and bibliographical notes in order to reconstruct the “History of Medicine”. Prof. H. Segerist was the most eminent among them who worked ceaselessly for the cause of the “Historigraphy of Medicine”. It was due to his efforts that separate University chairs were instituted in Europe and America for History of Medicine.
The Problem of History
The problem of History of Medicine is presented by Prof. Segerist in the from of answers to three questions. What is History of Medicien? What does it want? and how does it work?
“The History of Medicine”, he explains, “is first of all history like that of any other subject but with some difference. Secondly, History of Medicine is medicine itself. No modern physician can understand classical authors like Galen or mediaeval writers like Paracelsus unless he has studied the History of Medicine. History of Medicine attempts to ascertain in a scientific manner how the prehistoric man reacted to the unfavourable conditions; what he did to get over his suffering; and what he ancient doctor did to heal the sick man who sought his help. The origin and growth of theories in medicine, the geographical conditions that favoured the spread of diseases the recial differences in susceptibility to infection and the evidence for assuming the existence of various diseases in the past etc. are highly interesting questions requiring the ablest minds and the most patient research. The study of diseases of a certain epoch and of a certain region is the starting point for the investigation in the History of Medicine”.
The Materials
For the reconstruction of the History of Medicine, the first and the foremost preliminary is the study of the sources available. This requires a considerable amount of spade work. It is only after exhaustive investigation that one can fix the sources to be utilized for such study. It is not merely the medical literature that one has to examine but also the MSS of the physicians written centuries ago. In order to understand the thought-forms of these ancient physicians, which are peculiar to the epochs to which they belonged, one is expected to know fully the environments and the philosophy of those periods. Again all sorts of materials- treasures of art, architecture, literature, etc. are to be properly sifted with a view to culling every valuable thread in “the great texture and make up of a multicoloured and complicated mosaic” showing an order, a rhythm.
The historian’s eye must always be on every thing that may have any medical significance. The close observation and scrutinizing of the literatures of all epochs in different languages (Sanskrit, Pali, Prakrits etc.), the documents of the age-long beliefs such as are the Vedas, associated with particular diseases,- all this is very important to get a complete picture of the theory and practice of medicine in ancient India. All the branches of Indology- Archaelogy, Epigraphy, Numismatics, Philology, Philosophy, Mythology, Vedic studies, studies in the Purana, Tantras, technical works, etc should be marshalled to face the medic-historical problem. All these- the Vedic mantras the Tantric worship, the bas-reliefs at Sanchi, the Buddhist Jataka stories and the canonical works of the Jains are all complementary to one another (2), for we must note that the antiquity of diseases was deduced from the Prehistoric data- Rickets, Achondroplasia and Poliomyelitis were known from Egyptian mummies and Grecian vases; similarly treatment of fever, diabetes, erysipelas, chlorosis, scrofula, epilepsy, muscular atrophy etc., can be traced to the Atharvana medical charms. The magic formulae of the Atharva Veda should, therefore, be regarded as an indisputable link in the ancient Indian Medical Tradition, and even as medicine proper. Charaka states: “He is physician who cures diseases and whatever cures diseases is medicine”(3). Thus if the magic formulae of the A.V. or the medical practices of the Kau. Sut. cured diseases, they are surely medicine. It is well said that medicine is not only what the physician does ; its scope is larger.
Advantages
Such a history at hand will serve as a golden key to the understanding of many of medicine in both academic and practical ways. Prof. Segerist says, “Medicine has to be specialized by necessity but the more specialized it became, the more need was felt for a platform, a watch-tower, from which medicine could be studied as a whole in its development and tendencies and in all its social complications. After such a history is written, the clinicians will gradually begin to take interest in it not out of “cultural and benevolent needs” but also out of needs born in course of their practice of using medicine.
The First Step
Indian medicine is not synonymous with Ayurveda nor is Ayurveda synonymous with the texts of Charaka and Susruta. The Ayurveda stands for the medical tradition of India which began with the beginning of the Aryan race, continued through the hymns and charms of the Vedas and the literatures of different epochs. This ancient Indian Medical Traditional has passed through successive stages; Charaka and Susruta summarized, perhaps, the high ideals and achievements of this tradition during their respective ages. The study of these authors is useful for the reconstruction of the History of Indian Medicine, but it will be, indeed, a poor history if we do not interpret, the primitive rites, the practices and beliefs of the early people of India as reflected in the Vedas, Brahmanas, Upanishads, Sutras, Buddhist and Jain works, Tree and Serpent cult, the Tantric philosophy, the mediaeval practices contained in the Puranas, dramas, poetry, folk-lore, legends along with the observations made by foreign traveller. Such a history is yet to be prepared, and it is a task for many scholars. To that end, the study of the Atharvan charms and the practices of the Kausika Sutra are to be investigated.
(1) The notable exception to this general observation is that of Dr. D.V.S. Reddi of Vizagapattam who has tried to collect medical information from Sanskrit and Buddhist literary works. His paper on “A Plea for the Promotion of the Study of Medicine in India” in the Journal of the Indian Medical Association (Vol. VII. no. 12. 1938) and that of Dr. P.M. Mehta on “The History of Indian Medicine in the “Antiseptic” (Oct. and Now. 1956) gave me considerable incentive.
(2) The Amaravati sculpture contains a scene in which a surgeon is shown in action of cutting the flesh from King Sibi. There is also a scene in Nagarjuna Konda sculpture showing an illustration of fainting and collapse.
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The present work is an attempt to fill that void, I have made the maximum use of the only available commentary known as "Aksepanuvidhi" of Somaditya, which has not been used so far by the modern scholars, in solving various problems raised about the Vaitana Srauta Sutra and Kausika-sutra (Samhita vidhi).
The work is divided in ten chapters with an exhaustive introduction, shedding a new light on various aspects of the Atharvan-literature. In chapter first, I have discussed the issue of Authorship and Date of the Vait.Sr.Su In seconds chapter I have discussed the position of the Vait.Sr.Su. in the literature of the Atharvaveda. The Relationship of the Vaitana.Sr.Su. with the ritualistic works of the other schools have been discussed in the Third Chapter. Chapters IV, V, VI, VII, VIII and IX are devoted to the comparative discussion of the Srauta-Sacrifices described in the Vait-Sr.Su. i.e. Darta-purnamasa; Agnyadheya, Agnihotra, Caturmasya and Pasubandha; Agnistoma; Ukthya, Sodasin, Atiratra, Vajapeya and Aptoryama; Agnicayana, Sautramani and Gavamyana; Rajasuya, Asvamedha, Pursamedha and Sarvamedha. The last chapter is a survey of the mantras cited in the Vait.Sr.Su.
I had the rare fortune of starting,work on this topic under the erudite guidance of the well-known,Vedic scholar Dr. Ramgopal at Panjab University, Chandigarh. It Was the inspiration of Dr. Ramgopal, that persuaded me to work on this topic. For about two years I worked beside him and it was during this period that the initial training of research was given to me by Dr Ramgopal and the main plan of this work was formulated Consequent on my appointment Lecturer,in the Deptt..of Sanskrit, Pali and Prakrit, M.D. University, Rohtak, I had to leave Chandigarh which resulted in depriving me of Dr. Ramgopal’s constant guidance, I had therefore to get registration for Ph.D. at M.D. University, Rohtak, under the guidance Dr. Ishwar Singh now Professor, Deptt. of Sanskrit Pali and Prakrit I can not say what would have been. the shape of this work had it been completed under Dr. Ramgopal. I am, however, happy that Dr. Ishwar Singh did not let me feel any handicap and it is due to his efforts that my work has been completed.
The base of my research work The Vaitana Srauta - Sutra", a manual of Srauta - Sacrifices to be observed by the followers of the Atharvaveda, also known as the Vaitana-kalpa, the Atharva Veda-vaitana-sutra, the Atharvana,sutra, the Atharva-sutra or simply the Vaitana-sutra is one of the five basic ritual texts related to the Atharvaveda samhita The western as well as Indian scholars and Indologists have done intensive labour in editing and translating the text and also by discussing and reviewing the subject-matter contained therein. First of all R. Garbe edited and translated the Vaitana Srauta Sutra in German. This edition of Garbe has since long gone out of print. W. Caland published a new German translation with critical notes and Garbe's text. Dr. Vishvabandhu in collaboration with Bhim Deva and Pitamber butt, edited the latest revised critical edition of the Vaitana srauta sutra with complete commentary of Somaditya, called Aksepanuvidhl and with the details of six original manuscripts. Only a few scholars, such as Bloomfield, W. Caland, A.B. Keith, Durgamohan Bhattacharya, S.N. Ghosal etc. have done some critical appreciation of this work. But their work is only of elementary nature pondering only on the matters such as its date, authorship etc. in a cursory way. Its subject-matter has not been dealt with in details by any scholar.
The present work is an attempt to fill that void, I have made the maximum use of the only available commentary known as `Aksepanuvidhi' of Somaditya, which has not been used so far by the modern scholars, in solving various problems raised about the Vaitana Srauta Sutra and Kausika-sutra (Samhita vidhi).
The work is divided in ten chapters with an exhaustive introduction, shedding a new light on various aspects of the Atharvan-literature. In chapter first, I have discussed the issue of Authorship and Date of the Vait.Sr.Su. In second chapter I have discussed the position of the Vait.Sr.Su. in the literature of the Atharvaveda. The Relationship of the Vaitana.Sr.Su. with the ritualistic works of the other schools have been discussed in the Third chapter. Chapters IV, V, VI, VII, VIII and IX are devoted to the comparative discussion of the Srauta-Sacrifices described in the Vait-Sr.Su. i.e. Darsapurnamasa; Agnyadheya, Agnihotra, Caturmasya and Pasubandha; Agnistoma; Ukthya, Sodasin, Atiratra, Vajapeya and Aptoryama; Agnicayana, Sautramani and Gavamyana; Rajasuya, Asvamedha, Purusamedha and Sarvamedha. The last chapter is a survey of the mantras cited in the Vait.Sr.SU. It is my rare privilege to express my heartiest gratitude and indebtedness to Dr. Ramgopal, who initiated me in this work and helped me in formulating the plan of this work. Further I express my joy over my fortune that I had Dr. Iswar Singh, Reader-Head, Deptt. of Sanskrit, Pali and Prakrt, as my guide, in whose kind supervision I have been able to continue and complete my research according to the plan. It is my pleasant duty to thank Dr. Jaidev Vidyalankar, Professor (now retired) and former Head, Deptt. of Sanskrit Pali and Prakrt, M.D.U. Rohtak who as reverend teacher at Panjab University Chandigarh and later my senior-most colleague at M.D. University Rohtak, has always blessed me with his affection and benefited me with deep founded erudition. I have to make a special mention of Dr. Sudhikant Bhardwaj, Professor and former Head, Deptt. of Sanskrit Pali and Prakrt, M.D. University Rohtak, who has been kind enough to give me every possible help in my research-work, out of his valuable time. I owe a debt of gratitude to all my learned colleagues who extended full co-operation during my research period. I am thankful to the library staff of Panjab University Chandigarh and M.D. University Rohtak for their co-operation and help.
It is my sacred duty to thank my parents whose blessings have always been a source of inspiration for me. Lastly I would like to thank two persons specially who shared enormous responsibility and gave indirect help in the Publication of the present work. One is my elder brother Sh. Sugan Chand, District Manager, H.H.K.N., who discharged for me most of the social and other out door duties. The other one is my wife Mrs. Shashi Mehra who, while herself in her assignments as Lecturer in Pol-Science at Govt. College, Gohana, Sonepat bore the entire burden of household affairs and thus allowed me time to devote in studies.
It gives me pleasure and advantage to introduce to the world of scholarship Dr. Baldev Singh Mehra's interesting and panetrating ritualistic study of the Atharvaveda with reference to Srauta-sacrifices. Since the publication of the Atharva-Veda by Roth and Whitney in 1856, it has been subjected to various types of studies such as interpretative, cultural, religious, historical and grammetical, but a comprehensive study embracing all the important aspects of Sraut-sacrifices of the Atharva-Vedas has so far remained a desideratum. The author proclaims that the view of modern scholars that the Atharvaveda was not included in the Trayi vidya due to non-availability of the Srauta-sacrificial material in it, is not correct. It has the same material dealing with the Srauta-sacrifices i.e. Kausika grha sutra, Vaitana Srauta Sutra and Gopatha Brahmana as found in the other three schools of the Vedas. Dr. Mehra has displayed a systematic explanation on the basis of the Atharvan Srauta munual. Dr. Mehra's work is a detailed study of the Srauta-sacrifices of the Atharva-veda dealing with all the important aspects of the subject including authorship and date of the Vaitana Srauta Sutra, the position of the Vaitan Srauta sutra in the literature of the Atharva-veda, the relationship of the vaitan Srauta Sutra with the ritualistic works of the other schools, darsapurna sacrifices, agnyadheya, agnihotra, caturmasya, pasubandha, agnistoma-sacrifice, ukthya, sodasin atiratra, vajapeya, aptoryama, agnicayana sautramani, gavamayana, rajasuya, asvamedha, purumedha, sarvamedha, survey and study of the mantras cited in the vaitna Srauta sutra. Besides, it contains an exhaustive bibliography and introduction throwing a new light on the relationship of the Atharvan sacrificial literature amongst its own and with the ritualistic Works of the other schools.
Dr. Mehra gives fairly comprehensive account of Vedic rituals. In other srauta sutras, Brahma is a silent spectator, but here in Dr. Mehra's treatise he has a role to play. I have no doubt that Dr. Mehta's work will be of special interest and Utility to all students of the vedic rituals in particular and to those of the Vedas in general Our authors has done a greater service to the students of the ritualism. It never absents itself from facility and perspicacity. A seasoned teacher of vedic literature in the Department of Sanskrit, Pali and Prakrit, M,D. University, Rohtak Dr. Mehra is not only gifted with a sense of proportion and balance but also with an unerring instinct for shifting the data at his disposal.
I have had occasions of watching the literary progress of Dr. Mehra at close quarters, both as student of. Ph.D. at panjab University, Chandigarh and now my colleague at M.D. University, Rohtak and I can confidently say, that he Must have 'scorned delights', and lived `laborious days' in order to produce ritualistic account of Atharvanic literature so accurate in detail, perspicious in style and discriminating in its critical judgements. Therefore, our learned author deserves our heartiest congratulations.
Indian tradition holds the Vedas in high esteems mainly from the two points of views-firstly the sacrificial-rituals i.e. Karmakanda and secondly the spiritual knowledge i.e. the Jnanakanda. The Brahmanas elaborate the karmakanda aspect of Vedas whereas the spiritual aspect of the Vedas, the Jnanakanda, has been dealt with in the Upanisads separately. The ritualistic application of the Vedas, as found in the Brahmanas, was too elaborate, scattered and unmanaged. It was in the kalpasutras and more specifically in the Srauta-Sutras that the subject of the ritualistic performances was dealt with succinctly and in a perfectly managed and systematic way.
Antiquity of the Atharvaveda
The Vedas have often been termed as 'Trayi' or `Vedatrayi', which had led some scholars to believe that the Atharva Veda was not accepted as a Veda proper, for a long period by the high priestly circle. Only the Rgveda, the Yajurveda and the Samaveda were originally designated as the Vedas.
The term trayi has been interpreted by modern scholars, mainly in two ways. The first view accepts the existence only of three Vedas in the beginning as, according to them, is evinced by several references in ancient Indian Literature.
In the Rgveda, according to the upholders of this view, there is a reference to only the three Vedas, the Atharvaveda being completely absent. The yajurveda also mentions the existence of three Vedas. Aitareya and Satpatha Brahmana speaks of the trayi that the three vedas were born from the three ancient Rsis, Rgveda from Agni, Yajurveda from Vayu and Samaveda from Aditya. The Taitt.Sam, Taitt.Bra. and Manusmrti etc. explain the trayi as representing the three Vedas only.
Another view, however, holds that in fact the samhitas are four in number from the very beginning. The name `trayi' has been given to them owing to the fact that all the Vedas contain three types of expressions called as, the Rk, the Yajus and the Saman. According to the Jaiminiya-sutra, the Rk is that mode of expression which is divided in to padas or in other words is in verse. The name Saman is assigned to the lyrical songs and the rest i.e. what is in prose is known as yajus.
On examination of various references in various contexts the second view appears more plausible. The very mantra of the Rgveda (10.90.9), which is often quoted as an authority for postulating that the Vedas were originally three, clearly mentions four kinds of mantras used in ritualistic activities i.e. the Rk, the Saman, the Chandansi and the Yajus. Since the names Rk, Yajus and Saman are commonly used for the Samhitas available with these names, it has been presumed that the references in above mantras has been made only for the three Vedas. The holders of this view ignored the fourth one i.e, the chandansi. Sayanacharya has interpreted this word for meters gayatri etc. the sense attached to this word at quite a later stage. It seems that the word `chandansi' has been used for general category of vedic mantras not coming specifically in the jurisdiction of the R.k, yajus and Saman. They were later collected in the form of a separate book, which came to be known as the Atharvaveda. Swami Dayananda maintains that by chandansi the Atharva Veda is meant.
The author of the A.V. is stated to be Atharva, the son of Angirasa. In the Rgveda itself we find several mantras, the authorship of which is assigned to Atharva In Taitt.Sam, Vaja-Sam, Taitt Bra and in the later literature, the name Atharvangirasa occurs, quite frequently, who was the first generator of the fire. It is therefore evident that the mantras of the Atharvaveda existed simultaneously with those of the other Samhitas. In the Brahmanic and Aupanisadic literature we find the names of four Vedas, as well. In the Satapatha Bra. the Atharva-Veda is enumerated alongwith other Vedas as the breath of the great almighty (Mahatobhutasya). In the Gopatha Bra. four Vedas are clearly mentioned as the Rgveda, Yajurveda, Samveda and Brahmveda. The Brahmaveda obviously is the name used for Atharvaveda, as this veda is mainly the concern of Brahma in the ritualistic performances. In the Upanisads also. Such as Brahadaranyaka, Mundaka, Chandogya etc. mention of four Vedas has been clearly made. In the post vedic literature the mention of four vedas has been clearly made too.
It appears paradoxical in the literature, where four vedas have been named, the word 'trayi' is also found used in the context of the Vedas. It is not reconcilable how the Vedas were three and at the same time four in number. The theory, that originally there were three Vedas and later on became four, is also not tenable, particularly in the light of the above facts because if the Vedas had ultimately become four and recognised as such, the question of calling them as three would not have arisen.
Since old times, man has made different types of efforts to win Peace of mind, whenever he thought it disturbed by various internal and external factors. These efforts of him find an expression in the ancient-most institution of sacrifices or offerings for pacification. These ritualistic practices for Santi or peace find clear expression in the ancient literature of the Atharvaveda as one of its salient features, which was later on accepted by the other three ritualistic traditions.
In this work, an effort is attempted to trace out the development of the concept of Santi through ages, focussing on its different asects. With a view to getting a clear notion of it, the author has traced it through the actual hymns of the Atharvaveda which put in words the element aimed at. Also she has highlighted the expected goal which is later on named as the aspect of peace.
A résumé also is offered here, which notes the changes in the aspect of 8anti through ages, and also in the ritual, as a consequence thereof.
About The Author
Author of this book, Dr. (Mrs.) Vinaya Madhav Kshirsagar (earlier Neelima Mone) had submitted this work as her thesis for Ph.D. degree to University of PUNE. Ranking First in Sanskrit since her schoo-leaving exam till M.A., she had also won many prestigeous prizes for research-papers at various conferences. Vedas are her field of research and specialisation; yet. She has interest in Pali and Buddhism, along with poetics, literature, drama and music.
Presently she is working as an Assistant Editor in Sanskrit Dictionary Project, at PUNE.
In the voluminous Vedic Literature, the Av occupies a peculiar place. We clearly notice two divisions of the Vedic literature, the Rv, Yv and Sv form one group, i.e. the traditionally known as trayi; and as tradition keeps the Av separate from other three Vedas, the Av is in a class by itself. Tradition apart, we can see a clear difference between the three Vedas on the one hand and the Av on the other. The three Samhitas are liturgical in character and compiled for the convenience of the institution of Vedic Sacrifice, whereas the Av does not pertain to that institution. Many worldly and common things occupy, in the Av, a larger place than in the other three Samhitas.
The religion of the Veda is, as a whole, concerned with the worship of gods, largely representing personifications of the powers of nature. The hymns are addressed to various gods and in them are praised the greatness and deeds of the gods. The object of the Vedic religion is to evoke the good-will of gods by means of the hymns as well as by sacrifice to them and therewith to induce them to bestow the benefits which man desires. In Vedic literature, the sphere of cult and ritual has two aspects : (i) hieratic religion and (ii) magic. The former represents the relation of man to gods and lesser divine beings. Its object is to win their favour by means of hymns and by means of sacrifice as well. The essential character of the hieratic religion is, therefore, propitiatory. Magic, on the other hand, endeavours to secure its ends by influencing the course of events by means of spells and charms. Its essential character is, therefore, coercive. Thus, both aim at the same result, but in different ways. Religion achieves its purpose indirectly by inclining the will of a powerful deity through prayer and gifts, (for instance) to destroy an enemy; magic does so directly by operating with impersonal and imaginary causal connection between the means which it employs and the effect to be attained, as between burning the effigy of an enemy and the actual burning of the enemy himself. Its practice was, in part, auspicious and beneficient; e.g. the performance of the ritual for obtaining offspring and luck, as also for the cure of diseases, but it was largely maleficent to individuals.
By the term 'religion' is understood a propitiation or conciliation of powers superior to man which are believed to direct and control the course of nature and of human life. Religion involves a belief in super-human beings who rule the world and an attempt to win their favour. It assumes the world to be directed by conscious agents who may be turned from their purpose by persuasion. Magic, on the contrary, takes for granted that the course of nature is determined by the operation of immutable law acting mechanically. Magic often deals with spirits, it constrains or coerces instead of conciliating or propitiating them. Thus it assumes that all personal beings, whether human or divine, are subject to those impersonal forces which control all things. In ancient Egypt, the magicians claimed the power of compelling even the highest gods to do their bidding and actually threatened them with destruction in case of their disobedience.
Magic seems to be a mistaken application of the very simplest and most elementary process of mind, namely the association of ideas by virtue of resemblance and contiguity. Magic believes in the laws of uniformity and causation in the nature. The magician believes that by means of the spells, which he recites, the desired effect is brought about, owing to the fact that the like causes produce like effects. A spell can cause either good or evil; the purpose, for which a certain spell is used, decides whether it is Black or White Magic. The difference between the two is of the degree to which actual evil is encouraged. White Magic is propitiatory magic used for averting the evil spirits and for achieving worldly pleasures. Black Magic is coercive magic hurled against the hateful enemy to destroy him completely. Magic consists of rites intended to compel supernatural forces, whatever they may be, to render the sorcerer's command true.
Both magic and religon believe in the super-natural, they make an appeal to a force greater than man. But religion tries to please it by good manners. While magic tries to rule over it, considering it controllable. Religious practices aim at winning the favour of gods.
We can see that, from the beginning of the history of mankind, rites were performed in all ancient civilizations of man, for propitiation or averting of the evil powers and for bringing in peace, harmony and weal. Man of any province, belonging to any civilization, has felt the need of appeasement of something inexplicable or someone divine or super-natural, who is in wrath and so he has spelt out many pacifactory practices. Such is the nature of ancient religion.
Contents
Back of the Book
The Atharvans by Brigadier G D Bakshi is a new and scientific approach to the Vedas, an incusion into the minds of the Indian sages. Did they really use psychotropic plants to achieve the great mental heights and insights the they claim or was it self-induced through their practice of meditation? The author with great authority tries to explain the reasoning behind the lessons taught by the ancient sages of India.
He has traced the path of the search for the mystical potion Soma from the heights of the Hindu Kush Mountains through the wastes of ancient Persia to the hills of Kashmir and event further north into the Mongolian uplands. Accepting the fact that all documentation on the subject is inconclusive he still adheres to the belief that such a substance did exist. He qualifies this by discussing the question of whether it was an external aid or a self produced effect of the human physiology, the result of deep and concentrated meditation.
This book is therefore not only a historical discourse on the origins of the Aryans but also a deep psychological probe into the state of man's mind. Referring to many of the world's most famous scientists he has opened up before us a completely new perception of these often highly misunderstood texts.
The author further questions the direction in which humankind's evolution has taken it and whether in truth we still follow the path as directed by the ancients. He also gives his opinion as to the perfected form that he expects mankind to achieve in the future. It is a provocative volume demanding the attention of all thinking people; and it may even provide some of the answers to saving what is left of our highly conditioned and damaged psyches.
. What is it that we should known about our environment? What is it that relates us without environment? What is our relation with our environment? etc. are the questions which man has been to probe into.
. Our oldest literature namely the Vedas have ample references which reflect the thinking of Vedic people. The Vedas also contain various aspects of man's relationship with the environment. The basic philosophy seems to be that everything has come out of one singular source and hence each and everything in this universe is related with each and everything else.
. Attitude of domination arises from man's thinking that he is the supreme being and everything else is meant for his enjoyment which is never to be found in our ancient literature.
. The philosophical outlook, mentioned earlier, has appeared in the Ṛigveda, which is the oldest record of human intellectual activity. Just like the Rigveda, the Atharvaveda also holds a very special position in the whole mass of Vedic literature on account of its varied and many times unique contents. It is called the Veda of the masses for its more close relation with the common-man and his life.
We, however, are more interested here in looking into the ancient concept of ecology and man's thought concerning the same. The ecological history of India is not very different from any other country. In Indian writings right from the Vedas, Epics and Puranas etc. we find many references to ecological thought. Many ancient writers in Sanskrit described the importance of Vayu (gasses and air) Jala (water), Desa (topography) and time in the regulation of life. Similarly, the concept of Puncatativa (five elements) namely; earth, water, air, fire, sky reflect the idea of circulation of materials. Indians have always respected plants and animals. In this country. curring green tree has been considered a sin and planting tree is a charity.
The eminent scientist Robert W. Sussman in his book Primate Ecology (p.1), classified ecological inquiry into three major heads namely; (i) general descriptive natural history, (ii) problem oriented field and research, (ii) purely theoretical studies. This present study deals with the first one, i. e., general descriptive natural history. This exactly is the nature of our study, i. e., we are concerned here only with the ecological awareness of the Indians at the time of the Vedas which will be proved on the basis of the materials extracted from the Atharvaveda.
In the modern times however, due to the concept of ecology, dire necessity of the hour ecology is studied from various angles. Now it is fully developed science that deals mainly with the modern problems caused by the ecological imbalance and strives hard to seek solutions for those.
We should be clear that, it is not a scientific study, in the sense that this study has no claim whatsoever as to make so far as ecology as far as a science is concerned. To explain: This study does not necessarily deal with the problems of imbalance etc. in the natural elements caused by various factors which are basically rooted in the ecological imbalance or it does not give either of any theoretical solutions to such problems, but it is a study of human awareness and that of human behavior towards nature at the time of the Atharvaveda. It has been suggested that the study of the entire Atharvaveda from the angle of ecology which may give insight to many aspects of human treatment to environment.
The present work contains a detailed study of the Atharvaveda, it deals not about the poetic-beauty of the fourth veda but also to the different shades of its subject matter. This present work has emphasized the poetic-mind of the ancient-seers and depicts that these Vedic Rsis were fully aware of the sentiments of poetry which later on developed in the minds of the rhetoricians. This developed mind of the sages can fully acknowledged in the different examples of Alamkaras presented in this work.
Dr. Saroj Narang, was born on April 5, 1947, at than esar in District Kurukshetra she completed studies in Delhi and did her B. A. (Hons.) & M. A. in Sanskrit from Zakir Hussein College, University of Delhi. She got National Merit Scholarship for 2 years. From Ministry of Education. Govt. of India in 1967-1968. Dr. S Narang's thesis for Ph. D got Completed in 1971 and hence she started her professional carrier in Mata Sundari College, University of Delhi, on 6th Sept. 1971. At present, she has 29 years, teaching-experience Along with teaching experience, she has experience of many other academic and Non-academic activities of the University. Dr. S. Narang also got her Diploma in German Language from University of Delhi, in 1970 and has a good knowledge of German Language.
Preface
I have great pleasure in introducing to the distinguished scholars, general readers as well as students, the work entitle "Fiures of speech in the Atharvaveda". It goes withoug saying that the Atharvaveda occupies the most prominent place among the four Vedas on account of its peculiar subject-matter. It does not contain only the invocation and prayers to the deities as do the other Vedas. It contains also the magi formulae, the formulae for the holy-magic, the Atharvan and the formulae for the hostile magic or black-magic the Angiras. So the Atharvaveda, also known as Atharvangirasah contains sever hundred and thirty one hymns consisting of Six thousand verses where a large number of Mantras serve as charms or incantations, malefic or beneficial. This veda, also has songs or spells for the healing of the diseases, spells which are invocations or prayers to herbs. Some astronomical-matter, sorcery and with craft as practised by the people in its time also find mention in it. Along with its subject matter, the language, the poetry, the religion, the mythology, the philosophy, the medicine, the rituals etc in the veda, all need to be specially mentioned as they all are of equal importance.
The present-words deals particularly with the language and the poetry in this veda. It has bee found that all the poetic elements like 'Riti', Dhavani, Alamkara etc. which are required for a good piece of poetry can be seen in the language of the Atharvaveda. The poetic-beauty in the hymns of the A. V is spontaneous and not brought with strain on the part of the sages. The poetic charm comes up naturally and the "Rsi" makes no conscious effort to bring out artificial beauty as is sometimes seen in the later classical Sanskrit literature. An attempt is, therefore, done here to depict the various kinds of 'alamkaras' in the A. V. This study of the figures of speech in based on the views of principal poeticians like Mammata, Jayadeva, Visvanatha and Appayadiksita.
'Alambaroti iti Alamkarah' is the established fact which has been accepted by all the rhetoricians right from Bhamaha on words. The figures of speech not only ornament the poetry but produce vivid images with varied shades of colours. There is a large number of requirements which are fulfilled by 'alamkaras' in order to lead the poetry twords sublimity. These requirements can be summed up in the following ways:
(1) Ornamentation of the poetry. (2) Providing brevity to the poetic language. (3) Providing flow and grandeur to the poetic description. (4) Providing images just libe a painter does in painting. The figures of speech have been divided by the rhetoricians into 3 parts- (1) Figure based upon words (2) figures based and meanings (3) Figures based upon both words and meanings. In the A. V. all the avove-mentioned categories are available and the present work clearly mentions with examples all the categories. It has been proved here that the Atharvanic sages were well-versed with the loftiness of the words, their beautiful meanings and their various usages in poetry. The had a commanding power of communication and the knowledge of its values. I hope, this work will be appreciated by all its readers.
The Athermancy Literature has engaged my attention since 1937, when I was studying the problem of the authorship of the Mahäbh rata. Therein I was struck by the unorthodox tendencies of the members of the family of the Bhgvängirases, the authors or the editors of the AV. who stand quite apart from other orthodox priestly families. My aim in the present work is to present these unorthodox tendencies, reflected in the theory and practice of the Atharvaic Religion, and warranted by the actual Atharvaiic Texts, viz., the Satiihita, Brahmaia and KauikasUtra. The mythology Of the has been treated in my other work, the Foundations of the Atharvar.zic Religion. The philosophy of the AV. is based on the conceptions of the Brahman and Atman of the Atharvaçic thinkers. They have substantially contributed to the Upaniadic thought. I have attempted to throw new light on the problem of the late Atharvanic Upaniads.
The tenth chapter of this work was published in the Pracyavã , Calcutta in 1944. The ninth chapter was published in 1949 in the Karmarkar Commemoration Volume, Poona. The eighth chapter was published in the Journal of the University of Bombay in 1949. I take this opportunity to thank the authorities of the Bombay University and the publishers of the Karmarkar Volume, for having permitted me to re-publish the above papers.
I must thank the authorities of the Bhandarkar Oriental Research Institute, Poona, for publishing this work.
I thank the Manager and Staff of the Aryabhushan Press, Poona, who printed the work so promptly, in spite of many difficulties.
Finally I acknowledge my indebtedness to the University of Bombay for the grant-in-aid, received by me from the University towards the cost of publication of this work.
1. The Atharvanic Religion and Magic. 2. The magical traits in the religion of the RV, YV and SV. 3. The nature of Magic in the AV. 4. The characteristics of the Atharvaiic Religion. 5. The importance of the Religion of the AV. 6. The philosophy of the AV.
(1) The Atharvanic Religion and Magic. The religion of the AV is essentially magical although the spheres of the religion and magic are different. Religion, though difficult to define, can be broadly described as a propitiation or conciliation of powers superior to men, which are believed to direct and control the course of nature and of human life? Thus religion consists of a belief in the powers, higher than man and an attempt to propitiate them. The belief in these powers may take the form of gods like Agni, Indra, iva or Viu, which is implored by devout 250 tees to favor them with prosperity of men, cows, horses etc., by means of offering sacrifices along with the recitation of prayers. It is the sweet will of the deity thus pacified, which confers such favors on the devotee. In magic, on the other hand, there are invariably the mistaken applications of one or other fundamental laws of thought, namely, the association of ideas by similarity and association of ideas by contiguity in space or time. In magic, thus, there is belief, though wrong, in the laws of uniformity and causation in the nature.2 The magician believes that by means of the spells, which he recites while the magical acts are practised, the desired effect is brought about owing to the fact that the like causes produce like effects. Thus the brahman of the Atharvanic priest only reveals the underlying application of one or other of the two laws of Nature mentioned above. The priest is confident of the fact that his performance of the brahman is bound to yield the exact result. In magic, thus the desired effect does not depend on the caprice or sweet will of the deity as in religion, but is bound to take place on account of the mysterious power arising out of the acts and spells of the magician. Magic and religion thus belong to the different spheres. But in the case of the Ày, we find that there is a perfect blending of the two. We have in the AV the magical rites and sacrificial rites side by side. The deities are pacified and also are urged to bring about the desired effect. Thus there is religious magic or magical religion in the AV according to the preparation of the religious and magical ideas in the rites.
( (2) The Nature of Magic in the AV. The magic in the AV observes the general laws of magic, viz., the law of similarity i. e. the like causes produce like effect or the effect resembles its cause and the law of contact according to which the things which are associated once remain so associated even at a distance and even if their association ceases to be. The former is termed by Frazer as homeopathic magic and the latter as contagious magic.° For instance, in a rite to kill the enemy one cuts a branch of a tree. The tree here symbolizes the enemy. By cutting it, he cuts the body of the enemy who is away. This is imitative or homeopathic magic. In the same rite one collects dust from the ground where his enemy has stepped. He puts it on fire. His enemy is burnt thereby; In this case the dust which was in contact with the enemy for sometime continues to be so connected even if physically it is separated. This is due to the power of the bra human. The burning of the dust results in burning the enemy (AV 2. 12. 3—8). In the primitive magic, the spells were unintelligible and spoken in the primitive language of the savages. In the Ataractic magic the priest or the performer of the magic, being a cultured and intelligent man, systematized his spells. These form the AV. In these spells one finds some peculiarities of magic. In the magical rites the words of the spells are equally important as the act. The priest is confident of the power of his speech. He says to a dying man under his treatment : “I make an amour of my Brahman for your protection. You shall not die. By means of my speech (spell) I release you from the snares of Death.” (8.1.3; 6.10; 2.1,10). Thus his braining, the magical act and the magical potency arising from it are associated with his speech. In addressing the demonic creatures, he always tells that he knows their names, which may be secret, and also their father, mother and sister. He knows their houses (1. 2. 1). This knowledge of the genealogy and secret names brings force to his spells and weakens and exposes the other party. In such spells repetition also plays an important part. The whole formula is repeated with the change of certain words about direction or deity (10. 5).
In our attempt to study these spells we get a very valuable help from the KauikasUtra, without which many hymns would not have been properly understood. Attempt is made in this work to see whether there is any connection between the magical rites prescribed by it and the respective hymns either by way of similarity of word, sound or idea.
Since the publication of the Atharva-Veda by Roth and Whitney in 1856, it has been subjected to various types of studies-lnterpretative, historical, religious and cultural. But a comparative study embracing all the aspects of the language of the Atharva- Veda has so far remained untouched. The present work is a grammatical study of the language of the fourth Veda. Though mainly concerned with the Saunaka recension of the Atharva-Veda, the author has also taken note of the linguistic peculiarities found in the Paippalada recension.
The author has taken great pains to make a comprehensive and scholarly study of this important Hindu Scripture contributing in no small measure to the field of language and linguistics.
YAJAN VEER studied Sanskrit at the Gurukul Jhajjar and later took his M.A. and Ph.D. degrees in Sanskrit from Punjab University. He also holds an honours degree in English.
A one time U.G.C Research Fellow, he is now on the staff of Maharishi Dayanand University. Rohtak. A keen participant at All-India Oriental and Linguistics Conferences, he has had several original research papers published in learned journals.
Dr. Yajan Veer's treatise on the language of the Atharva- Veda is a welcome addition to modern works on various aspects of the Vedic language, especially at a time when the number of scholars engaged in researches in the Vedic language is woefully disappointing owing to the fact that a critical study of the Vedic language entails not only an adequate training in the technique of modern researches but also a thorough grounding in Paninian grammar, Pratisakhyas and ancient commentaries on the Vedic texts. Very few students today find themselves fully equipped to undertake research in the Vedic language. Frequent references in the present work to Paninian grammar, Pratisakhyas and modern works of the Vedic language testifying to the gratifying fact that our author has made full use of all the relevant works in his researches.
Dr Yajan Veer's work is a detailed study of the language of the Atharva-Veda dealing with all the important aspects of the subject including phonology, Sandhi, declension, conjugation, compounds, syntax and accent. All the Vedic examples cited in the work have been properly accented and furnished with references so that readers may easily check them in case of doubt. The special features of the language of the Aiharva- Veda in comparison with those of the Rgvedic language have been noticed in this work here and there. For instance, it has been pointed out in this treatise that "in the Rgveda the sound r is seven times more frequent that the sound 1, while in the Atharva-Veda the sound 1 becomes certainly more frequent than the sound r".
I have no doubt that Dr. Yajan Veer's work will be of special interest and utility to all students of the Atharva-Veda in particular and to those of the Vedas in general. I am happy to note that our author has done a thorough job for which he deserves our heartiest congratulations. I hope that the learned author will follow it up with further researches in other important aspects of the Atharva-Veda. Dr Yajan Veer's present work like many others is based on the vulgate edition of the Atharva- Veda tentatively constituted by Roth and Whitney out of a plethora of variants found in the MSS. and Sayana's commentary on the Atharva-Veda. The most important and stupendous task that awaits accomplishment at the hands of competent Vedic researchers is to fix, with a fair amount of certainty and in accordance with scientific principles of. textual criticism, the readings of the text of the Atharva-Veda so that the studies of this important Veda may proceed on firm grounds and need not remain as tentative as the present readings of the Vulgate. In my opinion, this task cannot be completed by any single individual and only the concerted efforts of a team of dedicated scholars can achieve this objective. I am sure the present work of Dr Yajan Veer will encourage further researches in the Atharva-Veda,
Since the publication of the Atharva-Veda by Roth and Whitney in 1856, it has been subjected to various types of studie such as interpretative, historical, religious and cultural as indicated in my select bibliography given at the end of my treati e. But a comprehensive study embracing all the important aspects of the language of the Atharva-Veda has so far remained a desideratum. In this treatise, I have made a humble attempt to present a grammatical study of the Atharva-Veda. I have tried to analyse the language of the Atharva-Veda, both from the ancient and modern points of view. I have referred to the views of Pratisakhyas and Panini in my grammatical analysis of the Atharva-Veda. The Atharva-Veda Pratisakhya or Saunaklya Caturadhyayika edited by Whitney has been particularly helpful to me in this regard.
It is my pleasant duty to express my thanks to Dr Ram Gopal, Kalidasa Professor of Sanskrit and Head of the Department of Sanskrit, Punjab University, Chandigarh who has guided this research work.
I am also indebted to Acharya Bhagwan Dev of Gurukul, Jhajjar (Director of Paninian School of Grammar) for initiating me into the study of Paninian grammar.
My sincere thanks are due to Dr Bhim Singh Dahiya, Professor of English M.D. University, Rohtak, Haryana and Sh. Ashok Sharma, D. A. V. College. Chandigarh for going through the manuscript and making useful suggestions.
The Atharva-Veda which is one of the four Vedas represents another system of ritualistic and popular stanzas which was flowing parallel to the Rg- Vedic stream of poetic excellence and grandeur. Being popular in nature, Athar-vanic tradition has not been preserved so meticulously as the Rg-Vedic one, and this fact explains the present state of Athar-vanic text which abounds in numerous variants and is not so accurate as the text of the Rg-Veda, But it does not detract from the importance of the Atharva-Veda. This Veda is also named as Atharva-Angirasa in ancient texts, associating the names of two ancient seers called Atharvan and Angiras, Both these seers are mentioned in the Rg-Veda a number of times. Although some of the hymns of the Atharva-Veda are very short and vague in places, the philosophic hymns of the Atharva- Veda are very important and compare favourably with the hymns of the Rg-Veda. A large number of hymns of the Atharva- Veda are concerned with the performance of such popular rites as are found described in the Grhya-Sutras. This is why the Atharva- Veda has little connection with Srauta sacrifices and is not included in Trayi- Vidya. In order to make up this deficiency, a number of verses from Rg- Veda were later on appended to the Atharva-Veda in the form of its last two Kandas, i.e., ninteenth and twentieth. The ritualistic texts of the Atharva- Veda, namely the Gopatha-Brahmana and the Vaitana-Srauta Sutra draw their mantras mainly from the last two Kandas, to place the Atharva-Veda at par with the other three Vedas in regard to the performance of Srauta sacrifices and to associate the fourth priest called Brahman with the Atharva- Veda.
Besides the last two Kandas, the other Kandas of the Atharva-Veda also contain a considerable number of mantras borrowed from the Rg-Veda, Thus, nearly one-fifth of the Atharva-Veda is composed of the mantras borrowed from the Rg-Veda (i.e nearly twelve hundred out of approximately six thousands mantras of the Atharva-Veda belong to the Rg-Veda). The Rg-Vedic mantras incorporated into the Atharva-Veda exhibit many variants and show a later stage of linguistic development. There can be nodoubt that the Atharva-Veda in its present form is certainly later than the Rg-Veda. Therefore, the language of the Atharva-Veda represents of definite stage in the developmentof Vedic idioms.
Dr. R.L Kashyap Dr. R. L. Kashyap is Professor Emeritus of Electrical and Computer Engineering at Purdue University, Lafayette, Indiana in USA. He had his Master's degree from Indian Institute of Science, Bengaluru and obtained Ph.D. from Harvard University. He is the recipient of many International awards. In 2003 he has received 'Vedanga vidvan' award instituted by Maharshi Sandipani Vedavidya Pratlshthan (Ujjain), an autonomous body of HRD, Govt. of India.
He has authored more than 350 research articles of which 220 are published in scholarly journals and the rest were presented at conferences. He has guided above 50 doctoral students.
He has written extensively on Veda. Some of his widely read books on Veda are Krishna Yajur Veda Taittiriya Samhita (3 Volumes) Rig Veda Samhita (12 Volumes), 'Why Read Rig Veda Rudra mantras 'Essentials of Rig Veda Essentials of Yajur Ved Essentials of Sama Veda Work, Enjoyment and Progress
He is the Honorary Director of Sri Aurobindo Kapali Sastry Institute of Vedic Culture, Bengaluru.
The aim of the book and others in this series is to introduce the eternal wisdom contained in the four Veda Samhitas and explain its relevance for the modern age. We focus on the concerns of the Youth regarding the study of Veda. A typical young person has little interest in the Veda Since He/ She associates Vedas with the routine religious rituals. Telling him/ Her That the Veda is our ancient book and the backbone of our culture makes little impression.
The Modern youth clearly like enjoyment but they are also keen on developing their own their own innate potentials unique to each individual They are dimly aware that enjoyment and work have to go hand in hand some of them are aware that society or family can offer little help if they do not care to develop their own talents. They are all by and large highly utilitarian Many of them can see the hollowness behind the popular slogans such as abolish poverty worship the dams as temple all of our problems such as inability to read or write are caused by society ets. So they ask what can the Veda do for us for instance some of them ask why so many student fail in examinations. They accept some student do the study enough. But they the student have never been taught how to develop fundamental skills like will power memory inspiration clarity of thought recognition of the Joy in the Work and the need for awareness while doing all actions at all times.
This book and the associated publication are designed to introduce the student to the Vedic Methods of developing will power memory inspiration clarity of thinking ets. And method of doing work and studying which brings in joy instead of being regarded as merely boring.
In the first edition of Essentials of Atharva Veda only English translation of quoted mantras were given. And the text of mantras was covered in a complimentary book titled Wisdom of Atharva Veda Now both the books are combined in this revised edition
AV Contains a large number of hymns dealing with health. Healing herbs and longevity . Since a separate Saksi book on these topic is in preparation the coverage is brief.
The first two editions of Essentials of Atharva Veda and the Kannada Version sold out in a relatively short timespan. Now the Marathi and Malayalam edition are also available. The readers and Veda lovers have expressed that the Veda Knowledge given in this format is helping them to understand the profound Knowledge of rishis and to read harmonious life.
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