Atharvaveda – An Introductory Note

The importance of the Atharvaveda in studying and understanding the everyday life of the ancient Vedic Indians cannot be emphasised enough. The other three Vedas give an insight into the desires and everyday problems of especially the Brāhmaṇas (ब्राह्मण) and the Kṣatriyas (क्षत्रिय) and to a limited extent the common man. However, the Atharvaveda is the first and the most ancient source which deals largely with the everyday needs of the common man rather than just the upper echelons or royalty. It deals with a wide range of topics and gives solutions to the problems of a village commoner as well as the King. The Atharvaveda is also known for its affinity to household ceremonies (गृह्य कर्म) rather than the elaborate sacrifices mentioned in the other three Vedas.

Compilers of the Atharvaveda

The oldest name of the Atharvaveda is actually a plural compound Atharvāṅgirasaḥ, indicating its association with the two mythic fire priests – Atharvan and Aṅgiras. This is also because household ceremonies centre about the fire, as opposed to the greater Vedic ceremonies which are concerned with the oblations of Soma.  The other connection with the names also indicates the content of the Veda. The medicinal and auspicious charms in the text have supposedly been given by Rishi Atharvan whereas the hostile sorcery practices of the Veda are the work of Rishi Angiras.

Structure of the Atharvaveda

The text has a division of Kāṇḍa (chapters) – Suktam (Hymns) – Mantras (verses). There are twenty Kāṇḍas with a collection of 730 hymns and about 6000 mantras. The text is a mix of prose and poetry and is broadly arranged into books or Kāṇḍas according to the hymns of different lengths. Though, as with all features of the Vedas, this is also loosely applied rather than a definite occurrence. Some hymns also occur close to each other due to the unity of their subject but again, similar hymns may be found in another chapter as well. Traditionally there has been a general grouping of Kāṇḍas I to VII, Kāṇḍas VIII to XII, Kāṇḍas XIII to XVIII and the last two Kāṇḍas which are referred to as the Khila Kāṇḍas. They are known as the appendices to the Atharvaveda, are of a later date and also have many hymns from the Rigveda. However, a simpler grouping has been suggested by Maurice Bloomfield.

Content of the Atharvaveda

The content of the text can be divided under a few common headings and therefore, the hymns have been placed under these according to their subject. The groupings are as under: (modified from Bloomfield)

1. Charms to cure diseases and possession by demons (भैष्ज्यानि)
2. Prayers for long life and health (आयुष्यानि)
3. Imprecations against demons, sorcerers and enemies (अभिचारिकाणि and कृत्याप्रतिहरणानि)
4. Charms pertaining to women (स्त्रीकर्माणि)
5. Charms to secure harmony, influence in the assembly (साम्मनस्यानि)
6. Charms pertaining to royalty (राजकर्माणि)
7. Prayers and imprecations in the interest of Brāhmaṇas
8. Charms to secure prosperity and freedom from danger (पौष्टिकानि)
9. Charms in expiation of sin and defilement (प्रायश्चित्तानि)
10. Cosmogonic and theosophical hymns
11. Ritualistic and general hymns
12. The books dealing with individual themes (books 13 -18)
13. Books XIX & XX.

This division helps in understanding the contents of the Atharvaveda.  Some subjects that we find references to here are statecraft, medicinal herbs, begetting of children, possibly the first reference to Ayurveda, and most importantly various types of amulets (मणि or ताविज) to be tied which is seen even today.

In general terms, it is said that the Atharvaveda deals with the problems of the common people. But what exactly are these problems and how does it deal with them? To elaborate, the Atharvaveda is considered as more of a magico-religious text rather than a purely religious or ritualistic one. The problems dealt with fall in such a broad spectrum that it covers from what to do to alleviate the pain of a baby’s first tooth to how to become a King.

In earlier times, there was some resistance to accepting the Atharvaveda as one of the four esteemed Vedas due to its subject matter. However, where did this hesitancy stem from?

The text does deal with ‘charms’ or ‘imprecations’ to achieve various objectives. Whereas in the other three texts, we see an inclination towards elaborate sacrifices and the invoking of the various deities with the help of the priests, the Atharvaveda is a reflection of magic. This magic reflects the psychology, positivity, hope and a belief in oneself. It shows an attitude of self-reliance. This is not a primitive reflection of the human mind but a sophisticated search beyond the known Gods. The nature of magic is nothing but confidence and positive thinking aided by ‘magical’ formulae of divine origin to achieve one’s heart’s desire. There is also to a certain extent, some amount of practicality crouched in magical terms. Many a times, the advice or the ritual or materials used, are nothing but what one would anyway do in a particularly adverse situation. It is a psychologically positive reinforcement to get the desired result. These are mind games which are deliberate rather than just magic.

The tone of the text is very different from the other Vedas and makes for interesting reading and paints a completely different picture of the society of the times.

 

References

• Atharvaveda Saṁhitā with the commentary of Sāyaṇācārya Vol. I., Pandit, Shankar Pandurang, Government Central Book Depot, Bombay, 1895
• Whitney, William Dwight. Atharva-Veda Saṁhitā, Massachusetts, Harvard University, 1905
• Bloomfield , M. The Atharvaveda, Strassburg, Verlag Von Karl J.Trubner, 1899
• Gonda , Jan. A History Of Indian Literature Vol I (Vedic Literature), Wiesbaden, Otto Harrassowitz, 1975
• Shende, N.J. The Religion and Philosophy of the Atharvaveda, Poona, BORI, 1985 (1952)