Hence, the term “Atharva” is meant by attainment of the stability of mind with exercising modesty and non – violence. While interpreting the term “Atharva” Nirukta of Yaska at 11.2.18 states – “Tharva” root is applied in the meaning of rudeness, curvey, dynamically, violence etc. The Atharvaveda presents its own name as Atharvangirasah along with names of other Vedas. Amgiro Veda, Atharvangirasa, Bhrgvangirasa, Ksatra, Bhaisajya and Chando – Veda etc. The Vedic literature, Atharvaveda is addressed with a number of names such as – Atharva Veda. The other three Vedas, having their metaphysical blessings and fruits, they come in the second number, while writing the Introduction of Atharvaveda composed by him, Acarya Sayana observes in the introduction of this Veda that the three earlier Vedas are for spiritual ends while the fourth and last Atharvaveda is for both worldly and higher purpose. As it is fruitful for this material world, it would have perhaps due to this reason, called the first Veda. Nagara Khanda to submit while accepting is as the first Veda – “As Atharva is mainly used for the accomplishments of all worldly acts it is called as the first Veda. Jayant Bhatta in his Nyaya Manjari ( – 38) has accepted it as the first Veda among the total four Vedas. Perhaps a certain number of Acaryas have accepted it as the first Veda on the premise of this very significance that Atharvaveda holds. “Hence, it is necessary for a king that he should honour daily with pray, donation and respect to the priest well learned to Atharvaveda and commander of his sensory organs. It has been mentioned in Atharvaparisista that the nation where resides the priest, expert in Santikarma and well learned to Atharvaveda, attains accession – to without any fear of invasions and disturbances. The king requires performing the Santika – Paustika deeds and Tulapurusa Mahadana etc…The priest should be expert in application of Atharva hymn and Brahmana. A particular importance of such application has been accepted for the king. Peaceful affirmation and the witchcraft (Abhicarika) ceremonies. This Veda mainly contains mantras used in which – craft or sorcery, in the curing of diseases, for destruction of enemies etc.Īctually, Atharvaveda describes the application of both type of ceremonies viz. Three Vedas (Rk, Yaju, Sama) processes one part of offering through the speech and the other part is processed by Brahma through Brahmaveda (Atharvaveda) applied through the mind. (5.33) declares that there are two routes for executing the offering – first is Vak (speech) and the other is mind. The second part of it, is processed by Brahma through the application of mind or mental power.Īitareya Bra. It has been stated in Gopatha Brahmana at 1.3.2 that – “Only a part of offering is processed by application of the three Vedas.
He should also possess a strong will power too. He can only handle such particular liability when all Vedas are well learnt to him. The responsibility assigned to Brahma is to supervise the methods of offerings and rectify the errors. The place of Brahma among the Rtvijs of Council of offering is at the top.
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Out of the four Rtvija (performer of the offering as suggested by the Rsis for executing perfectly the offering ceremonies with an objective to make the life of pleasure and free from the pains and sorrows the principal Rtvija Brahma is directly related to this very Veda. But simultaneous to cryptic streams of the knowledge and science, Atharvaveda is an applied science too.
Pure science with the cryptic knowledge is include with others streams of Veda. all aspects of the universe and the human life are embedded with it. The most cryptic mysteries of universe, the divine prays, applications of offerings (Yajniya), cure for the ailments, marriage, reproduction, family, social pattern and self- protection etc. The branches of the Vedas have their own particular directions but when we talk of Atharva Veda, it appears as it has embedded the corpus of life with all meanings in its ambit. Alike every division or segment of Veda, Atharvaveda has its some characteristic on the basis of which a number of Veda learned persons consider it unique. This Veda is not included in the Trayividya, which proves its late origin. The last and the latest Veda is the Atharvaveda. The Vedas are the most important record of the religion and the institutions of the Aryans. Shatabdi Smarak Granthmala Prakashan Samiti, Sonip (9).Meharchand Lachhamandas Publication (1).Aarsh Shodh Sanstham Acharya Anand prakash (4).Pandit Bhagvaddutt (Research Scholar) (10).
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