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| Atharvaveda |
Names of the Atharvaveda
The Atharvaveda, in Vedic and post-Vedic literature, has been referred to by different names such as, Atharvāṅgirasaḥ, Bhṛgvaṅgirasaḥ, Brahmaveda, Kṣatraveda, Bhiṣagveda, etc. The various names of the Atharvaveda suggest some significant aspects of the contents of the same. Out of these names, Atharvāṅgirasaḥ is the oldest one. This name appears almost in all the branches of ancient literature such as the Sūtras, Smṛtis, the epics, etc. Even the Atharvaveda itself mentions Atharvāṅgirasaḥ as its name. The name is in a plural form, derived from the names of two ancient priestly families, viz. the Atharvans and the Aṅgirases. The Atharvans are the descendants of Atharvan, a priest, identical to Prajāpati and hence, the creator of the gods and living beings. The Aṅgirases are, on the other hand, traditionally regarded as the sons of heaven or of the gods, as sages, and as priests. The auspicious and the appeasing portions of the Atharvaveda are attributed to the Atharvans while the terrible portions are to the Aṅgirases. Such character may also be seen in the formation of the names Bhiṣaja Atharvaṇa and Ghora Āṅgirasa. The connection of the Atharvans with the auspicious portion is also recorded in the Kauśikasūtra. Again, in one Ṛgvedic reference, Saramā threatens the Paṇis with the names of the terrible Āṅgirases. In the Kauśikasūtra, Bṛhaspati Āṅgirasa is mentioned as the authority of witchcraft performances. Thus, the name Atharvāṅgirasaḥ suggests the twofold divisions of the contents of the Atharvaveda. This internal division is, however, recognized by some ritual texts of Vedic literature. The double character of this Veda has been expressed clearly in the Gopathabrāhmaṇa too.
Bhṛgvaṅgirasaḥ is another name for the Atharvaveda, applied by the Atharvanic ritual texts, especially by the Gopathabrāhmaṇa. In place of the Atharvans, here in this name, the Bhṛgus, descendants of another priestly family come to the fore. The Bhṛgus are, sometimes, observed as being magnified above others. For instance, in the Kauśikasūtra, Bhṛgu, and Aṅgiras are offered divine honor together with Agni, Brahmā, and Prajāpati. Hence, it is, probably, to glorify the importance of the sage Bhṛgu, that the Veda is named so. But, according to Sāyaṇācārya, Bhṛgu is identified with Atharvan, who originated from Brahman.
The application of the name Brahmaveda, in the sense of the Atharvaveda, may also be observed in the Atharvanic ritual texts, such as the Gopathabrāhmaṇa, the Vaitānasūtra, etc. The name, like the other two names, stated above, does not refer to any family tradition, but rather, it hints at the speculative parts of the Veda, where Brahman has been extolled as the Supreme reality. The Atharvaveda consists of certain hymns, which deal with philosophical material. The Kālasūkta and the Skambhasūkta are the famous hymns of the Atharvaveda, containing philosophical material. The entire fifteenth book of the Atharvaveda, also known as vrātyakāṇḍa is also of this type. The speculation of vrātya, i.e. Brahman is the main theme of this book. Besides, some hymns, belonging to the seventh, eighth, ninth, tenth, eleventh, and thirteenth books are also of philosophical character. The connection of the Atharvaveda with Brahman is alluded to at the beginning of the Atharvaprātiśākhya and of the second Parśiṣṭa of the Atharvaveda. Sāyaṇācārya, again, holds that the Atharvaveda is called Brahmaveda because it deals with Brahman, the essence of all, or it completes the duties of Brahman.
The Atharvaveda is also otherwise known as the Kṣatraveda because, it contains a large number of hymns, concerned with royal ceremonies. Such hymns are, together, designated as the rājakarmāṇi hymns. The words kṣatra and kṣatriya are often mentioned in this Veda. In this connection, hymns, addressed to the horses and elephants, hymns, meant for restoring a dethroned king, hymns intended to destroy the foes, and to protect the nation, to protect a king and make him more powerful by means of fastening an amulet of Darbha, jewel, etc., are worth mentioning. The election of the king by the people has also been referred to in the Veda. Thus, the Atharvaveda supplies a lot of information regarding the polity in the Vedic period and hence, its designation as a Kṣatraveda stands meaningful.
Another name given to the Atharvaveda is Bhiṣagveda, which signifies the great importance of the Veda from the viewpoint of its contents on medicine. References to a large number of diseases, their curative measures, effectiveness of various medicinal plants in restoring health are frequently delineated in the Atharvaveda. This class of hymns of the Atharvaveda, which are chiefly concerned with the medicinal section, are designated as bhaiṣajyāni. The Āyurveda being the Upaveda of the Atharvaveda is based on this nature of the Atharvaveda. The Kauśikasūtra of the Atharvaveda also deals with this aspect of the Veda in its fourth chapter in detail. There, it refers to the use of various charms with water and certain herbs against certain diseases like diarrhoea, jaundice, fever, and so on. Thus, it appears to be appropriate to call the Atharvaveda as the Bhiṣagveda.
The Tāṇḍyamahābrāhmaṇa also states thus,
bheṣajaṃ vā ātharvaṇāni /
Of these different names, the name Atharvāṅgirasaḥ appears to be the most ancient and original one representing not only the names of the two families but, the characteristics and contributions of the same. Furthermore, with the replacement of the Atharvans by the Bhṛgus, the Veda came to be known as Bhṛgvaṅgirasaḥ. But, in the course of time, the name Atharvaveda became much more usual throughout the literature.
Explaining the reason behind the appellation of the Veda as the Atharvaveda, Sāyaṇācārya[35] states thus,
atharvākhyena brahmaṇā dṛṣṭatvāt tannāmnā ayaṃ vedo vyapadiśyate,
I.e. “For being visualized by the Brahman, named Atharvan, the Veda is so called.”
The name also finds a place in its Brāhmaṇa text, i.e. the Gopathabrāhmaṇa, showing the antiquity of its being in vogue since then. The Gopathabrāhmaṇa gives a varied explanation of the name Atharvan. It is stated there that Bhṛgu was advised to search for his originator in the water and hence, he was called Atharvan. Elsewhere, again, it is said that Atharvan is he, who makes an offering to himself. Some scholars derive the word from the root thurv, meaning to injure and thus, the word atharvan means non-injuring. Some others,[40] again, try to derive the word from the root tharv, meaning to doubt. The relation of the word atharvan with the old-Iranian word atar, meaning fire has also been pointed out by some scholars.
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The various names, discussed in the foregoing passages, depict the richness and variety of the contents of the Veda.
FOOTNOTES AND REFERENCES:
- [1]: cf., Baudhāyana-dharmasūtra, 3.5.9.14; Manusmṛti, 11.33; Yājñavalkyasmṛti, 1.312; Mahābhārata, 3.305.20; 8.40.33
- [2]: yasmādṛco apātakṣan yajuryasmādapākaṣan / sāmāni yasya lomānyatharvāṅgiraso mukhaṃ … // Atharvaveda, 10.7.20
- [3]: atharvā vai prajāpatiḥ / Gopatha-brāhmaṇa, 1.4 atharvāṇaṃ pitaraṃ devabandhuṃ … / Atharvaveda, 7.2.1
- [4]: Vide, Gonda, J., Vedic Literature: [Saṃhitās and Brāhmaṇas], p.267
- [5]: Vide, Modak, B. R., The Ancillary Literature of the Atharvaveda, p.24
- [6]: … atharvabhiḥ śāntaḥ … / Kauśika-sūtra, 125.2
- [7]: nāhaṃ veda bhrātṛtvaṃ no svasṛtva-mindro viduraṅgirasaśca ghorāḥ / gokāmā me acchadayanyadāya-mapāta ita paṇayo varāyaḥ // Ṛgveda, 10.108.10
- [8]: cf., Kauśika-sūtra, 135.9
- [9]: cf., Āśvalāyana-śrautasūtra, 10.7.1; Śāṃkhyāyana-śrautasūtra, 16.2.9; Śatapatha-brāhmaṇa, 13.4.3.3; Vaitāna-sūtra, 5.10
- [10]: Vide, Gonda, J., Op.cit., p.267, fn.6
- [11]: cf., Ibid.
- [12]: cf., Gopatha-brāhmaṇa, 1.3.3; 1.2.22
- [13]: paścādagnerdadhisaktūñjohotyagnaye brahmaprajāpatibhyāṃ bhṛgvaṅgirobhyaḥ uśanase kāvyāya / Kauśika-sūtra, 139.6
- [14]: sa eva bhṛguḥ svotpādakasya tirohitasya brahmaṇo darśanāya “athārvāg enam etāsvevāpsvanviccha” iti (Gopatha-brāhmaṇa, 1.4) aśarīrayā vācoktatvāt atharvākhyapyabhavat / Sāyaṇa in his Introduction to the commentary on Atharvaveda Vide, Gaud, R. S. (ed. & trans.), Atharvavedasaṃhitā, Vol. I, p.12
- [15]: catvāro vā ime vedā ṛgvedo yajurvedaḥ sāmavedo brahmaveda iti / Gopatha-brāhmaṇa, 1.2.16
- [16]: brahmā karmaṇi brahmavedavida dakṣiṇato vidhivad upaviśati vāgyataḥ / Vaitāna-sūtra, 1.1
- [17]: Atharvaveda, 19.53
- [18]: Ibid., 10.7
- [19]: namo brahmaṇe brahmavedāya / as quoted by Modak, B. R., Op.cit., p.29, fn.26
- [20]: brahmaṇe brahmavedāya rūdrāyā parameṣṭhine / namaskṛtya pravakṣyāmi śeṣamātharvaṇaṃ vidhim // as quoted by Modak, B. R., Ibid., fn.27
- [21]: evaṃ sārabhūtabrahmātmakatvād brahmakartavyapratipādanācca ayaṃ brahmaveda ityapyākhyāyate / Sāyaṇa in his Introduction to the commentary on Atharvaveda Vide, Gaud, R. S. (ed. & trans.), Op.cit., p.13
- [22]: Vide, Modak, B. R., Op.cit., p.25
- [23]: cf., Atharvaveda, 2.15.4; 3.5.2; 19.1; 5; 5.1.8; 10.2.22; 19.30.4, etc.
- [24]: cf., Ibid., 6.76.4; 7.108.1; 8.4.13; 12.5.5; 12.6.5; 12.9.6, 8, etc.
- [25]: cf., Ibid., 6.92
- [26]: cf., Ibid., 3.22
- [27]: cf., Ibid., 3.1-8
- [28]: cf., Ibid., 19.27-33
- [29]: tvāṃ viśo vṛṇatāṃ rājyāya … / Ibid., 3.4.2
- [30]: Vide, Bali, S. Kāṭhapa-saṃhitā (ed.), Historical & Critical Studies in the Atharvaveda, p.44
- [31]: cf., Kauśika-sūtra, 26.22-24
- [32]: cf., Ibid., 26.14
- [33]: cf., Ibid., 26.1, 5
- [34]: Tāṇḍyamahā-brāhmaṇa, 12.9.20
- [35]: Sāyaṇa in his Introduction to the commentary on Atharvaveda Vide, Gaud, R. S. (ed. & trans.), Op.cit., p.11
- [36]: tasya vakāramātrayāpaścandamasamatharvavedaṃ … / Gopatha-brāhmaṇa, 1.20
- [37]: cf., Gopatha-brāhmaṇa, 1.1.4
- [38]: tasya kimātharvaṇamiti? yadātmanyeva juhvati na parasmin / Ibid., 1.3.19
- [39]: Vide, Modak, B. R., Op.cit., pp.26.30, fn.35
- [40]: Vide, Ibid., pp.26.30, fn.36
- [41]: Vide, Ibid., pp.26.30, fn.37
