5. Contents of the Atharvaveda

The Atharvaveda-saṃhitā holds a unique character in the Vedic literature only because of its diverse contents. As suggested by its very name Atharvāṅgirasaḥ [Atharvāṅgiras], though this Veda contains chiefly two themes, viz. auspicious and terrible, but, the minute study of the hymns leads to the classification of the same into a manifold points. As the hymns are not arranged on the basis of their contents, hence, to classify the vast body on the same ground is not altogether is an easy matter.

The Kauśikasūtra,^[1] for the first time, from the viewpoint of their ritualistic application, has arranged the hymns into certain groups called gaṇa. Some such gaṇas are, viz. Vāstugaṇa, Mātṛgaṇa, Cātanagaṇa, Mṛgaragaṇa, Mahāśāntigaṇa, Kauśikokta, Vṛhacchāntigaṇa, Varcasyagaṇa, Aparājitagaṇa, Mohanagaṇa, Abhayagaṇa, Abhiṣekagaṇa, Salilagaṇa, Bhaiṣajyagaṇa, Aṃholiṃgagaṇa, Āyuṣyagaṇa, Takyanāśagaṇa, Pāpmahāgaṇa and Sāṃmanasyāni, etc.

In modern time, the task of classifying these hymns, was, for the first time, undertaken by Bloomfield,^[2] who, in his first attempt, arranged the hymns into ten classes.

But, further, he divided the hymns under fourteen heads,^[3] which are discussed below.

1. Charms to cure diseases and possession by demons (bhaiṣajyāni [bhaiṣajya]);
2. Prayers for long life and health (āyuṣyāṇi [āyuṣya]);
3. Imprecations against demons, sorcerers, and enemies (ābhicārikāṇi [ābhicārika] and kṛtyāpratiharaṇāni [kṛtyāpratiharaṇa]);
4. Charms pertaining to women (strīkarmāṇi);
5. Charms to secure harmony (sāṃmanasyāni [sāṃmanasya]);
6. Charms pertaining to royalty (rājakarmāṇi [rājakarman]);
7. Prayers and imprecations in the interest of Brahmins (brahmaṇyāni [brahmaṇya]);
8. Charms to secure prosperity (pauṣṭikāni [pauṣṭika]);
9. Charms in expiation of sin and defilement (prāyascittāni [prāyascitta]);
10. Cosmogonic and theosophic hymns;
11. Ritualistic and general hymns;
12. The books dealing with individual themes;
13. The twentieth book;
14. The Kuntāpa hymns;

i. Charms to Cure Diseases and Possession by Demons (bhaiṣajyāni):

The term bhaiṣajyāni [bhaiṣajya] appears in the Kauśikasūtra, which deals with the medicinal hymns of the Atharvaveda in an extensive way. The practices of the Kauśikasūtra, in this regard, throw remarkable light on the hymns. It was believed that diseases were caused by demons and hence, charms were practised to exorcise them. Some of the chief diseases, treated in this Veda are–Jaundice, Dropsy, Diarrhea, inherited diseases, flow of blood, Paralysis, worms, etc. The use of certain plants and amulets to cure the diseases is also recorded in various charms. As for instance, Kuṣṭha and Jaṅgiḍa for fever, Rajanī and Śyāmā for leprosy, Viṣānakā for diarrhea, Pṛśṇiparṇī against miscarriage, etc.^[4] Thus, the Atharva-veda has contributed a lot to the history of ancient Indian medicine.

ii. Prayers for Long Life and Health (āyuṣyāṇi):

The hymns, which come under this division, may not strictly be separated from hymns, belonging to the medicinal group. As for instance, the Atharvavedic hymn, āyuṣosi prataraṇaṃ…, etc., mainly exhibiting the characteristics of an āyuṣyaṃ, records a considerable list of diseases. But, these hymns should not be understood as the prayers for the cure of diseases, rather, as the eager endeavour to secure long life up to the ideal age of a hundred years. Such hymns are used by the Kauśikasūtra in various ceremonies such as Chuḍākaraṇa, Godāna, Upanayana, etc. Besides, the Atharvanic feature of using amulets is also observed in these hymns with the purpose of imparting long life on the people. In this respect, the amulets, prepared from gold, pearl, Putudru plant, Āñjana, etc., were believed to be efficacious.^[5]

iii. Imprecations against Demons, Sorcerers, and Enemies (ābhicārikāṇi and kṛtyāpratiharaṇāni):

The hymns, enumerated in this class were directed against demons and human sorcerers, abhicāra, i.e. witchcraft and yātu, i.e. sorcery. This part of the Atharva-veda is related to the sage Aṅgiras. The abhicāra hymns were spelled to against the Yātudhānas, Kimīdins, Piśācas, etc., and against some other hostile forces. The witchcraft hymns, intended against human enemies contain invocations to the deities like Agni, Indra and Agni, Indra, Indra and Bṛhaspati, Soma, etc.

The practices, known as pratyabhicāra, i.e. counter-witchcraft also are included in this division.

The recommendation of various plants and amulets to exorcise the evil forces is also observed in the hymns of this class.^[6]

iv. Charms Pertaining to Women (strīkarmāṇi):

A good number of hymns have been included in this section of the Atharvaveda. These hymns have been dealt with by the Kauśikasūtra in the fourth chapter. The eventful life of women throughout her lifespan gets reflected in these hymns. The main themes of these hymns are the various observances related to birth, related to love and jealousy, etc.^[7]

v. Charms to Secure Harmony (sāṃmanasyāni):

To secure harmony in familial, social and political life of the people is the main objective of these hymns. This section of the Atharvaveda includes the hymns, meant to appease anger, to allay discord, strife and bloodshed, to establish harmony in family, between the teacher and the taught, etc.^[8]

vi. Charms Pertaining to Royalty (rājakarmāṇi):

The hymns of this type are concerned to the royal practices, such as the consecration of a king, election of a king, restoration of an expelled king, a king’s superiority over other kings, the qualities of a king, etc. In the hymns, related to royalty, Indra has been portrayed as the heavenly prototype of the earthly king and Varuṇa, as of the royal priest. The battle charms of the Atharva-veda are also included in this category.^[9]

vii. Prayers and Imprecations in the Interest of Brāhmaṇas (brahmaṇyāni):

The keynote of this class of hymns is the inviolability of the Brāhmaṇas. The injury to a Brāhmaṇa’s wife resulted to the calamity of every sort. The act of offering dakṣiṇā to the Brāhmaṇas is praised as to be a holy net. Except these, prayers for Medhā, wisdom and perception are also enumerated in this class.^[10]

viii. Charms to Secure Prosperity (pauṣṭikāni):

A large portion of the hymns of the Atharvaveda has been brought in this section. These hymns form about one fifth of the entire body. The subjects, dealt with in these hymns include invocations and rites with house, field, river, cattle, rain, grain, track, gambling, etc. Charms to ward off misfortune and the use of an amulet from the skin of a serpent to turn aside calamity and danger from one’s life have also been reckoned in this section.^[11]

ix. Charms in Expiation of Sin and Defilement (prāyascittāni):

Near about forty hymns of the Atharvaveda come under this division. These hymns deal with expiations for the defects in sacrifice; for the non-payments of debts; for the debts of gambling; for the sins, caused by sorcery practices; for the child, born under an unlucky star; for the appearance of the upper teeth for the first time and in case of bad dreams, etc.^[12]

x. Cosmogonic and Theosophic Hymns:

Some of the Atharvavedic hymns, somewhat different from the above mentioned groups, containing cosmogonic and theosophic ideas, are included in this group. Though these hymns are scattered over the different books of the Atharva-veda, yet, most of them are available in the books eighteenth and nineteenth. The theosophic hymns, in fact, display the blend of theosophic ideas with witchcraft. The hymns, addressed to Ucchiṣṭa are of theosophic nature. The hymns, addressed to Skambha, to Prāṇa, to Brahman are of cosmogonic character. The hymns, in praise of Vena and Rohita glorify the Sun as the creator and the preserver of the world.^[13]

xi. Ritualistic and General Hymns:

Though the Atharva-veda is chiefly known for its magical charms and spells, yet, it also consists of some such hymns, which are utilized by the Vaitānasūtra in some śrauta rituals. The text of the Atharvaveda itself refers to the śrauta ritual, viz. Agniṣṭoma. Allusions to the three Savanas are also observed in this Veda.^[14]

xii. Books Dealing with Individual Themes:

Six books of the Atharva-veda, from thirteenth to eighteenth, are devoted to individual themes.

The thirteenth book of the Atharvaveda comprises four long hymns and all these hymns are addressed to Rohita, a form of the Sun-god. Though this book seems to be large one by size, but, only the first thirty-five stanzas of the entire book deal with the main theme and in these stanzas, Rohita has been correlated with the earthly king.

The fourteenth book, containing two hymns, popularly known as the marriage hymns, borrows a large portion from the Ṛgvedic marriage hymn with many variations. However, many new stanzas are also of the Atharvaveda’s own.

The fifteenth book, again, is entirely devoted to the glorification of Vrātya, who seems to be a kind of Brahmacārin.

The sixteenth book consists of two hymns. Both of the two hymns are quite distinct from each other by the nature of its contents. The first part contains invocation of the waters while the second one extensively deals with the conjuration of nightmare.

Comprising only one hymn, the seventeenth book is specially connected with the long life of an Ārya and thus, forms one of the most prominent āyuṣyāṇi type of hymns.

The eighteenth book, which contains four hymns, deals with the funeral formulas. In the first hymn, the dialogue between Yama and Yamī has been included. A large portion of the material of this book, though, has been derived from the Ṛgveda, yet, the Atharva-veda also has a huge portion as its own production.

xiii. The Twentieth Book:

This book of the Atharvaveda comprehends one hundred and forty-three hymns of which, only thirteen hymns are peculiar to the Atharvaveda. The kuntāpa hymns, belonging to this book, are without any padapāṭha. Most of the hymns of this book, specially addressed to Indra, are taken directly from the eighth book of the Ṛgveda.^[15] The Atharvaprātiśākhya has no reference to this book.

xiv. The Kuntāpa Hymns:

A number of ten hymns, belonging to the twentieth book of the Atharva-veda has been designated as the Kuntāpa hymns.^[16] These hymns have been introduced and concluded by the expressions, atha kuntāpasūktāni, and iti kuntāpasūktāni samāptāni, respectively. Sāyaṇācārya,^[17] has observed that the whole collection of these hymns, figures as a supplementary book (khila), known by the name Kuntāpa.

Thus, after having a glimpse on the subject-matter of the Atharvaveda, it can be deduced that the popular plane of the Vedic religion, bearing the notions of a greater antiquity finds literary expression in this Veda. Major portion of the mantras are aimed at serving some drastically practical purposes. The philosophical hymns, even, aim at some practical end, and because of its practical nature, the viniyoga aspect is very much important in case of the Atharva-veda.

Footnotes and references:

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[1]:

cf., Kauśika-sūtra, 8.23-9.6; 18.25; 139.7

[2]:

Vide, Bloomfield, M., Op.cit., p.57

[3]:

Ibid.

[4]:

Vide, Karambelkar, V. W., Op.cit., p.13

[5]:

Ibid., p.16

[6]:

Ibid., pp.14-15

[7]:

Ibid., pp.16-17

[8]:

Ibid., p.17

[9]:

Ibid., p.18

[10]:

Ibid., pp.20-21

[11]:

Ibid., p.18-19

[12]:

Ibid., p.20

[13]:

Ibid., pp. 21-22

[14]:

Ibid., pp. 22-23

[15]:

Ibid., p.25

[16]:

Atharvaveda, 20.127-136

[17]:

Sāyaṇa on Aitareya-brāhmaṇa, 6.32.1; 33.1