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Condition: NEW. Reprinted from edition. NO changes have been made to the original text. This is NOT a retyped or an ocr'd reprint. Illustrations, Index, if any, are included in black and white. Each page is checked manually before printing. As this reprint is from very old book, there could be some missing or flawed pages, but we always try to make the book as complete as possible. Fold-outs, if any, are not part of the book. If the original book was published in multiple volumes then this reprint is of only one volume, not the whole set.
It can also be open wide. The pages will not fall out and will be around for a lot longer than normal paperbacks. This print on demand book is printed on high quality acid-free paper. Language: eng 36 pages. Seller Inventory More information about this seller Contact this seller 2.
Books by Ralph T.H. Griffith (Author of The Complete Rig Veda [Unabridged])
Published by Low Price Publications, Delhi More information about this seller Contact this seller 3. Published by Motilal Banarsidass, New Delhi More information about this seller Contact this seller 4. Published by Motilal Banarsidass From: Commonwealth Book Company, Inc. Lynchburg, OH, U. About this Item: Motilal Banarsidass, Condition: Good with no dust jacket.
Brown hardcovers clean, minor rubbing to corners and spine ends. Interior in very good condition, clean and tight. Orders shipped daily in cardboard bookfolds. More information about this seller Contact this seller 5. Published by Motilal Banarsidass Publishers Pvt. More information about this seller Contact this seller 6. Charms to cure diseases and possession by demons of disease bhaishagyani Book v, Charm against takman fever and related diseases Vi, Charm against takman fever i, Charm against takman fever Vii, Charm against takman fever v, 4.
Prayer to the kushtha-plant to destroy takman fever xix, Prayer to the kushtha-plant to destroy takman fever and other ailments i, Prayer to lightning, conceived as the cause of fever, headache, and cough i, Charm against jaundice and related diseases vi, Charm against the disease balasa vi, Charm against cough i, 2.
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Charm against excessive discharges from the body ii, 3. Charm against excessive discharges from the body, undertaken with spring-water vi, Charm against excessive discharges from the body i, 3. Charm against constipation and retention of urine vi, Charm against internal pain colic , due to the missiles of Rudra i, Charm against dropsy vii, Charm against dropsy vi, Dropsy, heart-disease, and kindred maladies cured by flowing water vi, An oblation to the sun, conceived as one of the two heavenly dogs, as a cure for paralysis ii, 8.
Charm against kshetriya, hereditary disease ii, Charm against kshetriya, hereditary disease iii, 7. Charm against kshetriya, hereditary disease i, Leprosy cured by a dark plant i, Leprosy cured by a dark plant vi, Charm for curing scrofulous sores called apakit vii, Charm for curing scrofulous sores called apakit B.
Charm for curing tumours called gayanya C. Stanza sung at the mid-day pressure of the soma vii, Charm to appease jealousy C. Prayer to Agni, the lord of vows vi, Charm against scrofulous sores upon neck and shoulders vi, Urine galasha as a cure for scrofulous sores iv, Charm to secure perfect health. IX, 8. Charm to procure immunity from all diseases. Charm for obtaining long life and prosperity by transmission of disease. III, Prayer for health and long life. Prayer for long life pronounced over a boy. Prayer for long life. VIII, 1. Prayer for exemption from the dangers of death. VIII, 2.
Prayer for exemption from disease and death. IV, 9. The pearl and its shell as an amulet bestowing long life and prosperity. Gold as an amulet for long life. Against sorcerers and demons. Charm with lead, against demons and sorcerers. VI, 2. The soma-oblation directed against Demons rakshas. Charm against a variety of female demons, conceived as hostile to men, cattle, and home. III, 9. Charm to repel sorceries or spells.
VIII, 5. Prayer for protection addressed to a talisman made from wood of the sraktya-tree. Praise of the virtues of an amulet derived from the varana-tree. Praise of the virtues of amulet of khadira-wood in the shape of a ploughshare. Prayer to Varuna for protection against treacherous designs. Imprecation against enemies thwarting holy work.
Frustration of the sacrifice of an enemy. II, 7. Charm against curses and hostile plots, undertaken with a certain plant. III, 6. The asvattha-tree as a destroyer of enemies. VII Curse against one that practises hostile charms. Charm to deprive enemies of their strength.
Charm to obtain a husband. Charm for obtaining a husband. Charm for obtaining a wife. Blessing for a married couple. Love-charm spoken by a bridal couple. Charm pronounced by the bride over the bridegroom. A bracelet as an amulet to ensure conception. Charm for obtaining a son pumsavanam. An incantation to make a woman sterile. Charm to prevent miscarriage. Charm for easy parturition. Charm with licorice, to secure the love of a woman. Charm to secure the love of a woman. VI, 8. VI, 9. Charm to arouse the passionate love of a woman.
Charm to secure the love of a man. Charm to arouse the passionate love of a man. IV, 5. Charm at an assignation. Charm to cause the return of a truant woman. Charm to allay jealousy. A woman's incantation against her rival. Charm of a woman against a rival or co-wife. Charm for depriving a man of his virility.
Charm to remove evil bodily characteristics from a woman. Expiatory charm for a child born under an unlucky star. Expiation for the irregular appearance of the first pair of teeth. IV, 8. Prayer at the consecration of a king. III, 3. Charm for the restoration of an exiled king. III, 4. Prayer at the election of a king. III, 5. Praise of an amulet derived from the parna-tree, designed to strengthen royal power. Charm to secure the superiority of a king.
The texts of the sort Kauj-. We may connect with this pejorative use of the. I ; and Rudolf Meyer's preface to his edition of the Rig-vidhana, p. Arigirasa as one of the four Vedas of the Parsis Maga , the other three, Vada, Vuvavada, and Vidut, also conveying thinly veiled disparagement of the religious books of an exotic religion cf.
Wilson in Reinaud's Memoire sur l'lnde, ;. Far more important is the evidence of certain texts of greater antiquity, and higher. They make the very same distinction between atharvan and arigiras that appeared above in the ritualistic passage, Vait. XVI, 2, 1 ff. The same subject ghoram atharvawo is treated in almost identical terms in Asv. X, 7, 1 ff. XIII, 4, 3, 3 ff. XVI, 3 Ind. Ill, 4. XXX, 6 Asv. Ill, 17, 6 cf. Atharvawa they reflect perfectly the individual character ;. At AV. XI, 6, 14, four the Atharva- Vedic mantra-categories are indicated by the sawhita.
Elsewhere, aside fiom the. Atharvan texts, the component parts of the dvandva atharvarigiras are drawn asunder, but without accessory statements; thus Tait. Ill, 12, 9, i ;. Santi, as the wife of Atharvan see Wilson's translation of the ;. Its precise com- is 5at.
Atharva-Veda Samhita/Book V/Hymn 20
X, 5, 2, X, 7, X, , 4. In XI, 4, 16 cf. But it may do so. This, it will be remem- bered, is made in Vait. The Gop. Weber, Ind. IV, ff. In another passage, I, 3, 4, the Gop. As regards the chronology and cause of this differentia- tion of atharvan and ahgiras the texts are Cause of the ,. Ihe association 01 of atharvan both names and later of the name bhrz'sai v and angiras. They are fire-priests, fire-churners , and the Atharvanic rites, as well as the house-ceremonies in.
Fire-priests, in distinction from soma-priests, may have had in keeping these homelier practices of their common life. But whence the terrible aspect of the Ah- giras in contrast to the auspicious Atharvans? In the. This statement, wholly incidental as it seems to. In the Mahabha- rata he is frequently called ahgirasa? In his function of body-priest of the gods it behoves him to. The expression vi;.
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V, 2, 37, as a designation of the twenty books of the. Thus RV. VI, 45, 3 1 certainly exhibits this ,. We look in vain, how-. But this distinction was at a later period again abandoned in the end the name atharvan and its ;. The stem atharvan is modulated in a considerable variety of ways by derivative processes, the simple stem itself, or forms in the singular from it, being decidedly rare, and not. I, 4, I.
XIII, 4, 3, 7 atharvaram, ;. II, 10, 1 also the roots turv and dhfirv with similar meanings. XVI, 10, XIX, 23, 1 ; Pa;7. II, 26, XVI, 2, 10; Par. II, 1, 7; Hir. II, 19, 6; Baudh.
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IV, 5, 1. The form employed in the Cainist Siddhanta is. In addition to the designations of the Atharvan discussed above there are still others, based upon different modes of Other viewing this heterogeneous collection of Mantras. V, 13, , seems to hint at the fourth Veda with the word kshatram. Inasmuch as the first three ob- viously represent the trayi vidya, is possible to view it. Veda as the Veda of the Kshatriyas.
More precisely the passage substitutes the act of kshatra, i. II, 6, where brahma and kshatra figure. Both together '. II, 6. None of these points can be regarded as more than possibilities 2. Two other designations of the AV. Kaiuika does not directly mention the Atharvan composi- tions by any other name see 63, 3; 94, ; cf. There are twenty-two kinds of these sava, and the eighth book of the Kaiuika is devoted to their exposition Kej-ava Revenues of this kind are not likely to have been derived from lesser personages than rich Kshatriyas, or kings. V, 19, 1. The term also occurs in Vait.
I, 1, 39 ; 2, and it is common in the 18 end ; 3, 1. The following may, however, be remarked. Occasionally in the mantras RV. X, 92, 10 , or with ahgiras RV. VIII, 43, The latter is. The term brahma-veda whose origin is discussed below p. Ixv likewise belongs to the sphere of the Atharvan ritual. Outside of the Atharvan there is to be noted only a single, but indubitable occurrence, 5ahkh. Weber, Verzeichniss, II, I, 1, 7, 2; Maitr. I, 1, 8; Ykg. I, iS Tait. I, 1,4,8; ;. III, 2, 7, 6;. I, 2, 1, 13 Katy. II, 4, 38 ; Apast. I, 12,3; 23, 6 ; ;. Yaska's Nigh. V, 5 Nir.
XI, IV, 12, 10 ; that of blm'gu and angiras continues in the Mahabharata, and later see Pet. Angirasa, Tank. XII, 8, 6. Even in the Atharvan Upanishads the term is wanting 1. The earliest occurrences of the word, aside from vSaiikh. They do not refer directly to the Sawhitas of the AV. Atharvan priests. Thus the words were first explained by the author, Journ. X, They are very late they do not occur in the :. They appear as the titles of scribes of Atharvan texts, see Kauyika, Introduc- tion, p. Handschriften, II, XIII, The position of the Atharva-veda in Hindu Literature in general.
In addressing oneself to the task of characterising the estimate which the Hindus placed upon the Atharvan. The Atharvan is. I, , note. In Ram I, 65, 22 brahmaveda is contrasted with kshatraveda, just as at Mahabh. In such cases the word brahma is not to be referred pregnantly to the fourth Veda, but to Brahmanic religion in general represented by the first caste, the science of war being in the hands of the second, or warrior-caste.
The word biahmavid, Mahabh. Many hymns of the AV. Atharvan collectiolis they cannot have been otherwise than highly esteemed. The charms designed to establish class of. Even the sorceries of the Atharvan neces- sarily show a double face : they are useful to oneself, harmful to others. According as they are employed objectively and aggressively, they are a valuable and forceful instrument for the benefit and aggrandisement of him that employs them according as one suffers from them subjectively and ;.
This con- flict of emotions lasts throughout the history of the recorded. Hindu thought the colour of the Atharvan remains change- ;.
This appears from the discussions of the Hindus themselves 2 as to the orthodoxy of that Veda from the conscious ;. Atharvan as a lean black man, sharp, irascible, and '. The history of the relation of the Atharvan to the remaining Hindu literature is, however,. I, 16 ; Kcrava to Kaiu. XV, 7, 11, and elsewhere. In the hymn to the Purusha, the primaeval cosmic man RV. The names atharvan, arigiras, and bhrz'gu. I, 80, 16, can claim no special interest, be- cause, as will appear later p. No great importance is to be attached to this silence the ;. Yet sorcery and house-practices there were in 2 India at all times.
There is no proof that even the oldest. X, 71, 11, which also hints at the three Vedic types, and the brahma that embraces them all, see the full discussion below, p. Their presence simply accentuates the preoccupation of the body of the Rig-vedic collection with the great priestly sacrifices, and the consequent absence of the more general terms for Vedic classes of writings. On the other hand, the existing redactions of the AV. As regards the AV.
With a Classified Selection of Hymns, Explanatory Notes and Review
The same tetrad is intended 5. IX, 54, 5 the mention of atharvan and angiras, though not directly referable to the AV. Otherwise name for the type of this text also fails to present a fixed literature known later as Atharvanic l The Atharvan is.
The impression left in both cases is by no means that of con- scious neglect or contempt, but rather of esoteric restriction to the sphere of the great Vedic ritual. XV, 3, 7 does not refer to the Atharvan, but is the broader and higher also term for religious activity in general. X, 71, 11, and see below, p. It seems altogether evident that the Atharvan diaskeuasts were totally uncon- scious ofany disadvantages inherent in their text, or any contemptuous treatment on the part of the adherents of the other Vedas.
The older, broader, and vaguer mythic personality of all three which appears, e. XVIII, ;. Muir, Original Sanskrit Texts, V, Asv Grih. Ill, 3, 13 , on the same occasion, namely, the study of the Veda, does not hesitate to include the Atharvan along with many other Vedic texts. This does not argue conscious preference, any more than the Atharvan passage indicates conscious exclusion ;. I, 8, 18, 1 TB. I, 8, 2, 5 as the typical designation ;.
Such specialisations of these names are unknown in the RV. In the domain of the. It depends altogether on the rest of the miti. Thus the subject-matter of formulas like the following I dig pits that slay the : '. Rakshas, destroy the spells that belong to Vishnu ; that spell here which my equal or unequal has dug into the. V, 23 ff. Ill, 5, 4, 8 ff. Atharvanic, and the practices by which its recitation is supplemented might be described in the Kamika-sutra. The aims and the acts of the Atharvan are present at the Vedic sacrifice, as well as at the practices of private life ; the difference lies in the.
At Maitr. Ill, 2, 7, 6 ; Maitr. I, 1, 8 Vag. I, 2, i, 13 ; Katy. II, 4,38 ; Apast. V, 11, 7- For Atharvan, see Tait. Needless to say, the descendants of the three divinities, conceived eponymically as the founders of families of AVshis, the Atharvawa, Ahgirasa, and Bhargava, enjoy the same rights, and hold the same position of honour as the other families of AVshis, it being reserved for the later Atharvan writings to extol them beyond measure, and to establish them as the typical teachers 1 Thus Atharvan Daiva is the name of an ancient.
Weber, Omina und Portenta, p. Atharvawa, Tait. IV, 1. XXX, 6 ; Ait. VIII, 21, 13 Apast. V, 11,7; an d the equally frequent Bhargava, Tait. VIII, 2, 1. XXII, 4. The manner in which the hymns of the Atharvan are alluded to in the. For these are substituted not. On the other hand, whenever the jrauta-texts mention, or make draughts upon other literary forms like itihasa, purawa, gatha, sutra, upanishad, and many others, the Atharvan literature is almost unfailingly included, and that too almost invariably in the following order the :. Preussischen Akadcmie d.
Wissenschaften zu Berlin, 1S91, p. X, 97; Vao-. XII, S9. Thus the Taittiriya-sa? This also, in the main, is the nature of the references to the AV. On the other hand, the Atharvan is mentioned in a number of cases,. II, 4, 10; IV, 1, 2; 7, 3, V, 13, Veda as the Veda of the Kshatriyas, or, more precisely, substitutes the act of kshatra, i e. The only mention of the Atharvan as a literary type in. S'ahkhayana's 5rauta-sutra is at XVI, 2, 2 ff. Very similarly in Aj-valayana s 5rauta- sutra X, 7, 1 ff.
These passages are essentially iden- tical with wSat. XI, 5 cf. XVIII, 9. Atharvan is nowhere mentioned in connection with the other three. Otherwise the word athar- van occurs connections that admit of no special, or at in. The position of the Atharvan in the. XXXI X. Resume of the ji-auta No one will expect rigid consistency :. The AV. It is a question. The flavour of holiness and virginal innocency is necessarily absent, and this want crops out in connection with the performances of yatu even in the RV.
VII, , Though yatu sorcery is regarded here as devilish cf. I, 7 and 8 , the writer at Sat. And on the other hand even bhe- '. The Tait. VI, 4, 9, 3 cf. IV, 6, 2;. IV, 1, 5, 14 says, brahmawena bhesha- gd. IV, :. And we may trust that the canons of social standing and literary appreciation of a people that had produced the best that is to be found in Vedic litera- ture could not altogether, when in the proper mood, to fail.
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Yet the Veda without witchcraft would not be the Veda, and the jrauta-texts are not in the position to throw stones against the Atharvan. Moreover it must not be forgotten that the Atharvan contains in its cosmo- gonic and theosophic sections more material that undertakes to present the highest brahmavidya than any other Vedic Sawhita cf. Ixvi ; by whatever literary evo- lution this was associated with this sphere of literature and incorporated into the redaction, it doubtless contributed to the floating of the more compact body of sorcery-charms, and its higher valuation among the more enlightened of the people.
At any rate, a sober survey of the position of the Atharvan in the traividya yields the result that this Veda, while not within the proper sphere of the greater concerns of Vedic religious life, is considered within its own sphere as a Veda in perfectly good standing the question of its ;. The position of the Atharvan in the Upanishads does not appear to differ from that in the miti in general. I, , and the gramayajin, ;. Ill, XV, XIV, 5, 4, 10 6, ;. II, 4, 10; IV, 1, 2 5, 11, ;. II, 9 and 10, are of Upanishad character, and the Maitr.
VI, 32 repeats the list of texts stated at. VIII, 3, again, presents the Atharvan in a formulaic connection, tasya sc. Very much more numerous are the instances in which the trayi alone appears see Jacob's ;. They show that the draughts upon the Atharvan and the subsequent literary forms are, in general, made under the excitement of formulaic solem-. Even in the Atharvan Upanishads there is sounded in.
The Atharvan is here forced into a position of disadvantage, and it may be admitted that its mention after the ade. But there is really no other course open to the writer. The tenor of the entire mentioned. We find, to be sure, in the late Prawava Up. V, 5 betrays the passage in.
But in general, all that may be said is, that the Atharvan Upanishads mention the fourth Veda along with the other three more frequently than the corresponding tracts of the other schools, that the Atharvan is quietly added to the trayi, whether other literary forms. Even these Upanishads, however, occasionally lapse into themore frequent habit of the bulk of the Vedic literature, and fail to refer to the Atharvan, whether consciously or. The Praj-na Up. This betrays the usual preoccupation with the traividya, which is not quite effaced by the possible allusion to the Atharvan in II, 8.
I, ; IX, Bohtlingk's critical edition of the I,. But V, in 2 we have rtgma. It seems clear that even the Atharvan Upanishads as a class are engaged neither in defending the Atharvan from attack, nor in securing for it any degree of prominence. Atharvanic, besides is itself,. Atharvanic features in the narrower sense and by dis- 2 tinction. Many verses quoted in the Grz'hya-sutras are. The earliest occurrence of Brahmaveda is at Saukh.
I, 16, 13 see above, p. Ill, 12 cf. Ill, ff. III, 6; Ilir. But even the Grz'hya-rites, popular, nay vulgar, as they must have been in their untrammelled beginnings,. Thus the battle-charm, A. The anticipation of a marked degree of literary relationship with the Atharvan is not materialised. Atharvan is even omitted in a similar list, which catalogues. VII, 18 cf. Ill, 7; Apast. Ill, 9, ff VIII, 23, 6. I, 13, 19 ff. II, 9 and 10, above; cf.
XI, 5, 7, 6 ff. But in Sankh. I, 16, 3 brahmaveda ;. I, 6, 19 III, 2, 48 Asv. I, J, 6 Par. I, The true value of this testimony is chronological, not sentimental the Grz'hya- :. They handle their materials in a self-centred fashion, without. Oldenberg, Sacred. Books, vol. The construction of the Vedic literature in general is,. In so The AV.
Even witchcraft is part of the religion it has penetrated and has become intimately ;. But there is another field of literature whose roots also reach down to the Veda, in which judgment must be passed over the more unclean and sinister phases of Atharvanic activity. The broad arena on which men meet in daily contact is the true field for the golden rule. The need of doing unto others what one would have others do unto and leaving oneself, the opposite undone, is sure to be felt,and sure to gain expression in the proper literature.
This literature is the legal literature dharma , more narrowly that part of it which deals with the mutual rights and obligations of men, the vyavahara-chapters of the legal Sutras and 6astras. Here also the Atharvan retains in a measure its place by virtue of its profound hold upon popular beliefs, because indispensable sciences like medicine and astrology are Atharvanic by distinction, and because the Atharvan per-.
The king's chaplain was in all probability as a rule an Atharvan purohita priest cf. But incantations, sorceries, and love-charms do work injury, and the dharma-literature pronounces with no uncertain voice the judgment that the Atharvan, while useful and indispensable under certain circumstances, is on the whole inferior in character and position, that its practices are impure, and either stand in need of regulation, or must be prohibited by the proper punishments.
The Atharvan is not mentioned very frequently either. I, 44 cf. Manu II, 3, 4 ;. Weber, Indische Literatur- 2 geschichte , p. It is worthy of note that in only three of the five. II, 5, 9, 14; Ykgnav. I, 44; Aus. Ill, 44 ,. I, 3 the fourth Veda is also implied as one of the fourteen foundations of know-.
The Atharvan, however, holds also the position of the fourth Veda in cases where no additional literature is men- tioned at Baudh. Ill, 9, 4 burnt oblations are offered to ;. IV, 5, 1 the ;. At Vas. XIX, 12 Vas. XXII, ;. Siras at Baudh. IV, 1, 28;. See Givanandavidyasagara's Dharmajastrasawgraha, vol. Certain vows called 5iras, Bauclh. II, 8, 14, 2; Vas. XXVI, 12, also emanate from the sphere of Atharvanic practices so ;. Govinda at Baudh. More pointedly, and without the company of the traividya, the sacred texts of the Atharvan and Ahgiras.
I, 1 and the ;. The snataka must not live in ;. At Baudh. I, 7, 2. Thus far then the dharma-literature expresses regard for the Atharvan, and distinct dependence upon its literature and its practices. But the ever dubious quality of the fourth Veda sounds from notes pitched in a different key.
I, to devote himself to the trayi. XI1X xl. Thus notably in the prohibition of the recital of the other Vedas while the sound of the Samans isheard, these texts mention only the rik and the yaguh ;. XVI, 21; Vas. Manu IV, IV, 5, 29; Manu XI, , the recitation of the traividya is recommended as a most efficient means of purification and release from sin. In the cosmogonic account, Manu I, 23, only rik, ya. In Baudh. II, 8, 14, 4. At Manu XII, cf. I, the king is urged to devote himself to the study of the trayi vidya his chaplain, on the other hand, must be ;.
The inferiority of the Atharvan is stated outright at Apast. II, 11, 29, to. Sudras is a supplement of the Atharva- veda cf. Buhler, Sacred Books, vol. Still more frequently, performances which imply the knowledge and use of the Atharvan are decried and punished, though the writings of the Atharvan are not expressly mentioned. Thus magic rites with intent to harm enemies, and sorceries and curses in general, cause impurity, and are visited with severe penances at Apast.
II, 1, 2, 16; Gaut. With especial frequency and emphasis the impurity of physicians is insisted upon, Apast. XVII, 17 Vas. XIV, ;. I, ; III, III, we gathered above p.