Satapatha Bramhana Part 03

Here is a comprehensive summary of the provided Jain text, which appears to be the English translation of the Satapatha Brahmana, Part 3, translated by Julius Eggeling, published by Oxford University Press. The text you provided, however, seems to be from the Atharva-Veda, translated by Maurice Bloomfield, based on the title pages and table of contents. The summary will focus on the content related to the Atharva-Veda as presented.

Title: Hymns of the Atharva-Veda, Together with Extracts from the Ritual Books and the Commentaries Translator: Maurice Bloomfield Publisher: Oxford University Press Publication Year: 1897 Part of Series: Sacred Books of the East, Vol. XLII

Overall Scope:

This volume, Hymns of the Atharva-Veda, is a translation of a significant portion of the Atharva-Veda, a foundational text in Hinduism. The translation is accompanied by extensive commentary and ritualistic explanations, providing insights into the beliefs, practices, and worldviews of ancient Vedic society. The Atharva-Veda is known for its focus on spells, charms, healing, domestic rituals, and other practical aspects of life, distinguishing it from the more sacrificial and philosophical focus of the other Vedas.

Key Sections and Themes:

The volume is broadly divided into several sections, each dealing with a specific category of Atharvanic hymns and their applications:

I. Charms to Cure Diseases and Possession by Demons of Disease (Bhaishagyâni): This is the most substantial part of the provided text, detailing a wide array of charms and prayers aimed at healing various ailments and warding off malevolent spiritual influences. The text showcases a worldview where diseases are often attributed to demonic possession, curses, or the wrath of specific deities like Rudra.

• Specific Diseases and Treatments: The text provides charms for:
  • Fever (Takman): Multiple hymns are dedicated to the personification of fever as a powerful, malevolent entity that needs to be driven away, appeased, or sent to foreign lands. Various plants, like kushtha, are invoked for their healing properties against takman.
  • Discharges from the Body: Charms are prescribed for excessive discharges and related ailments.
  • Internal Pains (Colic): These are attributed to the missiles of Rudra and treated with specific prayers.
  • Dropsy: Prayers are directed towards the sun and other deities for its cure.
  • Hereditary Diseases (Kshetriya): The text offers charms for these, highlighting a belief in inherited predispositions to illness.
  • Leprosy and Scrofulous Sores: Specific plants like arundhati and laksha are invoked for these conditions.
  • Wounds: Charms involving pepper-corns and laksha are mentioned.
  • Blood Flow: A specific charm is provided to stop the flow of blood.
  • Worms: Charms are included for both human and cattle-related worm infestations.
  • Poison and Snake-Poison: The text offers prayers to specific deities and plants (like apamarga) for protection against and cure of various poisons.
  • Ophthalmia: A charm is presented for eye diseases.
  • Hair Growth: Charms are provided for promoting hair growth.
  • Virility: Charms are included to enhance male virility.
  • Mania and Jealousy: Hymns are aimed at appeasing anger and jealousy.
  • Charms against Sorcery and Demons (Rakshas, Pisâkas, Gandharvas, etc.): A significant portion is dedicated to combating malevolent spiritual forces, often through the use of amulets, specific plants (apamarga, kipudru, varana), and powerful imprecations. The concept of krityā (hostile magic) and its countermeasures (pratyangiras) is central here.
  • General Well-being and Panaceas: Barley and water are presented as universal remedies, and the kipudru-tree is described as a panacea.

II. Prayers for Long Life and Health (Ayushyâni): This section focuses on hymns and prayers for longevity, prosperity, and general well-being, often invoking specific deities or natural forces.

III. Imprecations against Demons, Sorcerers, and Enemies (Abhikârâni and Krityāpratiharanâni): This section details the use of Atharvanic practices for offensive purposes – to curse enemies, thwart their plans, and protect the sacrificer and his community from malevolent influences. This highlights the dual nature of the Atharva-Veda, encompassing both healing and harmful magic.

IV. Charms Pertaining to Women (Strîkarmâni): This part of the text focuses on rituals and spells related to women, including:

• Love Charms: Spells to attract a husband, wife, or to arouse passionate love.
• Marriage Blessings: Rituals for married couples.
• Fertility and Childbirth: Charms for securing conception, easy parturition, and to protect children.
• Protection from Rivals and Jealousy: Spells to deal with marital discord and jealousy.
• Depriving of Virility: A charm is mentioned for this negative purpose.
• Expiation: Rituals for expiating sins or the ill effects of unlucky stars on children.

V. Charms Pertaining to Royalty (Râjakarmâni): This section details rituals and prayers associated with kingship, the consecration of a king, securing royal power, and ensuring victory in battle.

• Consecration and Royal Power: Hymns and rituals for the inauguration of a king, emphasizing his divine connection and the blessings sought for his reign, including influence in assemblies and victory over enemies.
• Battle Charms: Numerous spells are provided for success in warfare, protection from weapons, and defeating enemies.
• Divine Support: Prayers are made to deities like Maruts, Indra, and Agni for protection and strength.

VI. Charms to Secure Harmony, Influence in the Assembly, and the Like (Sâmmanasyâni, etc.): This section covers spells for social harmony, reconciliation, influencing others, and general well-being.

• Harmony and Reconciliation: Charms to allay discord, appease anger, and secure harmony in various relationships.
• Influence and Submission: Spells to gain influence in assemblies and to bring others under one's will.
• Protection: Prayers against curses, hostile plots, and demons.

VII. Charms to Secure Prosperity in House, Field, Cattle, Business, Gambling, and Kindred Matters: This extensive section details Atharvanic practices for material prosperity and success in various aspects of life.

• House and Field: Blessings for houses, sowing seeds, and procuring good harvests, along with charms to protect grain and ward off pests.
• Cattle: Charms for the prosperity of cattle, ensuring their attachment to the herd, and expiations for unusual births.
• Horses: Charms to endow horses with swiftness.
• Rivers and Agriculture: A charm for conducting rivers into new channels and prayers related to agriculture.
• Protection from Dangers: Charms against fire, wild beasts, robbers, and poison.
• Health and Remedies: The text includes charms using specific plants (arundhati, laksha, apamarga, kuda, kushtha, sadampushpa, nitantri, agastringa, nitantri, sindhuvara, samihā) and general appeals to deities for health and long life.
• Gambling and Business: Prayers for success in gambling and business are also present.

VIII. Charms in Expiation of Sin and Defilement: This section addresses rituals for purifying oneself from sins, defilements, and the consequences of ill fortune.

• Expiation: Formulas for the remission of sins, averting evil, and expiating imperfections in rituals or unfortunate circumstances (like unlucky stars or improper births).
• Protection from Ominous Signs: Charms against ominous birds and other portents are included.

IX. Prayers and Imprecations in the Interest of the Brahmans: This section focuses on the special concerns of the Brahmanic class, including imprecations against those who oppress Brahmans, prayers to appease demons of avarice, and rituals related to sacrificial gifts to priests.

X. Cosmogonic and Theosophic Hymns: This section delves into more abstract and foundational aspects of Atharvanic thought, touching upon:

• Creation Myths: Hymns that describe the creation of the universe, the gods, and elements from primeval principles like Brahma, Purusha, and the cosmic egg.
• Deities and Personifications: The hymns personify natural forces and abstract concepts like time (Kala), love (Kama), and the supreme spirit.

Translator's Perspective and Commentary:

Maurice Bloomfield's translation is noted for its scholarly rigor, providing extensive footnotes that:

• Explain Terminology: Clarify the meanings of Sanskrit terms, mythic figures, and ritualistic concepts.
• Provide Context: Situate the hymns within the broader Vedic and Hindu literary traditions.
• Discuss Etymology and Symbolism: Explore the origins and symbolic significance of names and practices.
• Highlight Scholarly Debates: Reference the works of other scholars like Weber, Muir, and Ludwig, and acknowledge ongoing discussions in the field.
• Address Textual Variations: Note discrepancies in manuscript traditions and offer interpretations.
• Offer Critical Analysis: While striving for accuracy, Bloomfield occasionally offers insights into the potential interpretations and historical context of the texts.

Key Takeaways about the Atharva-Veda's Position:

The introduction and the commentary reveal several crucial aspects of the Atharva-Veda's standing in ancient Hindu society:

• Dual Nature: The Atharva-Veda is recognized as having both auspicious (santa, bhaishagya) and malevolent (ghora, yatu, abhikara) aspects.
• Popularity and Pragmatism: It was deeply intertwined with popular beliefs and addressed the practical concerns of everyday life, from healing to social harmony and royal power.
• Controversy and Vindication: Despite its pragmatic utility, the Atharva-Veda faced criticism and was sometimes viewed with suspicion due to its association with sorcery. Later Atharvanic texts made conscious efforts to vindicate its character and value.
• Relationship with Other Vedas: While often mentioned alongside the Rig, Yajur, and Sama Vedas, the Atharva-Veda's position was sometimes seen as distinct, or even supplementary, to the "trayî vidyâ" (the three Vedas).
• Brahmanic Association: The Atharva-Veda, particularly its priestly practitioners (purohita), held a significant claim to the role of the Brahman priest in major sacrifices, due to their purported mastery of comprehensive religious knowledge (sarvavidyâ) and magic.
• Later Development: The text shows evidence of later compilation and modification, with some sections being considered later additions or repetitions from other Vedic texts.

This volume provides a foundational resource for understanding the Atharva-Veda, offering a detailed translation and scholarly analysis of its hymns and their ritualistic applications. It highlights the complex and sometimes contradictory ways in which this Veda was perceived and utilized in ancient India.Okay, here is a comprehensive summary of the provided text, which is Volume XLII of the Sacred Books of the East, containing the Hymns of the Atharva-Veda translated by Maurice Bloomfield.

Book Title: Hymns of the Atharva-Veda, Together with Extracts from the Ritual Books and the Commentaries Translator: Maurice Bloomfield Publisher: Oxford University Press Series: Sacred Books of the East, Vol. XLII Publication Year: 1897

Overall Scope and Significance:

This volume presents the English translation of significant portions of the Atharva-Veda, the fourth of the Vedic Samhitās. Unlike the other three Vedas (Rig, Yajur, Sama), which primarily focus on sacrificial rituals and philosophical speculation, the Atharva-Veda is characterized by its collection of hymns, spells, charms, and incantations addressing a wide range of practical concerns of ancient Indian life. These include healing diseases, averting misfortune, ensuring prosperity in domestic life, securing royal power, dealing with sorcery, and understanding cosmological concepts. Maurice Bloomfield's translation is notable for its scholarly approach, including extensive commentary that illuminates the ritualistic context, etymological origins of terms, and the historical position of the Atharva-Veda within broader Hindu literature.

Key Themes and Content Areas:

The volume is structured thematically, categorizing the Atharva-Veda hymns based on their intended purpose:

I. Charms to Cure Diseases and Possession by Demons of Disease (Bhaishagyâni): This forms the most extensive section, detailing a vast array of spells and prayers designed to combat illnesses and the malevolent spiritual forces believed to cause them.

• Etiology of Disease: The text reflects a worldview where diseases are often attributed to takman (fever personified as a powerful entity), demonic possession (rakshas, pisâkas), curses, or the missiles of deities like Rudra.
• Specific Ailments Addressed: The volume covers charms for numerous conditions, including fever (takman), jaundice, cough, excessive bodily discharges, colic, dropsy, hereditary diseases (kshetriya), scrofulous sores, blood flow, worms (in humans and cattle), various poisons (including snake poison), ophthalmia, promoting hair growth, virility, and general health.
• Medicinal Plants and Amulets: The text frequently invokes the power of specific plants (kushtha, apamarga, arundhati, laksha, nitantri, agastringa, sindhuvara, samihā, kipudru, varana) and amulets derived from sacred trees, highlighting a sophisticated knowledge of herbalism and the symbolic power of nature in healing.
• Ritualistic Practices: The application of these charms often involves specific rituals, such as the use of amulets, oblations, and invocations to deities like Agni, Soma, Varuna, Rudra, and the Asvins.

II. Prayers for Long Life and Health (Ayushyâni): This section comprises hymns dedicated to securing longevity, general well-being, and protection from the dangers of death.

III. Imprecations against Demons, Sorcerers, and Enemies (Abhikârâni and Krityāpratiharanâni): This category reveals the dual nature of the Atharva-Veda, acknowledging its use in both healing and harmful magic. It details spells and curses intended to injure enemies, repel sorcery (krityā), ward off demons, and frustrate hostile plots.

IV. Charms Pertaining to Women (Strîkarmâni): This section covers rituals related to women's lives, including spells for attracting a husband, securing love, ensuring fertility and safe childbirth, dealing with jealousy, and even causing male impotence.

V. Charms Pertaining to Royalty (Râjakarmâni): This part focuses on the Atharvanic elements within royal ceremonies and the functions of a king.

• Royal Consecration: Hymns and rituals for the inauguration of a king, seeking divine favor for his reign, power, and success.
• Military Success: Battle charms are extensively documented, providing spells for victory, protection from weapons, and defeating adversaries.
• Divine Support: Prayers to deities for strength, protection, and the king's overall well-being are highlighted.

VI. Charms to Secure Harmony, Influence in the Assembly, and the Like (Sâmmanasyâni, etc.): These hymns aim to foster social cohesion, personal influence, and to resolve conflicts.

• Harmony and Reconciliation: Spells for establishing harmony in families, villages, and between opposing parties.
• Social Influence: Charms designed to enhance one's standing and authority in assemblies.
• Protection from Evil: Exorcisms and prayers against anger, curses, hostile plots, and demons are included.

VII. Charms to Secure Prosperity in House, Field, Cattle, Business, Gambling, and Kindred Matters: This substantial section focuses on Atharvanic practices for material well-being and success in various secular pursuits.

• Domestic and Agricultural Prosperity: Blessings for homes, successful agriculture (sowing, harvests), and protection of crops.
• Cattle and Horses: Charms for the prosperity and well-being of livestock.
• Protection from Dangers: Spells against fire, wild animals, robbers, and poisons.
• General Well-being: The text includes broad-spectrum remedies and prayers for health and long life.
• Success in Endeavors: Prayers for success in business and gambling are also present.

VIII. Charms in Expiation of Sin and Defilement: This section deals with rituals aimed at purification from sins, accidental defilements, and the consequences of ill fortune or ominous signs.

IX. Prayers and Imprecations in the Interest of the Brahmans: This section highlights the specific concerns of the Brahman priestly class, including prayers for their prosperity and imprecations against those who harm or oppress them.

X. Cosmogonic and Theosophic Hymns: This part shifts towards more abstract and foundational concepts, presenting hymns that touch upon the creation of the universe, the nature of deities, and the relationship between the divine and the human.

Translator's Approach and Commentary:

Maurice Bloomfield's introduction and extensive footnotes are crucial for understanding the Atharva-Veda. His commentary provides:

• Contextualization: Placing the hymns within their ritualistic and historical settings.
• Linguistic and Etymological Analysis: Explaining the meaning and origin of Sanskrit terms.
• Scholarly Engagement: Referencing and engaging with the work of other Indologists like Weber, Muir, and Ludwig.
• Interpretation of Dual Nature: Highlighting the Atharva-Veda's dual character of both beneficial (bhaishagya) and harmful (abhikâra) magic, and the societal ambivalence towards it.
• Historical Development: Tracing the evolving position and perception of the Atharva-Veda within the broader Vedic and Hindu literature, noting its later acceptance and integration, albeit sometimes with reservations.

Key Aspects of the Atharva-Veda's Position:

• Pragmatism and Popularity: The Atharva-Veda resonated deeply with the everyday concerns of ancient Indian people, covering aspects of life not fully addressed by the other Vedas.
• Controversial Status: Due to its association with sorcery (yâtu, abhikâra), the Atharva-Veda faced criticism and was sometimes viewed with suspicion, leading later Atharvanic texts to actively vindicate its legitimacy.
• Relationship with Other Vedas: While often mentioned alongside the Rig, Yajur, and Sama Vedas, its distinct focus sometimes led to its omission in broader Vedic discussions, though not necessarily implying contempt.
• Brahmanical Association: The Atharva-Veda was strongly associated with the Brahman priest and the purohita (royal chaplain), whose roles often involved the practical application of charms and magic for the king's benefit and protection.
• Later Acceptance: Despite initial ambivalence, the Atharva-Veda gradually gained wider acceptance and was eventually integrated into the broader Vedic canon, even being recognized in some texts as the Brahma-veda (the Veda of ultimate knowledge).

In essence, this volume provides a comprehensive and scholarly gateway into the multifaceted world of the Atharva-Veda, revealing its profound influence on ancient Indian society and its unique, though sometimes controversial, position within the Vedic tradition.