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Original in Telugu
(Aahuthi, Atharva-Veda, Forms of God)
Sadhaka: Which Veda is named Atharva? Is it also known by many other names?
Sai: Yes. That Veda has various popular names—Brahma Vedam, Angiro Vedam, Atharvangeero Vedam, Bhagwangeero Vedam, Kshatra Vedam, Bhaishajya Vedam. Kalidasa has praised sage Vashishta as “Atharva Nidhi (Treasure Chest of Atharva Knowledge)”. As a result of his earning such high renown, Vashishta was installed as Rajaguru (Royal Preceptor) and could claim mastery over all the four Vedas (Rig, Yajur, Sama, and Atharva), and the authority to supervise ritual sacrifices and perform scriptural rites and ceremonies.
Sadhaka: Swami! Have the Mantras contained in the Atharva-veda any special names?
Sai: They are celebrated as Siddha Mantras, that is to say, Mantras that guarantee the promised effects. The presiding deity of the Gayatri Mantra, known as Gayatri Devi, is adored as having the Rig, Yajur, Sama Vedas as feet, the Mimamsa Shastra (Science of Interpretation and Inquiry) as the passive, steady aspect, and the Atharva-veda as Activity.
Sadhaka: This is rather complicated to me. Is there no other way of explaining the importance of this Veda by some worldly metaphor, which is more easily comprehensible?
Sai: Well. Listen! The Atharva-veda is a huge tree, of which the Rig, Yajur, and Sama Vedas are the main branches, and the Smritis and Puranas, the leaves. One Aditya (Sun) is worshipped in the Yajur-veda as Yajuh, in the Sama-veda as Sama, in the Rig-veda as Urthva, and in the Atharva-veda as Yatu.
Sadhaka: What does the Atharva mean?
Sai: It means a steady, unmoved person, who is of stable nature. Atharva is also widely identified in the Veda as Pranatma (Super-consciousness that activates the vital airs) and Prajapati (Ruler of all beings born). Prajapati, the Pranatma is extolled as Atharva. This Prajapati is credited with the achievement of first churning sparks of the fire and making fire manifest. The sacred syllable OM, Pranava, which is chanted at the beginning and at the end of every Vedic Mantra is a revelation from the Atharva-veda.
Sadhaka: How many forms are ascribed to Parameshwara (Supreme God) in this Veda?
Sai: “Yate rudra Shiva tanu ra ghora papa kashini,” it is said. That is to say, God is described as having two, distinguishable forms—Shanta (serene) and Ghora (terrible).
Sadhaka: I crave for illustration of this by examples.
Sai: The Narasimha form of God that emerged from the Pillar was mild and serene, beautiful and beneficent for Prahlada, the staunch devotee; and at the same time, the form was terrible for Hiranyakashipu, the father, who hated God to the utmost. Well, even Prakriti (Nature), the concretization of the Will Power of God, has these two aspects, Shanta (serene) and Ghora (terrible). It is considered therapeutic when any material is useful in sustaining life for beings. However, the same multitude of materials becomes Ghora (terrible) if they are fatal and death-causing.
Sadhaka: Pardon me for asking, again, for some examples to make it clear.
Sai: All living beings exist, because of food. According to the Shastras (scriptures), food is of three kinds—Sattvika (promoting peace and harmony), Rajasika (promoting passions and emotions, activities and adventures), and Tamasika (promoting sloth and dullness). One has to choose one’s food with discrimination and control, and limit its intake. Then, food will be a health-giving medicine and become a source of happiness. On the other hand, if food is consumed indiscriminately and beyond limit, it produces illness and causes grief and pain. It assumes a fearful role.
This fact is made clear in the Vedas by the probe into the word “Annam”. The word Annam has as its root, Ad, which means “to eat”. That which is Adyate (eaten) is Annam (food). That which Atti (eats) is also Annam. It is eaten by living beings and at the same time, eats the person, who eats; food is both beneficent and maleficent. That is to say, Annam has got both Shanta and Ghora forms.
The Rishis (Sages) Atharva and Angirasa, who visualized the Atharvangiro Mantras of this Veda, have recognized this twin nature of both God and Creation. These Mantras appear Shanta and Ghora, in accordance with the type of drishti (vision or perception) or adhikara (qualifications) of the experiencer. But, in total effect and in a deeper sense, these Mantras are intended to reveal the Atma and promote peace and prosperity in the world.
Original in Telugu
(Aahuthi, Atharva-Veda, Forms of God)
Sadhaka: Which Veda is named Atharva? Is it also known by many other names?
Sai: Yes. That Veda has various popular names—Brahma Vedam, Angiro Vedam, Atharvangeero Vedam, Bhagwangeero Vedam, Kshatra Vedam, Bhaishajya Vedam. Kalidasa has praised sage Vashishta as “Atharva Nidhi (Treasure Chest of Atharva Knowledge)”. As a result of his earning such high renown, Vashishta was installed as Rajaguru (Royal Preceptor) and could claim mastery over all the four Vedas (Rig, Yajur, Sama, and Atharva), and the authority to supervise ritual sacrifices and perform scriptural rites and ceremonies.
Sadhaka: Swami! Have the Mantras contained in the Atharva-veda any special names?
Sai: They are celebrated as Siddha Mantras, that is to say, Mantras that guarantee the promised effects. The presiding deity of the Gayatri Mantra, known as Gayatri Devi, is adored as having the Rig, Yajur, Sama Vedas as feet, the Mimamsa Shastra (Science of Interpretation and Inquiry) as the passive, steady aspect, and the Atharva-veda as Activity.
Sadhaka: This is rather complicated to me. Is there no other way of explaining the importance of this Veda by some worldly metaphor, which is more easily comprehensible?
Sai: Well. Listen! The Atharva-veda is a huge tree, of which the Rig, Yajur, and Sama Vedas are the main branches, and the Smritis and Puranas, the leaves. One Aditya (Sun) is worshipped in the Yajur-veda as Yajuh, in the Sama-veda as Sama, in the Rig-veda as Urthva, and in the Atharva-veda as Yatu.
Sadhaka: What does the Atharva mean?
Sai: It means a steady, unmoved person, who is of stable nature. Atharva is also widely identified in the Veda as Pranatma (Super-consciousness that activates the vital airs) and Prajapati (Ruler of all beings born). Prajapati, the Pranatma is extolled as Atharva. This Prajapati is credited with the achievement of first churning sparks of the fire and making fire manifest. The sacred syllable OM, Pranava, which is chanted at the beginning and at the end of every Vedic Mantra is a revelation from the Atharva-veda.
Sadhaka: How many forms are ascribed to Parameshwara (Supreme God) in this Veda?
Sai: “Yate rudra Shiva tanu ra ghora papa kashini,” it is said. That is to say, God is described as having two, distinguishable forms—Shanta (serene) and Ghora (terrible).
Sadhaka: I crave for illustration of this by examples.
Sai: The Narasimha form of God that emerged from the Pillar was mild and serene, beautiful and beneficent for Prahlada, the staunch devotee; and at the same time, the form was terrible for Hiranyakashipu, the father, who hated God to the utmost. Well, even Prakriti (Nature), the concretization of the Will Power of God, has these two aspects, Shanta (serene) and Ghora (terrible). It is considered therapeutic when any material is useful in sustaining life for beings. However, the same multitude of materials becomes Ghora (terrible) if they are fatal and death-causing.
Sadhaka: Pardon me for asking, again, for some examples to make it clear.
Sai: All living beings exist, because of food. According to the Shastras (scriptures), food is of three kinds—Sattvika (promoting peace and harmony), Rajasika (promoting passions and emotions, activities and adventures), and Tamasika (promoting sloth and dullness). One has to choose one’s food with discrimination and control, and limit its intake. Then, food will be a health-giving medicine and become a source of happiness. On the other hand, if food is consumed indiscriminately and beyond limit, it produces illness and causes grief and pain. It assumes a fearful role.
This fact is made clear in the Vedas by the probe into the word “Annam”. The word Annam has as its root, Ad, which means “to eat”. That which is Adyate (eaten) is Annam (food). That which Atti (eats) is also Annam. It is eaten by living beings and at the same time, eats the person, who eats; food is both beneficent and maleficent. That is to say, Annam has got both Shanta and Ghora forms.
The Rishis (Sages) Atharva and Angirasa, who visualized the Atharvangiro Mantras of this Veda, have recognized this twin nature of both God and Creation. These Mantras appear Shanta and Ghora, in accordance with the type of drishti (vision or perception) or adhikara (qualifications) of the experiencer. But, in total effect and in a deeper sense, these Mantras are intended to reveal the Atma and promote peace and prosperity in the world.