Here the word “नरिष्टा” should mean benevolent to the people ( नृ + इष्टा ) or that which does not allow people to suffer) With this exception, it may be said the translation is not bad. We know thy name, O assembly, Mirth verily is thy name may all those that sit assembled in thee, utter speech in harmony with me.” (May assembly and meeting, the two daughters of Prajapati, concurrently aid me! May he with whom I meet, co-operate With me! May I obey Father, speak agreeably to those assembled. In the hymns 7- 12 of Atharvaveda, there is a clear reference to सभा and समिति (which are the equivalents of the Lok Sabha and Rajya Sabha of the Modem Age.) Given below are the first two mantras of this hymn with Bloomfield’s translation : among the family members.įollowing Bloomfield, the authors of the Vedic Age commenting on this hymn write: “Of the same type but much more elevated in tone is the of quoted and justly celebrated charm for securing concord.” It is very shocking to find that Bloomfield has given the heading of this hymn as “Charm To Secure Harmony” knowing fully well that these hymns only stresses the importance of friendliness, harmony, mutual love, co-operation and sweetness of temper. Harmonious, devoted to the same purpose speak ye words in kindly spirit.) (The brother shall not hate the brother and the sister not the sister. (The son shall be devoted to his father, be of the same mind with his mother, the wife shall speak honied, sweet words to her husband.) Do ye take delight in one another as a cow in her new born calf.) (Unity of heart and unity of mind, freedom of hatred do I procure for you. Quoted below are three mantras from this hymn with Bloomfield”s own translation : The hymn 3.3O of the Atharvaveda refers to family harmony, unity and mutual obligations and duties of the members of a family. But unfonunately, Bloomfield’s caption for the hymn containing this mantra, is “ Charm pertaining to Royalty”
In Atharvaveda’s hymn 4.8, there is a beautiful description of a coronation ceremony. “Charm with the Apamarg, a plant against sorcery, demons and enemies ” is the caption given by him to another mantra from the Atharvaveda in which there is mention of treatment of barreneness among women through the use of “Apamarga” Even while translating mantras dealing with medicinal herbs, coronation and family harmony, they gave misinterpretation and misleading meanings to show that there is magic and charm in Atharvavedas.īloomfield in particular, gave such misleading captions as “Charm against Jaundice” to his translation of Atharvaveda`s 5.22 in which the reference is made to the cure of Takman (fever) through medicinal herbs. Western scholars like Bloomfield and Whitney misconstrued different “manis” (which are actually medicinal herbs) for charms, amulets or sorceries. There is no indication in it of any “charm” and “magic”.) (The use of this word “ब्रह्मवेद:” for Atharvaveda is justified by a number of hymns which, besides dealing with medicines also deal with the science of God and soul. Lt is really a matter of great ragret that such wrong concepts should be entertained by these scholars about Atharvaveda which is also known as ब्रह्मवेद :. L References made in Atharvaveda to medicinal herbs, masmerism, hypnotism incantation are entirely scientific. The authors of the Vedic Age following copiously their western masters have not only entertained wrong concepts about all the four Vedas, but their treatment of the Atharvaveda is Worse as they see in some of its hymns dealing with medicinal herbs charm and magic. VEDAS : IS THERE CHARM AND MAGIC IN THEM?