The fourth kalasam on the praNavAkruthi vimAnam represents the Atharva Vedam .
Our Lord is also the ATHARVA VEDA SVARUPI . Let us reflect on selected Atharva Veda
Manthrams from the assembly of the total of 5933 Manthrams.
THE SACREDNESS OF ATHARVA VEDAM
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Atharva Vedam is the last of the four VedAs and it was fashionable to consider it as less
important than the other three . Fortunately, this view has diminished in importance with time . 9
This Vedam is closely tied with sages AtharvaNA and AngirA. The literal translation of the name
of the above two sages ( Rishis ) have been given as :
Atharvan= holy magic bringing happiness
Angiras = hostile or black magic
The manthrams however contain more " theosophic matter" than any other samhithA and it is
unfortunate that the Atharva Vedam was not considered as an equal to the other three by the
Vedic priests for a long time. The Gopatha BrAhmaNam and the Mundaka Upanishad are
associated with Atharva Vedam and house some of the profound thoughts linked to Atharva
Vedam .
UCCHISHTA BRAHMAM AS THE COSMIC CREATOR
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The concept of Ucchishta Bhrammam ( Final Reality , Sarva Seshi , Akshara Bhramam , the
Undecaying Self )is housed in this Vedam . In adition to housing Purusha sUktham like the other
three VedAs , Atharva Vedam salutes with great reverence the Cosmic form of the Creator in a
glorious hymn known as " Skhamba sUktham "( AV X.7.1-44 ) .The heights of imagination , the
sacredness of the conceptions are matchless .
Our Lord Sriman NaarAyaNA is visualized in this Vedam as the Master Weaver , who weaves
the entire Universe with His divine thread (tanthu) of Unified Law (rOhithO dhyAvA pruthvee
jajAna tathra tanthum ParamEshtee tathAna ) .
Sriman NaarAyaNA , our Lord is conceived as the divine support (Skhambha) that sustains the
Universe --the terrestrial ,the interspace and the celestial regions --in the most perfect manner .
Great concepts of Mathematics are invoked to describe the way in which our Lord balances the
entire creation and holds the six dimensions of space in a marvellous equalibrium ( skhambhO
dhAdhAra pravisa: shaDurvee skhambha idham bhuvanamA vivEsa ) . His leela of Creation at
the auspicious stage ( Sri Rangam ) has been compared to the weaving of a Cosmic Cloth " with
divine woofs and warps , shuttles and pegs , the art of two divine maidens (day and night )
working incessantly in the parameters of Space and Time . What a lofty vision ! What a grand
concept that wins over the unified Theory of Realtivity !
We will now choose 18 Atharva Veda manthrams.
 Worldly wealth , spiritual wealth --can only grow with the Blessings
of the Divya Dampathis of Srirangam .
The 5933 Manthrams of Atharva Vedam are housed in Twenty KhAndhams . We will pay our
salutations to EIGHTEEN OF THE MANTHRAMS from the different KhAndhams in this
and the subsequent posting .
1. THE WIFE'S VOW ( PATHIVRATHA DHARMAM )
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idham kanAmi bhEshajammaampasyamabhirhOrudham
parAyathO nivarthanamAyatha: prathinandhanam
--Atharva Vedam : VII.38.1
( Meaning ) : I , the wife , the Sumangali ,take this scred vow that makes my wedded husband
look at me , that deters him from straying afar from me , that bids him to return to me after
being away and greet him with affection as he returns to my side .
2. LORD OF THREE SPOKES AND THREE SUPPORTS
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tasmin hiraNyayE thrayarE thriprathishTatE
tasmin yadh yakshamAthmanvath tadhvai BrahmavidhO vidhu: II
---A.V X.2.32
( Meaning ) : Men deeply conversant with the knowledge about Bhramman know that our Lord ,
who dwells in the multi-powered soul with three spokes and three supports.
One set of the traid of spokes has been described as STHAANAM (Capacity) , NAAMAM
( Token, Sign ) and JANMAM ( Existence ) . The three supports have been intepreted as
KARMA (Action) , UPAASANAA (Contemplation ) and JN~ANAM (knowledge) .
The SthAna VisEshAdhikAram , the Naama SiddhAntham and Janmam as BhagavathA have
been covered in the different sections of these postings . Bhagavadh GitA is an epitome of
Karma , JN~Ana and Bhakthi YogAs leading to Prapatthi
Yogam to acquire Moksham .
All of these concepts ( Tattvams ) are covered in this profound manthram .
3. ETERNAL BHRAMMAM AND ITS ACTIVITIES
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apAdhagrE samabhavath sO agrE svarAbharath
chathushpaadh bhUthvA bhOgya: sarvamAdhattha bhOjanam
-----A.V: X.8.21
( Meaning ) : Our Lord , the indivisible , existed before creating this world . He realized perfect
joy prior to engaging in the act of creation of His world , just as a soul that experiences after
being blessed with Moksham to perform nithya Kaimkaryam in Sri Vaikuntam . Being fourfooted
, our ruler of the Universe absorbed the whole universe that He created in Himself as
food at the time of MahA praLayam .
While resting in the state of Yoga NidrA at Srirangam , He thinks with Joy about Creation as a
LeelA . He protects His creation and at the end of the cycle , protects the worlds by consuming
them and releases them in the next cycle (Vatapathra Saayee ).
The reference to Him being four-footed covers the concept of our Lord existing as "
PrakAsavAN (with Lustre), ananthavAn (limitless/infinity), JyOthishmAn (Cosmic Intelligence)
and AayathanavAn ( Immensity ) . These are the four metaphoric feet of our Lord as conceived
by this manthram . He is as the Upanishad visualizes Him : Yesha sEthurvitharaNa : ( He is the 11
immense , intelligent , lustrous Bhramma sEthu that safely gets us across the turbulent seas of
samsAram .
4. HOMAGE TO THAT IMMENSE LORD AT THE THREE SANDHIS
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nama: sAyam nama: pratharnamO raathryA namO divA
bhavaaya cha sarvaaya chObhAbhyAmakaram nama:
--- A.V : XI.2.16
(Meaning) : Salutations to the Lord at evening and at dawn , homage at night , homage by the
day (noon). I have paid my humble obesiance to both His mighty powers of creation and
dissolution .
5-7: HIS OMNIPOTENCE AND OMNIPRESENCE
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AgnirAseena utthithOasvinA
indra: prAngh thishtan dakshiNA thishtan Yama:
prathyangh thishtan dhAthOdangh thishTathsavithA
--- A.V: IX .7.19
(Meaning A.V.IX.7.19 ) : In the seated position , He is the sacred Fire and in the standing
posiiton , He is Day and Night .
( Comments on A.V. IX.7.19): At ShOlingar , He is Agni as the seated Yogapattai-Narasimhan ;
At ThiruviNNagar , He stands as Day and Night at the banks of AhOrAthra PushkaraNi ) .
( Meaning : A.V.IX.7.20&21):Standing Eastwards , He is full of Glory ; standing southwards , He
is full of Justice . Standing (facing) westwards, He is the supporter , standing northwards , He is
the Creator .
(Comments on A.V.IX.7.20&21): Sri RanganAthA faces southwards ( Therkku Paarkkum
RaajA ) . As DharmO VigrahavAn , He is full of justice and blesses VibheeshaNA after
destroying RavaNA . He established Dharmam and met out justice . He faces southwards at
ThiruvitthuvakkOdu as well to hear the moving prapatthi of KulasEkahra AzhwAr .
At Kaancheepuram , on Garuda Sevai day , He emerges out of the Western gate and always
looks westwards as our supporter /rakshakan . Other Divya desams , where He faces west
besides Kancheepuram are : ThiruvAli, ThirukkaLvanUr , DwArakai , ThirutthEvanArthogai,
Thiru Nandhipura ViNNagaram , ThirunilAtthingaL thundam , Thirup ParamEsvara
ViNNagaram , Thirup PaarthanpaLLi , ThiruvaNNvaNDUr , ThiruvAttAru and ThiruvehhA .
At ThiruvallikkENi and many other Divya Desams , He faces eastwards and is full of glory
( Indra: praangh Thishtan ) . At ThiruvallikkENi , he is fullof glory as the paramAchAryA , who
gave us the charama slOkam .
At ThirukkOzhi ( UrayUr ) , He faces Northwards as Azhagiya maNavALan , the Creator. 12
8. SAGUNA BHRAMMAM : SRI VISISHTAADHVAITHIC LORD
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UcchishtE naama rUpam chOcchishtE loka aahitha:
ucchissta IndrascchAgnisccha visvamantha: samAhitham
( Meaning ) : " GOD CONTAINETH NAME AND FORM , AND THE WORLD . CLOUD
AND SUN AND THE WHOLE UNIVERSE ARE COMPRISED WITHIN HIM " . The
Saareerika doctrine as elaborated in Srimadh Bhaashyam is covered by this profound manthram .
9. A PRAYER FOR THE VEDA PURUSHAN TO DWELL INSIDE US
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Rg Saama Yajurucchishta udhgeetha : prasthutham sthutham
himkAra ucchishtE svara: SaamnO mEdisccha tanmayi
---A.V: XI.7.5
( Meaning ) : The recitation of the Rg , Yajur and Saama Manthrams as well as the chanting of
the Saama Saamans by UdhghAthA priest , the Saamans sung by the PrastOtA ( a praiser ) priest
at the beginning of the Yaj~nam and the other Saama Saamans recited in laudatory mode , the
reverberarations ( hum ) , the tone and the murmur of the Rks and Saamans , ALL REST IN
HIM . May He reside in me , the soul .
10. SRI RANGANATHA KAVACHAM ( A.V : XII.3.24 )
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Agni pachan rakshathu tvaa purasthAdh
IndrO rakshathu dakshiNathO MaruthvAn
VaruNas tvaa dhrumhAddharuNE pratheechyA
uttarAth tvaa Soma: sam dhadhaathai
( Meaning ) : May the Omniscient Lord strengthening thee , protect thee from the Eastern
direction ; May the Opulent , splendorous Lord guard thee from the Southern direction ; May
the supreme Lord support thee from the western direction with His strength and power . May
our Lord , the cosmic creator hold thee together from the north .
11. A PRAYER FOR PURIFICATION AND LONG LIFE (AV:XII.2.13)
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asmin vayam samkasukE Agnou riprANi mrujmahE
abhUma yaj~niyA: suddhA; pra Na aayugumshi tArishath
(Meaning ): We dissolve our blemishes away with the anugrahm of our Lord , the Omniscient .
We have achieved the state of purity in His company and have become qualified to do
Yaj~nams . May the benevolent Lord give us long lives !
12. SRI RANGANATHA: SARVA SAAKSHEE ( AV: XIII.2.41)
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arvA disa: samacharadh rohithOadhipathir diva:
divam samudrAdh bhUmim sarvam bhUtham vi rakshathi
(Meaning): God , the Emperor of light penetrates all regions. He watches over the celestial
region , the Oceans and the earth and all the beings , He has created .
13.VEDIC KNOWLEDGE AND SRI RANGANATHA (AV: XV.6.9)
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ruchAm cha vai sa saamnAm cha yajushAm cha
BrahmaNasccha priyam dhAma bhavathi ya yEvam vEda
(Meaning): He who is Brhamavidh ( Knower of Brahmman ) becomes the chosen abode of the
four VedAs .
14. A PRAYER FOR THE EMBRACE OF THE LORD (AV: XIX.15.4)
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urUm nO lokamanu nEshi vidhvAnthsvaryajjyOthirabhayam
svasthi
ugrA ta Indra sthavirasya bAhU
upa kshayEma saraNA bruhanthA
(Meaning): O Glorious Lord ! Thou take us by hand to the vast riches , bliss and to Your parama
padham , where shines the light of knowledge , perfect peace reigns and one is free form fear of
any kind . Your divine arms are strong and powerful . They are steadfast in coming to our rescue;
Your arms are firm in lifting us over all dangers . May we be blessed to find ample refuge as
PrapannAs in Your strong arms .
15. A CALL FOR LORD'S HELP ( AV: 20.26.1)
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yOgE yOgE tavasthram vAjE vAjE hjavAmahE
sakhayA IndramUthayE
(Meaning): O Lord , As BhagavathAs devoted to Your service , we seek Your help and guidance
in every act of meditation undertaken by us ; we seek Your assistance and blessings in every act
of acquiring true knowledge about Your commands and SaasthrAs .
16. ACHAARYAA'S COUNSEL TO THE PEOPLE ( AV: 20.48.2)
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anarsarAthim vasudhAmupa sthuhi bhadrA Indrasya rAthaya:
sO asya kAmam vidhathO na rOshathi manO dhAnAya chOdhayan
(Meaning): O SamsAri ! worship the Lord , whose gifts are flawless.He is the generous grantor of
riches and wealth beyond your imagination. He is VaradrAjan , the king of boon-givers . Those
boons are the most auspicious and they are bountiful . He is the Lord of immeasurable fortunes .
He does not turn down the wishes of His devotees in anger, but He has vowed to grant the
boons that you seek . 14
17. ACHAARYAA'S DESCRIPTION OF THE MIGHTY LORD (AV:20.50.1)
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YyO Adhribhith prathamajA ruthAvA
BruhaspathirAngirasO havishmAn
dvibarhjmA prAgarmasathpithA na aa
rodhasee vrushabhO rOraveethi
(Meaninmg): Our Lord ( Sri RanganaathA ) is the great protector of His vast universe. He is the
Master of the Vedic knowledge . He is the banisher of the dark clouds of vipareetha j~nanam
and evil. He is the First revealer ( prathamAchAryaa) . He is indeed the ordainer and the
regulator of the laws of nature . He is the one , who enters the created beings as antharyAmi
Brahmmam . He is the one , who supplies the nourishment to the embryo in the mother's womb
and food to the thErai inside the stone . He is firmly positioned in Heaven and Earth. He is
resolutely linked to devotees , knowledge and action . He is the One , who provides the heat and
light to the burning Sun . He is our protector and nourisher like a father to His children and
showers His blessings on us unfailingly . Hark ! Listen ! He loudly proclaims His instructions all
around the earth and Heavens through His AchAryAs and sends His nithyasUris as His
messengers to help us reach Him .
18. SVASTHI MANTHRAM (AV: XX.CXLIII.8 )
In this manthram before the very last manthram of Atharva Vedam , benedictions to the world
and its beings are housed and an appeal is made to follow the saastraic injnctions of our Lord
RanganAthA :
madhumatheerOshadheer dhyAva aapO
madhumannO bhavathanthariksham
KshEthrasya pathirmadhumannO
asthvarishyanthO anvEnam charEma
(Meaning): May the Oushadhis ( plants and medicinal herbs) be sweet and efficacious to us ! May
the Heavens , the waters and the mid-regions be all sweet , healthful and invigorating for us !
May the producer of food be sweet, friendly and helpful to us ! Let us follow our Lord and
engage in acts that please Him and stay away from acts that displease Him , perform Prapatthi
and be free from the disease of SamsAram and chase away all of our troubles !
With this crescendo of a prayer , Atharva Vedam comes to a close .
May the Lord of Srirangam accept this offering and sprinkle us with the pavithra theertham from
His four Veda Kalasams.
Sri Ranganaatha ParabrahmaNE nama:
Oppiliappan Koil VaradachAri SadagOpan