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Today we continue with the chapter on the Vedic collections, the Saṁhitās. We have covered the Ṛg Veda, Yajur Veda, and Sāma Veda. Today we conclude with the last one, the Atharvaveda. The word atar means fire. Atarvan is a priest of fire. Atarvan was the son of Brahmā who brought fire from the heavens and began the tradition of offering to the fire. He is also considered the father of the fire god in his earthly form. The Atharvans are a lineage of ṛṣis, descendants of Atarvan. The Atharvaveda is thus called the collection of the knowledge of the Atharvans. The Atharvaveda was revealed primarily by two groups of ṛṣis: first the Atharvans, and then the Aṅgirasas. The Aṅgirasas are a family of ancient ṛṣis who are also divine beings, born from fire. They are responsible for performing and overseeing the yajña, protecting the sacred fire. They also symbolize the light of the seven cakras and ensure the connection between people and God. In our Western culture, this connection is ensured by angels. I have read that the word "angel" comes from the Latin angelicus, which may itself derive from the word aṅgiras. It is a tamed version, but it is plausible. The word "archangel" comes from "exalted aṅgiras," which is arhat aṅgiras. Here we see how all knowledge arises from a single source. The Atharvaveda consists of 20 books, 6,077 mantras, and 736 hymns. It is the Veda that pertains most to the life of the householder. It contains mantras and hymns used in various ceremonies related to ordinary life. There are rituals and mantras to ward off evil, dispel diseases, construct a building, or ensure success in business and similar endeavors. The Atharvaveda also deals with healing and possesses excellent knowledge of herbs. It includes hymns for the passing of the rains, for a good harvest, and hymns expressing love for the motherland. This Veda is composed in both prose and verse. According to some interpretations, it does not belong to the three authoritative Vedas. Some schools say only the first three Vedas have a divine origin. This is why we sometimes encounter the view that there are three Vedas, while others say there are four. Each Veda has its Mahāvākya, its principal statement. The Mahāvākya of the Atharvaveda is Ayam Ātmā Brahma ("This Self is Brahman"), which we covered yesterday in the lecture on OM. We also said last time that during each yajña there are several paṇḍitas. There are four main paṇḍitas, each possessing knowledge of one Veda. One chants the Ṛgveda, another performs the ritual according to the Yajurveda, the third sings the hymns of the Sāmaveda, and the fourth is the connoisseur of the Atharvaveda. This last is the most learned among them, as he must know all four Vedas. He has a kind of supervisory function. If any mistake occurs—even a tiny one we might not notice, such as an error in accent during recitation or the confusion of a syllable—it changes the vibrational value of the mantra. A ritual must then be performed to atone for this mistake. The expert in the Atharvaveda remains mostly silent during the ritual, occasionally assisting. If a mistake occurs, he establishes the corrective ritual. The knower of the Atharvaveda is called the Brahmā. This can be confusing, as there are several related terms: brahma or brahman is the fundamental essence of everything; Brahmā is the Creator (part of the triad with Viṣṇu and Śiva); and Brahmin refers to the highest varṇa, the bearers of knowledge. The Atharvaveda is indeed brahmā. We see clearly how a change in a single sound changes everything completely. I have heard that the study of the four Vedas requires nearly 40 years of life; one must be a truly learned person. Each Veda has its Upaveda, or auxiliary Veda. The Śilpa Veda belongs to the Atharvaveda. This includes architecture, sculpture, and artistic crafts. Vāstu Śāstra belongs here, and from Vāstu Śāstra arises Feng Shui. Also included is the term arthaveda, meaning the practical skills of art and craft. The Atharvaveda had nine schools that transmitted its knowledge, and it had the most schools of transmission. It has one Brāhmaṇa and fourteen Upaniṣads. Now I would like to share some inspiring thoughts from the Atharvaveda: "Earned by hundreds of hands and given by thousands of hands." "O man, live the life of a living one, not of a dead one." "Brahman is the one who follows the rules and regulations. Brahman is attained through fasting." "Let there be no envy among brothers, let there be no envy among sisters. All members of the family should have mutual respect for each other. They should unite in good conduct and work together for progress. They should speak to each other sweetly." This is a great inspiration for all. "O people, I tell you to have a pure heart. Have a pure heart and live with all beings without envy. Love one another just as a cow loves her newborn calf." These are very beautiful thoughts, full of poetry, and they are exactly what Svāmījī teaches us. We have the four Vedas. I would also like to add something about yoga in the Vedas. Yoga is already mentioned in the Ṛgveda, though mostly on a symbolic level. Some verses point to the meaning of yoga as a meditative practice, being present in a spiritual sense as the union of the individual ātman with divinity. Generally, we can say that yoga is essentially the practice of what the Vedas teach. Yoga works with the divine energies that govern the elements, the devas. When we practice āsanas, we align ourselves with the forces of the earth, which gives us strength and stability. Breathing exercises reconnect us with the forces of the atmosphere, with the power of the wind (prāṇa), and we receive energy. Meditation connects us with greater worlds, and we receive knowledge. That concludes this chapter. The next one is about yajñas, but we do not have enough time now; that will be for next week. I thought it would be good to add something more practical, as the Vedas are indeed practical. I will say something about the symbols and objects we use in spiritual life. I usually cover this in the chapter on bhakti-yoga, but it belongs here as well, as it is all Vedic knowledge. The Conch Shell (Śaṅkha) The first is the conch shell, an important part of both secular and religious ceremonies. It is used not only in spiritual matters but also at weddings, the birth of a son, the beginning of a battle, and so on. The shell can be left-spiraling or right-spiraling. I have brought examples. It depends on which side it is open. Ours is left-turning (open on the left side). The right-spiraling one (open on the right side) is said to bring prosperity and is the abode of the goddess Lakṣmī. In a house with a right-turning śaṅkha, there should be peace and prosperity. Whoever has two right-turning śaṅkhas has it absolutely perfect. Movement to the right is generally considered entirely beneficial, perhaps derived from the movement of the sun. When we practice āsanas, we usually begin on the right side. When performing parikrama (circumambulation of a temple), we walk so the temple remains on our right. The right side is always considered beneficial. The Atharvaveda says the sound of the conch removes negative energy, dispels ignorance, laziness, and ailments, and supports a long life. Have you read the biography of the yogi by Paramahaṁsa Yogananda? There is a chapter on an Indian scientist named Jagadish Chandra Bose. He conducted research proving that bacteria in the area where the sound of the conch penetrates become ineffective and die. Blowing the conch shell is a cheap and effective way to get rid of bacteria. This research was repeated at the University of Berlin and proven true. It is also said the sound helps overcome cholera and malaria and is beneficial for those with hysteria, epilepsy, or leprosy. If someone at home has a relative prone to hysteria, they can try this. However, when touching upon traditional healing ways, there can be a temporary deterioration, but we can try. The sound of the śaṅkha also purifies the atmosphere. That sound symbolizes the sound of the ocean, which is the sound of OM. When we place the śaṅkha to our ear, we can hear that OM quite clearly. The conch is blown before sunrise and after sunset. To fully benefit from its healing effects, it is good to observe these times. The shell comes from the sea, so it has lunar energy. It is said the sun's rays are an obstacle to its vibrations. In India, prayer times are usually at sunrise and sunset, so this is followed precisely. It is also said that if the conch is not blown during ceremonies or āratī, the ceremonies are not complete. In India, there is a custom where small children wear a string on their wrist with tiny shells to help them speak clearly. Blowing the conch increases lung capacity, protects against lung diseases, helps release mental tension, regulates blood pressure, and helps with diabetes. The frequency generated charges our brain centers with spiritual energy. After blowing, water is often sprinkled on those present; this water has healing properties. Every water used on the altar becomes different. When we taste it, we feel it has a far better flavor than ordinary water and possesses healing properties. After blowing, the conch should be washed and wiped. Leaves of tulasī are used to decorate it as a sign of respect. The blowing of the conch is considered important and beneficial not only in Hinduism but in other traditions. In ancient Greek myths, Poseidon, after the flood was supposed to end, asked his son to blow the conch shell, and with its sound the waters began to recede. Bells serve a similar function; we ring them before āratī. They also remove negative energy. Bells are usually made of bronze, which is used in purification rituals. Their sound purifies the air and the atmosphere. The sound of the bell, especially a temple bell, awakens spiritual feeling. We see these are not mere customs but have deep roots and important effects. The Svastika Now I would like to say something about the svastika. It is a symbol of goodness and fortune, already used in the Ṛgveda. It is a symbol of human evolution and growth, a symbol of wishing well to all, of brotherhood and feeling everyone as one family. This symbol is used when wishing for an activity to be completed without obstacles. It is a beneficial and auspicious sign, a symbol of happiness and bliss. Unfortunately, it was misused and tainted by Hitler. He turned it; we know the svastika is right-turning, but he made it left-turning (counterclockwise). I will share my own experience with the effects of the left-turning and right-turning svastika. When I see the right-facing svastika, I always feel a good, pleasant sensation. When I see the left-turning one, I do not have good feelings. Once, years ago, I was going to work. On the way, a movie related to war was being filmed. I stepped out and suddenly a large crowd in uniform from that era appeared before me. I saw the inverted svastika and felt terribly wrong; I barely made it to work and it took me a while to recover. I had some unpleasant childhood memories of World War II, but I think we can feel the difference anyway. The direction of movement is very important. What does the svastika represent? It has four arms, indicating the four cardinal directions, the four paths, the four time periods (yugas: Satya, Tretā, Dvāpara, Kali), the four varṇas (Brāhmaṇa, Kṣatriya, Vaiśya, Śūdra), the four stages of life (āśramas: Brahmacarya, Gṛhastha, Vānaprastha, Sannyāsa), and the four puruṣārthas (goals of human life): Dharma (duty, the highest being liberation), Artha (material sustenance for a normal life and to give to others), Kāma (desire, activity), and Mokṣa (liberation). Then there are the four Vedas. The svastika also symbolizes the impermanence of the world. It symbolizes the wheel of the world, which turns around a steady center representing God. It is also a symbol of the Sudarśana Cakra, the discus of Lord Viṣṇu. It is connected with the sun; its arms symbolize the sun's rays. It is also considered a form of Lord Gaṇeśa, a form of Lakṣmī, and others. The svastika is drawn on the door of a house to ward off negative energy and is created before beginning any auspicious work to help remove obstacles and bad omens. The svastika is an ancient symbol used all over the world. Symbols resembling the svastika have been found on artifacts dating back to 5,000 years BCE. It appears among the Hittites, Slavs (in the Polish Tatras it was used into the 20th century), Germanic peoples as a Viking symbol, Baltic nations, and others. It has been a symbol of happiness worldwide. The first world flags used it; it was a symbol in the armies of Finland, Latvia, Poland, America, and other countries. We can see what a beautiful symbol it is, though it was used in a very dangerous way, which has tainted it for many. Now we understand its true meaning. Metals Used in Rituals Now I would like to say something about the metals used in rituals and ceremonies, what they represent and why they are used. Gold is used for statues of gods or for decoration. Āyurveda speaks of gold in a praiseworthy manner. It is a metal that gives strength, enhances immunity, and is pure and noble. We used to have a practice where a ring or object made of gold or silver would be boiled in water, and then that water would be drunk to obtain what is contained within that metal. Silver helps with mental calmness, cools down, and is good for the eyes and vision. Copper is very healthy. Svāmījī tells us it is good to drink water stored in a copper vessel. It helps with pain, has a much better taste, and does not deteriorate as quickly. Copper is said to calm the mind, improve memory and mental abilities, and prevent the growth of bacteria. Iron and aluminum are not recommended. They are not used in rituals, prayers, nor are statues made from them. The Kalāśa Now I would like to say something about the kalāśa. We all know it; I have brought one for those who might not. It is a vessel for water, usually made of copper. It is filled with water, topped with a coconut, and wrapped in red cloth. It is used during ceremonies, and after the ceremony the water is drunk or sprinkled on those present. This water has much more positive energy. The kalāśa is considered very auspicious. It is said that Brahmā, Viṣṇu, and Śiva reside within it, together with Sarasvatī, Lakṣmī, and Durgā (the śaktis of those aspects of God). The kalāśa blesses with success. We also know that during the churning of the ocean, the amṛta (nectar) appeared in a kalāśa. Sītā, the wife of Lord Rāma, was found as an infant in a kalāśa. Her father, King Janaka, was performing a ritual and plowing a field when he discovered her. "Sītā" literally means a furrow. The kalāśa is used during prayers, rituals, coronations, when approaching a new house, before a long journey or pilgrimage, at weddings, and other auspicious occasions. The kalāśa should not remain empty; it is considered inauspicious. There is an analogy: human life is like that vessel; when life departs at death, the body is considered inauspicious. Likewise, an empty kalāśa without water is unfavorable. The Coconut The coconut also plays an important role in ceremonies. It is a symbol of respect, progress, and good fortune. We can offer it to all gods and goddesses. We are accustomed to adorning the kalāśa with five red dots and placing a coconut on it, partially covered with a red cloth. Usually, at the beginning of a pūjā a whole coconut is offered, and at the end it is used as prasāda. The coconut is offered along with many other gifts as a symbol of purity. It is considered a favorite fruit of Lord Śiva. Its three eyes are a symbol of the three eyes of Lord Śiva. It is believed Brahmā, Viṣṇu, and Śiva reside within the coconut. The scriptures explain its beautiful symbolism: a person should be firm and strong from within, yet gentle. The coconut is hard on the outside but soft and sweet inside. It is also said that if someone has a wish and asks a coconut palm, it will be fulfilled. Tilaka I could also mention tilaka. It is a beneficial mark, and it is said that without tilaka, ceremonies are incomplete. Tilaka is applied at the beginning of a ceremony as a symbol of honoring the guest. Guests are welcomed with tilaka. When someone sets off on a journey, they also receive tilaka as a farewell with wishes for a good journey. The tilaka is applied to the center of the forehead, the place of the third eye, the location of the ājñā cakra. It is also the seat of the guru and the boundary between human and divine consciousness, where the nāḍīs Iḍā, Piṅgalā, and Suṣumṇā meet. Applying tilaka helps a person precisely at this point. It is said that pure thoughts arise after its application. Tilaka gives a feeling of coolness, appreciated in the heat. It brings comfort, peace, and self-confidence. Those who regularly apply tilaka are said not to suffer from headaches and to follow the right path, making wiser decisions. Sandalwood paste is often used for tilaka. Red-colored turmeric, clay, ash from yajña, or saffron can also be used. Sandalwood paste is said to cleanse sin, attract prosperity, protect against obstacles, cultivate wisdom, and keep one cool and peaceful. A mixture of red color and turmeric is disinfectant, keeps the skin healthy, and supports muscles and connective tissues. Turmeric with lemon works well on the skin, helps develop nervous balance, cleanses the blood, helps heal many ailments, and enhances concentration during practice. Pure clay or earth helps destroy infectious bacteria. Ash from yajña grants a good destiny. There are different ways to apply tilaka, depending on the tradition. Followers of Viṣṇu often apply a V-shaped mark (with two lines going upward) using clay. Followers of Śiva use three horizontal lines with a dot at the place of the third eye, often using sacred ash (vibhūti), which purifies and has many beneficial effects. That might be all for now. I think it is interesting to see how these rituals and everything that is done have a profound basis. They affect not only the spiritual aspect of a person but also the physical and psychic levels. Those who observe rituals truly ensure health on psychological, mental, and even physical levels. Just briefly before lunch, after hearing all this about the Vedas, I will tell you a short story about Bollywood. There is an actress, perhaps you have heard of her; she was once Miss World and is now one of the greats. She was supposed to get married. Her fiancé was the son of a very famous actor and was himself quite famous. But there was an astrological problem: she was considered maṅgalik, which is somewhat inauspicious. It was said that any man she married might die within a year. For every problem, the paṇḍitas have a solution. They created a kind of bridge, a bypass. They arranged for Miss World to first marry a banana tree. All the paṇḍitas performed the ceremonies with the banana tree. Of course, they used a banana tree that was already somewhat spoiled and sick. This has significance in such astrology. Miss World was only married to the tree for a short time. After the tree died (as it was sick), she could, after a few weeks, marry someone else—a normal husband. I will never forget the newspaper headlines asking, "How are we going to explain to the rest of the world that our star has just married a banana tree?" There were photographs of the ceremony.