m.Name of the priest who is said to have been the first to institute the worship of fire and offer soma- and prayers (he is represented as a prajāpati-, as brahmā-'s eldest son, as the first learner and earliest teacher of the brahma-vidyā-, as the author of the atharva-veda-, as identical with aṅgiras-, as the father of agni-, etc.)
अथर्वन् m. [अथ-ऋ-वनिप् शकन्ध्वादि˚ Tv.; probably connected with some word like athar fire] 1 A priest who has to worship fire and Soma. -2 A Brāhmaṇa. -3 N. of the priest who is said to have first brought down fire from the heaven, offered Soma and recited prayers. [He is represented as the eldest son of Brahmā sprung from his mouth; as a Prajāpati appointed by Brahmā to create and protect sub-ordinate beings, who first learnt from Brahmā and then taught the Brahmavidyā and is considered to be the author of the Veda called after him. His wife was Śānti, daughter of Kardama Prajāpati. He had also another wife called Chitti; he is also considered identical with Aṅgiras and father of Agni.] -4 Epithet of Śiva, Vasiṣṭha. वृतपदपङ्क्तिरथर्वणेव वेदः Kir. 1.1. -(pl.) Descendants of Atharvan; hymns of this Veda; जिष्णुं जैत्रैरथर्वभिः R.17.13. -र्वा-र्व m. n., ˚वेदः The Atharvaveda, regarded as the fourth Veda. [It contains many forms of imprecations for the destruction of enemies and also contains a great number of prayers for safety and averting mishaps, evils, sins or calamities, and a number of hymns, as in the other Vedas, addressed to the gods with prayers to be used at religious and solemn rites; cf. Mv.2.24. मूर्तिमभिरामघोरां बिभ्रदिवाथर्वणो निगमः. It has nine Śākhās and five Kalpas, and is comprised in 2 Kāṇḍas. The most important Brāhmaṇa belonging to this Veda is the Gopatha Brāhmaṇa, and the Upaniṣads pertaining to it are stated to be 52, or, according to another account 31.] [cf. Zend atharvan, Pers. áturbán.] -Comp.
-अधिपः N. of बुध Mercury (सामवेदाधिपो भौमः शशिजो$- थर्ववेदराट्). -निधिः, -विढ् m. receptacle of the (knowledge of) Atharvaveda, or conversant with it; गुरुणा- $थर्वविदा कृतक्रियः R.188.8.131.52; (अथर्वविधिपदेन दुरितोपशमन- निमित्तशान्तिकपौष्टिकप्रवीणत्वं पौरोहित्यो चितत्वं द्योत्यते Malli.) -भूताः (pl.) those who have become Atharvans, Names of the 12 Maharṣis. -शिखा, -शिरस् n. (अथर्वणो वेदस्य शिखा शिर इव वा ब्रह्मविद्याप्रतिपादकत्वेन श्रेष्ठत्वात्) N. of an Upaniṣad dealing with Brahmavidyā. अथर्वशिरसो$ध्येता ब्रह्मचारी यतव्रतः Mb.13.9.29. -संहिता A text of collection of hymns of अथर्ववेद. अथर्वसंहितायाजी विदधे विधिवद्धुतम् Bm.1.869.
अथर्वणिः [अथर्वणि तदुक्तशान्त्यादौ वा कुशलः, इस् सित्वेन भत्वाभावात् न टिलोपः Tv.] 1 A Brāhmaṇa versed in this Veda; or skilled in the performance of the rites enjoined by it. -2 A family priest (पुरोधस्).
The name in the singular denotes the head of a semi-divine family of mythical priests, of whom nothing historical can be said. In the plural the family as a whole is meant. In a few places an actual family seems to be referred to. Thus, for instance, they are mentioned as recipients of gifts in the Dānastuti (‘ Praise of Gifts ’), of Aśvattha’s generosity; their use of milk mingled with honey in the ritual is referred to f and a cow that miscarries (ava-tokā) from accident is dedicated to the Atharvans, according to the Taittirīya Brāhmana.
This is the collective name of the Atharvaveda in several passages of the later Brāhmanas. It occurs once in the Atharvaveda itself, while the term Atharvaveda is not found before the Sūtra period. The compound seems, according to Bloomfield, to denote the two elements which make up the Atharvaveda. The former part refers to the auspicious practices of the Veda (bhesajāni) ; the latter to its hostile witchcraft, theyātu or abhi-cāra. This theory is supported by the names of the two mythic personages Ghora Añgirasa and Bhisaj Atharvana, as well as by the connection of Atharvānah and Atharvanāni with healing (bhesaja) in the Pañcavimśa Brāhmana. Moreover, the term bhesajā (‘remedies’) designates in the Atharvaveda that Veda itself, while in the śatapatha Brāhmana yātu (‘ sorcery ’) conveys the same meaning. The evidence, however, being by no means convincing, it remains probable that there existed no clear differentiation between the two sages as responsible for the Atharvaveda as a whole.
Is a purely mythical sage. In the Rigveda he is clearly a divinity of some kind, but in the later Samhitās and the Brāhmanas he is metamorphosed into a teacher. In the Pañcavimśa Brāhmana he is by oversight called an Añgirasa.
noun (masculine) a priest who has to do with fire and Soma (Monier-Williams, Sir M. (1988))
name of the priest who is said to have been the first to institute the worship of fire and offer Soma and prayers (he is represented as a Prajāpati) (Monier-Williams, Sir M. (1988))
name of Śiva (Monier-Williams, Sir M. (1988))
Prāṇa (Monier-Williams, Sir M. (1988))
Soma (Monier-Williams, Sir M. (1988))
Vasiṣṭha (Monier-Williams, Sir M. (1988))
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