| Atharvashikha Upanishad | |
|---|---|
 Shiva, the primary addressee of this text, with his consort, Parvati | |
| Devanagari | अथर्वशिखा उपनिषद् |
| IAST | Atharvaśikhā Upaniṣad |
| Title means | Tip of the Atharvan[1] |
| Date | 1st millennium BCE |
| Type | Shaiva |
| LinkedVeda | Atharvaveda |
| Chapters | 2 |
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TheAtharvashikha Upanishad (IAST:Atharvaśikhā) is a Sanskrit text that is one of the minorUpanishads ofHinduism. It is among the 31 Upanishads associated with theAtharvaveda.[2] It is classified as aShaiva Upanishad, focussing on the destroyer god,Shiva.[3][4]
The text is composed through the voice of the SageAtharvan, to whom theAtharvaveda is eponymously attributed. The text discusses and equatesOm symbol toShiva as the Supreme Being and Brahman, explaining thespirituality behind its chanting and meditation.[1][5].[1]
The text is also calledAtharvashikhopanishad, and is listed at 23 in the Telugu language anthology of 108 Upanishads inMuktika canon.[6]
The word "Atharvashikha", states Deussen, means the “Tip of the Atharvan”.[1]Shikha also means "particular verse or formula" and "a tuft or lock of hair on the crown of the head".[7]
Deussen states that the text is from the group of five Upanishads which assert god Shiva as a symbolism forAtman in Hinduism.[8] Atharvashikha along with the other four Upanishads –Atharvashiras, Nilarudra, Kalagnirudra andKaivalya – are ancient, with Nilarudra likely the oldest and Kaivalya the relatively later era Upanishad (still BCE) composed closer to the time ofShvetashvatara Upanishad,Mundaka Upanishad, and Mahanarayana Upanishad.[8] Atharvashikha is probably among the later Upanishad in this group, and may be the stage of Hinduism where a transition occurred from Rudra, Ishana and related Vedic deities to one Shiva.[1]
TheAtharvashikha Upanishad is, states Parmeshwaranand, a relatively later era composition (still 1st millennium BCE), influenced by thePashupata Shaivism.[9]
TheAtharvashikha Upanishad is presented in two sections, with Section 1 dealing with what is meant by Om and the significance of itssyllables, and Section 2 dealing with the benefits one derives by meditating coupled with reciting the word Om representing the fourVedas.[10] The text focuses on OM mantra and its benefits.[11]
TheAtharvashikha Upanishad imitates and repeats some text from other Shaiva Upanishads such as theAtharvashiras Upanishad, while expanding on a few aspects covered by it.[1] However, a difference between the two texts is that Atharvashiras never uses the word "Shiva" (instead uses Maheshvara), while Atharvashikha repeatedly uses the word Shiva.[12]
The Upanishad opens with sages (Rishi)Pippalada,Angiras andSanatkumara meeting sageAtharvan and ask, "whichDhyana (meditation) is highest?", "what does meditation comprise of and who should meditate", "what is the object of meditation?"[13][14]
Om is the highest, replies Atharvan.[13] The text explains the basic meaning of the divineOm mantra, representing thePara Brahman, the highest Brahman, the "Ultimate Reality".[13] Om's has four legs, syllables, which symbolize the four gods and the fourVedic scriptures.[13] It has also four heads, which stand for holy fires – Garhapatya, Dakshina, Ahavaniya and destructive fire.[10][15]
The four syllables of Om – A (अ), U (उ), M (म) and the half part (्) are equated with empirical realities, abstract concepts, rituals and gods by the Atharvashikha Upanishad.[16][14]
Atharvan explains that the first syllable of Om, "A", represents thePrithvi (Earth), theRig Veda, the godBrahma – the Creator of the Trimurti, the color red, the eightVasus, thegayatri meter, andGarhapatya, the sacred fire in a household.[10][16]
The second syllable "U" denotes, states the text, theAkasha (sky), theYajur Veda, the color black, the elevenRudras, theTristubh meter, and theDakshinagni ritual fire.[10][16]
The third syllable "M" representsHeavens, theSama Veda, the color white,Vishnu, thetwelve Adityas, theJagati meter and theAhavaniya ritual fire.[10][16]
The half fourth syllable, which is the hidden part that follows M, represents theAtharva Veda,Purusha (the Supreme Being), the spectrum of all colours, theMaruts deities, the Viraj meter and theSamvartaka fire which destroys creation.[10][16] It reverberates as the sound of Brahman.[17]
The fourth halfmora (syllable) of Om has three specific pronunciation modes – the short, long and the extra long, states the text.[18] These are related specifically to the degrees of utterance – one, two, and threematras, units of vocal pronunciation.[10] This fourth issant-atman, or "calm-self".[18]
The half syllable is absent in the long pronunciation, the sound which is identified as the illumination of the soul. When uttered as a long reverberation, asserts the text, it rises upwards, resonating withOm-kara, the universal sound.[18]
Chapter 2 begins stating that Om is also calledPranava, because it makes allPranas (vital breath, life force) to givePranama (bow down).[18] Om, states the text, should be meditated upon as the origin of the Vedas and origin of all the gods.[18]
A meditation on Om relieves (Samtarayati) the meditator from fears and sorrows.[18] As Vishnu in Om, it conquers all and fixes the mind in the highest Atman.[19] As Brahma, it withdraws all senses.[19] As Ishvara, it sets the whole world into activity.[19] It is through Om that Brahma, Vishnu, Rudra and Ishvara came into being, as did all creatures and the deities of sensory organs in them.[15][19]
Brahman, Vishnu and Rudra too,
The Lord and also the Blissful (Shiva)
Fivefold as these five gods,
The holy sound is proclaimed.
— Atharvashika Upanishad, Chapter 2, Translated by Paul Deussen[20]
Even utterance of the word Om for a second is stated to be superior to performance of one hundredyajna sacrifices. Further, Shiva is equated to Om. All knowledge, all Yoga practice, all meditation is about Shiva Mahadeva, states the text.[15][20]
The Om-sound, asserts the Upanishad, is Shiva.[20]
The Hindu philosopherAdi Shankara (c. early 8th century CE), apart from providing commentary on major Upanishads, which are well recorded, is also credited withbhasya (commentary) on a few minor Upanishads which include theAtharvashikha Upanishad.[21] This is considered highly doubtful by scholars such as Paul Hacker and Natalia Isaeva, and it is likely the minor Upanishads were commented on by different persons who were also named Shankaracharya.[22]
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