A prayer to the presiding deities of the four quarters for protection. A hymn to the War-drum and various deities for victory. A prayer to various deities for protection and prosperity. A prayer to Agni and Indra for the well being of a princely patron. A prayer to Soma and other gods for help and protection. A charm to remove pustules or scrofulous swellings apachitas. A charm to avert misfortune foreshown by the coming of a dove. A charm to avert misfortune foreshown by the coming of a dove and an owl.
A prayer for protection, long life, and various blessings. A prayer for preservation from mental sin and evil promptings. A prayer for recovery and preservation of health and security. A King's charm to conciliate his discontented kinsmen. A charm to accompany the symbolical loosing of sacrificial victims. A prayer for pardon of faults and errors in sacrificing. A prayer for pardon of sin against mother, father, son, or brother. A prayer for release from debts incurred without intention of payment. Praise of Atharvan Hymn 3: Praise of Agni as the Sun. A glorification of sacrifice Hymn 6: A prayer to Aditi for help and protection.
A prayer for influence at deliberative and religious meetings. To Savitar, or Yama invested with Savitar's attributes. A prayer for freedom from sin and the overthrow of enemies. A prayer for the prosperity of a King and his kingdom. A parting traveller's address to the houses of his village. A charm to cure pustules, sores, or scrofulous swellings apachitas. An enunciation of cosmogonical, ritual, and metrical doctrine. A glorification of the Asvins' whip and a prayer for blessings.
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A charm for the cure of various diseases connected with Consumption. Enunciation of mystico-theological and cosmological doctrine. A charm to secure long life, health, prosperity and fame. A charm to overthrow a rival and gain strength, dignity, long life, children, and general prosperity. Speculations on the Supreme Being and Cosmogonical and theological subjects. A glorification of the sacred Cow as representing the radiant heavens. An accompaniment to the preparation and presentation of a Brahmaudana. A glorification of the Odana or oblation of boiled rice.
A glorification of the Brahmachgri or religious student. A prayer to all Divinities and Sanctities for deliverance from distress.
A glorification of the Uchchhishta or Residue of Sacrifice. A funeral hymn, and deprecation of Agni the Consumer of corpses. An accompaniment to the preparation and presentation of sacrificial offerings by a householder and his wife, with prayer for prosperity and happiness on earth and in heaven. The glorification of Rohita, a form of Fire and of the Sun. A glorification of Rohita.
Atharva-Veda Samhita/Book IV/Hymn 4
On the preparation and use of holy water, with, a prayer for purification and freedom from sin. A charm to avert evil dreams, and to transfer them to an enemy. A prayer to Indra, Identified with Vishnu and the Sun, for the love of Gods, men, and beasts, general protection and prosperity, and all earthly and heavenly blessings.
An accompaniment to funeral ceremonies and sacrificial offerings to ancestral spirits.
A funeral hymn, composed partly of verses from the Rigveda. A prayer, accompanying sacrifice, for the attainment of a wish. A Prayer to the Lunar Mansions and other Powers for protection and prosperity. A hymn to the Sun and various heavenly bodies for protection and prosperity. A prayer for protection from dangers in all directions. A single line giving the names of the chief Vedic metres. A prose hymn of homage to various portions of the Atharva-veda, to the Rishis, and to Brahma. A prose hymn of homage to various portions of the Atharva-vada classed according to the number of verses which their hymns contain.
A hymn accompanying investiture with an amulet of gold. A charm for the destruction of enemies, continued from A protective charm accompanying investiture with an amulet of Darbha grass. A charm to ensure general prosperity, accompanying self-investiture with an amulet of Udumbara. A charm, with an amulet of Darbha grass, to subdue enemies and win the affection of others. A protective charm addressed to the panacea called A Jangida.
A prayer for pardon of error in sacrifice, and for wisdom, strength, and life. A charm accompanying investiture with an amulet that ensures safety and victory.
Atharvaveda Book -01
A hymn to Night for protection from fiends, robbers, snakes and wolves. A prayer for perfect bodily and mental health and vigour. A prayer for long life prosperity and final happiness in heaven. A prayer, with sacrifice, for long life and prosperity. A prayer to Agni for children, long life, and various blessings. A hymn, accompanying libations, for wealth and prosperity. A hymn in praise of the good Government of King Kaurama. In contrast to the 'hieratic religion' of the other three Vedas, the Atharvaveda is said to represent a 'popular religion', incorporating not only formulas for magic, but also the daily rituals for initiation into learning upanayana , marriage and funerals.
Royal rituals and the duties of the court priests are also included in the Atharvaveda. The latter layer of Atharvaveda text includes three primary Upanishads, influential to various schools of Hindu philosophy. The Veda may be named, states Monier Williams, after the mythical priest named Atharvan who was first to develop prayers to fire, offer Soma, and who composed "formulas and spells intended to counteract diseases and calamities".
The oldest name of the text, according to its own verse Over time, the positive auspicious side came to be celebrated and the name Atharva Veda became widespread. The Atharvaveda is also occasionally referred to as Bhrgvangirasah and Brahmaveda , after Bhrigu and Brahma respectively.
tr. by Ralph T.H. Griffith
The Atharvaveda is a collection of 20 books, with a total of hymns of about 6, stanzas. Most of the hymns are poetic and set to different meters, but about a sixth of the book is prose. Most of the hymns of Atharvaveda are unique to it, except for the one sixth of its hymns that it borrows from the Rigveda , primarily from its 10th mandala. The hymns of Atharvaveda cover a motley of topics, across its twenty books.
Roughly, the first seven books focus primarily on magical poems for all sorts of healing and sorcery, and Michael Witzel states these are reminiscent of Germanic and Hittite sorcery stanzas, and may likely be the oldest section. The ancient Indian tradition initially recognized only three Vedas. The early Buddhist Nikaya texts, for example, do not recognize Atharvaveda as the fourth Veda, and make references to only three Vedas.
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Frits Staal states that the text may be a compilation of poetry and knowledge that developed in two different regions of ancient India, the Kuru region in northern India and the Pancalas region of eastern India. This school's compositions were in the Rigvedic style. The Atharvaveda editions now known are a combination of their compositions. The Atharvaveda is sometimes called the " Veda of magical formulas ",  an epithet declared to be incorrect by other scholars. The Atharvaveda Samhita contains hymns many of which were charms, magic spells and incantations meant to be pronounced by the person who seeks some benefit, or more often by a sorcerer who would say it on his or her behalf.
In these cases, the affected would be given substances such as a plant leaf, seed, root and an amulet. The contents of the Atharvaveda contrasts with the other Vedas. The 19th century Indologist Weber summarized the contrast as follows,.
Atharva-Veda Samhita/Book IV/Hymn 4 - Wikisource, the free online library
The spirit of the two collections [Rigveda, Atharvaveda] is indeed widely different. In the Rigveda there breathes a lively natural feeling, a warm love for nature; while in the Atharva there prevails, on the contrary, only an anxious dread of her evil spirits and their magical powers. In the Rigveda we find the people in a state of free activity and independence; in the Atharva we see it bound in the fetters of the hierarchy and superstition.
Jan Gonda cautions that it would be incorrect to label Atharvaveda Samhita as mere compilation of magical formulas, witchcraft and sorcery. The Atharvaveda includes mantras and verses for treating a variety of ailments. For example, the verses in hymn 4. Let marrow be put together with marrow, and joint together with joint, together what of the flesh fallen apart, together sinew and together your bone. Let marrow come together with marrow, let bone grow over together with bone.
We put together your sinew with sinew, let skin grow with skin. Numerous hymns of the Atharvaveda are prayers and incantations wishing a child or loved one to get over some sickness and become healthy again, along with comforting the family members. The Vedic era assumption was that diseases are caused by evil spirits, external beings or demonic forces who enter the body of a victim to cause sickness. Heaven our father, and Earth our mother, Agni the men-watcher, let them send the ten days fever far away from us.
O fever, these snowy mountains with Soma on their back have made the wind, the messenger, the healer for us, Disappear from here to the Maratas. Neither the women desire you, nor the men whosoever, Neither a small one, nor a grown-up weeps here from desire of fever. Do not harm our grown-up men, do not harm our grown-up women, Do not harm our boys, do not harm our girls. You who simultaneously discharge the balasa, cough, udraja, terrible are your missiles, O fever, avoid us with them.
Several hymns in the Atharvaveda such as hymn 8. The tawny colored, and the pale, the variegated and the red, the dusky tinted, and the black — all Plants we summon hitherward. I speak to Healing Herbs spreading, and bushy, to creepers, and to those whose sheath is single, I call for thee the fibrous, and the reed like, and branching plants, dear to Vishwa Devas, powerful, giving life to men.
The conquering strength, the power and might, which ye, victorious plants possess, Therewith deliver this man here from this consumption, O ye Plants: The contents of Atharvaveda have been studied to glean information about the social and cultural mores in Vedic era of India. May she be agreeable to suitors, charming at festivals, promptly obtain happiness through a husband! As this comfortable cave, O Indra! Do thou ascend the full, inexhaustible ship of fortune; upon this bring, hither the suitor who shall be agreeable to thee! Bring hither by thy shouts, O lord of wealth, the suitor, bend his mind towards her; turn thou the attention of every agreeable suitor towards her!
The Atharvaveda Samhita, as with the other Vedas, includes some hymns such as 4. How many gods and which were they, who gathered the breast, the neck bones of man? Who brought together his two arms, saying, "he must perform heroism? Which was the god who produced his brain, his forehead, his hindhead? Whence now in man come mishap, ruin, perdition, misery? What one god set sacrifice in man here? The Atharvaveda, like other Vedic texts, states William Norman Brown ,  goes beyond the duality of heaven and hell, and speculates on the idea of Skambha or Brahman as the all pervasive monism.