Atharvaveda

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The Atharva (Sanskrit: , Atharvaveda from atharv as and veda meaning "knowledge")
is the "knowledge storehouse of atharv as, the procedures for everyday life".[1] The text is the
fourth Veda, but has been a late addition to the Vedic scriptures of Hinduism.[2][3]
The Atharvaveda is composed in Vedic Sanskrit, and it is a collection of 730 hymns with about
6,000 mantras, divided into 20 books.[4] About a sixth of the Atharvaveda text adapts verses from
the Rigveda, and except for Books 15 and 16, the text is in poem form deploying a diversity of
Vedic meters.[4] Two different recensions of the text the Paippalda and the aunakya have
survived into modern times.[5] Reliable manuscripts of the Paippalada edition were believed to
have been lost, but a well-preserved version was discovered among a collection of palm leaf
manuscripts in Odisha in 1957.[5]
The Atharvaveda is sometimes called the "Veda of magical formulas",[1] an epithet declared to be
incorrect by other scholars.[6] The Samhita layer of the text likely represents a developing 2nd
millennium BCE tradition of magico-religious rites to address superstitious anxiety, spells to
remove maladies believed to be caused by demons, and herbs- and nature-derived potions as
medicine.[7] Many books of the Atharvaveda Samhita are dedicated to rituals without magic and to
theosophy.[6] The text, states Kenneth Zysk, is one of oldest surviving record of the evolutionary
practices in religious medicine and reveals the "earliest forms of folk healing of Indo-European
antiquity".[8]
It was likely compiled as a Veda contemporaneously with Samaveda and Yajurveda, or about
1200 BC - 1000 BC.[9][10] Along with the Samhita layer of text, the Atharvaveda includes
a Brahmana text, and a final layer of the text that covers philosophical speculations. The latter
layer of Atharvaveda text includes three primary Upanishads, influential to various schools
of Hindu philosophy. These include the Mundaka Upanishad, the Mandukya Upanishad and
the Prashna Upanishad.[11][12]

Contents
[hide]

1Etymology and nomenclature

2Text

o 2.1Recensions

o 2.2Organization

3Dating and historical context

4Contents

o 4.1Samhita

4.1.1Surgical and medical speculations

4.1.2Charms against fever, jaundice and diseases

4.1.3Remedy from medicinal herbs

4.1.4Spells and prayers to gain a lover, wife

4.1.5Speculations on the nature of man, life, good and evil

4.1.6Prayer for peace

o 4.2Brahmana

o 4.3Upanishads

4.3.1Mundaka Upanishad

4.3.2Mandukya Upanishad

4.3.3Prashna Upanishad

5Manuscripts and translations

 6Influence

o 6.1Medicine and health care

o 6.2Literature

7See also

8References

9Further reading

10External links

Etymology and nomenclature[edit]

The Veda may be named, states Monier Williams, after the mythical priest named Atharva who
was first to develop prayers to fire, offer Soma, and who composed "formulas and spells
intended to counteract diseases and calamities".[13] Monier Williams notes that the now obsolete
term for fire used to be Athar.[13] The name Atharvaveda, states Laurie Patton, is for the text being
"Veda of the Atharvnas".[1]
The oldest name of the text, according to its own verse 10.7.20, was Atharvagirasah, a
compound of "Atharvan" and "Angiras", both Vedic scholars.[14] Each school called the text after
itself, such as Sauakiya Samhita, meaning the "compiled text of Saunakiya".[14] The "Atharvan"
and "Angiras" names, states Maurice Bloomfield, [14] imply different things, with the former
considered auspicious while the latter implying hostile sorcery practices. Over time, the positive
auspicious side came to be celebrated and the name Atharva Veda became widespread. [14] The
latter name Angiras which is linked to Agni and priests in the Vedas, states George Brown, may
also be related to Indo-European Agirs found in an Aramaic text from Nippur.[15]
Michael Witzel states Atharva roots may be *atharwa or "[ancient] priest, sorcerer", with links
to Avestan rauua "priest" and Tocharian <*athr, "superior force".[16]
The Atharvaveda is also occasionally referred to as Bhrgvagirasah and Brahmaveda, after
Bhrigu and Brahma respectively.[14]

Text[edit]
A page from the Atharva Veda Samhita, its most ancient layer of text.

The Atharvaveda is a collection of 20 books, with a total of 730 hymns of about 6,000 stanzas.
[4]
The text is, state Patrick Olivelle and other scholars, a historical collection of beliefs and rituals
addressing practical issues of daily life of the Vedic society, and it is not a liturgical Yajurveda-
style collection.[17][18]
Recensions[edit]
The Cara avyuha, a later era Sanskrit text, states that the Atharvaveda had nine shakhas, or
schools: paippalda, stauda, mauda, aunakya, jjala, jalada, brahmavada, devadara and cra
navaidy.[19]
Of these, only the Shaunakiya recension, and the more recently discovered manuscripts of
Paippalda recension have survived.[5] The Paippalda edition is more ancient.[20] The two
recensions differ in how they are organized, as well as content.[20]For example, the Book 10 of
Paippalada recension is more detailed, more developed and more conspicuous in
describing monism, the concept of "oneness of Brahman, all life forms and the world".[21]
Organization[edit]
The Atharvaveda Samhita originally was organized into 18 books (Knd as), and the last two
were added later.[22] These books are arranged neither by subject nor by authors (as is the case
with the other Vedas), but by the length of the hymns. [18] Each book generally has hymns of about
a similar number of verses, and the surviving manuscripts label the book with the shortest hymns
as Book 1, and then in an increasing order (a few manuscripts do the opposite). Most of the
hymns are poetic and set to different meters, but about a sixth of the book is prose. [18]
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.[18][22] The 19th book was a supplement
of a similar nature, likely of new compositions and was added later.[18] The 143 hymns of the 20th
book of Atharvaveda Samhita is almost entirely borrowed from the Rigveda. [23]
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.[24] Books 8 to 12 are speculations of a variety of topics, while Books 13 to 18
tend to be about life cycle rites of passage rituals.[24]
The Srautasutra texts Vaitna Stra and the Kauika Stra are attached to the Atharvaveda
Shaunaka edition, as are a supplement of Atharvan Prayascitthas, two Pratishakhyas, and a
collection of Parisisthas.[25][26] For the Paippalada edition of Atharvaveda, corresponding texts were
Agastya and Paithinasi Sutras but these are lost or yet to be discovered. [27]

Dating and historical context[edit]

The ancient Indian tradition initially recognized only three Vedas.[5][28] The Rigveda, the verse
3.12.9.1 of Taittiriya Brahmana, the verse 5.32-33 of Aitareya Brahmana and other Vedic era
texts mention only three Vedas.[3] The acceptance of the Atharvanas hymns and traditional folk
practices was slow, and it was accepted as another Veda much later than the first three, by both
orthodox and heterodox traditions of Indian philosophies. The early Buddhist Nikaya texts, for
example, do not recognize Atharvaveda as the fourth Veda, and make references to only three
Vedas.[29][30] Olson states that the ultimate acceptance of Atharvaveda as the fourth Veda probably
came in the 2nd half of the 1st millennium BCE.[28] However, notes Max Muller, the hymns of
Atharvaveda existed by the time Chandogya Upanishad was completed (~700 BCE), but were
then referred to as "hymns of Atharvangirasah".[31]
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.[5] The former was home to Paippalda, whose name was derived from the
sacred fig tree named Pippala (Sanskrit: ). This school's compositions were in the Rigvedic
style.[5] The Pancalas region contributions came from composer-priests Angirasas and
Bhargavas, whose style was unlike the metric Rigvedic composition, and their content included
forms of medical sorcery. The Atharvaveda editions now known are a combination of their
compositions.[5]
The core text of the Atharvaveda falls within the classical Mantra period of Vedic Sanskrit, during
the 2nd millennium BC - younger than the Rigveda, and roughly contemporary with
the Yajurveda mantras, the Rigvedic Khilani, and the Smaveda.[32] There is no absolute dating of
any Vedic text including the Atharvaveda.[9] The dating for Atharvaveda is derived from the new
metals and items mentioned therein; it, for example, mentions iron (as krsna ayas, literally "black
metal"), and such mentions have led the scholars to the estimate that the Atharvaveda hymns
were compiled in the early Indian Iron Age, c. 1200 to 1000 BC,[9][33] corresponding to the
early Kuru Kingdom.[34]

Contents[edit]
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.[22] The most frequent goal of these hymns charms
and spells were long life of a loved one or recovery from some illness. In these cases, the
affected would be given substances such as a plant (leaf, seed, root) and an amulet.[22] Some
magic spells were for soldiers going to war with the goal of defeating the enemy, others for
anxious lovers seeking to remove rivals or to attract the lover who is less than interested, some
for success at a sporting event, in economic activity, for bounty of cattle and crops, or removal of
petty pest bothering a household.[22][35][36] Some hymns were not about magic spells and charms,
but prayer qua prayer and philosophical speculations.[37]
The contents of the Atharvaveda contrasts with the other Vedas. The 19th century Indologist
Weber summarized the contrast as follows,
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.

Albrecht Weber, [38]

Jan Gonda cautions that it would be incorrect to label Atharvaveda Samhita as mere compilation
of magical formulas, witchcraft and sorcery.[6] While such verses are indeed present in the
Samhita layer, a significant portion of the Samhita text are hymns for domestic rituals without
magic or spells, and some are theosophical speculations such as "all Vedic gods are One". [6]
[39]
Additionally, the non-Samhita layers of Atharvaveda text include a Brahmana and several
influential Upanishads.[40]
Samhita[edit]
Surgical and medical speculations[edit]
The Atharvaveda includes mantras and verses for treating a variety of ailments. For example, the
verses in hymn 4.15 of the recently discovered Paippalada version of the Atharvaveda, discuss
how to deal with an open fracture, and how to wrap the wound with Rohini plant (Ficus Infectoria,
native to India):[41]
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.

Atharvaveda 4.15, Paippalada Editio[41]

Charms against fever, jaundice and diseases[edit]
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.[42] Hymn 5.21 of the Paippalda
edition of the text, for example, states,
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.

Atharvaveda 5.21, Paippalada Editio, Traslated by Alexader Lubotsky [43]

Remedy from medicinal herbs[edit]

Several hymns in the Atharvaveda such as hymn 8.7, just like the Rigveda's hymn 10.97, is a
praise of medicinal herbs and plants, suggesting that speculations about the medical and health
value of plants and herbs was an emerging field of knowledge in ancient India. [44] The
Atharvavedic hymn states (abridged),
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: so I prepare the remedy.

Atharvaveda 8.7, Shauakiya Editio,[45]

Spells and prayers to gain a lover, wife[edit]

The contents of Atharvaveda have been studied to glean information about the social and
cultural mores in Vedic era of India.[46] A number of verses relate to spells for gaining a husband,
or a wife, or love of a woman,[47] or to prevent any rivals from winning over one's "love interest". [48]
May O Agni!, a suitor after our own heart come to us, may he come to this maiden with fortune!
May she be agreeable to suitors, charming at festivals, promptly obtain happiness through a
husband!

As this comfortable cave, O Indra!, furnishing a safe abode hath become pleasing to all life,
thus may this woman be a favourite of fortune, beloved, not at odds with her husband!
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!

Atharvaveda 2.36, [49]

Speculations on the nature of man, life, good and evil[edit]

The Atharvaveda Samhita, as with the other Vedas, includes some hymns such as 4.1, 5.6, 10.7,
13.4, 17.1, 19.53-54, with metaphysical questions on the nature of existence, man, heaven and
hell, good and evil.[50] Hymn 10.7 of Atharvaveda, for example, asks questions such as "what is
the source of cosmic order? what and where is planted this notion of faith, holy duty, truth? how
is earth and sky held? is there space beyond the sky? what are seasons and where do they go?
does Skambha (literally "cosmic pillar",[51] synonym for Brahman[50]) penetrate everything or just
somethings? does Skambha know the future? is Skambha the basis of Law, Devotion and
Belief? who or what is Skambha?"[52]
The wonderful structure of Man
(...) How many gods and which were they,
who gathered the breast, the neck bones of man?
how many disposed the two teats? who the two collar bones?
how many gathered the shoulder bones? how many the ribs?
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?
accomplishment, success, non-failure? whence thought?
What one god set sacrifice in man here?
who set in him truth? who untruth?
whence death? whence the immortal?

Atharvaveda 10.2.4 - 10.2.14, Paippalda Editio (Abridged), [53]

The Atharvaveda, like other Vedic texts, states William Norman Brown,[50] goes beyond the duality
of heaven and hell, and speculates on the idea of Skambha or Brahma as the all pervasive
monism.[50] Good and evil, Sat and Asat (truth and untruth) are conceptualized differently in these
hymns of Atharvaveda, and the Vedic thought, wherein these are not dualistic explanation of
nature of creation, universe or man, rather the text transcends these and the duality therein.
Order is established out of chaos, truth is established out of untruth, by a process and universal
principles that transcend good and evil.[50][54]
Prayer for peace[edit]
Some hymns are prayer qua prayer, desiring harmony and peace. For example,
Give us agreement with our own; with strangers give us unity
Do ye, O Asvins, in this place join us in sympathy and love.
May we agree in mind, agree in purpose; let us not fight against the heavenly spirit
Around us rise no din of frequent slaughter, nor Indra's arrow fly, for day is present !

Atharvaveda 7.52, [55]

Brahmana[edit]
The Atharvaveda includes Gopatha Brahmana text, that goes with Atharva Samhita.[56]
Upanishads[edit]
The Atharvaveda has three primary Upanishads embedded within it.[57]
Mundaka Upanishad[edit]
The Mundaka Upanishad, embedded inside Atharvaveda, is a poetic-style Upanishad, with 64
verses, written in the form of mantras. However, these mantras are not used in rituals, rather they
are used for teaching and meditation on spiritual knowledge. [58] In ancient and medieval era
Indian literature and commentaries, the Mundaka Upanishad is referred to as one of the Mantra
Upanishads.[59]
The Mudaka Upaishad contains three Mudakams (parts), each with two sections.[60][61] The first
Mundakam, states Roer,[60] defines the science of "Higher Knowledge" and "Lower Knowledge",
and then asserts that acts of oblations and pious gifts are foolish, and do nothing to reduce
unhappiness in current life or next, rather it is knowledge that frees. The second Mundakam
describes the nature of the Brahman, the Atman (Self, Soul), and the path to know Brahman. The
third Mundakam continues the discussion and then asserts that the state of knowing Brahman is
one of freedom, fearlessness, liberation and bliss.[60][61] The Mudaka Upaishad is one of text that
discuss the pantheism theory in Hindu scriptures.[62][63]The text, like other Upanishads, also
discusses ethics.[64]
Through continuous pursuit of Satya (truthfulness), Tapas (perseverance,
austerity), Samyaja (correct knowledge), and Brahmacharya, one attains Atman (Self, Soul).

Mudaka Upaishad, 3.1.5[64][65]

Mandukya Upanishad[edit]
The Mandukya Upanishad is the shortest of all the Upanishads, found in the Atharvaveda text.
[66]
The text discusses the syllable Om, presents the theory of four states of consciousness,
asserts the existence and nature of Atman (Soul, Self).[66][67]
The Mandukya Upanishad is notable for inspiring Gaudapada's Karika, a classic for
the Vedanta school of Hinduism.[68]Mandukya Upanishad is among the oft cited texts on
chronology and philosophical relationship between Hinduism and Buddhism. [69]
Prashna Upanishad[edit]
The Prashna Upanishad is from the Paippalada school of Atharvavedins.[70]
The text contains six Prasha (questions), and each is a chapter with a discussion of answers. [71]
[72]
The first three questions are profound metaphysical questions but, states Eduard Roer,[72] do
not contain any defined, philosophical answers, are mostly embellished mythology and
symbolism. The fourth section, in contrast, contains substantial philosophy. The last two sections
discuss the symbol Om and Moksha concept.[72]
The Prashna Upanishad is notable for its structure and sociological insights into the education
process in ancient India.[73]

Manuscripts and translations[edit]

The Shaunakiya text was published by Rudolf Roth and William Dwight Whitney in 1856, by
Shankar Pandurang Pandit in the 1890s, and by Vishva Bandhu in 19601962. Ralph Griffith
translated some chapters into English in 1897, while Maurice Bloomfield published one of the
most relied upon translations of the Shaunakiya recension of Atharvaveda in 1899. [74]
A corrupted and badly damaged version of the Paippalda text was edited by Leroy Carr Barret
from 1905 to 1940 from a single Kashmirian rad manuscript (now in Tbingen). Durgamohan
Bhattacharyyas discovered palm leaf manuscripts of the Paippalada recension in Odisha in
1957.[5] His son Dipak Bhattacharya has published the manuscripts. Thomas Zehnder translated
Book 2 of the Paippalada recension into German in 1999, and Arlo Griffiths, Alexander Lubotsky
and Carlos Lopez have separately published English translations of its Books 5 through 15. [75]

Influence[edit]

Rishi Caraka (above), the author of Caraka Samhita credits Atharvaveda as an inspiration.[76]

Medicine and health care[edit]

Kenneth Zysk states that the "magico-religious medicine had given way to a medical system
based on empirical and rational ideas" in ancient India by around the start of Christian era, still
the texts and people of India continued to revere the ancient Vedic texts. [76] Rishi Sushruta,
remembered for his contributions to surgical studies, credits Atharvaveda as a foundation.
[77]
Similarly, the verse 30.21 of the Caraka Samhita, states it reverence for the Atharvaveda as
follows,
Therefore, the physician who has inquired [in verse 30.20] about [which Veda], devotion to the
Atharvaveda is ordered from among the four: Rigveda, Samaveda, Yajurveda and Atharvaveda.

Sutrasthara 30.21, Atharvaveda[76]

The roots of Ayurveda a traditional medical and health care practice in Indiastates Dominik
Wujastyk, are in Hindu texts of Caraka Samhita and Sushruta Samhita, both of which claim their
allegiance and inspiration to be the Vedas, especially Atharvaveda.[78] Khare and Katiyar state
that the Indian tradition directly links Ayurveda to Atharvaveda.[79]
Wujastyk clarifies that the Vedic texts are more a religious discourse, and while herbal health
care traditions can be found in Atharvaveda, the purely medical literature of ancient India are
actually Caraka Samhita and Sushruta Samhita, these two are the real roots of Ayurveda. [78]
[80]
Kenneth Zysk adds Bhela Samhita to this list.[76]
Literature[edit]
The verse 11.7.24 of Atharvaveda contains the oldest known mention of the Indic literary genre
the Puranas.[81]
The 1st millennium AD Buddhist literature included books of magico-religious mantras and spells
for protection from evil influences of non-human beings such as demons and ghosts. [82][83] These
were called Pirita (Pali: Paritta) and Rakkhamata ("mantra for protection"), and they share
premises and style of hymns found in Atharvaveda. [82][83]

See also[edit]
Ayurveda

Charaka Samhita

Sushruta Samhita

Upanishads

Vedas

References[edit]
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20. ^ Jump up to:a b Jan Gonda (1975), Vedic Literature: Sam hits and
Brhmanas, Vol 1, Fasc. 1, Otto Harrassowitz Verlag, ISBN978-
3447016032, pages 273-274

21. Jump up^ Jan Gonda (1975), Vedic Literature: Sam hits and
Brhmanas, Vol 1, Fasc. 1, Otto Harrassowitz Verlag, ISBN978-
3447016032, pages 296-297

22. ^ Jump up to:a b c d e Max Muller, The Gopatha Brahmaa (i A

History of Aciet Saskrit Literature), p. 455, at Google Books,
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23. Jump up^ Ralph Griffith, The Hymns of the Atharva Veda, Volume
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28. ^ Jump up to:a b Carl Olson (2007), The Many Colors of Hinduism,
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29. Jump up^ Frits Staal (2009), Discovering the Vedas: Origins,
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30. Jump up^ Alex Wayman (1997), Untying the Knots in Buddhism,
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31. Jump up^ Max Muller, Chandogya Upanishad 3.4.1 Oxford

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32. Jump up^ Michael Witzel (1997). "The Developmet of the Vedic
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37. Jump up^ Ralph Griffith, The Hymns of the Atharva Veda: Hymn
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38. Jump up^ Ralph Griffith, The Hymns of the Atharva Veda, Volume
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40. Jump up^ Jan Gonda (1975), Vedic Literature: Sam hits and
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41. ^ Jump up to:a b Frits Staal (2009), Discovering the Vedas: Origins,
Mantras, Rituals, Insights, Penguin, ISBN 978-0143099864, pages
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42. Jump up^ Kenneth Zysk (2010), Medicine in the Veda: Religious
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43. Jump up^ Alexander Lubotsky (2002), Atharvaveda Paippalada

Kanda Five, Harvard University, ISBN 1-888789050, pages 76-77

44. Jump up^ Kenneth Zysk, Religious Medicine: The History and
Evolution of Indian Medicine, Transaction, ISBN 978-1560000761,
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45. Jump up^ Ralph Griffith, Atharva Veda, Hymn VII Vol 1, EJ
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46. Jump up^ Rajbali Pandey (1969), Hindu Saskras: Socio-

religious Study of the Hindu Sacraments, Motilal
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47. Jump up^ Max Muller, The Sacred Books of the East, Volume 42,
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48. Jump up^ Max Muller, The Sacred Books of the East, Volume 42,
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Edition, EJ Lazarus, pages 26-34

53. Jump up^ WD Whitney, Atharva Veda, Book X.2 Vol 2 Books VIII
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54. Jump up^ Barbara Holdrege (1995), Veda and Torah:

Transcending the Textuality of Scripture, State University of New
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55. Jump up^ Ralph Griffith, Atharva Veda, Book 7 Vol 1, EJ Lazarus,
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56. Jump up^ Frits Staal (2009), Discovering the Vedas: Origins,
Mantras, Rituals, Insights, Penguin, ISBN 978-0143099864, pages
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57. Jump up^ Patrick Olivelle (1998), Upanis h

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58. Jump up^ Max Muller (1962), The Upanishads - Part II, Dover
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61. ^ Jump up to:a b Max Muller (1962), Manduka Upanishad, in The

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62. Jump up^ Norman Geisler and William D. Watkins (2003), Worlds
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64. ^ Jump up to:a b Robert Hume, Mundaka Upanishad, Thirteen

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65. Jump up^ MP Pandit (1969), Mundaka Upanishad 3.1.5,

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66. ^ Jump up to:a b Paul Deussen, Sixty Upanishads of the Veda,

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67. Jump up^ Hume, Robert Erest (1921), The Thirtee Pricipal
Upaishads, Oxford Uiversity Press, pp. 391393

68. Jump up^ Paul Deussen, Sixty Upanishads of the Veda, Volume
2, Motilal Banarsidass, ISBN 978-8120814691, pages 556-557
 69. Jump up^ Michael Comans (2000), The Method of Early Advaita
Vednta: A Study of Gaudapda, akara, Surevara, and
Padmapda, Motilal Banarsidass, pages 97-98

70. Jump up^ Max Muller, The Upanishads, Part 2, Prasna

Upanishad, Oxford University Press, pages xlii-xliii

71. Jump up^ Robert Hume, Prasna Upanishad, Thirteen Principal

Upanishads, Oxford University Press, pages 378-390

72. ^ Jump up to:a b c Eduard Roer, Prashna Upanishad Bibliotheca

Indica, Vol. XV, No. 41 and 50, Asiatic Society of Bengal, pages
119-141

73. Jump up^ Charles Johnston, The Mukhya Upanishads: Books of

Hidden Wisdom, (1920-1931), The Mukhya Upanishads, Kshetra
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Prashna Upanishad, pages 46-51, 115-118

74. Jump up^ Maurice Bloomfield, The Atharvaveda, Harvard

University Press

75. Jump up^ Carlos Lopez (2010), Atharvaveda-Paippalda Knd a

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1888789072

76. ^ Jump up to:a b c d Kenneth Zysk(2012), Understanding Mantra

(Editor: Harvey Alper), Motilal Banarsidass, ISBN 978-
8120807464, pages 125-126, 133

77. Jump up^ Stephen Knapp (2006), The Power of the

Dharma, ISBN978-0595393527, page 63

78. ^ Jump up to:a b Dominik Wujastyk (2003), The roots of Ayurveda,

Penguin Classics, ISBN 978-0140448245, pages xxviii - xxx

79. Jump up^ CP Khare and CK Katiyar (2012), The Modern

Ayurveda, CRC Press, ISBN 978-1439896327, page 8

80. Jump up^ Rachel Berger (2013), Ayurveda Made Modern,

Palgrave Macmillan, ISBN 978-0230284555, pages 24-25, 195
note 2

81. Jump up^ Freda Matchett (2003), "The Puranas", in The

Blackwell Companion to Hinduism (Editor: Gavin Flood),
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82. ^ Jump up to:a b Martin Wiltshire (1990), Ascetic Figures Before

and in Early Buddhism: The Emergence of Gautama As the
Buddha, Walter de Gruyter, ISBN 978-0899254678, pages 245-
264

83. ^ Jump up to:a b Rita Langer (2007), Buddhist Rituals of Death and
Rebirth, Routledge, ISBN 978-0415544702, pages 19-23

Further reading[edit]
 Wikiquote has quotations
related to: Atharvaveda

Alexander Lubotsky, Atharvaveda-Paippalada, Kada Five,

Harvard College (2002).

Thomas Zehnder, Atharvaveda-Paippalada, Buch 2, Idstein

(1999).

Dipak Bhattacharya, Paippalada-Samhita of the Atharvaveda,

Volume 2, The Asiatic Society (2007).

External links[edit]
Sanskrit Wikisource has
original text related to this
article:

Atharvaveda (original
Sanskrit text)

English Wikisource has

original text related to this
article:

English translation by
William Dwight Whitney

English Wikisource has

original text related to this
article:

English translation by
Ralph T. H. Griffith

Ralph Griffith, The Hyms of the Atharvaveda 1895-96, full text

Maurice Bloomfield, Hyms of the Atharva-veda, Sacred Books

of the East, v. 42 (1897), selection

aunaka Recension, "Atharva Veda Sahit" [Sanskrit].

Published at Titus Project. Accessed, April 14, 2014.

William Whitney, Index verborum to the published text of the

Atharvaveda Vedas, University of Michigan

Madhav M Deshpande, Recitational Permutations of the

Saunakiya Atharvaveda, Harvard University Press, based on six
Atharvaveda manuscripts found in Pune, India
 The Kashmiri Paippalada Recension of the Atharvaveda,
Images of 16th century birch-bark manuscript of Atharvaveda
(University access rights required)

George Bolling and Julius Negelein, The Parisistas of the

Atharvaveda, Johns Hopkins University (with downloadable PDF
file)

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