The Atharva-veda-samhitaa has some special features because of which it stands apart from the other three Vedas, specially form the Rigveda-samhitaa. It deals more with the things here and now, than the hereafter, and with the sacrifices which are a means to them.
Major part of this Veda is concerned with diseases and their cure, rites for prolonging life, rites for fulfilling one's desires, building construction, trade and commerce, statecraft, penances and propitiatory rites, as also black magic, though high philosophical ideas much nearer to those of the Upanisads are also found.
Even the literary style is more sophisticated. Hence some scholars believe that this work is chronologically of a later origin and was admitted into the comity of Vedic literature at a later date.
From the ancient times, nine saakhaas of this Veda are known to have existed, but only two are extant: Pippalaada and Saunaka. It is only the latter that is available in a complete form.
The Atharva-veda-samhitaa is divided into 4 prapaathakas or books, comprising 20 kaandas or chapters. Each kaanda is again subdivided into suktas or hymns, and the suktas into mantras. There are 6,077 mantras, in 736 suktas spread over 20 kaandas in 4 prapaathakas. The last kaanda, i.e., the 20th, has borrowed heavily from the Rigveda-samhita.
This Veda designates God the Absolute not only as Brahman but also by some interesting names like Skambha, Ucchista and Vraatya which are peculiar only to it. The whole universe has emerged out of Him due to His will and is established in Him. He is the Lord of the whole creation.
The sun, called Rohit(the 'Red One') is a symbol of His power. And He is the indwelling spirit of human beings also. Those who realize this, go beyond all fear. This Veda also refers to heaven and hell, as also virtue and sin. The qualities like satya (truth), diksaa (discipline) and tapas (austerity) that help man to attain perfection are also mentioned.
This work gives us an interesting picture of the society of its times. The land in which the people lived, extended from Gaandhaara (Afghanistan) to Magadha (Bihar) and Vanga (Bengal). The varna system had been well-established. The first three varnas were powerful. Trade and commerce were prosperous though agriculture was the mainstay of the people.
Sometimes the braahmanas were harassed by the powerful kshatriya kings. The cow was highly venerated and godaana (gift of a cow) was considered meritorious. The institution of marriage was similar to that in the Rigvedic times.
No Aaranyaka of the Atharva-veda has come to light so far. Only one Braahamana, the Gopatha-braahmana, has been discovered. The three well-known Upanisads-the Prasna, the Mundaka and the Maandukya-belong to this Veda.
Major part of this Veda is concerned with diseases and their cure, rites for prolonging life, rites for fulfilling one's desires, building construction, trade and commerce, statecraft, penances and propitiatory rites, as also black magic, though high philosophical ideas much nearer to those of the Upanisads are also found.
Even the literary style is more sophisticated. Hence some scholars believe that this work is chronologically of a later origin and was admitted into the comity of Vedic literature at a later date.
From the ancient times, nine saakhaas of this Veda are known to have existed, but only two are extant: Pippalaada and Saunaka. It is only the latter that is available in a complete form.
The Atharva-veda-samhitaa is divided into 4 prapaathakas or books, comprising 20 kaandas or chapters. Each kaanda is again subdivided into suktas or hymns, and the suktas into mantras. There are 6,077 mantras, in 736 suktas spread over 20 kaandas in 4 prapaathakas. The last kaanda, i.e., the 20th, has borrowed heavily from the Rigveda-samhita.
This Veda designates God the Absolute not only as Brahman but also by some interesting names like Skambha, Ucchista and Vraatya which are peculiar only to it. The whole universe has emerged out of Him due to His will and is established in Him. He is the Lord of the whole creation.
The sun, called Rohit(the 'Red One') is a symbol of His power. And He is the indwelling spirit of human beings also. Those who realize this, go beyond all fear. This Veda also refers to heaven and hell, as also virtue and sin. The qualities like satya (truth), diksaa (discipline) and tapas (austerity) that help man to attain perfection are also mentioned.
This work gives us an interesting picture of the society of its times. The land in which the people lived, extended from Gaandhaara (Afghanistan) to Magadha (Bihar) and Vanga (Bengal). The varna system had been well-established. The first three varnas were powerful. Trade and commerce were prosperous though agriculture was the mainstay of the people.
Sometimes the braahmanas were harassed by the powerful kshatriya kings. The cow was highly venerated and godaana (gift of a cow) was considered meritorious. The institution of marriage was similar to that in the Rigvedic times.
No Aaranyaka of the Atharva-veda has come to light so far. Only one Braahamana, the Gopatha-braahmana, has been discovered. The three well-known Upanisads-the Prasna, the Mundaka and the Maandukya-belong to this Veda.
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