Atharva veda

Bhagavad-gita As It Is
BG Chapters 1 - 6
BG 3.15, Purport: 
Anything performed without the direction of the Vedas is called vikarma, or unauthorized or
sinful work. Therefore, one should always take direction from the Vedas to be saved from the
reaction of work. As one has to work in ordinary life by the direction of the state, one
similarly has to work under direction of the supreme state of the Lord. Such directions in the
Vedas are directly manifested from the breathing of the Supreme Personality of Godhead. It
is said, asya mahato bhūtasya niśvasitam etad yad ṛg-vedo yajur-vedaḥ sāmavedo
'tharvāṅgirasaḥ. "The four Vedas-namely the Ṛg Veda, Yajur Veda, Sāma Veda, and Atharva
Veda—are all emanations from the breathing of the great Personality of Godhead." (Bṛhad-
āraṇyaka Upaniṣad 4.5.11) The Lord, being omnipotent, can speak by breathing air, for as it
is confirmed in the Brahma-saṁhitā, the Lord has the omnipotence to perform through each
of His senses the actions of all other senses. In other words, the Lord can speak through His
breathing, and He can impregnate by His eyes. In fact, it is said that He glanced over material
nature and thus fathered all living entities. After creating or impregnating the conditioned
souls into the womb of material nature, He gave His directions in the Vedic wisdom as to
how such conditioned souls can return home, back to Godhead.

BG Chapters 7 - 12
BG 9.17, Purport: 
The entire cosmic manifestations, moving and nonmoving, are manifested by different
activities of Kṛṣṇa's energy. In the material existence we create different relationships with
different living entities who are nothing but Kṛṣṇa's marginal energy; under the creation of
prakṛti some of them appear as our father, mother, grandfather, creator, etc., but actually they
are parts and parcels of Kṛṣṇa. As such, these living entities who appear to be our father,
mother, etc., are nothing but Kṛṣṇa. In this verse the word dhātā means "creator." Not only
are our father and mother parts and parcels of Kṛṣṇa, but the creator, grandmother and
grandfather, etc., are also Kṛṣṇa. Actually any living entity, being part and parcel of Kṛṣṇa, is
Kṛṣṇa. All the Vedas, therefore, aim only toward Kṛṣṇa. Whatever we want to know through
the Vedas is but a progressive step toward understanding Kṛṣṇa. That subject matter which
helps us purify our constitutional position is especially Kṛṣṇa. Similarly, the living entity who
is inquisitive to understand all Vedic principles is also part and parcel of Kṛṣṇa and as such is
also Kṛṣṇa. In all the Vedic mantras the word oṁ, called praṇava, is a transcendental sound
vibration and is also Kṛṣṇa. And because in all the hymns of the four Vedas-Sāma, Yajur, Ṛg
and Atharva-the praṇava, or oṁkāra, is very prominent, it is understood to be Kṛṣṇa.

BG 10.8, Purport: 
A learned scholar who has studied the Vedas perfectly and has information from authorities
like Lord Caitanya and who knows how to apply these teachings can understand that Kṛṣṇa is
the origin of everything in both the material and spiritual worlds, and because he knows this
perfectly he becomes firmly fixed in the devotional service of the Supreme Lord. He can
never be deviated by any amount of nonsensical commentaries or by fools. All Vedic
literature agrees that Kṛṣṇa is the source of Brahmā, Śiva and all other demigods. In
the Atharva Veda (Gopāla-tāpanī Upaniṣad 1.24) it is said, yo brahmāṇaṁ vidadhāti pūrvaṁ
yo vai vedāṁś ca gāpayati sma kṛṣṇaḥ: "It was Kṛṣṇa who in the beginning instructed
Brahmā in Vedic knowledge and who disseminated Vedic knowledge in the past." Then
again the Nārāyaṇa Upaniṣad (1) says, atha puruṣo ha vai nārāyaṇo 'kāmayata prajāḥ sṛjeyeti:
"Then the Supreme Personality Nārāyaṇa desired to create living entities." The Upaniṣad
continues, nārāyaṇād brahmā jāyate, nārāyaṇād prajāpatiḥ prajāyate, nārāyaṇād indro jāyate,
nārāyaṇād aṣṭau vasavo jāyante, nārāyaṇād ekādaśa rudrā jāyante, nārāyaṇād dvādaśādityāḥ:
"From Nārāyaṇa, Brahmā is born, and from Nārāyaṇa the patriarchs are also born. From
Nārāyaṇa, Indra is born, from Nārāyaṇa the eight Vasus are born, from Nārāyaṇa the eleven
Rudras are born, from Nārāyaṇa the twelve Ādityas are born." This Nārāyaṇa is an expansion
of Kṛṣṇa.

BG 11.48, Purport: 
In this verse there are some significant words, just like veda-yajñādhyayanaiḥ, which refers to
studying Vedic literature and the subject matter of sacrificial regulations. Veda refers to all
kinds of Vedic literature, such as the four Vedas (Ṛg, Yajur, Sāma and Atharva) and the
eighteen Purāṇas, the Upaniṣads and the Vedānta-sūtra. One can study these at home or
anywhere else. Similarly, there are sūtras-Kalpa-sūtras and Mīmāṁsā-sūtras—for studying
the method of sacrifice. Dānaiḥ refers to charity which is offered to a suitable party, such as
those who are engaged in the transcendental loving service of the Lord—the brāhmaṇas and
the Vaiṣṇavas. Similarly, "pious activities" refers to the agni-hotra and the prescribed duties
of the different castes. And the voluntary acceptance of some bodily pains is called tapasya.
So one can perform all these—can accept bodily penances, give charity, study the Vedas, etc.
—but unless he is a devotee like Arjuna, it is not possible to see that universal form. Those
who are impersonalists are also imagining that they are seeing the universal form of the Lord,
but from Bhagavad-gītā we understand that the impersonalists are not devotees. Therefore
they are unable to see the universal form of the Lord.

Srimad-Bhagavatam
SB Canto 1
SB 1.3.21, Purport: 
Originally the Veda is one. But Śrīla Vyāsadeva divided the original Veda into four, namely
Sāma, Yajur, Ṛg, Atharva, and then again they were explained in different branches like the
Purāṇas and the Mahābhārata. Vedic language and the subject matter are very difficult for
ordinary men. They are understood by the highly intelligent and self-realized brāhmaṇas. But
the present age of Kali is full of ignorant men. Even those who are born by a brāhmaṇa father
are, in the present age, no better than the śūdras or the women. The twice-born men, namely
the brāhmaṇas, kṣatriyas and vaiśyas, are expected to undergo a cultural purificatory process
known as saṁskāras, but because of the bad influence of the present age the so-called
members of the brāhmaṇa and other high-order families are no longer highly cultured. They
are called the dvija-bandhus, or the friends and family members of the twice-born. But these
dvija-bandhus are classified amongst the śūdras and the women. Śrīla Vyāsadeva divided the
Vedas into various branches and subbranches for the sake of the less intelligent classes like
the dvija-bandhus, śūdras and women.

SB 1.4.13, Purport: 
here is no difference also between the Vedic mantras and what is explained in the Purāṇas
and Itihāsa. According to Śrīla Jīva Gosvāmī, it is mentioned in the Mādhyandina-śruti that
all the Vedas, namely the Sāma, Atharva, Ṛg, Yajur, Purāṇas, Itihāsas, Upaniṣads, etc., are
emanations from the breathing of the Supreme Being. The only differences are that the Vedic
mantras mostly begin with praṇava oṁkāra and that it requires some training to pronounce
the metrical accent, without which the mantras cannot be successfully chanted. Although
Śrīla Sūta Gosvāmī was a preacher of the first order, he did not bother much about the
metrical pronunciation of the Vedic mantras. But that does not mean that Śrīmad-
Bhāgavatam is of less importance than the Vedic mantras. On the contrary, it is the ripened
fruit of all the Vedas, as stated before. Besides that, the most perfectly liberated soul, Śrīla
Śukadeva Gosvāmī, is absorbed in the studies of the Bhāgavatam, although he is already self-
realized. Śrīla Sūta Gosvāmī is following his footsteps, and therefore his position is not the
least less important because he was not expert in chanting Vedic mantras with metric
pronunciation, which depends more on practice than actual realization. Realization is more
important than parrotlike chanting.

SB 1.4.19, Purport: 
Formerly there was only the Veda of the name Yajur, and the four divisions of sacrifices
were there specifically mentioned. But to make them more easily performable, the Veda was
divided into four divisions of sacrifice, just to purify the occupational service of the four
orders. Above the four Vedas, namely Ṛg, Yajur, Sāma, and Atharva, there are the Purāṇas,
the Mahābhārata, Saṁhitās, etc., which are known as the fifth Veda. Śrī Vyāsadeva and his
many disciples were all historical personalities, and they were very kind and sympathetic
toward the fallen souls of this age of Kali. As such, the Purāṇas and Mahābhārata were made
from related historical facts which explained the teaching of the four Vedas. There is no point
in doubting the authority of the Purāṇas and Mahābhārata as parts and parcels of the Vedas.
In the Chāndogya Upaniṣad (7.1.4), the Purāṇas and Mahābhārata, generally known as
histories, are mentioned as the fifth Veda. According to Śrīla Jīva Gosvāmī, that is the way of
ascertaining the respective values of the revealed scriptures.

SB 1.4.22, Translation and Purport: 

The Sumantu Muni Aṅgirā, who was very devotedly engaged, was entrusted with
the Atharva Veda. And my father, Romaharṣaṇa, was entrusted with the Purāṇas and
historical record
In the śruti-mantras also it is stated that Aṅgirā Muni, who strictly followed the rigid
principles of the Atharva Vedas, was the leader of the followers of the Atharva Vedas.

SB 1.16.20, Purport: 
The living beings are created by the creator Brahmā, and just to maintain the created living
being progressively towards the path back to Godhead, the system of performing sacrifice is
also created by him. The system is that living beings live on the produce of grains and
vegetables, and by eating such foodstuff they get vital power of the body in the shape of
blood and semen, and from blood and semen one living being is able to create other living
beings. But the production of grains, grass, etc. becomes possible by rain, and this rain is
made to shower properly by performance of recommended sacrifices. Such sacrifices are
directed by the rites of the Vedas, namely Sāma, Yajur, Ṛg and Atharva. In the Manu-smṛti it
is recommended that by offerings of sacrifice on the altar of the fire, the sun-god is pleased.
When the sun-god is pleased, he properly collects water from the sea, and thus sufficient
clouds collect on the horizon and rains fall. After sufficient rains fall, there is sufficient
production of grains for men and all animals, and thus there is energy in the living being for
progressive activity. The mlecchas, however, make plans to install slaughterhouses for killing
bulls and cows along with other animals, thinking that they will prosper by increasing the
number of factories and live on animal food without caring for performance of sacrifices and
production of grains. But they must know that even for the animals they must produce grass
and vegetables, otherwise the animals cannot live. And to produce grass for the animals, they
require sufficient rains. Therefore they have to depend ultimately on the mercy of the
demigods like the sun-god, Indra and Candra, and such demigods must be satisfied by
performances of sacrifice.

SB Canto 2
SB 2.3.14, Purport: 
As we have already quoted above from the Bhakti-rasāmṛta-sindhu of Rūpa Gosvāmī, even
mundane things, if dovetailed in the service of the Lord Śrī Kṛṣṇa, are accepted as
transcendental. For example, the epics or the histories of Rāmāyaṇa and Mahābhārata, which
are specifically recommended for the less intelligent classes (women, śūdras and unworthy
sons of the higher castes), are also accepted as Vedic literature because they are compiled in
connection with the activities of the Lord. Mahābhārata is accepted as the fifth division of the
Vedas after its first four divisions, namely Sāma, Yajur, Ṛg and Atharva. The less intelligent
do not accept Mahābhārata as part of the Vedas, but great sages and authorities accept it as
the fifth division of the Vedas. Bhagavad-gītā is also part of the Mahābhārata, and it is full of
the Lord's instruction for the less intelligent class of men. Some less intelligent men say that
Bhagavad-gītā is not meant for householders, but such foolish men forget that Bhagavad-gītā
was explained to Arjuna, a gṛhastha (family man), and spoken by the Lord in His role as a
gṛhastha. So Bhagavad-gītā, although containing the high philosophy of the Vedic wisdom, is
for the beginners in the transcendental science, and Śrīmad-Bhāgavatam is for graduates and
postgraduates in the transcendental science. Therefore literatures like Mahābhārata, the,
purāṇas and similar other literatures which are full of the pastimes of the Lord, are all
transcendental literatures, and they should be discussed with full confidence in the society of
great devotees.

SB 2.9.16, Purport: 
In the Padma Purāṇa, Uttara-khaṇḍa, there is a full description of the yoga-pīṭha, or the
particular place where the Lord is in audience to His eternal devotees. In that yoga-pīṭha, the
personifications of religion, knowledge, opulence and renunciation are all seated at the lotus
feet of the Lord. The four Vedas, namely Ṛk, Sāma, Yajur and Atharva, are present there
personally to advise the Lord. The sixteen energies headed by Caṇḍa are all present there.
Caṇḍa and Kumuda are the first two doorkeepers, at the middle door are the doorkeepers
named Bhadra and Subhadra, and at the last door are Jaya and Vijaya. There are other
doorkeepers also, named Kumuda, Kumudākṣa, Puṇḍarīka, Vāmana, Śaṅkukarṇa, Sarvanetra,
Sumukha, etc. The Lord's palace is well decorated and protected by the above-mentioned
doorkeepers.

SB Canto 3
SB 3.12.37, Translation: 
Maitreya said: Beginning from the front face of Brahmā, gradually the four Vedas—
Ṛk, Yajur, Sāma and Atharva—became manifest. Thereafter, Vedic hymns which had
not been pronounced before, priestly rituals, the subject matters of the recitation, and
transcendental activities were all established, one after another.

SB 3.24.15, Purport: 
The nine principal ṛṣis, or sages, are Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu,
Vasiṣṭha and Atharvā. All these ṛṣis are most important, and Brahmā desired that the nine
daughters already born of Kardama Muni be handed over to them. Here two words are used
very significantly-yathā-śīlam and yathā-ruci. The daughters should be handed over to the
respective ṛṣis, not blindly, but according to the combination of character and taste. That is
the art of combining a man and woman. Man and woman should not be united simply on the
consideration of sex life. There are many other considerations, especially character and taste.
If the taste and character differ between the man and woman, their combination will be
unhappy. Even about forty years ago, in Indian marriages, the taste and character of the boy
and girl were first of all matched, and then they were allowed to marry. This was done under
the direction of the respective parents. The parents used to astrologically determine the
character and tastes of the boy and girl, and when they corresponded, the match was selected:
"This girl and this boy are just suitable, and they should be married." Other considerations
were less important. The same system was also advised in the beginning of the creation by
Brahmā: "Your daughters should be handed over to the ṛṣis according to taste and character."

SB 3.24.24, Translation: 
He delivered Śānti to Atharvā. Because of Śānti, sacrificial ceremonies are well
performed. Thus he got the foremost brāhmaṇas married, and he maintained them
along with their wives.

SB Canto 4
SB 4.1.42, Translation and Purport: 
Citti, wife of the sage Atharvā, gave birth to a son named Aśvaśirā by accepting a great
vow called Dadhyañca. Now you may hear from me about the descendants of the sage
Bhṛgu.
The wife of Atharvā known as Citti is also known as Sānti. She was the eighth daughter of
Kardama Muni.

SB Canto 6
SB 6.5.20, Purport: 
The word śāstra refers to the scriptures, particularly the Vedic books of knowledge. The
Vedas-Sāma, Yajur, Ṛg and Atharva—and any other books deriving knowledge from these
Vedas are considered Vedic literatures. Bhagavad-gītā is the essence of all Vedic knowledge,
and therefore it is the scripture whose instructions should be especially accepted. In this
essence of all śāstras, Kṛṣṇa personally advises that one give up all other duties and surrender
unto Him (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66)).
One should be initiated into following the principles of śāstra. In offering initiation, our
Kṛṣṇa consciousness movement asks one to come to the conclusion of śāstra by taking the
advice of the supreme speaker of the śāstra, Kṛṣṇa, forgetting the principles of the
materialistic way of life. Therefore the principles we advise are no illicit sex, no intoxication,
no gambling and no meat-eating. These four types of engagement will enable an intelligent
person to get free from the materialistic life and return home, back to Godhead.

SB 6.10.2, Translation: 
O King Parīkṣit, following the Lord's instructions, the demigods approached Dadhīci,
the son of Atharvā. He was very liberal, and when they begged him to give them his
body, he at once partially agreed. However, just to hear religious instructions from
them, he smiled and jokingly spoke as follows.

SB 6.10.11, Translation: 
Śrī Śukadeva Gosvāmī said: Dadhīci Muni, the son of Atharvā, thus resolved to give his
body to the service of the demigods. He placed himself, the spirit soul, at the lotus feet of
the Supreme Personality of Godhead and in this way gave up his gross material body
made of five elements.

SB Canto 8
SB 8.3.22-24, Translation: 
The Supreme Personality of Godhead creates His minor parts and parcels, the jīva-
tattva, beginning with Lord Brahmā, the demigods and the expansions of Vedic
knowledge (Sāma, Ṛg, Yajur and Atharva) and including all other living entities,
moving and nonmoving, with their different names and characteristics. As the sparks of
a fire or the shining rays of the sun emanate from their source and merge into it again
and again, the mind, the intelligence, the senses, the gross and subtle material bodies,
and the continuous transformations of the different modes of nature all emanate from
the Lord and again merge into Him. He is neither demigod nor demon, neither human
nor bird or beast. He is not woman, man, or neuter, nor is He an animal. He is not a
material quality, a fruitive activity, a manifestation or nonmanifestation. He is the last
word in the discrimination of "not this, not this," and He is unlimited. All glories to the
Supreme Personality of Godhead!

SB 8.21.2-3, Translation: 
Among the great personalities who came to worship the lotus feet of the Lord were
those who had attained perfection in self-control and regulative principles, as well as
experts in logic, history, general education and the Vedic literature known as kalpe
(dealing with old historical incidents). Others were experts in the Vedic corollaries like
Brahma-saṁhitā, all the other knowledge of the Vedas (Sāma, Yajur, Ṛg and Atharva),
and also the supplementary Vedic knowledge (Āyur-veda, Dhanur-veda, etc.). Others
were those who had been freed of the reactions to fruitive activities by transcendental
knowledge awakened by practice of yoga. And still others were those who had attained
residence in Brahmaloka not by ordinary karma but by advanced Vedic knowledge.
After devotedly worshiping the upraised lotus feet of the Supreme Lord with oblations
of water, Lord Brahmā, who was born of the lotus emanating from Lord Viṣṇu's navel,
offered prayers to the Lord.

SB Canto 9
SB 9.14.48, Translation: 
In the Satya-yuga, the first millennium, all the Vedic mantras were included in one
mantra-praṇava, the root of all Vedic mantras. In other words, the Atharva Veda alone
was the source of all Vedic knowledge. The Supreme Personality of Godhead Nārāyaṇa
was the only worshipable Deity; there was no recommendation for worship of the
demigods. Fire was one only, and the only order of life in human society was known as
haṁsa.

SB 9.14.48, Purport: 
In Satya-yuga there was only one Veda, not four. Later, before the beginning of Kali-yuga,
this one Veda, the Atharva Veda (or, some say, the Yajur Veda), was divided into four—
Sāma, Yajur, Ṛg and Atharva—for the facility of human society. In Satya-yuga the only
mantra was oṁkāra (oṁ tat sat). The same name oṁkāra is manifest in the mantra Hare
Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare
Hare. Unless one is a brāhmaṇa, one cannot utter oṁkāra and get the desired result. But in
Kali-yuga almost everyone is a śūdra, unfit for pronouncing the praṇava, oṁkāra. Therefore
the śāstras have recommended the chanting of the Hare Kṛṣṇa mahā-mantra. Oṁkāra is a
mantra, or mahā-mantra, and Hare Kṛṣṇa is also a mahā-mantra. The purpose of pronouncing
oṁkāra is to address the Supreme Personality of Godhead, Vāsudeva (oṁ namo bhagavate
vāsudevāya). And the purpose of chanting the Hare Kṛṣṇa mantra is the same. Hare: "O
energy of the Lord!" Kṛṣṇa: "O Lord Kṛṣṇa!" Hare: "O energy of the Lord!" Rāma: "O
Supreme Lord, O supreme enjoyer!" The only worshipable Lord is Hari, who is the goal of
the Vedas (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15)). By worshiping the demigods, one
worships the different parts of the Lord, just as one might water the branches and twigs of a
tree. But worshiping Nārāyaṇa, the all-inclusive Supreme Personality of Godhead, is like
pouring water on the root of the tree, thus supplying water to the trunk, branches, twigs,
leaves and so on. In Satya-yuga people knew how to fulfill the necessities of life simply by
worshiping Nārāyaṇa, the Supreme Personality of Godhead. The same purpose can be served
in this age of Kali by the chanting of the Hare Kṛṣṇa mantra, as recommended in the
Bhāgavatam. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51). Simply by
chanting the Hare Kṛṣṇa mantra, one becomes free from the bondage of material existence
and thus becomes eligible to return home, back to Godhead.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.53.12, Translation: 
The best of brāhmaṇas chanted mantras of the Ṛg, Sāma and Yajur Vedas for the
bride's protection, and the priest learned in the Atharva Veda offered oblations to
pacify the controlling planets.

SB 10.74.7-9, Translation: 
He selected Kṛṣṇa-dvaipāyana, Bharadvāja, Sumantu, Gotama and Asita, along with
Vasiṣṭha, Cyavana, Kaṇva, Maitreya, Kavaṣa and Trita. He also selected Viśvāmitra,
Vāmadeva, Sumati, Jaimini, Kratu, Paila and Parāśara, as well as Garga,
Vaiśampāyana, Atharvā, Kaśyapa, Dhaumya, Rāma of the Bhārgavas, Āsuri, Vītihotra,
Madhucchandā, Vīrasena and Akṛtavraṇa.

SB 12.6.50, Translation: 
Śrīla Vyāsadeva separated the mantras of the Ṛg, Atharva, Yajur and Sāma Vedas into
four divisions, just as one sorts out a mixed collection of jewels into piles. Thus he
composed four distinct Vedic literatures.

SB 12.6.52-53, Translation: 
Śrīla Vyāsadeva taught the first saṁhitā, the Ṛg Veda, to Paila and gave this collection
the name Bahvṛca. To the sage Vaiśampāyana he spoke the collection of Yajur mantras
named Nigada. He taught the Sāma Veda mantras, designated as the Chandoga-
saṁhitā, to Jaimini, and he spoke the Atharva Veda to his dear disciple Sumantu.

SB 12.6.61, Translation: 
The disciples of Vaiśampāyana became authorities in the Atharva Veda. They were
known as the Carakas because they executed strict vows to free their guru from his sin
of killing a brāhmaṇa.

SB 12.7.1, Translation: 
Sūta Gosvāmī said: Sumantu Ṛṣi, the authority on the Atharva Veda, taught his
saṁhitā to his disciple Kabandha, who in turn spoke it to Pathya and Vedadarśa.

SB 12.7.2, Translation: 
Śauklāyani, Brahmabali, Modoṣa and Pippalāyani were disciples of Vedadarśa. Hear
from me also the names of the disciples of Pathya. My dear brāhmaṇa, they are
Kumuda, Śunaka and Jājali, all of whom knew the Atharva Veda very well.

SB 12.7.3, Translation: 
Babhru and Saindhavāyana, disciples of Śunaka, studied the two divisions of their
spiritual master's compilation of the Atharva Veda. Saindhavāyana's disciple Sāvarṇa
and disciples of other great sages also studied this edition of the Atharva Veda.

SB 12.7.4, Translation: 
Nakṣatrakalpa, Śāntikalpa, Kaśyapa, Āṅgirasa and others were also among the ācāryas
of the Atharva Veda. Now, O sage, listen as I name the authorities on Purāṇic literature.

Sri Caitanya-caritamrta
CC Adi-lila
CC Adi 7.72, Purport: 
"If a person born in a family of dog-eaters takes to the chanting of the holy name of Kṛṣṇa, it
is to be understood that in his previous life he must have executed all kinds of austerities and
penances and performed all the Vedic yajñas." Another quotation states:
ṛg-vedo ’tha yajur-vedaḥ sāma-vedo ’py atharvaṇaḥ
adhītās tena yenoktaṁ harir ity akṣara-dvayam
"A person who chants the two syllables ha-ri has already studied the four Vedas—Sāma, Ṛg,
Yajur and Atharva."

CC Adi 14.19, Purport: 

The Caitanya-bhāgavata confirms that Śrī Caitanya Mahāprabhu, by His birth, has made the
whole world peaceful, as in the past Nārāyaṇa protected this earth in His incarnation as
Varāha. Because of His protecting and maintaining this world in the present Kali-yuga, Lord
Caitanya Mahāprabhu is known as Viśvambhara, which refers to one who feeds the entire
world. The movement inaugurated by Śrī Caitanya Mahāprabhu when He was present five
hundred years ago is again being propagated all over the world, and factually we are seeing
its practical results. People are being saved, protected and maintained by this Hare Kṛṣṇa
movement. Thousands of followers, especially Western youths, are taking part in this Hare
Kṛṣṇa movement, and how safe and happy they feel can be understood from the expressions
of gratitude in their hundreds and thousands of letters. The name Viśvambhara is also
mentioned in the Atharva-veda-saṁhitā (3.3.16.5): viśvambhara viśvena mā bharasā pāhi
svāhā.

CC Madhya-lila
CC Madhya 6.137, Purport: 
The Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Mahābhārata, Pañcarātra and original
Rāmāyaṇa are all considered Vedic literature. The Purāṇas that are especially meant for
Vaiṣṇavas (such as the Brahma-vaivarta Purāṇa, Nāradīya Purāṇa, Viṣṇu Purāṇa and
Bhāgavata Purāṇa) are also Vedic literature. Therefore, whatever is stated in such Purāṇas or
in the Mahābhārata and Rāmāyaṇa is self-evident. There is no need for interpretation. The
Bhagavad-gītā is also within the Mahābhārata; therefore all the statements of the Bhagavad-
gītā are self-evident. There is no need for interpretation, and if we do interpret, the entire
authority of the Vedic literature is lost.

CC Madhya 6.147, Purport: 

The Brahma-sūtra (1.1.3) confirms this fact also: śāstra-yonitvāt. Commenting upon this
Brahma-sūtra aphorism, Śrī Madhvācārya says, "The Ṛg Veda, Yajur Veda, Sāma
Veda, Atharva Veda, Mahābhārata, Pañcarātra and the original Vālmīki Rāmāyaṇa are all
Vedic literatures. Any literature following the conclusive statements of these Vedic literatures
is also to be considered Vedic literature. That literature which does not conform to Vedic
literature is simply misleading."

CC Madhya 19.17, Purport: 

"There are two kinds of educational systems. One deals with transcendental knowledge (parā
vidyā) and the other with material knowledge (aparā vidyā). All the Vedas—the Ṛg Veda,
Yajur Veda, Sāma Veda and Atharva Veda, along with their corollaries, known as śikṣā,
kalpa, vyākaraṇa, nirukta, chanda and jyotiṣa—belong to the inferior system of material
knowledge (aparā vidyā). By parā vidyā one can understand the akṣara—Brahman or the
Absolute Truth." As far as the Vedic literature is concerned, the Vedānta-sūtra is accepted as
the parā vidyā. Śrīmad-Bhāgavatam is an explanation of that parā vidyā. Those who aspire
for liberation (mukti or mokṣa) and introduce themselves as vaidāntika are also equal to those
groups aspiring to improve religion (dharma), economic development (artha) and sense
gratification (kāma). Dharma, artha, kāma and mokṣa are called catur-varga. They are all
within the system of inferior, material knowledge.

CC Madhya 20.353, Purport: 

Foolish people try to concoct knowledge by manufacturing something in their brains. That is
not the real way of knowledge. Knowledge is śabda-pramāṇa, evidence from the Vedic
literature. Śrīla Vyāsadeva is called Mahāmuni. He is also known as Vedavyāsa because he
has compiled so many śāstras. He has divided the Vedas into four divisions—Sāma, Ṛg,
Yajur and Atharva. He has expanded the Vedas into eighteen Purāṇas and has summarized
Vedic knowledge in the Vedānta-sūtra. He also compiled the Mahābhārata, which is accepted
as the fifth Veda. The Bhagavad-gītā is contained within the Mahābhārata. Therefore the
Bhagavad-gītā is also Vedic literature (smṛti). Some of the Vedic literatures are called śrutis,
and some are called smṛtis.

CC Antya-lila
CC Antya 9.10, Purport: 
Vyāsadeva was the son of the great sage Parāśara. Other names for him are Sātyavateya and
Kṛṣṇa-dvaipāyana Bādarāyaṇa Muni. As one of the authorities on the Vedas, he divided the
original Veda, for convenience, into four divisions—Sāma, Yajur, Ṛg and Atharva. He is the
author of eighteen Purāṇas as well as the theosophical thesis Brahma-sūtra and its natural
commentary, Śrīmad-Bhāgavatam. He belongs to the Brahma-sampradāya and is a direct
disciple of Nārada Muni.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya
Teachings of Lord Caitanya, Chapter 18: 
Studying the Vedānta-sūtra by one's own efforts (the ascending process of knowledge) is a
sign of foolishness. On the other hand, he who has attained a taste for chanting this
transcendental vibration has actually reached the conclusion of the Vedānta. In this
connection, there are two verses in Śrīmad-Bhāgavatam which are very instructive. The
purport of the first is that if a person is chanting the transcendental vibration Hare Kṛṣṇa,
Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, then
even if he was born in the family of the lowest of human beings it is to be understood that in
his previous lives he performed all types of renunciation, austerities and sacrifice and studied
all the Brahma-sūtras. The purport of the second verse is that one who chants the two
syllables ha-ri must be considered to have studied all the Vedas—the Ṛg Veda, Atharva
Veda, Yajur Veda and Sāma Veda.

Teachings of Lord Caitanya, Chapter 20: 

The principal word in the Vedas—praṇava, or oṁkāra—is the sound representation of the
Supreme Lord. Therefore oṁkāra should be considered the supreme sound. But Śaṅkarācārya
has falsely preached that the phrase tat tvam asi is the supreme vibration. Oṁkāra is the
reservoir of all the energies of the Supreme Lord. Śaṅkara is wrong in maintaining that tat
tvam asi is the supreme vibration of the Vedas, for tat tvam asi is only a secondary vibration.
Tat tvam asi suggests only a partial representation of the Vedas. In several verses of the
Bhagavad-gītā (8.13, 9.17, 17.24) the Lord has given importance to oṁkāra. Similarly,
oṁkāra is given importance in the Atharva Veda and the Māṇḍūkya Upaniṣad. In his
Bhagavat-sandarbha, Śrīla Jīva Gosvāmīhas given great importance to oṁkāra: "Oṁkāra is
the most confidential sound representation of the Supreme Lord." The sound representation
or name of the Supreme Lord is as good as the Supreme Lord Himself. By vibrating such
sounds as oṁkāra or Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare
Rāma, Rāma Rāma, Hare Hare, one can be delivered from the contamination of this material
world. Because such vibrations of transcendental sound can deliver a conditioned soul, they
are known as tāraka-mantras.

Teachings of Lord Caitanya, Chapter 24: 

Thus according to the evidences afforded by various Vedic scriptures, the Supreme Lord
Kṛṣṇa is accepted as the ultimate goal of Brahman realization. The Bhagavad-gītā (7.7)
confirms that there is nothing superior to Kṛṣṇa. Madhvācārya, one of the greatest ācāryas in
Brahmā’s disciplic succession, has stated in his explanation of the Vedānta-sūtra that
everything can be seen through the authorities of the scriptures. He has quoted a verse from
the Bhaviṣya Purāṇa in which it is stated that the Ṛg Veda, Yajur Veda, Sāma Veda, Atharva
Veda, Mahābhārata, Pañcarātra and the original Rāmāyaṇa are actually Vedic evidence. The
Purāṇas accepted by the Vaiṣṇavas are also considered Vedic evidence. Indeed, whatever is
contained in that literature should be taken without argument as the ultimate conclusion, and
all these literatures proclaim Kṛṣṇa to be the Supreme Personality of Godhead.

Easy Journey to Other Planets

Easy Journey to Other Planets 1: 
The most widely recognized scriptures in the world are the Vedas. The Vedas have been
divided into four parts: Sāma, Yajur, Ṛg and Atharva. The subject matter of the Vedas is very
difficult for a man of ordinary understanding. For elucidation, the four Vedas are explained in
the historical epic called the Mahābhārata and in eighteen Purāṇas. The Rāmāyaṇa is also a
historical epic which contains all the necessary information from the Vedas. So the four
Vedas, the original Rāmāyaṇa by Vālmīki, the Mahābhārata and the Purāṇas are classified as
Vedic literatures. The Upaniṣads are parts of the four Vedas, and the Vedānta-sūtras represent
the cream of the Vedas. To summarize all these Vedic literatures, the Bhagavad-gītā is
accepted as the essence of all Upaniṣads and the preliminary explanation of the Vedānta-
sūtras. One may then conclude that from the Bhagavad-gītā alone one can have the essence of
the Vedas, for it is spoken by Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, who
descends upon this material world from the anti-material world in order to give complete
information of the superior form of energy.

Krsna, The Supreme Personality of Godhead

Krsna Book 53: 
Dust always accumulates on the streets and roads, so they must be sprinkled with water at
least once a day, and in big cities like Calcutta twice a day. The roads of Kuṇḍina were
arrayed with colored flags and festoons, and gates were constructed at particular crossings.
The whole city was decorated very nicely. The beauty of the city was enhanced by the
inhabitants, both men and women, who were dressed in fresh, washed clothes and decorated
with sandalwood pulp, pearl necklaces and flower garlands. Incense burned everywhere, and
fragrances like aguru scented the air. Priests and brāhmaṇas were sumptuously fed and,
according to ritualistic ceremony, were given sufficient wealth and cows in charity. In this
way, they were engaged in chanting Vedic hymns. The King's daughter, Rukmiṇī, was
exquisitely beautiful. She was very clean and had beautiful teeth. The auspicious sacred
thread was tied on her wrist. She was given various types of jewelry to wear and long silken
cloth to cover the upper and lower parts of her body. Learned priests gave her protection by
chanting mantras from the Sāma Veda, Ṛg Veda and Yajur Veda. Then they chanted mantras
from the Atharva Veda and offered oblations in the fire to pacify the influence of different
stars.

Krsna Book 74: 

After satisfying Kṛṣṇa in this way, King Yudhiṣṭhira arranged to perform the Rājasūya
sacrifice. He invited all the qualified brāhmaṇas and sages to take part and appointed them to
different positions as priests in charge of the sacrificial arena. He invited the most expert
brāhmaṇas and sages, whose names are as follows: Kṛṣṇa-dvaipāyana Vyāsadeva,
Bharadvāja, Sumantu, Gautama, Asita, Vasiṣṭha, Cyavana, Kaṇva, Maitreya, Kavaṣa, Trita,
Viśvāmitra, Vāmadeva, Sumati, Jaimini, Kratu, Paila, Parāśara, Garga,
Vaiśampāyana, Atharvā, Kaśyapa, Dhaumya, Paraśurāma, Śukrācārya, Āsuri, Vītihotra,
Madhucchandā, Vīrasena and Akṛtavraṇa. Besides all these brāhmaṇas and sages, he invited
such respectable old men as Droṇācārya, Bhīṣma (the grandfather of the Kurus), Kṛpācārya
and Dhṛtarāṣṭra. He also invited all the sons of Dhṛtarāṣṭra, headed by Duryodhana, and also
the great devotee Vidura. Kings from different parts of the world, along with their ministers
and secretaries, were also invited to see the great sacrifice performed by King Yudhiṣṭhira,
and the citizens, comprising learned brāhmaṇas, chivalrous kṣatriyas, well-to-do vaiśyas and
faithful śūdras, all visited the ceremony.
Krsna Book 87: 
We understand that with the breathing of the Supreme Personality of Godhead there issued
forth the four Vedas, namely the Ṛg Veda, the Yajur Veda, the Sāma Veda and the Atharva
Veda, and also the histories like the Mahābhārata and all the Purāṇas, which are considered to
be the history of the world. The Vedic histories like the Purāṇas and Mahābhārata are called
the fifth Veda.

Krsna Book 87: 

The Vedic literature is divided into two parts: the śrutis and the smṛtis. The śrutis are the four
Vedas—Ṛg, Sāma, Atharva and Yajur—and the Upaniṣads, and the smṛtis are the Purāṇas
and the Itihāsas like the Mahābhārata, which includes the Bhagavad-gītā. The conclusion of
all these is that one should know Śrī Kṛṣṇa as the Supreme Personality of Godhead. He is the
Parama-puruṣa, or the Supreme Personality of Godhead, under whose superintendence
material nature works. For creation, maintenance and annihilation, the Supreme Lord
incarnates into three—Lord Brahmā, Lord Viṣṇu and Lord Śiva—after manifesting the
material cosmos. All of these take charge of the three modes of material nature, but the
ultimate direction is in the hand of Lord Viṣṇu. The complete activities of material nature
under the three modes are conducted under the direction of the Supreme Personality of
Godhead, Kṛṣṇa. This is confirmed in the Bhagavad-gītā (mayādhyakṣeṇa (BG 9.10)) and in
the Vedas (sa aikṣata).

Light of the Bhagavata

Light of the Bhagavata 3, Purport: 
Therefore the laws of God's nature are neither blind nor accidental, as men with a poor fund
of knowledge conclude. Behind the laws of nature is the living brain of God, just as there is
always a lawmaker behind all the laws of the state. It does not matter whether or not we see
the lawmaker behind the common laws; we must admit that there is a lawmaker. Matter can
never work automatically, without a living hand, and therefore we must admit the existence
of God, the supreme living being, behind the laws of nature. The Lord says in Bhagavad-gītā
that nature works under His superintendence. Nature is only a power, and behind the power is
a powerhouse and a brain, just as behind electrical power there is an electrical powerhouse,
where everything is conducted by the brain of the resident engineer. The material nature
works so nicely, and not blindly, because of the superintendence of the supreme powerful
God. In the Vedic hymns (Atharva Veda) the same thing is confirmed. It is only under the
superintendence of God that all the natural laws are conducted.

Light of the Bhagavata 20, Purport: 

Originally the path of self-realization was established by the standard direction of the Vedas.
Śrīla Vyāsadeva divided the original Veda into four divisions, namely Sāma, Atharva, Ṛg,
and Yajur. Then he divided the same Vedas into eighteen Purāṇas (supplements) and the
Mahābhārata, and then again the same author summarized them in the Vedānta-sūtras. The
purpose of all these Vedic literatures is to realize one's self to be a spiritual being, eternally
related with the Supreme Personality of Godhead, the all-attractive form (Śrī Kṛṣṇa).

Sri Isopanisad
Sri Isopanisad Introduction: 
Originally there was only one Veda, and there was no necessity of reading it. People were so
intelligent and had such sharp memories that by once hearing from the lips of the spiritual
master they would understand. They would immediately grasp the whole purport. But five
thousand years ago Vyāsadeva put the Vedas in writing for the people in this age, Kali-yuga.
He knew that eventually the people would be short-lived, their memories would be very poor,
and their intelligence would not be very sharp. "Therefore, let me teach this Vedic knowledge
in writing." He divided the Vedas into four: Ṛg, Sāma, Atharva and Yajur. Then he gave the
charge of these Vedas to his different disciples. He then thought of the less intelligent class of
men—strī, śūdra and dvija-bandhu. He considered the woman class and śūdra class (worker
class) and dvija-bandhu. Dvija-bandhu refers to those who are born in a high family but who
are not properly qualified. A man who is born in the family of a brāhmaṇa but is not qualified
as a brāhmaṇa is called dvija-bandhu. For these persons he compiled the Mahābhārata, called
the history of India, and the eighteen Purāṇas. These are all part of the Vedic literature: the
Purāṇas, the Mahābhārata, the four Vedas and the Upaniṣads. The Upaniṣads are part of the
Vedas. Then Vyāsadeva summarized all Vedic knowledge for scholars and philosophers in
what is called the Vedānta-sūtra. This is the last word of the Vedas.

Sri Isopanisad 13, Purport: 

Here is a correct description of the Supreme Lord, given by the Lord Himself. The words
sarvasya pra-bhavaḥ indicate that Kṛṣṇa is the creator of everyone, including Brahmā, Viṣṇu
and Śiva. And because these three principal deities of the material world are created by the
Lord, the Lord is the creator of all that exists in the material and spiritual worlds. In
the Atharva Veda (Gopāla-tāpanī Upaniṣad 1.24) it is similarly said, "He who existed before
the creation of Brahmā and who enlightened Brahmā with Vedic knowledge is Lord Śrī
Kṛṣṇa." Similarly, the Nārāyaṇa Upaniṣad (1) states, "Then the Supreme Person, Nārāyaṇa,
desired to create all living beings. Thus from Nārāyaṇa, Brahmā was born. Nārāyaṇa created
all the Prajāpatis. Nārāyaṇa created Indra. Nārāyaṇa created the eight Vasus. Nārāyaṇa
created the eleven Rudras. Nārāyaṇa created the twelve Ādityas." Since Nārāyaṇa is a plenary
manifestation of Lord Kṛṣṇa, Nārāyaṇa and Kṛṣṇa are one and the same. The Nārāyaṇa
Upaniṣad (4) also states, "Devakī's son (Kṛṣṇa) is the Supreme Lord." The identity of
Nārāyaṇa with the supreme cause has also been accepted and confirmed by Śrīpāda
Śaṅkarācārya, even though Śaṅkara does not belong to the Vaiṣṇava, or personalist, cult.
The Atharva Veda (Mahā Upaniṣad 1) also states, "Only Nārāyaṇa existed in the beginning,
when neither Brahmā, nor Śiva, nor fire, nor water, nor stars, nor sun, nor moon existed. The
Lord does not remain alone but creates as He desires." Kṛṣṇa Himself states in the Mokṣa-
dharma, "I created the Prajāpatis and the Rudras. They do not have complete knowledge of
Me because they are covered by My illusory energy." It is also stated in the Varāha Purāṇa:
"Nārāyaṇa is the Supreme Personality of Godhead, and from Him the four-headed Brahmā
was manifested, as well as Rudra, who later became omniscient."