Having accomplished the prescribed act, a person attains victory in battle, and it is recommended to invoke the Garuda, Vamadeva, Rathantara, and Brihadratha chants for this purpose. Pushkara then spoke, saying, “The procedure for the Samans has been described; now I will explain the rites of the Atharvan tradition.” He explained that by offering the Shantatiya group of mantras, one attains peace. The medicinal group, when offered, removes all diseases; the Trisaptiya group liberates one from all sins. Pushkara continued: At times, by offering the Abhayanga group, one becomes free from fear, and by offering this group, O Rama, one is never defeated. The Ayushya group dispels untimely death, while the Svastyana group ensures well-being everywhere. Through these offerings, one attains union with excellence and receives the protective armor group; the Vāstoṣpatya group removes faults of the dwelling. Similarly, the Raudra group is effective in eradicating all faults. With these tenfold rites, the homa is performed in the context of the eighteen Shantis. Among these Shantis are the Vaishnavi, Aindri, Brahmi, Raudri, Vayavi, Varuni, Kauveri, and Bhargavi. Others include the prājāpatya, tvāṣṭrī, kaumārī, the fire-deity, the hosts of the Maruts, the gāndhārī, śānti, and nairṛtakī. There are also the śānti, āṅgirasī, yāmyā, pārthivī, and the fulfiller of all desires. Whoever recites the mantra, addressing it as “You are death,” truly destroys the power of death. When oblation is offered with the mantra “suparṇam,” one is protected from serpents; this gift from Indra brings about the fulfillment of all desires. Indra’s gift also destroys all afflictions, and the mantra “these are the goddesses” is supremely pacifying. The mantra “the gods, the Maruts” brings fulfillment of all desires, while “from the world of Yama” is especially effective for dispelling bad dreams. “Indra and the five merchants” is highly effective for acquiring merchandise; “May I have desire and strength,” when offered, increases the good fortune of women. “To you alone, O eater of offerings, may the oblation always be made”—this, when offered, increases intellect; “O Agni, knower of cows,” is supremely effective for the growth of wisdom. The mantra “Steadfast, with the steadfast,” when offered, brings attainment of position; “May I live as red as lac,” accompanied by a dog, brings success in agriculture. “I have broken you” increases good fortune; “These are my bonds” causes release from bondage. “I have struck down the oath-breaker,” when recited during oblation, destroys enemies; “You are the highest” increases fame and intelligence. “As the deer goes” increases the good fortune of women; “By which here and this” brings about the attainment of offspring. “May Bṛhaspati protect us” brings well-being on the path; “I release you,” as stated, averts untimely death. Whoever recites the Atharvaśiras today is freed from all sins, and among the mantras, certain actions are recognized as primary. Of the sacrificial woods, the first oblation is made; likewise, ghee, rice, cow’s milk, and mustard seeds are used. Unbroken grains, sesame seeds, curd and milk, O Bhārgava, as well as darbha grass, dūrvā grass, bilva fruits, and lotuses—all these substances are said to bring peace and nourishment. Oil-cakes, O knower of dharma, black mustard, blood, and poison are also mentioned. Sacrificial woods with thorns are to be used in hostile rites. The seer, the deity, and the meter must be known by the one performing the application. Pushkara then spoke of the Śrīsūkta, which, when recited at every Veda, increases prosperity; the fifteen verses beginning with “golden-hued, tawny” belong to Śrī. In the Yajurveda, four hymns to Śrī are recited at the axles of chariots; in the Sāmaveda, the Śrīsūkta is chanted as the Srāvantīyaṃ. The Atharvaveda also contains the prayer, “O Sustainer, place Śrī in me.” Whoever recites the Śrīsūkta with devotion will surely obtain the favor of Śrī. By offering lotuses, bilva leaves, or ghee, one attains the blessings of Śrī; and always, in each Veda, the Puruṣa Sūkta should be recited. By offering a handful of water with each hymn, one becomes free from sin; after bathing, by offering a single flower to Viṣṇu with each hymn, one is freed from wrongdoing. After bathing, by offering with each hymn, one attains all desired fruits; by reciting the Puruṣa Sūkta, even great and minor sins come to an end. Purified by austerities, through recitation, offering, and bathing, one attains all blessings. Among the eighteen Śāntis, three others are considered supreme: the Amṛtā and Abhyā Śāntis are gentle and dispel all calamities; Amṛtā is for all deities, Abhyā is for the deity Brahmā. The Saumyā Śānti is for all deities and grants all desires; the Abhayā gem should be used for Varuṇa, O best of Bhṛgus. The Śatakāṇḍa gem is for Amṛtā, and the conch-born gem for Saumyā; their respective mantras are for their deities, and the gem should be bound for success. These rites are for dispelling calamities arising from heaven, atmosphere, and earth. Listen to the threefold marvels—heavenly, atmospheric, and earthly. Hear from me about celestial disturbances caused by planets and stars, as well as atmospheric ones: meteor falls, burning of directions, and halos. Also, the appearance of Gandharva cities, abnormal rain, and whatever is strange; on earth, moving or stationary phenomena, and earthquakes arising from the ground. If a marvel occurs within seven days, it will be fruitless; without propitiation, after three years, a marvel becomes a source of fear. Sometimes, images of deities dance, tremble, blaze, shout, weep, sweat, and laugh, signaling extraordinary events and the need for reverence and propitiation.