Why did the Hindu Orthodoxy have scorn and contempt and hostility for the Atharva Veda?

Seva Lamberdar wrote:Because Atharva-veda is not a genuine Veda -- it contradicts the Rig Veda on several key issues. Moreover, Atharva-veda just looks like a post-Vedic era fake compilation under the famous Rig-Vedic sage Atharvan's name, created by someone else to advance / popularize his own spurious (even Veda-contracting) agenda by using the famous Vedic sage name Atharvan.

Rashmun wrote:

Seva Lamberdar wrote:Because Atharva-veda is not a genuine Veda -- it contradicts the Rig Veda on several key issues. Moreover, Atharva-veda just looks like a post-Vedic era fake compilation under the famous Rig-Vedic sage Atharvan's name, created by someone else to advance / popularize his own spurious (even Veda-contracting) agenda by using the famous Vedic sage name Atharvan.

Even Yajur Veda contradicts the Rig Veda on certain key issues, like the attitude towards the Aswins who are the twin deities most closely associated with medicine from amongst the pantheon of Rig Vedic Gods; and also in the general attitude towards medicine and medical men.
There is no basis in the claim that Atharva Veda "is a post Vedic era fake compilation". In fact portions if the Atharva Veda are considered to be older than portions of the Rig Veda ( both Rig Veda and Atharva Veda being highly stratified texts composed over a period of at least a few centuries).

Seva Lamberdar wrote:

Rashmun wrote:

Seva Lamberdar wrote:Because Atharva-veda is not a genuine Veda -- it contradicts the Rig Veda on several key issues. Moreover, Atharva-veda just looks like a post-Vedic era fake compilation under the famous Rig-Vedic sage Atharvan's name, created by someone else to advance / popularize his own spurious (even Veda-contracting) agenda by using the famous Vedic sage name Atharvan.

Even Yajur Veda contradicts the Rig Veda on certain key issues, like the attitude towards the Aswins who are the twin deities most closely associated with medicine from amongst the pantheon of Rig Vedic Gods; and also in the general attitude towards medicine and medical men.
There is no basis in the claim that Atharva Veda "is a post Vedic era fake compilation". In fact portions if the Atharva Veda are considered to be older than portions of the Rig Veda ( both Rig Veda and Atharva Veda being highly stratified texts composed over a period of at least a few centuries).

Not right.
 Yajur Veda, unlike the Atharva "Veda", does not violate the Rig Veda on key issues. Even on the point of medicine etc., Yajur Veda strengthens the Rig Veda on medicine man and the practice of medicine  by expressing / implying the need for cleanliness during the practice of medicine and while attending to the sick.

Rashmun wrote:

Seva Lamberdar wrote:

Rashmun wrote:

Seva Lamberdar wrote:Because Atharva-veda is not a genuine Veda -- it contradicts the Rig Veda on several key issues. Moreover, Atharva-veda just looks like a post-Vedic era fake compilation under the famous Rig-Vedic sage Atharvan's name, created by someone else to advance / popularize his own spurious (even Veda-contracting) agenda by using the famous Vedic sage name Atharvan.

Even Yajur Veda contradicts the Rig Veda on certain key issues, like the attitude towards the Aswins who are the twin deities most closely associated with medicine from amongst the pantheon of Rig Vedic Gods; and also in the general attitude towards medicine and medical men.
There is no basis in the claim that Atharva Veda "is a post Vedic era fake compilation". In fact portions if the Atharva Veda are considered to be older than portions of the Rig Veda ( both Rig Veda and Atharva Veda being highly stratified texts composed over a period of at least a few centuries).

Not right.
 Yajur Veda, unlike the Atharva "Veda", does not violate the Rig Veda on key issues. Even on the point of medicine etc., Yajur Veda strengthens the Rig Veda on medicine man and the practice of medicine  by expressing / implying the need for cleanliness during the practice of medicine and while attending to the sick.

The Rig Veda praises the Asvins:

http://creative.sulekha.com/rig-veda-physicians-of-the-gods-asvins_409685_blog

The Yajur Veda criticizes the Asvins:

http://creative.sulekha.com/yajurveda-censuring-the-ancient-gods_325363_blog

These Asvins are twin deities most closely associated with medicine in the pantheon of the Vedic Gods.

Seva Lamberdar wrote:

Rashmun wrote:

Seva Lamberdar wrote:

Rashmun wrote:

Seva Lamberdar wrote:Because Atharva-veda is not a genuine Veda -- it contradicts the Rig Veda on several key issues. Moreover, Atharva-veda just looks like a post-Vedic era fake compilation under the famous Rig-Vedic sage Atharvan's name, created by someone else to advance / popularize his own spurious (even Veda-contracting) agenda by using the famous Vedic sage name Atharvan.

Even Yajur Veda contradicts the Rig Veda on certain key issues, like the attitude towards the Aswins who are the twin deities most closely associated with medicine from amongst the pantheon of Rig Vedic Gods; and also in the general attitude towards medicine and medical men.
There is no basis in the claim that Atharva Veda "is a post Vedic era fake compilation". In fact portions if the Atharva Veda are considered to be older than portions of the Rig Veda ( both Rig Veda and Atharva Veda being highly stratified texts composed over a period of at least a few centuries).

Not right.
 Yajur Veda, unlike the Atharva "Veda", does not violate the Rig Veda on key issues. Even on the point of medicine etc., Yajur Veda strengthens the Rig Veda on medicine man and the practice of medicine  by expressing / implying the need for cleanliness during the practice of medicine and while attending to the sick.

The Rig Veda praises the Asvins:

http://creative.sulekha.com/rig-veda-physicians-of-the-gods-asvins_409685_blog

The Yajur Veda criticizes the Asvins:

http://creative.sulekha.com/yajurveda-censuring-the-ancient-gods_325363_blog

These Asvins are twin deities most closely associated with medicine in the pantheon of the Vedic Gods.

Does the following look like a criticism of Asvins, in the Yajur Veda,

"On the impulse of the god Savity, with the arms of the Açvins, with the hands of Prisan, I pour thee (Soma) out." Yajur Veda (KANDA I: PRAPATHAKA I -- i.1.6.f) - http://sacred-texts.com/hin/yv/yv01.htm

Rashmun wrote:

Seva Lamberdar wrote:

Rashmun wrote:

Seva Lamberdar wrote:

Rashmun wrote:

Even Yajur Veda contradicts the Rig Veda on certain key issues, like the attitude towards the Aswins who are the twin deities most closely associated with medicine from amongst the pantheon of Rig Vedic Gods; and also in the general attitude towards medicine and medical men.
There is no basis in the claim that Atharva Veda "is a post Vedic era fake compilation". In fact portions if the Atharva Veda are considered to be older than portions of the Rig Veda ( both Rig Veda and Atharva Veda being highly stratified texts composed over a period of at least a few centuries).

Not right.
 Yajur Veda, unlike the Atharva "Veda", does not violate the Rig Veda on key issues. Even on the point of medicine etc., Yajur Veda strengthens the Rig Veda on medicine man and the practice of medicine  by expressing / implying the need for cleanliness during the practice of medicine and while attending to the sick.

The Rig Veda praises the Asvins:

http://creative.sulekha.com/rig-veda-physicians-of-the-gods-asvins_409685_blog

The Yajur Veda criticizes the Asvins:

http://creative.sulekha.com/yajurveda-censuring-the-ancient-gods_325363_blog

These Asvins are twin deities most closely associated with medicine in the pantheon of the Vedic Gods.

Does the following look like a criticism of Asvins, in the Yajur Veda,

"On the impulse of the god Savity, with the arms of the Açvins, with the hands of Prisan, I pour thee (Soma) out." Yajur Veda (KANDA I: PRAPATHAKA I -- i.1.6.f) - http://sacred-texts.com/hin/yv/yv01.htm

No. But what about this ( from Black Yajur Veda Taittriya Samhita )

The head of the sacrifice was cut; the gods said to the Açvins, Ye are physicians; do ye replace the head of the sacrifice', they replied. Let us choose a boon; let there be drawn a cup for us also herein.' For them they drew this cup for the Açvins; then indeed did they replace the head of the sacrifice; in that (the cup) for the Açvins is drawn, (it is) to restore the sacrifice. The gods said of these two, 'Impure are they, wandering among men [1] and physicians.' Therefore a Brahman should not practise medicine, for the physician is impure, unfit for the sacrifice


http://sacred-texts.com/hin/yv/yv06.htm

----
Nowhere in the Rig Veda are the Asvins described as being "impure" and nowhere in the Rig Veda do we find any prohibition for Brahmins to practice medicine.

Seva Lamberdar wrote:

Rashmun wrote:

Seva Lamberdar wrote:

Rashmun wrote:

Seva Lamberdar wrote:
Not right.
 Yajur Veda, unlike the Atharva "Veda", does not violate the Rig Veda on key issues. Even on the point of medicine etc., Yajur Veda strengthens the Rig Veda on medicine man and the practice of medicine  by expressing / implying the need for cleanliness during the practice of medicine and while attending to the sick.

The Rig Veda praises the Asvins:

http://creative.sulekha.com/rig-veda-physicians-of-the-gods-asvins_409685_blog

The Yajur Veda criticizes the Asvins:

http://creative.sulekha.com/yajurveda-censuring-the-ancient-gods_325363_blog

These Asvins are twin deities most closely associated with medicine in the pantheon of the Vedic Gods.

Does the following look like a criticism of Asvins, in the Yajur Veda,

"On the impulse of the god Savity, with the arms of the Açvins, with the hands of Prisan, I pour thee (Soma) out." Yajur Veda (KANDA I: PRAPATHAKA I -- i.1.6.f) - http://sacred-texts.com/hin/yv/yv01.htm

No. But what about this ( from Black Yajur Veda Taittriya Samhita )

The head of the sacrifice was cut; the gods said to the Açvins, Ye are physicians; do ye replace the head of the sacrifice', they replied. Let us choose a boon; let there be drawn a cup for us also herein.' For them they drew this cup for the Açvins; then indeed did they replace the head of the sacrifice; in that (the cup) for the Açvins is drawn, (it is) to restore the sacrifice. The gods said of these two, 'Impure are they, wandering among men [1] and physicians.' Therefore a Brahman should not practise medicine, for the physician is impure, unfit for the sacrifice


http://sacred-texts.com/hin/yv/yv06.htm

----
Nowhere in the Rig Veda are the Asvins described as being "impure" and nowhere in the Rig Veda do we find any prohibition for Brahmins to practice medicine.

Avsins are not impure in the above, in the "medical" procedure. The use of water ("drawing the jug") during a medical procedure or medical treatment is just to show the importance of water (both for intake and the outside cleanliness / washing etc.), almost to the ritualistic degree (as indicated in this hymn), while taking care of the sick and treating them. Moreover, a physician treating and taking care of the sick shouldn't engage in other social activities (including as a brahmin performing the priestly tasks) because there is the fear of spreading the disease. Similarly, a brahmin taking part in the priestly tasks shouldn't be caring for the sick also, obviously  due to the fear of spreading disease.  It is just to isolate the disease and the sick from the rest of population and not about the brahmins and the physicians being discriminated or condemned. 
Btw will you hug a doctor while he / she is examining a patient with TB or someone infected with ebola virus? If not, does that mean you discriminate against doctors (physicians and medicine men)?

Rashmun wrote:

Seva Lamberdar wrote:

Rashmun wrote:

Seva Lamberdar wrote:

Rashmun wrote:

The Rig Veda praises the Asvins:

http://creative.sulekha.com/rig-veda-physicians-of-the-gods-asvins_409685_blog

The Yajur Veda criticizes the Asvins:

http://creative.sulekha.com/yajurveda-censuring-the-ancient-gods_325363_blog

These Asvins are twin deities most closely associated with medicine in the pantheon of the Vedic Gods.

Does the following look like a criticism of Asvins, in the Yajur Veda,

"On the impulse of the god Savity, with the arms of the Açvins, with the hands of Prisan, I pour thee (Soma) out." Yajur Veda (KANDA I: PRAPATHAKA I -- i.1.6.f) - http://sacred-texts.com/hin/yv/yv01.htm

No. But what about this ( from Black Yajur Veda Taittriya Samhita )

The head of the sacrifice was cut; the gods said to the Açvins, Ye are physicians; do ye replace the head of the sacrifice', they replied. Let us choose a boon; let there be drawn a cup for us also herein.' For them they drew this cup for the Açvins; then indeed did they replace the head of the sacrifice; in that (the cup) for the Açvins is drawn, (it is) to restore the sacrifice. The gods said of these two, 'Impure are they, wandering among men [1] and physicians.' Therefore a Brahman should not practise medicine, for the physician is impure, unfit for the sacrifice


http://sacred-texts.com/hin/yv/yv06.htm

----
Nowhere in the Rig Veda are the Asvins described as being "impure" and nowhere in the Rig Veda do we find any prohibition for Brahmins to practice medicine.

Avsins are not impure in the above, in the "medical" procedure. The use of water ("drawing the jug") during a medical procedure or medical treatment is just to show the importance of water (both for intake and the outside cleanliness / washing etc.), almost to the ritualistic degree (as indicated in this hymn), while taking care of the sick and treating them. Moreover, a physician treating and taking care of the sick shouldn't engage in other social activities (including as a brahmin performing the priestly tasks) because there is the fear of spreading the disease. Similarly, a brahmin taking part in the priestly tasks shouldn't be caring for the sick also, obviously  due to the fear of spreading disease.  It is just to isolate the disease and the sick from the rest of population and not about the brahmins and the physicians being discriminated or condemned. 
Btw will you hug a doctor while he / she is examining a patient with TB or someone infected with ebola virus? If not, does that mean you discriminate against doctors (physicians and medicine men)?

Let us agree to disagree on the interpretation of the following Yajurvedic words:

The gods said of these two [the asvins] , 'Impure are they, wandering among men [1] and physicians.' Therefore a Brahman should not practise medicine, for the physician is impure, unfit for the sacrifice

Your point about the need to avoid close proximity with doctors to avoid infections is well taken but the point is that the status of physicians was being held as being almost equivalent to that of outcaste hindus and I have no hesitation in believing that this must have been detrimental to the development of Indian medicine. From my blog ( link given in the original post of this thread):

We come next to the Manu Smriti. Buhler, and P.V. Kane place it between 200 B.C. and 200 A.D. Like the other law givers Manu declares that it is prohibited for the higher castes to accept food from physicians. What he adds is only a greate intensity of contempt for such food (iv.220):

The food received from a doctor is as vile as pus
(puyam cikitsakasya annam)

Further, Manu declares:
The snataka [i.e. one who has finished his scriptural studies] must not accept food given by a physician

But not stopping at this, Manu goes on to say (iii.180) that the physician is so impure that even food offered to him turns into something vile. The food given to the physician, says Manu, is like pus and blood (bhisaje puya-sonitam)