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For ceremonial purposes, the hymns of Atharvaveda are categorised into 骋补峁嘺蝉 or Groups by the 碍补耻艣颈办补 厂奴迟谤补. The 骋补峁嘺-method is principally espoused by the 厂奴迟谤补 but later on the Vait膩na 厂奴迟谤补 and the Atharva-pari艣i峁ａ弓a鈥摮也贯箛am膩l膩 followed it. The 膧测耻峁�y补-ga峁嘺; Takman膩艣ana-ga峁嘺, 骋补峁嘺karm膩-ga峁嘺, Ku峁ａ弓hali峁単膩 [办耻峁ａ弓丑补濒颈峁単腻岣�], Varchasya-ga峁嘺, Salila-ga峁嘺, Amholi峁単膩 [补尘丑辞濒颈峁単腻岣�] etc, are directly or incidentally connected with the medical practices directed by the 碍补耻艣颈办补-s奴tra. These ga峁嘺 shows ever, are not comprehensive and are constituted by the Prat墨k膩艣a of the hymns.

Atharvan medical literature is characterised by the use of water in various forms, an idea reinforced by the hymns. Primarily, all 膧tharva峁� rituals are to be performed with the assistance of single ritual fire and a single priest. As the use of water is invariable so is the use of fire essential. The 膧tharva峁� medical practices are quasi-religious in which fire is ignited and libations are offered. Even then a distinction is made as 鈥楶au峁ａ弓ikavidhi鈥� (beneficial rites) and 鈥楪horavidhi鈥� (witchcraft rites). The latter, of course, are undertaken to chase away the demons of diseases. The typical use of amulet in 膧tharva峁� medicine is already noted.

Symbolism is the soul of these semi-religious medical performances. Here the shooting of the arrow stands for the release of the checked urine; the loosening of the joints stands for the loosening of the foetus in the womb; the turban of the 惭耻帽箩补 grass, if put down, means depositing of the disease (headache); the diseases can be transferred to birds and frogs; the K峁�etriya can be buried in the fields; the burning of the chaff burns up the diseases; the shaking of the pebbles chases away the demon of diseases. Thus throughout, the medical rites prescribed by the 碍补耻艣颈办补 厂奴迟谤补 are based upon transparent or obscure symbolism in which repose the real significance and beauty of the practices.