Maṇis (medical amulets) in the Atharva Veda

Though the Atharva-veda proper recommends the use of various plants in the treatment of different diseases yet from the high praise bestowed upon amulets or Maṇis, we can infer that these plants were mostly used as amulets^[1].

The Atharvaveda says that there are many benefits to holding the amulet. Besides, even if you hold a hiraṇya, the body has a lot of hives. Namely-Golden is beneficial for longevity, increases energy, destroys various diseases and provides beauty. According to some scholars, Maṇi can be made of anything and it is tied or worn like a garland or amulet. The common word for maṇi is manakā. The person has to make a manakā of some special tree and tie it on his body like an amulet. The qualities of a particular tree are also present in that manakā. The manakā cures those special diseases. That is why Atharva Veda has spoken of holding the amulet. An amulet or Maṇi is considered from the earliest times as medicine of miraculous effects^[2]. It is not possible to foretell how an amulet would behave under given conditions (acintya-prabhāva).

That its working cannot be predicted was recognized by Caraka and Suśruta also.–

“maṇīnāṃ dhāraṇīyānāṃ karma yadvividhātmakam |
tatprabhāvakṛtaṃ teṣāṃ prabhāvo'cintya ucyate ||”^[3]

The sages speak of Prabhāva which according to them, works mysteriously unlike ordinary medicines. Thus, though the two medicines–the ordinary one and the amulet have an equal quantity of Rasa, Vīrya and Vipāka, they might behave differently about their medicinal effect^[4]. The idea of Maṇis was accepted by the medical schools from the Ātharvaṇ. The Atharvaveda speaks of the amulet as a thing with life^[5]; as born of God^[6]; as Deva^[7]; as the body of Agni^[8], as Sahasrākṣa and Vīra^[9]. Some of the famous maṇi are discussed below—

Jaṅgiḍa maṇi

Jaṅgiḍa maṇi is mentioned in three sūktas of the Atharvaveda^[10]. Jaṅgiḍa is tied like an amulet. Another name of this maṇi is Aṅgiras. There is no clear mention of the tree from which Jaṅgiḍa maṇi is made. Ācārya Sāyaṇa says Jaṅgiḍa is a famous tree in Vārānasī. According to Ācārya Dāḍila, Jaṅgiḍa is an arjuna tree. There are two types of Jaṅgiḍa—Āraṇya and Kṛṣya. The quality of Jaṅgiḍa is found in Vaca or Vacā medicine. To increase longevity and happiness, peace one has to hold Jaṅgiḍa maṇi. Treatment of all diseases is possible by this amulet^[11]. Broken bones, cough, back pain, cold, burns, worms etc., are removed under the influence of Jaṅgiḍa maṇi.

Pratisara maṇi

Sage Kāśyapa has discovered Pratisara maṇi^[12]. According to Kauśika Sūtra, Pratisara Maṇi is made from Tilaka tree^[13]. This maṇi has to be dipped in curd and honey for three nights and then invoked by mantra and then tied. Pratisara maṇi protects like a charm. Apsarās, Gandharvas and human beings are never successful in kṛtyas. This maṇi is very strong and only tied for the heroes^[14].

Varaṇa maṇi

In the Atharva-veda, it is said that Varaṇa maṇi is of good quality. It is also called Varuṇa. According to Kauśika Sūtra, the maṇi made from Varaṇa tree is to be dipped in curd and honey for three nights and then invoked by mantra and then tied^[15]. Other names for this maṇi are¥Varuṇa, Setu, Tiktaśāka and Kumāraka. If you hold Varuṇa maṇi can cured Mutradoṣa, Mūtrakṛccha, tuberculosis, dream defects, nightmares, physical weakness etc.^[16]

Astṛta maṇi

Astṛta maṇi means invincible or undefeated. According to the Atharvaveda, it is made by mixing ghee, milk and honey^[17]. Ācārya Sāyaṇa says that no one can conquer the one who holds this maṇi, so its name is Astṛta. This maṇi provides strength, semen, vigour and longevity^[18].

Darbha Maṇi

Darbha Maṇi is mentioned in the five sūktas of the Atharva-veda^[19]. The word Darbha means Kuśa. Darbha maṇi is the Armor of the gods^[20]. Ghee, milk and honey are mixed to make Darbha maṇi. This maṇi is the protector of the body, the destroyer of enemies and the destroyer of the doer of adultery. This maṇi provides longevity and vigour^[21]. The person who holds the Darbha maṇi subdues the anger and becomes the favourite of everyone due to the absence of anger.

Udumvara maṇi

Udumvara maṇi is made from gūlara. Holding this maṇi brings wealth and is an indicator of heroism. This maṇi increases Prajā, wealth and energy^[22].

Śaṅkha maṇi

A description of Śaṅkha maṇi is found in a sūkta of the Atharva-veda^[23]. According to Kauśika Sūtra, the boy who wants to gain longevity after Upanayana reforms,the Śaṅkha maṇi will be invoked by mantra and then tied^[24]. This maṇi is a barrier to escape from the fear of water. Śaṅkha maṇi is a killer of all diseases, prolongs life, destroys worms and longevity, vigour, strength^[25]. By washing the Śaṅkha with water, the children get rid of many diseases by drinking that water.

Śatavāra maṇi

In the Atharvaveda, in a whole sūkta, the description of Śatavāra maṇi is found. Ācārya Sāyaṇa has interpreted the word a Śatavāra -a medicine cut with a hundred roots or medicine that destroys a hundred diseases. Śatavāra Maṇi is a semen enhancer. Śatavāra maṇi is ‘Durṇāmacātana’^[26]. This maṇi destroys the infamous disease and helps to get a son by removing impotence etc.

Abhībarta maṇi

The Atharvaveda mentions Abhībarta maṇi for increasing state power and destroy the enemy^[27]. Indra was also conquered and prospered by Abhībarta maṇi. According to the Kauśika Sūtras, the method of making this maṇi is to keep the gold in the middle and wrap it with iron, lead, silver and copper, and keep it in a pot of full of honey and yoghurt. After that, this maṇi is tied to the thread, placed on the kuśa and tied be after the yajña^[28].

Parṇa-maṇi

In the first to eight mantras of the fifth sūkta of the third maṇḍala of the Atharva-veda, there is a reference to the Parṇa-maṇi. This maṇi should be prepared by the Soma-latā leaves or Soma-latā rasa^[29]. Sāyaṇācārya says that the Palāśa or Ḍhāka tree originated from the leaves of Soma. The Kauśika Sūtra has given a method for the manufacture of Parṇamaṇi, that the force should bind and enchant the gem of the Palāśa tree to confirm strength, Āyu and wealth. The man is long-lived and long-lived by holding Parṇa maṇi.

Phāla-maṇi

In the Atharva-veda thirty-five mantras, the quality of the Phālamaṇi is described^[30].According to the Kauśika Sūtra, the Phālamaṇi is made of Khadira or Khayera tree, wrapped in gold, dipped in yoghurt and honey for three days from trayadaśī, then wrapped three times with gold thread, then tied^[31]. This maṇi fulfils all desires and destroys the enemy.

Baiyāghra maṇi

The Atharva-veda mentions Baiyāghra maṇi^[32]. It is made from medicinal juices. This maṇi is as effective as a tiger. It destroys all diseases and worms.

Āñjana maṇi

Āñjana maṇi is also mentioned in the Atharvaveda^[33].Āñjana-Maṇi both of Trees and minerals. Āñjana maṇi is beneficial in cases of dhāturoga, fever, phlegm, heart disease, amputation and scabies.

Aśvattha Maṇi

Aśvattha Maṇi is mentioned in the Atharvaveda^[34]. Victory is achieved by this maṇi and eradicated of Unmādaroga.

Pāṭā Maṇi

Pāṭā or Pāṭhā Maṇi is mentioned in the Atharva-veda. Lord Indra tied the maṇi of Pāṭhāmedicine in his arms to defeat the demons^[35]. There is a provision to hold this maṇi for victory over the defendant^[36].

Footnotes and references:

[1]:

Dr. V. W. Karambelkar, The Atharvaveda and The Āyur-veda, Varanasi, Chowkhamba Sanskrit Series Office, 2003, pp. 117-119.

[2]:

Caraka Saṃhitā–I.26.72

[3]:

Caraka Saṃhitā–I.29.69

[4]:

AV. –IV.7.10; XIX.34.1

[5]:

AV. –X.6.31

[6]:

AV. –XIX.33

[7]:

AV. –XIX.43.6; VI.142.2

[8]:

AV. –XIX.35.3

[9]:

AV. –VIII.5.1-2; III.5.8

[10]:

AV. –II.4; XIX.34, 35; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I & III, Delhi, Parimal Publication, 2015, pp. 70-71; 347-354.

[11]:

ayaṃ viṣkandhaṃ sahate'yaṃ bādhate atriṇaḥ |
ayaṃ no viśvabheṣajo jaṅgiḍaḥ pātvaṃ hasaḥ || (AV. –II.4.3);Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol.–1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 455.

[12]:

kaśyapastvāmasṛjata kaśyapastvā samairayat |
abibhastvendro mānuṣe vibhrat saṃśreṣiṇe'jayat |
maṇiṃ sahasravīryaṃ varma devā akṛṇvat || (AV. -VIII.5.14); Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 620.

[13]:

ayaṃ pratisaro maṇirvīro vīrāya badhyate |
vīryavāntsapatnahā śūravīraḥ parimāṇaḥ sumaṃgalaḥ || (AV. –VIII.5.1);Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 450

[14]:

dakṣiṇato jāṅgāyanamudapātramupasādyābhimantrayate tathodapātraṃ yathāgre brahmaṇaspatiḥ || satyadharmāṃ adīdharaddevasya savituḥ sava iti || (Kauśika Sūtra-3.2); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃ- kṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 7.

[15]:

AV. –X.3.1-25; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. II, Delhi, Parimal Publication, 2015, pp. 308-314.

[16]:

varaṇo vārayātā ayaṃ devo vanaspatiḥ |
yakṣmo yo asminnāviṣṭastamu devā avīvaran ||
svapnaṃ suptvā yadi paśyāsi pāpaṃ mṛgaḥ sṛtiṃ yadi dhāvādajuṣṭām |
parikṣavācchakuneḥ pāpavādādayaṃ maṇirvaraṇo vārayiṣyate ||
ārātyastvā.............. (AV. –X.3.5-8); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 545-546.

[17]:

ghṛtādullupto madhumān payasvāntsahasraprāṇaḥ śatayonirvayodhāḥ |
śaṃbhūśca mayobhūścorjasvāṃśca payasvāṃścāstṛtastvābhi rakṣatu || (AV. –XIX/46/6); Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol.–7, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 338.

[18]:

AV. –XIX.46.1-3; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. III, Delhi, Parimal Publication, 2015, pp. 381-382.

[19]:

AV. –XIX.28,29,30,32,33; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, pp. 969-982.

[20]:

tvāmāhurdevadama tvāṃ darbha brahmaṇaspatim |
tvāmindraspāhurvarma tvaṃ rāṣṭrāṇi rakṣasi || (AV. –XIX.30.3); Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -7, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 230.

[21]:

śataṃ te darbha varmāṇi sahasraṃ vīryāṇi te |
tamasmai viśve tvāṃ devā jarase bhartavā aduḥ || (AV. –XIX.30.2); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 2, Delhi, Manoj Publication, 2012, p. 343.

[22]:

ayamaudumbaro maṇirvīro vīrāya badhyate |
sa naḥ saniṃ madhumatīṃ kṛṇotu rayiṃ ca naḥ | sarvavīraṃ ni yacchāt || (AV. –XIX.31.14); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. III, Delhi, Parimal Publication, 2015, p. 341.

[23]:

AV. –IV.10.1-7; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, pp. 321-322.

[24]:

bhakṣayati kṣīraudanapuroḍāśarasān || udakacodanāyāmudapātraṃ pratīyāt || (Kauśika Sūtra-7.6;9); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃ-kṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 17.

[25]:

AV. –IV.10.2-7; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, pp. 161-162.

[26]:

śatavāro anīnaśad yakṣmān rakṣāṃsi tejasā |
ārohan varcasā saha maṇirdurṇāmacātanaḥ || (AV. –XIX.36.1); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. III, Delhi, Parimal Publication, 2015, p. 354.

[27]:

AV. –I.29.1-6; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, pp. 186-192.

[28]:

apahatya suphalīkṛtānkṛtvā triḥ prakṣālya taṇḍulānagne caruryajñiyastvādhyarukṣaditi carumadhidadhāti || (Kauśika Sūtra- 2.7); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃ-kṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 4.

[29]:

somasya parṇaḥ saha ugramāgannindreṇa datto varuṇena śiṣṭaḥ |
taṃ priyāsaṃ bahu rocamāno dīrghāyutvāya śataśāradāya || (AV. –III.5.4); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 109.

[30]:

AV. –X.6.1-35; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, pp. 688-691.

[31]:

Kauśika Sūtra-3.2; Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃ-kṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 7.

[32]:

vaiyāghro maṇirvīrudhāṃ trāyamāṇo'bhiśastipāḥ |
amīvāḥ sarvā rakṣāṃsyapa hantvadhi dū ramasmat || (AV. –VIII.7.14); Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -4, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 590.

[33]:

AV. –IV.9.1-10; IX.44,45; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, pp. 320-321; 998-1001.

[34]:

AV. –III.6.1-8; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, pp. 110-111.

[35]:

indro ha cakre tvā bahāvasurebhya starītave |
prāśaṃ pratipāśo jahyarasān kṛṇvoṣadhe || (AV. –II.27.3); Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 598.

[36]:

necchatruḥ prāśaṃ jayāti sahamānābhibhūrasi |
prāśaṃ pratiprāśo jahyarasān kṛṇvoṣadhe || (AV. –II.27.1); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 92.