Characteristics of Atharvan medical literature

For ceremonial purposes, the hymns of Atharvaveda are categorised into Gaṇas or Groups by the Kauśika Sūtra. The Gaṇa-method is principally espoused by the Sūtra but later on the Vaitāna Sūtra and the Atharva-pariśiṣṭa–Gaṇamālā followed it. The Āyuṣya-gaṇa; Takmanāśana-gaṇa, Gaṇakarmā-gaṇa, Kuṣṭhaliṅgā [kuṣṭhaliṅgāḥ], Varchasya-gaṇa, Salila-gaṇa, Amholiṅgā [amholiṅgāḥ] etc, are directly or incidentally connected with the medical practices directed by the Kauśika-sūtra. These gaṇa shows ever, are not comprehensive and are constituted by the Pratīkāśa of the hymns.

Atharvan medical literature is characterised by the use of water in various forms, an idea reinforced by the hymns. Primarily, all Ātharvaṇ 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 Ātharvaṇ medical practices are quasi-religious in which fire is ignited and libations are offered. Even then a distinction is made as ‘Pauṣṭikavidhi’ (beneficial rites) and ‘Ghoravidhi’ (witchcraft rites). The latter, of course, are undertaken to chase away the demons of diseases. The typical use of amulet in Ātharvaṇ 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 Muñja grass, if put down, means depositing of the disease (headache); the diseases can be transferred to birds and frogs; the Kṣetriya 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 Kauśika Sūtra are based upon transparent or obscure symbolism in which repose the real significance and beauty of the practices.