1a. Study of Fever (Takman) in the Atharvaveda

The word Takman has been used for fever in Vedic literature. Another synonym for fever in the Vedas is Arciḥ [arcis], Tapuḥ [tapus], Śociḥ [śocis], Śokaḥ [śoka], Abhiśokaḥ [abhiśoka], Varuṇasya putraḥ, Hrūduḥ [hrūdu] etc.^[2] As a result of the development of gastritis or dysentery, an outbreak of fever and other diseases occur. In the Atharvaveda, fever is called Takman but not fever. In the Bhāvaprakāśa, fever is called the king of all diseases^[4]. Ācārya Suśruta says about the origin of fever—he says that the origin of fever is from the breath that Devādhideva Mahādeva gave up in anger for being insulted by Dakṣarāja^[5]. The origin of the fever from the breath of the angry Mahādeva clearly shows that the fever is naturally biliary. The Caraka Saṃhitā says that bile increases only when the anger is high, so all types of fever should be treated with bile relievers^[6]. Ācārya Vāgbhaṭṭa says that without bile heat does not originate, without heat fever does not originate^[7]. The fever is divine and worthy of worship as it arises from the breath of Rudra. The Suśruta Saṃhitā also mentions the idol of fever such as, Rudra kophāgni sambhūta, an omnipotent, terrifyingly powerful great man, who descended to earth for the destruction of people, he enters the body almost at the time of birth and death of animals and indifferent from gods and human being whose influence no one can tolerate, and calls him a fever. Fever has three legs, three heads, a large abdomen, ashes on the body, wearing a tiger skin, pale complexion, bright body, brown eyes and short thighs. Among other things, fever is called tattat^[8].

Fever has been described as 'Takman' in the Atharvaveda. 'Takman' could only be found in Atharvaveda and mentioned nowhere else. As it is described, if fire penetrates water, 'Takman' gets created. This means the reason behind fever is if fire and thunder penetrate water causing rain. This fever is the flame of fire -it is like a furnace or fire borne out of the log. The Atharvaveda discusses the disease Takman with great seriousness. This is inferred from the considerable number of hymns that speak of it–I.25; V.4; V.22; VI.20, VII.116; XIX.39 as well as from a plethora of references to it in the AVŚ text–IV.9.8; V.4.1,9; V.30.16; VI.20.1,2,4; IX.8.3; XI.2.22,26; XII.5.39. The Kauśika Sūtra (26.1) and the Gaṇamālā (Atharva Pariśiṣṭa 34.7) provide a list of compositions of the Atharvaveda. Under the so-called Takmanāśana-gaṇa, this nomenclature Takman has not been traced beyond Atharvan literature, even in the Paippalāda version of the Atharvaveda. However, some of the hymns referred to are wanting. Sāyaṇa too has not analyzed V.4 and V.22. Therefore, the ailment Takman has only a small repository of literature from which aspects of it may be gleaned^[9].

I.25 The recommended charm against Takman (fever) consists of personifying the ailment and addressing it as a superior wrathful force that needs to be placated with supplications and prayer. Takman is spoken to and requests are made so it may spare the suffering patients. Whatever form Takman may assume, whether it be fire, pieces of wood, heat or if Takman is Hrūḍu, the son of Varuṇa, Takman is earnestly requested for the reprieve from its onslaught. If the condition persists for days, then on each day homage is to be given to Takman^[10].

V.22 Charm against Takman (fever) and related diseases consists of addressing Agni who is called upon to drive away from the suffering whose strength shall remove the malignant powers. Then Takman is addressed as a disease that leaves patients etiolated but it would lose its vigour and disappear. That Takman that is manifested is patients through Nvith spots shall be quenched by using a strong herbal remedy. Takman is addressed as the champion of Śakambhara who is to return to the Mahāvṛṣās. The home of Takman’s is said to be with the Mūjavants and Mahāvṛṣās. Takman is associated, from its inception, with Balhikas. Takman who is also Vyāla, Vigada, vyaṅga, is asked to assault the slave girls and the Śūdra woman and spare the upper caste men. Takman is asked to consume Mahāvṛṣās and the Mūjavants. The progress of the fever Takman is accompanied by the condition of being cold, then hot, and then it is followed by a cough. Takman is requested not to compound the problem for the patient by allying itself with cough, spasm and Balāsa.

Takman is asked to go to exile with Balāsa, cough, Pāman to where foreign folk reside. It is prayed that Takman that returns every third day should be destroyed as should the Takman which persists and continues through the seasons. The supplicants wish to deliver Takman like a servant to the Gandhāra, the Muñjavāna, the Aṅga, and the Magadha.

VI.20 Charm against Takman or fever–it is hoped that Takman would pass like a blithering drunkard. In a cured instance of othering, Takman is asked to assail the other and spare the Vedic self. Next, veneration is rendered to Rudra, Varuṇa, heaven, earth, plants and various forms of Takman.

VII.116 Charm against Takman or fever–this charm consists of expressing veneration for Takman with an effort to appease its wrath. Takman is addressed as hairy, the characteristic of frenzy. The recurring Takman is asked to pass into a frog^[11].

V.4 According to this mantra prayer is offered to Kuṣṭha plant to terminate Takman. Kuṣṭha, which grows upon the mountains is called the most formidable of all plants capable of utterly devastating Takman. The place where Kuṣṭha grows is high upon the mountains where eagles nest. Kuṣṭha arises from Himavanta. The Aśvattha tree is the seat of the Gods. The Gods acquired Kuṣṭha from here which is the visible manifestation of ambrosia.

The charm goes on to describe a place in the heavens where a golden ship moved with golden tackle. There the Gods found Kuṣṭha -the flower of ambrosia. The Gods bore the flower to the mountains on golden ships rowed by golden oars and golden paths. Then the charm addressed Kuṣṭha directly for the restoration of health. Kuṣṭha is said to be born of the Gods and praised as deliverer and reliever of pain. Kuṣṭha is asked to drive out disease and debilitate Takman, remove affliction in eye and body and pain in the head^[12].

XIX.39—This is a charm to destroy Takman and other ailments–the medicinal plant Kuṣṭha is asked to descend from Himavat and destroy all forms of Takman and allfemale ghosts. Kuṣṭha has been given three names–Nadya, Nadyamāra (forsooth-nodeath) and Nadyāriṣa (forsooth-no-harm). Kuṣṭha is called the most superior of plants kin to a tiger among predators. Kuṣṭha is said to be thrice begotten by Śambu Aṅgirās, thrice by the Ādityas and thrice by all the Gods. Kuṣṭha is pronounced a panacea. It stands with soma. Kuṣṭha was known by Ikṣvāku whom the women fond of Kuṣṭha knew whom Vāyasa and Mātsya knew. So, Kuṣṭha is asked to drive out Takman which returns every third day and which continues.

Prayer of lightning—powerful lightning is said to be the cause of fever, headache and cough and is asked to spare mortals of physical ailment. So, lightning is addressed with deep respect offered oblations to appease it. Lightning is asked to stop ailing those suffering from pain in the joints. Instead, lightning is asked to comfort the limbs, the four members and the rest of the body^[13].

VI.105 Charm against cough—the cough is asked to fly away and three analogies are used in this regard. The cough is requested to imitate the flight of the arrow, the rays of the sun and fly like the soul following its desire^[14].

VI.14—Charm against the disease Balāsa–Balāsa is a disease that whittles away bones and the joints. Prayer is offered so Balāsa may be driven out from the limbs and the joints. The charm says Balāsa will be removed like one geld a lusty animal. The connection of Balāsa will be removed like that of pumpkin root. Balāsa is asked to run away as foal bounds after its mare^[15].

I.22—Charm against jaundice and related diseases–this is addressed to the patient wherein some remedial procedures are mentioned. First, it is said that patients suffering (heartache) and jaundice shall leave him and go up to the sun. The patient is then informed that he is being enveloped in the colour of the red bull, in red hues unto long life. Prayers are offered for the patient’s recovery and complete relief from yellow colour–the colour of jaundice. It is then said that the patient is being enveloped in every form and strength of Rohiṇī–the divinity of the cows. The colour red (Rohiṇī) becomes important. The jaundice is transferred through chants into birds like parrots, thrushes and yellow wagtail. The Atharvaveda gives scant regard to life that is nonhuman preferring that the sufferings of humans be transposed to them^[16].

Sāyaṇa describes Takman in the following way–‘takmānaṃ viśvaśāradamarasāṃ jaṅgiḍaskarat |’^[17] in all-inclusive words without referring to any particular disease. He takes the idea from the Kauśika Sūtra (26.25) he produces the charm I.25 for ‘aikāhikādiśītajvarasantatajvaravelā—jvarādi............’ and seems to think of fever of all patterns by Takman^[18]. Dāḍila and Keśava skip the name Jvara(fever) making it look like that Takman and Jvara are synonymous. The word Jvara be found in the Atharvaveda as well^[19].

Roth, having deliberated on a few passages of V.22 in his “Literature and History of Veda” inferred that the plant called Kuṣṭha is found in the Himālayas. It is mentioned in the Atharvaveda and is also called Takmanāśana”. In subsequent medical writings, Kuṣṭha implies the plant (Costus Aspeciosum) in addition to suggesting leprosy.

Curiously, the moniker by which the plant is known is also bequeathed to the ailment it treats. Takman is a dermatological illness. Roth describes the term again in Petersburg Lexicon. He propounds that Takman is not solely a skin disease but a particular disease or “complete class of pernicious diseases” accompanied by skin rashes^[20].

Weber regarded fever as the primary characteristic of Takman^[21]. Dr. Virgin Grohmann in his paper on “Medicine out of the Atharvaveda”^[22] discusses Takman minutely and after arduous argumentative attempts, supports Weber’s opinions; as does Zimmer^[23]. Differed to this general standpoint Muir with special reference to XI.2.22 and XI.2.26 concludes Takman as “consumption”^[24].

Kauśika Sūtra has as recommended rituals for nearly all the important hymns talk about Takman except XIX.39 that was ignored by Kauśika Sūtra Dāḍila, and Keśava almost in a similar way.

As referred by the formal statements of Keśava and Dāḍila and Sāyaṇa the ceremonies of the Kauśika Sūtra–

(a) yadagniriti paraśuṃ japaṃstāpayati kvāthayatyavasiñcati (Kau. Sūt. 26.25 for AV. -I.25)–

“The priest, having heated an axe, quenches it in water; the heated water is poured upon the patient^[25].

(b) “agnistakmānamiti lājānpāyayati |
dāve lohitapātreṇa mūrdhni saṃpātānānayati ||”^[26]

“The priest gives the patient gruel made of roasted grain to drink; the dregs of the gruel, he pours from a copper-vessel over the head of the patient into fire derived from forestfire”.

(c) ‘agnirivetyuktaṃ dāve’^[27]

“With AV. -VI.20 he does what has been said in connection with the forest fire”.

(d) ‘namo rūrāyeti śakunīniveṣikāñjimaṇḍukaṃ nīlalohitābhyāṃ sūtrābhyāṃ sakakṣyaṃ bad dhvā |’^[28]

“While reciting AV. -VII.116 he does as in the case of birds i.e., he ties a frog that has stripes like reeds upon its body using a blue and red thread by the armpits to a low couch upon which the patient is made to recline and besprinkles him”

Are all directed against fever in general.

The heated water as mentioned earlier is to cure out the temperature of fever out of the patient’s body. The principle of Homeopathic “Attraction Similia”. Similarly, as stated above in (b) and (c) the similar Homeopathic axiom is followed–the roasted grain implying temperature, i.e., fever, the copper vessel and the forest-fire represents heat, hence such things can eliminate heat of fever. In (d) the fever of the patient is eliminated to the frog which allopathically quenches the fever^[29]. But in all this, no specific malady is stated by the Sūtra and the pundits simply call the practices–‘jvarabhaiṣajyam’.

In the Atharvan there is no eloquent articulation of analysis or reliable therapeutics. The reports are ambiguous, intermingled with those of other ailments. In many sections, Takman is a person of some demoniac clan of Graha, Amīvā or Rākṣasa-a personal characteristic. He is even often described as ‘Deva’^[30] and he was the most feared illness since he Vedic periods–‘bhīmāste takman hetayastābhiḥ sama pari vṛṅ gdhi naḥ |’^[31], ‘yasya bhīmaḥ pratīkāśa udvepayati pūruṣam |’^[32]. Its dreadful characteristics are accentuated by enumeration of its varieties–‘śataṃ ropīśca takmanaḥ |’^[33] or linking him with the lethal weapon of lord Rudra–XI.2.22,26. Takman is correlated with cough, headache, Balāsa^[34] and his brother’s son Pāman^[35]. Therefore, we may consider, due to its complex nature, primarily to seek for the signs of the illness Takman and then determine and cure him up in modern terminology. The Atharvan expresses -“agnirivābhidunvan |’^[36].

The nature of Takman is described with such words as "Arciḥ”, “Śociḥ”^[37].

‘agnerivāsya dahata eti śuṣmiṇa |’^[38] &
‘namo rūrāya cyavanāya nodanāya dhṛṣṇave |’^[39]

Fluctuations of Perspiration and Temperature–This is one more indication of Takman. These changes are customarily come with by quivering or shaking: ‘śūdrāmiccha prapharvya tāṃ takman vīva dhūnuhi |’^[40], ‘saha kāsāvepayaḥ |’^[41] & ‘udvepayati pūruṣam |’^[42]. The condition of√dhū and √vep are utilized in this connection. The perspiration and temperature due to Takman are alternately thought to be triggered by cold and temperature. Therefore, Takman is called “Śīta” meaning cold–‘namaḥ śītāya takmane |’^[43], ‘namaḥ śītāya pūrvakāmakṛ tvane |’^[44] and ‘takmānaṃ śītam |’^[45] and also “Rūra”, “Śociḥ” meaning hot ‘yattvaṃ śīto'tha rūraḥ |’^[46], ‘takmānaṃ śītaṃ rūram |’^[47], ‘namo rūrāya |’^[48], ‘namo rūrāya śociṣe |’^[49] and ‘agnirivāsya dahata eti śuṣmiṇa |’^[50]

Takman repeats his attacks alternately and periodically in a rhythm. On the third day, he is called 'Tṛtīyaka'^[51] (Tertianus)–‘tṛtīyakāya namo astu takmane |’^[52], ‘tṛtīyakaṃ vitṛtīyam |’^[53] and ‘śīrṣalokaṃ tṛtīyakam |’^[54]. In such a case the middle day is free. On the other day, he is called 'Anyedyu' or Duplex–'anyed yu...’^[55] and ‘yo anyed yuḥ’^[56]. After two days, he is called Ubhayedyu (Quartenus Complicates)–I.25.4; VII. 116.2. When the spell of Takman is constant he is called ‘Saṃdadi’ (Satata, Santata Jvara, Febris continua) V.22.13; XIX.39.10. Takman has two paroxysms one by day and another by night. Takman has numerous types–‘śataṃ ropīśca takmanaḥ |’^[57].Example ‘yasya bhīmaḥ pratīkāśaḥ .........’^[58] and ‘bhīmāste takman hetaya:........’^[59].

It arises during the year–Takman is called Hāyana–“yaśca hāyanaḥ’^[60] emanates every year or which lasts throughout the year. Takman in the rainy season is called ‘nāśaya vārṣikam’ and in summer ‘graiṣmam’^[61].During autumn he is called ‘śāradam’^[62] or ‘Śārada’ and endures throughout autumn–‘Viśvaśāradam’. Therefore, Takman is prevalent throughout the year.

The indications defined so far distinctly point out to malaria, both remittent and intermittent. During summer and autumn, in a tropical country like India, malaria epidemic is at a high-level. Moreover, ‘Śirṣaśoka’^[63] and the point will be clearer. The term ‘Hrūḍu’–cramp, rock with variant MS readings as Hrudru, Hūḍu, Ruḍu etc.,^[64] are the other terms used for Takman–‘hrūḍurnāmāsi’^[65]. This fever was mainly found spreading among the low-born people–‘dāsīṃ niṣṭakvarīmicchatāṃ......’, ‘śūdrāmiccha prapharvya......’, ‘praiṣyan janamiva śevadhiṃ........ |’^[66].

The menials, the slaves, and low people suffered from Takman, i.e., malaria, because of the proximity of their huts to marshy places and there too, the female servants who worked day after day in the water. In the Atharvaveda, Dāsī and Śūdrā remedy is called antipyretics^[67]. In the Bhāvaprakāśa Nighaṇṭu, Kākajaṅghā is called Dāsī^[68]. It destroys phlegm, bile, fever, rheumatism, itching, poisoning and worms. Its Latin name is Leea Hirta. Priyaṅgu and Phulapriyaṅgu are given the name Śūdrā or Sūdrārtā in the Vaidyaka Śabdasindhu. It has been called the destroyer of fever, burning, haemorrhoids, gulma, thirst, poison and diabetes.

Takman is called Babhrū (grey or brown)–‘tasmai te aruṇāya babhrave’^[69] meaning the skin of the patient suffering from Takman becomes brown. The patient suffering from Takman Parimal Publication, 2015, pp. 433, 273, 352. turns brown called ‘Bilious fever’.

Takman is again called ‘haritasya devaḥ’^[70], because he is said to turn all forms yellow:

‘viśvā rūpāṇi haritā kṛ ṇoṣi |’^[71]
‘ayaṃ yo viśvān haritān kṛ ṇoṣi |’^[72].

He is the lord of yellow colour which is the sign of bilious fever or bilious typhoid or malarial fever with Icterus. In such cases, the presence of the fever is terrible. Thus, this warning signs gives us one more type of Takman in which he expresses himself on the skin of the patient.

Takman is also called Paruṣa and red–‘yaḥ paruṣaḥ pāruṣeyā'vadhvaṃsa ivāruṇaḥ |’^[73] ‘tasmai te'ruṇāya |’^[74] causing the skin of the patient red with eruptions.

On account of this affectation of the skin of the patient Takman is said to have eczema, itches his brother’s son Balāsa as his brother–

‘takman bhrātrā balāsena svastrā kāsikayā saha |
pāpmā bhrātṛvyeṇa saha gacchāmumaraṇaṃ janam ||’^[75]

Balāsa is the Atharvan term for erysipelas or Herpes. The unusual stress on the redness of skin with eruptions in Takman makes him the real brother of Balāsa. Balāsa is always attended by fever and therefore, this close connection between Balāsa and Takman is visible. Pāman his brother's son of Takman -A distant relation through the brother Balāsa which directly affects the skin.

Now red spots on the skin are of many kinds. In the case of Takman, they are possibly 'critical blemishes' of typhoid, Abdominal Typhus. In the stanza: V.22.12 Takman is said to have Kāsikā (cough) as his sister. The difficulties of coughing and serious marks speak of Takman as Typhoid^[76].

To discuss the connections of Takman with the great Gods like Varuṇa and Rudra is to discuss its an etiology very little of which is to be found in the Atharvan.

‘namo rudrāya namo astu takmane namo rājñe varuṇāya tviṣīmate |’^[77]
‘yadi vā rājñī varuṇasyāsi putraḥ |’^[78]
‘mā no rudra takmanā mā viṣeṇa mā naḥ saṃstrā divyenāgninā | anyatrāsmad vid yutaṃ pātayaitām ||’^[79].

Takman is shown to be extremely linked with Rudra and Varuṇa. He is called ‘the son of Varuṇa’. Varuṇa imposes ‘dropsy’ upon guilty persons as punishment^[80]. If Varuṇa stands for dropsy then Takman stands for the fever caused by dropsy. Thus, by calling Takman the son of Varuṇa, the Veda once more incidentally displays the reason of Takman in watery cold source^[81]. The link of Takman with Rudra is equally an indirect account of the source of Takman in heat^[82].The passage XI.2.26 straight compares Takman’s origin with ‘lightning fire’^[83]. Rudra propels forth lightning fire during the monsoon (‘Vārṣika Takman’)^[84]. According to The Veda Takman is the weapon of Rudra–‘yasya takmā kāsakā hetirekamaśvasyeva vṛṣaṇaḥ kranda eti | abhipūrva nirṇayate namo astvasmai ||’^[85]. The same idea is made clear in I.25.1^[86]. The Words ‘yadagnirāpo adahat praviśya’^[87] implies lightning fire suggesting monsoon and the Veda then confirms ‘tatra ta āhuḥ paramaṃ janitram |’ that Takman has his birth in the monsoon^[88].

In this context an epithet of Takman as ‘Vanya’–‘namaḥ kṛ ṇomi vanyāya takmane |’^[89] signifying belonging to ‘water’ (from ‘Vana’ means water) or jungle (from ‘Vana’ means forest) may refer to its spread in watery places or places encircled by forests or it may refer to ‘causing thirst’–a symptom of influenza.

In this way, Takman appears to be a common term for 'fever' in the Vedic era. From the symptoms specified–Takman is a malarial fever–(Śīta Takman), Takman is typhoid—(Aruṇa, Paruṣa or Babhrū Takman), and almost all its forms were known to the Vedic people and it is rightly said that the illness has a hundred varieties^[90]. Almost all the diseases complicate with fever and fever go along with almost all the diseases. Therefore, Suśruta said: ‘Fever is the emperor of diseases; man comes in the world with fever and departs with it. It is such a difficult illness that only Gods and men could survive it’^[91]. Fever along with high temperature attacks the brain of the patient and at times proves deadly.

This was also known to the Vedic prophets:

‘agnerivāsya dahata eti śuṣmiṇa utave matto vilapannapāyati |
anyamasmadicchatu kaṃ cidavratastapurvadhāya namo astu takmane ||’^[92]

Such was the terrible Takman.

The Vedas refer to various medications for the cure of fever. for the treatment of fever, Yajña, water treatment, sun treatment, wind treatment etc. are also suggested. The practices suggested by the Kauśika Sūtra are already well-known.

The Atharvan also looked upon Takman as caused by occult practice:

V.22.1–‘apadveṣāṃsyamuyā bhavantu |’
XIX.39.1–‘takmānaṃ sarvaṃ nāśaya sarvāśca yātudhānyaḥ |’

And therefore, the half-magical and therapeutic practices of the Sutra to remove the disease. The Atharvan priest–physician was proficient in both the spell or charm and medication.

Takman was thought to spread out from certain areas–Mūjavat, Mahāvṛṣa, Bālhīka, Gāndhāra, Aṅga, Magadha^[93] and he is, therefore, asked to go back. Perhaps the epidemic was at a high level in those parts. The Takman which thus came whether through enemy wizardry or infected regions or seasonal changes was asked to go away by flattery^[94] was expelled^[95].

Specific plants were believed as specific e.g., Kuṣṭha (XIX.39) which is the best medicine^[96] and cures all diseases^[97] is specific against Takman^[98]. The importance of Kuṣṭha medicine has been depicted in the Atharvaveda. It alleviates fever, cough, headache, eye diseases and other ailments. Puṣkara root is a variant of Kuṣṭha medication. Kuṣṭha is the destroyer of rheumatism, phlegm, cough etc., in Bhāvaprakāśa Nighaṇṭu^[99]. Kuṣṭha is called Saussurea lappa in English and Puṣkara root is called orris root. In the Atharvaveda, Kuṣṭha has been called a universal medication which is the medicine for all ailments. It cures headaches, fever every day, fever on the third day and fever all year round. Jaṅgiḍa is another specific cure against the disease^[100]. In Atharvapariśiṣṭa, the smoke has been said to be helpful for the abolition of Viṣama fever^[101]. The significance of Khadira maṇi has been called in the Atharvaveda. Bṛhaspati was able to be free from all kinds of diseases by holding Khadira maṇi. According to western scientists, it is used for high fever, nervous weakness, dysentery and bloody diarrhoea.

The Atharvaveda refers to the use of Añjana maṇi, Jaṅgiḍa maṇi and Śatavāra maṇi to eliminate Viṣama fever^[102].

Āñjana is the third specific medicine against Takman–‘trayo dāsā āñjanasya takmā balāsa ādahiḥ |’^[103] It appears to have a cool and calming effect on the body. In the Atharvaveda, Añjana is said to be beneficial for oranges or jaundice, dhāturoga, fever, phlegm, heart disease, amputation and infectious diseases. In the Paippalāda Saṃhitā, Añjana is described to be an eye light enhancer, rakṣonāśaka, nightmare killer and Kṣetriya disease killer^[104]. Añjana is called the destroyer of fever, phlegm and snakebite. Añjana's speciality is that it penetrates every part of the body and removes the disease^[105]. The practice with the ‘frog’ is directly recommended by the Atharvan–VII.116.2–‘yo anyed yu rubhayad yurabhyetīmaṃ maṇḍū kamabhyetvavrataḥ |’^[106] and Kauśika Sūtra 32.17 and is thus conventionally and Atharvan. And lastly the goes Agni, Varuṇa, Āditya^[107].

In Atharvaveda, it is said to hold the maṇi of Jaṅgiḍa tree to relieve fever^[108]. It has been called Viśvabheṣaja. It destroys the fever that lasts all year round^[109]. Ācārya Sāyaṇa called Jaṅgiḍa the famous tree of Vārānasī. Ācārya Dāḍila calls Jaṅgiḍa is Arjuna tree and Prof. Kailanda calls it’s the Arjuna tree^[110].

In the Atharvaveda, Gūgala or Guggulu has been called a fever destroyer^[111]. It has been said about gūgala that the person to whom gūgala's fragrance reaches does not have any type of fever. Bhāvaprakāśa Nighaṇṭu has been called the destroyer of all doṣa. It increases the force. It destroys various diseases such as arthritis and phlegm, gonorrhoea, gallstones, leprosy, head disease, goiter and worms^[112].In the Aṣṭāṅga Hṛdaya, the smoke of Guggulu is called undefeated or fallible smoke.

In the Atharvaveda, speaks of the application of conch for the prevention of disease. Conch originated in the sea and conch is said to be the son of Subarṇa. The word Kṛṣṇa (pearl) is used for this. It has been called the world herbal medicine or all disease destroyer. Conch Maṇi has been provided in the body for longevity, vigour, healing and provision has been made to tie the body to increase the physical strength^[113].

In the Atharvaveda, there is a provision to feed Pippalī in all rheumatism^[114]. It is intellectual and chemistry. In Bhāvaprakāśa Nighaṇṭu it is said to be the destroyer of fever, cough, shortness of breath, haemorrhoids and hives^[115].

In the Atharvaveda, Agni, Soma and Yajña are mainly said to be antipyretic^[116]. The intention of fire is jaṭharāgni or vaiśvānara. When the agni in the stomach is weak, the mandāgni or constipation is added to doṣa and it causes fever and other diseases. Prāṇāyama is used to relieve mandāgni by jaṭharāgni. Soma medicine is crushed and drunk and the fever disappears. The word Varuṇa has been given in the mantra. Its purpose is to apply water or water treatment. Drinking plenty of water removes all the impurities from the body. Therefore, if the stomach is cleansed, discussions like fever etc. are destroyed. In the mantra, Yajña and Samidhā are said to be anti-fever. The intention is that the scent of the yajña destroys the germs or disease and purifies the air. In Yajña, pure air reaches the lungs and destroys the germs.

The Atharvaveda says that the fever has to be gradually lowered^[117]. The main cause of fever is indigestion or constipation. If the stomach is kept clean and indigestion is eliminated, the fever is eliminated. When the stomach is clean, the stool comes down further and is excreted in the form of excrement. And keeping the stomach clean also eliminates the fever.

The Atharvaveda mentions Punarṇavā medicine. This is called Punarṇavā. It dries up in summer and turns green again in the rainy season so it is called Punarṇavā^[118]. It is of two types white and red. In Bhāvaprakāśa Nighaṇṭu, it has been called the destroyer of inflammatory disease, chlorosis, stomach disease, itching, phlegm-bile and rheumatism^[119].

In the Atharvaveda, Varaṇa is called a fever destroyer. It is called Varuṇa. Its amulet is to hold. It is called herbal medicine and a destroyer to all diseases. In the mantra of the twenty-fifth of the Atharvaveda, it is praised, it protects us from all kinds of death^[120].

In the Atharvaveda, the vaiśvānara, agni has been called the destroyer of tuberculosis. The intention is to get rid of fever by mandāgni constipation. Illuminating vaiśvānara agni or jaṭharāgni increases hunger improves digestion and increases energy. Fever etc. is eliminated by eliminating the Mandāgnidoṣa^[121].

In the seventh mantra of a sūkta of the Atharvaveda, it is said that all types of fever and various diseases of every organ are cured by Kāśyapa Vidyā. Kāśyapa Vidyā means purification of the body and cleansing of every part of the body^[122].

Footnotes and references:

[1]:

Bhiṣgāchārya Satyapal, Kāśyapasaṃhitā of Vṛddha Jīvaka with Pandit Hemraj Sharma Vidyotani Hindi Commentary, Varanasi, Chaukhambha Sanskrit Sansthan, 1994, p.45

[2]:

yadi śoko yadi vābhiśoko yadi vā rājño varuṇāsyāsi putraḥ |
hrūḍurnāmāsi haritasya deva sa naḥ saṃvidvān pari vṛṅ gdhi takman || (AV. -I/25/3); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 45.

[3]:

Dwarka Nath C., Introduction to Kāyacikitsā, Varanasi, Chaukhamba Orientalia Prakashan, 1986, Chapter Vyādhi, p. 18.

[4]:

yataḥ samastarogāṇāṃ jvaro rājeti biśrutaḥ | (Bhāvaprakāśa–Jvarādhikāra -1/113) Bhāvaprakāśa by Bhāvamiśra Vol. II, trans. Kalishachandra Sengupta, Vaidyacarya Kalikinkara Senasharma & Ayurvedacharya Satya Shekhara Bhattyacharya (eds.), Kolkata, Deepayan, 2000, p. 134.

[5]:

rudrakopāgnisambhūtaḥ sarvabhūtapratāpanaḥ |
taistairnāmabhiranyeṣāṃ sattvānāṃ parikīrtyate || (Suśruta Uttar–39.9) Suśruta Saṃhitā of Maharṣi Suśruta Vol. III, Anant Ram Sharma (ed.), Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 240.

[6]:

ityasya prakratiḥ proktā, pravṛttistu parigrahāt |
nidāne pūrvamuddiṣṭā rudrakopācca dāruṇāt ||
dvitīye hi yuge śarvamakrodhavratamāsthitam |
divyaṃ sahasraṃ varṣāṇāmasurā abhidudravuḥ ||
sṛṣṭā lalāṭe cakṣurvai dagdhvā tānasurān prabhuḥ |
bāle krodhāgnisantaptamasṛjat satranāśanam || (CS. –III.14-15, 20); R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 112-115.

[7]:

ūṣmā pittaddate nāsti jvaro nāstyūṣmaṇā vinā |
tasmātpittaviruddhānityajet pittādhike 'dhikam || (Aṣṭā. H. –Cikitsāsthāna-1/16); Aṣṭāṅga Hṛdayaṃ of Vāgbhaṭṭa Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Krishnadas Academy, 2018, p.176.

[8]:

ṛte devamanuṣyebhyo nānyo viṣahate tu tam |
karmaṇā labhate yasmāddevatvaṃ mānuṣādapi ||
punaścaiva cyutaḥ svargānmānuṣyamanuvartate |
tasmātte devabhāvena sahante mānūṣā jvaram ||
śeṣāḥ sarvai vipadyante tairyagyonā jvarārditāḥ | (Suśruta Uttar–39.11-12) Suśruta Saṃhitā of Maharṣi Suśruta Vol. III, Anant Ram Sharma (ed.), Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 241.

[9]:

K. Lakshmi Narayana Sharma, Medicinal Therapy in Atharvaveda, Tirupati, Sri Venkateshwara Vedic University, 2011, pp. 96-102.

[10]:

Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, pp. 166-170.

[11]:

Ramswarupsharma Gour (ed.), Atharvaveda Saṃhitā–Vol. IV, Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 422-423.

[12]:

K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. II, Delhi, Parimal Publication, 2015, pp. 374-376.

[13]:

Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, pp. 991-994.

[14]:

K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 589.

[15]:

Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -3, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan,2011, pp. 239-243.

[16]:

Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, pp. 152- 157.

[17]:

AV. –XIX.34.10; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 2, Delhi, Manoj Publication, 2012, p. 351.

[18]:

yadagniriti paraśuṃ japaṃstāpayati kvāthayatsavasiñcati || Kauśika Sūtra 26.25 for I.25; Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃkṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 61.
aikāhikādiśītajvarasaṃtatajvaravelājvarādiśāntaye “yadagnirāpaḥ” iti sūktaṃ japet | Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 321.

[19]:

AV. –V.8; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, pp. 224-225.

[20]:

Roth, Zur Littereratur and Geschichte des Veda, p. 39.

[21]:

Weber, Indischen Studien, IV, p. 419.

[22]:

Dr. Grohmann, “Medicine Out of the AV. ”, Indischen Studien IX, p. 381. ff.

[23]:

Zimmer, Altindisches Leben, p. 66 ff.

[24]:

Muir, Original Sanskrit Texts, IV, p. 280.

[25]:

Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃkṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 61.

[26]:

Kau. Sūt. -29.18-19 for AV. -V.22; Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃkṣipta-ṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 69.

[27]:

Kau. Sūt. 31.7 for AV. -VI.20; Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃkṣipta- ṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 63.

[28]:

Kau. Sūt. -32.17 for AV. -VII.116; Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃkṣipta- ṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p.

[29]:

Grohmann reports a similar Bohemian practice: 'In Bohemia the Practice is to cure chills and fever by catching a green frog at the time of the morning dews on a particular day. This is sewn in a bag which is hung about the neck of the patient without his knowing its contents. For nine days the patient is to pray. On the 9th day, he must go with a prayer to the river.

[30]:

AV. –I.25; II.8; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, pp. 54, 71-72.

[31]:

AV. –V.22.10; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 397.

[32]:

AV. –IX.8.6; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. III, Delhi, Parimal Publication, 2015, p.

[33]:

AV. –V.30.16; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -3, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 284.

[34]:

AV. –IV.9.8; XIX.34.10; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1 & II, Delhi, Manoj Publication, 2012, p. 160, 351.

[35]:

AV. –V.22.12; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 397.

[36]:

AV. –V.22.2; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 429.

[37]:

yadyarciryadivāsiśociḥ |(AV. –I.25.2); Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 324.

[38]:

AV. –VI.20.1; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 288.

[39]:

AV. –VII.116.1; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. II, Delhi, Parimal Publication, 2015, p. 126.

[40]:

AV. –V.22.7; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 397.

[41]:

AV. –V.22.10; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -3, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 132.

[42]:

AV. –IX.8.6; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. III, Delhi, Parimal Publication, 2015, p. 283.

[43]:

AV. –I.25.4; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 54.

[44]:

AV. –VII.116.1; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. II, Delhi, Parimal Publication, 2015, p. 126.

[45]:

AV. –V.22.13; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 398.

[46]:

AV. –V.22.10; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -3, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 132.

[47]:

AV. –V.22.13; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 254.

[48]:

AV. –VII.116.1; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. II, Delhi, Parimal Publication, 2015, p. 126.

[49]:

AV. –I.25.4; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p.170.

[50]:

AV. –VI.20.1; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -3, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 259.

[51]:

Suśruta uses the same word -satatānyed yuṣkatryākhyacāturthakān sa pralepakān | kaphasthanavibhāgena...... (VI.39.51)

[52]:

AV. –I.25.4; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 54.

[53]:

AV. –V.22.13; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 398.

[54]:

AV. –XIX.39.10; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. III, Delhi, Parimal Publication, 2015, p. 364.

[55]:

AV. –I.25.4; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 327.

[56]:

AV. –VII.116.2; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 429.

[57]:

AV. –V.30.16; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 273.

[58]:

AV. –IX.8.6; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 664.

[59]:

AV. –V.22.10; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 433.

[60]:

AV. –XIX.39.10; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 2, Delhi, Manoj Publication, 2012, p. 357.

[61]:

AV. –V.22.13; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -3, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 133.

[62]:

AV. –V.22.13, IX.8.6, XIX.34.10; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, II, III Delhi, 231

[63]:

AV. –XIX.39.10; The Śaunakīya reading is ‘Śirṣaloka’ which helps little in making sense. ‘Śirṣaśoka’ therefore, appears to be meant here. Paippalāda does not help.

[64]:

The Bower MS. –Dr. Hoernle, 1895.

[65]:

AV. –I.25.2; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 44.

[66]:

AV. –V.22.6,7,14; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -3, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 130-133.

[67]:

dāsīṃ niṣṭakvarīmicchatāṃ......
śūdrāmiccha prapharvya......(AV. -V/22/6-7); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, pp. 430-431.

[68]:

kākajaṅghā nadīkāntā kākatiktā sulomaśā |
pārāvatapadī dāsī kākā cāpi prakīrttitā ||
kākajaṅghā himā tiktā kaṣāyā kaphapittajit |
nihanti jvarapittāsrajvarakaṇḍū viṣakṛ mīn || (Bhāvaprakāśa–Gugucyādivarga -1/254-255) Bhāvaprakāśa by Bhāvamiśra Vol. I, trans. Kalishachandra Sengupta, Vaidyacarya Kalikinkara Senasharma & Ayurvedacharya Satya Shekhara Bhattyacharya (eds.), Kolkata, Deepayan, 2000, p. 230.

[69]:

AV. –VI.20.3; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 288.

[70]:

AV. –I.25.2-3; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 325-326.

[71]:

AV. –VI.20.3; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 490.

[72]:

AV. –V.22.2; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 397.

[73]:

AV. –V.22.3; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 430.

[74]:

AV. –VI.20.3; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 288.

[75]:

AV. –V.22.12; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 397.

[76]:

Suśruta–VI.39

[77]:

AV. –VI.20.2; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 288.

[78]:

AV. –I.25.3; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 326.

[79]:

AV. –XI.2.26; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. II, Delhi, Parimal Publication, 2015, p. 404.

[80]:

Varuṇa’s connections with Jalodara—
śatena pāśairabhi dhehi varuṇainaṃ mā te mocyanṛtavāṅ nṛcakṣaḥ |
āstāṃ jālma udaraṃ straṃsayitvā kośa ivābandhaḥ parikṛ tyamānaḥ || (AV. -IV.16.7) Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 173.
āstāṃ jālmo udaraṃ saṃ cayitvā |
koṣa ivā bandhaḥ parikṛ tyamānaḥ || (Aitareya Brāhmaṇa–VII.15)

[81]:

"yattvaṃśīta:", "śītāya"; (AV. –V.22.10, I.25.4,) Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, pp. 253, 54.

[82]:

"namo rūrāya", "namo rūrāya śociṣe"; (AV. –VII.116.1, I.25.4, V.22.10) K. L. Joshi (ed.), Atharvaveda Saṃhitā-Vol. II, I, Delhi, Parimal Publication, 2015, pp. 126, 45, 432.

[83]:

mā no rudra takmanā mā viṣeṇa mā naḥ saṃstrā divyenāgninā |
anyatrāsmad vid yutaṃ pātayaitām || (AV. –XI.2.26) Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol.–5, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 377.

[84]:

tṛtīyakaṃ vitṛtīyaṃ sadandimuta śāradam |
takmānaṃ śītaṃ rūraṃ graiṣmaṃ nāśāya vārṣikam || (AV. –V.22.13) Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 2, Delhi Manoj Publication, 2012, p. 254.

[85]:

AV. –XI.2.22; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -5, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 373.

[86]:

yadagnirāpo adahat praviśya yatrākṛ ṇvan dharmmadhṛto namāṃsi |
tatra ta āhuḥ paramaṃ janitraṃ sa naḥ saṃvidvān pari vṛṅ gdhi takman || (AV. –I.25.1) Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 166.

[87]:

ṚV. –III.9.2; K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. II, Delhi, Parimal Publication, 2016, p. 129.

[88]:

Dr. V. W. Karambelkar, The Atharva-Veda and The Āyur-Veda, Varanasi, Chowkhamba Sanskrit Series Office, 2003, pp. 288-289.

[89]:

AV. –VI.20.3; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 288.

[90]:

iyamantarvadati jihvā baddhā paniṣpadā |
tvayā yakṣamaṃ niravocaṃ śataṃ ropīśca takmana: || (AV. -V.30.16);K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 463.

[91]:

Suśruta Uttar–39.10—
janmādau nidhane caiva prāyo viśati dehinam |
ataḥ sarvavikārāṇāmayaṃ rājā prakīrtitaḥ ||
ṛte devamanuṣyebhyo nānyo viṣahate tu tam | Suśruta Saṃhitā of Maharṣi Suśruta Vol. III, Anant Ram Sharma (ed.), Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 241.

[92]:

Atharvaveda -VI.20.1; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 288.

[93]:

Atharvaveda -V.22.7, 8, 14; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -3, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 131-135.

[94]:

AV. -I.22.2; V.22; VI.20.2; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, pp. 40, 429-433, 490.

[95]:

AV. -IX.8.6; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 520.

[96]:

uttamo asyoṣadhīnām (XIX. 39.4);Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -7, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 289.

[97]:

sa kuṣṭho viśvabheṣajaḥ (AV. -XIX. 39.5);Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 992.

[98]:

takmanāśana (AV. -V.4.1);K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 374.

[99]:

kuṣṭhaṃ rogāhvayañcāpyaṃ pāribhavyantathotpalam |
kuṣṭhamuṣṇaṅkaṭusvādu................ (Bhāvaprakāśa–Harītakyādivarga -1/164-166) Bhāvaprakāśa by Bhāvamiśra Vol. I, trans. Kalishachandra Sengupta, Vaidyacarya Kalikinkara Senasharma&Ayurvedacharya Satya Shekhara Bhattyacharya (eds.), Kolkata, Deepayan, 2000, p. 186.

[100]:

takmānaṃ viśvaśāradamarasāṃ jaṅgiḍaskarat | (AV. -XIX.34.10);Acarya Vedanta Tirtha (ed.), Atharvaveda– Vol. 2, Delhi, Manoj Publication, 2012, p. 351.

[101]:

K. D. Dvivedi & B. Dvivedi, Vedoṇ Meṇ Āyurveda (Medical Science in the Vedas), Jyanapur, Visvabharati Anusandhan Parishad, 2018, p. 54.

[102]:

AV. –IV.9.1-10; II.4.1-6; XIX.34.1-10; XIX.36.1-6; Ramswarupsharma Gour (ed.), Atharvaveda Saṃhitā–Vol. II, I, VII, Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 346-357, 453-458, 261- 270, 275-278.

[103]:

AV. -IV.9.8; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 160.

[104]:

trayo dāsā āñjanasya takmā balāsa ādahiḥ | (AV. –IV.9.8); Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 320.

[105]:

yasyāñjana prasarpasyaṅgamaṅgaṃ paruṣparuḥ | (AV. –IV.9.4); Ramswarupsharma Gour (ed.), Atharvaveda Saṃhitā–Vol. II, Varanasi, Chowkhamba Vidyabhawan, 2011, p. 351.

[106]:

Atharvaveda -VII.116.2; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 429.

[107]:

agnistakmānamapa bādhatāmitaḥ somo grāvā varuṇaḥ pūtadakṣāḥ |
vedirbarhiḥ samidhiḥ śośucānā apadveṣāṃsyamuyā bhavantu || (AV. –V.22.1);Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 252.

[108]:

sarvāṃstān viśvabheṣajo'rasāṃ jaṅgiḍaskarat || (AV. –XIX.35.5); Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 987.

[109]:

takmānaṃ viśvaśāradamarasāṃ jaṅgiḍaskarat || (AV. –XIX.34.10); Ramswarupsharma Gour (ed.), Atharvaveda Saṃhitā–Vol. VII, Varanasi, Chowkhamba Vidyabhawan, 2011, p. 269.

[110]:

K. D. Dvivedi & B. Dvivedi, Vedoṇ Meṇ Āyurveda (Medical Science in the Vedas), Jyanapur, Visvabharati Anusandhan Parishad, 2018, p. 50.

[111]:

na taṃ yakṣmā arundhate nainaṃ śapatho aśnute |
yaṃ bheṣajasya gulguloḥ surabhirgandho aśnute || (AV. –XIX.38.1); Ramswarupsharma Gour (ed.), Atharvaveda Saṃhitā–Vol. VII, Varanasi, Chowkhamba Vidyabhawan, 2011, p. 283.

[112]:

guggulurddevadhūpaśca jaṭāyuḥ kauśikaḥ puraḥ |
kumbholūkhalakaṃ..........
madyaṃ roṣantyajet samyag guṇārthī purasevakaḥ || (Bhāvaprakāśa–Karpūrādivarga -1/40-41) Bhāvaprakāśa by Bhāvamiśra Vol. I, trans. Kalishachandra Sengupta, Vaidyacarya Kalikinkara Senasharma & Ayurvedacharya Satya Shekhara Bhattyacharya (eds.), Kolkata, Deepayan, 2000, p. 198.

[113]:

sa no hiraṇyajāḥ śaṅ khaḥ kṛ śanaḥ pātvaṃhasaḥ ||
śaṅ khenāmīvāmamatiṃ śaṅ khenota sadānvāḥ |
śaṅ kho no viśvabheṣajaḥ kṛ śanaḥ pātvaṃhasaḥ ||
tat te badhnāmyāyuṣe varcase balāya dīrghāyutvāya śataśāradāya kārśanastvābhi rakṣatu || (AV. –IV.10.1, 3, 7); K. L. Joshi (ed.), Atharvaveda Saṃhitā–Vol. I, Delhi, Parimal Publication, 2015, pp. 267-269.

[114]:

pippalī kṣiptabheṣajī......
vātīkṛ tasya bheṣajīṃ..... (AV. -VI/109/1-3); K. L. Joshi (ed.), Atharvaveda Saṃhitā–Vol. I, Delhi, Parimal Publication, 2015, pp. 593-594.

[115]:

pittalā māgadhī kṛ ṣṇā vaidehī capalā.......
kāsājīrṇāruciśvāsahṛtpāṇḍukṛ miroganut |
dviguṇaḥ pippalīcūrṇād guḍo'tra bhiṣajāṃ mataḥ || (Bhāvaprakāśa–Harītakyādivarga -1/53-58) Bhāvaprakāśa by Bhāvamiśra Vol. I, trans. Kalishachandra Sengupta, Vaidyacarya Kalikinkara Senasharma & Ayurvedacharya Satya Shekhara Bhattyacharya (eds.), Kolkata, Deepayan, 2000, pp. 174-175.

[116]:

agnistakmānamapa bādhatāmitaḥ somo grāvā varuṇaḥ pūtadakṣāḥ |
vedirvarhiḥ samidhaḥ śośucānā apa dveṣāṃsyamuyā bhavantu || (AV. -V/22/1); K. L. Joshi (ed.), Atharvaveda Saṃhitā–Vol. I, Delhi, Parimal Publication, 2015, p. 429.

[117]:

athā hi takmannaraso hi bhūyā adhā nya ḍṅadharāṅ vā paraihi || (AV. -V/22/2); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 429.

[118]:

yā rohanti punarnavāḥ | (AV. -VIII/7/8); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. II, Delhi, Parimal Publication, 2015, p. 182.

[119]:

punarnavā śvetamūlā śothaghnī dīrghapatrikā |
kaṭuḥ kaṣāyarucyarśaḥpāṇḍu......... (Bhāvaprakāśa–Gugucyādivarga -1/235-237) Bhāvaprakāśa by Bhāvamiśra Vol. I, trans. Kalishachandra Sengupta, Vaidyacarya Kalikinkara Senasharma & Ayurvedacharya Satya Shekhara Bhattyacharya (eds.), Kolkata, Deepayan, 2000, pp. 228-229.

[120]:

ayaṃ me varaṇo maṇiḥ sapalakṣayaṇo vṛṣā |
tenā rabhasva tvaṃ śatrūn pra mṛṇīhi durasyataḥ ||
ayaṃ maṇirvaraṇo viśvabheṣajaḥ sahasrākṣo harito hiraṇyayaḥ |
sa te śatrūnadharān pādayāti pūrvastān dabhnuhi ye tvā ddiṣanti ||
varaṇo vārayātā ayaṃ devo vanaspatiḥ |
yakṣmo yo asminnāviṣṭastamu devā avīvaran || (AV. -X/3/1-25); K. L. Joshi (ed.), Atharvaveda Saṃhitā–Vol. II, Delhi, Parimal Publication, 2015, pp. 308-310.

[121]:

agninā yakṣmaṃ vaiśvānaraṇa vāraye | (AV. -VI/85/3); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 569.

[122]:

kaśapasya vībarheṇa viṣvañcaṃ vi vṛhāmasi | (AV. -I/33/7); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 131.