2a. Tuberculosis (Yakṣmā or Rājayakṣmā) in the Atharvaveda

Yakṣmā in the Atharvaveda does not essentially denote consumption but generally, it stands for any disease in general. This complies with the argument in the Vājasaneyi Saṃhitā that Yakṣmās are numerous in counts. Yakṣmā takes place in the Atharvaveda more than twenty-five times and a few complete hymns are addressed to the same. Thus II.33 (ṚV.X.163), III.31; VI.85; and IX.8 are primarily dedicated to Yakṣmā. But the noun is more than a general sense of ‘disease’. Taking into consideration the hymns it is to be found that II.33 (ṚV.X.163) is called by the Kauśika Sūtra as “Ejector of Kāśyapa” aimed at ejecting ailment from every part of the body^[1]. Thus, the plural of the term Yakṣmā means ‘roga’, included in the Takmanāśana gaṇa and the “Sarvarogabhaiṣajjyaṃ” along with the simple practices prescribed by the Kauśika Sūtra for IX.8 prove that in the Atharvaveda^[2]. Yakṣmā means any ailment in general. The word has also been used in the Śāntikalpa very broadly. The Atharvaveda Yakṣmā is known for Royal tuberculosis or Kṣaya. Aṣṭāṅga Saṃgraha describes the disease as Kṣaya^[3].The Aṣṭāṅga Hṛdaya described the four causes of Royal tuberculosis as exertion (Sāhasa), suppression of the urges (of urine, faeces, flatus, etc.), loss of semen (Śukra) and essence of the tissues (Ojas) and Sneha, and eating an unwholesome diet^[4]. This is caused by Vāta, Pitta, and Kapha. The symptoms are sneering excess salivation, weakness, vomiting, etc.^[5] It has been said in the Bhāvaprakāśa that the speed of excrement, loss of sperm, courage, and eating unwholesome diet, from these four combined causes, produce tuberculosis with three defects^[6]. Tuberculosis is called Royal tuberculosis, Kṣaya, and Śoṣa. Symptoms of tuberculosis are aṃsa, meaning excessive heat on the shoulders and sides, more pain in the hands and feet, and maximum fever^[7]. Ācārya Suśruta called Rājayakṣmā a disease of the sinus. Tuberculosis causes anorexia, fever, shortness of breath, cough, bleeding, and sore throat^[8].According to Kāśyapa Saṃhitā, there are four reasons for Rājayakṣmā^[9].According to Mādhava Nidāna, it is caused by drying up the tissues, blockage of channels of Rasa, cough predominance, etc.^[10] According to Śāraṅgadhara Saṃhitā consumption is five types–Vātaja, Pittaja, Kaphaja, Sannipātaja, and Urukṣata^[11].

Six kāṇḍa of sūkta fourteen describes charm against the disease of Balāsa. In the first hymn the internal disease that has set in crumbles the bones and crumbles the joints. Every Balāsa do thou drive out, that which is in the limbs, and the joints. In another hymn the Balāsa of him that is afflicted with Balāsa do I remove, as one gelds a lusty animal. Its connection do I cut off as the root of a pumpkin. In the next hymn, it is stated that fly forth from here, O Balāsa, as a swift foal (after the mare). And even, as the reed in every year, pass away without slaying men^[12].

The second kāṇḍa of eight sūkta describes charm against Kṣetriya or hereditary disease. In a hymn, it is said that the majestic twin stars have emerged in the heaven above whose name is the Vicṛtau, and may they loosen the inherited disease. In another hymn, it has been prayed that the night shine and may the witches shine away from the plant, destructive of Kṣetriya, shine the Kṣetriya away. In the next hymn, it is said that with the straw of its brown barley endowed with white stalks with the flowers of the sesame may the Kṣetriya shine away. The other hymn expresses reverence to the ploughs and reverence to his wagon−poles and yokes. Again, a hymn prays for the reverence to those with sunken eyes and the evils, it expresses reverence to the lord of the field. It prays the plant for the destruction of the Kṣetriya away^[13].

The second kāṇḍa of ten sūkta describes charm against Kṣetriya or hereditary disease. A hymn says from the inherited disease from Nirṛti, the goddess of destruction from the curse of the kinswoman and also from Druhaḥ, the demon of guile, and from the fetter of Varuṇa to release him. Guiltless do I render thee through my charm; may heaven and earth both be propitious to thee. In another hymn, Agni together with the water and the plants is invoked. Moreover, the wind in the atmosphere, the four quarters of the heaven are prayed to cure the disease. Again, in a hymn, four goddesses, and the directions of space, the consorts of the wind, the sun is worshipped to cure the disease. In another charm, the four directions are assigned to cure away diseases of old age. Again, in another hymn, the patient has been released from disease, from the mishap, and blame because of the fetter of Druhaḥ and from Grāhi. Again, a hymn says: Arāti is performed for the demon of grudge to obtain prosperity to enter into the happy world of the pious. Now, another hymn says, asks the divine Sun to release the Kshatriya from darkness and from Grāhi to wipe out the sin^[14].

The third kāṇḍa of seven sūkta describes Charm against Kṣetriya or hereditary disease. A hymn says that the remedy rose upon the head of the Antilope. So, the inherited disease should be driven in all directions through the horn. Another hymn prays to the horn of the Antilope to loosen the Kṣetriya that is knitted into his heart. Another hymn prays the horn that glistens yonder like a roof with four wings to drive out every Kṣetriya from his limbs. Again, in another hymn the lovely twin stars, the Vicṛtau is prayed to loosen the nethermost and the uppermost fetter of the Kṣetriya. Another hymn says that the waters are healers, scatterers of disease, cure all disease that may relieve thee from the Kṣetriya. Again, a hymn the Kṣetriya, into thee from the prepared (magic) concoction as a remedy to be driven the Kṣetriya out. Finally, a hymn states that at the time when the constellations fade away, and when the dawn does fade away, he will shine away from use very evil and the Kṣetriya^[15].

Ninth kāṇḍa of eight sūkta recommended charm to procure immunity from all diseases. A hymn says remedy for every headache and suffering in the head, pain in the ears and flow of blood, every disease of the head. Another charm suggests the remedy of disease of ears and the neuralgia and every disease of the head. Again, another charm removes all diseases of the ears and mouth. Another charm relieves the patient from deafness and blindness. One other charm cures pain in the limbs, fever in the limbs, the neuralgia that affects every limb. On another occasion, a hymn relieves the disease that creeps along the thighs, and then enters the canals, and the inner parts. Another charm says cures balāsa from the body. The other charm cures Jaundice of limbs, diarrhoea from within thy bowels, the core of disease from the inner soul. Another charm turns balāsa into the urine. Another charm is applied to remove the poison of all diseases from the body. Another charm is applied to cure diseases of the belly, lungs, navel, and heart. The next charm is applied to cure the diseases and the injuries that paralyze thy limbs. Furthermore, another charm is applied to cure neuralgia, abscesses, inflation, or inflammation of the eyes^[16].

The third kāṇḍa of thirty-one sūkta recommended Prayer for health and long life. The first charm is applied to invoke the Agni to remove the art of the demon of hostility to cure all diseases. A charm is applied to pray Vāyu, the purifying wind, to set the patient free from misfortune, Śakra (Indra) from evil sorcery. I free thee from all evil and disease. Another hymn speaks about taming the wild animals to remove all evil and disease. Another charm is applied to pray the Heaven and earth to free all diseases. The next charm is applied to 'Tvaṣṭā' to free the sufferer from all evil and disease and unite him with life. The next hymn says Agni, the moon to unite together to remove all diseases. Another charm is applied to addressing the Gods and the sun to free the patient from all evil and disease. The other charm, the breath of life is addressed to cure all diseases. The other charm cures all evil diseases by uniting the patient with life. The other charm invokes the divine to rise with life, unite with life, and cure the disease with the sap of the plants, free the sufferer from all evil and disease. Finally, charms say the rain of Parjanya rise up the divine to unite with life^[17].

The sixth kāṇḍa of eighty-five sūkta describes exorcism of the disease using an amulet from the Varaṇa−tree. The charm speaks about the divine tree, the Varaṇa that will cure the disease that has entered into a man. Another charm praises Indra, Mitra, and Varuṇa by the command to shut out thy disease. The other cham shuts out (vāraye) disease from the patients with the help of Agni Vaiśvānara^[18].

The second kāṇḍa of thirty-three sūkta describes Yakṣmavibarhaṇa. The hymn ejects for the Yakṣma of the head forth from his two eyes, two nostrils, two ears, chin, brain, tongue. Another charm removes diseases from the neck(grīvās), Nape (uṣṇihās), vertebrae (kīkasā), back-bone, (two) Kṛṣṇa shoulders, (two) fore-arms. The other hymn removes disease from the heart, lung (kloman) halīkṣṇa, (two) sides, (two) matasnas, spleen, liver by rejecting the Yakṣma. The other charm removes disease from entrails, guts, rectum, belly by rejecting Yakṣma. In another hymn removes disease from thighs, knees, heels, front, feet, hips, fundament. Again, we find a charm that removes disease from bones, marrows, sinews, vessels, (two) hands, fingers, nails. Finally, we find in charm that removes diseases from every limb, every hair, every joint the Yakṣma of your skin^[19].

Balāsa (Bala + āsa) means a disease that wastes physical energy. It is also called phlegm disease. Whitney calls it tuberculosis. Some scholars also call it cancer. In the Atharvaveda, the abode of Balāsa is described. Like the heart, glands, bones, both armpits, and both testicles^[20]. Rājayakṣmā is also discussed in the Taittirīya Saṃhitā, Kāṭhaka Saṃhitā, and Maitrāyaṇī Saṃhitā of Yajurveda^[21]. The Taittirīya Saṃhitā describes three types of Rājayakṣmā -Rājayakṣmā, Pāpayakṣmā, and Jāyānya. There are three reasons for the origin of Rājayakṣmā–Extremely addiction to all things, sinful thoughts, and excessive sexual intercourse. The origin of this disease is said to be that–the Prajāpati married king Candramā and his thirty-three daughters. But the Candramā only increased her relationship with Rohiṇī Nakṣatra. Therefore, he contracted Rājayakṣmā due to over-indulgence. Again, this disease is the main among the diseases, that is, the king of diseases. That is why it is called Rājayakṣmā^[22]. This disease is more prevalent in kings, rich people, etc. Because of the luxurious lifestyle, their ability to prevent disease is reduced. Luxury and sensuality are more prevalent in life due to perfection. The disease intends that human beings get infected with this disease as a result of sinfulness, sinful deeds, and their sins. In this context, the Vedas say that Jāyānya or tuberculosis is a contagious disease. According to the Vedas, the disease is spread by flying like a bird. This disease is called flying disease^[23]. Both the patient and the non-patient should be aware of this disease. Also found are the two words Jāyānya and Jāyenya-“jāyābhyaḥ avindatyajāyābhyām avindat |” That is, the disease is caused by having intercourse with two wife’s or many wives^[24]. Jāyānya means boils without opening or consumption. According to Sāyaṇa and Keśava, the meaning of the word Jāyānya is Rājayakṣma^[25]. Prof. Karambelkar compares Royal Tuberculosis to venereal disease^[26]. According to Atharvaveda, Yakṣma is not consumption but disease in general^[27]. So, Atharvaveda terms Yakṣma as Sarvarogabhaiṣajjyaṃ. Rājayakṣma also means Jāyānya which is caused by excessive sexual indulgence^[28]. The other verities are Pāpayakṣma and Ajñātayakṣma. Suśruta termed it as Kṣaya. The latter also termed it as Śoṣa for it dries up the essential fluids of the body. Jāyānya or Jāyenya is a Dhātu-roga. It is mentioned in the context of Rājayakṣmā. This disease is eradicated by sacrificing with antidote medicine and the germs of this disease are destroyed in the house where the yajña is performed^[29]. Kauśika Sūtra has been instructed to bind the amulet of Vīraṇa medicine to cure this disease^[30]. The patient’s consumption is treated by tying up an amulet of the stream of a lute and three-part of Vīriṇa plant^[31].This disease decays the bone of the spine and penetrates flesh and infects the bone marrow. The patient should be given a porridge containing rotten fish and taken bath with warm water early in the morning. The water should contain burning sesame, hemp, cow-dung, and sacred firewood collected from the forest^[32]. Some hymns should be chanted along with the abovementioned process^[33].

In Atharvaveda, the disease Kṣetriya is treated in the hymn II.8,10, and III.7. Since there is great uncertainty regarding the nature of Kṣetriya disease, some hymns are addressed to a plant called Kṣetriya–Nāśanīvīrut along with a prayer addressed to the stars to liberate the ties of the disease and it is believed that the above-mentioned plant successfully destroys the disease. The disease is also called Yakṣma^[34]. This disease is also regarded as a family disease or hereditary disease^[35].

According to Sāyaṇa Kṣetriya as–

‘kṣetreparakṣetreputrapautrādiśarīrecikitsyaḥkṣayakuṣṭhādidoṣadū ṣitapitṛmātrādiśarīrāvayavebhyaḥā gataḥkṣayakuṣṭhāpasmārādirogaḥ |’^[36]

Kṣetriya and Kṣetra the meaning given by Dāḍila, Keśava, Sāyaṇa, the commentator of the TB and the Western scholars who have all associated the disease to Kṣetra, (womb) is apt to create doubt in our mind. The hymns themselves, as pointed out, have given a certain vagueness to the disease Kṣetriya, by not only not mentioning the symptoms but also by equating it with the 'ties of Varuṇa', haters (druhaḥ), 'Curse of women'(Jāmiśaṃsa), 'Misfortune'(Nirṛti) and Calamity (Durita).

In Āyurveda the disease is said to be difficult and impossible, but in the Vedas, there is a description of the treatment of that disease. The disease that is passed from parent to child is called hereditary or Kṣetriya disease^[37]. Apāmārga has been called the destroyer of Kṣetriya or hereditary diseases^[38]. In the Maitrāyaṇī etc., the branch of Yajurveda, there is a provision to make a powder of Apāmārga’s and deprive it^[39]. The importance of Apāmārga is described in sūktas seventeen to nineteen of the fourth chapter of the Atharvaveda^[40]. Deer horns eliminate all types of genetic diseases^[41]. According to the Atharvaveda, the antlers of a deer should be rubbed in water or the ashes of the antlers should be consumed with water after the stars come out at night and before the sunrise. In the Atharvaveda, two stars called Vicṛta, are said to be the destroyers of Kṣetriya disease^[42]. The two stars of the main star are called Vicṛta. Vicṛta means that intersects the pledge. Perhaps the intention is that the use of the bark of Arjuna, barley, sesame, etc., described in this sūkta during the rising of the main star, cures the genetic disease. Sun and moon rays remove Kṣetriya disease or tuberculosis, leprosy, etc. In the Atharvaveda, the same sūkta mentions the following medicines to cure Kṣetriya diseases-Arjuna tree bark powder should be consumed, barley and barley mañjarī should be applied more in food, sesame mañjarī vegetables should be eaten, sesame oil should be applied and sesame seeds should be applied more in food^[43]. Arjuna tree maṇi or garland is also a destroyer of this disease. In the same sūkta, the means of eradicating Kṣetriya disease have been mentioned namely-plough, gambling, and agriculture by field^[44]. Agriculture nourishes the body. If the body is kept in the Sun, the worms of the disease are destroyed. Where fresh air is available, antidote life energy is available. Therefore, agriculture is capable of eradicating hereditary diseases. In the four mantras of this sūkta, there is a reference to Kṣetriyanāśnīvīrut^[45]. And water is also capable of eradicating Kṣetriya diseases^[46]. That is drinking plenty of pure water fleshes out all the contaminants, urine, and sweat from the body and the patient is free of Kṣetriya disease. Viṣāṇā or Viṣāṇakā medicine cures rheumatism and hereditary diseases. According to Dr. Kapil Dev Dwivedi, boiling basil leaves in water and drinking it regularly is more beneficial^[47]. In the Paippalāda Saṃhitā, Āñjana is said to be an eye-lightener and an antidote for the destroyer of Kṣetriya disease.^[48] The remedial process of this disease is as follows -after washing the patient outdoor the priest chants a few hymns in the early morning. He takes some plants like barley (brown) and sesame flower and two types of mud -natural mud and mud from Anthill while reciting some verses washes the patient with ghee, etc. There are also some treatments mentioned by using amulets along with chanting of verses^[49]. The use of water as a panacea is well known in the Atharvan tradition. Kṣetriya was a name for a disease or diseases caused by grass-poisoning^[50].

Again, in Kauśika Sūtra, a different method of treatment is recorded: While reciting III.7 the priest fastens an amulet made from the horn of an antelope on the patient, make him water to drink, and lets him wash with water, etc. Then food is given to him^[51]. The splinters of the holy Kāmpīla wood are also used against Kṣetriya^[52].

In the Atharvaveda, there are various medicines for the eradication of Balāsa disease, such as the Cīpudru tree which is called the quality tree^[53]. It is a killer of Balāsa, heart disease, and skin disease, etc. The Atharvaveda also mentions the Jaṅgiḍa tree^[54]. Ācārya Dāḍila and Prof. Kailanda etc., call it Arjuna tree. It is called Viśvabheṣaja. It has provisions to hold amulets. It is Āśarīka, Viśarīka, Balāsa, Pṛṣṭyāmaya, and is beneficial for the treatment of a wide range of fevers throughout the year^[55].

Āñjana is mentioned in Atharvaveda^[56]. It is used in the treatment of Balāsa, fever, and snake venom^[57]. Āñjana has two distinctions. Namely-Traikakuda and Yāmuna. It is both a mineral and a tree. Its amulet can also be captured. The Atharvaveda mentions Balāsanāśanī or Balāsa herbs^[58]. It has been called the Balāsanāśaka. There are also references to Tejana and Vaṃśa in the Atharvaveda^[59]. Vaṃśalocana is emitted from bamboo. It is beneficial for mucus, constipation, cough, respiratory diseases, and fever.

The Aṣṭāṅga Hṛdaya texts speak of vomiting and purgation to cleanse the body of a Royal tuberculosis. The patient has been asked to give light food i.e., old rice, flour, barley, mug, goat's milk-ghee, etc. Mix with butter, pepper, and honey. It is an antidote for cough, shortness of breath, and fever^[60]. There are some scriptural applications for tuberculosis, namely-Cyavanaprāśa, Pravālabhasma, Mṛtasañjīvanī-surā, Sitopalādi, Bṛhad, Vāsāvaleha, Kāñcanābhrarasa, Yakṣmārilauha, etc. To alleviate the anorexia, provision has been made to mix ginger and Bhāskara-salt or seaweed powder before eating. It has also been said in the Aṣṭāṅga Hṛdaya that the Atharvaveda yajña etc., should be performed for the treatment of divine-causes-shelter^[61]. The Taittirīya Saṃhitā advises enjoying sun rays to prevent this disease^[62]. Another way is to protect oneself from sin, sinful thoughts, and sinful actions. And the third way is not to marry more than one and not to enjoy more wives. The Taittirīya Saṃhitā says that Yajña should be performed in the morning and the evening. Besides, Yajña has to be performed in the new moon and full moon, then there will be no Rājayakṣmā^[63]. The Maitrāyaṇī Saṃhitā says that after having Rājayakṣmā affected Candramā went to the Prajāpati and asked him the way to cure Rājayakṣmā and Prajapati said the way of healing him ‘Tell the truth’^[64]. Untruths cause tuberculosis or Rājayakṣmā. Oja is the semen in man, this is the life-saving theory. Preserving it restores vitality and relieves disease^[65].

Sacrifices for the treatment of Rājayakṣmā are described in the Ṛgveda and the Atharvaveda^[66]. Yajña perfumes the air. This fragrance penetrates through the breath and purifies the lungs and expels the guilt that pervades it. This sūkta says-if the patient is facing death if the hope of life is weakened, Yet the glory of Yajña is infinite, Yajña is infinitely powerful, nourishes the Prāṇa and Apāna power and saves from the hand of death by the hand of truth^[67]. From this, it is known that the protector of true people and the destroyer of untruthful people.

Against Rājayakṣma the Kauśika Sūtra recommends the following practice: “The patient should be given to eat porridge containing rotten fish. He is taken to the forest and at dawn; he was sprinkled over with the water which has been warmed by quenching in it the burning sesame, hemp, cow-dung, and sacred fire-wood, all of which are available in the forest.^[68] The practices are undertaken with the recitation of III.11^[69].

The Atharvaveda mentions two ways to cure Rājayakṣmā, for example, drinking Somapāna and Puruṣārtha^[70]. Soma-rasa or other nutritious juice cures tuberculosis. And increasing or virility masculinity is also useful for the prevention of this disease. This disease arises and increases when there is a decrease in mood and will power. If the mind has the willpower then the incidence of this disease gradually decreases and gradually subsides.

In the Ṛgveda and the Atharvaveda, there is a reference to Rājayakṣmā along with Ajñātayakṣamā^[71]. Unknown tuberculosis is probably applied to cancer. The symptoms and causes of this disease are unknown because it is called unknown tuberculosis. According to Dr. Kapil Dev Dwivedi, this unknown disease is cancer. At that time, the diagnosis of this disease was probably not confirmed. Therefore, it has been left out as unknown tuberculosis. The disease originates when infected germs enter the body^[72]. Havana is the best medicine for Ajñātayakṣamā. The use of the Cipudra tree has been called a beneficial medicine for unknown tuberculosis^[73] and other medicinal Rājayakṣmā equivalents.

Footnotes and references:

[1]:

kaśyapasya vībarheṇa viṣvañcaṃ vi vṛ hāmasi || ______(AV. -II/33/7); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 100.
kṣetriyāttveti catuṣpathe kāmpīlaśakalaiḥ parvasu baddhā piñjūlī bhirāplāvayati || avasiñcati || (Kauśika-Sūtra–27.7- 8); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃkṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 64.

[2]:

śīrṣaktimityabhimṛśati || uttamābhyāmādityamupatiṣṭhate || (Kauśika-Sūtra–32.18-19); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃkṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 64.

[3]:

rājayakṣmā kṣayaḥ śoṣo rogarāḍiti ca smṛtaḥ || (Aṣṭā. S. –Nidānasthāna-5/2); Aṣṭāṅga Saṃgraha of Vāgbhaṭṭa Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Orientalia, 2018, p.173.

[4]:

sāhasaṃ vegasaṃrodhaḥ śukraujaḥ snehasaṅkṣayaḥ |
annapānavidhityagaścatvārastasya hetavaḥ || (Aṣṭā. H. –Nidānasthāna-5/4); Aṣṭāṅga Hṛdayaṃ of Vāgbhaṭṭa Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Krishnadas Academy, 2018, p. 44.

[5]:

rūpaṃ bhaviṣyatastasya pratiśyāyo bhṛśaṃ kṣavaḥ |
prasekomukhamādhuryaṃ sadanaṃ vahnidehayo ||
sthalyamatrānnapānādau śucāvapyaśucīkṣaṇam |
makṣikātṛṇake śādipātaḥ.........................
śūnyānāṃ grāmadeśānāṃ darśanaṃ śuṣyato'mbhasaḥ || (Aṣṭā. H. –Nidānasthāna-5/5-6); Aṣṭāṅga Hṛdayaṃ of Vāgbhaṭṭa Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Krishnadas Academy, 2018, p. 45.

[6]:

vegarodhāt kṣayāccaiva sāhasādviṣamāśanāt |
tridoṣo jāyateyakṣmā gado hetucatuṣṭayāt || (Bhāvaprakāśa–Rājayakṣmādhikāra -10/1) Bhāvaprakāśa by Bhāvamiśra Vol. II, trans. Kalishachandra Sengupta, Vaidyacarya Kalikinkara Senasharma & Ayurvedacharya Satya Shekhar Bhattacharya (eds.), Kolkata, Deepayan, 2000, p. 362.

[7]:

aṃsa pārśvābhitāpaśca santāpaḥ karapādayoḥ |
jvaraḥ sarvvāṅgikaśceti lakṣaṇaṃ rājayakṣiṇaḥ || (Bhāvaprakāśa–Rājayakṣmādhikāra -10/11) Bhāvaprakāśa by Bhāvamiśra Vol. II, trans. Kalishachandra Sengupta, Vaidyacarya Kalikinkara Senasharma & Ayurvedacharya Satya Shekhar Bhattacharya (eds.), Kolkata, Deepayan, 2000, p. 364.

[8]:

bhaktadveṣo jvaraḥ śvāsaḥ kāsaḥ śoṇitadarśanam |
svarabhedaśca jāyante ṣaḍrūpe rājayakṣmaṇi || (Suśruta Uttar–41.11) Suśruta Saṃhitā of Maharṣi Suśruta Vol. III, Anant Ram Sharma (ed.), Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 323.

[9]:

Kāśyapa Saṃhitā by Vṛddha Jīvaka with the Vidyotani Hindi Commentary, trans. Satyapāla Bhiṣgāchārya, Varanasi, Chaukhambha Sanskrit Sansthan, 2018, pp. 161.

[10]:

na ke valaṃ dhātukṣayamātrādeva yakṣmā bhavati, api tu rasādivahasrotonirodhādibhirapiti darśayituṃ viśiṣṭāṃ samprāptimāha kaphe tyadi | (Mā. Ni. –X /Rājayakṣmā-Kṣatakṣīṇa Nidānam/1); Mādhava-Nidāna of Mādhavakara with the Commentary Madhukoṣa by Vijayarakṣita & Śrīkaṇṭhadatta, Brahmanand Tripathi(ed.), trans. Kanjiv Lochan, Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 264.

[11]:

kṣayāḥ pañcaiva vijñeyāstribhirdoṣaistrayaśca te ||
caturthaḥ sannipātena pañcamaḥ syāduraḥ kṣatāt |
śoṣāḥ syuḥ ṣaṭprakāreṇa strīprasaṅgācchu co vraṇāt ||
adhvaśramācca vyāyāmādvārdhakyādapi jāyate || (Śāraṅg. S. –I/7/22-24); Śāraṅgadhara-Saṃhitā: A Treatise on Ayurveda by Śāraṅgadhara, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Orientalia, 2017, p. 33.

[12]:

AV. –VI.14; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p.

[13]:

AV. –II.8; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, pp. 80- 82.

[14]:

AV. –II.10; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, pp. 233-235.

[15]:

AV. –III.7; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -2, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 52-60.

[16]:

AV. –IX.8; Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, pp. 519-522.

[17]:

AV. –III.31; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, pp. 232-236.

[18]:

AV. –II.10; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, pp. 476-477.

[19]:

AV. –II.33; Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 640-647.

[20]:

hṛdo balāsamaṅge bhyo bahirnirmantrayāmahe ||
asthistraṃsaṃ paruḥ straṃsamāsthitaṃ hṛdayāmayam |
balāsaṃ sarvaṃ nāśayāṅge ṣṭhā yaśca parvasu ||
yai te balāsa tiṣṭhataḥ kakṣe muṣkāvapaśritau || (AV. –X.8.8; VI.14.1; 6.127.2); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, pp. 520, 284, 356.

[21]:

Taitti. S.–2/3/5/2; Kāṭha. S.–11/3; Maitrā. S.–2/2/7.

[22]:

rājānaṃ yakṣma āraditi tad rājayakṣmasya janma, yat pāpīyān abhavat tat pāpayakṣmasya, yat jāyābhyo avindat tat jāyenyasya | Taitti. S. -2/3/5/2.

[23]:

pakṣī jāyānyaḥ patati sa ā viśati puruṣam | (AV. -VII/76/4); Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -4, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 283.

[24]:

Taitti. S.–2/5/6/5.

[25]:

AV. –II.33; III.31; VI.85; IX.8; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, II, Delhi, Parimal Publication, 2015, pp. 129-132, 232-236, 568-569, 270-275.

[26]:

V. W. Karambelkar, the Atharva-Veda and the Āyur-Veda, Varanasi, Chowkhamba Krishnadas Academy, 2003, p.193.

[27]:

Kau. Sūt. 32.18–The patient is taken hold of; the hymn is recited. While the last two stanzas are muttered the Sun is faced reverently.

[28]:

C. Ci. –VIII.24-27; R. K. Sharma & Bhagwan Dash (eds.), Caraka Saṃhitā–Vol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 112-115. Suśruta Uttar–41.10-17; Suśruta Saṃhitā of Maharṣi Suśruta Vol. III, Anant Ram Sharma (ed.), Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 240.

[29]:

kathaṃ ha tatra tvaṃ hano yasya kṛ ṇmo havirgṛhe || (AV. -VII/76/5); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 409.

[30]:

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

[31]:

yaḥ kīkasā iti piśīlavīṇātantrīṃ badhnāti | tantryā kṣitikām | vīriṇavadhrī svayaṃmlānaṃ triḥ samasya || (Kauśika Sūtra 32.11-13); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃ-kṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, pp. 65-66.

[32]:

muñcāmi tveti grāmye pūtiśapharībhirodanam | araṇye tilaśaṇagomayaśāntājvālenāvanakṣatre'vasiñcati | mṛgārairmuñcetyaplāvayati || (Kauśika Sūtra 27.32-34); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃ-kṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, pp. 65-66.

[33]:

ambayo yanti śambhumayo hiraṇyavarṇā nissālāṃ ye agnayo brahma jajñānamityekā tadeva mṛgārasūktāni || (Kauśika-Sūtra–9.1); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃkṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 21.

[34]:

AV. –II.10.5-6; Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, p. 233.

[35]:

Dāḍila calls it -kaulovyādhiḥ | Keśava states–pitṛparyāyāgataḥ kṣetriyarogaḥ kuṣṭhakṣayarogaḥ grahaṇīdoṣaḥ sarvaśarīrasphoṭakāra |

[36]:

AV. –II.8.1, K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 80.

[37]:

yadenaso mātṛkṛ tāt śeṣe pitṛkṛ tācca yat | (AV. –V/30/4); Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol. -3, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 179.

[38]:

apāmārgo'pa mārṣṭu kṣetriyam | ______(AV. -IV/18/7); Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, p. 124.

[39]:

apāmārgān saktūn kṛ tvā...... juhoti | Maitrā. S.–2/6/3.

[40]:

AV. –IV.17-19; K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, pp. 295-304.

[41]:

hariṇasya raghuṣyado'dhi śīrṣaṇi bheṣajam |
sa kṣetriyaṃ viṣāṇayā viṣūcīnamanīnaśat || (AV. –III/7/1); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 112.

[42]:

udagātāṃ bhagavatī vicṛtau nāma tārake |
vi kṣetriyasya muñcatāmadhamaṃ pāśamuttamam || (AV. –II.8.1); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I, Delhi, Parimal Publication, 2015, p. 80.

[43]:

babhrorarjunakāṇḍasya yavasya te patlālyā tilasya tilapiñjyā |
vīrut kṣetriyanāśanyapa kṣetriyamucchatu || (AV. –II.8.3); Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya– Vol.–1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 457.

[44]:

namaste lāṅgalebhyo nama īṣāyugebhyaḥ |
namaḥ kṣetrasya pataye | (AV. –II.8.4,5); Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, p. 231.

[45]:

vīrut kṣetriyanāśanyapa kṣetriyamucchatu || (AV. –II.8.2-5); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 74.

[46]:

āpo viśvasya bheṣajīstāstvā muñcantu kṣetriyāt || (AV. –III.7.5); K. L. Joshi (ed.), Atharvaveda Saṃhitā– Vol. I, Delhi, Parimal Publication, 2015, p. 589.

[47]:

K. D. Dvivedi & B. Dvivedi, Vedoṇ Meṇ Āyurveda (Medical Science in the Vedas), Jyanapur, Visvabharati Anusandhan Parishad, 2018, p. 59.

[48]:

Paippalāda Saṃhitā–1.55.1-4; 3.8.1-13.

[49]:

ākṛ tiloṣṭavalmīkau parilikhya pāyayati | udagātāmityaplāvayati bahiḥ | apeyamiti vyucchantyām | babhroritimantroktamākṛ tiloṣṭavalmīkau parilikhya jīvakoṣaṇyā-mutsīvya badhnāti | namaste lāṅgalebhya iti sīrayogamadhiśirovasiñcati | namaḥ sanisrasākṣebhya iti śūnyaśālāyāmapsu sampātānānayati | uttaraṃ jaratkhāte saśālātṛṇe | tasminnācāmayatyaplāvayati | tvaṃ vīrudhāmiti mūtrapurīṣaṃ vatsaśepyāyāṃ kakucairapidhāpya saṃpiṣya nikhanati | śepyānaḍe | śepyāyām | (Kauśika Sūtra 25.7, 26.41-43; 27.1-4; 48.32-34 for AV. II.8; II.10 & III.7); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃ-kṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, pp. 55-122.

[50]:

kṣetriyāttveti catuṣpathe kāmpīlaśakalaiḥ parvasu bad dhvā piñjūlībhirāplāvayati | avasiñcati | hariṇasyeti bandhanapāyanācamanaśaṅ kudhānajvālenāvanakṣatre'vasiñcati | amitamātrāyāḥ sakṛ d gṛhītānyavānāvapati | bhaktaṃ prayacchati | (Kauśika Sūtra 27.7-8; 27.29-31); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃ-kṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, pp. 63-65.

[51]:

hariṇasyeti bandhanapāyanācamanaśaṅ kudhānajvālenāvanakṣatre'vasiñcati || amitamātrāyāḥ sakṛ d gṛhītānyavānāvapati || bhaktaṃ prayacchati || (Kauśika Sūtra 27.29-31); Atharvavedīya– Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃ-kṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 64.

[52]:

kṣetriyāttveti catuṣpathe kāmpīlaśkalaiḥ parvasu bad dhvā piñjulībhirāplāvayati || (Kauśika Sūtra 27.7); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃ-kṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 63.

[53]:

yau te balāsa tiṣṭhataḥ kakṣe muṣkāvapaśritau |
vedāhaṃ tasya bheṣajaṃ cīprudu rabhicakṣaṇam || (AV. –VI.127.2); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 356.

[54]:

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

[55]:

āśarīkaṃ viśarīkaṃ balāsaṃ pṛṣṭhyāmayam |
takmānaṃ viśvaśāradam arasāṃ jaṅgiḍaskarat || (AV. –XIX.34.10); K. L. Joshi (ed.), Atharvaveda Saṃhitā–Vol. III, Delhi, Parimal Publication, 2015, p. 352.

[56]:

yadāṃjana traikakudaṃ jātaṃ himavataspari |
yātuṃśca sarvāñjambhayat sarvāśca yātudhānyaḥ ||
yadi vāsi traikakudaṃ yadi yāmunamucyase |
ubhe te bhadre nāmnī tābhyāṃ naḥ pāhyāṃjanaḥ || (AV. –IV.9.9-10); Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 320.

[57]:

tra trayo dāsā āṃñjanasya takmā balāsa ādahiḥ | |

[58]:

balāsaṃ sarvaṃ nāśaya | atho balāsanāśanīḥ oṣadhī: | (AV. –VI.14.1-3; VIII.7.10); K. L. Joshi (ed.), Atharvaveda Saṃhitā -Vol. I & II, Delhi, Parimal Publication, 2015, pp. 483, 182.

[59]:

yayā dyāṃ ca pṛthivīṃ cāntastiṣṭhati tejanam |
evā rogaṃ cāsrāvaṃ cāntastiṣṭhatu muṃja it ||
vaṃśānāṃ te nahanānāṃ prāṇāhasya tṛṇasya ca |
pakṣāṇāṃ viśvavāre te naddhāni vi cṛtāmasi || (AV. –I.2.4; IX.3.4); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, pp. 32, 491.

[60]:

balino bahudoṣasya snigdhasvinnasya śodhanam |
urdhvādho yakṣmiṇaḥ kuryātsasnehaṃ yanna karśanam ||
payasā phalayuktena madhureṇa rasena vā |
sarpiṣmatya yavāgvā vā vamanadravyasiddhayā ||
vamet virecanaṃ dadyātrivṛcchyāmānupadrumān |
śarka rāmadhusarpirbhiḥ payasā tarpaṇena vā ||
drākṣāvidārīkāśmaryamāṃsānāṃ vā rasairyutān |
śuddhakoṣṭhasya yuñjīta vidhiṃ bṛṃhaṇadīpanam |
hṛdyāni cānnapānāni vātaghnāni laghūni ca ||
śāliṣṭikagodhūmayavamadraṃ samoṣitam ||
daśamūlaśṛtātkṣīrātsarpiryadudiyānnavam |
sapippalīkaṃ sakṣaudraṃ tatparaṃ svarabodhanam ||
śiraḥ pārśvāsaśūlaghnaṃ kāsaśvāsajvarāpaham |
pañcabhiḥ pañcamūlairvā śṛtādyadutdiyād ghṛtam || (Aṣṭā. H. –Cikitsāsthāna- 5/1-5; 19-20); Aṣṭāṅga Hṛdayaṃ of Vāgbhaṭṭa Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Krishnadas Academy, 2018, pp. 255-256, 258.

[61]:

suhṛdāṃ darśanaṃ gītavāditrotsavasaṃśrutiḥ |
bastayaḥ kṣīrasarpīṣi madyamāṃsasuśīlatā || (Aṣṭā. H. –Cikitsāsthāna-5/83); Aṣṭāṅga Hṛdayaṃ of Vāgbhaṭṭa Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Krishnadas Academy, 2018, p. 269.

[62]:

ādityaṃ caruṃ nirvapet, āditya aṃśum āpyāyayanti | Taitti. S.–2/3/5/2.

[63]:

yo darśapūrṇamāsayājī sāyaṃ prātaragnihotraṃ juhoti | Taitti. S.–2/5/6/3.

[64]:

ṛtaṃ brūhati | Maitrā. S.–2/2/7.

[65]:

anṛte yakṣmo'gṛhaṇāt | ojo vai vīryam | Kāṭha. S.–11/3.

[66]:

haviṣā jīvanāya, śatāyuṣā haviṣā | (ṚV. -I/161/1,3); K. L. Joshi (ed.), Ṛgveda Saṃhitā -Vol. I, Delhi. Parimal Publication, 2016, pp. 402-403.

[67]:

satyasya hastābhyām udamuñcad bṛhaspatiḥ | (AV. –III.11.8); Atharva-Veda-Saṃhitā along with Sāyaṇabhāṣya–Vol.–II, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 105.

[68]:

muñcāmi tveti grāmye pūtiśapharībhirodanam || araṇye tilaśaṇagomayaśāntājvālenāvanakṣatre'vasiñcati || (Kauśika Sūtra 27.32-33); Atharvavedīya–Kauśika Gṛhyasūtraṃ (Dārilakeśavayosaṃ-kṣiptaṭīkaya sahitaṃ), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, pp. 65-66.

[69]:

muñcāmi tvā haviṣā jīvanāya kamajñātayakṣmāduta rājayakṣmāt |
grāhirjagrāha yadi vaitadenaṃ tasyā indrāgnī pra mumuktamenam ||
yadi kṣitāyuryadi vā pareto yadi mṛtyorantikaṃ nīta eva |
tamā harāmi nirṛterupasthadaspārṣamenaṃ śataśāradāya ||
sahasrākṣeṇa śataśāradena śatāyuṣā haviṣāhārṣamenam |
śataṃ nayātīndro viśvasya duritasya pāram ||
śataṃ jīva śarado vardhamānaḥ śataṃ hemantāñchatamu vasantān |
śatamindrāgnī savitā bṛhaspatiḥ śatāyuṣa haviṣemaṃ punarduḥ ||
āhārṣaṃ tvāvidaṃ tvā punarāgāḥ punarnava |
sarvāṃga sarvaṃ te cakṣuḥ sarvāmāyuśca te'vidam || (ṚV. -X/161/1-5); Acharya Vedanta Tirtha (ed.), Rigveda–Vol. 4, Delhi, Manoj Publication, 2012, pp. 547-548.

[70]:

piba kalaśe somam ….. ā vṛṣasva | (AV. –VII.76.6); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 1, Delhi, Manoj Publication, 2012, p. 409.

[71]:

muñcāmi tvā haviṣā jīvanāya kamajñāta yakṣmāduta rājayakṣmāt | (AV. –XX.96.6); Acarya Vedanta Tirtha (ed.), Atharvaveda–Vol. 2, Delhi, Manoj Publication, 2012, p. 502.

[72]:

K. D. Dvivedi & B. Dvivedi, Vedoṇ Meṇ Āyurveda (Medical Science in the Vedas), Jyanapur, Visvabharati Anusandhan Parishad, 2018, p. 56.

[73]:

cīpudruḥ | parā tamajñātaṃ yakṣmam adharāñcaṃ suvāmasi | (AV. –VI.127.3); Veda Atharvaveda Saṃhitā, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, p. 608.