2. Materia Medica of the Kausika Sutra

The materia medica of the Kausika includes materials from Vegetable Kingdom, Minerals, Manufactured things and a number of miscellaneous objects. Water especially the Santyudaka, containing Sami, Talasa, Simsapa, Darbha, Apamarga, Durva, Yava, Vrihi etc., is used in the cure of different diseases. Different kinds of plants like Ala, Kampila, Avaka, Darbha, Gulgulu, Haridra, Kustha, Madugha, Madhuka, Masaparni Nyagrodha, Palasa, Pippali, Plaksa, Prsniparni, Putika, Putirajju, Putudru, Sami, Sipala, Soma, Syamaka, Tila, Vibhitaka, Yastimadhu, Udumbara, Banaparni and a host of others are used to control diseases. 25 2 Plants grow into the 'earth' with the help of water. Thus earth too is included under plants by the Kausika Sutra, Lump of ordinary earth from the field, earth from an anthill, earth from the mole-hill, earth from the bee-hive and the earth on which the dog has stepped upon, come under the head 'earth'. The products of the cow like milk, butter, butter-milk, ghee, curds, urine and dung are used as medicines. In special cases hair and skin of a red cow are also used.

118 26 Animals like frogs, yellow birds, ants and porcupine are used against certain diseases. Worms like Paidval are used against the effects of poison. Animal products like fat, honey, horn of a deer, rotten fish are also used as medicines. Miscellaneous things like dust of old wood, powdered shell, leather bladder, dog's saliva, dog's saliva, scourings from teeth, pollen from grass, rocksalt, grass from thatch, old clothes are used as medicines. Minerals like mercury, Sulphur, iron, copper and gold are used as vehicles of medicine. Apart from all the above vehicles of medicine, 'amulets' play a dominant part in the miraculous cure of diseases in the Kausika. Arrangement of Atharvan Charms in the Kausika and Kausika's General Features As the efficacy of the medical charms of the Atharvaveda are more or less magical, they have been arranged in a quasi-religious- ceremonial setting by the Kausika Sutra. The site for such ceremonies, the fire to be used, the time for such ceremonies play a vital part in their efficacy.

1 119 Almost all the medical practices of the Kausika Sutra are more or less magical performances with a view to either propitiating or exorcising the demon of disease. Symbolism is the soul of these quasi-religious medical performances. Many examples for symbolism can be seen in the medical practices of the Kausika Sutra. The symbolism is either transparent or obscure. But these add beauty to the medical practices. Assistance from the commentators of the Kausika Darila is The commantators of the Kausika, Darila and Kesava through their Bhasya and Paddhati, do throw light on the medical performances enunciated in the Kausika. probably the only one who wrote a commentary to the Kausika, in the ordinary sense of the word. Kesava, on the other hand aims to make clearer by expansion, the rites enjoined by the Sutras. Darila's commentary forms the only silver-lining in the otherwise obscure medical practices specified in the Kausika. Thus in the Kausika Sutra 25.2 bhaisajyam (a disease is called lingi and is that which destroys it, the upatapa]. lingyupatapo Bhaisajya (medicine) Darila comments in the following manner... yadgamayati tallingam, tadyasyagre'

120 1 pi vyadheh sa ling₁ tasya upata pakaranam karma bhaisajyamiti jneyam, upatapo vinasah, bhai sajyatvat vyakhyanam, vipratipatteh kecinmantrah bhai sajyamity ahuh, kecit karma, yadi mantrah bhaisajyam pratijnanam tatranarthakam syat, linga- sabdayogo'nyarthayogat, vyadherlingina upata pakarma vi se satmak atvat pratipratikam vyadhigrahanam abhavacca samanya vidhanam, itaratha tatra tatra vyadhiva can am vyadhyupatapaphalam siddham, mantralingat ante ca "bhaisajyanam" iti darsanat, pustidarsanavat, na naimittikam samanyam Some believe due to erroneous perception that mantra is bhai sajyam and others karma as bhaisajyam. Here, therefore 'Bhaisajya' is explained as that which destroys both disease and its symptoms. Here upatapa karma relates not only to the disease but also to its symptoms. Darila further adds that curative rites for the diseases born of ill-omens or unrighteousness alone are described... adharma samutthanam tu sastramidamucyate. But such type of detailed explanation is not always available from Darila. Ke Sava is helpful at times. But he differs widely with Darila. Many instances have been pointed out in the foot notes later on. Sayana has simply paraphrased the practices of the Kausika Sutra in the light of the commentaries of Darila and Kesava. K "

1 121 Below are mentioned different diseases and their cures as prescribed in the Kausika. 1. Cure for Folds on the Body or Face of a Youth The folds on the body or face of a youth are cleaned with the right hand. Before undertaking the cleaning of the folds, the patient is anointed with water mixed with dregs of ghee from a water-vessel reciting the trisaptiya hymn (Atharvaveda I.1). 27 28 2. Cure for Dysentery" 29 Reciting one of the two hymns, vidma sarasya... (Atharvaveda 1.2) or ado yat... (Atharvaveda 2.3) the practitioner ties the head of a stalk of munja reed with a cord made from the same plant as amulet upon the patient. Pulveri sing natural lump of earth or earth from an ant-mound, the physician gives a solution of this to the patient to drink. He anoints the patient with ghee. The anus of the person suffering from diarrhoea is stroked by the physician. 3. Cure for Retention of Urine and Constipation Reciting vidmasarasya... (Atharvaveda 1.3.1-9) substances like Haritaki or camphor or those that help the smooth flow are tied on the body of the patient suffering from retention of Urine or Constipation. A solution of earth from a mole-hill

122 putika, pulverised dried pramanda, each mixed with woodshavings and well-stirred is given to the patient. Reciting the last two stanzas of the hymn (Atharvaveda 1.3) evate mutram and yathesuka, a funnel-like enema is given to the patient. The patient is then made to ascend a carriage. The physician shoots an arrow directed towards the patient in order 30 to frighten him. The bladder is then rent. The Urinal 31 Embankment is thus broken open. Twenty one barley-grains are introduced into a milk-pail along with water. A hatchet is fixed erect closely behind on the anus or on the maleorgan of the patient. The act of pouring water on the affected parts is carried out. The patient is made to drink the filtered infusion of Ala, Bisa and Ula. 32 4. For Disorders resulting from Drinking 33 Reciting the hymn vayoh putah... (Atharvaveda 6.51) the faggots of Santa trees intermingled with Soma are offered. Kesava treats this as cure for disorders resulting from Soma-pana. 34 5. Cure for Dropsy The practices connected with Jalodara or Dropsy are many in number and are simple in nature. It is said that Varuna punishes crime especially falsehood, with his disease 35 the water-belly The performances are purely symbolic.

123 The one suffering from Dropsy is given lavation of the head by means of twenty one darbha pinjuli together with 36 edges of a thatched roof reciting the hymn ayam devanam.. (Atharvaveda 1.10).37 Again 38 Reciting the hymn himavatah... (Atharvaveda 6.24) water from a stream along the current is made to be brought by the praisakrt and the edges of a thatched roof are thrown into it and the patient is sprinkled with the same. Again Reciting the fifth stanza of the hymn vidradhasya.. (Atharvaveda VI.127) the sampatas are brought on the head of one seized by Varuna. Reciting the last stanza of the same hymn "a gilt and lacquered amulet" made of splinters of ten kinds of trees is then tied upon the patient. • Again A hut is built at a point of land between two flowing 39 rivers and the dropsical patient is washed off with water by means of bunches of grass with the recitation of the hymn 40 apsu te... (Atharvaveda 7.83) and then he is rinsed off.

124 Again Reciting the two hymn's Krsnam niyanam... (Atharvaveda VI.22) and sasrusih... (Atharvaveda VI.23) water containing medicinal herbs is caused to flow or drip on the patient suffering from protuberant belly The hymns Marutas too find their way here. • 41 Here sacrifice is done to Maruts as is done to Varuna, with dish of rice boiled in milk. 6. Cure for Headache 42 While reciting the hymn jarayuja...43 (Atharvaveda I.12) the Atharvan Priest lets the patient drink of fat, honey, ghee 44 and sesame oil. The patient, his head covered with a 45 turban made of munja grass, holding parched grain in a sieve" with his left hand, goes to a spot in the village or in the forest, scattering the parched grain with his right hand. The priest or physician proceeds carrying in his left hand the sieve and turban. In his right hand are carried the bow-string and axe. The one who gives orders goes in front. The sieve and the turban are put down at the spot where the pain in the head strikes the patient. The bow-string too is placed by the physician at that spot. The consecrated ghee is put up the nose of the patient. 7. Remedy for Arresting Flow of Blood This charm against flow of blood is the only one of the kind in the Atharvan. 46

125 Placing the bamboo-staff that has five joints at the 1 place of flow of blood, the hymn amurya... (Atharvaveda 1.17) is uttered. The dust at the highway is taken and is strewn over the place of the wound. Darila points out here that the patient's temple is first benumbed with the help of the bamboo staff having five-joints. The ruined potsherd is tied on. The patient is given to drink pounded sesamum along with tips of four durva grass. 47 8. Cure for Heart-Disease and Jaundice 48 Reciting the hymn anusuryam... (Atharvaveda I.22) the patient is given to drink water mixed with the hair of a red bull, holding the water-pot on the back of the red bull. The Sankudhana or Goraktacarmachidramani is tied as an amulet upon the patient sitting on the skin of a bull, after having steeped it in cow's milk and anointed it with the dregs of ghee. The patient is made to drink of the same milk. Giving the patient porridge made of haridra and anointing him from head to foot with the remnants of what is eaten and the additional porridge of which he has not eaten, both put together, the patient is placed upon a couch. Tying the left legs of the three birds, the parrot, the ropanaka and haridrava, with a green thread under the couch they are hanged to the foot of the couch. The patient is cleaned so that the waters fall down upon the birds. The 49

126 patient is made to step forward. The patient is made to go towards the chattering birds, reciting the hymn anusuryam... 50 (Atharvaveda 1.22). The hair from the breast of a red bull are smeared with lac and are covered with gold. The patient is placed upon the skin of a bull and the lac-glued gold covered hair is tied on as amulet steeped in milk and mixed with dregs of ghee, upon the patient. 9. Cure for White-Leprous spots Rubbing the white leprous spots with cow-dung till they become red, the one suffering from white leprosy is smeared with substances mentioned in the stanzas naktam jata... (Atharvaveda 1.23) and suparno jatah... (Atharvaveda 1.24), like bhrngaraka, nili, timiraka, and mecika. Cutting off the white scurf, the substances mentioned in the above two 51 stanzas are to be smeared. The rites mentioned in the Maruta stanzas also find their way here. 1 10. Cure for Abscess Reciting the hymn vidradhasya... (Atharvaveda VI.127) the one afflicted with abscess is smeared with a splinter of ground palasa measuring four inches. Darila intends this as a cure for dropsy also. But Kesava and Say ana consider this more broadly as universal remedy. an

11 Cure for Fever • 127 52 The patient suffering from fever is sprinkled with water in which a heated axe is dipped while reciting the hymn yadagnih... (Atharvaveda 1.25). Again Reciting the hymn yo girisvajayathah... (Atharvaveda V.4) and the two stanzas asvatthodevasadanah... (Atharvaveda 19.39.6 and 7) the plant kustha mixed with butter is applied on the patient without any pressure whatsoever. 53 Again Reciting the hymn agneriva... (Atharvaveda 6.21) the dregs of Mulaksira which the patient has imbibed are fetched over the head of the patient in a fire derived from the forest. 54 Again While reciting agnistakmanam... (Atharvaveda V.22) the patient is given a gruel made of parched barley grain. Again While reciting the hymn namoruraya... (Atharvaveda VII.116) a frog that has stripes like reeds is tied by means of a blue and red thread by its arm-pits to the left foot of a couch where the patient is made to recline. The patient is

$ 128 besprinkled in such a way that the water by which the patient is washed off falls upon the tied frog. 12. Cure for one agitated without reason To the one agitated without any reason, an amulet made out of the limbs of Svetapuspa, Virina and four tips of reed burnt on both sides is tied on reciting the hymn upapragat... (Atharvaveda 1.28). The Kandamani burnt on three places is also tied. Reciting the same hymn, two fire-brands are rubbed against each other. This act is to be done at dawn during the last 56 part of the night. Then the Svastyayana rite is carried out. 13. Cure for Consumption Reciting Varano varayata... (Atharvaveda 6.85) the Varana mani is tied on as amulet upon the one suffering from comsumption. Again Reciting the hymn ya babhrava... (Atharvaveda 8.7) a gilt and lacquered amulet made of splinters of ten kinds of trees is tied on the patient. 57 Before it is tied on, it is mixed with dregs of ghee reciting brahmana tejasa... (Atharvaveda 10.6.30). 14. Cure for Hereditory or Constitutional Disease Reciting the mantra udagatam... (Atharvaveda 2.8.1) the person suffering from ksetriya disease is to be doused with 58

129 prepared water, outside the house. The dousing is carried out at the time of dawn. Reciting the verse babhrorarjunakandasya... (Atharvaveda 2.8.3) the following things mentioned in the text namely brownish arjunakandasesa, yavapalali, tilakurulaka clod of earth and stuff from an ant-hill, all pulverised, are sewed up in a piece of skin of a freshly slain living animal. This is tied on as amulet upon the one suffering from ksetriya. Reciting the verse sanisrasaksebhyah... (Atharvaveda 2.8.5) the tantra is completed in an empty house and the remnants of the offering are brought in water. Grass from the thatch of the same house is thrown into a decayed trench and the uttara sampatas are brought. The patient who is put in the decayed trench containing reeds of the shed, is made to sip the remnants of water and he is al so washed. Again Reciting the hymn ksetriyatva... (Atharvaveda 2.10) the rite is carried out in a place where four roads meet. The chips of kampila are bound on the junctions of the body of the patient and he is doused with remnants of water containing pinjuli or with ordinary water. Again 59 Reciting the hymn harinasya... (Atharvaveda 3.7) the amulet

' 130 He 60 made of the horn of an antelope is tied on the patient. is made to drink water containing the hair of an antelope. The Sankudhana is kindled and is dipped in water. This water is sprinkled over the patient at the time of dawn. From a heap of barley, barley is taken with a single grasp. The same is offered at the recitation of each verse of the hymn. Then, food is given to the patient. 15. Cure for Excessive Thirst: 61 When the Sun rises, the two persons, the sick and the healthy are seated back to back together in close contact wrapped in one garment. The patient is to sit facing the west. The patient is seated on a branch of cane. The coarsely ground meal of barley taken in a cane-bowl is mixed with water. It is placed on the head of the thirsty person and is stirred with two churners made of cane. The drink is then given to the healthy person. Thus the thirst is transferred to the healthy person. person. 62 given freshly drawn water to drink. The patient is Reciting the hymn parthivasya... (Atharvaveda 2.29) the two, wrapped in the same garment, drink the mixed beverage. 63 Atharvaveda 16. Kimi Nasana (Cure against Worms) The Atharvan contains three charms against worms, II.31, 32 and V.23. The first seems to be of a general

131 nature. The second is against worms in cattle and the third is against worms in children. (i) Against Worms of a General Nature: Reciting the hymn Indrasyamahi... (Atharvaveda 2.31) an oblation of black chick-pea, algandu, and hanana, all mixed with ghee is made. The young of the worms are caught, tied around in a black coloured arrow on the left and are crushed with stones. The crushed young ones are then roasted in the fire. Reciting the above hymn (Atharvaveda 2.31) the worms tied around the arrow are offered into the fire. Facing south, the dust is crushed with the left hand (both hands, says Kesava) and is scattered over the patient. The dust is then ground up and faggots are placed on the fire. (ii) Against Worms in Cattle: At the time of Sunrise, the performer asks the Goswami to utter the name of the cow reciting the hymn udyannadityah... (Atharvaveda 2.32). Another person, at the end of the hymn should say that the worms have been wiped out. Placing the cow facing eastward, the sacrificial grass are thrown towards it. Again at noon, the sacrificial grass are thrown towards the cow, kept facing eastward, The same rite is carried out with the cow placed facing westward at the time of aparahna. Cutting off the tuft of hair from the wound, the black chick-pea, algandu

132 i and hanana mixed with ghee is sacrificed. The young of the worms are caught, tied around in a black coloured arrow on the left and are crushed with stones. The crushed young ones are then roasted in fire. Reciting the hymn Indrasya mahi... (Atharvaveda 2.31) the worms tied around the arrow, are offered in the fire. Facing south, the dust is crushed with the left hand (both hands, says Kesava). The dust is then scattered over the patient. The dust, later is stirred and is strewn about. Faggots are then placed on the fire. (iii) Against Worms in Children: While reciting the hymn ote ma... (Atharvaveda 5.23) the practitioner uses the root of karira 64 performing the different rites upon a certain part of it. The young of the worms are caught, tied around in a black coloured arrow on the left and are crushed with stones. The crushed young ones are then roasted in the fire. Reciting the hymn Indrasyamahi (Atharvaveda 2.31) the worms tied around the arrow are offered in the fire. is crushed with the left hand and is is then stirred and is strewn about. on the fire. Facing south, the dust scattered. The dust Faggots are then placed The boy is placed on the lap of his mother sitting opposite the fire and with the lowest part of the pestle anointed with butter, the palate of the child suffering

133 from worms is warmed thrice pressing upon it. Reciting the hymn ots ma... (Atharvaveda 5.23) the Sigru fruit anointed with butter is besmeared on the palate of the child. Crushing the roots of twenty one dried Usira with stone and reciting the verse dahamyagnina mukham... (Atharvaveda 5.23.13) they are thrown into the fire. The twenty one Usiras are then given to the child. The child is then doused with twenty one Usira roots mixed with dregs of ghee. 17. Cure for Venereal Disease 65 While reciting the hymn muncami tva... (Atharvaveda III.11) the patient is given to eat food cooked with rotten fish. The consecrated water warmed by quenching in it the Aranya tila, Aranya Sana, Aranya Gomaya and sacred firewood, is sprinkled 66 over the patient when the stars begin to fade. Reciting the mrgaranuvaka and the verse munjasirsakya... (Atharvaveda 1.12.3) water containing the leavings of offerings are poured over the patient at dawn. 18. Cure for Serpent's poi'son 67 There are a number of Atharvanic hymns used by the Kausika for Poison Cure. These performances centre around Taksaka, the mythical serpent deity. Paying obcisance to Taksaka devata and reciting the

134 two hymns, brahmano jajne and varidam... (Atharvaveda IV.6 and 7), the patient impaired by poison is made to sip water and is also sprinkled with it. He is made to sip water containing the pounded bits of Krmuka and is sprinkled with water warmed by quenching in it a heated old garment or a heated old skin of an antelope or a Ukuratika grass. A mixed beverage in a pot of water, smeared with dregs of ghee is stirred with poisoned feathered ends of arrows and is given to the patient scattering lumps of earth into it stanza by stanza. The mixture is given to the patient till this 68 causes vomitting. The patient is given turmeric powder in ghee with the recitation of the above two hymns, Atharvaveda 4.6 and 4.7. Again Obeisance to Taksaka is made with the recitation of the first stanza of the hymn dardirhi... (Atharvaveda 5.13) and the patient impaired by poison is made to rinse and is sprinkled with water. The second stanza yatte apodakam...69 (Atharvaveda 5.13.2) helps in the 'arrest' of poison. The priest walks about the patient towards the left and the patient's tuft of hair is tied. Reciting the third 70 stanza vr sa me ravo... (Atharvaveda 5.13.3) the snake poison is removed. With the recitation of the fourth stanza apehi...

135 (Atharvaveda 5.13.4) the poison-wound is rubbed vigorously towards the right with grass and the same is thrown towards the serpent. In the absence of the serpent, the grass is thrown towards the place where the biting has taken place. With the fifth stanza Kairata prsna... (Atharvaveda 5.13.5) the patient is sprinkled with water heated by quenching in it burning reeds from a thatch mixed with pounded grains of With the recitation of the sixth stanza asitasya taimatasya... (Atharvaveda 5.13.6) the bow-string mixed with dregs of ghee is fastened upon the patient. With the next two stanzas aligi and urugulaya... (Atharvaveda 5.13.7 and 8) se same. 71 72 the patient is made to drink madhudvapa. Reciting the ninth verse karna svavit... (Atharvaveda 5.13.9) the patient is given to drink the exerement of porcupine with water. With the bristle of porcupine that has three quills, the patient is fed meat of porcupine. Reciting the stanza tabuvam... (Atharvaveda 5.13.10) the patient is made to rinse with the consecrated water from a gourd. With the eleventh stanza tastuvam... (Atharvaveda 5.13.11) the alabunabhi is tied on as 73 amulet at the navel. Breaking into pieces khalakula parni and kacamadani in a coarsely ground meal mixed with honey and consecrating it with the two hymns eka ca me and yadyekavrso'si... (Atharvaveda 5.16 and 17) the one affected by poi son eats the same. He is also fed food with the recitation of Atharvaveda 5.17. The mouth of the wound is opened with the help of a knife.

136 Again 74 Obeisance to Taksaka is offered and the patient is made to rinse and is sprinkled with water. Reciting the hymn indrasya prathamah... (Atharvaveda X.4) the worm paidva is crushed with the right thumb and is introduced into the nose of the patient bitten by the snake. When there is fear of serpents, paidva tied in a cloth is placed in that house. Reciting the verse angadangat... (Atharvaveda X.4.25) the one bitten is stroked vigorously from head to foot. Reciting the verse a re abhut... (Atharvaveda X.4.26) the wound of the snake-bite is scorched with the help of a torch and the torch is thrown towards the snake. If the snake is not found the torch is thrown in the direction where the biting has taken place. Thus in this rite of alleviation of poison, paidva plays a crucial role. First aids for snake-bite i) Reciting the hymn paridyamiva... (Atharvaveda 6.12) mandaka is given to the patient to drink. The patient is made to rinse and is sprinkled with the prepared water reciting the same hymn. ii) The hymn deva aduh... (Atharvaveda VI.100) is recited and a lump of earth from an ant-hill is fastened upon the poisoned person. The same is given to drink with water

137 and for rinsing. The patient is besmeared with a solution of it in warm water. Vrscika Masaka Bhaisajyam While reciting the verse tirascirajeh... (Atharvaveda VII.56.1) the patient is given to eat madhudvapa. Natural mud and mud from an ant-hill are crushed, sewed up in the skin of an animal freshly slain and is tied as amulet upon the patient. 20. Cure for Wounds Various cures for varied wounds find mention in the Kausika Sutra. Cures for wounds caused by missiles and for prevention of flow of blood, cure for wound without opening and cure for wound of unknown origin are some of the practices that we come across in the Kausika Sutra. All of them are listed below: Reciting the hymn i) Cure for Wound caused by Missile: pippaliksiptabhesajih... (Atharvaveda 6.109) the pippali smeared with sacrificial dregs is given to drink (eat) to the one wounded by missile. Darila calls this treatment as ksipta bhaisajyam. ii) Prevention of Flow of Blood from the Wounded Spot: The hot filtered liquid extract of lac in milk is offered to the wounded person for prevention of flow of blood caused

138 by a blow from weapons reciting the hymns rohinyasi.. (Atharvaveda IV.12) and ratri mata • (Atharvaveda V.5). 75 Again --Addressing the decocted lac-water with the hymn rohini... (Atharvaveda 4.12) the same is poured on the one suffering from flow of blood caused by a sword or the like. This rite is done at the time of dawn, when the stars have faded. The patient is given ghee-coated milk and is anointed with the same. 76 iii) Cure for Wounds without Opening: Reciting the hymn idamidva... (Atharvaveda 6.57) the wounded part is wetted all over with the foam of a human's urine.77 The bruise is then cleaned with water. It is smeared with the scourings from teeth along with pollen from bunches of grass. Again 78 Reciting the third stanza yah kikasa... (Atharvaveda VII.76.3) the string of pisalavina is tied as amulet on the patient. The ksitika of the same Vina is tied on as amulet with -79 the help of the same string. The virinavadhra that had become dry of itself is also tied as amulet upon the patient. iv) For Wounds of unknown origin: The wound of unknown

139 origin is washed with the recitation of vihi svam... (Atharvaveda 6.83.4). Offering ghee in fire one resolves in his mind. 21. Cure for the amatigrhita Reciting the verse utamrtasuh... (Atharvaveda V.1.7) the one who is amatigrhita is given food for bringing him to senses. 81 22. Cure for Wind, Bile and Mucus Disorders In Kesava's opinion the following treatments are cure for vata, pitta and slesma. If there is disorder of vata, the priest lets the patient drink of meat and fat reciting the hymn jarayuja... (Atharvaveda 1.12). If there is disorder of phlegm or mucus honey is administered reciting the same hymn. If there are both wind and mucus, sesamum oil is given reciting the very same hymn, jarayuja... (Atharvaveda 1.12). If there is disorder of mucus, the patient is sprinkled with water containing the reed with the help of a branch of a Santa tree reciting the hymn asthisramsam... (Atharvaveda 6.14). Both Darila and Kesava regard the following treatment as cure for Cough:

140 Reciting the hymns yathamanah... (Atharvaveda 6.105) and avadiva.. (Atharvaveda 7.107) food is given to the patient suffering from mucus. Coarsely ground meal is also given. The patient is made to stand opposite the Sun. He is made to rinse his mouth with consecrated water. • In passing one may say that the theory of Tridosas was yet to develop in the Kausika Sutra. 23. Cure for Child-bearing Woman and Epileptic ... Reciting the following brahma jajnanam and anapta ye.. (Atharvaveda V.61 and Atharvaveda 5.6.2) the Atharvaveda 5.6.2) the child-bearing woman and the epileptic are made to take a few paces from the house. Then they are given mixed beverage. 24. Cure for Disease of the Eye Reciting the hymn abayo... (Atharvaveda 6.16) the stalk of Sarsapa anointed with the Sarsapa oil is tied as amulet upon the patient. The leaf of Sarsapa anointed with dregs of mustard oil is given to the patient. Four Saka fruits are given. The two eyes are smeared with Ksiraleha. is given to the patient to drink. The same 25. Tips for Growth of Hair Reciting the hymn ima yastisrah... (Atharvaveda 6.21) the person

141 } desiring growth of hair, is sprinkled with water heated by quenching in it, the medicinal herbs grown upon the ground below trees. The patient is sprinkled with water heated by quenching in it the filtered infusion of madana and vibhitaka fruits at the time when stars fade away. The patient is sprinkled with water heated by quenching in it two burning turmerics at the time of dawn. Again Reciting the two hymns devi devyam... (Atharvaveda 6.136) and yam jamadagnih... (Atharvaveda 6.137) the fruit of the plant Kacamaci together with either the plant jivi or alaka concoted into a solution are poured upon the head of a person for whom hair-cure is undertaken by the medicine-man clothed in black and has taken black food, at dawn when stars fade away and 82 when crows undertake their flight on the new-moon day.' 83 Again is The one who has lost his hair due to Samie : 84 moistened on the head with water containing Sami and Samaka and his head is shaved reciting the stanza yaste mada... (Atharvaveda 6.30.2). 26. Cure for unjust Imputation' 85 A horn, shed by a cow whose love towards her calf has

142 disappeared, is consecrated. mixed with dregs of ghee. Water is taken in it and The hymn asthat dyauh...86 (Atharvaveda VI.44) is recited and the patient is given water to drink from the cow's horn and is sprinkled. 27. Cure against Boils Reciting the hymn dyausca me... (Atharvaveda 6.53) the patient is smeared with ghee upto the spot of his boils. The injured boil anointed with ghee is scratched (down) against a pillar. 28. Cure against Colic or Gout While reciting the hymn ya te rudra... (Atharvaveda 6.90) the Sula amulet 87 mixed with dregs of ghee is fastened upon the patient suffering from Sula 88 in his udara, hrdaya, anga and sarvanga. 29. For Virility 89 The hymn yam tva gandharvo akhanat... (Atharvaveda IV.4) and the formula vrsanaste savitarah... (AVP 4.5.2) are recited. At the time of the recitals the plants ucchusma and parivyadha are dug up with phala, the iron instrument. Two decoctions are made from these plants, and poured into milk. A how is placed in the lap and then the milk is drunk. The performance takes place sitting upon a stake or pestle.

Again 143 25 Reciting the hymn yathasita... (Atharvaveda 6.72) the ekasakharkamani tied with arka thread is tied on a amulet. Reciting yavadanginam... (Atharvaveda 6.72.3) the asitaskandha mani is tied on as amulet. Again Reciting a vosayasva... (Atharvaveda 6.101) the ekarkamani and as the skandhamani are tied on, amulets. on amule Cure for Inflammation of Glands of the neck The practices in connection with Gandamala or Apacit, stated in the Kausika Sutra are three in number. They are as follows: While reciting the hymn panca ca ya... (Atharvaveda 6.25) fifty five parasu leaves held in a skull are kindled by wooden chips. The sap of these leaves, thus kindled is taken out with the help of a piece of wood. The sap is then besmeared sprinkled and pierced with a piece of wood upon the sores. The hymn is recited while the act of besmearing is done. The sores are then smeared with a pulverised shell or with the saliva of a dog and are then at the same time subjected to the bites of leech, gnats etc., reciting the said hymn.

1 144 Further The sea-salt is pulverised and placed upon the sore and spat upon. Again With a bow made of bamboo containing black-wooled bowstring decorated with darbha cord and with black arrows that have bunches of wool tied to their points, the gandamala is hit with the recitation of the hymn apacitam... (Atharvaveda VII.74. 1-2). The apacit is hit with the recitation of each verse. 90 With the fourth verse vratena tvam vratapate... (Atharvaveda 6.74.4) the bow is put down and again the pustules are hit. The patient is then washed off at the time of dawn when stars fade away, with water warmed by quenching in it the burning black-wooled bow-string. 91 Cure for Paralysis (Pak sahata Bhaisajyam) The earth taken from the foot-print of a dog is rubbed 92 on the paralysed part while keeping in quick motion. The affected part is subjected to fumigation with the insect.93 Cure for one seized by Evil Reciting the stanza ya osadhayah... (Atharvaveda 6.96.1) the one seized by evil is fumigated with Soma branch, which is burned along with other plants. He is given 'to drink a mixture of 94

145 honey and udasvit, a mixture of milk and udasvit and again both these messes combined. Kesava prescribes the above rites for a dropsical person also. Sayana prescribes this for one attacked by the curse of a Brahmana. 1 Sarva Bhaisajyam 95 The sarva-bhaisajya hymns- cure for all diseases, of 96 the Atharvaveda are included in the amholinga ganal and the ayusyagana. The practices connected with them are 97 quite general in nature and consist of sprinkling and washing the patient with water mixed with dregs of ghee and leaves of different trees. The patient is then tied on with special amulets. The Sarvabhaisajya hymns are numerous in number. The hymns and some of the practices connected with them are as follows: i) Reciting the hymn ye trisapta... (Atharvaveda 1.1) the patient is sprinkled with water from a pot enriched with dregs of ghee. This is sarvabhaisajyam according to the commentator Darila. ii) The hymn aksibhyam te... (Atharvaveda 2.33) is considered by commentators as a cure for all diseases. While reciting

146 the hymn, marjana is done. Some say that the fetters tied at the joints of the patient are removed. The patient is then sprinkled with water enriched with dregs of ghee from a bowl of water. iii) The hymn bhavasarvau manve vam... (Atharvaveda 4.28) 98 is considered as sarvabhaisajyam. Reciting the above hymn seven cups made of Kampila leaves and filled with water are mixed with dregs of ghee. The patient is then sprinkled with water by the right hand at the recitation of each stanz'a and each of the cup is thrown behind the patient with the left hand. iv) Reciting dive svaha... (Atharvaveda 5.9.1-3) one oblation for each stanza is given. A fourth oblation is given reciting the verse prthivyai svaha... (Atharvaveda 5.9.6). Reciting the last two stanzas of the same hymn (Atharvaveda 5.9) two oblations are given. Two Sampatas are poured on the ground. The remnants are collected and taken in a pot of water. The 99 patient is then doused with the same. Reciting the hymn imam yavam... (Atharvaveda 6.91) the binding on of a yava amulet upon the patient is carried out. v) Reciting the two hymns Vaisvanaro na utaye... and rtavanam... (Atharvaveda VI.35 and VI.36)100 the bowl of water is

147 consecrated and the patient is given to drink water. The barley-meal in milk is given to the patient. The turmeric in ghee is also given to the patient. vi) The hymn ava ma papman... (Atharvaveda 6.26) is a remedial charm fit to remove all diseases. At night, reciting the above hymn, parched grains of corn are poured into a sieve and then they are cast away. The patient is sprinkled with asampatita water and then he is caused to rest. On the next day, three bali offerings meant for Sahasraksa are thrown into water and three puddings of rice are thrown and scattered upon the cross-roads. 101 vii) The hymn sirsaktim... (Atharvaveda 9.8) is a charm against all diseases. Here there is no indication as to remedies either in the form of drugs or talisman. Reciting the above hymn, the patient is grasped. Reciting the last two stanzas, padabhyam ta... the Sun is faced showing reverence. Thus ends a short history of the Indian Medical Tradition as reflected in the Kausika Sutra.