6a. Hymns to Secure the Love of a Woman

[Full title: 6. Hymns Related to Love and Jealousy (a): Hymns to Secure the Love of a Woman]

Some other aspects of women are also dealt with in the Atharvaveda. Love is one such subject which finds special importance in this Veda. The hymn, beginning with the mantra, iyaṃ vīrut^[1] …, etc., is of such type.

This hymn, comprising five mantras, describes the good qualities of a herb which is sweet in nature. The commentator names the herb as Madhukalatā^[2] and it is found in his quotation from the Kauśikasūtra also.^[3] But, the Kauśikasūtra, edited by Bloomfield, reads it as Madughamaṇi.^[4]

Whatever may be its original form, yet, it is spoken of as madhujātā, i.e. born in a sweet place, or it brings sweetness to the speech of one who consumes it, or born with honey.^[5] Thus, this herb, which is originally sweet is expected to bestow its sweetness upon the body, mind and speech of the laudators.^[6] She is asked to be at the tip and also at the root of the tongue so that the speech, uttered by the tongue may become pleasant to the listeners.^[7] It is expected that all the activities of the body as well as of the mind also may become admirable by all, and for that the same is asked to be in the intent of the invokers.^[8] Thus, in touch with the herb, everything becomes sweet,^[9] which is spoken of as even more than that of honey.^[10] To emphasize this sweetness, it is said that the user of the herb does not consume the herb, but, contrarily, the herb do so.^[11]

Through this hymn, the mutual relation between the wife and the husband is wanted to be sweetened with the herb Madhuka, which is also sweet like that of a sugarcane.^[12] While, there is no mutual hatred, the wife becomes desirous to her husband, and prayer has been made, so that she may never leave her husband.^[13]

The prevalence of the custom of using herbal substances in warding off mutual hatred is evident in this hymn. Love is the prime cause of conjugal happiness or sadness. The presence of the same for each other makes conjugal life full of joy, while the absence does the opposite. To confirm the conjugal happiness in between a husband and a wife, the Atharvaveda has provided a hymn. This hymn starts with the mantra, idaṃ yat preṇyaḥ^[14] …, etc.

It has been noted here that the feeling of love arises in the brain which is given by Soma.^[15] With this intense feeling of affection, the interior of the heart of either of the spouses is asked to be enamored.^[16] Not the heart only, but, the mind of the same also is wanted to be inflamed with same feelings so that the mind may run after the other as smoke runs along with the blow of wind.^[17]

Thereafter, the gods Mitra and Varuṇa, the goddess Sarasvatī, all the living beings, the Heaven and the Earth are prayed to unite the husband with his wife.^[18]

Thus, in this hymn consisting of three mantras, it is observed that in the first two mantras, either of the spouses has attempted to stimulate the feelings of love for himself or herself in the mind of another one. But, the last mantra is aimed at ensuring the love of the wife which is apparent from the word jāye,^[19] the vocative case of jāyā, i.e. wife.

To ensure the love of a woman some other hymns are also observed in the Atharvaveda. One such hymn is started with the mantra, yathedaṃ bhūmyā adhi^[20] …, etc.

In this hymn, a man, longing for the love of a woman desires to agitate her mind as the wind shakes the grass on the surface of the earth.^[21] He wants to direct her mind toward him so that the woman may not leave him forever.^[22] He also lauds both the Aśvins to bring the woman near him and to unite him with fortune, thoughts and the deeds of the Aśvins.^[23]

Though the Aśvins are popularly known as the physician gods, yet, some of their actions are also related to love which is depicted in the Ṛgveda. ‘The Aśvins are closely connected with love, courtship, marriage, virility and offspring’, says Griswold.^[24] The restoration of youth and virility to the aged sage Cyavana,^[25] their aids to Kali^[26] and Kakṣīvat,^[27] the union of Śundhyuva and Vimada^[28] are some such instances.

After the exaltation to the Aśvins, the man tries to take the woman under his control by means of his call for love, which may hurt her deeply like an arrow pinching the soft part of the body.^[29] Here, the man compares his call for love with the chirpings of the birds like pigeons, etc., to their females^[30] and also with the speech of a lustful person to his companion.^[31] Further, he calls certain herb to provide him a maiden, who is perfect in all her parts, who is previously not enjoyed by anybody else, and who is equal in mind and speech.^[32] The maiden is also spoken of as being smeared by that herb so that her mind may become agreeable to the man.^[33]

Finally, the man declares their union as his fortune and compares himself with a horse, who approaches the mare neighing loudly.^[34]

The hymn, having the mantra, yathā vṛkṣaṃ libujā^[35] …, etc., also contains similar subject to the above one. Here, the man wants himself to be embraced by the woman whom he desires in such a way as the creeper Libujā wraps round a plant.^[36] According to Sāyaṇācārya,^[37] Libujā is the creeper like the betel vine etc. As a bird beats the earth with his wings while flying forth, in the same way, the amorous man also desires to enamor the woman.^[38] He, further, adds that as the Sun pervades the heaven and the earth, likewise, he also wants to penetrate into the mind of the woman.^[39]

Here, it is noteworthy that one part of a mantra, which reads, yathā māṃ kāminyaso yathā mannāpagā asaḥ commonly appears in three hymns,^[40] discussed above, which contain the idea that an amorous person tries to arouse love of the woman toward him so that she may never be aversed to him.^[41]

In another hymn of similar nature, which reads the mantra, vāñcha me tanvaṃ^[42] …, etc., as the first one, the man with the same intention tries to draw the attention of the woman toward his bodily organs like the hair, the eyes, the thighs, the feet etc.^[43] He also declares that he himself is deeply impressed and scorched with the beauty of her hair and eyes.^[44] He wants to enfold her within his arms with affection and to cling her into his heart.^[45] Thus, he wants to take the woman under his influence.^[46] Narrating the physical beauty of the woman, he states that her organs like the naval etc., are alluring and pleasing.^[47] Further, he prays a cow, who produces the oily substances like the clarified butter, etc., to bestow the woman upon him.^[48]

Likewise the foregoing hymns, the man, again, lauds the Aśvins in the hymn which begins with the mantra, yathāyaṃ vāho aśvinā^[49] …, etc. Here too, the libidinous person wants the mind of the desired woman to be completely under his influence.^[50] He compares her with a well-trained horse, who acts according to the will of his master.^[51] As a stallion, tied to a stake, pierces the string easily and as a stalk of the grass, torn by the wind moves along with the blowing of the air, likewise, the mind of the woman also is desired to be submissive to the man.^[52]

With this purpose, the woman is smeared with one type of unguent,^[53] which is prepared from the plants Madugha, Kuṣṭha and Nalada.^[54] Besides, the pigment of Nīlāñjana, etc., which grow on the mountain Trikakut is also added to the ointment.^[55] It is here notable that though the text reads the word Madugha,^[56] but, Sāyaṇācārya^[57] reads it as Madhugha and interprets it as Madhuka, the qualities of which have already been discussed earlier, or as Yaṣṭimadhu, a sweet herb. Nalada is one kind of fragrant herb.^[58] The act of smearing is assigned to Bhaga, the god of fortune.^[59]

In another hymn which starts with the mantra, uttudastvota^[60] …, etc., an effort has been made to arouse passionate love of a woman. Here, the god Uttuda, who causes pain is asked to make the woman infatuated with love.^[61] She is wanted to be made so much anxious as if she is pinched by a niddle, so that she may not even be able to sleep.^[62] Her heart is pierced by the terrible arrow of Kāma, i.e. love.^[63] The arrow is called as ādhīparṇa,^[64] i.e. feathered with mental anguish, kāmaśalya,^[65] i.e. tipped with love; saṃkalpakulmala,^[66] i.e. making ones determination filled with undeviating desire and susaṃnata,^[67] i.e. well-straightened, prācīnapakṣa,^[68] i.e. plumed well, vyoṣa,^[69] i.e. scorcher and śuca,^[70] i.e. afflicter, etc. With such an arrow, the spleen of the woman is wanted to be pierced.^[71] She is tried to be driven to the man, as being striken by a whip.^[72]

Besides, the gods, Mitra and Varuṇa are also asked to cast out her own will so that she may totally surrender herself being regardless of her own deliberation.^[73] The woman, subjugated thus, is expected to speak amiably and to be loyal to the man.^[74]

With the same purpose, in the hymn, that starts with the mantra, nyastikā rurohitha^[75] …, etc., the plant Śaṅkhapuṣpī, as understood by Sāyaṇācārya,^[76] is asked to parch up the heart of the woman with the fire of love.^[77] The hymn describes the plant as warding off misfortune and bringing fortune.^[78] Besides, the same plant having thousands of leaves, spreads its hundred branches for the sake of human beings and expands its thirty-three roots downward for the sake of the gods.^[79] Here, the commentator observes that the number hundred symbolizes mostly desired span of life by the Vedic people, and the number thirty-three symbolizes the number of Vedic gods.^[80]

With the help of the plant the mouth of the woman is desired to be withered, so that being a loveseek one, she may approach the man.^[81] Again, the plant Śaṅkhapuṣpī, which is yellow-coloured, and which possesses the power of subjugation, is requested to impel the woman toward the man for union.^[82] As the mouth of one who has not drunk water dries away, likewise, the woman is also wanted to be inflicted with love and being thus, move to the man.^[83]

Regarding the plant as a potent one, the same is, again, asked to unite the languished person with the woman whom he desires.^[84] Here, an instance has been cited of an ichneumon who tears a serpent and joints the same together again.^[85]

Footnotes and references:

[1]:

Atharvaveda, 1.34

[2]:

madhukākhyā / Sāyaṇa, Ibid., 1.34.1

[3]:

‘madhukamaṇim aukṣepanīya iyaṃ vīrut amoham iti saṃspṛśataḥ’ iti sūtritatvāt / Sāyaṇa in his Introduction to the commentary on Atharvaveda, 1.34

[4]:

madughamaṇimaukṣe’panīyeyaṃ vīrudamo’hamiti saṃspṛśataḥ / Kauśika-sūtra, 79.10

[5]:

iyaṃ vīrunmadhujātā … / Atharvaveda, 1.34.1 madhukākhyā madhujātā madhuni madhurarasopete bhūtale utpannā /yadvā madhune madhvartham upabhoktṛnāṃ vacasi mādhuyaṃsaṃpādānāya jātā utpannā / athavā madhunā kṣaudrarasena jātā utpannā / Sāyaṇa, Ibid.

[6]:

kāyikavācikamānasarūpaḥ asmadīyaḥ sakalo vyāpāraḥ madhurarasopetaḥ san sarvairupādeyo bhavatu ityarthaḥ / Sāyaṇa on Atharvaveda, 1.34.1

[7]:

jihvāyā agre madhu me jihvāmūle madhūlakam / Atharvaveda, 1.34.2 madhukalate tvaṃ jihvāyā rasanāyā agre agrabhāge madhu kṣodraṃ yathā bhavati tathā vartasva / tathā jihvāmūle rasanāyā mūlabhāge madhulakam madhurarasabahulaṃ jalamadhulavṛkṣapuṣpaṃ yathā bhavati tathā tadātmikā vā vartasva / jihvāyāṃ madhvādisaṃnidhānena tannirvartyā vāgapi madhurā sarveṣāṃ suśravā bhavatu ityarthaḥ / Sāyaṇa, Ibid.

[8]:

madhumanme nikramaṇaṃ madhumanme parāyaṇam / vācā vadāmi madhumad bhūyāsaṃ madhusadṛśaḥ // Atharvaveda, 1.34.3

[9]:

itthaṃ svakīyānāṃ sarveṣāṃ vyāpārāṇāṃ madhumayatvāt tathāvidhavyāpārayuktaḥ ahamapi saṃdṛśaḥ saṃdraṣṭuḥ sarvasya puruṣasya madhu madhumat prītiviṣayo bhūyāsam / Sāyaṇa, Ibid.

[10]:

madhorasmi madhutaro … / Atharvaveda, 1.34.4

[11]:

māmit kila tvaṃ vanāḥ … / Ibid. māmeva khalu vanāḥ saṃbhajeḥ / Sāyaṇa, Ibid.

[12]:

pari tvā paritatnunekṣuṇāgāmavidviṣe / Atharvaveda, 1.34.5

[13]:

yathā māṃ kāminyaso yathā mannāpagā asaḥ / Ibid.

[14]:

Ibid., 6.89

[15]:

idaṃ yat preṇyaḥ śiro dattaṃ somena vṛṣṇyam / Ibid. 6.89.1 preṇyaḥ premaprāpakasya yad idaṃ śiraḥ vṛṣṇyam vīryapradaṃ somena dattam / Sāyaṇa, Ibid.

[16]:

tataḥ pari prajātena hārdiṃ te śocayāmasi / Atharvaveda, 6.89.1 tasmād dattācchirasaḥ pariprajātena utpannena snehaviśeṣeṇa te tava hārdim hṛnmadhyavarti antaḥkaraṇaṃ śocayāmasi saṃtāpayuktaṃ kurmaḥ / Sāyaṇa, Ibid.

[17]:

śocayāmasi te hārdiṃ śocayāmasi te manaḥ / vātaṃ dhūma iva sadhryaṅ māmevānvetu te manaḥ // Atharvaveda, 6.89.2

[18]:

mahyaṃ tvā mitrāvaruṇau mahyaṃ devī sarasvatī / mahyaṃ tvā madhyaṃ bhūmyā ubhāvantau samasyatām // Ibid., 6.89.3

[19]:

he jāye tvā tvāṃ mitrāvaruṇau … / Sāyaṇa, Ibid.

[20]:

Atharvaveda, 2.30

[21]:

yathedaṃ bhūmyā adhi tṛṇaṃ vāto mathāyati / evā mathnāmi te mano … // Ibid., 2.30.1

[22]:

… yathā māṃ kāminyaso yathā mannāpagā asaḥ / Ibid.

[23]:

saṃ cennayātho aśvinā kāminā saṃ ca vakṣathaḥ / saṃ vāṃ bhagāso agmata saṃ cittāni samu vratā // Atharvaveda, 2.30.2 aśvinā he aśvinau kāmanāviṣayabhūtāṃ striyam saṃ nayāthaḥ matsamīpaṃ prāpayatam / ānīya ca mayā kāminā saṃ vakṣathaḥ saṃyojayatam / Sāyaṇa, Ibid.

[24]:

Griswold, H. D., The Religion of the Rigveda, p. 262

[25]:

cf., Ṛgveda, 1.117.13; 1.118.6; 5.74.5; 7.68.6; 7.71.5; 10.39.4

[26]:

cf., Ibid., 1.112.15; 10.39.8

[27]:

cf., Ibid., 10.143.1

[28]:

cf., Ibid., 10.39.7

[29]:

yat suparṇā vivakṣavo anamīvā vivakṣavaḥ / tatra me gacchatāddhavaṃ śalya iva kulmalaṃ yathā // Atharvaveda, 2.30.3

[30]:

suparṇāḥ śobhanapakṣāḥ pārāvatādayaḥ pakṣiṇaḥ yat strīviṣayaṃ vākyaṃ vivakṣavaḥ vaktum icchavo bhavanti / Sāyaṇa, Ibid.

[31]:

anamīvā arogiṇo dṛptāḥ kāmijanāśca yad vivakṣavo bhavanti / Sāyaṇa on Atharvaveda, 2.30.3

[32]:

yadantaraṃ tad bāhyaṃ yad bāhyaṃ tadantaraṃ / kanyānāṃ viśvarūpāṇāṃ mano gṛbhāyauṣadhe // Atharvaveda, 2.30.4 yad arthajātam antaram abhyantaraṃ manaḥ viṣayīkaroti tadeva bāhyam bahiṣṭhaṃ vāgviṣayo bhavati / yad bāhyaṃ uktalakṣaṇaṃ ca tat eva antaraṃ mānasaṃ bhavati / anena vāṅmanasayoḥ parasparaṃ visaṃvādo nirastaḥ / evaṃ nirduṣṭaṃ viśvarūpāṇāṃ anavadyasaṃpūrṇāvayavānāṃ kanyānām abhūktapūrvāṇāṃ manaḥ he oṣadhe tṛṇādirūpe gṛbhāya gṛhāṇa / Sāyaṇa, Ibid.

[33]:

tvadanulepanena madanuraktacittāṃ kurvityarthaḥ / Sāyaṇa on Atharvaveda, 2.30.4

[34]:

eyamagan patikāmā janikāmohamāgamam / aśvaḥ kanikradad yathā bhagenāhaṃ sahāgamam // Atharvaveda, 2.30.5

[35]:

Ibid., 6.8

[36]:

yathā vṛkṣaṃ libujā samantaṃ pariṣasvaje / evā pariṣvajasva māṃ … // Ibid., 6.8.1

[37]:

yathā tāmbūlādivallī svāśrayaṃ vṛkṣaṃ samantam sarvataḥ pariṣasvaje āśliṣyati / Sāyaṇa, Ibid.

[38]:

yathā suparṇaḥ prapatan pakṣau nihanti bhūmyām / evā ni hanmi te mano … // Atharvaveda, 6.8.2

[39]:

yatheme dyāvāpṛthivī sadyaḥ paryeti sūryaḥ / evā paryemi te mano … // Ibid., 6.8.3

[40]:

Ibid., 1.34.5; 2.30.1; 6.8.1-3

[41]:

yathā yena prakāreṇa māṃ kāmayamānaṃ kāminī kāṅkṣiṣyantī asaḥ bhaveḥ / yathā yena prakāreṇa mat mattaḥ sakāśād apagāḥ apasṛtya anyatra gantrī nāsaḥ na bhave / Sāyaṇa, Ibid., 2.30.1

[42]:

Atharvaveda, 6.9

[43]:

vāñcha me tanvaṃ pādau vāñchākṣyau vāñcha sakthyau / Ibid., 6.9.1

[44]:

akṣyau vṛṣaṇyantyā keśā māṃ te kāmena śuṣyantu / Ibid.

[45]:

mama tvā doṣaṇiśriṣaṃ kṛṇomi hṛdayaśriṣam / Ibid., 6.9.2

[46]:

yathā mama kratāvaso mama cittamupāyasi / Ibid. madadhīnā bhavasītyarthaḥ / Sāyaṇa, Ibid.

[47]:

yāsāṃ nābhirārehaṇaṃ … / Atharvaveda, 6.9.3 yāsāṃ strīṇāṃ nābhiḥ nābhyupalakṣitam aṅgam ārehaṇam ālehanam āsvādanīyaṃ bhavati / Sāyaṇa, Ibid.

[48]:

gāvo ghṛtasya mātarīmūṃ saṃ vānayantu me / Atharvaveda, 6.9.3 amūḥ paridṛśyamānāḥ strīḥ ghṛtasya ghṛtopalakṣitasnehadravyasya mātaraḥ nirmātryoḥ gāvaḥ me mahyaṃ saṃ vanayantu vaśīkurvantu / Sāyaṇa, Ibid.

[49]:

Atharvaveda, 6.102

[50]:

evā māmabhi te manaḥ samaitu saṃ vartatām / Ibid., 6.102.1 eva evam he kāmini te tvadīyaṃ manaḥ māṃ kāmukam abhilakṣya amaitu samyag āgacchatu / samyag madadhīnāṃ vartatāṃ ca / Sāyaṇa, Ibid.

[51]:

yathāyaṃ vāho aśvinā samaiti saṃ ca vartate / Atharvaveda, 6.102.1 he aśvinā aśvinau ayaṃ vāhaḥ suśikṣitīśvaḥ samaiti vāhakecchānuguṇyena samyag vā āgacchati saṃ ca vartate samyak tadadhīnaṃ vartate / Sāyaṇa, Ibid.

[52]:

āhaṃ khidāmi te mano rājāśvaḥ pṛṣṭyāmiva / reṣmacchinnaṃ yathā tṛṇaṃ mayi te veṣṭatāṃ manaḥ // Atharvaveda, 6.102.2

[53]:

cf., Ibid., 6.102.3

[54]:

madhughasya madhūkavṛkṣasya yaṣṭimadhukasya vā kuṣṭhasya etatsaṃjñakasya auṣadhasya naladasya / eteṣāṃ samuditānāṃ dravyāṇāṃ saṃbandhi anurodhanam / anurudhyate vaśīkriyate aneneti anurodhanam anulepanam / Sāyaṇa, Ibid.

[55]:

āñjanasya añjanasādhanadravyasya trikakutparvatodbhavasya nīlāñjanādimaṇeḥ / Sāyaṇa on Atharvaveda, 6.102.3

[56]:

āñjanasya madughasya … / Atharvaveda, 6.102.3

[57]:

madhughasya madhūkavṛkṣasya / Sāyaṇa, Ibid.

[58]:

sugandhistṛṇaviśeṣo naladaḥ / Sāyaṇa on Atharvaveda, 6.102.3

[59]:

turo bhagasya hastābhyāmanurodhanamudbhare / Atharvaveda, 6.102.3 īdṛśam añjanādidravyasādhanabhūtam anulepanaṃ turaḥ tvaramāṇasya bhagasya saubhāgyakarasya hastābhyām aha mud bhare ud bharāmi / Sāyaṇa, Ibid.

[60]:

Atharvaveda, 3.25

[61]:

uttudastvot tudatu / Ibid., 3.25.1 uttudati utkṛṣṭam ūrdhvamukhaṃ vā vyathayatīti uttudaḥ etatsaṃjño devaḥ tvā tvām ut tudatu udvyathayatu kāmārtāṃ karotu / Sāyaṇa, Ibid.

[62]:

… mā dhṛthāḥ śayane sve / Atharvaveda, 3.25.1 sūcibhiriva uttudena madanavikārairudravyathitā tvaṃ sve svakīye śayane śayanasthāne mā dṛthāḥ śayanaviṣayam ādaraṃ mā kārṣīḥ / Sāyaṇa, Ibid.

[63]:

iṣu kāmasya yā bhīmā tayā vidhyāmi tvā hṛdi / Atharvaveda, 3.25.1

[64]:

ādhīparṇām ādhayo mānasyaḥ pīḍāḥ parṇāni patrāṇi yasyā sā tathoktā / Sāyaṇa, Ibid., 3.25.2.

[65]:

kāmaśalyām kāmaḥ abhilāṣaḥ riraṃsāparaparyāyaḥ / sa eva śalyaṃ bāṇāgre protam āyasaṃ marmabhedakam aṅgaṃ yasyā sā kāmaśalyā / Sāyaṇa on Atharvaveda, 3.25.2

[66]:

saṃkalpakulyalām / idaṃ me syād idaṃ me syād iti bhogaviṣayanaṃ saṃkalpanaṃ saṃkalpaḥ / sa eva kulmalaṃ dāruśalyayoḥ saṃśleṣadravyaṃ yasyāḥ sā tathoktā / Sāyaṇa on Atharvaveda, 3.25.2

[67]:

susaṃnatām suṣṭhu samyaṅnatāṃ kodaṇḍārūḍhāṃ / Sāyaṇa on Atharvaveda, 3.25.2

[68]:

prācīnapakṣā prācīnāḥ prāñcanā ṛjavaḥ pakṣā yasyāḥ sā prācīnapakṣā / Sāyaṇa on Atharvaveda, 3.25.3

[69]:

vyoṣā vividham oṣati dahatīti vyoṣā / Sāyaṇa on Atharvaveda, 3.25.3

[70]:

śucā śocayitryā śokātmikayā vā iṣvā / Sāyaṇa on Atharvaveda, 3.25.4

[71]:

yā plīhānaṃ śoṣayati kāmasyeṣuḥ susaṃnatā / Atharvaveda, 3.25.3

[72]:

ājāmi tvājanyā pari māturatho pituḥ / Ibid., 3.25.5 he kāminī tvā tvām ājanyā / abhimukham ajati kṣipati prerayatīti ājanī kaśā / tayā kaśayā ājāmi ātāḍya abhimukhaṃ prerayāmi / Sāyaṇa, Ibid.

[73]:

vyasyai mitrāvaruṇau hṛdaścittanyasyatam / athaināmakratuṃ kṛtvā mamaiva kṛṇutaṃ vaśe // Atharvaveda, 3.25.6

[74]:

mṛdurnimanyuḥ kevalī priyavādinyanuvratā / Ibid., 3.25.4 nimanyuḥ nyakkṛtapraṇayakalahā mṛduḥ mṛdubhāṣiṇī kevalī asādharaṇā madekaśaraṇā priyavādinī anukūlabhāṣaṇaśīlā anuvratā anukūlakriyācaraṇa parā bhava / Sāyaṇa, Ibid.

[75]:

Atharvaveda, 6.139

[76]:

he śaṅkhapuṣpike / Sāyaṇa, Ibid.

[77]:

śuṣyatu mayi te hṛdayamatho … / Atharvaveda, 6.139.2 te tvadīyaṃ hṛdayam ahaṃ śoṣayāmi kāmāgninā paritaptaṃ karomi / Sāyaṇa, Ibid.

[78]:

nyastikā rurohitha subhagaṃkaraṇī mama / Atharvaveda, 6.139.1 he śaṅkhapuṣpike nyastikā daurbhāgyalakṣaṇaṃ nitarām asyantī tvam / rurohitha prādurbhūtāsi utpannā bhavasi / mama subhagaṃkaraṇī saubhāgyaṃ kurvatī / Sāyaṇa, Ibid.

[79]:

śataṃ tava pratānāstrayastriṃśannitānāḥ / tayā sahasraparṇyā hṛdayaṃ śoṣayāmi te // Atharvaveda, 6.139.1

[80]:

śatāyuṣaḥ puruṣasya upakārāya pratānā api śatasaṃkhyākā utpadyanta ityarthaḥ / nitānāḥ nyagvistāryamāṇāḥ prarohā trayastriṃśatsaṃkhyākāḥ saṃbhavanti / trayastriṃśatsaṃkhyānāṃ devānāmupakāratvāt tatsaṃkhyayā nitānāḥ prarohantītyarthaḥ / Sāyaṇa, Ibid.

[81]:

śuṣyatu mayi te hṛdayamatho śuṣyatvāsyam / atho ni śuṣya māṃ kāmenātho śuṣkāsyā cara // Atharvaveda, 6.139.2

[82]:

saṃvananī samuṣpalā babhru kalyāṇi saṃ nuda / amūṃ ca māṃ ca saṃ nuda samānaṃ hṛdayaṃ kṛdhi // Ibid., 6.139.3

[83]:

yathodakamapapuṣopaśuṣyatyāsyām / evā ni śuṣya māṃ kāmenātho śuṣkāsyā cara // Ibid., 6.139.4

[84]:

evā kāmasya vicchinnaṃ saṃ dhehi vīryāvati / Ibid., 6.139.5 he vīryāvati atiśayitavīryayukte oṣadhe kāmasya vicchinnam striyāḥ parāṅmukhatvena kāmakṛtavikāreṇa avakhaṇḍitaṃ māṃ saṃ dhehi punaḥ saṃyojya/ Sāyaṇa, Ibid.

[85]:

yathā nakulo vicchidya saṃdadhātyahiṃ punaḥ / Atharvaveda, 6.139.5