Atharvaveda and Charaka Samhita
by Laxmi Maji | 2021 | 143,541 words
This page relates 鈥楳edical Science in the Vedas鈥� found in the study on diseases and remedies found in the Atharvaveda and Charaka-samhita. These texts deal with Ayurveda鈥攖he ancient Indian Science of life鈥攚hich lays down the principles for keeping a sound health involving the use of herbs, roots and leaves. The Atharvaveda refers to one of the four Vedas (ancient Sanskrit texts encompassing all kinds of knowledge and science) containing many details on Ayurveda, which is here taken up for study.
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Medical Science in the Vedas
The nature of treatment for diseases in the Ancient era Among India鈥檚 many claims to fame is the ancient medical science known as 膧测耻谤惫别诲补. This is a healing method that relies on herbs as medicines for maintaining good health. The five thousand years-old system of natural healing originated in India's ancient Vedic culture. The oldest documentary records of Indian Literature are the Vedas. There are four Vedas -峁歡veda, Yajurveda, S膩maveda and Atharvaveda. The Vedas are interspersed with 膧yurvedic citations.
The compendium of Vedic hymns is called 厂补峁僪颈迟腻. The exegesis of Vedic mantras is termed Br膩hma峁嘺s. The Br膩hma峁嘺s are divided into three sub-specialties -Br膩hma峁嘺s, 膧谤补峁噛补办补蝉 and Upani峁ds. These theological discourses in prose, discuss sacrificial rituals. Every Veda has its own Br膩hma峁嘺. Each Veda has its own 膧谤补峁噛补办补. The 108 Upani峁ds which form the final portions of Vedas are concerned with spiritual knowledge.
The Vedic era is categorized into two distinct periods, i.e., the early and post-Vedic age. Vedic 厂补峁僪颈迟腻s contain a cornucopia of materials about diseases and medicines. Such plenitude of materials which boasts of such diversity cannot be viewed in isolation from the unbroken tradition of the science of Indian medicine. It is from these Vedic materials that 膧测耻谤惫别诲补 evolved.
Vedic sources trace a consistent and continuous stream of medical tradition. These sources inform us that there were hundreds of medical practitioners and thousands of medicines i.e., herbs and plants. This section offers a brief but comprehensive history of Vedic medical tradition.
The 峁歡veda has defined the functions of physicians鈥�
鈥淭he medicinal plants have assembled, as do the kings in an assembly; that Br膩hma峁嘺 is called the physician who kills 搁腻办峁蝉补 and Am墨v膩鈥�.
The physician is a scholar who has a thorough knowledge of the herbs and cures the germs of diseases.
The duties of the physician are to protect the universe and protect our bodies. The 础艣惫颈苍-gods are invoked to cure diseases.
鈥�yatrau峁dh墨岣� samagmata 谤腻箩腻苍补岣� samit膩viva |
vipra岣� sa ucyate bhi峁g rak峁h膩m墨vac膩tana岣� ||鈥�[1]
Vedic literature, in general, refers to numerous things which directly or indirectly constitute ancient medical tradition. Thus, the 峁歡veda mentions toxic germs and the method of their liquidation, the removal of varied and different Yak峁膩s, the curing of cardiac maladies by the rays of the Sun; water and herbs are propounded as medicines. Diseases such as Yak峁a, Aj帽膩tayak峁a, 搁腻箩补测补办峁补, 骋谤腻丑颈, H膩rim膩, P峁涐梗峁饽錷aya, 贬峁沝谤辞驳补 etc are mentioned. Again, to cure disease some Vedic Gods are invoked, like restoring J膩hu峁 and restoring youth to ageing Cyavana. The hymn 161 refers to the diseases like phthisis, tuberculosis etc, as curable diseases. It is further said that the life span suffer could be extended to any limit in a normal way[2]. It is called Rejuvenating or Punaryauvana. Hymn 162 refers to the cure of embryonic and uterine diseases in the case of uterine and vaginal[3] illness. The hymn 163 talks about the enumeration of different diseases of different organs and parts of the body. The anatomical division of the body is discussed in the hymn which tends to be affected by pathological surgical or bacteriological derangements[4]. The 164 hymns refer to the cure of the psychological diseases by affecting the rational functioning of the mind. The following chant is for the removal of the effect of poison. The hymn is for the killing of visible and invisible germs with Sun-rays. The God Indra will kill the infectious germs[5].
峁歡veda has ample reference to surgical treatment. The 础艣惫颈苍 Gods are celestial physicians. Their accomplishments in the field of surgery and medicine are multifarious and wide-ranging. They restored life to Vandana and Chyav膩na with a prescription鈥�搁补蝉腻测补苍补; they prolonged the life of D墨rghatamas even though he was geriatric and had been beheaded by the 顿腻蝉补蝉; they affixed an iron leg to Vi艣pal膩, the mare, which had become lame in a race; they attached the severed limbs of Atri and others; they revived 艢测腻v膩艣va who was dismembered by his enemies; they joined the head of a horse to a decapitated Dadh墨ci; they restored eyesight to 峁歫r膩艣va, and Ka峁噕a and auditory abilities to N膩r峁da. It is because of them that Par膩v峁沯a and 艢ro峁嘺 could walk again; they bestowed robust virility to the impotent husband of Vadhrimat墨 and healed 骋丑辞峁Ｄ� and
艢测腻惫补 of leprosy. The surgery of eye-sight to cure blindness is referred in 1/117/17 hymns.
These are all the surgical achievements of the 础艣惫颈苍 Gods. These divine physicians possess great knowledge of plants and herbs. They have the power to give strength to limbs, remove old age and grant longevity. They could even make the cow of 艢a峁儁u 膧rcatka yield milk. Hence, prayers are offered to them for obtaining medicine.
As both surgical and medical virtuosity are ascribed to the 础艣惫颈苍s. It may be conjectured that one of them was a surgeon and the other was a physician. To them are accredited by tradition such texts as 鈥�颁颈办颈迟蝉腻 Tantra鈥�, 鈥�膧艣惫颈苍补 厂补峁僪颈迟腻鈥� etc. The Bower Manuscript contains a 鈥�Har墨tak墨 Kalpa鈥� which was a special preparation by the 础艣惫颈苍 Gods. Not less than forty medical formulae are attributed to them. Caraka and Su艣ruta- 厂补峁僪颈迟腻s record the medical miracles accomplished by these ethereal physicians.
Similarly, the 峁歡veda attributes medical abilities to Indra. He, too, aided Par膩v峁沯a and 艢ro峁嘺 in restoring their eyesight and the ability to walk, respectively[6]. He cured the dermatological ailment of 础辫腻濒腻 and the alopecia of her father[7]. He knew medicines[8]. Caraka mentions 鈥業ndroktam ras膩yanam鈥�. Medical powers are attributed to Marut Gods and Rudra[9]. Rudra is the first and most accomplished celestial physician[10]. Rudra鈥檚 medicines are presented鈥撯��prathamo daivyo 产丑颈峁办鈥� Sixty-two medical decoctions are attributed to Rudra[11].
The history of Tridh膩tu has a long tradition and we find its existence in the 峁歡veda. The Tridh膩tu and its equal distribution in the human body create a sense of balance in our body. S膩ya峁嚹乧膩rya, the famous commentator of Vedas interpreted the 迟谤颈诲丑腻tus as 痴腻迟补, Pitta and 艢濒别峁补. The 峁歡veda is the primary germ of a long tradition of 膧测耻谤惫别诲补. 膧测耻谤惫别诲补 is comprised of 笔补帽肠补-尘补丑腻产丑奴迟补 and three 诲辞峁蝉. The five primary principles are 笔谤腻峁嘺 or 痴腻迟补 (air), Agni or Pitta (fire) and Soma or Kapha (water and earth). But, in 厂腻峁卥丑测补 philosophy, it is described that the whole world is made up of twenty-four elements: ether, earth, water, fire, and air. But there are some 诲辞峁蝉 in our body according to our philosophy: Pitta do峁 (fire), Kapha do峁 (earth and water) and
痴腻迟补 do峁 (air and ether). These make 膧测耻谤惫别诲补 a primary factor behind the therapeutic medical procedure. The 峁歡veda also talks about a rare discussion on organ transplantation and curing remedies through the use of 鈥榮oma鈥�, a kind of heavenly elixir. The whole science of 膧测耻谤惫别诲补, the 峁歡veda as its primary source, was first revealed to a sage called 叠丑补谤补诲惫腻箩补 from heaven. The knowledge of these 膧测耻谤惫别诲补 is comprised of three factors which are called 迟谤颈蝉奴迟谤补蝉 and these are etiology (deals with causes of disease), symptomatology (deals with the interpretation of symptoms and its remedies).
The 峁歡veda also talks about the usage of natural remedies to cure diseases and these things are sun rays, fire, air, water, etc. These natural remedies have been briefly mentioned as symbolic representatives of Tri诲辞峁蝉.
Sunrays ward of disease like worms, cardiac problems, jaundice, etc. Water keeps the whole body active and it has many medicinal properties. Fire kills bacteria and viruses. Air also has been described as Bhi峁k. The 峁歡veda also discusses veterinary problems. The 峁歡veda has a long description of difficult topics like surgery. It describes countless diseases and their remedies. The Yajurveda鈥檚 primary focus is karma. It has a chapter called karmak膩峁囜笉a which describes rituals relating to surgeries of animals and human beings. The most striking feature in this Yajurveda is medicinal plants and its usage has been discussed. The most prominent trees which have been described are 础谤艣补蝉, 艢惫补测补迟丑耻, Galaga峁囜笉u, Sl墨pada, Yak峁a, 惭耻办丑补辫腻办补, 碍峁迟补 etc[12].
Earlier, people used to sacrifice in the functions. Rare diseases like Aruma艣ikh膩, Vi艣ucika, 贬峁沝谤辞驳补, Arma (eye diseases), karma roga, 碍耻峁ａ弓丑补 etc. have been discussed in 膧测耻谤惫别诲补.
The S膩maveda rarely talks about medical science. It deals with some natural remedies and its properties like water and fire etc.
艢atapatha Br膩hma峁嘺 mentioned three-sixty bones in a human body. This Samhita also describes the complete anatomy of human and horse bodies[13]. Vedas mentioned that our body is a blend of five basic elements 鈥�笔补帽肠补-尘补丑腻产丑奴迟补鈥�. Some chapters of some Veda talk about digestion metabolism and physical development in between the conversation between 艢vetaketu and his father. Vedas have many passages about the harmful effect of 办峁沵颈蝉 or worms and some microbes. Among these things, there are some visible (诲峁涐梗峁璦) and invisible (a诲峁涐梗峁璦). It also mentions that sun rays have the power to destroy these microbes.
There are many classifications of herbs based on their medicinal properties. It doesn't only talk about herbs but also some usage of minerals like iron, gold, etc. Here are some examples of those herbs and its usages: 搁腻箩墨惫补 (jaundice), 碍耻峁ａ弓丑补 (leprosy), Tuberculosis (malarial fever), Harital膩 (skin diseases), 笔峁浥沶颈辫补谤峁噄 (abortions and aliments of blood), Haring 艣峁涐箙驳补 (leprosy, tuberculosis, 础辫补蝉尘腻谤补), Sat膩var墨 (ras膩yana), 搁辞丑颈峁嚹� (fractures), 厂补丑补诲别惫墨 (relieving thirst), 础辫腻尘腻谤驳补 (toothbrush) and 础艣惫补迟迟丑补 (厂补峁卥谤补尘颈办腻 rogas) etc.
Blood circulation and its process are also discussed in the Vedas. It also tells about very unheard poisons like Sth膩vara vi峁 (plant origin), Ja峁単ama vi峁 (animal origin) etc. Topics like ras膩yana and 痴腻箩墨办补谤补峁嘺 are also discussed.
Later comes topics like obstetrics and gynaecology and prominent doctors of these branches are Viskal膩, 厂补谤补蝉惫补迟墨, and S膩vitr墨 etc. The Atharva Veda talks about the mechanism of labour and its management. It also discusses the labour position and howto bring babies into the real world. The Vedas also talks about medicines prayers and staying out from germs during labour days and the postnatal period.
The mechanism of labour and the management was also available in Vedas, especially in Atharvaveda. During labour dorsal position was suggested. To relieve the abnormalities of labour of puerperal disorders certain oblations and other practices were prevalent. For asphyxia neonatorum, artificial respiration was too. Similarly, attention was also paid regarding the infections about the female reproductive system as well as infertility. Vedas prescribe medicines, prayers and the wearing of gems and precious stones for relief from ailments.
Replacement of artificial head is referred to in 1/117/22 verse where it is said that the 础艣惫颈苍-gods to replace an artificial head of a horse to Dadhya峁�. The replacement of artificial legs also referred to in the 1/116/25 verse. It says that the 础艣惫颈苍-gods replaced an iron leg to Vi艣pal膩. In the verse of 1/117/19 invoke the 础艣惫颈苍-gods who cure lame person successfully. Again verse 1/117/24 refers to the treatment of 艢测腻惫补 whose limbs were broken in three parts and gave him a new life.
峁歡veda has ample reference to surgical treatment. The surgery of eye-sight to cure blindness is referred in 1/117/17 hymns鈥�
鈥�膩k峁Ｄ� 峁沯r膩sve a艣vin膩vadhatta峁� jyotirandh膩ya cakrathurvicak峁 ||鈥�.
Replacement of artificial head is referred to in 1/117/22 verse where it is said that the 础艣惫颈苍-gods to replace an artificial head of a horse to Dadhya峁呪��
鈥�膩tharva峁嚹伈饽迮泇in膩 dadh墨ce'艣vya峁� 艣颈谤补岣� pratyairayatam |鈥�.
The replacement of artificial legs also referred to in the 1/116/15 verse鈥�
鈥�sadyo ja峁僩h膩m膩yas墨峁� vi艣pal膩yai dhane hite sartave pratyadhattam ||鈥�.
It says that the 础艣惫颈苍-gods replaced an iron leg to Vi艣pal膩鈥�
鈥�尘补丑墨 v膩mutira艣vin膩 mayobh奴ruta str膩ma峁� 艣atameka峁� ca me峁Ｄ乶 ||鈥�.
In the verse of 1/117/19 invoke the 础艣惫颈苍-gods who cure lame person successfully.
Again verse 1/117/24 refers to the treatment of 艢测腻惫补 whose limbs were broken in three parts and gave him a new life鈥�
鈥�迟谤颈诲丑腻 ha 艣测腻vama艣vin膩 vikastamujj墨vasa erayata峁� sud膩nu ||鈥�[14].
In the Taittir墨ya 厂补峁僪颈迟腻 of the 碍峁涐梗峁嘺 Yajurveda also we find curing of eyesight and the diseases like Yak峁a, 鲍苍尘腻诲补, and J膩yenya etc[15].
The 碍峁涐梗峁嘺 Yajurveda mentions the C膩k峁峁pani峁d. The Upani峁d mentions some hymns and its effect to cure diseases related to human eyes. The practical benefit of the Upani峁d has been mentioned in the very first line when it talks about inviting sun rays from the god to weed out darkness.
Later comes the Cak峁峁Ｄ� 痴颈诲测腻 which banks on topics related to human blindness. The whole study of this Cak峁峁Ｄ� 痴颈诲测腻 is to destroy the human blindness. The primary sage in this Cak峁峁Ｄ� 痴颈诲测腻 is 鈥淎hirbudhnya鈥�. The whole hymn is devoted to goddess 骋腻测补迟谤墨 and the lord sun. The whole hymn discusses men鈥檚 entire devotion to 骋腻测补迟谤墨 and the sun god to remove blindness and protect mankind from eye-related diseases. The sun god is the symbol of purity and no one can stand in front of him. The person who recites the mantras of this Upanishad doesn't suffer any kind of eye-related diseases. His whole clan is free of eye-related diseases. But the learning should be made to understand the whole 艣lokas and it must be duty-bound.
The lord sun is the primary trio who manifests truth medication and pleasure. The god has made the whole world upon the basis of lord sun. He is the keeper of the time which
is revolving and every 鈥�办腻濒补鈥� is being watched by him and ultimately, it leads to the creation of 鈥楬ira峁噛amaya 笔耻谤耻峁鈥�. The lord sun is within every living being[16].
A very great saint like Priyamedh膩 comes in front of the lord sun like a bird and he starts his praying to remove the darkness and ignorance from mankind. Salutations have been also given to the lord 笔耻峁囜笉补谤墨办腻办峁, Pu峁arek峁峁嘺, Amalek峁峁嘺, Kamalek峁峁嘺 etc[17].
Among the G峁沨ya 厂奴迟谤补蝉, the 膧艣val膩yana contains warning against sleeping at sun-rise and sun-set which is a cause of diseases, against the diseases to be avoided by the sacrifice, and the diseases of the beasts[18]. The 艢膩峁卥h膩yana instructs against singing Vedic hymns at the time of physical pain; curing of all diseases. Similarly, Gobhila contains references to charms for curing diseases; and against snake-bite[19]. The 膧pastamba gives a charm for suffering women; ascribes the cause of a headache to germs and the cause of hydrophobia of a child to dog-bite[20]. It also deals with the disease K峁triya in a child. In the same way, the P膩raskara contains prescription against headache.
The Hira峁噛ake艣in emphasizes the use of fire or heat against diseases (V.2.28), especially K峁triya (II.3.10) and the K膩thaka has a description of germs (IV.4.5.), the diseases of cows (IV.3.13) and the treatment of snake-bite.
鈥淔urther transitional stages鈥�, says Jolly in connection with the continuity of the 膧测耻谤惫别诲补, 鈥渁re found by the Buddhist medicine e.g., the serpent-spell in the bower MS, as by the G峁沨ya 厂奴迟谤补蝉 and the Dharma 厂奴迟谤补蝉 which show literal agreement with the medical works in the descriptions of the 厂补峁僺办腻谤补蝉, hygiene, embryology, anatomy and the doctrine of rebirth and by both Epics and the 笔耻谤腻峁嘺蝉鈥�.
The Br膩hma峁嘺, the Upani峁d and the 厂奴迟谤补 work variously refer to the medical material and point out the unbroken continuity of the ancient medical tradition. Thus, the Aitareya Br膩hma峁嘺 mentions 础艣惫颈苍s as Physicians; 笔谤腻峁嘺 and senses[21]; curing of
diseases like 鲍苍尘腻诲补, 碍耻峁ａ弓丑补 etc. by herbs and refers to the infliction of 痴补谤耻峁嘺 in the form of dropsy in the story of 艢una岣ヅ沞pa[22]; recommends an ointment for eye-disease[23].
The Ch膩ndogya Upani峁d describes the arteries of the heart[24], the effects of sleeping in the day time on health[25], the process of the digestion of food[26]; curing of the disease 笔腻尘腻[27] and a method to live up to a hundred years[28].
The B峁沨ad膩ra峁噛aka Upani峁d describes the body of a horse[29], a human body[30], the arteries of the heart[31]; the mechanism of the eye and the idea that the diseases are caused by curses[32]. The S膩mavidh膩na Br膩hma峁嘺 has suggested means to protect against serpents; against ghosts and diseases[33]. The Taittir墨ya 膧谤补峁噛补办补 describes germs. Similarly, the 膧艣val膩yana 艢rauta 厂奴迟谤补 describes diseases to be avoided; so, does the 膧pastamba 艢rauta 厂奴迟谤补 mention germs to be avoided etc[34].
Medicine is 础尘峁泃补 in human life. It benefits human life in many ways. For shelter and survival nature gives us wood, fruits, flowers and to eradicate sorrow and distress if it gives healing herbs. In 峁歡veda, a complete 蝉奴办迟补 is medicinal 蝉奴办迟补[35]. In the twentythree mantra, the greatness of medicines has been described. It is said that the creation of medicine is before humans' birth in the world. In the first mantra, it is said that medicine has come three yugas before the devas[36]. In the second mantra, it is said that medicines came in hundreds of different places[37]. In the third mantra, it is said that medicines remove distress and sorrow of human beings. In the fourth mantra, medicine
is compared with mother medicines remove sorrow and distress and gives happiness. In the sixth mantra, it is said that medicine removes all 诲辞峁蝉 and helps remove diseases. He prescribed medicines called Bhi峁k or Vaidya. In the tenth mantra, it is said that medicines remove all emptiness. In the twelfth mantra, it is said that medicines influence every organ of the body and removes all diseases. In the seventeenth mantra, it is said that medicine cures the person's body when it enters the body. In the twentieth mantra, it is said that medicine cures sixtieth humans and animals. In the fifteenth mantra, it is said that medicines are of four types with fruit, without fruit, with flower, without flower. In the seventh mantra, it is said that medicines increase human energy and enthusiasm for which the human body and mind become vigorous. In the ninth mantras, it is said that medicines remove diseases from inside the human body and prevent the diseases from entering into the human body and maintaining the balance of the body.
The same has been described in twenty-seventh mantras of Yajurveda[38]. The principal book of medicine is Atharvaveda. Hundreds of 蝉奴办迟补s are linked with medicines and Ayurveda are related to this book. There are numberless medicines described in this book. Vanaspati and related words are found in the Veda and Br膩hma峁嘺 books. In the 峁歡veda sixty-three, Yajurveda eighty-two, Atharvaveda two hundred eighty-eight, Br膩hma峁嘺 one hundred twenty-nine, Upani峁d thirty-one, Kalpa S奴kta five hundred nineteen, P膩峁噄ni A峁ａ弓膩dh测腻y墨 and 痴腻谤迟颈办补 one hundred fifty-two, Yoga thirty-one, Pata帽jali Mah膩bh膩峁a one hundred nine, Y膩skak峁泃a Nirukta twenty-six. In Aitareya Br膩hma峁嘺 it is said that Vanaspati is 笔谤腻峁嘺. Vanaspati gives oxygen to humans. Therefore, Vanaspati is life. Therefore, to save humankind, the explanation of Vanaspati is necessary[39].
Rain is the essential element is the creation and growth of medicine. Therefore, medicine is called father in Dyuloka and earth is called mother. There are many synonyms of medicine.
According to S膩ya峁嚹乧膩rya the etymology of medicine is鈥�
That means those who will get the fruits. In the Nirukta of the word 鈥楢u峁dhi鈥欌��
鈥�o峁dhaya岣� o峁ddhayant墨ti vau峁tyen膩 dhayant墨ti v膩 诲辞峁峁� dhayant墨ti v膩 |鈥�[41]
That means it creates energy in the body, prescribes it and cures all 诲辞峁蝉. In 艢atapatha Br膩hma峁嘺 Au峁dhi is called Do峁n膩艣aka[42]. There in 罢谤颈诲辞峁-n膩艣aka is medicine and it removes the pollutants in the environment. Therefore, medicine is a special role in human life and Ayurveda. Medicines are mainly of two types鈥揤anaspati and Au峁dhi. Vanaspati is used for trees and Au峁dhi is used for saplings. In 峁歡veda the word 鈥榁anin鈥� is used for trees and vanaspati[43]. Vanaspati is two types鈥揤anaspati and 痴腻苍补蝉辫补迟测补. Vanaspati is used for big trees and 痴腻苍补蝉辫补迟测补 is used for saplings. Medicines again are of two types -Au峁dhi and 痴墨谤耻诲丑. For small saplings, herbs and creepers are used. These four varieties are found in Atharvaveda[44]. The word Bhai峁j墨 is used for medicine in Atharvaveda[45].
The medicines in Atharvaveda are clarified according to nature, quality and appearance. For example鈥�Vabhru, 艢耻办谤补, 搁辞丑颈峁嚹�, P峁浥沶i, Asikn墨, 碍峁涐梗峁嚹�. According to natural medicines use of different types like -Prast峁涐箛at墨, Stamvin墨, Eka艣u峁僩a, Pratanvat墨, 础峁兣泆尘补迟墨, K膩峁囜笉in墨, 痴颈艣腻办丑腻. According to quality medicine classified as鈥�闯墨惫补濒腻, Nagh膩ri峁Ｄ�, Arundhat墨, Unnayant墨, 惭补诲丑耻尘补迟墨, Pracetasa, 惭别诲颈苍墨, Ugra, Vi峁d奴峁n墨, Bal膩san膩艣an墨. According to effect medicines are of different types鈥擯u峁avat墨, Pras奴mat墨, 笔丑补濒颈苍墨, 础辫丑补濒腻[46].
Footnotes and references:
[1]:
峁歏. 鈥�10/97/6; Nimay Chandra Pal (ed.), 峁歡veda 厂补峁僪颈迟腻, trans. Ramesh Chandra Dutta, Swadesh Publication, 2007, p.1280.
[2]:
峁歏鈥�10/161/1-6; Nimay Chandra Pal (ed.), 峁歡veda 厂补峁僪颈迟腻, trans. Ramesh Chandra Dutta, Swadesh Publication, 2007; pp.1352鈥�1353.
[3]:
峁歏. 鈥�10/162/1-4; Ibid., p.1353.
[4]:
峁歏. 鈥�10/163/1-6; Ibid., p.1354.
[5]:
峁歏. 鈥�10/164/3-4; Ibid., p.1355.
[6]:
峁歏. 鈥揑滨.15.7
[7]:
峁歏. 鈥揤滨滨滨.91.7
[8]:
峁歏. 鈥揑滨.23.7
[9]:
峁歏. 鈥揑I.33.13; VII.4.4
[10]:
峁歏. 鈥揦VI.5; II.33.4
[11]:
峁歏. 鈥揑.43.2, 4; I.114.1; II.33.2, 4, 12, 13; V.22.11; VII.46.3; TS. IV.5.10.1 etc.
[13]:
艢耻办濒补 Yajurveda鈥揦IX.81-93; XX.5-9; XXV.1-9; XXXI.10.13, 30 etc.
[14]:
[15]:
Taittir墨ya 厂补峁僪颈迟腻鈥揑I.1,1.1.; II.4,15.9 etc.
[16]:
[17]:
o峁� namo bhagavate 膩dityaya ahov膩hinyahov膩hin墨 sv膩h膩 | o峁� 惫补测补岣� 蝉耻辫补谤峁嚹� upasedurindra峁� priyamedh膩 峁涐梗ayo n膩dham膩n膩岣� | apadhv膩ntam奴r峁嚺玥i p奴rddhi cak峁rmumugdhyasm膩nnidhayeva baddh膩n | pu峁囜笉ar墨k膩k峁Ｄ亂a 苍补尘补岣� | pu峁arek峁峁嚹亂a 苍补尘补岣� | amalek峁峁嚹亂a 苍补尘补岣� | kamalek峁峁嚹亂a岣� 苍补尘补岣� | vi艣var奴p膩ya 苍补尘补岣� | mah膩vi峁ａ箛ave 苍补尘补岣� |(C膩k峁峁pani峁d鈥�3) K. L. Joshi, et al. (ed.), 112 Upani峁d (Vol. 2), Delhi, Parimal Publication, 2016, p.509.
[18]:
膧艣val膩yana G峁沨ya 厂奴迟谤补鈥揑II.7.1,2; I.23,10; IV.8.40
[19]:
Gobhila G峁沨ya 厂奴迟谤补鈥揑V.6.2; IV.9.16
[20]:
膧pastamba G峁沨ya 厂奴迟谤补鈥揑II.9.10; VII.18.1
[21]:
Aitareya Br膩hma峁嘺鈥揤.22
[22]:
Aitareya Br膩hma峁嘺鈥揑II.40
[23]:
Aitareya Br膩hma峁嘺鈥揤II.3
[24]:
Ch膩ndogya Upani峁d鈥揤III.1.6
[25]:
Ch膩ndogya Upani峁d鈥揑V.3.3
[26]:
Ch膩ndogya Upani峁d鈥揤I.5
[27]:
Ch膩ndogya Upani峁d鈥揑V.1.8
[28]:
Ch膩ndogya Upani峁d鈥揑II.16.
[29]:
B峁沨ad膩ra峁噛aka Upani峁d鈥揑.1.1
[30]:
B峁沨ad膩ra峁噛aka Upani峁d鈥揑I.4.11
[31]:
B峁沨ad膩ra峁噛aka Upani峁d鈥揑I.1.19; IV.2.3; IV.3.20
[32]:
B峁沨ad膩ra峁噛aka Upani峁d鈥揑II.7.1; III.9.26
[33]:
S膩mavidh膩na Br膩hma峁嘺鈥揑I.2.3; II.2.2; II.2.3
[34]:
膧pastamba 艢rauta 厂奴迟谤补鈥揦V.19.5
[35]:
峁歏. -X/97/1-23; 峁歡veda-厂补峁僪颈迟腻, trans. Ramesh Chandra Dutta, Kolkata, Sribalaram Prakashani, 2007, pp. 1280-1282.
[36]:
[37]:
[38]:
测腻 辞峁诲丑墨岣� 辫奴谤惫腻 箩腻迟腻 devebhyastriyuga 辫耻谤腻 | manai nu............. (YV. -XII/75-100); Acharya Vedanta Tirtha (ed.), Yajurveda, Delhi, Manoj Publication, 2012, pp. 172-177.
[39]:
P. V. Sharma, 顿谤补惫测补驳耻峁嘺 痴颈箩帽腻苍补 Vol. 4, Varanasi, Chaukhambha Bharati Academy, 2018, pp. 200-217.
[40]:
garbho asyo峁dh墨n膩峁� garbho himavat膩muta |
[42]:
o峁峁僤hayeti | tata o峁dhaya岣� samabhavan | (艢B. 2/2/4/5) The 艢atapathabr膩hma峁嘺: According to the M膩dhyandina Recension with the Commentaries of S膩ya峁嚹乧膩rya and Harisv膩min, Delhi, Nag Publishers, 1990, p. 400.
[43]:
tamo峁dh墨艣ca vanina艣ca 驳补谤产丑补峁� bh奴mi艣ca vi艣vadh膩yasa峁� vibharti | (峁歏. -VII/4/5); Acharya Vedanta Tirtha (ed.), 峁歡veda鈥揤ol. 3, Delhi, Manoj Publication, 2012, p. 30.
[44]:
vanaspat墨n v膩naspatyan o峁dh墨ruta 惫墨谤耻诲丑补岣� | (AV. -VIII/8/14); K. L. Joshi (ed.), Atharvaveda 厂补峁僪颈迟腻鈥揤ol. II, Delhi. Parimal Publication, 2015, p. 192.
[45]:
agnergh膩so ap膩峁� garbho 测腻 rohanti punar峁嘺v膩岣� |
dhruv膩岣� sahasran膩mn墨rbhe峁j墨岣� santv膩bh峁泃膩岣� || (AV. -VIII/7/8); K. L. Joshi (ed.), Atharvaveda 厂补峁僪颈迟腻 -Vol. II, Delhi. Parimal Publication, 2015, p. 182.