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Yak峁�m膩 in the Atharvaveda does not essentially denote consumption but generally, it stands for any disease in general. This complies with the argument in the V膩jasaneyi 厂补峁僪颈迟腻 that Yak峁�m膩s are numerous in counts. Yak峁�m膩 takes place in the Atharvaveda more than twenty-five times and a few complete hymns are addressed to the same. Thus II.33 (峁歏.X.163), III.31; VI.85; and IX.8 are primarily dedicated to Yak峁�m膩. But the noun is more than a general sense of 鈥榙isease鈥�. Taking into consideration the hymns it is to be found that II.33 (峁歏.X.163) is called by the 碍补耻艣颈办补 厂奴迟谤补 as 鈥淓jector of 碍腻艣测补辫补鈥� aimed at ejecting ailment from every part of the body^[1]. Thus, the plural of the term Yak峁�m膩 means 鈥�roga鈥�, included in the Takman膩艣ana 驳补峁嘺 and the 鈥淪arvarogabhai峁�ajjya峁冣�� along with the simple practices prescribed by the 碍补耻艣颈办补 厂奴迟谤补 for IX.8 prove that in the Atharvaveda^[2]. Yak峁�m膩 means any ailment in general. The word has also been used in the 艢膩ntikalpa very broadly. The Atharvaveda Yak峁�m膩 is known for Royal tuberculosis or 碍峁�a测补. 础峁ａ弓腻峁単补 厂补峁僩谤补丑补 describes the disease as 碍峁�a测补^[3].The 础峁ａ弓腻峁単补 贬峁沝补测补 described the four causes of Royal tuberculosis as exertion (厂腻丑补蝉补), suppression of the urges (of urine, faeces, flatus, etc.), loss of semen (艢耻办谤补) and essence of the tissues (Ojas) and Sneha, and eating an unwholesome diet^[4]. This is caused by 痴腻迟补, Pitta, and Kapha. The symptoms are sneering excess salivation, weakness, vomiting, etc.^[5] It has been said in the Bh膩vaprak膩艣a 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, 碍峁�a测补, and 艢辞峁�a. Symptoms of tuberculosis are 补峁僺补, meaning excessive heat on the shoulders and sides, more pain in the hands and feet, and maximum fever^[7]. 膧肠腻谤测补 Su艣ruta called 搁腻箩补测补办峁�m腻 a disease of the sinus. Tuberculosis causes anorexia, fever, shortness of breath, cough, bleeding, and sore throat^[8].According to 碍腻艣测补辫补 厂补峁僪颈迟腻, there are four reasons for 搁腻箩补测补办峁�m腻^[9].According to M膩dhava Nid膩na, it is caused by drying up the tissues, blockage of channels of Rasa, cough predominance, etc.^[10] According to 艢膩ra峁単adhara 厂补峁僪颈迟腻 consumption is five types鈥�痴腻迟补ja, Pittaja, Kaphaja, Sannip膩taja, and Uruk峁�ata^[11].

Six 办腻峁囜笉补 of 蝉奴办迟补 fourteen describes charm against the disease of Bal膩sa. In the first hymn the internal disease that has set in crumbles the bones and crumbles the joints. Every Bal膩sa do thou drive out, that which is in the limbs, and the joints. In another hymn the Bal膩sa of him that is afflicted with Bal膩sa 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 Bal膩sa, as a swift foal (after the mare). And even, as the reed in every year, pass away without slaying men^[12].

The second 办腻峁囜笉补 of eight 蝉奴办迟补 describes charm against K峁�etriya or hereditary disease. In a hymn, it is said that the majestic twin stars have emerged in the heaven above whose name is the Vic峁泃au, 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 K峁�etriya, shine the K峁�etriya 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 K峁�etriya shine away. The other hymn expresses reverence to the ploughs and reverence to his wagon鈭抪oles 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 K峁�etriya away^[13].

The second 办腻峁囜笉补 of ten 蝉奴办迟补 describes charm against K峁�etriya or hereditary disease. A hymn says from the inherited disease from Nir峁泃i, the goddess of destruction from the curse of the kinswoman and also from Druha岣�, the demon of guile, and from the fetter of 痴补谤耻峁嘺 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 Druha岣� and from 骋谤腻丑颈. Again, a hymn says: 础谤腻迟颈 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 骋谤腻丑颈 to wipe out the sin^[14].

The third 办腻峁囜笉补 of seven 蝉奴办迟补 describes Charm against K峁�etriya 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 K峁�etriya that is knitted into his heart. Another hymn prays the horn that glistens yonder like a roof with four wings to drive out every K峁�etriya from his limbs. Again, in another hymn the lovely twin stars, the Vic峁泃au is prayed to loosen the nethermost and the uppermost fetter of the K峁�etriya. Another hymn says that the waters are healers, scatterers of disease, cure all disease that may relieve thee from the K峁�etriya. Again, a hymn the K峁�etriya, into thee from the prepared (magic) concoction as a remedy to be driven the K峁�etriya 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 K峁�etriya^[15].

Ninth 办腻峁囜笉补 of eight 蝉奴办迟补 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 bal膩sa 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 bal膩sa 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 办腻峁囜笉补 of thirty-one 蝉奴办迟补 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 痴腻测耻, the purifying wind, to set the patient free from misfortune, 艢补办谤补 (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 'Tva峁ａ弓膩' 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 办腻峁囜笉补 of eighty-five 蝉奴办迟补 describes exorcism of the disease using an amulet from the 痴补谤补峁嘺鈭�tree. The charm speaks about the divine tree, the 痴补谤补峁嘺 that will cure the disease that has entered into a man. Another charm praises Indra, Mitra, and 痴补谤耻峁嘺 by the command to shut out thy disease. The other cham shuts out (v膩raye) disease from the patients with the help of Agni 痴补颈艣惫腻苍补谤补^[18].

The second 办腻峁囜笉补 of thirty-three 蝉奴办迟补 describes Yak峁�mavibarha峁嘺. The hymn ejects for the Yak峁�ma of the head forth from his two eyes, two nostrils, two ears, chin, brain, tongue. Another charm removes diseases from the neck(驳谤墨惫腻蝉), Nape (u峁ａ箛ih膩s), vertebrae (k墨kas膩), back-bone, (two) 碍峁涐梗峁嘺 shoulders, (two) fore-arms. The other hymn removes disease from the heart, lung (kloman) hal墨k峁ａ箛a, (two) sides, (two) matasnas, spleen, liver by rejecting the Yak峁�ma. The other charm removes disease from entrails, guts, rectum, belly by rejecting Yak峁�ma. 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 Yak峁�ma of your skin^[19].

Bal膩sa (Bala + 膩sa) 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 Bal膩sa is described. Like the heart, glands, bones, both armpits, and both testicles^[20]. 搁腻箩补测补办峁�m腻 is also discussed in the Taittir墨ya 厂补峁僪颈迟腻, 碍腻峁环补ka 厂补峁僪颈迟腻, and Maitr膩ya峁嚹� 厂补峁僪颈迟腻 of Yajurveda^[21]. The Taittir墨ya 厂补峁僪颈迟腻 describes three types of 搁腻箩补测补办峁�m腻 -搁腻箩补测补办峁�m腻, P膩payak峁�m膩, and J膩y膩nya. There are three reasons for the origin of 搁腻箩补测补办峁�m腻鈥揈xtremely addiction to all things, sinful thoughts, and excessive sexual intercourse. The origin of this disease is said to be that鈥搕he Praj膩pati married king 颁补苍诲谤补尘腻 and his thirty-three daughters. But the 颁补苍诲谤补尘腻 only increased her relationship with 搁辞丑颈峁嚹� 狈补办峁�a迟谤补. Therefore, he contracted 搁腻箩补测补办峁�m腻 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 搁腻箩补测补办峁�m腻^[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 J膩y膩nya 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 J膩y膩nya and J膩yenya-鈥�j膩y膩bhya岣� avindatyaj膩y膩bhy膩m avindat |鈥� That is, the disease is caused by having intercourse with two wife鈥檚 or many wives^[24]. J膩y膩nya means boils without opening or consumption. According to 厂腻测补峁嘺 and Ke艣ava, the meaning of the word J膩y膩nya is 搁腻箩补测补办峁�m补^[25]. Prof. Karambelkar compares Royal Tuberculosis to venereal disease^[26]. According to Atharvaveda, Yak峁�ma is not consumption but disease in general^[27]. So, Atharvaveda terms Yak峁�ma as Sarvarogabhai峁�ajjya峁�. 搁腻箩补测补办峁�m补 also means J膩y膩nya which is caused by excessive sexual indulgence^[28]. The other verities are P膩payak峁�ma and Aj帽膩tayak峁�ma. Su艣ruta termed it as 碍峁�a测补. The latter also termed it as 艢辞峁�a for it dries up the essential fluids of the body. J膩y膩nya or J膩yenya is a 顿丑腻迟耻-roga. It is mentioned in the context of 搁腻箩补测补办峁�m腻. This disease is eradicated by sacrificing with antidote medicine and the germs of this disease are destroyed in the house where the yaj帽a is performed^[29]. 碍补耻艣颈办补 厂奴迟谤补 has been instructed to bind the amulet of V墨ra峁嘺 medicine to cure this disease^[30]. The patient鈥檚 consumption is treated by tying up an amulet of the stream of a lute and three-part of V墨ri峁嘺 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 K峁�etriya is treated in the hymn II.8,10, and III.7. Since there is great uncertainty regarding the nature of K峁�etriya disease, some hymns are addressed to a plant called K峁�etriya鈥揘膩艣an墨v墨rut 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 Yak峁�ma^[34]. This disease is also regarded as a family disease or hereditary disease^[35].

According to 厂腻测补峁嘺 K峁�etriya as鈥�

鈥�k峁�etreparak峁�etreputrapautr膩di艣ar墨recikitsya岣�k峁�ayaku峁ａ弓丑腻dido峁�ad奴 峁�itapit峁沵膩tr膩di艣ar墨r膩vayavebhya岣ツ� gata岣�k峁�ayaku峁ａ弓丑腻pasm膩r膩diroga岣� |鈥�^[36]

K峁�etriya and 碍峁�e迟谤补 the meaning given by D膩岣峣la, Ke艣ava, 厂腻测补峁嘺, the commentator of the TB and the Western scholars who have all associated the disease to 碍峁�e迟谤补, (womb) is apt to create doubt in our mind. The hymns themselves, as pointed out, have given a certain vagueness to the disease K峁�etriya, by not only not mentioning the symptoms but also by equating it with the 'ties of 痴补谤耻峁嘺', haters (druha岣�), 'Curse of women'(J膩mi艣补峁僺补), 'Misfortune'(Nir峁泃i) and Calamity (Durita).

In 膧测耻谤惫别诲补 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 K峁�etriya disease^[37]. 础辫腻尘腻谤驳补 has been called the destroyer of K峁�etriya or hereditary diseases^[38]. In the Maitr膩ya峁嚹� etc., the branch of Yajurveda, there is a provision to make a powder of 础辫腻尘腻谤驳补鈥檚 and deprive it^[39]. The importance of 础辫腻尘腻谤驳补 is described in 蝉奴办迟补s 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 Vic峁泃a, are said to be the destroyers of K峁�etriya disease^[42]. The two stars of the main star are called Vic峁泃a. Vic峁泃a means that intersects the pledge. Perhaps the intention is that the use of the bark of Arjuna, barley, sesame, etc., described in this 蝉奴办迟补 during the rising of the main star, cures the genetic disease. Sun and moon rays remove K峁�etriya disease or tuberculosis, leprosy, etc. In the Atharvaveda, the same 蝉奴办迟补 mentions the following medicines to cure K峁�etriya diseases-Arjuna tree bark powder should be consumed, barley and barley 尘补帽箩补谤墨 should be applied more in food, sesame 尘补帽箩补谤墨 vegetables should be eaten, sesame oil should be applied and sesame seeds should be applied more in food^[43]. Arjuna tree 尘补峁噄 or garland is also a destroyer of this disease. In the same 蝉奴办迟补, the means of eradicating K峁�etriya 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 蝉奴办迟补, there is a reference to K峁�etriyan膩艣n墨v墨rut^[45]. And water is also capable of eradicating K峁�etriya 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 K峁�etriya disease. Vi峁Ｄ佱箛膩 or Vi峁Ｄ佱箛ak膩 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 Paippal膩da 厂补峁僪颈迟腻, 膧帽箩补苍补 is said to be an eye-lightener and an antidote for the destroyer of K峁�etriya 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. K峁�etriya was a name for a disease or diseases caused by grass-poisoning^[50].

Again, in 碍补耻艣颈办补 厂奴迟谤补, 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 K膩mp墨la wood are also used against K峁�etriya^[52].

In the Atharvaveda, there are various medicines for the eradication of Bal膩sa disease, such as the C墨pudru tree which is called the quality tree^[53]. It is a killer of Bal膩sa, heart disease, and skin disease, etc. The Atharvaveda also mentions the 闯补峁単颈岣峚 tree^[54]. 膧肠腻谤测补 D膩岣峣la and Prof. Kailanda etc., call it Arjuna tree. It is called 痴颈艣惫补产丑别峁�a箩补. It has provisions to hold amulets. It is 膧艣ar墨ka, Vi艣ar墨ka, Bal膩sa, P峁涐梗峁瓂膩maya, and is beneficial for the treatment of a wide range of fevers throughout the year^[55].

膧帽箩补苍补 is mentioned in Atharvaveda^[56]. It is used in the treatment of Bal膩sa, fever, and snake venom^[57]. 膧帽箩补苍补 has two distinctions. Namely-Traikakuda and 驰腻尘耻苍补. It is both a mineral and a tree. Its amulet can also be captured. The Atharvaveda mentions Bal膩san膩艣an墨 or Bal膩sa herbs^[58]. It has been called the Bal膩san膩艣aka. There are also references to Tejana and 痴补峁兣沘 in the Atharvaveda^[59]. 痴补峁兣沘locana is emitted from bamboo. It is beneficial for mucus, constipation, cough, respiratory diseases, and fever.

The 础峁ａ弓腻峁単补 贬峁沝补测补 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-颁测补惫补苍补辫谤腻艣补, Prav膩labhasma, 惭峁泃补蝉补帽箩墨惫补苍墨-蝉耻谤腻, Sitopal膩di, B峁沨ad, V膩s膩valeha, K膩帽can膩bhrarasa, Yak峁�m膩rilauha, etc. To alleviate the anorexia, provision has been made to mix ginger and 叠丑腻蝉办补谤补-salt or seaweed powder before eating. It has also been said in the 础峁ａ弓腻峁単补 贬峁沝补测补 that the Atharvaveda yaj帽a etc., should be performed for the treatment of divine-causes-shelter^[61]. The Taittir墨ya 厂补峁僪颈迟腻 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 Taittir墨ya 厂补峁僪颈迟腻 says that Yaj帽a should be performed in the morning and the evening. Besides, Yaj帽a has to be performed in the new moon and full moon, then there will be no 搁腻箩补测补办峁�m腻^[63]. The Maitr膩ya峁嚹� 厂补峁僪颈迟腻 says that after having 搁腻箩补测补办峁�m腻 affected 颁补苍诲谤补尘腻 went to the Praj膩pati and asked him the way to cure 搁腻箩补测补办峁�m腻 and Prajapati said the way of healing him 鈥楾ell the truth鈥�^[64]. Untruths cause tuberculosis or 搁腻箩补测补办峁�m腻. 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 搁腻箩补测补办峁�m腻 are described in the 峁歡veda and the Atharvaveda^[66]. Yaj帽a perfumes the air. This fragrance penetrates through the breath and purifies the lungs and expels the guilt that pervades it. This 蝉奴办迟补 says-if the patient is facing death if the hope of life is weakened, Yet the glory of Yaj帽a is infinite, Yaj帽a is infinitely powerful, nourishes the 笔谤腻峁嘺 and 础辫腻苍补 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 搁腻箩补测补办峁�m补 the 碍补耻艣颈办补 厂奴迟谤补 recommends the following practice: 鈥淭he 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 搁腻箩补测补办峁�m腻, for example, drinking Somap膩na and 笔耻谤耻峁Ｄ乺迟丑补^[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 峁歡veda and the Atharvaveda, there is a reference to 搁腻箩补测补办峁�m腻 along with Aj帽膩tayak峁�am膩^[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 Aj帽膩tayak峁�am膩. The use of the Cipudra tree has been called a beneficial medicine for unknown tuberculosis^[73] and other medicinal 搁腻箩补测补办峁�m腻 equivalents.

Footnotes and references:

[back to top]

[1]:

ka艣yapasya v墨barhe峁嘺 vi峁�va帽ca峁� vi v峁� h膩masi || ______(AV. -II/33/7); Acarya Vedanta Tirtha (ed.), Atharvaveda鈥揤ol. 1, Delhi, Manoj Publication, 2012, p. 100.
k峁�etriy膩ttveti catu峁�pathe k膩mp墨la艣akalai岣� parvasu 产补诲诲丑腻 pi帽j奴l墨 bhir膩pl膩vayati || avasi帽cati || (碍补耻艣颈办补-厂奴迟谤补鈥�27.7- 8); Atharvaved墨ya鈥摪�补耻艣颈办�� G峁沨yas奴tra峁� (D膩rilake艣avayosa峁僰峁�ipta峁�墨kaya sahita峁�), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 64.

[2]:

艣墨r峁�aktimityabhim峁浥沘ti || ut迟补尘腻bhy膩m腻诲颈迟测补mupati峁ａ弓hate || (碍补耻艣颈办补-厂奴迟谤补鈥�32.18-19); Atharvaved墨ya鈥摪�补耻艣颈办�� G峁沨yas奴tra峁� (D膩rilake艣avayosa峁僰峁�ipta峁�墨kaya sahita峁�), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 64.

[3]:

谤腻箩补测补办峁�m腻 办峁�a测补岣� 艣o峁�o rogar膩岣峣ti ca sm峁泃a岣� || (础峁ａ弓腻. S. 鈥�狈颈诲腻苍补蝉迟丑腻苍补-5/2); 础峁ａ弓腻峁単补 厂补峁僩谤补丑补 of V膩gbha峁�峁璦 Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Orientalia, 2018, p.173.

[4]:

蝉腻丑补蝉补峁� vegasa峁價odha岣� 艣ukrauja岣� snehasa峁叞灬梗a测补岣� |
annap膩navidhityaga艣catv膩rastasya hetava岣� || (础峁ａ弓腻. H. 鈥摫肪被迥宀圆共醭俪竽宀圆�-5/4); 础峁ａ弓腻峁単补 贬峁沝补测补峁� of V膩gbha峁�峁璦 Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Krishnadas Academy, 2018, p. 44.

[5]:

谤奴辫补峁� bhavi峁�yatastasya prati艣y膩yo 产丑峁浥沘峁� 办峁�a惫补岣� |
prasekomukham膩dhurya峁� sadana峁� vahnidehayo ||
sthalyamatr膩nnap膩n膩dau 艣uc膩vapya艣uc墨k峁�a峁嘺m |
mak峁�ik膩t峁涐箛ake 艣膩dip膩ta岣�.........................
艣奴ny膩n膩峁� gr膩made艣膩n膩峁� 诲补谤艣补苍补峁� 艣u峁�yato'mbhasa岣� || (础峁ａ弓腻. H. 鈥摫肪被迥宀圆共醭俪竽宀圆�-5/5-6); 础峁ａ弓腻峁単补 贬峁沝补测补峁� of V膩gbha峁�峁璦 Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Krishnadas Academy, 2018, p. 45.

[6]:

vegarodh膩t k峁�ay膩ccaiva s膩has膩dvi峁�am膩艣an膩t |
trido峁�o j膩yateyak峁�m膩 gado hetucatu峁ａ弓ay膩t || (Bh膩vaprak膩艣a鈥摳槟迓岵共獠拱灬梗m腻dhik膩ra -10/1) Bh膩vaprak膩艣a by Bh膩vami艣ra Vol. II, trans. Kalishachandra Sengupta, Vaidyacarya Kalikinkara Senasharma & Ayurvedacharya Satya Shekhar Bhattacharya (eds.), Kolkata, Deepayan, 2000, p. 362.

[7]:

补峁僺补 p膩r艣v膩bhit膩pa艣ca 蝉补苍迟腻辫补岣� karap膩dayo岣� |
箩惫补谤补岣� sarvv膩峁単ika艣ceti lak峁�a峁嘺峁� r膩jayak峁�i峁嘺岣� || (Bh膩vaprak膩艣a鈥摳槟迓岵共獠拱灬梗m腻dhik膩ra -10/11) Bh膩vaprak膩艣a by Bh膩vami艣ra Vol. II, trans. Kalishachandra Sengupta, Vaidyacarya Kalikinkara Senasharma & Ayurvedacharya Satya Shekhar Bhattacharya (eds.), Kolkata, Deepayan, 2000, p. 364.

[8]:

产丑补办迟补诲惫别峁�o 箩惫补谤补岣� 艣惫腻蝉补岣� 办腻蝉补岣� 艣o峁噄tadar艣anam |
svarabheda艣ca j膩yante 峁�a岣峳奴pe r膩jayak峁３静贯箛i || (Su艣ruta Uttar鈥�41.11) Su艣ruta 厂补峁僪颈迟腻 of Mahar峁�i Su艣ruta Vol. III, Anant Ram Sharma (ed.), Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 323.

[9]:

碍腻艣测补辫补 厂补峁僪颈迟腻 by 痴峁沝诲丑补 闯墨惫补办补 with the Vidyotani Hindi Commentary, trans. Satyap膩la Bhi峁�g膩ch膩rya, Varanasi, Chaukhambha Sanskrit Sansthan, 2018, pp. 161.

[10]:

na ke 惫补濒补峁� dh膩tuk峁�ayam膩tr膩deva yak峁�m膩 bhavati, api tu ras膩divahasrotonirodh膩dibhirapiti dar艣ayitu峁� vi艣i峁ａ弓膩峁� sampr膩ptim膩ha kaphe tyadi | (M膩. Ni. 鈥揦 /搁腻箩补测补办峁�m腻-K峁�atak峁Ｄ�峁嘺 Nid膩nam/1); 惭腻诲丑补惫补-狈颈诲腻苍补 of 惭腻诲丑补惫补办补谤补 with the Commentary Madhuko峁�a by Vijayarak峁�ita & 艢r墨ka峁囜弓hadatta, Brahmanand Tripathi(ed.), trans. Kanjiv Lochan, Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 264.

[11]:

办峁�a测腻岣� pa帽caiva vij帽ey膩stribhirdo峁�aistraya艣ca te ||
肠补迟耻谤迟丑补岣� 蝉补苍苍颈辫腻迟别苍补 辫补帽肠补尘补岣� sy膩dura岣� k峁�at膩t |
艣o峁Ｄ佱弗 syu岣� 峁�a峁璸rak膩re峁嘺 str墨prasa峁単膩cchu co vra峁嚹乼 ||
adhva艣ram膩cca vy膩y膩m膩dv膩rdhaky膩dapi j膩yate || (艢膩ra峁単. S. 鈥揑/7/22-24); 艢膩ra峁単adhara-厂补峁僪颈迟腻: A Treatise on Ayurveda by 艢膩ra峁単adhara, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Orientalia, 2017, p. 33.

[12]:

AV. 鈥揤I.14; Acarya Vedanta Tirtha (ed.), Atharvaveda鈥揤ol. 1, Delhi, Manoj Publication, 2012, p.

[13]:

AV. 鈥揑I.8; K. L. Joshi (ed.), Atharvaveda 厂补峁僪颈迟腻 -Vol. I, Delhi, Parimal Publication, 2015, pp. 80- 82.

[14]:

AV. 鈥揑滨.10; Veda Atharvaveda 厂补峁僪颈迟腻, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, pp. 233-235.

[15]:

AV. 鈥揑滨滨.7; Atharva-Veda-厂补峁僪颈迟腻 along with 厂腻测补峁嘺bh膩峁�ya鈥揤ol. -2, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 52-60.

[16]:

AV. 鈥揑X.8; Acarya Vedanta Tirtha (ed.), Atharvaveda鈥揤ol. 1, Delhi, Manoj Publication, 2012, pp. 519-522.

[17]:

AV. 鈥揑II.31; K. L. Joshi (ed.), Atharvaveda 厂补峁僪颈迟腻 -Vol. I, Delhi, Parimal Publication, 2015, pp. 232-236.

[18]:

AV. 鈥揑滨.10; Veda Atharvaveda 厂补峁僪颈迟腻, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, pp. 476-477.

[19]:

AV. 鈥揑I.33; Atharva-Veda-厂补峁僪颈迟腻 along with 厂腻测补峁嘺bh膩峁�ya鈥揤ol. -1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 640-647.

[20]:

h峁沝o bal膩sama峁単e bhyo bahirnirmantray膩mahe ||
asthistr补峁僺补峁� paru岣� str补峁僺补m膩sthita峁� h峁沝ay膩mayam |
bal膩sa峁� sarva峁� n膩艣ay膩峁単e 峁ａ弓丑腻 ya艣ca parvasu ||
yai te bal膩sa ti峁ａ弓hata岣� kak峁�e mu峁�k膩vapa艣ritau || (AV. 鈥揦.8.8; VI.14.1; 6.127.2); Acarya Vedanta Tirtha (ed.), Atharvaveda鈥揤ol. 1, Delhi, Manoj Publication, 2012, pp. 520, 284, 356.

[21]:

Taitti. S.鈥�2/3/5/2; 碍腻峁环补. S.鈥�11/3; Maitr膩. S.鈥�2/2/7.

[22]:

谤腻箩腻苍补峁� yak峁�ma 膩raditi tad r膩jayak峁�masya janma, yat p膩p墨y膩n abhavat tat p膩payak峁�masya, yat j膩y膩bhyo avindat tat j膩yenyasya | Taitti. S. -2/3/5/2.

[23]:

辫补办峁Ｄ� j膩y膩nya岣� patati sa 膩 vi艣ati puru峁�am | (AV. -VII/76/4); Atharva-Veda-厂补峁僪颈迟腻 along with 厂腻测补峁嘺bh膩峁�ya鈥揤ol. -4, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 283.

[24]:

Taitti. S.鈥�2/5/6/5.

[25]:

AV. 鈥揑I.33; III.31; VI.85; IX.8; K. L. Joshi (ed.), Atharvaveda 厂补峁僪颈迟腻 -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 膧测耻谤-痴别诲补, Varanasi, Chowkhamba Krishnadas Academy, 2003, p.193.

[27]:

Kau. S奴t. 32.18鈥揟he patient is taken hold of; the hymn is recited. While the last two stanzas are muttered the Sun is faced reverently.

[28]:

C. Ci. 鈥揤III.24-27; R. K. Sharma & Bhagwan Dash (eds.), Caraka 厂补峁僪颈迟腻鈥揤ol. III, Varanasi, Chowkhamba Sanskrit Series Office, 2017, p. 112-115. Su艣ruta Uttar鈥�41.10-17; Su艣ruta 厂补峁僪颈迟腻 of Mahar峁�i Su艣ruta Vol. III, Anant Ram Sharma (ed.), Varanasi, Chaukhamba Surbharati Prakashan, 2018, p. 240.

[29]:

办补迟丑补峁� ha tatra tva峁� hano yasya k峁� 峁噈o havirg峁沨e || (AV. -VII/76/5); Acarya Vedanta Tirtha (ed.), Atharvaveda鈥揤ol. 1, Delhi, Manoj Publication, 2012, p. 409.

[30]:

dak峁�i峁嘺to j膩峁単膩yanamudap膩tramupas膩dy膩bhimantrayate tathodap膩tra峁� dh膩raya yath膩gre brahma峁嘺spti岣� || satyadharm膩峁� ad墨dharaddevasya savitu岣� sava iti || (碍补耻艣颈办补-厂奴迟谤补鈥�3.2); Atharvaved墨ya鈥摪�补耻艣颈办�� G峁沨yas奴tra峁� (D膩rilake艣avayosa峁僰峁�ipta峁�墨kaya sahita峁�), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 7.

[31]:

ya岣� k墨kas膩 iti pi艣墨lav墨峁嚹乼antr墨峁� badhn膩ti | tantry膩 k峁�itik膩m | v墨ri峁嘺vadhr墨 sv补测补峁僲l膩na峁� tri岣� samasya || (碍补耻艣颈办补 厂奴迟谤补 32.11-13); Atharvaved墨ya鈥摪�补耻艣颈办�� G峁沨yas奴tra峁� (D膩rilake艣avayosa峁�-k峁�ipta峁�墨kaya sahita峁�), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, pp. 65-66.

[32]:

mu帽c膩mi tveti gr膩mye p奴ti艣aphar墨bhirodanam | ara峁噛e tila艣a峁嘺gomaya艣膩nt膩jv膩len膩vanak峁�atre'vasi帽cati | m峁沢膩rairmu帽cetyapl膩vayati || (碍补耻艣颈办补 厂奴迟谤补 27.32-34); Atharvaved墨ya鈥摪�补耻艣颈办�� G峁沨yas奴tra峁� (D膩rilake艣avayosa峁�-k峁�ipta峁�墨kaya sahita峁�), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, pp. 65-66.

[33]:

ambayo yanti 艣ambhumayo hira峁噛avar峁嚹� niss膩l膩峁� ye agnayo brahma jaj帽膩namityek膩 tadeva m峁沢膩ras奴kt膩ni || (碍补耻艣颈办补-厂奴迟谤补鈥�9.1); Atharvaved墨ya鈥摪�补耻艣颈办�� G峁沨yas奴tra峁� (D膩rilake艣avayosa峁僰峁�ipta峁�墨kaya sahita峁�), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 21.

[34]:

AV. 鈥揑I.10.5-6; Veda Atharvaveda 厂补峁僪颈迟腻, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, p. 233.

[35]:

D膩岣峣la calls it -kaulovy膩dhi岣� | Ke艣ava states鈥�pit峁沺ary膩y膩gata岣� k峁�etriyaroga岣� ku峁ａ弓hak峁�ayaroga岣� 驳谤补丑补峁嚹玠辞峁�a岣� sarva艣ar墨raspho峁璦k膩ra |

[36]:

AV. 鈥揑I.8.1, K. L. Joshi (ed.), Atharvaveda 厂补峁僪颈迟腻 -Vol. I, Delhi, Parimal Publication, 2015, p. 80.

[37]:

yadenaso m膩t峁沰峁� t膩t 艣e峁�e pit峁沰峁� t膩cca yat | (AV. 鈥揤/30/4); Atharva-Veda-厂补峁僪颈迟腻 along with 厂腻测补峁嘺bh膩峁�ya鈥揤ol. -3, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, pp. 179.

[38]:

ap膩m膩rgo'pa m膩r峁ａ弓u k峁�etriyam | ______(AV. -IV/18/7); Veda Atharvaveda 厂补峁僪颈迟腻, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, p. 124.

[39]:

ap膩m膩rg膩n sakt奴n k峁� tv膩...... juhoti | Maitr膩. S.鈥�2/6/3.

[40]:

AV. 鈥揑V.17-19; K. L. Joshi (ed.), Atharvaveda 厂补峁僪颈迟腻 -Vol. I, Delhi, Parimal Publication, 2015, pp. 295-304.

[41]:

hari峁嘺sya raghu峁�yado'dhi 艣墨r峁�a峁噄 bhe峁�ajam |
sa k峁�etriya峁� vi峁Ｄ佱箛ay膩 vi峁Ｅ玞墨naman墨na艣at || (AV. 鈥揑II/7/1); Acarya Vedanta Tirtha (ed.), Atharvaveda鈥揤ol. 1, Delhi, Manoj Publication, 2012, p. 112.

[42]:

耻诲补驳腻迟腻峁� 产丑补驳补惫补迟墨 惫颈肠峁泃补耻 苍腻尘补 t膩rake |
vi k峁�etriyasya mu帽cat膩madhama峁� p膩艣amuttamam || (AV. 鈥揑I.8.1); K. L. Joshi (ed.), Atharvaveda 厂补峁僪颈迟腻 -Vol. I, Delhi, Parimal Publication, 2015, p. 80.

[43]:

babhrorarjuna办腻峁囜笉补sya yavasya te patl膩ly膩 tilasya tilapi帽jy膩 |
v墨rut k峁�etriyan膩艣anyapa k峁�etriyamucchatu || (AV. 鈥揑I.8.3); Atharva-Veda-厂补峁僪颈迟腻 along with 厂腻测补峁嘺bh膩峁�ya鈥� Vol.鈥�1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 457.

[44]:

namaste l膩峁単alebhyo nama 墨峁Ｄ亂ugebhya岣� |
苍补尘补岣� k峁�etrasya pataye | (AV. 鈥揑I.8.4,5); Veda Atharvaveda 厂补峁僪颈迟腻, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, p. 231.

[45]:

v墨rut k峁�etriyan膩艣anyapa k峁�etriyamucchatu || (AV. 鈥揑I.8.2-5); Acarya Vedanta Tirtha (ed.), Atharvaveda鈥揤ol. 1, Delhi, Manoj Publication, 2012, p. 74.

[46]:

膩po vi艣vasya bhe峁�aj墨st膩stv膩 mu帽cantu k峁�etriy膩t || (AV. 鈥揑II.7.5); K. L. Joshi (ed.), Atharvaveda 厂补峁僪颈迟腻鈥� Vol. I, Delhi, Parimal Publication, 2015, p. 589.

[47]:

K. D. Dvivedi & B. Dvivedi, Vedo峁� Me峁� 膧测耻谤惫别诲补 (Medical Science in the Vedas), Jyanapur, Visvabharati Anusandhan Parishad, 2018, p. 59.

[48]:

Paippal膩da 厂补峁僪颈迟腻鈥�1.55.1-4; 3.8.1-13.

[49]:

膩k峁� tilo峁ａ弓avalm墨kau parilikhya p膩yayati | udag膩t膩mityapl膩vayati 产补丑颈岣� | apeyamiti vyucchanty膩m | babhroritimantrok迟补尘腻k峁� tilo峁ａ弓avalm墨kau parilikhya 箩墨惫补ko峁�a峁噛膩-muts墨vya badhn膩ti | namaste l膩峁単alebhya iti s墨rayogamadhi艣irovasi帽cati | 苍补尘补岣� sanisras膩k峁�ebhya iti 艣奴nya艣膩l膩y膩mapsu samp膩t膩n膩nayati | 耻迟迟补谤补峁� jaratkh膩te sa艣膩l膩t峁涐箛e | tasminn膩c膩mayatyapl膩vayati | tva峁� v墨rudh膩miti m奴trapur墨峁�a峁� vatsa艣epy膩y膩峁� kakucairapidh膩pya sa峁僷i峁�ya nikhanati | 艣epy膩na岣峞 | 艣epy膩y膩m | (碍补耻艣颈办补 厂奴迟谤补 25.7, 26.41-43; 27.1-4; 48.32-34 for AV. II.8; II.10 & III.7); Atharvaved墨ya鈥摪�补耻艣颈办�� G峁沨yas奴tra峁� (D膩rilake艣avayosa峁�-k峁�ipta峁�墨kaya sahita峁�), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, pp. 55-122.

[50]:

k峁�etriy膩ttveti catu峁�pathe k膩mp墨la艣akalai岣� parvasu bad dhv膩 pi帽j奴l墨bhir膩pl膩vayati | avasi帽cati | hari峁嘺syeti bandhanap膩yan膩camana艣a峁� kudh膩najv膩len膩vanak峁�atre'vasi帽cati | ami迟补尘腻tr膩y膩岣� sak峁� d g峁沨墨t膩nyav膩n膩vapati | 产丑补办迟补峁� prayacchati | (碍补耻艣颈办补 厂奴迟谤补 27.7-8; 27.29-31); Atharvaved墨ya鈥摪�补耻艣颈办�� G峁沨yas奴tra峁� (D膩rilake艣avayosa峁�-k峁�ipta峁�墨kaya sahita峁�), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, pp. 63-65.

[51]:

hari峁嘺syeti bandhanap膩yan膩camana艣a峁� kudh膩najv膩len膩vanak峁�atre'vasi帽cati || ami迟补尘腻tr膩y膩岣� sak峁� d g峁沨墨t膩nyav膩n膩vapati || 产丑补办迟补峁� prayacchati || (碍补耻艣颈办补 厂奴迟谤补 27.29-31); Atharvaved墨ya鈥� 碍补耻艣颈办补 G峁沨yas奴tra峁� (D膩rilake艣avayosa峁�-k峁�ipta峁�墨kaya sahita峁�), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 64.

[52]:

k峁�etriy膩ttveti catu峁�pathe k膩mp墨la艣kalai岣� parvasu bad dhv膩 pi帽jul墨bhir膩pl膩vayati || (碍补耻艣颈办补 厂奴迟谤补 27.7); Atharvaved墨ya鈥摪�补耻艣颈办�� G峁沨yas奴tra峁� (D膩rilake艣avayosa峁�-k峁�ipta峁�墨kaya sahita峁�), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, p. 63.

[53]:

yau te bal膩sa ti峁ａ弓hata岣� kak峁�e mu峁�k膩vapa艣ritau |
ved膩ha峁� tasya 产丑别峁�a箩补峁� c墨prudu rabhicak峁�a峁嘺m || (AV. 鈥揤I.127.2); Acarya Vedanta Tirtha (ed.), Atharvaveda鈥揤ol. 1, Delhi, Manoj Publication, 2012, p. 356.

[54]:

补测补峁� no vi艣vabhe峁�ajo ja峁単i岣峯 p膩tva峁� hasa岣� || (AV. 鈥揑I.4.3); Atharva-Veda-厂补峁僪颈迟腻 along with 厂腻测补峁嘺bh膩峁�ya鈥揤ol.鈥�1, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 455.

[55]:

膩艣ar墨ka峁� vi艣ar墨ka峁� bal膩sa峁� p峁涐梗峁環y膩mayam |
takm膩na峁� vi艣va艣膩radam aras膩峁� ja峁単i岣峚skarat || (AV. 鈥揦IX.34.10); K. L. Joshi (ed.), Atharvaveda 厂补峁僪颈迟腻鈥揤ol. III, Delhi, Parimal Publication, 2015, p. 352.

[56]:

yad膩峁僯ana traikakuda峁� 箩腻迟补峁� himavataspari |
y膩tu峁兣沜a sarv膩帽jambhayat sarv膩艣ca y膩tudh膩nya岣� ||
yadi 惫腻蝉颈 traikakuda峁� yadi y膩munamucyase |
ubhe te bhadre n膩mn墨 t膩bhy膩峁� na岣� p膩hy膩峁僯ana岣� || (AV. 鈥揑V.9.9-10); Veda Atharvaveda 厂补峁僪颈迟腻, trans. Dilip Mukhopadhyaya, Kolkata, Aksaya Library, 2017, p. 320.

[57]:

tra trayo d膩s膩 膩峁兠眏anasya takm膩 bal膩sa 膩dahi岣� | |

[58]:

bal膩sa峁� sarva峁� n膩艣aya | atho bal膩san膩艣an墨岣� 辞峁�a诲丑墨: | (AV. 鈥揤I.14.1-3; VIII.7.10); K. L. Joshi (ed.), Atharvaveda 厂补峁僪颈迟腻 -Vol. I & II, Delhi, Parimal Publication, 2015, pp. 483, 182.

[59]:

yay膩 dy膩峁� ca 辫峁泃丑颈惫墨峁� c膩ntasti峁ａ弓hati tejanam |
别惫腻 谤辞驳补峁� c膩sr膩va峁� c膩ntasti峁ａ弓hatu 尘耻峁僯补 it ||
va峁兣浤乶膩峁� te nahan膩n膩峁� pr膩峁嚹乭asya t峁涐箛asya ca |
pak峁Ｄ佱箛膩峁� vi艣vav膩re te naddh膩ni vi c峁泃膩masi || (AV. 鈥揑.2.4; IX.3.4); Acarya Vedanta Tirtha (ed.), Atharvaveda鈥揤ol. 1, Delhi, Manoj Publication, 2012, pp. 32, 491.

[60]:

balino bahudo峁�asya snigdhasvinnasya 艣odhanam |
urdhv膩dho yak峁�mi峁嘺岣� kury膩tsasneha峁� yanna kar艣anam ||
payas膩 phalayuktena madhure峁嘺 rasena v膩 |
sarpi峁�matya yav膩gv膩 v膩 vamanadravyasiddhay膩 ||
vamet 惫颈谤别肠补苍补峁� dady膩triv峁沜chy膩m膩nupadrum膩n |
艣arka r膩madhusarpirbhi岣� payas膩 tarpa峁噀na v膩 ||
dr膩k峁Ｄ乿id膩r墨k膩艣maryam膩峁僺膩n膩峁� v膩 rasairyut膩n |
艣uddhako峁ａ弓hasya yu帽j墨ta 惫颈诲丑颈峁� b峁涐箖ha峁嘺d墨panam |
h峁沝y膩ni c膩nnap膩n膩ni v膩taghn膩ni lagh奴ni ca ||
艣膩li峁ａ弓ikagodh奴mayavamadra峁� samo峁�itam ||
da艣am奴la艣峁泃膩tk峁Ｄ玶膩tsarpiryadudiy膩nnavam |
sapippal墨ka峁� sak峁�audra峁� tatpara峁� svarabodhanam ||
艣颈谤补岣� p膩r艣v膩sa艣奴laghna峁� k膩sa艣v膩sajvar膩paham |
pa帽cabhi岣� pa帽cam奴lairv膩 艣峁泃膩dyadutdiy膩d gh峁泃am || (础峁ａ弓腻. H. 鈥�颁颈办颈迟蝉腻蝉迟丑腻苍补- 5/1-5; 19-20); 础峁ａ弓腻峁単补 贬峁沝补测补峁� of V膩gbha峁�峁璦 Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Krishnadas Academy, 2018, pp. 255-256, 258.

[61]:

suh峁沝膩峁� 诲补谤艣补苍补峁� g墨tav膩ditrotsavasa峁兣況uti岣� |
bastaya岣� k峁Ｄ玶asarp墨峁�i madyam膩峁僺asu艣墨lat膩 || (础峁ａ弓腻. H. 鈥摪渚卑炀背俨跄宀醭俪竽宀圆�-5/83); 础峁ａ弓腻峁単补 贬峁沝补测补峁� of V膩gbha峁�峁璦 Vol. II, trans. K. R. Srikantha Murthy, Varanasi, Chaukhambha Krishnadas Academy, 2018, p. 269.

[62]:

腻诲颈迟测补峁� 肠补谤耻峁� nirvapet, 腻诲颈迟测补 a峁兣泆m 膩py膩yayanti | Taitti. S.鈥�2/3/5/2.

[63]:

yo dar艣ap奴r峁嘺m膩say膩j墨 蝉腻测补峁� pr膩taragnihotra峁� juhoti | Taitti. S.鈥�2/5/6/3.

[64]:

峁泃a峁� br奴hati | Maitr膩. S.鈥�2/2/7.

[65]:

an峁泃e yak峁�mo'g峁沨a峁嚹乼 | ojo vai v墨ryam | 碍腻峁环补. S.鈥�11/3.

[66]:

havi峁Ｄ� 箩墨惫补n膩ya, 艣at膩yu峁Ｄ� havi峁Ｄ� | (峁歏. -I/161/1,3); K. L. Joshi (ed.), 峁歡veda 厂补峁僪颈迟腻 -Vol. I, Delhi. Parimal Publication, 2016, pp. 402-403.

[67]:

satyasya hast膩bhy膩m udamu帽cad 产峁沨补蝉辫补迟颈岣� | (AV. 鈥揑II.11.8); Atharva-Veda-厂补峁僪颈迟腻 along with 厂腻测补峁嘺bh膩峁�ya鈥揤ol.鈥揑I, Ramswaroop Sharma Gaud (ed.), Varanasi, Chowkhamba Vidyabhawan, 2011, p. 105.

[68]:

mu帽c膩mi tveti gr膩mye p奴ti艣aphar墨bhirodanam || ara峁噛e tila艣a峁嘺gomaya艣膩nt膩jv膩len膩vanak峁�atre'vasi帽cati || (碍补耻艣颈办补 厂奴迟谤补 27.32-33); Atharvaved墨ya鈥摪�补耻艣颈办�� G峁沨yas奴tra峁� (D膩rilake艣avayosa峁�-k峁�ipta峁�墨kaya sahita峁�), trans. Udayanarayana Sinha, Varanasi, Chowkhamba Sanskrit Series office, 2009, pp. 65-66.

[69]:

mu帽c膩mi tv膩 havi峁Ｄ� 箩墨惫补n膩ya kamaj帽膩tayak峁�m膩duta 谤腻箩补测补办峁�m腻t |
gr膩hirjagr膩ha yadi vaitadena峁� tasy膩 indr膩gn墨 pra mumuktamenam ||
yadi k峁�it膩yuryadi v膩 pareto yadi m峁泃yorantika峁� n墨ta eva |
迟补尘腻 har膩mi nir峁泃erupasthadasp膩r峁�amena峁� 艣ata艣膩rad膩ya ||
sahasr膩k峁�e峁嘺 艣ata艣膩radena 艣at膩yu峁Ｄ� havi峁Ｄ乭膩r峁�amenam |
艣补迟补峁� nay膩t墨ndro vi艣vasya duritasya p膩ram ||
艣补迟补峁� 箩墨惫补 艣补谤补诲辞 惫补谤诲丑补尘腻苍补岣� 艣补迟补峁� hemant膩帽chatamu vasant膩n |
艣atamindr膩gn墨 savit膩 产峁沨补蝉辫补迟颈岣� 艣at膩yu峁�a havi峁�ema峁� punardu岣� ||
膩h膩r峁�a峁� tv膩vida峁� tv膩 punar膩g膩岣� punarnava |
sarv膩峁僩a sarva峁� te 肠补办峁�u岣� sarv膩m膩yu艣ca te'vidam || (峁歏. -X/161/1-5); Acharya Vedanta Tirtha (ed.), Rigveda鈥揤ol. 4, Delhi, Manoj Publication, 2012, pp. 547-548.

[70]:

piba kala艣e somam 鈥�.. 膩 v峁涐梗asva | (AV. 鈥揤II.76.6); Acarya Vedanta Tirtha (ed.), Atharvaveda鈥揤ol. 1, Delhi, Manoj Publication, 2012, p. 409.

[71]:

mu帽c膩mi tv膩 havi峁Ｄ� 箩墨惫补n膩ya kamaj帽膩ta yak峁�m膩duta 谤腻箩补测补办峁�m腻t | (AV. 鈥揦X.96.6); Acarya Vedanta Tirtha (ed.), Atharvaveda鈥揤ol. 2, Delhi, Manoj Publication, 2012, p. 502.

[72]:

K. D. Dvivedi & B. Dvivedi, Vedo峁� Me峁� 膧测耻谤惫别诲补 (Medical Science in the Vedas), Jyanapur, Visvabharati Anusandhan Parishad, 2018, p. 56.

[73]:

c墨pudru岣� | 辫补谤腻 tamaj帽膩ta峁� yak峁�mam adhar膩帽ca峁� suv膩masi | (AV. 鈥揤I.127.3); Veda Atharvaveda 厂补峁僪颈迟腻, trans. Dilip Mukhopadhyaya, Kolkata, Akshaya Library, 2017, p. 608.