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Being mainly devoted to the description of rituals, the Grhya sutras give us scanty information regarding medical science. But Kausika is an exception to this rule. Its fourth adhyaya is devoted to the employment of the Atharvanic Mantras known as Bhaisajyani and the Sutra has arranged these medical charms in a quasi-religious setting. Though the means employed herein for curing the different diseases are obscure, one can easily find germs of medical knowledge in these practices. Hence the Kau's. can be said to form the oldest system of Indian medical Science.

168 REFERENCES 1. Edward Berde in his 'Popular History of Medicine' refers to the instinctive use and knowledge of Valerian by the Cats, antidotal herbs for Snake-poison by the mongoose, of plantago major by the toad, of salt by the cow, buffalo, horse and camel. In the Atharvaveda we have a mention of the animals and birds from whom the use of healing herbs and drugs could be learnt. . varaho veda virudham nakulo veda bhesaji | sarpa gandharva ya vidvatta asma avase have | 鈥� Athav.viii.7.23. 2. Zimmer, tracing the origin of medicine, points out that "out of the sphere of time-less existence- medical wisdom steps into the range of man's vision in the garb of historical tradition - Hindu, Medicine, p. 88. 3. sodayamayurvedah sasvatah nirdisyate'naditvat svabhavasamsiddhalaksanatvat bhavasvabhavanityatvacca | na hi nabhut kadacit ayusah santano buddhisantano va sasvatascayuso vedita, anadi ca sukhaduh kham sadravya hetula ksanamaparaparayogat | Caraka, 1.30.27. 4. patravadhih samagmata rajanah samitaviva | viprah sa ucyate bhisaka rakso- hamiva catanah || RV X.97.6. 5. They gave back life to Vandana and Cyavana with a Rasayana. They gave an iron leg to Vispala, the mare that became crippled in a race. 6. RV II.5.7%; RV viii.91.7; RV II.23.7. 7. RV II.33.13. 8. RV vii .4 .4 . 9. Va.Samhita. XIX. 81-93; XX.5.9%; XXV.1-9; XXXI.10.13; 30 etc.

169 10. TS II.1.1.1; II. 4.15.9 etc. 11. TS VI. 4.9.3. 12. The Atharvaveda is a compendium of medicine in its various stages of evolution and contains the most primiti ve as well as highly advanced stages of therapy. It is a record of psychosouratic technique of healing by a combined procedure of charms, incantations, amulets and drugs The Caraka Samhita published by Shri Gulab Kunverba Ayurvedic Society, Vol.I, p.19. 13. adhitiradhyagadaya madhijivapura agan | satam yasya bhisajah sahata mutavirudhah || Atharvaveda II .9.3. 14. sarta ya bhesajani te sahase samgatani ca | srestham asavabhesajam vasistham Atharvaveda VI .44.2. roganasanam | .. 15. yascakara sa niskarat sa eva bhisaktamah | s sa eva tubhyam bhisajani krnavada bhisana sucih || - Atharvaveda II .9.5. 16. Binding of an amulet from the jangida in a mahasanti ceremony called Vayavya Atharvaveda XIX.34 & 35. - 17. In the ceremony of a king's entrance into his sleeping house to the accompaniment of incense of Kustha and gulgulu (against diseases) - Atharvaveda XIX. 38 & 39. 18. Used in the Mahasanti ceremony called Samtati, performed for a failure of a family with the Satavara amulet. 19. 7 a gaf tuunt a car are fai ut aat: Atharvaveda XIX.34.7. 20. The Priest occupies the central stage in all the Atharvanic performances. He is adept in magical and witchcraft rites. He is, in short, all combined in one, the physician, magician, priest, protector, friend, philosopher and guide.

170 21. Takman is said to be the son of Varuna. Jalodara too is inflicted by him. Asrava is brought about by the arrows of Parjanya. Sula is caused by Rudra. 22. The Gandharvas, Apsaras, Pisacas and others come under this category. 23. Jolly, 'Indian Medicine', pp.120-21. 24. Witchcraft includes in it curses and evil eyes also. 25. citiprayascittisami samaka savamsasa syava ka talasa palasavasa simsapa- simbala sipunadarbhapamargakrti lostavalmika vapadurva prantavrihiyavah santah | Kausika Sutra8.16. - 26. Paidva RV I.116.6%; IX.88.4; Atharvaveda X.4. Paidva is mentioned as a worm. See under cure for snake-poison. 27. The anointing of a patient with water mixed with dregs of ghee reciting the trisaptiya hymn is Sarvabhaisajyam according to Darila, Kausika Sutra 25.4. 28. Darila considers this treatment as a cure for Dysentery. But Kesava and Sayana construe this more broadly as a cure against Fever, Diarrhoea, Excessive Urine and Blood-Flow. 29. This hymn has two-fold application, one as a medical charm and the other as a battle charm. This hymn has been translated and analysed by Weber, Indische Studien iv. pp.394-5 and M.Bloomfield, in Seven Hymns of the Atharvaveda, Amer. Journal, Phil. VII, pp.467-9. 30. A symbolic act for release of cheeked urine. Kesava says that the arrow is shot by the patient.

171 31. Kesava in his Paddhati adds here that a metallic thin rod is introduced into the male organ for breaking the urinal embankment. Kausika Sutra 25.16. 32. Cf. Wise, "Hindu System of Medicine", pp.359-370. The performances are in part therapeutic, in part symbolic. 33. This is cure for all diseases according to Darila. Kausika Sutra 25.21. ... 34. atha somabhaksane bhaisajyamucyate somapavane somarasayane somapane somabhisave ca somavisaye vyadhi ! utpanne bhaisajyam samaptam | 18 I - Kesava on Kausika Sutra 25.21. 35. Varuna is the lord of waters and therfo fore the Dropsy is said to be his infliction. Cf. RV VII .89. 36. Kesava explains Kausika Sutra 25.37. as datrayam ekatra baddham | 37. Kesava in his Paddhati adds that this act is to be done daily for perfect cure of dropsy Kausika Sutra 25.37. - 38. Kesava prescribes this rite as cure for heartdisease and jaundice also Kausika Sutra 30.13. - 39. The site for such ceremonies is a speciality in Atharvan rites. 40. Kesava treats this cure broadly for pain in the heart, dropsy and jaundice Kausika Sutra 32.14. 41. marutani Atharvaveda 4.15 and 7.18. 42. Kesava states in his Paddhati that this is bhaisajya for atikasa also. Kausika Sutra 26.2-6.

172 43. The history of the interpretation of this hymn is of uncommon interest, because it illustrates forcibly the particular closeness of relation between the hymns of the Atharvan and the practices reported in connection with them. M.Bloomfield, Sacred Books of the East, Oxford, Vol.42, p.246. 44. Kesava says that the rite is cure for Vata, pitta and slesma Kausika Sutra 26.1. 45. The sieve is always the tangible expression of passing through and out and general dispersion is the salient motif. 46. M. Bloomfield, Sacred Books of the East, Oxford Vol.42, p.257. 47. Kesava in his Paddhati states that this treatment is undertaken when there is excess flow of blood at the menstrual period of a lady Kausika Sutra 26.12. 48. Sayana in his introduction to the hymn Atharvaveda 1.20 defines the purpose of the hymn as against heart-disease, jaundice etc., Kesava describes this rite as cure for Epilepsy and Vismaya also. 49. The proceedings of the practitioner are purely symbolic. The main effort is to banish the yellow colour to yellow creatures and objects to where it properly belongs, and to derive for the patient redness from that quarter where it is peculiarly at home, namely a red bull. Cf. RV I.62.9, and Aufrecht in the Introduction to his edition of Rg-Veda, Vol.II.p.xvii Bloomfield, Sacred Books of the East, Oxford vol.42, p.263. - 50. Kesava explains that the patient performs invocation on seeing the chattering Gopitilaka, the third bird mentioned. Keus. 26.20.

173 51. Here the oblation is given to Marut gods with the help of ghee obtained from a black cow having a calf of her own colour, with a vetasa ladle thrice reciting the hymns Atharvaveda 4.15 and 7.18. The herbs like citi etc., are thrown in water. The head of a dog and other objects are tied together on at the tip of a bamboo staff and the sky is struck with this staff. An unbaked vessel is hung suspended by three strings and stones are thrown in it. All these are put down in water. These acts are undertaken for getting rain. 52. Kesava in his Paddhati adds here that this is remedy for nityajvara, velajvara, satatajvara, ekantikajvara, caturthikajvara and rtujvara Kausika Sutra 20.25. 53. Darila calls this as jvarabhaisajyam. Kesava, on the other hand explains this as cure for Rajayaksma, Kustha and Sarvagatra vedana Kausika Sutra 28.13. - 54. This treatment is a remedial rite for bilous fever. Kesava adds that with the help of a small sacrificial copper ladle the remnants of the sacrifice are brought over the head of the patient in a fire derived from the forest Kausika Sutra29.19. 55. Kesava explains that when the old, young, ladies and gents get frightened accidentally or indulge in delirious talk, this rite is undertaken. Kausika Sutra 26.28. 56. The stanzas svastida ye te panthanah... (Atharvaveda 7.56) is used for welfare on setting out upon a journey. 57.Kesava comments that this treatment is for Rajayak sma etc. Kausika Sutra 26.33-40.

174 F 58. T.B. II.5.6.3. The Scholiast ksetram garbhasthanam | Matra-trand" | V.S. XXXIII. 30.31; M.S.III. 13.1; T.S.VII.4.19.2. T.B. III. 9.7.2; S.B. XIII. 2.9.8; Atharvaveda II.8.10; III.7; IV.8.7; V. 30.4. Darila calls Ksetriya as it curfy: Kausika Sutra26.43. 59. The practices connected with this hymn, harbour the peculiar conception that the horn and skin of the antelope have the power to drive out the inherited disease Bloomfield, Sacred Books of the East, Oxford Vol.II, p.336. M. 60. Kesava in his Paddhati opines that water containing the horn of an antelope is given to drink and the patient is made to rinse himself with the same water Kausika Sutra 27.29. 61. This is applied as a remedial charm against a disease in which thirst plays a prominent role. 62. The above performance implies the transference of the disease to the other. It is said that in the Teutonic folk practices, transference of disease takes place without the knowledge of the healthy, M.Bloomfield, Sacred Books of the East, Oxford Vol.42, p.239. 63. Dr.Jolly refers to this practice in his 'Indian Medicine', p.101, and in a way points the antiquity of the treatment of children's' diseases in the Vedic period. 64. According to Kesava, he ties it as amulet upon the patient; but according to Kaus, 27.14, the same is offered as an oblation. 65. Kesava and Sayana prescribe this rite against childrens' diseases and venereal diseases, while Darila prescribes this for Gramyavyadhi al so called putiduh. Ref. Kausika Sutra 27.32. 66. Some desire sprinkling in the forest and some at home according to Kesava at Kausika Sutra 27.33.

175 67. Atharvaveda V.13, Kausika Sutra 29.1-4; Atharvaveda IV.6 and 7, Kausika Sutra 28.1-4; Atharvaveda X. Kausika Sutra 32. 28-35; Atharvaveda VI.12, Kaus, 29. 28-29. 68. Kesava says in his Paddhati that the patient is given madanaphala till he reaches a state of vomitting- Kausika Sutra28.3. 69. This verse is called 'grahani' and the poison is said to be arrested or fixed by this verse. 70. The third stanza is termed 'prasarjani' meaning dismissal or removal of the said poison. 71. Kesava says here that the poisoned person is also given a drink of the same. Kausika Sutra 29.8. 72. Darila describes Madhudvapa as patrasthasya madhuno AUSMITHRT AUCTcT: Kausika Sutra 29.10; Kesava takes this to be madhumaksika madhuvrksamattikah Bloomfield translates this as the earth of a bee-hive. 73. Bloomfield says here that a gourd is tied to the navel of the patient, Sacred Books of the East, Oxford Vol.42, p.428. 74. paidhah manjusayamadhah kacchapakarah- Darila, KS. 32.21. indrasya prathama ityarthasuktena paidram kitakam talinoti lokaprasiddha Kesava at Kausika Sutra 32.21 and again: atefulant ki rucitrito arade szydid | Kausika Sutra 32.22. 75. This rite is for asthibhanga, sastradi-abhighata and rudhira pravaha according to Kesava at Kausika Sutra 28.14. 76. Aksata Vrana Tumour Bloomfield, AJP. XI. 321.ff. 77. Cow's urine according to Kesava. The ritual is based upon the remedy known as Jalasa. Cf. 'WISE', Hindu system of Medicine", p.117; Nilarudra, Up.3.

I 176 78. Kesava and Sayana define the practice as cure for Bloomfield is tempted to regard this as cure Rajayaksma. for SYPHILIS, Sacred Books of the East, Oxford Vol.42, p.561. : 79. citika karabhasyopari trnakhandah svarotpadanarthah | Darila, Kausika Sutra 32.12. 80. "sampata maya krta " iti cintayati | Darila, Kausika Sutra 32.21. 81. Hulayeta: faqfyruglu: 1 Darila, on Kausika Sutra 28.12. 82. The black colour in all the things mentioned symbolises the (black) hair. 83. The treatment is also a remedial rite to one characterised by evil Darila, Kausika Sutra 31.1. - 84. ROTH The fruit of the Sami, the pod or kernels is regarded (Caraka, p.182.1.6) as injurious to hair; The Dhavantariya Nighantu, p.188 of the Poona ed., also speaks of Sami as Kesahantri and of its fruit as Kesanasana. 85. Kesava and Sayana opine this as Bhai sajya for apavada. 86. Darila does not state what disease this hymn and the practice at Kausika Sutra 31.6 is directed against. 87. phulam lohamanih pasano va daridramata, Kesava, Kausika Sutra 31.7. 88. The disease Sula and the person who suffers from it are well known in medical sastras. Wise in his 'Hindu System of Medicine' p.341 ff. identifies it with colic and reports it as due to the deadly trisula of Siva. 89. A characteristic mixture of pharmaceutical applications and drastic symbolism constitutes the practices of the ritual, Bloomfield, Sacred Books of the East, Oxford Vol.42, p.369.

177 90. Kesava says that the fourth verse of the hymn Atharvaveda VII.74 suggests no such use and declares Atharvaveda VII.76.2, 'ya graivya apacito' to be intended - Kausika Sutra 32.9. 91. Kesava means by paksahata, strokes by the wings of birds eat Kausika Sutra 31.18. - 92. svanasya artham gamanam cakrama | tatha nivrttaya punyaya'vadegdhi | Darila, Kausika Sutra 31.18. | 93. Kesava says that the insect is to be taken from the dog itself Kausika Sutra 31.19. ww 94. mantre tu soma uktah | tasya ksirinya osadhayah | tabhidhurpayati Darila, Kausika Sutra 31.22. papagrhitam | 95. The Sarvabhaisajya hymns RV X.163; Mantra Brahman a I.17. 1-6; Par.Grhya.III.6.2; Ap.Grhya.III.9.10. 96. Atharvaveda II.33; III.11; IV.13; V.30; IX.8. 97. Atharvaveda ii .15.1; 17.1; 28.1; 33.1%; iii.11.1 (i.10.4); iv.13.1; V.30.1; VII.32.1; viii .1 .1; 2.1; XI.4.1; XVII.1-5. 98. Bhava and Sarva, two of the well-known forms of Siva are implored for protection against all types of calamities. 99. Kesava adds that the remnants along with earth whereon they are poured are collected and thrown into the pot of water and the patient is doused with the same. 100. The hymns are called vai savanariya and are used in general remedial rite. 101. The cross-roads are the most convenient spot to part company. The ceremony is symbolic for the most part.

178 102. The Catana hymns are used for Exorcism and some such purposes. 103. Kesava adds here that the stepping forward is carried out in the morning with the recitation of Svastida hymns (Atharvaveda 1.21 ). 104. Maurice Bloomfield, the Atharvaveda and the Gopatha Brahmana- p.69. 105. anya vo anyabhavatvanyanyasya upavata rastricih suvrata bhutvasya avata viryam | 106. ma te risankhanita yasmai ca tva khanamasi | dvipaccatuspadasmakam ma risadadevyosadhe || 鈥� 107. namata prajapatisdvamakhanadatmane salyamsanam | tam tya vayam khanamatyamusmai tva salyasram sanam || 108 yo brahamanah jivatpitrkah jivatsthavirabhatrko'nyasmin pa sthaviratare jivati sa brahamanayanah | Darila, Kausika Sutra 233.20. - 109. padau pani va osthi hanu va bahu karnau va punnamani amgani | Darila, Kausika Sutra 33.20. 110. bhagasya navama (Atharvaveda 2.36.5 ) iti kriya vidhanarthatvat | Darila on Kausika Sutra 34.16. 111. yadi pradaksinam mocayati tada patilabhah | 112. 啷�mana prasuyate yena karmana tatpumsavanamiritam | in V.M.S. Vol.I. p. 166. Kesava, Kausika Sutra 34.17. Saunaka quoted 113. Vedic hymns recited on this occasion mention puman or putra (a male) and favour the birth of a Son. Cf. Atharvaveda iii.23.3.3 - pumamsam putram janayatam pumananujayatam | bhavasi putranam bhata jatayam janayascayan ||

114. Cf. Kausika Sutra 32.21. 179 115. gadyutati santariya pama | Darila, Kausika Sutra 35.12. 116. The Atharva Paddhati seems to prescribe a "talisman in the form of a doll made of red and yellow mustard plants" and reaching from the women's neck to her navel. In Darila's note, on the same passage Kausika Sutra 35.20, verse 18 is cited for the same rite. Kesava says here that the amulet of the white and yellow mustard is tied on at the end of punyahavacanam in the simanta karma. 117. Kesava in his paddhati, adds that the women get excited in matters of love after these practices. 118. Kesava differs here from Darila and Sayana. According to Kesava, the person anoints himself so as to make himself attractive etani dravyani ajyenaloiyam amga samalabhet rucyartham | Kausika Sutra 35.21. The whole practice to gain control over a person by preparing a mess of various substances and smearing her body with it, is much like the proverbial catching of a bird by putting salt on its tail, DW Whitney, The Atharvaveda Samhita, Vol.1, p.72. 119. Does the mortar symbolise the vulva, just as the pestle, the membrum virile, Kaus'. 40.16- Bloomfield, Hymns of the Atharvaveda, p.372. 120. Kesava treats this as, jayapatyoh akrodhakaranam Kausika Sutra 36.10. But Sayana considers this as a charm for capturing a runaway woman or holding in check a woman, disposed to run away. 121. The word 'utpala' here is very problematic.

180 122 . akrstah bhatrketi prasiddhabhidhana | Darila on Kausika Sutra636.8. Matrka is a wooden-peg driven into the ground for the support of the staff of Indra's banner. The arm, Akrsta too indicates the 'holding back' of one from running away. 123. Akarsa means al so, a magnet. Every performance is intended to hold fast on compel the return of a person that has gone off. 124. masasmara nama uptapurvesu anyasmin va upte ye bhasa jata te Darila, Kaus'. 36.13. ANDFART: 1 125. zulaarfafa gaafeafqufomafqaiqu feaut: pug aufa i rathajita miti Kesava, Kaus'. 36.14. 鈥� canakan kramesu vapati | 鈥� vapati | 126, arqyoff megafa gfalt i Darila, Kausika Sutra 36.19. 127. As the hot vapour escapes when the vessel is opened, so too the symbolic extinction of the heat of the heart. Kesava says here that the woman blows away the fire of jealousy consecrating pulses at the hips or joints. 128. Soothing the jealous man and the symbolic removal of the fire of his jealousy are therefore the points of this practice Bloomfield. Sacred Books of the East, Oxford Vol.42, p.462. - 129. The case may be reverse also. 130. The practice mentioned in this paragraph is to appease wrath in general. 131. The she-mule is sterile. She-mules do not propagate (Tait.Sam.vii.1.3; Ait.Br.IV.9.1; Cf. Adbhuta Brahmana). The rubbing between two stones is Symbolic Castration. The eyes are fixed with evil intent upon the woman's parting in the hair. This seems to be the obverse of Simantonnayana, intended to ensure successful issue p.545. Bloomfield, Sacred Books of the East, Oxford Vol.42,