Remedial measures of some diseases as found in the Atharvaveda (अथर्ववेदे कतिपयरोगोपशमा:)

The treatment in the Atharvaveda is very simple. There are medicinal charms in which some symptoms are occasionally given, the disease is sometimes either mentioned or not mentioned. Its cause is vaguely supposed to be some enemy, witchcraft or the wrath of some God and some plant is mentioned which is to be used as an amulet or employed otherwise.

Treatment of Diseases

Treatment is basically directed towards the removal of diseases which takes the form of:

• Recitation of spells,
• Wearing of amulets and
• Performance of rituals.

Diseases are sought to be expelled and sent elsewhere, sometimes to their appropriate receptacles, such as hariman (jaundice) to yellow objects like the sun and parrots, and the heat of fever to an aquatic creature like the frog. Sometimes the demons of disease are exhorted to leave the victim’s body and find an alternative abode among adversaries or undesirable elements. An interesting instance of this is noticeable in a hymn dedicated to the cure of fever. The demon Takman is urged to return to his home among the Mūjavants, the Mahāvṛṣas and the Balhikas; or to strike the escaping slave-girl, the lustful young śūdra-girl, the Gandhāris, the Aṅgas or the Magadhas. In fact, the poet exhorts “the unruly one” to “seek out someone other than ourselves.”

Herbal Treatment

Treatment with herbs is very much a part of Vedic therapeutics but they are mainly used externally and not so much as internal medication. They are employed as amulets or in poultices and compresses. They were held in the hand of the healer and ritually waved over the patient in order to drive his affliction.

The verses encapsulate the potency of mantras, the utilization of medicinal herbs and the invocation of divine assistance, collectively manifesting a deep cultural ethos. The approach is devoid of any crass imposition of magic or degenerate superstitions, instead it presents a refined interplay of science and spirituality. The Kaushika Sutra likewise designates this hymn as a potent antidote to serpent venom, further affirming its significance in the traditional corpus.

Some medicines mentioned in the Atharvaveda, like Jaṅgiḍa (XIX. 34 and 35), Gulgulu (XIX. 38), Kuṣṭha (XIX. 39) and Sʹata-vāra (XIX. 36) were all used as amulets for protection not only from certain diseases, but also from the witchcraft (kṛtyā) of enemies. The effect of these herbs was of the same miraculous nature as that of mere charms or incantations. They did not operate in the manner in which the medicines prescribed in the ordinary medical literature acted, but in a supernatural way. In most of the hymns which appear as pure charms the Kauśika-sūtra directs the application of various medicines either internally or as amulets.

Catheterization

Description of Mūtraghāta (retention of urine) and its treatment by catheterization is also found in Atharvaveda. The Atharvaveda mentions many medicines like Darbha, Apāmārga, Madugha, Kinśuka etc. to cure urinary tract infections, which are beneficial.

The Atharvaveda initially mentions the treatment of Mūtrarodha or Mūtrakṛccha. The best way to get rid of various impurities in the body is to pass urine out smoothly. Śara, Muñja or Tejana etc. have been suggested to be used as medicines in the treatment of urinary tract diseases. The Ṛgveda says that water should be filtered and drunk with Muñja. According to the Kāṭhaka Saṃhitā, Muñja has a lot of power. The second way to get rid of urinary tract disease is to insert the shoots of Muñja grass or Iṣīkā into the urinary tract. This causes urine to come out. The word Iṣīkā is used in two places in the Atharvaveda. It is known from this that Iṣīkā is applied for urinary incontinence.

Some Diseases and their remedies in the Atharvaveda

• In Atharvaveda, the disease Kṣetriya is treated in the hymn II.8, II.10 and III.7. Since there is a great uncertainty regarding the nature of Kṣetriya disease, some hymns are addressed to a plant called Kṣetriya–Nāśanīvīrut 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 Yakṣma. This disease is also regarded as family disease or hereditary disease.
• In the three sūtras of the Atharvaveda, the treatment at Apacit and Goitre is mentioned (AV VI/83; VII/34; VII/36). Apacit is called Rāmāyaṇī, Glau, Galunta etc. Apacit diseases occur in the neck, upapakṣya, Vijāman etc. Apacit is a precursor to decay disease. The disease weakens the bones, causes inflammation under the hands and feet, and back pain. Goitre is a contagious disease. It flies like a bird and takes refuge in another person. Gaṇḍamālā is cured by the root of medicine called Muni. Agastya tree is called Muni tree. The application of the paste of Agastya tree bark and Dhutarā leaves crushed in equal quantity is beneficial in case of Oedema.
• In the Rigveda and Atharvaveda, there is mention of Apvā disease also called Jalodara disease or Dropsy. In this disease, there is water in the stomach. Heart disease is the result of Jalodara disease. The Atharvaveda says that lying too much and misbehaving causes Jalodara disease. Apāmārga is used as a medicine for Jalodara disease.
• In the Atharvaveda, the word Udaradāra has been applied for acute bellyache. In the three sūktas of Atharvaveda, the virtues of applying Apāmārga or Circiṭā and Laṭajīrā are discussed. Apāmārga is a very important medicine in the prevention of colic. There is also a Śveta-Punarṇavā in the Atharvaveda which relieves stomach ailments, Pāṇḍu-roga and various other ailments.
• All the medicines that relieve indigestion and constipation are called laxatives or mala-bhedaka. The Atharvaveda mentions many medicines that relieve constipation. These medicines purify the stomach by expelling the faeces of the stomach like Vibhīdaka, Apāmārga, Arka, Karīra, Karkandhu or Kula, Bilva or Bela, Pīlu, Yabāṣa etc.
• If food is not digested properly, Mandāgni disease occurs. This disease is caused due to cough defect. In the Atharvaveda, this disease is called starvation. The treatment of this disease has been said to be Apāmārga drugs. The Apāmārga is the best medicine and achieves victory over disease. The Atharvaveda mentions several other medicines that cure Mandāgni, namely, Talāśā tree, Pippalī, Punarṇavā, Madhūka, Vacā, Vātīkṛtabheṣajī etc.
• The Atharvaveda discusses Bhasmaka diseases. If the fire in the abdomen is more inflamed, it is a disease of Bhasmaka or a disease of Tīkṣnāgni. The patient feels hungry all the time due to this disease. This disease is treated by Apāmārga. The Yajurveda and the Atharvaveda have references to Udumvara. It is used to treat Bhasmaka disease.
• Atharvaveda has also a charm against Vraṇa. If recent pains and sores remain in the body then it is called Sadyovraṇa or Āśughāta. The Atharvaveda prescribes water as the best treatment for Sadyovraṇa (AV–VI/57/2).

जालाषेणाभि षिञ्चत जालाषेणोप सिञ्चत। जालाषमुग्रं भेषजं तेन नो मृड जीवसे ॥ 6.57.2॥ jālāṣeṇābhi ṣiñcata jālāṣeṇopa siñcata| jālāṣamugraṃ bheṣajaṃ tena no mṛḍa jīvase ||

Meaning: Moist the boil from all sides with watery liquids, and close it with soothing substances. The knowledge of the Vedas is a powerful medicine; O Rudra, keep us happy with it for life. The sore is to be moistened in cold water and a thick cloth should be placed on the sour and bandaged. This proves profitable. Also, Atharvaveda mentions the use of the following medicines–Lākṣā, Plakṣa, Nyagrodha, Bhadra, Aśvattha, Khadira, Śāṇḍadūrvā, and Śilācī etc. If anyone has even a thousand arrow wounds then application of water can heal the person when applied immediately. It is said in the hymn that God Rudra recommended the use of water as treatment. The wound caused by a single arrow and recently formed thousands of wounds can be treated in this way. Also, medicine Rohiṇī can be used to heal wounds and kṣata or vraṇa. This medicine can also be used to treat fractures and wounds inflicted by swords (AV–IV/12/7).

यदि कर्तं पतित्वा संशश्रे यदि वाश्मा प्रहृतो जघान। ऋभू रथस्येवाङ्गानि सं दधत्परुषा परुः ॥ 4.12.7॥ yadi kartaṃ patitvā saṃśaśre yadi vāśmā prahṛto jaghāna| ṛbhū rathasyevāṅgāni saṃ dadhatparuṣā paruḥ ||

Meaning: A wise man should heal his troubled mind like a physician heals a wound and like a craftsman repairs a broken chariot.

• The Atharvaveda discusses the treatment of diseases such as hair loss, hair growth and keśa-dṛṅhaṇa. There are descriptions of Nitatnī medicine in two hymns in Atharvaveda (AV–VI/136/1).

देवी देव्यामधि जाता पृथिव्यामस्योषधे। तां त्वा नितत्नि केशेभ्यो दृंहणाय खनामसि ॥ 6.136.1॥ devī devyāmadhi jātā pṛthivyāmasyoṣadhe| tāṃ tvā nitatni keśebhyo dṛṃhaṇāya khanāmasi ||

Meaning: O herb! You are divine/ bright/ good, born right from the earth. O downward-spreading, ever-present special herb, we dig you up to strengthen and grow our hair.

It enlarges the hair and strengthens the hair follicles. It helps to grow new hair in places where there is no hair.

• The Atharvaveda describes the treatment of anger or Krodha (AV– VI/43/1).

अयं दर्भो विमन्युकः स्वाय चारणाय च। मन्योर्विमन्युकस्यायं मन्युशमन उच्यते ॥ 6.43.1॥ ayaṃ darbho vimanyukaḥ svāya cāraṇāya ca| manyorvimanyukasyāyaṃ manyuśamana ucyate ||

Meaning: This Darbha i.e. the one who destroys sorrows or the one who weaves good deeds, is the one who removes anger for his community and for the attainable lowborn Shudra etc.  It is said to remove the anger of the angry and calm the anger.

There is mention of Darbha and Bhūrimūla medicine. Darbha is called Kuśa. In Bhāvaprakāśa, Darbha is thought to be cool. Kush soaked in water when drunk calms the anger. Bhūrimūla means that many roots are added to it. It is also applied for coldness. In the Atharvaveda, medicines like Soma etc. are mentioned to remove doṣas like illusions (Moha) and mourning (Śoka). Among them, diseases like śapathya, varuṇya etc., are also treated by Soma medicine.

• Atharvaveda has a charm against Kṛmi-nāśana. There are three charms in the Atharvaveda (II.31; 32; V.23) against worms. Of these, the first two are general, to be used against worms; but the last one is specifically against worms in children. The practices connected with the former are given at Kauśika Sūtra. With the recital of II.31 hymn, oblation of Khalvaṅga, Algaṇḍū and Hanana are mixed with ghee and presented. Young worms are wound round a black-spotted arrow from the right to the left. That arrow is roasted in the fire. With the face turned to the south, dust is thrown and scattered over the patient with the left hand. The patient mills the dust and feeds ordinary fuel to the fire. For worms in children, the Kauśika Sūtra prescribes practices in connection with AV II.31 and V.23. It prescribes chanting of the hymn V.23 with the use of Karīra in place of the rite of the arrow mentioned above.
• The Atharvaveda mentions foot disease and water is considered to be its best medicine. In this disease, water should be poured on the affected part of the infected person (AV–VI.24.2).

यन्मे अक्ष्योरादिद्योत पार्ष्ण्योः प्रपदोश्च यत्। आपस्तत्सर्वं निष्करन्भिषजां सुभिषक्तमाः ॥ 6.24.2॥ yanme akṣyorādidyota pārṣṇyoḥ prapadośca yat| āpastatsarvaṃ niṣkaranbhiṣajāṃ subhiṣaktamāḥ ||

Meaning: Whatever pain has emerged in my two eyes, two ankles, and two toes, may the all-pervading powers or streams of water of the Supreme Lord, the most revered among physicians, remove it all.

The patient should dip his feet in cold water in a bucket and sit for five to ten minutes. The heat heals various wounds and aches. Bathing in cold water is also beneficial.

• The Atharvaveda speaks of water treatment for the treatment of nightmares and a bad dream (AV–X/5/24).

अरिप्रा आपो अप रिप्रमस्मत्। प्रास्मदेनो दुरितं सुप्रतीकाः प्र दुःष्वप्न्यं प्र मलं वहन्तु ॥ (10.5.24) ariprā āpo apa ripramasmat| prāsmadeno duritaṃ supratīkāḥ pra duḥṣvapnyaṃ pra malaṃ vahantu ||

Meaning: May innocent learned people drive away sins from us; may people with great faith or beautiful looks drive away serious sins, evil dreams and impurities from us. The Atharvaveda mentions the application of Āsurī medicine to enhance female beauty (AV–VII/38/1).

इदं खनामि भेषजं मांपश्यमभिरोरुदम्। परायतो निवर्तनमायतः प्रतिनन्दनम् ॥ 7.38.1॥ idaṃ khanāmi bheṣajaṃ māṃpaśyamabhirorudam| parāyato nivartanamāyataḥ pratinandanam ||

Meaning: O my lord! I, the bride, reveal this promise-like medicine that removes fear, who finds Lakshmi, who gives mutual companionship, who brings back those who go far, and who welcomes those who come.

In the Vaidyaka-Śabdasindhu, white mustard is called Āsurī. In the Atharva-Pariśiṣṭa, it means Rājikā or Rāi. Paste of mustard applied to the body enhances the beauty of the body. There are also references to Sahasraparṇī medicine. It has been called an aphrodisiac, a fortune teller and a sedative. Atharvaveda refers to Añjana or Āñjana medicine, as an indicator of beauty, vigour, strength and good fortune. No one can cast an evil eye on the person applying Āñjana.

• Atharvaveda examines the Śotha disease i.e. sores with pain etc. It endorses the following medicines for the remedy of Śotha - Puṣkara, Puṣkaramūla, Plakṣa, Nyagrodha, Vaṃśa, and Varaṇa trees etc.
• Ṛgveda and Atharvaveda use the term Hariman for Pāṇḍuroga. Pāṇḍuroga is also called Kāmalā-roga. In this disease, the body, eyes, excreta, nails, face etc. turn yellow or orange. The Vedas speak of three kinds of treatment for this disease–treatment with sunlight, treatment with cow milk and treatment with medicine (AV I.22.1).

अनु सूर्यमुदयतां हृद्द्योतो हरिमा च ते। गो रोहितस्य वर्णेन तेन त्वा परि दध्मसि ॥ 1.22.1॥ anu sūryamudayatāṃ hṛddyoto harimā ca te| go rohitasya varṇena tena tvā pari dadhmasi ||

Meaning: In the morning and evening, the sun's rays fall obliquely, giving a blood-red appearance, and the air is cool, mild, and fragrant. At that time, a good doctor should provide the mentally and physically ill with air and medicine, so that they recover and, through the circulation of blood, their complexion becomes as bright red as the blood of the sun.

• AV I/22 is a charm against jaundice and related diseases addressed to the patient wherein some remedial procedures are mentioned. It is said that jaundice shall leave him and go up to the sun i.e. Hārimā can be correlated with Kāmalā (Jaundice) in which the yellowish colour of the body is seen and can be treated with morning Sunrays. In Ṛgveda and Atharvaveda, the Sunlight treatment is given great emphasis. The patient is required to strip and sit in the light of the early Sun facing east so that the sunlight falls on his body properly. Morning sunlight is beneficial for Kāmalā-roga and cardiac diseases. Secondly, red cow's milk is said to be efficacious in treating Hārimā or Pāṇḍuroga (AV I.22.3). It produces purple colour by removing green and yellow colours in the body.

या रोहिणीर्देवत्या गावो या उत रोहिणीः। रूपंरूपं वयोवयस्ताभिष्ट्वा परि दध्मसि ॥ 1.22.3॥ yā rohiṇīrdevatyā gāvo yā uta rohiṇīḥ| rūpaṃrūpaṃ vayovayastābhiṣṭvā pari dadhmasi ||

Meaning: When the sun's rays make the directions appear reddish, then both in the morning and evening, a good doctor should cure the patient with well-tested medicines and proper air intake, and make him healthy and strong in every way.

• Atharvaveda discusses dermatological diseases or Carmaroga. The disease of the skin is called Carmaroga. The oil of Devadāru trees has medicinal properties and can treat old skin diseases and is good for leprosy. Atharvaveda says that Gulgulu is good for arthritis, goitre, leprosy, and Vāta-vyādhi, etc. Atharvaveda and Yajurveda mention the use of Tila. The oil of Tila can be used for hair, skin and pimples. Dūrvā grass is good for skin disease and can be used to stop nose bleeding. Śatavāra cures piles, leprosy and irritation of the skin. Atharvaveda also says that the Maṇḍūkī is good medicine for dermatological diseases, skin irritation, leprosy, syphilis and different types of wounds. The Sala tree is not only used as an amulet but also as a medicine for Carmaroga, poison, pimples, Koḍha and ear disease etc.
• The Atharvaveda speaks of the application of Kuṣṭha medicine to alleviate colic or pain or Śūla. It is accompanied by Soma medicine in the Himālayas. It is said to cure headaches, eye and body aches. Kūṭha's ointment is beneficial for wounds, sores etc. It is also used in chronic skin diseases. The Atharvaveda mentions Pītudāru, Pūtudru or Devadāru. Devadāru decoction is used for diseases like oedema, stone, gonorrhoea, syphilis etc. Its oil is chemistry. Devadāru is used for pain, wounds and skin diseases. Rheumatism, neuralgia or colic is treated by the Kauśika Sūtra in connection with VI.90. An amulet of the spear is attached to the patient while the hymn is being recited by him.
• The Atharvaveda mentions Pṛṣṭyāmaya or back pain disease. Jaṅgiḍamaṇi, Puṣkara root and orris root are mentioned to cure this disease. Jaṅgiḍamaṇi is mentioned in three sūktas of the Atharvaveda AV II.4; XIX.34 and 35. Jaṅgiḍa is tied as an amulet. Another name of this maṇi is Aṅgiras. There is no clear mention of the tree from which Jaṅgiḍamaṇi is made. Ācārya Sāyaṇa says Jaṅgiḍa is a famous tree in Vārānasī. According to Ācārya Dāḍila, Jaṅgiḍa is an arjuna tree. There are two types of Jaṅgiḍa - Āraṇya and Kṛṣya. The quality of Jaṅgiḍa is found in Vaca or Vacā medicine. To increase longevity, happiness and peace one has to hold Jaṅgiḍamaṇi. Treatment of all diseases is possible by this amulet (AV–II.4.3). Broken bones, cough, back pain, cold, burns, worms etc., are removed under the influence of Jaṅgiḍamaṇi.

अयं विष्कन्धं सहतेऽयं बाधते अत्त्रिणः। अयं नो विश्वभेषजो जङ्गिडः पात्वंहसः ॥ 2.4.3॥ ayaṃ viṣkandhaṃ sahate'yaṃ bādhate attriṇaḥ| ayaṃ no viśvabheṣajo jaṅgiḍaḥ pātvaṃhasaḥ ||

Meaning: Enthusiastic and thoughtful men, by having faith in God and by consuming nutritious food, remove mental and physical obstacles with their foresight and enjoy eternal happiness.

• The synonyms for Cough in Atharvaveda are Kāsa, Kāsā and Kāsikā etc. (AV–I/12/3; VI/105/1-3). In one Sūkta, Atharvaveda gives three hymns for curing cough like Mānasa-Cikitsā, Pārthiva-Cikitsā and Sāmudrī-Cikitsā. In the Atharvaveda, the synonymous words for headaches are Śirṣakti, Śīrṣāmaya and Śīrṣaṇya (AV–IX/8/1).

शीर्षक्तिं शीर्षामयं कर्णशूलं विलोहितम्। सर्वं शीर्षण्यं ते रोगं बहिर्निर्मन्त्रयामहे ॥ 9.8.1॥ śīrṣaktiṃ śīrṣāmayaṃ karṇaśūlaṃ vilohitam| sarvaṃ śīrṣaṇyaṃ te rogaṃ bahirnirmantrayāmahe ||

Meaning: Headache, pain, ear ache, and bloody swellings–we will thoughtfully remove all your head ailments. The best medicine for headaches is that rays of the sunrise should be received in the chest and the sunshine be enjoyed. As a result, all the diseases of the head are destroyed. Another mantra speaks of three ways to get rid of headaches, coughs, etc., such as sunrays’ treatment, medical treatment and living in the mountains (AV 1.12.3). Also the application of Kuṣṭha medicine cures all headaches which have been described in the Atharvaveda.

मुञ्च शीर्षक्त्या उत कास एनं परुष्परुराविवेशा यो अस्य। यो अभ्रजा वातजा यश्च शुष्मो वनस्पतीन्त्सचतां पर्वतांश्च ॥ 1.12.3॥ muñca śīrṣaktyā uta kāsa enaṃ paruṣparurāviveśā yo asya| yo abhrajā vātajā yaśca śuṣmo vanaspatīntsacatāṃ parvatāṃśca ||

Meaning: Cough is the mother of all diseases. Just as the Sadvaidya mantra says that by knowing the cure for external and internal ailments like headache and cough, the Supreme Lord heals the patient, similarly, by freeing man from his vices through Vedic knowledge and by imparting Brahman knowledge, He makes him extremely happy. Similarly, governance and household management should be considered in practical matters.

• The Atharvaveda contains descriptions of medicines for the treatment of eye diseases. In the Atharvaveda, water has been described as a Mahauṣadhi for eye diseases (AV–VI/24/2).

यन्मे अक्ष्योरादिद्योत पार्ष्ण्योः प्रपदोश्च यत्। आपस्तत्सर्वं निष्करन्भिषजां सुभिषक्तमाः ॥ 6.24.2॥ yanme akṣyorādidyota pārṣṇyoḥ prapadośca yat| āpastatsarvaṃ niṣkaranbhiṣajāṃ subhiṣaktamāḥ ||

Meaning: Whatever pain has emerged in my two eyes, two ankles, and two toes, may the all-pervading powers or streams of water of the Supreme Lord, the most revered among physicians, remove it all.

To cure eye diseases and increase eye strength, some rules of hydrotherapy are: to wash the eyes with cold water for one to two minutes in the morning. Before bathing, the eyes should be dipped four to five times in a wide water container. The eyes should be washed daily with pink alum water. In two Atharvaveda sūktas, Āñjana is said to be a beneficial medicine for eye diseases (AV IV.9.1-10; XIX.45.1-5).

• The Atharvaveda mentions the treatment of dental disease and toothache. It mentions the use of sesame seeds in the treatment of dental diseases (AV 2.8.3).

बभ्रोरर्जुनकाण्डस्य यवस्य ते पलाल्या तिलस्य तिलपिञ्ज्या। वीरुत्क्षेत्रियनाशन्यप क्षेत्रियमुच्छतु ॥ 2.8.3॥ babhrorarjunakāṇḍasya yavasya te palālyā tilasya tilapiñjyā| vīrutkṣetriyanāśanyapa kṣetriyamucchatu ||

Meaning: Just as physical strength is maintained by the judicious use of ripe and new barley, sesame seeds, etc., and by the use of medicines, similarly, by the light of good knowledge, man can get rid of spiritual defects and attain happiness.

There are three types of sesame: white, black and red. Black sesame is the best and sesame oil is good for teeth. The Atharvaveda also mentions Nyagrodha and banyan trees for dental treatment. In the Maitrāyaṇī Saṃhitā and Yajurveda, the leaves of Indajau, Kuṭaja, Kuṭajavīja and Black Kuṭajavīja are described as medicines for dental diseases.

Conclusion

There is evidence that even at the time of the Atharvaveda, the practice of pure medicine by professional medical men had already been going on. Thus the mantra II.9.3, as explained by Sāyaṇa, says that there were hundreds of medical practitioners (śataṃ hyasya bhiṣajaḥ) and thousands of herbs (sahasram uta vīrudhaḥ), but what can be done by these can be effected by binding an amulet with the particular charm of this verse.

अधीतीरध्यगादयमधि जीवपुरा अगन्। शतं ह्यस्य भिषजः सहस्रमुत वीरुधः ॥ 2.9.3॥ adhītīradhyagādayamadhi jīvapurā agan| śataṃ hyasya bhiṣajaḥ sahasramuta vīrudhaḥ ||

Meaning: Humans progress in this world by studying the Vedas and other scriptures, living among humans, associating with learned people and understanding the qualities of things. According to the mantra II.9.5, the Atharvan who binds the amulet is described as the best of all good doctors (subhiṣaktama).

यश्चकार स निष्करत्स एव सुभिषक्तमः। स एव तुभ्यं भेषजानि कृणवद्भिषजा शुचिः ॥2.9.5॥ yaścakāra sa niṣkaratsa eva subhiṣaktamaḥ| sa eva tubhyaṃ bheṣajāni kṛṇavadbhiṣajā śuciḥ ||

Meaning: The same God who created this universe, the same Lord of the Universe, removes the sufferings of his obedient and hardworking servants and gives them happiness. In VI.68.2 Prajāpati, who appears in the Ātreya-Caraka school as the original teacher of Āyurveda and who learnt the science from Brahmā, is asked to treat (with medicine) a boy for the attainment of long life.

अदितिः श्मश्रु वपत्वाप उन्दन्तु वर्चसा। चिकित्सतु प्रजापतिर्दीर्घायुत्वाय चक्षसे ॥ 6.68.2॥ aditiḥ śmaśru vapatvāpa undantu varcasā| cikitsatu prajāpatirdīrghāyutvāya cakṣase ||

Meaning: May the unbroken knife cut the hair, and may the water nourish it with its beauty. May the father who nurtures his children cure their illness for long life and for enhanced vision.

In the Kauśika-sūtra a disease is called liṅgi, i.e. that which has the symptoms (liṅga) and medicine (bhaiṣajya) as that which destroys it (upatāpa).

The praise of Atharvan as physician par excellence and of the charms as being superior to all other medicines prescribed by other physicians seems to indicate a period when most of these Atharvaṇic charms were used as a system of treatment which was competing with the practice of ordinary physicians with the medicinal herbs. The period of the Kauśika-sūtra was probably one when the value of the medicinal herbs was being more and more realized and they were being administered along with the usual Atharvaṇic charms. This was probably a stage of reconciliation between the drug system and the charm system. The special hymns dedicated to the praise of certain herbs, such as jaṅgiḍa, kuṣṭha, etc., show that the ordinary medical virtues of herbs were being interpreted on the miraculous lines in which the charms operated. On the other hand, the drug school also came under the influence of the Atharvaveda and came to regard it as the source of their earliest authority. Even the later medical literature could not altogether free itself from a faith in the efficacy of charms and in the miraculous powers of medicine operating in a supernatural and non-medical manner.

Thus Caraka, VI.I.39 directs that the herbs should be plucked according to the proper rites (yathā-vidhi), and Cakrapāṇi explains this by saying that the worship of Gods and other auspicious rites have to be performed (maṅgala-devatārcanādi-pūrvakaṃ). In VI.1.77 a compound of herbs is advised, which, along with many other virtues, had the power of making a person invisible to all beings (adṛśyobhūtānāṃ bhavati); miraculous powers are ascribed to the fruit āmalaka (Emblic Myrobalan), such as that, if a man lives among cows for a year, drinking nothing but milk, in perfect sense-control and continence and meditating the holy gāyatrī verse, and if at the end of the year on a proper lunar day in the month of Pauṣa (January), Māgha (February), or Phālguna (March), after fasting for three days, he should enter an āmalaka garden and, climbing upon a tree full of big fruits, should hold them and repeat (japan) the name of Brahman till the āmalaka attains immortalizing virtues, then, for that moment, immortality resides in the āmalaka; and, if he should eat those āmalakas, then the goddess Śrī, the incarnation of the Vedas, appears in person to him (svayaṃ cāsyopatiṣṭhantī-śrīr vedavākya-rūpiṇī, VI.3.6). In VI.1.80 it is said that the rasāyana medicines not only procure long life, but, if they are taken in accordance with proper rites (yathā-vidhi), a man attains the immortal Brahman.

The word prāyaścitta (purificatory penance) in AV VI.I.3 is considered to have the same meaning as auṣadha or bheṣaja. The word bheṣaja in the Atharvaveda meant a charm or an amulet which could remove diseases and their symptoms, though in later medical literature the word is more commonly used to denote herbs and minerals.

स घा नो देवः सविता साविषदमृतानि भूरि। उभे सुष्टुती सुगातवे ॥6.1.3॥ sa ghā no devaḥ savitā sāviṣadamṛtāni bhūri| ubhe suṣṭutī sugātave ||

Meaning: May that same all-inspiring God, who is the embodiment of light, continue to give us many eternal pleasures to sing beautiful hymns well both morning and evening.