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HYMNS OF THE ATHARVA-VEDA
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I.
CHARMS TO CURE DISEASES AND POSSESSION BY DEMONS
OF DISEASE (BHAISHAGYKNI).
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V, 22. Charm against takman (fever) and related diseases.
1. May Agni drive the takman away from here; may Soma, the press-stone, and
Varuna of tried skill; may the altar, the straw (upon the altar), and the
brightly-flaming fagots (drive him away)! Away to naught shall go the hateful
powers!
2. Thou that makest all men sallow, inflaming them like a searing fire, even
now, O takman, thou shalt become void of strength: do thou now go away down,
aye, into the depths!
3. The takman that is spotted, covered with spots, like reddish sediment — him
thou, (O plant) of unremitting potency, drive away down below!
4. Having made obeisance to the takman, I cast him down below: let him, the
champion of Sakambhara, return again to the Mahavrishas!
5. His home is with the Mugavants, his home with the Mahavrishas. From the
moment of thy birth thou art indigenous with the Balhikas.
6. O takman, vyala, vi gada, vyanga, hold off (thy missile) far! Seek the
gadabout slave-girl, strike her with thy bolt!
7. O takman, go to the Mugavants, or to the Balhikas farther away! Seek the
lecherous Sudra female: her, O takman, give a good shaking-up!
8. Go away to the Mahavrishas and the Mugavants, thy kinsfolk, and consume
them! Those (regions) do we bespeak for the takman, or these regions here
other (than ours).
9. (If) in other regions thou dost not abide, mayest thou that art powerful
take pity on us! Takman, now, has become eager: he will go to the Balhikas.
10. When thou, being cold, and then again deliriously hot, accompanied by
cough, didst cause the (sufferer) to shake, then, O takman, thy missiles were
terrible: from these surely exempt us!
11. By no means ally thyself with balasa, cough and spasm! From there do thou
not return hither again: that, O takman, do I ask of thee!
12. O takman, along with thy brother balasa, along with thy sister cough,
along with thy cousin paman, go to yonder foreign folk!
13. Destroy the takman that returns on (each) third day, the one that intermits
(each) third day, the one that continues without intermission, and the
autumnal one; destroy the cold takman, the hot, him that comes in summer, and
him that arrives in the rainy season!
14. To the Gandharis, the Magavants, the Angas, and the Magadhas, we deliver
over the takman, like a servant, like a treasure!
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VI, 20. Charm against takman (fever).
1. As if from this Agni (fire), that burns and flashes, (the takman) comes.
Let him then, too, as a babbling drunkard, pass away! Let him, the impious
one, search out some other person, not ourselves! Reverence be to the takman
with the burning weapon!
2. Reverence be to Rudra, reverence to the takman, reverence to the luminous
king Varuna! Reverence to heaven, reverence to earth, reverence to the plants!
3. To thee here, that burnest through, and turnest all bodies yellow, to the
red, to the brown, to the takman produced by the forest, do I render
obeisance.
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I, 25. Charm against takman (fever).
1. When Agni, having entered the waters, burned, where the (gods) who uphold
the order (of the universe) rendered homage (to Agni), there, they say, is thy
origin on high: do thou feel for us, and spare us, O takman!
2. Whether thou art flame, whether thou art heat, or whether from licking
chips (of wood) thou hast arisen, Hrudu by name art thou, O god of the
yellow: do thou feel for us, and spare us, O takman!
3. Whether thou art burning, whether thou art scorching, or whether thou art
the son of king Varuna, Hrudu by name art thou, O god of the yellow: do thou
feel for us, and spare us, O takman!
4. To the cold takman, and to the deliriously hot, the glowing, do I render
homage. To him that returns on the morrow, to him that returns for two
(successive) days, to the takman that returns on the third day, homage shall
be!
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VII, 116. Charm against takman (fever).
1. Homage (be) to the deliriously hot, the shaking, exciting, impetuous
(takman)! Homage to the cold (takman), to him that in the past fulfilled
desires!
2. May (the takman) that returns on the morrow, he that returns on two
(successive) days, the impious one, pass into this frog!
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V, 4. Prayer to the kushtha-plant to destroy takman (fever).
1. Thou that art born upon the mountains, as the most potent of plants, come
hither, O kushtha, destroyer of the takman, to drive out from here the
takman!
2. To thee (that growest) upon the mountain, the brooding-place of the eagle,
(and) art sprung from Himavant, they come with treasures, having heard (thy
fame). For they know (thee to be) the destroyer of the takman.
3. The asvattha-tree is the seat of the gods in the third heaven from here.
There the gods procured the kushtha, the visible manifestation of amrita
(ambrosia).
4. A golden ship with golden tackle moved upon the heavens. There the gods
procured the kushtha, the flower of amrita (ambrosia).
5. The paths were golden, and golden were the oars; golden were the ships,
upon which they carried forth the kushtha hither (to the mountain).
6. This person here, O kushtha, restore for me, and cure him! Render him free
from sickness for me!
7. Thou art born of the gods, thou art Soma's good friend. Be thou propitious
to my in-breathing and my out-breathing, and to this eye of mine!
8. Sprung in the north from the Himavant (mountains), thou art brought to the
people in the east. There the most superior varieties of the kushtha were
apportioned.
9. 'Superior,' O kushtha, is thy name; 'superior' is the name of thy father.
Do thou drive out all disease, and render the takman devoid of strength!
10. Pain in the head, affliction in the eye, and ailment of the body, all
that shall the kushtha heal — a divinely powerful (remedy), forsooth!
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XIX, 39. Prayer to the kushtha-plant to destroy takman (fever), and other
ailments.
1. May the protecting god kushtha come hither from the Himavant: destroy thou
every takman, and all female spooks!
2. Three names hast thou, O kushtha, (namely: kushtha), na-gha-mara
('forsooth-no-death'), and na-gha-risha ('forsooth-no-harm'). Verily no harm
shall suffer (na gha . . . rishat) this person here, for whom I bespeak thee
morn and eve, aye the (entire) day!
3. Thy mother's name is givala ('quickening'), thy father's name is givanta
('living'). Verily no harm shall suffer this person here, for whom I bespeak
thee morn and eve, aye the entire day!
4. Thou art the most superior of the plants, as a steer among cattle, as the
tiger among beasts of prey. Verily no harm shall suffer this person here, for
whom I bespeak thee morn and eve, aye the entire day!
5. Thrice begotten by the Sambu Angiras, thrice by the Adityas, and thrice by
all the gods, this kushtha, a universal remedy, stands together with soma.
Destroy thou every takman, and all female spooks!
6. The asvattha-tree is the seat of the gods in the third heaven from here.
There came to sight the amrita (ambrosia), there the kushtha-plant was born.
7. A golden ship with golden tackle moved upon the heavens. There came to
sight the amrita, there the kushtha-plant was born.
8. On the spot where the ship glided down, on the peak of the Himavant, there
came to sight the ambrosia, there the kushtha-plant was born. This kushtha, a
universal remedy, stands together with soma. Destroy thou every takman, and
all female spooks!
9. (We know) thee whom Ikshvaku knew of yore, whom the women, fond of
kushtha, knew, whom Vayasa and Matsya knew: therefore art thou a universal
remedy.
10. The takman that returns on each third day, the one that continues without
intermission, and the yearly one, do thou, (O plant) of unremitting strength,
drive away down below!
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I, 12. Prayer to lightning, conceived as the cause of fever, headache, and
cough.
1. The first red bull, born of the (cloud-)womb, born of wind and clouds,
comes on thundering with rain. May he, that cleaving moves straight on, spare
our bodies; he who, a single force, has passed through threefold!
2. Bowing down to thee that fastenest thyself with heat upon every limb, we
would reverence thee with oblations; we would reverence with oblations the
crooks and hooks of thee that hast, as a seizer, seized the limbs of this
person.
3. Free him from headache and also from cough, (produced by the lightning)
that has entered his every joint! May the flashing (lightning), that is born
of the cloud, and born of the wind, strike the trees and the mountains!
4. Comfort be to my upper limb, comfort be to my nether; comfort be to my four
members, comfort to my entire body!
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I, 22. Charm against jaundice and related diseases.
1. Up to the sun shall go thy heart-ache and thy jaundice: in the colour of
the red bull do we envelop thee!
2. We envelop thee in red tints, unto long life. May this person go unscathed,
and be free of yellow colour!
3. The cows whose divinity is Rohini, they who, moreover, are (themselves) red
(rohinih) — (in) their every form and every strength we do envelop thee.
4. Into the parrots, into the ropanakas (thrush) do we put thy jaundice, and,
furthermore, into the haridravas (yellow wagtail) do we put thy jaundice.
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VI, 14. Charm against the disease balasa.
1. The internal disease that has set in, that crumbles the bones, and crumbles
the joints, every balasa do thou drive out, that which is in the limbs, and in
the joints!
2. The balasa of him that is afflicted with balasa do I remove, as one gelds a
lusty animal. Its connection do I cut off as the root of a pumpkin.
3. Fly forth from here, O balasa, as a swift foal (after the mare). And even,
as the reed in every year, pass away without slaying men!
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VI, 105. Charm against cough.
1. As the soul with the soul's desires swiftly to a distance flies, thus do
thou, O cough, fly forth along the soul's course of flight!
2. As a well-sharpened arrow swiftly to a distance flies, thus do thou, O
cough, fly forth along the expanse of the earth!
3. As the rays of the sun swiftly to a distance fly, thus do thou, O cough,
fly forth along the flood of the sea!
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I, 2. Charm against excessive discharges from the body.
1. We know the father of the arrow, Parganya, who furnishes bountiful fluid,
and well do we know his mother, Prithivi (earth), the multiform!
2. O bowstring, turn aside from us, turn my body into stone! Do thou firmly
hold very far away the hostile powers and the haters!
3. When the bowstring, embracing the wood (of the bow), greets with a whiz the
eager arrow, do thou, O Indra, ward off from us the piercing missile!
4. As the point (of the arrow) stands in the way of heaven and earth, thus may
the munga-grass unfailingly stand in the way of sickness and (excessive)
discharge!
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II, 3. Charm against excessive discharges from the body, undertaken with
spring-water.
1. The spring-water yonder which runs down upon the mountain, that do I render
healing for thee, in order that thou mayest contain a potent remedy.
2. Then surely, yea quite surely, of the hundred remedies contained in thee,
thou art the most superior in checking discharges and removing pain.
3. Deep down do the Asuras bury this great healer of wounds: that is the cure
for discharges, and that hath removed disease.
4. The ants bring the remedy from the sea: that is the cure for discharges,
and that hath quieted disease.
5. This great healer of wounds has been gotten out of the earth: that is the
cure for discharges, and that hath removed disease.
6. May the waters afford us welfare, may the herbs be propitious to us!
Indra's bolt shall beat off the Rakshas, far (from us) shall fly the arrows
cast by the Rakshas!
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VI, 44. Charm against excessive discharges from the body.
1. The heavens have stood still, the earth has stood still, all creatures have
stood still. The trees that sleep erect have stood still: may this disease of
thine stand still!
2. Of the hundred remedies which thou hast, of the thousand that have been
collected, this is the most excellent cure for discharges, the best remover of
disease.
3. Thou art the urine of Rudra, the navel of amrita (ambrosia). Thy name,
forsooth, is vishanaka, (thou art) arisen from the foundation of the Fathers,
a remover of diseases produced by the winds (of the body).
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I, 3. Charm against constipation and retention of urine.
1. We know the father of the arrow, Parganya, of hundredfold power. With this
(charm) may I render comfortable thy body: make thy outpouring upon the
earth; out of thee may it come with the sound bal!
2. We know the father of the arrow, Mitra, &c.
3. We know the father of the arrow, Varuna, &c.
4. We know the father of the arrow, Kandra, &c.
5. We know the father of the arrow, Surya, &c.
6. That which has accumulated in thy entrails, thy canals, in thy bladder —
thus let thy urine be released, out completely, with the sound bal!
7. I split open thy penis like the dike of a lake — thus let thy urine be
released, out completely, with the sound bal!
8. Relaxed is the opening of thy bladder like the ocean, the reservoir of
water — thus let thy urine be released, out completely, with the sound bal!
9. As an arrow flies to a distance when hurled from the bow — thus let thy
urine be released, out completely, with the sound bal!
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VI, 90. Charm against internal pain (colic), due to the missiles of Rudra.
1. The arrow that Rudra did cast upon thee, into (thy) limbs, and into thy
heart, this here do we now draw out away from thee.
2. From the hundred arteries which are distributed along thy limbs, from all
of these do we exorcise forth the poisons.
3. Adoration be to thee, O Rudra, as thou casteth (thy arrow); adoration to
the (arrow) when it has been placed upon (the bow); adoration to it as it is
being hurled; adoration to it when it has fallen down!
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I, 10. Charm against dropsy.
1. This Asura rules over the gods; the commands of Varuna, the ruler, surely
come true. From this (trouble), from the wrath of the mighty (Varuna), do I,
excelling in my incantation, lead out this man.
2. Reverence, O king Varuna, be to thy wrath, for all falsehood, O mighty one,
dost thou discover. A thousand others together do I make over to thee: this
thy (man) shall live a hundred autumns!
3. From the untruth which thou hast spoken, the abundant wrong, with thy
tongue — from king Varuna I release thee, whose laws do not fail.
4. I release thee from Vaisvanara (Agni), from the great flood. Our rivals, O
mighty one, do thou censure here, and give heed to our prayer!
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VII, 83. Charm against dropsy.
1. Thy golden chamber, king Varuna, is built in the waters! Thence the king
that maintains the laws shall loosen all shackles!
2. From every habitation (of thine), O king Varuna, from here do thou free us!
In that we have said, 'ye waters, ye cows;' in that we have said, 'O Varuna,'
from this (sin), O Varuna, free us!
3. Lift from us, O Varuna, the uppermost fetter, take down the nethermost,
loosen the middlemost! Then shall we, O Aditya, in thy law, exempt from guilt,
live in freedom!
4. Loosen from us, O Varuna, all fetters, the uppermost, the nethermost, and
those imposed by Varuna! Evil dreams, and misfortune drive away from us: then
may we go to the world of the pious!
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VI, 24. Dropsy, heart-disease, and kindred maladies cured by flowing water.
1. From the Himavant (mountains) they flow forth; in the Sindhu (Indus),
forsooth, is their assembling-place: may the waters, indeed, grant me that
cure for heart-ache!
2. The pain that hurts me in the eyes, and that which hurts in the heels and
the fore-feet, the waters, the most skilled of physicians, shall put all that
to rights!
3. Ye rivers all, whose mistress is Sindhu, whose queen is Sindhu, grant us
the remedy for that: through this (remedy) may we derive benefit from you!
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VI, 80. An oblation to the sun, conceived as one of the two heavenly dogs, as
a cure for paralysis.
1. Through the air he flies, looking down upon all beings: with the majesty of
the heavenly dog, with that oblation would we pay homage to thee!
2. The three kalakanga that are fixed upon the sky like gods, all these I have
called for help, to render this person exempt from injury.
3. In the waters is thy origin, upon the heavens thy home, in the middle of
the sea, and upon the earth thy greatness. With the majesty of the heavenly
dog, with that oblation would we pay homage to thee!
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II, 8. Charm against kshetriya, hereditary disease.
1. Up have risen the majestic twin stars, the vikritau ('the two looseners');
may they loosen the nethermost and the uppermost fetter of the kshetriya
(inherited disease)!
2. May this night shine (the kshetriya) away, may she shine away the witches;
may the plant, destructive of kshetriya, shine the kshetriya away!
3. With the straw of thy brown barley, endowed with white stalks, with the
blossom of the sesame — may the plant, destructive of kshetriya, shine the
kshetriya away!
4. Reverence be to thy ploughs, reverence to thy wagon-poles and yokes! May
the plant, destructive of kshetriya, shine the kshetriya away!
5. Reverence be to those with sunken eyes, reverence to the indigenous
(evils?), reverence to the lord of the field! May the plant, destructive of
kshetriya, shine the kshetriya away!
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II, 10. Charm against kshetriya, hereditary disease.
1. From kshetriya (inherited disease), from Nirriti (the goddess of
destruction), from the curse of the kinswoman, from Druh (the demon of guile),
from the fetter of Varuna do I release thee. Guiltless do I render thee
through my charm; may heaven and earth both be propitious to thee!
2. May Agni together with the waters be auspicious to thee, may Soma together
with the plants be auspicious. Thus from kshetriya, from Nirriti, from the
curse of the kinswoman, from the Druh, from the fetter of Varuna do I release
thee. Guiltless do I render thee through my charm; may heaven and earth both
be propitious to thee!
3. May the wind in the atmosphere auspiciously bestow upon thee strength, may
the four quarters of the heaven be auspicious to thee. Thus from kshetriya,
from Nirriti &c.
4. These four goddesses, the directions of space, the consorts of the wind,
the sun surveys. Thus from kshetriya, from Nirriti &c.
5. Within these (directions) I assign thee to old age; forth to a distance
shall go Nirriti and disease! Thus from kshetriya, from Nirriti &c.
6. Thou hast been released from disease, from mishap, and from blame; out from
the fetter of Druh, and from Grahi (the demon of fits) thou hast been
released. Thus from kshetriya, from Nirriti &c.
7. Thou didst leave behind Arati (the demon of grudge), didst obtain
prosperity, didst enter the happy world of the pious. Thus from kshetriya,
from Nirriti &c.
8. The gods, releasing the sun and the ritam (the divine order of the
universe) from darkness and from Grahi, did take them out of sin. Thus from
kshetriya, from Nirriti &c.
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III, 7. Charm against kshetriya, hereditary disease.
1. Upon the head of the nimble antelope a remedy grows! He has driven the
kshetriya (inherited disease) in all directions by means of the horn.
2. The antelope has gone after thee with his four feet. O horn, loosen the
kshetriya that is knitted into his heart!
3. (The horn) that glistens yonder like a roof with four wings (sides), with
that do we drive out every kshetriya from thy limbs.
4. The lovely twin stars, the vikritau ('the two looseners') that are yonder
upon the sky, shall loosen the nethermost and the uppermost fetter of the
kshetriya!
5. The waters, verily, are healers, the waters are scatterers of disease, the
waters cure all disease: may they relieve thee from the kshetriya!
6. The kshetriya that has entered into thee from the prepared (magic)
concoction, for that I know the remedy; I drive the kshetriya out of thee.
7. When the constellations fade away, and when the dawn does fade away, (then)
shall he shine away from us every evil and the kshetriya!
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I, 23. Leprosy cured by a dark plant.
1. Born by night art thou, O plant, dark, black, sable. Do thou, that art rich
in colour, stain this leprosy, and the gray spots!
2. The leprosy and the gray spots drive away from here — may thy native colour
settle upon thee — the white spots cause to fly away!
3. Sable is thy hiding-place, sable thy dwelling-place, sable art thou, O
plant: drive away from here the speckled spots!
4. The leprosy which has originated in the bones, and that which has
originated in the body and upon the skin, the white mark begotten of
corruption, I have destroyed with my charm.
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I, 24. Leprosy cured by a dark plant.
1. The eagle (suparna) that was born at first, his gall thou wast, O plant.
The Asuri having conquered this (gall) gave it to the trees for their colour.
2. The Asuri was the first to construct this remedy for leprosy, this
destroyer of leprosy. She has destroyed the leprosy, has made the skin of even
colour.
3. 'Even-colour' is the name of thy mother; 'Even-colour' is the name of thy
father; thou, O plant, producest even colour: render this (spot) of even
colour!
4. The black (plant) that produces even colour has been fetched out of the
earth. Do thou now, pray, perfect this, construct anew the colours!
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VI, 83. Charm for curing scrofulous sores called apakit.
1. Fly forth, ye apakit (sores), as an eagle from the nest! Surya (the sun)
shall prepare a remedy, Kandramas (the moon) shall shine you away!
2. One is variegated, one is white, one is black, and two are red: I have
gotten the names of all of them. Go ye away without slaying men!
3. The apakit, the daughter of the black one, without bearing offspring will
fly away; the boil will fly away from here, the galunta (swelling) will
perish.
4. Consume thy own (proper) oblation with gratification in thy mind, when I
here offer svaha in my mind!
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{07076}
VII, 76. A. Charm for curing scrofulous sores called apakit.
1. Ye (sores) fall easily from that which falls easily, ye exist less than
those that do not exist (at all); ye are drier than the (part of the body
called) sehu, more moist than salt.
2. The apakit (sores) that are upon the neck, and those that are upon the
shoulders; the apakit that are upon the vigaman (some part of the body) fall
off of themselves.
B. Charm for curing tumours called gayanya.
3. The gayanya that crushes the ribs, that which passes down to the sole of
the foot, and whichever is fixed upon the crown of the head, I have driven out
every one.
4. The gayanya, winged, flies; he settles down upon man. Here is the remedy
both for sores not caused by cutting as well as for wounds sharply cut!
5. We know, O gayanya, thy origin, whence thou didst spring. How canst thou
slay there, in whose house we offer oblations?
C. Stanza sung at the mid-day pressure of the soma.
6. Drink stoutly, O Indra, slayer of Vritra, hero, of the soma in the cup, at
the battle for riches! Drink thy fill at the mid-day pressure! Living in
wealth, do thou bestow wealth upon us!
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VII, 74. A. Charm for curing scrofulous sores called apakit.
1. We have heard it said that the mother of the black Apakit (pustules) is
red: with the root (found by) the divine sage do I strike all these.
2. I strike the foremost one of them, and I strike also the middlemost of
them; this hindmost one I cut off as a flake (of wool).
B. Charm to appease jealousy.
3. With Tvashtar's charm I have sobered down thy jealousy; also thy anger, O
lord, we have quieted.
C. Prayer to Agni, the lord of vows.
4. Do thou, O lord of vows, adorned with vows, ever benevolently here shine!
May we all, adoring thee, when thou hast been kindled, O Gatavedas, be rich in
offspring!
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VI, 25. Charm against scrofulous sores upon neck and shoulders.
1. The five and fifty (sores) that gather together upon the nape of the neck,
from here they all shall pass away, as the pustules of the (disease called)
apakit!
2. The seven and seventy (sores) that gather together upon the neck, from here
they all shall pass away, as the pustules of the (disease called) apakit!
3. The nine and ninety (sores) that gather together upon the shoulders, from
here they all shall pass away, as the pustules of the (disease called) apakit!
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VI, 57. Urine (galasha) as a cure for scrofulous sores.
1. This, verily, is a remedy, this is the remedy of Rudra, with which one may
charm away the arrow that has one shaft and a hundred points!
2. With galasha (urine) do ye wash (the tumour), with galasha do ye sprinkle
it! The galasha is a potent remedy: do thou (Rudra) with it show mercy to us,
that we may live!
3. Both well-being and comfort shall be ours, and nothing whatever shall
injure us! To the ground the disease (shall fall): may every remedy be ours,
may all remedies be ours!
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IV, 12. Charm with the plant arundhati (laksha) for the cure of fractures.
1. Rohani art thou, causing to heal (rohani), the broken bone thou causest to
heal (rohani): cause this here to heal (rohaya), O arundhati!
2. That bone of thine which, injured and burst, exists in thy person, Dhatar
shall kindly knit together again, joint with joint!
3. Thy marrow shall unite with marrow, and thy joint (unite) with joint; the
part of thy flesh that has fallen off, and thy bone shall grow together again!
4. Thy marrow shall be joined together with marrow, thy skin grow together
with skin! Thy blood, thy bone shall grow, thy flesh grow together with flesh!
5. Fit together hair with hair, and fit together skin with skin! Thy blood,
thy bone shall grow: what is cut join thou together, O plant!
6. Do thou here rise up, go forth, run forth, (as) a chariot with sound
wheels, firm feloe, and strong nave; stand upright firmly!
7. If he has been injured by falling into a pit, or if a stone was cast and
hurt him, may he (Dhatar, the fashioner) fit him together, joint to joint, as
the wagoner (Ribhu) the parts of a chariot!
================================================================================
{05005}
V, 5. Charm with the plant silaki (laksha, arundhati) for the cure of wounds.
1. The night is thy mother, the cloud thy father, Aryaman thy grandfather.
Silaki, forsooth, is thy name, thou art the sister of the gods.
2. He that drinks thee lives; (that) person thou dost preserve. For thou art
the supporter of all successive (generations), the refuge of men.
3. Every tree thou dost climb, like a wench lusting after a man. 'Victorious,'
'firmly founded,' 'saving,' verily, is thy name.
4. The wound that has been inflicted by the club, by the arrow, or by fire, of
that thou art the cure: do thou cure this person here!
5. Upon the noble plaksha-tree (ficus infectoria) thou growest up, upon the
asvattha (ficus religiosa), the khadira (acacia catechu), and the dhava
(grislea tomentosa); (thou growest up) upon the noble nyagrodha (ficus indica,
banyan-tree), and the parna (butea frondosa). Come thou to us, O arundhati!
6. O gold-coloured, lovely, sun-coloured, most handsome (plant), mayest thou
come to the fracture, O cure! 'Cure,' verily, is thy name!
7. O gold-coloured, lovely, fiery (plant), with hairy stem, thou art the
sister of the waters, O laksha, the wind became thy very breath.
8. Silaki is thy name, O thou that art brown as a goat, thy father is the son
of a maiden. With the blood of the brown horse of Yama thou hast verily been
sprinkled.
9. Having dropped from the blood of the horse she ran upon the trees, turning
into a winged brook. Do thou come to us, O arundhati!
================================================================================
{06109}
VI, 109. The pepper-corn as a cure for wounds.
1. The pepper-corn cures the wounds that have been struck by missiles, it also
cures the wounds from stabs. Anent it the gods decreed: 'Powerful to secure
life this (plant) shall be!'
2. The pepper-corns spake to one another, as they came out, after having been
created: 'He whom we shall find (as yet) alive, that man shall not suffer
harm!'
3. The Asuras did dig thee into the ground, the gods cast thee up again, as a
cure for disease produced by wind (in the body), moreover as a cure for wounds
struck by missiles.
================================================================================
{01017}
I, 17. Charm to stop the flow of blood.
1. The maidens that go yonder, the veins, clothed in red garments, like
sisters without a brother, bereft of strength, they shall stand still!
2. Stand still, thou lower one, stand still, thou higher one; do thou in the
middle also stand still! The most tiny (vein) stands still: may then the great
artery also stand still!
3. Of the hundred arteries, and the thousand veins, those in the middle here
have indeed stood still. At the same time the ends have ceased (to flow).
4. Around you has passed a great sandy dike: stand ye still, pray take your
ease!
================================================================================
{02031}
II, 31. Charm against worms.
1. With Indra's great mill-stone, that crushes all vermin, do I grind to
pieces the worms, as lentils with a mill-stone.
2. I have crushed the visible and the invisible worm, and the kururu, too, I
have crushed. All the algandu and the saluna, the worms, we grind to pieces
with our charm.
3. The algandu do I smite with a mighty weapon: those that have been burned,
and those that have not been burned, have become devoid of strength. Those
that are left and those that are not left do I destroy with my song, so that
not one of the worms be left.
4. The worm which is in the entrails, and he that is in the head, likewise the
one that is in the ribs: avaskava and vyadhvara, the worms, do we crush with
(this) charm.
5. The worms that are within the mountains, forests, plants, cattle, and the
waters, those that have settled in our bodies, all that brood of the worms do
I smite.
================================================================================
{02032}
II, 32. Charm against worms in cattle.
1. The rising sun shall slay the worms, the setting sun with his rays shall
slay the worms that are within the cattle!
2. The variegated worm, the four-eyed, the speckled, and the white — I crush
his ribs, and I tear off his head.
3. Like Atri, like Kanva, and like Gamadagni do I slay you, ye worms! With the
incantation of Agastya do I crush the worms to pieces.
4. Slain is the king of the worms, and their viceroy also is slain. Slain is
the worm, with him his mother slain, his brother slain, his sister slain.
5. Slain are they who are inmates with him, slain are his neighbours; moreover
all the quite tiny worms are slain.
6. I break off thy two horns with which thou deliverest thy thrusts; I cut
that bag of thine which is the receptacle for thy poison.
================================================================================
{05023}
V, 23. Charm against worms in children.
1. I have called upon heaven and earth, I have called upon the goddess
Sarasvati, I have called upon Indra and Agni: 'they shall crush the worm,' (I
said).
2. Slay the worms in this boy, O Indra, lord of treasures! Slain are all the
evil powers by my fierce imprecation!
3. Him that moves about in the eyes, that moves about in the nose, that gets
to the middle of the teeth, that worm do we crush.
4. The two of like colour, the two of different colour; the two black ones,
and the two red ones; the brown one, and the brown-eared one; the (one like a)
vulture, and the (one like a) cuckoo, are slain.
5. The worms with white shoulders, the black ones with white arms, and all
those that are variegated, these worms do we crush.
6. In the east rises the sun, seen by all, slaying that which is not seen;
slaying the seen and the unseen (worms), and grinding to pieces all the worms.
7. The yevasha and the kashkasha, the egatka, and the sipavitnuka — the seen
worm shall be slain, moreover the unseen shall be slain!
8. Slain of the worms is the yevasha, slain further is the nadaniman; all have
I crushed down like lentils with a mill-stone.
9. The worm with three heads and the one with three skulls, the speckled, and
the white — I crush his ribs and I tear off his head.
10. Like Atri, like Kanva, and like Gamadagni do I slay you, ye worms! With
the incantation of Agastya do I crush the worms to pieces.
11. Slain is the king of the worms, and their viceroy also is slain. Slain is
the worm, with him his mother slain, his brother slain, his sister slain.
12. Slain are they who are inmates with him, slain are his neighbours;
moreover all the quite tiny worms are slain.
13. Of all the male worms, and of all the female worms do I split the heads
with the stone, I burn their faces with fire.
================================================================================
{04006}
IV, 6. Charm against poison.
1. The Brahmana was the first to be born, with ten heads and ten mouths. He
was the first to drink the soma; that did render poison powerless.
2. As great as heaven and earth are in extent, as far as the seven streams did
spread, so far from here have I proclaimed forth this charm that destroys
poison.
3. The eagle Garutmant did, O poison, first devour thee. Thou didst not
bewilder him, didst not injure him, yea, thou didst turn into food for him.
4. The five-fingered hand that did hurl upon thee (the arrow) even from the
curved bow — from the point of the tearing (arrow) have I charmed away the
poison.
5. From the point (of the arrow) have I charmed away the poison, from the
substance that has been smeared upon it, and from its plume. From its barbed
horn, and its neck, I have charmed away the poison.
6. Powerless, O arrow, is thy point, and powerless is thy poison. Moreover of
powerless wood is thy powerless bow, O powerless (arrow)!
7. They that ground (the poison), they that daubed it on, they that hurled it,
and they that let it go, all these have been rendered impotent. The mountain
that grows poisonous plants has been rendered impotent.
8. Impotent are they that dig thee, impotent art thou, O plant! Impotent is
that mountain height whence this poison has sprung.
================================================================================
{04007}
IV, 7. Charm against poison.
1. This water (var) in the (river) Varanavati shall ward off (varayatat)!
Amrita (ambrosia) has been poured into it: with that do I ward off (varaye)
poison from thee.
2. Powerless is the poison from the east, powerless that from the north.
Moreover the poison from the south transforms itself into a porridge.
3. Having made thee (the poison) that comes from a horizontal direction into a
porridge, rich in fat, and cheering, from sheer hunger he has eaten thee, that
hast an evil body: do thou not cause injury!
4. Thy bewildering quality (madam), O (plant?) that art bewildering (madivati),
we cause to fall like a reed. As a boiling pot of porridge do we remove thee
by (our) charm.
5. (Thee, O poison) that art, as it were, heaped about the village, do we
cause to stand still by (our) charm. Stand still as a tree upon its place; do
not, thou that hast been dug with the spade, cause injury!
6. With broom-straw (?), garments, and also with skins they purchased thee: a
thing for barter art thou, O plant! Do not, thou that hast been dug with the
spade, cause injury!
7. Those of you who were of yore unequalled in the deeds which they performed —
may they not injure here our men: for this very purpose do I engage you!
================================================================================
{06100}
VI, 100. Ants as an antidote against poison.
1. The gods have given, the sun has given, the earth has given, the three
Sarasvatis, of one mind, have given this poison-destroying (remedy)!
2. That water, O ants, which the gods poured for you into the dry land, with
this (water), sent forth by the gods, do ye destroy this poison!
3. Thou art the daughter of the Asuras, thou art the sister of the gods.
Sprung from heaven and earth, thou didst render the poison devoid of strength.
================================================================================
{06013}
VI, 13. Charm against snake-poison.
1. Varuna, the sage of heaven, verily lends (power) to me. With mighty charms
do I dissolve thy poison. The (poison) which has been dug, that which has not
been dug, and that which is inherent, I have held fast. As a brook in the
desert thy poison has dried up.
2. That poison of thine which is not fluid I have confined within these
(serpents?). I hold fast the sap that is in thy middle, thy top, and in thy
bottom, too. May (the sap) now vanish out of thee from fright!
3. My lusty shout (is) as the thunder with the cloud: then do I smite thy
(sap) with my strong charm. With manly strength I have held fast that sap of
his. May the sun rise as light from the darkness!
4. With my eye do I slay thy eye, with poison do I slay thy poison. O serpent,
die, do not live; back upon thee shall thy poison turn!
5. O kairata, speckled one, upatrinya (grass-dweller?), brown one, listen to
me; ye black repulsive reptiles, (listen to me)! Do not stand upon the ground
of my friend; cease with your poison and make it known (to people?)!
6. I release (thee) from the fury of the black serpent, the taimata, the brown
serpent, the poison that is not fluid, the all-conquering, as the bowstring
(is loosened) from the bow, as chariots (from horses).
7. Both Aligi and Viligi, both father and mother, we know your kin everywhere.
Deprived of your strength what will ye do?
8. The daughter of Urugula, the evil one born with the black — of all those
who have run to their hiding-place the poison is devoid of force.
9. The prickly porcupine, tripping down from the mountain, did declare this:
'Whatsoever serpents, living in ditches, are here, their poison is most
deficient in force.'
10. Tabuvam (or) not tabuvam, thou (O serpent) art not tabuvam. Through
tabuvam thy poison is bereft of force.
11. Tastuvam (or) not tastuvam, thou (O serpent) art not tastuvam. Through
tastuvam thy poison is bereft of force.
================================================================================
{06012}
VI, 12. Charm against snake-poison.
1. As the sun (goes around) the heavens I have surrounded the race of the
serpents. As night (puts to rest) all animals except the hamsa bird, (thus) do
I with this (charm) ward off thy poison.
2. With (the charm) that was found of yore by the Brahmans, found by the
Rishis, and found by the gods, with (the charm) that was, will be, and is now
present, with this do I ward off thy poison.
3. With honey do I mix the rivers; the mountains and peaks are honey. Honey
are the rivers Parushni and Sipala. Prosperity be to thy mouth, prosperity to
thy heart!
================================================================================
{07056}
VII, 56. Charm against the poison of serpents, scorpions, and insects.
1. The poison infused by the serpent that is striped across, by the black
serpent, and by the adder; that poison of the kankaparvan ('with limbs like a
comb,' scorpion) this plant has driven out.
2. This herb, born of honey, dripping honey, sweet as honey, honied, is the
remedy for injuries; moreover it crushes insects.
3. Wherever thou hast been bitten, wherever thou hast been sucked, from there
do we exorcise for thee the poison of the small, greedily biting insect, (so
that it be) devoid of strength.
4. Thou (serpent) here, crooked, without joints, and without limbs, that
twisteth thy crooked jaws — mayest thou, O Brihaspati, straighten them out, as
a (bent) reed!
5. The poison of the sarkota (scorpion) that creeps low upon the ground,
(after he) has been deprived of his strength, I have taken away; moreover I
have caused him to be crushed.
6. There is no strength in thy arms, in thy head, nor in the middle (of thy
body). Then why dost thou so wickedly carry a small (sting) in thy tail?
7. The ants devour thee, pea-hens hack thee to pieces. Yea, every one of you
shall declare the poison of the sarkota powerless!
8. Thou (scorpion) that strikest with both, with mouth as well as tail, in thy
mouth there is no poison: then what can there be in the receptacle in thy
tail?
================================================================================
{06016}
VI, 16. Charm against ophthalmia.
1. O abayu, (and even if) thou art not abayu, strong is thy juice, O abayu! We
eat a gruel, compounded of thee.
2. Vihalha is thy father's name, Madavati thy mother's name. Thou art verily
not such, as to have consumed thy own self.
3. O Tauvilika, do be quiet! This howling one has become quiet. O brown one,
and brown-eared one, go away! Go out, O ala!
4. Alasala thou art first, silangalala thou art the next, nilagalasala (thou
art third?)!
================================================================================
{06021}
VI, 21. Charm to promote the growth of hair.
1. Of these three earths (our) earth verily is the highest. From the surface
of these I have now plucked a remedy.
2. Thou art the most excellent of remedies, the best of plants, as Soma (the
moon) is the lord in the watches of the night, as Varuna (is king) among the
gods.
3. O ye wealthy, irresistible (plants), ye do generously bestow benefits. And
ye strengthen the hair, and, moreover, promote its increase.
================================================================================
{06136}
VI, 136. Charm with the plant nitatni to promote the growth of hair.
1. As a goddess upon the goddess earth thou wast born, O plant! We dig thee
up, O nitatni, that thou mayest strengthen (the growth) of the hair.
2. Strengthen the old (hair), beget the new! That which has come forth render
more luxurious!
3. That hair of thine which does drop off, and that which is broken root and
all, upon it do I sprinkle here the all-healing herb.
================================================================================
{06137}
VI, 137. Charm to promote the growth of hair.
1. The (plant) that Gamadagni dug up to promote the growth of his daughter's
hair, Vatahavya has brought here from the dwelling of Asita.
2. With reins they had to be measured, with outstretched arms they had to be
measured out. May thy hairs grow as reeds, may they (cluster), black, about
thy head!
3. Make firm their roots, draw out their ends, expand their middle, O herb!
May thy hairs grow as reeds, may they (cluster), black, about thy head!
================================================================================
{04004}
IV, 4. Charm to promote virility.
1. Thee, the plant, which the Gandharva dug up for Varuna, when his virility
had decayed, thee, that causest strength, we dig up.
2. Ushas (Aurora), Surya, (the sun), and this charm of mine; the bull
Pragapati (the lord of creatures) shall with his lusty fire arouse him!
3. This herb shall make thee so very full of lusty strength, that thou shalt,
when thou art excited, exhale heat as a thing on fire!
4. The fire of the plants, and the essence of the bulls shall arouse him! Do
thou, O Indra, controller of bodies, place the lusty force of men into this
person!
5. Thou (O herb) art the first-born sap of the waters and also of the plants.
Moreover thou art the brother of Soma, and the lusty force of the antelope
buck!
6. Now, O Agni, now, O Savitar, now, O goddess Sarasvati, now, O
Brahmanaspati, do thou stiffen the pasas as a bow!
7. I stiffen thy pasas as a bowstring upon the bow. Embrace thou (women) as
the antelope buck the gazelle with ever unfailing (strength)!
8. The strength of the horse, the mule, the goat and the ram, moreover the
strength of the bull bestow upon him, O controller of bodies (Indra)!
================================================================================
{06111}
VI, 111. Charm against mania.
1. Release for me, O Agni, this person here, who, bound and well-secured,
loudly jabbers! Then shall he have due regard for thy share (of the offering),
when he shall be free from madness!
2. Agni shall quiet down thy mind, if it has been disturbed! Cunningly do I
prepare a remedy, that thou shalt be freed from madness.
3. (Whose mind) has been maddened by the sin of the gods, or been robbed of
sense by the Rakshas, (for him) do I cunningly prepare a remedy, that he shall
be free from madness.
4. May the Apsaras restore thee, may Indra, may Bhaga restore thee; may all
the gods restore thee, that thou mayest be freed from madness!
================================================================================
{04037}
IV, 37. Charm with the plant agasringi to drive out Rakshas, Apsaras and
Gandharvas.
1. With thee, O herb, the Atharvans first slew the Rakshas, with thee Kasyapa
slew (them), with thee Kanva and Agastya (slew them).
2. With thee do we scatter the Apsaras and Gandharvas. O agasringi (odina
pinnata), goad (aga) the Rakshas, drive them all away with thy smell!
3. The Apsaras, Gugguli, Illi, Naladi, Aukshagandhi, and Pramandani (by
name), shall go to the river, to the ford of the waters, as if blown away!
Thither do ye, O Apsaras, pass away, (since) ye have been recognised!
4. Where grow the asvattha (ficus religiosa) and the banyan-trees, the great
trees with crowns, thither do ye, O Apsaras, pass away, (since) ye have been
recognised!
5. Where your gold and silver swings are, where cymbals and lutes chime
together, thither do ye, O Apsaras, pass away, (since) ye have been
recognised!
6. Hither has come the mightiest of the plants and herbs. May the agasringi
arataki pierce with her sharp horn (tikshmasringi)!
7. Of the crested Gandharva, the husband of the Apsaras, who comes dancing
hither, I crush the two mushkas and cut off the sepas.
8. Terrible are the missiles of Indra, with a hundred points, brazen; with
these he shall pierce the Gandharvas, who devour oblations, and devour the
avaka-reed.
9. Terrible are the missiles of Indra, with a hundred points, golden; with
these he shall pierce the Gandharvas, who devour oblations, and devour the
avaka-reed.
10. All the Pisakas that devour the avaka-reeds, that burn, and spread their
little light in the waters, do thou, O herb, crush and overcome!
11. One is like a dog, one like an ape. As a youth, with luxuriant locks,
pleasant to look upon, the Gandharva hangs about the woman. Him do we drive
out from here with our powerful charm.
12. The Apsaras, you know, are your wives; ye, the Gandharvas, are their
husbands. Speed away, ye immortals, do not go after mortals!
================================================================================
{02009}
II, 9. Possession by demons of disease, cured by an amulet of ten kinds of
wood.
1. O (amulet) of ten kinds of wood, release this man from the demon (rakshas)
and the fit (grahi) which has seized upon (gagrah) his joints! Do thou,
moreover, O plant, lead him forth to the world of the living!
2. He has come, he has gone forth, he has joined the community of the living.
And he has become the father of sons, and the most happy of men!
3. This person has come to his senses, he has come to the cities of the
living. For he (now) has a hundred physicians, and also a thousand herbs.
4. The gods have found thy arrangement, (O amulet); the Brahmans, moreover,
the plants. All the gods have found thy arrangement upon the earth.
5. (The god) that has caused (disease) shall perform the cure; he is himself
the best physician. Let him indeed, the holy one, prepare remedies for thee,
together with the (earthly) physician!
================================================================================
{04008}
IV, 8. Charm against demons (pisaka) conceived as the cause of disease.
1. May Agni Vaisvanara, the bull of unfailing strength, burn up him that is
evil-disposed, and desires to harm us, and him that plans hostile deeds
against us!
2. Between the two rows of teeth of Agni Vaisvanara do I place him that plans
to injure us, when we are not planning to injure him; and him that plans to
injure us, when we do plan to injure him.
3. Those who hound us in our chambers, while shouting goes on in the night of
the new moon, and the other flesh-devourers who plan to injure us, all of them
do I overcome with might.
4. With might I overcome the Pisakas, rob them of their property; all
evil-disposed (demons) do I slay: may my device succeed!
5. With the gods who vie with, and measure their swiftness with this sun, with
those that are in the rivers, and in the mountains, do I, along with my
cattle, consort.
6. I plague the Pisakas as the tiger the cattle-owners. As dogs who have seen
a lion, these do not find a refuge.
7. My strength does not lie with Pisakas, nor with thieves, nor with prowlers
in the forest. From the village which I enter the Pisakas vanish away.
8. From the village which my fierce power has entered the Pisakas vanish away;
they do not devise evil.
9. They who irritate me with their jabber, as (buzzing) mosquitoes the
elephant, them I regard as wretched (creatures), as small vermin upon people.
10. May Nirriti (the goddess of destruction) take hold of this one, as a horse
with the halter! The fool who is wroth with me is not freed from (her) snare.
================================================================================
{02025}
II, 25. Charm with the plant prisniparni against the demon of disease, called
kanva.
1. The goddess Prisniparni has prepared prosperity for us, mishap for Nirriti
(the goddess of destruction). For she is a fierce devourer of the Kanvas: her,
the mighty, have I employed.
2. The Prisniparni was first begotten powerful; with her do I lop off the
heads of the evil brood, as (the head) of a bird.
3. The blood-sucking demon, and him that tries to rob (our) health, Kanva, the
devourer of our offspring, destroy, O Prisniparni, and overcome!
4. These Kanvas, the effacers of life, drive into the mountain; go thou
burning after them like fire, O goddess Prisniparni!
5. Drive far away these Kanvas, the effacers of life! Where the dark regions
are, there have I made these flesh-eaters go.
================================================================================
{06032}
VI, 32. Charm for driving away demons (Rakshas and Pisakas).
1. Do ye well offer within the fire this oblation with ghee, that destroys the
spook! Do thou, O Agni, burn from afar against the Rakshas, (but) our houses
thou shalt not consume!
2. Rudra has broken your necks, ye Pisakas: may he also break your ribs, ye
spooks! The plant whose power is everywhere has united you with Yama (death).
3. Exempt from danger, O Mitra and Varuna, may we here be; drive back with
your flames the devouring demons (Atrin)! Neither aider, nor support do they
find; smiting one another they go to death.
================================================================================
{02004}
II, 4. Charm with an amulet derived from the gangida tree, against diseases
and demons.
1. Unto long life and great delights, for ever unharmed and vigorous, do we
wear the gangida, as an amulet destructive of the vishkandha.
2. From convulsions, from tearing pain, from vishkandha, and from torturing
pain, the gangida shall protect us on all sides — an amulet of a thousand
virtues!
3. This gangida conquers the vishkandha, and smites the Atrin (devouring
demons); may this all-healing gangida protect us from adversity!
4. By means of the invigorating gangida, bestowed by the gods as an amulet, do
we conquer in battle the vishkandha and all the Rakshas.
5. May the hemp and may gangida protect me against vishkandha! The one
(gangida) is brought hither from the forest, the other (hemp) from the sap of
the furrow.
6. Destruction of witchcraft is this amulet, also destruction of hostile
powers: may the powerful gangida therefore extend far our lives!
================================================================================
{19034}
XIX, 34. Charm with an amulet derived from the gangida-tree, against diseases
and demons.
1. Thou art an Angiras, O gangida, a protector art thou, O gangida. All
two-footed and four-footed creatures that belong to us the gangida shall
protect!
2. The sorceries fifty-three in number, and the hundred performers of sorcery,
all these having lost their force, the gangida shall render bereft of
strength!
3. Bereft of strength is the gotten-up clamour, bereft of strength are the
seven debilitating (charms). Do thou, O gangida, hurl away from here poverty,
as an archer an arrow!
4. This gangida is a destroyer of witchcraft, and also a destroyer of hostile
powers. May then the powerful gangida extend far our lives!
5. May the greatness of the gangida protect us about on all sides, (the
greatness) with which he has overcome the vishkandha (and) the samskandha,
(overcoming the powerful (disease) with power!
6. Thrice the gods begot thee that hast grown up upon the earth. The
Brahmanas of yore knew thee here by the name of Angiras.
7. Neither the plants of olden times, nor they of recent times, surpass thee;
a fierce slayer is the gangida, and a happy refuge.
8. And when, O gangida of boundless virtue, thou didst spring up in the days
of yore, O fierce (plant), Indra at first placed strength in thee.
9. Fierce Indra, verily, put might into thee, O lord of the forest! Dispersing
all diseases, slay thou the Rakshas, O plant!
10. The breaking disease and the tearing disease, the balasa, and the pain in
the limbs, the takman that comes every autumn, may the gangida render devoid
of force!
================================================================================
{19035}
XIX, 35. Charm with an amulet derived from the gangida-tree, against diseases
and demons.
1. While uttering Indra's name the seers bestowed (upon men) the gangida,
which the gods in the beginning had made into a remedy, destructive of the
vishkandha.
2. May that gangida protect us as a treasurer his treasures, he whom the gods
and the Brahmanas made into a refuge that puts to naught the hostile powers!
3. The evil eye of the hostile-minded, (and) the evil-doer I have approached.
Do thou, O thousand-eyed one, watchfully destroy these! A refuge art thou, O
gangida.
4. May the gangida protect me from heaven, protect me from earth, protect (me)
from the atmosphere, protect me from the plants, protect me from the past, as
well as the future; may he protect us from every direction of space!
5. The sorceries performed by the gods, and also those performed by men, may
the all-healing gangida render them all devoid of strength!
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{06085}
VI, 85. Exorcism of disease by means of an amulet from the varana-tree.
1. This divine tree, the varana, shall shut out (varayatai). The gods, too,
have shut out (avivaran) the disease that hath entered into this man!
2. By Indra's command, by Mitra's and by Varuna's, by the command of all the
gods do we shut out thy disease.
3. As Vritra did hold fast these ever-flowing waters, thus do I shut out
(varaye) disease from thee with (the help of) Agni Vaisvanara.
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{06127}
VI, 127. The kipudru-tree as a panacea.
1. Of the abscess, of the balasa, of flow of blood, O plant; of neuralgia, O
herb, thou shalt not leave even a speck!
2. Those two boils (testicles) of thine, O balasa, that are fixed upon the
arm-pits — I know the remedy for that: the kipudru-tree takes care of it.
3. The neuralgia that is in the limbs, that is in the ears and in the eyes —
we tear them out, the neuralgia, the abscess, and the pain in the heart. That
unknown disease do we drive away downward.
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{19038}
XIX, 38. The healing properties of bdellium.
1. Neither diseases, nor yet a curse, enters this person, O arundhati! From
him that is penetrated by the sweet fragrance of the healing bdellium,
diseases flee in every direction, as antelopes and as horses run.
2. Whether, O bdellium, thou comest from the Sindhu (Indus), or whether thou
art derived from the sea, I have seized the qualities of both, that this
person shall be exempt from harm.
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{06091}
VI, 91. Barley and water as universal remedies.
1. This barley they did plough vigorously, with yokes of eight and yokes of
six. With it I drive off to a far distance the ailment from thy body.
2. Downward blows the wind, downward burns the sun, downward the cow is
milked: downward shall thy ailment pass!
3. The waters verily are healing, the waters chase away disease, the waters
cure all (disease): may they prepare a remedy for thee!
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{08007}
VIII, 7. Hymn to all magic and medicinal plants, used as a universal remedy.
1. The plants that are brown, and those that are white; the red ones and the
speckled ones; the sable and the black plants, all (these) do we invoke.
2. May they protect this man from the disease sent by the gods, the herbs
whose father is the sky, whose mother is the earth, whose root is the ocean.
3. The waters and the heavenly plants are foremost; they have driven out from
every limb thy disease, consequent upon sin.
4. The plants that spread forth, those that are bushy, those that have a
single sheath, those that creep along, do I address; I call in thy behalf the
plants that have shoots, those that have stalks, those that divide their
branches, those that are derived from all the gods, the strong (plants) that
furnish life to man.
5. With the might that is yours, ye mighty ones, with the power and strength
that is yours, with that do ye, O plants, rescue this man from this disease! I
now prepare a remedy.
6. The plants givala ('quickening'), na-gha-risha ('forsooth-no-harm'),
givanti ('living'), and the arundhati, which removes (disease), is full of
blossoms, and rich in honey, do I call to exempt him from injury.
7. Hither shall come the intelligent (plants) that understand my speech, that
we may bring this man into safety out of misery!
8. They that are the food of Agni (the fire), the offspring of the waters,
that grow ever renewing themselves, the firm (plants) that bear a thousand
names, the healing (plants), shall be brought hither!
9. The plants, whose womb is the avaki (blyxa octandra), whose essence are the
waters, shall with their sharp horns thrust aside evil!
10. The plants which release, exempt from Varuna (dropsy), are strong, and
destroy poison; those, too, that remove (the disease) balasa, and ward off
witchcraft shall come hither!
11. The plants that have been bought, that are right potent, and are praised,
shall protect in this village cow, horse, man, and cattle!
12. Honied are the roots of these herbs, honied their tops, honied their
middles, honied their leaves, honied their blossoms; they share in honey, are
the food of immortality. May they yield ghee, and food, and cattle chief of
all!
13. As many in number and in kind the plants here are upon the earth, may
they, furnished with a thousand leaves, release me from death and misery!
14. Tiger-like is the amulet (made of) herbs, a saviour, a protector against
hostile schemes: may it drive off far away from us all diseases and the
Rakshas!
15. As if at the roar of the lion they start with fright, as if (at the roar)
of fire they tremble before the (plants) that have been brought hither. The
diseases of cattle and men have been driven out by the herbs: let them pass
into navigable streams!
16. The plants release us from Agni Vaisvanara. Spreading over the earth, go
ye, whose king is the tree!
17. The plants, descended from Angiras, that grow upon the mountains and in
the plains, shall be for us rich in milk, auspicious, comforting to the heart!
18. The herbs which I know, and those which I see with my sight; the unknown,
those which we know, and those which we perceive to be charged with
(power),--
19. All plants collectively shall note my words, that we may bring this man
into safety out of misfortune,--
20. The asvattha (ficus religiosa), and the darbha among the plants; king
Soma, amrita (ambrosia) and the oblation; rice and barley, the two healing,
immortal children of heaven!
21. Ye arise: it is thundering and crashing, ye plants, since Parganya (the
god of rain) is favouring you, O children of Prisni (the spotted cloud), with
(his) seed (water).
22. The strength of this amrita (ambrosia) do we give this man to drink.
Moreover, I prepare a remedy, that he may live a hundred years!
23. The boar knows, the ichneumon knows the healing plant. Those that the
serpents and Gandharvas know, I call hither for help.
24. The plants, derived from the Angiras, which the eagles and the heavenly
raghats (falcons) know, which the birds and the flamingos know, which all
winged (creatures) know, which all wild animals know, I call hither for help.
25. As many plants as the oxen and kine, as many as the goats and the sheep
feed upon, so many plants, when applied, shall furnish protection to thee!
26. As many (plants), as the human physicians know to contain a remedy, so
many, endowed with every healing quality, do I apply to thee!
27. Those that have flowers, those that have blossoms, those that bear fruit,
and those that are without fruit, as if from the same mother they shall suck
sap, to exempt this man from injury!
28. I have saved thee from a depth of five fathoms, and, too, from a depth of
ten fathoms; moreover, from the foot-fetter of Yama, and from every sin
against the gods.
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{06096}
VI, 96. Plants as a panacea.
1. The many plants of hundredfold aspect, whose king is Soma, which have been
begotten by Brihaspati, shall free us from calamity!
2. May they free us from (the calamity) consequent upon curses, and also from
the (toils) of Varuna; moreover, from the foot-fetter of Yama, and every sin
against the gods!
3. What laws we have infringed upon, with the eye, the mind, and speech,
either while awake, or asleep — may Soma by his (divine) nature clear these
(sins) away from us!
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{02033}
II, 33. Charm to secure perfect health.
1. From thy eyes, thy nostrils, ears, and chin — the disease which is seated
in thy head — from thy brain and tongue I do tear it out.
2. From thy neck, nape of the neck, ribs, and spine — the disease which is
seated in thy fore-arm — from thy shoulders and arms I do tear it out.
3. From thy heart, thy lungs, viscera, and sides; from thy kidneys, spleen,
and liver we do tear out the disease.
4. From thy entrails, canals, rectum, and abdomen; from thy belly, guts, and
navel I do tear out the disease.
5. From thy thighs, knees, heels, and the tips of thy feet — from thy hips I
do tear out the disease seated in thy buttocks, from thy bottom the disease
seated in thy buttocks.
6. From thy bones, marrow, sinews and arteries; from thy hands, fingers, and
nails I do tear out the disease.
7. The disease that is in thy every limb, thy every hair, thy every joint;
that which is seated in thy skin, with Kasyapa's charm, that tears out, to
either side we do tear it out.
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{09008}
IX, 8. Charm to procure immunity from all diseases.
1. Headache and suffering in the head, pain in the ears and flow of blood,
every disease of the head, do we charm forth from thee.
2. From thy ears, from thy kankushas the earpain, and the neuralgia — every
disease of the head do we charm forth from thee.
3. (With the charm) through whose agency disease hastens forth from the ears
and the mouth — every disease of the head do we charm forth from thee.
4. (The disease) that renders a man deaf and blind — every disease of the head
do we charm forth from thee.
5. Pain in the limbs, fever in the limbs, the neuralgia that affects every
limb — every disease of the head do we charm forth from thee.
6. (The disease) whose frightful aspect makes man tremble, the takman (fever)
that comes every autumn, do we charm forth from thee.
7. The disease that creeps along the thighs, and then enters the canals, out
of thy inner parts do we charm forth.
8. If from the heart, from love, or from disgust, it arises, from thy heart
and from thy limbs the balasa do we charm forth.
9. Jaundice from thy limbs, diarrhoea from within thy bowels, the core of
disease from thy inner soul do we charm forth.
10. To ashes (asa) the balasa shall turn; what is diseased shall turn to
urine! The poison of all diseases I have charmed forth from thee.
11. Outside the opening (of the bladder) it shall run off; the rumbling shall
pass from thy belly! The poison of all diseases I have charmed forth from
thee.
12. From thy belly, lungs, navel, and heart — the poison of all diseases I
have charmed forth from thee.
13. (The pains) that split the crown (of the head), pierce the head, without
doing injury, without causing disease, they shall run off outside the opening
(of the bladder)!
14. They that pierce the heart, creep along the ribs, without doing injury,
without causing disease, they shall run off outside the opening (of the
bladder)!
15. They that pierce the sides, bore along the ribs, without doing injury,
without causing disease, they shall run off outside the opening (of the
bladder)!
16. They that pierce crosswise, burrow in thy abdomen, without doing injury,
without causing disease, they shall run off outside the opening (of the
bladder)!
17. They that creep along the rectum, twist the bowels, without doing injury,
without causing disease, they shall run off outside the opening (of the
bladder)!
18. They that suck the marrow, and split the joints, without doing injury,
without causing disease, they shall run off outside the opening (of the
bladder)!
19. The diseases and the injuries that paralyse thy limbs, the poison of all
diseases I have charmed forth from thee.
20. Of neuralgia, of abscesses, of inflation, or of inflammation of the eyes,
the poison of all diseases I have driven forth from thee.
21. From thy feet, knees, thighs, and bottom; from thy spine, and thy neck the
piercing pains, from thy head the ache I have removed.
22. Firm are the bones of thy skull, and the beat of thy heart. At thy rising,
O sun, thou didst remove the pains of the head, quiet the pangs in the limbs.
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{02029}
II, 29. Charm for obtaining long life and prosperity by transmission of
disease.
1. In the essence of earthly bliss, O ye gods, in strength of body (may he
live)! May Agni, Surya, Brihaspati bestow upon him life's vigour!
2. Give life to him, O Gatavedas, bestow in addition progeny upon him, O
Tvashtar; procure, O Savitar, increase of wealth for him; may this one, who
belongs to thee, live a hundred autumns!
3. May our prayer bestow upon us vigour, and possession of sound progeny;
ability and property do ye two, (O heaven and earth), bestow upon us! May he,
conquering lands with might, (live), O Indra, subjecting the others, his
enemies!
4. Given by Indra, instructed by Varuna, sent by the Maruts, strong, he has
come to us; may he, in the lap of ye two, heaven and earth, not suffer from
hunger and not from thirst!
5. Strength may ye two, that are rich in strength, bestow upon him; milk may
ye two, that are rich in milk, bestow upon him! Strength heaven and earth did
bestow upon him; strength all the gods, the Maruts, and the waters.
6. With the gracious (waters) do I delight thy heart, mayest thou, free from
disease, full of force, rejoice! Clothed in the same garment do ye two drink
this stirred drink, taking on as a magic form the shape of the two Asvins!
7. Indra, having been wounded, first created this vigour, and this ever fresh
divine food: that same belongs to thee. By means of that do thou, full of
force, live (a hundred) autumns; may it not flow out of thee: physicians have
prepared it for thee!
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