Medicines and plants mentioned in Atharvaveda botanical hymns
Man has depended on many types of medicines and plants during his life
time. He uses some vegetation for his own survival and some for the health and
prosperity of his animals. It is not possible for a human being to survive with
the knowledge of only one type of medicine-vegetables. Therefore, it is
necessary for a man to have knowledge of different types of
medicines-vegetables, so that his life becomes easy and he can live long with
good health. According to the opinion of various Vedic commentators, the
introduction of the medicines and plants mentioned in the Atharvaveda botanical
hymns can be given in the following way –
1. Apamarga
All the
commentators of Atharvaveda have described it in their respective commentaries
by this name "Apamarga". Acharya Sayan in his commentary has also
mentioned its another name "Sahadevi". In Atharvaveda, mainly 3
distinctions of Apamarga vegetation are found – White, Krishna and Red. The
qualities of these three are the same. Uses - In Atharvaveda, Apamarga is
described as a medicine to remove infectious diseases such as tuberculosis,
leprosy, apasmara, etc., which we get from our parents. Apamarga vegetation is
bitter, hot, bitter, phlegmatic, itchy and destroyer of blood related diseases.
In the treatment of typhoid fever, Prishniparni and Apamarga are used
appropriately. This plant enhances the radiance of the body, destroys diseases
like ulcers, poison, vata, phlegm and itching.
2. Arjuna
Arjuna is
described in the 8th hymn of the second Kand of Atharvaveda. In this hymn, the
law to cure diseases is obtained from the wood of Arjuna, from the husk of
barley and the gem made from sesame seeds. Uses- Arjuna is described in the
Atharvaveda as a medicine that destroys all kinds of diseases like diarrhea,
tuberculosis, etc.
3. Demonic Shyama
Vegetable
The
description of the demonic Shyama vegetation is found in the 24th Sukta of the
first Kand of Atharvaveda. This Shyama vanaspati is formed by the combination
of two medicines which improve the complexion of the body. Uses - In
Atharvaveda, the demonic Shyama botanical is described as an anti-leprosy drug.
In this hymn, the words Kilas and Palit have been used for white leprosy. Quite
often, both Kilas and Palit are the differences of white leprosy. To make the
color of the entire skin of the place of leprosy similar to the actual color of
the body is the main function of the demoniac Shyama vegetation. That is why it
is used in leprosy.
4. Haridra (Turmeric)
23rd Sukta of Atharvaveda's first Kanda
Naktanjatasayoshadhe Rame Krishnae Asikni Ch. Ind Rajni Rajay Kilas Palitin
Chayat. In the above mantra, the names of Rama, Krishna, Asikni, and Rajni are
the narrators of medicines, 'According to Acharya Dhanvantari- Haridra,
Daruharidra, Udkirya (Karanjbheda), Rochana etc. Uses- Acharya Sayana mentions
Haridra as a medicine that removes whiteness of the body because it was born at
night.
5. Ascini
Acharya Sayan in his commentary has described it
as a medicine called 'Neel'. Uses- In the Atharvaveda, the remedy of leprosy
and hair ripening has been prescribed by the use of Asikni (Neil).
6. Durva (Sahasrakand) –
The
description of this plant is found in the 7th Sukta of the Second Kand of Atharvaveda.
The origin of Durva vegetation is more there, where there is an abundance of
water. Everyone knows about the use-curse - abusing, talking about the
destruction of others in anger, uttering bad words, etc., all the disgusting
things come under the curse. Just as ordinary men and women abuse, in the same
way a man with knowledge also speaks bad and bad things in anger. All this
happens due to anger, if anger is gone and in its place a calm and thoughtful
nature comes, then the attitude of cursing will go away. Therefore, while
praising the medicine called Sahasrakand (Durva) in the Atharvaveda, it has
been said that by the use of this medicine the angry attitude of giving shop
should be removed. Sahasrakand (Durva) plant is used in the medicine.
7. Bhagwati and Taraka
The
description of these plants is found in the 8th Sukta of the Second Kand of
Atharvaveda. According to commentators like Acharya Sayan and Harishan
Siddhantlankar etc., the meaning of the special constellations (Sun and Moon)
having the form of light and opulence has been assumed from Bhagwati and
Taraka. According to commentator Shriram Sharma Acharya, Bhagwati,
Raka (Sun Moon constellation). While Shripad Damodar Satavalekar considers both
these words to be medicinal. From Bhagwati – Vaishnavi, Shatavari, Tulsi,
Aparajitaya Vishnukanta and Taraka – Devatavriksha, Indravaruni, Patrakshar,
Mothi etc. Use - The disease which comes from the body of the parents or also
from the body of their ancestors to their children, that genetic disease is
called regional disease. For the prevention of such diseases in Atharvaveda,
two such plants are described, Bhagwati and Taraka. "Bhagwati and
tarake" both the words here denoting this medicine are dual. This gives
the sense that from this one name, 2-2 plants are to be taken. Thus there are
four plants under these two names, which cure regional diseases. Along with
this, it also increases the radiance of the body.
8. Deca tree
Its
description is found in the 9th Sukta of the Second Kand of Atharvaveda.
Commentators like Shripad Damodar Satavalekar and Harisharan Siddhantalankar
etc. have described a medicine called "Dashmool" made from the
combination of ten trees. Acharya Sayana assumes the meaning of Dasha-Vriksha
as Palash, Gular etc. Uses- A plant called Dashvriksha removes rheumatism
(recipient) disease. This rheumatic disease keeps the joints tight, due to
which a person cannot walk. If its treatment is done with the Dasvriksha, then
that patient can get quick recovery and behave like other living human beings. 10
medicines are famous in the legal texts by the name 'Dashmool'. They have great
fame in the matter of being the destroyer of vatarog, it is possible that they
are only ten trees described by the name Dashmool. Oil, Ghrita, Kashaya, Asava,
Arishta etc. are also made from these ten trees, which are famous in curing
gout.
9. Questionnaire
Its
description is found in the 25th Sukta of the Second Kand of Atharvaveda.
Almost all the commentators have quoted it in their commentary by the name of
'Prishniparni'. According to Satavalekar, it is also known by the names
Chitraparni, Peethavan, Pitavan and Pathouni etc. Uses - Not following the
rules of brahmacharya and doing malpractices leads to blood defects. As a
result of which diseases like Pandu disease, tuberculosis etc. The place of
origin of these diseases has also been clearly described in the Vedas. In the
Atharvaveda, there has been a provision for the treatment of diseases by the
medicinal plant. In the Atharvaveda, the treatment of blood defects has been
described by taking the patient to the mountain. This plant is a very powerful
medicine to destroy the disease which dries the blood. Consumption of
Prishniparni will remove blood defects, blood will start increasing in the
body, the body will start getting stronger, the body will get stronger, the
ugliness of the womb will be removed and the pregnancy will start growing. In
this way, consuming pishniparni is going to bring many benefits.
10. Covenant
Their
description is found in the 7th Sukta of the fourth Kanda of Atharvaveda.
Almost all the commentators have described it as an anti-venom. Uses - Atharva
Veda considers a healthy body as the key to a prosperous life, but toxic
elements cause disorders in a healthy body. Poison causes unconsciousness or
unconsciousness. If the poison becomes severe, the patient also dies.
Therefore, if Vacha medicine is used, then unconsciousness can be removed. It
has been told in the Atharvaveda that if a medicine called Vacha is used, the
poison cannot exert its effect and it removes unconsciousness.
11. Rohini
The
description of this plant is found in the 12th Sukta of the fourth Kanda of
Atharvaveda. Almost all the commentators have described it by the name Rohini.
Another name for it is also found in Atharvaveda, Arundhati. In the subodh
commentary of Satavalekar ji, its description is also found by the name of
Measrohini. Uses - This medicine is a semen enhancer and destroyer of
tridoshas. This plant heals the broken parts of the body. It is also called
Arundhati. If the body is hurt, the organ is burnt, the organ is suppressed,
then by the use of this plant, the joint of the body becomes undone, with this
medicine all the organs of the body, the marrow, the flesh and the bones are
complete. This plant heals the organs of the body - marrow, skin, blood, bone,
flesh, skin, and broken organs.
12. Virus
Its description is found in the 44th Sukta of
Atharvaveda Keshta Kanda. Use- The flow of blood flows in the body due to the
trauma of weapons etc. Sometimes it comes out with a special velocity, this is
called bleeding. In the Atharvaveda, a plant called Vishanaka has been
prescribed to stop bleeding or bleeding. Apart from this, the law of treatment
of rheumatic diseases, phlegm, cough etc. and genetic diseases from a plant
called Vishnaka is found in Atharvaveda.
13. Varun
In the 85th
Sukta of Atharvaveda, a plant named Varuna has been described. In the
commentary of Acharya Sayana, it has been quoted by the name of Varana. Whereas
in the Subodh commentary of Satavalekar ji, it is described as a plant called
Varuna. Both its names are found in the Atharvaveda commentary by Harishan
Siddhantalakar. Uses- Bark of Varuna is digestive and potent. It destroys
ashmari (stone disease). The decoction of its bark dissolves the stone and
expels it through urine. It cures Urinary dosha, Urukrichchar (difficulty
passing urine), Vatgulma (rheumatism) and blood disorders. This plant has been
described in the Vedas for the treatment of Rajayakshama (TV). It is a blood
purifier and a plant that cures gout.
14. Leprosy
In the 95th Sukta Gaya of the Sixth Kand of
Atharvaveda, a plant named Kuth has been described. Achar Ya
Sayan has described it in his commentary by the name "Kootha".
Whereas Shri Ram Sharma Acharya and Harishan Siddhantlankar etc. commentators
have quoted it in their two commentaries under the name "6 leprosy".
Uses- Leprosy (Lush) medicine is especially antipyretic and anthelmintic.
Leprosy originates from the Himalayas and is closely related to Somalata. This
medicine is often used in the prevention of diseases like gout disorders,
tuberculosis, cough, eye diseases, gonorrhea, mango (amn) etc.
15. stems
Its
description is found in the 100th Sukta of the Atharva Veda. The main feature
of this vegetation is that it grows on dry land. Uses- A plant called stem is
grown in the desert. This plant is used in the prevention of poison related
defects.
16. Chipudru
Its
description is found in the 127th hymn of the Atharvaveda. All the commentators
have quoted it in their commentaries under the name Chipudru. Uses- In
Atharvaveda, Chipudru has been described as a very important plant. It is said
to be the destroyer of cough, boil, pimple, bleeding, skin diseases etc. of
this plant It also cures gallstones, femoral glands, ear diseases, phlegm,
erysipelas and heart diseases. Niyas (glue, lisa) comes out from Chipudru. It
is called Viroja or Piroja. Its ointment is made, it is beneficial for all skin
diseases and rashes (wounds).
17. Nittani
Its
description is found in the 136th and 137th hymns of the Atharvaveda. In the
commentary by Acharya Sayan, it has been described as a herb called
"Kalmachi". Which we all know by the name of Makoy in Hindi language.
Whereas the commentators like Satavalekar and Harisharan Siddhantalankar have
described it in their respective commentaries by the name of Nittni. Use- By
this the law of treatment of hair diseases is found in Atharvaveda. This
medicine increases hair growth and strengthens their roots. Where there is no
hair, new hair grows there. It is an underground drug.
18. Sahasraparni
(Conchpushpi)
The description of a plant called Sahastraparni is
found in the 139th Sukta of Atharvaveda Keshta Kand. Acharya Sayan in his
commentary has described it as Shankhpushpi, whereas in Satavalekar's Subodh
Bhashya it is mentioned as a Sahasrapani medicine. Uses - Sahastraparni
(conchpushpi) plant has been mentioned in the Atharvaveda for the removal of
semen-related defects and as a semen-enhancer plant. According to Atharvaveda
it has hundred branches, thirty three roots and thousand leaves. It is
described in the Atharvaveda as a fortunate and captivating plant. For good
luck, there is a law to tie its root in the hand. It increases mental peace,
radiance and intelligence. The love of husband and wife is strengthened by the
consumption of this plant.
19. Demonic Vegetation
The
description of demonic vegetation is found in the 39th Sukta of the Seventh
Kand of Atharvaveda. Almost all the commentators have quoted it as Rajika (Rai)
in their respective commentaries. Use Its description is found in Atharvaveda
as a Vashikaran medicine. In Atharvaveda, Asurivanaspati has been described to
enhance the beauty of the woman. It is described in the Vedic texts that white
mustard (Rai) increases the radiance of the body, brings beauty, and removes
the defilement of the body. With its use, a woman can control her husband. Due
to which the sinful conduct of man is removed, and he is not attracted towards
a foreign woman. Epilogue It is clear from the above study that since the Vedic
period, man has had knowledge of many types of medicines and plants. By using
these, he used to get many means of food, health etc. Vedic human beings had
the knowledge of many types of medicinal plants that give life, destroy disease,
suppress disease, never harm etc. This medicine-vegetable not only used to
protect us when we got sick, but due to their consumption, not only disease,
such a law is also found in Atharvaveda. In this way, sufficient knowledge
related to botanical and medicine is obtained in the entire Atharvaveda, which
is developing progressively through long-term experimentation and research. As
an evolved form of this knowledge, we see today Ayurvedic products of companies
like Patanjali, Dabur, Himalaya, Vaidyanath etc. The Vedic medicine-vegetables
used in these products are still as effective on diseases as described in the
Vedic period. Thus this Vedic medicine-vegetables is relevant .