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Introduction鈥擳he greater part of the fourth adhyaya of the Kausika Sutra is devoted to the description and treatment of various physical and mental disorders. As evil agencies cause diseases, a number of practices designed to chase away and destroy these evil spirits, also find their mention in this Bhaisajya chapter of the Kausika Sutra under the name 'Bhutatantra karmani'. Some of the Samskaras like the Pumsavana, Garbhadrmhana, Simantonnayana are partly medical in character. These also find their way in the fourth chapter under the caption 'Women's Rites'. Thus in short the description and treatments of various disorders are covered in this chapter. Medical Tradition has no beginning Even animals and birds resort by instinct to remedial performances to get over afflictions. + Men too should have gradually developed modes and means that would cure them of

112 diseases, from time immemorial. 2 We cannot therefore think of a period of human history when curative and medical help was not needed by mankind. Thus the medical tradition is without beginning. This idea is found reflected in the words of Caraka. 3 Vedic References In The references in the Vedas bring to our notice that there was a steady progress of this medical tradition. the oldest Veda the Rg, there is frequent mention of the physician's skill 4 and excellent medical and surgical achievements ascribed to the Asvins. 5 Similarly the 6 7 Rgveda attributes medical powers to Indra, Maruts and Rudra. 8 In the Vajasaneyi Samhita of the Sukla Yajurveda, we find references to herbs that are said to cure Yak sma and this Samhita describes the complete anatomy of human and horse bodies. In the Taittiriya Samhita of the Krsna Yajurveda too, we find cure for eye-sight and other diseases like Yaksma, 10 Unmada etc. The physician appears to be not held in high esteem in the Yajurveda. 11

113 But the Atharvaveda Samhita, dealing mainly with curatives and charms seems to be the favoured child of this 12 ancient Indian Medical Tradition. Quite a different The se spirit breathes from these magic songs of the Atharvaveda and we altogether move here in a different world. magic songs are addressed to "Disease-demons" who possess the patients. The symptoms of the various diseases also are often described with great clarity in these songs. 1 The Purposes of Atharvanic Charms The purposes which the Atharvanic Charms were supposed to fulfil were numerous. They deal chiefly with the Practical side of life, with man, his protection and security; destruction of the enemies, the use of magic charms, formulas, amulets and herbs for removing serious diseases produced by the sins of past life and also curing all diseases in general. Warding off the evil effects of a Brahmin's curse, arranging woman's rites for securing sons, for securing easy delivery, welfare of the foetus and a lot others also find a place in these hymns. The Hold of Atharvanic Charms The hold of the Atharvanic Charms on the mind of the people should have been very strong, since they had occasion 1 to use them in all their daily concerns.

114 Practice of Pure Medicine and the Inherent Superiority of AMULETS There are evidences to show that the practice of pure medicine by professional medical personal had already been going on side by side with the Healing Charms of the Atharva veda. The verse adhitiradhyagadayam... (Atharvaveda II.9.3) points out that there were hundreds of medical practitioners and thousands of herbs. But the binding of an amulet with a particular charm was considered superior to herbs and 14 13 physicians. Again the Atharvan who binds an amulet is described as the best of all good doctors. 15 The Two Systems Thus we find two systems of medicine in the Athrvaveda, the Charm System with or without the use of amulets and the other being the Medicinal Herb System. But there is a slight hint that the Charm System with amulets is superior to the medicinal practices of the physicians. 1 Evidence of the Practice of Medicinal Herbs The practice of Medicinal Herbs to cure diseases should have side by side existed with the Charm System advocated by the Atharvaveda. The Atharvaveda itself speaks of a limited 16 number of herbs like jangida, gul gulu, Sata-vara 18 17 kustha 17 and and it further describes herbs that were current

in earlier times and medicines which were new. ew. 19 115 It can be said therefore with certainty that the Herbs should have been holding their fort in competition with the Atharvanic Charms. Though there came a period when the value of the se Medicinal Herbs became increasingly realized, this System lacked public currency. Therefore, it had to come under the influence of its big brother viz., the Atharvanic Charms and it did so to gain popular faith and support. Commingling of the Two Systems But the above mentioned two systems of Indian Medicine, the Charm and Medicinal Herb, had their own limitations and weaknesses. The Charm System with its limited pharmocopocia entirely depended on the faith of the people%; the Medicinal Herb System, on the other hand lacked the halo of sacredness, associated with the Atharvanic Charms. Thus these two systems had to come together, owing to force of circumstances for satisfying the needs of the people in a better way and also for the continuation of the ancient Indian Medical Tradition. By good luck and fortune, the two systems came together and the Kausika Sutra is a shining example of their excellent commingling.

116 Kausika- the Bridge Thus the songs of Magic of the Atharvaveda together with the magic rites, Herbs attached to them of which we learn in the Kausika Sutra form the oldest system of Indian Medical Science. In short, the Kausika can be called the 'Bridge' between the Atharvan Charms and Popular Medicine. The Medical Contribution by the Kausika Sutra: Speciality of Kausika over Atharvan Charms Though the Kausika Sutra uses the mantra material from the Atharvan, it has more knowledge of medicine and medicinal practices than the Atharvan itself. The Sutra has also for its uses varied type of materia medica not directly mentioned in the Atharvan Charms. The Sutra advises a particular, procedure, time, place and manner for its medical performances. These medical performances are carried out by the Atharvan Priest who makes them efficacious. 20 Causes of Diseases as pointed out in the Kausika 21 Diseases are said to be caused by the wrath of gods.' 22 Ghosts and demons too inflict diseases. Germs and Worms, both visible and invisible are said to be responsible for diseases. Post Vedic medicine knows these germs and worms. 23 very well. disease. 24 Witchcraft is also one of the agencies of Heredity, Infection and Seasonal Changes do al so play a part in causing diseases.