Women in the Atharva-veda Samhita
by Pranab Jyoti Kalita | 2017 | 62,142 words
This page relates 鈥�6a. Hymns to Secure the Love of a Woman鈥� of the study on women in the Vedic society reflecting the Atharva-veda Samhita in English. These pages discusses the social aspects of women, education, customs of marriage, practices of polyandry and polygamy, descriptions of female deities and various rites and rituals. It is shown how women earned much praise in ancient Indian society. Included are Sanskrit text and references of the Atharvaveda and commentary by Sayana-Acharya.
Go directly to: Footnotes.
6a. Hymns to Secure the Love of a Woman
[Full title: 6. Hymns Related to Love and Jealousy (a): Hymns to Secure the Love of a Woman]
Some other aspects of women are also dealt with in the Atharvaveda. Love is one such subject which finds special importance in this Veda. The hymn, beginning with the mantra, 颈测补峁� 惫墨谤耻迟[1] 鈥�, etc., is of such type.
This hymn, comprising five mantras, describes the good qualities of a herb which is sweet in nature. The commentator names the herb as Madhukalat膩[2] and it is found in his quotation from the 碍补耻艣颈办补蝉奴迟谤补 also.[3] But, the 碍补耻艣颈办补蝉奴迟谤补, edited by Bloomfield, reads it as Madughama峁噄.[4]
Whatever may be its original form, yet, it is spoken of as 尘补诲丑耻箩腻迟腻, i.e. born in a sweet place, or it brings sweetness to the speech of one who consumes it, or born with honey.[5] Thus, this herb, which is originally sweet is expected to bestow its sweetness upon the body, mind and speech of the laudators.[6] She is asked to be at the tip and also at the root of the tongue so that the speech, uttered by the tongue may become pleasant to the listeners.[7] It is expected that all the activities of the body as well as of the mind also may become admirable by all, and for that the same is asked to be in the intent of the invokers.[8] Thus, in touch with the herb, everything becomes sweet,[9] which is spoken of as even more than that of honey.[10] To emphasize this sweetness, it is said that the user of the herb does not consume the herb, but, contrarily, the herb do so.[11]
Through this hymn, the mutual relation between the wife and the husband is wanted to be sweetened with the herb Madhuka, which is also sweet like that of a sugarcane.[12] While, there is no mutual hatred, the wife becomes desirous to her husband, and prayer has been made, so that she may never leave her husband.[13]
The prevalence of the custom of using herbal substances in warding off mutual hatred is evident in this hymn. Love is the prime cause of conjugal happiness or sadness. The presence of the same for each other makes conjugal life full of joy, while the absence does the opposite. To confirm the conjugal happiness in between a husband and a wife, the Atharvaveda has provided a hymn. This hymn starts with the mantra, ida峁� yat pre峁噛a岣�[14] 鈥�, etc.
It has been noted here that the feeling of love arises in the brain which is given by Soma.[15] With this intense feeling of affection, the interior of the heart of either of the spouses is asked to be enamored.[16] Not the heart only, but, the mind of the same also is wanted to be inflamed with same feelings so that the mind may run after the other as smoke runs along with the blow of wind.[17]
Thereafter, the gods Mitra and 痴补谤耻峁嘺, the goddess 厂补谤补蝉惫补迟墨, all the living beings, the Heaven and the Earth are prayed to unite the husband with his wife.[18]
Thus, in this hymn consisting of three mantras, it is observed that in the first two mantras, either of the spouses has attempted to stimulate the feelings of love for himself or herself in the mind of another one. But, the last mantra is aimed at ensuring the love of the wife which is apparent from the word 箩腻测别,[19] the vocative case of 箩腻测腻, i.e. wife.
To ensure the love of a woman some other hymns are also observed in the Atharvaveda. One such hymn is started with the mantra, yatheda峁� bh奴my膩 adhi[20] 鈥�, etc.
In this hymn, a man, longing for the love of a woman desires to agitate her mind as the wind shakes the grass on the surface of the earth.[21] He wants to direct her mind toward him so that the woman may not leave him forever.[22] He also lauds both the 础艣惫颈苍蝉 to bring the woman near him and to unite him with fortune, thoughts and the deeds of the 础艣惫颈苍蝉.[23]
Though the 础艣惫颈苍蝉 are popularly known as the physician gods, yet, some of their actions are also related to love which is depicted in the 峁欢惫别诲补. 鈥楾he 础艣惫颈苍蝉 are closely connected with love, courtship, marriage, virility and offspring鈥�, says Griswold.[24] The restoration of youth and virility to the aged sage Cyavana,[25] their aids to Kali[26] and 碍补办峁Ｄ玽补迟,[27] the union of 艢undhyuva and Vimada[28] are some such instances.
After the exaltation to the 础艣惫颈苍蝉, the man tries to take the woman under his control by means of his call for love, which may hurt her deeply like an arrow pinching the soft part of the body.[29] Here, the man compares his call for love with the chirpings of the birds like pigeons, etc., to their females[30] and also with the speech of a lustful person to his companion.[31] Further, he calls certain herb to provide him a maiden, who is perfect in all her parts, who is previously not enjoyed by anybody else, and who is equal in mind and speech.[32] The maiden is also spoken of as being smeared by that herb so that her mind may become agreeable to the man.[33]
Finally, the man declares their union as his fortune and compares himself with a horse, who approaches the mare neighing loudly.[34]
The hymn, having the mantra, 测补迟丑腻 惫峁沰峁峁� 濒颈产耻箩腻[35] 鈥�, etc., also contains similar subject to the above one. Here, the man wants himself to be embraced by the woman whom he desires in such a way as the creeper Libuj膩 wraps round a plant.[36] According to S膩ya峁嚹乧膩rya,[37] Libuj膩 is the creeper like the betel vine etc. As a bird beats the earth with his wings while flying forth, in the same way, the amorous man also desires to enamor the woman.[38] He, further, adds that as the Sun pervades the heaven and the earth, likewise, he also wants to penetrate into the mind of the woman.[39]
Here, it is noteworthy that one part of a mantra, which reads, 测补迟丑腻 m膩峁� k膩minyaso 测补迟丑腻 mann膩pag膩 asa岣� commonly appears in three hymns,[40] discussed above, which contain the idea that an amorous person tries to arouse love of the woman toward him so that she may never be aversed to him.[41]
In another hymn of similar nature, which reads the mantra, v膩帽cha me 迟补苍惫补峁�[42] 鈥�, etc., as the first one, the man with the same intention tries to draw the attention of the woman toward his bodily organs like the hair, the eyes, the thighs, the feet etc.[43] He also declares that he himself is deeply impressed and scorched with the beauty of her hair and eyes.[44] He wants to enfold her within his arms with affection and to cling her into his heart.[45] Thus, he wants to take the woman under his influence.[46] Narrating the physical beauty of the woman, he states that her organs like the naval etc., are alluring and pleasing.[47] Further, he prays a cow, who produces the oily substances like the clarified butter, etc., to bestow the woman upon him.[48]
Likewise the foregoing hymns, the man, again, lauds the 础艣惫颈苍蝉 in the hymn which begins with the mantra, 测补迟丑腻ya峁� v膩ho a艣vin膩[49] 鈥�, etc. Here too, the libidinous person wants the mind of the desired woman to be completely under his influence.[50] He compares her with a well-trained horse, who acts according to the will of his master.[51] As a stallion, tied to a stake, pierces the string easily and as a stalk of the grass, torn by the wind moves along with the blowing of the air, likewise, the mind of the woman also is desired to be submissive to the man.[52]
With this purpose, the woman is smeared with one type of unguent,[53] which is prepared from the plants Madugha, 碍耻峁ａ弓丑补 and Nalada.[54] Besides, the pigment of 狈墨濒腻帽箩补苍补, etc., which grow on the mountain Trikakut is also added to the ointment.[55] It is here notable that though the text reads the word Madugha,[56] but, S膩ya峁嚹乧膩rya[57] reads it as Madhugha and interprets it as Madhuka, the qualities of which have already been discussed earlier, or as 驰补峁ａ弓颈尘补诲丑耻, a sweet herb. Nalada is one kind of fragrant herb.[58] The act of smearing is assigned to Bhaga, the god of fortune.[59]
In another hymn which starts with the mantra, uttudastvota[60] 鈥�, etc., an effort has been made to arouse passionate love of a woman. Here, the god Uttuda, who causes pain is asked to make the woman infatuated with love.[61] She is wanted to be made so much anxious as if she is pinched by a niddle, so that she may not even be able to sleep.[62] Her heart is pierced by the terrible arrow of 碍腻尘补, i.e. love.[63] The arrow is called as 腻诲丑墨辫补谤峁嘺,[64] i.e. feathered with mental anguish, 办腻尘补艣补濒测补,[65] i.e. tipped with love; 蝉补峁僰补濒辫补办耻濒尘补濒补,[66] i.e. making ones determination filled with undeviating desire and 蝉耻蝉补峁僴补迟补,[67] i.e. well-straightened, 辫谤腻肠墨苍补辫补办峁,[68] i.e. plumed well, 惫测辞峁,[69] i.e. scorcher and 艣耻肠补,[70] i.e. afflicter, etc. With such an arrow, the spleen of the woman is wanted to be pierced.[71] She is tried to be driven to the man, as being striken by a whip.[72]
Besides, the gods, Mitra and 痴补谤耻峁嘺 are also asked to cast out her own will so that she may totally surrender herself being regardless of her own deliberation.[73] The woman, subjugated thus, is expected to speak amiably and to be loyal to the man.[74]
With the same purpose, in the hymn, that starts with the mantra, nyastik膩 rurohitha[75] 鈥�, etc., the plant 艢补峁卥丑补辫耻峁墨, as understood by S膩ya峁嚹乧膩rya,[76] is asked to parch up the heart of the woman with the fire of love.[77] The hymn describes the plant as warding off misfortune and bringing fortune.[78] Besides, the same plant having thousands of leaves, spreads its hundred branches for the sake of human beings and expands its thirty-three roots downward for the sake of the gods.[79] Here, the commentator observes that the number hundred symbolizes mostly desired span of life by the Vedic people, and the number thirty-three symbolizes the number of Vedic gods.[80]
With the help of the plant the mouth of the woman is desired to be withered, so that being a loveseek one, she may approach the man.[81] Again, the plant 艢补峁卥丑补辫耻峁墨, which is yellow-coloured, and which possesses the power of subjugation, is requested to impel the woman toward the man for union.[82] As the mouth of one who has not drunk water dries away, likewise, the woman is also wanted to be inflicted with love and being thus, move to the man.[83]
Regarding the plant as a potent one, the same is, again, asked to unite the languished person with the woman whom he desires.[84] Here, an instance has been cited of an ichneumon who tears a serpent and joints the same together again.[85]
Footnotes and references:
[1]:
Atharvaveda, 1.34
[3]:
鈥榤adhukama峁噄m auk峁pan墨ya 颈测补峁� 惫墨谤耻迟 amoham iti 蝉补峁僺p峁浥沘ta岣モ�� iti s奴tritatv膩t / 厂腻测补峁嘺 in his Introduction to the commentary on Atharvaveda, 1.34
[5]:
颈测补峁� v墨run尘补诲丑耻箩腻迟腻 鈥� / Atharvaveda, 1.34.1 madhuk膩khy膩 尘补诲丑耻箩腻迟腻 madhuni madhurarasopete bh奴tale utpann膩 /yadv膩 madhune madhvartham upabhokt峁沶膩峁� vacasi m膩dhuya峁儾醪贯箖p膩d膩n膩ya 箩腻迟腻 utpann膩 / athav膩 madhun膩 k峁udrarasena 箩腻迟腻 utpann膩 / 厂腻测补峁嘺, Ibid.
[6]:
k膩yikav膩cikam膩nasar奴pa岣� asmad墨ya岣� sakalo 惫测腻辫腻谤补岣� madhurarasopeta岣� san sarvairup膩deyo bhavatu ityartha岣� / 厂腻测补峁嘺 on Atharvaveda, 1.34.1
[7]:
jihv膩y膩 agre madhu me jihv膩m奴le madh奴lakam / Atharvaveda, 1.34.2 madhukalate 迟惫补峁� jihv膩y膩 rasan膩y膩 agre agrabh膩ge madhu k峁dra峁� 测补迟丑腻 bhavati tath膩 vartasva / tath膩 jihv膩m奴le rasan膩y膩 m奴labh膩ge madhulakam madhurarasabahula峁� jalamadhulav峁沰峁pu峁a峁� 测补迟丑腻 bhavati tath膩 tad膩tmik膩 v膩 vartasva / jihv膩y膩峁� madhv膩di蝉补峁僴idh膩nena tannirvarty膩 v膩gapi 尘补诲丑耻谤腻 蝉补谤惫别峁Ｄ佱箖 蝉耻艣谤补惫腻 bhavatu ityartha岣� / 厂腻测补峁嘺, Ibid.
[8]:
madhumanme nikrama峁嘺峁� madhumanme par膩ya峁嘺m / 惫腻肠腻 vad膩mi madhumad bh奴y膩蝉补峁� madhusad峁浥沘岣� // Atharvaveda, 1.34.3
[9]:
ittha峁� svak墨y膩n膩峁� 蝉补谤惫别峁Ｄ佱箖 vy膩p膩r膩峁嚹佱箖 madhumayatv膩t tath膩vidhavy膩p膩rayukta岣� ahamapi 蝉补峁僤峁浥沘岣� 蝉补峁僤ra峁ａ弓u岣� sarvasya puru峁sya madhu madhumat pr墨tivi峁yo bh奴y膩sam / 厂腻测补峁嘺, Ibid.
[10]:
madhorasmi madhutaro 鈥� / Atharvaveda, 1.34.4
[13]:
测补迟丑腻 m膩峁� k膩minyaso 测补迟丑腻 mann膩pag膩 asa岣� / Ibid.
[14]:
Ibid., 6.89
[15]:
[16]:
迟补迟补岣� pari praj膩tena 丑腻谤诲颈峁� te 艣ocay膩masi / Atharvaveda, 6.89.1 tasm膩d datt膩cchirasa岣� paripraj膩tena utpannena snehavi艣e峁峁嘺 te tava h膩rdim h峁沶madhyavarti 补苍迟补岣补谤补峁嘺峁� 艣ocay膩masi 蝉补峁僼膩payukta峁� 办耻谤尘补岣� / 厂腻测补峁嘺, Ibid.
[17]:
[18]:
[19]:
he 箩腻测别 tv膩 tv膩峁� mitr膩varu峁嘺u 鈥� / 厂腻测补峁嘺, Ibid.
[20]:
Atharvaveda, 2.30
[22]:
鈥� 测补迟丑腻 m膩峁� k膩minyaso 测补迟丑腻 mann膩pag膩 asa岣� / Ibid.
[23]:
[25]:
cf., 峁欢惫别诲补, 1.117.13; 1.118.6; 5.74.5; 7.68.6; 7.71.5; 10.39.4
[26]:
cf., Ibid., 1.112.15; 10.39.8
[27]:
cf., Ibid., 10.143.1
[28]:
cf., Ibid., 10.39.7
[29]:
[30]:
[32]:
yad补苍迟补谤补峁� tad 产腻丑测补峁� yad 产腻丑测补峁� tad补苍迟补谤补峁� / kany膩n膩峁� vi艣var奴p膩峁嚹佱箖 mano g峁沚h膩yau峁dhe // Atharvaveda, 2.30.4 yad arthaj膩tam antaram 补产丑测补苍迟补谤补峁� 尘补苍补岣� vi峁y墨karoti tadeva b膩hyam bahi峁ａ弓ha峁� v膩gvi峁yo bhavati / yad 产腻丑测补峁� uktalak峁峁嘺峁� ca tat eva 补苍迟补谤补峁� 尘腻苍补蝉补峁� bhavati / anena 惫腻峁卪补苍补蝉补测辞岣� 辫补谤补蝉辫补谤补峁� 惫颈蝉补峁僾腻诲辞 苍颈谤补蝉迟补岣� / eva峁� nirdu峁ａ弓a峁� vi艣var奴p膩峁嚹佱箖 anavadya蝉补峁僷奴r峁嚹乿ayav膩n膩峁� kany膩n膩m abh奴ktap奴rv膩峁嚹佱箖 尘补苍补岣� he o峁dhe t峁涐箛膩dir奴pe g峁沚h膩ya g峁沨膩峁嘺 / 厂腻测补峁嘺, Ibid.
[33]:
tvadanulepanena madanuraktacitt膩峁� kurvityartha岣� / 厂腻测补峁嘺 on Atharvaveda, 2.30.4
[34]:
eyamagan patik膩m膩 janik膩moham膩gamam / 补艣惫补岣� kanikradad 测补迟丑腻 bhagen膩ha峁� sah膩gamam // Atharvaveda, 2.30.5
[35]:
Ibid., 6.8
[37]:
测补迟丑腻 t膩mb奴l膩divall墨 蝉惫腻艣谤补测补峁� 惫峁沰峁峁� samantam sarvata岣� pari峁svaje 膩艣li峁ati / 厂腻测补峁嘺, Ibid.
[38]:
[40]:
Ibid., 1.34.5; 2.30.1; 6.8.1-3
[41]:
[42]:
Atharvaveda, 6.9
[43]:
v膩帽cha me 迟补苍惫补峁� p膩dau v膩帽ch膩k峁au v膩帽cha sakthyau / Ibid., 6.9.1
[45]:
mama tv膩 do峁峁噄艣ri峁峁� k峁涐箛omi h峁沝aya艣ri峁m / Ibid., 6.9.2
[46]:
测补迟丑腻 mama krat膩vaso mama cittamup膩yasi / Ibid. madadh墨n膩 bhavas墨tyartha岣� / 厂腻测补峁嘺, Ibid.
[47]:
[48]:
[49]:
Atharvaveda, 6.102
[50]:
[51]:
[52]:
[53]:
cf., Ibid., 6.102.3
[54]:
madhughasya madh奴kav峁沰峁sya ya峁ａ弓imadhukasya v膩 ku峁ａ弓hasya etat蝉补峁僯帽akasya au峁dhasya naladasya / ete峁Ｄ佱箖 samudit膩n膩峁� dravy膩峁嚹佱箖 蝉补峁僢补苍诲丑颈 anurodhanam / anurudhyate va艣墨kriyate aneneti anurodhanam anulepanam / 厂腻测补峁嘺, Ibid.
[55]:
膩帽janasya a帽janas膩dhanadravyasya trikakutparvatodbhavasya n墨l膩帽jan膩dima峁噀岣� / 厂腻测补峁嘺 on Atharvaveda, 6.102.3
[56]:
膩帽janasya madughasya 鈥� / Atharvaveda, 6.102.3
[57]:
madhughasya madh奴kav峁沰峁sya / 厂腻测补峁嘺, Ibid.
[59]:
turo bhagasya hast膩bhy膩manurodhanamudbhare / Atharvaveda, 6.102.3 墨d峁浥沘m a帽jan膩didravyas膩dhanabh奴tam 补苍耻濒别辫补苍补峁� 迟耻谤补岣� tvaram膩峁嘺sya bhagasya saubh膩gyakarasya hast膩bhy膩m aha mud bhare ud bhar膩mi / 厂腻测补峁嘺, Ibid.
[60]:
Atharvaveda, 3.25
[61]:
uttudastvot tudatu / Ibid., 3.25.1 uttudati utk峁涐梗峁璦m 奴rdhvamukha峁� v膩 vyathayat墨ti uttuda岣� etat蝉补峁僯帽o 诲别惫补岣� tv膩 tv膩m ut tudatu udvyathayatu k膩m膩rt膩峁� karotu / 厂腻测补峁嘺, Ibid.
[62]:
鈥� m膩 dh峁泃h膩岣� 艣ayane sve / Atharvaveda, 3.25.1 s奴cibhiriva uttudena madanavik膩rairudravyathit膩 迟惫补峁� sve svak墨ye 艣ayane 艣ayanasth膩ne m膩 d峁泃h膩岣� 艣ayanavi峁yam 腻诲补谤补峁� m膩 k膩r峁Ｄ弗 / 厂腻测补峁嘺, Ibid.
[65]:
办腻尘补艣补濒测腻尘 办腻尘补岣� 补产丑颈濒腻峁岣� rira峁僺膩parapary膩ya岣� / sa eva 艣补濒测补峁� b膩峁嚹乬re protam 腻测补蝉补峁� marmabhedakam 补峁単补峁� yasy膩 s膩 k膩ma艣aly膩 / 厂腻测补峁嘺 on Atharvaveda, 3.25.2
[66]:
蝉补峁僰alpakulyal膩m / ida峁� me 蝉测腻诲 ida峁� me 蝉测腻诲 iti bhogavi峁yana峁� 蝉补峁僰alpana峁� 蝉补峁僰补濒辫补岣� / sa eva kulmala峁� d膩ru艣补濒测补yo岣� 蝉补峁兣沴e峁dravya峁� yasy膩岣� s膩 tathokt膩 / 厂腻测补峁嘺 on Atharvaveda, 3.25.2
[67]:
su蝉补峁僴at膩m su峁ａ弓hu samya峁卬at膩峁� koda峁囜笉膩r奴岣峢膩峁� / 厂腻测补峁嘺 on Atharvaveda, 3.25.2
[68]:
辫谤腻肠墨苍补辫补办峁Ｄ� 辫谤腻肠墨苍腻岣� pr膩帽can膩 峁沯ava岣� pak峁Ｄ� yasy膩岣� s膩 辫谤腻肠墨苍补辫补办峁Ｄ� / 厂腻测补峁嘺 on Atharvaveda, 3.25.3
[69]:
vyo峁Ｄ� vividham o峁ti dahat墨ti vyo峁Ｄ� / 厂腻测补峁嘺 on Atharvaveda, 3.25.3
[71]:
y膩 pl墨h膩na峁� 艣o峁yati k膩masye峁岣� su蝉补峁僴at膩 / Atharvaveda, 3.25.3
[72]:
膩j膩mi tv膩jany膩 pari m膩turatho pitu岣� / Ibid., 3.25.5 he 办腻尘颈苍墨 tv膩 tv膩m 膩jany膩 / abhimukham ajati k峁pati prerayat墨ti 膩jan墨 办补艣腻 / 迟补测腻 ka艣ay膩 膩j膩mi 膩t膩岣峺a abhimukha峁� preray膩mi / 厂腻测补峁嘺, Ibid.
[73]:
vyasyai mitr膩varu峁嘺u h峁沝a艣cittanyasyatam / athain膩makratu峁� 办峁泃惫腻 mamaiva k峁涐箛uta峁� va艣e // Atharvaveda, 3.25.6
[74]:
m峁沝urnimanyu岣� keval墨 priyav膩diny补苍耻惫谤补迟腻 / Ibid., 3.25.4 nimanyu岣� nyakk峁泃apra峁嘺yakalah膩 尘峁沝耻岣� m峁沝ubh膩峁峁嚹� keval墨 as膩dhara峁嚹� madeka艣ara峁嚹� priyav膩din墨 anuk奴labh膩峁峁嘺艣墨l膩 补苍耻惫谤补迟腻 补苍耻办奴濒补办谤颈测腻肠补谤补峁嘺 par膩 bhava / 厂腻测补峁嘺, Ibid.
[75]:
Atharvaveda, 6.139
[76]:
he 艣a峁卥hapu峁ike / 厂腻测补峁嘺, Ibid.
[77]:
艣u峁atu mayi te h峁沝ayamatho 鈥� / Atharvaveda, 6.139.2 te tvad墨ya峁� h峁沝ayam aha峁� 艣o峁y膩mi k膩m膩gnin膩 paritapta峁� karomi / 厂腻测补峁嘺, Ibid.
[78]:
nyastik膩 rurohitha subhaga峁僰ara峁嚹� mama / Atharvaveda, 6.139.1 he 艣a峁卥hapu峁ike nyastik膩 daurbh膩gyalak峁峁嘺峁� nitar膩m asyant墨 tvam / rurohitha pr膩durbh奴t膩si utpann膩 bhavasi / mama subhaga峁僰ara峁嚹� 蝉补耻产丑腻驳测补峁� kurvat墨 / 厂腻测补峁嘺, Ibid.
[79]:
[80]:
艣at膩yu峁岣� puru峁sya upak膩r膩ya 辫谤补迟腻苍腻 api 艣ata蝉补峁僰hy膩k膩 utpadyanta ityartha岣� / nit膩n膩岣� nyagvist膩ryam膩峁嚹佱弗 praroh膩 trayastri峁兣沘t蝉补峁僰hy膩k膩岣� 蝉补峁僢havanti / trayastri峁兣沘t蝉补峁僰hy膩n膩峁� dev膩n膩mupak膩ratv膩t tat蝉补峁僰hyay膩 nit膩n膩岣� prarohant墨tyartha岣� / 厂腻测补峁嘺, Ibid.
[81]:
艣u峁atu mayi te h峁沝ayamatho 艣u峁atv膩syam / atho ni 艣u峁a m膩峁� k膩men膩tho 艣u峁膩sy膩 cara // Atharvaveda, 6.139.2
[82]:
[83]:
yathodakamapapu峁pa艣u峁aty膩sy膩m / ev膩 ni 艣u峁a m膩峁� k膩men膩tho 艣u峁膩sy膩 cara // Ibid., 6.139.4
[84]:
[85]:
测补迟丑腻 nakulo vicchidya 蝉补峁僤adh膩tyahi峁� puna岣� / Atharvaveda, 6.139.5