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Chewing the sweet plant, or mixture of leaves of Khaluparni with honey, barley or stirred drink of barley and water for superiority in disputation.鈥擳he extract or juice of the sweet herb on being chewed fills the mouth and is gulped by way of a drink directly. Such a draught of sweet herb extract may be taken to be a drink as it is a liquid. Turning to the ceremonies in which the love-spell is used - The Kau, S. uses it in a ceremony for superiority in disputation (XXXVIII.17) wherein the ambitious disputant is to enter the assembly from the north-east, chewing the sweet plant, again twice in the nuptial ceremonies, once with tying the amulet on the finger and once on crushing the amulet at the consummation of marriage. The comm. further states its use at disputation in the Asvamedha sacrifice. The plant being sweet is honey (madhu), born with honey, is asked to impart its sweetness to make the tip of the tongue upto the root of the tongue possessed of honeyedness, so as to gain absolute power. So that what is spoken is with a voice that is honeyed. Such that, the man chewing the plant becomes sweeter and more honeyed than the plant itself (from which he has sucked up the sweet sap). Further he wishes to have favours of this sweet herb, whereby

339 he wants the sweet herb to love him and not to desert him and 28 go away. This is in a nutshell as to what the hymn implies in context. So a person is to chew the madhu herb for producing the enchanting effect by his sweet words on the others. This is all the more necessary when one cannot openly challenge an opponent, who is prone to the bad habit of back-biting. So the hymn (V.15) acts as a charm to make the back-biters hold their tongues, according to Kes. The Kau.S. states the ceremonies viz. disputation, nuptial, Asvamedha, wherein it is employed, and describes the rite. For winning the public assembly, the rite requires the leaves or chops of the Khaluparni tree to be pounded with honey and mixed with barley-grains, prior to the mixture being eaten, to produce the desired effect. The leaves or chops of the tree are sweet and make him sweet. So here the leaves and chops of the Khaluparni tree being sweet, are spounded with honey to sweeten it further and mixed with barley-grains. The juice extracted on chewing the mixture would be sweeter due to honey and being gulped directly would be included as a drink. But this differs from the earlier chewing of the sweet herb, to which neither honey nor barley-grains were mixed. 28. Whitney W.D., Atharvaveda Samhita, Vol.I, Delhi, 1962, p. 34.

340 So, on the one hand the hymn (V.15) which is a charin enables the obtaining of power over disputants and back-biters while on the other, the sweet herb through imparting sweetness enables him to sway the assembly in his favour. Another aspect of hymn (V.15). The Kau. S. uses it for curing the diseases of cattle with or without a drink of saline water. The Kau.S. (XLVI.1) prescribes a rite for preventing the public censure against one, who has not really committed sin. In this context, he is given cooked rice or stirred drink of water and barley. So, a soft soggy mess of boiled rice or the stirred drink of water and barley being a gruel or porridge, consumed directly would be included as a drink. In the rite or charm for overcoming an adversary in public dispute the Kau.S. prescribes that one is to come to the assembly from the north-eastern direction, chewing the roots of the plant and to have it in his mouth, while speaking; also to bind on an amulet of it and to wear a wreath of seven of its leaves. However no specific name of the plant whose roots are to be chewed is prescribed. a sweet plant or otherwise. Nor is it stated whether it was So it is quite vague. The only

341 thing to be deduced is that chewing of the roots and retaining it in the mouth enabled the overcoming of an enemy.