Atharva Veda 19.39.9: Kanda 19, Anuvaka 4, Sukta 39, Mantra 9
Sukta 39
यं त्वा॒ वेद॒ पूर्व॒ इक्ष्वा॑को॒ यं वा॑ त्वा कुष्ठ का॒म्यः । यं वा॒ वसो॑ यमात्स्य॒स्तेनासि॑ वि॒श्वभे॑षजः
yáṃ tvā véda pū́rva íkṣvāko yáṃ vā tvā kuṣṭha kāmyàḥ | yáṃ vā vásur yáṃ mātsyás ténāsi viśvá-bheṣajaḥ
Whom ancient Ikṣvāku knew—yea, whom the seeker knew thee, O Kuṣṭha; whom Vasu knew, whom Mātsya knew—thereby thou art the universal remedy.
ज्याला प्राचीन इक्ष्वाकूने ओळखले—आणि, हे कुष्ठा, ज्याला काम्य (इच्छापूर्वक साधना करणारा) साधकही ओळखतो; ज्याला वसूने ओळखले, ज्याला मात्स्याने ओळखले—त्यामुळे तू ‘विश्वभेषज’ (सर्वरोग-निवारक औषध) आहेस.
The meaning
What it says
Kuṣṭha is praised as ‘universal remedy’ because it was known by ancient authoritative figures—Ikṣvāku, the ‘seeker’ (kāmya), Vasu, and Mātsya—thus establishing lineage of knowledge and efficacy.
The inner meaning
The mind’s doubt is treated as part of illness. By invoking a chain of trusted knowers, the mantra installs confidence and continuity: ‘this remedy has been tested, remembered, and transmitted.’ The patient’s inner resistance softens when the medicine is socially and mythically validated.
The truth in it
Healing traditions work through accumulated testimony and trusted lineages. Authority—when responsibly held—can strengthen compliance, hope, and coherent practice, which themselves influence outcomes.
What it is for
- Kind of hymn
- Bhaisajya (Healing)
Its aim
To validate Kuṣṭha’s panacea-status through lineage/authority citations, strengthening confidence and ritual efficacy in fever and allied afflictions.
Word by Word
Pada patha
यम् । त्वा । वेद । पूर्वः । इक्ष्वाकः । यम् । वा । त्वा । कुष्ठ । काम्यः । यम् । वा । वसुः । यम् । मात्स्यः । तेन । असि । विश्व-भेषजः ।
- यम्
- whomwhom/which; relative pronoun introducing attestations of knowledgePronounपुंलिङ्गः, द्वितीया-विभक्तिः, एकवचनम्Role कर्म (वेद्-क्रियायाः विषयः) / सम्बन्धः (यम्… तेन)Root यद् (सर्वनाम-प्रातिपदिक)
- त्वा
- youthee; Kuṣṭha addressed directly as an agentPronounद्वितीया-विभक्तिः, एकवचनम्Role कर्म (वेद्-क्रियायाः विषयः) / सम्बोधन-लक्ष्यःRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- वेद
- knowsknows; possesses the correct knowledge/recognition (key to efficacy)Verbलिट् (परिपूर्ण/परोक्श), प्रथम-पुरुषः, एकवचनम्, परस्मैपदम्Role क्रियाRoot विद् (धातु) → वेद (परस्मैपद-लिट्)
- पूर्वः
- the former/ancient onethe former/ancient; an ancestral authorityAdjective (used substantively) / Nounपुंलिङ्गः, प्रथमा-विभक्तिः, एकवचनम्Role कर्तृ (वेद्-क्रियायाः)Root पूर्व (प्रातिपदिक)
- इक्ष्वाकः
- IkṣvākuIkṣvāku; royal ancestor figure, emblem of ancient kṣatriya lineage and authoritative traditionNoun (proper)पुंलिङ्गः, प्रथमा-विभक्तिः, एकवचनम्Role कर्तृ (वेद्-क्रियायाः; पूर्वः इक्ष्वाकः)Root इक्ष्वाक (प्रातिपदिक; राजवंश-नाम)
- यम्
- whomPronounपुंलिङ्गः, द्वितीया-विभक्तिः, एकवचनम्Role कर्म (वेद्-क्रियायाः विषयः) / सम्बन्धः (यम्… तेन)Root यद् (सर्वनाम-प्रातिपदिक)
- वा
- oror; alternative authoritative knowerIndeclinableविकल्पार्थक-निपातःRoot वा (निपात/अव्यय)
- त्वा
- youtheePronounद्वितीया-विभक्तिः, एकवचनम्Role कर्मRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- कुष्ठ
- O Kuṣṭha (the herb Kuṣṭha)O Kuṣṭha; vocative, personified herbNounनपुंसकलिङ्गः, सम्बोधन-प्रयोगः (सम्बोधन-एकवचनम्; रूपं प्रायः प्रथमा-समानम्)Role सम्बोधनRoot कुष्ठ (प्रातिपदिक; औषधि-नाम)
- काम्यः
- the desirous one / one who seeks (it)desirable, to-be-sought; also ‘one who desires (thee)’—a seeker of the remedyAdjective (used substantively) / Nounपुंलिङ्गः, प्रथमा-विभक्तिः, एकवचनम्Role कर्तृ (वेद्-क्रियायाः; ‘काम्यः’ = कामयमानः/इच्छन्)Root काम्य (प्रातिपदिक; √कम्/काम ‘desire’ से)
- यम्
- whomPronounपुंलिङ्गः, द्वितीया-विभक्तिः, एकवचनम्Role कर्म / सम्बन्धः (यम्… तेन)Root यद् (सर्वनाम-प्रातिपदिक)
- वा
- orIndeclinableविकल्पार्थक-निपातःRoot वा (निपात/अव्यय)
- वसः
- VasuNoun (proper)पुंलिङ्गः, प्रथमा-विभक्तिः, एकवचनम् (वेदिके ‘वसः’ इति रूपं)Role कर्तृ (वेद्-क्रियायाः)Root वसु (प्रातिपदिक; देव/ऋषि-नाम)
- यमात्स्यः
- YamātsyaNoun (proper)पुंलिङ्गः, प्रथमा-विभक्तिः, एकवचनम्Role कर्तृ (वेद्-क्रियायाः; वसः यमात्स्यः)Root यमात्स्य (प्रातिपदिक; जन/ऋषि-नाम)
- तेन
- therefore / by thatthereby, by that (fact/knowledge); instrumental of validationPronounपुं/नपुंसकलिङ्गः, तृतीया-विभक्तिः, एकवचनम्Role करण/हेतु (तेन = तस्मात् कारणात्/तया विद्या-परम्परया)Root तद् (सर्वनाम-प्रातिपदिक)
- असि
- you arethou art; declarative of identity/powerVerbलट् (वर्तमान), मध्यम-पुरुषः, एकवचनम्, परस्मैपदम्Role क्रियाRoot अस् (धातु) → असि
- विश्वभेषजः
- the all-healing remedy / universal medicineuniversal remedy; panacea-status confirmed by authoritative precedentNoun/Adjectiveपुंलिङ्गः, प्रथमा-विभक्तिः, एकवचनम्Role प्रेडिकेट-नाम (असि-क्रियायाः विशेषण/पूरकः)Root विश्व-भेषज (समास-प्रातिपदिक; विश्व + भेषज)
Sandhi Notes
- यम् त्वा वेद पूर्वः इक्ष्वाकः | यम् वा त्वा कुष्ठ काम्यः | यम् वा वसः यमात्स्यः तेन असि विश्वभेषजः ||
- 1) ‘इक्ष्वा॑को॒’ = इक्ष्वाकः (विसर्ग-लोपः पदान्ते, वेदिक-स्वरचिह्न सहित)
- 2) ‘तेनासि’ = तेन असि (अ + अ → आ, परन्तु पदपाठे पृथक्)
- 3) ‘विश्वभे॑षजः’ = विश्वभेषजः (समास; पदान्ते विसर्गः)
- 4) ‘कुष्ठ’ सम्बोधन-प्रयोगः—औषधि-देवता/वनस्पति को प्रत्यक्ष सम्बोधन।
Seer, deity and metre
- Rishi
- Atharvanic tradition (anukramaṇī attribution varies)
- Devata
- Kuṣṭha (herb-deity)
- Chandas
- Anuṣṭubh-like (late, pragmatic)
- Rasa
- Shanta and Adbhuta
Sāyaṇa treats the named figures as pramāṇa (authoritative precedent): kuṣṭha’s efficacy is certified by ancient knowers—Ikṣvāku and others—who ‘knew’ (i.e., correctly employed/recognized) the herb. ‘Kāmyáḥ’ is taken as ‘desirable’ or ‘desired by one seeking cure’; the conclusion ‘tenāsi’ draws an inference: because it is known and used by venerable authorities, Kuṣṭha is viśvabheṣaja.
Anukramaṇī varies; late Atharvanic healer-compiler voice
Establishing ‘pramāṇa’ (authority) for herbs via named lineages; strengthening charm-efficacy through social memory.
Knowledge itself is made medicinal: the remembered knowers become a protective canopy over the herb and patient.
Kuṣṭha (herb-deity)
A terrestrial plant elevated by ancestral recognition; its ‘deity’ aspect is the reliable potency that persists across generations.
Generalized healing capacity, especially within the Kuṣṭha–Takman complex (fever and allied disorders).
Protects by stabilizing trust and by invoking authoritative guardianship of tradition.
4 pādas; dense proper-name listing; cadence driven by enumeration.
Pragmatic compression; proper names can disturb strict metrical count but preserve chantable rhythm.
Mnemonic and declarative; a ‘credentialing’ rhythm.
Instills assurance; functions like a verbal certificate of authenticity for the herb.
The priest displays or holds kuṣṭha before the patient.
Recites the verse naming ancient authorities, thereby ‘authorizing’ the remedy.
Applies the herb (anointing/ingestion/fumigation per local practice).
Continues with expulsion mantras against takman as needed.
Kauśika Sūtra: Kuṣṭha-takman healing sequence; this verse functions as a ‘pramāṇa-mantra’ within the same karman, recited while presenting/handling the herb before application (edition-dependent numbering).
Atharvan priest as guarantor of tradition: establishes the remedy’s legitimacy by invoking ancestral/royal precedent.
Recite while preparing/holding Kuṣṭha; can be spoken to the herb directly (‘O Kuṣṭha’) before administration.
Before first dose; repeated when doubt/fear arises.
Householder or family healer; emphasis on correct identification and respectful handling of the herb.
General Kauśika-style herb-healing context for AV bhaiṣajya; specific sūtra linkage not securely fixed for this single verse in common indices.
Use as a ‘pre-dose’ affirmation alongside safe, evidence-based treatment.
Kuṣṭha (herb)
The herb’s power is amplified by social memory: the ‘names’ function like an invisible amulet around the medicine.
Primarily fever/afflictions treated with Kuṣṭha in this hymn context; also general illness framed as treatable by panacea.
Authority-citation (lineage validation) → increased efficacy via confidence, ritual certainty, and correct identification of the remedy.
Conceptually parallels dravya-prabhāva validated by guru-paramparā and regional usage; not a classical Ayurvedic citation.
Evidence/trust-building and adherence: emphasizing that a remedy is known, tested, and consistently used.
Patient and household (to remove doubt); the illness indirectly.
To certify Kuṣṭha as viśvabheṣaja through ancestral/royal and regional knowers, thereby strengthening the charm’s force.
Name-evocation as ‘authority magic’; building a chain of transmission to ‘lock in’ potency.
- इक्ष्वाक (ikṣvāku)
- legitimacy, ancestral authority, ‘tested in time’
- काम्य (kāmya)
- the motivated patient/practitioner; intentionality that activates remedy
- वसु (vasu)
- benefic prosperity-energy; wholesome support
- मात्स्य (mātsya)
- another lineage/region of knowledge; wide transmission
- विश्वभेषज (viśvabheṣaja)
- integrative remedy; confidence that the cure can address many forms of disorder
Contemplate ‘trustworthy medicine’: recall teachers/elders/healers who transmitted care; let that memory stabilize the nervous system.
Anahata (trust/relational safety) as primary; Ajna for clarity of discernment.
Equal breathing (sama-vṛtti) while reciting the name-list evenly.
A chain of light linking ancestors/teachers to the herb in your hand, then to the body.
Receptive confidence; non-anxious attention.
Recite 3 or 9 times before taking medicine; end with a moment of gratitude to the lineage of care.
Keep a steady mid-register; allow slight emphasis on each proper name; resolve firmly on ‘viśvabheṣajaḥ’.
Do not rush the name-catalog; articulate each name as a ‘credential’.
Warm, assuring, ‘certifying’ tone.
Functions well as an accompanying verse while showing the herb to the patient—making the remedy ‘recognized’ and accepted.
When beginning a traditional herb regimen; when family members doubt or fear the medicine.
Before administration/preparation; when seeking confidence and steadiness in treatment.
Improved trust, reduced anxiety, stronger ritual coherence around healing.
Avoid using lineage-claims to override safety; verify herb identity, dosage, interactions, and contraindications.
Here the mantra does not mythologize origin but constructs authority: the herb’s power is socially and genealogically certified. This is a different mode of efficacy—epistemic validation—complementing the earlier cosmic provenance.
By citing Ikṣvāku (a royal ancestor) alongside other named authorities, the text aligns medical efficacy with elite and ancestral endorsement. Healing knowledge is portrayed as something possessed by recognized lineages, reinforcing stratified access to authoritative tradition.
The repeated relative construction (‘yaṃ… yaṃ…’) is formulaic and pragmatic, closer to Atharvanic cataloguing than RV encomium. The focus on named human authorities is also more typical of AV’s social-historical texture.
Gopatha frequently grounds efficacy in correct knowledge and transmission. This verse explicitly makes ‘knowing’ (veda) the criterion: the remedy works because it is embedded in an authoritative chain of recognition and use.
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