Healing

1. Headache and suffering in the head, pain in the ears and flow of blood, every disease of the head, do we charm forth from thee. 2. From thy ears, from thy kankûshas the earpain, and the neuralgia--every disease of the head do we charm forth from thee. 3. (With the charm) through whose agency disease hastens forth from the ears and the mouth- every disease of the head do we charm forth from thee. 4. (The disease) that renders a man deaf and blind--every disease of the head do we charm forth from thee. 5. Pain in the limbs, fever in the limbs, the neuralgia that affects every limb-every disease of the head do we charm forth from thee. 6. (The disease) whose frightful aspect makes man tremble, the takman (fever) that comes every autumn, do we charm forth from thee. 7. The disease that creeps along the thighs, and then enters the canals, out of thy inner parts do we charm forth. 8. If from the heart, from love, or from disgust, it arises, from thy heart and from thy limbs the balâsa do we charm forth. 9. Jaundice from thy limbs, diarrhoea from within thy bowels, the core of disease from thy inner soul do we charm forth. 10. To ashes (âsa) the balâsa shall turn; what is diseased shall turn to urine! The poison of all diseases I have charmed forth from thee. 11. Outside the opening (of the bladder) it shall run off; the rumbling shall pass from thy belly! The poison of all diseases I have charmed forth from thee. 12. From thy belly, lungs, navel, and heart-the poison of all diseases I have charmed forth from 13. (The pains) that split the crown (of the head), pierce the head, without doing injury, without causing disease, they shall run off outside the opening (of the bladder)! 14. They that pierce the heart, creep along the ribs, without doing injury, without causing disease, they shall run off outside the opening (of the bladder)! 15.

1. The gods are free from decrepitude; thou, O Agni, art removed from the demon of hostility. I free thee from all evil and disease, (and) unite thee with life. 2. (Vâyu), the purifying (wind), shall free thee from misfortune, Sakra (Indra) from evil sorcery! I free thee from all evil and disease, (and) unite thee with life. 3. The tame (village) animals are separate from the wild (forest animals); the water has flowed apart from thirst. I free thee from all evil and disease, (and) unite thee with life. 4. Heaven and earth here go apart; the paths go in every direction. I free thee from all evil and disease, (and) unite thee with life. 5. 'Tvashtar is preparing a wedding for his daughter,' thus (saying) does this whole world pass through. I free thee from all evil and disease, (and) unite thee with life. 6. Agni unites (life's) breaths, the moon is united with (life's) breath. I free thee from all evil and disease, (and) unite thee with life. 7. By means of (life's) breath the gods aroused the everywhere mighty sun. I free thee from all evil and disease, (and) unite thee with life. 8. Live thou by the (life's) breath of them that have life, and that create life; do not die! I free thee from all evil and disease, (and) unite thee with life. 9. Breathe thou with the (life's) breath of those that breathe; do not die! I free thee from all evil and disease, (and) unite thee with life. 10. Do thou (rise) up with life, unite thyself with life, (rise) up with the sap of the plants! I free thee from all evil and disease, (and) unite thee with life. 11. From the rain of Parganya we have risen up, immortal. I free thee from all evil and disease, (and) unite thee with life.

1. From thy eyes, thy nostrils, ears, and chin--the disease which is seated in thy head--from thy brain and tongue I do tear it out. 2. From thy neck, nape of the neck, ribs, and spine--the disease which is seated in thy fore-arm-- from thy shoulders and arms I do tear it out. 3. From thy heart, thy lungs, viscera, and sides; from thy kidneys, spleen, and liver we do tear out the disease. 4. From thy entrails, canals, rectum, and abdomen; from thy belly, guts, and navel I do tear out the disease. 5. From thy thighs, knees, heels, and the tips of thy feet--from thy hips I do tear out the disease seated in thy buttocks, from thy bottom the disease seated in thy buttocks. 6. From thy bones, marrow, sinews and arteries; from thy hands, fingers, and nails I do tear out the disease. 7. The disease that is in thy every limb, thy every hair, thy every joint; that which is seated in thy skin, with Kasyapa's charm, that tears out, to either side we do tear it out.

And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day.

And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

“Yudhishthira said, ‘O Sanjaya, the son of Gavalgana, hath thy journey here been safe? We are pleased with thy sight. I ask thee in return how thou art. I am, O learned man, in excellent health with my younger brothers. O Suta, after a long while do I now receive news of the aged king of the Kurus, that descendant of Bharata. Having seen thee, O Sanjaya, I feel as if I have seen the king himself, so pleased I am! Is our aged grandsire Bhishma, the descendant of Kuru, endued with great energy and the highest wisdom and always devoted to the practices of his own order, O sire, in health? I hope he still retains all his former habits. I hope the high-souled king Dhritarashtra, the son of Vichitravirya, is in health with his sons. I hope the great king Vahlika, the son of Pratipa, endued with great learning, is also in health. I hope, O sire, that Somadatta is in health, and Bhurisravas, and Satyasandha, and Sala, and Drona with his son, and the Brahmana Kripa are also well. I hope all those mighty bowmen are free from disease. O Sanjaya, all those greatest and best of bowmen, endued with the highest intelligence and versed in letters, and occupying the very top of those who wield weapons, have attached themselves to the Kurus. I hope those bowmen receive their honours due. I hope they are free from disease. How happy are they in whose kingdom dwells the mighty and handsome bowman, the well-behaved son of Drona! I hope Yuyutsu, the highly intelligent son of Dhritarashtra by his Vaisya wife is in health. I hope, O sire, the adviser Karna, whose counsels are followed by the dull-headed Suyodhana, is in health. I hope, the aged ladies, the mothers of the Bharata race, and the kitchen-maidens, the bond-maids, the daughters-in-law, the boys, the sister’s sons, and the sisters, and the daughters’ sons of Dhritarashtra’s house are all free from trouble. O sire, I hope the king still allows their former subsistence to the Brahmanas.

“Duryodhana said,--‘Vidura is always engaged in doing good to the sons of Pandu. O Kaurava, his feelings towards us are otherwise. He will, therefore, without doubt, withdraw thy heart from the proposed act. No man should set himself to any task depending upon the counsels of another, for, O son of Kuru’s race, the minds of two persons seldom agree in any particular act. The fool that liveth shunning all causes of fear wasteth himself like an insect in the rainy season. Neither sickness nor Yama waiteth till one is in prosperity. So long, therefore, as there is life and health, one should (without waiting for prosperity) accomplish his purpose.’

"'"Puru said, 'Let him who has stolen thy stalks adopt the occupation of a physician! Let him be supported by the earnings of his wife! Let him draw his sustenance from his father-in-law!'

In their hearts is a disease, and Allah increaseth their disease. A painful doom is theirs because they lie.

Yea, verily. We are Able to restore his very fingers!

Then We cast him on a desert shore while he was sick;

2 The Munis, girdled with the wind, wear garments soiled of yellow hue. 3 Transported with our Munihood we have pressed on into the winds: 4 The Muni, made associate in the holy work of every God, 5 The Steed of Vata, Vayu's friend, the Muni, by the Gods impelled, 6 Treading the path of sylvan beasts, Gandharvas, and Apsarases, 7 Vayu hath churned for him: for him he poundeth things most hard to bend, 2 Two several winds are blowing here, from Sindhu, from a distant land. 3 Hither, O Wind, blow healing balm, blow all disease away, thou Wind; 4 I am come nigh to thee with balms to give thee rest and keep thee safe. 5 Here let the Gods deliver him, the Maruts' band deliver him: 6 The Waters have their healing power, the Waters drive disease away. 7 The tongue that leads the voice precedes. Then with our ten−fold branching hands,

2 Soma and Rudra, chase to every quarter the sickness that hath visited our dwelling. 3 Provide, O Soma−Rudra, for our bodies all needful medicines to heal and cure us. 4 Armed with keen shafts and weapons, kind and loving, be gracious unto us, Soma and Rudra.

2 Here is the psalm for wealth, and food, in plenty: let us do many deeds to bring us glory. 3 May we o'ercome our foes with acts of valour, as heaven is over earth, hills over lowlands. 4 Give us not up as prey to death, O Sorna still let us look upon the Sun arising. 5 O Asuniti, keep the soul within us, and make the days we have to live yet longer. 6 Give us our sight again, O Asuniti, give us again our breath and our enjoyment. 7 May Earth restore to us our vital spirit, may Heaven the Goddess and mid−air restore it. 8 May both Worlds bless Subandhu, young Mothers of everlasting Law. 9 Health−giving medicines descend sent down from heaven in twos and threes, 10 Drive forward thou the wagon−ox, O Indra, which brought Usinarani's wagon hither.

b May the two-footed, the four-footed, The three-footed, the six-footed, The metrical, the unmetrical, Pierce thee with needles. c May the Mahanamnis, the Revatis, All the regions that are rich in fruits, The lightnings of the clouds, the voices. Pierce thee with needles. d The silver, the gold, the leaden, Are yoked as workers with the works, On the skin of the strong horse, May they pierce thee with needles. e May the ladies [1], the wives, With skill separate thy hair, The wives of the gods, the quarters, Pierce thee with needles. f What then? As men who have barley Reap the barley in order, removing it, Hither bring the food of those Who have not gone to the reverential cutting of the strew. a Who cutteth thee? Who doth divide thee Who doth pierce thy limbs? Who, too, is thy wise dissector? b May the seasons in due season, The dissectors, divide thy joints, And with the splendour of the year May they pierce thee with needles. c May the divine Adhvaryus cut thee, And divide thee; May the piercers piercing Joint thy limbs. d May the half-months, the months, Cut thy joints, piercing, May the days and nights, the Maruts, Make whole thine injuries [1]. e May the earth with the atmosphere, May Vayu heal thy rent, May the sky with the Naksatras Arrange thy form aright. f Healing to thy higher limbs, Healing to thy lower; Healing to bones, marrow, Healing too to thy body!

f In that in strength I seize These plants in my hand, The soul of the disease perisheth, As before one that taketh alive. g When the plants come together Like princes at the assembly, Sage is the physician called, Slayer of Raksases, overpowerer of diseases. h Remover is your mother by name, And ye are helpers; Ye are winged streams [2]; Remove whatever is unwell. i Let one of you aid another, Let one be of assistance to another; All the plants in unison Do ye further this speech of mine. k The strength of the plants hath arisen Like cows from the pasturage, Of them that are fain to win gain, To the self of thee, O man. I Beyond all obstacles, Like the thief the pen, they have strode, The plants have shaken away Every defilement in the body. m Those [3] that have mounted thy self, That have entered every limb, May they repel thy disease, Like a dread intercessor. n O disease, do thou fly forth With the eagle, the blue jay (kikidivi) With the rush of the wind, With the whirlwind do thou disappear. o Rich in steeds, rich in Soma, Full of strength, full of power, I have found all the plants For his safety. p The fruitful, the fruitless, The flowering, the flowerless, Impelled by Brhaspati, May they free us from tribulation. q The [4] plants whose king is Soma, And which have entered the earth, Of them thou art the highest, Impel us to long life. r Falling from the sky The plants said, 'He, whom we reach while in life, Shall not come to ill.' s Those that hear now And those that are gone far away, Coming all together here Give ye him healing. t May the digger of you come to no ill, Nor he for whom I dig you; May all our bipeds and quadrupeds Be free from disease. u The plants hold converse With Soma, the king, 'The man for whom the Brahman prepares (us), We, O king, bring to safety.' a May I be harm us not who is father of earth Or who, of true law, created the sky, And he who created the great bright waters; To what god shall we offer with oblation?

Two oceans are there extended, unperishing; They revolve in turns like the waves in the bosom of the sea; Seeing they pass over one of them, Seeing not [1] they pass over the other with a bridge. Two garments continuous one weareth; With locks, knowing all the worlds; He goeth in secret clad in the dark; He putteth on his bright robe abandoning that of the worn-out one. Whatever the gods did at the sacrifice the Asuras did. The gods saw this great sacrifice, they extended it, they performed the Agnihotra as the vow; therefore one should perform the vow twice, for twice they offer the Agnihotra. They performed the full moon rite, as the animal sacrifice to Agni and Soma [2]. They performed the new moon rite, as the animal sacrifice to Agni. They performed the sacrifice to the All-gods as the morning pressing. They performed the Varunapraghasas, as the midday pressing. They performed the Sakamedhas, the sacrifice to the fathers, and the offering to Tryambaka, as the third pressing. The Asuras sought to follow their sacrifice, but could not get on its tracks. They said, 'These gods have become inviolable (adhvartavyah). That is why the sacrifice (adhvara) is inviolable. Then the gods prospered, the Asuras were defeated. He who knowing thus offers the Soma, prospers himself, the enemy is defeated. a Surrounding Agni, surrounding Indra, surrounding the All-gods, surrounding me with splendour, be purified for us, with healing for cattle, healing for men, healing for the horses, healing, O king, for the plants; may we possess the abundance of wealth that is thine who art unbroken and of heroic power, O lord of wealth; of that give me, of that may I share, of that that is thine I procure this.

But Hector, from this scene of slaughter far, Raged on the left, and ruled the tide of war: Loud groans proclaim his progress through the plain, And deep Scamander swells with heaps of slain. There Nestor and Idomeneus oppose The warrior’s fury; there the battle glows; There fierce on foot, or from the chariot’s height, His sword deforms the beauteous ranks of fight. The spouse of Helen, dealing darts around, Had pierced Machaon with a distant wound: In his right shoulder the broad shaft appear’d, And trembling Greece for her physician fear’d. To Nestor then Idomeneus begun: “Glory of Greece, old Neleus’ valiant son! Ascend thy chariot, haste with speed away, And great Machaon to the ships convey; A wise physician skill’d our wounds to heal, Is more than armies to the public weal.” Old Nestor mounts the seat; beside him rode The wounded offspring of the healing god. He lends the lash; the steeds with sounding feet Shake the dry field, and thunder toward the fleet.

“All-seeing monarch! whether Lycia’s coast, Or sacred Ilion, thy bright presence boast, Powerful alike to ease the wretch’s smart; O hear me! god of every healing art! Lo! stiff with clotted blood, and pierced with pain, That thrills my arm, and shoots through every vein, I stand unable to sustain the spear, And sigh, at distance from the glorious war. Low in the dust is great Sarpedon laid, Nor Jove vouchsafed his hapless offspring aid; But thou, O god of health! thy succour lend, To guard the relics of my slaughter’d friend: For thou, though distant, canst restore my might, To head my Lycians, and support the fight.”

The Œchalian race, in those high towers contain’d Where once Eurytus in proud triumph reign’d, Or where her humbler turrets Tricca rears, Or where Ithome, rough with rocks, appears, In thirty sail the sparkling waves divide, Which Podalirius and Machaon guide. To these his skill their parent-god imparts, Divine professors of the healing arts.

It is simply by being pained at (the thought of) having this disease that we are preserved from it. The sage has not the disease. He knows the pain that would be inseparable from it, and therefore he does not have it.

To know and yet (think) we do not know is the highest (attainment); not to know (and yet think) we do know is a disease.

He ceased: the Wind-God's son obeyed Swift through the clouds his way he made. He reached the hill, nor stayed to find The wondrous herbs of healing kind, From its broad base the mount he tore With all the shrubs and trees it bore, Sped through the clouds again and showed To wise Sushen his woody load.(997) Sushen in wonder viewed the hill, And culled the sovereign salve of ill. Soon as the healing herb he found, The fragrant leaves he crushed and ground. Then over Lakshman's face he bent, Who, healed and strengthened by the scent Of that blest herb divinely sweet, Rose fresh and lusty on his feet.

"O brother, hear! since Rama's queen A captive in thy house has been, Disastrous omens day by day Have struck our souls with wild dismay. No longer still and strong and clear The flames of sacrifice appear, But, restless with the frequent spark, Neath clouds of smoke grow faint and dark. Our ministering priests turn pale To see their wonted offerings fail, And ants and serpents creep and crawl Within the consecrated hall.(916) Dried are the udders of our cows, Our elephants have juiceless brows,(917) Nor can the sweetest pasture stay The charger's long unquiet neigh. Big tears from mules and camels flow Whose staring coats their trouble show, Nor can the leech's art restore Their health and vigour as before. Rapacious birds are fierce and bold: Not single hunters as of old, In banded troops they chase the prey, Or gathering on our temples stay. Through twilight hours with shriek and howl Around the city jackals prowl, And wolves and foul hyaenas wait Athirst for blood at every gate. One sole atonement still may cure These evils, and our weal assure. Restore the Maithil dame, and win An easy pardon for thy sin."

Loving his friends with heart and soul, The joyful prince received the whole, Due honour to the envoys paid, And thus in turn his answer made: "Of Dasaratha tidings tell: Is the old king my father well? Is Rama, and is Lakshman, he Of the high-soul, from sickness free? And she who walks where duty leads, Kausalya, known for gracious deeds, Mother of Rama, loving spouse, Bound to her lord by well kept vows? And Lakshman's mother too, the dame Sumitra skilled in duty's claim, Who brave Satrughna also bare, Second in age,--her health declare. And she, in self-conceit most sage, With selfish heart most prone to rage, My mother, fares she well? has she Sent message or command to me?"

Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nirvana the highest happiness.

This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.

So speaking, in the face of those two hosts, Arjuna sank upon his chariot-seat, And let fall bow and arrows, sick at heart.

Sanjaya. These words to Arjuna spake Vasudev, and straight did take Back again the semblance dear Of the well-loved charioteer; Peace and joy it did restore When the Prince beheld once more Mighty BRAHMA's form and face Clothed in Krishna's gentle grace.