Within this Vedic collection, healing is not a separate “medical” domain but an expression of sacred order itself. Many hymns are devoted to herbs (oṣadhi, bheṣaja), which are praised as living, divine powers—mothers and saviors endowed with “thousandfold” healing. These plants are invoked to close wounds, stop bleeding, knit bone, reduce swelling, and counter fevers such as takman, as well as cough, wasting diseases, skin disorders, and eye ailments. Remedies may be taken as decoctions, eaten, applied as poultices or salves, burned for fumigation, or worn as amulets. The same vegetal forces are also sought for rejuvenation, strength, virility, fertility, safe childbirth, and the restoration of a mother’s vitality.

Yet these material remedies are almost never used in isolation; they are woven together with mantra and ritual. Disease is often understood as the work of hostile beings, sorcery, or a disruption of the moral and cosmic order, so healing involves “driving out” or binding these forces through recited verses. Hymns send fever away to the wilderness or distant lands, transfer afflictions into water or trees, and call on deities such as Indra, Agni, Soma, and Varuṇa to guard the sufferer. Protective circles are drawn, cords are tied, and specific plants are worn to establish a sacred boundary. Fumigation with fragrant herbs and aspersion with consecrated water purify the dwelling and body, while some rites include confession and appeasement when illness is linked to transgression.

The same vision extends to what would now be called psychological and social healing. Fear, anxiety, bad dreams, and forms of madness or possession are treated as ailments of the subtle body, addressed through mantras that steady the mind and expel troubling presences, sometimes in concert with herbal smoke or amulets. Spells to remove enmity, reconcile relationships, and calm anger are understood as essential to health, since discord in the human sphere is not separate from imbalance in the wider cosmos. Alongside curative rites, there are prayers and ceremonies for long life, protection from untimely death, and the birth of strong, long‑lived offspring.

Taken together, these strands reveal a holistic healing vision in which body, mind, community, and unseen powers form a single field of care. Concrete measures—herbs, diet, water, smoke, and physical applications—are inseparably joined with subtle measures—mantra, invocation, symbolic transfer, and protective charms. The healer thus appears as both ritual specialist and folk physician, moving fluidly between botanical knowledge and spiritual practice. In this way, the text bears witness to an early Indo‑Aryan understanding that true health arises when the visible and invisible dimensions of life are brought back into harmony.