“The Deva expels all the rakshasas and yatudhanas, with all those offensive defects (prati-dosham, Vikriti) and hatred.” Rig Veda. I.35.10

Rakshasas are those who injure, destroy etc. Yatudhanas are another class of rakshasas. Prati-dosham can also mean the "offensive dosha", or the vitiated dosha (vikara), depending on how we translate the term.

Here, the hymn relates to these causing disease and driving them off. Surya as the Deva is the Light or “Shining One” that drives them off, relating the Light against Darkness (Tamas), or the force of heat against disease, parasites and bacteria (krimi), of which rakshasa and yatudhana are Vedic synonyms. They also mean bacteria, infections, viruses and such also.

The first part of the hymn lauds Savitar as “Hiranya-hasta” or “Golden handed”, which on this note does not mean the God himself, but relates to Haridra (Haldi) or Turmeric, which is well-known to have famous anti-bacterial properties, when used internally (as a rakta-shodhaka dravya) and also externally (as a vrana-shodhaka).

In the same verse, Savitar is lauded as the “Asura”, which comes from asu (breath) and ra (ruling force) or “ruling-life breath”, meaning Asura is another term for Prana. And Prana also means Vata here. Thus, the Hiranya-hasta (Haridra) connected to Asura (Prana) here shows that it increases Prana or Vata, also relating to the symbolic wisdom of the Rig Veda stating Haridra or Turmeric is a Vata-increasing herb that here drives away infection, parasites and such.

As noted, Rakshasa, Yakshasa, Yatudhana, Pishacha, Gandharva etc. are all synonyms for Krimi or Viruses, Bacteria, Parasites or Disease (Roga) in the Vedic texts, such as the Atharva Veda, where they can be understood in their proper context, in these symbolic lights.

In such ways, we can understand the symbolic nature of the Rig Vedic hymns in a deeper light, rather than as mere hymns alone as they quite often are.

Likewise, "Madhu" relates to "Madhura" (Sweet), not honey as such, and the Madhu-vidya of the Rig Veda relates to the science of the sweet-tastes (madhura-rasas), for example, the use of Avalehas or the science of Rasayana in general.

Dadyach Atharvan thus spoke the "Madhu-vidya" (i.e. science of rasayanas) to the Ashwins (Rig Veda, I.117.22). The Ashwins later taught it Chyawan Rishi (Rig Veda.VII.68.6; X.39.4, gave him Soma), from which we get the famous Amalaki-based Chyawan-prash from, perhaps one of the most well-known or famous Rasayanas in Ayurveda. It states that his old-age was banished and the youthful appearance of his body was restored (I.116.10), denoting again the effects of Chyawan Prash (and other suitable rasayanas / Rasayana herbs).

The Rasayanas give us bala (strength) or Shakti (power), as they rejuvenate the Dhatus.  In fact, it is the shakti (Vedic shachi) of the Ashwins that is lauded itself in the Rig Veda (I.112.8) as being able to restore sight to the blind, and make cripples walk again, hence relating to these powers of the ancient rasayana formulas (as Chyawanprash, Dashamula Rasayana, Agastya Rasayana, Ashwagandhavaleha etc.).

We thus see the origin of this in the Rig Vedic symbolism.

By understanding the depth of one word, we can connect these.

We often read for example of Vayu as the purifying force of Soma etc. This also relates to the ruksha (dry) and kashaya (astringent) nature of Vatogenic dravyas in Ayurveda, which strong help to reduce sleshma (Kapha) disorders and things such as swelling and tumours by it’s drying nature, as Soma is synonymous with sleshma, sleshaka or kapha in the Vedas, as Vayu is Vata, not a deity, and also of course means wind etc.

Vayu as Prana sometimes also relates to the Jivatman in the hymns also. Thus, there is a much deeper symbolic meaning in the Riks that needs to be brought out – and of which the Ayurvedic level is only one of several possible interpretations, which include Antar-Yogic or the Antar-Yaga etc.