1. 2015.63710.The-Caraka-Samhita1

भगवान्‌ धन्वन्तरि

God of Medicine

THE CARAKA SAMHITĀ

EXPOUNDED BY THE WORSHIPFUL ĀTREYA PUNARVASU, COMPILED BY THE GREAT SAGE AGNIVEŚA AND REDACTED BY CARAKA & DRDHABALA

VOLUME I

EDITED AND PUBLISHED IN SIX VOLUMES WITH TRANSLATIONS IN HINDI, GUJARATI AND ENGLISH BY SHREE GULABKUNVERBA AYURVEDIC SOCIETY JAMNAGAR INDIA 1949 POPULAR EDITION

Rupees 75/-

First Impression 1949

4000 Copies

All Rights Reserved Published by

SHREE GULABKUNVERBA AYURVEDIC SOCIETY, JAMNAGAR.

SAWAI MANSINGH LIBRARY

Accn No 2327

Date 12. 3. 1950

P... 75.0

Printed in India

At 'The Ayurveda Mudranalaya, JAMNAGAR.

भगवताडडत्रेयपुनर्वसुनोपदिष्टा तच्छिष्येण महर्षिभिवेशेन तन्त्रिता। चरकहढबलाभ्यां प्रतिसंस्कृता

चरकसंहिता

सामवय-हिंदी-गुजर-आइलेटि-भाषात्रयानुवादालङ्कृता विविधपाठान्तरैः संयोजिता

भारतवर्षान्तर्गतसौराष्ट्रप्रदेशे श्री जामनगरे श्री गुलाबकुंवरवा आयुर्वेंदिकू सोसायटी इत्यभयया संस्थया संपादिता प्रकाशिता च

प्रथमः खंडः

हाकाब्दः १८७१, खिस्ताब्दः १९४९, विक्रमाब्दः २००५ मूल्यं रू ७५ रूप्यकाः

प्रथमावृत्ति: १९४९

४००० प्रत्थ:

सर्वेसर्वस्वाम्यस्संकलिता

श्री गुलाबकुवरवाइ आयुर्वेदिक सोसायटी इत्याद्यया संस्थया प्रकाशिता

SASRAM MAN SINGH MEDICAL COLLEGE LIBRARY JAIPUR

श्री जामनगरे आयुर्वेद सुत्रणालये मुद्रापिता

SHREE GULABKUNVERBA AYURVEDIC SOCIETY, JAMNAGAR

EDITORIAL BOARD

CARAKA SAMHITA

President

Dr. Pranjivan Manekchand Mehta M D., M. S., F. C. P S.

Secretary

Shree Harshavantray Lalshanker Dholakia

Members

Sanskrit Section—

Vaidya Balwant Sharma Maganlal Dixit

Shree Harilal Kalidas Shastri

Prabhudas Kalidas Vyas

Vaidya Chandrakant Prabhushanker Shukla

English Section—

Shree M Krishnamurty

D Raghttamacharya

Harilal Rangildas Mankad

Trambaklal Manishanker Joshi

Gujarati Section—

Shree Prabhudas Kalidas Vyas

Vaidya Balwant Sharma Maganlal Dixit

Shree Keshavlal Shyamji Kavi

Vaidya Ishrarlal Durlabhji Mehta

Hindi Section—

Kaviraj Atrideva Gupta

Vaidya Ashabhai Kashibhai Patel

Vinayak Jayanand Thaker

Madhukar Tryambak Gore

Botany Section— Vaidya Harprasad Bhaishanker Joshi Prof Pritamlal V. Bole Shree Krishnaji R Datey Prof. Kanaiyalal Kalidas Divyeshwar

General Section— Vaidya Ramniklal Vrajlal Oza Gunvantray Ambalal Bhatt Shree Navalshanker Hathibhai Shastri Dr Krishnalal Mohanlal Jhala Santoksingh Mohansingh Vaidya Vrajmohanprasad Valdasji Shree Prabhulal Harishanker Punjani Vaidya Nanjund Sharma

Artist— Shree Mansang Bechar Dudla

Librarian— Motilal Nagindas Sheth

Casual— Vaidya Vasudev M. Dwivedi Damodar Sharma Gaud Kashivishvanath P. Vyas Dr. Devshanker A. Dave Vaidya Bhanushanker N Trivedi Shree Tribhuvan V. Hemani Jaysukhlal R Joshi Ichchhashanker P. Bhatt Vijayshanker N. Shastri Abdul Rehman Kazi Amarpalsinh Mahadevsin

स्थानाध्यायनामादिनिर्देश पक्त्यादिपरिगणनं च २

Various Editions of Caraka Samhita and it's Commentaries १८

चरकमूलग्रन्थपरीक्षा नामानि निर्देशः ३५

चरकटीका-ग्रन्थकर्त्तृणां नामानि निर्देशः ३९

Foreword 1-8

The History of Medicine in India

I. The History of Medicine in India 9

II. The Story of Āyurveda 22

III Bharadwāja 30

IV. Ātreya 45

V Agniveśa 68

VI Caraka 77

VII. Dṛḍhabala 96

VIII Caraka Samhitā, a redacted treatise 106

IX. Commentators of Caraka Samhitā 112

X. The Pupils of Atreya 118

Medic. Institutions in Ancient India Part I

I. Universal education in ancient India 129

II. The purpose of the study of medicine 134

III. Selection of the system and branch of study by the medical student 138

IV. Text books of medicine 140

V. Admission to studies 158

VI The oath of Initiation 162

VII The qualities required in the student for admission to medical studies 168

VIII. Qualities of the teacher 170

IX. The student's life and discipline 173

X The method of theoretical and practical study 187

XI Institutions and universities 218

XII. Examination, Registration and Convocation 229

XIII Completion of study 239

Medical Institutions in Ancient India Part II

I The individual and medicine 245

II Village and medicine 254

III. Urban medical relief 260

IV. The royal physician 264

V Military surgery 274

VI Nursing 283

VII Veterinary science 292

VIII. Hospitals and equipment 298

IX. Pharmacy 320

X. Fees, presents and remunerations to medical men 336

XI. The vaidyas 340

XII The vaidya and society 349

XIII State and medicine 359

XIV. Quacks 364

स्थानाध्यायनामादिनिर्देश पक्त्यादिपरिगणनं च

Various Editions of Caraka Samhita and it's Commentaries

चरकमूलग्रन्थर्पीठा नामानि निर्देशः

चरकटीका-ग्रन्थरत्नाल नामानि निर्देशः

Foreword

The History of Medicine in India

I. The History of Medicine in India

II. The Story of Āyurveda

III Bharadwāja

IV. Ātreya

V Agniveśa

VI Caraka

VII. Dṛdhabala

VIII Caraka Samhitā, a redacted treatise

IX. Commentators of Caraka Samhitā

X. The Pupils of Atreya

Medic. Institutions in Ancient India Part I

I. Universal education in ancient India

II. The purpose of the study of medicine

III. Selection of the system and branch of study by the medical student

IV. Text books of medicine

V. Admission to studies

VI The oath of Initiation

VII The qualities required in the student for admission to medical studies

VIII. Qualities of the teacher

IX. The student's life and discipline

X The method of theoretical and practical study

XI Institutions and universities

XII. Examination, Registration and Convocation

XIII Completion of study

Medical Institutions in Ancient India Part II

I The individual and medicine

II Village and medicine

III. Urban medical relief

IV. The royal physician

V Military surgery

VI Nursing

VII Veterinary science

VIII. Hospitals and equipment

IX. Pharmacy

X. Fees, presents and remunerations to medical men

XI. The vadyas

XII The vadya and society

XIII State and medicine

XIV. Quacks

चरकीयदर्शनविचारश्

शरीरदोषविज्ञानम् ।

वैषम्य

द्रिद्र-क्षय

दोषप्रकोप

त्रिदोषस्वरूपनिरूपण

4 CARAKA-INDEX

Subject Page Subject Page Some aspects of Life in II Reality--the soul and the world of things 466 Caraka's Times III What is Man ? 469 Introduction 371 IV The ethical note in Âyurveda 484 I. The ceremonials observed चरकौौदर्शनविमर्शो 490 in childhood 372 The Science of the Triumvirate of II The routine of daily life 375 Pathogenesis or of Consti- III Dress and Clothing 385 tutional Pathology IV The use of wine 388 I The back-ground 513 V The practice of smoking 392 II The story of life 525 VI. Company 395 III. The triumvirate of organizations 532 VII Marriage and procreation 397 IV. The study of environment 542 VIII Treatment and the status V. The study of constitution 544 of the patient 403 VI Method of nomenclature 551 IX. The use of ornaments 406 VII The nature and functions of X Woman in Caraka's times 410 the body triumvirate 558 XI. The sense of smell 418 VIII. Imbalance condition (वैषम्य) due to increase or decrease XII. Routine observed during the (धातु-क्षय) 572 purificatory procedures 424 IX Vitiation process (दोषप्रकोप) 577 XIII. Regulations of society and X Importance of Knowledge State regarding treatment 429 of constitution of the body XIV Legends and Mantras 433 in the study of disease XV Kampilya as a centre of condition and practical learning 440 therapeutics 602 XVI Various schools of thought XI The etiological factors of in Caraka's times 446 disease 610 XVII The final renunciation XII. Nosology and the XVIII. People and their professions 451 triumvirate 611 XIX. Astrological chart 454 XIII Conclusion 618 The Philosophical Concepts XIV The Ideal of Health in in Caraka I The beginning of metaphysics Ayurveda 621 and medicine 458

KEY TO TRANSLITERATION

VOWELS Initial, Medial, and English Equivalents

अ - a

आ T ā

इ f i

ई ? ī

उ u

ऊ * ū

ऋ c ṛ

ॠ c ṝ

ऌ " lh

ॡ 3 lṛ

ए , e or é

ऐ , ai

ओ y o

औ 7 au

. n or m { either true Anusvāra or the symbol of any nasal.

: h Symbol called Visarga

CONSONANTS English Equivalents

क k

ध dh

ख kh

न n

ग g

प p

घ gh

फ ph

ङ n

ब b

च c

भ bh

छ ch

म m

ज j

य y

झ jh

र r

ञ ñ

ल l

ट t

व v or w

ठ th

श ś

ड d

ष ṣ

ढ dh

स s

ण n

ह h

त t

क्ष ks

थ th

ज्ञ jñ

KEY TO TRANSLITERATION

VOWELS Initial, Medial, and English Equivalents | CONSONANTS English Equivalents

अ - a

क k ध dh

आ T ā

ख kh न n

इ f i

ग g प p

ई q ī

घ gh फ ph

उ u u

ङ n ब b

ऊ * ū

च c भ bh

ऋ e ḷ

छ ch म m

ॠ e ṝ

ज j य y

ऌ " h

झ jh र r

ॡ 93 lr

ञ ñ ल l

ए , e or é

ट t व v or w

ऐ v ai

ठ th श ś

ओ > o

ड d ष ṣ

औ 7 au

ढ dh स s

. n or m { either true Anusvāra or the symbol of any nasal.

ण n ह h

: h Symbol called Visarga

त t क्ष ks

थ th ज्ञ jñ

द d

ध dh

२ सथा ना ष्य! य ना मा दि नि दें श:

अध्यायमार सामसंख्या श्लोकरसंख्या जाति रूचे

विषयद- शब्दानु- गद्य- पद्य- गद्य- पद्य- समस्त

कुसुमात् झारत: संख्या सख्या पंक्कय' पंक्कय. पंक्कय:

१ सुतस्थानप्

१ दीर्घंजीवितीय: ८१* + + २ १३८ २ २७५ २८९ मनुष्यदप

२ णपादार्गंतणडुलीय: + २ ३८ २ ६८ ७० ,

३ माररवधीय: + २ ३८ २ १९२ १९४ इन्द्रवज्ञा, उपजाति

४ ऋद्धिरेचनवाताध्रितीय: + + ३३ ९ १८८ २० २०८ मनुष्यदप

५ सामाश्रितीय: ७५* + + ८ १०३ २२ २०७ २२९ ,

६ तखा|मिन्न-नीय + ९ ८८ २९ ८८ १०९ ,

७ नवेगानंधारणीय: + + ३ ६४ २ १३४ १३६ ,

८ हृद्निद्रयोपक्रमणीय: + २९ ५ १८ ९० ६४ ,

९ ऋषुकाचतुरुपाद: + २ ७६ २ ७२ ५८ ,

१० महाचतुरुपाद. + ६ ९८ ८४ ३६ ८९ ,

११ तिद्रैरपणीय: ३३ ३३ ९९० ६४ २३४ ,

१२ वातकलाकलनीय. + ९८ ३ ९०० ६ ९०६ ,

१३ सेहाध्याय: ७२* + २ ९८ २ १९७ १९९ मथुनदपु, मत्तस्स्थ, इन्द्रवज्ञा

१४ श्वेप्राध्याय + ८ ६३ ४९ १०६ १८२ शखरुदप

१५ उपदसवपतीय. + ९९ ८ ९८८ ९६ १९६८ ,

१६ चिचित्सिताराव्म्रतीय: + २ ३९ २ ७८ ८० ,

१७ क्रियम्त शिरसीय: + ४ ९९९ ९९ २३८ २०९ ,

१८ त्रिल्रोधीय: + ८ ८८ ४० ९६ १८६ ,

१९ लग्रोदररीय + ५ ८ ९४ ९१ ९०९ उपजाति, मनुष्यदप

२० महादारोगाध्याय: + ९९ ६ ९८२ १२ ९५८ मनुष्यदप

२१ ऋष्टौनिद्रतीय - + ८ ४८ ३३ १२० १८२ डपजाति, मनुष्यदप

२२ लच्छनह्रूहपणेव: †५,९५* + २ ८२ २ ८६ ८८ मनुष्यदप

२३ संतर्पणीय + २ ३८ २ ७६ ७८ ,

२४ त्रिशिरोणिजिनीय. + २ ४८ २ १२० १२२ उपजाति मनुष्यदप

२५ यज्ञ पुरुपीप. + ९४ १३६ ९९६ ७६ २७२ ,

• त्रिप्क्कशो र्माक । † एकप्कितकमाक:

२ सथा ना ष्य! य ना मा दि नि दें श:

अध्यायमाराम् सामसंख्या श्लोकरक्षाम्या जातिूचे

विषयद- शब्दानुगद्य- पद्य- पद्य- समस्त जुलारत: झारत: संख्या सख्या पंक्कय पंक्कय. पंक्लय:

१ सुतस्थानप्

१ दीर्घंजीवितीय: ८१* + + २ १३८ २ २७५ २८९ मनुष्यदप

२ णपादान्गतणडुलीय: + २ ३८ २ ६८ ७० ,

३ झाररवधीय: + २ २८ २ १९२ १९४ इन्द्रवज्ञा, उपजाति

४ णख्विरेचनवावाश्रितीय: + + ३३ ९ १८८ २० २०८ मनुष्यदप

५ सामान्नस्रितीय: ७७* + + ८ १०३ २२ २०७ २२९ ,

६ तख्तार्न्न-नीय + ९ ८८ २९ ८८ १०९ ,

७ नवेगान्धारणीय: + + २ ६४ २ १३४ १३६ ,

८ हृद्न्द्रयोपक्रमणीय: + २९ ५ १८ १० ६४ ,

९ खुश्लोकचतुष्टाद: + २ ७६ २ ७२ ७८ ,

१० महाचतुष्टाद. + ६ ९८ ८४ ३६ ८९ ,

११ तिद्रैषष्णीय: ३३ ३२ ९५० ६४ २३४ ,

१२ वातकलाकलीय. + ९८ ३ ९०० ६ ९०६ ,

१३ सेहाध्याय: ७२* + २ ९८ २ १९७ १९९ मथुनदपु, मृकस्त्स्थ, इन्द्रवज्ञा

१४ श्वेन्द्राध्याय + ८ ६३ ४९ १७६ १८२ श्वनुरदप

१५ उपद्रसपत्तीय. + ९२९ ८ ९८८ ९६ १९८ ,

१६ च्चिन्द्रिलसाप्राश्रितीय: + २ ३५ २ ७८ ८० ,

१७ क्रियम्त शिरसीय: + ४ ९९९ ९९ २३८ २०९ ,

१८ त्रिल्रोधीय: + ८ ८८ ४० ९६ ९८६ ,

१९ लम्रोदरीय + ४ ८ ९४ ९१ ९०९ उपजाति, मनुष्यदप

२० मथारोरोगाध्याय: + ९९ ६ ९८२ १२ ९५८ मनुष्यदप

२१ मष्टौनिन्दितीय - + ८ ४८ ३३ १२० ९८२ डपजाति, मनुष्यदप

२२ लच्छनन्गहणपे: †,९५* + २ ८२ २ ८६ ८८ मनुष्यदप

२३ संतरपणीय + २ ३८ २ ७६ ७८ ,

२४ त्रिल्रिनोणिनीय. - + २ ४८ २ १२० १२२ उपजाति मनुष्यदप

२५ यज् पुरुपीप. + ९४ १३६ ९९६ ७६ २७२ ,

• त्रिप्क्क्शो: कमाक | † एकप्कितकमाक:

पं सख्या दि प रि म जा नं च

अध्याय क्रमांक वर्णनपद्योाति: श्लोकसकख्या दन्तिकामध्य- 'भुद्धान्तचाण' 'तनश्लोक' श्लोकसकख्या श्लोकसख्या

१ + + १९८२. १ (६६) ६

२ + ४३० नहि १

३ + ४६१ " १

४ + + १३२४ ३ (७) ०

५ + १४९४ - नहि ०

६ + ६७९ " १ (८) १

७ + ८४६ ३ (३३-३४) ८

८ + ११६९ नहि ५

९ + ३२० " ०

१० + + ४८९ " ४ (९-१०) ०

११ + १५८२ * ८ (४६-६३) ०

१२ + ६८९ " १ (९४) २

१३ + १०८९ २ (१२-१, ९०-१) नहि १

१४ + १०८८ नहि " ४

१५ + + १०९२ " ४ (१६,१८,२०,२१) ३ १

१६ + ८८७ " नहि ३

१७ + १४९८ १३ (३६-२,९५-१) २ (१०७,१०४,१०६,१०९) २

१८ + ८४६ नहि ७(९,९०,९९,९२,९३,९४,९५) ३

१९ + ८९६ " २(८,९) २

२० + ८८९ " ३(२०,२१,२२) ३

२१ + ८०४ " ४(१,६,९,६,९) ३

२२ + + ४८७ " १ (४३) १

२३ + ७८४ " नहि १

२४ + ६९३ " " २

२५ + + १४१० " ४(७९,८२,८३,८४,४०) १

पं सख्या दि प रि म जा नं च

अध्याय क्रमांक

वर्णनपद्योली:

श्लोकसंख्या

दन्तिकामध्य-श्लोकसंख्या

'भुद्धान्त्रवर्ग' श्लोकसंख्या

'तन्रश्लोक' संख्या

१ + + ९८२. ९ (६६) ६

२ + ४३० नहि ९

३ + ४६९ " ९

४ + + ९३२४ ३ (७) ৩

५ + ९४९८ - नहि ६

६ + ६७९ " १ (८) ९

७ + ८४६ ३ (३३-३४) ८

८ + ९९६९ नहि ५

९ + ३२० " २

१० + + ९४८९ " ४ (९-१०) २

११ + ९४८२ * ८ (४६-६३) २

१२ + ६८९ " १ (९४) २

१३ + ९०८९ २ (१२-९, ९०-९) नहि ९

१४ + ९०८८ नहि " ४

१५ + + ९०९३ ४ (९६,९८,२०,२९) ३ १

१६ + ८८७ " नहि ३

१७ + ९४९८ १२ (३६-३७,९५-९) २ (९०७,९०४,९०६,९०९) २

१८ + ८४६ नहि ७(९,९०,९९,९२,९३,९४,९५) ३

१९ + ८९६ " २(८,९) २

२० + ८८९ " ३(२०,२९,२२) ३

२१ + ८०४ " ४(१,६,९,८,९) ३

२२ + + ९४७९ " १ (८३) ९

२३ + ९८४ " नहि ९

२४ + ६९३ " " २

२५ + + ९४९० " ४(८९,८२,८३,८४,८०) १

पं सख्या दि प रि म जा नं च

अध्याय क्रमांक वर्णनपद्योक्त: श्लोकसख्या दन्तिकामध्य- 'भूदन्तिच्छाय' 'तन्मझोक' श्लोकसख्या श्लोकसख्या उपदेष्ट: प्रकोष्टार: चच्चा

९ + + ९८२७. ९ (६६) , नहि ६

२ + + ८३० नहि ९

३ + + ८६९ , ९

४ + + ९३२४ ३ (७) ९

५ + ९८९८ - नहि ९

६ + ६७९ , १ (८) ९

७ + ८८६ ३ (३३-३४) ८

८ + ९९६९ नहि ५

९ + ३२० , २

१० + + ९८९ , ४ (९-१०) २

११ + ९५८२ ८ (४६-६३) २

१२ + ६८९ , १ (९४) २

१३ + १०८९ २ (१२-९, ९०-९) नहि ९

१४ + १०८८ नहि , ४ (९६,९८,२०,२९) ३ १

१५ + + ९०९३ ८ ३

१६ + ८१७ , नहि ३

१७ + ९४९८ १३ (३६-३७,९५-९) २ (९०७,९०४,९०६,९०९) २

१८ + ८४६ नहि ७(९,९०,९९,९२,९३,९४,९५) ३

१९ + ९३६ , २(८,९) २

२० + ८८९ , ३(२०,२९,२२) ३

२१ + ८०४ , ४(१,६,९,८,९) ३

२२ + + ९८७ , १ (८३) ९

२३ + ९८४ , नहि ९

२४ + ९५३ , ९

२५ + + ९४९० , ४(८९,८२,८३,८४,८०) ९

कुसुमायुग्म

प्रथम-विधाय-शाङ्खचु-मध्य-पञ्चकृत्-पर्य्य-पङ्क्ति-यङ्कृताः

२५ शार्ङ्गेरसुतःपयीसः

१०१

२७ जल्पमानःपयःसुतः

२००

२८ जिनिष्यद्विसिसृपीन्तीय

२९ सम्भ्रमङ्गणगतनीलः

३० मार्गेन्दुससहद्वलीन

२ निदानस्थानम्

१ श्वासविधानम

२ हृद्रोगनिदानम

स्वामता, अनुष्टुप्

३ शूलनिदानम्

४ प्रमेहनिदानम्

५ कुष्टनिदानम्

६ क्षुद्रोगनिदानम्

७ अन्नमादनिदानम्

८ वातस्मारनिदानम्

३ विमानस्थानम्

१ रसविमानम्

२ त्रिविधकुष्टीयम्

उपजाति

३ जनपदोद्वंसनीयम्

४ त्रिविधरोगविज्ञानीयम्

५ द्रुतोविमानम्

६ रोगानिकम्

७ व्याधितहृदयीयम्

विप्लवाम्रा, वंशिता

८ रोगभिषङ्जितीयम्

पं कल्या दि प रि ग ण नं च

वध्याय-क्रमांक: वर्णनपद्धति श्लोकसंख्या द्रव्यकामध्य- नडोऽकसंख्या 'द्रव्यनिद्राथ' श्लोकोऽसंख्या 'तत्रश्लोक' संख्या

३६ + + + ३७०३ नहि ८(४५,४६,४७,४८,८७,८९,९०,९४,९०६) ७७

३९ + ८२७६ १(३२६) १३ १३

३८ + + ८२५ नहि नहि ८

३९ + + ५४२ ' ४(९०,९१,९२,९३) ९

३० + ९५३२ ' १(३७) ८

३००८

२ निदानस्थानमू

९ + ९०२६ १(२७ अतिमपक्ति) ३[३८-४०] ३

२ + ५४८ १(६ अंतिमपक्ति:) ३[१२-१४] २

३ + + ७९६ नहि १[३७] १

८ + ३९५ ' २[१०-१२] ३

४ + ६९६ ' ४[९२-९४] ९

६ + ९९० १(१३ अंतिमपक्ति) ४[५,७,८,१९] ९

६ + ७९९ १(६ अतिद्यपक्ति) ६[९,१८,२३] ९

७ + ७८६ नहि नहि ३

९४८

३ विमानस्थानमू

९ + ९०५० नहि १[२६] २

२ + ६८२ ' २[९,९८] १

३ + + ९६७९ ' ७[९-११,२४,२८,८९,८६] ८

८ + ५९३ ; ' ८[९-९२] ८

४ + ६९८ ' १३[१०-२३] १

५ + ९०७३ ' १[९८] ३

६ + + ९३९९ ' ६[४-७][२८-३०] २

८ + ९७२२ ' नहि ११

९३८१७

अध्यायानाम नासम्क्षा प्रथम- विषयारत: गन्धादि- रत: गच्छ- संख्या पद- संख्या गन्ध- पंकय: पद- पंकय: स्वमस्त- पंकय:. जातिबुद्धे

४ शारीरस्थानम

१ कति धातुपुरुधीषम + २ ९४८ २ ३०९ ३१९ बहुधा

२ कतुज्यमोत्रीयच + ३ ८३ २ ९८७ ९८६ ऋषजास्ति

३ सुवुधिकार: मिक्रानित शारीरम + ९८ ९ ९८ ९८ ११९८ बहुधातुप

४ महाभूतविकारनिषक्मारीरम + ८९ ८ २३८ ८ २३२ "

५ पुरुवजिचनम् + ९२ ९८ ९०५ ३८ ९३२ "

६ शारीरनिचयचम + ९९ ४ ९८२ ९० ९८२ "

७ करीसंचयशारीरम + ९८ २ ९०० ४ ९०८ "

८ जातिसूत्रीयम + ६९ २ ६०६ ६५६ ६९८ " तपवाति

५ इन्द्रयस्थास्नाम

१ वम्तरडरीयम + ९६ ९० ७३ २० ९३ बहुधा

२ पुथिपतनकम + ३ २९ ३ ४३ ४७ "

३ परिरम्दान्तीयच + ४ ३ ७६ ४० ४८ "

४ इन्द्रियशान्तिकम + ३ ३४ ३ ६० ४३ "

५ पुर्वदप्तीयम + ३ ३५ ३ ९० ९३ "

६ करमाशिन शरीररीयच + ३ ३३ ३ ९५ ९६- "

७ पचकल्पीयमू + ३ ३० ३ ६० ६९ "

८ अववादुकिरसीयच + ३ ३५ ३ ४३ ४८ " वंकृतय

९ बहुवचवचनिमित्तीयमू + ३ ३२ ३ ३८ ३५ बहुधा

१० उन्मादपंचसेनच + ३ ९३ ३ ३८ ४० "

११ अशुभयोत्प + ३ ३९ ३ ४८ ४९ "

१२ नोसचूर्णीचम + ३ ८८ ३ ११८ १२० दैगसच

६ चिकित्सास्थानम

१ रसाध्याय.

(१)कफयाधककीयरसादनपाद + ६ ९३ ७८ ९५८ २०८ बहुधा, इन्द्रवज्ञ उपेन्द्रवज्रा, वंशास्प

वस्त्वाद- क्रमांक:

वर्षैनपबातिस: प्रभ्मपसंख्या पभितकामध्य- मोफसंख्या 'प्रवाल्ति्वाद' श्लोकसंख्या 'तथ्मकोट' कत्प्या

उद्वेग: प्रक्लोक्तार् वचाः-

8 शरीरस्थानम्

१ + ३३१८ नही नही १

२ + ९९८ " ९ ९

३ + ९४९९ " ३ [९०-२८] ३

४ + ९४९ " नहि ४

५ + ८९० " ३ [९३-९४] ३

६ + + ९३२९ " ९ [९५] ४

७ + + ०९९ " नहि ३

८ + ९९० ४ (४२ शारीरस्थानम्, ४३ कल्प्य, ४४ कल्प ४७ कल्पान्तकल्प:) " ३

९३५००

९ निदानम्

१ + ४२० नहि ९ [९६-२५] १

२ + ९९२ " नहि ९

३ + ३०९ " " ९

४ + ३४७ " " ९

५ + ४८२ " " ९

६ + + ३५९ " " ९

७ + ८४७ " " ९

८ + ३७४ " " - ९

९ + ३०९ " " ३

१० + ३५३ " " ९

११ + ३६९ " " ९

१२ + ९९३४ " ३३ [७०-६९] ३

४३९४

९ पद्धतिरत्नाकरः

(९) ९३४८ ९ [३४] ९ [४३,९९,७९-८०] १

वस्त्वाद- क्रमांक:

वर्षैनपब्बातिस: प्रभ्मपसंख्या पथितिकामध्य-श्लोकसंख्या 'प्रयोल्ति श्लोक' 'प्रोफतक्‍या' लक्‍या

उद्वेग: प्रकृतोत्थर् वचाः-

४ शरीरस्थानम्

१ +

३३९८

नहि

नहि

१

१

२ +

९९८

''

''

१

१

३ . +

९४९९

''

३ [१०-२८]

२

२

४ +

९४९९

नहि

नहि

४

४

५ . +

८९०

''

३ [१३-१४]

२

२

६ + +

१३२९

''

१ [९५]

१

१

७ + +

०७९

''

नहि

२

२

८ +

९९० ४ (४२ उपमान्य, ४३ अतक्य, ४४ अतक ४७ शल्यक्क्कतः)

''

''

२

२

१३४००

५ निदानम्

१ +

४२०

नहि

१ [१५-२५]

१

१

२ +

२९२

''

नहि

१

१

३ +

२०९

''

''

१

१

४ +

२४७

''

''

१

१

५ +

४८२

''

''

१

१

६ + +

३५९

''

''

१

१

७ +

८४७

''

''

१

१

८ +

७८४

''

''

१

१

९ +

३०९

''

''

२

२

१० +

९४४

''

''

१

१

११ +

३६९

''

''

१

१

१२ +

९९२४

''

२२ [२०-६९]

२

२

४३९४

९ पञ्चकर्मविधि:

(१९)

९३४८ १ [३४] १ [४३,६९,०९-८०] १

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चिकित्सास्थानम् (Cont.) (२) प्राणाङ्गानिीय रसाम्नादः + १८ ९ १७३ २२ १३५ अनुवृप्, उपपन्नवक्त

(३) करनचिकित्सीय रसायनपाद + ३ ६३ १९ १३६ १५५ ,ह्नृद्रवचछा,उपजालि

(४) शाखावृन्दसमुच्चयानीयः + ९ ४१९ ४१९ १९६ १७३ " "

रसामयनपाद.

वाजीकरणाध्यायः (९) संयोगशरमूलीय पाद ; + २ ४१ २ १०६ १०८ " "

(२) वासिष्ठसूत्रिक पाद + २ ३० २ ६८ ६६ " "

(३) नारायणीयम् पादः + २ ३८ २ ८२ ६८ " "

(४) युमज्जातमलकारादितः पाद + २. ६९ ० १०२ १०८ " "

ज्वरचिकित्सिततम् + ४ ३८९ ४२ ६८३ ७३४ "

वातविकारचिकित्सिततम् + २ १०९ २ ३९२ ३९७ "

वातज्वरचिकित्सिततम् + २ १८५ २ ४०५ ४०८ " ,ह्नृम्रयज्ञा, वत्सस्थ उपजालि

प्रसेवचिकित्सिततम् + २ ४९ ० १३० १३२ " ,उपजालि,ह्नृद्रचछा

रक्तपित्तचिकित्सितसत्र + ३ ११० ६ ३६६ ३७२ " ,आयुर्वा, उपजालि,

राजयक्ष्मप्रभृतिचिकिसासत्र + २ १८९ २ ३७८ ३६० "

तनुमानदचिकि भमनत्र + ९ ३९ ४३ २१३ २८९ , उपजालि

१० धातुमारचिfदहिमत्रन + ० ६६ २ १३२ १३४ "

११ धातुसामौजचिकित्सितत्र + ० ८४ २ १९० १९२ अनुवृप्

१२ रसाशयचिकित्सितम् + ० १०९ २ ४०७ ४०८ उपेन्द्रद्वचा, उप- जालि, रुद्रद्रजजा अनुविमितत्ता वैदिता

१३ उदरचिकित्सिततम् + १३ १८३ ५'५ ३६७ ४३२ अनुवृप्

१४ अर्शचचिकित्सिततन् + ११ २८४ ३८'०, ४८८, ५८६ " ,मार्गी

१५ अतिसारचिकित्सिततम् + २ २८७ २ ४९६ ४९८ अनुवृप्

१६ पाण्डुरोग चिकित्सितसत्र + -२ १३७ २ २७४ २७६ "

१७ हिक्काश्वासचिकित्सिततम् + २ १४९ २ २९८ ३०० "

१८ कालचिकित्सिततम् + २ १८९ २' ३७९ ३८९

१९ मतिसारचिकित्सिततम् + ११ १९२ ८२ २७६ ३२४

चिकित्सास्थानम् (Cont.) (२) प्राणाङ्गानिीय रसास्नादः + १८ ९ १७३ २२ १३५ अनुष्टुप्, उपेन्द्रवज्रा वक्त्र

(३) करनचिकीर्षीय रसायनपाद + ३ ६३ १९ १३६ १५५ ,हूं,द्रवच्छा,उपजाति

(४) शाखावेदसमुध्यानीयः + ९ ४१९ ४१९ १९६ १७३ " " "

• वाजीकरणाध्यायः (९) संयोगशरमूलीय पाद ; + २ ४१ २ ९०६ ९०८ " " "

(२) वासिष्ठकुलीरक पाद + २ ३० २ ६८ ६६ " " "

(३) नारायणाङ्ग्रुतीय पाद + २ ३८ २ ८२ ८२ " " "

(४) तुम्बुरुजातमदकार्दितः पाद + २. ८९ ० ९०२ ९०८ " "

३ ज्वरचिकित्सिततम् + ४ ३८९ ४२ ६८३ ७३४ "

४ रक्तपित्तचिकित्सिततम् + २ ९०९ २ ३९२ ३९७ "

• रक्तानुबन्धचिकित्सिततन् + २ ९८५ २ ४०५ ४०८ " ह्नुत्पद्या, वक्तस्रथ उपजाति

५ प्रमेहचिकित्सिततम् + २ ४९ ० १३० १३२ " उपजाति,ह्नुत्वच्छा

६ कुष्ठचिकित्सित तमः + ३ ९९९ ६ ३६६ ३७२ " आर्थी, उपजाति,

७ राजयक्ष्मप्रभृतिचिकित्सितसत्र + २ ९८९ २ ३७८ ३६० "

९ तमःसन्निपातचिकिर्भनसत्र + ९ ३९ ४३ २१३ २८९ , उपजाति

१० धातुमाराचिकित्सितसत्र + ० ६६ २ १३२ १३४ "

११ धातुसाम्यौचिकित्सिततम् + ० ८४ २ १९० १९२ अनुष्टुप्

१२ अशनायुश्चिकित्सिततम् + ० ९०९ २ ४०७ ४०८ उपेन्द्रवज्रा, उप- जाति, ह्नुत्वमिता वैचिता

१३ उदरचिकित्सिततम् + १३ ९८३ ५'५ ३६७ ४३२ अनुष्टुप्

१४ अर्शचचिकित्सिततन् + ९९ २८४ ८८', ४८८, ५८६ " आर्थी

१५ अतिसारचिकित्सिततम् + २ २४७ २ ४९६ ४९८ अनुष्टुप्

१६ पाण्डुरोग चिकित्सितसत्र + -२ १३७ २ २७४ २७६ "

१७ हिक्काश्वासचिकित्सिततम् + २ १४९ २ २९८ ३०० "

१८ कालचिकित्सिततम् + २ १८९ २' ३७९ ३८९

१९ मतिसारचिकित्सिततम् + ९९ ९९२ ८८ २२६ ३ ३२४

पं कया वि प रि म ण नं च

अध्यााय- क्रमांक:

वर्णनक्रमस्थित:

श्लोकसंख्या

द्रवितकामपच- श्लोकसंख्या

'भावनितिान्त' श्लोकसंख्या

'तन्रझोऽत्र' संज्ञ:

(२) + ८४३ नहि ४ [३,६७१७-७९] ९

(३) + ९३४ ३ [४-९] ९

(४) + ९०९ ३ [४-९०] २

(९) + ५९८ ह (६) ९ [१०-५९] ३

(२) + ३८९ नहि २ [३०,३९] ९

(३) + ३७५ नहि ९

(४) + ६६० २ २

७ + ८५९ नहि ११ [२६०,२६६,२६८--२७९] ९

८ + ९८२ नहि न

९ + ३३९ ६

५ + ९८९ ३

६ + ३३० ३

७ + २१८७ २

८ + ९६९ १ [२. श्लोकसंकेतः] ९

९० + ८५३ नहि

११ + ९९६ नहि २

१२ + ९५० ९

१३ + २६५ ४ [४०-४८] २

१४ + ३९८ १० [१२, १३, ९४, ९६, ९८, २८३-२८६] ७

१५ + ३९६ ८ [२३५-२८३] ६

१६ + ९६३ नहि

१७ + ९८६ ९

१८ + २३६ २ [१९५२] ९ f

१९ + २२५ नहि ९

पं तयां दि प रि म ण नं च

अध्याय-क्रमांक:

वर्णनक्रमस्थित:

श्लोकसंख्या

द्रनितक्रमच-श्लोकसंख्या

'भावनितख्यात' श्लोकसंख्या

'तन्मध्येोल्ल' संख्या:

(२) + ८४३ नहि ४ [१,६७१७-७९] ९

(३) + ९३४ ३ [४-९] ९

(४) + ९०९ ३ [४-९०] २

(९) + ५९८ ह (६) ९ [१०-५९] ३

(२) + ३२९ नहि २ [३०,३९] ९

(३) + ३७५ नहि ९

(४) + ६६० २

६ + ८५९६ ११ [२६०,२६६,२६८-२७९] ९

७ + ९८२८ नहि

८ + ३३९२ ६

५ + ९८९ ३

६ + ३३०० ३

७ + २१८७ २

८ + ९६९३ १ [२. श्लोकसंकेतः] ९

९० + ८५३ नहि

९९ + ९९६४ नहि २

९२ + ९५०० ९

९३ + २६५४ ४ [४०-४८] २

९४ + ३९८० १० [१२, १३, ९४, ९६, ९८, २८३-२८६] ७

९५ + ३९६९ ८ [२३५-२४३] ६

९६ + ९६३९ नहि

९७ + ९८६४ ९

९८ + २३६८ ९

९९ + २२५६ ९

चिकित्सास्थानम् (cont.)

विधया शुद्धयु- शध्य- पञ्च- यथ- पञ्च- सप्तस्स्तु सारत् सारत: संख्या सं ख्या पक्वय: पक्वय पक्वय.

२० अर्द्धाङ्गचिकित्सतम्

• २ ४६ २ १८२ १८४ टपजालि, हृद्वबन्ध्रा

२७ दिसन्धचिकित्सतम्

• १२ १३८ ९६ २६९ ३६५ लघुस्नुप्र

२२ तृष्णाशोणितचिकित्सतम्

• ३ ६९ ३ १९२ १९ कमार्या, उरुनीति

२३ विषचिकित्सतम्

• ३ २४२ ३ ५१४ ५१६ लघुस्नुप्र, कार्या, नीति, वातास्य

२४ मदातयचिकित्सतम्

• ३ २०९ ३ ८१८ ८२० - लघुस्नुप्र

२५ हिल्सणीयचिकित्सतम्

• ३ ३३८ ३ २२९ २३१ "

२६ क्रिसर्मीयचिकित्सतम्

• ३ ३९२ ३ ५३५ ५३७ लघुस्नुप्र, लमैन्त्र-वजा, यववाति हम्मकच्रा

२९ नखस्नख चिकित्सतम्

• ३ ६० ३ १३० १३२ वलास्य

२८ वातरक्तचिकित्सतम्

• ३ २०९ ३ ४९९ ५०९ " डपजालि

२९ वातशोणितचिकित्सतम्

• ३ १६३ ३ ३२६ ३२८ लघुस्नुप्र

३० योनिव्यापचिकित्सतम्

• ३ ३३८ ३ ६७८ ६८० "

९ कल्पस्थानम्

१ सद्योव्रण:

• श६ ८ ९४० १३ १९० लघुस्नुप्र

२ क्षीरोत्ककल्प:

• ३ १३ ३ २६ २८ "

३ हृद्वेष्टकल्प.

• ३ १९ ३ ८३ ८५ ,

४ धामार्गवकल्प.

• ३ ९८ ३ ३७ ३९ "

५ वत्सकककल्प:

• ३ ९० ३ २० २२ .

६ कृतवेधनकल्प.

• ३ ९२ ३ २४ २६ "

७ इयामात्रिकुतकल्प:

• ३ १८ ३ ९६० ९६२ "

८ चतुर्गुणककल्‌प:

• ३ ९६ ३ ३२ ३४ ,

९ तिम्बकककल्प.

• ३ ९६ ३ ३२ ३४ ,

१० सुप्राचकल्प

• ३ २० ३ ८० ८२ .

चिकित्सास्थानम् (cont.)

विधया शुद्धा- शुद्धा: संख्या संख्या पक्वया पक्वया: पंचय पंचय.

२० अर्द्धभिकित्सतम् +

२ ४६ २ ९८२ ९८४ टपजालि, हृदयवक्त्रा

२१ दिसर्पंचिकित्सतम् +

१३ १३८ ९५ २६९ ३६५ सप्तसृप

२२ तृष्णाशोर्मचिकित्सतम् +

३ ६९ ३ ९९२ ९९ शार्ङ्गा, उद्द्रीति

२३ विषचिकित्सतम् +

३ २४२ ३ ५९८ ५९६ मलकुश्रुपू, शार्ङ्गा, नीति, वंबास्य

२४ मदातयचिकित्सतम् +

३ २०९ ३ ८१८ ८२० - मलकुश्रुप

२५ हिल्सणीयचिकित्सतम् +

३ ३३८ ३ २२९ २३१ "

२६ क्रिसर्मीयचिकित्सतम् +

३ ३९२ ३ ५३५ ५३७ मलकुश्रुपू, रसैन्ध्र-वजा, यशवाति हृदयकथा

२७ नस्यस्थान चिकित्सतम् +

३ ६० ३ ९३० ९३२ वलादप

२८ वातरक्तचिकित्सतम् +

३ २०९ ३ ४९९ ५०९ " उपवाति

२९ वातशोणितचिकित्सतम् +

३ १६३ ३ ३२६ ३२८ मलकुश्रुप

३० योनिवचायचिकित्सतम् +

३ ३३८ ३ ६७८ ६८० "

९००७८

९ कल्पस्थानप

१ सद्य:कुतुप: +

२६ ८ ९४० १३ ९५० मलकुश्रुप

२ क्षीरोत्ककल्प: +

३ १३ २ २६ २८ "

३ हृद्वार्डकल्प +

३ १९ ३ ८३ ८५ "

४ धामार्गवकल्प +

३ ९८ ३ ३७ ३९ "

५ वत्सककल्प: +

३ ९० ३ २० २२

६ कृतवेधनकल्प +

३ ९२ ३ २८ ३६ "

७ इयामाद्रिकृतकल्प: +

३ ९८ ३ ९६० ९६२ "

८ चतुर्मुखकल्प: +

३ ९६ ३ ३२ ३४

९ तिम्बकककल्प +

३ ९६ ३ ३२ ३४ "

१० सुप्ताअरिष्ट +

३ ७० ३ ८० ८२

पं क्त्या दि ष ट रि ग णं च

अध्याय- क्रपे:पकृति: श्लोकदूसंख्या दंतिकामध्य- श्लोकसांख्या 'भवन्ति चात्र' श्लोकसांख्या 'तथ श्लोक संख्या

२० + ८७९ नहि नहि ९

२१ + २१०८ ई [८२] " ३

२२ + ८७९ नहि " ९

२३ + ३२०३ ९ [४२, ९८९, ३, २०२] ८ [२५०-२५३] ९

२४ + २५४८ नहि नहि '४

२५ + ९५८४ " ०

२६ + ८२८० ०३ [२०-२९; ७०, ८९, ३ २७८] ३ [२९९-२९३] ९

२७ + ९९८ ९ [३, ८८ ३, 44] नहि ९

२८ + ३९९८ २ [३, ८५३, ९५७, ३, ९६८, ३, ९९९] " २

२९ + ९८८७ नहि " ३

३० + ८०८९ ५ [८६२, ३ ८४,८९८, ९(२१९;२२०)८ [३ ९२७,९२८- ३, २५५, ८३०४, ३०६] ६४ ९३२; ९२८-९३०] ६ ३

६७५तथा

९ करपस्यानमू

१ + ९९८७ नहि नहि ३

२ + ९८९ " २

३ + २००३ " ३

४ + २५३ " ०

५ + ९८२ " ९

६ + ९८० " २

७ + ९०८२ २ [७४, ७८५] १

८ + ७७९ नहि ०

९ + ७४६ " ०

१० + ७६३ , ०

अध्याय-फ्रागंक:

कपोतपक्षति: उपदेश: प्रश्नोत्तरं नर्चा श्लोकद्वर्संख्या दन्तिकामध्य-श्लोकसांख्या 'भवन्ति चान्न' श्लोकसांख्या 'तथ्नश्लोक संख्या

२०

• ८७९ नहि नहि ९

२१

• २१८८ ई [८२] " ३

२२

• ८७९ नहि " ९

२३

• ३२०३ ९ [४२, ९८९, ३०, २०२] ८ [२५०-२५३] ९

२४

• २५४८ नहि नहि ४

२५

• ९५८४ " ०

२६

• ८२८० ०३ [२०-२९; २०, ४९, ३ २७८] ३ [२९९-२९३] ९

२७

• ९९८ ९ [४२, ४८ ३, ४४] नहि ९

२८

• ३९९८ २ [४२, ४५, ९५७, ३, ९६८, ३, ९९९] " २

२९

• ९९८७ नहि " ३

३०

• ४०६९ ५ [४६२, ३ ६४,९६८, ९(२१९;२२०)८[९ ९२७,९२८-९२८-३, २५५, ३३०४, ३०६] ६ ९३२; ९२८-९२०] ६४

९

• ९९९७ नहि नहि ३

२

• ९८९ " २

३

• २००३ " ३

४

• २५३ " २

५

• ९८२ " ९

६

• ९८० " २

७

• ९०३२ २ [९४, ९७६] १

८

• ७७९ नहि ०

९

• ७४६ " ०

१०

• ७९३ , ०

पंक्त्या दि ष रिग णं च

अध्याय- क्रमेंपकृतिः श्लोकसंख्या दंतिकामध्य- श्लोकसंख्या 'भवन्नित चानु' श्लोकसंख्या 'तथन्थोक संख्या

२० + ८७९ नहि नहि १

२१ + २१०८ ई [८२] " ३

२२ + ८७९ नहि " १

२३ + ३२०३ १ [४२, ९८९, ३, २०२] ८ [२५०-२५३] १

२४ + २५४८ नहि नहि ४

२५ + ९५८४ " ०

२६ + ४२८० ०३ [२०-२९; ७०, ७९, ३ २७८] ३ [२९९-२९३] १

२७ + ९९८ १ [४, ७८ ३, ४४] नहि १

२८ + ३९९८ २ [३, ८५३, १५७, ३, १६८, ३, १९९] " २

२९ + ९८८७ नहि " ३

३० + ४०६९ ५ [६?२, ३ ६४,९६८, ९(२१९;२२०)८[७ ९ १९५,१९६- ९३२; २८६-२९०] ६३

६७५त्म

करपस्यानमू

१ + १११७ नहि नहि ३

२ + ९८९ " २

३ + २००३ " ३

४ + २५३ " ०

५ + ९८२ " १

६ + ९८० " २

७ + ९०३२ २ [७४, ७९५] १

८ + ७७९ नहि ०

९ + ७४६ " ०

१० + २९३ , ०

ध्या ना घ्या य ना मा दि नि दैं वा:

अथ्यायसङ्ख्यासु

मात्रासंख्या

श्लोकसङ्ख्या

जातिवृक्षे

७ ककपस्यानम् (cont )

विपम?- रदरानु- मातृ- पद- मातृ- पद्य- स्वमस्ता-नुस्वासः सारतॆ सख्या संख्या पंक्कयः पंक्कयैः पंक्करयः

११ मुखकालधृतौकल्प.

• २ १७ २ ३८ ३६ मलुद्धपु

१२ द्रपीडवती°डपयः

• २ १०४ २ २१८ २१६ हुन्म्रसुज-

८ सिद्धिस्थानम्

८५८

१ ऋक्पयालीसिद्धिः

• २ ४८३ २ २३८ २३६ उपजातिः, इन्दुवज्रा

२ मत्तकर्री°सिद्धिः.

• ९८ ९० ९५९ २० १७१ मलुद्धपु

३ मसृणसूचीया लिङ्गिः

• २ ६९ २ ९१८ ९८० वंशेन्त्रवज्ञा, हूँस्यवज्ञा, उपजातिः

४ स्त्रीकृतयपदीकृतौ लिङ्गिः

• २ ४८ २ १०८ ९१० मलुद्धपु

५ नेत्रयसिद्धपपदीकृतौ सिद्धिः

• २ ९१९ २ ३८ ३६

६ मदनदिरे°पजपतिसिद्धिः

• २ ९३ २ ९८६ ९८८

७ स्याद्वादविधिसिद्धिः

• २ ९८ २ ९३० ९३०

८ वासुदेवविम्बा सिद्धिः.

• २ ८८ २ ६० ६२ शार्ङ्गा

९ वृद्धिकर्मीया सिद्धिः

• ८ ९९२ ४८ २२५ २७९

१० पाक्षसिद्धिः

• २ ८६ २ ९५ ९७ आर्गी

११ फलश्रुति°सिद्धिः.

• २ ३४ २ ९३८ ९८० निचो°मिनी, चन्द्रवत्या, आार्या, मलुद्धपु

१२ उत्तरसिद्धिसिद्धिः

• ८ ८७ २०४ ९९ ३०२ पुष्टिताग्रा, आर्गी

१९२७

वरकसंधिस्थि°राशिक्यः

सुगतिस्थानम्

४१९८

अनुद्धर

विद्यानस्यानम्

१०३८

इन्द्रवज्ञा

विन्यासस्थानम्

२१२२

उपेन्द्रवज्ञा

कारीरस्थानम्

१८०९

उपजातिः

कुन्थुवस्थानम्

८३९

वंशस्थ

निर्विकारसारसस्थानम्

११०७४

इन्द्रवंशा

द्रुपदस्थानम्

८४८

स्त्रागतः

सिद्धिस्थानम्

९९३९

रुचिरा (प्रमावती)

२५०९८

कृतुमितरलतादृक्षिणा

निचो°मिनी

जातिः{ आर्गी

नीतिः

उद्ग्रीतिः

ध्या ना ध्या य ना मा दि नि दैं वा;

अध्यायनाम्

मालासंख्या

प्रथम-

श्लोकसंख्या

विपम? षट्तानु- मातृ-

पद- मातृ- पद- स्वमस्ता-

नुसाष्टाः सारत! संख्या संख्या पंक्कयः पंक्करय* पंक्कराः

११ मङ्कालङ्कितोकष.

• २ १७ २ ३४ ३६ मलुड्डय

१२ लङ्कोङ्वती'उदयः

• २ १०४ २ २१४ २१६ हुन्नयच्-

८ सिद्धिस्थानम्

१ कर्मनाशिसिद्धिः

• २ ४८३ २ २३४ २३६ उपजातिः, इन्द्रवज्रा

२ मन्त्रकर्र्रीसिद्धिः.

• ९२ ९० 949 २० १७१ मलुड्डय

३ मसिनसूत्रीया लितिः

• २ ६९ २ ९१८ ९८० वंशनृवज्ञा, हंसवज्रा, उपजातिः

४ स्तेहवश्यपदिकी सिप्तिः

• २ ४८ २ ९०८ ९१० मलुड्डय

५ नेत्रयस्तित्वपापदिकी सिद्धिः.

• २ ९१९ २ ३४ ३६

६ मदनदिरेऽपञ्चपतिषादः

• २ ९३ २ ९८६ ९८८

७ श्लोकोध्याय तिसिद्धिः

• २ ९८ २ ९२८ ९३०

८ शस्त्रुलोभिमा सिद्धिः.

• २ ४४ २ ९० ९२ शार्ङ्गा

९ त्रिकालर्मीया सिद्धिः

• ८ ९९२ ४८ २२५ २७९

१० पाक्लसिद्धिः

• २ ४६ २ ९५ ९७ आर्गी

११ फलग्नात्रासिसिद्धि·

• २ ३४ २ ९३८ ९८० निचोलीनी, चन्द्रवत्या, आार्या, मलुड्डय

१२ उत्तरस्सितसिसिद्धः

• ८ ४७ २०४ ९९ ३०२ पुष्टिताग्रा, आर्गी

स्वरकसंहिता'संख्या:

सुगत्थानञ्च

४१९४ अनुष्दर

विदानस्थानम्

१०३८ इन्द्रवज्ञा

विपमलस्थामन्

२१२२ उपेन्द्रवज्ञा

कारीरस्थानम्

१८०९ उपजातिः

कुन्त्रिवस्थानम्

८३९ वंशस्थ

नित्करासामस्थानञ्च

११०७४ इन्द्रवंशा

दशपस्थानम्

८४८ स्त्रागता

सिद्धिस्थानम्

१९३७ पुष्टिताग्रा

समख्खपंक्कयः २५०९८

कृतुमितलता'वेष्टिता निचोलीनी जातिः { आर्गी नीति उद्ग्रीति

ध्या ना घ्या य ना मा दि नि दैं वा:

अध्यायनाम्

मालासंख्या

श्लोकसंख्या

जातिवृक्षे

७ ककपस्यानम् (cont )

विप्रम- सदृशानु- मातृ- पद- मातृ- मृदु- स्वल्पस्ता-नुसाष्टा: सारत! संख्या संख्या पंक्कय: पंक्कयै’ पंकरा:

११ मुखकासादिगोकरव.

• २ १७ २ ३४ ३६ मलुड्डय

१२ रसपीडवर्ती’डवर:

• २ १०४ २ २१४ २१६ हुन्नवच्-

८ सिद्धिस्थानम्

८५८

१ कर्मनाशिद्रे:

• २ ४६३ २ २३४ २३६ उपजाति, इन्द्रवज्रा

२ मन्त्रकर्रीस्सिद्धि.

• ९८ ९० 949 २० १७१ मलुड्डय

३ मसृणसूत्रेया सि(ति:

• २ ६९ २ ९१८ ९८० वंशनृवज्ञा, इन्द्रवज्ञा, उपजाति

४ स्त्रीहस्तय(र)पादिकी सि(द्रे:

• २ ४८ २ १०८ ११० मलुड्डय

५ नेत्रयसितय(र)पादिकी सि(द्रि.

• २ ९९ २ ३४ ३६

६ मुखजिह्विरे(च)णय(र)पतिसिद्रे:

• २ ९३ २ ९८६ ९८८

७ श्लीहोद्भव तिसिद्धि:

• २ ६८ २ ९२८ ९३०

८ ग्रासुलयोगि(ग)मा सि(द्रि.

• २ ८८ २ ९० ९२ शार्गी

९ त्रिक(ख)रम्भीया सि(दि्र:

• ८ ९९२ ४८ २२५ २७९

१० पाक्लसिद्धि:

• २ ८६ २ ९५ ९७ आर्गी

११ फलश्रान्त्रासि(सि)द्रि.

• २ ३४ २ ९३८ ९८० निचो(चो)लिनी, चन्द्रवत्या, आार्या, मलुड्डय

१२ उत्तरसि(स्त)सिद्धि:

• ८ ८७ २०४ ९९ ३०२ पुष्टितात्रा, आर्गी

१९२७

श्लोकसंहिता(संपर्कय:

सुगन्धानम्

४१९४

अनु(ऊ)दर

विद्यानस्थानम्

१०३८

इन्द्रवज्ञा

विप्रभसस्थानम्

२१२२

उपेन्द्रवज्ञा

कारीरस्यानम्

१८०९

उपजाति

कु(ङ्ग)्निवस्थानम्

८२९

वंशस्थ

निष्करासारमानम्

११०७४

इन्द्रवंशा

दशपस्यानम्

८४८

स्त्रागता

सिद्धिस्थानम्

९९२७

रुचिरा (प्रभावती)

समस्तपंक्कय: २५०९८

कृतुमिततलता(लो)चेष्टि-निचो(चो)लिनी जाति { आर्गी गो(कौ)ति उद्ग्रीति

{"bbox": [350, 100, 650, 400]}

पं कत्या दि प रि गा नं च्य १३

लध्याय- कमालः वर्णनपद्धति: उपदेशः: प्रकरणोत्तरमू चर्या शादृशसख्या दमित कामध्य- मयोगसख्या प्रमाणिक्वास' तम्रथोक' सख्या

७ करसस्थानमू (contd.)

९९ + २४३ नहि नहि ७

९२ + १३०७ ४ [तृतीयश्लोकानन्तरम् ३६-२८] ४ [४३-४६] ७

४७२०

८ सिद्धिस्थानम्

१ + ९०४७ नहि नहि १

२ + ९९०९ एक शाबर [१० चतुर्थपादे दुर्‌नि.] " ५

३ + ९९५९ नहि " १

४ + ६९४ " " ४

५ + २४८ " " १

६ + ९९८७ " " ३

७ + ८६४ " " १

८ + ४९६ " ३ [४३-४४] १

९ + ९६९६ १३ [९१३,९२८,९३० ८] २ [८, १०, ११] २

१० + ६०० १ [६२७, ६३४] नहि २

११ + + + ४७६ नहि " ३

१२ + ९९२८ [४०,एक श्लोक वच्यं ९४३) ४ [२०-२३] ९९६९८ दशमपंचको ४ (४२-४४)]

चरकतन्त्रे सस्थानानि अध्यायाः श्लोकाः

१ सूत्रस्थानम् ३० ३३००८

२ निदानस्थानम् ८ ६५९२

३ विमानस्थानम्र ८ १३७१९

४ शारीरस्थामन् ८ १ ८००

५ इन्द्रियस्थातमू १२ ४३६२

६ चिकित्सारयानम् ३० ६७७३२

७ कल्पपानम् १२ ८७००

८ सिद्धियानम १२ ११६९१

१२० १ ९६०६८

पं कल्या दि प रि ग पा नं च १३

लध्याय- क्रमाङ्क: वर्णनपद्धति: उपदेश: प्रकरणोत्तरमू चविà दूषितकार्मध्य- शववनिचार: ‘तत्रलोक’ सख्या

७ करसस्थानमू (contd.)

99 + २४३ नहि नहि ७

९२ + १३०७ ४ [तृतीयश्लोकानन्तरम् ३६-३८] ४ [४३-४६] ७

४७२०

८ सिद्धिस्थानमू

१ + ९०४७ नहि नहि १

२ + ९१०९ एक शबद्र [१० चतुर्थश्लोकी दुर्नीति] ” ४

३ + ९१५९ नहि ” १

४ + ६९८ ” ” ४

५ + २४८ ” ” १

६ + ९१८७ ” ” ३

७ + ८६८ ” ” १

८ + ४९६ ” ३ [४३-४४] १

९ + ९६९६ ९३ [९३,९४८,९३० ८] ३ [८, १०, ११] ३

१० + ६०० ९ [३२७, ३३४] नहि ३

११ + + + ४७६ नहि ” १

१२ + ९९२८ [४०,एक शबद्र वच्यं ९४७) ८ [२०-२३] वशामपंचको ८ (४२-४४)]

९९६९८

चरकतन्त्रे सस्थानानि अध्यायाः शबदाः

१ सूत्रस्थानमू ३० ३३००८

२ निदानस्थानमू ८ ६५९२

३ विमानस्थानमू ८ १३७१९

४ शारीरस्थ्थानमू ८ १ ८००

५ इन्द्रियस्थ्थानमू १२ ५३६२

६ चिकित्सास्स्थानमू ३० ६७७३३

७ कल्पस्थानमू १२ ८७००

८ सिद्धिस्थानमू १२ ११६९१

१२० १ ९६०६८

पं कल्या दि प रि गा नं च १३

लध्याय-क्रमाङ्क: वर्णनपद्धति: उपदेश: प्रकरणोत्तरं चर्चा दूषितकामध्य-मूलोद्धृतसंध्या प्रमाणिकत्वात् ‘तत्रलोक’ संध्या तत्रलोक संध्या

७ कर्रूस्थानम् (contd.)

९९ + २४३ नहि नहि ७

९२ + १३०७ ५ [तृतीयश्लोकानन्तरम् ३६-३८] ४ [४३-४६] ७

४५२०

८ सिद्धिस्थानम्

१ + ९०४७ नहि नहि १

२ + ९१०९ एक शब्द [१० चतुर्थ्याङ्कति दुर्णिति] " ५

३ + ९१५१ नहि " १

४ + ६८४ " " ४

५ + २८४ " " १

६ + ९१८७ " " ३

७ + ८६८ " " १

८ + ४९६ ३ [४३-४४] १

९ + ९६९६ १३ [९१३,९२८,९३०] २ [८, १०, ११] २

१० + ६०० १ [३२७, ३३४] नहि २

११ + + + ४५६ नहि " १

१२ + ९९२८ [४०,एक नङर वध्यं ९४३) ४ [२०-२३] वशामपंचको ४ (४२-४४)]

९९६९४

चरकतन्त्रे स्थानानि अध्यायाः श्लोकाः

१ सूत्रस्थानम् ३० ३३००८

२ निदानस्थानम् ८ ६५९२

३ विमानस्थानम् ८ १३७१९

४ शारीरस्थ्थानम् ८ १ ८००

५ इन्द्रियस्थानम् १२ ४३६२

६ चिकित्सास्स्थानम् ३० ६७७३३

७ कल्पस्थानम् १२ ८७००

८ सिद्धिस्थानम् १२ ११६९१

१२० १,९६९६

चरःसंहिता द्वितीया आर्त्तिः तृतीया आर्त्तिः

चरःसंहिता द्वितीया आर्त्तिः तृतीया आर्त्तिः

चरकसंहिता (आचः खण्ड) द्वितीयः खण्डः तृतीयः खण्डः प्रथमो भागः द्वितीयो भागः प्रथमो भागः द्वितीयो भागः तृतीयभागस्य प्रथमः खण्डः प्रथमो भागः द्वितीयो भागः पूर्वार्द्धम् उत्तरार्द्धम् सूत्रस्थानम् (प्रयम खण्डः) सूत्रस्थानम् (चतुर्थः खण्ड)

चरकसंहिता (आचः खण्ड) द्वितीयः खण्डः तृतीयः खण्डः प्रथमो भागः द्वितीयो भागः प्रथमो भागः द्वितीयो भागः तृतीयभागस्य प्रथमः खण्डः प्रथमो भागः द्वितीयो भागः पूर्वार्द्धम् उत्तरार्द्धम् सूत्रस्थानम् (प्रयम खण्डः) सूत्रस्थानम् (चतुर्थः खण्ड)

चक्रपाणिदत्त गंगाधर कविराज जलपकल्वतट चक्रपाणिदत्त केवेरान मंगाधर कविरत्न जलपकल्वततह वं. तारादत्त पञ्चे भागीरथी योगीन्द्रनाथ सेन चरकत्परस्कार चक्रपाणिदत्त १ चक्रपाणिदत्त १ आयुर्वेददीपिका १ आयुर्वेददीपिका निरन्तरपद २ जेज्जट २ निरन्तरपद चक्रपाणिदत्त आयुर्वेददीपिका चक्रपाणिदत्त , आयुर्वेददीपिका चक्रपाणिदत्त , ,

चक्रपाणिदत्त गंगाधर कविराज जलपकल्वतट चक्रपाणिदत्त केवेरान मंगाधर कविरत्न जलपकल्वततह वं. तारादत्त पञ्चे भागीरथी योगीन्द्रनाथ सेन चरकत्परस्कार चक्रपाणिदत्त १ चक्रपाणिदत्त १ आयुर्वेददीपिका १ आयुर्वेददीपिका निरन्तरपद २ जेज्जट २ निरन्तरपद चक्रपाणिदत्त आयुर्वेददीपिका चक्रपाणिदत्त , आयुर्वेददीपिका चक्रपाणिदत्त , ,

सस्कृत वामन दाश्लो वैद्यभूषण सस्कृत नरेंद्रनाथ सेनगुप्त कविराज तभा च श्री बलाइचंद सेनगुप्त कविराज सस्कृत बंगल्यामू पं. तारादच पंथ हरिदत्त शास्त्री आयुर्वेदाचार्ये नरेंद्रनाथ शास्त्री मिहिरचंद्र रत्नातमज कविराज अविनाशचंद्र

सस्कृत वामन दाश्लो वैद्यभूषण सस्कृत नरेंद्रनाथ सेनगुप्त कविराज तभा च श्री बलाइचंद सेनगुप्त कविराज सस्कृत बंगल्यामू पं. तारादच पंथ हरिदत्त शास्त्री आयुर्वेदाचार्ये नरेंद्रनाथ शास्त्री मिहिरचंद्र रत्नातमज कविराज अविनाशचंद्र

The task of cousulting all available editions and manuscripts was an uphill one and it is a matter of great satisfaction to us that we have been able to consult as many editions and manuscripts of Caraka Samhitā as were possible with the limited time at our

चरःसंहिता द्वितीया आर्त्तिः तृतीया आर्त्तिः

चरःसंहिता द्वितीया आर्त्तिः तृतीया आर्त्तिः

चरकसंहिता (आचः खण्ड) द्वितीयः खण्डः तृतीयः खण्डः प्रथमो भागः द्वितीयो भागः प्रथमो भागः द्वितीयो भागः तृतीयभागस्य प्रथमः खण्डः प्रथमो भाग द्वितीयो भाग पूर्वार्द्धम् उत्तरार्द्धम् सूत्रस्थानम् (प्रयम खण्डः) सूत्रस्थानम (चतुर्थः खण्ड)

चरकसंहिता (आचः खण्ड) द्वितीयः खण्डः तृतीयः खण्डः प्रथमो भागः द्वितीयो भागः प्रथमो भागः द्वितीयो भागः तृतीयभागस्य प्रथमः खण्डः प्रथमो भाग द्वितीयो भाग पूर्वार्द्धम् उत्तरार्द्धम् सूत्रस्थानम् (प्रयम खण्डः) सूत्रस्थानम (चतुर्थः खण्ड)

चक्रपाणिदत्त गंगाधर कविराज कवेरी अनंगाधर कविरत्न पं. तारादत्त पं० योगीन्द्रनाथ सेन चक्रपाणिदत्त चक्रपाणिदत्त १ चक्रपाणिदत्त २ जेज्जट चक्रपाणिदत्त

चक्रपाणिदत्त गंगाधर कविराज कवेरी अनंगाधर कविरत्न पं. तारादत्त पं० योगीन्द्रनाथ सेन चक्रपाणिदत्त चक्रपाणिदत्त १ चक्रपाणिदत्त २ जेज्जट चक्रपाणिदत्त

आयुर्वेददीपिका जल्पकल्पततुः आयुर्वेददीपिका भागीरथी आयुर्वेददीपिका चरकोपस्कार १ आयुर्वेददीपिका २ निरन्तरपद आयुर्वेददीपिका आयुर्वेददीपिका

आयुर्वेददीपिका जल्पकल्पततुः आयुर्वेददीपिका भागीरथी आयुर्वेददीपिका चरकोपस्कार १ आयुर्वेददीपिका २ निरन्तरपद आयुर्वेददीपिका आयुर्वेददीपिका

संस्कृत संस्कृत संस्कृत संस्कृत संस्कृत संस्कृत संस्कृत संस्कृत

संस्कृत संस्कृत संस्कृत संस्कृत संस्कृत संस्कृत संस्कृत संस्कृत

वामन ग्राख्यो वैद्यभूषण नरेन्द्रनाथ सेनगुप्त कविराज तमा व श्री बलाइचंद सेनगुप्त कविराज बंगालियामू पं. तारादच पं० हरिदत्त शास्त्री आयुर्वेदाचार्ये नरेन्द्रनाथ शास्त्री मिहिरचंद रत्नात्मज कविराज अविनाशचंद्र

वामन ग्राख्यो वैद्यभूषण नरेन्द्रनाथ सेनगुप्त कविराज तमा व श्री बलाइचंद सेनगुप्त कविराज बंगालियामू पं. तारादच पं० हरिदत्त शास्त्री आयुर्वेदाचार्ये नरेन्द्रनाथ शास्त्री मिहिरचंद रत्नात्मज कविराज अविनाशचंद्र

क्रमाङ्क: ग्रन्थालयम्

प्रतिष्ठापकता

१ निर्णयसागर

पाण्डुरंग जंवजी सुतभाई

प्रदृश्टि: प्रन्थानवर्षम्

हिं. म. १९२२

२ धम्वंतरि स्टीज जजीवन मक्ता परिशोधक', मलकत्ता

द्वितो'रा तृतीया

हिं स १९३५, हिं घ. १९४१

संस्क० १८०९ ,, १८५० ,, १८५३

३ एसादभूषण यंत्र, वदेरासुपु, सेढाचार्याद

श्री घरणीवरराय दविराज पण्डपा

नं दे हि द्वितम्

सं १९७७

४ विद्यादिलास प्रेस, वणारस

जगकृष्णदास हरिमणि युक्ता वणरास

द्वितो'रा

सं १९२४

इं ९३७

तृतीया

५ ९३८

५ विवादय प्रेस, कलकत्ता

जे. एन सेन, वणक्ता

द्वितो'रा

हिं तों ९९२०

,, ९९२२

,, ९९३०

६ संस्कृत सुद्रणालय, सुवई

मोतीलाल वणारसीदास

द्वितो'रा

,, १९४८

,, ९९४७

प्रथमा

,, ९९३९

८ उत्ते तिप्रकाशा रचन,तरय वलुकत्ता

अविनाश नरथ

वंगाब्द १३२५

हिं. म. १८८८

वंगाब्द १२९७

चरकसंहिता सूत्रस्थानम् (पञ्चम: खण्ड.)

चरकसंहिता सूत्रस्थानम्

चक्रपाणिदत्त आयुर्वददीपिका संस्कृत गंगाधर शास्त्रिचन्द्र

चरकसंहिता सूत्रस्थानम् सप्तम: खण्ड:

चरकसंहिता शरीरस्थानम् प्रथमोऽध्याय: ज्योतिषचन्द्र सरस्वती चरकप्रदीपिका संस्कृत म. म. श्री योगीन्द्रनाथ स. म. श्री विश्वशेखर भट्टाचार्य

चरकसंहिता प्रथम: खण्ड

चक्रपाणिदत्त आयुर्वददीपिका संस्कृत श्री यादवजी त्रिकमजी आचार्य

चरकसंहिता मूनमात्रम्

मूलतत्त्वानम् पूर्वार्ध

मराठी भाषान्तरगू वैद्य पंनालाल कृष्णशास्त्री कवडे

चरकसंहिता निदानस्थानम्

चरकसंहिता विमानस्थानम्

चरकसंहिता शरीरस्थानम्

चरकसंहिता इन्द्रियस्थानम्

चरकसंहिता चिकित्सास्थानम् १-५

चरकसंहिता चिकित्सास्थानम् ५-११

चरकसंहिता चिकित्सास्थानम् १३-१९

चरकसंहिता चिकित्सास्थानम् २०-२६

चरकसंहिता चिकित्सास्थानम् २७-३०

चरकसंहिता कल्पस्थानम्

चरकसंहिता सिद्धिस्थानम्

पं रामनारायण वैद्यराज्याय प्रसादनी हिन्दी आयुर्वेदाचार्य शिवदत्त शर्मा

षष्ठो भाग: पं कालीचरण शर्मा तथा च पं क्षमापति शर्मा श्री कृष्णलाल

चरकसंहिता प्रथमो भाग:

चरकसंहिता पूर्वार्धम्

कमाङ्ग: सुद्र्णालयम् प्रसिद्धकर्त्ता आवृत्ति: प्रकाशनवर्षम्

उदोतिप्रकाश दत्तात्रय वलकत्ता, अविनाशचन्द्र प्रथमा १९९८

९ इंडीआन प्रेस लि बनारस ब्रेंच पेड्डीकुमार सरस्वती

शकाब्द १८५९

१० समईई संस्कृत प्रेस, लाहेर मोतीलाल वनारसीदास लाहोर

तृतीया इ. स. १९४६

११ निर्णयसागर प्रेस, सुवई पाण्डुरंग ज.वजी

इ. स. १९३३

१२ लक्ष्मी वेङ्कटे र गंगाधरु श्री कृष्णदास, सुवई

प्रथमा सं. १९८९ शकाब्द १८५४

१३ हितुमान प्रेस, पूना रघेश्वर गोपाल दीक्षित वुकसेलर, पूना

तृतीया इ स १९३६

लो प्रिन्टिग प्रेस, पूना यज्ञेश्वर गोपाल दीक्षित बुकसेलर पून

तृतीया १९३६

१४ लक्ष्मी वेङ्कटेसन टी प्रेस सुवई गंगा देवनु श्रीकृष्णदास

प्रथमा स १९८८

१५ नवलबिहोर यंत्रालय, तडकणपुर लखनौ

प्रथमा इ. स. १९००

१६ सुदर्एमिन प्रेस, सुवई द्वारमलाल श्री कृष्णदास

९५०३

चरकसंहिता चरार्पंमू मूलमाचम्

१८ " " प्रथमो भागः जेठालाल देवशंकर द्वे

संस्कृत गुजराती भाषान्तरम् समूलम्

१९ " " द्वितीयो भागः " झू मूलं गुजराती भाषान्तरम् मलयालम मूलम्

२० " " तस्माभेव लिख्यामः

२१ " " "

२२ " " "

२३ " " प्रथमो भागः पं अविनाशचंद्र कविरत्न मग्रेजी भाषान्तरकम्

" " द्वितीयो भागः " " "

" " तृतीयो भागः " " "

२४ " " प्रथमः खण्डः अनुवादेश्वरी ग्रंथ हिन्दी भाषान्तरम् समूलम्

" " द्वितीयः खण्डः " " "

" " तृतीयः खण्डः " मिहिरचंद्र " "

२५ " " "

२६ " " प्रथमो भागः तैलङ्ग भाषान्तरेण सह

" " द्वितीयो भागः " " "

" " तृतीयो भागः " " "

२७ " " प्रथमो भागः जादेव विद्यालंकार तन्नार्वेदि प्रकाश हिन्दी भाषांतरम् समूलम्

" " मध्यो भागः " " " " "

" " उत्तरो भागः " " " " "

२८ " " यशोदानंदन सरफर बङ्गालो अनुवादः

२९ " " कविभूषण सतीनचंद्र " "

३० " " हड्‌ अनुवादः

३१ " " हिन्दीभाषान्तरम्

१९ श्रीगजेन्द्र्यादनखिगलविरोषेषुचुरतार

जेठालाल देवशर दवे

प्रसिद्धकर्ता

पमा

प्रयोजन

ई. स १९९३

प्रकाशनवर्षम्

१८ सध्यमनार,रणप्रेस क्षमदानान्द भार्योदय प्रिटिंग प्रेस अमदावाद

"

प्रसिद्धकर्ता

"

प्रयोजन

" ९३२७

प्रकाशनवर्षम्

१९

२०

२१ भारत विलास प्रेस. त्रिदुर

२२

२३

परेशनाथ कवि भूपण

प्रसिद्धकर्ता

प्रथमा

प्रयोजन

" ९९९३

प्रकाशनवर्षम्

२४ थि फाइन आर्ट प्रेस अजमेर

भार्य साहित्य मंडल अजमेर " "

प्रसिद्धकर्ता

" " "

प्रयोजन

सं. ९९९३ " ९९९३ " ९९९४

प्रकाशनवर्षम्

२५ वेंकटेश्वर मुद्रणालय, मुंबई

चेमराज श्री कृष्णदास

प्रसिद्धकर्ता

"

प्रयोजन

वै. श. ९९९८

प्रकाशनवर्षम्

२६ वाणीविलास प्रेस, मद्रास " " " "

वी. आर. एस. एम्‌ड सन्स " " " "

प्रसिद्धकर्ता

" " " "

प्रयोजन

", ९९३५ ", ९९३७ ", ९९३८ ", ९९८९

प्रकाशनवर्षम्

२७ मुंबई संस्कृत प्रेस

मोतीलाल वचनरसिदास छाहोर

प्रसिद्धकर्ता

प्रथमा

प्रयोजन

" ९९८७ " ९९९२ " ९९९३

प्रकाशनवर्षम्

२८ बंगवासी इलेक्ट्रीक्‌ मशौन

श्री नटवरलाल चक्रवर्ती

प्रसिद्धकर्ता

तृतीया

प्रयोजन

९३२८

प्रकाशनवर्षम्

२९

ई. स. " ९८०३

प्रकाशनवर्षम्

३० आर्य स्टीमप्रेस, लाहोर

आयुर्वैदिक फार्मास्यूटीकल कं. लि. लाहोर, चौमेजी.

प्रसिद्धकर्ता

"

प्रयोजन

", ९९९३

प्रकाशनवर्षम्

३१ वस्वई.

दौमेजी.

प्रसिद्धकर्ता

"

प्रयोजन

", ९९००

प्रकाशनवर्षम्

२५ VAR OUS EDITIONS OF CARAKA S M HI'TA AND ITS COMMENTARIES

Our Library टीकागां नाम No.

४९ शिवदाससेन M/S. चरकत/दीपिका शिवदाससेन

R ४३९२ तिरुपति M/S. पद्यिका स्वाचिकुमार जगदीश झाखिणा चिकित्सास्थाने ललितोर १८०३ रीता

प्रतिलिपिलिखितम्

वालाजीपंडितेन लिखितम् कल्पसिद्धि 'थाने व्रतपुर १७०५

सिद्धिर्याथाम् निदानस्थताम् कल्पस्थाथाम्

विमानद :नम्

N. ३८८२

N. ३८८५

N. ३८८७ सूत्रस्थानम् ४०-५-१२ १३-९८-२७

N. ४७८४ ,, ९९-३०

N. ३८५० चिकित्सा १-२ विमानस्थानम् सूत्र १-२४

आयुर्वेददीपिका चक्रदत्त

सूत्र १-२ चिकित्सा. पन ७

९८२३ ,

वाजीकरणभ

१८२४ "

सूत्र.

१८२४ "

सूचि. ४

३३

२२

२५,

२६

३३

चरकसंहिता चक्रपाणि आयुर्वेददीपिका अथवा चरकतत्त्वप्रर्ये 11 th A. D.

शिवदास तत्वचन्द्रिका 15 th A. D.

श्री कृष्णभिक्षु श्रीकृष्णभाष्यम्

गंगाधर जल्पकल्पतरु

योगीन्द्रनाथ चरकोपस्कार

भट्टार हरिचन्द्र चरकव्यास 5 th A D

जेज्जट निरन्तरपद 6 th A. D.

हरिशान्द्र

अभिरि

सिंधव

ईश्वरसेन

श्रीकण्ठ

पत्तञ्जलि

वाचस्पति

हेमचन्द्र

भोजवृत्ति

व चक्रपाणि

स्वामिकुमार पञ्जिका

ईशानदेव

बकुल

भोमदत्त

जिनदास

गुणाकर

नरदत्त

चन्द्रिकाकार

भासदत्त

स्वामिदास

भाषाटवर्मा

नृहरिदेव

चरकसंहिता

क्षेमानन्दिदत्त

चरकसंहिता

परिडार वार्तिककार

चरकसंहिता

हिमदत्त

चरकसंहिता

दृढ़बलः

चरकसंहिता

पुनामहः

चरकसंहिता

चक्रदत्त

चरकसंहिता

गदाधर

चरकसंहिता

कार्तिक

चरकसंहिता

चक्रपाणि

चरकसंहिता

चक्रपतिप्रकाशाख्यौतुभ

चरकसंहिता

इन्दुकर

चरकसंहिता

हेमादि

चरकसंहिता

अरुणदत्त

चरकसंहिता

नन्दन

सूत्र-निर्दान-विमान

आखुवेन्द्रीपिका

सूत्र-निर्दान-विमान

चरकपाणि

सूत्र-निर्दान-विमान

नायधारा

सूत्र-निर्दान-विमान

वैद्य जयकर हरजीवन नाथद्रारवास्तनस्य

शारीर

शारीर

लाहोर

शारीर

द ए वे महाविद्यालय-स्थित च. श्री सुरेन्द्रमोहन श्री लालचन्द्र

चिकित्सा अ. ७१९

चिकित्सा अ. ७१९

चिकित्सा अ. ७१९

१३५ पञ्चात्रिकष्चु अनन्तराखण्डितपत्नम

सपुर्णमू

सपुर्णमू

सपुर्णमू

मूलम् ककुमीरपाठ-नुगयधि प्राय गुद्सम

चि कि १-२७पू

द्विवेंजन-जार्जसी युनिर्वाॅटि पुरत्तनाल्यम

चि कि १-२७पू

टिकुदिवहुलम

(अ १-४, १८-३०)कल्प-सिद्धि

सीकानेर

(अ १-४, १८-३०)कल्प-सिद्धि

राजप्राॅणॅलॅ पुरत्तनाल्यम् श्री देवळहरामरदासजी-महोदऽगेल्लैष्यविचा प्रेपितम्

[ERROR page 34 - NVIDIA client error]

२९

सूत्रम्

स्थानेनम्

संस्कृतकः

शिवप्रसादचि

३०

Gujarat

गंगाधर शास्त्री

1711 V. S. 1771 A. D. Jain Nagari

३१

Jaipur

पंडित मथुरालाल

1643 V.S 1700 A. D. Devanagari fairly correct

३२

सूत्र निदान

लक्ष्मीगण आचार्ये

Very old. Correct

३३

संपूर्णचक्र

Govt. of India

Very old in appearance No. 4474. Devanagari. Not very correct

३४

New in appearance No. 4391 Bengali. Fairly correct

३५

Benares College

Yellow paper No. 41 Bengali. Fairy correct

३६

सूत्र

Very old in appearance Palm Leaf. Bengali. Correct

३७

Copied by Gangadhar Kaviraj

1761 S. S. Bengali 1839 A.D. Very correct and Valuable

३८

Nadia

Copied by Brijgopal Raj

Bengali. Very correct

३९

London

India Office (Colebrooke collection)

No 880. Devanagari निदान

[ERROR page 36 - NVIDIA client error]

[ERROR page 37 - NVIDIA client error]

[ERROR page 38 - NVIDIA client error]

अगस्त्य (कायचिकित्सातन्त्रकार)

सू. ९ | ६२.

अभ्रिवेश (कायचिकित्सातन्त्रकृद)

सू. ३-१७ वि. ३-१८७, ७-६४, ८-७३.

अभ्रिवेशसहिता (कायचिकित्साग्रन्थ)

वि. ३ | १८७.

अदिति (चरकगण्यालङ्घ्याकार)

वि. ९ अथ २९.

अश्ववैद्यक

सू. ७ | ८०

आत्रेय (कायचिकित्सातन्त्रकार)

वि. ३ | १९९.

आशादेवर्मा (चरकगण्यालङ्घ्याकार)

वि. ३ | २१७, २३ | १३९.

ईश्वरसेन

वि. १४ | ९३, वि. ९ | २९.

कपिलवल (कायचिकित्सातन्त्रप्रणेता)

सू. ७ | ४०.

कमलशील (तत्त्वसंप्रहण्यालङ्क्याकार)

सू. ११ | २५.

कराल

वि. २६ | १३९

काश्मीर

वि. ३ | १२७, ३५ | ८३.

कार्ण्यप

वि. ८ | १२५.

काश्यप (अगदतन्त्रकार)

वि. २३ | ३०.

कृष्णात्रेय

वि. ३ | १९९.

क्षारपाणि (कायचिकित्सातन्त्रप्रणेता)

सू. ८ | ८, २९ | ८३.

खरनाद

वि. ३ | ७४, १३७

चन्द्रक्ष (चरकगण्यालङ्घ्या)

सू. २७ | १६४.

च. क. रासमीरपाठ

वि. १३ | ११५.

चतुर्कर्णे (कायचिकित्सातन्त्रप्रणेता)

सू. ९ | २, ८४; सू. ३ | ३३.

जेज्जट (नर* -शुश्रुततन्वा|लङ्घ्याकार)

वि. ९ | २९.

जे ठक्क

वि. ३ | १५५.

दाढ़वार्त

वि. ३ | ७४.

नल (पाकशास्त्रप्रणेता)

वि. २७ | २६७.

निचण्णु

इ. ९ | ३.

नय मन्द्रशेन

सू. ९ | ८८ वि. ८ | ३६.

पच रेधर्, स्मधु (वैशेषिक)

सू. ९ | ५०

पः र (म. त्रयचिकित्सातन्त्रकार)

वि. २५ | ३१ वि. ९ | ३c.

वड्‌टिग्मार्त्तिक

वि. २३ | १२९.

वड्गिनोऽध्याकारन

सू. ९ | ९.

पुठक्‍लावत (सातत्यतन्त्रप्रणेता)

वि. ३ | ९६०, १३ | ८, २० | ८.

भट्टारहरिचन्द्र (चरकगण्यालङ्घ्याकार)

सू. ९ | ८, वि. ९ | ८०.

भृङ्ग (नाटयशास्त्रप्रणेता)

वि. २ पा. ९ | ९.

भरद्वाज:

सू. 9 | 4.

पुनर्वसु (चरककृतव्याख्याकार:)

चि. ३ | २३९.

मालुर्कि: (जलयतन्त्रकार)

चि. ३ | २०६,२०९

मासदत्त (चरककृतव्याख्याकार )

चि. ३ | २३९

सीमदत्त ( , , )

चि. १० | ४३

मेल् (कायचिकित्सातन्त्रप्रणेता)

चि. ३ | २८६

मोञ: (रसायतन्त्रप्रणेता)

चि. १५ | १७,१३

महुर्षति (धर्मशास्त्रज्ञः)

सू. 9 | ८८

चरकाह्वमिहिर (वृहस्पतिाख्यताप्रणेता)

इ १३ | ७०

विदेह. (शालाक्यतन्त्रप्रणेता)

चि २६ | १३९. १४३

विशाखा (नाड्यशास्त्राकार )

चि. ७ | ७

विश्वामित्र:

सू. २७ | २१२ चि. ४ | १३

कृतकायप. (अगदतन्त्रकार )

चि. २३ | ९८

बड्ङोऽपि सूत्रम्

सू. ९-९-सू. ९ | ८८

व्याकरणमहाभाष्यम्

सू. ३० | ९

व्यास (महाभारतपुराणादिकर्ता)

सू. ९ | ३ चि. ३ | २४

वाग्भट (अष्टाङ्गसंग्रहाङ्गादिहृदययो कर्ता)

सू. ९ | ३९,६६

शान्तरक्षित (तत्त्वसम्प्रहकार*)

सू. ११ | २८

शालाक्यम् (विदेहप्रणीतम् )

सू. २ | ६ ५ | ७, १०.

शौनक:

सू. ८ | ७ चि. ३ | १९९.

मातृकि (शालाक्यतन्त्रकार )

चि २६ | १३९

सुभुत. (रसायतन्त्रप्रणेता)

सू. ९ | २, ४७)

सुरद्राख्यम् (पाकुशाख्यमू)

सू. ३ | १७ ३० | २७.

सैन्यव (चरकर्तृकार )

चि. ९ | २९

शार्ङ्गधारीका

शा. ९ | १७, ३०.

स्मृतिदास (चरककृतव्याख्याकार )

चि. ३ | २१७

हरिवंश (महाभारतस्य खिलपर्वे)

सू. ९ | २

हस्तिवैद्यम् (पालकाप्यप्रणीतम् )

सू. ५ | ९८

हारीत* (कायचिकित्सातन्त्र कर्ता)

सू. ९ | ३९, ७३ २९ | ८३

नञ्शास्त्रम्

चि. ३८ | ९५:

चक्रपाणि:

चि ७ | ५८

डोर्म्वमित्रम् (चरचरित क रार )

चि ५ | ९२

चरकसंहितायां पाठान्तरार्थमुपयुक्तानि पुस्तकानि।

क्रमाङ्क: संज्ञा पुस्तकनाम प्रकाशनवर्षम् आवृत्तिः

१ क हरिदासस्स्कृतग्रन्थमालया· प्राप्ता पडिततारादत्तसंपादितेन संशोधिता चरकसंहिता सं. १९९४

२ ख श्रीनरेन्द्रनाथशास्त्रिणा परिशोधिता ,, इ. स. १९२९ प्रथमा

३ ग पलिफन्स्टनकोलेपपुस्तकालयात् प्राप्ता हस्तलिखितचरकसंहिता .

४ घ जयदेवविद्यालकारेण ऋतया हिन्दीटीकया युक्ता चरकसंहिता सं. १९९१ प्रथमा

५ च योगीन्द्रनाथसेनमहोदयेन ऋतया संस्कृतटीकया युक्ता चरकसंहिता इ. स. १९२० प्रथमा

६ छ चरकसंहिता (मूलमात्रम्) श्रीयादवजीधार्येण परिशोधिता ,, ९३२ तृतीया

७ ज हरिदत्तशास्त्रिणा संशोधिता चक्रपाणिजेष्टटीकायुक्ता चरकसंहिता ,, ९४० द्वितीया

८ झ यशोदासंहितान्तर्गतसूत्रकारेण ऋता बंगालिभाषान्तरयुक्ता चरकसंहिता ,, ९३० तृतीया

९ ट तिरुपतिप्राप्तहस्तोलिखितचरकसंहिता सं. १८०५

१० ठ तेलुगुभापान्तरेत युक्ता ,, इ. स. १९३५ प्रथमा

११ ड श्री गुलाबकुवरबाआयुर्वेदपुस्तकालयप्राप्तहस्तलिखिताचरकसंहिता सं. १८८९

१२ ढ 'श्रीभाण्डारकरओरिएण्टल्‌स्टड्यूट'-प्राप्ता हस्तलिखिताचरकसंहिता No 64

१३ त शकरदाजीपदे:कृतया मराठीटीकयोपेता चरकसंहिता भा. १-१४४ इ. स. १९३६

१४ थ 'श्रीभाण्डारकरओरिएण्टल्‌स्टड्यूट'-प्राप्ता हस्तलिखिताचरकसंहिता No 67 ,, १८६८

१५ द कविराजंगंगाधररकविरत्नेन ऋतया संस्कृते टीकयोपेता चरकसंहिता इ. १८४९

१६ ध निर्जयसागरप्रेसप्रकाशित-चक्रपाणिदत्तटीकायुत-चरकसंहिताया: पाठान्तराणि इ. स. ९४१ तृतीया

१७ प योगीन्द्रनाथसेनकृतटीकायुताया: चरकसंहिताया: पाठान्तराणि इ. स. ९३० प्रथमा

१८ फ चरकसंहिताया: मूलमात्राया: पाठान्तराणि ,, ९९३ तृतीया

१९ ब पञ्जाबयुनिवर्सिटी-प्राप्ता हस्तलिखिताचरकसंहिता सं. १७०६

श्री दिनविजय आयुर्वेद प्रकाशन

PRESENTATION OF CARAKA SAMHITA

To

Dr RAJENDRAPRASAD

The First President of Independent Bharat

By

H. H. THE MAHARANI SHREE GULABKUNVERBA SAHEBA

The President of Shree Gulabkunverba Ayurvedic Society

on the 14th of May 1951 at Jamnagar

I rejoice that here before Dhanvantari

The blessed Lord of immortality

I offer you, free Bharat's chief and sage

This treasured lore from a most ancient age,

The lore of healing that makes happy and whole

Disease-infested body, mind and soul;

Thus do I pass the torch lit long ago

That you may spread its glow afar and throw

Its soothing light upon the anguished heart

Of man, This the mission and this the art.

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ॐ नमो धन्वंतरये

ॐ नमो धन्वंतरये

FOREWORD

In this task we have kept an eye on the lessons that parallel situations to ours in the history of nations have to give us. Similar spade work of translation and interpretation of Hippocrates and other ancient Greek writers undertaken by great scholar-pioneers of the European renaissance has been specially taken note of and has served as an incentive to our endeavours.

We may frankly admit that the element of sentiment has not been altogether absent in the motivation of this undertaking. For, before we could actually delve deep into the classics that revealed to us their unforeseen treasures, the incentive derived much of its strength from fond sentiment and attachment to what was one's own. Nevertheless, it was our sincere resolve never to allow our sentiment to get the better of our reason, and the subsequent repayment we have derived from these delvings into ancient lore, have justified our reliance on sentiment to even such an extent. We find, as we shall be able to show in the course of this preface, that the great masters that first propagated the medical science in India, always held reason above all else as guide to human action, and revelation the only source into realms where reason holds no sway.

We did not start on this task with any ambition to achieve unprecedented profundity or originality in the work. We were content to have produced a readable and a reasonably correct translation of the texts and not stand between the author and the reader in any degree. If we have succeeded in that, we have cause to feel satisfaction. But at no time have we lost sight of the fact that the ancient texts have to be rendered intelligible to the readers placed in the context of modern life, language and patterns of scientific thought. If our achievement bears out this, its object will have been fulfilled.

The Gulābkuṇverbā Ayurvedic Society owes its origin and steady growth to the enterprise and idealism of Her Highness the

Maharani Shri Gulabkunverba Saheba of Nawanagar, who is its president and founder patron and the active support of His Highness the Maharaja Jam Saheb Shri Digvijaysinhji Saheb Bahadur. Their foresighted wisdom is behind the initiation of the Ayurvedic institute, museum, library and the Vidyalaya.

In the prosecution and fulfilment of our endeavours, we have had to contend against manifold adverse factors. We acknowledge with gratefulness, the ready and unstinted aid we have received both in the shape of handsome donations as well as of advance subscription to our publication from the hands of Her Highness the Maharani Shri Gulabkunverba Saheba, the great merchant princes of Ahmedabad and Bombay and the enlightened public all over India. But for their understanding, sympathy and cooperation the completion of the present work as well as of the various other practically undertakings of the society would not have been possible We, along with the general public that is interested in the advancement of the medical science, are greatly indebted to them for their timely and ungrudging patronage

Lastly, a word in praise of our subscribers. They have shown admirable patience, having paid up in advance, part of the book-price, in waiting for years to get this publication. Owing to unforeseen factors during the war as well as in the post-war conditions, the publication has been delayed But now that it is in the reader's hands, we shall feel justified in the delay if it has enabled the work as a whole to gain in its quality Four or five years of devotion to a book that has come down through the ages in the history of a people and which has lain almost forgotten and neglected for centuries, is a pardonable lapse if at all, and quite a virtue if at the end of it, the enlightened public is able to gain easy and profitable access to the wisdom sealed in the original of the work.

No one can be more aware of the deficiencies in the translation

ॐ धन्वन्तरये नमः

6- FOREWORD

than we are, but all the draw-backs, by way of both omission and commission, in the translation of so great and ancient a book, fade away from view if the spirit of the words has remained, untampered with and made abundantly evident. It is the over-adherence to the letter that killeth and not the over-emphasis of the spirit.

We are fully aware of the many deficiencies of the work under review such as lapses of translation and mistakes of printing, transliteration and the absence of elaborate critical notes and comments.

But these we hope to eliminate in subsequent editions and efforts and shall be contented for the present if the main object of this effort is fulfilled viz, that the generality of our readers are able to obtain the sense of the original passages without hindrance and obscurity.

Even as it is, this enterprise has cost us Rs 400,000, and in view of this our sincere desire to make no profit on it, our price will we hope, be regarded as modest and the least possible under these circumstances.

Now a word more needs to be said in view of the vital changes of the circumstances of our national life. We are free and independent people and our future progress in all branches of life and thought should be based on and should derive its strength from the soil on which we live and thrive.

Unrelated to our past, our national life and thought should prove fruitless Medicine the most vital among the branches of science, should not be completely unrelated to the past history and habits of the race.

Like food, medicine has its local as well as its universal aspect. Ancient works like the present one will help us to realise the basic strength or weakness that lies behind our racial life and history, and will play a great part in the shaping of the future destiny of our scientific progress and fulfilment.

Hence there is a greater need than ever before for a thorough investigation into the past of our medical history.

Even from this point of view, the present work must be a notable contribution.

ॐ धन्वन्तरये नमः

Dhanvantari

We acknowledge our thanks to His Highness The Maharaja Jam-Saheb Shri DıgvijaysinhjiSaheb 'and Her Highness the Maharani Shri Gulabkunverba Saheba, who together by their constant interest and personal supervision. have been a source of unfailing encouragement and support to our efforts.

Our special thanks are due to Vaidya Shri Jadavji Trikamji Acharya (Ayurveda Martanda), and Sji Shastriji Turgashanker Kevalram, for they have helped us with their invaluable personal advice and suggestions throughout the long period of this work They have helped to revise and correct the manuscripts sitting with the staff of our institute week by week

We acknowledge our indebtedness to Shri Amulakh Amichand of Bombay, and Sjt. Ishvarlal G. Bhaṭ and Sjt. Nandlal Bodivala of Ahmedabad, for their generous cooperation in enlisting a great number of subscribers.

We also thank (1) Sheth Chatrabhuj Gordhandas, (2) Sheth Amritlal Oza, (3) Sheth Premchand Vrajpal Shah, (4) Sheth Mangaldas H. Patel and (5) Sheth Jethalal Jhaverchand Patalia, for the donations they have made to this publication.

To the libraries and institutes that have helped us with the manuscripts necessary in the fulfilment of our task for reference and consultation, we acknowledge our sincere thanks for their very helpful attitude and ready cooperation.

Moreover, we express our deep indebtedness to a great number of our friends and well-wishers for their invaluable advice and sympathy in our efforts.

Lastly, we thank Sjt. Gunvantray Acharya, the Printer, Sjt. Jesingbhai Lalan, the binder, and Sjt. Panchanthai Vara, the Photographer, for their co-operation in the preparation of these volumes

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ॐ नमो धन्वन्तरये

अमृतकलशहस्तं चतुर्मुखमाकाशमुखोद्गतस्रग्विराजितमुकुटम् । विभ्राणं शङ्खचक्राब्जचापेषुचापान्सर्वामरैः स्तूयमानमध्यगतं ध्यायेत् ॥

ॐ नमो धन्वन्तरये

अमृतकलशहस्तं दधधानमभयं चतुर्मुखमीश्वराभम् । शङ्खचक्राब्जचापं धन्वन्तरिमभामये ॥

॥ १२ ॥

preface

record of medicine. These have to be tracked down and investigated. There is a variegated field of priestly, magical and empirical medicine and special ophthalmic, surgical and medical manipulations that are quaint but often effective and they must be properly studied and understood and embodied in the record of medical history. The literature of the post-Vedic period, the Brāhmanas, the TantraS, the Rāmāyana, the Mahābhārata and the Purāṇas as well as the literature of the classical times contain innumerable references to medical topics and are yet to be thoroughly ransacked and codified. The literatures of Buddhism and Jainism are a fertile source of information for the history of medicine.

2 Ancient monuments in the form of inscriptions on monoliths, stone-tablets and metal plates are a fruitful source. The edicts of Aśoka rescmbling as they do the edicts of Darius the great, on the rock of Behistun in Persia contain references to his medical benevolence and injunctions to his subjects in the observances of sanitary regulations and attention to men and animals in disease and distress and to the usefulness of hospitals Much valuable material may yet be gathered from these and such other sources.

3. Paintings and other art-forms such as icons friezes and frescos, such as are still preserved in caves and temples like Ajantā, Ellorā and the Buddhist Stūpas of Amarāvatī and Nāgārjuna Konda contain much material for the keen eye of medical research

4. Instruments and appliances prevalent in various parts and preserved in various museums.

5. Medical literature both in Sunsḳṛit and in the vernaculars, and oral as well as written traditions of folk-lore, proverbs etc.

6. The medical literature of neighbouring countries and the general literature such as travellers' memoirs and pilgrims' travels of the surrounding countries with whom India has had contact since the most ancient times.

7. As an example of how ancient works of art reveal, to the searching eye of the medical investigator, features of value to the

Dhanvantari

ॐ नमो भगवते धन्‍वंतरये अमृतकलश हस्ताय सर्व रोग हराय सर्व बैद्य नमो नमः

Brhatjātake, Kautilya, Rasaśāstra or alchemy are still available and contain medical references whose full significance still awaits investigation.

It is not, however, our purpose to overburden these pages with a recital of the many sources from which, material for a history of medicine in India could be gathered; nor do we suggest that so far scholars have not attempted such a task in some measure or other.

We feel that if these sources are more fully explored with an eye to finding material or medical history, they will yield adequate enlightenment on the state and evolution of medicine in India from the earliest times, going back to pre-Āryan civilization of the Indus valley and afford opportunity for joining scattered data into a whole.

We hope thus to reclaim much territory for history which is now covered by the mists of picturesque legend and myth.

It is interesting to note that Castiglioni in his volume of History of Medicine remarks that 'India offers all the attraction of a large and marvellous museum in medicine as in other fields, the magic practices of the primitive people, the cult of stones and trees, the belief in amulets and charms, the periodeuteis or travelling physicians and ambulani doctors of Greek description, the scholastic, pedantic, dogmatic and the most morbid type of specialists are found in actual active practice shoulder to shoulder.

All the stages of evolution of the science of medicine from instinctive, empirical, magical, priestly, religious, metaphysical and scientific practice, thus all the stages of evolution of medicine are represented in this country'.

This will give an important link to connect the list of medicine of the whole world.

The question of Chronology

Despite all that we have said and hoped for the purpose of chronology, we have no landmarks to guide us in our sallies into ancient history of medicine in India, beyond the invasion of Alexander and the time of the Buddha calculated from the former date.

As we shall see later in the course of these pages, the great medical teachers Bhradwāja (भरद्वाज), Ātreya (आत्रेय), Dīvodāsa (दिवोदास) and

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diners. They were (पंक्तिपावन) to be unworthy of sitting in a line with one at meals. The later editors and commentators like Mādhava, Cakrapāni, Śārngadhara, Bhāvamiśra and others helped merely to keepalive the ancient works and their lore from being totally lost. They were evidently aware of the decadent condition of the science and under the circumstances of social life and political upheavals in their days, they could not have done better.

It is necessary to remember that at the time of Mādhava, the great Vijayaugar-empire of the south was the bulwark of Sanskrit culture and sciences The great Vedic commentary of Sāyana and the Nidāna of Mādhava point to a revival of Vedic traditions in philosophy, science and art. The Siddha and other traditions of the south received a fillip from the rulers of the empire and the remnants of ancient medical practices and methods alongside the local traditions of Agastya, Siddha and other systems that subsist even today in the south owe their survival not a little to the spirit or renaissaance born and maintained in the days of the Vijanagar empire. But that renaissance was short-lived and was enveloped by the spreading darkness of political instability in India during the Mohammadan period and the later vissicitudes of Moghul, Maratha and East India Company's fortunes. With the establislment of the British rule, the flood of western culture, science and medicine, upheld and patronised by the state, put off all chances of recovery for the Indian system of medicine. It is only in the latter days of British rule, that Āyurveda attracted the notice of the enlightened among the rulers as well as the ruled, partly as a result of the scholarly interest of orientalists of the west and partly of the growing claims of the nationalist spirit of cultural renaissance in India.

With the attainmeut of full independence, India finds herself at the cross-roads and has to make her choice now There is the imperious call of the spirit of science in every heart desiring advance. ment and equality with other nations of the world and there is also the fond attachment to a hoary past, glorious but apparently not in accordance with what is now regarded as valid and reasonable. Not that it is irrational, but it derives its strength and support from intuition elaborated by a system of speculative and highly imaginative

THE HISTORY OF MEDICINE IN INDIA

17

reason. We are today facing a world steeped in the spirit of experımental science, analytical ın method and verıfiable by laboratory methods alone and hich cannot brook abstractions that caunot be put into the test tube and shaken, honever valıd they may sound in themselves. But the dıfficulty of the task ıs mınımısed when we reıember that between now and the Vedic age, there was a perıod of experımentation and research in the realm of medıcıne second to none in the history of world-medıcıne. This was the scientıfic period of medicine in India.

The Vedic Period of Ayurveda

Instinct is the inner compulsion that the animal organisın feels in the choice of what ıs gcod and beneficial fcr its surcival and protection In the early man, this grew into the higher faculty of the mind called intuition. The propounders of Āyurveda thus knew that the protective power and device was ingrained in life itself and acquired varied expression in the plant, animal and man according to the exigencies that each of these stages of animation gave rise to The plant developed its thorns and a thick coat of bark to prevent its easy vulnerabılitiy. Animals and birds knew by instinct equallly nätürally did the early man see with his mental eye the nīcasaneís and things that relieved him of alıuents. In Caraka, we find it expounded that there never was a time when Āyurveda did not exist, even as it was the case with life. The life-stream carried in its current its own supporting and protecting wisdom that became manifest at the beginning of each cycle of time to the seers. It is only in that sense that Āyurveda can be said to have a beginning. Otherwise it is as beginningless as life itself and runs parallel to it through all time (Caraka, Sutra. 30,27). The Veda thus naturally contains reference to such instinctive and intuitive origins of medicine.

Osler, the great riter on modern medicine refers to (1) natural phlebotomy hich the hippopotamus practises for it tharıtself agaınst a sharp pointed reed in the rıver bank when it feels it needs phlebotomy, (2) the use of emetics by the dog, (3) the use

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दरो मखा क्षतं लाक्षां पयस्या मधुसंयुताम् । ऋषभां पयसा पृश्निं पयसावृशभया सह ॥ इति ऋ. सं. ११

आयुर्वणीरा न रसिकदेवोंमु'यत्रा उत् । शोषय प्रजायन्ते यदातद् वीरडिक्षु नो'प्यधर्मे, वेद्मि-च-३५

अथिनौ देवरभिषजौ यज्ञवैद्याविति स्मृतौ । यक्ष्मा हि नृ॑ररन्ध्रेषु प्रतिष्ठान्या यथाप्रहिता॥ ४१॥

प्रशूर्षा दशानाः पृश्णो नेत्रे नटे भगस्य च । वृजिनश्व गुजर्तमभस्ताश्यामेव चिकित्सितः॥ ४२॥

चिकित्सितस्त्र शीतागुयंहीतो राजयक्ष्मणा । साम मिप्र॑त॑तश्वन्द्र ऋतुस्ताभ्या पुनः शशी ॥ ४३ ॥

भार्गवस्य वनं रामी इन्द्र स॒ त्रिकुनि गतः । वीतवर्गस्वरोपेतत् चिनन्त॑॑ या पुनर्युवा ॥ ४४ ॥

ऐतेश्व॑र्यश्व बहुभिः हरंमिभ्रंमिथ्यचत्स्तमौ । वभूवतु॑द॒र्वेश पूयजानि॑द्वीदौग र॒हातमना॑पु॥ ४५ ॥

च. चि. अथ ९. ९७.

ॐ नमो धन्वंतरये

"The Aświns who are the physicians of the gods are celebrated as the re suscitators of sac1ifice, for it is they that reunited the severed head of sacrifice It is these two, again. that successfully treated Pūsan when his teeth had become loosened, Bhaga when he had lost his eye-sight and Indra when his arm had become stiffened 'Theze two, moreover, cured Soma, the moon-god, of consumption and restored him to his happiness when he had fallen from his state of good health When Cyavana, the son of Bhigu, had become decrepit with loss of voice and body-lustre, as the result of old age, but hankered still for sense-pleasures, it is the Aświn pair that made him young once again On account of these and many other miracles of healing, these two, the greatest of physicians, came to be regarded with honor by such great personages as Indra and others".

With adherence to the mode of sacrificial worship, the anatomy of the higher animals like the cow, sheep and horse were well known to the ancient Āryans Though not often, even human sacrifice was practised which must have yielded a reasonably vivid picture of human anatomy Wars with the rival tribes and clansmen on the north-west of Iudia and with the dark chieftains of the natives "Dasyus" (दस्यु) must have necessitated to the acquisition of a degree of surgical skill.

A thorough investigation of the material in the Atharva-veda from the medical historian's point of view remains yet to be accomplished. There are 114 hymns in it devoted to medical topics. Fever, consumption, various wounds such as Apacī, Vidradhi, etc., leprosy, dropsy, heart-disease, headache, worms, eye and ear diseases, poison, rheumatism, madness and epilepsy are some of the outstanding subjects mentioned in the Atharva veda.

Even a cursory perusal of it is enough to conclude that a considerable knowledge of psycho-somatic medicine and a practical knowledge of human anatomy and surgical skill, obtained already among the Vedic-Aryans. It is from such beginnings and on such foundations that the later sages, researchers in the vital science of Āyurveda, eight branched and three propped, evolved a medical system complete with its framework of general principles of the science of the

Tridhātu (त्रिधातु)

Yakṣas (यक्ष)

Gandharvas (गन्धर्व)

CHAPTER II THE STORY OF AYURVEDA

ॐ नमो धन्वन्तरये

Dhanvantari

whether the best of men be known or whether there be 1 ot more remarkable persons forgot than any that stancis remembered in the known account of time?" George Eliot's words add support to this feeling that the greatest benefactors of the world are hidden from the ken of history. For the growing good of the world is partly dependent on unhistoric acts and that things are not so ill with you and me as might have been, is half owing to the number who lived faithfully a hidden life and rest in unvisited tombs The greatest of our inventors and discoverers remain unsung and unnamed. For who knows the first maker of 'the wheel? Or as Cardinal Newman asks, "Who was the first cultivator of the corn? Who first tamed and domesticated the animals whose strength we use and whom we make our food? or who first discovered the medicinal herb which from the earliest times have been our resource against diseases? If it was mortal man who thus looked through the vegetable and animal worlds, and discriminated between the useful and the worthless, his name is unknown to the millions whom he has thus benefited'.

Citing the above posers, Edward Berdoe in his ' Popular History of Medicine' observes, "Cardinal Newman has framed his question so far as the healing art is concerned, in a manner to which it is impossible to make a satisfactory answer. No one man first discovered the medicinal herbs. Probably the discovery of all the virtues of a single one of them was not the work of any individual. No one man looked through the vegetable and animal worlds and discriminated between the useful and the worthless All this has been the work of ages and is the outcome of the experience of thousands of investigators. The medical arts have played so important a part in the development of our civilization that they constitute a branch of study second to none in utility and interest to those who would know something of the work of the world's benefactors".

The foregoing lines are enough to show that medicine can never be traced to definite human origins This, perhaps, has led the great compilers of the medical tradition in India, rightly to resign medicine to divine origin. Beyond a certain degree of progress and

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(I) सोऽनन्तपारं निस्कृतवमायुर्वेदम्। व सू. ९, ३४ (II) न चैव ह्यस्ति उत्तरमायुर्वेदस्य पारम्। व चि ८, ९४

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ॐ नमो धन्वंतरये

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तञ्जुग्मित तेमे भरद्वाजञ् चुलानिवतम्। ॥ २५ ॥

"Bharadwāja thereby acquired unmeasured life endowed with happiness"; for he is known to have lived through three lives i e. three generations of contemporary humanity. This, as we have already said, is the version of the Caraka Samhitā of the beginning of Āyurveda on earth. But according to the Suśruta and Kāśyapa Samhitās which are more or less contemporaneous with Caraka Samhitā or Agniveśa-tantia as it is also called, the original teachers of these treatises namely Dhanvantari and Kāśyapa claim to have received the science direct from Indra, on a par with Bharadwāja.

The following table gives the manner of descent of Āyurveda and the succession of teachers and disciples according to each of these three important treatises, each representing predominantly a branch of medicine. Thus the Ātreya school is primarily one of medicine, the Suśruta school of Surgery and the Kāśyapa school of Pædiatrics and obstetrics.

Brahmā (ब्रह्मा)

Daksa (दक्ष)

Aświns (अश्विनौ)

Indra (इन्द्रः)

(According to the version in Susruta Samhitā) (सुś्रुतसंहितादॆक्षवार्)

Dhanvantari (धन्वन्तरि.) or Divodāsa (दिवोदासः)

Suśruta, Āupadhenva, Vaitaraṇa, Aurabhra, Pauśalāvata, Karavīrya, Gopurarakṣita, Bhoja and others

(According to the version in Kāśyapa Samhitā) (कश्यपसंहिता दॆक्षवार्)

Kaśyapa; Vasistha & Bhigu (कश्यपवसिष्ठ-भृग्वादयः)

Their sons and disciples (एपा पुत्रा शिष्याश्च)

(According to the version in Caraka Samhitā) (चरकसंहितादॆक्षवार्)

Bharadwāja (भरद्वाज)

Ātreya Punarvasu (आत्रेय-पुनर्वसु)

Agniveśa, Bhela, Jatū-karna, Paraśara, Hārīta, Kīrapāṇi and others

हिमवतं अमराधिपतिगुरुं जङ्गमौषधिरत्नो'द्भवस्थितकरसुपागरसपुलस्स्रयवांमदेवासिततगो तनप्रसृत्यो महर्षय: ॥ ३ ॥ तानेन्द्रं सहस्रकमलरुचिरनगवीनं ॥ ४ ॥ (च. वि. १/४-५)

यथापि च ऋषयो भरद्वाजहरा इन्द्राद्रोपगतायुरेन्दा तथाडपि ग्राम्यवासकृतमतोभिलान्या न सथा स्पुरायेथा वत्तेत इति शङ्क्या पुनरिन्द्रसुतायुपदिशाति (चकपाणिटोकाटीका).

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भद्रां रसवाड़ी़ुपो वेदं प्रजापतिमजिमहन्तं । सेऽश्विनौ तौ सहस्राक्ष सोऽत्रिपुत्रादिकान् गुनीन् ॥ अ. ह. सू. अ. १

धर्मार्थैकाममोक्षाणां 'वचनकारिसिरोरमयेः । नरेऽपि पीड्यमानेऽपि पुरस्कृत्य पुर्नवैषम् ॥ धन्वन्तरिभरद्वाजानि मिकाराज्यपकच्यपा । सहधंया सहात्मानरतगा रम्वायनादयः ॥ सततमुपाजमज्मु शारणयस्सररेशरमपु । तान्हदेव सद्र्शाखा निजगाद यथागममु ॥ अ. सं. सू. १

अत्र केचिद् भरद्वाजात्रेययोरैक्यं मन्यन्ते, तञ, भरद्वाजमञ्जयां आधेयस्य कचित्पि तन्नप्रदेशेऽपकतीनात्; (चक्रपाणि.)

असत्याभ्यामप्यम्रोधीयैष आयुर्वेद शतकतुं । अध्यापयामास वहनात्रेयप्रसुखान् सुनीन् ॥ भा. प्र. १

फित्त्वरहास अग्निवेशादयो मुनिपुङ्गवाः । ऋषिकरे.सि क गच्छामि चथं रोका निरामयम् ॥

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धन्वन्तरि

अथस्तकस्याः प्रातिपद्म्या मैशुलाय वृहस्पतिः । प्राप्तस्ते वारितेऽर्थे राष्ट्रवीर्यमवास्त्वत ॥३६॥ सं स्थकृद्भ्यां ममता भरतुल्याभाविशङ्किताच । नाम निवेशयन् तस्मै श्लोकमेनेम सुरा जगुः ॥३७॥ मूढे भरद्वाजिमिमं भर द्वाव वृहस्पते । यातौ यदुक्त्वा वितरौ भरद्वाजस्ततस्तस्ववशम् ॥३८॥

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शिरः पञ्चभिर्निर्वर्तते कुशावति कुमारशिरा भरद्वाजः। पद्यति ॥

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आतेयं नारदो वेदं भरद्वाजो धन्वन्तरेऽपि । देवर्षिंचारितं मार्गं कुष्णात्रेयऋषिदिंसततम्‌ ॥ २७ ॥ महा-भा-५ अ-२९ ०

The great teacher of Kāya-cikitsita (कायचिकित्स्त) or medicine is Kṛṣṇa Ātreya according to the Mahābhārata.

The Caraka Samhitā, the greatest of the works on medicine purports to be the final embodiment of Ātreya's teaching. Every chapter opens with the words 'Thus spake the worshipful Ātreya (एते ऋषमाह भगवानात्रेय.)

Agniveśa and other disciples are greatly attached to him and hold him in supreme veneration. He is the first systematic teacher of the science of medicine after it was brought from Indra and imparted to the noble galaxy of sages by Bharadwāja.

The Caraka Samhitā does not say explicitly that Ātreya learnt the science from Bharadwāja, but it just mentions that Bharadwāja, having brought the sacred wisdom from Indra, imparted it to the sages Marīci and others, among whom Ātreya is one. We are then introduced to a situation wherein Ātreya, the compassionate one, taught this holy science of life to his disciples for the ultimate benefit of all creatures. (च. सू. ९. ३०)

Despite the absence of a specific mention of the transmission of the science from Bharadwāja to Ātreya, the fact implied is so transparent that the authors omitted the statement of the obvious The verse, opening with the word 'thus' (च. सू. ९-३०) is meant to convey this fact viz, in the manner foregone i e the sages including Ātreya having learnt the science, then it so happened, that Ātreya began teaching medicine to his disciples. Cakrapāṇi, the commentator, is emphatic on this point and contradicts the conclusion of some identifying this Ātreya with Bharadwāja who learnt the Āyurveda from Indra. For the latter, mistake is made by some in view of the description in Caraka in the chapter on Rasāyana, where Atri is said to have received the

अथगतिं प्राप्य देव भूतानामाग्रतिं मतिम् । प्राप्तं विद्यामपि च तं वाच्यो भगवानिति तु ॥

अन्न धातुन्नतायां तु सकारः क्रियाविभेद्‌ ।

परिकारे तु न विस्तारोकि। शस्त्रक्रिय तेनात्र न नः प्रयास ।

Dhanvantari

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(1) सञ्चरुत्वा काङ्यवचो भगवान् पुनर्वसुरात्रेय उवाच । च. सू. १२-१३

(२) पदेव रस इत्युवाच भगवानात्रेय: पुनर्वसुः । च. सू. ३४-९

आत्रेयपुनर्‌वसावेश्याह तमान्त्रेय पुनर्वसुः

(१) महर्षीणामपि तद्विद्या या पुनर्वसुमतद्र्श यो । अकाकलोऽपे वातस्य तत्त्वसर्वे संप्रकाशितं ॥ च. सू. १२-९

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CARAKA--PREFACE

श्री भारतवर्षे चरक प्रोक्ता आत्रेयविहारप्रदेशाः BHĀRATAVARṢA (Ancient India) Showing places of Ātreya's sojourns

(1) उत्तरहिमवत्पार्श्वे - च ६-१९-३ (2) कैलास - च ६-२२-३, ६-२९-३ (3) चैत्ररथवन च १-२६-६ (4) धनेशायतन च ८-३-३ (5) काम्पिल्य च ३-६-३ (6) पञ्चगडू च ६-४-३ (7) हिमवत्पार्श्वे च १-१-७ (8) " " च ६-७-३ (9) " " च ६-२०-३

(३) स्वेदश्‍ाांधिकारेऽपि यद्वाऽच्यमुक्तमेतन्महर्षिभिः॥ विष्ठयेसु प्रतिष्ठतं यद् दृश्यते पुनर्वसु:॥ च.सू. १८-५९ (३) यद्वासेव्यं विशुद्‍धेन यद्वा मसृजोनककम्। तत्तु सर्वे दलपनाॅव्याये ऋषिजाहार पुनर्वसु ॥ अ.सू. १५-२४

There occur also in the Astānga Sangraha of Vāgbhata— धर्मान्वेषाममोक्षार्था विप्राऽऽचारविगर्हितमयै। नरेपु पीड्यमानेषु पुरश्रृत्य पुनर्वसुम् ॥ अ.सं. सू. ९-८ मध्या स्मृत्याऽऽड्‌डुरुभो वेद प्रजापतिरिज्यधृत। सौ'द‍बने तौ सहस्रार्ङं सोऽपिनुचाऽऽदितामुनीन् ॥ अ.हृ. सू. १-२

(3) 'Punarvasu' is used as a substitute of Ātreya at the beginning of a chapter— पुरा प्रत्यक्षशर्माणि भगवन्तं पुनर्वसुम्। समेतान्त महर्षीणां प्राडुरासीत्कथाऽऽ कया ॥ च.सू. २४-३

Punarvasu is also mentioned as the preceptor of Agniveśa— १. अथ मैत्रेयपरं पुण्यमाऽवदत् पुनर्वसु:। शिष्येभ्यो हि तत्सर्वज्ञ शस्तं सवर्गानुकारपय ॥ च.सू. १-३० २. सांधे:सख्यातसंधीयेय सहासीन पुनर्वसुम्। जगद्धितार्थं प्रपद्य ऋषि नहिवेताः स्वसनायमुं ॥ च.सू.१२-३

Besides, even the epithet of भगवान् is given to Punarvasu. (The verse is quoted above च- सू. २४-३)

Kṛṣṇa Ātreya seems to be his most popular appellation. As we have seen, the Mahābhārata refers to Kṛṣṇa Ātreya as the famous teacher of medicine. In the Caraka Samhitā itself Ātreya is often called Kṛṣṇa Ātreya

(९) चरक सू. ११ कु·ञ्जआत्रेय-आग्नेय (Beginning)—इंतो हि ऋषिः मगवान् आत्रेयः ॥ २ ॥

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सारख्ये. संख्यातसंख्येयैः सहासीन पुनर्वसुम्। जगद्वितार्थ पचच्छ वर्धितवेशः सन्ससादयमु ॥३॥

Beginning of the chapter

सनेहा. सनेहविधौ कृतस्नेह्यापरिस्रिद्धि. समेषजा। yथाप्रश्ने भगवता क्याहृतं चांद्रभागिना ॥१००॥

Ending

चक्रपाणि:- चांद्रभागी पुनर्वसुः ।

मेकंधंधिता- (1) श्रुतेता नाम मेधावी चांद्रभागमुवाच (P 39)

(2) माहारथेर्षे राजर्षिप्रणीतं स्वल्पमोचदः । सङ्क्षा पादौ पञ्चच्छ चांद्रभाग पुनर्वसुम् ॥ (P.30)

Nagnajit, the saintly king of Gāndhāra, giver of the path to gold, grasped the feet of Cāndrabhāgī Punarvasu in obeisance, and inquired.

नम्जित

Thus the verse provides us with a confirmation of the identity of Cāndrabhāga with Punarvasu and also offers a clue as to the period of his existence by mentioning the name of his disciple the king of Gāndhāra named Nagnajit (नम्जित).

In the Caraka Samhitā there are mentioned as his contemporaries who participated in the discussions on various medical topics, the king of Kāśī named Vāmaka (वामक) and Nimi (निमि) the king of Videha. Thus, this leads us to the question of the period of Ātreya in the chronicles of ancient Indian history.

The Period of Atreya

It would be a very interesting and engaging study to try to fix the date of Atreya. There is a certain preceptor Atreya, the teacher of Jīvaka (जीवक). The stories about Jīvaka are found in the literatures of various countries where Buddhism flourished Tibetan, Burmese and Sinhalese versions differ in many points In the Tibetan Tales (तिब्बतीय उपकथा), we find that Atreya of Taksaśilā (तक्षशीला) was the preceptor of Jivaka. The Burmese version says that Jivaka went to Kāśī and not to Taksaśilā for studies They however, differ on the point of Ātreya's preceptorship to Jīvaka. They say that Jīvaka's preceptor was Diśāpramukha (दिशाप्रमुख) or Mānakācārya (मानकाचार्य) or Kapilākṣa (कपिलाक्ष). Moreover, in the Tibetan stories where Ātreya is mentioned as the preceptor of Jīvaka, we do not find any other epithet of Ātreya. In one book the epithet Pingala (पिंगल) is used for Ātreya.

Jīvaka has never mentioned anywhere Ātreya as his preceptor nor Agniveśa as his co-student. In the same way, Agniveśa never mentions Jīvaka anywhere in his whole treatise. Jīvaka went to study "head surgery" according to a Tibetan story, while Punarvasn Ātreya was primarily a physician

In the Caraka Samhitā, some mention of abdominal surgery is found but no reference at all to "head surgery". Thus the inference that

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3. Janmejaya's serpent sacrifice was performed at this place.

4. Taxilla becomes a famous seat of learning by the seventh century B. C.

5. Historical records place its glorious period from 700 B. C. to 500 A. D. attracting scholars from distant cities. e. g. Rājagrha (राजगृह), Kāśī (काशी) and Mithilā (मिथिलā). Jivaḍa (जीवक), Brahmadatta (ब्रह्मदत्त), Kautilya (कौटिल्य), Patañjali (पतञ्जलि), Pāṇḍva (पाण्डव), Vasumitra (वसुमित्र) and Aśvaghosa (अश्वघोष) are scholars of Taxilla.

6. The grammarian Pānini mentions Taxilla From the above data Ātreya seems to have flourished before the glorious period of Taxilla. Now, the glorious period of Taxilla coincides with the times of the Buddha and as the Buddha period is placed, by historians, in the 6 th century B. C. we can say that Ātreya flourished before the period of Buddha. Thus the Buddhist-period becomes the terminus ad quem.

In order to fix Ātreya's period with degree of accuracy, one will have to establish the upper limit or the terminus a quo of Atreya's period. In the Caraka Samhitā we find references to Kāmpilya (काम्पिल्य) and Pañcāla (पञ्चाल). The former place is well known in Śukla Yajurveda (शुक्ल यजुर्वेद), Taittirīya Brāhmana (तैत्तिरीय ब्राह्मण) and Maitrāyaṇīya Kāṭhaka Saṃhitā (मैत्रायणीय कठसंहितā), while the latter also seems to have been equally well known in the Veda, Brāhmaṇas and the Upaniṣads. So, Ātreya must have flourished during the period when Kāmpilya and Pañcāla were well-known places. As these places were well-known in the Vedic, Brāhmaṇa and Upaniṣadic periods, we can say that Ātreya must have flourished not later than this period.

Thus the Brāhmaṇa or the Upanisadic period is the latest time when Ātreya must have systematised and preached the medical science. Having determined that Ātreya flourished before the Buddhist period and during the Upanisadic period, we must try to narrow down the period between the terminus a quo and terminus ad quem as much as possible.

The study of the contemporaries of Ātreya in order to attempt to fix their dates is bound to yield useful results. In

काङ्ङायन: केशेयो धोुम्यो मारीचकाश्यपौ। च. सू. १-१३

तन्र्र्रुस्वा वार्ये वेदवचे। मरीचेहवाच-यद्यप्येवमेतत्तु त्रिदोषस्यास्य वचने विज्ञाने वा सामर्थ्य-मस्ति शिवसिद्ध्याय भिषग्विद्यामधिक्षत्स्यं कथा प्रतृत्यते। च. सू. १२. ८

अमित्रेन द्वारेऽपि वित्तास्तरगतः कृपितात्कपित: शुम्भाच्छुमभ्रुतिं करोति । तथथा-पक्चिमपकि दर्शतामदर्शनं मात्रामात्रत्वमूर्छणं पकृतिविकृतिवर्णा शौर्यं भयेऽपि क्रोध हर्ष मोदं प्रसादमित्येवमादीनि व्याप्राणि हृदयानुगते। च. सू. १२-९९

परोक्षत्वादनिश्रयमिति मारीचि: ऋषयप । च. शा. ६. ३९

तन्र्र्रुस्वा बहिरनचनमपितथंरपिगणैररुसमतसुनाच वायोंविदो राजर्षि

वायोंविदरश्रु नेत्रयाह न श्रेक कारणं मन:। न तं द्वारैरच्छारोरोगा न मनसः स्रिति:॥ रसजानि तु भूतानि क्याधियद्रय प्रथस्रिधा: । धापे हि रसवल्यस्य। स्वयता निश्चितिहेतव:॥ च. सू. २८-९२,९३

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Dhanvantari

सञ्च्यासाध्यविचिकित्साग्ज्ञो यः सम्यक् प्रतिपत्सिमान् । न स मैत्रेयतुल्यानां मिथ्यावुद्धि प्रकल्पयेत् ॥९०॥ च. सू. ९०

वादान् घ्रतिवादान् हि वदन्तो निखिलतातिव । पक्षान्तं नैव गच्छन्ति तिलपीडकवदद्रवत् ॥२७॥ मुखबिन्दुं वादसंघट्टेऽमघ्रास्रमनुचिन्तयतात् । avिधूत इव सम्भ्रमकम्पे क्षये शान्तं प्रवन्नेते ॥२८॥

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निग्रहकथयेऽयुक्ता युक्तं च न निवर्तयेत् । विनिग्रहणवाकीचत्र हि केषांचिद्धोधमावहेत् ॥ २२ ॥ च.वि.८ नाद्रियेमांस्तु कुदृष्टे नावाच्यमपि विद्यते । कुरालस्तामिच्छन्निति कर्लः समितौ सतांप् ॥ २३ ॥ च वि.८

न हि मैत्रेयपुत्र्याना मित्रमाहुदि प्रकल्पयेत । च.द. ३,२२

ॐ नमो धन्वन्तरये

अमृतकलशहस्तं चतुर्वक्त्रं त्रिनेत्रं शङ्खचक्राब्जदध्र्र्रकम् । सुतेजसं स्मितमुखं वरदावतंसं स्मरामि धन्वन्तरिममृतकल्पं ॥

नैव देवा न गन्धर्वा न पिशाचा न राक्षसा: । न चान्ये ऋषय:क्रुद्धा:सुपकुद्धा यन्ति मानवम् ॥ ९९ ॥ च. नि. ९

समग्रन्धु: समायततमविज्ञाने द्वयाश्रयम् । सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितमपि ॥ च. सू. ३०,७८)

सथ मैत्रीपर: पुण्यमायुरेन्द्रिये पुनर्वसु:। शिष्येभ्यो दत्तवान् पद्मभ्य: सर्वभूतानुकम्पया ॥ अग्निवेशग्न्थ मेलश्व जतूकर्ण: पराशार:। हारीत: क्षारपाणिश्च जगहुस्तमनुनेवच ॥ च. सू. ९, ३०-३१

रक्षाव् इहेष्टतद्विद्याय क्षत्रियोऽचिन्तयत् स तदा । तत्त्वार्थविदितोत्तरजस्तमोदप: पुनर्वसु: ॥ च. चि. १९. ८९

तप:स्वाध्यायनिर्तानातत्नेन्य: शिष्यसत्तमान् । पञ्च मैत्रेयसपुत्रान् अनुज्ञातान् परिरचोदयन् ॥ च. सू. २२. ३

कृतद्विविधशस्त्रतत्त्वसन्निपातोपदेशान्तरं मुने:। तन्वचस्य कर्णा प्रथममग्निवेशो यतोऽभवत् ॥ च. सू. ९, ३२

मग्नं समासाद्य द्विपदे हुताशं ।

श्रीकण्ठतथ्यसद्यास्तथा-हुताश इति अग्निवेशसवोधनात्, चरकेऽपि हुताशाद्देन अग्निवेशोद्भि धीयते ।

चिकित्सितं वह्निवेशस्य रवस्मानुरोधित प्रति ।

हुताशवेशचरकप्रभृतिभ्यो नमो नमः

यस्य द्वादशसाहस्री हृदि तिष्ठति संहिता । सोऽर्थज्ञः सर्वविच्चारज्ञचित्साकुशलक्ष स ॥ ५२॥

रोगांश्चेप्स भिषिक्त्सां च स किमर्थ न बुध्यते । चिकित्सितं वहुविधं स्वस्थ्यातुरहितं प्रति ॥ ५३॥

कृत्वा बहुमतस्नेहमयो विशेषोऽधिकिलोच्यते ।

अस्मिन् सरददशाव्याया: कल्पा सिद्धय एवं च । नासाग्रन्तेऽमिवेशस्य तन्म्रे चरकसंस्कृते ॥

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न चसॆ रद॑,प्स्ल॒; दानव॑ म॒ ज॑त्र क्ष॑नेत॒त॒ । स॒तां क॒र॒ स॑मा॑दी॒त॒ ह॒द॒यं गु॑ड॒य॑पि वा ग॑मस॒ त॒ । प्र॑,या॑दु॒भ॑त॒ स॑र्गा॑दा मो॑ल॒य च व॑ य॒ च॒ ॥

T'isata (तीसऽ), son of Vig'hata in his C'hitsa. - 'ki (गतऽ + ति) mentions A̧uivesı as a distinct aulhority show'ing at A̧uıvesa-tantia existed in his tıme

त॒त॒न्य॑ न॑पा॑रा॑र॒मो॒ स॑म॒ल अ॑व॒न् अ॑च॑र॒द॑रि॒चि॒ र॑र॒ष॒ कौ॒ ॥

Cakrapanı, the ()nmentator of Ciraka Samhitā who flourshe l in the 11th century A D cites pharmaceut cal prepirations whıch are not found in the Caraka Samhita This leads us to the cunclısion that the orıginal Agnvesa tantri was avaılhıle even in the tıme of Cakrapanı

म॒त॒य॒ र॑भा॑वल॒ शु॒ ष॒ प॑य॑मि॒वा त॑ल॒ क॒ । पाद॒र॒इ त॑था॒य र॑वा॑त॒प॑र॒यं॑त॒ ॥ ए॒त॒ व॒ र॒क्त॑जाङ्गो य॒ो बल्मु॑ख॒ स्त॑ व॒ प॑च॒ ॥ वि॑नी॒य पा॑च॒य॑सु॑क्त॒या व॒ रि॑ग॒त॑ चा॑प॒राम॒ ॥

ह॒रि॑-मृ॒ग म॑ख॒र॑स्य गु॑दि॒राना॑ र॒ रा॑व॒दा । म॒ न॒ रौ॑द्र॑त॑ना॑दी॒ना॒ क॑ध॑स॑ने॒हु॒ चो॑म॒त॒ ॥

व॒ङ्ग॑ लु॒क॒ णि॑प॒ला (वि॑शा॒ला) च प॑लो॑द॒जा॑ ॥ प॒य॑स्य॒ न॑वा॑मा॑णा॒ च त॑था॒ क॑टु॑रो॒हि॑णी ॥ व॒र्षा॑भ॒ु त॑ षा॑र॒ङ्ग द॑र॒दा प॑टो॑ल॒ न॑,चू॒ पन॒ ॥ ज॑रे॒-ज॒ । ह॒य॑न॒ क॒डि॒ न॒ च॒ र॑मा॒ रि॑ प॒य॑म॒ ॥

The follouıng recipe of Vāıdya Chūt m (वटी १७) is quoted by Sodhala (सोधल) from Agnvesa-tantra

म॒धु॑क॒शा॑ल॒म॒य॑ तु॒ल॒ य॑हि॒ य॑द॒ च । ज॑तो॒क॒ ह॑रि॑त॒क्य॑ अ॑प॑म॒ार्ज॑ इ॒त॒ त॑म॒ ॥ व॒ चू॑रे॒ न॑प॒स॒मा आ॑ज॒ स॑फि॒य प॑च॒त॒ ॥ चि॑त॒क प॑लि॑रु॒-त॑पि अ॑न -ज॑ल॒ न॑म॒ ॥ ह॒रि॑ न॒ ति॑ प्र॑दृ॑श॒ च॒ गु॑ल॒य॑सु॒-मी॑ । (त॑था॒ प्र॑क॒ अ॑स्य द॒ त॑य -fif. ,ज॑ न॒ त॒ ॥

तथा च श्रितनिदेश;- पचेपमाने ज्वरिते शौते हृषतनूरुहे । कटूर्यजद्भिर्गदै: शिरोरुजालिने स्वेदन हितम् ॥ लोडरय मन्त्राकृतद्वेधी प्रवर्त्तयति मार्त्ततम् । संध्योभिसिक्तांतस्ततो दोषान्मार्गवीक्षिकुते स्रावम् ॥ जलमूत्रलक्षणसनिनिवेशेनोक्तकम— बिट्टंडग्धपयुसृप्ताङ्गाममातोदरसेहनम् । विधिराजलमूत्र जन्नु शीतपादकराननम् ॥

तदार्ह श्रितनिदेश;- काष्यस्राव न ध: स्रोतोयं निःष्फेनं निर्मळीकृतम् । मात्राह्रस्वध्वोविष्ट च तदुष्टणोदकमुच्यते ॥

अथिमन् सप्तदशाधायाः कल्पा: सिद्धय एब च । नानावन्तेडमिविरेराय तन्त्रे चरकसंश्रुते ॥ च वि ३०-२८९ गंगाधर - चरकप्रतिसंस्कृतेडमिविरेतनेडनुना न प्राप्यन्ते, केवलममिविरेतन्नै दु प्राप्यन्ते । अतः परममिविरेचनतन्रदय नाख्यते । चरकप्रतिसंस्कार: प्राप्यते किल चरकयः । तस्मात् कायो: पद्यबन्धे वसन्तु हढबल; कवि॥

शिवमाराध्या यत्नेन प्रदायं प्राप्य सूत्रतः । उदिष्टारुक्रमेणैव प्रतिसंस्कृतवान पुनः । तमेवामिप्रपश्यत्न्नं सिद्दिस्थानान्तमेव च ॥ च. चि. १८-२ गपाधर टीका

More references will be unearthed by scholars in the course of research.

Besides this premier work on Āyurveda, several other works are ascribed to Agniveśa. Añjana Nidāna (अंजन निदान), a treatise on diseases of the eye is one such book.

अथोवातेमिरुच्छननक्लुपा भिपजा कृते । रक्ष्मं करोत्प्रभृत्यैवेनग्रन्थमजन्मनाल्यया ॥ Girindranāth Hist. Vol III Pages 525-526 इत्यमिप्रेर्षकृतन जर्निदानार्ध्य समपूर्णम् ।

This closing sentence definitely ascribes the work to Agniveśa He is also quoted by Vāgbhata, Bhavamiśra, Tīsata and Rudra-bhalla and other authors. There are two or three commentaries written on this book

A third work Nidānāgthāna (pathology) also stands in the name of Agniveśa.

Dowson speaks of Aguiveśa as a sage and son of Aguj and an early writer on medicine. We learn that Bharadwāja and Agastya were his preceptors in archery (Dhanurvidyā धनुर्विद्या) and that Bharadwāja gave him the Āgneyāstra which Aguiveśa gave to his pupil Drona (द्रोण). This Astra was called Bramaśirah (ब्रह्मशिर)

Thus we find that Agniveśa was equally adept in the science of war as with that of medicine.

One Agnivesa, the son of Satyaka (सत्यका) is mentioned in Majjhama Nikāya (मज्झिम निकाय) to have taken part in the philosophical debate with Gautama Buddha.

There is no need to go into elaborate argument over the question of period in which he flourished He was the pupil of Atreya and hence he

धन्वन्तरि

चरक

CHAPTER VI

चरक

It seems to be a honorific term in 'ceating the p'ofession of the peripatetic chıc The religıous and phılosophıcal teichers called themselves the 'Parıvıājakas' (परिव्राजक) Mostl these were men who had renounced the world and had entered upon the 1st stage of religious life, that is 'Saṃnyāsī' (संन्यास)

Tlıroughout the many centıries , use first the Agniveśa-tantra was stıııed and recastcd by Cıraka the world his known of th s great work as the Carikā Sumhitā fıom the fourth century after Christ till the present dıy, scholars, commentators, translators and ınst tuıions have added to the sııctıy and authority of this name Bhıtııı Harıucıā and Jejjıta ınııed their commentaries after his unme They are kuown res,ectıv ly as Cārakā-ıyākhyā (चरक-विरचित) and Cırakanyāısā (चरक-न्याय) in the seventh century the great

अथेऽनु सत्यं भण्यथेव न भवत्यस्यतीति च। तत्रमाणतो भवत्येव युक्तिरेखासमीप्रीयते। प्रमाणान्तरसिद्धेर्यमित्याह वरडो मुनिः। नातुमानमपि यत्स्मादृइटादुष्टादृते डव न विचरते। इति शान्तिरक्षितियुक्तस्य न्यायप्रामाण्यविचारे चरकमतम्

प्रत्यभिज्ञातदेररामस्य पदर्शामेदानुपारङ्गमस्स्तवस्त्वपर्यन्थकिनेरख्या यशरकरकादयः इति। जयन्तभट्ट- न्यायमञ्जरी

परि‌व्राजकाचार्यः

वाहीका: पहवाश्रीना: जूमीका नवना* धक्का । मासगोभूस्माघ्रीकशखवैश्यानरोचिता ॥ ३९६॥ च वि ३०

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वराहमिहिर - वृहन्नजातकेप्रवर्त्यायोगदसां प्रमुखयोगवर्णनेऽपि "शकुनो जीर्णो दिवि निहतुद्रुदचरः निर्मलन्धवन्या शनैः"

दृढद्याख्या— चरकः योगाभ्यासकुशलश्च सुदीर्घारतिरिश्वकृतवानिपुणः । पाकण्ठवेदाः" इति स्मादयानं विदितमस्ति ।

ललित विस्तरे १३ अध्याये— "श्रन्य तीर्यक्-श्रमण-ग्राम्यण-चरक-परिब्राजकानाम्" इति श्रमणादिषुचपि केवाखिचरगरगोशानां तवो'क्त्तीनां शोधकखरहावद्रो लक्ष्यते ।

Dhanvantari

याज्ञवल्क्यस्मृति( बालकाण्ड १-२-३२)

तथा च चरकः । पठित—क्षेतकेन तु द्रिणीयं सझंवर्यं न भग्राह ! तन्मात्रोनोचछ्वसः ॥

भ्रूयांश्च किल नै सङ्गयस्मिति ।

हृदयान् महाचर्यमानी कथम् मद्धश्रीयामिति । ततो होचतुः । श्रान्तस्यात्मना पुष्टपो जीविते

अंधान्धनुकुन्दे हैरौत्यारमन् सर्वतो गोपायेत् । अप खल्वाहुः। अजानिषुर्निग्रहिष्यति । इत्यादि ।

वरकं हृदि वंशमपयनेनैव उन्माद्रय, तदंबन्धेन मुवे तदंतदेवाधिगम्यधरकी इत्युच्यते ।

(द्रष्टिकायृति: ८-३-१०४)

In the white Yajurveda in the 30th Chapter:18th hymn in the context of hitman sacrifice (पुरुषमेध) there is found a chant saying 'to the wicked teacher'Carakar दुष्टकताय चरकाचार्येब । Mr. Misra, who comments on this in Hindi, says that the teacher Caraka. referred to is the medical teacher Caraka. Some are of opinion that Caraka, on this basis, is a very ancient person. But what ground

CARAKA

is there to interpret that word to mean the name of a particular individual? Mahīdhara interprets it as meaning the 'Guru of the Carakas' (चरकाणांगुरू.) i.e. the followers of the Caraka school of Veda.

But in the context in which the word is found, to think that the Caraka branch of the Veda is referred to, does not seem relevant.

There is basis to think that there is reference in the passage in question to various persons belonging to particular classes and occupations for whom oblations are offered and not to the followers of any particular branch of Veda or to individual persons by name.

In that very hymn are seen men of low character and gamblers and other wicked people offered oblations for the propitiation of similar evil gods.

Therefore this Carakācārya who is given offerings in the name of one evil god should necessarily be a low and sinful person.

The authors of the Jñānakośa (ज्ञानकोष) are of the opinion that this word refers to the teacher of the Caraka school of Veda and that this context denotes a denunciation of the Caraka school.

But in the 'Śatapatha Brahmana, though there are numerous occurrences of the word Caraka, the references are only to the peculiar usages of that branch and never any denunciation of it is meant.

Even in the Taittirīya Brāhmana there occurs the expression 'To the sinful Caraka' (तैत्तिरीय चरकाचार्याय).

There Sāyana interprets it as meaning the teacher of the art of walking on bamboo poles, a kind of dance-teacher.

There is no reference to the teacher of the Caraka school of Veda.

As any spirit of denunciation does not seem relevant to the usage of the word in the 'Taittirīya Samhitā' to which belongs the Caraka school itself, the interpretation offered by Sāyana seems to be applicable here too as meaning some person belonging to a low trade.

In the same sense in which the word has been used in the Naisadhīya carita (नैषधीयचरित), wherein Caraka is used to mean a spy, a secret walker, here too Carakācārya may mean the head of the spies.

Then the relevancy of the context, the presence of the sinful man and the offering of things in the name of an evil god, all these agree completely.

Dayāna- naundā Swāmī the author of a commentary on the Yājñurveda interprets the word as meaning the teacher of the caters or gluttons.

This may be according to the meaning of the verb 'car' to eat.

Some scholars have held, on the basis of statements made

(१) चक्रपाणि:-नत्कपंहितःया। भ आ्रुर्वेददीपिकाभाष्यव्याख्यया: शिरस्ये— पतञ्जलस्ममहाभाष्यचरकप्रतिसंस्कृतैः । सुत्रोऽत्रक्रियादर्शण ह्नुष्ट्रैद्वैपतये नमः ॥

(२) विज्ञानभिक्षु· ग्रोगवाइंकारस्मे— येने नित्तरय पदेऽनु मान्त सलं शरीरस्य च बङ्गकेशः । ये:डकारोक्तंतं प्रधनं सुनीनां पतञ्जलिं प्राञ्जलिरनतोऽस्मि ॥

(३) रामभद्रदीक्षितः पतञ्जलि केशरते— सतानि योगशास्त्रे वैशकशाखे ध वार्तिकानि ततः । कृत्या पतञ्जलिमुनेः प्रचारमुपास्म जगदिदं कातुम् ॥

(४) मोलः योगदर्शनारम्भे— सेवानामनुशासनं विदध्यता पतञ्जले: कवितया । हृत्ते राजसुप्रसादमङ्ककमपि व्यातन्वता वैद्यके' । वाकू चेते च युपुषा मलः फणिपुत्ता' मन्त्रैव येवृतः । तथा श्रीचरणालमलन्महतेरौंचो जयङ्गयुज्यवलः ॥

ॐ नमो धन्वन्तरये

Dhanvantari Illustration

Amritamrta varade Dhanvantari Trivikramam Bhiskam Bhagavatam Vadap Sarvabhaisajya Nidhanam Dhanvantari Mahesvaram

coufrary view expressed by the late Sir P. C. Ray in his 'History of Hindu Chemistry'. We shall now concern ourselves with finding the time of Caraka within approximate limits. The task is not a light one, and it is one of the most abstruse questions of Indian chronology.

M. Sylvain Levi has recently unearthed from the Chinese Tripitaka the name of a physician named Caraka, who was attached as spiritual guide to the Indo-Scythian king Kaniska who reigned in the second century A. D The French Orientalist would have this Caraka as the author of the famous Hindu medical work. Specially it would offer an easy explanation of the supposed Greek influence discernible in it

We confess we are by no means convinced of M. Levi's theory. If we are to go by name alone, we can claim a still higher antiquity for our author The appellation of Caraka occurs in Vedic literature as a patronymic; in short, Panini felt it necessary to compose a special Sutra for deriving the "Carakas" i. e., the followers of Caraka. Then again Patanjali, who is now generally admitted to have lived in the second century B. C, is known to have written a commentary on the medical work of Caraka, thus further proving the antiquity of our author, and both Cakrapani and Bhoja agree in alluding to him as the redactor of Caraka. Indeed in such matters we would do well to set store by native traditions. It would be beside our purpose, however, to enter into any lengthy discussion on the grounds on which we are inclined to place Caraka in the pre-Buddhistic era (History of Hindu Chemistry by Prafulla Chandra Ray Kt. Pages. 13-23.)

There are many adverse factors in conflict with the view that Caraka, the court physician to Kaniska was the author of the work under review, be he of the second century A D. (the latter is the date 78 A. D. assigned by the Cambridge History of India. Vol I page 583). Kaniska's reign is associated with names like Nagarjuna, Asvaghosa and Vasumitra and the Buddhist influence was still predominant in the court and Kaniska himself is reputed to have been a zealous follower of the Buddha. As a redactor, Caraka would have incorporated the spirit of the days or the

ॐ नमो धन्वन्तरये

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influence of his contemporary viz, the great expert in mercurial science Nāgārjuna, and the scholar, poet and medicant Aśvaghosa. There is nothing in the internal evidence of the work to warrant the view that Caraka the author was a court physician to a Buddhist ruler like Kaniska As his name indicates, he is more likely to have been a free and independent scholar, not under the patronage of any prince, a roaming scholar, teacher and healer On the other hand there is some ground for believing that he was a physician popular in India, particularly in the north-west of India in the 2nd century B. C. The Parthian invader Mitradates invaded and annexed the country between the Indus and the Jhelum i. e., the kingdom of Taxilla towards the close of his reign (171-136 B. C-Smith's History of India) He was very much afraid of being poisoned by his enemies and he spent considerable time in the study of antidotes and toxicology. He is reputed to have had as his court physician a certain Crateuas who developed materia medica and was known as a wise author of important works One wonders if this 'Crateuas' be an outlandish form given to 'Caraka' the author under review. It is a hazardous conjecture and until more evidence is available must remain so.

With these various views at our disposal, we should like to consider the greater probabilities of any of these, or of other circumstances implied in the material at our disposal. We should like to draw upon the internal evidence of the work itself in the absence of definite data from outside

As the Nepal Rājguru rightly observes in his preface to the Kāsyapas'-samhitā, the non-mention of the names of the days of the week is a significant factor for assigning an ancient date to Caraka.

The concepts of Nyāya and Vaiśeṣika are yet rudimentary and in a fluid state and the categories of the Sānkhya had not grown into their theistic number of twenty-five as in the Mahābhārata. The Sānkhya of the most ancient form is represented in Caraka and if Caraka was either Patañjali, the author of the Yoga-sūtras or a post-Mahābhārata scholar, he would certainly have mentioned the twenty-fifth category of a supreme God, for the Sānkhya

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चरकेगत्मनो नाम्ना ग्रन्थोऽय चरकः ऋषिः ।।

(भाव प्रकाश ९ अ.)

स्वामिकुमारः चरकपञ्जिकाटीकापारम्भे— वाचो व्याकरणेन शुद्धिमकृरोद् योगेन चित्तं शः । ते वन्दे चरक हिताय जगतां व्याधिप्रशातवैद्यागमर्ष ॥

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अस्मिन् समदर्शाऽऽलयायाः कल्पाः सिद्धय एव च । नाधान्ये नेऽप्यवेशस्य तस्मै चरकलसत्कृते ॥ २८ ॥ तान्वीतान् कापिलबले: शोधान् दृढबलोदकृतान् । तन्त्रस्यास्य महार्थस्य पूरणाय यथातथम् ॥ २९ ॥ च. चि. ३०

विस्तारयति संक्षिपति मंक्षिपतयतिविस्तरम् । ३६ ।

संस्कृती कुरुते तन्त्रे पुराणि च पुनर्नवम् । atतस्तन्त्रेतममिदं चरकेणातियुध्दिना । ३७ ।

संस्कृतं तत्वमपूर्णं च विभजेनोपलक्ष्यते । तनुच्छद्रं भूतपथि सुप्रसाद्य समापथत् । ३८ ।

अस्ववणर्‌यम इदंशो लो ज्ञातुं पदेन्ते परे ।

कुरवा च बहुंस्रयतने‌ऽस्मिन्‌ विशेषोपचाशालोष्ठगम् । ३९ ।

षट्पदगौपधाध्यायैः सिंद्धिकृत्पैैः पूर्य्यत । इदर्मर्य्यादार्थे तन्त्रस्योपविभजिं गम् । ४० ।

पडू‌ण्डुशतता विचित्राभिर्भूतं पंतत् तत्वयु‌क्मसि ।

च सि अ १३

सप्रति पञ्जनोर इति प्रसिद्ध पञ्चनदपुरं जयमीरराजयसीनगराहुस्तरत पारेऽत्रिकरोपपि त्रिमात्-वितस्ता (झेलम्)-सिन्धु-कोरद्वारान्तर-आवार इति ख्यातानाना पञ्चनदीनां संगमनो नातिदू रस्थितत्नु ।

तेन कङ्कणवर्षस्य रसहितस्य सोदर । चद्धुणो नाम मु तारदेक्षानतो गुणोभवत् व सर सेन समातन्वन् कोशे बहुसुवर्णताम् । पञ्चाकार इवाञ्जरय भूततोडभूत्कुभावह । रद्र पञ्चनदे जातु दुस्तरे सिन्धुसदृदै । तेन स्ततिमतसैन्योऽपि भूतद्राजा चिन्तितः क्षणात् ॥

{"bbox": [150, 0, 850, 300]}

अष्टांगहृदया (Astāngahrdaya) and अष्टांगसंग्रहा (Astāngasangraha)

पाण्डु (Pāndu) and उदर (Udara)

माधवानिदाना

कन्दर्पिका (Kandarpikā)

भट्टार हरिचन्द्र

शाहसांक (Sāhasānka)

नावनीतक

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1 रसायन रसायतन

2 वाजीकरण वाजीकरण

3 ज्वर ज्वर

4 रक्तपित्त ruptित्त

5 गुल्म गुल्म

6 प्रमेह प्रमेह

7 कुष्ट कुष्ट

8 राजयक्ष्म राजयक्ष्म

9 उद्नाद 9 अर्श (14 A)

10 अपस्मार 10 उदावर्त्त (19 A)

11 क्षत 11 विसर्प (21 A)

12 शोष 12 मदात्यय (24 A)

13 उदर 13 हृद्रोगीय (25 A)

14 अर्श 14 उदनाद (9 A)

15 ग्रहणी 15 अपस्मार (10 A)

16 पाण्डु 16 क्षत (11 A)

17 श्वास 17 शोष (12 A)

18 कास 18 उदर (13 A)

19 अभिसार 19 ग्रहणी (15 A)

20 छर्दि 20 पाण्डु (16 A)

21 विसर्प 21 श्वास (17 A)

22 तृण्णा 22 कास (18 A)

23 विष 23 छर्दि (20 A)

24 मदात्यय 24 तृष्णा (22 A)

25 हृद्रोगीय 25 विष (23 A)

26 हिमरोगीय त्रिमर्मीय 26

27 सुरुक्तस्राव 27 सुरुक्तस्राव

28 वातव्याधि 28 वातव्याधि

29 वातशोणित वातशोणित 29

30 शोणितव्यापत्त same in both the orders योनिव्यापत्त् 30

The first 8 chapters preserve their order in both the traditional arrangements and hence their order or authorship is not under dispute or doubt. They also conform to the order given in the Nidāna sthāna 'Thej are indisputably Caraka's Similarly, the last five chapters are the same in both the traditional orders

Vijayarakṣita, the commentator on Mādhava-nidāna (माधवनिदान) quotes Nos 26, 27, 28 in the name of Dṛḍhabala and hence they are definitely of Dṛḍhabala's authorship So it is the intermediate chapters that require careful scrutiny and investigation.

Now, out of these 17 chapters under investigation, we can definitely ascribe five chapters viz. 15th, 16th, 17th, 22nd and 23rd of the 'A' order or 19th, 20th, 21st, 24th and 25th of the 'B' order to Dṛḍhabala as they are cited by later medical authors as emanating from Dṛḍhabala's pen

Arunaḍatta (अरुणदत्त) the commentator on Aṣṭāṅgahṛdaya, quotes Dṛḍhabala ascribing the 15th chapter ग्रहणी (19th of the 'B' order) to Dṛḍhabala.

स्तवन्नोच्यते— रसादृक् तत्रो माम मासैरमेष्टनेर्डरिद्र न । अन्नोनो सज्जा ततोः शुक्र शुक्राद्रिर्यं प्रसादज ॥ इत्युच्यतेऽन्तमाचार्यैः शिष्यसिद्धवदमोदयत् । रसादृक् विसदृशात् नथ देहेऽप्यनुपायत॥

The other four viz, (षाण्डु, श्वास, क्रुष्टा and दत्त) 16th, 17th 22nd and 23rd of the A order (20, 21, 24. 25. of the B order) are quoted by the commentator Vijayaraksita and have been ascribed to Dṛḍh'bala

(9) पृथक् — (16A-20A) चयाययायाय यथा च ये च तद्विपरीततत्त्वेन । निपे-न्नजय न तस्य रक्त दोषारद्रव— पलूता ननन्ति॥ सुपिष्टेन यथा तिलैः स्नेह अवकाशदधिः ह्नीयते वस्नेहैः ।

(२) हिक्कासौ-(17A-21B)

यदाह हढबलेन—कफवातात्सकावेतौ पित्तस्यानषसुदूषभवै।

च. वि. सू. १७

(३) तृष्णा-(22 A–24B)

दढवलेन तु पञ्च तृष्णा पठिता वातपित्तकफयोमोपसर्गजा इति । तत्र कफजा आमजायामेव'वरुद्धा वातजा वातजास्तथा, मृञ्जा च वातजास्तथा, शुष्कावरणेन वातप्रकोपात । पित्तजास्तु वा विरुद्धाहेतु पित्तप्रकोपात ।

(४) मुर्च्छा(विप)—(23 A–25 B)

यदुक्तं हढवलेन—लघुरुक्शमाजुद्विरेक नवानि आयि तीव्राणि विशिष्टानि सूक्ष्मं च । लघणमनिर्देशरस द्रवगुण मृक्चिविषं द्रजेल्, ॥

मा. नि. १७—१५ टीका

ते तैलादौ वस्तुतस्तीना· सन्ति, विषमद्योच्छस्तु, तीव्रतरा । अतस्तैलादिरिं मोह , किन्तु विपमद्याऽभ्यामिलिति । त एवंति गुणा लघुत्वादयः (सि.)

Now we have only 12 chapters whose authorship remains to be ascertained. Out of these 12, three chapters viz., (अर्श, अतिसार, विसर्प) 14th, 19th and 21st respectively of the A order (9th, 10th, 11th of the B order) are quoted in Nāvanītaka (नावनीतक) whose date has been established as being anterior in time to Dḍhabala and hence these three can unhesitatingly be ascribed to Caraka

The chapters 24th, 25th of the A order मदात्यय and द्वित्रि‍णीय (12th and 13th of the B order), are ascribed to Caraka by the commentator Jejjata in his commentary Nirantarapadavyākhyā (निरंतरपदव्याख्या)

24th. चरकाचार्यसरकृततथ्यायसमुद्याय.

25th. आचार्येप्रणीततथ्यायसमुद्याय.

The only plausible reason for making the above statements by the commentator seems to be to distinguish these chapters from others, marking them to be the redactions of the venerable Caraka.

So these five chapters belong to Caraka A glance at the B order will show that someone has taken out these five chapters scattered at random in the A order and has promoted them to the top of these 17 chapters in order to re-align them with the first 8 chapters, thus bringing together the work of Caraka in 13 consecutive chapters

DRIDHABALA

This leaves us with bare 7 chapters the authorship of which is doubtful and which remain a subject of research. It seems the order was preserved upto Cakrapāni's time, and later on, some one changed the order, probably to group together the 13 chapters redacted by Caraka and separate them from the 17 chapters redacted by Dṛḍhabala. Caraka must have redacted all the 30 chapters of Cikitsā-sthāna and the last 17 chapters must have been lost and thus Dṛḍhabala must have supplied the redaction

The Part Played by Dridhabala in Caraka Samhita—

Apart from the Kalpa and Siddhisthānas and the 17 chapters of Cikitsā-sthāna which are from the pen of Dṛḍhabala, it is very difficult to say whether Dṛḍhabala touched upon any other portion of the Caraka Samhitā. This question would provide an interesting and fruitful matter for research scholars. It is possible to distinguish and differentiate the styles of Agniveśa, Caraka and Dṛḍhabala In addition to this, new concepts, medical as well as general, might have gradually crept in and if these can be sifted apart, an interesting light would be thrown on the development and history of medical science and its concept and thus the interpolations, additions and redactions can be marked out and assigned to different persons or periods Some scholars are of the opinion that even small surgical references given in various chapters in Caraka Samhitā were imported by Dṛdhabala This argument on minute scrutiny will not hold good as the detailed descriptions of surgical operations are confined to the chapters which were restored and redacted by Dṛdhabala himself

In some chapters, we find that there are some verses which though running concurrently with the subject of the chapter are not quite in tune with the matter taken as a whole, e. g. description of children and patients in Sutra XI, 56 63 and some verses in VimānāIII, (40–44, 46–48) with the exception of the first instance (i e. curds) the matter contained in these verses is not found in the summary or the recapitulatory verses given at the end of the chapters, and hence some may be led to conclude that these are from Dṛdhabala or even later interpolations though nothing conclusive can be said about

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अभ्रिवेशाकृतेऽस्मिन् तन्त्रे चरकप्रतिसंस्कृते डडब्नसंपूरिते ।

अथ मे लोमादयः शुक्रं स्व रस तन्त्र कृतान्न च । च छ. ३३

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अस्य तन्त्रस्य संविदं चरकप्रोक्तियु ददन्। सरक्तं तनु सरसृष्ट विभागो नोपालभ्यते ॥ यरथ इदर्दशाहस्रो हि तदति मदनात्। चिकित्सा बहुविद्यास्यं सरधातुगदहृत प्रति ॥

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विश्वप्रचारकोषवारस्मे भट्टारहरिचन्द्रकृतव्यो महेश्वर- -श्रीसारङ्गधरुत्पपैः सनवघवैद्यैर्विद्यातररत्नपदमहोदयमेव विभ्रत् । यक्ष्णद्रवाच्चरितो हरिचन्द्रनामा स्वकृत्याख्यया चरकतन्त्रेऽलमलङ्कार ॥ (त्रिस्वपकारकोष पञ्चम·अन्तर्गः श्लो. ५)

सौश्रुते चन्द्रटेनैह भिषक्तीश्वरटस्सुचिना । पाझुब्धिः कृतातन्ने टीकामालोक्य जैजटीम् ॥

आर्यवर्गप्रणीतस्यायमध्यायोऽयो भट्टारहरिचन्द्रेण सुविवृतः (मदात्ययचिकित्सा जेज्जटीका)

मालधिकाराग्रमनिवासभूषेर्गौडाधवनीराजभिषेकरस्य । अनन्तसिन्धय शु तो विषतते टीकासिमि श्रीजीवदासेनः ॥ (चक्रदचयोगसंग्रहहस्त्यश्वरथ्यया दृष्ट्वा गुगान्प्रकर्षैयैयायाश्वांते) योडन्त रपदवर्जी दुरवापा छत्रामपत्यतुलक्रीतिरिच्छव । गौडभूमिपतिवांवकसाहाहात् तस्युतस्म्य हतिनि. कतरिरेप ॥

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गौडविनाथरसवत्‍यधिकारी पञ्जनारायणस्य तनयः सुनयो­न­तर­न्व­त। मानोरमु प्रयतितालोक्रबलो­कु­लीन। श्रीच­क्रपाणिरिह कर्तृपदाधिकारी ॥

वङ्गे­स्तरगतवीरभूमे­श्वासुतवंश्य­ब­च­क्रपाणिः श्रूयते तत्र हि श्रीचक्रपाणिस्यापित श्रीचक्रपाणी­श्वर-मन्दिरमप्यस्ति ।

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ऋषिप्रणीते प्रीतिस्नेहमुक्ततरा चरकसुश्रुतौ । मेढाया किं न पठ्यंते तस्माद् ग्राह्यं शुभाषितम् ॥ भ हे. ६, ८

गन्धारभूमौ राजापिर्नैरजितहृदयं गमागमः । मगक्षया पाहि प्रोप्रच्छ चान्द्रभाग पुनरहंसुम् ॥ त च क्षोभ्यो न च(त)रिस्थयो न श्रुतये न चोदिति मे भतग्नः । अन्यत्र विषयोमेष्य नेत्र (चोद्र) मे शारण भवान् ॥

एवमुक्तस्तथा तस्मै महर्षि: पार्थिवपुंगये । विषयोगेषु विज्ञानं प्रोवाच वदता वर: ॥ मेळ-भट्टपानरक्षीयम्

गवा च षाराणालक्या च वतुष्पात् श्र्वापदेषु च । इन्द्रियालक्ष्य मतदेयु: शकुनान्त: प्रमीयलक: ॥ चित्रलु सवर्‍वेधान्चेपु दवो मूलफलेधु च । हस्तितना कालनावेश्व ज्वर इत्यभिधी'ते । उत्कण्ठिकस्तथा'लेशु तेजस्त्वङ्मियेषु च । सर्वेन वसति द्वेष एष शारीक(व) उच्यने ॥ तं भूमकिन्तु(केतुं) प्रत्ययं क्षिप्रं प्रशमयेपुज्वरं । अश्रातम्य गन्धसादृदाय वातो यनाति'रुच1ते ॥

(Hay fever)

तस्मिज्जनपदे रोगा के मवन्त्यधिका इति । गुदरोगे. (ले) ता पुष्टो रवाचचक्षे पुरवंशु ॥ ३ ॥ मर्त्याल्योमोजिनो निष्यं प्राण्या. रु 'फमि चिन्तन । श्लीपदं गलगण्डं च प्राय:प्रसतेपु दृश्यते ॥ २ ॥ नदीतीयर्यातानमत्स्यान् भक्षयन्निति समुण्जान्नु । प्रावृट्; कुष्ठिकास्तेन मनुष्या. दक्षिणामि'दिशि ३ ॥ मसूरयगोपुरं भूमविलकोहलकेविन । भूयिष्ठमरसास्तेन कामभोगा दन्तजा स्मृत: ॥ ४ ॥ सामकामा दुराकामा स्त्रीकामा सहमप्रिया । प्रकृत्यासतेन भौयिष्ठ दू'रयन्ने र'जयक्ष्मण ॥ ५ ॥

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चक्रदत्तः

मेलडस योगोडयं-तत्त्वचन्द्रिका

मेलेडपयुकमू

नस्मिं तं लड्वयेतसभ्यकृत् चुद्धिदिलिङ्गान्वयलक्षणयन् ।

तानी हष्दृवा तु पेयादिकरमं कुर्वाण लड्वयेत् ॥

तत्त्वचन्द्रिका

Tīsata

तथा व मेलः

एकाहोपरत स्नेह स्थितवा प्रणष्टदेहं पिबेत ।

भुक्ता प्राम्यौदकैर्मांसैरानूपैश सुघंसृतेरिति ॥

चिकित्साकलिका

JATUKARNA

Not much is known about Jatūkarna, the co-student of Agniveśa and a great medical author of the golden age of Āyurveda. He is also said to have compiled a medical treatise, but it is not available now. It seems it was available upto Cakrapāni's time as we find profuse quotations from Jatūkarna in Cakrapāni's work. Cakrapāni seems to have selected passages more from Jatūkarna than Bhela.

In Śatapatha Brāhmana he is described as the propounder of Brahma-vidyā .He is also a great seer whose name is reverently used to denote a Gotra.

The word Jatūkarna as such means bat-eared. We do not know whether our Jatūkarna had ears like a bat or whether it was just a proper noun without any relation to its derivation.

Jatūkarna is also known as Jātūkarna and is quoted in Vyākhyā Kusumāvalī

१ यदृक् जातूकर्णं

विप्राहे ऽयतीते तु ज्वरो यस्तनुतां गत· ।

हौतमिसाबं कुरते स जीर्णज्वर उच्यते ॥

२ जातूकर्णेनाप्युक्तं

मूत्रिंबर्हणगुद्रूच्चैःघुण्ठयस्ता वा स्वचार्यभयापाटा इति ॥

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PARASARA Rsi Parāśara was one of the six disciples of Maharsi Atreya and a co-student of sage Agniveśa. He, too, wrote a treatise on medicine but is not available now. The word Paraśara means a posthumous son, but we have no evidence to show that this Parāśara was posthumously born. Medical authors belonging to various ages have quoted substantively from Parāśara. He was one of the Rsis invited by Romapāda to learn the science of the treatment of elephants. In Hasti- Āyurveda (हस्ति-आयुर्वेद), a treatise on the treatment of elephants, Parāśara is referred to as under: पराशरमचूडं मतङ्गं चोङ्गिसालिनम् हस्ति आयुर्वेद. ९-९-२८. "Parāśara, Acūda, Matanga and Ūrnimālī (were also invi- ted)' H. A H. 28. A treatise called Takra-kalpa (तक्रकल्प), the pharmaceutics of buttermilk is also ascribed to him. We give below a few specimen quotations from him found in other medical works of repute. Suśruta ना|भिरिति पाराशर्य । Dalhana while commenting on Suśruta Samhitā says:- सर्वकायचिकित्सासु ये दृष्टा परमर्षिणा । ड. ३९. ५. षट्शब्द is used to signify the six treatises on medicine as composed by Agniveśa, Bhela Jatūkarna, Hārīta, Ksārapāṇi and Parāśara. Kaśyapa पाराशर्येस्व नेत्याह तद्ा दुलेभितो हि स । Dalhana quotes Parāśara पराशरस्तु वसिकर्मणि मानार्हव्यामाह- जाठरमण्डलमावेष्ट्य दत्ते दाक्षिणपाणिना । कष्ठेनवच्छादयेद्व्रणं तिष्ठेदवगतौ ॥ s. चि ३८-६. टीका

पराकारस्सु पठति पाकारण्यो रसानामम्लौड्मल पच्यते कटु कटुकम् अ स. सू. १९.

Vāgbhata.

परङ्गेडपयुक्तम् रक्तो महाञ्छकुनाहृतवप्ठिरिकलब्रह्मप्रमोदपतत्रा धीतगौरसर्षपयुक्कषुधा निधकपाण्डुतपनोया कालेय मृग-भूता। मधुरवहला स्थिरारा स्थिरधा: पित्तानिलप्रशमनां लखव समाधिदृशां नीता।

The other commentator of Vāgbhata, Hemādri, in his commentary Āyurveda-rasāyana (आयुर्वेद-रसायन) quotes Parāśara

पराशरस्सु तिक्कपपाययोगर्मधुरविपाकमाह।

Cakrapānı quotes him as under in his commentary Āyurveda-dīpikā (आयुर्वेद-दीपिका)

उक्त हि पराशरे आहारोद्यतनः श्वो हि रसतं मञ्छति ऋणायप् । शोधितकं तु तृतीयेऽहि चतुर्थ्यं मासतामपि ॥ मेवर्त्तनं पञ्चमे षष्ठे स्वरसिद्धं ससप्तमे द्वियात् । मञ्जता चुकता याति नियमादष्टमे तृणाम् ॥

उक्त हि पराशरे

मूल गुदं धारीरस्य सिरास्नत्र प्रतिष्ठिता । सर्व शारीरं पुष्टान्ति सूर्यान्त यावदाश्रिता: ॥

Sivadāsa in his Vyākhyā-kusumāvali quotes him in several places

१ परावराणपयुक्तश्य़ ज्वरितं ज्वरयुक्तं वा दिनान्ते मेऽजयेष्टु । रक्तपित्तो यरमॊपरमिन्द्रिय-स्वास्थ्यैन मिथ्योपरमास्सदा ॥

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यदाह हारोतः शिरोग्रहः स्वेदभवकषायो ज्वरस्य निः कफवातजस्य ।

Vyākhyā-madhukosa.

यदाह हारोतः किरातं पर्पटं मस्तु गृहीत्वा विश्रमेभयम् । पित्तलेष्मज्वरे कुयात् पाचनं ज्वरनाशनम्॥

Tattva-candrikā

यतु द्वारीते ' त्रिदोषमलजंदेहमातुरं मान्याच्छागलं लघु इत्युप'

Caraka-tattva-pradīpikā:

आह हारितलौहस्पृतं निम्बगुढचीसर्पिष्यैर्द्रव्यैर्धातू परिमावयेत्।मंतानिकाकीटपतंगदंशाहुंट्रौपपक्षोप्रतिवारणाय ॥

Bhāva-prakāśa.

दुस्प्रमाणं तूष्णीं द्वारीतेनिः पद्मासमाधा प्रकुर्याद् वमनं सह। पित्तं कमाद्रृद्वेदोर्हक् पित्तवातकफान् जयेत् ॥ इति

Cikitsā-kalikā (Commentary)

हेहेो गुडो मारसर्षः पयासि साम्लाति मूर्छ महुसैन्धव च । एते निरुद्धे विधुपा प्रयोज्या कायम्म कल्को मदनात् फलं च ॥ इति

Suśruta

आविलं समलं नीलं घनपीतमथापि च । सकर्सं विच्छलं चैव सामुद्र तर्जिगष्यते ॥

Astāngahṛdaya - हारोत

The sixth pupil in the brilliant batch trained in the medical lore by Ātreya is Ksarapāni He is also said to have compiled a Sam-hitā like his other co-students, but this work also has been lost to

Ksarapani

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धन्वन्तरि

|| ॐ नमो भगवते वासुदेवाय ||

समग्रं दु खमायस्तमविज्ञाने ह्याश्रयम् । शुम्भ समग्र विज्ञाने विमले च प्रतिबोधितम् ॥ च. सू. ३०, ९

च. सू. ३०, ९

वृद्धयते यन्मनुष्याणां लोकयोरमयोरहितम् । च सु अ ९, १३

"It is the Science of Life which teaches mankind what constitutes their good in both the worlds"

(वृद्धारण्यक-उपनिषद्) lays down that (तस्मात् पुत्रमनुशिष्ट लोक्यमाह 1". तस्मादेनमनुशास्ति 1-5-17) "Therefore they speak of an educated son as being conducive to-the world. Hence the father teaches his son. "

The faculty that enabled the rich as well as the poor to launch on an educational career was the absence of the compulsion to pay any fee at all or at least to begin with At the end of his career of education, the disciple could, out of his own choice, make suitable payment of fee to his preceptor In a society consequently where the love of knowledge and of service to the fellow man was held so highly. and every one was educated, it is but natural that the medical science should have drawn the flower of society to itself and should have made use of it for the advancement of human welfare

This glorious state continued at least up to the seventh century A. D. and not only were the teaching institutions spread through the length and breadth of the country as the Chinese traveller Yuan Chwang has depicted, but more important still was down of the essence of culture to the millions of the masses with a purely philanthropic motive

CHAPTER II

THE PURPOSE OF THE STUDY OF MEDICINE

Outlining the objectives or ends -which medical education subserves, Caraka says-

यः शास्येतव्यो द्वात्राजन्यवैशैः । तत्रादुपद्रार्थ प्राणिनां द्वात्रैण, आरक्षार्थे रत्नये ऋषयर्थ वैद्यैःः सामानयतो वा धर्मार्थिकामपरिग्रहायै यैषः ।

तन्न यःधर्मसविदा धर्मपयस्थाना धर्मप्रकाशकानां वा मातृवितृश्राद्धवःखुपुरूजनस्य वा विकारप्रशमने प्र .तन्वनुं भरमि, यस्थायुरविंदोऽक्मध्यातममजुयायति वैद्यस्यतिशुद्धौयते वा, मोक्ष्य परो धर्म,

यां पुत्र"तरणा वचुनता वा शकाशात सुखोपहारनिमित्तां भृत्यर्थ्योःसिर,रजगं च, यां च स्वपरिगृहीताना, प्राणिनामद्वयारक्षां, सोडस्म्यथाः, यथ पुनरस्यै विद्धिद्रग्रहरणायैः शरण्यत्वं च, यः च समानगुणःःः, तस्यैषां विश्राणनमारोष्य-

माषत, सोडस्म्य काम । इति वचयाप्रश्नमुफमझोपेयेण ॥ २९ ॥

च. सू. म. २०-२९

तत्रार्थपरिज्ञानार्थे पुण्यार्थे चात्मनः प्रजानुप्रह्रार्थे ब्राह्मणे प्रजासंरक्षणार्थे क्षत्रिये ऋषयः वैद्ये श्रथाप्योमितर् धर्मार्थ च सव्वे । मुखजीवितदान हि सर्वधर्मस्याधक भवते, का य पृढ ।२।

तेबा सुखर्थेऽत्र रोगोपशमायैवात्मनश्र प्राणयात्रार्थे प्रजादितिहेतोरायुर्वेदं श्रुतुमिच्छाम इदोपदिष्ट-मानमु, अन्नायत्तमेधिकमायुष्मकं च श्रेय: तदृङ्गवत्‌तसुपपन्ना स्म द्विष्यत्वेनिति ॥ ४ ॥

सु. सू अ १

वरस सुख्रुत इदं शास्त्रायुर्वेदप्रयोजनं—व्याध्युपसृष्टानां व्याधिपरिमोक्ष; स्वस्थस्य रक्षण च ॥

सु. सू. अ १ १८

तस्मिन् द्वे श्राश्रयत: पुण्यं स्वर्ग्यं यशस्यमायुष्यं वृत्तिकर चैति-॥ १८ ॥

सु सू अ १

धन्वन्तरि

and prestige and the people to whom this objective had the strongest appeal were chiefly from the Ksatriya or Rājanaya class, characterized by bold, authoritative and adventurous spirit. Some of these were reigning princes and were able to spread the fruits of their medical knowledge to whole populations, and their bold, heroic and enterprising spirit may have initiated many bold experiments, especially in surgery It is from this type of medical students that the consultant and the specialist would be drawn. The third and the most important class of people was that which took up the study of medicine with the objective of the pursuit of knowledge for its own sake or of serving humanity from motives of mercy and philanthropy This class came mainly from the Brāhmaṇas and it is mainly from this class that the teachers, research scholars and missionary doctors were recruited. Later this spirit of service and philanthropic zeal received further impetus from the ethical teaching of the Buddha and a large band of Buddha Sādhu arose who dedicated their lives to charitable works and the spread of the medical knowledge of India not only to greater India but to the far corners of the then-known world

The remarkable progress of medicine during the golden age of Āyurveda was due to the selfless and pioneering spirit evinced by Brāhmaṇa teachers and the Buddhist Sādhu. This spirit which has unfortunately been on the wane in India for a long time, emerging in other parts of the world, has gained for them that supremacy in knowledge and science which India once enjoyed freedom to India, the old spirit also is sure to return and restore her to her original high status.

All these three classes of medical practitioners, though motivated by different impulses, shared in common the three-fold ideal of human life, namely Dharma (धर्म), Artha (अर्थ) and Kāma (काम), and though each worked in its own particular way, they all served the country and in greater or lesser measure enhanced its well-being and glory.

बुद्धिमानात्मन् कायगुरुलाघवं कर्मफलमनुबन्धं देशकालौ च विदित्वा योग्यदेशानुप्रविष्टः शास्त्रमेवादित परीक्षेत ।

न वि. ८-३

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हेतुलिङ्गौषधज्ञानं स्वास्थ्यतुरपरायणम् । त्रिसूत्रं शाश्वतं पुण्यं भुलुधे यं पितामह ।२३४। यथावद्वचिशात्सर्वं बुद्धौ धृत्वा तन्मना मुनिः ॥ २५॥ च. सू. ९

इह खल्वायुर्वेदो नामोपाख्यमहर्षिवेदस्यामूलतपाचान प्रजा लोकसहस्रमध्य मध्यायसहस्र न कतवान् स्वयम्भूः ततोडल्पायुर्हरटवमलम्पमेधसस्त्वं बालोऽक्य नराणा भूयोडष्ठया प्रणीतवान् ॥ ६ ॥ च सु. ९

तस्यायुर्वेदस्याऽऽनुयधौ- तत्रथा, कायचिकित्सा, शालाक्यं, शल्यापहर्तृकं, विषापहृरोपद्रव-प्रशमनं, भूतविद्या, कौमारभृत्यक, रसायनं, वाजीकरणम् ति च सु. २०-२८

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चिविधाङ्गे हि शास्त्राणि मिप्रज्ञा प्रचरन्ति लोके । च वि. ८-३.

तथा नेत्रादियुक्तं स्वं स्वं तन्त्रं हि पाङ्गति न । श्रावयामासुहरान्नेयं ऋषिसद्म खमेऽससः ॥ च. सु. १. ३३

औपधेनवमौरमञ्च चोश्रुत पौष्कलावतम् । श्रेषाणा शल्यतन्त्राणां मूलान्येतानि निर्दिंशेत्॥सु. सु. ४, ९

कायचिकित्सातन्त्राणि शल्यतन्त्राणि

(१) अग्निवेशमहिता (२) मेलसहिता (३) जतुकर्णसंहिता (४) पराशरसदिता (५) क्षारपाणिसहित्ता (६) हारितधंहिता (७) शरनादपंडिता (८) विश्वामित्रसदिता (९) भगस्यर्यााहिता (१०) भत्तिसहिता

(१) आप्यायनवतन्त्रम् (२) औरभ्रतन्त्रम् (३) शौनकतन्त्रम् (४) पौष्कलावततन्त्रम् (५) वैतरूपतन्त्रम् (६) मौजतन्त्रमू (७) करवीर्यतन्त्रम् (८) गोपुत्रक्षिततन्त्रम् (९) मातृकीयतन्त्रम् (१०) कपिलतन्त्रमू (११) गौतमतन्त्रम्

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शब्दसकलशोभनं पुष्कलाभिधानं कमागतातर्थमयं तरवद्विनि श्र्रयप्रधानं संगतार्थसशकुलप्रकरणमानुप्रयोगाढ़ रत्नवच्योदाहरणवच तद्मित्रप्रचयेत ज्ञाख्यम्। शास्त्र होतुं विधममल इवादित्यस्ततो विध्यू पकागयति मम ॥

अथ मातृपेर पुण्यमायुर्वेद पुनर्वसु । शिष्येभ्यो दत्तवान्प्रष्टुम्य सर्वभूतानुसंपथा ॥ ३० ॥ अम्रिवेशो मेळ(ड)श्व जतुरूप्ण परागरः । ध.रीतः शारपाणिनिश जग्मुहस्तमनुनेदच ॥ ३? ॥ बुद्रेःशेयस्तत्रासीनो रदशनातरं सुने । तन्त्रस्य ऋतां प्रथमम'प्रिवेशो यतोऽभवत ॥ ३? ॥ अथ ने रात्रिदयशिक्ष ऋत्व स्वं तन्रं हुताति च । श्रावयमासु गात्रेण सर्विषम सुमेधसः ॥ ३३ ॥ श्रुत्त्वा सूत्रणमथो जानाम: पुण्य कर्मेणाम् । यथावत्संकित मतिं प्रधा शस्त्रेडतुनमेनिरे ॥ ३८ ॥

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इत्युपवृजानूचानामन्दकदेशास्ते निवद्धोडयमस्मृयतार्यैम्। अतः परं मेवजसग्रहं तु निवोय सक्षेपत उच्यतेमानम्॥ च. चि. २५-१३३

अधीत्याप्योडपि नार्थञ्जि तन्त्रयुक्त्या विना भिषक्। नावगच्छति शास्त्रार्थानर्थान्‌ भृशकष्ये यथा॥ च. चि. १२-५८

एतस्मिन्नपि यस्स्येद शास्त्रे रसविदारदा मतिः। स त्वालमन्यदप्याशु युक्तितत्त्वाद्‌ प्रभुध्यते॥ सु. नि. ३२-४३

इदमखिलमधीयत्य सम्यगर्थान् विद्रिशति योऽविशना प्रयोजनित्यम् । स मेधाविमुखी-निबन्धप्रदाता भवति नृतिस्मृतिभुजुद्धिर्धर्ममेधः ॥

अन्यदार्लोपपन्नाना च वर्णानामिवोपनीताना मर्थवशात्तद्वेश्य एकं व्याख्यानमनुश्रोतव्यं, कुसमात् ? न धेक्ष्येस्मिज्जात्ने शाक्यं सर्वशास्त्रानासविरोधं धर्तुम् ॥ ६ ॥ एकं शास्त्रमधीगानो न विधाच्छास्त्रान्तरेश्ययम् ! तस्माद्वहुश्रुतः शास्त्रं विजानीया्र चिकित्सकः ॥ ९ ॥

यस्तु केवलशास्तज्ञः कर्मेऽपपरिनिष्ठितः । स मुच्यियातुरं प्राप्य प्राप्य भीषरिवाहवम् ॥ ४८ ॥

यस्तु कर्मसु निलीनातो भिषक्प्राच्छादयत्कृरित | स सन्सु पूजां नाप्नु ति वर्यं चच्छति राजत ॥ ७३ ॥ सभाचेतावनिपुणायाममयौँ स्वकर्मणि । अर्धवेदभ्रवेतावेकपक्षान्त्रि त्त्रिजौ ॥ १० ॥

तेशामेकमन्यापि समस्ततव्याधिषाधने ॥ १२ ॥ प्रतितन्त्राभियोक्ते तु पुरुषायुर्वेदसंक्षयः । भवत्यध्ययनैव यन्मात् प्रेङ्ख पुनः पुनः ॥ १३ ॥ तन्निवारयितुं स एवंार्थः कञ्चित् कश्चिद्दर्शेत् । अ सं सू. १,१२-१३.

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ऋषिप्रणीते प्रीतिश्रे:नसुचवा चरकसुश्रुते । मेडाया. कि न पठ्यंते तस्माद ग्राघ्यं सुभाषितम् ॥

वाते पित्ते च श्लेष्मशान्तौ च पथ्यं तैलं चपिंरांक्षिकं च कर्मेण । एतद् ब्रह्मा भाषता ब्रह्मजो वा का निमित्तं वक्तुमेद्रोपकिशक्ति ॥

कृतवा बहुभ्य:संतनुभेग्रो विशोषोऽपि षडिलोच्यम् । सप्तदशौषधाध्यायास्सिद्धिकल्पै:परिपूरयत् । इदमम्नु न शस्द्रार्थं तन्त्रदोषविवर्जितम् ॥ ४० ॥

न मात्रामात्रानुपञ्जितं किचिदागमरञ्जितम् । तेऽर्थाः, स ग्रन्थवन्धेक्षः सद्देपाय- कमोडन्वयथा ॥ अ. सं. १, ९-१५.

सर्वज्ञाणयतः प्रायः संहृत्यार्थाकःसमग्रहः । असङ्ख्याविस्तरालक्षेपुत्रद्रकादिवर्जितः ॥ देवैर्लिङ्गौधरस्कन्धत्रयमात्रानुमन्धनः । विनिगूढार्थेतरज्ञानां प्रदेशानां प्रकाशकः ॥ स्वल्पतन्वमिविरोष्ठानां भूयिष्ठं विनिवर्तकः । युगानुरूपसद्भावो विभागेन करिष्यते ॥ अ. सं. १, ९४-९५.

प्रकृत्नते सर्वेऽया सर्वंसुक्त भवति सुवितम् । माधु लेशाभिशोभिनोक्तं लेभ्ये सर्वार्थसंग्रहः ॥ अशेषैरपि विशोषैण शूरितन्नार्थे समप्रहात् । मम्र ताश्रयं कुण्वेत तज्ज्ञानमतिहुलेऽपम् ॥ अ. सं. ४०

ष युर्वेदोदधौ पारम्पारस्य प्रयाति क । विश्ववार्तावौषधिज्ञानसारास्वेष समार्थितः ॥

अथ स. उ. ५०

तेभ्योद्भुतिविप्रकृष्टौष्णेभ्यः प्रायः सारतरौचय । क्रियतेऽत्र हृदयं नातिक्षेपविस्तरम् ॥

अथ हृ सू. १, ७.

हृदयमिव हृदयमेतरसर्वायुर्वेदवाड्मयपयोधेः । कृतवा यत्नमिमं मातङ्ग शुश्रुमस्तु परं ततः जगत् ॥

अथ हृ सू. ७०,८३

इ रस्यं दृशं नृत्तथगदैकदेश- रत्नत्रये निर्द्धूतडोषसमूल्यतार्थम् । अतः परं भेषजसंप्रहं तु निबोध संक्षेपत उच्चयमानम् ॥

च चि २६, १३३

अथीयानोऽपि शास्त्राणि तन्त्रयुक्त्या विना भिषक् । नाधिगच्छति शास्त्रार्थानर्थान्‌ भिषगक्षये यथा ॥

च. वि १२, ८

अथ सैषोपरि पुण्यमायुष्यवेदें पूर्वैः । यथावत्सूत्रितस्मिति प्रहृष्टाश्चेष्टु‌मेनिरे ॥ सर्व एवास्तुवंस्तताथ सर्वभूतहितैषिणः । साधु भूतेष्वनुक्कोंग इत्युचैरमवन् समम्‌ ॥

तस्मे वाचमतत्न्येयां तन्त्राणि परमद्भिः । भ(आ)ष्यवाय मृतसंज्ञानां प्रतिष्ठा भूयाद्‌ इमे ॥

च. सू. १,३०-३१, ८०.

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"Some say that one should coach up even a Śūdra possessed of good lineage and qualities withholding the instruction of Mantras and also the sacred thread '

केन चाङ्ग्येय इति, न।ह्माणक्षत्रियवैश्यशूद्रैरौषधरत्नायुर्वेदौङ्गोपदिशेय ।

छा। सं। वि। पृ. ४०.

"By whom should Āurveda be studied? It should be studied by Brāhmanas, Ksatriyas, Vaisyās, and Śūdras."

This gradual enlargement of what we may call the educational franchise was in keeping with the progress of the times.

There is everything in favour of a specialized learning such as medicine and surgery being imparted to members of families with long medical traditions rather than to others This was the practice in ancient India, a practice which derived its sanction form considerations of heredity and home environment It was believed that one belonging to a medical family would have a better aptitude for medical learning and practice than one who is from non-medical family.

In support of this statement Dr R. K Mookerjee says in his ancient Indian education that-'Social psychology has proved that every individual has his own equipment of emotions, action-attitudes and ways of thinking, which is the gift of the traditions and social environment in which he is brought up'

Each scheme of training must therefore take into account the concrete individual, a product of biological gifts and social heritage. A neglect of this basic situation renders the process of education less fruitful and sometimes even risky to the personality

The investigation of Haggerty, Nash and Goodenough show further that the educational status and vocation of the parents have a significant correlation with the level of capacity of the children as indicated by the intelligence quotient For instance, the children of professional parents of those of a higher academic standing possess, on the whole, a higher value of I Q The implication of such facts cannot be ignored in schemes of national education.

विद्यार्थीचित्तं नचिछद्रयेत्सं रक्ष्ये न त्वा कासा वध्वो लेभपत्त ।

अहैनमभिसक्रोऽसौ नाध्मानसकारो निषकुम्भकारो चानुद्विज्यात्, नाझानचारिणा इमश्रुवारिणा सत्यवादिनाडमरशादेन मेध्यास्वेदिनि निर्मत्सरेणाश्व्यारिणा च भवितव्यम्‌; न च ते मद्वचनात्किचिदकार्यं स्वादनं न राजद्विश्वात् प्राणहराद्विपुलादधनंयादनर्धेषुधुक्कं द्वाड्प्यर्थात्;

IN CARAKA SAMHITA

मदर्पणेन मत्प्रधानेन मदधीनेन मत्प्रददिताहवर्तिना च शश्वद्दृढिकृतिन्यमं, पुत्रवद्दासवदर्यिवच्चोप-चरताडनुव्रतनाडरहं, अनुत्सेकनिबर्हितमनन्यूमेन च विनीतनोविद्याविच्छेकारणीनसूयकन चाश्रभ्युश्चातनप्रविचरितङ्ग्यं, अनुज्ञातेन (चानुज्ञातेन च) प्रविचरता पूर्वं द्रवैथ्योपादरर्रणे यथाशक्ति प्रयतितव्यम्‌;

कर्मसिद्धिरथैस्तिद्धि यशोलाम प्रेत्य च स्वर्गमिच्छता मिश्रा स्वया गोत्रादणमादौ कृत्वा सर्वप्राणश्रता धमार्शास्तितन्यमदर्शहरतिष्ठता चोपविसता च,

सर्वांस्तथा चातुराणमारोग्याय प्रयतितव्यम्‌, जीविच्छेतोरपि चातुरे-ण्यो नामित्रोेगव्ययम्‌, मनसाडपि च परकीययो नामिगमनीया्स्थया सर्वशेव परस्वं, निसृतवेवपरिच्छदेन भवितव्यम्‌, अशौण्डेनाप-नेनापपसहायेन च, श्लक्ष्णगुच्क्रुकभर्मण्यनृत्यहितमितवचसा देहकालम्बिच्चारिणा स्मृतिमता ज्ञानोध्यानोपकरण-सपत्सु नित्य यत्नवता च;

न च कदाचिद्राजदृष्टाना राजद्वेष्टणा वा महाजनदृष्टाना मद्दाजनद्वेष्टा वा वाड्यौषधमनुविधातव्यं, तथा सर्वप्रमत्योऽकृतदुष्टदु खशीलाचारोपचाराणा मनोवददप्रतिकाराणा सुपूज्या च, तथेवास्मैहितेभराणा क्षीणामनध्यक्षाणा वा,

न च कदाचित् खेदममिमवसादातङ्ग्यमनसुज्ञातं मत्रोड्यवादृश्येण, भातुरकुलं चानुप्रविगता निवेदितेना|नुमतप्रवेशिना सार्थ पुरेगेप समवैतेनावारूढिरसा र्मुतिमता स्त्रि्भितेनावेश्यावेश्य मनसा सर्वमाचरता सम्यगनुप्रेक्ष्यतव्यम् , अनुगृ'ह्य च वाड्मनोऽवुद्वीनिद्रय भि न कचिदप्रणिहितङ्ग्यान्यन्र्यातुरादातुरोपकारार्थ-दातुरगतेप्व'रेंगु वा भावेपु, न चातुरगुलप्रणष्टचया वर्हिन्मिश्रारहिततया* , हविच न चायुप: प्रमाणमातुरस्य जानताडपि तत्त्वथा न वर्णप्यिततव्यं तत्न यत्रोच्यममानातुरस्या·यस्य वाड्म्युपघाताय सपघते,

ज्ञानवताडपि न नायथेमातुरस्य ज्ञाने विकृतितव्यम् , आ|न्तादपि हि विकार्यममानादृत्ययंस्मृदि-जन्त्यनेकेऽपि ॥ चरक. चि. अ. ८, १६३.

"The teacher then should instruct the disciple in the presence of the sacred fire, Brāhmanas and physicians.- (saying) 'Thou shalt lead the life of a bachelor (Brahmacārī), grow thy hair and beard, speak only the truth, eat not meat, eat only pure articles of food, be free from envy and carry no arms There shall be nothing that thou oughtest not do at my behest except hating the king or causing another's death or committing an act of great unrighteousness or acts leading to calamity

Thou shalt dedicate thyself to me and regard me as thy chief Thou shalt be subject to me and conduct thyself for ever for my wel-are and pleasure Thou shalt serve and dwell with me like a son or a slave or a supplicant Thou shalt behave and act without arrogance and with care and attention, and with undistracted mind, humility, constant reflection, and with ungrudging obedience Acting either as my behest or otherwise, thou shalt conduct thyself for achie vemunt of thy teacher's purposes alone, to the best of thy abilities

If thou desirest success, wealth and fame as a physician and heaven after death, thou shalt pray for the welfare of all creatures beginun; with the cows and Brāhmanas.

Day and night, however thou mayest be engaged, thou shalt endeavour for the relief of patients with all thy heart and soul Thou shalt not desert or injure thy patient even for the sake of thy life or thy living. Thou shalt not commit adultery even in thought Even so, thou shalt not covet other's possessions Thou shalt be modest in thy attire and appearance. Thou shouldst not be a drunkard or a sinful man nor shouldst thou associate with the abettors of crimes. Thou shouldst speak words that are gentle, pure and righteous, pleasing, worthy,

IN SUSRUTA SAMHITA

कामक्रोधलोभमोदॊद्रनाहङ्काररज्यपारुष्यगुन्याऽनुतालस्ययारास्यान्ति हि त्वां नीचानखरोम्णा गृञ्चिना क्रपाथ्यवास्मा सत्यव्रतवह्नार्यॊमित्रहिततत्परेषु नावश्यं अवहितॊग्यम् . सद्दुष्टतरम्शान्तप्रमुञ्चयारास्वतभोज्जनाऽऽद्यग्नतपरे भॊवा सर्षश्यहितेपु वर्तितॊग्यन्; हतोडनॆ॓थॊ ते वर्तमानख्याध्मॊ भवति, अफला च द्रि॓या, न च प्राकाऽयं प्राप्रोति

अहं वा त्वधिं शिष्यसक॑र्त॒मने यथाऽऽत्मद॑र्श॒ी स्यामेनो॑भारभ॑वे॑यमफल॑विद्य॒श्व । द्विजगुरुन्न॑दि॒रिद॑मि॒त्रप्र॑ज॒तो॑पर॑तल॑साधना॒ाय ॐयुपग॑ताना॒ च ॐत॑म॒वाव॑कानामि॒व रवमेष॑जे प्रतिफलने॑द्य॒ष्, एव साधु भ॑व॒ति, ॐयाध॑रा॒कृत॒न॑प॒ित॑पा॒पका॑रि॒णा च प्र॑तिल॒ने॑द्य॒भू, एव वि॒द्या प्रकाश॑ते, मि॒न्रय॑जो॒यमा॑र्ये- कामाश्र प्राप्तोति ॥ सु. स. अ. २,६-३-८.

IN KASYAPA SAMHITA

भो सौ॑स्ये॒नाऽऽत्मकू॑लेन वा॒र्मिके॑ण जितेन्द्रियै॑ये॒गाहि॑ता॒ध्य॑'ध्या॒ना च भ॑वि॒त॑व्य॒म, सर्वे॑ने॒वेदि॑ना मनाना- दु खेन दे॒गका॑ल॒नेन वृ॑ते॒मता॑ च भ॑वि॒त॑व्य॒म्, लो॒ष्को॑व॒मो॑ह॒ेऽ॒भ्य प्र॑हा॒म्य॑'सु॒यामा॑स॒क्तो॑'स्मा नि॒रन्त॑र॒ग्यम्, गुरु॑य॒श्रवा॑श्रो॒प॑ग॒ध्येत॑व्य॒स्, न चाऽनु॑ज॒ाते॑न नचाऽन॑स॒म्य॑च॒छे व॒ा गुरु॑म॒नसमा॑वि॒धिन व॒ा प्र॑च॑रि॒त॑व्य॒म ॥ ६ ॥ का. म. वि. ६.

न स्तेनान्नं न संसेन न लुब्धेनानसूयिना । न निछुरेणानुजुन्ता तथैवानलक्ष्मण च ॥ १२॥

अपांपेनार्यशौचेन कुड्मवत्यनुकम्पिना । भवितव्यं त्वया शिष्य नित्यमाचार्यसेविना ॥ १३॥

तदेवं श्रुततत्स्य वस्रा अध्ययन भोजनैः । यद्येवं गुरू कुर्वीत स शिष्यसमलभांभवेत् ॥ १४॥

गुरौर्वि प्रकृतस्तस्य विद्यादानाह्दानादिभिः । यद्य शिष्योडन्यथा कुर्वीत स गुरोः पापमश्नुते ॥ १५॥

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प्रशान्त .. ... ....Possessed of tranquil disposition.

आर्यप्रकृति ... ,, gentlemanliness.

अद्भुतकर्मा , ,, nobility

ऋजुचक्षुर्मुखनास ...Straight of eye, mouth and nose.

तनुग्रक्तविशदजिह्व:... With thin, ruddy and clear tongue.

अविकृतदन्तौष्ठ: ... With seemly teeth and lips.

अमिन्निनः: ... . With no defect of speech.

श्रुतिमान ...... Endowed with retention.

अनहङ्कृत:... ...Free from egotism

मेधावी ... ...Intelligent

वितर्कश्रुतिसम्पन्न .. Endowed with reason and memory.

सदारक्तव .... ... Endowed with large-mindedness.

तद्विद्याकुलज .. .... Possessing a lineage devoted to the science.

तद्विद्यारूक्त . ... Showing inclination for medical science

तत्त्वाभिनिवेशी ... Possessing a predilection for philosophy

अध्ययन ... . Being whole of body

अच्यापचन्द्रिद्रय ... Unimpaired in senses

निमृत . . . . ....Being collected of mind

अनुद्यतवेष , .. ..Not given to showy appearance

अच्यवनी ... ...Not given to addictions.

अथैतरवभावक .Possessed of deep insight into things.

धैर्योपेत: ... ....Not irritable

शीलसौहृदाचारानुराग-दाक्ष्यप्रादक्षिण्योपपन्न } Possessed of character, purity, conduct,

अभ्ययनाभिकाम Having passion for study

अर्थविद्याने कर्मदर्शने }Being undistracted of mind in understanding

नातिन्यकाम: }the sense and observing the practical demonstration of the science

अलोलुप ... ... Free from greed

अनलस ... Free from procrastination

सर्वभूतहितैपि ... Wishing the welfare of all creatures

गुरुचार्यसर्वाज्ञुशिष्टिप्रतिप्रतीकार ...Implicitly obedient to the teacher

अनुरक्त:... ... Affectionate.

अन्वय-वय-शौच-विद्या-शील-प्रतिपत्ति-शुक .... } Possessed of proper lineage, age,

तन्वोष्टदन्त ग्र .... ..Delicate of lips and teeth

प्रसन्नचित्तवाक्चेष्ट:.... Tranquil of mind, speech and behaviour.

क्षेशसह..... .. Possessed of endurance.

गुरुभक्त ... ... .. Devoted to the teacher.

अभियुक्त:.... ... ...Attached to the teacher.

पाटवै: अतियुक्त: ..Possessed of cleverness in various subjects.

तनुनख: ... ... ...Possessing thin nails.

द्विरदवलि: . ...Unctuous in complexion

तनुश्लषि: ... Having delicate lustre.

ब्रह्मचारी .. ...Devoted to celibacy.

जिताहन्द्र ... ...Possessed of indiffercuce to pain and pleasure.

धीर:..... .... ... Wise.

सुशील ... ... .Good in conduct.

स्थिर .... .... . Having stability of mind.

शुक्क. .... .. . Possessed of purity of mind.

लज्जान्वित: .....Endowed with shyness

शौचकुलान्वित. . Possessed of clean habits and good lineage

क्षान्त.... ... ..Possessed of patience.

दक्षिण. . ..Compliant.

अनुसकूल .... .... . Submissive.

कुले जन्म .... High birth.

यथोक्तकारी .. ....Prompt in the execution of the teacher's behests.

असुत्सेक .... ...Free from arrogance.

ईर्ष्याविरर्जित*..... Free from envy.

स्मृतिमान..... ....Possessed of memory.

सत्यवान्..... ... .. Truthful

हढव्रत .... ..... ....Possessed of determination

सतांज्ञापरिपालक .... Carrying out the behests of the good.

दम्भमात्सर्यनिस्सुक:.....Free from bluster and envy.

CHAPTER VIII

QUALITIES OF THE TEACHER

The texts of Āyurveda also lay down what the qualities of a real teacher should be They desired that the teacher should be of high exceptional abilities both moral and intellectual, and should enable the pupils to attain a knowledge that would give them

अहं वा त्वध्‍यं सम्यग्‌वर्तेमाने यथान्यथादर्शी स्यामेनोभार्गभवेयम्‌कनिच्‍छ ।

"When you on your part keep your vows and if I do not respond fully and impart all my knowledge I shall become a sinner and my knowledge shall go fruitless"

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"He must be given to cleanliness, devoted to the preceptor, skilful and free from torpor or excessive sleep". कष्यीत सुप्त एवास्वप्नतिन्हेतास्य पूर्वत । अ ह सं २, ६

"He must go to bed after his master has lain down to sleep and must rise from bed before his master" 2. His Dress, Diet And General Behaviour

ब्रह्मचारिणा ऋषिसुस्धारिणा सत्यवादिनाडमासादेन मेध्यसेविना निर्मत्सरेणाराज्ञाधारिणा च भवितव्यम् । च. वि ८, १३.

"Thou shalt lead the life of a bachelor, grow thy hair and beard, speak only the truth, eat no meat, eat only pure articles of food, be free from envy and carry no arms". नीचानखरोम्णा शुचिना कषायवाससा सत्यव्रततमेन च गाम्भिवादनतत्परेणाश्रयं भवितव्यम् । सु सू २, ६.

"He must keep his nails and hair clipped close, observe cleanliness, wear brown garments, devote himself to the vow of truth and celibacy and be ever prompt in making obeisance to his elders" अथ व्रत । तदेतदधीयं यथा तथोपपादय मया प्रोक्तमान—अथ गुचये ऋतुत्तराघद्याया-व्याकुलायोपविष्टतायाऽऽयतनकाले विध्याय यथाशक्ति गुरुवरदिशेत् । सु. सू ३, ६४.

"Beloved one! As regards the method of study, listen as I describe it The preceptor should impart instruction to the best of his ability, to the disciple who has approached him in a state of cleanliness wearing his upper garment and with an attentive mind at the appointed hour of instruction'. हीनान्यवेश आचार्यं पर्युपासीत राजवत् । अ. स. सं ३.

"Being attired modestly and also differently from the preceptor, the disciple should serve the preceptor as he would a king." प्रहासैर्मधुमाख्लोमियोनि वर्तीत चितव्यम् । का सं. वि. ६.

न नूयात् केवलेन नाम न शाङ्कापि विनोदयेत् । (गुरुक्षता दूराद्वा उपेत्यसपादकम् न भनुकुर्यात्) अ सु. सू २, ९.

"He should renounce ridicule, enmity, intoxicating drinks, meats and women."

"He should not call only by name or should amuse with things though good."

("He should not imitate even in ridicule a bad act done by the preceptor")

सतयवादिनां नियमितः श्रण भक्तितव्यम् । अनुचिन्त्येकमनहिंतेन अतन्द्रयमन्ववा विनीतैव अवेक्ष्यावेक्यकारिणा अनसूयकेन च अत्यनुज्ञातेन प्रतिवचरितव्यम् । व चि ८, १३.

"Thou shalt be truthful and free from envy. Thou shalt behave and act without arrogance and with care and attention and with undistracted mind, humility, constant reflection, and with ungrudging obedience."

काम-क्रोध लोभ-मोह-मात-अहङ्कार-दर्प-पारुष्य-पैशुन्य-अनृत-अ-लस्य-अयशस्यादि हित्वा । च सु. २, ६.

"The disciple should serve his master renouncing evil desire, greed, passion, pride, conceit, envy, harshness, slander, falsehood, indolence and other qualities which bring infamy upon oneself."

धैर्यमितेन्द्रियेण भवितव्यम् । लोभ-क्रोध-मोह-दर्प-प्रहास-वर्जित । का सं. वि.

"The disciple should be righteous, self-controlled and free from greed, anger, passion, envy and ridicule etc."

पद पाद श्लोक वा, ते च पदपादश्लोका भूय कसेनासुव्यपेक्षा:, एवमेकेकशो घटयेदेशातमना चोचपठेत । अथतंविलसितंस्त्रमविशङ्कितमनसुनाविशिक सुव्याक्काक्षरमपीडितंवाक्यमक्षिग्रहणश्रवणोचछ्रवस्तैरतरन्नभिनीत सुपसकृतं नात्युञ्चावातिनीचे दृष्ट रवे: । सु. सु. ३, ५४

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सर्वाननुज्ञात्रिना न धनुजुहुयातेन न चानश्नुयाद्वा गुरु न अस्नात्वा प्रविशेत नतिष्ठितव्यम्

का. स. वि.

तमुपस्थेत्यारिराधयिपुरुहूतवरेऽग्निवच्च देववच्च राजवच्च पितृवच्च भृत्यवच्चाप्रमत्तः

च. वि. ८, ५

ध्यासीन मुनिमनव्यं कृततर्प्यं कृतकस्सगम् । गृपवतांर्षिसां युक्तमभिवेश पुनर्वसुम् ॥

च. चि १८, ३

विज्वरं जरसंस्थेमं पयःपुष्टिकृतं पुनर्वसुम् । चिकित्से शान्तमासीनममिनवेश कृताञ्जलि ॥

च. चि. ३, ३

साद्ध्यैः संख्यातसदृपैश्च सहासीन पुनर्वसुध । जगद्धितार्थं प्रहस्च बहिवेश स्रवसंशयम् ॥

च. सु. १३, ३

जनपदमण्डले पञ्चालदेशे द्विजातितवराध्युक्षिते काम्पिल्यराजवान्यां भगवान्पुनर्वसुरात्रेयोऽन्तेवासीभिःसङ्गणपरिवृतः पश्चिमे गङ्गातोरे वनविहारमनुविचरनिछछायममिवेशसमन्ववीत । च वि. ३, २

"Unto Punarvasu seated in the company of the numerical metaphysicians who had counted all the existing categories of truth, Agniveśa put his question having in his view the world's welfare"

विहरन्तं जितात्मानं पञ्चगङ्गे पुनर्वसुम् । च वि ४, २

"To Punarvasu, who was sojourning in the country of the five rivers and who was self-possessed of mind"

सगवन्तं खर्व्वात्रेयं कृताञ्जलिं हुताशिनं क्षेत्रमासीनमृषीणां मृगपतिसुन्दरे हिमवत्त । पाद्ये विनिवेद्युपेत्याभिवाद्य चाभिवादेशमुवाच । च. वि १८, २

"Having approached obediently, and after making salutations to the worshipful Ātreya as he was seated in the northern region of the Himalayas surrounded by an assembly of sages after he had concluded his daily austerities and tended the sacred fire, Agnivesa addressed him."

अध मेधावीपरं पुण्यमागुजेन पुनर्वसुः । शिष्येभ्यो दत्तवान् पश्चाद् यर्यंभूतानुरूपया ।। अमित्रेक्ष्य मेलक्ष्य जतुकर्णः परागर । हारोते शारपाणिश्र्व जगधुसतन्मुनेःपच ।। सु. १. १०-११

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हुताग्निमध्येस्थितोत्र्मासीनमधिवेशोः पुनर्वसुम् । पुष्णन् वाग्भिः सुमेकाम प्रमदितवेशोः स्मिवच्वेष्टन् ॥

भगवन्नमात्रेयनभिवेशोडतॱ परं सर्वकृमीनां पुरीषपंथयाण समुत्थानॱ स्थानॱ सद्यथान वर्णन नाम प्रभावं चिकिर्षितव-विरोषपानू पत्तच्छेदप्रत्ययाद पादौ ।

सद्वृत्तिं च्छद्रैः कृतममिवेशे पुनर्वसुः प्राञ्जलिस्नजपृच्छतु । ॥ ३ ॥

diligently observing physical and mental cleanliness and purity themselves They performed their baths and prayers with the greatest scruple and kept their minds free from distracting thoughts and emotions They held their master in great reverence and listened to every word dropping from his mouth with respectful and intelligent attention, and yet never hesitated to state their position in case of doubt and ask for further clarification and light The student whenever he approached the master prostrated at his feet. One of the main qualities required was that the disciple should be ( अभिवादनशील ) one offering respectful salutation to the master He must be obedient and modest. He must have self-restraint and must fold his hands before his master He must not be arrogant or boastful and must deport himself with modesty and self-effacement He must be given to simplicity both in dress and manner. Certainly the attitude of mind that such conduct required was one of the great and sincere thirst for knowledge and an unfailing faith in the wisdom and virtue of the master at whose feet he learnt his lessons

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।

प्रश्न

परिप्रश्न

अभिवादनशील

THE STUDENT'S LIFE AND DISCIPLINE

The physical appearance of the pupils was in keeping with the spirit of their mental and moral outlook. The Brahmacārī was required to grow his beard and hair and wear brown garment. He must be diligent in the observance of cleanliness and clip his nails and hair Thus a Brahmacārī must have been easily recognisable from his dress and bearing The idea of a uniform for students must therefore have been in vogue even in those days.

In his daily conduct he was required to observe strict rules. His obedience and submission to the Guru were expressed in his behaviour towards him He must make respectful salutations to him and seat himself before his Guru occupying a lower position and at some distance. In his diet he has to eschew meat and intoxicating drinks He must avoid all kinds of luxuries and the company of women He must not bear arms nor commit criminal offences. He must not be an absolute ignoramus as regards the things of the world either. He was required to know how to adjust to the needs of time and place (देशकालज्ञ) He should avoid excess of sleep and indolence and be alert and active in his habits Thus the life of a Brahmacārī was no easy one, but a disciplined life of cleanliness and purity illuminated by a dominant love of knowledge and service

The course of medical education ran through a period of 7 years and during that period he was styled Brahmacārī (ब्रह्मचारी) After completing this education the student who is known as " Adhyayanāntagah " (अध्ययनान्तग) takes his leave to enter into the next stage of life known as " Gṛhastha ( गृहस्थ ) i e, the married life He may pay as a token of gratitude, to his teacher his fee before departing and he undergoes a ceremony akin to modern convocation ceremony He is then called a " Snātaka " (स्नातक) meaning baptised He is then a real Dwija (द्विज) or according to some a Trija (त्रिज), a twice born or thrice-born

There was a class of Brahmacārī who continued to pursue their studies further all through their lives and took a vow to that effect They were known as Naisthika Brahmacarīs, (नैष्ठिक ब्रह्मचारीन्) or life-long scholars who dedicated their whole lives to the pursuit of knowledge.

Dhanvantari

न च क्षुत्पिपासा व्या|धिभिर्‌मन्त्र्यादियुक्ते ऽध्ययनं । कायपरं हिता

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Agadatantra (अगदतन्त्र), (7) Vitalization known as Rasāyana (रसायन), and (8) Virilification known as Vājīkarana (वाजीकरण).

Many treatises were written on each of these eight branches of the science and the field of study was so broad that it necessitated that students should specialize in one or more branches of the science after first acquiring a general and comprehensive acquaintance with the entire range of the science The two great treatises that have come down to us through the ages amply illustrate this tendency to specialization The Caraka Samhitā, though it refers generally to the whole of Āyurveda is really a treatise on medicine Its speciality is the theory and philosophy of medicine, and general therapeutics and where operative and other forms of surgical measures are indicated it frankly admits these to be outside the scope of its domain, and refers the students to other treatises that must have existed then Similarly though the Susruta Samhitā is all comprehensive in its range of discussion, it is a treatise on surgery Similarly there exist other treatises devoted exclusively to toxicology, psycho therapy, obstetrics and pediatrics etc., though they may all keep in view the general back ground of the science of life as a whole in outline.

From this it would not be hazardous to infer that the tendency for specialization in one or more branches had existed though a general all-round knowledge as a back-ground for such special studies was never lost sight of.

Apart from the branches of theoretical science there were ten medical arts which a medical student was expected to know The definition given by Śukrācārya to differentiate art from science is very interesting and significant

यचास्त्यादौ चित्संम्यक्कुर्याद्विचार्य मितसत्फलम् । शक्षो मूकोऽपि यत्कर्तुं कलासंज्ञन्तु तत्स्कृतम् ॥२५॥

“Whatever is the subject of study as well as of practice is termed a science, while that which even a dumb man can learn to perform is known by the name of art”

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अथीयानोडपि शास्त्राणि तन्त्रयुक्तिविचक्षणः । नाधिगन्छति शास्त्रार्थानर्थान् भाग्यक्रमये यथा ॥

च. सं. १३, ८८

न हि एकस्मिन् शाखे शक्त्यः सर्वशास्त्राणामदरोचः कर्तुम् ॥

चु. सं. ४, ६

पः शास्त्रगतयो नो विद्या छाखरिश्रयम् । तस्माद् बहुश्रुत शास्त्र विजानीयाच्चिकित्सकः ॥

चु. सं. ४, ९

अन्यशास्त्रोपपन्नानां चार्थानामिहोपनीताना|मर्थवशाद्वशातेषा तद्विद्येभ्यः एव न्याय्यम् अनु श्र्रोतव्यं, कुस्माव?

चु. सं. ४, ६

For knowledge, the ancients never hesitated to approach even an unfriendly person.

अमित्रस्यापि वचः श्रोतव्यमर्थविप्रविद्यातव्यम् ।

यस्तु ह्येवंलक्ष्यपज्ञ कर्मसूपरिनिष्ठित । स युक्त्यतुर प्राप्न प्राप्यसीरविदाद्विरुक ॥ यस्तु कर्मसु निप्णातो वाच्योऽप्यच्छावदिहित॑त । य सत्यपूजा नाम्रोति तव चच्छति राज्ञात ॥ उभयतोऽपि निपुणोविसमर्थः स्वकर्मणि । ऋषयैवेधर, चेतनावेकपक्षाविध द्रिजौ ॥

युयँ शास्त्रदनभारवादो भारह्य वेतां न तु चन्दस्समय । एवं हि नास्य वह्नुन्यधीरस तार्पव मूर्खः शरद्वद्धान्ति ॥

तत्रोपायास्तजुज्याध्यायाम - अध्ययतनं, अध्यापनं, तत्त्विसंभावा चेत्युपाया ।

मिढे खलु रोगत्रिदोषपडिज्ञान मतति, तथथा आप्तोपदेश, प्रत्यक्षस्मृ, अजुमान चेति ।

Caraka says:

निद्रेध्ये त्वसेच न ज्ञानमुदेति पूर्वेमरोपदेशाज्जानां, तत प्रत्यक्षाज्ज्ञानाम्यो परोक्षोपपद्यते ।

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तत्र शिष्यो देशे सुस्थिरे दृष्टे सुनिविष्टे मनः पुरः संनिवेश्यात्मन्‍न‍ सुस्थेमनु गुरोः करणं पुनः पुनरावर्तयतश्र्च बुद्धया सम्यगनुप्रविशद्यार्थतस्तन्न स्वदोषपरिहारायं परदोषप्रमाणार्थं च, एवं मध्याह्ननेडपवराह्न रात्रौ च शास्त्रदर्श- द्वापयत्यध्ययनमभ्यस्येत् । इत्यध्ययनविधि

वैदिक स्मृतियास

Personal Touch

यथास्मृतिजवनस्यार्थे प्रदीपो वेदमतो यथा । प्रवोधपकाशार्थायार्थहया तन्त्रस्य युक्तिथ ॥ एकस्मिन्नपि यस्स्येह शास्त्रे लब्धास्पदा मतिः । स शास्त्रमन्थरदर्थायसु युक्तिज्ञत्वात् प्रभुध्यते ॥

"What the sun is to the lotuses in a pond and what the lamp is to the house, the canons of exposition are to the treatise in subserving the double purpose of awakenment and illumination

One who has acquired a good grasp of even one branch of this science will be able to acquire an understanding of the other branches as well on account of his being well grounded in general principles.

That the mastering of a branch of science enables a pupil to acquire, with ease, proficiency in other branches is a statement in Caraka which bears out the fact that not only mastery in any one or more branches of Âyurveda but a good acquaintance though not mastery in all branches was the ideal aimed at That a sound and thorough mastery and not any haphazard learning was the ideal enforced is clear and that thoroughness was relentlessly aimed at, both by the master and the pupil, is fully borne out This signifies the importance of the teacher, and Suśruta emphasises the necessity of study under a Guru in very vehement terms

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च सा. र, ३

च सा ५

च सि. ११

तस्याऽऽध्वरमा॒थ्थ प्रत्यक्षागमाभ्यामनुपम॑निर्विघ्न॒त्वमुख्यमा॒त्मसुप्रभात॒य ॥ ९६ ॥

"Now listen as I describe its foremost branch which is not in conflict with direct experience, authoritative text, inference and example."

एतदू॒ध्वव॒स्यमध्येय॑म् , अधी॒ीय॒ क॒र्माऽप्यव॒द्यमुप॑स्थित॒व्यम्, उभय॒ग्द्धो हि भिष॒ङ् राज्ञा॒ङ् म॑न॒त्ति ।

"The physician should definitely study this science After studying, he should take practical training. One skilled in both science and art deserves recognition by the king"

तस्मात् भिषजा युक्तं युक्तियुक्त्या भेषजम् । धीमता किविदाद्रेय जीवितारोग्यकाडिक्षणा ॥ च. सू. ९, १२७

श्रुते पर्यवदातस्थं बहुशो दृष्टकर्मता । दक्ष्यं शोभनमिति श्रुत्वा वैद्ये गुणचतुष्टयस्मृ ॥ अ. सू ९, ६.

तस्माद्यथोक्तवैद्यस्यैव विज्ञाने प्रवृत्तौ कमेदर्शने । भिषक् चतुष्टये मुक्त- प्राणाभिवर उद्यते ॥ च. सू. ९, ९c.

ये तु शास्त्रविद्रो दक्षाः शुचयः कर्मकृद्विदः । जितहस्ता जितात्मानस्तेभ्यो नित्यं कृत नमः ॥ च. सू. ३८, ९३.

सर्वरोगविशेषज्ञः सर्वकायैर्विशोपवित् । अ. वि. ५, ९३.

पयोवदातस्थं परिदृष्टकर्माणं दक्षं दक्षिणं शुचि जितहस्तमुपकरणवन्तं सर्वेन्द्रियैर्वपन्नं प्रहन्तु तं

प्रतिपात्तज्ञमनुप्रयुक्तविद्यमनहङ्कृतनमनस्यकमत्रोपनेन् क्षत्रक्षंं शिष्यवत्सलमध्यापकं ज्ञापयतसमर्थञ्ज्ञोऽथि ।

च. वि. ८,७.

भिषड्नाम यो भिषज्यति, यः सूत्रार्थप्रयोगकुशलः, यस्य वायुर्वचो विदितं यथावत् । तत्रेमे भिषग्गुणा:—परवदातश्रुतता, परिदृष्टकरमता, जितहस्तता ।

च. वि. ८,८६.

ओषधीना मसृपाश्रया जानते ग्वपजपा वने । अविपाश्रयेऽपि गोवाश्र ये चान्ये वनचारिणः ।। न नामज्ञानमात्रेण रूपज्ञो,नेन वा पुनः । ओषधीना परा प्राति कश्विद्वेदितुमर्हति ।। योगसिद्धस्तु यः कश्चित्तम तत्त्वविदुच्यते । फः पुनस्ते विजानीयाद्योषधीः सर्वथा भिषक् । योगम,सा तु यो विद्वान् हेतुकालोपपादितम् । पुरुषं पुरुषं वीक्ष्य स हेयो भिपुगुत्तमः ।।

च सू ९, ९२०-९२३

He is the best of physicians who knows the science of the adminstration of drugs with due reference to clime and season, and who applies it only after examining each and every patient individually.

तस्यापीयं परीक्षा—इदंमे वं गुणमे वं प्रकृत्यै वं प्रभावमस्मिन्निदंशे जातमस्मिन्नजातमस्मिन्नतां चै वं यथीतमे व निधितमे व सुप्रसूतमनुया। च साध्या यथंयस्मिन्न व्याधौवै विधस्यं प्रहृतस्यैतावतं दोषमपकर्षंत्यपपाशामयति वा। यदस्य रूपि चै वंविधं मेघंं मवेत्स्वानैन विरेपेग युक्तमिति।

Preparation of Drugs

करणं पुनः। स्वभावविकारानां द्रव्याणामभिवेधस्कारः । वस्कारो हि गुणान्तराधानमुच्यते।

अल्पप्रसादि महार्थत्चं प्रभूतस्याल्पकर्मताम् । शक्तिं चोत्पादयेद्देशेकालौ चाधयंकमुपचिन्ति॥

देशं कर्मसु बाह्येप योगमाअ्यस्तरेकु च । प्रयोगां च यो वेद स विपकवरः।

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[ERROR page 257 - NVIDIA client error]

मृदुद्रव्यमोन्दयोथ सीव्यस्य, पुस्ततमपुस्तक्याऽऽप्रत्यक्च्विस्रोपेपु वन्धनयोग्याम्, मृदुद्रव्यम्|अपेक्ष्य|प्रुपवल्नालेपु व कल्पसन्धावन्धयोग्याम्, उदकपूर्‌णघटपाऽऽश्वेतस्स्थाल|घूमुलालिपु व नेत्रप्रण- यानव'स्नणयव्स्तपीडनयोग्याभिति।

भवतश्शान— एवमादिु मेवावी योग्याहे्पु यथाविधि । दृश्येपु चोग्य कुर्वीत न प्रमुह्याति कदैतु ॥ तस्मात् कौशलमादधीत शस्त्रक्रियाऽऽशु प्रमुहतु । यत्स्य म्रेहे सास्त्रपाणिु तत्न योग्या समाचरेत् ॥

"After the disciple is fully versed in the texts of the science, he should be given practical training by means of dummies and substitutes for the human limbs He should be taught the practical line of procedure as regards oleation therapy"

The art of making excision or amputation ( शस्स्र ) should be demonstrated on a Puspaphala (a kind of gourd), Alābu (Bottle-gourd), Kālı̣ndaka (water-melon), Trapuṣa (cucumber), or Ervaruka (Phut cucumber) The art of cutting either in the upward ( उद्धृतन ) or downward direction ( अपकर्तन ) should be also taught The art of making incisions ( मेध ) should be demonstrated by making cuts in the water bag or in the bladder or in the leather pouch full of slime or water The art of scraping ( लेखन ) should be instructed on a piece of stretched skin with hair on it The art of perforation or venesection ( वेध ) should be taught on the vein of a dead animal or on a lotus stem eaten wood, or on the reed of a bamboo, or on the mouth of a dried bottle gourd The art of extracting ( आग्रह ) should be taught by withơrawing seeds from the kernel of a Scarlet-fruited gourd, Bael or Jack-fruit,as well as by extracting teeth from the jaws of a dead animal. The act of draining or evacuating ( विश्रावण ) should be taught on the surface of a Sālmali plank covered over with a coat of bees wax, and the art of suturing ( शीर्ष ) should be demonstrated on pieces of thin and thick pieces of cloth, skin or hide Similarly the art of bandaging or ligaturing limbs and members of a full-sized dummy The art of plastic su-gery of the ear should be practically demonstrated on a soft muscle or flesh or on the stem of a lotus lily The art of cauterizing or applying

तं वस्त्रादौ शिरो ग्रादौ शेषं भयाद्भियुक्तं न सम्यक् तियुक्तिकम् । जिजीविषुद्दूरतः एव येधाम् विवदेयेदुपविषाहितुस्त्यम् ॥

सुश्रुत संहिता चि. २४, ३२.

सिरासु शिक्षितो नास्ति चला भवति स्वभावतः । मत्वा रक्तं परिवर्तेते तस्माद्वलनेन ताडयेत् ॥

सुश्रुत संहिता शा. ८, २०.

प्रत्यक्षतस्तु खलु रोगतत्त्वं बुभुत्सुर्मैवैरिन्द्रियैः सर्वामिन्द्रियार्थान्नातुरदेहरसत्नं परीक्षेतानन्व रसज्ञानात् ।

च. वि. ४, ७.

सर्वथा सर्वमालोच्य यथासंभवमर्यादिचद । अथान्तरव्यवस्येतरत्वे च कायैः च तदनन्तरम् ॥

च. वि. ४, १०.

विदितवेदितव्यास्तु भिषक् सर्वं सर्वथा यथासंभवं परीक्ष्यं परीक्ष्याध्यवस्यन्तो न काचिद्रिप्रतिपद्यन्ते ।

च नि. ७, ८.

प्राज्ञास्तु सर्वमज्ञाय परीक्ष्यमिद्ध सर्वथा । न स्खलन्ति प्रयोक्तुमु भेषजाना कदाचन ॥

च नि ९, ९

इति वर्णस्वराहुतकौ लक्षणार्थं सुमूर्प्तिताम् । यस्तु सम्यग्विजानाति नायुर्ज्ञाने स सुख्याति ॥

च. सु ९, ३५

एतान्स्वरादीनहुदूननिमित्तान्य स्वराश्चवुष्यते । भावेरे न स समोद्यामातुराणां निष गच्छति ॥

च ष. ३, ९

एतदिन्द्रियविज्ञाने यः पश्यति यथातथम् । मरणं जीवितं चैव स भिषग्ज्ञानमर्हति ॥

"The physician who by palpation ascertains these various palpable signs, will never be confounded in the matter of prognostic knowledge of the life-span of a patient."

इतीदृशं प्रकृतं यथातथम् तदन्नपानादिषु सततं भिषग्विदः । तथा हि भिषजो न यशक्षयं शाश्वतं लभते धनानि च ॥

"The physician who perceives these foreboding symptoms of the sense-faculties in their right nature knows the death or survival of a patient."

मुहुर्मुहुः रोगाग्निसंवृस्थामातुरस्य च । अवेक्ष्य माणस्थु भिषक् चिकित्सायां न मुह्यति ॥

"Thus we have propounded the subject under consideration correctly The student of the medical science should pay constant heed to it. Thus alone, will he become a successful practitioner, securing for himself success, enduring fame and riches."

परीक्ष्याद्वारिको हि कुरालो भवति ।

"The physician who keeps on observing repeatedly the development of diseases and the condition of the patient will not err in treatment "

वृद्धिस्थानक्षयावस्था रोगाग्निसुपलक्षयेत् । सुप्तिक्षामादिषु च प्राज्ञो देहान्तनिर्वलचेतसाम् ॥ व्याधेर्वृद्धिं विशेषानिह ज्ञात्वा ज्ञात्वा विचक्षणः । तस्यास्तु यत्नमवस्थाय चतुः श्रेयः प्रपद्यते ॥

"Hence those alone that act after investigation are considered wise."

तस्मादन्वाधीनिमिषगणुपहतमत्सत्वदुष्टेन्द्रियस्वादिभिर्वैषम्ययादरशुभुध्येत ।

च fि १, ९२

स्वं च वाधाने नैवातुरस्य। युप्. प्रमाणावशेषं जिज्ञासु प्रकृतिस्थेन पाणिना द्वारीमस्थं हृदयलं स्वशोचत् परिमर्शयेद्धिैन ।

च. ई ३, ४

सुहृन्ममक्षा समीक्ष्येषा देवौषधभतिरूपणे । यो वर्तते चिकित्सार्थी न स रघलति जाहुचित्॥

अ ह सु ३२, ६२

अभ्यासात्प्राप्यते रुष्टिः कर्मसिद्धिप्रदा हि शास्त्री । रत्नादिसदृशजानां न शास्त्रादेव जायते ॥

अ. हृ. उ. १३, ४.६

Practice bestows on a man true insight which leads to success in treatment even as the skill to distinguish between the good and the bad among precious stones is not derived from a mere acquaintance with the theoretical knowledge of gems.

It must be noted that the Guru was accompanied by his students when going for clinical examination of the patient. The following Jivaka's story bears ample evidence of this fact.

Jivaka's Story

With Atreya as his teacher, Jivaka mastered everything excellently at the slightest of instruction from his Guru Now Atreya was wont, when he visited his patients, to take a young Brahman along with him One day he took Jivaka also with him, gave him directions to administer certain remedies and then went away. Jivaka thought, 'In the present case the master has made a mistake If the patient takes this medicine, he will die this very day. As the remedy which the master has prescribed is not good, I shall contrive an expedient' So he left the house along with Atreya, and said when he came back again, 'The doctor has told me not to give the medicine which he had prescribed, but a certain other remedy' When the patient was treated in this way he became better. The next time Atreya visited the patient, after asking how he was getting on, he gave directions that the same medicine should be given to him on the following day Being asked whether he meant the medicine which he had prescribed first or that which he had afterwards ordered, he said, 'what did I prescribe first and what afterwards ?' He was told, 'You prescribed the one when you were present here, about the other you gave orders to Jivaka' He said to himself, 'I made a mistake. Jivaka is endowed with great insight'. Then he said that the medicine which Jivaka had prescribed was to be given.

Atreya became well pleased with Jivaka and took him along with him wherever he went. The Brahman's sons, said, 'O teacher, you

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तस्मात्सत्यमपि निर्देशे कुर्याद्विधानं स्वयं धिया । विना तर्केण या सिद्धिर्यसिद्धियेत्सिद्धिरेव सा ॥

च. सि. २, ३८

स्वखुद्वयैवं सहस्राणि कोटीनामपि प्रकल्पयेत् । बहुद्रव्यविपुलस्वल्पव्ययोगसङ्ख्या न विद्यते ॥

च. सि. १३, ४९

श्रुतहस्तक्रियाकालमान्रज्ञानेन हि निष्कृता । वर्जनीयां हि ते मृत्योर्धरन्त्यजुवराः सुचः ॥

च. सू. ३८, ३७

आमं विपच्यमानं च सम्यक् पक्वं च यो भिपक् । जानात्येव स 'भिषग्वैद्यः' शस्तस्स्तरररुत्सयः ॥

सु. सू. १७, ६

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Clinical Discussions And Conferences

The third method of the acquisition of knowledge was the discussion with the men of his own line of learning after he has fully acquired his scholarship and skill in exposition, that gives the final finishing of his proficiency and enlarges his field of vision by throwing light on many an obscure point and sharpens his wits and methods of cogent argument He becomes then an adept in the full sense of the term. This would correspond to the clinical meetings of the colleges and conferences of the present day

Logic was one of the subjects in secondary school education. Logic was the foundation for the scientific medicine And if the medicine is to be maintained on scientific level, every medical man should be taught the basic principles of logic. Otherwise the doctor, devoid of logic, will convert the scientific medicine into dogmatic practice.

समोशिषोः सम्भ्रमे तुस्थुः न्यक्क्रियाभिः -- भिषजा सह समोपित । तत्त्वप्रसंगविमोचि हि ज्ञानाभियोगसंश्रयकरी भवति, वैशदर्यमाप्त चाभिनिर्णेतुमत्यति, वचनशक्तिमपि काङ्क्षते, यथाश्रुतिभीषीपयति, पूर्वश्रुते च संदेहवत पुनः श्रवणाच्छुतमशयमपरपैति, श्रुते चासंदेहवतो भृशोऽन्यचिन्तानयभिनिवर्ततेsति, अश्रुतसपि च कचितदर्थ श्रोतृविषयमापादयति, यथाचार्य शिष्याय गुह्यशुवे प्रश्र कषेणोपदिशति गुह्याभिमतमत्यर्थज्ञात तत्परस्तरेण सह जल्पन्तं पिण्डेत न द्विजिगीषु रह महर्गांत, तस्मात्तद्रियंवाशामिप्रशंसन्ति कुशला ॥

च वि. ८, ९५.

That the medical conferences were held for the advancement of the science and for the acquisition and spread of knowledge, has already been described in the course of this chapter.

समग्रं दुःखं खमायत्तमविज्ञाने द्रव्याश्रयम् । सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितम् ॥ इदमेवमुद्देशार्थमज्ञानां न प्रकाशकम् । शास्त्रं वृद्धिप्रणष्टानां यथैवादित्यमण्डलम् ॥ च. सू. ३०, ८४-८५.

न हि तत्त्वान्वयवेत् कृत्स्ने ह्यपे विज्ञानमुपपद्यते । च वि. ७, ८

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शिष्यगण दशशताहसं योडनदानपुरस्सरम् । वेदान्‌वेदांगपञ्चानां से च कुलपतिरस्मृतः ॥

ॐ नमो धन्वन्तरये

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was possible in its new environments. Consequent upon the disorga- nisation of Brāhmanism when Buddhism came in the ascendance, it took up the link and continued to impart education in the Vihāras (religious places) almost on the lines of the Guru kulas in a systematic way. We have adequate information regarding the Buddhistic Vihāras The manner in which they were utilized as universities was really admirable Amongst these educational institutions the universities of Taksaśilā (तक्षशिला), Kāśī (काशी), Nālandā (नालन्दा), Udāttapurī (उदन्तपुरी), Jagaddalā ( जगद्दला ), Mithilā ( मिथिला ) and Navadvīpa ( नवदीप ) have earned fame in the scholastic world. Taksaśilā was situated about 20 miles west of modern Rawalpindi Valabhī was in Saurashtra, while the others were in the Gangetic valley Here thousands of people flocked together to quench their thirst for knowledge. There was a continuous flow of admiring pilgrims for getting the merit of having Darśana ( दर्शन auspicious sight) of these religio-educational sanctuaries It was considered a high honour for foreign scholars to get admission into these temples of learning. It was due to the world-wide fame of these educational institutions that men like Fa Hyan and Huen Tsang came all the way from China, travelled through the whole of Āryāvarta and left for us priceless accounts of their experiences. The high personages like the mighty chancellors Śīla-bhadra ( शीलभद्र ), Dīpankara ( दीपंकर ) and Atīśa ( अतीश ) had by their unrelenting studiousness made these universities universally lovable and popular

Courses of Study

The full list of the study courses included Vedic literature. The Vedas (prayer books), the Brāhmanas (sacerdotal texts), the Upanisads (spiritual discourses), the Sūtras (aphorisms), Sanskrit literature, history, geography, Purānas (ancient history), poetry, drama, arts and science, phonetics, grammar, vocabulary, prosody, rhetorics, philosophy, astronomy, astrology, geometry, trigonometry, arithmetic, algebra, medicine. military science, lands, marine sciences, commerce and industry, the Dharma Sāstra (religion), the Smṛti (law), the Arthaśāstra (political economy) and religious scriptures—this comprehensive course of study was taught by the universities according to their needs and resources. Taksaśilā had a

तक्षशिला

Taxila (तक्षशिला)

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तैञ्च सुक्रा भ्रातरस्ततय तथा चक्रु म तय। भ्रातृन् सैन्धवतक्षशिला प्रदेशाभिप्रतस्थे ते च देवे वरोे स्थपत्यामाम ॥ १० ॥

म. भा आ प. अ ३

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Taksaśilā

काश्यप

काश्यप

वैदेह

नालन्दा

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धन्वन्तरि

EXAMINATION, REGISTRATION AND CONVOCATION

any distinction as regards caste or social status They were all Bhiksus (भि।), for the greatest gifts a human being can obtain—knowledge—culture—living

This university flourished from 450 A. D. to 12th century A. D.

CHAPTER XII

EXAMINATION, REGISTRATION AND CONVOCATION

Entrance examination

In order to maintain a lofty standard of intellectual studies pursued in the ancient universities, there was maintained an institute of Dwāra-Panditas (द्वारपण्डिता) or entrance pandits who guarded the holy portals of the temple of learning against the intrusion of mediocre talents.

These Dwāra-pandits were each expert in the various subjects taught at the university They conducted an entrance examination of the aspirants for higher studies They were very strict in their tests Hardly 20 to 30% of the students succeeded in getting admission

They took scrupulous care not to make admission cheap They were the standard bearers of the prestige and scholarship of the university.

Thus the doors of the universi'y were zealously guarded by experts who were always ready with the most difficult questions at the entrance test in order to find out the competence of the candidates seeking admissions.

Examination in General

The knowledge imparted was both theoretical and practical and the students were required to pass stiff tests in both. There is the story of Jīvaka which gives us an inkling into the method of practical examination adopted in ancient days

Practical Examination

Accordıng to the Tibeten tales, Ātreya said to his pupils, " Go to the pine hill and fetch from it that which is no remedy."

The pupils went there and each of them brought back that which he thought was no remedy But Jīvaka reflected that there was

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(१) अथ मिश्रादित एव मिश्रा प्रष्टव्योऽष्टविध भवति तत्र, तत्रार्थान्, स्वान्, स्थानार्यान्, अध्यायम्, अधयायार्थान्, प्रश्नं, प्रश्नार्थश्रिति; प्रश्नेन चेतदुक्तं यथमरोपेन वाक्यशो वाक्यार्थशोऽर्थावयवशक्षेति ॥

च. सू. ३०, ३०

(२) तत्राद-कथ तन्न्रादीनी वाक्यशो वाक्यार्थशोऽर्थावयवर्नगशक्षोकामनि भवतीति ॥१६॥ अत्रोच्यते—तन्न्रमार्गं कार्ष्मयोनि यथाभिप्रायमुपदिशन् वाक्यशोऽर्थकथनेन तत्रा॥१७॥ बुद्धया समयगनुप्रविष्टार्थतत्वं वामिनद्धयोस्समासप्रतिपादहेतूदाहरणोपनयनिगमनयुक्त्या|भिहित- त्रिवेशिष्यबुद्धि|स्तथा|भिहितमात्रं वाक्यार्थेशो भवसयुक्तम् ॥१८॥ तत्रनियतानामर्धी|दुर्गाणां पुनर्विभावनेरुक्तमर्थाविचयवशो भवसयुक्तम् ॥१९॥

च. सू. ३०.

This could discriminate real scholars from quacks.

विद्यासमाप्तौ भिषजो द्वितीया जातिरुच्यते । अक्षते वैशशब्दं हि न वेद्यः पूर्वं जन्मना ॥ ५२ ॥ विद्याभिषेकतो नाऽहं वा सस्त्रमार्गेऽस्थापि वा । ध्रुवमविचार्यति ज्ञानात्समादेयो द्विज स्मृतः ॥ ५३ ॥

अधिगततन्न्रेणोपासिततन्नार्थयेण हृट्कर्मणा कृतयोग्यसेन शास्त्र निगदता राजाज्ञातेन . ... वैद्येन विशिखाडनुप्रवेष्टव्यः ।

अतो विपरीता रोगाणामभिषरा, हन्तारः प्राणानां, मिषकृच्छद्मपतिच्छना· कण्टकभूता लोकस्य, प्रतिरूपकवधर्माणो राज्ञा प्रमादाचचरिते राष्ट्राणि ।

च सु २८, ८

सनेहाद्वित्रनभिज्ञो यथच्छेष्टयादितु च कर्मसु । घ निहन्ति जन लोभात् कुनेव्यों नृपदोषतः ॥

सु ष ३, ४२.

राजाज्ञप्त्या विना नैव जनेै। काये चिकित्सिततम् ।

शुकनीति १-३, ४

अनुज्ञातेसु प्रविचरता पूर्वं गुरुशेषोणपाहरेण यथाशक्ति प्रयतितस्य, कर्मेसुध्दि यशोलाभं प्रेप्सु न स्वर्गमिच्छता मिवजा स्वया गोत्राहणमादौ कृत्वा सर्वप्राणभृता शर्मावासितव्यमदरहरतिष्ठता चोपविशता च, सर्वोत्मना नातुगणामारोग्याय प्रयतितस्य, जीवितहेतोरपि नातुरेष्यो नामित्रोपघातं, मनसापि च परक्लियो नामिभिगमनीयास्तथा सर्वमेव परस्मिं, तिमित्तवेशपरिच्छदेन भवितव्यं, अशौंडेनतापपासहायेन च, लक्षणशुकधर्म्यंसारथ्येधन्यसदृयहितमितवचचरा देहकालविचारिणा स्वितमता ज्ञानोत्यायोपकरणासंपसु नित्यं यत्नवता च, न च कदाचिद्विद्याधिग्रहण वा सद्गाजनविद्विषाणा महारजनविद्वेषिणा वाड्यौषधमनुविधातव्यं, तथा मोहेऽप्यमर्षोचिताहुङ्कारोदुःखप्रतिपकारोपकरणाग्रहणप्रवृत्तिकाराणा सुप्रतीकाराणा च, न तैरेवामर्षजिहितैषरणा क्षीणामनध्यक्षाणा वा, न च कदाचित् श्रुततस्मामिपमादातव्यं न मुञ्ज्जीत भृङ्गादथवाड्यक्षेण, आहुरकुलं वानुप्रविष्टता विदितेना हुमतप्रवेधिना शाधी पुरुषेण गुसद्वीतनावा किचारसा स्मितमता स्मितमितेनावेद्यो वेद्य मनसा सर्वमाचरता समयगतुसुप्रवेधितव्यं, अनुप्रविश्य च वाड्यपमोनुद्वदिन्द्रियाणि न कचित् प्रणिधातव्यान्यस्यात्रातुरोपकारार्थादातुरगतेहवञ्चेयु वा भवेच्छ, न चातुरकुलप्रवृत्तव्यो चहिन्मिथ्यार्ज्जितया, हसितं चायु: प्रमाणमाद्वारस्य जानताडपि त्वया न वर्ण्यमितव्यं तत्र यज्ञोन्यमानमातुरस्यान्यस्य वाड्युपघाताय सपघते; ज्ञानवताडपि च नास्त्यर्थंमालमनो जानने विकृतितउपयम, भ्रातादपिं दि विकृत्यमानदासत्यर्थमुद्धिजन्त्यनेकै ।। १३ ।।

न चैव ह्यास्ति सुनराशुबेन्दस पारें, तस्मादप्रमत्तः शुश्रूषभियोगमस्सिन् रत्नधेय, एतच्च कार्यम, एवं भुयश्र ऋतुसोघ्स्यमनुसूयता परमोड्यस्स्यागमयितव्यं, ऋतुस्नो हि लोको भृशदमतामाचर्ये ऋतुश्राश्चदिमताम, अतश्श्रुमिसमेष्य सुद्दिमताडमिवास्यापिं धन्य यशस्यमाहुऽयं पौविदित्के लोकेsभ्युपदिशतो वच च्छ्रोतॄणमनुविधातॄण् चेति ।।१४।।

च. वि. २

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विधासमाप्तौ भिषजो तृतीयां जातिमृच्छति । अश्रुते वैद्यशास्त्रं हि न वैद्यः पूर्वजन्मना ॥ ५२ ॥

विधासमाप्तौ ग्राह्यो वा सत्यमार्गमथापि वा । श्रुतमाविशति ज्ञानम्‌तस्माद्वैद्यो त्रिजः स्मृतः ॥ ५३ ॥

प्रथमा जातिर्मातृगर्भेण जन्म । द्वितीया जातिः उपनयनाद् । तृतीया ध्रुव वैद्यशास्त्रमातृकः अत- शास्त्रपारगो वैद्यः विद्यासमाप्तौ द्वितीयजन्मना त्रिज उच्यते ।

कृत्स्नं शास्त्रविधिमयं शास्त्रस्य दृढतायाममिषानतस्य सौष्ठववेद्यर्थविज्ञाने वचनशक्तौ च भूयो भूयः प्रयत्नेन सम्यक् ॥

च. वि. ८, ५

वाक्सु सौष्ठववेद्यर्थविज्ञाने प्रागल्भ्ये कर्मन्नैपुण्ये । तदभ्यासे च सिद्धौ च यतेताध्ययनान्ततः ॥

सु. शा. ३, ४५

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दौर्घे जी0

दौर्घे जी0

दौर्घे जीवितमनिच्छन्‍मरद्राज उपागमत् । इन्द्रसुगतप॒ा बुद्ध॒वा शरण्यममरेश्वरम् ॥

च ० १, ३

"Bharadwāja, the mighty ascetic, in search of (the science of) longevity approached Indra, having deemed him, the lord of the immortals, worthy of suit."

This shows that the student was willing to undertake the hazard of adventurous travel for the sake of knowledge.

From the Caraka Samhitā it is evident that the great teacher Punarvasu Ātreya was in the habit of touring in the company of his disciples, through the neighbouring regions of Pāñcāla, the woodlands of Caitrairatha, Pañcaganga, the environs of the home of Dhaneśa, Kailāsa, the northern slopes of the Himālayas, Trivistapa

हरस्नो हि लोको बुद्धिमतामाचार्यः शिष्यैरचिरुन्दिमताम्, अतथाभिसमीक्ष्य बुद्धिमताडमित्रस्यापि धन्य यशस्यमायुष्यं पौष्टिकं लौक्यमप्रदिशतो वचः श्रोतॄष्पमत्रुचिवातत्पयं चेति ॥

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स्वस्थ्यतुरपरायणम् च सु ९,२४

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Daily And Seasonal Regimen

Āyurveda is primarily the science of positive health and it is only secondarily that it is the science for the cure of disease. As such, it prescribes precepts and rules that would ensure the smooth running of the intricate mechanism of the human body without hitch or hindrance.

Thus, hygiene plays a most important role in Indian medicine This code of health lays down in full details the regimen of daily life (दिनचर्या) in general, and its modifications and variations in different seasons (ऋतुचर्या) and the most important point emphasized is that the application of these rules is to be made according to the individual constitution (प्रकृति) of men. It comprises of instructions about diet and activity, work, rest and sleep, sense-purity, sex-hygiene and behaviour in general. Its domain covers not only strengthening the physical powers of the body, but also the strengthening and increasing the vitality of all the senses and the psyche It contains specific injunctions and clear-cut dos and don'ts with regard to the natural urges of the body and mind It is not the puritanic precept of abstention that it preaches; it is the full-blooded life that is aimed at, giving full scope, within healthy limits, to pleasures that the flesh can enjoy It aims at the overcoming by man of the handicaps of nature and age Its definition of man is complete He is the aggregate of body, mind and spirit Āyurveda's field of observation and application extends to all these aspects of man Its hygiene and philosophy known as Swastha-vritta is supplemented by Sad-vritta or the 'right life' which inculcates the discipline of the senses and the regulation of the moral life so as to accord with the happiness and good, not of the individual merely but of society as a whole It is therefore social and universal in its conception and application and comprehends a physical, mental and ethical framework of life. It is an entire way of life that Āyurveda expounds embodying philosophy, eugenics, ethics and healing

The human body is no doubt a machine but the metaphor should be applied in a limited sense only. Even as a machine it is self-stoking, self-adjusting, self repairing, self-preserving, self-asserting and self-multiplying machine It has intelligence and feeling. It has

248

PREFACE

देशानामामयाना ध विपरीतगुण गुणैः । सात्म्यसिद्धं च नित्यं सार्म्यज्ञैराश्रितं वाद्यसे च ॥

च. सू. ६-४०

विषमस्थ यभूत्तानामेते रोगास्तथाडSपरे । जायन्तेडनुkṣरस्तमात् स्वास्थ्यं च परो भवेत् ॥

माधवप्रथये माति नरस्वस्थ्यप्रथये पुनः । सहस्यप्रथये चैत्र धारयेहोपसंवयम् ॥

ऋतुर्ग्र स्विन्नशरीराणामुचं वाध्र नित्यशः । कुर्यात् कुर्याद्यथकं च बुद्धिमान् ॥

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मूलकालुपालद्धीदार्मनकाम्रतकैरवाशकत्रपुष्पवाताह्कूष्माण्डालिुुरूरणगकुनाशास्वयंगुप्तातिलपणिड़काभि-मण्डलक्युनपलाण्डुपभृतीना घवौपधीनां च बीजग्रहणं काले वापक्ष्य ॥

चा. का अधि ४ अ १ ३९

परिपुतेपु च हरितशाकव्रप्रानिख़ुस्तनम्बाल्ज्जीरकर्ष्यपजमोदशतपुष्पातमालगुल्माक्षं कार्येत् ॥

वात्सायन. अधि ४-अथ- १, ६

कुटुम्बिनः कृतयोगु क्षेतखुराटमौषधायै वारिष्टमन्यद्र्वा कृत्वा लभेरन् ।

कौ. अर्थ. २, ३४

and women of the family Ordinary cold, cough, constipation, diarrhea, indigestion, jaundice and a host of such minor maladies are within the compass of a family-possibilities of cure, without resorting to regular professional aid

It was the aim to disseminate this elementary and general knowledge of personal and social hygiene as well as general principles of diet, and medicine which were within the scope of intelligence and attainment of every individual and family

Just as certain degree of acquaintance with geography, science, history and arithmetic is deemed an essential part of a civilized man's mental equipment, even so or even more so was it deemed necessary for him to learn the general principles of hygiene, and the functioning of his own stomach, heart and lungs, and intestines which is physiology, and easy and simple methods of curing cuts, wounds and boils, ordinary fever, cold, headache and such other everyday ailments. This was not only of great individual advantage like a stitch in time which saves nine in the form of doctor's bills or irreparable damage to his health, but it reduced the medical burden of the state. This was a national blessing and created a society approaching near to the ideal

This relationship between the individual and medicine is therefore a vital one both from the individual's own point of view as well as the state's The state has the power to impart and the individual the capacity and inclination to learn this essential enlightenment This requires a recasting of the educational programme of the State It is easy to do and the results are certain to follow. The individuals are the state in our days of democracy, and a democratic programme of education cannot afford to ignore this beneficent and in the long run beneficial course of medical enlightenment of every individual member of the State.

प्रशस्तवीरवधनच्छेदानामुच्छेदान्मुष्टिसङ्घवधादपि । वमनात् गूढघातान्नञ्च जायते प्रकृतिक्षयः ॥

कौ. अर्थ. १३,५

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अध्यक्षसचिवायामकानिदेश्यो गोपस्थानीकानौकस्थश्चिकित्सकाश्चादमकजद्वारिदेशयक्ष विक्रयाधानवर्जम् ।

सीताध्यक्षः क्रषितनिग्रहणमक्षीयुवेदशस्त्रज्ञः स्यात् वा ।

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2. Protection and plantation of medicinal herbs around the village should receive all attention from the State.

3. Simple drugs should be prepared by the Vaidya himself in order to ensure the efficacy, freshness and low cost of the preparation.

4. Every village must have its hospital on a small scale where the diseased, the aged and the helpless might receive careful treatment.

5 Widows and helpless women may be trained as nurses and midwives, who can earn their living and at the same time help the people in their illness.

6. Maternity homes should be provided for the gravida and the 'children so that they have immediate medical aid without any change of place and without much expense.

7. Prohibition of practice should be enforced on quacks and pretenders, by means of heavy punishments.

CHAPTER III

URBAN MEDICAL RELIEF

India then, as now, was a land of villages. The vast bulk of the people have always lived in the country The great changes in rulership, the palace revolutions and foreign domination have left the rural life of our country almost untouched. Every village has had its extent of land for tillage and pasturage, its temple for worship, its own priest and vaidya, its barber and dhobi all institutionalised on a lasting basis. Everything goes on today as it has gone on through the length of the ages.

The changes are in the town modes of life and all political and social upheavals have their source and their end in the life of the urban population. Every dynasty of kings took care to meet the changing needs of the urban life and so important an aspect as health and medical aid could not have been neglected.

उत्तरपश्चिमं भाग पण्यमैषधयग्रहृहम्‌।

"To the north-west should lie shops and hospitals".

आपराजिताप्रतिहतजयंतवैजयंतकौटकोटिकन् शिववैश्रवणाश्वश्रीसमदिरागृह च पुरमध्ये ये कारयेत्‌ ।

"In the centre of the city, the aparatments of gods such as Aparajita Apratihata, Jayanta, Vaijayanta, Siva, Vaisravana, Asvinas and the abode of Goddness Madrra shall be situated."

भेषज्य निच्चयाननेकवर्षपोंपभ्‌.नसद्धानं कारयेत्‌ । नवेषानवं शोधयेत्‌

"Medicinal articles . shall also be stored in such quantities as can be used for years together without feeling any want."

दन्तकारा सुधाछारा ये च गन्धोपजीविनः ।११३।। सुवर्णकाराः प्रख्यातास्तथा चमवलकारिकाः । स्नापक्रोष्णोदकाश्चैव धूपका शोण्डिकास्तथा ।।११४।।

मिश्रकषायचरा सन्ति सन्त्येके सिद्धसाधिताः । सन्ति वैदगुणे युक्ता नानाविधा मिश्रजो मुचि ।।५०।। वैद्यभाण्डे ऽपि चैषां पुस्तके पाठवैरकलोकनैः । लभन्ते ये मिश्रकुशलमज्ञास्ते प्रतिरूपकाः ।।५१।। श्रोज्ञानसिद्धानामप्यपदेशात्तद्विद्वया । वैद्यशास्त्र लभन्ते ये तैरार्ते सिद्धसाधिताः ।।५२।।

"Three kinds of medical practitioners are found in the world, firstly, the impostors in physician's robes, secondly, the vain-glorious pretenders, and thirdly, those endowed with the true virtue of the healer."

Those who by parading their medical paraphernalia, books, models, smattering of medical texts and knowing looks acquire the title of physician, are the first kind, viz., the ignoramuses and impostors.

Those who by laying claim to association with persons of established wealth, fame, knowledge and success, while they themselves have none of these things, arrogate to themselves the designation of physicians, are vain-glorious pretenders "

This shows the equipment a physician was having in his dispensary and the art he was making use of in his practice

Vātsāyana makes interesting references to the dispensaries in the town that were the convenient trysting places for lovers

तस्यां प्राप्तिनां दर्शने मित्रज्ञातिमहामात्रचैत्यभवननिकषे विवदितयशोऽर्थवध्र्यसनोद्यानगमनादिधु ॥ ६ ॥

The equipment of the practitioner was as complete as the needs of the times demanded Caraka ascribed great importance to the completeness of equipment of a physician, for without it, successful treatment is not possible to achieve.

Before a physician takes up a patient for treatment, he is advised to keep ready all medication, apparatuses and instruments required for the procedure of treatment as well as for the emergency that may arise during the course of treatment

इह खलु रसादान् राजसालसनर्थ्य वा विपुलद्रव्यं वमन विरेचन वा पाययितुकामेन शिवज्ञा प्रागेवौषधपानात् सम्भारा उपकल्पनीयाः भवन्ति, सम्यक्चैव हि गच्छत्स्यौषधे प्रतिमोक्ष्यार्थी, व्याधापन्ने चोपच् व्याधपद्

परिसंख्यायाम् प्रतिकारार्था, न हि सचिकित्से काले प्रादुर्भूतायामपदि सत्यपि क्रयाकये हुकुरमाशु नंभीररणमौषधानां यथावदिति ।

च सू १५, ३

CHAPTER IV

THE ROYAL PHYSICIAN

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"The physician who wishes to administer the procedure of emesis or purgation to a king or a person of kingly circumstance or a wealthy man must keep ready before beginning his treatment, his full armamentarium."

"Only those who are kings or of kingly circumstance or men of abundant wealth can be given the purgation procedure, in this manner"

His time of daily visit to the king was very early in the morning

Vaidya's visiting time-

अष्टमे रात्रिभागे चिकित्सकमहानसिकमौल्हृतीकाश्व पर्ययेत्।

कौ अ. १,१६

"And during the eighth division of the night, he shall see his physician, chief cook and astrologer"

The physician was given preference in interviews.

Vaidya's interview-

अन्यगतागंत। कार्यं पृथगेदृक्ष्यतपदिननाम्। पुरोहिताचार्यसखः प्रत्युत्थायाभिवाद्य च ॥

कौ अ. १,१६

"Having seated himself in the room where the sacred fire has been kept, he shall attend to the business of physicians and ascetics practising austerities, and that in company with his high priest and teacher and after preliminary salutation

Besides emergencies and important demands on his fund of wisdom, he had to be in constant vigilance regarding the purity of the food, drink and medicine served to the king, in which task he had to supervise both in the kitchen and at the service in the dining hall He had first to taste the food himself and see it eaten by the cook and servants, and then let it be served to the king.

Kautilya says—

भिषग्मेषज्यागारादिघृतद्रौषधे गृहीीत्ला पाचकपोषकाश्र्यामातमना च प्रतिस्वाय राहे प्रयच्छेत्। पान पानोयं चोषधेन च्याख्यातस्त्र ।

राझः शय्यागाभिमन्त्रणम्

विद्धध्यात्प्रांतरत शय्या रक्षामन्त्राभिमन्त्रिताम् ।

The king's bed stead should be well protected all round by muttering incantations for protection.

Thus the royal physician was expected to look after the king in every detail of his life so as to maintain perfect health and longevity He had to manage the luxurious methods of treatment in disease befitting the royal personage, he had to look after the queen, with special care during pregnancy, delivery and puerperium, he was responsible for the health of the prince and such other needs of the king and his family Thus he was expected to be an expert in all the branches of medical science

All this goes to show how greatly were the medical man and profession in demand even in ancient times and particularly by the king who had regular establishment, dispensary, nurses and physician of his own Such a royal physician was easily the prince of his profession and an acknowledged and respected leader in the realm.

It was therefore the ambition of those that took up the study and practice of medicine to be one day the king's physician or honoured by the royal personage; as Suśruta says—

स्वयम्भुवा प्रोक्तमिदं धन्वन्तरं पञ्चेन्द्रियं काशिराजप्रकाशितम् । स पुण्यकर्मा सुवि पूजितो नृपै- रक्षक्षये शाक्सलोकतां प्रजेत् ॥

राजसेवाया कठिनतवम्-- आसक्तसेवा नृपते. क्षीणाशनस्वाहिपावकै ॥ १५२ ॥ कौशालेनातिमहतां विनीतैः सा निरुद्ध्यते । प्राप्त्य दुष्टप्रापमेवयं वहुरार्तं च भूपते ॥ १५३ ॥ ययोभुजीत चिरं तथा स्यादप्रमादवान् ।

राज्ञि सर्विथे वैद्यचर्या -- देशे काले च पारयं न वेदेऽर्थसहितम् ।

नानुग्रिष्यादपुच्छन्तं सहदेतदिदि साहसंमु॥

नाचरेदहितेनेहं मूलच्छेदकरं हि तत् ।

भुक्कूलं हित वाच्यमहितादरेयेनिमथः ॥

उदारैः सान्त्वयन्त्वाकृतयैदोषांश्रेष्ठमहुपेक्ष्या ।

तूष्णीं वा प्रतिपद्यये स्मादृजयेदृदृश्यसंकथामुप ॥

विच्छिन्नद्रव्यचित्तो यो बालिशोऽपि तु भावकित ।

अतेभियोऽपि दृश्योऽपि यास्याद्रु निपरीततामुप ॥

निवेद्य राहे कुर्यीत कार्याणि सुलभान्यपि ।

न यायात्न चिरं तिष्ठेत्कोशस्यामाततोष्योः ॥

स्वल्पेऽपि दर्र्येन्तुति लाभेऽप्युदयसमानवष ।

मिथः कथनमन्येन कौलीनं हनद्वादिताम्र ॥

वच्यादि राज्ञा सदृश राजलीला च वर्जयेत ।

दत्तं यतु त्रुपेणैव तद्वार्यं तुष्टिहेतवे ॥

हस्तिनोऽपि हि मत्तस्य कुब्जातोऽभिमुखोदृश्रितत् ।

सत्यमानेदृबलम्वेत परस्मेऽपि मुक्तताम्र ॥

स्वर्मेषु तु वाधीयं श्रेयेमाकुर्यसौष्ठवान् ।

असद्यायेन नात्मानं कुयादितिमुचिच्छितम् ॥

पातो यथा हि दु खाय नोच्छ्रायः सुखकृत्तया ।

CHAPTER V

MILITARY SURGERY

तत्र धन्वन्तरीयाणामविकार क्रियाविधौ । वैद्याना कृतयोध्यानां च शल्यशोधनरोपनपने ॥ ४८ ॥ व. चि ५, ४८

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ॠतुधान्यादौरे च महति राजगेहान्तरम् । भवेत्सन्निहितो वैद्यः सर्वोपकरणान्वितः॥

तत्रस्थमसेन् ध्वजवद्वरााःख्यातिसमुच्छितं तम् । उपसर्पन्स्यमोहेन् विषालस्यामयार्दिताः ॥

स्वतः प्रकृष्टशलेाडःयेच्छ शान्रौयेऽप्यवहिष्कृतः । वैद्यो ध्वज इवाभाति नृपतेऽतिद्यियापूजितः ॥ सु. सू. अ. ३४, १२-१४

व्याधिमरकरदुर्भिक्षपीडित व्याधितपरयश्रद्द्धिपम् भूयिष्ठं वा बलग्रामनेदु वा स्ववैन्यं रक्षेत् । को ९०,३

चिकित्सका शस्त्रग्रहौगद्रसनैर्वहन्तः । नियोजिताः परिरक्षणीयं पुरोवाणिमुदीरयेयुः गृहीतवास्तिष्ठेयु ||

" Physicians with surgical instruments, machines, remedial oils and cloth in their hands, and women with prepared food and beverage should stand behind, uttering encouraging words to fighting men. "

एतैर्हत्वा प्रतीकारं स्वसैन्यानामशासमन । अमित्रेषु प्रयुज्जीत विषधूमाम्बुदूषणान् ||

" Having applied these remedies to secure the safety of himself and his army, a king should make use of poisonous smokes and other mixtures to vitiate water against his enemy "

अर्थनिश्चयम् कुयाद्राजा परवलान्त । तैल वचा महौषधतमौषधानि च सर्वशः ॥ ५६ ॥

औषधानि च सर्वाणि मूलानि च फलानि च । चतुर्विधाश्च वैद्यान् वै स गृह्योयाद्रिशेषत ॥ ५७ ॥

तामिमूलानि दिव्यानि फलानि च फलाश्रयाः । औषधानि च दिव्यानि जगृहुःहरीसुगावा ॥ ३१ ॥

ते गृहीत्वौषधीः सर्वाः फलं मूलं च वानराः । तं प्रतिप्रहायामासुर्हरूचं चेदमब्रुवन् ॥ ३५ ॥

स्ववृद्धौऽभिगवंवैद्य शत्रुक्षय्य महाबलः । निजेमुनेर्न्त्रशस्त्रेषः पश्रते युद्धकाक्षिणः ॥

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अनीकस्थो सहतयोर्योधीयााद् ब्राझ्योऽस्तरा। शान्तिमिच्छन्नतुभयतो न योत्स्यतं तदा भवेत् ॥ म-भा-शा-प-३६, c

अयुध्यमानं प्रनछन्नं प्राज्ञालिं शारणागतम् । पलायनं परमतं वा न तं हन्तुं महाहैसि ॥ वा. रा. यु. चा. ८०, ३९

राममेव तु शोकस्य|आकुलितेनिधियम् । आश्वासयन्सुबां|चेदं सुपेण परमं वचः ॥ २३ ॥ नैव पत्तस्मापन्नो लक्ष्मणो लदिमवर्धन । न ह्यस्य विच्छितं वक्त्रं न च इयायां न तिप्रभमू ॥ २४ ॥ सुप्रभं च प्रसन्नं च मुखवैस्र्याभिलक्ष्यते । वडापत्ततलौ हस्तौ सुप्रसन्ने च लोचने ॥ २५ ॥ नेह्रा हरयते रूपं गतासूना विशापते । दीर्घांयुषस्तु ये मर्त्यास्तेषा तु सुखमोदशाम् ॥ २७ ॥ नार्तं प्रेतस्मापन्नो लक्ष्मणो लदिमवर्धन- । विपादं मा कुर्या वीर शपथाणोडमरिंदम ॥ २८ ॥ आर्यमाति तु प्रभुतस्य स्स्ततगात्रस्य भूतले । मोच्छूय्नाम हृदय वीर कम्पमानं मुहुर्मुहुः ॥ २९ ॥

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battlefield and I covet it. I must be allowed to die with these arrows on which I lie like on a bed. With them let me be cremated." Listening to this heroic utterance, all applauded and the surgeons left him to his glorious end.

CHAPTER VI

NURSING

The quality of mercy is doubly blessed. It blesseth him that gives and him that receives Mercy is the younger sister of sympathy both being born of the humane spirit The objective search for the origin of medicine may lead us to Hippocrates or Âtreya, but the subjective search for the origin of medicine will always lead us to this subtle spirit of mercy or sympathy, the fountain source of inspiration and the origin of the medical science. Dr. Payne, the well known American Historian has well said, 'The basis of medicine is sympathy and the desire to help others and whatever is done with this end, is called medicine.'

Caraka and Suśruta, the greatest medical works of India have in unequivocal terms ascribed the origin of medical science to this universal spirit of mercy and love (श्रद्धाभूताहतकल्प)

The whole man is a conglomeration of such varied factors as body, mind and spirit. The first is material and absolutely visible and examinable. The second can be inferred by its actions while the third is yet in the field of speculation The diverse natures of these component factors that go to make the whole man has provided cause for contention between religions and philosophies, between sciences and superstitions, and priests and physicians

It is remarkable that birth of the Buddha coincided with the height of intellectual development of India The age between B. C 600 to 200 A D was the time when scientific medicine was evolved and took a definite shape It was Buddha who extended the benefits of scientific medicine to humanity at

मित्रद्रव्यान्युपस्थाताः रोगी पादचतुष्टयम् । गुणवत्कारणं श्रेयो विकारघ्नुपशान्तये ॥ च. सू ९, ३

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cleanliness, a sense of proportion and a capacity for and habit of accurate statement. Training can only strengthen these qualities and habits. It cannot produce them."

There is an interesting story depicting to what noble heights the institut:on of nursing reached in the Buddhist period. It also depicts clearly how the public took undue advantage of it turning its very strength into its weakness.

Jivaka, the Physician to the Buddha

The Medical treatment of the Buddha and his order of followers was entrusted by generous king of Magadha, Seniya Bimbisāra, to Jivaka Komarabhachcha, the Royal physician, an excellent young doctor, who had orders to wait upon the King, his Seraglio and the fraternity of Bhikkhus with the Buddha at its head (Mahav. viii 1, 15-16). He was a most distinguished medical authority of his times, well versed in both medicine and surgery, and had calls from distant places like Sāketa, Benares, and Ujjeni, always to treat diseases which baffled the skill of other medical practitioners The free provision of such expert medical aid for the order was one of the temptations to the lay public to join it. There is a story that on the outbreak in Magadha of the five diseases of leprosy boils, dry leprosy, consumption, and fits, the people suffering from them approached Jivaka and said, "Pray, Doctor, cure us and all that we possess shall be yours and we will be your slaves". But the Doctor said. "I have too many duties, Sirs, and am too occupied I have to treat the Magadha King Seniya Bimbisāra and the royal seraglio, and the fraternity of Bhikkhus with the Buddha at their head I cannot cure you". Now those people thought: "Indeed the precepts which these Śākyaputtiya Samanas keep and the life they live are commodious, they have good meals and lie down on beds protected from the wind. What if we were to embrace the religious life among the Sakyaputtiya Samanas, then the Bhikkhus will nurse us and Jīvaka Komarabhachcha will cure us." Thus these persons got themselves ordained by the unsuspecting Bhikkhus and then secured the Bhikkhus to nurse and the physician Jivaka to treat them. The demands of the sick made the Bhikkhus

भिषग्द्रव्याण्युपस्थाता रोगी पादचतुष्टयम् । च. सू. ९, ३

उपचार्यता दाक्ष्यमनुरागश्च भर्तुरि । शोभे चैति चतुर्धोषड्‌यं गुण परिव्रजे जने ॥ च. सू. ९, ८

Knowledge 'of nursing, 'skill, affection for the master (patient) and cleanliness, these four are the tetrad of desiderata in the attending person.

तत् शीलशौचाराचारानुरागदाक्ष्यप्रादक्षिण्योपपन्नाजुपचारकुशलान्, सर्वकर्मसु पर्यवदातान्, स्नेहौदान्- पाचकन्नापकसंवंहकोस्तथ्यापकसंवेशौकौशलधपेषकाक्षौ परिचारकान् सर्वकर्मस्वप्रतिबलान्

भक्तुसक्त शुश्रूषो बुद्धिमान्परिचारक

तत्र परिचारकस्यपत्—विपककषागता, भारोभृं, शक्तिः, भृत्यभक्ति, उपचारज्ञता, दाक्ष्यं, शौचम्, धायुकारित्रम्, सर्वकर्मसु कौशलं, अनुजिघत्सम्, अक्खदयुप्तस्वम्, अद्वैविध्यम्, दमः, जितकोधादिता, गदहिष्णुता चेति

वलेकान्दोल्यो दक्षौ प्रियवादौ गुरुप्सकौ । वीर्यावाप्रतिबलस्य रक्षकृत्यकृतस्थया ।। प्रज्ञावाश्रुपवस्थायी तथा शास्त्रानुसारत । न चातिप्रतिपघनीयास्तरस्ववेद्यौषधकर्मसु । प्रशस्यते केनसहः प्रतिश्रावी यथाज्ञुण ।

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4. Qualities in a Wet-nurse

समानवर्णां यौवनस्थां निसृतामप्तनुरामघ्यायिनीमध्ययसनाविरूपामजुप्रुष्टितां देशजातीयामकृशामकृद्धम्‌ । कुले जाता वरसालामरोगा जीवद्रस्सां पुत्रवत्सा दोहग्र्रीमप्रमत्ता|मसुचारकायिनींमननस्यावधायिनीं कुशलोपचार| शुचिमशुचिद्रेविणी स्तनस्स्थन्यासंपदुपेतामिति ।

च. शा. ८, ५२

तनोो यथावर्‌णा| षात्रीभूयेयान्नध्यप्रमाणा मध्यवयस्कामरोगा शीलवतीमचपलामलोलेभ्यासंक्रुशामस्थूला प्रसन्नक्षीरामलम्वौछोमलम्वोर्ध्वे स्तनौमध्यद्दा|मध्ययसनेनौ जीवद्रस्सा दोग्ध्री वत्सलामकृशदर्‌कर्मिणीं कुले जातामतो भूयिष्ठेक्शु गुणैरद्विता इयामामरोहियवलकृद्दये बालस्य । तन्रोष्ट्रवस्तनौ कराल कुयांतं, लम्बस्तनौ नासिकाग्रुक्ष छादयित्वा मरणमापादयेत् ।

सु. शा. ९०, २७

5. Masseuse

मुखशुद्धितहस्ताना| स्त्रीणा| संश्वाहनेन च । मदालस्य: कफप्राय: शीघ्रमेव प्रशाम्यति ॥

च. चि. ३४; ९०८

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वडवानामोपधीनां क्षितिधररफञ्जिनः पत्निणां मूषिकानाम् । एष प्राणपदहारी ज्वर इति गदितो दुर्निवारो हि लोके ॥

नरेपु-ज्वरः व्याधेपू-वासिकः गुणस्तु जलके वार्तेपु-चूणेक हयेपु-अमिताप अतएडुपु-पलापक मरस्येपु-इन्द्रमद कोद्रवेषु-लल खरेप-खोरक सरीसृपेपू-ऊर्णपीत गव्मेपु-राहुलक शालेपु-मधूक गोपु-ईश्वर महिषेपु हारिद्रक. गोवधिवनस्पतिपु-ज्योतिष्क भूम्यामुपर उष्ट्रेपु अलक्ष्म मृगेषु मृगरोग माल्येपु-पर्वक अश्वु-नीतिका पक्षिषु अवताप नडिनीपु-चतुष्पक गजेपु-पाकल

एतद् ऋषिज्य तन्त्रं स्वर्गान् शालिहोत्रातुरुदामन् ।

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Dhanvantari

ॐ नमो भगवते वासुदेवाय

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धर्मार्थेऽपामोक्षार्था आरोग्यं साधनैर्युंत । भतस्त्वारोग्यदानेन नरो भवति सवैदाः ॥

आरोग्यशाला कुर्वते महौषधपरिच्छदा । विद्वन्महद्वैस्ययुक्ता मृत्युवाच्छद्यसंयुता ॥

वैद्यस्तु शास्त्रवित् प्राज्ञो हस्तौषधपराक्रमः । औषधीनांमूलवर्णज्ञः समुद्धरणकालवित् ॥

रसवीर्यविपाकज्ञः शालिमासौषधौषधिगणे । योगविद्योगहेतिज्ञो देहं यो धिया प्रविशेदु बुधः ॥

धातुप्रत्ययमयज्ञक्ष निदानविततद्वितः । स्याद्योगी पूजनीयोऽग्रे हुतो वा धामतो भवेत् ॥

देशकालविभागज्ञो भिषकित्सासुश्रुतवित्तया । अध्यात्मविद्युवेदवेदा सुष्टियोगविधानवित् ॥

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ॐ नमो भगवते धन्‍वंतरिकल्‍पवृक्षस्‍वरूपिणे तस्‍य लोकानां हितार्थाय वस्‍वोकसारमुद्धरन् ।।

अत्राह विश्वामित्र

आरोग्यदानसातत्यं न द्रवं विधते कचित् । अतो देयं रुजार्तानामरोष्यं भेषजद्रव्ये ॥ औषधं पथ्यमाद्वारं तैलाभ्यङ्गप्रति॥ । य: प्रयच्छति रोगिभ्य्य समवेन्दू व्य,धिवर्जिते ॥

Viśwāmitra says here—

संवर्तः

औषधं स्नेहमाहारं रोगिणां रोगशान्तये । ददाति रोगरहितः सुखी दीर्घायु:रोग व ॥

Samvarta says—

अगस्त्यः

अन्नौषधप्रदातारं सुखं यान्ति निरामयाः ।

Agastya says—

धन्वन्तरि

Upatisso, son of Buddha Das, built hospitals for cripples, for pregnant women and for the blind and diseased. Dhatus'hera built hospitals for cripples and sick. Buddha Das himself ordained a physician, for every ten villages on the high road, and built asylums for the crippled, deformed and destitutes.

We learn from Huen Tsang's account ( 610-650 A. D ) that Siladitya IJ was inclined towards Buddhism and in all the high ways of the towns and villages throughout India, he created hospitals, provided with food and drink, and stationed there physicians with medicines for travellers and poor persons round about, to be given without any stint.

Speaking of the father of Bikkhu Srutavimsatikoli, Huen Tsang says " From his house to the snowy mountains, he had established a succession of rest-houses from which his servants continually went from one to the others Whatever valuable medicines were wanted they communicated the same to each other in order, and so procured them without loss of time, so rich was the family ".

In his account there is mention of charitable institutions called " Punyas'alas " as common in India. " There were formerly in this country ( Tsch-Kia-Takka ) many houses of charity ( goodness or happiness, Punyasalas ) for keeping the poor and the unfortunate. They provided for them medicines and food and clothing and necessaries so that travellers were never badly off ". Again he says, " Benevolent kings have founded here ( Mo-ti-pil-lo or Matipura ) a ' house of merit ' ( Punyasala ). This foundation is endowed with funds for procuring choice food and medicines, to bestow the charity on widows and bereaved persons, on orphans and the destitute '. A similar Punyasala or hospital was in K-ei-po-an-to (Kannaandha) While describing Multan he says, "They have founded a house of mercy ( hanpiness ), in which they provide food and drink and medicines for the poor and sick, affording succour and sustenance". Of Siladitya he says, ' Every year is assembled the Sramanas from all countries and on the third and seventh days he bestowed on them in charity four things of alms viz, food, drink, 'medicine'and clothing "

ॐ नमो भगवते धन्‍वन्‍तरीये

HOSPITALS AND EQUIPMENT

305

Ceylonese records furnish a lot of information in how the kings took up the erection and maintenance of hospitals as their chief duty From Mahāvamśa we gather that in 437 B. C. King Pandukabhya constructed a residence for the Ajivakas, a hall for the worshippers of Brahmā, (another for those) of Śiva as well as a hospital.

"Duttha Gamani feeling his earthly journey ending (161 B C) asked that records of his reign be read to him and among the last words the dying king heard was, 'I have daily maintained at eighteen different places, hospitals provided with suitable diet and medicines prepared by physicians for the infirm.'" (Robinson's History of Ceylon)

We quote below a few references from the Mahāvamśa part II by L. C Wijesinha Mudaliyar P 57 Chapt XLIX. ( King's name Dappula III 827 A D.)

"And being a man of great compassion he built a hosiptal for the city of Pullatthi and another at Pandaviya with a fruitful village attached thereto He built hospitals for the halt and the blind in diverse places "

P. 67 chapter L. King's name Kassapi ( 929 A D). " He built a house for the sick on the western side of the city and gave alms of gruel and other victuals for the destitute "

P 86 chap LIV Name of the king, Sena ( 955 A D.) " He furnished all the hospitals also with medicines and beds and caused rice to be given daily to the captives that were in prison "

P 194-195 Chap. LXXIII King's name, Parakkama Bahu (1164 A D) " And this ruler of men built further a large hall that could contain many hundreds of sick persons and provided with all things, that were needful as stated underneath. To every sick person he allowed a male and a female servant that they might minister to him by day and by night and furnish him with the physic that was necessary and with diverse kinds of foods And many store-houses also did he build therein, filled with grain and other things, and with all things that were needful for medicine and he also made provision for the maintenance of wise and learned physicians who were versed in all knowledge and skilled in searching out the nature

॥ धन्वन्तरये नमः ॥

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of disease And he took care to discern the different wants of the sick, and caused the physicians to minister to them, as seemed necessary both by day and night. And it was his custom, on the four sabbaths (Uposatha days) of every month, to cast off his king's robes and after that he had solemnly undertaken to observe the precepts, to purify himself and put him on a clean garment, and visit that hall together with his ministers. And being endowed with a heart full of kindness, he would look at the sick with an eye of pity, and being eminent in wisdom and skilled in the art of healing, he would call before him the physicians that were employed there and inquire fully of the manner of their treatment. And if so be that it happened that the treatment that they had pursued was wrong the king who was the best of teachers, would point out wherein they had erred, and giving reasons therefor would make clear to them the course that they should have pursued according to science Also, to some sick persons he would give physic with his own hands In this manner indeed this merciful king free from diseases would himself cure the sick of their diverse diseases from year to year

In one of the temple inscriptions of the Chola period, we find a detailed description of a hospital. Besides the several references to hospitals in the Gupta period we get the following reference dating 600 years after the period Veer Rajendra Deva of the Cholas issued a commandment in 1067 A D which is inscribed on the walls of the inner sanctuary of the temple of Venkateshwar at Tirumakudal in the district of Chingleput . It provided for the expenses of the festivals of the diety and together with it a school and a hospital for the students. The hospital is described as under. It was named Shree Veer Choleshwar Hospital containings 15 beds There were a physician, a surgeon, two male and two female nurses, one servant, one gate-keeper, a washerman and a potter. Their salaries were also fixed One Kodani Ramashwatham Bhattar was engaged as the physician and he was given his remuneration in kind (a certain amount of corn). Next in order the remuneration in kind was fixed for the surgeon, nurses and others. The male nurses' duty was to bring herbs, and firewood and to prepare medicines. The duty of female nurses was to administer

मणितस्य प्रथमसेवारमणिच्छलेत्; तच्चागारं प्रशस्तवास्तुत्रिकं कार्यम् । प्रशस्तवास्तुनि तु शुचावातपवर्जिते । निवाते न च रोगा स्यु द्वारोपरागनुमानसा ।

अतोऽन्यं तु व्रणं चिरीर्यातां व्रैद्येन पूर्वमेवोपशल्यतितृक्षयानि भवन्ति तदया—यन्नग्रामध्वार्ग्रण शालाकृत्संजलौषधालावृजास्वप्रोऽपिप्रोतस्वप्नवशात्प्रपतत्सु मुखे प्रस्तरतर्षण कषायालुपनक्लेदयन्नभोगीभूतू— द्वादशे, परिकर्मिणश्च किन्तु सर्पा 'सर्पा वलवक्त्र ।

इदानीं तावत्समार्निविविधातत्पि धमार्थेनोपदेक्ष्यामः; तथ्यथेह निवार्तं प्रवातैकदेशे सुखप्रविचारमञुपत्यकं धूमातपजलरजसामनिभ्रमनीयमनिष्टाना च्छादयस्पर्शेरसहुपगन्धाना सोदपानोल्कलमुसलवच्चे स्थानभूभिमहदानं वार्शुविश्याकुरालः प्रशस्तं गृहमेव तावत्पूर्वंसमुपकल्पयेत् ।

व. सू. १४, ६

गीतवादित्रोंऽपक्लोकगाथालाघ्यायिकेतिहासपुरागकुरालाननुप्रायज्ञाननुस्मतांश देशकालविदः पारिष्यारक्ष ।

व. सू. १४, ७

ज्वरदनोदकशीतेषु शय्येते धाराग्रहेप्सु वा । दिनाम्बुसिक्तिके सदने दाहार्तिं संविशेश्सुखं ॥

व. चि. ३-२६१

वाराग्रं भमिगृर्ं शुचौतां, वतं च रम्यं जलवताशीतं । बैदैर्यमुकामणिमाजनाना, स्पर्शाक्ष दाहे शिविराम्शुसीता: ॥

व. चि. ४-१०६

"Apartments with arrangement for shower bath, cold underground chambers, resort to pleasant woods cooled by moist breezes, the application of vessels inlaid with azure, pearls and precious stones made cool by putting cold water in them".

शयनाच्छादनैरूषणै रुच्यैर श्रान्ततृष्णे: सुलै: । मारुत प्रवृल शीतै: शृङ्गं प्रशाम्यति मदात्यय: ॥

च चि २४. १३५

"By the warmth of the bed and the cover and the warmth of happiness and cheer of the interior apartments, alcoholism of the Vata-type gets subdued effectively"

तौयदानां च सान्निध्यं हि शामयन्ति मदात्ययन् । जलयन्त्रैर्भृशं सौमै वातयन्त्र वह्निना च ॥ कल्पनीयानि भिषजा दाहे घारागृहाणि च । फलिनीसेव्यलोद्राभि: मुहु: सेवन कुटुम्बटम् ॥

च. चि २४, १५८-१५९

"The rumbliugs of thunder alleviate the effects of intoxication Various devices of showering water and blowing breezes, and rooms equipped with cascades, should be devised by the physician for the cure of burning due to alcoholism (The body should be painted ) with perfumed cherry, cuscus grass, lodh, fragrant sticky mallow, fragrant poon, cinnamon leaves and nut-grass"

Military Hospitals

रक्ष्यावारे च मर्हति राजगेहादनन्तरम् । सदेवशालास्तथा वैद्य: सर्वोपकरणान्वित: ॥

तत्रस्थाने च शस्त्रौघघ्न ख्याति: शमयितु च्छिद्रम् । उपस्पृशन्ति मोहेन विप्रलुष्ट्यामयादिता: ॥

सर्वतन्त्रकुशलेनैव यथोक्तं श्ववदहिकृत: । वैद्यो धन्वज ईशाभृति त्रिपतद्विचयोजित: ॥

सु. उ. ३४, १२-१३

"In a big encampment just after the tent of the king, the physician should be kept present, fully equipped."

The persons afflicted with poison, darts and disease approach

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सपेंजोद्धृतदण्डेन दान्तेऽस्मिन्विहितेक्षणम् । नाशयेच्छस्त्रहस्तं तं तस्करं शठुभीतया ॥

च. वि. ९, ८३.

कशाभिस्ताडयित्वा वा खुद्दं विजने गुहेऽपि वा । बन्धयेच्छतो हि निबन्धनं मृजत्यहिं तं शनैः शनैः ॥

च. वि. ९, ८९

यः सकोधो विनिर्जये पथि संयम्य सुखं मुखे । अपेततलोककाष्ठायो सरोऽप्यक् तमोगृहे ॥

च. वि. ९, ३०

प्राक् चैवास्था नवमासस्याद् सूतिकागारं कार्येद् बहुत्रासंस्कृतं रक्षपाले देशे प्रशस्तरुपरसंप्रनिधायां भूमौ प्रागुदकसुसंस्कृतेदारं वा वैदग्धानां काष्ठानां तैलद्रुक्कुदकानां भाञ्जनात्कक्षां वारणान् खादिराणां वा, यानं वा यानोपि ब्राह्मणः । गौमेधुरव्यववेदविदस्तेषां, वसनालेपनाच्छादनापिधानसंप्रदुपेतं वास्तुविद्याहृदययोगप्रविचलिलो- दृशाल्यर्चे स्यान्नतनाभूमिमहानसमृत्युपक्ख च ॥

च. शा. ८, ३३

तत्र सुपिस्तैलमधूनेधनवसौर्वचकाविडललवनविउटङ्कुछककिलिमनागरविष्टपनीविप्पलीमूलहद्वितिप्प-लीमण्डूरकपण्येनालोऽतीलीवचाचव्यचित्रचिरविल्वहिङ्गुसर्षपलग्नुकतककणकणिकनीपातसीवल्वजभृङ्कुलरथमैरेयसुरा-शवा· सत्रिधिता· स्यु, तथाडड्मनौ दौ, द्रै कुण्डमुखले, द्रे उदूखले, खरग्रुपभद्र, द्रौ च त्रीक्षणो ऋष्यिप्पलिको शोणर्णरजातो, रात्रौ च तीक्ष्णायसनि, द्रौ च विल्वमयो पर्यङ्को, तेन्तुकृतेन च छागो-ऽयग्रिभृङ्गुक्शानि, द्वियक्ष वह्नुगो प्रजाता: सौदार्द्रयुका सततमथुरका प्रदक्षिणावचारा प्रतिपत्तिकुरालौ प्रकृतेऽन्तसलाडहृदयक-विषादा हृरषहिन्योऽसिमता, ब्राह्मणाश्रयोऽथर्ववेदविद, यथोक्तमुच्य द्वात्रिंश त्र्यस्त्रिंश द्वियक्ष रुद्रास्तत काऽऽयम् ॥

च चा ८, ३८

नष्टहस्तायत्तं चाह चतुर्दैस्तविकारलकम् । प्राचोद्वारसुगदार्ना विदध्यात् 'सुतिकागृहम् ॥ मा. प्र. ३

चतसृग्दार्ननीयाश्र सानने कुशाला हिताः । वद्दा* परिचरेयुस्ताः समयं 'छिन्ननखा* क्रिय.॥ मा. प्र. ३

भतोत्पन्नं तु कुमारमार्त्तिविमुतुज्याद्ययास्याम —नास्तुवियाकुशलः प्रकाशते रन्ध्रमतमस्क निवातं प्रवातैकदेशे हढमपगतथ्वापदपशुंपक्षींपिशलपतङ्गं सुविभक्तसलिलोल्लेखलमृत्स्तवचःस्यानसनानभूभिमहद्यानसमृद्धिसुखं यथाहुशयनासनास्तरणालंम्पर्ने कुर्वीत, तथा सुविहितरक्षाविधानवलिमजल*होमप्रायश्चित्त शुचिवृत्तद्विजैवातुरकजनसंपूर्णम् । इति कुमारागारविधि ॥ सु. आ. ६, ४१

कुटीप्रावेशिकाद्रौषधौ विधि शुमुपदेक्ष्यते । ऋपवैद्धद्विजातीनां साधूनां पुण्यकर्मणाम् ॥

[ERROR page 364 - NVIDIA client error]

प्रासस्तवास्तुनि गृहे शुचावातपवर्जिते । निवाते न च रोगाः स्यु: शरीरारोग्यमानसाः ॥

यदा नीचानखरोम्णा शुचिना शुचिव्रतेन वा शान्तिमङ्गलदेवतागृहयुपरेण भवितव्यमिति ॥

यन्त्राणि

हस्तसौष्ठवप्रधानतं यन्त्राणामू

१ २४ स्वस्तिककयन्त्राणि २ सदंशयन्त्रे ३ तालयन्त्रे ४० नाडीयन्त्राणि २८ शलाकायन्त्राणि २५ चपयन्त्राणि

[अष्टादशगुल-प्रमा-णानि मसूराकृतिभि: क्रीले अवचद्‌दानि मूलेडुकुशवदार्त-वारणानि] २ सदंशयन्त्रे पोड़शगुलौ द्वादशगुले त्वडासक्तिरी- दरणार्थी सन्दंश: १ सनिप्रह: (२) द्वितालके

३ तालयन्त्रे ताळगतशलयो- शल्याहरणार्थीं एकतोमुखानि उभयतोमुखानि शोतेगृहशल्यो- दरणार्थीमू

४० नाडीयन्त्राणि अनेकप्रकाराणि अनेकप्रयोजनानि यथायोगपरिणाह-दीर्घाणि शल्यकपण-गण्ठिप्रह-

२८ शलाकायन्त्राणि नानाप्रकाराणि नानाप्रयोजनानि

२५ चपयन्त्राणि १ रक्तजु २ चेष्टिका- ३ पञ- ४ चर्मान्त- ५ चल्कल- ६ लत्ता-

उदरणार्थम् ३ अनिम्रह. रोगदर्शनार्थम् शस्त्रपुष्ट- वचिलयुजे [एष दोष] ७ वसु- c अश्ठीलादिम- ९ सुदृद्गर- १० पाणितल- ११ पादतल- १२ भङ्गुलि. १३ जिहा- १४ दन्त- १५ नख- १६ मुख- १७ बाल- १८ अभङ्कटङ्क- १९ चाञ्चा. २० श्रीवत्स- २१ प्रवाहण- २२ हर्ष- २३ अयःशङ्कान्त- मयानि उपयन्त्राणि मेवज

उपालमृगमुखमुखानि यथायोगदीर्घाणि (१) भग्नदर- { I एकचिच्छद्रम् II द्विचिच्छद्रम् } (२) अशङ्क- { I एकचिच्छद्रम् II द्विचिच्छद्रम् } (३) तृण- (४) बद्धित- (५) उत्त्तरबस्तित- { I पुष्पाम् II क्षीणाम् } (६) मूत्रवृद्धि (७) दकोदर (८) धूम- { I वैरेचनिकम् II स्तैहिकम् III प्रायोनिकमु } (९) निरुद्धप्रकष- (१०) सङिरोदरगुद- (११) भङलावू- (१२) श्वयथु यन्त्राणि

पक्षीमुखमुखानि १ काक- २ कुकु. ३ कुरर- ४ चाष- ५ माध- ६ शशघाती- ७ उलूक- ८ बिल्ली- ९ श्वेत- १० शृगाल- ११ कोद्र- १२ भृङ्गराज १३ शङ्खदिकर्ण १४ अवभञ्जन- १५ नन्दीमुख- मुखानि

आचूषणार्थम् क्रियासौकर्यार्थम् श्रोतोग्दारपरिणाहानि [प्रमार्जनक्रियाहु] द्रव्याक्तीतनि शस्त्रमुखानि (३) [वारौषधप्रणिधानार्थम् ] जाम्बवददानानि (३) भषुरवदानानि (३) [पष्ठेन-अभिघर्म्मेषु- लम्भ्रेप्रतानि] कोलत्थदलमञ्ज- मुखम-श्लक्ष्णीक्षणौषधम् (९) [नाडीशुद्धदर्शनार्थम् ] कलायपरिमण्डलम् उपयत्तो मुखूलाग्रम् (९) [शोणनार्थम् ] मालतीपुष्पग्न्ताग्र- प्रमाणपरिमण्डलम् (९) [मूत्रमार्गविस्रोधानार्थम् ]

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तस्मिन् सुहृद्भिररवकुलैः प्रियंवदैः सुपास्यमजो यथेष्टमाल्चीत ॥

सुस्थः नीचानखरोमशुः शुचिना शुकवाससा शान्तिमङ्गलदेवतागुरुपरेण भक्तितद्धमिति ॥

Clothes etc.

तस्माद्सततमतन्द्रितो जनपरिषृत्तो नित्यं दीपोदकशस्त्रसङ्गदामपुष्पलाजावलंकृते वेश्मनि सुपन्नद्धलमनोः सुवकुलः कथा. श्रुणवञ्जासीत ।

Room Decoration

अयं स्वस्थायुरं वेधा. रुजुरन्ध्रं वमनादिमिः । दुर्बलः कृशमलप्तिंन मुत्तस्रधानबन्धनम् ॥ निर्ह्राद(द्रि)लविमतत्रकपित्तं कृशाशयम् ।

धन्वदेवं प्रतीकारविधिष्णुं परिपालयेत् । मथनाडणं तरुणं पूर्णं तैलपात्रंयुतं च । गोपाल इव दण्डी गाः सर्वैषामादपचारतः ॥ श्विनसंघुक्षणार्थं तु पूर्वं पेयादिना भिषक् । रसोत्तरेणोपचरेऽत कमेण किमकोविदः ॥ निदानधर्मैः स्वादुधातुभिः तत्तत्स्वादलवणौ रसौ । स्वाद्वादितिक्कौ ततो भूयः कषाय कटुकौ ततः ॥ अम्लौषधयप्रत्यानीकान्ता रसानां दिने दिने रक्ष्योः । व्यस्तासाहुपयोगेन प्रकृति गमयेद्विपक् ॥ सर्वैक्षमो ह्यसंसर्गों रतियुक्तः शिरोरिन्द्रियैः । बलवान् सरस्वसंपन्नो विधेयः प्रकृति गतः ॥

च. वि. १२, ३-९

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largely by the richness in the variety as well as the quality of the pharmacopia and pharmacy.

1 Vedic period

Veda is spoken of as having six limbs, viz, phonetics, grammar, etymology, astrology, canons of ritual and prosody.

वेदांगानि पदेतानि शिक्षा व्याकरणं तथा । निरुक्तं ज्योति‌षतष कलप• छन्दो विचितरोतयपि ॥

Out of these, कलप or the canons of ritual is defined as कम कर्म प्रयोगाणा कलप तन्त्र भचक्षते i. e. the order of rituals is spoken of as Kalpa

Āyurveda was considered to be on a par with the Vedas, and as in the Vedas we get a section on Kalpa ( कल्प ) in Âyurveda too, Kalpa meaning the canons of pharmaceutics.

In Vedic period we find that single herbs are prescribed They also prescribed minerals and animal substances, but the prescriptions were not compound This is the pre-historic period At that time simple prescriptions were the order of the day throughout the world.

It is probable that magic and black art were practised to some extent in the Misra Deśa ( Egypt ) which is called the Syāma, Śyāva or the black country It is likely that the word Syāima might be the origin of the words kimia, alchemy and chemistry.

The secret prescription for the preservation of mummies is an instance to prove their advanced knowledg in chemical pharmacy We are getting more and more enlightenment on Mohenjo-daro and from the findings that have come to light we learn that Śilājit ( mineral pitch ) and other drugs have been found there even after thousands of years of oblivion This definitely shows that this special branch of knowedge had developed in India also.

The art of preserving dead bodies was not unknown in ancient India. In Rāmāyana, Ayodhyā-kānda, we find that the corpse of king Dasaratha was preserved in medicated oil In Visnu Purāna we find that the corpse of Nimi was preserved by being embalmed with fragrant oils and resins.

नानौषधिभूत जगति किचिद् दृश्यमुपलभ्यते । च. शा. १, १२

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मेषजं द्विविधं च तत् स्वस्थस्योजस्करं किंचित् किश्चित्प्रदातेय रोगनुत् ।

स्वस्थस्योजस्करं यत्ततद् वृष्यं तद्रसायनम् ।

fulfilled, the reverence of people, body-glow, all these does a man obtain by the use of vitalizers. The vitalizers are so called because they help to replenish the vital fluids of health. (Caraka Cikitsā I, 7-8)

What a noble conception of health ! The virilifics were used for the purpose of producing progeny of the highest calibre. Progeny was cosidered to be the preserver of the traditions of ideals and aspirations of men The use of virilifics was recommended solely for this purpose Moreover, they gave positive health, immunity against inroads of diseases and retarded aging

These two superb concepts of Āyurveda were held in such a high esteem that these obtained recognition as two special branches of the octopartite Āyurveda.

Ātreya has classified the drugs into fifty classes according to their properties and each class contains ten drugs (Caraka Sūtra IV, 8) and this is the simplest, easiest and most systematic classification

Among the four requisites for curing a disease, drugs occupy a place second only to the physician

" The physician, the drugs, the attendant and the patient constitute the four basic factors of treatment" (Caraka Sūtra IX, 3).

Caraka enumerates the necessary qualifications of a good drug as under:-

" Abundance, applicability, usability in multifarious modes and richness of quality-these four are said to be the tetrad of desiderata in drugs'. (Caraka Sūtra. IX, 7).

Drug action is fully described in Caraka. For instance in Caraka Samhitā Vimāna-sthāna, chapter I, 16 we find concise but full description of long pepper ( पिप्पली )

"Long pepper, pungent though in taste, is sweet in post-digestion, heavy, nerther overmuch unctuous nor overmuch hot, is deliquescent and esteemed as medicine. It is at once productive of beneficial and baneful effects. If administered in the proper time and measure, its action is at once beneficial. But if continued for over a

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ॐ चतुर्मुखादक्षाश्चिविधद्रव्यभुवनचतुर्द्रिकानिलानला । घृष्यपः सोषधिग्रामा मृतसदृक्षौ पञ्चु ते ॥ रसायतनमिवर्वीणां देवानाममृतं यथा । सुगन्धौतमनागानां मैषज्यममिदमस्तु ते ॥

विधूय मनसा दोषान् कामादींश्शुभोदयात् । eकाग्रमनसा पीतं सस्यगंयोगाय कल्पते ॥

च. सि ६, ३९

वैद्यः शास्त्रार्थशास्त्रज्ञो निष्णातो यो भिषक् क्रियाम् । करोति स यथाशास्त्रं स शास्त्रार्थज्ञ उच्यते ॥

साधु युक्तिकृतो दोषा गुणाश्चार्थक्रियाविधौ । देशकालादिविज्ञानमज्ञस्यासाधुसाधनम् ॥

मात्रा्शी स्यात् ।

च. सू. ५, ३

मात्रामूलम् चिकित्सितम् ।

का. स. चि ३, १०९

न मानेन विना युक्तियुक्तद्रव्याणा ज्ञायते कचित् ।

मा. प्र. १ १८

मात्राप्रमाण प्रतिपुरुषमवेक्षितं मतति ।

च. सू. ४, १०

नाल्पं हि कृत्यौषधं न्यायधि यथाडडपोडल्वा महानलम् । दोषवच्च।तिमात्रेण ह्यार्तस्यव्याध्यातुदक यथा ॥ संप्रधायं वलं तस्मादामयस्यौघवस्य च । नैवातिबहु नात्यल्पं भैषज्यमवचारयेत ॥

च. चि. ३०, १३३-१३४

disease and the strength of the medication, the physician should administer it, neither in too large a dose nor in too small a dose.' द्रव्यप्रसाणं तु यथोक्तमस्मि- रमध्येऽपु तव रोगट्ययोल्लेऽपु । तन्मूलमालम्ब्य भवेद्विरेचनस्यं देप्तं विकारस्योभयाधिकोभयभाव' ॥ च. क १३, ६५ "The dosage of drugs given in the section is with reference to moderate-bowelled persons and of average age and strength This should be regarded as the standard for pharmaceutical purposes and larger or smaller doses have to be prepared keeping that standard in view". समीक्ष्य दोषौषधंदेशकालव्यासाम्यामिर्सतत्व।दिनयोल्लक्षणि ॥ च कि ३. ६ "(. should be administered) after a full investigation of the morbid humors, the medications, clime and season, homologation of the patient, his digestive power, psychic conditions, age and vitality "

The अनुबान or after-potion concept of Āyurveda is in accord with the theory of humors The dose of medicine was to be followed by some after-potion prescribed as a corrective to the medication in accordance with the constitutional tendency of the patient or the humoral imbalance of the disease-condition. Toxicology is one of the chief branches of Āyurveda. We need not reiterate that the knowledge of toxicology in India was far superior to that of other countries When Alexander invaded India (323 B C ), he had ordered that whenever any treatment for poisoning was necessary, only an Indian physician should be called This is but one proof of the superiority of toxicology in India विषकन्या or poison girls are no fable They were reared to be used against enemies It was the practical application of the theory of immunization in the body by gradual and constant administration of poison India abounded in poisonous animals and vegetation Kings were always under constant vigilance against poisoning, and so a physician was always in attendance to protect the king against food poisoning etc.

गृद्रादि देशकालाविनमात्राद्यात्मग्यनिलादिभिः । ससकारतो वीर्यतश्व कोष्ठावस्थाकमैत्रं*पे ॥ परिहारोपचाराभ्या पाकात् संयोजनोडपि च । विरुद्ध तच्च न हितं हितसंपद्यं'धिभिक्ष यत् ॥

च सु २६, ६५-०७

अत ऊर्ध्वं दशौषधकालान् वक्ष्याम । तत्राभक्त प्राभक्त मध्येभक्तं मध्येभक्तमन्तराभक्तं सबक्तं सामुद्रं सुहुसुंदुर्य्यांस् ग्रासान्तरं चेति दशौषधकाला॥

सु उ ६४, ६५

अभक्त . ... . On empty stomach

प्राभक्त. . . .Pre-prandial

अध्ये भक्त .. . . Post-prandial

अन्तराभक्त .. . In-between the meal

मध्ये भक्त .... . In the middle of the meal

सभक्त ...... . Mixed with the meal

सामुद्र... . ... . Given in the beginning and at the end of the meal

मुहुसुंहु . . Repeatedly

ग्रास ... ... . With each morsel of food

प्रासान्तर .... . In-between morsels

स चाध्येतव्यो नाध्यो ग्राह्यरajan्यवैश्यैः । तन्नानुप्रद्रार्यं प्राणिनां न हितं मैन, आरक्षार्थं राज्ञां, वृत्त्यर्थे वैश्यैः, सामान्यतो वा धर्मार्थकामपरिग्रहार्थं सर्ने: । च सू० ३०, २९

"This science is to be studied by the Brāhmaṇas, the Ksatriyas and the Vaiśyas. By the Brāhmaṇas with a view to benefiting all creatures, by the Ksatriyas as subserving their role of protectors and by the Vaiśyas as a means of livelihood, and in general, by all, with the object ot attaining virtue, wealth and pleasure."

तदिदं शाश्वतं पुण्यं स्वर्ग्यं यशस्यम|युष्यं वृत्तिकरं चेतिं । सु सू० ३, १३

"This science of life is permanent and yielding merit, heaven, fame, longevity and livelihood."

कुवृत्ते ये तु वृत्त्यर्थं चिकित्सापण्यविक्रयम् । ते हिताय काञ्चनं रार्जि पांशुराशिमुपासते ॥ च चि० १/४, ५९

"Those who for the sake of a living, make merchandise of medicine, bargein for a dust-heap, letting go a heap of gold."

कचिदर्थे कचिदमैत्री कचिद्रदं कचिद्यशः । कचिद्रयायोग्यश्र चिकित्सा नास्ति निष्फला ॥

"Practice of medicine is never fruitless, it sometimes gives money, sometimes religious merit, sometimes renown, or sometimes the opportunity for study."

कारहं ततो भिषगुपलपद्रिणो नना । नानाधिययो वसूयवोऽस्मृगा इव ॥ ऋ ९, ११२, ३

"I am a poet, my father is a physician and my mother pounds corn. Thus we follow different vocations with a desire for wealth like kine"

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यथा वा कुशलः कल्पयेयु तथा चेतनं लमेत ।

कौ. श. ३, ९३

फऋ यथेष्टग्रो मत्पैः पूज्याः सुनुत्तिराक्षित ।

च चि. ९/४, ४०

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यत्रौपधी समममत राजानं यमिताविव । विप्र स उच्यते भिषगक्षोहामीवचातन व ६ ॥

"He who hath store of herbs at hand, like kings and a crowd of men, physician is that sage's name, fiend-slayer, chaser of disease"

ओषधयः सं वदन्ते सोमेन सह राज्ञा । यस्मै कृणोति ब्रह्मणस्पतिराजन् पाथ्याममि ॥२२॥

"With Soma as their sovereign Lord The plants hold colloquy and say, O, King, we save from death the man Who cures a Brāhmin undertakes".

यास्त्वीहु महुष्या मेपजं भिपजो वि तावदीक्षामेपजीरा भराधि त्वाममि ॥२६॥

अथर्ववणीराधिरसिद्धीनां चतुर्षुजजा उत । औषधय प्रजायंते यदात तं प्राग जिन्वसि उ ॥ अथर्व. ११-८-१६

S. Sūtra 10 3.

Dhanvantari

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Dhanvantari

भातहूत एव यो याति शुभवेषः सुनिमित्तत । रत्नाङ्गुरुरार्यादन्वितेन न निष्णते मनः कचित् ॥ न याचैनपरীক্ষते सम्यग निदानादिविशेषतः । ह्योपगोया च नोद्वहर्ता न प्रकुप्यते च निः ॥ सदक्षा न च तथ्यापि कियाकालमहापयन् । ज्ञानवति चोपचारेणु वेत्ति सिद्धिमनुत्तमाम् ॥

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ॐ नमो भगवते धन्‍वन्‍तरीये

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भगवद्वचोभवनः कामी ऋद्धः सन् विकृति गतः । वीतरागस्वरोपेत॑ कृतस्ताभ्यां पुनर्युवा ॥ एते श्वानौऽपि बहुभि. कर्मभिरमिषगुयैः । भूयस्तेजो युतौ दृष्ट्वादीनां महात्मनाम् ॥

"T.e Aświns, who are the physicians of the gods are celebrated as the resuscitators of sacrifice, for it is they that reunited the severed head of sacrifice It is these two, again, that successfully treated Pūṣan when his teeth had become loosened, Bhaga when he had lost his eyesight and Indra when his arm had become stiffened. These two, moreover, cured Soma the Moon-god of consumption and restored him to his happiness when he had fallen from his state of good health. When Cyavana, the son of Bhrgu, had become decrepit with loss of voice and body lustre, as the result of old age, but marked still for sense pleasures, it is the Aświn-pair that made young again On account of these and many other miracles of yoda. These two, the greatest of physicians came to be regarded t) it is altngar by great personages such as Indra and others"

The period succeeding the Vedic one, retained its respect for the healer though by then already, impostors known by the name of Kuvadya or Kuhakas from which the modern term "Quack" is derived had made their appearance in society and were increasing in their number The Caraka Samhitā which belongs to that period between the Vedas and the Smṛti and Mahābhārata devotes a lot of attention to drawing the distinction between the real physician and the pretentious quack. It accords the greatest homage to the real one known as the bringer of life (जोवनिमर) and condemns in elaborate manner the destroyers of life (प्राणइनार), whose ways and manners are fully described in impressive words in a whole chapter ( C. Sūtra. XXIX).

भिपक्चछ्य प्रविश्यैवं व्याधितास्तक्न्र्रयन्ति ये । वीततंसकिव संश्रयुस्स वे शाकुनिकास्तथा 'द्विजान् ॥ श्रुतघ्नक्रियाकालमावाज्ञानवहिष्कृत' । वृथैनेया हि ते मूर्खा'श्वरनस्यचुचरा मुविः ॥ वृत्तिंवेतोभिषद्रूममानपूर्णान्न मूर्खविशारदान् । वृज्जेयेन्नतरोरो विद्वान् 'वपास्ते पीतमास्ततः ॥ ये तु शाख'वदो दक्षाः शुचयः कर्मकोविदाः । जितहस्ता जितात्मानस्तेम्यो नितयं कृत नमः ॥ च सू २९, १०-१३

संपूर्णरूप क्षयज दुष्टलिङ्गैः विवर्जयेत् । न वोत्यित वलवतः प्रत्याख्यायाचरेत क्रियां न ॥ १८९ ॥ च चि ९

क्रियाहीनो जठरे त्रिदोषे चाप्रशाम्यति ज्ञातीनां सहृदयो दारान् त्राह्मणानाश्रितो गरीः ॥ १९० ॥

अनुज्ञातः भिषगू कर्म विदध्यात् सद्यो नृपन् । क्रियया वा ध्रुवो मृत्युः क्रियया संशयो भवेत् ॥ १९१ ॥

एवमार्याय तस्येदमवुज्ञातः सुहृद्गणैः ॥ १९२ ॥ च चि ९

"The patient suffering from cough born of consumption with all the symptoms of consumption fully developed and who is debilitated should be considered incurable but if the cough is of recent origin and the patient is strong the treatment should be undertaken despite declaring it to be of the incurable type".

"When the abdominal disease due to the gathering of fluid has gone beyond the stage of treatment or if the humoral tri-discordance has not got subdued, the physician should summon the patient's kinsmen, well-wishers, wives, Brāhmins, state authorities, the caste and elders and speak to them about the precarious condition of the patient If not treated, the patient’s death is certain. But if treated by poison therapy he may have a chance to survive Having spoken thus and being permitted by the patient's well-wishers to proceed, (he must administer poison .. ....)"

चिकित्सकान्देववल्कलुत्रमांसादिक्रियाणस्तथा । विपणेन च जीवन्तो वध्याः स्युह्नव्यड्कुशयोः ॥

मन्नु lays down:

पूयं किसकस्याच्चे पुंस्त्वलया|स्तवकामिनिद्रियं । विश्व वार्धुषिकस्याच्च शस्त्रचिकित्सयिणो मलप्र ॥ ह. भा. ३-३३०

"Those who earn their living by therapeutic service or from church property or meat dealing or by trade should be avoided in all religions as well as in obsequial ceremonies."

चिकित्सककृततृणाना शिल्पकृतुंक्ष वार्धुषे: । षण्ढस्य कुलटायाश्च उद्यतामपि वर्जयेत् ॥ म. भा ३-२८९ (२)

"The food offered by a therapeutist, an ungrateful person, a sculptor, a usurer, a eunach and by a harlot should not be accepted".

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वेदैर्नानागमै किं रलपयथ हृदयं श्रोत्रिया: श्रोतृभिर्दैव सन्नवचं विचिनुत शरणं प्राणषप्रेरणाय ॥६॥

धनिक श्रोत्रियो राजा नदी दैवस्य पश्यत: । पद्य यत्र न विद्यते न तत्न चिकित्सं वसेत् ॥

य एैषे कुलीना पर्यन्तदर्शिन: परिडतेषु च कुशला जितहस्ता जितात्मान: सर्वौषध-गवस्त: सर्वैन्द्रियोपपन्ना: प्रकृतिज्ञा: प्रतिपत्तिज्ञाश्च ते हेया प्राणानामभिसरा हन्तारो रोगाणा;

सर्वरोगविधिज्ञ सर्वकार्यविशेषवित् । सर्वेषामेततकज्ज्ञो राज्ञां प्राणप्रतिष्ठित: ॥ च वि ६, १९

हीरो शस्त्रे प्रशस्ते रोगाणामपुनर्भवे । ज्ञान चतुर्विधं यस्य स राज्ञां शिवकः स्मृतः ॥ च सू. ९, १८

रामदिरोगान्स्तताहुष्क्कान्शेषकायप्रसक्तानशोषान् । औषधुक्यमोदरातिविदाडघान् योडपपूर्वैद्याय नमोऽस्तु तस्मै ॥ अ. हृ. सं. १, १

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खातग्रावानप्रणालीनीविष्ठेणयवरकरमोर्ग्वेहिव्रांधायां मोहनिम्रहे च परकुञ्च्यमुद्रकेनोपपन्नतो द्वादशपणो दण्ड । मूतप्रपूरावपि चांत द्विगुण । प्रणालीमोक्षे वर्षति सन्य्यथा द्वादशपणो दण्ड ।

विमानस्वकृत्यिणपणक्षय वामहस्तद्विपादवधो नवशतो वा दण्डः ।

वध्र्यधिभयमौपविषद्रिके प्रतीकारं । प्रतिकुर्यु । औपधैश्विक्किसका । शान्तिप्रायश्चित्तैस्तथा तापसा । तेन मरको व्याख्यात । पशून्याधिमरके स्थानान्यर्येतीराज्ञा स्वदैवतपूजनं च कारयेत्।

बालवृद्धव्याधितवग्यननायाश्र राजा विमृयात् । क्रियमप्रजाता प्रजातानायाश्र पुत्रान् ।

हुरुपहतानां काष्ठादिमिदं खोर्पादने पणो द्विपदो वा दण्डः । शोणितोथ्पादने दिगुणः ।

पुरोवनस्पतीनां पुत्रप्रकृतिच्छायावनां प्ररोहच्छेदने पष्टः पणः । शुद्रशाखाच्छेदने द्वादशपण । पीनशाखाच्छेदने चतुर्विंशतिपणः । स्कन्धे पूर्वेस्वामिसदण्डः । समुदिच्छतौ मध्यमः ।

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सूत्रवण्णताम्रतकसुतङ्गयधमैपज्यसीचूषण्य्याश्वतवारिरसातकरःः ।

"Those that trade in cotton threads, clothes, copper, brass, bronze, sandal, medicines and liquor shall pay 40 Karas".

न च प्रकास्यमकास्यां लभेत ।

"No man shall have sexual intercourse with any woman against her will."

मैथुने द्वादशपणं॰ ह॰ रतियंस्योर्निष्चवनार्समनः । दैवतप्रतिमाना च गमने द्विगुणस्स्मृत ॥

"When a senseless man has sexual intercourse with beasts he shall be fined 12 Panas, when he commits the same act with idols of goddesses he shall be fined twice as much"

तस्माज्ज्ञषजो युक्तो युक्तिव्याधेः सेषजम् । भीमता द्विविधादेयं जीवितारोग्यकाक्षिणा ॥

Therefore the intelligent man, who desires health and long life, should not take any medicine prescribed by a physician who is a stranger to the art of application.

शयितेऽपतितो मूर्धिन् वज्रेऽपि न वधवाशति । शरोष्मातुरं कुर्यांन्नत्स्वज्ञमतमौषधम् ॥

One may survive the fall of a thunderbolt on one's head, but one cannot expect to escape the fatal effects of medicine prescribed by an ignorant physician.

वरमाशीविषविं कयितं ताम्रमेव वा । पीतमत्तामिसन्ततमा मक्षितां वा ड्ण्यचेयुडा: ॥ न तु शृतवता वेशं चिम्रता शरणागतत् । गृहीतमम्नं पानं वा विलं वा रोगपीडितात् ॥

च सू. ९, ९३९-९३२

मन्ध्रै:पुरवणनाश यदृच्छकगं: सुदारुण। यान्ति त यच्चेतरे वृद्धिर्माशुपयप्रतीक्षण ॥ ९८ ॥ सति पादत्रये ज्ञ'ज्ञौ भिषजावत्र कारणम् ।

च सू. ९, ९८

वरमात्मा हुनोऽडको न चिकित्सा प्रवर्तिता ॥ पाणिंचार्थच या चक्षु'ड्र.नादृतीतमीतवत् । नौर्मार्कितवशेवाज्ञो भिषक् चरति कर्मसु ॥

च. सू. ९. ९४-९६

यहकृत्या समापनसुसतार्य नियतायुबम । भिषगृधैनो' निहन्त्याच्छु शताम्य'ननयतायुबाम ॥

च सू ९, ९९

भिषकूच्छाचाररा सन्ति सन्त्येके सिदसाधिता । सन्ति वैद्यगुणैर्युक्ता|स्त्रिविधा भिषजो भुवि ॥ च स ११, ४०

वैद्यभाण्डौषधैः पुष्टैः पञ्चैरव लोकने । लभंते ये भिषकृच्छद्मज्ञास्ते प्रतिलुपकाः ॥ च स ११, ४१

श्रीयुतोःज्ञानसिद्धानां निपत्पदेवादतद्वृधा । वैद्यवद्भि लभंते ये श्रेयास्ते सिद्धिसाधिता ॥ च स ११, ४२

भिषक्छद्मपवि|द्रैयैः न्यायधितास्तर्कयन्ति ये । वीतसम्भ्रम शक्रित्य वने शाकुंतक| द्विजात् ॥ श्रुत|क्रियाकालमात्राज्ञान|नहि|ष्कृता । वृजनीयो हि ते मिथ्य|क्षररन्त्यनुवर| भुवि ॥ च स २९, १०३१

वृत्तिहेतोरभिषड्ममानपूर्णान्मूर्खर्वचारदान्‌ । वञ्चयेद्भुतुर्विद्यान्‌ सप्तास्तु पातमर्हति॥

"The discriminating patient should avoid these unlettered laureates, who put on the airs of physicians for the sake of a living, they are like serpents that have gorged on air '

शब्दसाटोपे तन्नास्त्रंय केवलं लय्यैवदेषिका: । अज्ञात्यत्पबलार्थतन्ने ज्याग्रहदेनेव वर्त्तन्ते ॥

"The men of little learning, the weaklings, are put into a flutter by the very sounds of the medical scriptures, like a bevy of quails at the mere sound of the bow-string "

पशु: प्रकृत्या दौर्बल्यात्‌ काङ्क्षनमध्ये वृकायते । स सत्यं वृक्मासाद्‌ प्रकृतिं भजते पशु: ॥

"Sometimes an animal (which is not a wolf) taking advantage of the weakness of others of its kind, plays the wolf, meeting however with a real wolf, the creature reverts to its true nature '

तस्मादेज्जोड्डिमध्यस्थ: कश्चिन्नमो‌ऽख्येसाधन । स्थापयमत्यन्तमारमानसाप्तं त्वासाद्‌ भिय्यते ॥

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॥ धन्वन्तरिः ॥

physician held a high place in the society and was regarded as the guide and friend of the people. His emoluments in the profession were evidently considerable and aroused the envy of ambitious individuals who aspired for such a status but had not the equipment for it. Such naturally turned into quacks and acquiring the external accomplishments of manner, speech and professional catch phrases, imposed on the ignorant and gullible and made their fortunes. Such indeed are the quacks in every age, and the attention devoted by Caraka to them and their methods, and the passion with which he condemns their evil, are evidences of the prevalence in undesirable numbers of the members of this deceitful tribe

It is interesting to read Caraka describing the cunning tactics of the quack in snaring patients into his net, but, how he disappears at a critical stage of the patient

"Tricking themselves out in the height of medical fashion, they walk the streets with a view to picking up practice. Immediately on hearing that somebody is ill, they swoop down on him from all quarters, and in his hearing speak loudly of their medical attainments If a doctor is already in attendance on him, they make repeated mention of his failings. They try to ingratiate themselves with the friends of the patient by suave manners, knowing whispers and officiousness. They make it known that they accept little ( by way of remuneration). On being entrusted with a case they look out on all sides repeatedly, trying to cloak their ignorance

Finding themselves unable to check the course of 'the disease, they give it out that it is the patient himself who is wanting in the necessary appurtenances, in attendants and in self-control When they realise that the patient is at death's door, they make themselves scarce and seek another neighbourhood In the presence of uncultured people they brag about their adroitness in the most unadroit manner and like the ignoramuses that they are, they run down the learning of the savants But if they sight a company of the learned, they slink away from a distance, like a roadster at the sight of a dark wood. If by any chance they happen to have coined a stray maxim, they constantly quote it in season and out of season. They can

वैयाघ्राज नमस्तुभ्यं यमराज सदोदर । यमसदु हरति प्राणास्त्व प्राणांश्च धनानि च ॥

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च रा. ८, ४०

च फि. ८-४९

धान्त्री

च. वि. ८, १२२

बाल्य

मध्य

जीर्णावस्था

कुमारावस्था

यौवन

मध्य

जीर्णावस्था

old and experienced people and medical men residing with the child in order to take care of his health and upbringing.

The nursery was provided with toys. Scrupulous cleanliness was observed regarding the bed, clothes etc. Fumigation was one of the means to ensure health and cleanliness and ventilation arrangements were not at all neglected. The child was to put on jewels (मणि) or herbs on his body as a protective and prophylactic measure.

The prevalence of the Atharva concepts and manners in the society of the period is clearly indicated by this practice of putting on talismans (व शा ८, ६२)

The articles worn by the child as talismans were gems tips of the right horns of a live rhinoceros, deer, gayal and bull, herbs like the Aindri etc, the herbs Jivaka and Rsabhaka, as also all such articles as the Brāhmaṇa, specialised in the Atharvaveda, recommended

In addition to the utmost cleanliness prescribed for the child's surroundings, extra care for perfect and healthy development of mind and body was taken Special branch of medicine was evolved to treat and take care of the child in health and disease It was one of the parts of Octopartite Āyurveda (अष्टाङ्ग आयुर्वेद).

Special medications were prescribed to increase the resistence power and vitality of the child. (व शा ८, ६६)

The child was not to be frightened by the elders in the name of imaginary goblins or ghosts.

The child was thus reared through childhood to youth under ideal conditions–physical and psychological

In the sixth or the seventh month after the child's birth, the child had to undergo the ceremony of ear-boring, the ceremony of Karnavedha (कर्णवेध) This was an essential religious ceremony for both the male as well as the female child to undergo Suśruta describes the ceremony thus

"In the sixth or the seventh month of the child's age, in the

शुभे दिने करणमुहूर्तनक्षत्रे मङ्गलविधिना शिशोः पितुः गोदावस्थानं दत्वा रमयित्वा क्रिडनकादीनि दर्शयित्वा शिशु मनः प्रसाद्य वैद्येन शिशोः कर्णवेधः कर्तव्यः। तत्र अल्पने शल्येन अल्पवेधः स्थूलशल्येन स्थूलवेधः। पुत्राणां दक्षिणे कर्णे पूर्ववेधः कन्यायाः वामकर्णे पूर्ववेध इति। (सुश्रुत सूत्र 16, 3)

CHAPTER II

नित्यक्रियाकल्पः

प्रातःकाले शीघ्रमुत्थाय शौचक्रियामलापोहनस्नानानि च कुर्यात् । अनन्तरं ऋतुधर्मान् अनुसृत्याहारविहारौ अनुतिष्ठेत् । संवत्सरेऽपि द्वित्रिवारं कायपरीक्षां कृत्वा मलप्रवृत्त्या शोधनं कुर्यात् । अनन्तरं रसायनवाजीकरणौ उपसेवेत । तयोः वयःस्थापन इन्द्रियबलस्थापन मनःस्थापन ओजःस्थापन च कर्म । तेन दीर्घमायुः प्राप्नोति प्रतिकूलपरिहारसमर्थश्च भवति ।

तस्य चारित्रसौष्ठवं आचाररसायनपाठतः ज्ञेयम् । (च. चि. १/४, ३०-३४)

एवं सः धर्मार्थकाममोक्षैः चतुर्वर्गफलभाग् अभवत् । तस्य आहारविहारौ परमसौख्यकरौ अभूवताम् । स च परममुदितमनाः सन् मृतदया सर्वभूतानुकम्पी च अभवत् । तस्य त्रयः आयामाः - शरीरम्, इन्द्रियाणि, मनः च ।

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समप्रीतविकल्पकः स्यात् हितभोगपरिग्रहः । हृश्यन्ते वातला केचिदेवसला श्रेष्ठमलास्तथा ॥

विपरीतगुणस्तेषां स्वस्थ्यकरोऽपि व्रहिंत । समवंशं स्वास्थ्‌य समभागात् प्रकाशते ॥

वीर्यप्रधानमौषधं द्रव्यं तथा रसप्रधानमाहारद्रव्यं च

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निर्मले वासनि सुपरेक्षिते ज्ञाने समुदितगुणनिवातदेव रागाममिनिर्वते यति । च शा ८, १७

दन्तधावन .. or teeth-cleansing जिहान्तिलेखन or tongue-scraping आस्यधावण... or mouth flavoring. परिमार्जन ..or friction-cleansing. स्नान... ….bath or the general washing. पादादिशौचाधान... or cleansing of feet etc., after all excretory processes.

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वृत्त्युपायान्निपेवेत ये न सुरेर्मान्तिरोधिनः । आत्मसस्थ्यायं च न सुखं चैव समश्रुते ॥

देशं पुरस्कारेण हृदयं ह्युपद्रुयते। दैवेन चेष्टया कर्म विशेषज्ञैरुपपद्यते ॥ च चि ३, ३३

Personal Regimen

The six well-defined seasons with their climatic variations are peculiar to India and this peculiarity has been given full cognisance in the science of life, Āyurveda. This classification is an interesting study to the student of physical geography as the description gives many suggestive data regarding directions of wind, rains etc, and how the seasonal variations are brought about by these factors The descriptions given in different text-books regarding the flora and fauna and natural scenery observed in each season provide the research scholar with definite clues regarding the region referred to To the medical student as to the common man, these variations had great importance as they led to variations in his bodily functions and vitality and also because they affected the quality and potency of the articles of food and medicine resorted to

There were special directions laid down for adjustment and habituation from observance of one season to another. The ancients knew and valued the science of developing internal homeostasis of the body and to increase the resistance power of the body, i e to develop immunity, against the further incursion of disease or the extremes of different climates, which shows that they travelled to far places of varying climates and seasons and were conversant with the

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दीर्घमायु: कृतिमेंधाग्निमारोग्यं तरुणं वय: । प्रभातोत्तरदायें देहेन्द्रियबबलं परम् ॥ वाकि द्दृ प्रीणति कान्तित लभते ना रसायनात् । लाभेपाये हि रास्वानां रसायीनां रसायनम् ॥

अत ऊध्वं मणवन्धनत्रयाण्युपदेश्यसाम् , तथ्या-लौकिककार्य्याविनि हुकूलकौशेयपमोर्णजीन वध्र्यमांत-वैक्लकलालातूशाकललत विदलरजजूतूलफल्पषंतानिकालौहधातुनीति ।

जीवेधु मृश्नित सेद्यं यानं नयनसाधनम् । प्रावाराजिनकोधे यप्रवेशीकुयकास्तृतम् ॥

1. क्षौम ..... Linen.

2. कार्पास...... Cotton cloth.

3. आविक... ..... Wool cloth.

4. दुुकूल... ......Bark fabric

5. कौशेय. ...... Silk cloth.

6. पत्त्रोर्ण.......... Plant-wool

7. चीनपट्ट ....China silk.

8. चर्म ...... ....Skin.

9. अन्तर्वालक... ... Inner bark or pith.

10. तूलफल... ... Silk cotton etc.

11. प्रावार. .. .. Rugs etc.

12. प्रवेณี... ...... Jute and other fibres

All clothing was also classified as light and heavy -and utilised suitably to the needs of therapeusis as well as of habiliment in accordance with season and circumstance We find also that garments were coloured in accordance with the prescriptions of religion and social convention Thus a general practitioner of medicine was always required to wear clean and white rament while the student who went to a preceptor to be initiated into the science was required to wear a brown-colored garment.

नीवानखरोम्णा इवचिना श्रुकृष्णपरिधितेन ... विशिखानुप्रवेशिन्या। सु. सू. १०, ३

मुण्ड कृतोपवास: स्नातात कषायवसनमव्वीत:...... उपतिथ्यरस्क । चि. वि ८, ९

The Kuthaka (कृथक) is a woollen blanket of variegated colors The arts of weaving and dyeing were already highly developed though there is no mention of tailored clothing. There is mention of sewing in the sense of mending torn cloth (सूच्योपष्टपलिक कन्यासीवनहेतु: च. शा ४, १२)

The mendicant is expected to carry housewife for mending his blanket. As regards the mode of dressing, it is evident there was generally a two-piece suit, one lower cloth and one upper cloth. Though a man may divest himself of the upper garment in the course of his daily avocations, yet when he is in society or

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॥ सुरां सुरसङ्गतौ ॥

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THE USE OF WINE

and convulsions. When a man is deprived of his very memory, then everything that follows upon it is necessarily evil. Thus those who know the evils of drink condemn the habit of drink strongly. True and undoubted indeed are these great evil effects, described about wine, if it is unwholesome or taken in excess or taken disregarding the prescribed regulations

But wine, by nature, is regarded as similar to food in its effect. It is productive of disease if taken in improper manner, and is like ambrosia if taken in proper manner. Food, which is the life of living creatures if taken in improper manner destroys life; and even poison, which by nature is destructive of life, if taken in proper manner, acts as an elixir Wine taken in proper manner soon gives exhilaration, courage, delight, strength, health, great manliness and joyous intoxication (Caraka Cikitsā XXIV, 52-61)

The effects of wine and the intoxication resulting therefrom have been divided into three stages The first stage is one of general exhilaration, when the senses are stimulated and all the mental perceptions are heightened, and lead to a pleasurable termination The second is the stage of delusion when the hold on mental co-ordination is loosened and man becomes a victim to folly and crime The last stage is that of utter stupefaction when man becomes unconscious and falls down prostrate like a broken beam of wood when man, though alive, is like one dead.

Caraka argues that in this stage the drunkard lies frustrated of the very object of his habit of drinking, for the pleasure in whose search the man resorted to wine has ceased to be perceived or enjoyed by him for in that last stage there is no awareness of things either inside or outside Such unwholesome addiction is a sin and leads to physical and mental deterioration and disease (Caraka Cikitsā XXIV, 41-51).

The Brahmacārī who lived a life of celibacy and discipline in his preceptor's home was not allowed the use of wine as also the recluse who renounced the world and strove for liberation. Men who out of an innate purity and strength of mind lived a life of discipline

निष्टामिषमद्यो यो हिताशी प्रयत- ज्ञुचि । निजपान्त्रनिकषादैः सत्कवान् तं न मे यज्यते ॥

व्यपगतगमेधाल्या तु क्रियमागमग्या सुराशीध्वरिष्टमधुमदिरासवानामन्यतमममन्त्रे सामध्येतः पाययेदमेकोत्सुद्यर्थमतीविस्मरणार्थं प्रहर्षणार्थी च ।

च. सा. ८, ३९

पिष्टद्धा लिप्तपिच्छलेपी वा ततो वतिं यवशष्ठिमाम् । अग्न्युष्मसमिता कुग्रामादग्रायुलसमा भिषक् ॥

प्रयोगे तु तमाप्रो काला संप्रेक्ष्योच्यते । वातश्लेष्मसमुद्रेके कालेष्वेषु हि लक्ष्मते ॥

स्नानस्ववुक्तवा समुच्छिखय ध्रुत्वा दन्ता|न्विृृष्य च । नावनाज्ञानिमार्जान्ते ऽातमवान् धूमपो भवेत् ॥

च. सू. ५, ३३-३४.

पर्मं ध्रुकालपायी स्यान्नं ह कालेऽपु कुर्द्धिमान् । प्रयोगे, नैध्रिके त्वेक, वैरेच्यं त्रिचतुं विचेत ॥

च. सू. ५, ३६

तथ्य दु पेया: सुरापानान्निभिरयथास्वयम् ।

च. सू. ५, ३७.

पापकृत्तवचः सत्त्वाः सूचकाः' कलहप्रिया । मभोर्हासिनो चुद्राः परस्परद्विषः शठा ॥ परापदादरतयश्चपलाः रिपुमेवन् । निजघुणा सत्यकधर्माण परितर्ज्या न'आश्रमा* ॥

बुद्धिविवर्धय शीलैर्यैस्नृतिषु माधिमिः । वृद्धोपसेविनो वृद्धा स्वभाववज्ञा गनथ्यथा ॥ उभस्वा सर्वभूतानां प्रशान्त्ता शास्तितमता । शेध्या• सत्मर्गवत्कारः पुण्म श्रवणदशनः ॥

वीर्यवृद्धिकरा मित्राणि ये चान्योऽन्येन यानुवर्त्तिनः । कलत्रे कुशले स्तुल्ये सर्व्वेण वयसा च ये ॥ कुलमाहात्म्यदा दृष्ट्या शीलगुणौजस्वचेष्ट्मन्विता । ये कामनिषया न ते हृष्णा ये विशोकाः गतव्यथा ॥ ये तुल्यशीला ये मक्ता ये प्रिया ये प्रियंवदा । तैरेक• सह विल्रुढः ! सुव्रयास्मै वृद्धिमायते ॥

Virilific Company

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नतेँ वै षोडशाद् वर्षात् सस्तथा: परतो न च । आयु:क्षामो नरः स्त्रीभि: सद्योँगं कतुंमर्हति ॥ व चि २ (ख), ७०

तद्वापुंद् द्वादशात्कालेऽवतेमानमखक् पुनः । जरापक्वशरीराणां याति पदाशात. क्षयमद् ॥ सु म. ३, ९९

तस्माद् षोडनवर्षाया: पत्न्यविनतिदर्श: पुमान् पुत्रार्थ प्रयत्नेन । अ.स शा ९, ३

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Dhanvantari

अथ खलु पुंसांनेत विशातिवर्षे कन्या मतुल्यगोत्रा तुल्याभिजनसमृद्धारोगदृढप्रसूता रूप-शील-लक्षण-संपन्ननामनूना मवितथष्टदन्तोष्टकर्रणनासाखलके शास्न्रैर्मृदुपरोपप्रकृतिमकपिलामपिङ्गलामहीनाधि कद्र्यो द्वादश-वर्षोदेशोयाममरशुभ जगद्विदितचलत्कृष्णपक्षे नक्षत्रानध्यप्रदेश यमीपणकनां यथुदकदन्तीमनवा मनिन्द्रिय मतिन्द्रियेन द्वि'योनोद्वहेत्। अथ सं शा ३, ३

सुखा जौवनस्था या लक्षणैर्य्या विभूषिता । या वकया द्र्ष्टिता या न व सा श्री वृध्दयतमा मतीत । नाताभक्त्या तु ल कस्मैदेयोगाद्व योषिताम् । तं त प्राप्य विरेर्धन्ते नरं रुपादयो गुणा । वयोऽनुवच्चोदावैर्यो यस्य परमाद्रुता। प्रविशसत्याग्रु हृदयं दैवाद्रा कर्मणोडपि वा । हृदयात्संभूता या या समानमनःशाया । समनसस्त्वा या वश्या या यस्य प्रीएते प्रिये ।

Caraka gives the positive qualities necessary in a bride thus:

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नोद्वहेत् कपिलां कन्यां नाधिककालीं न रोगिणीम् । नालोमिकां नातिलोमां न वाचाटां न पिङ्गलाम् ॥ नक्षत्रसंधिदीवान्तीं नात्यपर्वतनामिकाम् । न पक्षयात्रिप्रशस्तानाम्नी न च वृषणनामिकाम् ॥ नातिस्थूलां नातिकृशां न वीर्यां नातिवामनाम् । वयोऽधिकां नाग्निहोत्रीं न चैवैकहलप्रियाम् ॥ अनन्यपूर्वां शोभ्यनाम्नीं हंववारणगामिनीताम् । तनुलोमेशादर्शना मदद्रोहोमुद्रहेतु त्रियम् ॥

म. स्मृ. ३, ९-१०

'. One which neglects the sacred rites, one in which no male children ( are born ), one in which the Veda is not studied, one (the members of ) which have thick hair on the body, those which are subject to hemorrhoids pthisis, weakness of digestion, epilepsy, or white and black leprosy

Let him not marry a maiden ( with ) reddish ( hair ), nor one who has a redundant member, nor one who is sickly, nor one either with no hair ( on the body ) or too much, nor one who is garrulous or has red ( eyes ), nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a snake, or a slave, nor one whose name inspires terror.

One should not resort to a woman who is very corpulent, very lean, very long ( tall ), very short ( dwarfish ), old in age, bereft of any limb and who is quarrelsome

Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hamsa(swan)or of an elephant, a moderate ( quantity of ) hair on the body and on the head, small teeth and soft limbs'.

CHAPTER VIII

TREATMENT AND THE STATUS OF THE PATIENT

In ancient India the patronage to poets, Vaidyas and artists

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(वस्ति)नेत्राणि सुवर्णहीन...मणिभि: कार्याणि

न. सि. ३, ७

पुष्टनेत्रं तु हैमं स्यात्

च. सि ९, ७०

सूचिपिप्पलक्षौ सुवर्णराजतौ

च शा ८, ३८

तीक्ष्णणेन रौक्मराजतायसाना छेदनानामनुज्यतसैनाधारेण छेदयेत्

च शा. ८, ४४

Delicateness of counstitution was considered to be a result or a characteristic of the aristocratic way of living and hence special preparations of medications were prescribed for this class, so that their delicate constitution may not suffer from strong and drastic drugs and procedures.

मात्रया लोहयेदेतदवीक्ष्यराणा विरेचनम् ॥२५॥ एतदुक्तं पित्तानामीव राणा विरेचनम्॥ २७॥ रेहड्यै: ककपर्णानामीक्वराणा विरेचनम् ॥३२॥

च क ७

The predominance of the rich was quite in consonance with the prevalent outlook of the people at the time. Wealth was considered one of the three great ambitions (एषण) of life It stands next only to life (प्राण) in order of importance. (Caraka Sūtra XI 3)

प्राणेष्यो धनान्तरं घनमेत् पंथेष्टद्रव्यं भवति ।

च सु ११, ५

The man devoid of m jney was cousidered miserable.

न ह्यात. पापाद् पापीयोद्रित यदयुपकुरणस्य दीर्घमायु: । तस्मादुपकुरणान्ति पंथेष्टद्रुं यतेत ।

च. सु. ११, ५

The dual strictness of the rûles of the state and the society often made the practising Vaidya hesitate or even refuse to treat a poor patient, not because he lacked in the humane quality of compassion, but because the Vaidya was doubtful of his suecess in treating such a patient as the poor parvent could not afford to have all the required articles of medication and also attendants (उपकरण) Failure to cure a patient would bring blame or discredit upon the Vaidya, and it is in order to save himself from such a fact that the poor man is included in the category of persons who are not to be taken up for treatment

द्रव्यसेवनमऩ्यद्र वा मेधां प्राप्तकालमनुप्यतरस्य नैवविधस्य क्रियात । तथैथानुपचादप्रतीकारस्या-धनस्यापरिवारकस्य नैघम।निदानडपस्सुकलस्य तीव्राधर्मैश्चरति:श्रीण बलमाश्रोनितस्यामाध्य्यरोपपत्ततं मुहुर्डं चै-

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पञ्चेन्द्रष्टलयुक्तनिचित्रभूषणवती

A wet-nurse was required to put on herbs (मोषधि) when suckling was to begin.

भत्री तु यदा स्वादुचुलुचुद्दुरषा स्यात्तदा स्नातानुलिप्ता गुक्रवस्त्र परिधायैनद्रौ माझी शतवीर्या सहसवीर्यौषमोधवास्यन्या शिवामरस्थौ वात्यपुष्टीं विष्णुकसेन हन्त्ता वा विश्रतयोगषि कुमार प्रादुसुखं प्रथम दक्षिण स्तन पाययेत्। इति भात्रीकमं ।

च. शा. ८, ५०

The decorative use of ornaments was not restricted to women only. At the time of sexual congress, ornaments were to be put on by both the parties. Even in daily routine of wholesome living both man and woman were exhorted to wear garlands and ornaments as they brought auspicious results.

अभ्यञ्जोल्लासदनस्तानगन्धमाल्यविभूषणे । गृहशोभासनभुक्कैर्वासोऽभिरतस्त्रियै ॥

विदग्धना रतिरिष्टे खलोगा वाभरणस्रने । संवाहनैर्वरखोगामिष्टाना च दृश्यते ॥

च. वि. २/३, २४-२५

Gems were believed to have very cooling effects and as such they were used as therapeutic measures, e g women wearing gems and ornaments were prescribed in burning sensation (दाह) in fevers.

प्रिया प्रदक्षिणाचाराः प्रमदाश्वन्दनशोभिता । स्त्रजस्त्रेयु परं कामिनांणि मौर्यिकभूषणा ॥ २६५ ॥

च. वि. ३

Even applications of gems were made.

वैडूर्यमुक्तामणिनाजनाना स्पर्शाक्ष दाहे शिशिराम्बुवीर्या ।

च. वि. ८

The therapeutic use of jewels did not end with such cooling properties they were believed to possess. A person with consumption should always keep himself dressed and decorated with ornaments as an alleviating measure.

गन्धे समालयैर्वासोभिरभूषणनैक्ष विभूषित ॥ ९७९ ॥

च. चि. ८

वज्ञ मरकत सार- पिनुको विषमूषिका । कर्झेत्तन र्वप्मनिवेशं गजमौक्तिकम्र् ।। ३४३ ।। धार्यं पारमणिर्य्क्तैक्ष्ण वरौषधयो विषापहाः ।

विचित्रविविधल्लङ्गरव रत्नाभरणभूषित । ३२३ ।

रपयौवनमत्ताभि शिक्षिताभिरवशेषत・ । वज्ञामरणमालागैश भूपिताभिरियंयत्के॰ ।। ९६ ।। शौवालयगयुक्ताभि प्रमद भिरित॰ततः । सवार्यमातृष्टाभिर्विने मक्षमुत्तमम् ।। ९७ ।।

शौवैः रजतेश्व,पि तथा मणिमैरपि । भाजनेन्दुमिलैक्ष्यान्ये शुकोश पिवेत सदैव ।। ९५ ।।

क्षौमपट्टोत्तरीयैश्च मणीना मोतिकरस्य च । चन्दनोदकशीताना स्पर्शोश्वन्द्रादुशीतला ।। ९३ ।।

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पुम्विशेषे तत्ते वर्षे पुमान् नारी तु यौडसे । समत्वागतवीर्यौ तौ जानीयात् कुशलो भिषक् ॥

"The wise physician should know that a man of twenty-five years of age and a woman of sixteen years of age have attained to an equal stage of sexual maturity"

तद्रपां द्वादशात् काले वत्समानमसृक् पुनः । जरापक्वारीराणा याति पन्थान्तत क्षयम् ॥

"The catamenial discharge which starts from the age of twelve in a woman comes to a cessation at the age of fifty when the body enters in its stage of senescence"

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एतच्चेव कारणमपेक्ष्यमाण हि नवलमातु म विपादकरै र्मृदु सुखुमारप्रायै रुतररौतररुकुमिर विप्रमै र्नात्यधिकै क्षो पचरण त्यौषधै . विशेषतश्र नारी . ता हि नन स्स्थित म रुदु विवृ तवि कृ वहद्रया प्राय शुचकु म र्यो ड्वला पर सं स्तभ्या श्व ॥ च वि ८, ५८

नस् त्रि य म वजानीत , नाति विश्रामभ्येत न गू ढ मनु श्रावयेत , नाचि कु र्या प । च सु ८, २२

रूपयै वनमत्तामि शिक्षिताभिरि षितोषत . वब्राह्मणमाल्यै श भृ श्व ताभिरि षितहृद . शोचच हुर ग युक्ता मि प्रहृ दाभिरित र्तन . स व आ ह्व मान इ श्मि पि वे श्मच य म युत्त स म ॥ च वि २८

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विपरीतनेष्टु यत्रिपुण्य नृपर्ग दुष्टचेतसः । क्रियो वा विविधान योगान् कदाचित्सुखभगेन्छया ॥ विषकन्याोगयोगाद्वा क्षणाद्रपादस्यन्नर । तस्माद्विेयेन सततं विप्रादक्ष्यो नराधिपः ॥

8 She has been used as a poison girl or poisoner.

गुणगणवत्या दिम्यगात्रां गुरुणा गुरुप्रणा सदा । नायने प्रमदा पीना न चाश्लोचिस्तनीमती ॥ आालिङ्ग्यागुरुदीर्घागात्रां सुप्यात समदमनमदः । प्रकामं च निप्रवेच मैथुन शिशिरागमे ॥

9 Man is advised to have as sexual partners different types of woman according to the season; e g one should have a plump and passionate woman as bed-mate in the winter.

मक्षये मधुरगन्धं सीधु विप्रेनमाध्वीकमेव वा । वमःतेनुभवेत् स्त्रीणां साननानां च यौवनम् ॥

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स्रग्यथयो हीन्द्रियाणां य स प्रीतिजननोडधिकम् । श्रेयु प्रीतिविशेषेण श्रेष्ठवपुर्ं प्रतिष्ठितमू ॥ धर्मार्थीं श्रेयु लब्ध्वैकश श्रेयु लोकां प्रतिष्ठिता: ॥

ॐ धन्वन्तरये नमः

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with his superior intelligence turned this sense into a 'luxury' sense also In ancient days nose rub was prevalent in lieu of the lip-kiss as a sign of love To early man, the kiss, as the Europeans know it, was unknown The ancient languages bear testimony to this fact. The Sanskrit word for 'kissing' is 'ghrā' also, which means to smell. In old Persian the word for 'love' means 'smell' In classical Greek there was no word for 'kiss' and in the Maori tongue of the New Zealand aborigines, the greeting expression is not found, but its place is taken by the phrase "I smell you " Even today the Maoris use the nose rub as an expression of greeting The Japanese abhor the lip kiss in practice so much so that love scenes in cinema films have to be scissored before being exhibited Thus the nose-rub may be regarded as a relic of a time when man based his feelings of sympathy for other human beings upon the olfactory sensations which they provoked in him.

Many physicians were reputed to be able to smell a disease. There is a story that when the mother of a sick child wanted to conduct a famous nineteenth century physician into the sick-room, he said 'don't wake her'. Then on opening the door slightly, he sniffed the air and announced the diagnosis of "scarlet fever."

The above is an example of the higher development of the olfactory sense of a person who can sniff and separate the subtle difference of smell Such persons are classified as belonging to the 'olfactory type' Such olfactory specialists are highly valued by perfume manufacturers even in modern times

Scientists consider taste and smell as chemical sense This chemical sense was highly developed in the early period of the evolution of man. It gradually became blunted with the progress of modern civilization. It has been found on geographical considerations that persons of the olfactory type are less numerous in the Western Atlantic civilization than among the Orientals and in the tropics. It has been humorously remarked by an eminent scholar of botany that Indians had noses but no eyes as Europeans had eyes but no nose This is but an apt summary of the fact that Indians prefer plants and flowers more for their fragrance than for their appearance, while the reverse

शरोषकृतसरकार क्रुचितैस्तमगन्धवान् । प्राभत्तो निर्मलेवैश्चंदनैःस्थतूषामगनिमिः । विन्चिन्नविचित्रलंगनी रसनास्मरणभूषितः । देशद्रिजातीनस्पूजय स्वपुत्रत्ना मञ्जलग्नसमु । तेनो यथासुके श्रद्धे कस्सुपकारक्रीकते । सरसायंमते मुह्ये भूपष्मोन्दबोधिते ॥ मधुकुलेरविविधैः फलेःपुष्पैर्हरितैै शुमेः । लवैःपुष्पैःशुनैरैव रवदशेरैयतृकैः ॥

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olfaction is not used freely in the investigation Probably the gradual under-development of olfactory power especially among the occidentals is one of the reasons.

Āyurveda developed a special science of smell-diagnosis; osmics or osmology to be made use of in clinical medicine.

This method of physical examination is given an important place in the investigation of normal or abnormal secretions and excretions of the body viz, 1. Vital essence; 2 Semen, 3. Mother's milk; 4. Menstrual fluid, 5 Sputum; 6. Stools, 7. Urine; 8. Vaginal discharge, 9. Vomit; 10 Discharge from the wound; 11. Sweat.

Objective or subjective symptoms pertaining to smell were found useful in the diagnosis of nearly all disease-conditions Osmatic domineering signs are rather considered the pathognomonic of the disorganization of the Pitta constituency of the body. Important osmatic references are found in the following disease condition.

१. ज्वर, २. रक्तपित्त; ३ गुल्म; ४ प्रमेह; ५. शोथ; ६, अर्श; ७. महणी; ८ कास, ९. अतिसार, etc.,

In the section on prognostic indication nearly the whole chapter is devoted to the subject of osmology ( गन्धविज्ञान ) bearing on prognosia.

The therapeutist made use of the savoury and fragrant articles in general and specially in all disorders of Pitta types. Meticulous care was taken in pharmaceutics to flavour every medication Potions or poultices, linctus or lozenges all were made sweet and pleasant in smell The number of aromatic drugs in Caraka is more than one hundred.

The concept of good and bad smell was so popularly recognized that bad smell was considered very despicable. Caraka while despising the condition of sterility or barrenness compares it to the tree with bad smell.

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बलवर्णौपपन्न वैतवमुक्ताहततनुर्नवसमभिसमीक्ष्य सुखोषितं सुप्रज्ञीर्णभक्तं शिरः स्नातमनुलिप्तसुगात्रं स्वदेव- णमुपहृतवत्कब्र घावी नमथुरुःगाङ्गारालङ्कृतं सुदृदां दयौधित्या ज्ञातीनां दर्शयेत्, अथैनं कामेश्ववसंज्ञेत् ॥ च. सू ९५, ९७

Procedure for Discharging a Patient

नौषकुनसंस्कारः कुचिहतामरणभवान् । प्राप्ततो निमर्लवर्णैरर्यथतद् मृगमिष्मसि ॥ हि च्छन्न वचविध्यस्य रत्नैरभरणैरघ्नः । देवदत्त मतोः संपूज्य स्फुटतटवा मण्णलमुत्तमम् ॥ च चि. २८, ११-१२

Attending a Wine party

नारत्नपाणिर्नादातो नोपहतथासा नाजपित्तवा नाहुत्वा देवताम्यो नातिरूप्य विडङ्गने नारत्वा शुरुम्यो नोपाश्रितेम्यो नापुण्यसान्धो नामाली नाप्रक्षालितपाणिपादवदनो नाशुचिसुखो नोदक्युखो न विमना, च. सु. ६, १०

Going For a Dinner

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A Gravida Going to Maternity Home

तत. प्रदृश्ते नवमे मासि पुण्येऽहनि प्रधावृत्ते भगवति राशिषु कल्याणे कल्याणे व करणो मैत्रे सुहृत्तं सान्ति हुत्वा गोब्राह्मणमपिमृशृकं वादौ प्रतरेप गोभ्यन्त्रुगोदकं मधुलुक्षांश्र प्रदाय ब्राह्मणेभ्योगक्षतान् सुमनंस नान्दीमुखानि च फलानि चान्नि दत्वोभयकपूर्वमासनस्थेयोगोदकभिवाद्य पुनराचम्य स्वस्ति वाचयेत । तत. पुण्याहशब्देन गोब्राह्मण यमनुत्रैमान। प्रदक्षिण प्रविशेत सूतिकागारम् । तन्रस्था च प्रसवकालं प्रतीक्षेत ।।

Going For 'Naming

दशमे ऽहनि सुपुत्रा स्फी मर्वगन्धैःपवैगौः,सर्वेँपलोभैश स्नाता लडवहसुविचित्रैः परिधाय पविचेष्टलक्ष्मी वचित्रभूषणमती च सुप्रपूष मङ्गला युचितामप्यचैतव न देवता शिश्नः शुल्क्वाममोदकैय द्वादश्यै न स्वस्ति वाचयित्वा कुमारमहगनाला व नाववां पन्चये पाकृधिरस इषक्रिरसं वा संवेष्टच देवतातर्पिते द्विजातिस्य प्रणमतिस्तुक्वा कुमारस्य पिता द्वे नामानि कारयेच्छास्त्रक नामामिप्रायिकं च ।

Procedure at Kutiprvesha

लेखोदगयने शुभे दृष्टे तिथिनक्षत्रपूजिते । सुहृत्करणोपेते प्रास्तेऽपि ऋतुवापने: ॥ प्रेतिस्मृतिविवेके कृत्वा श्रद्धान: समाहित: । विधुर्य मानसं शान्ते ध्यानं मेने भूतेषु चिन्तनं ॥ देवानां पूर्जयित्वाडऽग्रयं हृदि जीवतीश प्रदक्षिणम् । देवगोग्राह्मणं नॄणां तत्तस्तां प्रविशेद्वैद्यतीश ॥

च. चि. १/१, २३-२५

Thereafter, during the sun's northern course, in the bright half of the month, when the day and the constellation are propitious and the Muhūrta and Karana are favourable, the man seeking rejuvenation, shouîd, being shaved, enter the retreat, having fortified himself in his resolution and purpose, full of faith and single-mindedness, having cast off all sins of the heart, cherishing good will for all creatures, having first worshipped the gods and then the twice-born, and having performed the circumambulation of the gods, th'e cöws and the Brāhmaṇas'.

Going to Surgical Room For Operation

ततः प्रशस्तेषु तिथिकरणमुहूर्त्तनक्षत्रेषु दध्यक्षताऽऽपानरत्नैरपि विप्रान् मिपजश्राद्धं चीयित्वा, कृतबलिमङ्गल- स्नान क्षौमवसन लघु मुक्तवन्तं प्राग्युखं तुर्सुपवेशय... ...

च. सू. ५, ७

"Thereafter when the day, Karana Muhūrta and constellation are propitious, the patient who has taken a light meal, should be seated with his face towards the east, after worshipping the fire, the Brāhmaṇas and the physicians by curds, rice, eats and drinks and jewels, and after performing auspicious rites and Śvastivācana and after offering oblations".

साध्यासाध्यविभागज्ञो ज्ञानपूर्वं चिकित्सकः । काले चारभते कर्म यथाशास्त्रयति ध्रुवामृत् ॥ अयोधितायशो हानिर्निुपकृत् श्लाघ्यसप्रहण् ॥ प्राप्त्यर्थम् नियतं वैद्यो यथाशास्त्रं यमुपाचरेत् ॥ च. सू. १०, ८-८

दोषावसेचनमस्येदं मेघज प्रातककालमप्यातुरस्य नंविविधस्य शुष्यांत । तथ्याह-अनपवादप्रतीकारस्यातस्यापरिचारकस्य वैद्यममानिनक्षयणद्रस्यासूयकस्य ती विरथमंरुचेरतिक्षीणवलमांसशोणितस्याध्र्यरोगोपहतस्य सुपूज्यलिङ्गान्वितस्य चेति । एवंविध हातुरसुपचरन भिषकू पापीयान्‌ाडयशसा योगमृच्छतीति ॥ च. वि. ३, ५

व्याधिभि:कुनि‌ रिपतिलोपा‌'ककारिणो 'च न प्रतिफलतेऽस्मि ' सु. स्थ. २, ८

चण्ड. मातृमिको 'मीह कृतघ्नो लुब्ध्र एव च । सद्राह्मणिषु देपं तदूदृष्टं शाठ्यपीडित. पा यादृचछुको सुपुज्योऽपि विहीन कलेश यु.। हि वैद्यविद्यगदस्य श्रद्धाद्दीन सुश द्रुत ॥ मिथ्यामंधिगेय्रष नो‌'क्रम्य'अस्परविद्या । एवंनुपचरन वध्यो बहूद्रोपानवाप्नुयात्॥ अन्योदृन्ये समुपक्रम्या नरा न अवैडपकामे । अवस्यां प्रविमक‌'प्या वध्यं कायं न वध्यते ॥ च. सि. २, ४-७

न च क्रुद्वचिद्धृदृष्टानां राजद्देष्टणां वा महाजनदृष्टानां महाजनेषि 'न वाड्‌न्यूषवसनुविधातनयः । तथा सवेंषामसत्यंनिकृदुष्टदु.खशीलाचारोपचाराणामनपवादप्रतीकाराणां सुरूपाणा च ॥

च वि. ८, १३

वलवर्णः पक्षश्चैनमनुगृहातमनसमभिवीक्षमाणः, सुखोषितं सुरुजीनां भक्तं शिरः.स्नात मनु'लिप्तगात्रं शुचं वसनोपपन्नवसनं च वीतसदृपं ललितारालवकुं सुद्धद्रा दर्षयित्वा ज्ञातीनां दर्शयेत् । अथैनं कामेष्टवसंजेत् ॥

च. सू. ९. ९०

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प ज्वर ज्वर

नैव देवा न गन्धर्वा न पिशाचा न राक्षषा: । न चान्ये स्वयमकृष्टस्य कृष्टशान्ति मानवम् ॥

अमृतार्थं समुद्रे तु मध्यमाने सुरार्दिते । जधे प्राग्मृततोत्पत्ते पुरुषो घोरदर्शन: ॥ ४ ॥

दीप्ततेजाश्चतुर्द्दरो हरिभृङ्गोदनलेक्षण: । जगद्विषं तं रसवतां तेनाचौ विषबंहित: ॥ ५॥

नाशु चेहत्तमाज्याक्षतनिलकुङ्कुमासर्पपैर्मि जिहुगदातमामनमाश्रीमिराजास्थान, अभिमें नापगस्छेच्छरीश- द्वायुप्रं प्राणानादपातु विष्णुं बलामृताशु इन्द्रौ मे वीर्यं शिवा मा प्रविशान्त्वाप गावोऽपिसृळेतयत् सृपृशेत् द्वि: परिमुज्ये'ड्रो पादौ नामयुक्य मूर्धनि खानि चोरसपृथेदद्वीरातमात् हदयं शिरश्च ॥ ८ ॥

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The potion to be given to a patient to whom emesis is to be administered should be put in a measure pot and the following mantra should be recited over it.

“ ॐँ ब्रह्मादक्षःऽऽखिद्रेनभूवचन्राकानिलानलः । ऋषयः औषधिग्रामा भूतग्रामऽऽक्ष पान्तु ते ॥ रसायनमिवर्षीणां देवानामसृन्‌ यथा । सुधेवोक्तमनागाना मेधज्यामिदमस्तु ते ॥ ”

इत्येवमभिमन्‌ن्योदड्‌सुलं प्राङ्मुखं ' वाड्‌डुरं पाययेन्‌छलेमज्वरगुल्मप्रतिश्यायाति विशोधण पुनःपुनरापित्तानागमनात्‌, तेन साधु वमिते, च क ९,९८

“Om, may Brahmā, Daksa, Aświns, Rudra, Indra, the earth, the moon, the sun, the gods of the wind, the fire, the sages, the host of drugs, and all living creatures protect thee Even as the vitalizers are to the sages, and ambrosia to the best of Nāgas, so may this medicine be unto thee Having thus sanctified the potion the patient with his face turned to the east or the north must be made to drink again and again and vomit until the bile is seen to come out especially in persons afflicted with fever of the Kapha type, Gulma or coryza. This is the proper method of the procedure of Emesis”.

In Cikitsā-sthāna chapter XXIII, verses 81-91, Caraka speaks of the ‘major perfumed elephant antidote’ This remedy was taught to Kubera by Tryambaka, the three-eyed Śiva. Caraka describes the wonderful effects of this antidote and goes even so far as to say that ‘The house containing this antidote cannot be entered into by evil spirits afflicting children or by Rākṣasas or hobgoblins, nor can evil charms or black magic gain entry into the house.’ He then prescribes the following efficacious holy incantation to be uttered during the preparation.

मम माता भया नाम जयौ नामेति मे पिता ॥ ८० ॥

सोडहं जयजयापुत्रो विजयोऽपि जयामि च । नमः पुरुहुतिञ्श्याम विष्णवे विश्वकर्मणे ॥ ८१ ॥

सनातनाय कुष्णाय मदाय विषवाय च । तेजो ऋषिकपे: धाक्षार्द्रेजो ब्रह्मेन्द्रयोःमे ॥ ८२ ॥

यथाद्रे: नाम्नाजार्हि वाच्चुदेवपराजयम् । मारुत्स्थापनिमर्हणं घनुदस्स च शोणितम्‌ ॥ ८३ ॥

धनेन शतग्नाक्येन सिष्यातासगदो व्यायम् । हितिमिलिलिङ्गसृष्टे रक्ष सर्वमेषजोत्तमे स्वाहा ॥ ९७ ॥

Thus although we find traces of legends and charms in the scientific work, they are there with a purpose; the legends to connect some prescriptions in the hoary tradition or to make the comparatively dry subject interesting. and the charms and mantras to create psychic effect, a principle accepted by even modern scientists

CHAPTER XV

KAMPILYA AS A CENTRE OF LEARNING

An unimposing hamlet called Kampila on the banks of the Ganges 20 miles N E of Fatehgarh in the district of Farrukabad (79. 37 E, 27. 33 N) seldom noticed by a passer-by was once a city teeming with population. It was a capital city and a seat of a famous university possessing an international reputation It covered an area of 28 to 30 miles. Excavations have unearthed many a gold coin and statues bearing testimony to a highly civilized and flourishing city in its halcyon days.

During the Mahābhārata period, the city was at its zenith. It was the capital of the Pāñcāla Deśa ruled over by king Drupada, the father of Draupadī, the pivotal character round whom the giant epic of Mahābhārata evolved. It is narrated in the epic that Drupada and Drona were co-students, but when Drupada succeeded to his father's

आश्रमे कृडीतं यतु त्वया वाल्ये मया सह । तेन सेवितं स्नेहं प्रीतितः क्षत्रियर्षभ ॥ ६७ ॥ प्रार्थयेयं त्वया सत्य पुनरेष जनाधिप । वरं ददामि ते राजनराज्यस्यार्थेमवाप्तुहि ॥ ६८ ॥ अराजा किल नो राज्य सखा भवितुमर्हसि । भत प्रत्यतितं राज्ये यथासेन मया तव ॥ ६९ ॥ राजासि दक्षिणे कूले मामीरध्याहमुत्तरे । sखाय मां विजानीहि पाञ्चाल यदि मन्यसे ॥ ७० ॥

द्रुपद उवाच—

अन्नाक्षयसमिद्ध ब्रह्मन् विकान्तोऽसि मदालमु । प्रीये स्वयाडह स्वत्त्व प्रीतिर्मिच्छामि त्वांतीम ॥ ७१ ॥

द्रुपद उवाच—

प्रवृत्ते स तु द्रोणो मोक्ष्यामास भारत । घृत्तकृत्या हैन प्रीतात्मा राज्याच्च प्रतिप्रपादयत ॥ ७२ ॥ मार्कण्डेयम गगायास्तीरे जनपदयुक्ताम् । सोदधयावसीदीनमनु कापिल्य च पुरोत्तमम् ॥ dक्षिणाश्वापि पाञ्चालान्याववर्मणवती नदी । महाभारत, आदिपर्व, अ. १३८

वैशंपायन उवाच—

"Because in childhood you have played with me in the hermitage, O best among Ksatriyas ! our mutual love and affection have developed."

ॐ । जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे, तत्र ह कुशिकालाना नान्ञ्जा अभिमेतो वभूव । वृहदारण्यकोपनिषद् ३-९-१

श्वेतकेतुर्वा ाारुणेयः पञ्चालानां परिषदमाजगाम । स ााजगाम जैवंलिं प्रवाहणं परिचारयमाणम् ।

बृहदारण्यकोपनिषद् ६-२-१

अम्ब! अम्बिके! अम्बालिके! न मा नयति कश्वन । स सयक्ष्मा सुबद्रिकां काम्पीलवासिनीम् ॥

यजु २३, १८

काम्पीलवासिनीम्-काम्पीलनगरे हि सुभगा: सुरूपा विदग्धा: स्त्रियो भवन्ति ।

उद्वट

भर्म्याश्वस्तनयस्तस्य पञ्चापि सुमुद्रलादयः । यवीनाो वृहदिषु: काम्पिलय सृजय: सुताः । भर्म्याश्व: प्राह पुत्रां मे पाञ्चालानां रक्षणाय हि ॥ विषयाणामभिसे इति पाञ्चालसंज्ञिता: ।

श्रीमद्भागवत, स्क. ९, अ. २१

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प्रत्यक्षपरा

1. प्रत्यक्षपरा Materialists that recognise only what is observable by the senses as true.

आगमपरा

2 आगमपरा Those that believe implicitly in revelation alone

श्रुतिपरा

3 श्रुतिपरा* Same as the above.

स्वभावपरा

4. स्वभावपरा The Naturalists that believe that things happen according to some natural compulsion.

यदृच्छापरा

5. यदृच्छापरा The Accidentalists

परिनिर्माणपरा

6. परिनिर्माणपरा The Creationists that believe in a creator

मत्प्रसिद्धींकृत्कृतकृतैः नियतिं तत्त्वं । परिणामवशं मत्वा हेतुं पृथग्जित पृथग्जितम् ॥

"मत्प्रसिद्धींकृत्कृतकृतैः नियतिं तत्त्वं । परिणामवशं मत्वा हेतुं पृथग्जित पृथग्जितम् ॥ सु. शा ९, ९१

च वि. ३, ३३

च वि. ३, ३३

यानि चान्यान्येवेष्टानि कर्माणि सतामनुगर्हितानि स्वर्ग्याणि ॥ च यु ११, ३३

यानि चान्यान्येवेष्टानि कर्माणि सतामनुगर्हितानि स्वर्ग्याणि ॥ च यु ११, ३३

नरो नरकपाती स्वात् तथ्य संभाषणादपि । च. सु 9, 930

"Even by converse with him man falls into hell".

इह्हागमनमितकषुतानामिति ॥ च. सु. 99, 30

शारीर V. 12.

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आचार्य-स्तु. ८-९८

भूणहन्तृ-स्तु ८-९९

कोष

पौरोगवर्ग-(सुदर्शनाख्याभिज्ञ) चि. २४-९८

कुश्माण्ड-सू ९-१३

इच्छास (धान्यक) सु. ९०-५

Sinful professions to be avoided

(1) सु. ५-१०४

वृथुपायान्निपपेते ये रयुर्धर्माविरोधिन:।

शममध्यगतं चैव सुखमेलं समश्नुते ॥

(2) सु. ११-५

Four Castes

ब्राह्मण

क्षत्रिय

वैश्य

शूद्र

शूद्र was almost excluded from medical profession.

(1) There is no mention of शूद्र in the description of classes of people and purpose for which they should practice medical profession.

(2) For procreation procedure he was debarred from performance of ह्मंचधि.

He was to be satisfied with नमस्कार. शूदस्तु नमस्कारमेव कुर्यात ( देवामिदिदृक्षयुगु-तपस्विसं देहस्य )

Suśruta allows admission to शूद्र but मन्त्र is not to be given Kásyapa allows this but they have to be assistants only. Vāgbhata revolts against the debarring of शूद्र.

आतुररूते: अरिष्टसूचकानि दिनानि शु.ष. 29-19 उन्माद-ग्रह-दिनानि वि. -9-21 वि.23-159 चिकित्सा न सिद्धयति. चरक. वि. 7/9, २१ चित्सु-वितथागमन अरिष्ट 5-12-69 च्छ. वि पंबागतुसरण शुभ-तिथि: सु 2-9

ग्रह

1 देवा: मघ्याह्ने अर्धरात्रे मध्याह्ने अर्घरात्रे दिशानध्यम्

2 रक्ष:-पिशाचा: शुभ

3 शुभ

4 4 रिक्ता-त्याज्य-शून्य

5 ग्रहारक्ष्या: शुभ

6 6 ऋषय-

7 यक्षा: शुभ

8 रक्ष-विशाच्चा: 8 नहि

9 9 ऋषय: 9 रिक्ता-त्याज्य-शून्य

10 पितर् शुभ

11 यक्षा: शुभ

12 गन्धर्वा:

13 देवा शुभ

14 गन्धर्वा: 14 रिक्ता-त्याज्य-शून्य नहि

15 ग्रहारक्षसा: नहि

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तिथि योग करण मुहूर्त व वार ऋतु चंद्र ग्रहण समय

नष्टचन्द्राथा तिथौ न इष्ट इष्ट इष्ट प्रशस्ते भद्रानि प्रशस्त कल्याण मैत्रअनुकूल (शिवसुजगादय*)

महामहोप- गमने न मध्यदिने-अपराहे रात्रौ सन्ध्ययोनि

प्रशस्त कल्याण

मैत्रअनुकूल " "

कल्याणे रशिनि " "

पूजित प्रशस्त प्रशस्त बल = इन्द्र प्रशस्त

मैत्र वघ्नतग्रीष्मो- रन्तरे

पुण्य प्रशस्त प्रशस्त

ASTRONOMICAL CHART

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तत्राप्तागमस्तावद्रे यथान्योडपि कश्चिद्वेदार्थाविपरीत: परীক্ষित: प्रणीत: शिष्टाचुमतो लोकानु-ग्रहप्रवृत: शास्त्रवाद: स चास्सामम: । (सू० ११, २७)

Pratyaksa

'Pratyaksa' i.e direct perception, is the next source of knowledge.

अतत्त्वाभिनिवेश

अनुमान

ॐ नमो भगवते धन्‍वन्‍तरये

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THE BEGINNING OF METAPHYSICS AND MEDICINE

463

combination of the six elements constituting the living body, the embryo will take its rise. The combination of the lower and upper churning sticks and the act of churning brings out fire 'Yukti' means a combination. So a combination or a set of circumstances or things being responsible for an effect is by itself a factor of knowledge, though the actual procedure of arriving at knowledge is by the same law of association that governs 'inference' One may call it a 'compound inference' as against the simple inference of a cause from an effect or vice versa From many and varied factors one result is inferred. Perhaps the application of this method was found particularly useful in therapeutic and pharmacological realms The master sums up the merit of yukti in the following verse 'that is known as yukti which is a means of knowing the past, present and future, by which the mind perceives results brought about by many and various factors and by means of which all three objectives of life can be achieved. The four objectives are Dharma, Artha, Kāma and Moksa The last objective is evidently not achieved by yukti" (Sūtra XI 25).

The Inner Instruments of Knowledge And The Nature Of The Mind

Both for knowledge and action, the self requires the association of the instruments, viz., the mind, the intellect and the organs of perception and conation ( Śārīra I-56 ). The organs of perception and those of action are the external instruments in knowledge as well as in action And the triad of internal organs of the Buddhi, Ahankāra and the mind, both cognitive and conative, are the internal or inner instruments All the thirteen necessarily function in knowledge as well as in action- There are some who hold that the inner organs are only two, i. e. the Buddhi and mind, and that the ego or Ahankāra has been not included But it is not right to hold so for, while describing the successive evolution of Buddhi etc , Ātreya says, "The Buddhi is born of the Avyakta (अव्यक्त), the unmanifest, from Buddhi, the sense of ego is born' (Sārīra I. 66) This is in accordance with the Nyāya school of philosophy which holds that the self is not the factor of knowledge but the mind Nyāya Sūtra 1-16 न आत्मा प्रतिपत्ति द्रेत्‍त्‍वा मनसः (नातमा प्रतिपत्तिदोष्‍तु मनक्‍े चमतत) But then it may be said that there need be no self beyond this combination of mind, intellect and senses 'It is not so,' says Vātsyāyana; "it is indeed the knower that possesses the instruments of

ॐ धन्वन्तरये नमः

THE BEGINNING OF METAPHYSICS AND MEDICINE

in a man? Ātreya answers in the negative and saye, 'Owing to the admixtureof all three qualities in each mind of Sattva Rajas and Tamas, the same mind behaves as if it were many, but it is only one. Mind, thus, being unitary, cannot work in various ways and through various senses at one and the same moment Hence one does not find the functioning of all the senses at one and the same moment' (Sūtra VIII-5) But, generally speaking, the mind is classed as of one type or the other by the sages according to the preponderant quality of its tendencies It is thus known by its predominant quality'.(Sūtra VIII-6) It is interesting to note in this connection the various references to the existence and the nature of the mind in the complex apparatus of the inner mechanism of the individual. The Kathopanisad says, 'The sense perceptions are higher than the sense organs, the mind is higher than the perceptions, the intellect higher even than the mind and the self is even higher than the intellect.'

The categories of the Sānkhya school are built up on the same line with Mahat (महत) or Buddhi derived from original nature (Prakrti); the ego comes out of it and the mind from the ego. The yoga system takes it wholesale from the Sānkhya Thus there is no point of difference with regard to the subtle mechanism of knowledge in man and the various factors in their order or succession. It is only the Vedāntins that are inclined to regard the subtle organs (antahkarana catustaya अथ करनचतुष्टय) consist of the mind, intellect, ego and the Citta. But what is Citta but the mind itself? Hence the three only remain as the inner organs of knowledge

These together with the sense-organs form the entire mechanism of knowledge in all four means namely Āptopadeśa, Pratyaksa, Anumāna and Yukti. These sense organs should be kept in their proper health and tone; to be able to yield valid knowledge and lead man to a good life The way of maintaining them in proper condition is described in the chapter dealing with the discipline of the senses as declared by the great teacher Ātreya in the Caraka Samhitā.

465

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ॐ नमो धन्वन्तरये

REALITY-THE SOUL AND THE WORLD OF THINGS

preliminary to their further exposition is omitted On the other hand, Ātreya straightway expounds the nature of these categories in cryptic phrases referring to the lists of qualities etc., described in the much later parts of the treatise Referring to qualities, it is said, ' Heaviness etc., ending with the perceptions', 'knowledge etc., ending with effort', superior and other things are regarded as qualities ( Sūtra I-49 ). 'Similarly effort etc., are regarded as action'. ( ibid ). The nature of action or effort is explained in a later section (Vimāna VIII) as the therapeutic endeavour and the therapeutic action of drugs The qualities of sense-perceptions such as sound, smell etc., are the qualities which are the objects of sense-perception ( Śārīra I ) According to the Vaiśesika physics each quality is special to proto-element such as smell to earth, taste to water, form to fire, touch to air and sound to ether. These qualities may also be found combined in things as there is an intermixture of the elements in all things (Nyāya 3-1).

The qualities in substances such as heaviness, lightness, cold, heat, unctuousness, dryness, denseness, fixity, fluidity, softness, hardness, clearness, viscousness, smoothness, roughness, grossness, subtleness, thickness and thinness are the twenty common ones and these are explained in their medical context fully The psychic qualities of intelligence or Buddhi consists of memory, feeling, concentration and egohood. The qualities ending with effect are—like, dislike, happiness, grief, effort, feeling and concentration ( Śārīra I ). The priority etc., are the following namely, priority, non-priority, application regarding number, synthesis, analysis particularity, measure, preparation and practice (Sūtra XXVI, 29-30)

Action is described in an entirely therapeutic sense In the Vaiśesika view, action is movement of five kinds, upward and downward, expansive and contractive and other indeterminate types of movement Therapeutically construed a drug's action in any of the five-fold manner described above may be used for purposes of emesis, purgation and such other therapeutic procedures 'Action' therefore is the therapeutic action of a drug or of the physician In the chapter defining the therapeutic action, action is defined as the endeavour for achieving a definite result, it is also called action, effort and the initiation of work or treatment. (Vimāna VIII-77)

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समवाय

The definition of Samavāya (समवाय), coexistence, provides a striking illustration in this respect In four masterly verses (Sūtra I, 49-52) the nature of coexistence as well as substance and quality and action is described,— “ Coexistence is the inseparableness of earth etc, from their qualities. That coexistence is eternal. Wherever the substance exists the coexistent quality is never absent.

“ That which is the substratum of action and qualities, and the coexistent cause is substance. ”

“ Quality is the coexistent and inactive cause ”

“ Action which is the cause of conjunction and disjunction resides in the substance. Action is the performance of what is to be done It depends on nothing else”.

Thus the six categories of substance etc, are explained and this hexad is known as the “cause ' of all things or effects in the world. This theory of the nine substances comprising the things of the world is common to Vaiśesika and has been appropriated by the medical teachers thus far. The world is full of effects, in the forms of drugs, persons and things of these eternal original substances The five proto-elements are atomic in structure and the atoms are possessed of the quality and action in the relation of generality.

REALITY—THE SOUL AND THE WORLD OF THINGS

particularity and coexistence Thus far it is a plurality of ultimate things. The world stands by combination The products of such combination are more than the mere aggregate of parts of which they are produced.

The Sānkbya which includes these among its categories, refers them to an original cause of which they are evolutes. The categories that are twenty-five are thus ultimately reduced to two—the self and original nature or Prakrti known variously as Avyakta and Pradhāna In Caraka there is a sudden transition from the pluralism of the Nyāya-Vaiśesika to the Sānkhya categories, again making a fundamental deviation from it betraying Vedāntic inclination towards one common origin of all things. We shall note this tendency and transition presently.

CHAPTER III

WHAT IS MAN?

We come to the problem of man, the most significant among these 'effects' known as the world We must understand what man is for he is the subject matter of the science of medicine for whose sake it is promulgated (Sūtra I-47). To understand him is to understand the world, for he is similar to the world in his construction (Śārīra V 3). He is the microcosm, the macrocosm in miniature.

In Caraka, one and the same thing, or a set of things, is defined and éñùmerated in various ways and from different standpoints. Similarly this world of six categories can also be defined as a world of six elements—the five proto-elements of earth, water, fire, air and ether and the sixth one the conscious element Man being a conscious individual is identical with the conscious element itself Man, again, being an effect of these six is also the aggregate of these six elements (Sārīra I. 16) Looked at once again from the stand-point of a further elaboration of these principles, man is the aggregate of twenty-four elements (Sārīra I-17) consisting of the mind, the ten organs of sense and action, the sense objects (five elements)

धन्वन्तरि

and the eightfold Prakrti or subtle constituents of his inner beings viz., the Ātmā (spirit), the Buddhi (intellect), the Ahaṅkāra (the ego) and the five subtle elements. Thus he is called the aggregate of twenty-four constituents. This aggregate-individual is to be treated for disease, for ignorance and for spiritual bondage Liberation from disease, ignorance and birth and death is the subject of this science It is all-round and thorough in its treatment of man, not stopping till it has achieved his final emancipation from all suffering

Let us now see what these various constituents are that make up his being and what causes have brought them into being. What is his origin? If he has any, when and how his liberation can take place? These significant questions, exhaustive in their scope and nature addressed by his disciple to Ātreya are thus

"Into how many categories is man divided in view of the diversity of the elements (that compose him)? Wherefore is he said to be the cause? What is his origin? Is he ignorant or endowed with knowledge? Is he shown to be eternal or non-eternal? What is Prakṛti (the primal matter)? What are the modifications? What is the mark of Purusa (the man)? The knowers of the self declare the spirit to be non-active, free, endowed with lordship all-pervading, infinite, the knower of the field and the witness likewise O, worshipful one! if the spirit is thus non-active, how, then, is activity predicated of him? And if it is free, how is it that it is born of undesirable wombs? If it is endowed with lordship, wherefore is it drawn perforce into suffering? And if it be all-pervading, why does it not experience the totality of sensations at once? And wherefore does the infinite one not perceive what is hidden behind a hill or a wall? There is also the doubt as to which is prior, the knower of the field or the field itself?"

In reply to this formidable list of questions Ātreya propounds a philosophy in which are found the echoes of intermingled voices of the Sāṅkhya and the Vedānta. After describing elaborately the nature and functions of the mind and the senses, there is a reaffirmation of man as the aggregate of twenty-four elements. "The supreme (spirit) combined with Buddhi, the ten organs of sense and of action, the mind and the five sense-objects is the aggregate of the twenty-four categories known as Man The Buddhi here stands for the seven-fold Prakrti of man

WHAT IS MAN ?

excepting the supreme the intellect, the ego and the five elements. This supreme is described again as the unmanifest (avyakta).

It is in connection with the function of the mind that Abhāva (अभाव) or non-existence is mentioned as one of the objects of knowledge.

Though it is not included among the six categories of substance etc it is stated that the mind can recognise non-existence as in the case of the absence of contact with the sense of touch

" All these characteristics are perceived by the tactile sense; for the tangible together with its opposite is apprehended by the sense of touch ". ( Sūtra I-3 ).

Even in the Kanāda-sūtra, though non existence is not included among the categories, it is introduced later on in the course of exposition.

While in the Nyāya the categories are explicitly stated to be seven viz, 'those of the Vaiśesika and the seventh non-existence, at the very beginning (Nyāya-sūtra I-2.)

But why this aggregation of elements? Who or what has brought them together to form this man?

Rajas and Tamas i e the qualities of passion and ignorance are responsible for this endless aggregation

Only by their elimination and by the increase of the Sāttvic quality f knowledge and goodness will this aggregate be dissolved

Consc:usness or knowledge is affirmed as the inalienable quality of the Ātmā or the self

But to what do these three qualities pertain?

In the Sāñkhya view, these are the triple nature of Prakıti known as Avyakta or Pradhāna

But here in Caraka, as it will be later discovered, the Ātmā itself is known as the Avyakta.

To whom then, do these qualities belong and how does the Ātmā suffer from these qualities is a question to which we find no answer in Jaraka

As we have already found, minds are said to be of these three types judging from their preponderant tendencies

A quality is tiat which is in coexistent relation to the substance and cannot be changed or separated

In which case it would be vain to suggest that by controll ing the characteristics of Rajas and Tamas one could increase the Sattva quality in order to gain liberation

It is evident that the Ātmā does not possess these qualities, for in the liberated state it is not under the influence of these.

ॐ नमो भगवते धन्‍वंतरये

mirror or in the muddy water, similarly is the self's nature not manifested through the impaired senses (Śārīra I 55).

The self does not initiate action by itself nor does it suffer the fruit of action. All action and enjoyment of action results from this aggregation of the constituents and there is nothing in the absence of such aggregation. (Śārīra I 57) Action, consciousness and discrimination emanate from and are the products of the aggregation of the senses, mind, intellect and the organs of action The manifested being, known also as the aggregate-being, is never a single constituent, nor does it exist without associate causes, nor does it escape dissolution resulting from its speedy career and its inherent nature The self is beginningless and endless but the one brought about by such associate causes is otherwise The self which is never caused is eternal but the being that is brought about by causes is the contrary of it, that is non-eternal. (Śārīra I. 50,) Hence it is clear that the aggregate being known as man who is the subject of our study is brought into being by an association of factors and must necessarily suffer dissolution, while the self by virtue of its being not a result of a cause, is eternal. Ātreya propounds the theory of being at the very outset of his thesis saying that things are brought into being by causes but require no cause for their dissolution (Sūtra. XVI-28). Disintegration or dissolution is the very essence of their nature and need no other aids or factors. Hence man that is brought into being by an aggregation must necessarily dissolve and vanish without the aid of an extraneous cause Dissolution, is, of the very essence of his being. Let us therefore see and analyse this aggregate being which is bound to dissolve and differentiate the self that is causeless and eternal from that part of him which results from a cause and is non-eternal.

This is an interesting classification current in the Upanisads, the Gītā and the Sāṅkhya concepts of life and is found in a slightly modified form in the Caraka samhitā. The aggregate-man is divided into two parts, the knower and the known. The known is also called the field (क्षेत्र Ksetra) in Upanisads as well as in later literature. The self which is the knowing principle surveys the field before it All being results from this coming together of the field and the knower of it.

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and the five sense-objects Thus among the aforesaid, all except the unmanifest is known by the wise as the knower of this field. (Śārīra I. 63-65).

The unmanifest is the self, the knower and is the Cetanā-Dhātu (चेतनाधातु) i.e., the element of consciousness in the universe. Throughout, so far, it has been propounded that the sense-organs, the mind, the ego and the intellect are insentient and are regarded as sentient only when in conjunction with the self who illuminates them with consciousness "The mind is insentient and is regarded as acting only when in conjunction with that other principle of consciousness which imparts the sentiency to it Hence it is the self that is possessed of consciousness and is called the doer Since the mind is insentient it is not regarded as doer.' (Śārīra I. 75-76).

The field therefore derives its sentiency and character as a doer by its being charged with consciousness flowing from the self. Its every action, thought and word is derived from the self These actions should therefore belong to the self and should be known as its attributes when in conjunction with the field Ātreya declares "The two vital breaths of Prāṇa and Apāna, the winking of the eye, living, the movements of the mind, such as fancy, perception of the sense-organs, impelling, meditation, going to distant lands in dream, the understanding of death, recognition with the left eye' of what the right eye has seen, likes and dislikes, happiness and grief, effort, feeling, concentration, intellection, memory, and egohood are the characteristics of signs of the supreme self" "These signs therefore are found in a living man, declare the great sages, and in the dead these characteristics of the self are not seen'. For the body is like an empty house when the self has deserted it. As only the five proto-elements are left in it, the man is said to have been 'reduced to five', ( पञ्चत्व गत ) which is the synonym for death. (Śārīra I. 70-74).

This self is the sixth element of the universe, the element of consciousness. This is called the unmanifest, the knower of the field which is the body and the self as well as the supreme self This self is regarded as the author of the world, the knower, the witness and the cause. (Śārīra. III-25).

Dhanvantari

The question naturally is whether the self is a knower even in the absence of the field, when it is not in conjunction with the mind, senses etc. Just as the body is insentient without the self, similarly the self might be deprived of knowledge without the aid of the body, mind etc But Atreya answers emphatically in the negative and says, " The self is knower not only when given the senses, but also when the senses are absent, for he is never without the conscious quality at any time. There is knowledge manifested only if it is already there. The lack of the senses cannot remove the knower's power of knowing. The particular perceptions of things only are not there but the capacity to perceive is always there, just as the knowledge of jar-making is in the potter but does not find its expression in the absence of earth etc (Sarira III, 18-191/2).

Even when the self is bereft of the sense-perceptions, speech and action in the sleeping state, yet in dreams he has knowledge of happiness and grief He is therefore known as never being without knowledge He is ever the knower. Without the quality of knowledge in the self no other type of knowledge can ever manifest itself. Therefore all knowledge in life cannot come by itself or uncaused by the knowledge belonging to the self. (Sarira III, 23-24.)

The element of consciousness known as the self is regarded variouly as the cause, region, the instrument, the imperishable, the agent, the thinking one, the knower, the understanding one, the seer, the dispenser, the great one, the architect of the world, the omniform, the supreme person, the creative source, the unchanging, the eternal, the substratum of qualities, the seizer, the chief, the unmanifest, the individual soul, the knower, the ego, the conscious one, the infinite, the soul of creatures, the soul of the senses, and the inner soul. (Sarira IV-8)

We have thus seen that this self is identified with the source of all things, the creator of the universe and the supreme self pervading everywhere Brahma is among its synonyms This is both the human self as well as the universal self and there is nothing beyond this This is in accordance with the description of the Purusa of the Vedas and the Brahma or Atma of the Upanisads which is the source

१७८ PREFACE

and the end and essence of all things Out of it evolve the universe, the ether, air, water, fire and earth and all living beings. The great Mahāvākyas such as स खल्विदं-बह्म.... 'all this is Brahma” proclaim the same concept of all things being of the essence of supreme. This is the key-note of the pantheistic view of life that has a significant place in the Upanisads But how and when this self was caught up in the aggregate man and what the origin of the aggregate itself is, have yet to be explained How has this aggregate being come about and what is the purpose and the end of it Life must have a direction and fulfilment. This aggregate being is subject to disease and death But death does not dissolve it as the self according to Ātreya goes out into new lives and makes its entry into fresh wombs carrying with it the subtle elements that evidently form its vehicle.

We shall therefore have to search for the causes for his origin before we think of the origin and unfoldment of the universe itself.

The supreme self being beginningless has no origin, but the aggregate-being is born of acts, delusion, desire and aversion. (Śārīra I, 53.) This only explains the causes that led to the formation of aggregate-being but when and why it took place first cannot be answered for it is said by Ātreya, 'there is no beginning for the self and the succession of the fields is also beginningless Hence, since both are beginningless, neither can be antecedent to the other' (Śārīra I 82) We are indeed on the horns of dilemma. The self is beginningless and so is the succession of bodies known as the field and yet the elements of this aggregate-being are all evolved from the self The causes for the formation of this aggregate are known, but when they first came into operation is not to be asked, for this process of aggregation has gone on from beginningless time:

The evolution of man is thus: From the unmanifest is born the Buddhi, the principle of intelligence, and from the intellect the ego-sense is derived, from the ego the ether and other proto-elements are born in their successive order. Then the whole man possessed of all the faculties springs into view and is said to be born, and at the end of an age when the world dissolves, this being merges back into those constituent proto-elements in the reverse order (Śārīra I, 66-67).

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ॐ नमो धन्वन्तरये

of special characteristics that once earmarked. his individuality and

cannot be any longer recognised by any sign. He is lost in the

Infinite.

In Ātreya's own words, "In that final renunciation, all sensa-

tion together with their root-cause as also cogitation, contemplation

and resolution come to an absolute termination Thereafter, the

individual self having become one with the universal self is no longer

seen as particularised being rid of all qualities. He has no longer any

distinguishing mark. The knowers of Brahma alone have knowledge

of this. The ignorant cannot understand it. ( Śārīra. I, 154-155 ).

CHAPTER IV

THE ETHICAL NOTE IN AYURVEDA

It is remarkable that despite the wide divergencies in their

conclusions regarding the nature of reality, the religions of the world

are unanimous in their sense of the ethical values of life. Elimination of

envy, hatred, covetousness and wickedness and the practice of

goodness, love and self-sacrifice are universally acclaimed as the right

way of life. These lead to the control of the senses and mind and

imply the necessary discipline and inner purity. The various and

principally the six systems of Indian philosophy as also the Buddhistic

and Jain systems of thought are united in their upholding of righteous

conduct and mental and emotional purity as the means to liberation

whatever be the nature of that liberation. A theistic belief is not

essential to the upholding of such a high ethical ideal of life.

Budahism, as well as Sāñkhyaïsm and the Mīmāñsā doctrines are

avowedly ethical in their ideal and uphold rigorous discipline

of the mind and the heart in the interests of the supreme fulfilment

of life. It is quite evident from the ethical history of man that there

is an inner compulsion that extorts his instinctive allegiance to what

is right, good, and virtuous Despite man's inability to believe in a

creator God, he accepts the mystical efficiency and fruit-bearing

power of the good and evil ways of life. The faith in the invisible

धन्वन्तरि

power of action, known as 'Karma', is the product of the same instinct and here in Caraka, we find ample witness to that early faith of man in the efficiency of good and evil actions.

The Vaiśesika doctrine with the expounding of which the Caraka Samhitā virtually begins, is concerned primarily with teaching righteous living The Sūtras of Kanāda begin with the aphorism "we shall now expound the nature of virtue". The origin of Ayurveda cu·iously is also for the preservation of human lives that they may be dedicated without hindrance to austerity, meditation and discip· line of mind It is the feeling of love and compassion for suffering humanity that first gave rise to the sages' efforts to discover the science of medicine. ( Caraka Sūtra VI, 7 ).

Notwithstanding the absolute nature of the inner compulsion for goodness and duty, the generality of mankind is impelled only by the fear of evil effects and the hope of happiness resulting from vice and virtue respectively. This is the hypothesis or the concept of Karma, the inquiry of whose teleology is futile. It must therefore be regarded as beginningless though it is given to man to put an end to it The diversity of the initial circumstances and equipment with which men are brought into this life is accountable only in terms of the diversity of the causal actions and tendencies of their previous lives. This total causal force by whose residual energy a person is catapulted into this life is known as destiny ( Vidhi or Daiva ). In Caraka it is called Daiva and the fresh initiation of action in the present life 'Purusakāra'.

This doctrine of previous incarnations implied by Karma is made out effectively according to Caraka by all the four methods of ascertain- ment viz., scriptural testimony, direct perception, inference and common sense The great sages possessed of infallible v sion, by virtue of their meritorious life, have declared the existence of rebirth unequivocally. ( Sūtra XI 28-29 ). From direct perception we find the following: 'the children are unlike their parents. Those born of the same condi- tions are possessed of different traits of color, voice, shape, mind and intellect. People are born of higher and lower castes Some are born slaves and some overlords, they are endowed with varying degrees of happiness, grief and life-span. New born babies without any acquaintance before, seek for the mother's breast, weep and cry and show fear. This

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गृहीत ह्यधरेह्यस्त्रुणा पमंमावरेत् । च. सू. ९९, ९३

रहীত ह्यधरेह्यस्त्रुणा पमंमावरेत् । च. सू. ९९, ९३

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हिताहितं सुखं दुःखं आयुस्तस्य हिताहितम् । मानं च तच्च यथोक्तमायुर्वेदे: स उच्यते ॥

"That is named the Science of Life wherein are laid down the good and the bad life, the happy and the unhappy life, and what is wholesome and what unwholesome in relation to life, as also the measure of life"

चर की यद श न विम र्श : १

हं हो विदितवेदितव्याना मविगताधिगमतकग्य नामसुच्छितताउष्ठेयाना गुणदोषदिवेचने स्थितच्छय दानामिव नीरक्षीरविवेचनेऽधिकृतत्वात तत्समवत्ता भात्रकानामतिरोहितं यदायुर्वेद स्वयमात्मानमुपवेदतासुपनिनीषुबें दिकतत्पवदर्शना धारभूता हृदतरविज्ञानशिला उपष्टम्भ्रयेन्त्रिदोष-त्रिधातु-धात्वाश्रयनमधिरोहत्तीति, न सर्वासूपलभ्यमाना स्वायुबें दिहिताश हृदतरविज्ञानशिला उपष्टम्भ्रयेन्त्रिदोष-त्रिधातु-धात्वाश्रयनमधिरोहत्तीति, न सर्वासूपलभ्यमाना स्वायुबें दिहिताश दर्शनिकमौलिमिधान्तोपलम्भो वरीवर्ति, फैवल चरकसुप्रुतयो: प्रकाश्यसत्ता वाग्याहारा दार्शनिकविवारयुस्मिकता सूचका वाडड मायन्ते किन्तु नात्र निरपेक्षसुद्वमेक्यकेक्विते किमपि स्वतन्त्रमायुबें दर्शनमस्तीत्युपपादयितुं प्रभूयते ।

कृतप्रयत्नैरण्यस्माभिरासांयमानेऽप्यवस्थितैरास्वादर्शनेपु वर्तमानायुबें दसहितोपनिबद्ध दर्शनमविच्छलं ययातय न हम्रोवरोक्रियते । ऋते च तत्सद्रहकृच्छा न्तरक्षितकक मलशिलाभ्या न केनापि कुत्राप्यायुबें दर्शन पूर्वपक्षेऽपि निक्षिप्त येन पुरा हि किमप्यायुबें दर्शनं वभूवेत्यप्युभीयेत । चरकचतुराननशकृपाणिरपि "सर्वे पारिषदिमदं शास्त्रं तेनायुर्वेदाविरुद्धवैरोषिकम् आहुय । दिदर्शनगणेडेन विरुदार्थों डमिष्योमामनो न पूर्वापरदिरोष मावहतीति" प्रतिपादयन्, यत्न तत्र विकीर्णानां विचाराणां सद्दोषीर्णता विशुद्धताश हृद्यति ।

तत्र तावत्प्रसिद्धदर्शनशाखाभीया समिदान्तै: समेत चरकमहितप्रतिपादिताना विद्वान्ताना समन्वयापादनाय संघायसमभावाविषया तुलनात्मकहिटविशिष्ट समीक्षारुपोड्यमारम । यत्रापि चरकसहिताया यत्र तत्र विभिन्नेषु ध्याये पु प्रदर्शयत्ता इतस्ततो विप्रकीर्णा सद्दोषीर्णा दार्शनिकावचारा उपलभ्यन्ते तत्रापि शारीरस्पयानकादिमोडध्या प्राधान्येन दार्शनिकसिद्धान्तप्रतिपादनपर । तत्र द्वादशभि: श्लोके: रसविदेशकृता । प्रदर्शना , चत्वारिशदुत्तरेण शतेन च श्लोकानां भगवत: पूर्वस्रोतसारणि गुम्फिततादि मन्ति । सौलभ्येन दार्शनिकसिद्धान्ती वाचचाना मतिमार्गगा: स्युरित्येतद्व िक्षररगिमनुसृत्य विचाराश्च्छललयितु कामेरसमामि: कृता संहिताकमोल्लेघनानि गतानि विरसता-मापादधियत्यतीत्यस्माकमाशा ।

स्वारस्स्य संपादनशने तत्र चतुर्न्निपुपर्याधिकारो मतुजो डधिक्रियते इत्येन न कापि विचिकित्सा । सुग्रुतसहिताकु दप्येतेदेवाह " यस्त्रिमें धु जाबे पञ्चमहाभूतनारीरसन्वय" इति । चोद्यते पुरुप: चिकित्साया जीवद्रपोडविक्रियते नाडजीवनू । जीवितविरहदिते त्वस्या भावथेक्यादसम्भवाच" । कत एव " शरी र नाम चेतनाधिष्ठितमभू त पञ्चमहाभूतविकारसमुदायात्मकं समयोगवाहि" (च. शा. ६-४) इत्यपि वेदैत चेतनाधिष्ठितमेव शारीर न्याख्यायि । चेतनायिच्छितनरीरात्मद्रव्यास्य चिकित्साधिष्ठितपुरुषवप पञ्चमहाभूतविकारविभागरुतु शरीरविज्ञयने मिम्न शरीररस्यात्मनस्य गह्ठेऽप्ययाये विस्तार निहुपित:, नाड्न लेखनीप्रचारणप्रयासो विषयेधमान उद्दिश्य स्यादिति विरम्यते ।

पूर्वो कविचारप्रणालिकामनुसररेव "कतिवा परुपो धीमन" इत्येप प्रथमसुपन्यासत । सवलपारेररासमततवप्रचेतनपरस्य पुनर्वेदुप्रपदतस्य " खादयशितन. पष्टा धातव पुरुष: स्मृत । चेतनाधातुरप्येक र्म्मृत पुरुपज्ञक ||" इत्येतस्यो तरसक्य न ससतये पदपूर्वकप्रणालिकामनुसरणमेव धारणी रणण्यम ।

चरकীয়दर्शनविमर्शः ।

पुरा किल प्राच्यैर्महर्षिभिरात्मा पुरुष इत्यादय । शब्दा नैकार्यबोधकत्वेन प्रयोज्य व्यवहत्तो हि स्म । तद्यथा ऽऽत्मेति तथा डात्मप्रति " खादयः खेतनवश्ठा धातवः पुरुषः स्मृतः " इति पुरुषशब्दो मनुष्यायां " चेतनाधातु-रप्येकः स्मृत पुरुषसंज्ञकः " इत्यनन्तरवाक्य आत्मार्थश्व व्यवहत्तो हि स्म । तथैव खादीनां चेतनाधातु " धातवः " इति धातुशब्देनाभिधाने तच प्राक्ालिकम् । पुरातनबौद्धसाङ्ख्यैरप तथैव धातुशब्दव्यवहारस्य पडूधातुत्वे समुदायेऽ मनुष्यत्वग्वधारस्य च दर्शनाात् । अत्र पुरुषशब्दस्य व्याचिख्यासया चरकपाणिना " अयं तु वैशेषिकदर्शनपरिगृहीतविषयिकिसंशयाश्रयात्वविचय । पुरुषः " इत्युक्तम् । यद्यपि वैशेषिकसूत्रे आत्मन पृथग्ज्ञानश्रोपपादनम अत्र त चैवलां चेतनत्वं तेनात्र चेतनाशब्देनात्ममात्रयोरपि प्रधान विशेषाभिति चरकपाणेरभिप्रायो बोध्यः । यद्यपि चरकैः परत्र शब्दधात्विविसारारुपयाssतत्कथना चरुर्विंशते । परिगणनेपि चतु-विंशतितत्वात्मक पुरुष इत्यस्माद्विचारात् । यद्यपि विन्चार प्राचीनतर प्रतिमाति । सुश्रुतवेनापि सूत्रस्थाने शारीराधाने च " पञ्चमहाभूतशारीरसमन्वय-पुरुषः ' इत्येवं प्राचीनाविचार उपन्यास्त ।

सृष्टिप्रक्रिया-" पुरुषश्व धातुमेदेन चतुर्विधशातिकः ' स्मृतः । इति मनो दशोन्द्रियाण्यष्टौः प्रकृतिश्वाष्ट-धातुकः" । इति मनोज्ञानन्द्रियाणि कर्मेन्द्रियाण्यष्टधातुकः प्रक तिश्रेष्ठ-युक्का तथैव चतुर्विधशातिरूपा । पञ्चभूतानि बुद्धीन्द्रियकर्मेन्द्रियैरष्टभिरात्मकेन्द्रारख्वाष्टम । मूर्तप्रकृतिर्वि्टष्टेति गमनानिलालनजडेला पञ्चभूतानि अन्न खादीनि बुद्धीन्द्रियकर्मेन्द्रियमहद्धारस्थयष्ट्रयाssत्मकिंका मूर्तप्रकृतिरवोध्य । इय प्रकृतिश्रेष्ठतद्धपकीयुक्तिः । साङ्ख्यैः्याजुुसाराणो । तथा हि सांख्यं " मूलप्रकृतिरविकृतिर्महदाद्या प्रकृतिविकृतयः सप्त । प्रकृतिविकृतयः सम घोडशकश्व विकारः" इति चतुर्विशातितत्त्वेषु पोढशविकारानष्टीकृत्य प्रकृतिरेति कथ्यन्ते ।

यद्यपि चरकेऽपि सद्दनाद्वैना प्रकृतिविकृतित्वं शब्देनाऽऽमनात तथापि " अचयक्तादू बुद्धिसत्पन्ना बुद्धयाssहिमिति मन्यते । पर खादीन्यहद्वाराहुत्पद्यन्ते यथाक्कमं " इति वचस्सदृशजालान्महदाद्दीन्युपपद्यन्ते । महदादिभ्यश्वाहद्वारादय इत्ययतो महदाद्दीना प्रकृतिविकतेत्समनाम चित्तमेवायतति न तदिरोेऽप शक्यते, चरक-संहिताया रण्डरवेण खादीनि बुद्धीन्द्रियकर्मेन्द्रियमहद्धारस्थयष्ट्रयाssत्मकिंका मूर्तप्रकृतिरष्टष्टेति केवळ प्रकृतिहवेप्सुक्क न चैतेवा इत्थापि विकृतिस्वमान्नात तथोपरादयितु परे खादीन्यहद्वाराहुत्पद्यन्ते यथाक्कममित्यस्याद्दारदानन्तरं खादीनि स्थूलभूतानुयपद्यन्त इत्यर्थो बोध्यः । तयास्वै चाहककारस्य खादीनासुपादानता निराकियेत । निरोध श्रमघितमन्तराभूतैश्वर्युमि-

सहित समुन्मैथित्यक्कति सृष्टिसम्भवति स्वीकृत्यैवापि, न्यायामुपपाद्यनिमित्तेन प्रकृतिह्राणि रय येस्स्वकश्व स्थलभताना-नमिळयकिरूप.पसिद्ध शुष्कगता स्यात् । यदि न यथाशास्त्रोक्ततिमिमदपेर्मिताड्सविषयदेतानि विकृतितवेनैवाण्यपठि-स्यत् किन्तु न विकारेप भूतानि पडितानि केवळ प्रकृतिहवेप्सुकोऽस्ति । प्रकृतिह्राणि स्स्थूलभूतानि परमाणुतुल्यानोति समाराघ । " धिकाज्जन्तोः सायासङटुरुपमाज्ञा धुवाम्' इति श्रुतो प्रकोष्टप्रपदस्यु रुपेण खादय-श्रत्नापष्ठा धातव पुरुषः स्मृत इत्युक्काना चेतनापष्ठाना खादीनां समावेशदश्व सुधगमतेश्व । व्यक्ततरगुणा-स्वाङ्गपदी श्वतुर इत्यन्रोस्पायमानाना वाङ्नाद्दीनां व्यक्तगुणश्वोभेक्षरुत्पाङ्गाना नित्ययानामव्यकगुणता चायर्ते प्राप्यत एव । एतेन अचयक्तगुणानामेवेक्षा केनाप्युक्त तन्मात्राद्देव परमाणुत्वं चा सुपगतं स्मात, आचायैदर्य-श्रीगौडपादैरपि कारिकामाष्ये तन्मात्राणा परमाणुत्वस्वीकृतेश्व । " भूमिरपोदलो वायु. खं मनो बुद्धिरेव च । अहङ्कारानिमर्द चैतेपामुपपत्तिथेेीम तिरोध श्रमघितमन्तराभूतैश्वर्युमि-सहित समुन्मैथित्यक्कति सृष्टिसम्भवति स्वीकृत्यैवापि, न्यायामुपपाद्यनिमित्तेन प्रकृतिह्राणि रय येस्स्वकश्व स्थलभताना-नमिळयकिरूप.पसिद्ध शुष्कगता स्यात् । यदि न यथाशास्त्रोक्ततिमिमदपेर्मिताड्सविषयदेतानि विकृतितवेनैवाण्यपठि-स्यत् किन्तु न विकारेप भूतानि पडितानि केवळ प्रकृतिहवेप्सुकोऽस्ति । प्रकृतिह्राणि स्स्थूलभूतानि परमाणुतुल्यानोति समाराघ । " धिकाज्जन्तोः सायासङटुरुपमाज्ञा धुवाम्' इति श्रुतो प्रकोष्टप्रपदस्यु रुपेण खादय-श्रत्नापष्ठा धातव पुरुषः स्मृत इत्युक्काना चेतनापष्ठाना खादीनां समावेशदश्व सुधगमतेश्व । व्यक्ततरगुणा-स्वाङ्गपदी श्वतुर इत्यन्रोस्पायमानाना वाङ्नाद्दीनां व्यक्तगुणश्वोभेक्षरुत्पाङ्गाना नित्ययानामव्यकगुणता चायर्ते प्राप्यत एव । एतेन अचयक्तगुणानामेवेक्षा केनाप्युक्त तन्मात्राद्देव परमाणुत्वं चा सुपगतं स्मात, आचायैदर्य-श्रीगौडपादैरपि कारिकामाष्ये तन्मात्राणा परमाणुत्वस्वीकृतेश्व । " भूमिरपोदलो वायु. खं मनो बुद्धिरेव च । अहङ्कारानिमर्द चैतेपामुपपत्तिथेेीम विरोेध श्रमघितमन्तराभूतैश्वर्युमि

Dhanvantari

वागोस्तेजस्ततनक्षाप अदृश्येऽद्य द्रुतोर्दता । मूलाकृतयो यस्थो जगदेतास-

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चेतनाधातुरस्यरूपमू--"खादयब्रेतनाष्ठा धातवः पुरुषः स्मृतः" इति "पृथिव्यापस्तेजो वायुसत्त्व पञ्चभूतप्रहणेने द्वादशदिवियपञ्चकसप्तेन्द्रियदशकस्यु च ग्रहणं करव्यम्, तेन मौतिकरावत् । चेतनाश्चेन्द्रियैवांछाटतां मनोजुद्रयकत्कारकं रागाद्वेष ग्रहण विधेयम् । " मनो मनोद्रथों हुर्द्रेरात्ल्म। चैतन्यारमद्रथयुगन्ध्रह " इत्युने । अत्र यु दशाक्षेभ हृद्यांऽSपि ग्रहीतव्यंस्तस्माद् व्याकृतेऽश्वक्मस्स्वात । एतेन तत्कचतुर्ंशाति- परिगृहीतोऽSत्र-गणनया । " नृदेहिद्रव्यनोड्यर्वा विद्याध्यासभृत् परम् । चतुर्विंशतिक स्मृत " इत्युने । सोऽयं चेतनाधातुरद्रथ्यासमद्रथयुग्मप्रह आसमाकादेनोक्त। ।

एव एव रसीरचैतन्ये हेतुरित्यायुर्वेदाडSचार्याणा निःश्वय । जगदुत्पत्तिकारणमध्येकं प्रकृतिश्या-समगदन म्र'ह्यति चरकवचन ता समन्वयतो लभ्यते ।

शाकुन्त्य स्तु "त्रिगुणम्'वचेक विषयः सामान्मनश्चेतनं प्रसवर्धर्मि । व्यक्तं तथा प्रधानं तद्विपरीतस्तथा न पुमा्न " इति " न प्रकृतिं विकृते: पुमान् ।" इति त्रिगुणात्मक जडा प्रकृतिर्जगत्कारणत्वेन मंन्यते; प्रकृतिं तु कू'णभिन्न पञ्चद्वि गुद्रदासीनं पुथुप्रब् । चरकस्तु "खादीनि बुद्दिरद्रचकसदृशरस्तथाद्र्शम् । भूतप्रकृति-रं'हद्र्श ।" ता 'दैन पोद्ग्र ॥ युद्रदिन्द्रियाणि पञ्चेन्द्रियाणि च । शमनुरक्ष पञ्चार्थी 'वकारा' इति मन्ज्जता ॥ डु' क्षत्र समहिन्ट् सर्वमद्द्यक्षरजितम् ' इति क्षत्रियोतितत्स्थितरावन्मद्र क्षत्र निर्नित्तिय " अध्यक्कमस्मा क्षेत्रज्ञः शाम्यत्तो विरुन्धय ' इति क्षेत्रज्ञस्य'त्मता च निर्निजनि, डम ग्रन्यं व्याक्षणाशकपनि: "अव्यक्तवर्जितमिति प्रकृत्युदासीनवर्जितमिति वित्र्णो'त । परं नेतद्रंवज व माधु म यामहे । माधू'लैहैव चररक्षित क्रोंदृश्ने कुत्रापि प्रकृतिभिन्ना उदासीन बहव पुथषापुरुपेः ओ 'महा' एहि च प्रकृतेरभ्याता । पूनेंकस्ल्य खादयक्षेत्रनाष्ठा इति वचनोपात्तम्य पड्धातवः सक-पुरुयेः ओ 'महा' एहि च प्रकृतेर्भयाता', तरव अस्सेरो हि पुनश्व धातुमेदनेत्स्यादिना व्याख्यियात । व्याक्ष्यातेऽपि चतुर्विंशनितरवेक्षु चेतनाष्ठ । न लमग्न न च क्यक्त विहायेनरदश्य कल्पयापि चेतनाया पर्यायवेन प्रहमं कतुं शक्न्नते । तथा " अध्यक्क-शादः-तथ्यपयम् इत्यग्यक्तस्यार्महत्त्वं क्षेत्रज्ञत्वं निराक.लुक्षयसिद्धये स्वप्नसृष्टनकक्रद्रव व्याक्षशति तस्माचेतनाशाङ्गतथ परीततम इति प्रतिपाद्यतयम् । यद्य अव्यक्तशब्देन शाङ्ख्यचमत। प्रकृति र्व्वीक्रियेत पड्ध-वित्रान्तस्ववादिना स ह्युद्याना निरीक्षरतैव चतुर्विंशनितस्ववादिनामयुर्वेदविदां निरात्मता निरीक्षरता मद्र- क ISSये । मा च 'सर्गस्ववाऋनिराकाङ्क्षपरमस्य नृक्षया मते कार्यंपित समगता मियात? अव्यक्तीताम " महद्यको डयन"= म डयम्"द्रथ्यत्मनिव 1डयकुराश्द प्रयुक्त । "अभ्यंके न्म्मा शाङ्ख्यतपम्" इति मह्होमारते चाङ्यक-शान्देः" नय णेकद्र । "तरड कम ह हि ' इति सूत्रेऽण व्मासोडपि न्न्माल्यक्कम् ड । इत्थंव्राप्रपड्यच्श- शान न ज न । हररगम्भणः स्वीकारेनायसेमैव एकात्मवाद सिद्धये युयुधि "आत्मा एक ', इति प्र्तिपदाद्का भूतिक्ष'ने तो लम्भ्यते तयाप्यात्ममावाद पुथुप्रबन्धे सर्वेन्चैकवचनविशिट्ट एव प्रयुक्त इति नोपेक्षिसु शक्यम । " ड श अनो मिसुरद्यग्र ', "देही सर्वंगतोऽध्यात्मा " इति " विशुतवमत एवास्य यस्याल्त्स्वेऽपतो मदान्न , " सर्व- सोनमन् विद्यादेक्योनावधि हियतम्।" इत्यादिभिराम्नो विशुद्ध, तथा "बुद्धिय स्मृतिरहङ्कारो लिन्झानि परमात्मनः ' इत्थनेन जीवात्मत्मः परमात्मगतश्चाव्यन्च्च न हृदयते। "स सर्वगं सर्वरीस्मृद्र शे विश्वकर्म्मा स च विद्धरु.।1 स चेतन धातुरतिद्रीद्रश्य स नित्यगुकु खादुनय श एव।।" तन्न पूर्व चेतना धातु सत्कारर्णो गुग्ग्रहणया प्रवर्त्तते य हि हेतु', कारणं, निमित्तं, अक्षरं, कर्त्ता, मन्ता, वेधिता, वोद्धा, द्रष्टा, धाता, न्न्म्मा, विश्वकर्मा, विश्वहपः,

[ERROR page 545 - NVIDIA client error]

वो भवत्यज्ञः १" "न कर्तुरिन्द्रियामावात्कार्याज्ञानं प्रवर्तते । या क्रिया वर्त्तते माने सा विना तेनं वंर्त्तते ॥ जानन्नपि मुहूर्दमावात्कुसमकूजनं प्रवर्त्तते" इति क्रियाप्रसुतेरमभाववचनाज्ञानसत्तास्वोकारात् । शाकुराचार्येणाप्युक्तं "निद्राभावादियचेतनस्याज्ञानता न चैतन्याद्भावादिति । यथा वियदाश्रयस्य म्रक्षस्य म्रक्षप्रक्षास्य म= नः सन्न,उपार्श्वं? म्रक्षेर्न स्वरूपाडभावाद्दुत " इति ( मं सू २-१३-९ ) इन्द्रियाणि च सहस्रिप्य मनः सहरूप्य च द्वयलम् । प्रवित- इयास्मिन्मातमज्ञ स्वे ज्ञाने पर्यवस्यति।। सर्वत्रावस्थितज्ञान् । सर्वभावानुपरीक्षते । नित्यनेन्द्रियमावकुचेष्ठ- धुरः । स्वप्नगतो यदा ।। विषयान् सुखदुःखे च वेष्टि नाझोडप्यते* स्मृत । नारमज्ञारहते चैक ज्ञां किंचित्रप्रवर्त्तते।। यत् साक्षीर्युच्यते नोऽत्र संज्ञो हि स्वात्मा यते स्मृतः । सर्व भावा हि सर्वेषां भूतोना मोहात्मसाक्षिकाः।। " इत्यनेन प्रमाणेन चैतनं निःसंकोचेन निश्चितं

"तस्माच विप्र्यागारिषुध्यं शाक्तिवत्वमस्य पुरुपस्य । वैकल्यं, साध्यरथ्यं, दृढृतुसमवतृंभावस्थ " इत्यनेनै क साध्ध्यानामिव घर वस्याप पुरुपो हि । यथापि वैशेषिकैर्नैयायिकैरपि " आामेनिद्रियार्थेसन्निकर्षादनिष्पद्यते तद्ःयदू " ( वै स. ३-१-१८ ) "इच्छाद्वेषप्रयत्नसुखदुःख ज्ञानान्यायं मनो लिङ्गम " ( ऋ. सू. १-१-१० ) इति ज्ञानस्य तम्चिहितत्वादपि भूतेरमविषयत्वाद्वरकस्यमिम्रायतु ष'हृद्येवदात्तानुगामीव विद्धते । वैदाङ्गतिभिश्र "जोडट एव" इत्यासांनस्वैतस्यां रूपष्टीकृतमत्र । सार्थपि आधारमनोडलदिनाऽन्यत्रे सवलार्तिक-दर्शन स्मते नैयाॅयिकैरपैशिकाक्षरमन्: वृत्तत्वं मोक्षतृवमित्युभयम्, साध्धधा योगिनाऽत्र "पुरुपोडरित मे ऋतृभावात " (वा का १९) ' दृढृतुसमवतृंभावस्थ " (वा. का १९ ) इरमकर्तृतवेऽपि मे.कर्तृत्वं वेदान्तिनस्तथ ऽकर्तृत्वम्- मोक्षतृवत्वं वदन्ति, "कतां शाश्वतप्रसक्त्या" ( म. सू. २-३-२३ ) यथा न तद्वानिमचया" ( म. सू. २-३-२० ) इति सोपा धिक वच तृंव मोत्तृवत्वेऽपि पृथक् पृथकू स्वविद्यादांतं प्रति प्रतिपादयति । आत्मनः कर्तृत्वं सोपाधि वच तृंवं "न चात्मा सदिरगेन्द्रिये हि., धररड्मु वा भवत्यज्ञ । न य्यासवः कदाविदारमा । स्वतःशेषाभ्योऽपलम्यते ज्ञानविशेषो" इहृ.नेन "घररणाधीनमिवाभाति । बुदू गार्नसच्योगादारमनो ज्ञातृमिति वैशेषिकाभिप्राय । आत्मनः साक्षितं ज्ञानं मने हृद्ययादिभि. संयोज लक् यौज्ञवल्चेतयेतत्सर्वं धाह्याभिमतमत्र । तथा चोपविधानि वचनानि परस्प विहुङ्खयाभिप्राय-प्रतिपादवार्ंव दूषयन्ते । स्वतःस्मयोगोडयमनादि मोक्षपर्यन्त । स्थायीति शाङ्ख्यवेदान्तसिद्धांत । मत्न हि शाद्धर वचन" "यावद्यमारमा तस्मारी भवति यावदरमन् संसारिदृशं न निवर्त्तते तावदस्य बुदूयुग्म संयोग-

लोकतृवत्न शरको निषेधति । अन्विष्यमाणादपि शाङ्ख्याचार्याड्विचारके न हृप्यथमवर्त्तत । कैवल्यं साधूयताम् पृथक्त्वेन च वेदान्तिहार्मनोः; सवंवादोऽयं कतृत्वादीनां हेतुत्वेनाऽऽत्मनः; किन्तु समप्राणि शास्तिकदर्शनानां देहादिमत्त्वातिरिक्त-माममानं सत्यापयितु प्रवर्त्तमानाऽन्युपलस्मन्ते । तथा च शाङ्कराचार्यः " प्राणचेष्टोचैतन्यस्य कृत्यादय-स्वासधर्मे नाऽभिमता घासवादिनां तेऽप्यन्तरेव देहं उपलभ्यमाना वहिश्चोपलभ्यमाना भविद्धे देहन्तरिक्षे धर्मिणं देहधर्मा एव भवितुमर्हन्ति । तस्माद्व्यतिरेकौ देहादारमन इति । एवं प्राप्ते हृद्म:-बोवहहं मन्यते प्राणचेष्टाद्यस्तु

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इति वैशेषिके हृदयन्ने । केवलमत्र प्रेरणं धारणञ्च न लभ्यते । चरकेण सूत्रोक्त उन्मेष आयशब्देन गृहीत । इन्द्रियान्तरविकारस्य स्थान इन्द्रियान्तरसंचारारक्ष कृत: चेतनाहुद्दिशोके । चेतनाशब्देन बुद्धेरगताथेतवा- त्वनरक्षिर्मा प्रसक्ष्येतेति टीकाकृद्राह—“यद्यपि बुद्धिशब्देन चेतनाऽऽभृतिसमृत्यहंकारा: प्राप्यन्त एव 'बुद्धि'-प्रकारत्वेन तथापि पृथक् पृथग्यमकत्वेन पुन: पृथगुपपत्ताः । तथाहि चेतना गुणवेनाचेतनखादि-भूतातिरिकभर्मेणाडडलमानं गमयति । बुद्धिस्तु ह्यापोद्योरेक कारणं गमयत्यासमानामभ् । इति समाहितम् ।

न्यायसूत्रकृतु, बुद्धिपर्यायं ज्ञानं खसद्ध:खादिमि: सह “इच्छाद्वेषप्रयत्नसुखदु:ख-ज्ञानान्यात्मनो लिङ्गम्” (न्य. सू. १-१-१०) इत्यलंमिलित्वेन प्राहियात् । स्मरणं त्वात्मनो “इच्छादिभिर्न्यायत्” (न्य. सू. ३-२-४९) इति स्मृतित्वातमलिङ्गत्वेन निर्दिश्यापि लिङ्गपरिगणनप्रस्तावे तथ्या बुद्धया गतार्थता ज्ञापयति ।

“अहमिति प्रत्यगात्मनि भावात्परत्राऽड्मवाद्यांस्तरप्रत्यक्ष:' (वै. सू. ३-२-१४) इति वैशेषिक-रयतोदहृदयारस्यात्मलिङ्गतोक । “प्रेरणं धारणञ्च प्रयत्नस्मेद: ” (न्य. सू. ३-२-३९) “परतन्न्राणि भूतेंद्रिय-मनांसि धारणप्रेरणाभ्यांनुेहनक्रियासु प्रत्यन्वशात्प्रकतन्ते” (न्य. सू. ३-२-४०) इति वात्स्यायन आाह । स्वप्ने देशान्तरसञ्चार: पञ्चत्वप्रापणं न चरकेहापि चिके । तत्रापि स्वप्ने देशान्तरसञ्चार:—तदथा महामतय उभे कुले अनुष्ठरति पूर्वंञ्चापरञ्चैवमेशायां पुरुप एताजुभावन्तावत्सुयुग्भरति स्वप्नान्तरञ्च बुद्धान्तत । (वृ. ४-३-१८) इति श्रुतिमूलक श्यात् । “हृदयस्य दक्षणेणाऽऽकाशा व्यधेनावगमस्थथा ” इत्युक्तं लिखं तु गौतमेन सह्यहृटस्ये-तरणे प्रयभिग्नातात (न्य. सू. ३-१-९) इति । देवहृदयतिरिक्कात्मसाधकवेनोपपत्तम् । प्राणापानौ श्रासोच्छ्वास-रपौ तौ च निमेषोन्मेषौ न प्रत्यक्ष । तेषा प्रयत्ने धमावेश उचति'; नात्र पृथग्मणनंाहं।

“प्राणोदानसमनाऽऽध्यग्यनापाने स पञ्चधा ” (चि. २८) इत्यनयत्र स्वयं पञ्चषाडभिहितोऽपि वायुर्नत वैशेषिकैरिष प्राणापानात्मा द्विविध एवाश्रितः । उपरिष्टहरोचै रतदोऽमोक्षा । चाहयैरनकर्त्ता सन्नि- मोक्षा, न्यायवैशेषिकानां कर्ता मोक्षा ज्ञाता चेति पुरषातप्रतिपादितमेव । तत्र नैयैर'युरे काज्ज्ञातुरं, सुखहुदु खास्या मोक्षतत्वमिच्छाद्वेषौ । कार्याणां परिहारे यदवक्षियते, यथाऽनुभवन्न'पि मनुजो विवेक्तु न शक्कोति तदस्मलिङ्गमुपलम्भे न न्यायसूत्रकृतोपात्तम् । न च न्यायवैशेषिकशास्त्रेऽप्यात्मा विद्यतेऽतस्तन्नतं लकक्षणिरुन्मनुप्रयोजनेनावधार्यम् । सन्त्रच्छते । चरकेण तु लक्‌गैरुसंपल्यो भूतात्माऽऽड्युपगम्यते । पुन: कोडसौ यो लक्‌्षगैरुपलभ्य उच्‌क ? न च स राजिपुरुप इति वक्तुं पायते तस्य मनइंद्रियादीनां राजिलुप्तवात् । उक्तानि लिङ्गानि हि निमित्तियविहितस्यैव समवेन्ति शतोदर्यासमद्रग्यसमग्रहोक्‍श्रुतुत्स्वारसक्‍श्रेतनाऽऽत्मश्वरकस्य लक्‍ष्यभूत इति संभावना

चरकेहाऽयन्त “उतमानरोच्छ्वासनि:श्वासचेष्टा धातुगतिः सा” इति (च. सू. १८-४९) उच्च्छ्वासनिःश्वासौ वायो कर्मवेतोको । इह पुनरालमलितवेन, तथा मनसो गतिरिहात्मलिङ्गत्वेन शाङ्यते “नियन्ता प्रणेता च मनस” (च. सू. १२-८) इति वात्स्यायन आाह ।

न केवलं शारीरकियाऽपि तु मानसक्रिया अवि नातिरिक्तकाधीनाऽइश्वर्य किंचित्स्थानत्वेनोफ', इत्यपे प्रमादो वैशेषिकानुसरणेनैव जात इत्यचुमेयम् । “इंद्रियान्तरविकार:”

" हृ्टस्य दक्षिणेनाक्ष्णा सङ्गेनेनाक्ष्णा परिग्रह " इत्यनयो: शारीररव्यतिरेकेणमप्रतिपादकलिङ्गतवेन्न न्यायसूत्रकृदुक्तिश्वरकस्य केवलात्मलिङ्गतवप्रतिपादकोऽपेबलीयसीद्वामति।

अन्त:करणम्-भगवान्‌पुनर्वसु: "करणानि मनोबुद्धीन्द्रियेन्द्रियाणि च " (च. शा. १-५६) इति श्रोतत्वक्चक्षुःश्रोत्रसप्राणानि वाक्पाणिपादपायूपस्थ्यानि मनोबुद्धीश आत्मनो द्वादश करणानि कण्ठरवेण परिगणयाऽऽहकार, त्रयोदशोऽहङ्कारस्थास्व चकारानुकर्ष्ये। साहङ्कैरपि " करण त्रयोदशविधमिति, इन्द्रियाणैकादश बु:द्‌दारहद्‌काररेखेति त्रयोदश करणानि परिगणितानि, तत्र श्रोतत्वक्चक्षुःश्रोत्रसप्राणाण्याख्यानि बुद्धीन्द्रियाणि, वाक्पाणिपादपायूपस्थ्यानि कर्मेन्द्रियाणि, उभयात्मकत्वं मनः; तत्रापि " अन्त:करणं त्रिविधं द्रग्धावाह्यम् " इति बुद्धिकर्मेन्द्रियाणां दशानां बाह्य-करणत्वं, मनोबुद्धीहद्‌काराणां न्यायान्तं करणत्वं च सदृक्ष्यताम्। चरकह‌ते तु बुद्धीन्द्रमनोरेवाऽन्त करणत्वं न त्वहङ्कारस्य करणसदृशाहकत्वरचसि एतस्य करणत्वेनापरिगणनतरवादिति केचित्‌सन्न विचारचार "बुद्ध्याहमिति मन्यते" इत्यह‌द्‌रिया झब्देनोपपत्तां तस्यां करणस्याहङ्कारस्य बाह्यकरणतापादनमिवाबाह्यकरणतापलपनं च दु शकम्। उक्तञ्च-सर्ववपदेनेन्ट"करणत्रय मनोदहङ्कारबुद्‌दयो लक्षणन्ते (चरकप्रदीपिका) शरीराभ्यन्तरवर्तितवादन्त:-करणम् (वाचस्पति)। एतद्याऽन्त करणस्य द्वैरूप्य-कार्य-प्रतिपादनपराः विविधा विचाराः दार्शनिकपौराणिकप्रसङ्गेषु इतस्तत: सन्दृश्य उपलभ्यन्ते परं न तेऽस्मासदृशतेरपेरण्यगौरवभयाच्च प्रपञ्चनाहार्घ:, केवलमत्र सामञ्जस्यमुपलक्ष्य चरकवचां सि विचाराय प्रस्तूयते।

देहादिभिन्न्नात्मतत्त्वविषयविनिर्णये चरकसूत्रयोर्‌पि न्यायायाऽऽस्तिकदर्शनानामिव सद्ध्रदुपन्था:। सत्या बुद्‌दहद्‌कारास्मृतिर्भ. समाना्या: मनस आत्मलिङ्गताया हिमिति अन्त करणतत्‌हैशिष्‍ट्यमभिषयत इत्यत्र साम्प्रतिकमनोद्दैलानिकषरिणिमुसरणं न्यायसूत्रकृदृगवाननक्षपाद " न, आत्मप्रतिपत्तिहेतुत्वात् मनसि समवाय (न्या. सू. ३-१-९६)" दर्शनेनस्पष्टानाभ्यामेकार्थप्रहणात्" इत्येवमादीनि सामप्रतिपादकानां हेतूनां मनसि सेन्धव , यतो मनो हि सर्वविषयमिति तस्माद्‌ झारोरेन्द्रियमनोबुद्धिप्रचातन्यतिरिक्त झारस्मेत " पूर्वपक्षस्थ " झान-ज्ञानसाधनोपपत्ते: संज्ञाभेदमात्रं " (न्या सू. ३-१-१७) ज्ञातु: खलु ज्ञानसाधनान्युपपद्यन्ते चक्षुषा पदयति, ग्राणेन जिघ्रति, स्पर्शनेन स्पृशति, एवं मन्तु सर्वविषयस्य मतिसाधनमन्त:करणं सर्वविषयं विषयते येनाऽय मन्यत मुह्यते, तदिदं ज्ञातयोल्मसंज्ञा न मुह्यते मनसि च मन संज्ञा न मुह्यते मतिसाधनलझा च मुह्यते, तदिदं संज्ञाभेदमात्रं नाऽयं विवाद इति " (वात्स्या) इति मनसोऽन्त:करणता साधयति। एवं ब्रह्म-स्वरुपदार्शनिकतया मौपि तस्महदृन्तेनाशरीरतत्‌ख्वविचारे सुतस: करणत्वमुपपादयति, "यथा च तत्त्वलोमवद्या" (च शा. २-३-४०) तत्त्व हि विशिष्‍टेषु तत्त्वणादिगुणापारेह‌स्वपेक्षयैव प्रतिनियताऽनि करणानि वाम्यादीनि कर्तॄ भवन्ति, स्वाशरीरेण त्वकर्त्तृण, एवंयमात्मा सर्वद्यापारेरेखपेक्षयैव मनआदीकि करर्ता भवत" एवं च। सति ह्यात्मेनेद्रियार्थानां सन्निकर्षे न वर्त्तते। वैदूर्याद्‌:मनसो ज्ञान सान्निध्याद्‌ञातच्च वर्त्तते ॥' (च. शा. १) इति। यदा युगपदिन्द्रियार्थानां इन्द्रियै: सयुगपद्यन्ते तदा कचित्‌इन्द्रियैर्‌यै: ज्ञान भवति कचित्‌न भवतीति हेतुनेमौ ज्ञानभावाभावौ सत्यप्यार्तेनेद्रियार्थासन्निकर्षे किमपि ज्ञानकारणान्तरं दर्शयेत्;, यच्च तत्कारणान्तरं तन्मनं न जायते, जायते च संयुक्‍तल एव। उक्तञ्च "आत्मेनेद्रियार्थेसन्निकर्षे ज्ञानस्याभावो भावक्ष मनसो लिङ्गम्" (वै. सू. ३-२-९) "युगपज्ज्ञानाऽ-जुत्पत्तिर्‌मनेकसो लिङ्गम्" (न्या सू ९-१-१६) "युगपद्‌ खलु प्राणादीनां गन्धादीनां च सन्निकर्षेऽपि यत्‌श्रु त्पत्तिर्‌मनेकविधेस्ति तत्‌द्‌रिचस्तद्‌दिवसायेति, तत्त्वदिचर्यासंयोगी सहकारि निमित्तमन्तरमण्वादि यस्याऽऽड्‌श्रद्‌धनिबन्धनं तन्मनः"

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Dhanvantari

PREFACE

मतत्युरुपाटिताक्षस्य न मनागपि रुपधी । इन्द्विद्रियारादानादि हृ्टे यन्त्रारूढनिपाणिपु ॥ इति

तैजसादिन्द्रियाण्येव ज्ञानकर्मेन्द्रियानि च' इति साहष्पस्मृताऽऽसुभ्रविभानीन्द्रियाण्याहकाराणीतिसुखम् । वेदान्तपरिभावयातु तु 'एतैष्क्र सच्वगुपेतेपै पञ्चवभूतैर्व्यस्तै पृथक् पृथक् कर्मेण श्रोत्रात्वक्चक्षुर्वनग्राणजिह्वायानि पञ्च ज्ञानेन्द्रियाणि जायन्ते' इति तुब्बोनीन्द्रियाणा कर्मेन्द्रियाणा चापञ्चवीकृतभूतप्रभवरवसुजाम् । चरकेण तु द्वे कपिलपद्धर्ति वेदान्तमार्गेण परिहार्य न्यायपथमनुसृत्य पञ्चीकृतपञ्चमहाभूतेज्ञ इन्द्रियाणाऽऽसुप्तिं प्रति देपादधियुणा 'तत्रापि पञ्चम-

हामृतविकारसमुदा यार्मकानार्याप सतार्मिन्द्रियाणा तेजश्रकुधि, श्वं श्रोत्रे, ग्रागे जिह्वति , आपो रसने. सर्पणेनेडितो विडोपगोपपद्यते। तत्र यदात्मकर्मिन्द्रियं तदोपास्तद्रष्यं मेवाऽयंसुगृढ्यति तत्स्वभावाद्विरुद्धवाच

इत्युक्तम् । पञ्चमौतिकत्वेडपि तेजोऽश्रमरावा चरखुस्तेजस व्यतिदिश्यते । एव प्राणिदृश्येऽपि पृथिव्याद्यैकरत्वेन पार्थिवेतरादिय पदेशः, यथाऽऽत्मिन्द्रिय विडोपादत्तू सूक्ष्मस्वेन यदात्मकं तद्भूतस्खधं तदिन्द्रियं तद्भू-तालमहेरष्यं विपय गृहात्तीति चकपात्तिजेनेन्द्रियाणा तदात्मकतां व्याख्यायता। 'भूगस्खादीन्यवस्थासु च गृधीवी गनवज्ञाने प्रकृति' (च. सू. ८-२६) इति प्रनिनेयतविषयत्तह्रणे ऋषभुजा भूयस्खादिमिरप हेतुर्दृते । व'स्यायनेन च

दृश्यो हि सम्प्रप्तः भयस्वकः' इति । प्रकारवाचिवेतेन भूय स्खाद्दो व्याख्यात । इतरद्रव्याणामिस्रों-गरुड़स्वमेर भयमस्विनिस्युपकचारहतापयुक्तम् । इतरद्रव्याणामिस्रों-न विडोपगदतमा मडितमु । भूयमस्वस्ख गक्त्रनहरुडयैस्चीकारडप नरकोटीन्तप्पता, विशुस्वाऽऽनक्ति तदुके, तस्य च, गकत्नमोति व्याधियानोपलक्यडेवेति अत्र नगद्वेहेरपिसाम्या सम वरकस्य विरोध इति केश्विदकण्हताडविदत

पाण्डित्येऽपुत्रद जल्पितमिति प्रतिमा'तत् । श्रेयसेऽन्रद्र प्रत्यासमुलभण्यते तान्नेच सन्ति चाश्रयण्क्षाणि (च. सू. ९) 'पञ्चकर्मेचुमेयानि' (च. सू. ११-२२) अती नन्रद्यायामप्रकारणखताडवमेयता चोक्ता । नतु 'तत्रैक

स्वप्नेन्द्रियाणामिति न्द्रय यापक चेतन समवाऽऽनि' इत्येकऽनिस्रिय पूर्वेन्च पञ्चेन्द्रियाणीऽन्ति परमपरिरोय इति चेतन 'मःपिण्ड स्वयमात्म्येन्द्रियैर्योग एक उक्त । इन्द्रियैस्तु पञ्च । तथा च प्रतिलियेन पञ्चभि-रपात्म्येन्द्रियार्येस्योमिऽव्य न च तत्रय । अस्य विरोधस्य परिह्हीर्याया रप्स्वनेन्द्रियस्य सर्वेन्द्रियध्वापरदसं

रपर्शनेन्द्रिययास्पर्यक सर्पशो मानष एद न । द्विविध सुखदुःखाना वेदन ना प्रवर्तते इति । द्विविध सर्पर्शः सुखदुःखप्रवर्तकचवेनोक्क, तत्रोचपादधितु 'नास्मेन्द्रियामनेलुब्ध-

भग्रन्न सर्पशेन्द्रियमरपर्श इरमनेनेन्द्रियाणापयेन मत्वानं सर्पर्शनेन्द्रियकृतं द्रजीयति। चक्षुर्दीन्यपि सर्पप्रमेव थ जाननित तदुपध्रुस् , यद्यि त्वासुप्रेम चक्षु श्रोत्र ग्रागां रा गृड्यति नदा विदूरसमपि गृड्यति तम्भार्स्यलुच्य विपमपिन्द्रियाणि प्रतिपथ्रन्ते । मानसस्पर्शेऽपि चिन्ल्यादिन ध्येन सम सूक्ष्मेऽरतद्येव, चेन मन. हिऽऽन्द्रिये चिन्तय त न म्रेमें, तदुचक 'बुद्धीजीवद्रयोस' मन डष्टानाऽऽनिन्द्रियागा ग्रोधि, जिञ्चि च त्रिकृतऽऽनिनिक्कृत-

यप्ठाने । मन चक्षु श्रोत्र विडिकृतुन्निनि । प्राण रक्षन्तं दरस्मिनि सन्निहितस्तत्स्वति तर्स्व सर्पशानलक्षणाम । सर्पर्श इत्यये इति । न चात्र

प्रवर्तते इति । द्विविध सर्पर्शः सुखदुःखप्रवर्तकश्चवेनोक्क, तत्रोचपादधितु 'नास्मेन्द्रियामनोलुब्ध-

भन्न सर्पण्जेन्द्रियमरपर्श इरमनेनेन्द्रियाणापयेन मत्वानं सर्पर्शनेन्द्रियकृतं द्रजीयति। चक्षुर्दीन्यपि सृपप्रमेव थ जाननित तदुपध्रुस् , यद्यि त्वासुप्रेम चक्षु श्रोत्र ग्रागां रा गृड्यति नदा विदूरसमपि गृड्यति तम्भार्स्यलुच्य विपमपिन्द्रियाणि प्रतिपथ्रन्ते । मानसस्पर्शेऽपि चिन्ल्यादिन ध्येन सम सूक्ष्मेऽरतद्येव, चेन मन. हिऽऽन्द्रिये चिन्तय त न म्रेमें, तदुचक 'बुद्धीजीवद्रयोस' मन डष्टानाऽऽनिन्द्रियागा ग्रोधि, जिञ्चि च त्रिकृतऽऽनिनिक्कृत-

यप्ठाने । मन चक्षु श्रोत्र विडिकृतुन्निनि । प्राण रक्षन्तं दरस्मिनि सन्निहितस्तत्स्वति तर्स्व सर्पशानलक्षणाम । सर्पर्श इत्यये इति । न चात्र

चात्र प्रवर्तते इति । द्विविध सर्पर्शः सुखदुःखप्रवर्तकश्चवेनोक्क, तत्रोचपादधितु 'नास्मेन्द्रियामनोलुब्ध-

मुसदु·खवेदनाडिध्यायानञ्च ' वेदनानामधिष्ठान मनो देहश्र सेन्द्रिय:1' इति सेन्द्रियं स्मन:शरीरम् मे हृितम् । केशनखादीनामपि शरीरावयवसलेत शरीरत्वाच्चात्र वेदनानामजुभवस्याभावादतिव्याातिप्रसङ्गि निवारीध्यतञाह " केशालमनखप्रभृत्यालमद्रयगुणौौषधिना" इति । नचु हपशनेन्द्रियसहपशोँ मानसरपशेऽ्व वा केवलं दु:खकारणञ्चेन्न केऽप्यसुखेभिरैकान्त उपलम्भेत, अञुखकरसपर्शे परिहरनुुखप्रदसपर्शोमेवोपसेचमान उपलमयते च । तस्मादेनापि कारणान्तरेणान्त भाव्यं येनानमिलक्षितोडपि दु:खसपर्शो हटादायाति इति । तच कर्मे आह दि- " वधी तत्कूते कर्म यरकृतवा फलमश्नुते । वधी चेत घमाधत्ते वधी सर्वे निरश्रयति "इति । न च कर्ता च कमपरतन्त्रश्रिते युक्तियुक्तमप, कुतु: स्वातन्ञ्ये हि पुण्यापुणयचमत्कृत्या: सन्त्रच्छेत । परतन्त्रो यदिं कर्ता येन प्रयुक्त: पुण्यपापे विदध्यातोय: धर्माशुम फलञ तस्मिन् प्रयोक्तव्यनुसज्येत । येऽषु प्रयोफरौब वीरागा जयपराजयो, तस्मात्कर्ता स्वातन्ञ्य हि भवति । न च स्वातन्ञ्ये प्रयोक्तव्यनुसज्येत । किमितियमुखेर्दकिं कर्म कुयादिति घट्टकृटिप्रभातन्याापात इति चेत, "उपधा हि परो हैवेध्दु:खदु:खाश्रयप्रद:1 " इति तृष्णा च शर्वानर्थहेतुतिर्युकमू । सा च न केवल सुखप्राशिलुपा किन्तु दु:खपरिहाररुपापि । तदु्कमू मावान्वेदनाडडश्रयसङ्कान्त ।। " इच्छादेरपातिमका तृष्णा सुखदु:खाश्रयप्रवर्तते । तृष्णा च सुखदु:खाना कारण पुनर्हन्यते ॥ उपादत्ते हि सा मावान्वेदनाडडश्रयसङ्कान्त ।। " इति सुखदु खजनननी तृष्णा सुखदु:खे प्रभवप्रदते । उक्तञ्च " तृष्णाबद्ध जगत्सर्व चक्रवदपरिवर्तते" इति । " काममय एवायं पुँरुष इति सो यथालामो भवति तत्कतुर्मवति यक्- तुर्मवति तत्कर्म कुते तदभिसम्पद्यते " (बृहदारण्यकोप) इति । " एष होव साधु कर्म कारयति तं यमेभ्यो लोेकेभ्यो अनिन्नीषते एष घोभ साधु कर्म कारयति तं समेभ्यो नीनिषते" (कौषी.) इति । ' अज्ञो जन्तुर्निोड्यमासमन: सुखदु:खयो: । ईश्वरप्रेरितो गच्छेच्छमं वा स्वर्गमेव वा । " इति श्रुतिस्मृती- रसुखदय बैराश्वरपारतन्त्र्य जगत उचचते तैरपीश्वरस्य वेधम्यनेगुण्यनिराकरणाय, इष्टानिष्टप्रासिपरिहार- धिनो जीवात्मनो विदितनिबिडत्कमेति स्वातन्ञ्य वीतराागस्येश्वरस्य च पूर्वपूर्वेजन्मतुकमानिपेक्षया जन्म- न्धमोधमेबो प्रवर्तंयतो जीवकर्मपरातन्ञ्यसुररीकृतम । एतच्च वेदा-तदर्शोनद्वितीयाडध्यायत्वतीयपादे "पराऽ तञ्छुते:" इत्यादिना पर्यायतो——न्यायदर्शने चतुर्थ्योऽध्यायप्रथमस्िके " ईश्वर: कारण पुरुषकर्मा- फलयकर्मनादू" इत्यादिना विरितरेण प्रतिपादित तततोऽवगतनतदयमू ।

" त्याग: सर्वौपषानाञ्च सुखदु खव्यपोहक: ॥ कोशकारो यथा हंसोऽुपादत्ते वधप्रदान् । उपादत्त तथाऽन्यस्यनतुल्यमिति: सद्दुतर: ॥ मसृवम्रिकल्पानर्थान्जो जानीते तेम्यो निवर्तते । अनारम्मादस्ययोगातं दु ख नोपतिष्ठते ॥" (च. शा. ९)

इत्यादिना च मोहत्रृष्णा च सकलदु खकारणमित्युचक्रम । अज्ञो हि रागद्वेषप्रयुक्तोऽनर्थैरपे- षोड्येभ्य मन्सारदु खग्रहीत पारे परं लामं निप्पमान: तृष्णा निष्किलदु खजननीमेवोपादत्ते, तृष्णया च प्रवर्तते, प्रवर्तेमानक्ष धर्माडधर्माभ्याञ्च दु खाश्रयं शरीरमेव तिलपीडककतकपरिवदंमानो न मुख्यत इति । सर्वौपषात्यागातु न रागद्देषाभ्याँ कचित्प्रवर्तते, षप्रवर्तेमानक्ष न धर्माडधर्माभ्युपादत्ते, एत- मनागतमधर्माडधर्मोपरमो भवति । उपाततधर्माडधर्मोेपस्तु रागद्देषाभ्य्योेपमोऽपेव कषय: । तेन सर्वेऽथा कर्म- षयाद दु खशारीरामाव इति । तृष्णाया निस्सलदु:खकारणत्वमुपादायता प्रकटितं परमकारणत्वमज्ञास्य, यच्च तृष्णाया अपि मूलमिति निष्प्रचम् । अज्ञानमेवाडविद्याशब्देन व्याहृतताकर ज्ञानेनम मुच्यतेऽभिनिर्मथ्ये-

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पयुफा', इतरे च दृढयगुणगाढोपयुफा "प्रयत्नादि कर्म चेष्टितमुच्यते" इत्येकं बलनातमकं कर्म प्रोक्तम् । एतेनैव परवर्तिभि: पञ्चधा विभक्तम् ।

"घामान्यमे करकरे विशेषेष्टु पृथक्त्वहृद । तुल्यायंता हि घामान्य विशेषेष्टु विपर्यय: ॥" इत्येष घामान्यविद्रेषणयोलक्षणमसिध्याय, तयो "सर्वेदा सर्वभावाना घामाल्य वृद्धि कारणम् । हावहेतुर्नि णेवक्ष ।" हति चिकित्सायामुपययोगममोषषता महर्षिणा दृष्टिमेद भवीकृत । समन्वयाथ्र ' समन्वायोगड्येरमावो भूम्यादीनां गुणान्मत: । सुनित्य ।' इति निल्पित । शभ.वपुस्तत्रं पूं न्यरूपथाम ।

परीक्ष्यते व्यवस्थाथाप्यते वस्तुस्वरूपमथनया इति परीक्षा-प्रमा णानि, इति व्युत्पत्त्या परीक्षा न प्रमा णान्च-रिंद्धष्याथे पर्यायैरेवोपाते ।"द्विविधा तु खलु परीक्षा ज्ञानवता म प्रत्यक् षमतुमानक" (च. वि ४-८) इति प्रत्यक्ष-तुमानरूप प्रमाणदय मुच्यपुं "त्रिविधा वा महोपदेशेन" (च. वि ४-९) इत्यासोपदेशेन सह प्रमाणत्रयमुच्यपुं । "तस्य चतुविधा परीक्षा आसोपदेश प्रत्यक् षमतुमान युक्ति श्रेथात्" (च. सू. ११-१७) इति युक्त महितं प्रमाणचतुष्टयमुचकुं चतुविधा परीक्षासु प्रमाणानि वाच्यम् । द्विविधे हि ज्ञानवता म-फ मार ज्ञानव च जायतेपनेति न युक्त स्वाथडडोपदेश ए व । "आसोपदे शा हपरा शा नितज्ञानवता"मेति चकोक्ते । पूर्व मासोपदेशा ज्ज्ञात तत् प्रत्यक्षामु मानाभ्या परोक्षाविधा न्द्रियार्थन्विचारु त्थि परस्पर विरोध हि परीक्षाया सक्ष मिति वाच्यम् । द्विविधे हि ज्ञानवता म-फ मार ज

अक्षमल प्रतिहन्योत्पथात इति प्रत्यक्ष मिति व्युत्पत्त्या ज्ञानेंद्रियेग पद्दार्थस्य यत् स.क्षान्विते ज्ञान मरति तत्प्रत्यक्षमित्यमिध्रीयते । इन्द्रियाणि चात्र प्राणारसनवकुक्ष श्रोत्र मना चि घ्राण प्राश्लोकान्नियेन । न च नरह हन्द्रियोपकरणीयेऽन्यत्र वहुन च मनोरोऽह नाना पञ्चानामिन्द्रियाणां परिणणन परैर्दैंगमुचि क्ति न श्रे न्द्रियावरौधिनी । "मौतिकानि चेनिद्राणायु रेंदे वणुं चं ते" इति स्मृतो-फे क्ष । मदन्वादकारिकेस्व "न चाप्यहंकारविकारौपषे" इत्याहंकारविकारिनि वे स मनषो गोवात । ननु मनष इन्द्रियस्त्वेनै व मोतिकं व सिद्ध मु तच किमेति वार्यते । उच्यते "तथे न्द्रियाथा" इति वाक्यशोपपात्त । न च सुवादयो मोतिक द्रथ्यापोदधितु शुर्कं तया वि "भूते यो हि परं यस्मा न्नास्ति चिन्ता चिकित्सिते" इति प्रतिज्ञाय-राषान्वितस्व मो लस्म्यं मन मोतिक मभ्युपेयम्, इति ।

केरलमिन्द्रियाणां मनसस्थ "आ रम प्रत्यक् षा सुष्ठु ले च्छादिपाक्ष्य शहादयथे न्द्रिय-रम रक्षावे पडिन्द्रियप्रशादन इति वचनेन स्त्रीकृतमेव । तच न केवल जैनेंद्रियं न वा शने न्द्रिय किन्तुने डा डर गदिन्द्रियेपु मध्ये मन डभयारामकमु । चक्षुरे दीनां वामार्गनान्च मनोऽर्चित ताने मेष रकत गता नातस्य प्र न्त्रया चर के ण वसु मका— "आ ल्मे न्द्रिय मनोड्ड्यार्त्तां सन्नि र्ग र्ग भदन्ते । ध्यका तदा त्त्रे व ग सुन्द प्र न्त्रक्ष सा 'निहकते'" (च. सू. ११-२०) घदद्र स्पर ष्टप रसप माधिन्च न्द्रिय मो त्त्व क्रक दुर मन ग्रा मि न्ना मन

लष्ठानाभिन्द्रियाणा विषयाः। "पञ्चेन्द्रियार्थाः ज्ञानदसपरश्रोपरसगन्धाः, मनसश्चिन्त्यमर्य्य " इति चरक-णोक्ता । विशेषेन्द्रियेमेदेन षड्विधे प्रत्यक्षे श्रोत्रेन्द्रियोपन्नं शब्दादिप्रत्यक्षं श्रवणं, त्वचेन्द्रियपन्नं स्पर्शादि्रत्यक्षं स्पर्शानं, चक्षुरिन्द्रियपन्नं रूपादिप्रत्यक्षं चाक्षुषं, रसनेन्द्रियपन्नं रसादिप्रत्यक्षं रासनं, घ्राणेन्द्रियपन्नं गन्धादिप्रत्यक्षं प्राणजं, मनसोन्द्रियपन्नं सुखदुःखादिप्रत्यक्षं " मानसमिति च्यपदिश्यते । तथुकमं "या यदिन्द्रिय-माराश्रित्य जन्तोः प्रवर्त्तते। याति तां तेन निर्देश्या मनसा च मनोमया" इति । अत्र प्रत्यक्षज्ञान इन्द्रियार्थोयं समन्वयः स सन्निकर्षपदेनोच्यते । यनेन्द्रियेण यद् गृह्यते तेनेइन्द्रियेण तद्वितरसामान्यं नदभावेन गृह्यात् इत्यनेन नियमेन घटप्रत्यक्षे घटो घटगते रुपादिविशेषोदानीं चक्षुषा प्रत्यक्षीभवति। तथैव तन्त्र घटस्य द्रव्यत्वेन, रुपस्य गुणत्वेन, रूपत्वस्य च सामान्यत्वेन, विषयमेदेन तद्विधस्ये चक्षु सन्निकर्षो भियते। व च "संयोगाद् द्रव्यग्रहणं, संयुक्तसमवायाद् गुणादिप्रतीति मयुक्तसमवेतसमवायाद् गुणस्त्वादिज्ञानम् । समवायाच्छन्द-ग्रहणं समवेतसमवायात्" इत्येवं विशेषणतया च भावनाग्रहणमिति शेषा सन्निकर्षो ज्ञेय।

प्रत्यक्षनिर्वचनमनन्तरं "प्रत्यक्षपूर्व्वम्" (च. सू. ११-२१) इत्यनेन प्रत्यक्षस्यानुमान-कारणत्वसूचकमं "अनुमानं नाम तर्कों युक्त्यपेक्ष " (व. वि. ४-७) तर्कोंडवादप्रत्यक्ष ज्ञानयुक्ति समन्वयोडविशेष-, भाव इत्यर्थः; तेनाविनाभावंज्ञ परोक्षज्ञानमनुमित्यर्थे (चक्रः) " हृ्टा बीजफले जातमितो भाव सः सः । " इत्येवं बीजफलयोः कार्यकारणलक्षणा व्याप्तिर्दश्यते। एतस्माद्भिनयत्र यत्र यत्र सहकारि-कारणान्तरजलकर्षणादियुक्त बीजं तत्र तत्र फलम्भति; इत्यं सामन्यतो दृष्टमनुमानं "पूर्व्ववत् शेषवत् सामान्यतोदृष्टञ्च" इति त्रिविधकम्-"प्रत्यक्षपूर्व्व त्रिविध त्रिकालक्वानुमीयते" (च. सू. ११-२१) इत्यनेन प्रत्यक्षस्यानुमान-कारणत्वसूचकम् "पूर्व्ववत् पूंव कारण तदुत तत्कार्य्यम " (वा. का. ८.) । " पूर्व्ववत् पूंव कारण तदुत तत्काल्य्र्यम " (सौ. व. ) । अत्र तद्वस्थास्थिति विशेषो मतुप्रत्ययः । यथोक्तं "बीजादफलनानातस्म " (च. सू. ११-२१) इति त्रिकालमिश्रनेषु त्रिकाल-विपयरसनुमानास्तिकालिकं, गर्भेदशानान्मैशुनादनुमानं मृतकालिक-श्रेष ज्ञायं तदुत यथोक्तं "मैथुनं गर्भेदशानानात्" (व. सू. ११-२१) इति । यात्र भूमदर्शनाद्देशेरनुमान वर्त्तमानकालिकं, गर्भेदशानान्मैशुनानुमानं मृतकालिक-भविय्यत्कालिकं बोध्यम् ।

प्रतिज्ञास्थापनारल्यामवद्वहेरमधिकृत्य चरकेन पञ्चावयववाक्यशोफा: । तत्र " प्रतिज्ञा नाम वाक्यं तथ्या एव प्रतिज्ञाया दृढ्याधनन्तेपनिगमने: स्याप्यते तस्माच्चे स्यापनाया अव्ययबा । "स्थापना नाम तस्या हेत्वादिभिस्तोयानयनिगमने: स्यापनां" (च. वि. ८-३१) "तत्र पूंव प्रतिज्ञा पक्षे स्थापनां, किं ह्यप्रतिज्ञातं स्थापनार्थ्यतीति" (व. वि. ८-३१) उपलविधकरणमिळे प्रत्यक्षादिज्ञानेन चतुर्विंधम् । "तत्पत्यक्षं, अनुमानं, ऐतिह्यं शोपम्यम् इत्येभिर्यथेदुपलब्धषते तत् तम्" (व. वि. c) इति चरकौके: ।

"हृ्टान्तो नाम यत् मूर्खबुद्धिश्रुता बुद्धिशामान्तं यो वण्णये वण्णयति" (व. वि. ८-३४) "तद्विधय-निरय पुऱष इति प्रतिज्ञा । हेतुः अकृतकस्वादिति । हृ्टान्तः यथा आकारामिति । उपनयः-यथा व अकृतक-मााकाशं तथा निरयें तथा पुरष इति । निगमनं तथ्मान्त्रिय इति" (व. वि. ८-३१)

आत्मोपदेशसुविद्यायाद् चरक:—"तत्रोपदेशो नाम आत्मवचनं । आत्मा ह्यवितर्कैश्वर्य्यतिविमाग-चिद्वो निष्प्रतीतविपतापराधीनश्व तेषां मेषां गुणयोगात्यदर्शनं तत्प्रमाणम्" (व. वि. ४-७)

"रजस्तमोभ्या निर्मुक्तफास्तपोडानबलैन ये । येषा त्रिकालमलं ज्ञानमच्याहुतं सद।।

आमा शिष्टा विदुद्रासतें ठेषा वाक्यमसंशयम् । मत्य वध्यनित ते कस्मादवध्यं नीरजस्तमा:""

च. सू. ९९

आत्मोपदेशार्हप्रमा|णवादत्रो द्विविध परमात्मन्यादिप्रणीतो लौकिकामप्रणीतक्ष । तथा चोक्रमू—"तथागतमस्त्वाहरेद', " यथाश्रुतोऽपि । कृषिदेवह्यादिविपरीत- परीक्षकै: प्रणीत. विष्टरानुमतो लोका|वमहप्रवाद । दाष्टान्वाद घट आत्मागम " (च. सू. ९९) इति । तथा "ऐतिह्य नाम आत्मोपदेसो वेदादि.' (च. वि. ८-५९) इत्येयं ऐतिह्यशब्देन परमात्मप्रणीत आत्मोपदेशोडपवृद्वः; लौकि|कास- प्रणीतस्य श्रवणेकदेशरूप सस्यप्रकारविहित । सत्तयो नाम यथार्थमूत; "सत्यायुर्वेदोपदेशा:, सन्ति हि द्रव्यु- पया: साध्याना व्याधीनां, सन्त्यारम्भकफालनोति " (च. वि. ८) उक्तजेय । स पुनर्द्विविधो दृष्टार्थोडष्टार्श- वेतु तत् श्रुतद्रप्रमा|णतदुपजोविग्रमा|णतिरिकप्रप्म.प्रम्याश्रो|डष्टार्थ । । श्रुततदुपनिविग्रमा|थ्यो|डष्टार्श- चरक."दृष्टार्थों नाम त्रिभिदेतुमिदंवा प्रकृत्यनित, श्रुतमिहपक्षमैश प्रधाम्यनित, शति श्रोनादिषु द्वेवा- द्विग्रहणम्, इति । अतएव्र्य पुन -'अहृत प्रेयसभाव, अस्ति मोक्ष इति ' (च वि. c) युक्ति लक्षणश्वरक आह-

युत्ति पदर्शयति या भावान्वहुकारणयोगजान् । युक्तिनिद्रिकाला सा हेया त्रिवर्ग साध्यते यया ।।

च. सू. ९९

इति । इयच युक्तिस्वरूपन्वेन, उदाहरन्त च तत्र तन्नामिहिता, न स्वतन्न प्रमाण फल्चल सहायी- भूता सती प्रम,णमुपकरोति । तदुक्तमू—"जलकफर्णवीजरुतुंयोमागच्छ्यसंभव" युक्ति । जलं, कफर्ण, वीज, महतु, एतेपा शनेपा मयोगादेव यक्ष्योत्पत्ती । "संभवनि न त्वेकस्याथ्यभवे-—अर्थात-—गोश्वत्पचौ ज|रादीनां धमवेताना- मपेक्षा वतंतें न व्यस्तानाम, तेन अन्न स्वच्छ जलादय समवयन्ति तरमा|न्छ्य|युरपस्यन्तोति सभाव्यते इति यजमानं तशुकि|नद्वाभिलप्यमू ।

शास्त्रहढतदादाख्यायनप्रदर्शयेऽम्बरेऽधययानमध्येपपं तद्विध्यसंभावा च परिजम्रह । तेघु तच्छास्राध्यायिना सह महापण तद्विद्येभपावाध्देन्त परिगृहीतम । एतेव न्यायसूत्रका "तद्विद्येश सह मताद" ४-२-४७ इति मणादगणेनोल्लोक । द्विविधा तु खलु तद्विध्यसंभावा भवति सन्नपायसंभावा, विप्रहुमंभावा च । तत्र सन्नपायसंभावा तये महत । इत्यन्न्यने । नित्यसंभावा नु जन्तुप्रवितणाह्रा हेया । चरकेण तु विग्रहुमभावा वादखण्डनेोल्लोका ।

छल जाति निग्रहस्थानानि गौतम डक विस्तेगेन चरको न वर्णयामास किन्तु केन सह मम्भाष- संभावा विधया, केन सह वाग्‌वितथ्या, कथञ्च तत्र सम्भाष्यमित्याद्विविधद्वरकेन विश्लरेण युक्ति- मुख शणित: न न्या न्यायसूत्र|भाष्योहरुणयते, न्यायमाष्यकारो दार्शनिकद्वयसुदाहरति चरकरु " अमि ज|णाश्रय्या, वल व्यायामशकत्या " इत्येय मखुरेद्दारयीचिय मुदा- हरति । इयेय मेधोपालम्मेडप "न्यायागार्श्रियो हपपदस्थिरकीयरसंभावा वहुदानुसरणतीव दृश्यते । वादमार्ग- चार्ये चरक व'd., दृश्य, युग, कर्म, शारी, विशेष, समवाय., प्रतिज्ञा, स्मापना, प्रतिष्ठापना, हेतु:, स्थापनत, उपनय., निगमनम, सिद्नान्तः, श्रद्धः, प्रतिपक्ष, अतुमान, ऐतियप्र, ओपम्यमू, सन्दय, प्रयोजनं, सच्वविचार, शिन्दा, तर्कसादय;, अभ्येपत्ति;, श्रमव, अनुयोगम, अननुयोगम, अदूपाप,

प्रस्थानुयोग, वाक्यदोष, वाक्यप्रबन्ध, छलमू, अहेतु, अतीतककालमू, अनुपलम्भ, परिहार, प्रतिज्ञाहानि, अभप्रयुत्ता, हेत्वन्तरमू, अर्थान्तमू, निमितहेतोनिमू, इति चतुर्विधनारिस्थापदात्युक्तोनति। तत्र जल्पचिन्तण्टे वाद-वेदस्सेनोके, प्रध्वगुणकर्म्मसामान्यविशेषसमवायाः वैशेषिकोकाः घट-पटादार्था एवात्रोकाः। प्रतिज्ञा च न्यायानुसारीणि, साधयितु हेतुब्रह्मस्थानोपनयनि गमनाननि नैग्म्याधिकेरेवदिपि स्त्रीकणानि केवळ-हेतावयवयव चतुष्टयी स्यापनाशाब्देनोच्यते इति मेद नैग्म्याधिकानां प्रातिपक्ष एवात्र प्रतिष्ठापना श्रबणोस्क., जातिश्वोत्तरशब्देनोका, परं नात्र चतुर्विंशतिमेदा पठिता, उदाहरनानि न्यायेन्दोदेवीयोपेतिनि गृहीतानि, सर्वतन्त्र दि मेदचतुष्टयोक्त: सिद्धान्त-प्रदीप्थः, दोष्द्र, प्रत्यक्षमू, अनुमानमू, ऐतिहैमू, औपम्यमू, शब्द: , प्रयोजनमू, एतानि न्यायोक्तानि येत्। अनेकान्तक-हेड्वाभासः सव्यभिचारहेड्देत परीक्षा जिज्ञासाशब्देन, निर्गयपक्ष न्यायवाक्याशब्देन, अर्थापत्तिक्श व्यत्प्रतिषिद्धने-नेहोक्ता, कारणं समवप्रधानसद्ध संबवरशब्देनोकरद्र । न दोषं वाक्यमुख्योदयमू, विपरीतमनुयोगयमू, प्रदन-अनुयोग, प्रतिप्रस्तन प्रत्यानुयोग इत्युक्तं न्यूनाधिकानार्थकोपार्थक विरुद्धाक्षया पद्य वाक्यदोषा उक्ता । तेऽप्याश्र्ववारो निम्रहस्थानेपाताः, विरुद्वश्र हेत्वाभासेनोक, उत्कदोषपन्थक-रहित वाक्य वाक्यपरोपसंशब्देनामिहितमू, वाकूळलं सामान्यचछलमिति छलद्रयं हृदयते न्यायोक्तसुपचारं न गृहीतमू । प्रकरणसम-संशयसम वर्ण्यसमाख्ययो हेत्वाभासा वक्ष्यते च प्रकरणसममध्वविचार-ग्राध्यसमस्थानोच्याः । चरकतीयोक्तीतकाळो न्यायौककालत्यापदिष्टश्र मिर्षो । हेत्वाभासोद्दावनमू, उपालम्भ, तस्माख्यान परिहार, प्रतिज्ञाहानि, अभ्र्यप्रयुत्ता, हेत्वन्तरमू, अर्थान्तरमू, एतानि निम्रह-स्थान्यनुयोग्यत्र समानमू ।

इत्येवं नातिविस्तरेण चरक्रीयदर्शनपदार्थदर्शन यथामति क्रहित तदुणेकेपक्षपातिना। महद्रय-गुरूणाना वाचकाना मन.प्रमोदमावस्यतीति वलवती आशा। प्रार्येभामहे चान्ते गुणवृद्धा|निवपक्षितोत्र मानुपद्वभावसुलभ्रमप्रमादिदोषनिचय प्रमार्ज्ये तै कलावन्धि|श्वकित्सकैः सफलोकृतस्वविशेषणभाज्यमिति ।

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ॐ धन्वन्तरये नमः

त्रिदोषविज्ञानम्

515

and still later in the teachings of Hippocrates, similar advice is given to the pupils of Aesculapius.

It is interesting to note that Castiglioni in the 'History of Medicine' declares wh1le giving a resume of the Ayurvedic system, "The Ayurvedic system, according to those who have studied it carefully and appreciate its value, is important for its fundamental teaching 'The theory of Tridosa is a kind of humoral doctrine which even today or perhaps especially today affords great interest for students It affirms the existence of three Dos as or essential principles which pervade all the tissues, secretions and excretions and determine health and disease"

The Tr iumvirate

For this reason the present attempt is confined to the providing of such a picture of the background, of the origin and gradual evolution of the concept of the triumvirate of pathogenesis, i.e of the Tridosa pathogenesis, the three determinants of pathogenetic and pathognomıc phenomena comprising what is generally called Constitutional Pathology. These determinants of pathological variations, are in fact, when in a normal and well-balanced condition, the fundamental functionaries of the physiological state of the living organism Harmonious working of these three functionaries is health and their discordance is disease

Sir Michael Foster s remark, "the science of meteorology that cannot be divided into the science of good weather and the science of bad weather," can be aptly applied to the subject of health which cannot be divided in the science of good health and the science of bad health

Claude Bernard, the great physiologist, believed in the unity of science of physiology and pathology. He began the course of his lectures with the explanation that there is only one physiology whose domain is the study of normal and pathological functions In actual fact, his work was almost as much concerned with pathological physiology as with the normal physiology

दु खत्रयासमुद्भूतालाज्ञासु हेतु

सां. का. १

"Health is the supreme foundation of virtue, wealth, enjoyment and salvation Now, diseases are the destroyers of health, of the good life and even of life itself Thus has arisen the great impediment to the progress of humanity What shall be the means of remedying it? Having observed thus they sat in meditation " (Car Sūtra 1, 15-17). "He, the sage of great understanding soon learned correctly by single-minded devotion the whole science of life tribased and extending without end " (Car. Sūtra 1-25)

It is thus that distressed and goaded by pain and suffering,

समग्र हि खल्वायतनमविज्ञाने द्वयाध्ययनम् । यस्तु समग्र विज्ञाने विमूढो न प्रतितिष्ठितम् ॥ ८४ ॥ सु ३०-८४

"The whole of suffering which cleaves to the mind and body has ignorance for its basis and conversely all happiness is founded in clear scientific knowledge" (Sūtra 30, 84)

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यथा परीक्षा नाहंख्या यया सर्वे परीक्ष्यते ।

च. सू. ११-२६

नास्त्यौषधिद्रवो नाम नाप्यौषधिभयं जगति ।

च. सू. २६-१२

वातनाकायधातुस्त्रयं वायु: । मज्जेयं पित्तम् । अस्थि:सृकिवीमां श्लेष्मा ॥

the physical and biological facts and laws heralded the usherance of medicine into the stage of a science.

The Characteristics of the Golden Age

The central theory of Ayurveda—the theory of the triumvirate of Vata, Pitta and Kapha, is the product of an age which is universally regarded as the most brilliant in the long annals of man

This age which was marked by the most intense intellectual activity in the East as well as in the West, particularly in India and Greece, not only laid the foundations of thought on which the world has continued to build but has to its credit achievements which are still the crowning glory in art, literature, philosophy and medicine

The age which in Greece threw up intellectual giants like Plato and Aristotle Pythagoras and Hippocrates, was in India responsible for the rise of the seers of the Upanisads and of Ayurveda. Philosophy was at this time the supreme pursuit of the thinking man, and it was to the philosopher's counter that people came for the ultimate concepts of life The arts and the sciences were, to be sure actively cultivated, but they played a subservient role to philosophy, the undisputed queen in the realm of thought

This meant that specialization was allowed but the final verdict did not lie with the specialist but with the general overseer, the philosopher, who alone was in a position to assess the value of the contributions made by the specialists The result was the development of a co-ordinated outlook which studied the parts but which also studied them as forming the whole. It was this synthetic or integrated outlook which has given us the Tridosa concept of Ayurveca

This view is based on the concept that any manifestation of life must involve the coming together of the three factors of the spirit, the mind and the body, the tripod on which the world is based

This coming together or assemblage of spirit, mind and

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ॐ नमो धन्वन्तरये

This formula of proto-elements served the purpose in dealing with the merely physical realities But biological entities had two more factors to reckon with mind and spirit, which utilised and transformed physical matter to suit life's purposes. Both these are dynamic forces, and cannot be observed by physical means (पञ्चमहाभूताः). They are to be known by the effects they produce on the body and their nature is the object of inferential knowledge.

The combination of physical and vital forces in the biological world gave rise to the individuality of organic existence which needs special organizations to maintain the harmonious and coordinated working of both the physical and the vital systems of the organism. The organization of bodily constituents is the mark of all living creatures and it is in this that they differ especially from inanimate things.

The formula of physical matter cannot adequately explain the phenomena of the biological world which is characterized by organization One is a static existence while the other is a dynamic creative process Hence was felt the need to evolve the formula of biological function All living organisms need minimum triple organization for their life processes.

1. The organization of fluid-balance of the body (water-balance system) -A specific fluid matrix is essential to full expression of life phenomena. This organization has to maintain the specific consistency and structure of the fluid matrix under the stress of varying environmental factors.

2. The organization of Thermal balance--Specific heat is necessary to digest and assimilate material from the environmental world and convert it into one's own body parts and also to maintain the optimal heat of the body for full expression of life phenomena

3 The Organization of Vital balance - Vital force is essential for the purpose of creative evolution, progress, power of organization and such other vital processes which characterize life and differentiate animate from inanimate things

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सूर्य आत्मा जगतस्तस्युषश्च

प्रकृति

Biocatalysis

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प्रकृतिं पश्यति पुरुषः प्रेक्षकवदवस्थितःः स तस्य ।

सा हि । ३।

सेन्द्रियं चेतनं दृश्यं निरिन्द्रियमचेतनम्।

"The thing that is endowed with the sensory organization is organic or sentient and that which is not endowed thus is inorganic or non-sentient" (Car Sūtra 1, 48)

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ॐ नमो भगवते धन्‍वन्‍तरीये

THE TRIUMVIRATE OF ORGANIZATIONS

535

allow it But on fuller consideration it would be seen that without a recognition of this element, there is a void and inadequacy, a scattered and disintegrated jumble that is belied by the fact of the universal subjective experience of men of an integrated and compact unity of personality It is here that the beckoning hand of time points to the ancients, to Caraka and Suśruta of India and to Hippocrates of Greece and Galen of Rome This is not to suggest that India and Greece have followed the same path. Far from it as we shall see Nevertheless their inspiration was derived from a common viewpoint of regarding man as a whole and in the vital inter-relation of his various organs and of the extensive or inclusive nature of the functions of each of them in health and in disease

These analytical results should be cast again into the mould of the synthetic or the integrative view of man. Instead of the data themselves being priced, their ultimate net values ought to be worked out and cherished. The affection or otherwise of each limb and part of the body has inevitable repercussions on the total well-being of the psycho-somatic whole which is man and vice versa. Once this is kept in mind, the natural corollary is to set about discovering the main springs of human well-being and reactions, the sources of living, action and growth as also of resisting disease and rebuilding of loss Once the main springs of life and action are discovered, understood and assessed properly in their values, the rest follows easily and naturally In the light of this radical knowledge of man, the data gathered assiduously about the various individual components of the body, big and small, get reoriented and yield a richer wealth of wisdom pertaining to the body as a whole as well as of its parts

In the ancient medical thought of India, as we may find from Caraka, Suśruta and other works, this knowledge and observation of the main springs of human life and action and the full appraisement of the functional values of life-expression, the full and detailed classification of the varied signs and symptoms, visible and expressed psychically and somatically of these main planks of life were all important It was not mere theory. In practical therapeutics too, it was almost everything.

ॐ धन्वन्तरये नमः

Dhanvantari

As we have already seen, they had grasped by observation and long study of human behaviour and reactions in health and disease, and also by general inference based on the understanding of the unity and uniformity of principles governing the cosmos as a whole and in its several parts, that man like the world around him was governed by a triumvirate of forces and elements well organized The action of the sun, the waters and the vital air were the proto-types to them of the aqueous, thermal and kinetic organizations of the human body.

Water, as we have seen, was regarded as the source and sustainer of life, the daily purifier and refresher and the elixir of life Water was held so sacred by most ancient races that it became a god and a religion grew about it. (Thales of Greece and the Seers of India). Holiness and purity were acquired through bathing and sipping, and water had to be poured as witness to gifts or vows made.

The counterpart in the body of the water in nature was the body-fluid, the colloidal fluid known as protoplasm Of the triumvirate that governed the body this was the first essential In a word this provided the very field for governance and was the substantial structure for the state itself. This is the material organization of the kingdom. This vital fluid forming the vehicle of the life-spirit contains proteins, fats, carbo-hydrates, vitamin and salt, and it constantly fluctuates to adjust to and counter internal as well as external disturbances This integrative organization regulates constantly the physical and chemical structure of the body-fluid as well as its circulation It maintains the proper balance between the fluids in the various parts of the body viz, the water bound in the colloidal system of protoplasm, the free water between the cells and fibres as well as the stored water in any water-depot of the body.

Temperature is an essential factor in the maintenance of this natural and uniform pattern and in providing it the scope for vital play, the body therefore is found to possess that mechanism of internal combustion, its heat-generating or thermal mechanism distributed and concentrated as the case may be, in the entire body.

This is a radical aspect and not an exclusive or limited

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विट: पंञु: कफ: पंञु. पंगवो मकधातवः । वायुना चत्र नीयन्ते ततण मकञन्ति मेव च ॥ शां. प. ४, ३५

पुरषस्य दरशेनाथ कैवल्यार्थ तथा प्रधानस्य । पक्रवन्धदुबयोरपि संयोगस्तकरकुः सर्गे ॥ ३९ ॥ सां. का

"The Vāta is the upholder of both, structure and function (in the body) It is the very self of the five forms of Vāta in the body viz, Prāna, Udāna, Samāna, Vyāna and Apāna It is the impeller of upward and downward movements, the controller and conductor of the mind, the inspiritor of all the senses; the conveyer of all the sense stimuli, the marshaller of the body-elements; the synthesizing principle in the body; the impeller of speech; the cause of feeling and audition; the source of the auditory and tactile senses; the origin of all excitement

factors vary every moment and hence it is not possible to maintain optimal environmental condition; hence life develops within itself such active organization as can enable the body to adjust immediately and adapt to the variation in the external relation. Moreover life evolves a special protective and survival technique to counteract the inimical environmental incursions.

The Three States of Life functioning in Men

We know all animate life to exist and grow in three different forms, the stationary life of plants, the mobile but instinctive and more or less passive and reflex life of the animal and the discursive, active and creative life of the human The human body evolved as it is from the most rudimentary life, contains the vital processes of all these three types of life. It contains parts and organs that grow, abide and function like the plants, absorbing food, turning it into energy and discharging the waste products and automatically maintaining the basic body-life uninterfered and unaided by the higher aspect of the mind generally From birth to death the heart, the stomach and the intestines, the liver and other glands go on functioning in their own autonomous nature without constant active impulsion or inhibition from the mind. Nature has managed to keep generally this basic body-mechanism beyond the ordinary man's reach and control.

Then there is the reflex life of man wherein the limb and sense organs execute purposive or protective movements in response to the external stimuli and in defence of the body-life against extraneous incursions and interferences. Much of the normal man's physical activity and mental and emotional impulses are reflexes and therefore a passive reaction to the external world of stimuli in multifarious forms. This is the part of animal life in man.

Above these two forms of life stands the real human life i. e the purposive, creative and self-conscious propulsion of the higher mind. It is in the function of the higher mind and the translation into action by deliberate effort that man rises to and asserts his

ॐ धन्वन्तरये नमः

Dhanvantari

serve as the earliest symptoms that can guide the physician in the diagnosis of a disease condition.

The next stage of diagnosis is referable to the vegetative aspect of our body-organization. Since these functions are mainly independent of the mind and the central nervous system, they evince individual and automatic reactions to disease-affection and try to make suitable adjustments with it This will be manifest in the form of instinctive inclinations for or against certain tastes, things, articles of diet, heat and cold in order to correct the decrease or increase of a particular structure or function in the body

These two groups of symptoms, psychic modifications and instinctive inclinations are really the prodromal or premonitory symptoms helpful in early diagnosis of the disturbance of health. The study of premonitory symptoms has been given a great importance in Ayurveda and forms an important category in the pentad of diagnostic methods

IV THE STUDY OF ENVIRONMENT

Life and Environment

The understanding of the nature and function of life involves the study and the appreciation of the factor of environment. Indeed the two are one, like the two sides of a coin To think of life apart from an environment is as impossible as to think of light without its surrounding sphere of illumination.

For the medical science particularly, life goes always with its environment Every organism and specially man must be understood always in relation to his environment, for all his life-functions are engrossed in a continual flux to meet the challenge or reap the benefit of the factors of environment in the various forms of weather, geographical conditions, nature of soil, social tendencies, bacterial saturation and similar other conditions. In fact the play of life of any organism consists in its reactions to a given or changing environment Environment is its prime cause of being, as also of its disorders and perfection Caraka expresses this truth as a philosophical

सवेंभावेषु भावानां भावभावो नान्तरेण योगायोगातिभूयायोगान् समुपक्रमेते, यथास्वयुक्तयपेक्षिणो हि भावाभावौ ॥४४॥

against probable antagonistic features of time and space

Guiding factor in Adaptation

The above is true only in a general sense, for we find that reaction to environment is so different from one individual to another. No two people are the same in looks, tastes and degree of tolerance to heat and cold. Consequently the degrees of their individual adjustment and adaptive reaction must be different and in helping to bring about similar results, varying methods and degrees of effort have to be pursued. On what does this difference depend? What is the guide in determining the different degree and quality? What causes have brought about these differences in reaction to a common environment ?

In answer to these questions we stumble upon the central truth of the medical science 1. e individual constitution (   रोगी   ) Complete adjustment of the individual with his environment is possible only on the basis and appreciation of the facts of his individual constitution It is only by viewing environment and constitution together that we can accomplish the complete and successful harmonization of man with his environment, which is the sole aim and justification of medicine.

V THE STUDY OF CONSTITUTION

The outstanding fact of life is that no two individuals are exactly alike either in appearance or physical and mental aptitudes, abilities and gifts This is because each person occupies a point in space-time different from that of every one else This endows on each person at the very moment of his coming into being, a peculiar group of qualities and tendencies through the 'genes' Each person thus enters into life with a peculiar view-point, mode of reaction to environment and susceptibility to physical and psychic influences That is why we find that though people live in a common environment no two of them react in identical fashion The great physic'an Osler says, " No two persons react equally to incursion of injury. No two persons suffering from the same disease run exactly similar clinical courses ". All this emphasizes the supreme importance of the knowledge of individual constitution in medicine.

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शुक्रशोणितसंभोगे यो भवेद्दोष वक्तकट । प्रकृतिर्जायते तेन तस्या मे दोषणे श्रृणु ॥ ३३ ॥

"These are the symptoms of the hereditary disposition or constitution formed by the predominant vital habitus formed at the time of the fertilization of the ovum by the sperm". (Suśruta Śārīra 4-63)

यदं स्वभावकर्मस्वभां वातादि हुंड्टमंञ्जस । सद बीजाङ्कुरद्वीजं तन्न प्रकृतिरुच्यते ॥

प्रकोपे वाड्न्भावो वा कायो वा नोपजायते । प्रकृतीनां स्वभावेन जायते तु मतायुषः ॥

॥ धन्वन्तरि-नमः ॥

following are their characteristic traits and qualities. (Car. Vimana 8)

95-(I) We shall now explain the characteristica of habitus etc. It thus. The fetal body develops its habitus from the nature of the mother's diet and behaviounr, and the nature of the proto-elemental combinations

95-(II). Among these fatcors, whichever elements are predominant, will be observed to influence the nature of the fetus; therefore are men spoken of, as of such and such habitus and vitial susceptibility beginning from their fetal life.

95. Hence some are of Kapha habitus, some are of Pitta habitus and some of Vāta habitus; some are of the combined habitus. Some are possessed of vitial equipoise. The characteristics of these, we shall describe here

96-(I) The Kapha is unctious, smooth, soft, sweet, firm, dense, slow, stable, heavy, cold, viscid and clear

96.(II) Kapha, being unctuous, those of Kapha habitus have glossy limbs; on account of its smoothness they have smooth limbs; owing to its softness they have pleasant, delicate and clear bodies, owing to its sweetness they have a profusion of semen, desire for the sex-act and children. On account of its firmness they have firm, well-knit and stable bodies; owing to the denseness of-Kapha, they are plump and rounded in all their limbs Owing to its slowness, they are slow in their actions and speech; due to its stability, they are slow in their undertakings and in the change of moods and pathological condition; owing to its heaviness, they are of firm, large and stable gait, owing to its coldness, their hunger, thirst, heat and perspiration are meagre; owing to its viscidity, they are firm and well-knit in their joints. Similarly owing to its clearness they are of clear looks, of clear and mellow complexion and voice

96. Owing to the combination of such qualities, those of Kapha habitus are possessed of strength, wealth, knowledge, vitality, gentleness and long life.

97-(I) Pitta is hot, acute, fluid, raw-meatish in smell, acid and pungent

97-(II) Owing to its heat, those of Pitta habitus are intolerant of heat, very hot in the mouth, of delicate and clear bodies, and have profuse moles, freckles, spots and pimples on the body, excessive hunger and thirst, are subject to early wrinkles, grey hair and baldness, and are possessed generally of scanty, soft and tawny hair on the head, face and body. Owing to its acuteness, they are possessed of keen valour and acute digestive fire, are given to taking excessive quantity of food and drink, are subject to incapacity to bear suffering, and are constant eaters Owing to its fluidity they have flabby and soft joints and flesh and profuse discharge of sweat, urine and feces. Owing to its raw meatish smell, they smell very much in their arm-pits, mouth, head and body Owing to its pungent and acid taste they have a small quantity of semen, limited sex appetite and scanty offspring

97 Owing to a combination of such qualities those of Pitta habitus are of moderate strength and life-span and of moderate knowledge, experience, wealth and means

98-(I). Vata is dry, light, unsteady, abundant, swift, cold, rough and clear.

98-(II) Owing to its dryness, those of Vata habitus are of dry, wasted and small bodies, of long-drawn, dry, low, broken, hollow and hoarse voice, and are always wakeful. Owing to its lightness, they are light and inconstant of gait, behaviour, diet and speech. Owing to its unsteadiness, they are restless in their joints, eyes, brows, jaws, tongues, heads, shoulders, hands and feet. Due to its abundance, they are given to much talk and have prominent veins and tendons Owing to its swiftness they are quick in their undertakings and variation of moods and pathological change They are quickly affected by fear, likes and dislikes. They are quick in grasping and in forgetting too Owing to its cold quality, they are intolerant of cold, and are greatly liable to suffer cold, shivering and stiffness. Owing to its roughness they have rough hair on the head, face and body, rough nails, teeth, mouth, hands and feet. Owing to its clearness they have

THE STUDY OF CONSTITUTION

cracked limbs and their joints always make noise as they walk.

98. Owing to the combination of such qualities, those of Väta habitus are generally of small strength, short life-span, scanty offspring and means, and of meagre wealth

99 In a combined habitus, the qualities are also combined.

100 Those possessed of the equipoise of triumvirate of vitia are endowed with all the good qualities described. This should one examine from the point of view of habitus

The perfect equilibrium of this vitia is the norm or perfect health

Having now the full outline of this triumvirate of vitia that determine the total psycho-somatic texture of man, it is necessary to enter into a more detailed inquiry into the nature and mode of operation of this triumvirate of vitia (त्रैगुण्य), and into the justification of their nomenclature.

VI METHOD OF NOMENCLATURE

We shall now proceed to study man's behaviour in the maintenance of health and in his fight against diseases.

Dhatu (धातु)

The living organism includes in its category unicellular life--the tiny speck of undifferential protoplasm as well as the man with his highly differentiated organs, tissues and cells The cell is the functional and structural unit of life Many lower forms of lives consist only of a single cell Moreover, man who is so highly evolved a creature, has commenced his life at the unicellular stage, namely the fertilized ovum. The fundamental phenomena of life are identical in all living organisms.

In unicellular life, structure is hardly visible or definable but life-phenomena are all the same as those observed in higher forms of life.

Though the material form of existence is too insignificant

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मल

Thus the word मल includes in its category:-

1 The primary three functional organizations, i. e. the triumvirate which is the primary organization in each and every unit of life.

2 The seven body-elements or tissues of the physical body and structural systems evolved to augment and refine the work of the primary organizations of the triumvirate

3 The waste or excretory material, healthful in action Dosha (दोष)

All the Dhātus may become vitiated and may vitiate locally their neighbouring parts, but the general दूषक or the vitiators of the whole body are the triumvirate of organizations This generalized दूषणस्वभाव or vitiating nature is the most common in the triumvirate organization because they are all-pervasive and in constant action to maintain perfect effectiveness of the whole body in ever changing environmental factors

Thus the word दोष (dosa) is used for—

1 The three biological organizations of triúmvirate

2 Secretions and excretions, which are formed as immediate, intermediary or end products as the result of the functioning, of these three biological organizations are also indentified with Dosa toxic matter and are often termed Dosa

(3) मल or the waste matter is also often designated Dosa as Mala (मल)

The word मल (Mala) is also used in two senses —

दोषांश्च दोषांशचैव, धातवश्च धातूनेव प्रदूषयन्ति प्रदूषतः। तेषां सर्वेषामेव वातपित्तकफमाणः प्रदुष्टा दूषयितारो मवान्त, दूष्यस्वभावाश्रिताति ॥ च. वि. ४, ५

सर्वद्रैरदूष्यरासतु वातपित्तकफैः प्राण सर्वद्रिमदूष्यरे कृपिताकुपिता: शुभाशुभानि कुर्वन्ति । च सू २०-९

मध्यस्य स्रोतसां त्रास्य बड्ढरसस्य प्रपाकतः । मधुराद्रास कफो भावात् केनमूत उदीयते ॥ च चि १५-९

पर तु पच्यमानस्य विदग्धरसस्याभ्भभावत । आामाशयस्यवमानस्य पित्तमच्चसुदरीयते ॥ च चि १५-१०

पक्वाशय तु प्राप्तस्य प्रोठ्यमाणस्य वह्निना । परिपिंडितपक्वस्य वायु: स्यात् कडुभावतः ॥ च चि १५-११

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धातुपक्तिरूपा जेया मलिनीकरण-मला ।

वातपित्तकफा दोषा धातवो दूष्यधारणात् ।

धातुपक्तिरूपा जेया मलिनीकरण-मला ।।'।।

सा. पु. ५-२४

दोष = The triumvirate of body-organizations or the triad of vitia धातु = The body-elements मल = The waste or toxic matter.

VII THE NATURE AND FUNCTIONS OF THE BODY TRIUMVIRATE त्रिदोषस्वरूपकर्मभिः

Vāta, Pitta and Kapha are the names of the three organizations of the body known as the “Triumvirate”. Their individual nature, function and mode of operation have been till now discussed in a general way

Now we shall try to review them in greater detail from physiological, pathological, clinical and therapeutic points of view

The General Nature and Concept of the Triumvirate

The three organizations of the triumvirate are the very warp and woof of the texture of life. The triumvirate is considered the sole support of the body.

Its physiological or pathological condition is the root cause of existence or dissolution of the body Susruta significantly remarks :

वातपित्तश्लेष्मणः प्रवृत्तिदेशसमवहतेवः । मैरेयस्यापनैरझोमध्योद्भवेनाविकृष्टे शरीरमित्र धार्यते- सगारमिव सूत्राणि स्थितिस्थिरनश्र तिष्ठन्ति माहुरेके । सु सू २१-३

“It is Vāta, Pitta and Śleshmā alone that bring the body into being. This body is upborne by them in their normal or healthy state established in the lower, the middle and the upper regions of the body respectively, even as a hut is upheld by three poles. Therefore are these called the three poles or supports’’ (Suśruta Sūtra 21-3)

Thus these three organizations, though viewed individually for the purpose of a clear grasp of their peculiar nature and functions, must yet be appreciated in their united and integrated whole as mutually checking and balancing forces in the body. Their salugenic influence is due to their integrated mode of functioning

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सर्वंगरीरचरास्तु वातपित्तकफैष्माण. सर्वस्मिळ्छरीरेऽपि कुपिताकुपिता यथायोग्यमति कुर्वंन्ति । च सु २०-९

“Vāta, Pitta and Kapha moving in the whole body produce good or ill effects on the entire system, according as they are normal or provoked” (Car. Sūtra 20-9)

तत्र, प्रसर्पणोद्रहणावुपरमणाद्वैलक्षण्यो वायु: पञ्चधा प्रतिभक्तः शरीरं शारीरयति ॥ रागपक्त्योजस्तेजोमेषां शोधनं च पित्तं पञ्चधा प्रतिभक्तमपि कुर्मेंणाडसुप्रभे करोति ॥ सन्धिबन्धनं चैव मलश्लेषणं चैव नेहगरेपणपूरणतसयर्थे च क्रियते ऽस्थिधा प्रतिभक्त उदककर्मेणाडसृग्र्यं करोति ॥ सु सु. १५ ४.

"The fivefold Vāta upholds the body by its characteristic functions of throbbing, transmission filling up, separation and retention". The fivefold Pitta which causes pigmentation, digestion, vital essence, lustre, intelligence and heat, nourishes the body by its thermogenic function. The fivefold Ślesmā which causes the cohesion of the joints, unctuousness, growth, replenishment, strength and firmness, nourishes the body by its (colloidal) watering function". (Suśruta Sūt 15, 4)

हृदि प्राक्षेपदर्शानां स्थानान्यतिक्रवातमनाम् । ध्यापिनामपि जाठरीयात्कर्मणि च पुष्टिकृद् पुष्टिकृद् ॥ अ. हृ. सू १२-९८

Vāgbhata says'

स्वस्थाने वर्धतोडवध्यं वर्धंते कफसंस्क्षये ।

तस् स्थानविशेषे पेण शेषजविशेष पर्येप्तितव्य ।

वायुसतन्र्रयनन्धर:

The Vāta is the upholder of both, structure and function (in the body)

प्राणोदानसमनान्यानापानमयम्

It is the very self of the five forms of Vāta in the body viz., Prāna, Udāna, Samāna, Vyāna and Apāna.

प्रवर्त्तकश्रेष्ठानामुच्चावचानाम्

It is the impeller of upward and downward movements

नियन्ता च मनसः

The controller and conductor of the mind

सर्वेन्द्रियाणामुद्योजक

The inspiritor of all the senses

सर्वेन्द्रियार्थानाममिवोढा

The conveyer of all the sense-stimuli

सर्वकारोरधातूनां यूकृर्

The marshaller of the body elements

सम्भानकरः शरीरस्य

The synthesizing principle in the body.

प्रवर्त्तको वाचः

The impeller of speech

प्रकृति-स्पर्श-शब्दाददयो

The cause of feeling and audition

श्रोत्रस्पर्शानयोर्मूलम्

The source of the auditory and tactile senses

हर्षोर्षादियोनिजनि

The origin of all excitation and animation.

समोरणोऽग्नेः

The stimulator of the gastric fire.

दोषसङ्ग्रोणनम्

The desiccator of the morbid vitiā.

क्षेप्ता च बहिर्मलानाम्

The eliminator of excrement.

स्थूलाणुमहोलतमां मेधा

The deobstruent of the gross and subtle body-channels.

कला गभौक्तीनाम्

The modeller of the fetal form

आयुयोडनुवृत्तिप्रसययमभूः भवस्यकरिपत:

The sustaining principle of life.

उत्साहोच्छवासनि:श्वास-श्वासचेष्टा-धातुगाति समा |

समो मोक्षो गतिमतां वायो: कर्माविकारजदृढ़: ॥

Actions of the normal Vāta are animation, inspiration and expiration (respiratory movement), body movement, regular circulation of body-elements and regular elimination of excretions".

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पित्तादेतेऽप्यमणः पक्विन्द्रियाणामुपजायते । तञ्च पित्तं प्रकुपितं विकारान् कुरुतेऽथ वन् ॥

च. सू. १७-७५

दर्शनं पक्वकुसुमं च शुद्धवर्णा देहमादिवेधः । प्रभा प्रसादो मेधा च पित्तकर्मविकारजं ॥

च. सू १८-१०

रागपक्त्योजलेजोमेधोशकृत् पित्तं पक्वधा प्रतिभक्तमधिकरणैर्धातुगतं करोति ॥

च. सू. १५-२

सोम एव शरीरेऽन्तर्गत कफिताकपित. शुमासुभानि करोति। च. सू १२-१३

"It is Soma (the water-element) alone, located in the Kapha of the body, that gives rise to good and evil consequences"

प्राकृतस्तु वलं श्रेष्ठं विकृतो मल उच्यते । स चैषोज स्मृत काये व न पाप्मोपदिश्यते ॥ in च सू १७-११७

"The normal Kapha constitutes the body-strength while the morbidised Kapha becomes a vitiated element It is said to be the vital essence of the body when normal, while it is described to be the source of ailment when morbid".

स्थिरेऽस्थि स्थिररत्वं च गौरवं चऽऽतिसतां बलम् । क्षमा वृत्तिरलोमक्ष कफकर्माविकारजम् ॥ च. सू १८-४९

"Actions of the normal Kapha are causing viscousness, cohesion, firmness, heaviness, potency, strength, forgiveness, fortitude and greedlessness"

सन्धिसन्धानने तन्रोपनपुष्टबलत्वैरेकच्छलेपमा पञ्चधा प्रविभक्त उदककर्मणाडुपग्रह करोति । सु. सू ११-८

"The fivefold Ślesmā wh ch is causative of the cohesion of the joints, unctuousness, growth, replenishment, strength and firmuess, nourishes (the body) by its (colloıdal) watering function."

कुपितस्तु खलु वातो नानाविधैर्विकारैः हृदयमुपहृत्य पतति, चलत्यनुलोमविलोमसुखाशयातोय, मनो व्याहत्य यथेष्टं चेष्टते, विनिहन्ति गम्भान् विकृतिमतापदयत्यतिकालं वा धारयति, भग्नफोक्स्मोहदैन्यमातिप्रलापान्- नयति प्राणाञ्चोपहरन्ति । व सु० १२-८

तस्म्रेऽनुभ्यासङ्खमेदसाददार्घ्यमतः कुपवर्तेतेऽलते दृश्यथाऽचेष्टादौषते, तथा खरपरुषत्वाद्विकारमुपशिरसामगुणेन कृशाय- विरमुखत्वञ्चोपशूलमुर्छिसद्भोचाननस्तम्भनख्जतादौनि च वायोः कर्माणि, तैर्निवृतं वातविकारमेति । अथवस्येत् ॥ व सु० २०-९

सद्योच पर्वणि स्तम्भो मेदोदुष्टेस्तना पर्वणामपि ॥ ९० ॥ होमे च प्रस्निपातेशु पाणिपादादिरोगमह

खाल्ज्यपातुल्यकुजजरस्ख शोकोदकानामनिद्रता ॥ २१ ॥ गात्रेषुकरजोनाशः स्पन्दनं गात्रसुतता । शिरोऽक्षिजातणुणा प्रीवार्याश्रावि हुण्डनम् ॥ २२ ॥ मेदःखेदार्तिरक्षेपो मोहख्वायाऽऽश्व एव च । एवनिद्रा निसूपाणि करोति कुपितोऽतिलः ॥ २३ ॥ हेतुस्थानविशेषाच्च भेषज्योर्गतिरोषकृत् ।

अभिद्रेव क्षारेण पित्तान्तर्गत कुपिताऽऽकुपित । शुभाशुभानि करोति । तथ्या-पक्रमऽऽपकिं दर्शंनम- दर्शन, सन्निकामतस्मूर्छा प्रकृति नेत्रिकतेत्रगां शोये मतं कोयं हर्ष मोदं प्रवादिमित्येवमादीनि चापराणि द्वन्द्वातीनी ।

दाहौष्ण्यपाकरस्खेदनेन्द्रियोयकण्ठसादरागा यथास्वं च गन्धवर्णरसाभिनिर्वर्त्तं पित्तस्य कर्माणि; तैरऽन्वित पित्तनिकारसवृद्धियोगैरस्यैव ।

Pathological Kapha (विकृतिभूतकफ)

Caraka attributes the following conditions of health and disease to the physiological and pathological behaviour respectively of the Kapha.

सोम एव शरीरेऽप्यन्तर्गतं* कुपिताकुपितः शुभाशुभानि करोति । तथैया-द्वाल्यं, सौहिल्यसुप्तिचयं, कायंमुर्सादृशालस्यं वृत्तां क्षीमतां ज्ञानमज्ञानं बुद्धिं मोहंमैवप्रवीचेऽपि चावराणि द्वन्द्वानीति॥

शैत्यशैत्यकरडूशेयंगौरवंनेहसुस्निग्धेरोपदेहवन्धमा|धुर्यंगचिरकारित्वानि श्लेष्मणः कमाणि; तैरद्वितं श्लेष्मविकारमेतैरध्यवस्येत् ।

"Whiteness, coldness, itching, fixity, heaviness, unctuousness, numbness, humidity, excretory secretion, obstruction, sweetness and chronicity are the effects produced in the body by the action of Kapha The condition accompanied with any of the above symptoms should be diagnosed as a Kapha-disorder" (Car Sūtra 20, 18)

Clinical Manifestations and their Interpretation in Physical Qualities

When one of the triumvirate is deranged or thrown off its norm, it invariably affects the balance of the other organizations and thus sets

संज्ञात

सारः परीक्ष्य

Dhanvantari

सञ्: रूक्षो रूतो कडु: सूक्ष्मलघुकोटु विटपद्रु: खर: । विपरीतगुणैस्तैरेव शम्यते संप्रहास्मति ॥५८॥ सस्नेहसूक्ष्मां तीक्ष्णां व द्रवमसं सरं कडु । विपरीतगुजे । पित्तं इद्रयेतेनैव प्रशाम्यति ॥ ५९॥ गुरु-शीत-गुरु-स्निग्ध-मधुर-स्थिर-विशदकला: । श्रेष्माण: प्रशमं याति विपरीतगुणैर्गुजै: ॥ ६१॥

(1) Imbalance condition (वैषम्य) due to increase or decrease (ऋदि कय)

(2). Vitiation condition (दोषप्रकोप) Imbalance Condition (वैषम्य)

This is brought about by simple process of increase or decrease either in the function or the structure of the body. It is a minor pathological condition of hyper or hypo state, being merely deviation from the normal constant of the body-function or structure

It will however cause some disturbance in the mutually well balanced state between the various functional and structural systems of the body This disturbance of the equilibrium or balanced state is the imbalance condition.

कालवृद्धीदोषक्रियार्थानां योगो मिथ्या न चाति च । द्वयाश्रयाणां ष्याधीनां त्रिविधो हेतुसंग्रहः ॥ ५८ ॥

Caraka states in general the causes of balance and imbalance conditions as under:-

नरोदं सत्वमयं च व्याधीनामाश्रयो मतः । तथा सुखाना, योगस्तु सुखाना कारण समः ॥

च. सु. १, ५४-५५

बुद्धया विषमविज्ञानं विपमं च प्रवर्ततेम् । प्रज्ञापराधं !ज्ञानोयान्मनसो मोचर हि तत् ॥९०९॥

चक्रपाणिः— विपरीतशास्त्रार्थज्ञानाद्विपरीतार्थग्रहणदर्शनाद्विपरीतप्रकृत्यप्रतिपत्तेरविप्रकृष्टप्रज्ञापराधात् ।

च. चा. ९, ९०९

"Misunderstanding by the intellect and wrongful conduct are to be understood as 'volitional transgression,' because they come under the ken of the mind" (Car Sār 1-109)

"Owing to the perception of things, in a manner that is contrary to their real state of existence, there result wrongful speech and conduct". (commentary on the above verse by Cakrapāṇi)

Here the vital relationship subsisting between psychic and somatic life is clearly emphasized. Thus a somatic transgression has psychic repercussions and likewise psychic transgressions lead to somatic disturbances Therefore volitional transgression (प्रज्ञापराध) of either kind leads to disorders affecting the entire Psycho-somatic unit.

The third factor is इन्द्रियार्थ i. e sense-objects.

These sense-objects are items of diet and pleasures of the senses, involving the diet and behaviour of Man. The sense-object of taste is food, and those of sight, smell, hearing and touch constitute pleasures of art, beauty, music and love; in all these contacts, moderating factors. Transgression of the bounds of moderation and agreeability relatively to one's nature and capacity are bound to lead to psycho-somatic strain and discordance resulting in disease

Practical wisdom is discerned in the precept of Caraka who advises to prescribe personal regimen in accordance with individual constitution so that a person can ever maintain the absolute standard of perfect health.

विपरीतगुणसस्तेषां स्वस्थकृत्स्वैवविधिहितः ।

च. शा. ९-४

"Having regard to the rules of healthful living, in the case of those who are characterized by the predominance of one vitium, the use of things antagonistic in quality to that particular vitium is beneficial" (C'r Sūtra. 7, 41)

The causes of increase and decrease of body-elements is given by Caraka as follows:-

प्रवृद्धेव सदे धातुगुणानां-सामान्ययोगाद् वृद्धि:, विपर्ययाद् ह्रास:! च. शा. ६-९०

स गुणै:(by its qualities)

प्रवृत्तिद्रव्यात्. (by the nature of substances)

विप्रप्रभावात्. (by its specific action)

कर्मैवश: (by its normal action)

दोषधातुमलमूलं हि शरीरम्। सु. स १४-३

प्रवृद्धेव सदे धातुगुणानां-सामान्ययोगाद् वृद्धि:, विपर्ययाद् ह्रास:! च. शा. ६-९० "In this very manner, there is increase of the tendencies of the body-elements by the accession of like factors and decrease by the accession of unlike factors " (Car. Śārīra 6, 10) The mode of action of these causes of increase and decrease is described as follows - s गुणै:(by its qualities) प्रवृत्तिद्रव्यात्. (by the nature of substances) विप्रप्रभावात्. (by its specific action) कर्मैवश: (by its normal action) सु. १३ All the functions and structures that sustain the body will be affected by this pathological condition of increase or decrease The functions and body structures which sustain the body are described by Suśruta as follows दोषधातुमलमूलं हि शरीरम्। सु. स १४-३ "The body indeed has its root-support in the vitia, the body-elements and the excretory substance " So there can be increase or decrease condition of any of them; and such change in turn will disturb the equilibrium between the various functional and structural systems of the body and will cause Imbalance condition. The Dosās (दोष) are three viz., Vāta, Pitta, Kapha. The Dhātus (धातु) are seven viz., Nutrient fluid, blood, flesh, fat, bone-marrow and semen The Mala (मल) are feces, urine, sweat, menstrual fluid, bile etc. The signs and symptoms produced by these conditions of increase and decrease in each of them are carefully observed and described in great detail in the classics of Āyurveda and the therapeutic measures given to rectify each condition.

न्यूमान् धातून् पूरयामः, नातिरिक्तान् हसयामः

च. सू १०-५

दोषधातुमलक्षीणो बलक्षीणोदोषैः वा नरः । स्वयोनिवर्चसेन यथाद्न्तपानं प्रकारक्षति ॥ यथाद्रारजातं तु क्षीणं प्रार्थयते नरः । तत्स तस्मै स लामे तु त त क्षयमपोहति ॥

सु. सू १५, ३२-३३

यदन्नं द्वेष्टि यदवि प्रार्थयेताविरोधि तु । तत्तद्यजनं समसंश्रय तौ तौ वृद्धिक्षयो जयेत् ॥

अ. हृ. सू. ११-४२.

समदोष समप्रकिनश्र समधातुमलक्रिय । प्रसन्नात्मेन्द्रियमनाः स्वस्थ इत्यभिधीयते ॥

सु. सू. १५-४१

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तद्योषणाद्विनिदाननुपशयलिङ्गलोपशयासमासस् ति॥ ६॥

सा सद्या प्राधान्येन चिकित्साल्पकालविदेहैर्भिषग्भते॥

सचय च पक्वोष च प्रसर स्थानसंश्रयश्च॥ न्यक् चिकित्सां च यो वेत्ति दोषाणां स भवेद् भिषक्॥ ३६॥

वाते पित्ते कफे चैव क्षीणे लक्षणसुच्यते । कर्मेण प्राकृतादनिरुक्तदर्शनाच्च विरोधिनाम् ॥५२॥ दोषप्रकृतिवैषम्येभ्यो नियतं वृद्धिलक्षणम् । दोषाणां प्रकृतर्हानिर्नैसर्गिकेन्द्रियैश्व परীক্ষ्यते ॥ ५३ ॥

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कोपस्तन्मार्गगामित्वं

कोपस्तन्मार्गगामित्वं

कोपस्तन्मार्गगामित्वं

दोषाणा दर्शयन् स्वेषामवस्थानां रसास्रसु । रोगारम्भश्च ॥

दोषाणा दर्शयन् स्वेषामवस्थानां रसास्रसु । रोगारम्भश्च ॥

मद. हृ. सू. १२, २२

मद. हृ. सू. १२, २२

प्रकुपितानां (पर्थु चत)किण्वोदकविप्र-

प्रकुपितानां (पर्थु चत)किण्वोदकविप्र-

षत ऊर्ध्वं प्रसरे वात्थाम -तेषामेभिराततद्विरोषैः ।

षत ऊर्ध्वं प्रसरे वात्थाम -तेषामेभिराततद्विरोषैः ।

द्रवाय द्वोदधकानां प्रमरो मवति ॥

द्रवाय द्वोदधकानां प्रमरो मवति ॥

सु. सु. ३१, ८

सु. सु. ३१, ८

नाङ्ङु्रोत्पत्तिरबीजाद् ।

करणेन हि बीजवते वाडपि यथाहि कुपितेऽपि श्रृणामू । दोषे विकारं नभस्ति मेघवसन्ते वर्षति ॥

सर्वदेहगतानां वातादीनामश्रितस्थानां ॥५॥

कुपितानां हि दोषाणां काररे परिष्ठात्ताम् । यत्र सदा खवैगुण्याद् न्याधिकसन्निपजायते ॥१०॥

क्षिप्यमाणः खवैगुण्याद् वृज न यत्र सः । करोति विकृतिं तत्र खे वर्षाम्बु नेयद ॥३७॥ दोषाणामपि नैदै स्वां देशे सम्प्रपञ्चम् ।

This stage of location is of great clinical importance for early diagnosis of disease condition.

Vitiation elements having attained foot-hold somewhere get gradually established therein and produce symptoms which will be indicative not only of the vitiation of the particular vitium or vitia, but also will be indicative of location or site (sthana) where vitiation process has begun to spread These combined symptoms help to localise the site of disease-condition. Suśruta, the master clinician, differentiates the symptoms produced during this stage of location of vitiation process as the definite premonitory symptoms (पूर्वरूप)

तेषामे त्रमभिनिर्लेष्टाना पूर्वरूपप्रादुर्भाव: ; त प्रतिरोग वक्ष्याम । तत्र पूर्वरू पपते षु चवुथ्यं नियाताल ॥

"The premonitory symptoms manifest when the vitiation process is located From them the disease is recognised This is the fourth stage of therapeutis" (Sus Sūt 21, 33)

And this stage of location manifested clinically by definite premonitory symptoms is the fourth period of importance for therapeutic purpose

V. The Stage of Manifestation (व्यक्ति)

Vyakti (व्यक्तिः) is the stage of manifestation of actual disease condition. Suśruta correlates this pathological stage with the actual appearance of clinical phenomena of the disease.

अत ऊर्ध्वं व्यक्तिप्रेदेशेन वक्ष्याम ।

"We shall hereafter describe the actual manifestation of disease"

This disease condition may be a general disease or a systemic disease, or a disease of one part or limb according to the location of settling and establishing of the vitiation elements. This is the beginning of organic or structural changes in the body

The disease-condition may be classified in two groups general or local and both these groups, can again be subdivided into acute and chronic types.

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दिवृपे पक्षाघातश्र सिरास्तम्भोऽपततापक । मोहोन्मादग्ररुजो ज्वरस्तृप्णा धनुग्रहः ॥ कार्श्यं द्वितोवारोऽतिसारो हिध्मा श्वास संप्रपातु । पोडखोररतवा प्रोक्ता वणानां वणचिन्तकं ॥

चि. २५, २९-३०

शारीरासृक्तप्रधानं वातपित्तकफोणितमग्निद्विपासदेहेष्वपतिमित्तम् । सु सू १, २५

अपे च दूष्येऽपु म दे रक्तस्य प्राधान्य मनीषिणा सोणितोक्तान्तर्गत—द्रवहण्टौक

यस्माद्विना त्रिदोषै र्दूष्यं कदाचिद् न प्रकुप्यति । सु सू २१, २५

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युङे नतैंदसिलादाह॑. पित्ताच्छोफ कफोदयात् । रागे रक्ताच्च पाट स्वादवो द्रेष्ण संश्रयात् ॥

Vāta--pain (dolor).

Pitta and blood--heat and redness (rubor) (calor)

Kapha--swelling (tumor).

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स यदां वाऽ्याधिम्यन्तरैः क्रियाकिस्रोशैर्वा समाहितःः प्रशममितु क्रियाकिस्रैर्या|दचहुरवाद दोषाणा तथा पाकामिसुत्लो भवति । सु स्‌ १७, ५

सन्चये|पहता दोषा लभन्ते नोत्तरां गतिम् । ते तुत्तराऽसु गतिषु भवन्ति बलवत्तरा ।। सु स्‌ २९, ३९

उपधियने क्षौद्रपित्ते वगाघवामान्जयाश्रये । वमनार्थे प्रयुज्यीत शिखरिदेहमदूदयन् ॥

पक्वाशयगते दोषे द्विरेकार्थं प्रयोजयेत् ।

स्नेहसौम्दनिल हन्ति मृदुकुरुतेऽनिलम् । देह मलानां विनिहन्ति सद्योभूः ॥४॥ हितंवयाय सुखोष्मोष्मव्यनेनेऽपि लोन विद्रधस्तु दोष नयति द्विस्वकात् ।

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जनपदोध्वंसनीया तु या महामारीजनिता नृणाम्‌ । देशकालापराधोत्था सा त्रिविधमती मता ॥ ५ ॥

६ (इ) अत्रेयमग्निवेश उवाच— सामान्येऽपि हि ये रोगास्तत्र तत्र समुद्भवाः । जनपदोध्वंसकरास्ते भविष्यन्ति न संशयः ॥ ६ ॥

६ देशकालौ च वायुश्च त्रिविधं जनपदोध्वसम्‌ । जन्तुभिर्भूतसंघैश्च करोत्यव्यक्तलक्षणम्‌ ॥ ६ ॥

७ (१) तत्रादौ वातो यद्यनिलः कालाग्निरुन्मार्गगः शीतोष्णवाति प्रकोप्येत ।

ते तु खल्विमे भावा: सामान्याः जनपदस्यु भरन्ति, तद्यथा वायुः, उदकं, देशः, काल इति ॥ च. वि ३, ६

इतोनिमे देशयुक्ताःऋतवः सामान्यजनपदोद्रेककरान् वध्नन्ति कुरालः प्रज्ञापरधयुक्तामूभयोत्थां च हितानुपक्षते । च वि ३, ९

जीर्ण ज्वरक्षयक्ष नेत्राभिष्यन्द एव च । निपातभयरोमाशङ्कामन्वित नराधरम्‌ ॥ सु. नि. ५, ३४

तत् उद्वर्त्तन्ते जनपदा: सङ्क्रम्यामयवहा: दोषा: । च. चि. ३, २०

सङ्क्रम्यामयवहा दोषा: सङ्क्रमन्ति हि सङ्क्रमा: । वातजलादेशभयवहा: च कृतान्नस्य हि दु:षत्वात् । प्रत्यक्ष प्राप्त: लेन क्षेय: लेन हुरतक्षणजनितदोषोद्गिरेय: । अशातम्यमानशरीरो हि दु:षमाते उक्त: ।

प्रज्ञापराधात् सरपर्शाच्च: श्रास्वादस्रह्मोजानात् । सहसात्ययात् नानाप्यायि वस्ममाल्यानुलेपनात् ॥ नेष्ट: उदकस्थ: शौचप्रसक्त: नेत्राभिमर्शन: एवं च औपसर्गिकरोगाश्र: सकामन्ति नरान् नरम् ॥ सु. नि. ५, ३२-३३

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तन वातलस्य वातप्रकोपणान्यासेकमानस्य क्षिप्रं वात प्रकुपमापते, न तयेतरौ दोषौ। च. वि ६, १६

वित्तलस्यापि वित्तप्रकोपणान्यासेकमानस्य क्षिप्रं वित्त प्रकुपमापते, न तयेतरौ दोषौ। च. वि. ६, १७

कफमलस्यापि कफमप्रकोपणान्यासेकमानस्य क्षिप्रं कफमा प्रकुपमापद्यते, न तयेतरौ दोषौ। च. वि. ६, १८

हृद्‌बलु निदानरौवडुपविष्टोष्यो विकारविशातमावामावप्रतिविशेषा मवन्ति। यदा श्रेष्ठे जायो निदानद्विद्वेशो परस्पर नानुबन्धस्यध वा कालप्रकर्षोऽपि बलोयपोढश्वाद्नुरु वधनिमित्त न तदा विकाराभिनिर्वृत्ति:, विरुद्धाड्‌यै निदानद्वैते, तन्वगे वा भयमतयययोगकसर्वलिङ्गा वा, विपर्यये चिपरीताः, हृति सर्वविकारविध्यात-भावामावप्रतिद्वेशोऽसनिदानुत्तहुतुसंयतयुक्त । सु. नि. ४, ४

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समानकाल. समानलिङ्गराशि न्याेऽभयोडमिनिर्वर्तेतमान. जनपदसुद्वंसयन्ति ॥ च वि. ३, ६

Disease = Etiological factors Vitia and body-tissues

साध्यासाध्यविभागज्ञो ज्ञानपूर्वं चिकित्सकः । काले चैवारमने कर्म यततत् साध्यांत ध्रुवम् ॥ च सू ९०, ७

सुसाध्यामत साध्यं च कृच्छ्रसाध्यामथापि च । दृृृ सघ चाऽसाध्यं स्वाऽऽयाध्यं यथाऽनुपक्रमम् ॥ च. सू. ९०, ९

च.सू. २, १६

मात्राकालाश्रया युक्तिः सिद्धियुक्ता प्रतिष्ठिता । तिथस्त्रुपरि युक्तिद्वो व्यज्ञज्ञानवता सदा ॥

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रसं

रसं

दोषविमान

दोषविमान

विमान

विमान

दोषविमान

दोषविमान

ते पुनः सत्रविधाः — १. आादिवलप्रवृत्ता:, २ जन्मवलप्रवृत्ता, ३ दोषवलप्रवृत्ता:, ४ वघातवलप्रवृत्ता:, ५ कालवलप्रवृत्ता', ६ देशवलप्रवृत्ता, ७ स्वभाववलप्रवृत्ता

A Endogenous Category (आाघातिमक॰.)

1. आादिवलप्रवृत्ता -Hereditary diseases. Inherited disease conditions

2 जन्मवलप्रकृता·-Congenital disease. The disease conditions which result during the fetal period of life in the mother's womb These are congenital etiological factors.

3. दोषवलप्रकृता·-Nutritional or metabolic diseases It also includes psychic and somatic conditions due to internal derangement of function or structures. These are the nutritional or metabolic etiological factors

4 संघातवळप्रकृता The group of diseases that are due to all kinds of trauma or injury from physical, chemical and biological sources. (Car Sūtra 18, 4)

5 कालवलप्रकृता -Diseases resulting from abnormality of climate and season.

6 दैववलप्रकृता·-Those of supernormal origin or nature such as pandemics, epidemics, emergent conditions due to atmospheric upheaval and such other dreadful disease-conditions difficult to explain ordinarily

7 स्वभाववळप्रकृता -Natural conditions or disabilities characterizing human life such as hunger, thirst, sleep, fatigue, decay, senescence and death

In the drama of vitiation though a number of factors or actors take part, the main plot ever remains connected with or swings round the behaviour of the triumvirate.

सर्वेषा च व्याधीनां वातपित्तकफमाण एव मूलं, तत्रिद्वादशटफलत्वाद्गाममाच्च । यथा हि कृत्स्नं विकारजातं विश्रुतपेगावस्थित सर्वरजस्तमालसि न वयतिरिच्यते, एवमेव कृत्स्नं विकारजातं विश्रुतपेगावस्थित सद्यतिरिच्य वातपित्तकफमाणो वर्त्तन्ते । सु. सु २४, ८

सर्व एव निजा विकारा नाम्ना वातपित्तकफेषु निर्ह्रेतेन्ते च. सू १९, ४

आगन्तवस्त्वेव वत्तो विशिष्टा: च. सू १९, ५

दोषप्रकृतिमलनसर्गाद् आयतनभिद्येराश्रिमित्ततत्स्वपां विकृतवः । सु. उ. ३८, ८

तत्र स्याधयोःपरिमित्स्थेवा भवन्ति, मतिरबहुत्वात् । दोषास्तु खलु परिमित्येऽपि भवन्ति, सनतिरबहुत्वात् ॥ च. वि. ६, ८

Now the diseases are innumerable, there being an unlimited number of them The morbific humors, on the contrary, are strictly numerable there being a limited number of them (Car. Vim. 6, 5)

It is therefore the right thing to classify diseases only in the light of their vital aspect as that is the pathological plank on which the science itself stands

It is only after the basic system is formulated of classification in the light of pathological processes, that a resort should be taken to specify and designate particular disease conditions in order to enhance the detailed knowledge of diseases and facilitate the specific line of treatment But to simply multiply the labels of disease names and describe their individual signs and symptoms without an appreciation of the basic category to which all such symptoms are common, is an unimaginative and unscientific approach to the subject

After having a comprehensive system or framework of general disease-classification, names of particular disease condition may be added on as the knowledge of that condition is fully understood

It is not to be inferred that no progress or evolution was made in the nosological science after establishing the triad of vital classification That the science was kept ever progressive becomes evident when one finds that total number of disease-conditions which have been given definite names, number about 1120

Suśruta says: रोगाणां तु सहस्रं यच्चतं विशातिरेव च ।

"The number of disease conditions is 1120" The whole list has been enumerated by the commentator Dalhana in 40 verses

The basic categories were according to the triumvirate organization, and hence any disease condition was first grouped under that organization which was predominantly disorganized With the advance of knowledge, the sub grouping was made vitiüm-wise दोषमजा:, tissue-wise धातुमजा:, organ-wise अवयवमजा:, or according to specific condition But whatever be the progress made in detailed

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ते पूर्वापरिकोविदेया शिखामनता भवन्ति हि । रसादप्येतस्मुंथानलस्थानवेस्थाननारामसि ॥

दिक्षार्तरामादुरालो न जिहीर्षयात् कराचन । न हि सर्वैकिकाराणां नाशनोऽस्ति भिषग् स्थिति ॥

यो हेतुत्रितयं ज्ञात्वा कर्माण्यसारभते भिषक् । ज्ञानपृकै यथान्यायं स कर्मीह न मुह्यति ॥

च सु. ९८, ४२-४३-४९

ॐ नमो धन्वन्तरये

A physician need never be ashamed if he is not able to name a disease, as there can be no definite standardization of nomenclature of all diseases

The physician who after ascertaining all these three things, begins treatment intelligently and systematically will not err in therapeutic procedure” (Car Sūt. 18. 42-44-47)

XIII CONCLUSION

Thus these medical thinkers thought of diseases and classified them from the point of view of both biological scientist as well as of the practical clinician. The particularly medical aspect of Āyurveda which in its entirety is the biological grasp of the secret workings of the life mechanism, is based on practical utility. Its understanding and approach to disease and its treatment, is immediate and ready-made It is calculated to avoid much waste of time and vacillation and to help the physician possessed of even the most elementary enlightenment to take note of the basic nature of the disorder by the symptoms in the light of the three basic genera of Vāta, Pitta and Kapha, and start suitable medication with the least delay. A further investigation into its general and local aspects can await delay without further aggravation of the condition, if this general line of therapeutics is already afoot. In seventy out of a hundred cases, this elementary method of tackling even is bound to produce salutary effect It is for the intelligent physician, meanwhile to make closer scrutiny and investigation into the finer blends and overlappings of the vitia, the causative factors, the site of affection, the degree of the morbid condition and the indications and contra-indications in the measures of therapeutics and the likely complications. Caraka described the actual nature of the cryptic method of his exposition and the suggestive nature of the system propounded, thus Like the initial handful of grain carried by the medicant and the seeds in the hands of the sower, these aphorisms though small in measure yield to the intelligent physician abundant result i e, complete knowledge of the subject. It is thus a guide to the intelligent physician in the use of his powers of imagination and logic But for the mediocre it is good to follow the method laid down Following it in the prescribed

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ॐ नमो धन्वन्तरये

go into the intricacies of detail on the subject as would interest the researcher and the learned practitioner

The triumvirate of biological organizations determines, as we have seen, the constitution of each individual. And Caraka has dwelt claborately on the attributes of the various types of human constitution both from the purely psychic point of view (Car Sar 4, 37-40) as well as from the somatic point of view (Car Vim 8, 95-100) in terms of habitus (प्रकृति) or the preponderant constituent vitium.

An intimate and deep knowledge of Āyurveda will enable the practical clinician of its immense value in the matter of early diagnosis i e long before any actual structural and deep-seated functional disorders have crept into the organism, as well as in the procedures of active immunization and prophylaxis The daily diet and behaviour of the individual and his continual adjustment to the demands of the changing environment are to be built upon the facts of constitutional peculiarity (प्रकृति) The details of normal living, not to speak of the exigencies of therapeutists are to be patterned in view of the fundamental diathesis of the man The understanding of constitution in its fullness provides the key to allergic reactions and psychic and somatic id osyucracies This aspect of medicine is thus all important to the clinician and Āyurveda with its various branches is like a wheel whose spokes are fixed firmly and converge to the navel of the concept of the three vitia (त्रिदोष). Thus it is that this physio-pathological perspective is all-embracing in its scope and deserves the most intense and searching scrutiny by the modern medical scholar. It is only thus and then that its soundness as a faithful representation of the body organization and mechanism of functioning, and the extent of its practical applicability and utility can be appreciated It is a subject for profound study and judgement for the sincere and serious-minded student of medicine

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प्रसन्नात्मेन्द्रियमनाः

i. e. "the best mood in the working of the spirit, senses and mind"

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समदोष समधातुमलक्रिय । प्रसन्नेन्द्रिय मनः स्वस्थ इत्यभिधीयते ॥ सु १५, ३८, ३९

स्वस्थस्य ह्येषांकर खित किश्चित्वात्तैस्य रोगसुत । औषध धातुयं च तत ॥ चि १,४

तत्र शरीरमानसमाशयं रोगाःप्यमनमिद्रुतस्य विशेषेण चोच्यतेवत् समर्थानुगतबलवीर्येणः- प्राकृतपराक्रमस्य ज्ञानविचारनिविये नित्यशुद्धबलेन मत्स्ये वर्त्मानस्य परमद्विगुणितविधियोपभोगस्य समृद्धस्ववारिमभस्य यियेषविचारिणः सुखमायुर्हुष्यते, अशुभमतयो विपर्ययेवण

हितेऽपि पुनर्मूतानां परस्वादुपरतस्य शस्त्रवादिनः शमपरस्य परोक्षकारिणोऽप्रमत्तस्य त्रिवर्गे परस्परेणानुवमतसुपसेवमानसस्य पूर्वाह्नकृतपूजाकस्य ज्ञानविज्ञानोपशमशरीलस्य श्रद्दोपसेविनः मुनियत्तरीगारोष्ठचर्यामद- मानवेगण्य सततं विशिष्टप्रदानपस्य तपोदानप्रकाशमसिलयस्याध्यात्मविदस्तस्य परस्य लोकमिमं चासूं चावेक्षमाणस्य स्मृतिमतिमनसो हितमायुःक्यते; अधितमतयो विपर्ययेवण । च सू ३०, २४

Caraka draws a beautiful picture of the life of a man in possession of ideal physical and psychic health who not only enjoys fully the life himself, but at the same time adds to the happiness and comfort of the whole world

Now the life of such a man is called happy as is not afflicted with either bodily or mental ailments, as is, in particular, endowed with youth, strength, virility, reputation, enterprise and boldness befitting his abilities, is actuated in his deeds by the combined urge of knowledge, science, the senses and the sense-objects, is possessed of multifarious and delightful amenities accruing from great wealth, all whose efforts are prosperous and who can plan as he likes A life that is contrary to this is deemed unhappy

The life of that man is said to be good who is a well-wisher of all creatures, who does not covet other people's goods, who is a teller of truth, who is peace-loving, who acts with deliberation, is not negligent, is devoted to the three ends ( viz., virtue, wealth and enjoy ment ) without letting any one end come into conflict with the other two, who is reverential to those who are worthy of reverence, of a scholarly, scientific and retiring disposition, partial to the company of elders, of well curbed passions of desire, anger, envy, pride and conceit; constantly given to charitable acts; devoted always to austerity, knowledge and quietude, endowed with spiritual insight, one-minded, contemplative of the good in this world and the next, and endowed with memory and understanding. That life which is of the opposite nature is said to be 'not good'

( Car Sūtra 30, 24 )