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Studies in the Medicine of Ancient India, Part I: Osteology, or the Bones of the Human Body c7.s4: A. The System of Ātreya-Charaka

Studies in the Medicine of Ancient India, Part I: Osteology, or the Bones of the Human Body c7.s4

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English

Contents

A. The System of Ātreya-Charaka

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§ 72. The Traditional Recension of Charaka

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1. THE subjoined Traditional Recension of the Medical Version of the System of Ātreya in the Compendium of Charaka (Caraka Saṃhitā), Śārīra Sthāna, VIIth Adhyāya, is edited from the following materials:

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1. A = Alwar Palace Library MS., No. 1624.
2. D¹ = Deccan College MS., No. 368, fl. 30 b, l. 4–fl. 31 a, l. 3.
3. D² = Deccan College MS., No. 925, fl. 107 b, l. 8–fl. 108 a, l. 4.
4. IO¹ = India Office MS., No. 338, fl. 225 b, l. 2–fl. 226 a, l. 1.
5. IO² = India Office MS., No. 851, fl. 71 b, ll. 2–13.
6. T¹ = Tübingen University MS., No. 458, fl. 324 b, l. 5–fl. 325 a, l. 6.
7. T² = Tübingen University MS., No. 459, vol. II, fl. 29 b, l. 3–fl. 30 a, l. 3.
8. S¹ = Śāradā MS. of Dr. P. Cordier.
9. S² = Śāradā MS. of Jammū Library, No. 3266, fl. 118.
10. EJ = Edition of Jīvānanda, 1877, p. 370, ll. 5–19.

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2. It runs as follows:

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Tatrāyaṃ śarīrasyaṅga-vibhāgaḥ | dvau bāhū dve sakthinī śiro-grīvamantarādhiriti ṣaḍ-aṅgaṅgam || Triṇi ṣaṣṭāni¹ śatānyasthnāṃ saha danta-nakhena | tadyathā | [1] dvātriṃśad-dantāḥ, [2] dvātriṁśad-dant-olūkhalakāni ¹, [3] viṁśatir-nakhāḥ, [4] śaṣṭiḥ ² pāṇi-pāda-aṅguly-asthīni, [5] viṁśatiḥ pāṇi-pāda-śalākāḥ, [6] catvāri pāṇi-pāda-śalāk-ādhiṣṭhānāni, [7] dve pārṣṇyor ³asthini, [8] catvāraḥ pādayor-gulphāḥ, [9] dvau maṇikau ⁴ hastayoḥ, [10] catvāry-aratnyor ⁵asthīni, [11] catvāri jaṅghayoḥ, [12] dve jānunī ⁶, [13] dve jānu-kapālike, [14] ⁷ dvāv-ūru-nalakau, [15] ⁸ dvau bāhu-nalakau, [16 a] ⁹ dvāv-aṁsau, [16 b] dve aṁsa-phalake ¹⁰, [17] dvāv-akṣakau, [18] ekaṁ ¹¹ jatru, [19] dve tālūṣake ¹², [20] dve śroṇi-phalake ¹³, [21] ekaṁ bhagāsthi, [22] pañcacatvāriṁśat-pṛṣṭha-gatāny-asthīni, [23] pañcadaśa grīvāyām, [24] caturdaś-orasi, [25 a] dvayoḥ pārśvayoś ¹⁴, caturviṁśatiḥ parśukāḥ ¹⁵, [25 b] tāvanti caiva sthālakāni ¹⁶, [25 c] tāvanti caiva sthālak-ārbudāni ¹⁷, [26] ekaṁ hanv-asthi, [27] dve hanu-mūla-bandhane, [28] ek-asthi ¹⁸ nāsikā-gaṇḍakūṭa-lalāṭam, [29] dvau śaṅkhau, [30] catvāri śiraḥ-kapālāni ¹⁹ | iti trīṇi śaṣṭāni ²⁰ śatāny-asthnāṁ saha danta-nakhena ||

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¹ So D² T² S² EJ and Chakrapāṇidatta’s commentary. IO¹ has ṣaṣṭīni, D¹ T¹ ṣaṣṭyāni, S¹ ṣaṣṭyā, IO² ṣaṣṭy-adhikāni; A om.

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¹ So D¹ IO², but T² olūkhalāni, D¹ oḍūkhalāni, IO¹T¹ olūkhakāni, A.S¹.² EJ olūkhala-phalāni.

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² IO¹ pṛṣṭha-pāda ; T¹ śaṣṭi-pāda, with pāda cancelled in both MSS., D¹ śaṣṭi-pāda ; this false reading explains Gaṅgādhar’s emendation ; S² om.

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³ IO¹ pādayor.

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⁴ So D¹ IO¹ T¹ S¹.² EJ, but A.D² T² have maṇibandhakau ; IO² pāṇikau.

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⁵ IO² bāhvor.

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⁶ IO² jānunor-dve.

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⁷ D¹ T¹ prefix dvāv-ūru.

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⁸ A.T¹ S¹ pref. dvau bāhū ; IO¹ om. No. 15.

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⁹ D¹ om. Nos. 16 a-21.

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¹⁰ T² skandha-phalake.

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¹¹ D¹ S¹ EJ evaṁ.

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¹² A tāluke, T² tālū-phalake.

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¹³ T¹ om. No. 20.

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¹⁴ T¹ D¹ pārśva-sthayoś.

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¹⁵ So T² and Chakrapāṇidatta’s commentary ; D¹ T¹ paryukāḥ, and IO¹ paryuktāḥ, both obviously corrupt for parśukāḥ ; D² pārśvakāḥ ; A.S¹ EJ pārśvavaḥ, obviously wrong for parśavaḥ or pārśvakāḥ ; IO² panthakāḥ ; S² om.

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¹⁶ A sthānakā, D² sthānakāni, T² sthānalakāni.

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¹⁷ A only arbudāni, IO² sthānak-ārbudāni, D² sthānak-ātmakāni.

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¹⁸ From here missing in A.

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¹⁹ EJ om. the final clause.

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²⁰ So D²; but D¹ IO¹ T¹ sa-śaṣṭi, T² śaṣṭa.

§ 73. Restored Recension of Charaka

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On the grounds explained in the fifth and sixth paragraphs the true form of the Medical Version of Charaka may be restored as follows:

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Tatrzāyaṃ śarīrasy=āṅga-vibhāgāḥ | dvau bāhū dve sakthinī śiro-grīvam=antarādhir=iti ṣaḍ-aṅgam=aṅgam || Trīṇi ṣaṣṭāni śatāny=asthnāṃ saha danta-nakhena | tad=yathā | [1] dvātriṃśad=dantāḥ, [2] dvātriṃśad=dant-olūkhalakāni, [3] viṃśatir=nakhāḥ, [4] ṣaṣṭiḥ pāṇi-pād-āṅguly-asthīni, [5] viṃśatiḥ pāṇi-pāda-śalākāḥ, [6] catvāri pāṇi-pāda-śalāk-ādhiṣṭhānāni, [7] dve pārṣṇyor=asthinī, [8] catvāraḥ pādayor=gulphāḥ, [9] catvāro maṇikāḥ ¹ hastayoḥ, [10] catvāry=aratnyor=asthīni, [11] catvāri jaṅghayoḥ, [12] dve jānunī, [13] dve kapālike ², [14] dvāv=ūru-nalakau, [15] dvau bāhu-nalakau, [16] ³ dve aṃsa-phalake, [17] dvāv=akṣakau, [18] ⁴ dve śroṇi-phalake, [19] ⁴ ekaṃ bhag-āsthi, [20] ⁵ pañca-catvāriṃśat=pṛṣṭha-gatāny=asthīni, [21] ⁶ caturdaś=orasi, [22 a] ⁶ dvayoḥ pārśvayoś=caturviṃśatiḥ pārśvakāḥ, [22 b] ⁶ tāvanti c=aiva sthalākāni, [22 c] ⁶ tāvanti c=aiva sthalāk-ārbudāni, [23] pañcadaśa grīvāyām, [24] ⁷ ekaṃ jatru, [25] ⁷ dve tālūṣake, [26] ekaṃ hanv-asthi, [27] dve hanu-mūla-bandhane, [28] ek-āsthi nāsikā-gaṇḍakūṭa-lalāṭam, [29] dvau śaṅkhau, [30] catvāri śiraḥ-kapālāni | iti trīṇi ṣaṣṭāni śatāny=asthnāṃ saha danta-nakhena ||

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¹ Trad. Rec., dvau maṇikau.

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² Trad. Rec., jānu-kapālike.

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³ Trad. Rec. inserts dvāv=aṃsau.

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⁴ Trad. Rec. places Nos. 18, 19, as Nos. 20, 21.

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⁵ Trad. Rec. places No. 20 as No. 22.

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⁶ Trad. Rec. places No. 21 and 22 a b c, as Nos. 24 and 25 a b c.

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⁷ Trad. Rec. places Nos. 24, 25, as Nos. 18, 19.

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For the translation, see § 7.

§ 74. Spurious Recension of Charaka

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1. Gangādhar's spurious recension of the Medical Version of Charaka occurs in the Berhampore edition (1877–8), p. 185, l. 26– 186, l. 22. It is reprinted in the edition of Debendranāth and Upendranāth Sen (1897), p. 414, §§ 4, 5, and in the second edition of Jīvānanda (1896), p. 351, §§ 4, 5. It runs as follows:

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Tatrāyaṃ śarīrasyāṅga-vibhāgāḥ | dvau bāhū, dve sakthinī śiro-grīvamantarādhiriti ṣaḍ-aṅgamaṅgam || Trīṇi ṣaṣty-adhikāni śatānyasthnāṃ saha dant-olūkhala-nakhaiḥ | tadyathā | [1] dvātriṃśad-dant-olūkhalāni, [2] dvātriṃśad-dantāḥ, [3] viṃśatir-nakhāḥ, [4] viṃśatiḥ pāṇi-pāda-śalākāḥ, [5 a] catvāry-adhiṣṭhānānyāsām, [5 b] catvāri pāṇi-pāda-pṛṣṭhāni,¹ [6] ṣaṣṭir-aṅguly-asthīni, [7 a] dve pārṣṇyoḥ, [7 b] dve kūrc-ādhaḥ, [8] catvāraḥ pāṇyor-maṇikāḥ, [9] catvāraḥ pādayor-gulphāḥ, [10] catvāry-aratnyor-asthīni, [11] catvāri jaṅghayoḥ, [12] dve jānunoḥ, [13] dve kūrparayoḥ, [14] dve ūrvoḥ, [15] dve bāhvoḥ, [16] saṃsayoh, [17] dvau akṣakau, [18] dve tālunī, [19] dve śroṇi-phalake, [20 a] ekaṃ gud-āsthi, [21] pṛṣṭha-gatāni pañcatriṃśat, [22] pañcadaśāsthīni grīvāyām, [23] dve jatruṇī, [24] ekaṃ hanv-asthi, [25] dve hanu-mūla-bandhane, [26 a] dve lalāṭe, [26 b] dve akṣṇoḥ, [26 c] dve gaṇḍayoḥ, [26 d] nāsikāyāṃ trīṇi ghoṇ-ākhyāni, [27 a] dvayoḥ pārśvayoścaturviṃśatiḥ, [27 b] caturviṃśatiḥ pañjar-āsthīni ca pārśvakāni, [27 c] tāvanti cāiṣāṃ sthālikānyarbud-ākārāṇi, tāni dvisaptatiḥ, [28] dvau saṅkhakau, [29] catvāri śiraḥ-kapālāni, [30] vakṣasi saptadaśa | iti trīṇi ṣaṣty-adhikāni śatānyasthnāmeti ||

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¹ This clause seems to be based on some false reading like that noticed in § 72, note 2.

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For the translation, see § 8.

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2. The commentary of Gaṅgādhar on the above recension runs as follows, *ibidem*, pp. 185-7:

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Dvau bāhū iti dve aṅge | dve sakthinī iti dve aṅge | śiro-grīvamityekamaṅgam | śiraśca grīvā ceti tayoḥ samāhāra ityekavad-bhāvam | antarādhiriti ekamaṅgam | antarmadhyamādad-hātīti utpatyā madhya-deha iti | ityevaṃ ṣaḍ-aṅgamaṅgaṃ śarīram | Suśrute 'pyuktaṃ śarīra-saṃkhyā-vyākaraṇaṃ śārīre | taca ca ṣaḍ-aṅgaṃ śākhāścatasro, madhyaṃ pañcamam, ṣaṣṭhaṃ śira iti atra grīvā-paryantaṃ śiraḥ-samjñamiti ||

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Triṇīty-ādi | asthnāṁ ṣaṣṭy-adhikāni śatāni nṛṇām-iti | nanu śalya-tantre triṇī śatāny-asthnām-ity-uktam | katham-iha ṣaṣṭy-adhikāni ity-ata āha | sah-ety-ādi | śalya-tantre Suśrute 'py-uktam | triṇī sa-ṣaṣṭāny-asthi-śatāni veda-vādino bhāṣante | śalya-tantreṣu yeṣām-asthnām viśeṣeṇa śastra-kriyā cikitsite nāsti, tāni ṣaṣṭy-asthīni nopadiśyante | na tu ‘na santi’ iti kṛtvā nopadiśyante | tāni ca ṣaṣṭir-asthnām-eṣā | dant-olūkhala-nakha-jatrv-asthīni ṣaṣṭis¹ taiḥ saha triṇī śatāni bhavanty-asthnām-iti | tāni vivṛṇoti ||

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¹ There appears to be an error here in the print of the commentary. The three items which are mentioned, dant-olūkhala (32), nakha (20), and jatru (2), work out a total, not of 60, but only of 54.

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Dvātriṁśad-ity-ādi | dantānāṁ dvātriṁśat | ekaikasy-aikaikam-ulūkhal-ākṛti-sthiti-sthānam-iti dvātriṁśad-eva dant-olūkhalāni | śalya-tantre noktāni | dvātriṁśad-dantās-t-ūktās-tad-grahaṇena tāny-api gṛhyante | viṁśatir-nakhā iti śalya-tantre noktam | viṁśatiḥ pāṇi-pāda-śalākā iti dvayoḥ pāṇyoḥ pādayoś-ca dvayos-taleṣu caturṣu sthāneṣv-aṅguli-viṁśater-mūleṣu sthitā viṁśatiḥ śalākāḥ | ṣaṣṭir-aṅguly-asthīni | pāṇi-pāda-catuṣṭaye viṁśater-aṅgulīnām-ekaikasyām-aṅgulyām triṇī trīny-asthīni, tāny-ekaikasmin pāṇi-pāde pañcadaśa, caturṣu ṣaṣṭiḥ | dve asthinī pārṣṇoḥ pādayor-mūle śalākābhyo 'dhaḥstham-ekaikam-iti dve | dve kūrcādha iti pāṇyoḥ śalākābhyo 'dhastāt-tac-chalākā-bandha ekaikam-iti dvayoḥ pāṇyor-mūle dve asthinī | pārṣṇyor-asthi-vat | tato 'dhastāc-catvāraḥ pāṇyor-maṇikā maṇibandha-sthāne ekaikasmin pāṇau dve asthinī dvayoś-catvāri | evam-eva pādayoś-catvāro gulphā iti | tato 'dhastāc-catvāry-aratnyor-asthīni | hastayoḥ koṣṭhe tv-ekaikasmin dve asthinī, tatāś-catvāri aratnyor-iti | evam catvāri jaṅghayor-asthīni gulphādhastāj-jānu-paryante | dve jānunor-iti pṛthu-guḍik-ākāre | evam-eva kūrparayor-dve asthinī | prakoṣṭha-bāhvoḥ sandhau kṣudra-guḍik-ākāre dve | dve ūrvor-ity-ekaikasmin ūrāv-ekaikam-iti dve | evam-eva s-āṁsayor-bāhvor-dve, ekaikasmin bāhāv-ekaikam-iti dve | ity-evaṁ catasṛṣu pāṇi-pāda-rupāsu śākhāsu khalv-ekaikasyāṁ śākhāyāṁ nakhaiḥ saha dvātriṁśad-asthīni, catasṛṣu tāny-aṣṭāviṁśaty-uttaraṁ śataṁ bhavanti | śalya-tantreṣu Suśrut-ādiṣu nakh-ānuktavād-ekaikasyāṁ śākhāyāṁ saptaviṁ- śatiḥ, tāny=aṣṭ-ottara-śatam=uktāni | iti dantolūkhala-danta-sahitāni tāny=aṣṭāviṃśaty-uttara-śat-asthīni dvinavaty-adhika-śataṃ bhavanti | dvāv=akṣakāv=ity-ādi | atra dvitva-prasaṅgād=dve tālunī ity=uktam | tālu-gata-dvaya-varjam=akṣak-ādiṣu khalv=akṣaka-śroṇi-bhaga-meḍhra-trika-guda-pṛṣṭheṣu dvācatvāriṃśat | tad-yathā | dvāv=akṣakau kaṇṭh=ādho 'ṃsakau dvau | dve śroṇi-phalake iti nitambe dve | strīṇām ekaṃ bhag-asthi, puṃsāṃ meḍhr-asthi, trikaṃ saṃsṛtam =ekaṃ, gude c=aikam=iti pañca śroṇyām=akṣakau dvāv=iti sapta, pṛṣṭha-gatāni pañcatriṃśad=iti dvācatvāriṃśat | atha grīvāṃ praty=ūrdhvaṃ saptatriṃśad=iti | tad-yathā | dve tālunī ity=uktam | pañcadaśa grīvāyām=iti | teṣām=ekādaśa grīvāyāṃ, kaṇṭhanāḍyāṃ catvāri | dve jatruṇī | Nemeḥ śalya-tantre varṇite | hanv-asthi c=aikam na varṇitam=iti | dve hanu-mūla-bandhane | dve lalāṭe | dve akṣṇoḥ | dve gaṇḍayoḥ | nāsikāyāṃ triṇ=iti ghana-rūpa-vat | iti vakṣyati | śiraḥ-kapālāni catvāri, dvau śaṅkhakāv=iti jatru-gata-dvaya-varjaṃ pañcatriṃśad=grīvāṃ praty=ūrdhvaṃ | atha madhya-dehe | dvayoḥ pārśvayor=ity-ādi | dvayoḥ pārśvayor=ekaikasmin pārśvaka-mūle vakṣasi lagnāni dvādaśa dvādaśa iti caturviṃśatiḥ | caturviṃśatiḥ pañjar-asthīni pārśvakāni | tāny=ekaikasmin pārśve dvādaśa dvādaś=eti caturviṃśatiḥ | tāvanti c=aiṣāṃ sthālikāni pṛṣṭhe tv=arbud-ākārāṇi dvādaśa dvādaś=eti caturviṃśatis=tāni militvā dvisaptatiḥ | vakṣasi saptadaś=eti | pūrvam dve jatruṇī ity=uktam=ity=ek-ādhika-navatir=madhya-dehe || dvau śaṅkhakau śiraḥ-kapālāni iti grīvāṃ praty=ūrdhvaṃ ṣaḍ vyākhyātāni iti militvā ṣaṣṭy-adhikāni trīṇi śatāny=asthnāṃ bhavanti | tatra śalya-tantreṣu dantolūkhalāni dvātriṃśad=viṃsatir=nakhā jatruṇī dve hanv-asthi c=aikam=iti pṛthan=n=ocyante¹ | danta-grahaṇena dantolūkhalānāṃ grahaṇāt | nakhānāṃ bāhyatvāt | jatruṇī dvayor=vakṣaso 'sthi-grahaṇena grahaṇāt | hanv-asthnāś=ca yauvane pṛthaktvābhād=dvitvam=iti na virodhaḥ ||

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¹ See the preceding note. This clause seems to involve a similar error; for the four items 32 + 20 + 2 + 1 give a total 55, but not 60.

§ 75. The Glosses of Chakrapāṇidatta

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The glosses of Chakrapāṇidatta are edited from the following materials:

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1. T = Tübingen MS., No. 463 (vol. II), fls. 284 b, 285 a.
2. C = Copy of the osteological statement, as contained in the manuscript in Dr. P. Cordier's possession (see § 11, footnote 1), kindly supplied by him to me.

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They run as follows:

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Tatra ayam-ity-ādi | śiro-grīvam-etad-ekam-eva śiro-vivakṣāyām | antarādhir-madhye | ṣaṣṭāni iti ṣaṣṭy-adhikāni | dant-olūkhalakaṃ yatr-āśrito dantaḥ¹ | yadyapi nakhā Vividhāsītapitīyena mala-bhoga-poṣyatvena mala eva² prakṣiptās-tathāp-īh-āsthitā³-rūpa-yogasy-āpi vidyamānatvād-asthi-gaṇanāyāṃ paṭhitāḥ⁴ | pratyaṅguli-parva-trayaṃ tena viṃśaty-aṅguli-gatam-asthnāṃ viṃśati-trayaṃ⁵ bhavati | vṛddh-āṅguṣṭhe ca hasta-pāda-praviṣṭaṃ tṛtīyaṃ⁶ parva jñeyam | vṛddh-āṅguṣṭha-śalākā api svalpa-pramāṇā jñeyā | aṅgulīnāṃ śalākā yatra saṃlagnāḥ tac-chalāk-ādhiṣṭhānam⁷ | jānu jānukam⁸ jaṅgh-orvoḥ sandhiḥ | akṣakau koṣṭh-āvāk aṃsa-jatru-sandheḥ kīlakau⁹ | tālūṣake tālv-asthinī | bhag-āsthi abhimukhaṃ kaṭi-sandhāna-kārakam¹ tiryag-asthi | sthalakāni iti parśukānāṃ mūla-sthānāni nimnanī² | sthalak-ārbudāni tu parśuk-āsthiṣu nimneṣu madhye sthitāny³arbud-ākārāny=asthīni | nāsikā-gaṇḍakūṭa-lalāṭair=militvā⁴ ekam=eva asthi gaṇanīyam | ye⁵ tu pṛthag-aṅgāni⁶paṭhanti teṣāṃ nāsā-gaṇḍakūṭa-lalāṭānāṃ trayāṇāṃ triṇy=eva asthīni iti na⁷ saṅkhyā-pūraṇam ||

c7.s4.t3.5

¹ T dant-olūkhalako, C danteṣ-ūlūkhalaṃ yatr-āśritā dantaḥ |

c7.s4.t3.6

² T vividhāsītapitīyena mana-bhoga-poṣyatvena mana eva ; C vividhāsītapitīye mala-bhāga-poṣyatvena male eva |

c7.s4.t3.7

³ T āstitā ||

c7.s4.t3.8

⁴ So T; C has patitāḥ |

c7.s4.t3.9

⁵ So C; T reads annāṃ viṃśatiyaṃ |

c7.s4.t3.10

⁶ So T, except that it has va for ca. C reads yad-dhasta-pāda-praviṣṭaṃ tat tṛtīyam |

c7.s4.t3.11

⁷ C tatra śalāk-āṅguṣṭh-ādhiṣṭhānam |

c7.s4.t3.12

⁸ T om. jānu, C om. jānukam |

c7.s4.t3.13

⁹ Conjectural; T has akṣakāṣ-koṣṭāmvāṃkaśayattu sandhe kīlakau; C reads akṣāv-iv-ākṣakau jatru-sandheḥ kīlakau | The reading of C conveys the impression of being a conjectural emendation of a corrupt text, perhaps made by the person who copied C for Dr. P. Cordier. It is clearly not the original reading; for (1) it is so simple and easy that it seems difficult to conceive how a copyist, however ignorant he might be, should transmogrify it into the reading of the Tübingen MS., from which it widely differs; and (2) it involves for the terms jatru and sandhi the meanings ‘collar-bone’ and ‘connecting-link’, which are quite unknown to the older Indian medical science (see § 62). Literally that reading may be translated: ‘The two axle-like akṣaka are the pegs of the clavicular connexion’; i. e. the two clavicles (jatru) which connect (sandhi) the neck with the shoulder are pegs (kīlaka) resembling the axle of a car which connects its wheels with one another, and hence are called ‘little axles’ (akṣaka, diminutive of akṣa). In the older Indian Medicine, jatru means the windpipe or neck, and sandhi denotes an articulation. See my article in the Journal of the Royal Asiatic Society for 1906, pp. 922 ff.

c7.s4.t3.14

¹ So C; but T reads atisukhaṃ kāya-sandhāna-kārakam |

c7.s4.t3.15

² So T; but C reads mūla-sthāna-lagnāni |

c7.s4.t3.16

³ So T; but C reads only parśuka-mūlāny |

c7.s4.t3.17

⁴ So T; but C has lalāṭānām-eka-mūlatvād, which reading yields exactly the same sense.

c7.s4.t3.18

⁵ T om. ye |

c7.s4.t3.19

⁶ So C; but T pṛthag-gaṇanāt |

c7.s4.t3.20

⁷ So T; but C has ekatvena tu for iti na, which yields the same meaning.

§ 76. The Traditional Recension of Bheḍa

c7.s4.t4.1

The traditional recension of the Medical Version of Ātreya’s system in the Compendium of Bheḍa (*Śārīra Sthāna*, VII adhyāya) is edited from the following sources:

c7.s4.t4.2

1. The copy of the Tanjore Manuscript which, as stated in § 12, is my possession. It is a beautifully written copy in Telugu characters, carefully collated with the original manuscript by Mr. C. Krishnayya, the Tanjore Palace Librarian.

c7.s4.t4.3

2. A copy, in Roman characters, of the osteological statement, kindly made for me by Professor Jolly, from the copy of the Tanjore manuscript in the possession of Dr. P. Cordier (marked J).

c7.s4.t4.4

3. An edited copy, in Roman, of the same statement, kindly supplied to me by Dr. P. Cordier from his copy of the Tanjore manuscript (marked C).

c7.s4.t4.5

Seeing that the Bheḍa manuscript is unique and very difficult of access, the osteological statement is first reproduced exactly as it stands in my excellent copy. This reproduction is followed by an amended copy, edited from the sources mentioned above. A translation of it is given in § 12.

c7.s4.t4.6

1. Reproduction.

c7.s4.t4.7

Trīṇi ṣaṣṭini¹ śavāny²asthām³ tad-yathā | dvātriṃśad-damṭāḥ | dvātriṃśad-damt-olūkhalakāni⁴ | viṃśati pāṇi-pāda-śalānāny-aṅguly-asthīni viṃśatiḥ | pāṇi-pāda-śalākā catvāri | pāṇi-pāda-śalāk-ādhiṣṭhānāni dve⁵ | pārṣor⁶asthīni catvāraḥ | pādayor-gulbaḥ⁷ dvau māṇikau pāṇike dve hastayoḥ catvāry-aṃśayor⁸asthīni dve jaṃghayor-dve jānuni⁹ dve jānu-kapāṇike¹⁰ dvāv-ūrū dvāv-ūru-naśakau¹¹ dvāv-asau¹² dve ansa-phalake¹³ dvāv-aṃkṣaṇau¹⁴ ekam jaṭru (जत्रु)¹⁵ dve tālū¹⁶ dve cubuke dve śroṇi-phalake | ekam bhag-āsthi | paṃcacatvāriṃśat-pṛṣṭha-gat-odhṛṣṭhiti¹⁷ paṃcadaśa grīvāyām | caturdaś-orasi | catūrviṃśati¹⁸ pārśakā¹⁹ | pārśayor²⁰yāvamti c-aiva sthālākāni tāvamti c-aiva sthālāk-ārbudakāni²¹ | ekam hanv-asthi dve hanu-baṃdhane²² | ekam nās-āsthi tathā hanukūṭa-lātī²³ | catvāri śīrṣa-kapālāni ||

c7.s4.t4.8

¹ J.C ṣaṣṭini.

c7.s4.t4.9

² So also J, but C śatāny.

c7.s4.t4.10

³ J.C asthnām.

c7.s4.t4.11

⁴ So also C, but J olūkhalāni.

c7.s4.t4.12

⁵ So the three preceding clauses also in J, but C edits them as follows: ‘. . . . . viṃśatiḥ pāṇi-pāda-śalākāḥ | . . . . . aṅguly-asthīni | catvāri pāṇi-pāda-śalāk-ādhiṣṭhānāni |’

c7.s4.t4.13

⁶ C pārṣṇyor.

c7.s4.t4.14

⁷ C gulphāḥ.

c7.s4.t4.15

⁸ C aratnyor.

c7.s4.t4.16

⁹ C jānunī.

c7.s4.t4.17

¹⁰ C kapālike.

c7.s4.t4.18

¹¹ So also J, but C nalakau.

c7.s4.t4.19

¹² J dvau nasau ; but C dvāv-aṃsau.

c7.s4.t4.20

¹³ J anna-phalake ; but C aṃsa-phalake.

c7.s4.t4.21

¹⁴ J vaṃkṣaṇau ; but C akṣakāv-.

c7.s4.t4.22

¹⁵ J jatru ; C jatrū.

c7.s4.t4.23

¹⁶ J tālu.

c7.s4.t4.24

¹⁷ So also J ; but C gatāny-asthīni.

c7.s4.t4.25

¹⁸ J.C caturviṃśati.

c7.s4.t4.26

¹⁹ So also J ; but C pārśvakāni.

c7.s4.t4.27

²⁰ J pārśvayo.

c7.s4.t4.28

²¹ So also C ; but J ārbudāni.

c7.s4.t4.29

²² So also J ; but C hanu-mūla-bandhane.

c7.s4.t4.30

²³ J lāṭ ; but C lalāṭam.

c7.s4.t4.31

2. Edition.

c7.s4.t4.32

Trīṇi ṣaṣṭini śatāny-asthnām | tad-yathā | [1] dvātriṃśad-dantāḥ, [2] dvātriṃśad-dant-olūkhalakāni, [3] viṃśatir-nakhāḥ²⁴, [4] ṣaṣṭy²⁴aṅguly-asthīni, [5] viṃśatiḥ pāṇi-pāda-śalākāḥ, [6]

c7.s4.t4.33

²⁴ These two words are omitted in the original by a confused blunder of the scribe.

c7.s4.t4.34

catvāri pāṇi-pāda-śalāk-ādhiṣṭhānāni, [7] dve pārṣṇyor=asthinī, [8] catvāraḥ pādayor=gulphāḥ, [9] dvau maṇikau¹ hastayoḥ, [10] catvāry=aratnyor=asthinī, [11] dve jaṅghayoḥ, [12] dve jānunī, [13] dve jānu-kapālike, [14] ²dvāv=ūru-nalakau, [15] deest, [16 a] dvāv=aṃsau, [16 b] dve aṃsa-phalake, [17] dvāv=akṣakau³, [18] ekaṃ jatru, [19] dve tālunī¹, [20] dve śroṇi-phalake, [21] ekaṃ bhag-āsthi, [22] pañcacatvāriṃśat=pṛṣṭha-gatāny=asthīni³, [23] pañcadaśa grīvāyām, [24] caturdaś=orasi, [25 a] caturviṃśatiḥ pārśvakāḥ, [25 b] pārśvayor=yāvanti c=aiva sthalākāni, [25 c] tāvanti c=aiva sthalāk-ārbudāni, [26] ekaṃ hanv-asthi, [27] dve hanu-mūla-bandhane, [28 a] ekaṃ nās-āsthi, [28 b] tathā hanukūṭa-lalāṭe, [29] deest, [30] catvāri śīrṣa-kapālāni ‖

§ 77. The Non-medical Version of Yājñavalkya

c7.s4.t5.1

The traditional recension of the Non-medical Version of Ātreya’s System in the Law-book of Yājñavalkya is edited from the following sources:

c7.s4.t5.2

1. ASB¹ = Asiatic Society of Bengal, No. I B 51.
2. ASB² = ,, ,, ,, No. II A 10.
3. ASB³ = ,, ,, ,, No. II A 11.
4. Bd. = Bodleian MS., No. 65.
5. Bl. = Berlin MS., No. 340 (Prof. Stenzler’s A, p. 132).
6. IO¹ = India Office, No. 1079.
7. IO² = ,, ,, No. 1176.
8. IO³ = ,, ,, No. 1278.
9. IO⁴ = ,, ,, No. 1786.
10. IO⁵ = ,, ,, No. 2035.
11. IO⁶ = ,, ,, No. 2060.
12. IO⁷ = ,, ,, No. 2074.
13. IO⁸ = ,, ,, No. 2167.

c7.s4.t5.3

¹ Pāṇike dve and dve cubuke, in the original, are marginal glosses which have got into the text.

c7.s4.t5.4

² Dvāv=ūrū, in the original, is an obvious false duplication.

c7.s4.t5.5

³ Aṃkṣaṇau and odhṛṣṭhiti, in the original, are obvious clerical errors.

c7.s4.t5.6

14. IO⁹ = India Office, No. 2823.
15. IO¹⁰ = ,, ,, No. 3022.
16. IO¹¹ = ,, ,, No. 23 (50).
17. St. = Prof. Stenzler's edition, pp. 89, 90.

c7.s4.t5.7

It runs as follows:

c7.s4.t5.8

Ṣaḍ-aṅgāni tath-āsthnāṁ ca saha ṣaṣṭyā śata-trayam || 84 ||
Sthalaiḥ saha catuḥṣaṣṭir-dantā vai, viṁśatir-nakhāḥ |
pāṇi-pāda-śalākāśca, tāsāṁ sthāna-catuṣṭayam || 85 ||
Ṣaṣṭy-aṅgulīnāṁ, dve pārṣṇyor-gulpheṣu ca catuṣṭayam |
catvāry-aratnik-asthīni, jaṅghayos-tavad-eva tu || 86 ||
Dve dve jānu-kapol-oruphalak-āṁsasamudbhave |
akṣa-tālūṣake śroṇiphalake ca vinirdiśet || 87 ||
Bhagāsthy-ekaṁ, tathā pṛṣṭhe catvāriṁśac-ca pañca |
grīvā pañcadaś-asthīḥ syāj-jatrv-ekaṁ¹ ca, tathā hanuḥ || 88 ||
Tan-mūle dve lalāṭ-ākṣi-gaṇḍe, nāsā ghan-āsthikā² |
pārśvakāḥ sthalakaiḥ sārdham-arbudaiś-ca dvisaptatiḥ || 89 ||
Dvau śaṅkhakau, kapālāni catvāri śirasas-tathā |
uraḥ saptadaś-asth-īti puruṣasy-asthi-saṁgrahaḥ || 90 ||

c7.s4.t5.9

¹ So Bd., Bl., IO⁴·⁵·⁶·⁷·⁹·¹⁰·¹¹ ; but ASB², IO¹·², St. jatrv-ekaṁ ; IO⁵ originally had jatrv-ekaṁ, but corrected by the same hand to jatrv-ekaṁ ca; ASB³ jatruṇy-ekaṁ; ASB¹ jatrāv-ekaṁ; IO⁸ jālikam ca; IO³ om.

c7.s4.t5.10

² ASB¹ nānāṅghriṇāsthikā.

c7.s4.t5.11

For the translation, see § 16.

§ 78. Gangādhar's Recension of the Non-medical Version

c7.s4.t6.1

Gangādhar's recension of the Non-medical Version, reprinted from his Berhampore edition, pp. 187-8, runs as follows, his emendations being shown in italics. (Translation in § 18.):

c7.s4.t6.2

Sthalaiḥ saha catuḥṣaṣṭir-daśanā, viṁśatir-nakhāḥ |
pāṇi-pāda-śalākāśca, tāsāṁ sthāna-catuṣṭayam || 85 or 28 ||
Ṣaṣṭy-aṅgulīnāṁ, dve pārṣṇyoḥ, kūrc-ādho maṇi-guḷphayoḥ |
catvāry-aratnyoś-c-asthīni, jaṅghāyāṁ tad-vad-eva ca || 86 or 29 ||

c7.s4.t6.3

Dve dve jānu-kūrpar-oruphalak-āṃsasamudbhave | akṣa-tālūṣake śroṇiphalake ca|aivam|ādiśet || 87 or 30 || Bhagāsthy|ekam, trike, pāyau, pṛṣṭhe triṃśac|ca pañca ca | grīvā pañcadaś-asthim syāj|jatrv|ekaikaṃ, tathā hanoḥ || 88 or 31 || Tan-mūle dve, lalāṭ-akṣi-gaṇḍe, nāsā ghan-asthikā | pārśvaka-sthālikaiḥ sārdham|arbudāni dvisaptatiḥ || 89 or 32 || Dvau śaṅkhakau, kapālāni catvāry|eva śirasy|atha | uraḥ pañcadaś-asthi syāt, puruṣasy|asthi-saṃgrahaḥ || 90 or 33 || Ity|etad|eva Agneya-purāṇe Yājñavalkya-Saṃhitāyām ca smṛtāv|uktam ||

c7.s4.t6.4

This recension is not quite easy to construe so as to work out the required total of 360. The main difficulty lies in the second verse. There may be an error in the text; but taking it as it stands, it would seem that the numeral which is meant to be construed with maṇi-gulphayoḥ is the subsequent catvāri, four, which likewise governs aratni and jaṅgha. That is to say, ‘of wrist-bones and ankle-bones there are four, also in the fore-arms, and likewise in the legs.’ It would also seem that the dual pārṣṇyoḥ is meant to indicate, not the two heels of the feet, but the heels (supposed to be) in the hands as well as in the feet (see §§ 32, 50). The meaning of dve pārṣṇyoḥ, therefore, is ‘there are two bones in either of the two sets of heels’, that is, there are two heels in the hands and two in the feet, or altogether four heels. This, no doubt, gives the impression of a rather forced interpretation: the more obvious meaning would seem to be, ‘there are two bones in the heels (of the feet), and two in the wrists as well as in the ankles’; that is to say, there are only two heels, two wrist-bones, and two ankle-bones. But with this, apparently more natural, interpretation, it is impossible to work out satisfactorily the total of Gaṅgādhar’s recension. That (as shown in § 19) is only possible with the alternative interpretation. And there is this to be said for the latter interpretation, that, as shown by his reconstruction of Charaka’s Medical Version (§§ 8, 23), Gaṅgādhar certainly held the existence of four wrist-bones, as well as four ankle-bones.

c7.s4.t6.5

As to his doctrine of four heels, he was, no doubt, guided by the Traditional Recension of Suśruta’s system (§ 27), and by the system of Vāgbhaṭa I (§ 37).

§ 79. The Commentary of Aparārka

c7.s4.t7.1

The commentary of Aparārka on the Non-medical Version, edited from the India Office MS., No. 3022, runs as follows:

c7.s4.t7.2

[Verse 84.] ṣaḍ-aṅgāni ity-ādinā manuṣya-śarīram=eva nirūpayati | . . . . . | śiraḥ pāṇī pādau madhya-kāya iti ṣaḍ-aṅgāni | asthīni ca ṣaṣṭy-adhika-śata-traya-saṁkhyakāni manuṣya-śarīraṁ dhārayanti ||

c7.s4.t7.3

[Verse 85.] uktām=asthi-saṁkhyām=upapādayitum=āha | dantā dvātriṁśat | dvātriṁśad=eva teṣāṁ sthālā-saṁkhyāny=āyatanāsthīni | evaṁ sa-sthālā ¹ dantāś=catuḥṣaṣṭir=bhavanti | . . . . . | nakhāś=ca viṁśatiḥ | pāṇyoḥ pādayoś=cāṅguli-mūlāni śalākāḥ tās=ca viṁśatiḥ | tāsāṁ ca śalākānāṁ sthānam=asthi-catuṣṭayam | evam=aṣṭ-ottar-asthi-śatam ||

c7.s4.t7.4

¹ MS. sa-sthālāṁ.

c7.s4.t7.5

[Verse 86.] ekaikasyām=aṅgulyām=asthi-trayaṁ tataś=ca sarvāsām=aṅgulināṁ ṣaṣṭir=asthīni | pādayoḥ paścimau bhāgau pārṣṇī, tayor=asthi-dvayam | jaṅgha-pārṣṇyoḥ sandhi-pradeśatvaṁ tad-bahir-avasthitau ekatra pāde gulphau, tataś=ca pādayor=gulpheṣu catvāry=asthīni | aratnir=eva aratnikāḥ, yady-apy=aratni-śabdo bāhv-agraha eva vartate tath-āpy=atra asthi-catuṣṭaya-saṁkhyā-sampatty-arthaṁ prayujyamānaḥ, samagram=eva hastam=āha, evam=aratnik-āsthīni bhavanti | jaṅgha-śabdo ’pi tath=aiva samagra-pāda-vacano ² ’tra, tataś=ca jaṅghayor=api catvāry=eva asthīni | eṣāṁ catussaptatiḥ | pūrveṇa aṣṭ-ottara-śatena saha dvyaśītaṁ śatam || kiṁ ca ||

c7.s4.t7.6

² MS. pāde vacano.

c7.s4.t7.7

[Verse 87.] jānunī jaṅgh-oru-sandhī | kapolau gallau | ūrū sakthinī, te ca phalak-ākāre | aṁśau bāhu-mūle, tat-samudbhave | tathā akṣa-tālūṣake netra-prānt-āsthīnī | śroṇi-phalake jaṅghā-pṛṣṭha-madhya-deśau | praty-abhidhānaṁ dve dve asthinī | evaṁvidhayā saṁkhyayā saha caturnavaty-adhikaṁ śatam || kiṁ ca ||

c7.s4.t7.8

[Verse 88.] bhag-āsthi upasth-āsthy=ekam | pṛṣṭhe pañcacatvā-rimśat | grīvāyāṃ pañcadaśa | jatruṇi uro-’msayos=sandhāv=ekam | hanuś=cibukam, tad=apy=ek-āsthi | s=aiṣā triṣaṣṭiḥ | pūrvayā saṃ-khyayā saha śata-dvayaṃ saptapañcāśad-adhikam || kiṃ ca ||

c7.s4.t7.9

[Verse 89.] tan-mūle dve asthinī | tathā lalāṭ-āsthy=ekam | tath=ākṣayor=dve | gaṇḍayor=dve | kapol-ākṣi-madhya-pradeśau gaṇḍau | nāsā ghana-saṃjñaken=asthn=apy=uktā¹ veditavyā | tena tad=asthy=ekam || parśukā vaṅkrayaḥ, tāḥ sthalakair=arbuda-saṃjñakaiś=ca asthibhis=sārdhaṃ dvāsaptatiḥ | pūrvair=aṣṭabhiś=sārdham=aśītiḥ | pūrva-saṃkhyayā saha sapta-triṃśad-adhika-śata-trayam || kiṃ ca ||

c7.s4.t7.10

¹ MS. saṃjñakenāsthāpukra.

c7.s4.t7.11

[Verse 90.] bhrū-karṇa-madhya-pradeśau śaṅkhau | asthīni śiras-sambandhīni kapāl-ākārāṇi catvāri | . . . . . | uro vakṣas=tasya saptadaśa | tataḥ trayoviṃśatiḥ | pūrva-saṃkhy-opetā ṣaṣṭy-adhikaṃ śata-trayam | eṣa puruṣasya manuṣya-śarīrasya asthi-saṃkhyā-saṃgrahaḥ ||

c7.s4.t7.12

*Translation.*

c7.s4.t7.13

[Verse 84.] With the words ‘six parts, &c.’ the author describes the human body . . . . . the head, the two hands, the two feet, and the trunk : these are the six parts; and the bones, which number three hundred and sixty, support the body of man.

c7.s4.t7.14

[Verse 85.] Detailing the said number of bones the author says: the teeth (danta) are thirty-two; thirty-two are also their socket-bones, termed sthāla; hence the teeth, together with their sockets, amount to sixty-four . . . . . The nails (nakha) number twenty. The long bones (śalākā) form the bases of the fingers of the hands and feet; they also number twenty. The bases (sthāna) of the long bones number four². Thus we have altogether one hundred and eight bones.

c7.s4.t7.15

² See the Exegetical Note in § 83.

c7.s4.t7.16

[Verse 86.] In each digit (aṅguli) there are three bones; hence in all the digits together there are sixty bones. The heels (pārṣṇi) are the posterior parts of the two feet. They contain two bones. At the place where the leg and heel join there are, externally, in each foot, two ankle-bones (gulpha); and hence the ankle-bones of the two feet number four. *Aratnikā* is a synonym of *aratni*, forearm: though the word 'forearm' (*aratni*) does not really include the arm (*bāhu*), yet here, for the sake of obtaining the number four of the bones, it is employed in that sense [i.e. as including the arms]. The author is speaking really of the whole upper limb; hence the bones of the 'forearms' (*aratni*) number four. Similarly the word 'leg' (*jaṅgha*) here signifies the whole lower limb; and hence the bones of the two legs also number four. These items together number seventy; and these, together with the aforementioned one hundred and eight, amount to one hundred and eighty-two bones. Further:

c7.s4.t7.17

[Verse 87.] The two knees (*jānu*) are the two joints between the leg and the thigh. By the two *kapola* the two cheeks are meant; and by the two *ūru* the two thighs, which are shaped like boards. The two shoulders (or shoulder-summits, *aṃsa*) are the bases from which the arms spring. Next, by the two *akṣa-tālūṣaka*, the two bones are meant which lie on the edge of the eye. The two hip-blades (*śroṇi-phalaka*) are the two places between the two lower limbs and the back. Each item consists of two bones. Together with the number (twelve) thus obtained, the total of the bones amounts to one hundred and ninety-four. Further:

c7.s4.t7.18

[Verse 88.] The pubic (*bhagāsthi*) or private bone is one. In the back (*pṛṣṭha*) there are forty-five bones; in the neck (*grīvā*) fifteen; in the windpipe (*jatru*), at the joint of the breast and shoulder, one. *Hanu* signifies the chin; that also consists of one bone. This makes sixty-three bones; and with the aforesaid number (194) the total amounts to two hundred and fifty-seven. Further:

c7.s4.t7.19

[Verse 89.] At the back of that bone [i.e. of the chin] there are two bones. Next, the brow contains one bone. Next, in the two eyes, there are two bones; so also there are two in the two *gaṇḍa*, by which term the two places intermediate between the cheeks and the eyes are meant. The nose must be understood to be expressed also by the term *ghana*-bone. *Parśuka* denotes the ribs; these, together with their sockets (*sthālaka*) and the so-called tubercles (*arbuda*), number seventy-two. With the previous eight bones they amount to eighty; and these, together with the previously stated number (257), amount to three hundred and thirty-seven. Further:

c7.s4.t7.20

[Verse 90.] The two temples (*śaṅkha*) are the two places intermediate between the eyebrows and the ears. The pan-shaped bones (*kapāla*) which constitute the cranium number four . . . *Uras* signifies the breast; it contains seventeen bones. Hence we have altogether twenty-three; and these, together with the previously numbered (337), amount to a total of three hundred and sixty. This makes up the aggregate number of bones of the human skeleton.

§ 80. The Commentary of Vijñāneśvara

c7.s4.t8.1

In the Mitākṣarā commentary of Vijñāneśvara, the passages on the Non-medical Version, edited from the India Office MSS., Nos. 1079, 2035, 2060, run as follows:

c7.s4.t8.2

[Verse 84.] Tath=āṅgāni ṣaḍ=eva kara-yugmaṁ caraṇa-yugalam=uttamāṅgaṁ gātram=iti | asthnāṁ tu ṣaṣṭi-sahitaṁ śata-trayam=uparitana-ṣaṭ-śloka-vakṣyamāṇam=avagantavyam || kiṁ ca ||

c7.s4.t8.3

[Verse 85.] sthālāni danta-mūla-pradeśa-sthāny=asthīni dvātriṁśat | tais=saha dvātriṁśad=dantāś=catuḥṣaṣṭir=bhavanti | nakhāḥ kara-ruhā viṁśatiḥ | hasta-pāda-sthitāni śalāk-ākārāny=asthīni maṇibandhasy=opari-vartiny=aṅguli-mūla-sthāni viṁśatir=eva | teṣāṁ nakhānāṁ śalāk-asthnāṁ ca sthāna-catuṣṭayaṁ dvau caraṇau karau ca | ity=evam=asthnāṁ catur-uttara-śatam || kiṁ ca ||

c7.s4.t8.4

[Verse 86.] viṁśatir=aṅgulayas=tāsām=ekaikasya trīṇi trīṇi, ity=evam=aṅguli-sambaddhāny=asthīni ṣaṣṭir=bhavanti | pādayoḥ paścimau bhāgau pārṣṇī, tayor=asthinī dve | ekaikasmin pāde gulphau dvāv=ity=evaṁ caturṣu gulpheṣu catvāry=asthīni | bāhvor=aratni-pramāṇāni catvāry=asthīni | jaṅghayoś=ca tāvad=eva catvāri | ity=evaṁ catuḥsaptatiḥ || kiṁ ca ||

c7.s4.t8.5

[Verse 87.] jaṅgh-oru-sandhir=jānuḥ | kapolo gallaḥ | ūruḥ sakthi, tat phalakam | aṁso bhuja-śiraḥ | akṣaḥ karṇa-netrayor=madhye śaṅkhād=adhobhāgaḥ | tālūṣakaṁ kākudam | śroṇiḥ kakudminī, tat phalakam । teṣām=ekaikaśo 'sthinī dve dve vinirdiśet । ity=evaṃ caturdaś=asthīni bhavanti ॥ kiṃ ca ॥

c7.s4.t8.6

[Verse 88.] guhy-asthye-kam । pṛṣṭhe paścima-bhāge pañca-catvāriṃśad=asthīni bhavanti । grīvā kandharā, sā pañcadaś=asthiḥ syāt । vakṣo-'ṃsayoḥ sandhir=jatru, prati-jatrv=ekaikam । hanuś=cibukam, tatr=āpy=ekam=asthi । ity=evaṃ catuḥṣaṣṭiḥ ॥ kiṃ ca ॥

c7.s4.t8.7

[Verse 89.] tasya hanor=mūle 'sthinī dve । lalāṭaṃ bhālam । akṣi cakṣuḥ । gaṇḍaḥ kapol-ākṣayor=madhya-pradeśaḥ । teṣāṃ samāhāro lalāṭ-ākṣi-gaṇḍam, tatra pratyekam=asthi-yugalam । nāsā ghana-saṃjñak-āsthimatī । pārśvakāḥ kakṣ-ādhahpradeśa-sambaddhāny=asthīni, tad-ādhāra-bhūtāni sthalakāni, taiḥ sthalakaiḥ arbudaiś=c=asthi-viśeṣaiḥ saha pārśvakā dvisaptatiḥ । pūrv-oktaiś=ca navabhiḥ sārdham=ekāśītir=bhavanti ॥ kiṃ ca ॥

c7.s4.t8.8

[Verse 90.] bhrū-karṇayor=madhya-pradeśāv=asthi-viśeṣau śaṅkhakau । śirasaḥ sambandhinī catvāri kapālāni । uro vakṣaḥ, tat=saptadaś-āsthikam । ity=evaṃ trayoviṃśatiḥ । pūrv-oktaiś=ca saha ṣaṣṭy-adhikaṃ śata-trayam=ity=evaṃ puruṣasy=asthi-saṃgrahaḥ kathitaḥ ॥

c7.s4.t8.9

*Translation.*

c7.s4.t8.10

[Verse 84.] The six parts of the body are the following: the pair of hands, the pair of feet, the head, and the trunk. As to the three hundred and sixty bones, they must be understood to be detailed in the ensuing six verses; as thus:

c7.s4.t8.11

[Verse 85.] The sockets (*sthāla*), i. e. the bones which hold the roots of the teeth, number thirty-two. Together with them the thirty-two teeth (*danta*) amount to sixty-four. The nails (*nakha*) which grow on the hands [and feet] number twenty. The pencil-like (*śalākā*) bones, occurring in the hands and feet, situated above the wrist-bones [and ankle-bones] and at the roots of the digits, number also twenty. These nails and long bones have four places (*sthāna*), namely, the two feet and the two hands.¹ So far, the bones amount to one hundred and four. Further,

c7.s4.t8.12

¹ See the Exegetical Note in § 83.

c7.s4.t8.13

[Verse 86.] The digits (*aṅguli*) number twenty; in each of them there are three bones; thus the bones which make up the digits amount to sixty. The heels (*pārṣṇi*) are the posterior parts of the two feet; their bones number two. In each foot there are two ankle-bones (gulpha); thus in the four ankles there are four bones. The bones of the two arms (bāhu), being implied in the term forearm (aratni), number four. Those of the two legs (jaṅgha) likewise number four. Further,

c7.s4.t8.14

[Verse 87.] The knee (jānu) is the joint of the leg and thigh. The term kapola signifies the cheek. The thigh (ūru) is the broad bone (phalaka) of the lower limb. The shoulder (aṃsa) signifies the head of the arm (i. e. the summit of the shoulder). By the term akṣa is meant that part which lies below the temple between the ear and the eye. The term tālūṣaka denotes the hard palate. The hip (śroṇi) is the broad bone (phalaka) in the loins. In each of these organs one should recognize two bones. Thus we have altogether fourteen bones. Further,

c7.s4.t8.15

[Verse 88.] The private part (guhya) consists of one bone. In the back (pṛṣṭha), or posterior part of the body, there are forty-five bones. The term grīvā signifies the neck; it consists of fifteen bones. The collar-bone (jatru) is the junction of breast and shoulder [i. e. head of the arm, or summit of the shoulder: see verse 87]; either collar-bone contains one bone. The term hanu signifies the chin; it also contains one bone. Thus we have altogether sixty-four bones. Further,

c7.s4.t8.16

[Verse 89.] At the back of the chin (hanu) there are two bones. The term lalāṭa signifies the brow; akṣi, the eye; gaṇḍa, the spot between the cheek and the eye. The aggregate of these (three organs) is indicated by the compound of the three terms lalāṭa, akṣi, gaṇḍa; each of the three component parts consists of a pair of bones. The nose (nāsā) is the bone termed ghana. The ribs (pārśvaka) are the bones which make up the part of the body situated below the armpits; the sockets (sthālaka) are their supporters; with these supporters, and with the peculiar bones termed tubercles (arbuda), the ribs number seventy-two. Thus, together with the previously mentioned nine, we have eighty-one bones. Further,

c7.s4.t8.17

[Verse 90.] In the space intermediate between the eyebrow and the ear there are the two peculiar bones termed temples (śaṅkha). The pan-shaped bones which constitute the cranium (śiraḥ-kapāla) number four. The term uras denotes the breast;

c7.s4.t8.18

it contains seventeen bones. Thus we have altogether twenty-three bones; and these, together with all the afore-mentioned, make up the total of three hundred and sixty bones which constitute the skeleton of man.

§ 81. The Commentary of Śūlapāṇi

c7.s4.t9.1

The commentary of Śūlapāṇi, called Dīpakālikā, on the Non-medical Version, edited from the India Office MS., No. 1278, runs as follows:

c7.s4.t9.2

[Verse 84.] Asthānām=api ṣaṣṭy-adhikam śata-trayam । tad-vibhāgam=āha.

c7.s4.t9.3

[Verse 85.] sthālair=ity-ādi । sthālāni danta-bandha¹-sthānāni, taiḥ saha dantāś=catuḥṣaṣṭiḥ । nakhāś=ca viṁśatiḥ । pāṇi-pāda-śalākāś=ca viṁśatiḥ । teṣāṁ hasta-dvayena pāda-dvayena ca sthāna-catuṣṭayam । evam ca catur-uttara-śatam=asthīni ॥

c7.s4.t9.4

¹ MS. buddha.

c7.s4.t9.5

[Verse 86.] ṣaṣṭy=ity-ādi । aṅgulīnām pratyekaṁ trīṇi trīṇi ity=evaṁ ṣaṣṭir=asthīni । aratnik-asthīni bāhvoḥ । evaṁ ca catuḥsaptatir=asthīni ॥

c7.s4.t9.6

[Verse 87.] dve dve ity-ādi । akṣa-saṁjñe dve । jānu-saṁjñe dve । evaṁ ca caturdaś=asthīni ॥

c7.s4.t9.7

[Verse 88.] bhag-āsthi ity-ādi । hanuś²=cibukam । evaṁ catuḥṣaṣṭir=asthīni ॥

c7.s4.t9.8

² MS. hanu.

c7.s4.t9.9

[Verse 89.] tan-mūla ity-ādi । tan-mūle hanu-mūle, dve lalāṭe । akṣi-gaṇḍe dve । nāsāyāṁ ca ghan-āsthikāyām=ekam । pārśvakāḥ pañjar-āsthīni, tad-ādhāraiḥ sthālair=arbudaiś=ca saha dvisaptatir=bhavati । evam=ekāśītir=asthīni ॥

c7.s4.t9.10

[Verse 90.] dvāv=ity-ādi । karṇa-bhruvor=madhye dvau śaṅkhakau । śirasaḥ kapālāni catvāri । uraḥ saptadaśa । evaṁ trayoviṁśatiḥ । evaṁ puruṣasya asthi-saṁgrahaḥ kathitaḥ ॥

c7.s4.t9.11

Translation.

c7.s4.t9.12

[Verse 84.] The number of bones is three hundred and sixty. The author states their details.

c7.s4.t9.13

[Verse 85.] ‘With the sockets,’ &c. The sockets (sthāla) are the fixing places of the teeth. Together with these, the teeth number sixty-four. The nails (nakha) number twenty.

c7.s4.t9.14

The long bones (*śalākā*) of the hands and feet also number twenty. The bases (*sthāna*) of them [i.e. of the nails], by reason of there being a pair of hands and a pair of feet, are four.¹ Thus (in this verse) the bones amount to one hundred and four.

c7.s4.t9.15

¹ See the Exegetical Note in § 83.

c7.s4.t9.16

[Verse 86.] ‘Sixty,’ &c. Each digit (*aṅguli*) has three bones; thus there are altogether sixty bones. The bones of the forearms (*aratnikā*) signify those of the two arms (*bāhu*). Thus (in this verse) there are altogether sixty-four bones.

c7.s4.t9.17

[Verse 87.] ‘Two each,’ &c. The so-called collar-bones (*akṣa*) number two. The so-called knees (*jānu*) number two. Thus (in this verse) there are altogether fourteen bones.

c7.s4.t9.18

[Verse 88.] ‘The pubic bone,’ &c. By *hanu* is meant the chin. Thus (in this verse) there are altogether sixty-four bones.

c7.s4.t9.19

[Verse 89.] ‘At the base of it,’ &c. The two bases of it (*tan-mūle*) refer to the bases of the chin. There are two brows (*lalāṭa*); also two each of eyes (*akṣi*) and cheeks (*gaṇḍa*). In the *ghana*-bone, that is, in the nose (*nāsā*), there is one bone. The ribs (*pārśvaka*) are the bones of the (thoracic) cage; together with their sockets (*sthāla*) and tubercles (*arbuda*) they number seventy-two. Thus (in this verse) there are altogether eighty-one bones.

c7.s4.t9.20

[Verse 90.] ‘Two,’ &c. Between the ears and the eyebrows there are the two temples (*śaṅkha*). The pan-shaped bones (*kapāla*) of the cranium number four. The breast (*uras*) has seventeen bones. Thus (in this verse) the total is twenty-three. Herewith the bones of the skeleton of man have been explained.

§ 82. The Commentary of Mitramiśra

c7.s4.t10.1

The commentary of Mitramiśra on the Non-medical Version, edited from the India Office MS., No. 1176, runs as follows:

c7.s4.t10.2

[Verse 84.] Karadvaya-caraṇadvaya-śiro-gātrāṇi ṣaḍ=aṅgāni | asthnāṃ ṣaṣṭi-sahitaṃ śata-trayaṃ ṣaṭ-śloka²-vakṣyamāṇaprakāreṇa dhārayanti | . . ||

c7.s4.t10.3

² MS. ślokyā.

c7.s4.t10.4

[Verse 85.] dvātriṁśatā sthālair=danta-mūla-pradeśā-sthair=asthibhiḥ sahitā dvātriṁśad=dantāś=catuḥṣaṣṭir=bhavati | pāṇi-pāda-nakhā viṁśatiḥ | pāṇi-pāda-sthāḥ śalākās=tad-ākārāṇy=asthīni ca viṁśatir=maṇibandhasya gulphasya ca puro-vartinī | teṣāṁ nakhānāṁ śalākānāṁ ca mūla-pradeśa-rūpaṁ sthāna-catuṣṭayaṁ kara-dvayaṁ caraṇa-dvayaṁ¹ ca | ity=evam=atra catur-adhikaṁ śatam=asthnām || uktaṁ sthāna-catuṣṭayaṁ sv-asthi-bhinnasya prasaṅgato 'bhidhānāt; yad=vā nakhānāṁ sthānaṁ śalākā ity=abhed-ānvayaḥ, catuṣṭayatvaṁ² c=aikaika-hast-ādi-śalākānāṁ samudāyam=abhipretya uktam=ity=avirodhaḥ ||

c7.s4.t10.5

¹ MS. vara-dvayaṁ, om. caraṇa-dvayaṁ. ² MS. catuṣṭaye tvaṁ. ³ MS. sandhiḥ. ⁴ MS. vakṣo sandhi. ⁵ MS. akṣṇi. ⁶ MS. akṣa, ⁷ MS. nāsāvadhānaikāsthimatī.

c7.s4.t10.6

[Verse 86.] aṅgulīnāṁ ṣaṣṭir=asthīni, ekaikasyā aṅguler=asthi-traya-sambandhāt | pārṣṇyoḥ pāda-paścima-bhāgayor=asthīni dve | ekaikasmin pāde gulphau vāma-dakṣiṇa-sthau dvau dvāv=iti caturṣu gulpheṣu asthi-catuṣṭayam | bāhavo 'ratni-pramāṇāni catvāry=asthīni | iti catuḥsaptatiḥ ||

c7.s4.t10.7

[Verse 87.] jānunī jaṅgh-oru-sandhī³ | kapolau gallau | ūru-phalake sakthinī | aṁsau bāhu-mūla etat-samudbhave | praty-ekaṁ dve dve asthīnī | akṣe karṇa-netr-āntarāla-deśe | tālūṣake tālu-mūle | śroṇi-phalake kaṭī | pratyekaṁ dve dve asthīnī | iti caturdaś=āsthīni ||

c7.s4.t10.8

[Verse 88.] bhaga-padena śiśnasya apy=upalakṣaṇam, tad-asthi ekam | pṛṣṭhe pañcacatvāriṁśad=asthīni | grīvā kandharā pañcadaś-asthi-yuktā bhavati | ekam=asthim=āśritya jatru, vakṣo-'msa-sandhi⁴-dvayam | hanuś=cibukam syāt | ity=evaṁ catuḥṣaṣṭir=asthīni ||

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[Verse 89.] tasya hanor=mūle dve asthinī lalāṭe akṣiṇī⁵, gaṇḍe ca kapol-akṣī⁶-madhya-pradeśe, pratyekaṁ dve | nāsā vā ghan-aikāsthimatī⁷ | parśukāḥ pañjar-āsthīni, sthālais=tad-ādhāra-bhūtair=asthibhir=arbuda-nāmakair=asthi-viśeṣaiś=ca saha dvisaptatiḥ | ity=evam=ekāśītir=asthnām bhavati ||

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[Verse 90.] śaṅkhakau bhrū-karṇ-āntarāl-āsthinī dvau | śirasaḥ kapālāni catvāri | uraḥ prati saptadaś=āsthīni | ity=evaṁ trayoviṁśatiḥ | evaṁ militvā ṣaṣṭy-adhikaṁ śata-trayam=iti puruṣasya manuṣasya asthi-parimāṇam ||

c7.s4.t10.11

[Verse 84.] The pair of hands, the pair of feet, the head, and the trunk—these are the six parts of the body. They contain the three hundred and sixty bones which are detailed in the following six verses:

c7.s4.t10.12

[Verse 85.] The thirty-two teeth (*danta*), together with their thirty-two sockets (*sthāla*), that is, with the bones which form the basements of the teeth, number sixty-four. The nails (*nakha*) of the hands and feet number twenty. Also the pencil-like long bones (*śalākā*) which are in the hands and feet, and which are situated in front of the wrist and ankle, number twenty. With regard to the nails and long bones, there are four places (*sthāna*) which form their foundations, viz. the pair of hands and the pair of feet. Thus, here (in this verse), the total of the bones is one hundred and four. The ‘four places’ are named as considered apart from their component bones; on the other hand, since the bases of the nails are identical with the long bones, the fourfoldness of the latter is also mentioned in order to indicate their forming sets in each hand and foot; there is therefore here no incongruity.¹

c7.s4.t10.13

¹ See the Exegetical Note in § 83.

c7.s4.t10.14

[Verse 86.] In the digits (*aṅguli*) there are sixty bones, on account of each digit being composed of three bones. In the heels (*pārṣṇi*), that is, the posterior part of the two feet, there are two bones. In either foot there are two ankle-bones (*gulpha*), two on the right and two on the left sides; thus there are four bones in the four ankles. The two arms (*bāhu*), being implied in the term ‘forearms’ (*aratni*), make up four bones. Thus we have a total of seventy-four bones.

c7.s4.t10.15

[Verse 87.] The two knees (*jānu*) are the two joints between the leg and the thigh. By the two *kapola* are meant the two cheeks. The two broad bones of the thigh (*ūru-phalaka*) refer to the lower limbs. The two shoulders (*aṃsa*) are the two bases whence the arms spring. Each of these items consists of two bones. By the two *akṣa* are meant the spaces intermediate between the ear and the eye. By the two *tālūṣaka* are meant the two bases of the palate. The two broad bones (*phalaka*) of *śroṇi* are the two hips. Each of these items consists of two bones. This makes altogether fourteen bones.

c7.s4.t10.16

[Verse 88.] The word ‘vulva’ (*bhaga*) indicates also the penis; it consists of one bone. In the back (*pṛṣṭha*) there are forty-five bones; *grīvā*, or the neck, is made up of fifteen bones. By *jatru* are meant the two junctions of breast and shoulder, each consisting of one bone. *Hanu* signifies the chin. This makes a total of sixty-four bones.

c7.s4.t10.17

[Verse 89.] At the back of that chin there are two bones. As to the forehead, eye, and *gaṇḍa*, that is, the space intermediate between the cheek and the eye, there are two bones in each. The nose (*nāsā*) consists of one bone, called also *ghana*. The ribs (*parśuka*) are the bones of the (thoracic) cage; together with their sockets (*sthālaka*) or supporting bones, and with the peculiar bones called tubercles (*arbuda*), they number seventy-two. This makes a total of eighty-one bones.

c7.s4.t10.18

[Verse 90.] The temples (*śaṅkha*), that is, the bones lying between the eyebrow and the ear, number two. The pan-shaped bones (*kapāla*) of the cranium number four. In the breast (*uraḥ*) there are seventeen bones. This makes a total of twenty-three bones. Adding up all these we obtain three hundred and sixty as the grand total of the bones of the human body.

§ 83. Exegetical Note

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Comparing the commentaries quoted in the preceding paragraphs 79-82, it will be seen that, in verse 85, Aparārka counts a total of 108, while Vijñāneśvara, who is followed by Śūlapāṇi and Mitramiśra, counts only 104. The cause of this difference is that in the text of that verse Aparārka read *tāsām*, of them (feminine), while Vijñāneśvara read *teṣām*, of them (masculine). The former form, being the feminine genitive plural, can refer only to the preceding feminine noun *śalākā*, long bone, while the latter form, being the masculine genitive plural, must refer to the preceding masculine noun *nakha*, nail. Accordingly, Aparārka understands the text to mean: ‘The nails number twenty; so also the long bones of the hands and feet (scl. number twenty); the bases of them (i.e. of the long bones) are four.' This interpretation enumerates three different items: (1) nails, (2) long bones, (3) bases of long bones. On the other hand, Vijñāneśvara understands the text to mean: 'The nails number twenty; so also the long bones of the hands and feet (scl. number twenty); the bases of them (i.e. of the nails) are four.' Seeing that the nails are fixed in the digits, and that the bases of the digits are the long bones of the hands and feet, it follows that the bases of the nails are identical with the long bones of the hands and feet. Hence Vijñāneśvara's interpretation admits only two items, namely: (1) nails, (2) long bones or bases of nails. The second item, as Mitramiśra explains, may be considered in two ways—either distributively, or in the aggregate. Considered distributively, the long bones number twenty; but considered as aggregates (samudāya), they number only four, that is, two hands and two feet. On the other hand, if, with Aparārka, we translate 'bases of the long bones', we obtain, of course, a third item, namely, the carpus and tarsus. The question arises: Which is the correct reading of the text; is it tāsām or teṣām; feminine or masculine? The answer cannot be doubtful: obviously the correct reading is the feminine tāsām, referring to śalākā, or the long bones. It is correct for two quite sufficient reasons: (1) with the reading teṣām, the bones of the carpus and tarsus drop out altogether; (2) with the same reading, the four aggregates of the long bones, that is, really the long bones themselves, are declared to be the bases of the nails; but obviously that is an incongruous view: the nails are fixed on the digits, and the digits are fixed on the long bones. As Aparārka rightly says, 'The long bones are the bases of the digits; and the bases of the long bones are four,' namely, the two carpi of the hands and the two tarsi of the feet. Hence the total of the bones, enumerated in verse 85, is 108, but not 104.

§ 84. The Non-medical Version in the Institutes of Vishnu

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The recension of the Non-medical Version in the Institutes of Vishnu is edited from the following sources:

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1. ASB¹ = Asiatic Society of Bengal, MS. No. II A 10.
2. ASB² = ,, ,, ,, MS. No. II A 11.
3. ASB³ = ,, ,, ,, MS. No. I B 25.
4. C¹ = Calcutta, Sanskrit College, MS. No. 5.
5. C² = ,, ,, ,, MS. No. 62.
6. D¹ = Deccan College, MS. No. 19.
7. D² = ,, ,, MS. No. 20.
8. D³ = ,, ,, MS. No. 155.
9. E¹ = Elphinstone College, Bombay, MS. No. 162.
10. E² = ,, ,, ,, MS. No. 174.
11. IO¹ = India Office, MS. No. 200.
12. IO² = ,, ,, MS. No. 540.
13. IO³ = ,, ,, MS. No. 913.
14. IO⁴ = ,, ,, MS. No. 915.
15. IO⁵ = ,, ,, MS. No. 1545.
16. IO⁶ = ,, ,, MS. No. 1247.
17. M = Madras, Oriental Library, MS. No. 87.
18. Y = Professor Jolly’s Edition, pp. 196, 197.

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It runs as follows:

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55 | Asthnāṁ tribhiḥ śataiḥ ṣaṣṭy-adhikair-dharyamāṇam | 56 | teṣāṁ vibhāgaḥ | 57 sūkṣmaiḥ saha catuḥṣaṣṭir-daśanāḥ | 58 | viṁśatir-nakhāḥ | 59 |¹ pāṇi-pāda-śalākāś-ca | 60 | ṣaṣṭir-aṅgulīnāṁ parvāṇi | 61 | dve pārṣṇyoḥ | 62 | catuṣṭayaṁ gulpheṣu | 63 | catvāry-aratnyoḥ | 64 | catvāry-jaṅghayoḥ | 65 | dve dve jānu-kapolayoḥ ² | 66 |¹ ūrv-aṁsayoḥ | 67 | akṣa-tālūṣaka-śroṇiphalakeṣu | 68³ | bhag-āsthy-ekam | 69 | pṛṣṭh-asthi pañcacatvāriṁśad-bhāgam

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¹ C¹ IO³ read No. 59, dvau bāhūḍaka (or ṭaka) -dvayam; IO² M, dve bāhū dve prabāhū ūru-dvayam. Also all four omit No. 66. ASB¹ also omits No. 66, though it has No. 59.

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² IO² kapālayoḥ.

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³ C¹ IO².³ read No. 68 evaṁ adhaḥ; E¹ reads bhagākhekaṁ pṛṣṭhākhekam.

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