Pramāṇa · Search · About · API

A History of Indian Medical Literature v1.c21: Chapter 14

A History of Indian Medical Literature v1.c21

Language
English

Chapter 14

v1.c21.1

o Abhijit Sū.1.10. o Agastya Sū.1.9; Ci.1⁴.3; Ci.18.62. o Agniveśa Sū.1.31 and 39; Ci.12.3, etc. o Aṅgiras Sū.1.8; Ci.1³.4; Ci.1⁴.3. o Asita Sū.1.8; Ci.1⁴.3; Si.11.4. o Aśmarathya, Āśmarathya, or Āśvarathya Sū.1.10. o Āśvalāyana Sū.1.9. o Ātreya Sū.1.8 and 33, etc. o Ātreya Punarvasu Sū.26.9, etc. o Atri Ci.1⁴.3. o Atrija Sū.3.30; Sū.7.66; Sū.21.62; Ci.12.4; Ci.20.3; Ci.30.7; Si.11.3. o Atriputra Si.1.61. o Atrisūnu Sū.30.52. o Atrisuta Ci.22.3; Si.11.10. o Atryātmaja Ci.12.3. o Bādarāyaṇa Sū.1.11. o Baḍiśa Sū.1.11; Sū.26.5 and 8; Śā.6.21; Si.11.7. o Baḍiśa Dhāmārgava Sū.12.7; Sū.26.8. o Bhadrakāpya Sū.25.18; Sū.26.3, 8 and 83; Śā.6.21; Śā.8.32. o Bhadraśaunaka (see also Śaunaka) Śā.6.21; Si.11.9. o Bharadvāja (compare Kumāraśiras Bharadvāja) Sū.1.3; Sū.25.20; Śā.3.4, 15, 22; Ci.1³.4. o Bhārgava Sū.1.10. o Bhela Sū.1.31. o Bhikṣu Ātreya Sū.1.9; Sū.25.24. o Bhṛgu Sū.1.8; Ci.1³.4; Ci.1⁴.3; Si.11.4. o Cyavana Sū.1.10; Ci.1¹.72; Ci.1².20; Ci.1⁴.44. o Devala Sū.1.10. o Dhanvantari Śā.6.21. o Dhaumya Sū.1.12. o Gālava Sū.1.10. o Gārgya Sū.1.10. o Gautama Sū.1.8; Ci.1⁴.3; Si.11.4 and 6. o Hārīta Sū.1.31. o Hiraṇyākṣa Sū.1.12; Sū.25.14.

v1.c21.2

o Hiraṇyākṣa Kauśika (compare Kuśika) Sū.26.3 and 8. o Jamadagni Sū.1.8; Ci.1³.4. o Janaka Vaideha Śā.6.21. o Jaṭūkarṇa Sū.1.31. o Kaikaśeya Sū.1.12. o Kāṅkāyana (Bāhlīka) Sū.1.11; Sū.12.6; Sū.25.22–23; Sū.26.5 and 8; Śā.6.21. o Kapiñjala (v.l. Kapiṣṭhala) Sū.1.9. o Kāpya Sū.1.11; Sū.12.12; Si.11.4 and 8. o Kaśyapa (compare Mārīci Kaśyapa) Sū.1.8; Ci.1⁴.3. o Kāśyapa Sū.1.12; Ci.1³.4. o Kātyāyana Sū.1.11. o Kauṇḍinya (v.l. Kauṇḍilya) Sū.1.10. o Kauśika Sū.25.16; Si.11.4. o Kṛṣṇātreya Sū.11.65; Ci. 14.152; Ci.15.131 and 185; Ci.16.70–71; Ci.28.157 and 164. o Kṣārapāṇi Sū.1.31. o Kumāraśiras Bharadvāja Sū.12.5; Sū.26.4 and 8; Śā.6.21. o Kuśa Sāṃkṛtyāyana Sū.12.4. o Kuśika Sū.1.11; Sū.25.16 (identical with Hiraṇyākṣa). o Lokākṣa (v.l. Laugākṣa) Sū.1.12. o Maimatāyani Sū.1.13. o Maitreya Sū.1.13; Sū.10.4, 5, 23. o Mārīca Sū.1.12. o Mārīci Sū.12.9–11. o Mārīci Kaśyapa Śā.6.21. o Mārkaṇḍeya Sū.1.9. o Nārada Sū.1.8. o Nimi Vaideha Sū.26.5 and 8. o Paiṅgi Sū.1.12. o Parāśara Sū.1.31. o Pārikṣi Sū.1.9. o Pārīkṣi Maudgalya Sū.25.8. o Pulastya Sū.1.8; Ci.1⁴.3; Si.11.4. o Punarvasu Sū.1.30, etc. o Pūrṇākṣa Maudgalya Sū.26.3 and 8. o Śākuneya Sū.1.13. o Śākunteya Sū.26.3 and 8. o Sāṃkhya Sū.1.8. o Sāṃkṛtya Sū.1.11. o Śāṇḍilya Sū.1.10. o Śaraloman Sū.1.11; Sū.25.10. o Śarkarākṣa Sū.1.12. o Śaunaka (compare Bhadraśaunaka) Sū.1.13; Si.11.4. o Vaijavāpi Sū.1.11.

v1.c21.3

o Vāmadeva Sū.1.9; Ci.1⁴.3. o Vāmaka Sū.25.5 and 30; Si.11.5. o Vārkṣi Sū.1.10. o Vāryovida Sū.12.8–10; Sū.25.12–13; Sū.26.4 and 8. o Vasiṣṭha Sū.1.8; Ci.1³.4; Ci.1⁴.3. o Viśvāmitra Sū.1.10.

v1.c21.4

ABHIJIT is a member of the assembly of sages described in the opening chapter of the Carakasaṃhitā. His name is absent from the parallel list in the first chapter of the Bhāvaprakāśa. Abhijit is a son of Punarvasu in the Harivaṃśa, whereas the Viṣṇupurāṇa calls him a son of Bhava and the father of Punarvasu.¹ Abhijit is also the name of a nakṣatra.²

v1.c21.5

AGASTYA³ is mentioned on two occasions in the Carakasaṃhitā (Sū.1.9; Ci.1⁴.3) as a member of a group of sages. A recipe, called agastyaharītakī, is attributed to him in the same treatise (Ci.18.57–62); the Suśrutasaṃhitā ascribes to him an agastyāvaleha (U.52.42–46). The first chapter of the Bhāvaprakāśa mentions him as Agasti among the sages who assembled on the slopes of the Himālayas.

v1.c21.6

Agastya, or, as he is sometimes called, Agasti,⁴ is well known in Vedic literature, the epics, the Purāṇas, etc.⁵ His name is connected with medicine and a number of other sciences. Agastya’s spell is alluded to in the Atharvaveda as a means of destroying worms.⁶ The Mahābhārata⁷ refers to Agastya, who is said to live in the south, which is referred to as his region,⁸ as the one who taught archery (dhanurveda) to Agniveśa⁹ and as the patron of hunters.¹⁰ A group of Agastyas is known to the Ṛgveda. The Matsyapurāṇa lists the Agastyas as one of the seven main gotras.¹¹

v1.c21.7

The Brahmavaivartapurāṇa mentions him as one of the sixteen pupils of Bhāskara to whom the āyurveda was passed on after its creation by Brahmā; each of them composed a medical treatise; Agastya’s work was known as the Dvaidhanirṇayatantra.¹² Hemādri refers in his Lakṣaṇaprakāśa to Agastya¹³ as one of a long series of sages from whom the āyurveda originates.¹⁴ Agasta is also mentioned as an originator of āyurveda in the Rasendrasambhava.

v1.c21.8

Traditionally, Agastya is a specialist in rasāyana, the art of longevity; a lost tantra on rasāyana, the Agastyatantra, is sometimes ascribed to him.¹⁵ Agastya is regarded as long-lived in the Rāmāyaṇa. His connection with rasāyana is clearly indicated by a quotation from one of his works in Cakrapāṇidatta’s Āyurvedadīpikā.¹⁶ In a work of the seventeenth century called Kriyāyoga, written in Sanskrit by Gannepūḍi Ādiveṅkaṭayogin, Agastya is said to be the originator of Kriyāyoga, in which rasāyana plays an important part.¹⁷

v1.c21.9

Agasti is referred to as a medical authority in Tibet. He is mentioned in the Mahāvyutpatti.¹⁸

v1.c21.10

Agastya is a great figure in the Tamil cultural tradition¹⁹ and in the Indianized states of Southeast Asia.²⁰ His importance in the South has a parallel in astronomy, where Agastya is the name of the star Canopus.²¹

v1.c21.11

The introduction of Hinduism into Southern India was his achievement.22 Numerous Tamil works are attributed to him.23 He is regarded as the founder of the Tamil grammatical tradition,24 the one who handed down the Tiruvilaiyāṭarpurāṇam to other sages,25 and, being the foremost among the eighteen Cittars of Siddha medicine, as the author of numerous medical treatises.26

v1.c21.12

Other sciences with which the name of Agastya is associated are: veterinary medicine,27 rasaśāstra,28 dharmaśāstra, the science of precious stones (ratnaśāstra), architecture,29 carpentry (takṣaśāstra), dancing (nāṭyaśāstra), archery (dhanurveda), astrology,30 divination, karmavipāka, etc.31

v1.c21.13

Several works are ascribed to Agastya or associated with his name.32

v1.c21.14

Medical works in Sanskrit ascribed to Agastya are: (1) Agastisaṃhitā or Agastyasaṃhitā,33 (2) Agastyavaidya,34 (3) Agastyanighaṇṭu,35 (4) Śabdasamgrahaṇighaṇṭu.36

v1.c21.15

Somaya, a Telugu author of the seventeenth century, wrote a medical treatise called Bhiṣagvarāñjana that contains the medical science as taught to Agastya by Dhanvantari.37 The anonymous Rudanṭikalpa consists of a conversation between Vasiṣṭha and Agastya. The Telugu version of a Rasapradīpikā, ascribed to Bharadvāja in its Sanskrit version, is presented as being taught to Ātreya by Agastya.

v1.c21.16

Treatises on the lapidary art attributed to Agastya38 are: Agastimata,39 Agastīyaratnaparīkṣā40 or Maṇilakṣaṇa,41 Ratnaparīkṣāsamuccaya,42 and Ratnaśāstra.43 He is mentioned as an authority on precious stones in the Ratnadīpikā and Rayaṇaparikkhā.

v1.c21.17

Agastya is quoted or referred to in Anantakumāra’s Yogaratnasamuccaya,44 the Bhelasaṃhitā,45 Bindu’s Rasapaddhati,46 the Bower MS,47 Cakrapāṇidatta’s Āyurvedadīpikā48 and Cikitsāsaṃgraha,49 Candraṭa’s Yogaratnasamuccaya, Dattarāma’s Bṛhadrasarājasundara,50 the Dhanvantari,51 Gaṅgādhara’s commentary on the Carakasamhitā,52 Gopālakṛṣṇa’s Rasendrasārasamgraha,53 Govindadāsa’s Bhaiṣajyaratnāvalī,54 Gulrājśarmamiśra’s Siddhaprayogalatikā,55 Hariprapanna’s Rasayogasāgara,56 Hariśaraṇānanda’s Kūpīpakvarasanirmāṇavijñāna,57 the Hārītasamhitā,58 the Mādhavacikitsā,59 Māṇikyacandra’s Rasāvatāra,60 the Nāḍīśāstrasamgraha,61 Nārāyaṇabhūpati’s Nārāyaṇavilāsa,62 Nityanātha’s Rasaratnākara,63 Pālakāpya’s Hastyāyurveda,64 Raghunāthaprasāda’s Vaidyakalpadruma,65 an anonymous Rudanṭikalpa,66 Sadānanda’s Rasataraṅgiṇī,67 the Sahasrayoga,68 the Saṃkṣiptasāra,69 the Śārṅgadharasamhitā,70 Soḍhala’s Gadanigraha,71 Śrīdāsapaṇḍita’s Hṛdayabodhikā,72 Śrīkaṇṭhadatta’s commentary on the Siddhayoga,73 Toḍara’s Āyurvedasaukhya,74 Trimalla’s Yogatarangiṇī75 and Śataślokī,76 Vāgbhaṭa’s Aṣṭāṅgahṛdayasaṃhitā,77 Aṣṭāṅgasamgraha,78 and Aṣṭāṅgahṛdayavaidūryakabhāṣya,79 the Vaidyacintāmaṇi,80 Vaṅgasena’s Cikitsāsārasamgraha,81 Vṛnda’s Siddhayoga,82 and the Yogaratnākara.83 Two formulae of an agastisūtarāja, found in a number of treatises, are quoted in the Bhāratabhaiṣajyaratnākara84 and the Rasayogasāgara.85 The latter compilation also contains the recipe of an agastivaṭī.86

v1.c21.18

AṄGIRAS87 is one of the sages who took part in the gathering on the slopes of the Himālayas described in the first chapter of the Carakasamhitā and the Bhāvaprakāśa. The Carakasamhitā also mentions him as one of the sages who, by means of a particular rasāyana, became free from disease and the afflictions of old age (Ci.1³.4–6). A MS of the Ātreyasaṃhitā mentions a medical treatise called Āṅgirā.88

v1.c21.19

Aṅgiras is known as a medical authority, called Ḥod-yaṅ, in the Tibetan tradition.89 Pālakāpya’s Hastyāyurveda refers to one of his descendants, an Āṅgirasa. Āṅgirasa is one of a series of medical experts in the Milindapañha (4.7.20).89a The Atharvaveda knows the Aṅgirasaḥ as possessing knowledge about medicinal plants (8.7; 19.39) and calls the jaṅgiḍa plant Aṅgiras.90

v1.c21.20

Aṅgiras, one of the mythical seven sages (saptarṣi),91 or one of the group called the Prajāpatis,92 is also an authority on dharmaśāstra93 and one of the eighteen founders of jyotiḥśāstra.94

v1.c21.21

ASITA95 is mentioned thrice as a member of a group of sages in the Carakasaṃhitā, but without his own opinion on a particular subject being referred to. The Bhāvaprakāśa knows about his presence among the sages who assembled on the slopes of the Himālayas (I.1). Hemādri’s Lakṣaṇaprakāśa presents him as one of the originators of āyurveda. His name occurs in the Atharvaveda (6.137.1)96 in connection with a herb called mtatmī, used in promoting hair growth; this herb is said to have been brought from the house of Asita.97

v1.c21.22

Asita is the son of Kaśyapa and the father of Devala in the Vāyupurāṇa, the father of Devala and Śāṇḍilya in the Kūrmapurāṇa, but the son of Devala in the Jaiminīyabrāhmaṇa.97a

v1.c21.23

An Asita is known as an authority on subjects connected with jyotiṣa.98

v1.c21.24

AŚMARATHYA or ĀŚMARATHYA99 takes part in the assembly of sages described in the opening chapter of the Carakasaṃhitā.100 His name is absent from the parallel list in the first chapter of the Bhāvaprakāśa.

v1.c21.25

Aśmarathya/Āśmarathya is the name of a teacher in the Āśvalāyana-, Bhāradvāja-, and Śāṅkhāyanaśrautasūtra, the Bhāradvājagṛhyasūtra,101 as well as in Bādarāyaṇa’s Vedāntasūtras101a and Śaṃkara’s Bhāṣya on the Vedāntasūtras.101b

v1.c21.26

ĀŚVALĀYANA102 is well known in Vedic literature103 as the author of the Āśvalāyanaśrauta- and -gṛhyasūtra, and as the founder of a śākhā of the Ṛgveda. He was a pupil of Śaunaka. Later Indian literature is also acquainted with Āśvalāyana.104 He is a member of the group of sages who assembled on the slopes of the Himālayas in the Carakasaṃhitā and Bhāvaprakāśa (I.1).105

v1.c21.27

ĀTREYA.106

v1.c21.28

ATRI.107

v1.c21.29

BĀDARĀYAṆA is the name of several teachers and authors.108 He is present among the sages on the slopes of the Himālayas in the Carakasaṃhitā and Bhāvaprakāśa (I.1). Bādarāyaṇa is another name for Kṛṣṇadvaipāyana Vyāsa, the compiler of the Mahābhārata and arranger of the Purāṇas, who, as the son of Parāśara, is also called Pārāśarya.

v1.c21.30

This Vyāsa is identified with Vedavyāsa, the arranger of the Vedas, and the Vyāsa who wrote a commentary on the Yogasūtra. The Vedāntasūtra is ascribed to a Bādarāyaṇa. A Vyāsa, who is quoted in Aruṇadatta’s commentary on the Aṣṭāngahṛdayasaṃhitā (ad Sū.14.20) as a medical authority, is sometimes identified with Bādarāyaṇa. 109 Bādarāyaṇa was also an authority on jyotiṣa. 110

v1.c21.31

BAḌIŚA, 111 surnamed Dhāmārgava after the plant 112 from which the instrument called baḍiśa 113 is made, 114 makes its appearance in the Carakasamhitā a number of times. Baḍiśa is a member of the group of sages mentioned in the first chapter of Caraka, but he is absent from the group in the Bhāvaprakāśa (I.1). He takes part in a discussion on the properties and actions of vāta (Ca.Sū.12), explaining which factors disturb or restore its balance. On another occasion (Ca.Sū.26), he puts forward that eight tastes should be distinguished, adding the caustic (kṣāra) and indistinct (avyakta) tastes to the usual six. 115 In the chapter dealing with the part or parts of the body which arise first in an embryo (Ca.Śā.6) he maintains that the arms and legs appear first. 116 In a chapter of the Siddhisthāna (Ca.Si.11), concerned with the question which fruits or seeds are the best for use in a non-oleaginous enema (āsthāpana), Baḍiśa, contradicting Gautama’s view that dhāmārgava seeds are the best, recommends those of kuṭaja. 117

v1.c21.32

Baḍiśa is also mentioned in the Bhelasamhitā, where he participates in a discussion on the development of the embryo (Śā.4.30) that resembles the one found in the Carakasamhitā (Śā.6); as in the Carakasamhitā, he puts forward the view that the arms and legs are the first parts to develop.

v1.c21.33

BHADRAKĀPYA 118 does not figure among the sages enumerated at the beginning of the Carakasamhitā, nor among the group mentioned in the Bhāvaprakāśa (I.1). He takes part in the discussion on the origin of the individual (Ca.Sū.25: yajjaḥpuruṣīya), where he, contradicting Kauśika, emits as his view that the individual human being and his diseases are the product of karman. In the chapter on the tastes (Ca.Sū.26: ātreyabhadrakāpyīya) he is a representative of the view that there is only one taste as the object of the gustatory sense and that this is the taste of water; 119 he also argues, contrary to Ātreya’s view, that all types of fish, with the exception of cilicima, can be eaten in combination with milk. In the discussion on the part of the body that arises first during the development in the womb (Ca.Śā.6), Bhadrakāpya asserts that this is the navel. 120 Finally, he is opposed to Ātreya’s opinion on the regimen of a woman during the eighth month of her pregnancy (Ca.Śā.8.32).

v1.c21.34

BHADRAŚAUNAKA, also simply called Śaunaka, 121 makes his appearance in the Carakasamhitā several times. Śaunaka is a member of the assembly of sages in the opening chapter. In the chapter dealing with the part or parts of the body that develop first in an embryo (Śā.6), Bhadraśaunaka represents the view that these parts are the colon and rectum (pakvāśayaguda). 122 In the chapter containing a discussion on the choice of the best drug for use in a non-oleaginous enema (āsthāpana), Śaunaka shows a preference for the seeds of jīmūtaka (Ca.Si.11.5); 123 the same group of verses of the chapter mentions that Bhadraśaunaka rejected Kāpya’s choice of kṛtavedhana ¹²⁴ (Ca.Sū.11.9). Some scholars ¹²⁵ assert that Śaunaka also gives his opinion in the chapter on the origin of the individual (Ca.Sū.25). These authors are convinced that the text of Ca.Sū.25.16–17, where Kauśika replies to (Hiraṇyākṣa) Kauśika, is corrupt, because Hiraṇyākṣa’s patronymic is not Kuśika, but Kauśika; therefore they propose to read Śaunaka instead of Kauśika. ¹²⁶ This implies that Śaunaka disagrees with Hiraṇyākṣa in giving as his conviction that the parents are at the origin of an individual and his diseases.

v1.c21.35

The Bhelasaṃhitā (Sū.9.7cd–9) relates that (Bhadra)śaunaka ¹²⁷ contradicts Ātreya’s opinion on the four pillars of treatment, by claiming that successful treatment is not guaranteed in the presence of the four. The Śārīrasthāna mentions Śaunaka’s view that the head of the foetus is turned upwards in the womb (Śā.4.32); ¹²⁸ the same section refers to Śaunaka contradicting Ātreya on the means to influence the characteristics of an unborn child (Śā.8.3).

v1.c21.36

Vāgbhaṭa (A.h.Ka.6.15d-16 = A.s.Ka.8.20d-21) quotes a technical rule (paribhāṣā) of Śaunaka on the preparation of a sneha.

v1.c21.37

Apart from the treatises already mentioned, (Bhadra)śaunaka is quoted or referred to in Ananta’s Yogaratnasamuccaya, ¹²⁹ Aruṇadatta’s commentary on the Aṣṭāṅgahṛdaya, ¹³⁰ the Ayurvedābhdhisāra, ¹³¹ Bhāvaprakāśa, ¹³² Bheṣajakalpa ¹³³ and Veṅkaṭeśa’s commentary on that work, the Bheṣajamañjūsāsannaya, ¹³⁴ Cakrapāṇidatta’s Ayurvedadīpikā, ¹³⁵ Candraṭa’s Yogaratnasamuccaya, ¹³⁶ by Daḷhaṇa, ¹³⁷ Hemādri, ¹³⁸ Indu, ¹³⁹ Jejjaṭa, ¹⁴⁰ Niścalakara, ¹⁴¹ in Rūpanayana’s commentary on the Yogaśataka, ¹⁴² Śivadāsasena’s commentary on the Cakradatta, ¹⁴³ Śrīkaṇṭhadatta’s commentary on the Siddhayoga, ¹⁴⁴ Ṭoḍara’s Ayurvedasaukhya, ¹⁴⁵ Trimalla’s Bṛhadyogatarangiṇī, ¹⁴⁶ Vāgbhaṭa’s Aṣṭāṅgahṛdayavaidūryakabhāṣya, ¹⁴⁷ and the Vīrasiṃhāvaloka. ¹⁴⁸ An authority called Vṛddhaśaunaka ¹⁴⁹ is quoted in Trimalla’s Yogatarangiṇī ¹⁵⁰ and Ṭoḍara’s Ayurvedasaukhya. ¹⁵¹

v1.c21.38

The quotations from and references to Śaunaka and Bhadraśaunaka indicate that both are the same person. ¹⁵² Some scholars ¹⁵³ claim that the Bhadraśaunaka of Ca.Śā.6 and the Śaunaka of Su.Śā.3.32 are different persons, basing themselves on their incompatible views on the part of the body which develops first in an embryo.

v1.c21.39

The quotations from (Bhadra)śaunaka prove that he was the author of a medical tantra in verse. ¹⁵⁴ Although it is often said that this Śaunakatantra was a specialized treatise on śālākya, ¹⁵⁵ there is only one indication in support of this view, ¹⁵⁶ whereas, on the other hand, several quotations point to a more comprehensive medical work. ¹⁵⁷

v1.c21.40

A book on poisons ascribed to an Indian author, the Kitāb al-sumūm by Śānāq, preserved in an Arabic translation, ¹⁵⁸ is by some regarded as a work of Śaunaka. ¹⁵⁹ Others place it as the Śaunakasaṃhitā on the list of treatises specialized in toxicology (agadatra). ¹⁶⁰

v1.c21.41

Sanaka is quoted by Āḍhamalla. ¹⁶¹ The Rasaratnadīpikā by Śrīvāṇeśvara Bhaṭṭācārya contains a number of prescriptions attributed to Sanaka.

v1.c21.42

Śaunaka is also connected with expiatory rites (śānti) and said to be the author of a grahajanana-, ¹⁶² kṛṣṇacaturdaśījanana- ¹⁶³ and yamalajananaśānti. ¹⁶⁴

v1.c21.43

The Matsyapurāna refers to Śaunaka as an authority on vāstuśāstra. 165 The Śaunkas of the Vedic tradition, the Purānas, etc., are without any doubt different from the medical authority of this name. 166

v1.c21.44

BHARADVĀJA 167 is the member of the assembly of sages, described in the opening chapter of the Carakasamhitā, who is their deputee to the abode of Indra in order to enlist his aid in removing the diseases which had befallen mankind. Bharadvāja’s request is granted by Indra, who transmits to him the medical science, 168 subsequently passed on to the other sages, among whom Ātreya is the most prominent one. He is also one of the sages who, through the use of the brāhmarasāyana, became free from disease and the afflictions of old age (Ca.Ci.1³.4–6). Bharadvāja is, however, strikingly absent when a group of sages approaches Indra for instruction on a second occasion (Ca.Ci. 1⁴.3). 169 In the discussion on the origin of the individual (Ca.Sū.25), Bharadvāja rejects Bhadrakāpya’s view and advances that svabhāva (nature, i.e., the laws of nature) has to be regarded as the origin of the individual and his diseases. 170 Bharadvāja contradicts Ātreya in the chapter on the descent of the embryo into the womb (garbhāvakrānti; Ca.Śā.3), disagreeing with the latter’s statement that the embryo arises from a combination of elements, which consists of the parents, the ātman, sātmya (suitability) and nourishment (rasa), with the psyche (sattva) as an associated element. Although being strongly opposed to Ātreya’s view, Bharadvāja does not bring forward an alternative thesis and restricts himself to an enumeration of proofs to the contrary.

v1.c21.45

In the Bhelasamhitā he represents the view, ascribed to Kumāraśiras Bharadvāja in the Carakasamhitā, that the head is the first part of the body to appear during the development of the embryo in the womb (Śā.4.30); he also expounds (Śā.4.32) that the head of the foetus is turned downwards in the womb. In another chapter of the same treatise (Śā.6) he tries, as in the Carakasamhitā, to disprove Ātreya’s thesis on the elements leading to the formation of an embryo; he also rejects Ātreya’s statement that vāyu and agni leave the body after death.

v1.c21.46

The Astāngasamgraha (Sū.1.6) mentions Bharadvāja as one of the sages who received the āyurveda from Indra, but he is not referred to in the Astāngahrdayasamhitā (Sū.1), where Indra transmits the āyurveda to Ātreya directly. The Astāngasamgraha also mentions Bharadvāja as one of the sages and divinities who have to be honoured in the preparation of an eye-salve, called sarvārthasiddhāgada (Sū.8.59).

v1.c21.47

The assembly of sages on the slopes of the Himālayas is, with the Carakasamhitā as its model, also described in Bhāvamiśra’s Bhāvaprakāśa (I.1). There it is said that Bharadvāja was the first one to arrive. The story of his being deputed by the sages is the same as in the Carakasamhitā, but it is preceded by a parallel version in which Ātreya, on his own account, goes to Indra’s heaven and receives the āyurveda.

v1.c21.48

A MS of the Ātreyasamhitā mentions a medical treatise called Bhāradvājī. 171

v1.c21.49

Bharadvāja’s association with the science of medicine is moreover attested by a passage in Hemādri’s Laksanaprakāśa, where he is called an āyurvedasya kartar. 172

v1.c21.50

The Kalyānakāraka mentions a Bharadvāja as being opposed to a non-vegetarian diet. Bharadvāja is a medical authority in a Kāśyapasamhitā. 173 Bharadvāja’s name is also found in the context of veterinary medicine. Pālakāpya’s Hastyāyurveda (I.1)

v1.c21.51

relates¹⁷⁴ that he was one of the sages who gathered at Romapāda’s court in order to be instructed in the science of hastyāyurveda. The same treatise reports (IV.4; p. 581) that Bharadvāja distinguished two types of fatty substances, those of vegetable (sthāvara) and animal (jaṅgama) origin.

v1.c21.52

Bharadvāja is, apart from medicine, also connected with ratnaśāstra,¹⁷⁵ dharmaśāstra,¹⁷⁶ nītiśāstra,¹⁷⁷ jyotiṣa,¹⁷⁸ and dhanuvidyā.¹⁷⁹

v1.c21.53

Bharadvāja is a legendary figure, often mentioned in Vedic literature, the epics, and the Purāṇas.¹⁸⁰ He is sometimes associated with Ātreya.¹⁸¹ The Harivaṃśa (I.29) states that Bharadvāja taught āyurveda to Dhanvantari,¹⁸² although the sage’s name does not appear in the story about the descent of āyurveda in the Suśrutasaṃhitā. Bharadvāja is reputed as a very long-lived sage, not only in the Carakasaṃhitā (Sū.1.26), but already in Vedic literature.¹⁸⁴ The Taittirīyabrāhmaṇa and the Mahābhārata describe him as having lived through three lives as the purohita of three successive kings of Kāśī, namely Dhanvantari, Sudāsa and Pratardana.¹⁸⁵

v1.c21.54

The numerous references to Bharadvāja in very diverse contexts have led a number of scholars to assume that more than one Bharadvāja has to be distinguished.¹⁸⁶ The singular fact that in the Carakasaṃhitā a Bharadvāja transmits the āyurveda to Ātreya, while a sage of the same name disagrees with Ātreya on important doctrinal matters, is at the origin of the view that the two are obviously not identical.¹⁸⁷ The Kumāraśiras Bharadvāja, who also appears in the Carakasaṃhitā, is usually regarded as distinct from Bharadvāja.¹⁸⁸ The Kṛṣṇa Bharadvāja of the Kāśyapasaṃhitā (Sū.27.3), who holds the opinion that diseases are fourfold (āgantu, vāta ja, pittaja, kaphaja), is certainly a separate authority.

v1.c21.55

Bharadvāja’s fame as a medical authority spread to Tibet. He is mentioned in the Mahāvyutpatti as Bha-ra rgyal-mchan.¹⁸⁹ The Tibetan medical historiographer Jayapaṇḍita Blo-bzaṅ-hphrin-las (second half seventeenth century) writes in his Thob-yig that an Indian physician, called Bharadvāja, was invited to the court of the famous king Sroṅ-bćan-sgam-po (first half seventh century).¹⁹⁰ The same story is found in other Tibetan works.¹⁹¹ This Bharadvāja is credited with two medical treatises;¹⁹² he is also said to have translated, in collaboration with the Nepalese physician Balaha, Indian medical treatises into Tibetan.¹⁹³

v1.c21.56

Bharadvāja was, according to the Bhāvaprakāśa (I.1.55–56), the author of a medical tantra. Some ascribe a now lost saṃhitā on kāyacikitsā to him.¹⁹⁴

v1.c21.57

Works attributed to Bharadvāja¹⁹⁵ are: (1) Aṃśubodhinī, probably a work on raśāstra;¹⁹⁶ (2) Bharadvāja, a medical treatise of which only the portion dealing with meha has been preserved;¹⁹⁷ (3) Bheṣajakalpa;¹⁹⁸ (4) Bharadvājakalpa;¹⁹⁹ (5) Rasapradīpikā;²⁰⁰ (6) Vimānaśāstra or Vaimānikaprakaraṇa.²⁰¹

v1.c21.58

Formulae ascribed to Bharadvāja or Bhāradvāja are: (bṛhat)phalaghṛta,²⁰² copacīnīpāka,²⁰³ citrakāvaleha,²⁰⁴ mañjiṣṭhādīpāka,²⁰⁵ and saubhāgyaśuṇṭhī.²⁰⁶

v1.c21.59

Bharadvāja/Bhāradvāja is also quoted or referred to in Anantakumāra’s Yogaratnasamuccaya,²⁰⁷ the Ārogyāmṛtabindu, the Āyurvedāgama, the Bhesajjamañjūsāsanaya,²⁰⁸ Bhoja’s Yuktikalpataru,²⁰⁹ the Bṛhannighaṇṭuratnākara,²¹⁰ Cakrapāṇidatta’s Āyurvedadīpikā,²¹¹ Candranandana’s Padārthacandrikā,²¹² Candraṭa’s Yogaratnasamuccaya, Gayadāsa’s commentary on the Śārīrasthāna of the Suśrutasaṃhitā, the Haṃsarājanidāna,213 Indu’s commentaries on the Aṣṭāṅgahṛdaya214 and Aṣṭāṅgasaṃgraha,215 the Jvaracikitsita, the Jvarasamuccaya, the Kairalī commentary on the Uttarasthāna of the Aṣṭāṅgahṛdayasaṃhitā,216 Narasimha’s commentary on the Rasavaiśeṣikasūtra,217 the Nāḍīśāstrasaṃgraha,218 Parameśvara’s Vākyapradīpikā,219 Soḍhala’s Gadanigraha,220 Śrīdāsapaṇḍita’s commentary on the Aṣṭāṅgahṛdayasaṃhitā,221 Svāmikumāra’s commentary on the Carakasaṃhitā,222 the Tāmbūlakalpaṣamgraha, the Tāmbūlamañjarī, Toḍara’s Āyurvedasaukhya,223 and Vaṅgasena’s Cikitsāsārasaṃgraha.224

v1.c21.60

A verse from a work by Bharadvāja, quoted by Śivadāsasena,225 may be from the Bharadvājadharmasūtra.226

v1.c21.61

BHĀRGAVA227 is mentioned as one of the sages who are assembled on the slopes of the Himālaya in the opening chapter of the Carakasaṃhitā and in Bhāvamiśra’s Bhāvaprakāśa. A MS of the Ātreyasaṃhitā mentions a medical treatise called Bhārgavī.228

v1.c21.62

The first chapter of Pālakāpya’s Hastyāyurveda informs us of the presence of Bhārgava among the sages at Romapāda’s court who want to be instructed in hastyāyurveda.

v1.c21.63

Many Bhārgava’s, i.e., descendants of Bhṛgu, are known,229 for example Cyavana, Jamadagni and Vṛddhajīvaka. The Kāśyapasaṃhitā, in the form of a dialogue between Kaśyapa and Vṛddhajīvaka, is therefore also called Bhārgavīyasaṃhitā. The Carakasaṃhitā once refers to Cyavana by calling him Bhārgava.230 The Kāśyapasaṃhitā relates that another Bhārgava, called Pramati, held the view that all diseases, being afflictive, are one (Sū.27.3).231 The Kalyāṇakāraka mentions Bhārgava among the authorities who were opposed to a non-vegetarian diet.

v1.c21.64

A medical authority called Bhārgava is quoted in Anantakumāra’s Yogaratnasamuccaya.232 Recipes, attributed to Bhārgava, are found in Anantakumāra’s Yogaratnasamuccaya,233 the Bhaiṣajyaratnāvalī,234 Rasaratnadīpikā,235 and Rasaratnākara.236 Bhārgava is also known as an authority on jyotiṣa237 and nītiśāstra.238 Several Bhārgavas are masters of dhanurveda in the Mahābhārata.239

v1.c21.65

BHIKṢU ĀTREYA240 is a person who appears in the Carakasaṃhitā on two occasions. He is a member of the group of sages in the first chapter of the treatise and he takes part in the discussion on the origin of the individual (Sū.25). In the latter chapter he rejects Kārikāyana’s view and is an advocate of the thesis that the individual and his diseases are, as well as the whole universe, governed by time (Sū.25.24). Opinions differ as to the identity of this bhikṣu Ātreya, especially with regard to the question whether or not he is the same as the Ātreya of Buddhist literature who taught medicine to the famous physician Jīvaka in Takṣaśilā.241 The Carakasaṃhitā only points to a religious mendicant (bhikṣu), whose views do not impress as inspired by Buddhism. The Bhāvaprakāśa (I.1) fails to mention bhikṣu Ātreya as one of the sages assembled on the slopes of the Himālayas.

v1.c21.66

BHṚGU242 is one of the sages who, on two occasions (Ca.Sū.1.8 and Ci.14.3), turn to Indra for help in relieving the suffering of mankind, caused by diseases.243 He is one of the sages who, through the use of a particular rasāyana, became free from disease and the afflictions of old age (Ca.Ci.1³.4–6). Bhr̥gu is also mentioned among the group of sages who approach Ātreya in order to hear from him which fruits are the best for use in a non-oleaginous enema, but he has no personal opinion on this subject (Ca.Si.11. 3–14). The Kāśyapasamhitā relates that Indra handed the āyurveda down to the four sages Kaśyapa, Vasiṣṭha, Atri and Bhr̥gu.²⁴⁴ The Bhāvaprakāśa (I.1) mentions Bhr̥gu among the sages who received the āyurveda from Indra, with Bharadvāja acting as their mediator.

v1.c21.67

Hemādri’s Lakṣaṇaprakāśa calls Bhr̥gu an āyurvedasya kartar.²⁴⁵ The Br̥hannighaṇṭuratnākara regards him as the author of a medical saṃhitā.²⁴⁶ Some Indian scholars refer to him as the author of a lost rasāyanatantra.²⁴⁷ Bhr̥gu is mentioned as a medical authority, called Nan-spoṅ, in a Sanskrit-Tibetan lexicon, called Mahāvyutpatti, prepared by order of the King Khri-lde sroṅ-bćan (816–838).²⁴⁸

v1.c21.68

Bhr̥gu is one of the Prajāpatis²⁴⁹ and also a well-known sage in many branches of Sanskrit literature.²⁵⁰ He is associated with various sciences: dharmaśāstra, nītiśāstra, vāstuśāstra, śilpaśāstra, jyotiṣa, dhanurveda and āyurveda.²⁵¹ He is in Pālakāpya’s Hastyāyurveda one of the sages assembled at Romapāda’s court who want to be instructed in hastyāyurveda; Nīlakaṇṭha’s Mātaṅgalīlā also mentions him in relation with the science of elephants.

v1.c21.69

A Karmavipāka, in the form of a conversation of Bhr̥gu, Bharata and Śakuntalā, also called Bhārgava- or Bhārgaviyakarmavipāka, is ascribed to Bharata, Bhr̥gu or Bhārgava in the MSS; it contains material on dharmaśāstra, astrology and medicine.²⁵² Śātātapa’s Karmavipāka is a dialogue between Vasiṣṭha and Bhr̥gu.²⁵³

v1.c21.70

Bhr̥gu is referred to by Āḍhamalla,²⁵⁴ Harṣakīrti,²⁵⁵ Hemādri,²⁵⁶ Tiṣaṭa,²⁵⁷ Toḍara,²⁵⁸ and Vācaspati.²⁵⁹

v1.c21.71

Formulae attributed to Bhr̥gu are: ānandarasa,²⁶⁰ bhr̥guharītakī,²⁶¹ kaṇṭakārīpāka,²⁶² pramadānandarasa,²⁶³ and vyāghrīharītakī.²⁶⁴

v1.c21.72

CYAVANA is a member of the assembly of sages in the opening chapter of the Carakasaṃhitā. His name is found again at the end of the formula of cyavanaprāśa (Ci.1¹.62–74), a rasāyana preparation that is very famous since it restored youth to Cyavana when he had grown very old. This story about Cyavana is alluded to again in the second and fourth parts of the same chapter (Ci.1².3 and 20; 1⁴.44). The first chapter of the Bhāvaprakāśa makes mention of Cyavana among the assembled sages on the slopes of the Himālayas. The Aṣṭāṅgasaṃgraha (Sū.8.59) refers to Cyavana as one of the sages and deities who have to be honoured anterior to the preparation of an eye-salve, called sarvārthasiddha. The same text (U.16.88) mentions him as one of the sages and deities to be honoured for the protection of one’s eyesight. The Br̥hannighaṇṭuratnākara²⁶⁵ regards him as the author of a medical saṃhitā.²⁶⁶ The Brahmavaivartapurāṇa (Brahmakhaṇḍa 16.9–22) tells that Cyavana wrote a medical treatise, called Jīvadāna.²⁶⁷ According to the first chapter of Pālakāpya’s Hastyāyurveda, Cyavana was one of the sages at Romapāda’s court who wanted instruction in the medicine of elephants.

v1.c21.73

Cyavana is a well-known sage in Sanskrit literature.²⁶⁸ The story how the Aśvins made him, when he was very old, youthful again, is referred to in some hymns of the Ṛgveda²⁶⁹ and told in various texts, for example the Jaiminīyabrāhmaṇa, Pañcavimśabrāhmaṇa, Śatapathabrāhmaṇa, Mahābhārata,²⁷⁰ and Aṣṭāṅgasamgraha.²⁷¹ Cyavana was a son of Bhṛgu; hence he is called Bhārgava in the Carakasamhitā²⁷² and Aṣṭāṅgasamgraha.²⁷³

v1.c21.74

The famous formula of cyavanaprāśa, an electuary (avaleha), is found in numerous medical treatises.²⁷⁴ The Bower MS describes an amṛtataila that bestowed long life on Cyavana and Mārkaṇḍeya.²⁷⁵ The Rasaratnasamuccaya contains a recipe given by Śamkara to Cyavana,²⁷⁶ the Yogaratnākara a formula given to Cyavana by Prathamātri.²⁷⁷ Cyavana is also referred to in dharmaśāstra texts²⁷⁸ as one of the eighteen founders of astrology,²⁷⁹ and as an authority on jyotiṣa.²⁸⁰ Dhanurveda, the science of weaponry, is the peculiar reserve of the descendants of Cyavana in the Mahābhārata.²⁸¹

v1.c21.75

DEVALA²⁸² is a member of the group of sages, assembled on the slopes of the Himālaya, who are mentioned in the opening chapter of the Carakasamhitā, as well as in the first chapter of the Bhāvaprakāśa.

v1.c21.76

Devala is mentioned as an originator of āyurveda in Hemādri’s Lakṣaṇaprakāśa.²⁸³

v1.c21.77

A Devala is a Vedic ṛṣi to whom some hymns are ascribed. Another Devala was cursed by Rambhā, whose love for him he did not reciprocate; as a result of this curse, he was born as Aṣṭāvakra, with a crooked body, in a later life.²⁸³ᵃ This Devala was the son of Asita, a sage also present at the meeting of sages described in the Carakasamhitā. Other sources call him the father of Asita.²⁸³ᵇ

v1.c21.78

Sages called Devala are connected with dharmaśāstra,²⁸⁴ astronomy,²⁸⁵ astrology, and medicine.²⁸⁶

v1.c21.79

The grandfather of Pāṇini was also called Devala.

v1.c21.80

Devala and his treatise, called Devalīya, are quoted by Anantakumāra in his Yogaratnasamuccaya,²⁸⁷ in Ballālasena’s Adbhutasāgara,²⁸⁸ Lakṣmīdhara’s Kṛtyakalpataru,²⁸⁹ Mitramiśra’s Vīramitrodaya,²⁹⁰ Śivadatta’s auto-commmentary on the Śivakoṣa,²⁹¹ Śrīdāsapaṇḍita’s commentary on the Aṣṭāṅgahṛdayasamhitā,²⁹² and in the Tāmbūlakalpasamgraha.

v1.c21.81

DHANVANTARI.²⁹³

v1.c21.82

DHAUMYA is one of the sages who assembled on the slopes of the Himālayas, according to the first chapter of the Carakasamhitā. He is mentioned in the same context in the first chapter of the Bhāvaprakāśa.

v1.c21.83

Dhaumya was the younger brother of Devala and the family priest of the Pāṇḍavas. His name is associated with works on dharmaśāstra and nīti.²⁹⁴

v1.c21.84

A medical Dhaumyasamhitā is recorded in the Kavīndrācāryasūcipattram.²⁹⁵

v1.c21.85

GĀLAVA takes part in the meeting of the sages in the opening chapter of the Carakasamhitā. The first chapter of the Bhāvaprakāśa mentions him in the same context.

v1.c21.86

Gālava²⁹⁶ figures in Vedic literature, the Mahābhārata and the Purāṇas. He is a pupil of Viśvāmitra in the stories told about him in the Mahābhārata,²⁹⁷ but a son of Viśvāmitra in most of the Purāṇas.²⁹⁷ᵃ

v1.c21.87

His name is associated with the Śikṣā and Kramapāṭha of the Ṛgveda²⁹⁸ and also with the Yajurveda.²⁹⁹ He was an authority on grammar according to Yāska’s Nirukta and Pāṇini’s Aṣṭādhyāyī.³⁰⁰

v1.c21.88

Pāñcāla Bābhravya, i.e., Gālava, is mentioned as an author on kāmaśāstra in Vātsyāyana’s Kāmasūtra.³⁰¹

v1.c21.89

Hemādri’s Lakṣaṇaprakāśa refers to Gālava as an āyurvedasya kartar.³⁰² The Indian tradition regards him as the author of a lost tantra on śālākya.³⁰³

v1.c21.90

Ḍalhaṇa remarks that some consider him to be one of the twelve pupils of Dhanvantari.³⁰⁴

v1.c21.91

Gālava is obviously an authority on medicine in a quotation, ascribed to the dhānvantarīyaḥ, in Śivadatta’s auto-commentary on the Śivakoṣa.³⁰⁵

v1.c21.92

GARGA was one of the sages who gathered in the Himālayas according to the first chapter of the Bhāvaprakāśa. The Bower MS (I.8) mentions him in a comparable context. He is not referred to in the Carakasaṃhitā.³⁰⁶

v1.c21.93

Several Gargas are known in Sanskrit literature. They are associated with dharmaśāstra, karmavipāka,³⁰⁷ grammar, astronomy, astrology, prognostication,³⁰⁸ fortune-telling,³⁰⁹ vāstuśāstra,³¹⁰ and medicine.³¹¹

v1.c21.94

Garga’s name is found to be connected with the medical science as applied to human beings and horses.³¹²

v1.c21.95

A Jvaraśānti from the Gargasaṃhitā³¹³ is recorded in the manuscript catalogues.³¹⁴ The Matsyapurāṇa contains some verses on abnormal pregnancies by Garga.³¹⁵ The Kāśyapīyakṛṣisūkti refers to Garga as the author of a treatise on cookery (pākaśāstra).³¹⁶

v1.c21.96

Garga is quoted, as a medical authority, in Cāmuṇḍa’s Jvaratimirabhāskara,³¹⁷ Kavikaṇṭhahāra’s Prayogaratnākara, Śrīkṛṣṇavidyāvāgīśabhaṭṭācārya’s Ṣaṭkarmadīpikā,³¹⁸ and Toḍara’s Āyurvedasaukhya.³¹⁹

v1.c21.97

An authority called Vṛddhagarga is known as an astronomical authority, referred to in Varāhamihira’s Bṛhatsaṃhitā.³²⁰ He is also quoted in Ballālasena’s Adbhutasāgara³²¹ and in the Bhesajjamañjūsānnaya.

v1.c21.98

GĀRGYA takes part in the meeting of sages in the opening chapter of the Carakasaṃhitā. He is mentioned in the same context in the first chapter of the Bhāvaprakāśa, where, moreover, Garga is present, whose name is not found in the list of the Carakasaṃhitā. Ḍalhaṇa (ad Su.Sū.1.3) states that he, along with some other sages who are known as specialists in śālākya, is by some regarded as a pupil of Dhanvantari. In the Kāśyapasaṃhitā (Si.2.11) he expresses the view that a clyster (basti) can be given to children from the day they are born. The Hārītasaṃhitā (pariśiṣṭādhyāya 9) mentions a medical Gārgīsaṃhitā. A MS of the Ātreyasaṃhitā, probably containing some version of the Hārītasaṃhitā, also mentions a medical treatise called Gārgī.³²² The Kalyāṇakāraka refers to Gārgya as being opposed to a non-vegetarian diet. In Pālakāpya’s *Hastyāyurveda* Gārgya is one of the sages at Romapāda’s court who want to be instructed in the medicine of elephants. The same treatise (IV.4) relates that in his opinion semen (*śukra*) and brain tissue (*mastiṣka*) do not belong to the group of fatty substances to be employed in medicine; in this he contradicts Pālakāpya. A medical *Gārgyasaṃhitā* is said to have formed part of the library of Kavīndrācārya.323

v1.c21.99

Several Indian scholars ascribe a lost *śālākyatantra* to Gārgya.324

v1.c21.100

Several Gārgyas, descendants of Garga, are known in Vedic literature,325 the *Mahābhārata*326 and the Purāṇas; they are connected, apart from medicine, with several sciences,327 such as grammar, *dharmaśāstra*, *takṣaśāstra*, *vāstuśāstra*, agriculture,328 and meteorology.329

v1.c21.101

Gārgya is quoted in the *Vīrasiṃhāvaloka*.330 A medical treatise, called *Uttaragārgya*, is quoted several times in Anantakumāra’s *Yogaratnasamuccaya*.331

v1.c21.102

Gautama is one of the sages enumerated in the opening chapter of the *Carakasamhitā*.332 He is present when a number of sages approach Indra on a second occasion (Ca.Ci.14.3) and takes part in the discussion with Ātreya on the best drug to be used in a non-oleaginous enema, where he brings forward that the seeds of *dhāmārgava* are his choice (Ca.Si.11.4 and 6cd-7ab). Gautama is also a member of the assembly of sages in the first chapter of the *Bhāvaprakāśa*.333 A Subhūti Gautama333 appears in the *Suśrutasaṃhitā* (Śā.3.32), where he expresses the opinion that the trunk is the first part of the embryo to be formed. A MS of the *Ātreyasaṃhitā*, probably containing a version of the *Hārītasamhitā*, mentions a medical treatise called *Gautamī*.334 The *Kalyāṇakāraka* refers to a Gautama who is opposed to a non-vegetarian diet, and to another authority of the same name who is favourably disposed towards such a diet.

v1.c21.103

Several Gautamas are known in Sanskrit literature. Gotama and his sons are already mentioned in the *Ṛgveda*. A verse of *Ṛgveda* 10.137, said to be curative of all diseases, is ascribed to him.335 A number of descendants of Gotama, called Gautamas,336 are referred to in Vedic literature, the *Mahābhārata*, the Purāṇas, etc.337 The oldest *dharmasūtra* is that of Gautama.338 The *Nyāyasūtra* is ascribed to Akṣapāda Gotama or Gautama. Other sciences, with which his name is associated, are astronomy, astrology, archery, and *śakunaśāstra*.339

v1.c21.104

Gautama’s name is also met with in the field of veterinary science. He is mentioned in the first chapter of Nīlakaṇṭha’s *Mātaṅgalīlā* as one of the sages who granted Romapāda the boon to catch wild elephants. In Pālakāpya’s *Hastyāyurveda* he is one of the sages at Romapāda’s court who want instruction in the medicine of elephants; Pālakāpya’s treatise states that Gautama distinguished six classes of elephants (III.8.298) and four types of fatty substances to be employed in medicine (IV.4). Godāvara’s *Hariharacaturaṅga* (1.173–174) refers to Gautama’s distinction of six classes of elephants. Somadeva’s *Yaśastilaka* also refers to him as an authority on elephant-lore.340 A Gautama is known as the author of a treatise on the diseases of cattle (*gavāyurveda*), since quotations from it are found in the *Rājamārtaṇḍa*.341 The *Arthaśāstra* is acquainted with Gautama as an authority on cattle-breeding.342

v1.c21.105

In the field of human medicine Gautama is traditionally regarded as the author of a *śalyatantra*.343

v1.c21.106

A medical Gautamasamhitā is also recorded.344

v1.c21.107

Apart from the above-mentioned medical treatises, Gautama is referred to or quoted in the Aṣṭāṅgasamgraha,345 the Bhesajjamañjūsāsannaya,346 by Gayadāsa,347 in the Haṃsarājanidāna,348 the toxicological Kāśyapasaṃhitā,349 the Nāḍīprabodhana, Rājivalocana’s Siddhayogārṇava,350 Vācaspati’s commentary on the Mādhavanidāna,351 Vijayarakṣita’s part of the Madhukośa on the Mādhavanidāna,352 and the Vīrasiṃhāvaloka.353

v1.c21.108

An authority called Vṛddhagautama is quoted in the Āyurvedābdhisāra354 and Vīrasiṃhāvaloka.355

v1.c21.109

The quotations and references to Gautama do not justify the attribution of a surgical treatise (śalyatantra) to him, but point to a specialist in toxicology and prognostication.

v1.c21.110

The spread of Gautama’s fame as a medical authority to Tibet is attested by the mention of Gotamabhartar as one of the authors from whose writings a Tibetan Āyurvedasarvasārasaṃgraha was compiled.356

v1.c21.111

HĀRĪTA is a member of the group of six pupils of Ātreya Punarvasu who are tradtionally credited with the composition of a treatise on kāyacikitsā, based on the teachings of their preceptor (Ca.Sū.1.30–33).357

v1.c21.112

The saṃhitā of Hārīta is referred to by Āḍhamalla,358 and in the Bṛhannighaṇṭuratnākara.359 Hārīta’s opinion on a particular subject is referred to by Vāgbhaṭa, next to that of Agniveśa.360 His weight as a medical authority appears from Hemādri’s commentary on the Aṣṭāṅgahṛdayasaṃhitā361 and Kṣemaśarman’s Kṣemakutūhala,362 which give him the same status as Caraka and Suśruta.

v1.c21.113

The Bower MS363 describes Hārīta364 as forming part of a group of sages who are interested in medicinal plants.

v1.c21.114

Hemādri’s Lakṣaṇaprakāśa makes mention of Hārīta as one of the originators of āyurveda.365 Hārīta is considered to be one of the paramarṣis.366

v1.c21.115

The Tibetan tradition is acquainted with Hārīta as a medical authority; his Tibetan name is Ljaṅ-snoḥi bu in the Mahāvyutpatti.367

v1.c21.116

Hārīta’s position in the Hārītasamhitā is comparable to that of Agniveśa in the Carakasaṃhitā and Bhela in the Bhelasaṃhitā. He is represented as the chief pupil of Ātreya and receives his medical instruction from the latter.368

v1.c21.117

Hārīta and his treatise are quoted in a large number of medical works.369

v1.c21.118

Medical works associated with Hārīta’s name are the Hārītavyutpatti,370 a Lohatantra,371 a Nāḍītantra,372 and a Takrapānavidhi.373 A Cikitsārahasya is attributed to Hārītamuni.374

v1.c21.119

Persons called Hārīta are well known in Indian literature. Branches of learning with which they are connected are, in particular, dharmaśāstra and philosophy.375

v1.c21.120

HIRAṆYĀKṢA376 is a member of the group of sages enumerated in the opening chapter of the Carakasaṃhitā.377 In the discussion on the origin of the individual he rejects Vāryovida’s thesis and expresses the opinion that the individual and his diseases arise from the six dhātus,378 as declared by the Sāṃkhya philosophers (Ca.Sū.25.14- 15). Hiraṇyākṣa is in his turn contradicted by Kauśika, who calls his opponent Kuśika. Hiraṇyākṣa is also present among the sages who deliberate on the tastes and holds the view that four tastes should be distinguished: savoury and wholesome, savoury and unwholesome, unsavoury and wholesome, unsavoury and unwholesome (Ca.Sū.26.3 and 8); in this chapter he is called Hiraṇyākṣa Kauśika. The Kāśyapasamhitā (Sū.27.3) presents Hiraṇyākṣa as a sage who distinguishes seven types of diseases: caused by one of the three doṣas, by a combination of two doṣas, and by all three collectively. The Bhāvaprakāśa mentions Hiraṇyākṣa in its first chapter as one of the sages assembled on the slopes of the Himālayas. The Kalyāṇakāraka refers to Hiraṇyākṣa as one of the sages who are opposed to a non-vegetarian diet.

v1.c21.121

The Indian tradition regards Hiraṇyākṣa as the author of a lost tantra on kaumārabhṛtya.379

v1.c21.122

Hiraṇyākṣa is quoted by Aḍhamalla,380 Anantakumāra,381 the Bhesajjamañjūsāsannaya,382 Cakrapāṇidatta,383 Gayadāsa,384 the Kairalī commentary on the Uttarasthāna of the Aṣṭāngahṛdayasamhitā,385 Śivadāsasena,386 Śrīdāsapaṇḍita,387 Śrīkaṇṭhadatta,388 Vācaspati,389 and the Vyākhyāsāra on the Aṣṭāngahṛdayasamhitā.390

v1.c21.123

JAMADAGNI391 is a member of the assembly of sages in the opening chapters of the Carakasamhitā and Bhāvaprakāśa. The Carakasamhitā (Ci.1³.4–6) refers to him as one of the sages who, by means of the use of a particular rasāyana, acquired a life free from disease and the afflictions of old age. Hemādri remarks in his Lakṣaṇaprakāśa that Jamadagni was an originator of āyurveda (āyurvedasya kartar).392 Pālakāpya’s Hastyāyurveda mentions him as one of the sages at Romapāda’s court who want to be instructed in elephant medicine. A medical Jamadagnisamhitā is also recorded.393

v1.c21.124

Jamadagni is already associated with medicine in the Vedas. A verse of Ṛgveda 10.137, a hymn said to be curative of all diseases, is ascribed to him in Sāyaṇa’s commentary. Atharvaveda 5.23.10 connects Jamadagni with the destruction of worms; 6.137 alludes to the story that he uprooted the herb nitaṭnī in order to promote the growth of his daughter’s hair.394

v1.c21.125

The Bṛhadāraṇyakopaniṣad associates Jamadagni with one of the prāṇas.395

v1.c21.126

Ḍalhaṇa quotes a verse from Jamadagni that deals with warfare396 and may be from a treatise on dhanurveda or arthaśāstra.397 Ṛcīka passed on his knowledge of this science to his son Jamadagni.398

v1.c21.127

In the Mahābhārata and the Purāṇas, Jamadagni is famous as the father of Paraśurāma.

v1.c21.128

JANAKA of Videha (Vaideha) appears once in the Carakasamhitā. He brings forward, in one of the chapters of the Śārīrasthāna (Śā.6.21), that the sense organs arise first during embryonic development. In the Kāśyapasamhitā (Si.3) he is one of a number of sages who give their views on emetics and purgatives in the treatment of children. The Aṣṭāngasamgraha mentions him as one to be honoured during the preparation of a panacea in the form of an eye-salve (añjana), called sarvārthasiddhāñjana (A.s.Sū.8.58–59).399

v1.c21.129

Aruṇadatta says that Janaka was the author of a treatise (tantra) on diseases of the ears, eyes, nose and throat, the domain of a specialist in śālākya.400 A Janakatantra is quoted in the glosses accompanying a MS of the Aṣṭāṅgahṛdayasaṃhitā. 401

v1.c21.130

The Brahmavaivartapurāṇa (Brahmakhaṇḍa 16.9–22) refers to Janaka as a yogin who composed a medical treatise called Vaidyasaṃdehabhañjana. 402 Hemādri, in his Lakṣaṇaprakāśa, calls the royal sage (rājarṣi) Janaka an originator of āyurveda. 403

v1.c21.131

Janaka is said to be quoted in the Madhukośa and referred to by Gayadāsa. 404 A formula of prasāraṇitaila is ascribed to him. 405

v1.c21.132

Janaka was a king of Videha, 406 which implies that references to and quotations from (the king of) Videha may apply to Janaka; another king of Videha, Nimi, a specialist is śālākya as well, is, however, more often quoted than Janaka in medical texts, and also referred to as (the king of) Videha. 407

v1.c21.133

An illustration of this difficulty in identifying the king of Videha, when no proper name is added, 408 is found in Ḍalhaṇa’s commentary on Su. U.1.4cd-8ab, where the king of Videha is mentioned. Ḍalhaṇa regards him as Nimi, but informs us that others read a number of additional stanzas, telling a story how Janaka lost his eyesight and later received from the sun god, who was pleased by his penance, the cakṣurveda, i.e., the science of ophthalmology. The list of authors of a lost śālākyatantra, found in the books of several Indian scholars, 409 comprise a Videha- and a Nimitantra, which either means that Videha is distinct from both Janaka and Nimi, or that he is identical with Janaka. 410

v1.c21.134

The Aṣṭāṅgahṛdayasaṃhitā describes a remedy against all eye diseases (U.13.26–27) and another one against diseases of the oral cavity and throat (U.22.81–83), both said to be devised by the king of Videha, identified by the commentator Candranandana as Janaka, c.q., the sage from Mithilā (i.e., Janaka). 411 The Aṣṭāṅgasaṃgraha (U.17.7) recommends that obeisance be made to the king of Videha, identified as Janaka by the commentator Indu, before proceeding to the couching of a cataract. The same treatise describes the seven vegas of poison according to various authorities; one of these is the king of Videha, identified again as Janaka by Indu (U.40.34).

v1.c21.135

The references to Janaka point to him as a specialist in śālākya.

v1.c21.136

JĀTŪKARṆA 412 or -karṇa 413 is in the Carakasaṃhitā one of the six disciples of Ātreya Punarvasu who, each one separately, composed their own medical works. 414

v1.c21.137

Several Jātūkarṇas and -karṇas are known in Vedic literature and the Purāṇas. 415 Jātūkarṇa is also quoted in works on dharmaśāstra. 416

v1.c21.138

Jātūkarṇa is traditionally regarded as the author of a lost saṃhitā on kāyacikitsā. 417 A Jātūkarṇatantra and -saṃhitā are recorded in the list of Kavīndrācārya’s manuscripts. 418 The Jātūkarṇasaṃhitā was accessible to Niścalakara, since he consulted three old copies of this treatise in order to test the correctness of a particular reading. 419 Cakrapāṇidatta remarks that the work of Jātūkarṇa was not, like the Agniveśatantra, redacted subsequently by another author. 420

v1.c21.139

Hemādri’s Lakṣaṇaprakāśa calls Jātūkarṇa one of the founders of āyurveda. 421 It is said that he is mentioned by Śālihotra as a medical authority. 422 Jātūkarṇa (Rgya-skyegs rna) is one of a series of medical authorities enumerated in a Sanskrit-Tibetan lexicon, called Mahāvyutpatti, prepared by order of the king Khri-lde sroṅ-bćan (A.D. 816–838). 423

v1.c21.140

Apart from the sources already mentioned, Jātūkarṇa or -karṇa is quoted or referred to by the following authors and in the following works: Anantakumāra, 424 the Basavarājīya, 425 Bhāvamiśra, 426 the Bhesajlamañjūsānnaya, 427 Cakrapāṇidatta, 428 Candraṭa, 429 Dalhaṇa, 430 Gaṅgādhara, 431 Gayadāsa, 432 Hemādri, 433 Indu, 434 Jejjaṭa, 435 the Jvaracikitsita and Jvarasamuccaya, the Kairalī commentary on the Aṣṭāṅgahṛdayasaṃhitā, 436 Karandīkar in his Nidānadīpikā, 437 the Kāśyapasamhitā, 438 Nāganātha in his Nidānapradīpa, Narahari in his Vāgbhaṭamaṇḍana, 439 Niścalakara, 440 the Rasaratnākara, 441 Śivadāsasena, 442 Soḍhala, 443 Śrīdāsapaṇḍita, 444 Śrīkaṇṭhadatta, 445 Vijayarakṣita, 446 Yogendranātha’s Āyurvijñānaratnākara, and an anonymous text. 447 Jātūkarṇa is also quoted by the unknown author of the interpolated portions of Niścalakara’s Ratnaprabhā. 448

First 140 of 303 passages. Read on

Linked texts (111)