A History of Indian Medical Literature v2.c30.146

Language: English

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correspond to the four yonis of Buddhist literature (see, for instance: Milindapañha in I.B. Horner, 1963: I, 177–179), with this difference that the fourth class is called opapātika in Pali, (a)upapāduka in Sanskrit texts. See on the classifications of living beings: S.Ch. Banerji (1972): 14–17, (1991): 73–77; J.L. Bhaduri, K.K. Tiwari, Biswamoy Biswas (1971): 425–434; F. Edgerton's Buddhist hybrid Sanskrit dictionary (s.vv. upapāduka and aupapāduka); the Pali dictionaries (s.v. opapātika and yoni); E. Frauwallner (1956): 267; W. Halbfass (1980): 292–295, (1991): 317–320; E. Hultzsch (1919): 224–226; R.F.G. Müller (1935); H.S. Rao (1957); P. Rolland (1972): 130–131; A. Roṣu (1978): 181–182; B. Seal in B.K. Sarkar (1974): I, 318–328; B. Seal (1985): 177–201; A.M. Shastri (1969): 292–293; B.K. Smith (1991); S. Sundara Rajan (1988); Vishnu-Mittre (1970); Wilson's translation of the Viṣṇupurāṇa 31, n.5; E. Windisch (1908): 191–192; H.Zimmer (1879): 74–77. See for the Jaina terminology: C. Caillat (1965): 298; P.S. Jaini (1980): 222–224; H.S. Rao (1957): 258–259, 279; B. Seal (1985); W. Schubring (1962): 139–142; S. Stevenson (1970): 99–101. See also Bhāgavatapurāṇa 3.10 (Sanyal's translation I, 173–174). 82 The embryo, as an assemblage of various parts, is compared to a kūṭāgāra and a chariot (3.14). See Cakra on different interpretations of kūṭāgāra. The cire-perdue method of casting images is referred to at 3.16; beeswax moulds are called madhūcchiṣṭavigraha.

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Beeswax (madhūcchiṣṭa, madhuśeṣa, sikthaka) is repeatedly employed in āyurveda (see, for example: Ca.Sū.3.22, 5.25, Ci.7.121, 11.7; A.h.Ci.3.75, 19.78 and 84). See on the uses of wax in India: P.K. Gode (1952c). See on cire-perdue casting in India: M.V. Krishnan (1976); A. Michaelis (1986); M.K. Pal (1978): 55–61, 206–219. 83 Cf. Su.Śā.3. See on Indian embryology, dealt with in many non-medical texts as well: R. Barkhuis (1995): I, 171–173; Bhagwan Dash (1975a); C. Caillat (1974); J. Jolly (1901): 53–55 (C.G. Kashikar 66–68); Jyotir Mitra (1985): 296–298; N.H. Keswani (1963); F.B.J. Kuiper (1970); R.F.G. Müller (1928): 248–249 and (1955a); P. Rolland (1972); W. Schubring (1962): 141–142; E. Windisch (1908): 87–89. See also H. Fasbender (1897): 41–48. Non-medical texts dealing with embryology are, for example: the Garbhopaniṣad, Piṇḍopaniṣad, Mahābhārata (see J.J. Meyer, 1952: 367–371), Agnipurāṇa, Pretakalpa of the Garuḍapurāṇa. A Buddhist text discussing embryology is the Garbhasūtra (see F. Huebotter, 1932). 84 Cf. Ca.Śā.1. Four mahābhūtas are mentioned at Ca.Śā.2.26. Cf. Su.Śā.3.3. 85 I.e., the ātman; numerous synonyms are listed. See A. Roṣu (1978): 161. 86 Guṇa means guṇin (= mahābhūta) here according to Cakra. 87 Compare Ca.Śā.4.5–8 and Su.Śā.3.4. 88 The Samgītaratnākara of Śārṅgadeva (adhyāya 1, piṇḍotpattiprakaraṇa 23ab) calls it a kalala, because it is still a fluid mass. Cf. Su.Śā.3.18. 89 See on piṇḍa: W.D. O'Flaherty (1980b): 6–9; C. Suneson (1991).

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90 Ghana means that it is like a granthi (a kind of tumour); it may be elongated like a peśī or globular like an arbuda (a kind of tumour) (see Cakra). See on the terms for stages of the development of the embryo in Pali literature: I.B. Horner (1963): I, 55, n.1; C. Suneson (1991). The Samgītaratnākara of Śārṅgadeva (adhyāya 1, piṇḍotpattiprakaraṇa 23cd) employs the terms ghana piṇḍa, peśī and iṣadghana arbuda; one of its commentaries, the Kalānidhi of Kallinātha, explains arbuda as a structure resembling the bud (mukula) of a śālmalī flower. See for the stages of embryonal development and the terms designating them found in the pariśiṣṭa of Yāska's Nirukta, the Mahābhārata, Mārkaṇḍeyapurāṇa (11. 2–3), Vāyupurāṇa, Viṣṇudharmottarapurāṇa (II.114.1–5), Śrīdharī's commentary on the Bhāgavatapurāṇa, Sureśvara's Taittirīyopaniṣadbhāṣyavārttika, and Vaidyarāja's Sukhabodha: C. Suneson (1991). 91 See Bhagwan Dash (1975a): 7–8. 92 Cf. Su.Śā.3.18. Compare also Saṃgītaratnākara 1.2.24cd–26ab. See Bhagwan Dash (1975a): 8–9. 93 Laghu is usually a property of vāta (see Ca.Sū.1.59). 94 Compare Ca.Śā.3.10, where preraṇa is ātmaja. 95 Cf. Ca.Śā.5.5 and 7.16. Compare Ca.Śā.4.12 and Su.Śā.1.19. 96 The cravings of a pregnant woman are usually called dohada. See on dohada: M. Bloomfield (1920); O. Böhtlingk (1901a); J.C. Jain (1947): 149–150; H. Lüders (1898): 2–5; G. Obeyesekere (1963); K.A. Padhye (1924); N.M. Penzer (1924c): I, 221–228.

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A particular dohada was regarded as a sign pointing to the future character of the child; see on this subject: M. Bloomfield (1920): 6–7; Thusa Jātaka (No. 338). Dohada is a phenomenon also occurring in trees; see M. Bloomfield (1920); J. Gonda (1963): 260; R. Krishnamurthy (1995): 337–338; J.J. Meyer (1937): I, 237, Anm. 1, and III, 222; N.M. Penzer (1924): I, 221; K.R. Pisharoti (1935a); R. Syed (1990): 83. See on the longings of pregnant women in Graeco-Roman medicine: E.D. Baumann (1934a): 256–257; P. Diepgen (1937): 158–159. 97 Cf. Su.Śā.3.18–21. See on Indian attitudes towards the cravings: N. Rizvi (1986): 235–236. 98 Cf. Su.Śā.3.14–15. 99 Cf. Su.Śā.3.16. 100 See Bhagwan Dash (1975a): 9. 101 Cf. Su.Śā.3.30. See also Saṃgītaratnākara 1.2.36cd–38ab. 102 See on the duration of pregnancy in the Indian tradition: R.F.G. Müller (1928): 237–238. 103 Cf. Ca.Śā.6.23; Su.Śā.3.31. 104 A macerated child (pūtiprajā) is born in such a case. 105 A vārttā is a child with largely female characteristics without being fully female. Cakra did no longer understand the precise meaning of the term. 106 A tṛṇaputrika is a predominantly, but not fully, male child. 107 Cf. Su.Śā.1.18. Compare the classification of Manusmṛti 12.40–51. 108 The Bṛhatsaṃhitā describes a surasattva (67.111cd). 109 A related type, called niśācarasattva, is described in the Bṛhatsaṃhitā (67.113ab). 110 A piśācasattva is described in the Bṛhatsaṃhitā (67.113cd).

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111 A related type, called tiraścinasattva, is described in the Bṛhatsaṃhitā (67.114ab). 112 Cf. Su.Śā.4.81–98ab; Saṃgītaratnākara 1.2.72–74. See on the sattva typology: K.C. Dube, A. Kumar and S. Dube (1983); S.P. Gupta (1977): 330–340; S. Lienhard (1959): 86–90; G.J. Meulenbeld (1997): 197–199; R.F.G. Müller (1964b); R.K. Sen (1954); M.G. Weiss (1980): 107–108. Compare the descriptions of persons with a surasabhāva, narasabhāva, ndharvapakṛti, yakṣapakṛti, rākṣasasabhāva, piśācapakṛti, narasabhāva, kapipakṛti, ahisabhāva, kharapakṛti, bīḍālasabhāva, and siṃhapakṛti (5.33–44). Compare also the sāttvika, rājasa and tāmasa types of beings in L. Rocher (1980): 66–67. 113 Vibhūti is rendered as greatness (Gulabkunverba; P.V. Sharma) and potentiality (R.K. Sharma and Bhagwan Dash). 114 Cakra says that Dakṣa, one of the Prajāpatis, which, in itself, is not unusual (see A. Holtzmann, 1884, 232). See on the mind-born sons of Brahmā, called the Prajāpatis: G.