A History of Indian Medical Literature v2.c30.148

v2.c30.148

140 Cf. Bhela Śā.7.1. Compare the seven layers of the Suśrutasamhitā (Śā.4.4 and 5.6); the Hastyāyurveda (III.6) also has seven layers. 141 I.e., holding a watery fluid. 142 I.e., holding blood. 143 The first layer is the seat of sidhma in the Suśrutasamhitā (Śā.4.4). 144 The fourth layer is the seat of kilāsa in the Suśrutasamhitā (Śā.4.4). 145 The same view is found in the Bhelasamhitā (Śā.7.1). 146 The fifth layer is the seat of kustha in the Suśrutasamhitā (Śā.4.4). 147 The same view is found in the Bhelasamhitā (Śā.7.1). 148 The same view is found in the Bhelasamhitā (Śā.7.1). The seventh layer is the seat of vidradhi in the Suśrutasamhitā (Śā.4.4). 149 See Cakra's comments on tāmyati: Ca.Sū.17.64; Madhukośa ad Mādhavanidāna 2.70 and 12.23. 150 Cakra: arus = vrana (ulcer). 151 Compare Bhela Śā.7.1, where the same views are found. 152 Cf. Su.Śā.5.3. 153 See the tables in the translations by R.K. Sharma and Bhagwan Dash and by P.V. Sharma; see also A.F.R. Hoernle (1978): 22–23. See on Indian osteology: C. Chakraberty (1923): 6–17; S. Dasgupta (1975): II, 284–287; Hariprapanna's Rasayogasāgara, upodghāta 170–178; J.R. Haldar (1977): 31–37; A.F.R. Hoernle (1978): 77–85; P. Kutumbiah (1969): 6–18. The bones are also three hundred and sixty in the Bhelasamhitā (Śā.7.2), but three hundred in the Suśrutasamhitā (5.18). Their number is three hundred and twenty in elephants (Hastyāyurveda III.6). Non-medical texts dealing with osteology are the Visnusmrti (and the commentary of Nanda Pandita), Yājñavalkyasmrti (and the commentaries of Aparārka, Vijñāneśvara, Śūlapāni, and Mitramiśra), Agnipurāna, Visnudharmottarapurāna, and the treatise called Śārīrapadminī (see A.F.R. Hoernle, 1978). The verses on osteology of the Samgitaratnākara mention three hundred and sixty bones (1.2.90cd); Dhanvantari's number of three hundred is also referred to (1.2.92ab). Information on the bones of the human body is also found in the Atharvaveda and Śatapathabrāhmana (see A.F.R. Hoernle, 1978: 104–114). See on osteology in a Buddhist text: F. Huebotter (1932). 154 See on the teeth and their sockets: A.F.R. Hoernle (1978): 182. 155 See A.F.R. Hoernle (1978): 122–123. 156 See A.F.R. Hoernle (1978): 123–124. 157 Carpus and tarsus according to A.F.R. Hoernle (1978: 124–128). 158 See A.F.R. Hoernle (1978): 128–129. 159 These are the malleoli. 160 A.F.R. Hoernle: styloid processes, wrist-bones. 161 See on forearms and lower legs: A.F.R. Hoernle (1978): 129–130. 162 The kneecaps according to A.F.R. Hoernle. 163 The elbow-pans (olecranon) according to A.F.R. Hoernle (1978: 25–26), who supposed jānukapālikā, because it is preceded by jānu, to be an error for kapālikā; a non-medical parallel version has kapola (elbow-pan) instead of jānukapālikā. See also jānu and kapālikā: A.F.R. Hoernle (1978): 131–133. 164 A.F.R. Hoernle (1978: 25) was of the opinion that amsa, being superfluous, is a very ancient false repetition, due to the immediately following amsaphalaka. He supplied the two