A History of Indian Medical Literature v2.c30.429

v2.c30.429

565 See Cakra's explanation of the term. 566 See Cakra's explanation. Compare Ca.Ci.23.46–47. 567 Cf. Su.Ka.5.41. 568 Cf. Su.Ka.5.43. 569 See Su.Ci.40.69. 570 Compare samjñāsthāpana (Ca.Sū.4.8 and 18). 571 Compare Ca.Ci.23.45cd–52 and Su.Ka.2.40–43, 23.46–47 and Su.Ka.1.79cd–81, 23.66 (kākapada) and Su.Ka.2.43, 23.87 and Su.Ka.3.13–15. 572 Cf. Su.Ka.5.73cd–75ab. An agada is usually a specific against poisons in āyurveda. Originally, e.g., in the Ṛgveda, it had a broader meaning (see B.L. Gaur, 1992: 363). 573 See on the gandhahastin: S. Beal (1884): I, 5 and II, 138–139; R. Krishnamurthy (1995): 296–297; Th. Watters (1961): II, 140–143. Buddha has been a gandhahastin in one of his previous existences; see Jātaka Nr. 455 (Māti-posaka Jātaka). 574 This drug should be spread on drums (bherī, mṛdaṅga, paṭaha), to be sounded for counteracting poisons; see on the drums called mṛdaṅga and bherī: S.R. Kulshrestha (1994): 113 and 114; see on the bherī: V.R.R. Dikshitar (1987): 380; the bherī is also mentioned at Su.Ka.5.72. See on the gandhahastyagadas in Arabic toxicological literature: W. Schmucker (1969): 446–453 and (1975): 67, 94, 98. The preparation of this compound drug, divulged by Tryambaka to Vaiśravaṇa, requires a mantra, which mentions Jaya, Jayā, Vijayā (see on Jaya and Vijayā: H. Krishna Sastri, 1916: 50, 178, 251; S. Sörensen, 1963; see on Jayā: K.R. van Kooij, 1972: 163; J.J. Meyer, 1937: II, 92; U.P. Shah, 1956a; S. Sörensen, 1963), Viṣṇu, Kṛṣṇa, Bhava (see S. Sörensen, 1963), Vṛṣākapi (see S. Sörensen, 1963), Brahmā, Indra, Vāsudeva. Compare Ca.Ci.23.87 and Su.Ka.6.4, 14–27 (mahāsugandhayagada). Tryambaka (see E. Arbman, 1922: 294–295; S.A. Dange, 1989: 1308; S. Sörensen, 1963) is not often met with in medical texts; see, for example, Cakradatta, bālaroga 86, and Bhaiṣajyaratnāvalī, bālaroga 168. Vaiśravaṇa is the same as Kubera. This deity is dealt with in works on yakṣas; see, for example: R.N. Misra (1981): 59–71. See also on Kubera: V.M. Bedekar (1969); A. Daniélou (1964): 135–137; Dowson (s.v. Kuvera); T.A. Gopinatha Rao (1971): II, 533–537; Hopkins; S.G. Modhey (1972); C. Satapathy (1995); A.M. Shastri (1996): I, 145–146; M. Stutley and J. Stutley (1977); G.H. Sutherland (1991): 61–68; Vettam Mani; W.J. Wilkins (1974): 388–393; B. Ziegenbalg (1867): 244, 254. Noteworthy is the presence of Vṛṣākapi in the mantra; see on this figure, well known from a hymn in the Ṛgveda (10.86): A. Hillebrandt (1965); A.B. Keith (1976): 133, 192; L. von Schroeder (1908): 304–325. 575 Cf. Bhela Ci.5.40 up to the end of the chapter; 8.29; 11.19; 14.20; 19.13; Su.Ka.6.3; A.h. Ci.14.103–107ab. 576 Cf. Su.Ka.1.4–7. See on this subject: A. Chattopadhyay (1993), (1995): 141–149. 577 Compare Ca.Ci.23.107 and Su.Ka.1.18cd–24. 578 Compare Ca.Ci.23.108–111 and Su.Ka.1.28–34ab. 579 Compare Ca.Ci.23.112ab and Su.Ka.1.34cd–35ab, 23.112cd and Su.Ka.1.37ab, 23.113 and Su.Ka.1.38–39ab, 23.114 and Su.Ka.1.40, 23.115ab and Su.Ka.1.42, 23.116ab and Su.Ka.1.48, 23.116cd–120ab and Su.Ka.1.51cd–52, 55, 59–63ab, 65cd–66, 69–75a, 23.120cd and Su.Ka.1.63cd–65ab, 23.121 and Su.Ka.3.7–10ab. 580 Several kinds of snakes are already mentioned in the Atharvaveda (6.56.2; 10.4; 12.3.55–60). 581 Cf. Su.Ka.4.8cd–13ab and 22–24.