A History of Indian Medical Literature v2.c30.696

v2.c30.696

65 See on the interpretation of the name Caraka-: S. Einoo (1982–83). 66 Bṛhadāraṇyakopaniṣad 3.3.1. 67 Sāyaṇa’s commentary ad Taittirīyabrāhmaṇa 3.4.1.16 (see Gulabkunverba I, 87; Hemarājaśarman’s upodghāta, 43–44). The interpretation of the passage is disputed. 68 See P.V. Sharma (ed. kk of the Carakasamhitā, Intr. X), who refers to Arthaśāstra 2.13.33 and 4.1.49 (see the notes in the translations of Kangle and J.J. Meyer), Jātakamālā (see Viśvantarajātaka, prose between verses 51 and 52: vanacarakādeśitamārga), Kāśikāvṛtti 6.3.19, and Naiṣadhīyacarita 4.116 (compare Mallinātha’s comments). Compare P.V. Sharma (1970a): 53–54. 69 *Dayānandasvāmin’s commentary on the Yajurveda (see Gulabkunverba I, 87). 70 Śrīharṣa’s Naiṣadhīyacarita 4.116 (compare Gulabkunverba I, 87; Hemarājaśarman’s upodghāta, 43). R. Śāstrī (1977: 511) interprets this caraka as a messenger (dūta). See also MW and PW. The Bhāvaprakāśa (I.1.57–65) uses this meaning of cara in its story about the incarnation of Śeṣa as Caraka. 71 The authors of the sampādakīya (12) of ed. hh of the Carakasamhitā object against this interpretation and claim that Pāṇini’s sūtra can only refer to an individual called Caraka; they refer to the *Harināmāmṛtavaiṣṇavavyākaraṇa (see on this work: CC I, 758). 72 Gulabkunverba I, 86. Hemarājaśarman’s upodghāta, 43. Yādavaśarman’s upodghāta to ed. z of the Carakasamhitā, 8. 73 V. Agravāl (1955/56): 96 and 276; compare V.S. Agrawala (1913). *A. Parpola (1977). L. Renou (1966). R. Śāstrī (1977): 512. 74 P.V. Sharma (1989a): 10. 75 One of the meanings of māṇavaka is kupuruṣa in the Medinīkośa (1.209). 76 Arthaśāstra 4.5 and 5.3.17. Compare R.P. Kangle (1972): II, 267 and 303; J.J. Meyer (1977): 333–335 and 383. The term svapnamāṇava occurs in the Kathāsaritsāgara (1.6.137; 12.5.103, 107, 112); its meaning is: a charm to produce a dream (see C.H. Tawney’s translation and the Sanskrit dictionaries). 77 Kāśikāvṛtti 4.3.107 ad Pāṇini 4.3.104 (quoted: Gulabkunverba I, 86; Hemarājaśarman’s upodghāta, 43; R. Śarmā, 1959: 63; R. Śāstrī, 1977: 512; P.V. Sharma, 1989a: 30; R. Simon, 1889: 15; Sūramcandra, 1978: I, 294; Yādavaśarman’s upodghāta, 8, to ed. z of the Carakasamhitā, 43; see this passage: L. Renou (1947): 133–134; R. Simon (1889): 16. Vaiśampāyana is known as the initial promulgator of the Black Yajurveda (L. Renou, 1947: 133; A. Weber, 1873: 438). The Bhāgavatapurāṇa (1.4; J.M. Sanyal’s translation I, 14) tells that Vaiśampāyana obtained mastery over the Yajurveda; another passage (12.6; J.M. Sanyal’s translation II, 512) tells that he obtained from Vyāsa the second part of the Yajus, also called Nigama. Vaiśampāyana is in the earlier Vedic literature known only to the Taittirīyāraṇyaka and the Gṛhyasūtras (A.A. Macdonell and A.B. Keith, 1967). Compare on Vaiśampāyana: Dowson; Vettam Mani. Vaiśampāyana narrated the Mahābhārata to Janamejaya. 78 Bhāgavatapurāṇa 12.6 (J.M. Sanyal’s translation II, 513). 79 Viṣṇupurāṇa 3.5.13 (H.H. Wilson’s translation 226): these disciples are called carakādhvaryu.