A History of Indian Medical Literature v2.c31.29

v2.c31.29

224 Vaṅgasena, udara 195–200: citrakaleha; strīroga 157–164: bṛhatkalyāṇaghṛta. 225 Ad Ca. Sū.13.3. 226 See on this work Kane I.1, 290–94. 227 CC I, 407; II, 93 and 215; III, 88. 228 R. Mitra's Notices VIII, Nr. 2633. 229 See, for example: G.S. Ghurye (1972); A.A. Macdonell and A.B. Keith (1967); J.E. Mitchiner (1982); J. Panda (1984); F.E. Pargiter (1922): 193–203; Thaneswar Sarmah (1991); M. and J. Stutley (1977); Vettam Mani. See on the Bhārgavas, depicted, particularly in the Mahābhārata, as a clan with many curious, often remarkably un-Aryan habits: R.P. Goldman (1973), (1976), (1977); A.P. Karmarkar (1939); K. Karttunen (1989): 155, 200, 209, 228; C. Minkowski (1991): 398–400; V.S. Sukthankar (1936); F. Weller (1936–37). 230 Ca.Ci.28.242: leha bhārgavaprokta = cyavanaprāśa according to Cakrapāṇidatta. 231 G. Hāldār (Vṛddhatrayī 125) claimed that the Bhārgava of the Carakasamhitā is identical with Bhārgava Pramiti of the Kāśyapasamhitā, who wrote a now lost Bhārgavasamhitā. A work of that title is recorded in the Kavīndrācāryasūcipatram (Nr. 939). 232 Yogaratnasamuccaya 10.72cd-73ab and 122 (prescriptions); 21.432. 233 Yogaratnasamuccaya 21.284 (from the Sārārṇava). 234 Bhaiṣajyaratnāvali, vājīkaraṇa 158–172: the formula of khaṇḍamraka, attributed to Svayambhū Bhārgava. 235 Rasaratnadīpikā 193: sūryaprabhākarataila. 236 Rasendrakhaṇḍa, kuṣṭha 98–109 (mārkaraghṛta). 237 CESS A 4, 294–295; A 5, 253–254. 238 Mahābhārata, Śāntiparvan 210.20 (ed. Poona). 239 See R.P. Goldman (1977): 100. 240 CC: not recorded. 241 Bhikṣu Ātreya is the same as Jīvaka's teacher according to G. Mukhopadhyaya (HIM II, 440; III, 565–666) and G.P. Srivastava (1954: 69–72). G. Hāldār (Vṛddhatrayī 119) regards him as a religious mendicant who lived much earlier, namely in the same period as Agniveśa; G. Hāldār calls him Jīvaka's teacher on another page (446) of the same book. P.V. Sharma considers him to be a Buddhist bhikṣu of Ātreya gotra (AVI 79; 1970a: 3) or as an ascetic belonging to some non-Vedic tradition (1992a: 179). The Gulabkunverba team (I, 53–55) and Tārācand Śarmā (1981/82: 84–86) see him as different from the teacher of Jīvaka and as a contemporary of Ātreya Punarvasu. Atrideva (ABI 463–465) and Sūramcandra (I, 180) consider him to be a Hindu saṃnyāsin, not a Buddhist monk. J. Filliozat (1975: 8), Jyotir Mitra (1982: 18) and Y.K. Tripāṭhī (1987: 21) observe that bhikṣu Ātreya is not necessarily a Buddhist, since Hindu ascetics were also called bhikṣu (see, e.g., Pāṇini 4.3.110). 242 CC I, 415–416: II, 95 and 215; III, 90. 243 Gaṅgādhara is the only commentator who, in the opening chapter of the Carakasamhitā, reads Kāśyapa Bhṛgu instead of taking Kaśyapa (the reading adopted in most editions) and Bhṛgu as two separate names; he comments that Bhṛgu of Kāśyapagotra is meant, not the Bhṛgu who forms part of the group of seven sages. 244 See the chapter on the initiation of pupils of the Kāśyapasamhitā (p.61). 245 Hemarājaśarman 12. Vṛddhatrayī 8. 246 Bṛhannighaṇṭuratnākara I, p.31. The same view is expressed by Satyaprakāś (89). The Kavīndrācāryasūcipatram records a medical Bhṛgusamhitā (Nr. 937).