A History of Indian Medical Literature v2.c31.70

v2.c31.70

(1967); F.E. Pargiter (1922); L. Renou (1947); Thaneswar Sarmah (1991): 127–128; Vettam Mani 400–401. 618 G. Hāldār, Vṛddhatrayī 8–9. Hemarājaśarman 12. 619 HIM III, 566; G. Mukhopadhyāya does not specify which Kāśyapasamhitā is quoted by him. 620 Mentioned as one of the sources. 621 Ad Nighaṇṭuśeṣa 1816. 622 See Giritanayāvallabha in: authorities associated with formulae. 623 See Niścala ad Cakradatta, jvara 292. The verses are from an astrological treatise or from a medical work; Hārīta and Varāhamihira are cited on the same subject. 624 NCC V, 10–11: the same as Ātreya. Jyotir Mitra (1982: 17–18): identical with Ātreya Punarvasu, in the same way as Vedavyāsa and Kṛṣṇadvaipāyana are one and the same person. R. Śāstrī (1977): 386–387: identical with Ātreya Punarvasu. Compare Hārītasamhitā III.9.61–62, where Kṛṣṇātreya is identical with Atri. See on problem of Kṛṣṇātreya's identity: R.F.G. Müller (1962): 32–33; P.V. Sharma (1992d): 177. P. Cordier (1901a: 79, 81, 82, 85; 1903b: 326) regarded Ātreya (Punarvasu), the famous teacher at Takṣaśilā, and Kṛṣṇātreya as identical. 625 Gaṅgādhara and Yogīndranāthasena make him into a member of this assembly in their commentaries on the Carakasamhitā by claiming that the Ātreya mentioned there is the son of Kṛṣṇātri and the same as Ātreya Punarvasu. 626 P.V. Sharma assumes that the verses at the end of the chapter were added by Dṛḍhabala (AVI 79; 1970a: 3); see also the comments of D. Chattopadhyaya (1979: 27–28) on the discrepancies of this chapter. The corresponding chapter of the Bhelasamhitā (Sū.15) mentions only Ātreya. 627 The first recipe of phalājṛta (Ci.14.148–152), the recipes of nāgarādya cūrṇa (Ci.15.129–131), kṣāraguḍikā (Ci.15.183–185), navāyasacūrṇa (Ci.16.70–71), a prescription against greying of the hair (Ci.26.277–278ab), the recipes of balātaila (Ci.28.142cd-157ab) and amṛtādya taila (Ci.28.157cd-164). The ardhaślokas at the end of the last two recipes, referring to Kṛṣṇātreya as the one who communicated them, have been placed between brackets in ed. z, which means that they are regarded as interpolations. The ardhaśloka at the end of Ci.28.142cd-157cd calls Kṛṣṇātreya the teacher of Agniveśa, thus identifying him with Ātreya Punarvasu; the same occurs in a variant of Ca.Ci.30.4. A.F.R. Hoernle (1909: 876) regarded the ascription of navāyasacūrṇa to Kṛṣṇātreya as spurious, because the pertinent ardhaśloka (Ci.16.71cd) is absent from the MSS and many editions. 628 This chapter corresponds to Ca.Sū.12, which does not mention Kṛṣṇātreya. P. Cordier (1901a: 79) regarded the Ātreya Punarvasu of Sū.25 as identical with Kṛṣṇātreya. 629 Kṛṣṇātreya expresses his opinion on the birth of twins (Śā.3.9) and the characteristics indicating the length of life allotted to a human being (I.1.14). 630 A.Śā.10.33: Kṛṣṇātreya distinguishes between certain (sthira) and doubtful (asthira) ariṣṭas. Compare Bhela I.1.14 (see preceding note). 631 Ka.8, additional verses 5 and 50; this long series of additional verses at the end of the Kalpasthāna has probably been taken from Indu's commentary on the Aṣṭāṅgahṛdayasaṃhitā (see Vayaskara N.S. Mooss, 1979: Intr. 18). 632 Ad Cakradatta, jvara 64; rājayakṣman 40–46; chardi 15–16 (the definition of a śīta; compare the definition of Ca.Sū.4.7, attributed to Śaunaka by Cakrapāṇi); unmāda 31–33; vātavyādhi 64.