A History of Indian Medical Literature v2.c33.299

v2.c33.299

145 Dalhaṇa says that Gayadāsa does not accept this verse, which derives from some other treatise. 146 Garbhaśayyā means literally the place where the embryo (or foetus) is embedded. 147 Bhishagratna: the rohita fish has a narrow mouth and grows larger in the more posterior parts. 148 Compare the similar description in the *Saṃgītaratnākara* (1.2.99–100). 149 Compare *Saṃgītaratnākara* 1.2.40cd–41ab. 150 Svabhāva is determined by the actions in a prior existence according to Dalhaṇa. The term is often employed as meaning the (inherent) nature of something. 151 The text has avarṣaśatika, i.e., one who has not attained the maximum span of life of one hundred years. 152 See on dissection as described in the *Suśrutasaṃhitā* and related subjects: A.L. Basham (1976): 27–29; R.P. Das (1983); J. Filliozat (1969): 48; I. Fišer and O. Fišerova (1963); K.G.Zysk (1983) and (1986). 153 See for a German translation of this chapter, with extracts from Dalhaṇa’s commentary: M. Fedorova (1989). The term marman is already found in the *Ṛgveda*, where it is told that Indra killed Vṛtra by piercing his marman (see E. Benveniste and L. Renou, 1934: 137; J. Filliozat, 1975: 133). See, for example: *Ṛgveda* 1.61.6, 3.32.4, 5.32.5, 6.75.18, 8.100.7, 10.87.15 and 17. See on Indra’s marman in the Black *Yajurveda*: K. Hoffmann (1986): 370–371. See on marman in Vedic literature: P.C. Sahoo (1987). The *Rāmāyaṇa* describes Indrajit as an expert on the marmans (marmajña) (see A. Roşu, 1981: 421). See on the marmans in general: M. Fedorova (1989); J. Filliozat (1975): 133–134; Hariprapanna, *Rasayogaśāgara* I, upodghāta 132–164; M. Basheer Ismail (1984); P. Kutumbiah (1969): 146–155; *P.V.K. Rao (1937); A. Roşu (1981); P.C. Sahoo (1987); R. Simha (1996). The term marman is also applied to the vāstupuruṣa; see, for example, chapter 13, called marmavedha, of Bhoja’s *Samarāṅgaṇasūtradhāra*; compare: H. Brunner-Lachaux (1977): 587; B. Dagens (1970): 94–95 (Mayamata 7.54), 94–96 (Mayamata 7.54), (1976): 84–85 (Mayamata 27.17–18a), 220–221 (Mayamata 30.38b–40a); A. Roşu (1981): 426. See for an attempt to correlate the marmans with acupuncture points: A. Jalil (1981). Compare marman and the concept of varmam in Siddha medicine; see on varmam: S. Rajamony (1983). See on the knowledge concerning the marmans and its connections with the martial arts of Kerala: K.K.N. Kurup and K. Vijayakumar (1996); A. Roşu (1981); Ph.B. Zarrilli (1989). 154 The same number is mentioned in the *Carakasaṃhitā* (Śā.7.14), *Kāśyapasaṃhitā* (Śā.4), and non-medical works like the *Viṣṇusmṛti* (96.86). The earliest mention of the number is found in Yāska’s *Nirukta* (9.28), where 107 kinds (Yāska explains dhāman as meaning janman) of herbs are mentioned; Yāska comments that they may be applied to the 700 marmans (this number is based on an error of interpretation; the text has śataṃ dhāmāni sapta ca, which can only mean 107 dhāmans). See for some drawings indicating all the marmans: Kiñjavadekar’s edition of the *Śārīrasthāna* of the *Aṣṭāṅgasamgraha*; A. Roşu (1981): 424–425. Roşu also refers to *G.V. Purohit (1955): part 1, 76–97 and 176–187. 155 Dalhaṇa makes a remark on the etymology of marman in his comments ad Su.Śā.6.3. See on the discussions of the etymology: M. Fedorova (1989): 4–7. 156 See on the marmans of leg and arm: G. Majno (1975): 277. 157 Located between the great toe and the next one. Hariprapanna (1927): I, 147: the region of the arteria dorsalis pedis. R. Simha: the first intermetatarsal ligament. Compare: M. Fedorova (1989): 315.