A History of Indian Medical Literature v2.c33.38

v2.c33.38

2 See the comments of Cakrapāṇi and Dalhaṇa on the term utpatti, indicating that the āyurveda already existed and was revealed by Dhanvantari. 3 The sages, not afflicted by diseases, want to preserve their youthful vigour (see Dalhaṇa). 4 See Su.Sū.1.21. 5 The Atharvaveda is mentioned by Dalhaṇa ad Su.Sū.2.1–2 and 24.7, U.61.41cd; the ātharvaṇaḥ are referred to at Su.Sū.34.6cd. The use of the term upāṅga is noteworthy; Dalhaṇa says that an upāṅga is a smaller, constituent part of an aṅga; hands and feet are, for example, upāṅgas of the arms and legs, which are aṅgas; according to another explanation, an upāṅga is some part lying near an aṅga (aṅgasamīpa). The āyurvedasamhitās, however, are much larger than the Atharvaveda (see on this: S. Dasgupta, 1975: II, 273–274). Caraka (Sū.1.43) refers to the āyurveda as the most auspicious (puṇyatama) of the Vedas; see also Ca.Sū.30.20–21. The āyurveda is one of the four upavedas according to Nīlakaṇṭha in his commentary ad Mahābhārata, Sabhāparvan 11.33 (ed. Poona). The Brahmavaivartapurāṇa (Brahmakhaṇḍa 16.8–10) calls āyurveda the fifth Veda (compare Vṛddhatrayī 6). Dārila, Keśava and Sāyaṇa state in their commentaries on the Kauśikasūtra (25.2) that āyurveda is concerned with diseases produced by an unwholesome diet (āhāranimitta), while the Atharvan practices are concerned with those produced by moral transgressions (aśubhanimitta, adharmasamutthita); see: M. Bloomfield (1972): 323; W. Caland (1967): 67; S. Dasgupta (1975): II, 273–275. Cakrapāṇi makes a remark on the nine aṅgas of the Atharvaveda, which consist of vākovākya, itihāsa, five purāṇas, and vaidyaka. The usual series of the six vedāṅgas does not mention āyurveda. 6 Compare Ca.Sū.30.28. The eight divisions are, in contrast with the Carakasaṃhitā, defined in the Suśrutasaṃhitā. 7 Compare the means of acquiring valid knowledge in the Carakasaṃhitā. 8 Compare on Dakṣa: Ca.Ni.2.10 and 8.11; Ci.19.4; Ka.1.14. 9 See the commentaries and the note in Hoernle's translation. 10 See the commentaries on the various classes of deities. Ādideva is also mentioned at Su. Sū.3.46. 11 Compare Su.Sū.1.30; Ca.Śa.3.16. 12 Cf. Su.Sū.1.4, which omits svābhāvika. 13 Cf. Ca.Sū.1.71–72. 14 See Su.Sū.1.22. 15 Cf. Ca.Vi.8. The passage on the admission of śūdras as students (Sū.2.5) may be an interpolation; see the commentaries and Hoernle's note to his translation. See on śūdras and their rights concerning study of the Vedas: J. Gonda (1965): 419–421; R.Sh. Sharma (1980); C. Tiwari (1963). Soma may not be used by śūdras according to the Suśrutasaṃhitā (Sū. 29.13). See the commentaries and Hoernle's note on adyatana (Sū.2.10). 16 An alternative name of the Uttarattantra is Aupadravika (Sū.3.30), which is the title of its first chapter. Chapters 1–26 of the Uttarattantra constitute the Śālākyatantra (Sū.3.31–35ab), chapters 27–38 the Kumāratantra (Sū.3.35cd–37), chapters 39–49 the chapters with kāyacikitsā (Sū.3.38–40), chapters 50–52 with bhūtavidyā (Sū.3.41), and chapters 53–56 serve to embellish the treatise (Sū.3.42). 17 See the commentaries. 18 Some do not reckon eṣya and āhārya among the surgical procedures (see the commentaries). Śastrakarman is of six types in the Carakasaṃhitā (Ci.25.55); see also Jejjata and Cakra ad Ca.Ci.25.40. Compare the elements of śāstrapraṇidhāna enumerated at Ca.Sū. 11.55.