A History of Indian Medical Literature v2.c37.62

v2.c37.62

183 The authors refer to the commentaries of Mahīdhara and Uvaṭa on the Yajurveda. 184 Probably in the introduction to his 1880 ed. of the Hṛdaya. Referred to by P.K. Gode (1939f: 2–3). 185 It is not clear at all how he arrived at the conclusion that Gaṇeśa is saluted. 186 S.K. Ramachandra Rao (1985): 102. 187 See the Introduction to his translation of the Hṛdaya (XX–XXI). 188 K.R. Srikantha Murthy (1995): XII–XIII. 189 G. Häldär interprets sahaja as prākṛta, i.e., svābhāvika; the svābhāvika diseases are those which accompany life: hunger, thirst, old age and death. 190 See the commentaries on these three terms; see also Vṛddhatrayī 270. 191 C. Vogel (1965): 18 and 46. 192 See on the three poisons, associated with the three dosas in Tibetan medicine: A. Wayman (1957). They are represented in the nave of the Buddhist wheel of life by a dove (or cock), serpent and pig respectively; see, for example: F. Meyer (1981): 63–65; L.A. Waddell (1958): 108–109. 193 Vṛddhatrayī 269. 194 See on these kleśas, for example, Yogasūtra 2.3–9. Compare M.E. Burnouf (1973): 443–448; A. Roṣu (1978): 169. 195 K. Butzenberger and M. Fedorova (1989): 105. See the remarks of these authors on the terms viparyaya and atyantaviparyaya. 196 Compare on the attitude towards incurable patients: Su.Sū.28.21; Ci.21.18 and 22.81. 197 See A.s.Sā.7.30cd–31. Indu remarks that a physician need not be afraid to lose his reputation in adopting this principle. A different attitude is expressed in the Suśrutasaṃhitā (Sū.10.6); see also Cakra ad Ca.Sū.9.26. 198 The threefold formula kāyavāṅmanas and its synonyms (kāyavākcitta, kāyavāgbuddhi, vāṅmanaḥśarīra) is very old and of a pan-Indian character; see J. Naudou (1975–76) and A. Roṣu (1978): 22 and 109 (with references). 199 Compare the similar prescriptions and prohibitions, of a Hinduist character, of the Carakasaṃhitā (Sū.8.19). 200 The verses are of Buddhist inspiration according to Atrideva (ABI 219), K. Butzenberger and M. Fedorova (1989: 104), and C. Vogel (1965: 18). 201 See F. Edgerton (1977): II (s.v. karmapatha); C. Vogel (1965): 100. They are mentioned in the Saundarananda (3.37) (see ABI 219). Compare the enumeration found in the Mahāvyutpatti. See also the quotation given by H. Parāḍkar (1939: 8). 202 See, e.g., Manusmṛti 12.4–8. H. Parāḍkar (1939: 8) is of the opinion that the differences indicate that Vāgbhaṭa's list and terminology are of a Buddhist character. The concept of the kalyāṇamitra, met with in the Hṛdaya, confirms this Buddhist character. See the importance in Buddhism of the kalyāṇamitra, who is a spiritual friend helpful to someone who has decided to travel on the path to illumination: A.K. Warder (1980): 105. 203 This is the interpretation of Atrideva (ABI 223) and of Lālcandra Śāstri in his Hindī commentary on the Saṃgraha (ed. g). 204 One of these was P.L. Vaidya (see P.V. Sharma, 1968: 310), who considered the practice of offering five piṇḍas to be a prāyaścitta for hurting living beings living in the water. Compare H. Parāḍkar (1939: 7–8). 205 See B. Rama Rao (1992a): 213. 206 See Manusmṛti 4.201; Yājñavalkyasmṛti 1.159.