A History of Indian Medical Literature v2.c37.65

v2.c37.65

231 He refers to *Raghuvamśa* 13.7cd and *Vikramorvaśīya* 1.20. Both passages do not carry the point in my opinion. 232 ABI 230. 233 See R. Śāstrī (1977): 668, 677–678. R. Śāstrī even wants to see Avalokiteśvara as an ambiguous name, which may refer to Śiva, Viṣṇu or Dhanvantari too. Fusion of figures from the Buddhist pantheon and Hindu deities did occur, in particular outside India; Nīlakaṇṭha Lokeśvara (= Avalokiteśvara) was, for example, an epiphany of Hari-Hara in Tibet (see Lokesh Chandra, 1980–81). 234 C. Vogel (1965): 18. 235 See Rudrapārāśava's upodghāta (IV) to his ed. (b) of the *Saṃgraha*. See on the ekādaśī-vrata: K. Damodaran Nambiar (1979: 272–277); Kane V.1.95–121. 236 Compare C. Vogel (1965): 48), who expresses the same opinion. 237 Compare Indu ad A.s.Sū.9.45. 238 See on cross-roads: J.A. MacCulloch (1911); N.M. Penzer (1925a). 239 Compare A.h.Sū.2.37d–38ab, where both a tree and a caitya figure in a series of places to be avoided. 240 The word caitya is found, for example, at Su.Sū.29.35 (Ḍalhaṇa: = śmaśānavṛkṣa), Śā.10.3, Ci.24.92 (Ḍalhaṇa: = śmaśānavṛkṣa); A.h.Sū.2.33 and 38, Śā.6.18, Ka.6.1, U.36.30; A.s.Sū.7.9, 9.45, Ka.8.2, U.4.40, 41.72 and 76. See on caitya: A.K. Coomaraswamy (1980); E.W. Hopkins (1974): 72; B.C. Law (1931); R.N. Misra (1981); O. Viennot (1954): 88–93, 113–114. 241 See, for example, A.s.Sū.1.3 = A.h.Sū.1.2 (dharma, artha, sukha); Ci.9.103. Compare the references to the trivarga in the Hṛdaya. 242 The reading cārthakāmārtham (see Ca.Ci.14.58) is obviously an error for nārthakāmārtham, as noticed by P.V. Sharma. 243 Hilgenberg and Kirfel (1941): XXI. 244 C. Vogel (1965): 6. 245 Hilgenberg and Kirfel (1941): XXI. 246 C. Vogel (1965): 6. 247 Hilgenberg and Kirfel (1941): XXI. C. Vogel (1965): 6. 248 See H. Parāḍkar (1939): 3. 249 See H. Parāḍkar (1939): 3–4. 250 See R. Śāstrī (1977): 679), who refers to A.h.Śā.1.33, where a large number of these deities are mentioned; the Aśvins, Bhaga, Brahmā, Bṛhaspati, Dhātar, Mitra, Soma, Sūrya, Varuṇa, Vidhātar, and Viṣṇu. A.h.Śā.1.33 = Ca.Śā.8.8 and forms part of A.s.Śā.1.28. R. Śāstrī (1977: 679) also draws attention to A.h.U.39.89cd, where Acyuta is mentioned, the deity who holds the śaṅkha, cakra and gadā in his hands, and various other passages: A.h.U.5.52 = A.s.U.8.59 (Bhūteśa, Sthāṇu, the Pramathas; see R. Śāstrī, 1977: 686; Sthāṇu is also mentioned at A.s.Ni.1.4; cf. Ca.Ci.9.91–92); 40.86cd (Brahmā and Brahmaja; see R. Śāstrī, 1977: 684–685). G. Häldar (Vṛddhatrayī 271–272), also convinced of Vāgbhaṭa's adherence to the Hindu dharma, refers to the story of the divine origin of āyurveda, which mentions several Hindu gods (A.s.Sū.1.4–10; A.h.Sū.1.3). Many more passages could have been quoted; see, for