A History of Indian Medical Literature v3.c42.s2: Contents
A History of Indian Medical Literature v3.c42.s2
- Language
- English
Contents
v3.c42.s2.1
Parts I to III, the three medical treatises of the collection, comprise a total of 1,323 verses and some prose;¹⁶ almost all the stanzas are written in three metres, the śloka, triṣṭubh, and āryā; the śloka predominates, taking up about seventy percent of the whole. The total number of different metres is twenty-three;¹⁷ part I, in proportion to its extent, contains an extraordinarily large number, not less than nineteen, distributed over 132 verses; in part II there are nine metres to 1,119 verses, and in part III four metres to seventy-two verses. It is evident from this familiarity with metrical writing that the author of the three medical treatises was well versed in Sanskrit composition. Although the substance of part II, which is a compilation, is not his own original composition, certain portions of it may well be his own contribution, not only the ten introductory verses, but also a number of scattered stanzas.¹⁸ In contrast with the treatise in part II, the treatises in parts I and III do not consist of compilations from earlier sources, but are rather original compositions.
v3.c42.s2.2
The author of parts IV–VII was not conversant with scholarly Sanskrit; these treatises are written in a mixed type of language. A considerable portion is in prose, and
v3.c42.s2.3
whatever is in metrical form, is entirely in the easy śloka metre. The surviving fragment of part VII is entirely in prose; the only portion of part VI that is metrical is the charm in seventeen verses. Part V, on the other hand, is entirely in verse, and is so part IV, with the exception of its five introductory lines, which are in prose.
v3.c42.s2.4
Part I opens with a flowery description of the Himālayas, where a group of munis reside, interested in the names and properties of medicinal plants.¹⁹ Mentioned by name are the following sages: Ātreya, Hārīta,²⁰ Parāśara, Bhela, Garga, Śāmbavya,²¹ Suśruta, Vasiṣṭha, Karāla, and Kāpya (7–8). Suśruta, whose curiosity is aroused by the particular plant, approaches muni Kāśirāja,²² enquiring about the nature of this plant. Kāśirāja, granting his request, tells him about the origin of the plant, which proves to be garlic (laśuna), its properties and uses (9–43). Kāśirāja’s exposition on the subject is called the laśunakalpa, as taught by the ancient sages.
v3.c42.s2.5
A small tract on miscellaneous subjects follows. It contains verses on the digestive fire (agni; 44–51),²³ some rasāyana formulae (52–54), technical rules about the proportions of the ingredients of compound medicines (55–59), a vājīkaraṇa formula (60), and a rasāyana recipe attributed to Agasti (61–68).
v3.c42.s2.6
Next come sections devoted to eye lotions (āścyotana; 68–86), face plasters (mukhalepa or vadanapralepa; 87–105), collyria and pastes for the eyelids (añjana, vidālaka;²⁴ 106–111), remedies against baldness and grey hair (khālitya and palita; 112–120), and recipes against cough, especially cough caused by deranged vāta (121–132).
v3.c42.s2.7
Part II, which opens with a salutation addressed to the Tathāgatas, contains, as stated by the author, the Nāvanītaka,²⁵ a standard manual (siddhasamkarṣa), containing the foremost formulae of the great sages, made up by them of old (1–2). It was originally divided into sixteen chapters (adhyāya), the headings of which are enumerated in the introductory verses (4–9). The introduction ends with the recommendation not to transmit the Nāvanītaka to anyone without a son, a brother or a disciple.
v3.c42.s2.8
Chapter one (11–107; on cūrṇayogas according to the introduction and the colophon) contains recipes for powders (cūrṇa), linctuses (leha) and pills (guṭikā); chapter two (108–260) deals with medicated ghees (ghṛta), and chapter three (261–403) with medicated oils (taila).
v3.c42.s2.9
The contents of chapter four (miśraka; 404–617) are of a miscellaneous nature: two recipes against vātarakta (404–405), four recipes against āmātisāra (406–412), four recipes for mahāsamgrāhika preparations²⁶ (413–417), a formula for a styptic (sthāpana) to be employed in haemorrhagic conditions (raktapitta) and abortions (pracyutagarbha) (418–425), four formulae against pravāhikā (426–430), twenty formulae against cough (kāsa) (431–468), five formulae against hiccup (hikkā) (469–473), eight formulae against cough (474–483), two formulae against a wide range of diseases (484–494), six formulae against fevers (494–505), two formulae against various disorders (505–508), five formulae²⁷ against diseases of the head (śīrṣaroga) (508–521), three formulae against coryza (pratiśyāya) (522–524), four formulae against toothache (dantaśūla) (525–531), six formulae against diseases of the ears (karṇaśūla) (532–542), formulae against some skin diseases (542–569), four formulae against sidhma (569–574), seven formulae against strangury (mūtraḳrcchra) (575–584), a formula against epistaxis (chardi) (593–597), three formulae against morbid thirst (tṛṣṇā) (598–602), six formulae against urinary disorders (prameha) (603–608), four formulae against erysipelas (visarpa) (608–613), and three formulae against morbid pallor and jaundice (pāṇḍu and kāmalā) (614–617).
v3.c42.s2.10
Chapter five (618–648) contains formulae for enemas (basti), 28 and chapter six (715–784) rasāyana formulae. Chapter seven (785–813) is about gruels (yavāgū). Chapter eight (814–817) is concerned with aphrodisiacs (vṛṣya), chapter nine (848–890) with collyria (añjana), and chapter ten (891–916) with hair dyes (keśarāga). 29
v3.c42.s2.11
Chapters eleven (917–949), ten (950–967), and eleven (968–976) 30 describe the kalpas of harītakī, śilājatu, and citraka.
v3.c42.s2.12
Chapter fourteen (1010–1119), which is incomplete, is about the treatment of children’s diseases (kumārabhṛtya). Chapters fifteen and sixteen, missing in the MS, were, according to the table of contents at the beginning of part II, about the treatment of barrenness (vandhyācikitsita) and disorders in pregnant and nursing women (subhagācikitsita).
v3.c42.s2.13
Part III is a fragment of a formulary, the contents of which correspond to chapters one to three of part II. It contains formulae arranged according to the type of preparation, but this arrangement is inconsistent in the preserved portion. The preparations are mixed up: oils (1–4; 5–9; 10–14; 36–53), a powder (15–19), linctuses (20–24; 61–62), a ghee (25–36), liniments (lepa; 54; 55–56; 65), boluses (modaka; 57–60), and pills (63–64; 66–72).
v3.c42.s2.14
Parts IV and V contain two short manuals of Pāśakakevalī, or cubomancy, i.e., the art of foretelling a person’s future by means of the cast of dice. Part IV is a practically complete treatise on this art, while the manual in part V, quite independent of that in part IV, is very fragmentary.
v3.c42.s2.15
Parts VI and VII contain two different portions of the same text, the Mahāmāyūrī Vidyārājñī, a Buddhist dhāraṇī that protects against snake-bite and other evils. 31
v3.c42.s2.16
Medical authorities mentioned in parts I–III are: Agasti, 32 Agastya, 33 the Aśvins, 34 Ātreya, 35 Bhela, 36 Brahmā, 37 Bṛhaspati, 38 Cyavana, 39 Dhanvantari, 40 Garga, 41 Hārīta, 42 Janakeśvara, 43 Jīvaka, 44 Kāṅkāyana, 45 Kāpya, 46 Karāla, 47 Kāśirāja, 48 Kāśyapa, 49 Keśava, 50
v3.c42.s2.17
Māṇibhadra, 51 Mārkaṇḍeya, 52 Nārāyaṇa, 53 Nimī, 54 Parāśara, 55 Śaiveśvara, 56 Śakra, 57 Śāmbavya, 58 Suprabha, 59 Suśruta, 60 Svayambhū, 61 Uśanas, 62 Vāḍvali, 63 Vāsava, 64 Vasiṣṭha, 65 and Viśvāmitra. 66
v3.c42.s2.18
Hoernle’s edition of the Bower MS is extensively annotated. A large part of the notes to parts I–III is devoted to parallels of the formulae in other treatises and the search for possible sources. P. Cordier contributed to these investigations and some important additions to Hoernle’s discoveries are owed to his intimate knowledge of the medical literature. 67 J. Jolly 68 also added parallels to Hoernle’s early annotated translation.
v3.c42.s2.19
Twelve passages are found in the Bhelasaṃhitā, 69 three of which only are explicitly attributed to Bhela. These twelve passages, containing recipes, are: 70 (1) II.43–55 (ayorājīyacūrṇa) = Ci.17.33–45 (ayorājīya); (2) 165–169a (rasāyanikaghṛta) = Ci.4.34cd–38ab (rasāyanīyasarpis); (3) 202–203 (daśāṅgaghṛta) = Ci.5.17–19 (daśāṅgaghṛta); (4) 329–330a (sahacarataila) = Ci.24.32a–33 (sahacarataila); 71 (5) 337–343 (madhuyaṣṭikataila) is closely related to Ci.4.79–90 (śatapākamadhukataila); (6) 407–408 (a formula against āmātīsāra) = Ci.20.27cd–28); (7) 409–410 (idem) = Ci.10.6–7; (8) 411–412 (idem) = Ci.10.8–9; (9) 474–479 (a recipe against cough) = Ci.20.26cd–32 (475 is more distantly related to Ci.20.27cd–28); (10) 534b–537a (a recipe against karṇaśūla) = Ci.21.53–55; (11) 642–644 (tailādyabasti) is related to Si.8.60–62; (12) 803–804, a mantra to be recited after taking the bhelī yavāgū (802), is found at Bhela Sū.7.16–17, where it is not connected with any gruel, but with general rules for the preservation of health. 72
v3.c42.s2.20
It may well be that more recipes of the Bower MS would prove to derive from Bhela, if it were possible to consult a complete MS of the Bhelasaṃhitā. Three recipes of the Bower MS, absent from the Tanjore MS of the Bhelasaṃhitā, are attributed to Bhela in Candraṭa’s Yogaratnasamuccaya: 73 II.280–286 (balātaila), 399–401 (gaṇḍamālāyoga), and 1059–1060 (lākṣādisarpis).
v3.c42.s2.21
A considerable number of formulae from parts I–III of the Bower MS form part of the Carakasaṃhitā, although Caraka is never mentioned, nor Agniveśa. These formulae are: 74 (1) II.11–13 (tālisācacūrṇa) = Ca.Ci.8.145–147 (tālīsādyacūrṇa); (2) 14–17 (śāḍavacūrṇa) = Ci.8.141–144 (yavānīṣaḍava); (3) 24a = Ci.5.92cd; (4) 25–26 (vardhamānaka-cūrṇa) = Ci.8.103–104; (5) 29–34 (mātuluṅgaguṭikā) = Ci.5.79–84 (hiṅgvādi-cūrṇaṃ guṭikā ca); (6) 133–136 (tiktakaghṛta) = Ci.7.140–143 (tiktaka-ṣatpalaghṛta); (7) 137–143 (mahātiktakaghṛta) = Ci.7.144–150 (mahātiktakaghṛta); (8) 150–151 (ṣatpalaghṛta) = Ci.5.147–148 (kṣīraṣatpalaghṛta); (9) 152 (tryūṣaṇaghṛta) = about the same as Ci.5.65cd–66ab (tryūṣaṇādighṛta); (10) 153–154 (vāsāghṛta) is related to Ci.5.126–127 (vāsāghṛta); (11) 155–157 (cāṅgerīghṛta) = Ci.14.110–112; (12) 169–176 (śaramūlīyaghṛta) = Ci.21.24cd–33ab (bṛmhaṇī-guṭikā); (13) 188–200 (cyavanaprāśaghṛta) = Ci.11.62–74 (cyavanaprāśa); (14) 383–385 (jvaraharānuvāsanataila) = Ci.3.250–251; (15) 386–389 (anuvāsanataila) = Ci.14.131–134; (16) 460–462 = Ci.5.123–125 (drākṣādyaghṛta); (17) 484–490 (prasthavireka) is related to Ci.5.154–160 (dantīharītakī); (18) 491–493 (madhvāsavayoga) = Ci.6.41–44 (madhvāsava); (19) 494–495a = Ci.3.206–207ab; (20) 496b–499a = Ci.3.200cd–203ab; (21) 603 (pramehapaśamanayoga) = Ci.6.26; (22) 645–649 (picchābasti), a recipe found in Ci.10, according to Hoernle, but absent there; 75 (23) 742–743 = Ci.13.30–31 (medhyarasāyana); (24) 745–748 (pippalīprayoga) = Ci.13.32–35 (pippalīrasāyana); (25) 749–752 (dvitīyapippalīprayoga) = Ci.13.36–40; (26) 819 = Ci.23.18 (vṛṣya śatāvarīghṛta); (27) and 28) 844b–846a = Ci.21.46–47 (vṛṣyamāṃsa and vṛṣyamāṃsayoga); (29) 957–967a (śilājatukalpa) = Ci.13.48–65 (śilājaturasāyana).
v3.c42.s2.22
Hoernle claimed 76 that parallels of six formulae from the Nāvanītaka occur in the Suśrutasaṃhitā.⁷⁷ Nāvanītaka 407–412, a series of prescriptions against āmātisāra, also found in the Bhelasaṃhitā, is, in his view, based on Su.U.40.34cd–46, a long prescription on the treatment of āmātisāra, consisting of twenty options and a single directive statement at the end. He argued that both the Bhelasaṃhitā and the Nāvanītaka have drawn upon the Uttaratanṭra of the Suśrutasaṃhitā in their verses on the therapy of the disorder. His assertion on this point seems arbitrary; the textual disagreements plead against it, as well as the chronological position of the Uttaratanṭra.⁷⁸
v3.c42.s2.23
⁷⁷ ...
v3.c42.s2.24
⁷⁸ ...
v3.c42.s2.25
Hoernle was also convinced⁷⁹ that three aphrodisiac formulae (829–830a; 833–835a) corresponded to some verses from the Cikitsāsthāna of the Suśrutasaṃhitā (from Ci.26.27cd–34), but, in this case too, the resemblances are superficial and not convincing.⁸⁰
v3.c42.s2.26
⁷⁹ ...
v3.c42.s2.27
⁸⁰ ...
v3.c42.s2.28
P. Cordier⁸¹ advanced that Nāvanītaka 188–200 (the formula of cyavanaprāśaghṛta) goes back to Agniveśa, 277–279 (the second formula of balātaila) to Hārīta, 251–257 (the formula of bindughṛta, attributed to the Aśvins) to Kṛṣṇatreya,⁸² and III.37–52 (the formula of siddhārthakataila, attributed to Nārāyaṇa) to Śālihotra. The formula of sūkṣmelāvardhamānaka (Nāvanītaka 64–65) is, according to P. Cordier, found in chapter two of the Bṛhadvaiidyaprasāraka, and twenty-eight verses are said to occur in the Kalyāṇasaṃgraha.
v3.c42.s2.29
⁸¹ ...
v3.c42.s2.30
⁸² ...
v3.c42.s2.31
In spite of Hoernle's efforts in tracing the formulae of the Nāvanītaka in other medical works,⁸³ many of them remain unidentified.⁸⁴
v3.c42.s2.32
⁸³ ...
v3.c42.s2.33
⁸⁴ ...
v3.c42.s2.34
Some recipes from the Nāvanītaka form part of Cakrapāṇidatta's Cikitsāsaṃgraha, as indicated by Niścala.⁸⁵
v3.c42.s2.35
⁸⁵ ...
v3.c42.s2.36
One formula is found in Niścala's Ratnaprabhā.⁸⁶
v3.c42.s2.37
⁸⁶ ...
v3.c42.s2.38
A Nāvanītaka is quoted by Anantakumāra,⁸⁷ Candraṭa,⁸⁸ Niścalakara,⁸⁹ and Śivadāsasena.⁹⁰ A Nāvanītakasaṃhitā is one of the sources of the Rasayogasāgara.
v3.c42.s2.39
⁸⁷ ...
v3.c42.s2.40
⁸⁸ ...
v3.c42.s2.41
⁸⁹ ...
v3.c42.s2.42
⁹⁰ ...
v3.c42.s2.43
Parts IV and V of the Bower MS have no relevance to medicine, being works on fortune-telling, a subject belonging to the province of jyotiṣa.⁹¹ Hoernle believed it to be probable that part V is one of the numerous recensions of the work on Pāsākakevalī, the divination by dice, ascribed to the ancient sage Garga,⁹² who is known as an authority on jyotiṣa.
v3.c42.s2.44
⁹¹ ...
v3.c42.s2.45
⁹² ...
v3.c42.s2.46
Parts VI and VII contain two portions of the Mahāmāyūrī Vidyārājñī,⁹³ a well-known Buddhist charm (dhāraṇī). Part VI opens with a story about the Buddha who gives the Mahāmāyūrī spell to Ānanda in order to save the life of the young bhikṣu Svāti who was bitten by a snake.⁹⁴ The Mahāmāyūrī forms part of the Pañcarakṣā, a collection of five dhāraṇīs.⁹⁵ The version in the Pañcarakṣā is much longer than the earlier one, represented by the portions preserved in parts VI and VII of the Bower MS. The expanded version appears to have developed in the course of the fifth or sixth centuries A.D. Three of the six translations in the Chinese Tripiṭaka⁹⁶ are based on the expanded recension, while the three others show a more primitive form. The latter three belong to the fourth century A.D. Originally, the Mahāmāyūrī seems to have been a separate work, independent of the Pañcarakṣā.⁹⁷
v3.c42.s2.47
⁹³ ...
v3.c42.s2.48
⁹⁴ ...
v3.c42.s2.49
⁹⁵ ...
v3.c42.s2.50
⁹⁶ ...
v3.c42.s2.51
⁹⁷ ...
v3.c42.s2.52
The Mahāmāyūrī is mentioned in Vāgbhaṭa's Aṣṭāṅgasaṃgraha⁹⁸ and Soḍhala's Gadanigraha.⁹⁹ It is also referred to in Bāṇa's Harṣacarita, where the author says that it was recited when Prabhākaravardhana, Harṣa's father, was dying.¹⁰⁰
v3.c42.s2.53
⁹⁸ ...
v3.c42.s2.54
⁹⁹ ...
v3.c42.s2.55
¹⁰⁰ ...
v3.c42.s2.56
The description in part I of the assembly of sages in the Himālayas shows resemblances with the way in which the Carakasaṃhitā begins, but the composition of the group is different and the divine origin of āyurveda is not mentioned. Remarkable is the rôle played by Suśruta and his teacher Kāśirāja in the verses introducing the laśunakalpa.¹⁰¹
v3.c42.s2.57
¹⁰¹ ...
v3.c42.s2.58
A noteworthy feature of part I is this laśunakalpa,¹⁰² which occurs separately from the three kalpas in part II. Kalpas of the type found in the Bower MS constitute an essential part of Sanskrit medical lore. They usually describe the mythical origin of a particular medicinal plant, its names, properties, actions, and a variety of recipes in which the plant is an important ingredient. The laśunakalpa of the Bower MS has parallels in other medical treatises, for example the Aṣṭāṅgahṛdayasaṃhitā (U.39.111–129), Aṣṭāṅgasamgraha (U.49.161–213), Kāśyapasaṃhitā (Kalpasthāna, laśunakalpādhyāya), and Hāritasamhitā (Kalpa 4).¹⁰³ The stories about the origin of garlic vary in these texts, but all the versions connect it with the rape of the amṛta at the churning of the ocean.¹⁰⁴ The account of the Bower MS on the properties and uses of garlic shows some peculiarities which are absent from or disagreeing with other medical texts.¹⁰⁵ A garlic-festival (laśunotsava) is described (I.17–18), and a procedure which circumvents the interdiction for brāhmaṇas to make use of garlic, by making it pass through a cow (I.34).¹⁰⁶
v3.c42.s2.59
¹⁰² ...
v3.c42.s2.60
¹⁰³ ...
v3.c42.s2.61
¹⁰⁴ ...
v3.c42.s2.62
¹⁰⁵ ...
v3.c42.s2.63
¹⁰⁶ ...
v3.c42.s2.64
The harītakīkalpa of the Bower MS has parallels in the harītakīkalpas of the Hāritasamhitā (Kalpa 1) and Aśvinīsaṃhitā.¹⁰⁷ The story about the mythical origin of harītakī is told in a number of medical texts.¹⁰⁸ In the same vein as many medical treatises, the Bower MS enumerates seven kinds of harītakī.¹⁰⁹ A close parallel to the śilājatukalpa occurs in the Carakasaṃhitā (Ci.13.48–65).¹¹⁰ Other versions of a śilājatukalpa form part of a number of medical treatises.¹¹¹ The third kalpa of the Bower MS, the citrakakalpa, has almost no parallels elsewhere in medical literature.¹¹²
v3.c42.s2.65
¹⁰⁷ ...
v3.c42.s2.66
¹⁰⁸ ...
v3.c42.s2.67
¹⁰⁹ ...
v3.c42.s2.68
¹¹⁰ ...
v3.c42.s2.69
¹¹¹ ...
v3.c42.s2.70
¹¹² ...
v3.c42.s2.71
The well-known rasāyana procedure, called pippalīvardhamāna, differs in the Bower MS (II.716–737) from the related prescription found in a large number of Sanskrit treatises,¹¹³ in being more complicated and taking a much longer time for its completion. The patient is advised to take one long pepper (pippalī) on the first day, and to increase the dose for ninety-nine consecutive days by one pepper daily, resulting in an intake of one hundred long peppers on the hundredth day. Thereupon, the dose is to be reduced by one pepper each day. At the end of this course a particular diet is to be observed for twenty-one days. An alternative shortened version of the procedure is also described in the Bower MS (II.749–752: pippalīsahasra).¹¹⁴
v3.c42.s2.72
¹¹³ ...
v3.c42.s2.73
¹¹⁴ ...
v3.c42.s2.74
An important peculiarity of the Bower MS consists of its varying attitude towards the number of the doṣas. In many instances it accepts the traditional number of three, vāta, pitta, and kapha,¹¹⁵ but in a smaller number of passages it appears to accept blood (rakta) as a doṣa. A series of drugs are enumerated which cure in the rainy season disorders caused by vāta, in the autumn diseases caused by pitta, in the summer diseases brought about by blood, and in the spring diseases caused by kapha.¹¹⁶ Four compound medicines are described which respectively relieve disorders originating from kapha, blood (asra), pitta, and vāta (I.106–108).¹¹⁷ Vāta, rakta, pitta, and kapha are mentioned as the causes of diseases that may be cured by use of the amṛtataila (II.308–309). Disorders brought about by pitta, blood (asra), and vāta are also referred to (I.84–85).
v3.c42.s2.75
¹¹⁵ ...
v3.c42.s2.76
¹¹⁶ ...
v3.c42.s2.77
¹¹⁷ ...
v3.c42.s2.78
Noteworthy technical terms, occurring in the Bower MS, are: anuprayoga (II.55), after-diet, i.e., the type of food to be taken after the ingestion of a particular drug; ¹¹⁸ avabhedaka (II.512), a discharging application, for example an errhine; avakṣārī (II.91), a difficult term, taken by Hoernle to mean a lixivium, but possibly a corrupt reading; avalika, a term specifying a particular rasāyana that consists of finely powdered nāgabalā roots, stirred up in milk (II.753–758); āsu (I.55), regarded as identical with āsava; lāva rasa (II.1116); ¹¹⁹ piṣima (II.578), a paste; sasyikā (II.400), a faultless female animal; unmardana (II.1053), a liniment. ¹²⁰
v3.c42.s2.79
Nosological terms worthy of attention are: abhīlu (I.88, 100, 102); ¹²¹ akākolīna (III.62); ¹²² alāsaka (II.334 and 748); ¹²³ ālūna (II.849, 874, 876); ¹²⁴ apatantraka (II.316); ¹²⁵ bhūtagraha (II.101); ¹²⁶ īrṣyāṣandha (II.350 and 360); ¹²⁷ kacchaparoga (II.254); ¹²⁸ kākavandhyā (III.47); ¹²⁹ kaṇṭhavidālikā (II.42); ¹³⁰ katrimālā (III.4); ¹³¹ khaḍa (II.359); ¹³² khallivāta (II.392); ¹³³ koṭha (II.568); ¹³⁴ kṣakaya (II.86); ¹³⁵ kuṣṭha (II.86); ¹³⁶ nirvāhikā (II.427); ¹³⁷ paillya (II.854 and 857); ¹³⁸ parisravā (III.49); ¹³⁹ pilla (II.863 and 882); ¹⁴⁰ pilpa (I.100); ¹⁴¹ prātānaka (II.340 and 941); ¹⁴² pravāhikā (II.84, 157, 388, 429, 430, 943, 1090, 1094); ¹⁴³ upagulma (II.254); ¹⁴⁴ urodghāta (II.1099); ¹⁴⁵ urovibhandha (II.33); ¹⁴⁶ ūrdhvavāta (II.250); ¹⁴⁷ ūrūskambha or ūrūskambha (II.316, 334; 349, 357, 392); ¹⁴⁸ vardhma (II.208, 230, 272, 317, 334, 644). ¹⁴⁹
v3.c42.s2.80
Noteworthy items of the materia medica are: ¹⁵⁰ abhīruparṇī (II.129); ¹⁵¹ abhītaparnī (II.187); ¹⁵² agaja (I.25); ¹⁵³ amarajā (II.81); ¹⁵⁴ amblātaka (II.106); ¹⁵⁵ candanasārivā (II.241); ¹⁵⁶ cīḍā (II.856); ¹⁵⁷ ḍembuka (II.837); ¹⁵⁸ garmuḍī (II.887); ¹⁵⁹ grāha (II.1100); ¹⁶⁰ guḍikā (II.1035); ¹⁶¹ harita (I.111); ¹⁶² iṣṭakāpāthaka (III.65); ¹⁶³ japā (II.959); ¹⁶⁴ jhāmaka (I.90); ¹⁶⁵ jīṅgaṇī (II.1073); ¹⁶⁶ kāla (II.1103 and 1115); ¹⁶⁷ keyūra (II.536); ¹⁶⁸ kuśalaparṇī (II.796); ¹⁶⁹ māruta (I.125); ¹⁷⁰ maṣi (II.1072); ¹⁷¹ mecīka (II.415); ¹⁷² naḍa (I.72); ¹⁷³ naḍikā (II.292); ¹⁷⁴ prācīnikā (II.879); ¹⁷⁵ priyakasāla (II.397); ¹⁷⁶ rāmataruṇī (II.901); ¹⁷⁷ saurāṣṭra (II.57). ¹⁷⁸
v3.c42.s2.81
In spite of its being used in a Buddhist community, the Nāvanītaka does contain formulae in which the flesh of various animals is prescribed as an ingredient. ¹⁷⁹ Moreover, persons making a habit of the use of alcoholic drinks are not looked down upon. ¹⁸⁰
v3.c42.s2.82
The Mahāmāyūrī is said to protect against a long series of grahas and diseases. The grahas mentioned are called Deva, Nāga, Asura, Maruta, Garuda, Gandharva, Kinnara, Mahoraga, Yakṣa, Rākṣasa, Preta, Piśāca, Bhūta, Kumbhāṇḍa, ¹⁸¹ Pūtana, Kaṭapūtana, and Skaṇḍa. ¹⁸²
v3.c42.s2.83
Among the evils and diseases are unmāda, chāyāgraha, ¹⁸³ apasmāra, Ostāraka, ¹⁸⁴ Kaṅkhorda, ¹⁸⁵ Okiraṇa, ¹⁸⁶ Vetālas, a long series of fevers, ¹⁸⁷ a number of other diseases, and a series of śūlas.