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A History of Indian Medical Literature v3.c43.s16: Bharadvāja

A History of Indian Medical Literature v3.c43.s16

Language
English

Contents

Bharadvāja

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Bharadvāja is the reputed author of (1) *Bheṣajakalpa*, (2) *Bharadvājakalpa*,³⁹ (3) *Bhāradvājīya* or *Bharadvāja*,⁴⁰ and (4) *Rasapradīpikā*.⁴¹

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The *Bheṣajakalpa*,⁴² ⁴³ attributed to Bharadvāja,⁴⁴ is, as its name implies, a treatise on pharmaceutics.

Contents

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The text of the *Bheṣajakalpa*, which formed part of a larger work called *Āyurvedasudhānidhi*,⁴⁵ has 525 verses⁴⁶ and deals with many aspects of Indian pharmaceutics.

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The main subjects are: the types of country (3–10); the varieties of soil according to the mahābhūta which predominates in it (11–23ab); rules for the collection of drugs (23cd–45); drugs consisting of bulbs or tubers (46–48ab), roots (48cd–50ab), root bark (mūlatvac; 50cd), bark (dārutvac; 51–52ab), heartwood (sāra; 52cd–53ab), leaves (53cd–57ab), flowers (57cd–59ab), fruits (59cd–61), seeds (62–65), caustics (kṣāra; 66–69), milky juice (70), resinous substances (niryāsa; 71–73), and whole plants (sarvāṅga; 74–75), time limits for their use (78cd–80ab) and rules for their preservation (80cd–82); the construction of an ārogyaśālā and the erection of images in it (83–102ab); series of drugs to be employed when still fresh (102cd–104) and roots to be used together with or without their bark (105–108ab); substitutes for particular drugs (108cd–131); weights and measures (132–217); the five types of kaṣāya (218–312ab); medicinal oils and fats (312cd–386); the preparation of harītakī fruits (abhayāpāka; 463cd–494); the purification of guggulu (495–499ab); the preparation of caustics (499cd–508); general rules for the administration of medicines (509–524).

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Names of authorities referred to or quoted are Ātreya (216; 412cd–413ab),

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Bhāluki (260), Bhoja (215; 261–270), Caraka (177), Kharanāda (187), Kṛṣṇātreya (276cd–283), Ravigupta (286cd–287), Śālihotra (163cd–165), Śaunaka (313b–331), and Suśruta (186; 284–286ab; 361cd–362).

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A *Bheṣajakalpa* is mentioned as a source in the *Basavarājīya* and *Ratnākarauṣadhayogagrantha*.⁴⁷ A *Bheṣajakalpa* is referred to in Revaṇasiddha's *Vīrabhaṭṭīya*.

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Veṅkateśa, the son of Avadhānasarasvatī,⁴⁸ of Ātreyagotra,⁴⁹ who lived in the fifteenth century, wrote a commentary on the *Bheṣajakalpa*.⁵⁰ This commentary is said to quote from numerous authorities, such as Bhāluki, Bhoja, Caraka, Kṛṣṇātreya, Śaunaka, Suśruta, and others.⁵¹ The same Veṅkateśa composed a medical treatise called *Praśnottararatnamālā* and a work on metrics called *Vṛttaratnāvalī*.⁵²

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Maṅgalagiri Sūri, of Gelavaṅgala family and Ātreya gotra, son of Jagannātha, wrote a commentary on the *Bheṣajakalpa*, called *Sarvāṅgasamjīvanī*, but also sometimes referred to as *Bheṣajakalpasthāna* or even *Kalpasthāna*.⁵³

Special features

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The sādhāraṇa type of country is divided into two varieties according to the predominance of jāṅgala or ānūpa elements in it (10); the rules about doubling the quantity of fluids in recipes are elaborately described according to the views of several authorities (170cd–202); two varieties of fluid substances (sāma and nirāma) are distinguished (199cd–202), because the rules for doubling the quantity do not apply to the second variety; a māgadha type of prastha is mentioned, used in human medicine, and a laukika one, measuring only half of it, which is employed in veterinary medicine (208cd–211ab); the kāliṅga measures are absent; the number of palas making one prastha is moreover said to depend on the type of substance employed (211cd–217); religious rites which should accompany the preparation of medicines are often described (240–243ab; 339–344; 364cd–373ab; 377cd–388); two varieties of ariṣṭa are described, lehya and peya (390cd–391); astrological elements are prominent among the rules for determining the appropriate time of ingesting a medicine (520–524).

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Noteworthy substances of the materia medica are: aphenaka (73), arimedavaya (73), balāpañcaka (48), barbara (124), barbarā (48),⁵⁵ barbaradvandva (68),⁵⁶ barbadavaya (115), bhañjī (54),⁵⁷ brahmabhūruha (114),⁵⁸ harimañjarikā (53),⁵⁹ jhillī (53),⁶⁰ kimśukadvandva (51), lakṣmīrdvitaya (56), lavaṅgaka (51),⁶¹ lavaṇī (55), mehāri (72),⁶² nagnajit (62),⁶³ pattrasnuh (70),⁶⁴ puṣya (57),⁶⁵ śaṅkhinīyugma (63), sinādikā (112),⁶⁶ śvetabarbara (124), śyonāka and kaṭvaṅga as two different plants (50–51), takkola (64), talapoṭa (55),⁶⁷ toraṇa (61),⁶⁸ upānadaṅghri (54),⁶⁹ varakanyā (67), varakanyakā (70), and varālā (59 and 110).⁷⁰

The author

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Some medical works may have been ascribed to Bharadvāja because an ancient sage of this name is mentioned in the *Caraka*-, *Bhela*-, and *Kāśyapasamhitā*, as well as in the *Aṣṭāṅgasamgraha*, but the works attributed to him must have been composed or compiled at a much later date than those mentioning Bharadvāja as an ancient authority.

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Since the *Bheṣajakalpa* (73: aphenaka) and the *Rasapradīpikā* (chapter two) both mention opium, it is impossible to assign these works to a period much anterior to about 1200. The reference to a group of five balās (balāpañcaka: 10) and other features of the materia medica of the *Bheṣajakalpa* seem to confirm this upper limit, while the lower limit is provided by the date of Veṅkaṭeśa's commentary.

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Bhoja Bhoja is credited with the following medical works: (1) *Cārucaryā*,71 (2) *Rājamārtaṇḍa*,72 (3) *Rājamṛgāṅka*,73 (4) *Āyurvedasarvasva*,74 (5) *Viśrāntavidyāvinoda*,75 and (6) *Rasarājamṛgāṅka*.76 A *Bhojarājanighaṇṭu*, recorded by some authors,77 appears to be the same as Bhoja's *Nāmamālikā*,78 which is not a nighaṇṭu in the medical sense. A treatise called *Śālihotra*, attributed to Bhoja, deals with horses.79 An *Āyurvedarasāyana*,80 *Vaidyasaṃgraha*81 and *Yogasārasaṃgraha*82 are also attributed to Bhoja.83

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(1) The *Cārucaryā*84,85 is a treatise on personal hygiene and daily regimen (dina- and rātricaryā, with some elements of ṛtucaryā), intended for use by the royal court.86 The author makes clear that his work will deal with elements of nīti-, vaidya-, and dharma-śāstra.87

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The number of verses in the MSS and editions varies considerably.88 The majority of the stanzas are in anuṣṭubh metre, but longer metres are occasionally also employed.89

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A considerably enlarged version of the *Cārucaryā*, represented by a Mysore MS, has been current in Southern India.90

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The following subjects are dealt with: śaucavidhi (micturition and defecation early in the morning; 2), prātaḥkāladarśanāni (auspicious things to be seen first on getting up; 3–4),91 dantaḍhāvanavidhi (brushing the teeth; 5–44), gaṇḍūṣavidhi (the use of gargles; 45–49), netrapaṅcāmṛta (hygiene of the eyes; 50), abhyaṅga (the application of oils to the body; 51–82), snānavidhi (bathing; 83–91), udvartana (massage; 92–93), anuṣṭhānāni (religious observances after bathing; 94–98), vastradhāraṇa (the wearing of different types of clothing; 99–146), bhūṣaṇadhāraṇa (the wearing of ornaments; 147–172), puṣpadhāraṇa (the wearing of flowers; 173–238), lakṣmīkaraṇi (things leading to prosperity; 239–243),92 alakṣmīkaraṇi (things leading to misfortune; 244–256), lepa (unguents; 257–332), bhojana (articles of food; 333–380), ambupāna (the drinking of water; 381–419), dhātupariṇāma (metabolic changes of food; 420–432), pātra (vessels; 433–457); the tāmbūlādhikāra (458–603) is on betel chewing, the prakīrṇādhikāra (604–665) on various subjects (mirrors, fans, vehicles, beds, incense, etc.), and the strīsevāprakaraṇa (666–736) on sexual intercourse; the last section, called nītivākyāni (737–784) is about general rules of conduct.

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The text of the *Cārucaryā*, as established by B. Rama Rao, cannot possibly be regarded as the original one, since it quotes the *Bhāvaprakāśa* (724–728),93 dating from the sixteenth century. The only other treatise quoted by name is the *Saṃgraha* (509), probably the *Aṣṭāṅgasamgraha*, whereas citations from unspecified sources,

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introduced by anyat, anyamatam, granthāntare, matāntaram, matāntare, and pāṭhāntare are quite numerous. Some of these unspecified quotations recur in the *Bhāvaprakāśa*.94

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Bhoja's *Cārucaryā* is quoted by Rāmacandra Budhendra in his commentary on Bhartṛhari's *Subhāṣitatriśatī*.95 Several texts contain verses found in the *Cārucaryā* or very similar ones.96

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A *Cārucaryā* ascribed to Dhanvantari97 may prove to be the same as that by Bhoja.

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(2) The *Rājamārtaṇḍa*98,99 is a yogasaṃgraha, a collection of therapeutic prescriptions, mostly consisting of a restricted number of vegetable drugs.100

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The work contains 405 verses in various metres, arranged in thirty-four short chapters (adhikāra). The order of these chapters, each of which is concerned with a disease or group of diseases, is peculiar to this work. Chapters on śālākya come first (1–5), followed by kāya and śalya (6–27), bhūtavidyā (28), agadatantra (29), kṣudraroga (30), kaumārabhṛtya (31–32), rasāyana and vājīkaraṇa ((33), and finally paśuroga (34). Noteworthy is the absence of rasayogas among the recipes.

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The *Rājamārtaṇḍa* is quoted by Anantakumāra (under the title *Rājamārtaṇḍīya*),101 Rājeśvaradatta Miśra in his *Svasthavṛttasamuccaya*, Rāmacandra in his *Rāmavinoda*,102 Śivamiśra in his *Vaidyaśāstrāśivānubhava*, in Trimalla's *Yogatarangiṇī*103 and *Bṛhadyogataraṅgiṇī*,104 and in the *Yogaratnākara*.105 Bhoja's *Rājamārtaṇḍa* is one of the sources of Hariprapanna's *Rasayogasāgara*. One verse is found in the *Rasaratnasamuccaya*.106

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A separate chapter is devoted to stanaroga (6); it also contains prescriptions which make the female breasts firm and large. Separate chapters deal with pādaroga (23), and with carmakīla, together with maṣa (24). The chapter on kṣudraroga (30) does not form part of the series on śalya. The chapter about eye diseases has also verses on kāmalā (3.18–20), that about diseases of the oral cavity and throat (mukharoga) on gaṇḍamālā (5.29–30 and 32) and apacī (5.31), that about udara has a verse on kṛmi (7.7), and that about vātaroga on asthibhaṅga (22.5). The new diseases, described for the first time by Mādhava, Vṛnda and Vaṅgasena, are for the greater part absent, apart from śītapitta (8.12). The disease called śītalikā is mentioned in the kṣudraroga chapter (30.2–5). The kuṣṭha chapter contains a prescription against aṅghridadru, a mycotic affection of the feet (8.3), and one against rakasa (8.4). The disease, usually called vṛddhi, goes under the name kuraṇḍa (17.1 and 5–7). Rather unusual is the addition of a chapter on veterinary science (34),107 dealing with disorders in cows, buffaloes, horses and mules, and with determining the colour of the offspring of pigeons. A similar chapter forms part of the *Haramekhala*. Both works refer to a disease in horses and mules called jalasphoṭa in the *Rājamārtaṇḍa* (34.14) and vārisphoṭa in the *Haramekhala* (4.411).

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Noteworthy names of plants108 are ārāmaśṛgālikā (31.39),109 asthisamghātikā (22.5),110 āvallikā (26.13),111 babbūla (14.1), bhūkuruvaka (34.11),112 cakrāṅka (3.9),113 gopālāpitha (26.8),114 goṣṭhāmlikā (26.8),115 goṣṭhīvallī (24.2),116 jhiñjhiṇīkā (5.34),117 kanthārikā (29.21),118 māyāphala (31.44), svarṇagandhā (5.21), udumbaraparṇī (31.15),119 and uttariṇī (31.22).120 Opium and Cannabis appear to be absent.

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(3) The *Rājamṛgāṅka* ¹²¹ is a work dealing with taila, lehya, cūrṇa, etc. ¹²² It is referred to as a work on medicine by Bhoja in the introduction to the *Bhojavṛtti* on the *Yogasūtras*.

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¹²¹ ...

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¹²² ...

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A quite different *Rājamṛgāṅka* of Bhojarāja is an astronomical treatise. ¹²³

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¹²³ ...

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(4) The *Āyurvedasarvasva* of Bhojarāja is quoted in Trivikrama’s *Lauhapradīpa*. ¹²⁴

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¹²⁴ ...

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(5) The *Viśrāntavidyāvinoda* ¹²⁵ is said to be quoted by Bhāvamiśra. ¹²⁶

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¹²⁵ ...

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¹²⁶ ...

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(6) The nature and contents of the *Rasarājamṛgāṅka* ¹²⁷ are unknown. ¹²⁸

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¹²⁷ ...

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¹²⁸ ...

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*The author and his date*

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At least two medical authors with the name of Bhoja should be distinguished: firstly an ancient authority quoted by many commentators, ¹²⁹ and, secondly, the author who is usually called Bhojarāja and to whom the works are ascribed which were dealt with above.

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¹²⁹ ...

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The later Bhoja is often thought to be king Bhoja of the Paramāra dynasty, the famous patron of learning, who reigned at Dhārā (about A.D. 1000–1055) and to whom more than thirty Sanskrit technical works are ascribed. ¹³⁰ It cannot be established whether at least some of these works were written by the king himself or all of them fathered upon him. Bhojarāja has also been identified with Bhoja of Chitor, who lived in the second half of the seventh century. ¹³¹ A third Bhoja, of the Pratīhāra dynasty, had his capital at Kānyakubja in the ninth century. ¹³²

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¹³⁰ ...

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¹³¹ ...

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¹³² ...

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The medical works attributed to Bhojarāja may be assigned to about the eleventh century, the age of Bhoja of Dhārā, as an earlier date disagrees with the contents and materia medica of the *Rājamārtaṇḍa*. ¹³³ The date of Appana’s rendering of the *Cārucaryā* shows the thirteenth or fourteenth century to be the terminus ante quem of this work.

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¹³³ ...

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P. Hymavathi ¹³⁴ developed the view that the Bhojarāja who was the author of the *Cārucaryā* may be the same as a poet Bhoja who was a contemporary of Divākara Sūri, the father of Lolambarāja, who lived towards the close of the thirteenth century. ¹³⁵ The addition of rāja to the proper name was a common practice among brāhmaṇa scholars in Āndhra during this period. P. Hymavathi suggests that the *Cārucaryā* has been composed in the middle of the thirteenth century. He regards the *Nitibhūṣaṇa*, written in Telugu, as a work by the same author, written in this very time, because it is quoted by Maḍiki Siṅgana, who lived towards the end of the thirteenth century, in his *Sakalaṇītisammatamu*. A third work by the same Bhoja is, according to P. Hymavathi, the *Rāmāyaṇacampū*, written in Sanskrit. ¹³⁶ Finally, P. Hymavathi suggests that Bhoja’s patron may have been Gaṇapatideva (A.D. 1198–1261) ¹³⁷ or his daughter Rudrāmbā (Rudrammadevī) ¹³⁸ of the Kākatīya dynasty, or some feudal lord.

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¹³⁴ ...

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¹³⁵ ...

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¹³⁶ ...

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¹³⁷ ...

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¹³⁸ ...

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Bhojarāja is quoted in Anantakumāra’s *Yogaratnasamuccaya*, Śivadāsena’s commentary on the *Cakradatta*, ¹³⁹ and Trivikrama’s *Lauhapradīpa*.

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¹³⁹ ...

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A recipe attributed to Bhojarāja is found in the *Kāmaratna*. ¹⁴⁰

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¹⁴⁰ ...

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Cāmuṇḍa

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Cāmuṇḍa ¹⁴¹ was the author of (1) *Jvaratimirabhāskara*, (2) *Rasasaṃketakalikā*, ¹⁴² (3) *Rasendratilaka*, ¹⁴³ (4) *Varṇanighaṇṭa*, and (5) *Vibhramaḍambara*.

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¹⁴¹ ...

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¹⁴² ...

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¹⁴³ ...

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(1) The *Jvaratimirabhāskara* ¹⁴⁴ is a monograph on fevers.

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¹⁴⁴ ...

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The treatise consists of about 1,380 verses, arranged in sixteen chapters (adhyāya). Chapter one (jvaraprabheda; seventy-four verses) deals with the mythical origin of fever (5–9ab), its names in a great variety of living beings and some lifeless substances (9cd–16), its general aetiology and symptomatology, its varieties and its ariṣṭas.

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Chapter two (nādikādibheda; fifty-eight verses) describes the examination of the pulse (1–14) and the urine (16–26) in fever patients, the first stage of fever (taruṇajvara) and its treatment (34–58) by means of reducing measures (laṅghana). ¹⁴⁵

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¹⁴⁵ ...

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Chapter three (auṣadhādiparikrama; ninety-two verses) is about certain, chiefly fluid, medicinal preparations (kvātha, yavāgū, yūṣa, etc.), to be administered to patients with a fresh fever; chapter four (sādhāraṇajvaracikitsā; thirty-seven verses) is about the general treatment of fevers with medicines.

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Chapter five (vātādijvara; ninety-nine verses) is concerned with the symptoms and therapy of fevers caused by one doṣa, and chapter six (dvandvajavarcikitsā; sixty-five verses) with fevers caused by two doṣas.

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Chapter seven (saṃnipātajvaraprabheda; 358 verses), the longest of the whole treatise, describes, after a general section on fevers caused by the three doṣas when acting concertedly (1–56), the symptoms and therapy of three series of thirteen varieties of these fevers. The names of all these fevers are enumerated (57–64), followed by their symptomatology and treatment. The first series consists of viṣphāraka, śīghrakārin, puṣkalaka, vidhu, makarin, phalgu, vaidārikakarṇāhva, karkoṭaka, saṃmohaka, yāmya, krakaca, pākala, and kūṭapākala (65–140). ¹⁴⁶ The members of the second series are sandhiga, antaka, rugdāha, cittabhrama, karṇaka, kaṇṭhakubja, śītagātra, tandrika, pralāpaka, raktaṣṭhīvin, bhugnanetra, jihvaka, and abhinyāsa ¹⁴⁷ (183–305). ¹⁴⁸ The third series consists of antardāha, antaka, kumbhīpāka, paurṇanāva, pralāpin, eṇīdāha, bhūtahāsa, ajaghoṣa, hāridraka, saṃśoṣin, saṃnyāsa, yantrāpīḍa, and daṇḍapāta (308–337); ¹⁴⁹ a fever called sughoraka (333–347ab) ¹⁵⁰ is regarded as a variety of saṃśoṣin.

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¹⁴⁶ ...

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¹⁴⁷ ...

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¹⁴⁸ ...

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¹⁴⁹ ...

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¹⁵⁰ ...

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Chapter eight (āgantujvara; thirty-six verses) is about fevers caused by a trauma and by the seven types of abhiṣaṅga, i.e., by grahas, anger, strong-smelling herbs, poisons, grief, lust, and fear; a fever arising from curses is added at the end.

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Chapter nine (satatādijvaraprabheda; 138 verses) is concerned with the five irregular fevers which are usually distinguished (saṃtata, satata, tṛtīyaka, caturthaka), together with the reversed (viparyaya) types of the last four of the series; it adds two irregular fevers, recurring respectively every fifth (pañcāhasambhava; 84–85ab) and every sixth day (ṣaṣṭhadinodbhava; 85cd–87); ¹⁵¹ vātabalāsaka (88–89) and pralepaka fever (90–92) are also dealt with in this chapter, as well as fever arising from the pollen of grasses, i.e., hay fever (tṛṇapuṣpaka; 93–97ab), ¹⁵² and fever from the loss of ojas (97cd–100ab). ¹⁵³ The therapy of the irregular fevers is found at the end of the chapter (100cd–138).

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¹⁵¹ ...

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¹⁵² ...

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¹⁵³ ...

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Chapter ten (śitādāhīdiprabheda; sixty-four verses) is about irregular fevers, caused by two doṣas, which are characterized by coldness (śitajvara; 1–22) or a burning sensation (dāhajvara; 22–32); these fevers are said to find their origin in evil deeds committed in previous lives; fevers beginning with a feeling of coldness (śitādījvara; 33–34) or a burning sensation (dāhādījvara; 35–36) are also found in this chapter, as well as those in which the body is partly cold, partly warm (the nṛsiṃha and ardhanārīśvara types, 37–42; the antardāha and bahirdāha types, 43–46ab); the chapter ends with a fever that especially occurs during the night (rātrījvara; 46cd–49).¹⁵⁴

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Chapter eleven (dhātugatajvaraprabheda; forty-one verses) deals with fevers affecting the seven tissues of the body, and chapter twelve (jīrṇajvaracikitsā; sixty-six verses) with fevers of long standing.

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Chapter thirteen (śodhanādiprabheda; eighty verses) is about a number of therapeutic measures: śodhana, pañcakarman, pācana, sneha, sveda, vamana, virecana, nasya, basti, nirūha, anuvasana, varti, agnikarman, and agada; it ends with religious therapy (dāna, mantra).

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Chapter fourteen (dvādaśaprabheda; one hundred verses) describes the symptoms and treatment of twelve fevers: ajīrṇajanita-, dṛṣṭija-, raktaja-, malajanita-, garbhiṇī-, sūtikā-, stanorabhava-, bāla-, visphoṭa-, śitalā-, krimija-, and kālajvara.¹⁵⁵

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Chapter fifteen (nakṣatrādijvaraprabheda; thirty verses) deals with the influences of the lunar mansions (nakṣatra) on the outcome of fever (1–5), the four types of kālajvara (raudra = brāhmaṇajvara; māhendra = kṣatriyajvara; īśvara = vaiśyajvara; kālagambhīra = śūdrajvara; 6–18), which can be treated with religious measures only,¹⁵⁶ with the signs of release from fever (19–20ab), the causes of its reappearance (23–26ab), and finally with religious observances which avert all kinds of fever ((26cd–30).

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Chapter sixteen (upadravādiprabheda; 41 verses) is about the ten complications (upadrava) of fever (atisāra, vami, hikkā, śvāsa, kāsa, aruci, tṛṣṇā, mūrchā, vibandha, agnisāda), which are described as its relatives.¹⁵⁷

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The above list of contents shows that Cāmuṇḍa arranged his treatise very systematically. This also emerges from his descriptions of treatment. The therapy of the fevers caused by one doṣa forms a fine example of his method: details about the drinking of water are given first, followed by prescriptions regarded as pācana, śamana and śodhana, while rasayogas appear at the end. The verses on therapy of each chapter are divided into two groups, those comprising the usual āyurvedic preparations and those containing rasayogas. The recipes of the former group are partly simple, partly complicated, and sometimes provided with names, while those of the latter are usually provided with names.¹⁵⁸ The materia medica is almost devoid of conspicuous features. Religious elements, mantras included, are not infrequent in Cāmuṇḍa’s therapy.¹⁵⁹

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Sources are hardly referred to: Caraka, Garga, Suśruta, and Vṛddhaśuśruta are each mentioned once.¹⁶⁰ Since a number of verses found in the Jvaratimirabhāskara also form part of Śārṅgadhara’s Triśatī,¹⁶¹ the latter work has probably been used by Cāmuṇḍa.

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The Jvaratimirabhāskara is quoted in Ananta’s Pratāpakalpadruma, Jayaratna’s

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Jvaraparājaya, and Pratāpasimha’s Amṛtasāgara. A work of the same title is mentioned in an Auṣadhikalpa.¹⁶²

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The method of examination of a patient called aṣṭasthānaparīkṣā was already known to Cāmuṇḍa, as appears from the beginning of chapter seven (5–10),¹⁶³ where the eight elements of this procedure are referred to, although the term itself is not yet employed.¹⁶⁴ Most of the saṃnipāta fevers of the second series are twice described, apparently according to two different sources.¹⁶⁵ The fever called hāridraka is described twice as well (7.316–320ab);¹⁶⁶ the series of fevers to which hāridraka belongs is said to be contagious, and fatal if provided with the complete set of symptoms (7.321cd–322); nevertheless some verses on the therapy of hāridraka have been incorporated in the treatise (7.325–331).¹⁶⁷ The sughoraka fever (7.333–346ab) is not known from other sources. It is described twice. The second and more elaborate description, said to have been taken from some other work, constitutes a conversation between Sūrya and the Aśvins. The former declares that this fever arose of Rudra’s wrath at the time of Dakṣa’s sacrifice. Its five varieties are called brāhmaṇa, kṣatriya, vaiśya, śūdra, and cāṇḍāla. The brāhmaṇa fever is easily curable, the kṣatriya type curable with difficulty, the vaiśya fever even more so, while the śūdra and cāṇḍāla types are incurable. Two ways of treatment are recommended: firstly treatment by means of gifts, meritorious deeds, and paying homage to Rudra and Bhavānī, secondly by means of medicines. The verses on vātabalāsaka (9.88–89) mention that some authorities regard it as identical with the variety of jaundice called kumbhakāmālā.¹⁶⁸ The pralepaka fever is said to occur especially in patients with (rāja)yakṣman (9.90–92).¹⁶⁹ A fever caused by unwholesome water is referred to incidentally (vāridoṣa; 11.32). The therapy of śitalā, also called pūrvāpara, consists of purely medical measures (14.73–87).¹⁷⁰

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Some noteworthy names of medicinal plants are aileya (4.28),¹⁷¹ ākallaka (7.45), bhadrotkaṭa (14.24),¹⁷² cillaka (3.73), dāsī (11.14),¹⁷³ gārgī (7.234), pillaka (3.73), and poī (3.73).

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(2) The Varṇanighaṇṭa¹⁷⁴ appears to be a vocabulary of Tantric terms.¹⁷⁵ This work is referred to in Śrīvallabhagaṇi’s commentary on the first verse of Hemacandra’s Nighaṇṭuśeṣa.¹⁷⁶

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(3) The Vibhramaḍambara¹⁷⁷ is a work on magical tricks (kautuka).¹⁷⁸

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The author Cāmuṇḍa¹⁷⁹ or Caṇḍa¹⁸⁰ was a Naigama¹⁸¹ kāyastha,¹⁸² son of Kumbha,¹⁸³ who was a karaṇavīra, ¹⁸⁴ i.e., a superintendent of the department of accounts and records of a king, who may have been the famous Mahārāṇa of Mewāṛ, who was also called Kumbha. Like his father, Caṇḍa lived in Mewāṛ,¹⁸⁵ holding the same office¹⁸⁶ at the court of the Mahārāṇā in Yoginīpattana¹⁸⁷ or Yoginīpura,¹⁸⁸ where he composed the Rasasaṃketakalikā¹⁸⁹ and Jvaratimirabhāskara.¹⁹⁰

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The *Rasaṣamketakalikā* was completed in A.D. 1474,¹⁹¹ the *Varṇanighaṇṭa* in 1482,¹⁹² and the *Jvaratimirabhāskara* in 1489/90,¹⁹³ 1490,¹⁹⁴ or 1492.¹⁹⁵ All three works were written during the reign of Rājamalla,¹⁹⁶ one of Kumbha’s sons.¹⁹⁷

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¹⁹¹ [text of the note]

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¹⁹² [text of the note]

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¹⁹³ [text of the note]

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¹⁹⁴ [text of the note]

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¹⁹⁵ [text of the note]

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¹⁹⁶ [text of the note]

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¹⁹⁷ [text of the note]

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Cārucandrasūri Rudrapallīya Cārucandrasūri Rudrapallīya wrote a medical treatise, called *Vātaśita*, in the latter half of the fourteenth or first half of the fifteenth century.¹⁹⁸

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¹⁹⁸ [text of the note]

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Dāmodara Dāmodara’s *Ārogyacintāmaṇi*¹⁹⁹ is a comprehensive treatise on classical āyurvedic lines. It has erroneously been regarded as a commentary on Suṣeṇa’s *Āyurvedamahodadhi*.²⁰⁰

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¹⁹⁹ [text of the note]

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²⁰⁰ [text of the note]

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Contents The work, almost exclusively written in verse, is arranged in thirty chapters (adhyāya), to which three more are added, as well as four pariśiṣṭa chapters. The total number of stanzas is about 1,950.

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Chapters one to seven cover the subjects usually dealt with in the sūtrasthāna of a saṃhitā. After a maṅgalācaraṇa devoted to Śiva, the author states that his *Ārogyacintāmaṇi* is based on the words of Caraka and others. Chapter one is concerned with paribhāṣā, dinacaryā, ṛtucaryā, and doṣavijñāna. Chapter two is about the tastes and articles of food, chapter three about the groups of medicinal substances and their actions, paribhāṣā, weights and measures, and lohamaṇḍūramāraṇa. Chapter four deals with sneha and sveda, chapter five with pañcakarman, chapter six with dhūmapāna, gaṇḍuṣa and kavala, pratisāraṇa, śirobasti, karṇapūraṇa, tarpaṇa, and sirāvidhi. Chapter seven is about ariṣṭas. The colophon refers to this group of chapters as the Sūtraśārīrakhyasthāna of Dāmodara’s *Ārogyacintāmaṇisaṃhitā*, but the matter usually treated in a śārīrasthāna is absent.

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Chapters eight to twenty-four comprise, according to their last colophon, the two sthānas about nidāna and kāyacikitsā. The order in which the diseases and their treatment are described is peculiar to this text: jvara and jvarātīsāra (8), atisāra, grahaṇī, pravāhikā and kṛmiroga (9), arśas (10), ajīrṇa (11), raktapitta and asṛgdara (12), prameha, pramehapiḍikāḥ, mūtrakṛcchra and aśmarī (13), kṣayaroga (14), kāsa, śvāsa and hikkā (15), svarabheda and arocaka (16), chardi, tṛṣṇā and mūrcchā (17), pāṇḍuroga, halīmaka and kāmalā (18), vidradhi and gulma (19), udara (20), udāvarta, śūla, hṛdroga and amlapitta (21), vātaroga, ūrustambha, āmavāta and vātarakta (22), kuṣṭha, śvitra, śitapitta and udarda (23), śopha, ślīpada and sthaulya (24).

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Chapter twenty-five, concerned with śālākya, is about netra-, karṇa-, nāsā-, mukha- and śiroroga, to which palita, indralupta and dāruṇa are added. Chapter twenty-six, concerned with śalya, deals with vraṇa, bhagandara, upadaṃśa, granthi, galagaṇḍa, gaṇḍamālā, apacī, arbuda, lūtāvraṇa, jālagardabha, visphoṭa, masūrikā, tāruṇyapi-

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ḍakaḥ,²⁰¹ and valmīka. Chapter twenty-seven is about viṣa, cūrṇadāha, agnidāha, and madātyaya. Chapter twenty-eight deals with grahas, unmāda and apasmāra, twenty-nine with rasāyana and vājīkaraṇa, thirty with yoniroga, garbhaśūla, garbhapāta, sūtikāroga, stanyadoṣa, and bālaroga.

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²⁰¹ [text of the note]

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Three additional chapters follow, concerned with bheṣajakalpa, viṣapratyauṣadha and kriyākalpa. The chapter on bheṣajakalpa, i.e., the preparation of medicines, treats of general subjects related to the collection of drugs, gives a list of substitutes for drugs which cannot easily be procured, deals with weights and measures, the various medicinal preparations and the proportions of their ingredients, etc. It is the only chapter in which a series of authorities is mentioned by name: Ātreya (122), Aurabhra (81), Bhoja (122, 160–169), Caraka (93, 170), Kharaṇāda (102), Ravigupta (184cd-185ab), Śālihotra (83–85ab), Suśruta (101, 182–184ab), and Vāluki (159).²⁰² The chapter on viṣapratyauṣadha deals with antidotes, or rather drugs which counteract noxious effects of a rather long series of medicinal substances. The chapter on kriyākalpa, the only one in which prose occurs, is about pañcakarman.

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²⁰² [text of the note]

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The first pariśiṣṭa chapter, on pratyauṣadhas, enumerates more drugs which counteract noxious effects of other medicines; the second, on bheṣajakalpa, gives additional rules on the preparation of medicines; the third, on kriyākalpa, contains additional information on the types of preparation called gaṇḍuṣa, kavala and mūrdhataila; the fourth consists of a long series of kaṣāyas to be used in various disorders, and in addition it presents a number of gaṇas.²⁰³

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²⁰³ [text of the note]

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Apart from the authorities mentioned in the bheṣajakalpa chapter and the reference to Caraka in the first verse, Dāmodara only specifies his source in the kriyākalpa chapter, where two prose passages are said to be taken from the (*Aṣṭāṅga*)saṃgraha.²⁰⁴ More passages from this chapter were borrowed from the works ascribed to Vāgbhaṭa, though Dāmodara omitted to mention this.

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²⁰⁴ [text of the note]

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Vāgbhaṭa is Dāmodara’s main source according to S. Viswanatha Sarma.²⁰⁵ Nevertheless, he does not follow this authority in the arrangement of the diseases. Some of the material included in his treatise has been influenced by Vāgbhaṭa without leading to literal borrowing; this is, for instance, clearly visible in the groups (varga) of medicinal substances of chapter three. The gaṇas of the kaṣāyapariśiṣṭa chapter, on the other hand, are identical with those of the *Aṣṭāṅgahṛdayasaṃhitā*.²⁰⁶

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²⁰⁵ [text of the note]

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²⁰⁶ [text of the note]

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The *Ārogyacintāmaṇi* is quoted in the *Virasimhāvaloka*²⁰⁷ and in Ṭoḍara’s *Āyurvedasaukhya*.²⁰⁸

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²⁰⁷ [text of the note]

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²⁰⁸ [text of the note]

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Special features The chapter on prognostics (7) contains two verses on pulse examination.

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Noteworthy are the following features of Dāmodara’s nosology: the therapy of a raktapittajvara is described, not known from earlier texts, the symptoms of which are omitted (8.28–30); the only specific type of samnipāta fever described is abhinyāsa (8. 44–50); asṛgdara is dealt with in the chapter on raktapitta (12.18–22); mūtrāghāta is absent from the chapter on urinary disorders (13); saṃnyāsa is absent from the chapter on chardi, tṛṣṇā and mūrcchā (17); ślīpada is dealt with in the group of chapters on kāyacikitsā (24); the therapy of palita, indralupta and dāruṇa is described at the end of the śālākya chapter (25);²⁰⁹ bhagna and śūkadoṣa are absent from the śalya chapter (26), which includes masūrikā and visphoṭa; the therapy of only three kṣudrarogas, jālagardabha, tāruṇyapiḍakāḥ and valmīka, is described in the same chapter, and lūtāvraṇa²¹⁰ has been added; a new type of dāha, namely cūrṇadāha, is mentioned in the chapter on viṣa (27), along with agnidāha, while madātyaya is also relegated to this chapter; mūḍhagarbha and yonikanda are absent from the chapter on women’s and children’s diseases (30); some more diseases are not mentioned, such as vṛddhi²¹¹ and visarpa.²¹² The presence of disorders like āmavāta, the several types of śūla, sthaulya (= medoroga), śitapitta, amlapitta, visphoṭa and masūrikā betray the influence of the Mādhavanidāna, but some diseases added after Mādhava’s time, such as vardhma, snāyukaroga and somaroga, are absent. On the other hand it is remarkable that asthisrāva is mentioned at the very end of the work (kaṣāyapariśiṣṭa 478–480).²¹³

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²⁰⁹ [Text of the note]

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²¹⁰ [Text of the note]

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²¹¹ [Text of the note]

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²¹² [Text of the note]

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²¹³ [Text of the note]

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A conspicuous feature of Dāmodara’s therapeutics is the absence of rasauṣadhas and the emphasis on medicinal substances of vegetable origin. Noteworthy in this connection is the description of the killing (māraṇa) of maṇḍūra at the end of chapter three. The materia medica consists for the greater part of substances known from the classical saṃhitās. Some later elements are ākulī,²¹⁴ babbūlaka,²¹⁵ dhattūra,²¹⁶ khārī,²¹⁷ and maheraṇā.²¹⁸ Opium seems to be absent.

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²¹⁴ [Text of the note]

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²¹⁵ [Text of the note]

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²¹⁶ [Text of the note]

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²¹⁷ [Text of the note]

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²¹⁸ [Text of the note]

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Religious therapy has been relegated to the background and has only a very minor role in possession by grahas and bālagrahas; remarkably enough, it is not even prescribed in masūrikā.

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Dāmodara’s work appears to be one of the first that extensively and minutely describe, in the bheṣajakalpa chapter, many rules pertaining to the preparation of compound medicines, especially with regard to the quantities of their ingredients and the ratios of these. A detailed discussion of this subject is not found in the earlier treatises themselves but only in their commentaries.

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The lists of pratyausadhas form an unusual feature of the work.

The author

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Dāmodara is said to be the son of Viṣṇubhaṭṭa in the colophons of the Ārogyacintāmaṇi. His father, Viṣṇu, originated from Vidarbha according to one of the MSS.²¹⁹ The text itself gives no particulars about the author and does not even mention his name.²²⁰

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²¹⁹ [Text of the note]

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²²⁰ [Text of the note]

Date

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Though it has been claimed that nothing is known about the author’s time,²²¹ it is nevertheless possible to establish his chronology by taking into account that he must have lived in the same age or somewhat later than the author of the Śārṅgadharasaṃhitā, because the examination of the pulse is mentioned by Dāmodara. Since Dāmodara, on the other hand, must be earlier than Virasimha who quotes him, he can be dated to the first half of the fourteenth century.²²² This is also the date proposed by P. Hymavathi, who arrived at his conclusion on quite different grounds.²²³

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²²¹ [Text of the note]

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²²² [Text of the note]

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²²³ [Text of the note]

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Several medical authors bearing the name of Dāmodara are known. Unspecified authors of this name are quoted or referred to in Ananta’s Pratāpakalpadruma, Hamsarāja’s Bhiṣakcakracittotsava, Rāmeśvara Bhaṭṭa’s Rasarājalakṣmī,²²⁴ Revaṇasiddha’s

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²²⁴ [Text of the note]

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Virabhaṭṭīya, Vācaka Dīpacandra’s Laṅghanapathanirṇaya,²²⁵ Viṣṇudeva’s Rasarājalakṣmī, Viṭṭhala’s Rasasindhu,²²⁶ and in two anonymous treatises, the Cikitsāsārasaṃgraha²²⁷ and the Ratnākarauṣadhayogagrantha.²²⁸

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²²⁵ [Text of the note]

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²²⁶ [Text of the note]

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²²⁷ [Text of the note]

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²²⁸ [Text of the note]

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A Dāmodara is mentioned as one of the promoters of āyurveda in the Vaidyaśāstrapravartakācāryānāmasamuccaya.

Cites (42)