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A History of Indian Medical Literature v3.c43.s35: Virasimha

A History of Indian Medical Literature v3.c43.s35

Language
English

Contents

Virasimha

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The Virasimhāvaloka 1587 by Virasimha is a treatise which describes the aetiology and therapy of each group of diseases in three entirely different ways, according to the principles of astrology, 1588 karmavipāka, and medicine.

Contents

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The work is written in a mixture of verse and prose, the latter being chiefly found in the parts dealing with astrology and karmavipāka. After two introductory verses and some introductory prose, the author gives a list of the diseases that will be dealt with. Their order agrees with the Mādhavanidāna, apart from the following alterations and additions. A chapter on jvarātīsāra has been added after that on jvara, one on mahonmāda after that on pānātyaya, 1589 and one on vardhma after that on antravraṇa-namuṣkaroga. 1590 The chapter on kṣudrarogas is divided into two parts, the first of which is concerned with a short series of these diseases and their treatment, along the lines of books on karmavipāka: valmīka, jvālāgardabha, 1591 pāṣāṇagardabha, carmakila or kīlakavraṇa, vaikṛtyaroga 1592 and avijñātaroga. 1593 The second part is about the medical treatment of thirty-four kṣudrarogas. The chapter on yonivyāpad is followed by one on garbharakṣa, describing the measures to be taken during the ten months of pregnancy, and the treatment of disorders of lactation. The chapter on strīroga is concerned with stanasphoṭa, 1594 mūdhagarbha and yonikanda. Chapters on bālaroga and viṣa end that part of the treatise which is arranged in agreement with the Mādhavanidāna.

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Eleven more chapters follow, not listed in the table of contents at the beginning of the work; they are about rasāyana, vājīkaraṇa, sneha, sveda, vamana, vireka, anuvāsana, nirūha, dhūma, nasya, and kavala. The treatise ends with a miśraka chapter, enumerating the best medicine in each disorder and describing weights and measures. At the end the author gives some information about himself.

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The composition of the Virasimhāvaloka is somewhat uneven. Its sections on astrology and karmavipāka precede those devoted to medicine in its strict sense, and appear to be regarded as more important than the latter. 1595 Therapy was a greater concern of the author than nidāna. His chief source regarding therapy was Vṛnda’s Siddhayoga, while most verses on nidāna were taken from Mādhava’s Rugviniścaya, though these are sometimes interspersed with verses of unknown origin. 1596

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Virasimha specifies his sources in many instances. The following works and authors are quoted or referred to: Ārogyacintāmaṇi (47), 1597 Bārhaspatya (189), Baudhāyana (many times), Bheda (128), Brahmagītā (36), 1598 Brahmāṇḍapurāṇa (65, 101, 119, 163, 238, 260, 262, 294), Brahmapurāṇa (239), Caraka (17, 74, 110, 162, 294), Cikitsākalika 1599 (72), 1600 Dāmodara (47), Gārgya (4), Garuḍapurāṇa (59), Gautama (32, 210), Gautamīya (256), Hārīta (2, 75), Jātaka (many times), Kalikā 1601 (26, 1602 38, 1603 72, 111), 1604 Kalyāṇakāraka (117), Kātyāyana (238), Kūrmapurāṇa (260), Liṅgapurāṇa (221), Mahābhārata (66, 78, 119, 219), Mahādevabhāṣya (277), Maheśvaratantra (4), 1605 Mānava (189), Nārādīyapurāṇa (273), Nārādīyavacana (190), Padmapurāṇa (27, 32, 36, 64, 94, 152, 174, 201, 261), Pitāmahasamhitā (279), Ṛgvidhāna (43, 238), Rugviniścaya (many times), Śaṃkaragītāḥ (119), Sārāvalī (2, 27, 31), Śātātapīya Karmavipāka (91), Śaunaka (51–53), Śivagītā (32), Śrīpati (27, 32, 36, 58, 91, 289), Suśruta (6, 42, 60, 69, 84, 86, 93, 95, 97, 102, 164, 253, 256, 274), Triśathācārya (7–9), 1606 Umāmaheśvarasamvāda (77, 101, 118), Vācaspati (118), 1607 Vāgbhaṭa (21, 23, 35), Vārāha (209), Vāyupurāṇa (79, 119, 158, 166, 217, 273, 278), Viṣṇu (184, 239), Vṛddhabaudhāyana (179–210), Vṛddhagautama (53, 166), Vṛddhaparāśara (43), Vṛndasaṃgraha (many times), and Yogaratnāvalī (48). 1608 Trimalla in his Yogatarangiṇī, and in the Yogaratnākara; it was probably used by Śārṅgadhara in the composition of his Triśatī.

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Unusual names of diseases mentioned in this work are mahonmāda (100–101), vaikṛtaroga (239), avijñātaroga (239), and stanasphoṭa (288–289). Thirty-four kṣudrarogas are mentioned (239–244), whereas their number is thirty-six in the works ascribed to Vāgbhaṭa, forty-four in the Suśrutasaṃhitā and Mādhavanidāna.

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The author At the end of the work the author, who calls himself a lion among the kings, mentions that his name is Vīrasiṃha and that he is of Tomara lineage. His father was Devavarman and his grandfather Kamalasiṃha. The Tomaras were a Rājput clan who founded a dynasty in Gwalior in 1375. 1611 Vīrasiṃha dictated his treatise to a kāyastha named Sāraṅga. 1612 Two more works by an author called Vīrasiṃha are an Āyurveda 1613 and the Nṛsiṃhodaya. 1614 The author of the Vīrasiṃhāvaloka is sometimes credited with the Durgābhaktita-raṅgiṇī. 1615

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Date The Vīrasiṃhāvaloka was completed in A.D. 1383. 1616

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Viśvanātha Viśvanātha was the author of the Pathyāpathyaviniścaya 1617 or -vinirṇaya 1618 and the Cikitsārṇava. 1619

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(1) Pathyāpathyaviniścaya. 1620 After a maṅgala addressed to Śiva and some stanzas which introduce its subject, this treatise, consisting of 611 verses, enumerates which substances are beneficial or harmful in a series of diseases (9–556) and in the six seasons (557–583). Towards the end, after some verses on basic principles of therapy, it mentions the disorders dealt with in the work (587–594). An appendix (pariśiṣṭa) is concerned with the actions of the

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¹⁶⁰⁶ Triśathācārya is a mistake for Triśatīkāra.

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¹⁶⁰⁷ Vācaspati is mentioned in the context of the *Mādhavanidāna*.

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¹⁶⁰⁸ Yogaratnāvalī is a work by an author called Devanātha.

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¹⁶⁰⁹ Devasiṃha Viṭṭhala is the author of the *Nidānadīpikā*.

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¹⁶¹⁰ Meghamuni is the author of the *Meghavinoda*.

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¹⁶¹¹ Cf. *The Cambridge History of India*, III, p. 513.

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¹⁶¹² Sāraṅga is also the name of the author of the *Sāraṅgadharasaṃhitā*.

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¹⁶¹³ *Āyurveda* is a general title.

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¹⁶¹⁴ *Nṛsiṃhodaya* is a work on astrology.

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¹⁶¹⁵ *Durgābhaktitaraṅgiṇī* is a work by Vidyāpati.

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¹⁶¹⁶ The date is given in the colophon.

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¹⁶¹⁷ Also called *Pathyāpathya*.

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¹⁶¹⁸ *Pathyāpathyavinirṇaya* is the title in some manuscripts.

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¹⁶¹⁹ *Cikitsārṇava* is a work on therapeutics.

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¹⁶²⁰ Also called *Pathyāpathya*.

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tastes and the effects of overindulgence in substances with a particular taste (595–607); it concludes with some general verses (608–610). The book ends with information on the author (611). Mādhava’s arrangement of the diseases is for the greater part adopted. The remedial measures and medicinal substances mentioned by Viśvanātha are almost completely of a classical āyurvedic type. Musk is known to him. 1621 Opium is not prescribed. Cannabis may form part of Viśvanātha’s materia medica. 1622

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The verses on jvara mention taruṇa- (9 and 12–13), madhyama- (14–16), and purāṇajvara (31–34); those on atisāra refer to jvarātisāra (58–59). Homage to Śiva is recommended in insanity caused by devas, etc. (232). The disorders called bradhna and vṛddhi are mentioned together (373–377). Remedial measures of a religious nature are not referred to in the verses on masūrikā (459–464). The verses on gynaecology and obstetrics are arranged during the following subjects: pradara and yonivyāpad (495–407), pregnancy (498–507), and puerperal diseases (sūtikāroga, 508–517). Viṣaroga is followed by verses on mixtures of diseases (rogasaṃkara, 531–532), vātaroga (533–543), pittaroga (544–550), and kapharoga (551–556). Surgical measures, especially cautery (dāha) 1623 and venesection, 1624 are frequently recommended. The tailadroṇī is twice referred to. Worthy of notice are the following words: pacelima (16; 180); roṭikā (a kind of bread; 24); names of plants like kañcaṭa (68; 120), methī (94), and peṭī (191; 214; 239; 253); names of fishes such as bhākura (536), ceṅga (172), diṇḍiśa (51), gargara (249; 536), illīśa (172; 249), kavayī (172; 249), khalīśa (68), khuḍḍīśa (68; 250), madhurālikā (51; 68; 172), parvata (249), proṣṭī (172), rohita (250), śilindhra (249), śṛṅgin (250), toḍīmatsya (48), varmī (250), and the word for shrimp, ciṅgaṭa (118). Geographical names found in the work are Mahendragiri (363), Pāriyātra (389), and Sahyādri (436).

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(2) No details are available on Viśvanātha’s second work, the Cikitsārṇava. 1625

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The author Viśvanātha 1626 mentions at the end of his Pathyāpathyaviniścaya (611) that he was a great-grandson of Umāpati, grandson of Tapana, 1627 who was a leading poet and physician, and son of Gaurīnarasiṃhasena. 1628

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Date Viśvanātha is said to have written his Pathyāpatha at the court of Pratāparudra, the Gajapati king of Orissa 1629 (A.D. 1497–1540), 1630 who was a contemporary and disciple of Caitanya (A.D. 1486–1533), one of the mediaeval Vaiṣṇava saints of India. 1631

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The Mahārṇava or Madanamahārṇava compiled by Viśveśvarabhaṭṭa The Mahārṇava or Madanamahārṇava, 1632 attributed to Māndhātṛ, 1633 son of Madanapāla, 1634 was actually compiled by Viśveśvarabhaṭṭa. 1635

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¹⁶²¹ Musk is called kastūrī.

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¹⁶²² Cannabis is called bhangā.

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¹⁶²³ Cautery is called agnikarma.

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¹⁶²⁴ Venesection is called sirāvyadha.

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¹⁶²⁵ *Cikitsārṇava* is a work on therapeutics.

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¹⁶²⁶ Viśvanātha is also the author of the *Sāhityadarpaṇa*.

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¹⁶²⁷ Tapana is also called Tapanācārya.

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¹⁶²⁸ Gaurīnarasiṃhasena is also called Narasiṃhasena.

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¹⁶²⁹ Orissa is the modern state of Odisha.

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¹⁶³⁰ Pratāparudra is the king of Orissa.

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¹⁶³¹ Caitanya is the founder of the Gaudiya Vaiṣṇavism.

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¹⁶³² *Madanamahārṇava* is a work on dharmaśāstra.

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¹⁶³³ Māndhātṛ is the king of the Tomara dynasty.

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¹⁶³⁴ Madanapāla is the king of the Tomara dynasty.

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¹⁶³⁵ Viśveśvarabhaṭṭa is the author of the *Madana-pārijāta*.

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This large treatise, in a mixture of verse and prose, arranged in forty chapters (taraṅga), ¹⁶³⁶ is a compilation ¹⁶³⁷ which deals exclusively with karmavipāka, the retribution of acts committed in former existences, a subject that belongs rather to dharmaśāstra than to medicine, ¹⁶³⁸ although it is sometimes dealt with in medical treatises. Remedial actions of a religious nature (prāyaścitta, dāna, homa, bali, stotra, mantra, etc.) against a long series of diseases are described in that context (chapters eight to forty). ¹⁶³⁹

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Illness is divided into three types: arising from karman, from the doṣas, and from the combined actions of these two. ¹⁶⁴⁰ Diseases arising from bad karman are of three types again: resulting from mahāpātaka or mahāpāpa, upapāpa, and pāpa, lasting respectively during seven, five and successive births; mahāpāpa gives rise to kuṣṭha, rājayakṣman, prameha, grahaṇī, mūtraṛcchra, aśmarī, kāsa, atisāra, bhagandara, duṣṭavraṇa, gaṇḍamālā, pakṣaghāta, and akṣināśana, upapāpa to jalodara, yakṛt, plīhan, śūla, śopha, vraṇa, śvāsa, ajīrṇa, jvara, chardi, bhrama, moha, galagraha, raktārbuda, and visarpa, pāpa to valmīka, puṇḍarīka, etc. ¹⁶⁴¹

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The Mahārṇava is quoted by Allāḍanātha, ¹⁶⁴² Raghunandana in his Kṛtyatattva, ¹⁶⁴³ Śrīnātha, and others. ¹⁶⁴⁴

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Special features Several varieties of śūla (chapter nine), vraṇa (chapter fifteen) and sphoṭa (chapter fifteen) are mentioned; the term gunma is used instead of gulma (chapter twenty-seven); lūtakitva (chapter thirty-six) may designate a disorder related to lūtāvraṇa; unusual types of kuṣṭha are referred to (chapter thirty-seven): hīna-, rakta-, pīta-, gunma-, kṛṣṇa-, kaṭi-, netra-, and śvetakuṣṭha; āskamikakārśya is mentioned (chapter thirty-nine); many grahas are enumerated which are for the greater part not met with elsewhere (chapter forty): prajā-, jvara-, pratuṇḍa-, kāmila-, kālanāyaka-, pitṛ-, lokāyata-, āpastamba-, vṛtra-, mahājvara-, kumbhaka- or jambhaka-, kapila-, śivapāda-, ūrdhvakeśī-, viṣṭambha- or vivṛtākṣa-, mahājihvā-, nava-, vāsava- or vāyasa-, kṣetrapāla-, acala-, hastipāda-, karṇa-, dhana-, avatola-, kṛśa- or śaśi-, skanda-, .skandapasmāra-, śiśu-, and meṣagraha.

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The author Viśveśvara, of Kauśikagotra, was the son of Pedibhaṭṭa ¹⁶⁴⁵ and Ambikā, and a pupil of Vyāsāraṇyamuni. Originating from Southern India, as appears from his father's name, he migrated to Northern India in search of patronage. Viśveśvara won the admiration of the Reḍḍi kings and was the poet laureate of the Recarla king Siṅgabhūpāla (A.D. 1386–1412), according to P. Hymavathi. ¹⁶⁴⁶ He is regarded as one of the leading authorities of the Benares school of modern Hindu Law. ¹⁶⁴⁷

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Date The Mahārṇava probably dates from 1360–1390, i.e., the period of Viśveśvarabhaṭṭa's literary activity. ¹⁶⁴⁸

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Vopadeva

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Vopadeva ¹⁶⁴⁹ was the author of at least three medical works: ¹⁶⁵⁰ (1) Siddhamantraprakāśa, ¹⁶⁵¹ a commentary on his father's Siddhamantra; (2) Hṛdayadīpikā, ¹⁶⁵² a nighaṇṭu; (3) Śataśloki, ¹⁶⁵³ a collection of recipes accompanied by an auto-commentary, the Candrakalā. ¹⁶⁵⁴

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A commentary on the Śārṅgadharasaṃhitā, called Gūḍhārthadīpikā, commonly ascribed to Vopadeva ¹⁶⁵⁵ on the authority of Weber ¹⁶⁵⁶ and Aufrecht, ¹⁶⁵⁷ is not his work, for its text, as recorded by Weber, is identical with Kāśīrāma's Gūḍhārthadīpikā on the Śārṅgadharasaṃhitā. ¹⁶⁵⁸

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Vopadeva was a prolific author, who also produced treatises on grammar (Kavikalpadruma with an auto-commentary called Kāvyakāmadhenu; Mugdhabodha), on dharmaśāstra (Triṃśacchlokī; Paraśurāmapratāpaṭīkā), and on the Bhāgavatapurāṇa (Harilīlā, an abstract of this Purāṇa; Muktāphala, a summary of its teaching), etc. ¹⁶⁵⁹ His versatility is revealed by a verse at the end of the Muktāphala, in which he claims to have composed ten works on grammar, nine on medicine, one on tithinirdhāra (i.e., jyotiṣa), three on sāhitya, and three on the Bhāgavatapurāṇa. ¹⁶⁶⁰ Even the Bhāgavatapurāṇa itself has been attributed to Vopadeva. ¹⁶⁶¹

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(1) The Siddhamantraprakāśa is an elaborate and valuable commentary. ¹⁶⁶² Its exposition on the terms rasa, vipāka, vīrya, and prabhāva ¹⁶⁶³ is theoretically important, amongst other things on account of the view that the effect of prabhāva is not due to natural factors inherent in a medicinal substance (svābhāvikabala), but to an extra, especially conditioned factor (aupādhikabala). Noteworthy is also the digression on the term udāsīna ¹⁶⁶⁴ (i.e., neutral with respect to the doṣas), used by Keśava in order to harmonize mutually conflicting statements of Caraka, Suśruta, and Khāraṇādi. Vopadeva declares that only the works of Caraka, Suśruta, and Vāgbhaṭa can be accepted as authoritative, due to their completeness, the continuity of their tradition, and the scholarly commentaries available. ¹⁶⁶⁵ The identity of plants, animals, etc., enumerated by Keśava, is elucidated by his son by means of synonyms and, rather frequently, by vivid descriptions based on morphological and other characteristics, ¹⁶⁶⁶ which enhances the value of this remarkable work.

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Though many earlier treatises consulted by Vopadeva are quoted by name, it remains difficult to assess who were his foremost authorities. P.V. Sharma demonstrated that Ḍalhaṇa's Nibandhasaṃgraha comes first, followed by the Aṣṭāṅganighaṇṭu and Cakrapāṇidatta's Āyurvedadīpikā. ¹⁶⁶⁷

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Vopadeva quotes the commentaries of Harīścandra and Jejjata. Other authorities and works cited are: Amara, Asamkara, ¹⁶⁶⁸ Bāṣpacandra, Hārīta, ¹⁶⁶⁹ Khāraṇādi, Mādhava, ¹⁶⁷⁰ Naḷa, ¹⁶⁷¹ Rāghava, and Rudrabhaṭṭa or Rudraṭa, ¹⁶⁷² as well as a Kārttikeyapurāṇa and a sūdaśāstra. ¹⁶⁷³

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The Siddhamantraprakāśa is quoted in Priyavrat Śarmā's auto-commentary on the Dravyaguṇasūtra and Śivadatta's auto-commentary on the Śivakoṣa. ¹⁶⁷⁴ (2) The Hṛdayadīpaka, called a nighaṇṭu by the author himself, 1675 was written in order to clarify the medicinal substances occurring in Svalpavāgbhaṭa 1676 and other works, 1677 which calls to mind Vāgbhaṭa’s prominent position as an authority for Vopadeva.

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The work consists of 176 verses in a variety of metres (the anuṣṭubh predominating), arranged in eight vargas, and presents mostly names of drugs. The arrangement of the subject matter resembles that of the Paryāyaratnamālā.

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Vargas one to four treat of substances the synonyms of which can be arranged in four (catuṣpādavarga), three (tripādavarga), two pādas (dvipādavarga) or one pāda (ekapādavarga); vargas five and six enumerate drugs with two names (dvināmavarga) or one name (ekanāmavarga); varga seven (nānārthavarga) forms the homonymic section; varga eight (miśrakavarga), of a heterogeneous character, is concerned with articles of diet, medicinal preparations, nosological terms, paribhāṣā, etc.

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Vopadeva’s descriptions are sometimes similar to those of the Amarakośa. 1678 Some of Vopadeva’s drugs are absent from the Bṛhattrayī, e.g., asthisaṃhāra (75), babbūla (128), hijjala (127), and jalakanda (111).

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The Hṛdayadīpaka is quoted by Raghunātha in his Bhojanakutūhala and Śivadatta in the auto-commentary on his Śivakośa. 1679

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A supplement to the Hṛdayadīpaka, called Paripūrti, was written by Nāganātha. 1680

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(3) The Śataślokī counts 101 verses in various long metres. Apart from the introductory and closing lines there are ninety-six stanzas describing well-known formulae, which are divided into six adhikāras of sixteen verses each, devoted to six types of preparation, namely cūrṇa, guṭikā, leha, ghṛta, taila, and kvātha.

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The Śataślokī is provided with a commentary by Vopadeva himself, called Candraka-lā, as indicated by the author at the end of his work. 1681 This commentary gives synonyms of the substances going into a compound medicine and specifications about the way to prepare it. Another commentary, written by Veṇīdatta, son of Bhogin, grandson of Vāsudeva, is called Bhāvārthadīpikā. 1682 A Hindī commentary (stabaka) on the Śataślokī was composed in Pālī in Mārvār, in 1774/75, by Rāmavijaya Upādhyāya, pupil of Dayāsiṃha of the Kharataragaccha. 1683 Another Jain monk, Cainasukha of the Kharataragaccha, pupil of Lābhanidhāna, wrote, in A.D. 1763/64, a commentary on it in Rājasthānī. 1684

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Vopadeva’s Candrakalā is referred to by Śivadāsasena in his commentary on the Cakradatta. 1685 The Śataślokī is quoted by Kāśīrāma in his commentary on the Śārṅgadharasaṃhitā 1686 and in the Yogaratnākara. 1687 Vopadeva is referred to in Śailendrasiṃha’s Vaidyacintāmaṇibhaiṣajyasaṃgraha. 1688 Unspecified works of Vopadeva are quoted in Hārāṇacandra’s commentary on the Suśrutasaṃhitā, Kāśīrāma’s commentary on the Śārṅgadharasaṃhitā, 1689 Narahari’s Vāgbhaṭamaṇḍana, 1690 and the Tāmbūlamañjarī.

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The author Vopadeva was the son of Keśava and the pupil of Dhaneśa; 1691 he lived, as his father did, in Vedapada. 1692 He was a paṇḍit to the Yādava king Mahādeva (1260–1271) and a friend of Hemādri. 1693 The close association between Vopadeva and Hemādri is attested by the latter’s commentaries on Vopadeva’s Muktāphala and Harilīlā. 1694 Vopadeva wrote his Harilīlā and Muktāphala at the request of Hemādri 1695 and may also have composed a biography of the latter in the last phase of his life. 1696 Hemādri shared Vopadeva’s predilection for Vāgbhaṭa and was the author of a commentary on the Aṣṭāngahṛdayasaṃhitā.

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Date Vopadeva’s association with the court of Mahādeva proves that he lived in the second half of the thirteenth century. 1697

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Part 8

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