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A History of Indian Medical Literature v3.c44: Part 8. Ānandabhāratī Yatīndra

A History of Indian Medical Literature v3.c44

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Part 8. Ānandabhāratī Yatīndra

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Ānandabhāratī Yatīndra, also called Ānanda(bhāratī)siddha and Yogasiddha, pupil of Nṛsiṃhabhāratī, was the author of a work known as Ānandamālā(rasasāra) or Ānandamālikā; this work is also referred to under the titles Vaidyakasārasaṃgraha, Yogajñāna, Yogamālā, and Yogaśāstra.¹

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The full extent of this treatise is not known and the order of the chapters varies in the MSS. Subjects dealt with in one of the MSS² are: kvātha, rasa, cūrṇa, guṭikā, pralepa, avaleha, āsava, ghṛta, taila, añjana, dhātuśodhanamāraṇa, virecana, and nakṣatrarogagaṇanā. Another MS,³ described as chiefly concerned with rasayogas, takes into consideration other types of medicines too.⁴

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Caraka, Suśruta and the Rasaratnākara are referred to.⁵

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The Ānandamālā is quoted in Ananta's Pratāpakalpadruma, Vācaka Dīpacandra's Laṅghanapathyaniṛṇaya, and an anonymous Pākārṇava.

The author and his date

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Ānandabhāratī's name informs us that he was a monk of the Daśanāmī order.⁶ Both Ānandabhāratī and his teacher Nṛsiṃhabhāratī are called paramahaṃsaparivrājakācārya.⁷

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The period in which Ānandabhāratī lived is elucidated by the references to the Rasaratnākara, dating from the first half of the fifteenth century, and the date of one of the BORI MSS of the Ānandamālā, A.D. 1660.⁸ Nṛsiṃhabhāratī, the guru of Ānandabhāratī, has tentatively been identified by P.K. Gode⁹ as the person of that name who was also the preceptor of Durvāsabhāratī¹⁰ and Viśvarūpabhāratī.¹¹ Nṛsiṃhabhāratī can be assigned to the period 1475–1550, which establishes that Ānandabhāratī must have written his work in the earlier part of the sixteenth century.

Bhāvamiśra

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Bhāvamiśra¹² was the author of (1) the Bhāvaprakāśa, (2) the Guṇaratnamālā, and (3) a commentary on the Mādhavanidāna.¹³

The Bhāvaprakāśa

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(1) The Bhāvaprakāśa [^14, 15] is a voluminous compilation of an encyclopaedic character that belongs to the smaller authoritative triad called Laghutrayī.¹⁶ It consists of three khaṇḍas and a nighaṇṭu. The first khaṇḍa is divided into a first part (1,157 verses) which has six prakaraṇas, the nighaṇṭu (2,062 verses), and a second part (1,025 verses) that forms the seventh prakaraṇa.

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Prakaraṇa one contains Bhāvamiśra's version of the descent of āyurveda, a version that differs in some respects from its parallels in the Caraka- and Suśrutasaṃhitā. It is not Bharadvāja who goes first to the abode of Indra and receives the āyurveda, but Ātreya, followed later by Bharadvāja;¹⁷ Caraka figures in the story as an incarnation of Śeṣa,¹⁸ born on earth in order to free mankind from diseases; his saṃhitā is said to be based on the works of the six disciples of Ātreya. Dhanvantari also receives the āyurveda from Indra and is, on the latter's request, born as Divodāsa, king of Kāśī; Viśvāmitra and other sages, recognizing Divodāsa as an incarnation of Dhanvantari, send their sons to him for instruction; after completing their studies, these sons return home; Suśruta, the son of Viśvāmitra, is the first among them to write a tantra.

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Prakaraṇa two is a condensed version of the Sāṃkhya philosophy in its classical form. Prakaraṇa three is concerned with embryology and anatomy; the doṣas, dhātus, marmans, etc., are also dealt with. Prakaraṇa four is about the care for a newborn child and about the constitutions. Prakaraṇa five forms a long and detailed description of svasthavṛtta (dinacaryā, rātricaryā, ṛtucaryā). Prakaraṇa six (miśraprakaraṇa) deals, as its name suggests, with various subjects: types of diseases, the four pillars of treatment (catuṣpāda), rules for the collection and inspection of drugs, substitutes for particular drugs, the qualities and effects of the tastes, definitions of various effects of drugs, definitions of vīrya, vipāka and prabhāva.

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The Bhāvaprakāśanighaṇṭu¹⁹ is arranged in twenty-three groups (varga) of substances: harītakādi (1), karpūrādi (2), guḍūcyādi (3), puṣpa (4), vaṭādi (5), āmrādi (6), dhātvādi (7), dhānya (8), śāka (9), māṃsa (10), kṛtānna (11), vāri (12), dugdha (13), dadhi (14), takra (15), navanīta (16), ghṛta (17), mūtra (18), taila (19), saṃdhāna (20), madhu (21), ikṣu (22), and anekārtha (23).

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The seventh prakaraṇa is subdivided into seven parts which deal respectively with weights and measures (1), rules for various pharmaceutical preparations (2), the śodhana and māraṇa of the dhātus, the yantras, the śodhana and māraṇa of the upadhātus, some saṃskāras for the preparation of mercurial compounds, the preparation of rasakarpūra and sindūrarasa, the śodhana and māraṇa of the uparasas and ratnas, the viṣas and upaviṣas (3), snehapāna (4), pañcakarman (5), dhūmapāna, gaṇḍūṣa, etc. (6), and rogaparīkṣā (7).

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The second (5,883 verses) and third (95 verses) khaṇḍa form together the eighth prakaraṇa on therapy (cikitsā), divided into seventy-three chapters, for the major part in the order of the Mādhavanidāna. Deviations from this order and additions are: a separate chapter on jvarātisāra (3), the unusual position of the chapter on amlapitta and śleṣmapitta (10) between raktapitta and rājayakṣman, separate chapters on pittavyādhi (27) and śleṣmavyādhi (28) between āmavāta and vātarakta, a separate chapter on plīhayakṛdroga (33) between gulma and hṛdroga, and on kārśya (40) after sthaulya (= medoroga), the description of bradhna in the chapter on vṛddhi (43), a separate chapter on liṅgārśas (52) between upadaṃśa and śūkadoṣa, on snāyuroga (57) between visarpa and visphoṭaka, and on phirangaroga (59) after visphoṭaka, the description of śītalā in

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the chapter on masūrikā (60), a separate chapter on somaroga and mūtrātisāra (69) between strīroga and yoniroga, the description of yonikanda in the chapter on yoniroga (70), and the addition of two chapters on vājīkaraṇa (72) and rasāyana (73), which form together the third khaṇḍa.

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The chapters on therapy begin with verses on nidāna which are largely taken from Mādhava's Rugviniścaya; verses from other sources have been added rather frequently. The verses on treatment give precedence to āyurvedic prescriptions, which are followed by iatrochemical formulae (rasayogas).²⁰

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Authorities referred to in the text of the treatise itself are: Agniveśa (73.140–143; cikitsā 1.762), Bhairavānanda (cikitsā 72.29–30),²¹ Candramauli (3.18),²² Caraka (Nighaṇṭu, dhānyavarga 40), Dhanvantari (3.325; 4.5) Hārīta (Nighaṇṭu, vāri 75–76; cikitsā 54.137–141),²³ Jaijjaṭa (Nighaṇṭu, dugdha 32), and Suśruta (3.65; Nighaṇṭu, dhānyavarga 40).

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Sources mentioned in ed. m are: Agniveśa (cikitsā 1.762), Ātreya (cikitsā 1.30), Cakradatta (cikitsā 1.26 and 245; 24.265–272), Caraka (passim), Dhanvantari (cikitsā 1.272), Hārīta (73.139; cikitsā 1.19–20), Kāśīkhaṇḍa (cikitsā 60.70–82), Kāśyapa (cikitsā 6.30), Rasāmṛta (73.199), Rasapradīpa (73.21–24; cikitsā 1.579–581 and 582–586), Rasaratnapradīpa (cikitsā 1.191–192 and 612–615; 6.95–98), Rasendracintāmaṇi (cikitsā 1.587–588 and 608–611; 6.90–94; 11.81–85), Ratnamālā²⁴ (Nighaṇṭu, dhātvādi 188), Śārṅgadhara (3.212; cikitsā 11.86–90), Suśruta (passim), Vāgbhaṭa (passim), Viṣṇudharmottara (Nighaṇṭu, dhātvādi 168–169), Viśvāmitra (cikitsā 71.139), Vṛddhasuśruta (Nighaṇṭu, vāri 65–67; cikitsā 1.78), Vṛddhavāgbhaṭa (5.10–11), and Vṛṇḍaṭīkā (cikitsā 1.235–236 and 249–251).

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Sources mentioned in the glosses (tippaṇī) of ed. m are: Amara (73.27; cikitsā 1. 245 and 671; 2.5; 24.20), Amarasimha (6.13; cikitsā 1.660; 24.75; 71.140–141), Bhoja (3.146 and 178; 5.317; cikitsā 19.14; 46.19; 54.28 and 46; 66.29), Cakradatta (cikitsā 1.93 and 99), Caraka (passim), Dhanvantari (cikitsā 1.208), Dhanvantarinighaṇṭu (cikitsā 1.93; 5.63; 43.35; 44.32), Dravyaguṇagrantha (cikitsā 1.684),²⁵ Dṛḍhabala (cikitsā 1.440–444), Gadādhara (cikitsā 1.119 and 440–444; 63.52), Gayaḍāsa (3.146; cikitsā 3.146; 215–219; 32.5 and 17–18), Kārttika (cikitsā 1.119 and 401; 63.52), Kārttikakuṇḍa (cikitsā 1.9), Kharanāda (cikitsā 1.99 and 724), Madanapāla (76.233–234; cikitsā 1.111; 5. 63), Madhukoṣa (3.123), Medinīkāra (cikitsā 1.36), Nighaṇṭu²⁶ (76.225; cikitsā 1.625), Rasapradīpa (3.123; cikitsā 1.415–417, 598–601 and 602–604; 8.35–38), Rasaratnākara (cikitsā 1.180–181), Suśruta (passim), Śārṅgadhara (cikitsā 11.86–90), Vāgbhaṭa (passim), Vaideha (cikitsā 1.2), Vaṅgasena (cikitsā 1.93 and 578), Videha (cikitsā 1.703 and 800; 63.14, 77, 105, 125 and 128; 65.18), Viśvaprakāśa (cikitsā 72.3), Vṛddhavāgbhaṭa (3.82 and 201; cikitsā 1.107), Vṛṇḍa (cikitsā 1.93), Vṛṇḍaṭīkā (cikitsā 1.235– 236 and 249–251), and Vyāsa (5.305–306).²⁷

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Numerous sources, in ed. m and in the tippaṇīs, are indicated by means of references to anye, eke, granthāntara, etc.

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Important sources have often remained unmentioned: Dhanvantarinighaṇṭu,²⁸ Madanapāla,²⁹ Rājanighaṇṭu,³⁰ Rasaratnākara,³¹ Śārṅgadhara,³² Vaṅgasena,³³ and the Yogaśataka.34 Bāpālāl claimed that Bhāvamiśra borrowed from Kaiyadeva.35

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Bhāvamiśra or the Bhāvaprakāśa are quoted in Aghoranātha's commentary on his Bhiṣaksarvasva, Ambikādattasāstrin's commentary on the Rasendrasārasamgraha, Ananta's Pratāpakalpadruma, the Ārogyāmṛtabindu, the commentary on the Āyurvedābdhisāra, the Āyurvedīya Khanijavijñāna, Baladeva Prasāda Miśra's Āyurvedacintāmaṇi, Bhānuji Dīkṣita's commentary on the Amarakosa, the Bṛhanṇighaṇṭuratnākara, Devasimha Viṭṭhal's Bṛhadasavāriṣṭasamgraha, Vācaka Dīpacandra's Laṅghanapathyanirṇaya, Gaṇanāthasena's commentary on his own Siddhāntanidāna, Gulrājśarmamiśra's Viśikhānupraveśavijñāna and commentary on the Āyurvedaprakāśa, Haridattaśāstrin's commentary on the Rasataraṅgiṇī, Hariprapanna's Rasayogasāgara, Jīvānandavidyāsāgara's commentaries on Kaṇāda's Nāḍivijñāna and Gopālakṛṣṇa's Rasendrasārasamgraha, Jñārasarāmaśarman's Anupānadarpaṇa, Kṛṣṇadatta's commentary on Trimalla's Śataślokī, Mādhava Upādhyāya's Āyurvedaprakāśa, Mallinātha's commentary on the Amarakosa,36 Mauktikā-Vaidyamuktāvalī, Meghamuni's Meghavinoda,37 the Nāsīrasāhī Kaṅkāligrantha,38 Nirañjanaprasāda Gupta's Pāradasamhitā, the Pākārṇava, Raghunātha's Bhojanakutūhala, Rājeśvaradatta Miśra's Svasthavṛttasamuccaya, Raṅgajyotirvid's Vicārasudhākara, the Rasadhātuprakāśa, the Rasatattvavivecana, Priyavrat Śarmā's auto-commentaries on his Āyurvedadarśana and Dravyaguṇasūtra, Satyadeva Vāsiṣṭha's commentary on Rāvaṇa's Nāḍīparīkṣā, Āśubodha and Nityabodha Senagupta's commentary on the Rasaratnasamuccaya, Śivadatta's commentary on his Śivakosa, Śivamiśra's Vaidyaśāstrāśivānubhava, Somadevaśarman's commentary on the Āyurvedaprakāśa, Sukhānanda's commentary on Lolimbarāja's Vaidyajīvana, Hazārīlāl Sukul's commentary on the Rasaratnasamuccaya, Trimalla's Bṛhadyogataraṅgiṇī, Vidyāpati's Vaidyarahasya, Vinodalālasena's Āyurvedavijñāna, Yādavji Trikamji's Rasāmṛta, the Yogaratnākara, a Yogasamgraha,39 Yogendranātha's Āyurvijñānaratnākara, and Yogīndranāthena's commentary on the Carakasamhitā.

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Numerous verses of the Bhāvaprakāśa are found in Toḍara's Āyurvedasaukhya. The Bhāvaprakāśa is one of the major sources of Pratāpasimha's Amṛtasāgara and Jñārasarāma's version of that work; it is also a source of Āyadāsa Kumārasimha's Kvāthamaṇimālā, the Bheṣajasamhitā, Rasendrasambhava and Rasoddhāratantra. Harṣakīrti is said to have borrowed some formulae from the Bhāvaprakāśa.40 The Bhāvaprakāśanighaṇṭu was one of the sources of Raghunāthajī's Nighaṇṭusamgraha and the major source of Āyadāsa Kumārasimha's Mahauṣadhanighaṇṭu. It is quoted in Gulrājśarmamiśra's commentary on the Āyurvedaprakāśa,42 Haridattaśāstrin's commentary on the Rasataraṅgiṇī, the Śāligrāmanighaṇṭubhuṣaṇa, and Hazārīlāl Sukul's commentary on the Rasaratnasamuccaya.43

Commentaries on the Bhāvaprakāśa

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Bhāvamiśra himself is reported to have written glosses (tippaṇī) on his Bhāvaprakāśa.44 These glosses contain interesting information of diverse kinds: explanations which sometimes refer to the views of earlier authorities, quotations, various readings,45 synonyms and vernacular names of drugs,46 the relative quantities of

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the ingredients of some compound formulae,47 vernacular names of diseases,48 etc. Another commentary, incompletely preserved and called Śrīraṇavīrasiṃhadevāvalokanasadvaidyasiddhāntaratnākara, was written by Jayadeva, son of Jayakṛṣṇa, during the reign of king Raṇavīrasimha of Kaśmīr49 who ascended the throne in 1857.50

Special features of the Bhāvaprakāśa

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Special features of the Bhāvaprakāśa are: (1) the description of three nāḍīs, called respectively samīraṇā, cāndramasī and gaurī, in the female genitals (2.17–20);51 the authority referred to on this subject is Candramauli; (2) the distinction of eight chief parts of the body (aṅga):52 the head, neck, arms, chest, belly, the lateral parts of the chest, back and backbone, legs (3.65–93); (3) the adoption of the kedārīkulyānyāya as the best model of the way in which the rasa nourishes the other dhātus (3.176); (4) the description of one kind of ojas, of the aṣṭabindu type (3.181–186); (5) the enumeration of the eight auspicious objects (aṣṭamaṅgala; 5.106);53 (6) the description of the way to ward off the evil eye (dṛṣṭidoṣa; 5.131–132);54 (7) the distinction of six types of food: cūṣya, peya, lehya, bhojya, bhakṣya and carvya (5.144);55 (8) the ways to recognize the best kind of a number of drugs (6.111–120);56 (9) substitutes for a number of drugs (6.138–166);56 (10) the statement that the chief (pradhāna) drug may not be substituted in compound formulae (6.167); (11) the description of the actions and effects of the twenty qualities of drugs (6.203–211); (12) the definitions of pācana, etc. (6.212–237);57(13) the examination (parīkṣā) of a patient by means of darśana, sparśana and praśna (77.1–22); darśana is divided into netra-, jihvā- and mūtraparīkṣā;58 nāḍīparīkṣā59 is described as a form of sparśana; (14) the description of three series of thirteen samnipāta fevers;

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the first series (cikitsā 1.449–491), taken from Vaṅgasena (jvara 354–383) for the greater part,60 consists of visphāraka,61 āsukārin, kampana, babhra,62 śīghrakārin, bhallu,63 kūṭapākala, sammohaka, pākala, yāmya, krakaca, karkaṭaka,64 and vaidārika;65 the second series (cikitsā 1.493–505),66 for the major part from some unknown source,67 consists of śītagātra, tandrika, pralāpaka, raktaṣṭhīvin, bhugnanetra, abhinyāsa, jihvaka, saṃdhiga, antaka, rugdāha, cittabhrama, karṇika, and kaṇṭhakubja; the third series (cikitsā 1.510–522),68 consists of kumbhīpāka, proṇunāva, pralāpin, antardāha, daṇḍapāṭa, antaka, eṇidāha, hāridraka, ajaghoṣa, bhūtahāsa, yaṇtrāpīḍa, samnyāsa, and samṣoṣin; this series is also found, in different orders, in Jvaratrisatī (175–187), Jvaranirṇaya (4.102–115) and Jvaratimirabhāskara (7.308–337); (15) the description of a fever caused by the drinking of contaminated water (durjaladoṣajajvara; cikitsā 1.830–838); (16) the treatment of the ten complications of fever (cikitsā 1.840–863); (17) the description of six types of ajīrṇa (cikitsā 6.16–21) and their treatment (cikitsā 6.128–148);

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(18) a list of eighty disorders by vāta considerably differing from Caraka's list and consisting of:69 śirograha (24.18), alpakṛsatā, atyarthajṛmbhā (24.20), hanugraha (24.24–25), jihvāstambha (24.43), gaḍgadatva (24.45), minminatva (24.45), mūkatā (24.45), vācālatā, pralāpa (24.51), rasānabhijnatā (24.53), bādhirya, karṇanāda, sparśājnātva (24.59: tvaksūnyatā or suptavāta), ardita (24.60–63), manyāstambha (24.75), bāhuśoṣa (24.79), apabāhuka (24.81), viśvācī (24.86), ūrdhavāta (24.90), adhmāna (24.93), pratyādhmāna (24.105), vātāṣṭhīlā (24.107–108), pratyaṣṭhīlā (24.109), tūnī (24.112), pratitūnī (24.¹¹³), vahnivaisamya, ātopa, pārśvaśūla, trikaśūla (24.¹¹⁵), muhurmūtra-ṇa (24.122–128), mūtranigraha (24.122–128), malagādhatā, purīṣapravṛtti, gṛdhrasī (24.129–132), kaḷāyakhañjatā (24.¹⁵³), khañjatā (24.¹⁵¹), paṅgutā (24.151), kroṣṭu-śīrṣa (24.¹⁵⁵), khallī (24.¹⁵⁸), vātakaṇṭaka (24.¹⁶⁰), pādaharṣa (24.¹⁶⁵), pādadāha (24.¹⁶²), daṇḍakākṣepa, vātapittakṛtākṣepa (24.167–169: ākṣepa), daṇḍapātānaka (24.¹⁷⁰), abhighātakṛtākṣepa, antarāyāma (24.181–183), bāhyāyāma (24.184–185), dhanurvāta (24.187: dhanuḥstambha), kubjaka (24.188), apatantra (24.191–192), apatāna (24.198–199), pakṣāghāta (24.204–205), akhilāṅgaka (24.213: sarvāṅgavāta), kampa, stambha, vyathā, toda, bheda, sphuraṇa, raukṣya, kārśya, kārṣṇya, śaitya, loma-harṣaṇa, aṅgamarda, aṅgavibhramśa, śiraśamkoca, aṅgaśoṣa, bhīrutva, moha, (20) the enumeration of twenty kapha disorders (cikitsā 28);⁷² (21) the employment of the term jaratpitta(śūla) as a synonym of pariṇāmaśūla (cikitsā 30.⁷⁵, 83 and 89);

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(22) the earliest description of syphilis (phiraṅgaroga; cikitsā 59) and its treatment; this disease is said to be contracted through intercourse with strangers from the West (phiraṅga); an external, internal and combined type are distinguished; the lesion of the nose (nāsābhaṅga) is already known as a late symptom (upadrava); drugs recommended in the treatment of syphilis are rasakarpūra⁷³ and other mercurial preparations, copacīnī,⁷⁴ and ākārakarabha;75 (23) the description of śītalā in the chapter on masūrikā (cikitsā 60.55–92);⁷⁶ seven types are distinguished: bṛhatī, koḍravā, pāṇiṣahā, sarṣapikā, a type described as rājikākṛti,⁷⁷ another type of which the name if left unmentioned,⁷⁸ and carmajā;⁷⁹ the recitation of a hymn to the goddess Śītalā (60.70–82)⁸⁰ is said to cure the disease; (24) the description of thirty-four diseases of the nose (cikitsā 65.1–3);⁸¹ (25) the description of some contraceptives (cikitsā 70.33–34);⁸² (26) some formulae of pākas.⁸³

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⁷² (21) the employment of the term jaratpitta(śūla) as a synonym of pariṇāmaśūla (cikitsā 30.75, 83 and 89);

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⁷³ (22) the earliest description of syphilis (phiraṅgaroga; cikitsā 59) and its treatment; this disease is said to be contracted through strangers from the West (phiraṅga); an external, internal and combined type are distinguished; the lesion of the nose (nāsābhaṅga) is already known as a late symptom (upadrava); drugs recommended in the treatment of syphilis are rasakarpūra and other mercurial preparations, copacīnī, and ākārakarabha;

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⁷⁴ copacīnī,

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⁷⁵ and ākārakarabha;

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⁷⁶ (23) the description of śītalā in the chapter on masūrikā (cikitsā 60.55–92);

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⁷⁷ seven types are distinguished: bṛhatī, koḍravā, pāṇiṣahā, sarṣapikā, a type described as rājikākṛti, another type of which the name is left unmentioned, and carmajā;

v3.c44.s1.t3.8

⁷⁸ another type of which the name is left unmentioned,

v3.c44.s1.t3.9

⁷⁹ and carmajā;

v3.c44.s1.t3.10

⁸⁰ the recitation of a hymn to the goddess Śītalā (60.70–82) is said to cure the disease;

v3.c44.s1.t3.11

⁸¹ (24) the description of thirty-four diseases of the nose (cikitsā 65.1–3);

v3.c44.s1.t3.12

⁸² (25) the description of some contraceptives (cikitsā 70.33–34);

v3.c44.s1.t3.13

⁸³ (26) some formulae of pākas.

v3.c44.s1.t3.14

Some of the surgical instruments mentioned are: avānmukha,⁸⁴ candracakra,⁸⁵ candrārdha,⁸⁶ eṣaṇī,⁸⁷ kharjūrapattra,⁸⁸ sūcī,⁸⁹ sūcīmukha.⁹⁰

v3.c44.s1.t3.15

⁸⁴ avānmukha,

v3.c44.s1.t3.16

⁸⁵ candracakra,

v3.c44.s1.t3.17

⁸⁶ candrārdha,

v3.c44.s1.t3.18

⁸⁷ eṣaṇī,

v3.c44.s1.t3.19

⁸⁸ kharjūrapattra,

v3.c44.s1.t3.20

⁸⁹ sūcī,

v3.c44.s1.t3.21

⁹⁰ sūcīmukha.

v3.c44.s1.t3.22

Noteworthy among the medicinal plants and other substances found in the Bhāvaprakāśanighaṇṭu are:⁹¹ ālambuṣā (guḍūcyādi 274);⁹² several types of āluka (śāka 94–95);⁹³ āluki as a variety of raktālu (śāka 98);⁹⁴ āmragandhiharidrā (harī-takyādi 198–199);⁹⁵ āmravarta, a substance prepared from juice (āmrādi 15–16); amṛtaphala (āmrādi 127);⁹⁶ araṇyahaladī (harītak yādi 200);⁹⁷ aśmantaka as a synonym of kañcanāra (guḍūcyādi 101–102); the groups forming the group called aṣṭavarga are elaborately described and their substitutes are also mentioned (harītak yādi 120–144); bhaṅgā (harītak yādi 233–234);⁹⁸ candraśūra (harītak yādi 96–97);⁹⁹ caturbīja, i.e., the seeds of methikā, candraśūra, kālājājī and yavānikā (harītak yādi 98–99); chāgāntrī as a synonym of vṛddhadāruka 100 (inserted between guḍūcyādi 210 and 211); chikkaṇī (guḍūcyādi 304);¹⁰¹ ciciṇḍa (śāka 62);¹⁰² cīnāka (dhānya 78);¹⁰³ cīṇakakarpūra (karpūrādi 4);¹⁰⁴ coka, i.e., the root of Argemone mex-icana Linn. (harītak yādi 176–177); damanaka (puṣpa 67–68);¹⁰⁵ two types of dantī: laghudantī¹⁰⁶ and dravantī¹⁰⁷ (guḍūcyādi 197–200); dārusitā (karpūrādi 66–67);¹⁰⁸ two types of devadālī: devadālī¹⁰⁹ and pitadevadālī¹¹⁰ (guḍūcyādi 291–292); diṇḍiśa (śāka 83–84);¹¹¹ doḍikā (śāka 87–88);¹¹² dvīpāntaravacā (harītak yādi 107–108);¹¹³

v3.c44.s1.t3.23

⁷⁰ (19) the enumeration of forty pitta disorders (cikitsā 27);

v3.c44.s1.t3.24

⁷¹ (20) the enumeration of twenty kapha disorders (cikitsā 28);

v3.c44.s1.t3.25

⁹¹ Noteworthy among the medicinal plants and other substances found in the Bhāvaprakāśanighaṇṭu are:

v3.c44.s1.t3.26

⁹² ālambuṣā (guḍūcyādi 274);

v3.c44.s1.t3.27

⁹³ several types of āluka (śāka 94–95);

v3.c44.s1.t3.28

⁹⁴ āluki as a variety of raktālu (śāka 98);

v3.c44.s1.t3.29

⁹⁵ āmragandhiharidrā (harītak yādi 198–199);

v3.c44.s1.t3.30

⁹⁶ amṛtaphala (āmrādi 127);

v3.c44.s1.t3.31

⁹⁷ araṇyahaladī (harītak yādi 200);

v3.c44.s1.t3.32

⁹⁸ bhaṅgā (harītak yādi 233–234);

v3.c44.s1.t3.33

⁹⁹ candraśūra (harītak yādi 96–97);

v3.c44.s1.t3.34

¹⁰⁰ chāgāntrī as a synonym of vṛddhadāruka

v3.c44.s1.t3.35

¹⁰¹ chikkaṇī (guḍūcyādi 304);

v3.c44.s1.t3.36

¹⁰² ciciṇḍa (śāka 62);

v3.c44.s1.t3.37

¹⁰³ cīnāka (dhānya 78);

v3.c44.s1.t3.38

¹⁰⁴ cīṇakakarpūra (karpūrādi 4);

v3.c44.s1.t3.39

¹⁰⁵ damanaka (puṣpa 67–68);

v3.c44.s1.t3.40

¹⁰⁶ laghudantī

v3.c44.s1.t3.41

¹⁰⁷ and dravantī

v3.c44.s1.t3.42

¹⁰⁸ dārusitā (karpūrādi 66–67);

v3.c44.s1.t3.43

¹⁰⁹ devadālī

v3.c44.s1.t3.44

¹¹⁰ and pitadevadālī

v3.c44.s1.t3.45

¹¹¹ diṇḍiśa (śāka 83–84);

v3.c44.s1.t3.46

¹¹² doḍikā (śāka 87–88);

v3.c44.s1.t3.47

¹¹³ dvīpāntaravacā (harītak yādi 107–108);

v3.c44.s1.t3.48

gandhakokilā (karpūrādi 117);¹¹⁴ gandhamālatī (karpūrādi 117);¹¹⁵ two types of hapuṣā (harītak yādi 109–110);¹¹⁶ haricandana (karpūrādi 14–15);¹¹⁷ two types of indravāruṇī: indravāruṇī and mahāphalā indravāruṇī (guḍūcyādi 203–206);¹¹⁸ two types of jātī: jātī¹¹⁹ and svarṇajātīkā¹²⁰ (puṣpa 27–28); several varieties of kadalī (āmrādi 35);¹²¹ kalambī (śāka 19);¹²² kaṅkuṣṭha (dhātvādi 163–164);¹²³ three types of karañja (guḍūcyādi 119–124): karañja, pūtīkarañja and karañjī;¹²⁴ three types of kastūrī: kāmarūpodbhava, naipālī and kāśmīrī (karpūrādi 5–8); three types of kharjū-rikā: bhūmi-125 and piṇḍakharjūrikā,¹²⁶ as well as chohārā; sulemānī is a variety of piṇḍakharjūrikā (āmrādi 115–122); ahiphenaka (harītak yādi 235–240);¹²⁷ kiṅkirāta (puṣpa 44–45);¹²⁸ kukundara (guḍūcyādi 305–306);¹²⁹ three types of kuṅkuma: kāśmīradeśaja, bāhlīkadeśasamjāta and pārasīka (karpūrādi 74–78);¹³⁰ kūṭaśālmali (vaṭādi 58–59);¹³¹ loṇī¹³² and bṛhalloṇī¹³³ (śāka 20–22); various kinds of lotuses and water-lilies (puṣpa 1–18); mācīkā (harītak yādi 167–168);¹³⁴ makhānna (āmrādi 91);¹³⁵ mārkaṇḍikā (guḍūcyādi 289–290);¹³⁶ matsyākṣī (guḍūcyādi 266);¹³⁷ two types of mūlaka: laghu- and nepālamūlaka (śāka 99–103);¹³⁸ nāgadamani (guḍūcyādi 299–301: = balāmoṭā);¹³⁹ nāgapuṣpī (guḍūcyādi 252);¹⁴⁰ pāṇiyataṇḍulīya (śāka 14: = kañcaṭa);¹⁴¹ pārasīkavacā (harītak yādi 104);¹⁴² pārasīkavavānī (harītak yādi 80);¹⁴³ parpaṭī (karpūrādi 127–128);¹⁴⁴ puṣkaramūla (harītak yādi 174–175)¹⁴⁵ is regarded as a variety of kuṣṭha; sarpākṣī (guḍūcyādi 267–268);¹⁴⁶ two types of śatāvarī: śatāva-rī-147 and mahāśatāvarī¹⁴⁸ (guḍūcyādi 184–188); sinduvāra and nirguṇḍī are described as two related plants with white, respectively blue flowers (guḍūcyādi 113–114); śīrīṣikā (vaṭādi 71);¹⁴⁹ two types of sugandhā: ugragandhā (= kulīñjana)¹⁵⁰ and stūlagranthī¹⁵¹ (harītak yādi 105–106); svarṇavallī (guḍūcyādi 149);¹⁵² śvetakhadira (vaṭādi 33);¹⁵³ śyoṇāka and kaṭvaṅga as synonyms (guḍūcyādi 25–26);¹⁵⁴ two types of tagara: tagara and piṇḍatagara¹⁵⁵ (karpūrādi 28–29); tuvarī (dhānya 68: different from āḍhakī);¹⁵⁶ vanyā methikā (harītak yādi 95);¹⁵⁷ vārṣikī (puṣpa 25–26);¹⁵⁸ two types of vāstuka: vāstuka¹⁵⁹ and gaudavāstuka¹⁶⁰ (śāka 5–7); two types of yūthikā: yūthikā¹⁶¹ and pītayūthikā¹⁶² (puṣpa 29–30).¹⁶³

v3.c44.s1.t3.49

¹¹⁴ gandhakokilā (karpūrādi 117);

v3.c44.s1.t3.50

¹¹⁵ gandhamālatī (karpūrādi 117);

v3.c44.s1.t3.51

¹¹⁶ two types of hapuṣā (harītak yādi 109–110);

v3.c44.s1.t3.52

¹¹⁷ haricandana (karpūrādi 14–15);

v3.c44.s1.t3.53

¹¹⁸ two types of indravāruṇī: indravāruṇī and mahāphalā indravāruṇī (guḍūcyādi 203–206);

v3.c44.s1.t3.54

¹¹⁹ jātī

v3.c44.s1.t3.55

¹²⁰ and svarṇajātīkā

v3.c44.s1.t3.56

¹²¹ several varieties of kadalī (āmrādi 35);

v3.c44.s1.t3.57

¹²² kalambī (śāka 19);

v3.c44.s1.t3.58

¹²³ kaṅkuṣṭha (dhātvādi 163–164);

v3.c44.s1.t3.59

¹²⁴ three types of karañja (guḍūcyādi 119–124): karañja, pūtīkarañja and karañjī;

v3.c44.s1.t3.60

¹²⁶ and piṇḍakharjūrikā,

v3.c44.s1.t3.61

¹²⁷ ahiphenaka (harītak yādi 235–240);

v3.c44.s1.t3.62

¹²⁸ kiṅkirāta (puṣpa 44–45);

v3.c44.s1.t3.63

¹²⁹ kukundara (guḍūcyādi 305–306);

v3.c44.s1.t3.64

¹³⁰ three types of kuṅkuma: kāśmīradeśaja, bāhlīkadeśasamjāta and pārasīka (karpūrādi 74–78);

v3.c44.s1.t3.65

¹³¹ kūṭaśālmali (vaṭādi 58–59);

v3.c44.s1.t3.66

¹³² loṇī

v3.c44.s1.t3.67

¹³³ and bṛhalloṇī (śāka 20–22);

v3.c44.s1.t3.68

¹³⁴ mācīkā (harītak yādi 167–168);

v3.c44.s1.t3.69

¹³⁵ makhānna (āmrādi 91);

v3.c44.s1.t3.70

¹³⁶ mārkaṇḍikā (guḍūcyādi 289–290);

v3.c44.s1.t3.71

¹³⁷ matsyākṣī (guḍūcyādi 266);

v3.c44.s1.t3.72

¹³⁸ two types of mūlaka: laghu- and nepālamūlaka (śāka 99–103);

v3.c44.s1.t3.73

¹³⁹ nāgadamani (guḍūcyādi 299–301: = balāmoṭā);

v3.c44.s1.t3.74

¹⁴⁰ nāgapuṣpī (guḍūcyādi 252);

v3.c44.s1.t3.75

¹⁴¹ pāṇiyataṇḍulīya (śāka 14: = kañcaṭa);

v3.c44.s1.t3.76

¹⁴² pārasīkavacā (harītak yādi 104);

v3.c44.s1.t3.77

¹⁴³ pārasīkavavānī (harītak yādi 80);

v3.c44.s1.t3.78

¹⁴⁴ parpaṭī (karpūrādi 127–128);

v3.c44.s1.t3.79

¹⁴⁵ puṣkaramūla (harītak yādi 174–175)

v3.c44.s1.t3.80

¹⁴⁶ sarpākṣī (guḍūcyādi 267–268);

v3.c44.s1.t3.81

¹⁴⁸ and mahāśatāvarī (guḍūcyādi 184–188);

v3.c44.s1.t3.82

¹⁴⁹ śīrīṣikā (vaṭādi 71);

v3.c44.s1.t3.83

¹⁵⁰ ugragandhā (= kulīñjana)

v3.c44.s1.t3.84

¹⁵¹ and stūlagranthī (harītak yādi 105–106);

v3.c44.s1.t3.85

¹⁵² svarṇavallī (guḍūcyādi 149);

v3.c44.s1.t3.86

¹⁵³ śvetakhadira (vaṭādi 33);

v3.c44.s1.t3.87

¹⁵⁴ śyoṇāka and kaṭvaṅga as synonyms (guḍūcyādi 25–26);

v3.c44.s1.t3.88

¹⁵⁵ two types of tagara: tagara and piṇḍatagara (karpūrādi 28–29);

v3.c44.s1.t3.89

¹⁵⁶ tuvarī (dhānya 68: different from āḍhakī);

v3.c44.s1.t3.90

¹⁵⁷ vanyā methikā (harītak yādi 95);

v3.c44.s1.t3.91

¹⁵⁸ vārṣikī (puṣpa 25–26);

v3.c44.s1.t3.92

¹⁵⁹ vāstuka

v3.c44.s1.t3.93

¹⁶⁰ and gaudavāstuka (śāka 5–7);

v3.c44.s1.t3.94

¹⁶¹ yūthikā

v3.c44.s1.t3.95

¹⁶² and pītayūthikā (puṣpa 29–30).

v3.c44.s1.t3.96

¹⁶³ Some drugs, prescribed in the chapters on therapy, are absent from the Bhāvaprakāśanighaṇṭu, e.g., ākārakarabha (cikitsā 72.76), bhavaliṅgī (70.31) and īśaliṅgī (70.32), mājūphala (72.39), pārśvapippala (70.29), rasālākaṇḍa (24.313), and vajrāṅḍī(41.59).

v3.c44.s1.t3.97

Some drugs, prescribed in the chapters on therapy, are absent from the Bhāvapra-kāśanighaṇṭu, e.g., ākārakarabha (cikitsā 72.⁷⁶),¹⁶⁴ bhavaliṅgī (70.31)¹⁶⁵ and īśaliṅgī (70.32),¹⁶⁶ mājūphala (72.39), pārśvapippala (70.29),¹⁶⁷ rasālākaṇḍa (24.313),¹⁶⁸ and vajrāṅḍī(41.59).¹⁶⁹

v3.c44.s1.t3.98

¹⁶⁴ ākārakarabha (cikitsā 72.76),

v3.c44.s1.t3.99

¹⁶⁵ bhavaliṅgī (70.31)

v3.c44.s1.t3.100

¹⁶⁶ and īśaliṅgī (70.32),

v3.c44.s1.t3.101

¹⁶⁷ mājūphala (72.39), pārśvapippala (70.29),

v3.c44.s1.t3.102

¹⁶⁸ rasālākaṇḍa (24.313),

v3.c44.s1.t3.103

¹⁶⁹ and vajrāṅḍī(41.59).

v3.c44.s1.t3.104

Some dishes described in the Nighaṇṭu are:¹⁷⁰ balabhadrikā (kṛtānna 36), be-ḍhamikā (41–43), dhūmasī (37), dugdhakūpikā (132–136), harīśā (90–93), jāli (160–161), jharjharī (38), karpūranālikā (117–118), kuṇḍalinī (137–142), kvathitā (69), roṭikā (30–32),¹⁷¹ sampāva (112–116),¹⁷² sevikā (19–20), tāpaharī (11–14), ūcī (179), and vesana (78).¹⁷³

v3.c44.s1.t3.105

¹⁷⁰ Some dishes described in the Nighaṇṭu are:

v3.c44.s1.t3.106

¹⁷¹ roṭikā (30–32),

v3.c44.s1.t3.107

¹⁷² sampāva (112–116),

v3.c44.s1.t3.108

¹⁷³ and vesana (78).

v3.c44.s1.t3.109

The Nighaṇṭu describes a large number of fishes in its māṃsavarga:¹⁷⁴ atisū-kṣmamatsya (124),¹⁷⁵ bhakura (107),¹⁷⁶ daṇḍamatsya (116), eraṅga (117),¹⁷⁷ garaghṇī (119), gargara (113), illisa (111),¹⁷⁸ kavikā (114), kṣudramatsya (123),¹⁷⁹ madgura (120), mahāśaphara (118),¹⁸⁰ mocikā (108), pāṭhīna (109), proṣṭhī (122),¹⁸¹ rohita (104–105), sapādamatsya (121),¹⁸² śaṣkulī (112), śilīndhra (106),¹⁸³ śṛṅgin (110), and varmimatsya (115).

v3.c44.s1.t3.110

¹⁷⁴ The Nighaṇṭu describes a large number of fishes in its māṃsavarga:

v3.c44.s1.t3.111

¹⁷⁵ atisūkṣmamatsya (124),

v3.c44.s1.t3.112

¹⁷⁶ bhakura (107),

v3.c44.s1.t3.113

¹⁷⁷ eraṅga (117),

v3.c44.s1.t3.114

¹⁷⁸ illisa (111),

v3.c44.s1.t3.115

¹⁷⁹ kṣudramatsya (123),

v3.c44.s1.t3.116

¹⁸⁰ mahāśaphara (118),

v3.c44.s1.t3.117

¹⁸¹ proṣṭhī (122),

v3.c44.s1.t3.118

¹⁸² sapādamatsya (121),

v3.c44.s1.t3.119

¹⁸³ śilīndhra (106),

v3.c44.s1.t3.120

The headings of the descriptions of plants, etc., contain numerous vernacular names and, occasionally, references to the region where these names are used. 184

v3.c44.s1.t3.121

¹²⁵ bhūmi-

v3.c44.s1.t3.122

¹⁴⁷ śatāvarī-

v3.c44.s1.t3.123

The dhātvādivarga describes seven dhātus: suvarṇa (gold), rūpya (silver), tāmra (copper), raṅga (= vaṅga: tin), yaśada (zinc), sīsa (lead), and loha (iron) (1–52), and seven upadhātus: svarṇamākṣika, tāramākṣika, tuttha, kāṃsya, rīti (= pittala), sindūra, and śilājatu (53–85). Mercury (rasa) is described and some saṃskāras are referred to (86–100). The uparasas are: gandha, hiṅgula, abhra, tālaka, sroto’ñjana, ṭaṅkaṇa, rājāvartaka, cumbaka, sphaṭikā, śaṅkha, khaṭī, gairika, kāsīsa, rasaka, kaparda, sikatā, bola, kaṅkuṣṭha, and saurāṣtrī (101–164); the nine ratnas (gems) are: ratna (diamond), gārutmata (emerald), puṣparāga (topaz), māṇikya (ruby), indranīla (sapphire), gomeda (onyx), vaidūrya (cat’s eye), mauktika (pearl), and vidruma (coral) (165–188); the uparatnas are only partially enumerated (189–190); the nine poisonous substances (viṣa) are: vatsanābha, hāridra, saktuka, pradīpana, saurāṣṭrika, śṛṅgika, kālakūṭa, hālāhala, and brahmaputra (191–205); the nine upaviṣas are enumerated: arkakṣīra, snuhīkṣīra, lāṅgalī, karavīraka, guñjā, ahiphena, and dhattūra (206).

v3.c44.s1.t3.124

The Guṇaratnamālā
(2) The Guṇaratnamālā 185 is a work on dietetics and materia medica in twenty-six chapters (varga). 186 Many of its verses are identical with or similar to verses found in the Bhāvaprakāśanighaṇṭu, but it is more elaborate and contains additional information. 187 It is quoted in Bhāvamiśra’s own glosses on the Bhāvaprakāśa, 188 probably in Śivadatta’s commentary on his Śivakośa, 189 and in Ṭoḍara’s Ayurvedasaukhya. 190

v3.c44.s1.t3.125

The author Bhāvamiśra, 191 son of Miśralaṭakaṇa, 192 was a brāhmaṇa 193 who resided in Northern India. 194 It is said that the Bhāvaprakāśa had great authority in Mahārāṣṭra. 195 Some scholars are of the opinion that Bhāvamiśra may have been one of those who compiled Ṭoḍaramalla’s Ayurvedasaukhya. 196

v3.c44.s1.t3.126

Date The chronological position of the Bhāvaprakāśa depends primarily on the introduction into India of syphilis (phiraṅgaroga) and of sarsaparilla (copacīnī), 197 one of the main drugs used in its treatment. It is usually claimed that the Portuguese imported the disease, 198 and that sarsaparilla was made known to them at Goa by Chinese traders about 1535. 199 The Bhāvaprakāśa must therefore have been composed after that date. The lower limit depends on the reliability of the date of completion, 1558/59, of one of the MSS. 200 Several arguments can be adduced to assign Bhāvamiśra roughly to the period 1550–1590: Ṭoḍaramalla’s Ayurvedasaukhya, compiled between 1572 and 1589 probably quotes Bhāvamiśra’s Guṇaratnamālā; Śivamiśra quotes the Bhāvaprakāśa in his Vaidyāśastraśīvānubhava, written in 1604/05, as well as Bhānuji Dīkṣita in his commentary on the Amarakosa, 201 dating from the first half of the seventeenth century; 202 Harṣakīrti (1535–1610) may have been influenced by Bhāvamiśra in some of his prescriptions, 203 as well as Lolimbarāja (last quarter of the seventeenth century. 204

v3.c44.s1.t3.127

Dalapati(rāja)

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Dalapati, or Dalapatirāja, son of Vallabha and pupil of Sūryapaṇḍita, wrote his Vaidyadarpaṇa at the end of the fifteenth or the beginning of the sixteenth century. 205

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Dāmodara, alias Jñānadeva

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Dāmodara, alias Jñānadeva, was the author of (1) Vyādhyargala, and (2) a commentary on Lolimbarāja’s Vaidyajīvana. 206 This Dāmodara belongs to the end of the sixteenth or the beginning of the seventeenth century, since a MS of his commentary on the Vaidyajīvana dates from 1612/13.

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Deveśvara or Deveśvaropādhyāya

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Deveśvara, or Deveśvaropādhyāya, son of Murārī, wrote a monograph on women’s diseases, called Strīvilāsa. The author was a śrīgauda brāhmaṇa who probably lived in Gujarāt, since Gujarātī words are met with in his treatise. The work dates from the sixteenth or seventeenth century. 207 It is quoted in the Rasayogasāgara. 208

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Gopāla Vaidya

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Gopāla Vaidya, son of Mahādeva, composed the Anubhavasāra in the sixteenth century. 209

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Haṃsarāja or Haṃsanātha

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Haṃsarāja or Haṃsanātha 210 was the author of (1) the Bhiṣakcakracittotsava, 211 also called Haṃsarājanidāna, 212 and (2) the (Sarva)jvarasamuccayadarpaṇa. 213

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Contents The Bhiṣakcakracittotsava is a treatise on nidāna in about 800 skillful verses of various metres, composed by the author himself. It describes the origins (nidāna) and symptoms (rūpa or lakṣaṇa) of all the diseases recognized by the author, sometimes adding the prodromes (pūrvarūpa), 214 things beneficial (pathya) 215 or harmful (apathya), 216 complications (upadrava), 217 and signs foreboding death (ariṣṭa). 218 The pathogenesis (saṃprāpti) of the diseases is not included in Haṃsarāja’s work.

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Some verses on the examination of the pulse and on the causes of the excitement of the doṣas are mentioned at the beginning of the treatise; it ends with verses on the examination of the urine, the tailabindu method included, and on the types of napuṃsaka (impotence and sexual perversities).

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Deities invoked and authorities referred to in the introductory verses (1–8) are: the Aśvins, 219 Ātreya, Atri(ka), 220 Bharadvāja, Brahmā, Bṛhaspati, Caraka, 221 Dāmodara, Dhanvantari, 222 Gautama, Hārīta(ka), Mādhava, Nakula, Parāśara, Sarasvatī, Śiva, Śukra, Suṣeṇa, 223 Suśruta, Vāgbhaṭa, and Viṣṇu.

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The Bhiṣakcakracittotsava is quoted in Vācaka Dīpacandra's Laṅghanapathya-nirṇaya, the Haṃsarājanidāna in the Ārogyāmṛtabindu.

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The Haṃsarājanidāna has remained a popular work up to the present day, 224 especially among Jain physicians. 225

Special features

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The arrangement of the diseases adopted by Haṃsarāja agrees in most respects with that of the Mādhavanidāna. At variance with Mādhava's order are the chapter on bhagandara, placed between those dealing with arśas and ajīrṇa, and the description of masūrikā as a variety of pramehapīṭikā, without devoting a special chapter to it as a nosological entity. Haṃsarāja's treatise has no chapters on śotha, vṛddhi, vraṇaśotha, śārīravraṇa, sadyovraṇa, bhagna, galagaṇḍa, apacī, granthi, and arbuda (other disorders omitted are uraḥkṣata (in the chapter on rājayakṣman), bhrama, nidrā, and saṃnyāsa (in the chapter on śūla), paramada (in the chapter on pāṇātyaya), pariṇāmaśūla and annadravaśūla (in the chapter on śūla), and mūḍhagarbha (in the chapters on women's diseases).

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In general, the Bhiṣakcakracittotsava is much more dominated by the tridoṣa doctrine than the Mādhavanidāna. When compared with the latter, it shows many divergences. The chapter on fevers describes a large number of these which cannot be found in Mādhava's Rugviniścaya: one series of thirteen saṃnipāta fevers: saṃdhika, antaka, cittabhrama, rugdāhaka, śītāṅga, taṇḍrika, kaṇṭhakubja, karṇaka, bhugnanetra, raktaṣṭhīvin, pralāpin, jihvaka, and abhinyāsaka 226 (8–12); moreover, ajīrṇajvara (12), raktajvara (12), dṛṣṭijvara (13), vidjvara (13), khedajvara (13), dhātukṣayajvara (15), mahendrajvara (16), velājvara (16), ekāṅgajvara (17), and a second type of antakajvara (17). The following names are given to the mythical shapes of fever: bībhatsa-, triśīro-, kapila-, bhasmavikṣepaka-, tripāda-, piṅgākṣa-, mahodara-, and jvaladvigraha-jvara (24–26). The chapter on arśas has no raktaja and sahaja types. The varieties of bhagandara differ from those in the Mādhavanidāna; a vāta, pitta, and saṃnipāta type are described. The chapter on ajīrṇa deals with three types only, by vāta, pitta and kapha, while the Mādhavanidāna has six types. The chapter on pāṇḍuroga refers to the variety brought by the ingestion of clay (mṛd), without describing its symptoms, and adds a type caused by betel nuts (pūgīphala). The chapter on kāmalā, kumbhakāmalā and halīmaka adds the symptoms of the disorder called pāṇakī. 227 The types of śoṣa caused by sexual excesses, etc., are omitted in the chapter on rājayakṣman. The chapter on kāsa has only doṣaja types; the kṣataja and kṣayaja types of Mādhava are absent. The chapter on hikkā adds varieties occurring in children and in the elderly. The chapter on śvāsa enumerates the symptoms of svābhāvika-, ati- and mahāśvāsa instead of those of the five types of Mādhava. Haṃsarāja distinguishes three doṣaja types of svarabheda and omits the other ones described by Mādhava. The same applies to arūci. The āgantuja and krimija types of chardi are absent. The eight varieties of tṛṣṇā differ in some respects from those described in the Mādhavanidāna; the āmaja and upasargaja types of Mādhava are replaced by those arising from fear (bhaya) and fatigue (śrāma). The chapter on mūrchā and allied conditions describes klama instead of taṇḍrā. The variety of unmāda caused by viṣa is absent.

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The specific types of vātavyādhi of the Mādhavanidāna, beginning with pakṣavadha, are not separately dealt with; some of these disorders are referred to, for example khāñjya (68 and 70), gṛdhrasī (69), daṇḍaka (72 and 74), and pakṣaghāta (73). The chapter on mūtrāghāta describes only doṣaja types, not the specific types of Mādhava. The chapter on prameha mentions successively the types caused by vāta, pitta and kapha, whereas the usual order is the reverse one; the varieties distinguished disagree with those of the Mādhavanidāna. Two chapters are devoted to pramehapīṭikā; the first one describes doṣaja types, the second one the series of ten varieties known from the classical saṃhitās and also found in the Mādhavanidāna; two of the names are different: vinatā and alaJī are replaced by piṇḍikā and vitatāñjalī. Three doṣaja types of gaṇḍamālā are distinguished by Haṃsarāja, as opposed to the single type of Mādhava. The āgantuja type of vidradhi is omitted, as well as the raktaja type of upadaṃśa. The eighteen varieties of śūkadoṣa are referred to, but not systematically described; separately described are only sarṣapikā, kumbhī, sammūḍhapīṭikā, dīrghikā, 228 and puṣkarikā; the other varieties appear to be included among the doṣaja types mentioned by Haṃsarāja. The eighteen types of kuṣṭha are referred to; eleven of these are separately described: viṣama, audumbara, mūkajihva, 229 maṇḍala, karavāla, 230 kinī, 231 dadru, carmadala, karmakuṣṭha, pāmā, and citrakuṣṭha; the remaining ones are regarded as doṣaja.

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Three doṣaja types of amlapitta are distinguished, as opposed to Mādhava's adhoga and ūrdhvaga varieties. The kṣudrarogas are arranged in almost the same order as in the Mādhavanidāna, but their number has been reduced: cippa, kunakha, anuśayī, arūṃṣikā, padmīkaṇiṭaka, jatumaṇī, and ahīpūtana are absent; antrālāJī is called añjalī, indraviddhā indravṛddhi, agnirohīṇī jvālāmukhīrohīṇī; parivartikā is replaced by karṇikā. The four types of oṣṭharoga which are not primarily doṣaja are omitted in the chapter on mukharoga; diseases of the gums left out by Haṃsarāja are upakuśa, khalivardhana and the five varieties of dantamūlanāḍī; paridara is replaced by asṛkpariṣara, and a disease called śophakaśa has been added; the disease of the teeth called kapālikā is absent, as well as the disease of the palate called adhruṣa; the same applies to tālvarbuda and tālupupuṭa; the diseases of the throat called valaya, ekavṛnda, vṛnda, svaraghna, māṃsatāna, and vidārī are absent. Diseases of the ear absent are karṇaśotha, karṇārbuda and karṇārśas, as well as the five diseases of the earlobes. Many diseases of the eyes are not described; added are, on the other hand, pūyala, 232 parivāra, and brāhmaṇī. Absent among the diseases of the head are kṣayajaśiroroga, anantavāta, ardhāvabhedaka, and śaṅkhaka. The chapter on strīroga describes pradara, yonikanda and the twelve yonirogas. The chapter on bālaroga includes the disorders of the breastmilk; among the children's diseases paribhava and mahāpadma are absent; bālagrahas mentioned are Skaṇḍa, Śakunī, Revatī, Pūtanā, Maṇḍitā, and Naigameya. The last chapter defines the following types of napuṃsaka: āsekya, saugandhika, kumbhika, īrṣyaka, and the male and female variety of śandha. 233

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A salient feature of Haṃsarāja's work is the absence of diseases like bradhna, snāyuka, somaroga and phiraṅga, added to āyurvedic nosography after Mādhava's age.

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His name is Haṃsarāja in the last verse of the chapter on mūtraparīkṣā and in the colophons of the edition; he is sometimes called Haṃsanātha.²³⁴ No particulars about him are known.

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Date The terminus post quem of Haṃsarāja’s date is provided by a reference to Cāmuṇḍa’s Jvaratimirabhāskara, composed in 1490 or 1492, in a MS of the Sarvajvarasamuccayadarpaṇa.²³⁵ Dāmodara, referred to in the Bhiṣakcakracittotsava, may be the author of the Ārogyacintāmaṇi, who lived in the first half of the fourteenth century, or, less probably, the one who composed the Bhīmavinoda, a work to be placed after the period of Bhāvamiśra. Other persons called Dāmodara, for example the father of the author of the Śārṅgadharasaṃhitā,²³⁶ need not be taken into account. It is improbable that Haṃsarāja is later than Bhāvamiśra, phiraṅgaroga not being mentioned in the former’s work, and the worship of Śītalā in cases of smallpox being referred to in passing only, without describing the disease called after this goddess.²³⁷ The Bhiṣakcakracittotsava can therefore be assigned to the sixteenth century. The earliest author known to quote it is Vācaka Dīpacandra in his Laṅghanapathyaniṛṇaya, composed in 1735/36.

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P.V. Sharma²³⁸ places Haṃsarāja in the seventeenth century, basing himself on the reference to Dāmodara, and supposing this Dāmodara to be the author of the Bhīmavinoda and of a commentary on Suṣeṇa’s Āyurvedamahodadhi, called Ārogyacintāmaṇi. The coupling of Dāmodara and Suṣeṇa, of some importance to P.V. Sharma’s reasoning, is, however, unfounded, since the Ārogyacintāmaṇi is not a commentary, but an independent treatise, having nothing to do with Suṣeṇa, and composed by a Dāmodara who, as stated above, lived in the first half of the fourteenth century. The Bhīmavinoda appears to be much later than Haṃsarāja’s work since it mentions phiraṅgaroga, unknown to the latter. P.V. Sharma has overlooked the reference to the Jvaratimirabhāskara in Haṃsarāja’s Sarvajvarasamuccayadarpaṇa.

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Harṣakīrti Harṣakīrti was the author of the Yogacintāmaṇi.²³⁹ Besides this work on medicine he wrote one synonymic and two homonymic dictionaries,²⁴⁰ as well as independent treatises on diverse subjects and a number of commentaries.²⁴¹

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The Yogacintāmaṇi²⁴² is chiefly a collection of recipes, consisting of about 1,700 verses with an admixture of prose, arranged in seven chapters (adhikāra). Its most conspicuous characteristic is the arrangement of the recipes according to the type of pharmaceutical preparation. Their order, pāka, cūrṇa, guṭikā, kvātha, ghṛta, and taila, differs from that in works which are similarly conceived, such as Candraṭa’s Yogaratnasamuccaya, the Śārṅgadharasaṃhitā and the prayogakhaṇḍa of Soḍhala’s Gadanigraha. No system can be detected in the series of diseases against which formulae are to be employed, but the author’s acquaintance with the Mādhavanidāna is apparent from a list of diseases at the end of the work in the section on karmavipāka.

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Contents.²⁴³ Chapter one (pākādhikāra; 329 verses) describes aṣṭasthānaparīkṣā,²⁴⁴ i.e., the examination of the pulse (nāḍī),²⁴⁵ urine (mūtra),²⁴⁶ eyes (netra),²⁴⁷ face (mukha),²⁴⁸ tongue (jihvā),²⁴⁹ faeces (mala), voice (svara), and skin (sparśa) of a patient. This section is followed by verses on ariṣṭas, weights and measures,²⁵⁰ and anatomy.²⁵¹ After giving rules for the preparation of a pāka,²⁵² the treatise continues with a long series of recipes of pākas. Chapter two (157 verses) is devoted to cūrṇas, chapter three (180 verses) contains formulae of guṭikās, chapter four (149 verses) describes kvāthas, chapter five (83 verses) ghṛtas, and chapter six (117 verses) tailas. Chapter seven (miśrādhikāra) is, in accordance with its title, a composite one. It begins with a table of its contents (7 verses) and deals with preparations called guggulu after its chief ingredient (gugguluprakaraṇa; 52 verses), śaṅkhadrāva (7 verses), the śodhana and māraṇa of rasas, etc., and the preparation of mercury for internal use (163 verses), formulae of rasas (rasaprakaraṇa; 93 verses), āsavas (49 verses), lepas (lepaprakaraṇa; 98 verses), bloodletting, nasya, virecana, vamana, sveda, bandhana (bandaging), bāṣpa (vapour-bath), cūrṇamardana (covering the body with a powdered drug), the application of a medicated roṭaka to the head, piṇḍikā or kavalī (a kind of poultice), gaṇḍūṣa, dhūpa, the excellent qualities of takra (diluted buttermilk), various formulae, the symptoms and treatment of madhūraka,²⁵³ various formulae of general application (sādhāraṇayogas), various types of general treatment (sāmānyakāyacikitsā), dambha (cauterization), formulae promoting fertility in women, contraceptive measures and abortifacients (166 verses). The treatise ends with a section on karmavipāka (27 verses) in the form of a dialogue between Sūrya and Aruṇa which includes a list of diseases that closely agrees with the Mādhavanidāna.

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The authorities consulted by Harṣakīrti are enumerated in one of the concluding verses: Ātreyaka, Caraka, Vāgbhaṭa, Suśruta, the Aśvins, Hārīta, Vṛnda, the (Cikitsā-)kalikā, Bhṛgu,²⁵⁴ Bheda, the (Mādhava)nidāna, and Karmavipāka. He also refers to a Yogapradīpa and the Yogaśata in the last verse of his treatise. A cursory examination of the Yogacintāmaṇi shows that the Śārṅgadharasaṃhitā, although left unmentioned, may have been an important source of Harṣakīrti.²⁵⁵

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Quotations from Harṣakīrti’s Yogacintāmaṇi are found in Yādavajī Trikamajī Ācārya’s Siddhayogasaṃgraha. (Harṣakīrti’s Yogacintāmaṇi was one of the sources of Devasimha Viṭṭhal’s Bṛhadāsavāriṣṭasaṃgraha, Hariprapanna’s Rasayogasāgara, and Pratāpasimha’s Amṛtasāgara.

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A Yogacintāmaṇi is quoted in the Āyurvedīya Khanijavijñāna, Bheṣajasamhitā, Meghamuni’s Meghavinoda,²⁵⁶ Nidhi’s Yogasamuccaya, Nirañjanaprasāda Gupta’s Pāradasamhitā, the Pākamārtaṇḍa, Rāmacandra’s Rāmavinoda,²⁵⁷ the Rasendrasambhava, and the Yogaratnākara.²⁵⁸ A Yogacintāmaṇi was one of the sources of Kalyāṇa’s Bālatantra according to Dīpacandra.²⁵⁹

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A commentary on the Yogacintāmaṇi has been written by Narasimha, a Jain monk of the Kharataragaccha²⁶⁰ and a pupil of Ratnarājagani.²⁶¹ A Yogacintāmaṇitippaṇa by Bhavānī Sahāya²⁶² may be a commentary on Harṣakīrti’s work.

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Important in the field of diagnostics is Harṣakīrti's description of aṣṭasthānaparīkṣā (3–14), probably the earliest of its kind.²⁶³ Nosologically interesting: are the description of madhūraka (317), the earliest mention of this fever in a Sanskrit medical text; the use of the term nāsīra (296)²⁶⁴ for a kind of ulcer; a disorder called candrikā (295) or candanā (296);²⁶⁵ the occurrence of mṛgavāta (156) and mṛgīvāta (148 and 326) as synonyms of apasmāra; kamalavāta (169) as a synonym of kāmalā; the mention of nīradoṣa (87) or vāriroga (236), mṛdbhakṣaṇavikāras (236), lūtā (189), urograha (215), and pāradavikāra (243); occasional references to specific types of saṃnipāta fever (148: abhinyāsa and antaka; 147: cittabhrama; 148: cittavibhrama; 147, 148, and 167: pralāpa; 167: hāridraka); a reference to different views on the number of fevers to be distinguished (339) and to the dissenting view that the vāta diseases are not eighty but eighty-four in number (329); the absence of prescriptions against phiraṅgaroga, śītalā, snāyukaroga and vardhma.

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Important in the field of pharmaceutics is the separate chapter on pākas, the earliest one in Sanskrit medical literature.

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Therapeutically interesting is the use of a mantra, in which a magadhadeśarāya is invoked, in the treatment of madhūraka (318). Among the points suitable for cauterization the brahmasthāna (148) or daśamadvāra (148 and 167) is mentioned, which may betray Tantric influence. A striking feature is also the frequent prescription of ākallaka (and its synonyms),²⁶⁶ mājū(phala)²⁶⁷ (31, 60, 69, 103, 277, 287, 296), mastakī (48, 77, 271) or mastagī (103, 137),²⁶⁸ opium,²⁶⁹ Cannabis,²⁷⁰ and mercury,²⁷⁰ a substance forbidden to Jains as an article of diet, is a frequent ingredient of Harṣakīrti's prescriptions.

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Noteworthy substances from Harṣakīrti's materia medica, which contains colloquial names and substances of foreign origin, are moreover: cīnikabābī (46; 265),²⁷¹ cobacīnī (323),²⁷² hemambhodhara (31),²⁷³ hiramajā (297), jāvitrī (44),²⁷⁴ jhinjhīṇī (60),²⁷⁵ kabābī (60),²⁷⁶ kālomjī (311),²⁷⁷ kasela (68),²⁷⁸ kauñca (43),²⁷⁹ khairīragunda (60),²⁸⁰ khurasāna (311),²⁸¹ khurasānikā (31), kucīla (156),²⁸² muraḍāśṛṅga (295),²⁸³ phaṭikā (60), rasakarpūra (246),²⁸⁴ saṇa (136),²⁸⁵ sātharī (60),²⁸⁶ sīṇavāsika (34),²⁸⁷ and śvetāhā (180).²⁸⁸

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*The author* Harṣakīrti²⁸⁹ was a Jain monk²⁹⁰ of the Tapāgaccha²⁹¹ and a resident of Nāgpur.²⁹² His teacher was Candrakīrti²⁹³ and his patron Pravarasiṃha.²⁹⁴ The vācaka Vidyātilaka of the Upakeśagaccha may have been one of his collaborators.²⁹⁵

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*Date* Harṣakīrti's career has been reconstructed by C. Vogel.²⁹⁶ He was active as a scribe as early as 1556/57, had risen to the rank of upādhyāya by 1578/79,²⁹⁷ bore the title of Sūri since 1582 and had passed away in 1616.²⁹⁸ His floruit may thus be fixed tentatively as 1535–1616. These dates agree with internal evidence from the Yogacintāmaṇi: the prescription of cobacīnī and rasakarpūra indicate that he is of about the same period as

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Bhāvamiśra. The oldest MSS of the Yogacintāmaṇi were completed in 1666, respectively 1668.²⁹⁹

Kalyāṇa

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Kalyāṇa³⁰⁰ was the author of the Bālatantra.³⁰¹

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*Contents* The Bālatantra is a treatise in 831 verses,³⁰² arranged in fourteen chapters (paṭala). It opens with a maṅgalācaraṇa addressed to Gaṇeśa and a verse giving the name of the author, the title of the work and some of its sources.

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Chapter one (ṣoḍaśavandyāpratikāra) deals with two series of eight disorders of fertility in women and their treatment. The first series consists of four types of infertility caused by the doṣas (pitta, vāta, kapha, saṃnipāta),³⁰³ two by grahas,³⁰⁴ one type by the wrath of the gods, and one by magic.³⁰⁵ The second series describes eight types of infertile women, called tripakṣā, subhratī, sadbhā, trimukhī, vyāghriṇī, vakrī, kamalinī, and vyaktinī.

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Chapter two (sādhāraṇavandhyauṣadhakathana) is about the treatment of various unspecified types of infertility. Chapter three (puruṣavīryavṛddhikathana) contains recipes which promote male potency, recipes appeasing various disorders in men and women which prevent procreation, recipes of a vājīkaraṇa type, etc. Chapter four (garbhādhānakālarudrasnānakathana) describes rituals, including mantras, for begetting healthy offspring of the desired sex, a ritual to be performed in digging up the lakṣmaṇā plant, which, if put in the right nostril of a woman, guarantees her giving birth to a son,³⁰⁶ and elaborate rules for the rudrasnāna, i.e., a Tantric ritual,³⁰⁷ which ensures a childless couple of the birth of children. Chapter five (garbiṇīgarbharakṣākathana) is concerned with mantras and offerings to twelve gods and groups of deities³⁰⁸ protecting the expectant mother and the child in the womb during the twelve months of pregnancy. Chapter six (sukhaprasavopāyakathana) is devoted to procedures, for the greater part of a magical character, which secure an easy delivery.

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Chapters seven to eleven describe grahas³⁰⁹ who attack children, the symptoms they produce, and the ways to ward them off.³¹⁰ Chapter seven (dinagṛhitābalagrahahara) describes ten grahas³¹¹ who may assault a child during the first ten days of its life,³¹² chapter eight (māsagṛhitābalagrahahara) twelve who do so during the twelve months of its first year,³¹³ and chapter nine (varṣagṛhitābalagrahahara) sixteen grahas who prey upon a child during the first sixteen years of its life.³¹⁴ Chapter ten (dinamāsavarṣabālagrahopāyakathana) gives the names of sixteen more grahas,³¹⁵ whose attack can be expected during the first day, month or year, second day, month or year, etc.,³¹⁶ and chapter eleven (sādhāraṇa) mentions common measures against all types of grahas, besides adding nine names of grahas³¹⁷ whose attacks are seen as a punishment for offences committed during a previous life. The measures described in order to ward off attacks by grahas usually consist of offerings (bali) of a specified number of various objects³¹⁸ to be deposited in a particular quarter of the sky, accompanied by the muttering of mantras.

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