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A History of Indian Medical Literature v3.c44.s49: Trimallabhaṭṭa

A History of Indian Medical Literature v3.c44.s49

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Trimallabhaṭṭa

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Trimallabhaṭṭa was the author of four medical works: (1) Yogatarangiṇī,⁴⁵⁰ (2) Bṛhadyogatarangiṇī,⁴⁵¹ (3) Vaidyacandrodaya,⁴⁵² and (4) Dravyaguṇaśataślokī.⁴⁵³ He also wrote the Alaṃkāramañjarī,⁴⁵⁴ Vṛttamāṇikyamālā,⁴⁵⁵ and, according to some, the Yogacandrikā⁴⁵⁶ and a commentary on Sukhalatā’s Śataślokī.⁴⁵⁷ His authorship of the Rasadarpaṇa is disputed.⁴⁵⁸

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(1) The Yogatarangiṇī⁴⁵⁹ is a treatise of about 2,750 verses, arranged in eighty-one chapters (taraṅga). Chapter one is of an introductory nature and deals, amongst other things, with the tridoṣa doctrine. Chapter two is about weights and measures; it reproduces Śārṅgadharasaṃhitā I.1.14cd–44ab and 39cd–42 without mentioning this source; some verses from Kṛṣṇātreya are quoted at the end. Chapter three contains rules for the preparation of medicines and enumerates a number of substitutes for particular medicinal substances; 3.1–9 is identical with Śārṅgadharasaṃhitā I.1.44–45. Chapter four is about medicines with a fatty basis (sneha); the verses are partly from Śārṅgadharasaṃhitā III.1. Chapters five to nine describe the five procedures belonging to pañcakarman: sveda, vamana, virecana, basti and nasya. The source of the larger part of these chapters is the Śārṅgadharasaṃhitā again (III.2–8); the chapter on virecana adds some formulae, some of which are rasayogas. Chapters ten to eleven, on dhūmapāna and raktasṛti (bloodletting), have, once again, been borrowed from the Śārṅgadharasaṃhitā (III.9 and 12). The next five chapters are devoted to nāḍīparīkṣā (12),⁴⁶⁰ vastra- and jihvāparīkṣā (13), chāyāpuruṣalakṣaṇa (the examination of one’s shadow as a prognostic procedure) and mūtraparīkṣā (14), dūta- and malaparīkṣā (15),⁴⁶¹ netraparīkṣā,⁴⁶² śakuna (omina) and svapna (dreams) (16). Chapter seventeen is concerned with alchemy. Chapter eighteen is about the preparation of svarasa, kalka, kvātha, yavāgū and related fluids, bhakta and maṇḍa, phāṇṭa, śītakaṣāya, cūrṇa, vaṭikā, and avaleha; it also enumerates groups of medicinal substances.

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Chapters nineteen to seventy-eight deal with diseases and their treatment. Chapters seventy-nine and eighty are concerned with rasāyana and vājīkaraṇa. Chapter eighty-one describes the seasons and the regimen to be observed during each of them.

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The diseases are enumerated at the beginning of chapter nineteen (1–9). Their order in the Yogatarangiṇī is largely in agreement with the Mādhavanidāna. Ānāha, however, is not described, and referred to once only in a formula of the chapter on udāvarta (45. 15). A chapter on ūrustambha is missing. Gynaecology and obstetrics are dealt with in three chapters, on pradara, sūtīkāroga, and strīroga; yonikāṇḍa is not described, neither referred to. Diseases added to those mentioned in the Mādhavanidāna are bhasmaka (242.1–2), kuraṇḍa (55.2), bradhna (56.1), and snāyuka (67.1).

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The verses on nidāna are in many cases few in number or, in rare cases, even absent.⁴⁶³ The majority have been borrowed from the Mādhavanidāna, either referred to by name or not;⁴⁶⁴ a minority are from other sources, some of which mentioned by name.⁴⁶⁵ The verses on therapy are arranged in such a way that the rasayogas follow upon āyurvedic prescriptions. Religious therapy and magic are also represented, especially in the chapters on masūrikā (67), sūtīkāroga (75), and bālaroga (77).

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The Yogatarangiṇī is a compilatory work⁴⁶⁶ that quotes a large number of sources. Nevertheless, as already indicated, numerous stanzas remain anonymous.

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The sources of the Yogatarangiṇī, as found in edition a, are: Alaṃkāra (44. 1),⁴⁶⁷ Ārogyadarpaṇa (20.59–60, 113–114 and 123),⁴⁶⁸ Aśvinikumārasaṃhitā (71. 55–56),⁴⁶⁹ Bauddhasarvasva (17.62–69 and 79–84; 29.13–16; 64.6),⁴⁷⁰ Bhallūka (19.35–72),⁴⁷¹ Cakradatta⁴⁷² (20.1–4 and 11; 60.45–46; 75.4; 80.65–66), Caraka (27.15; 49.6–11), Carpaṭi⁴⁷³ (79.21), Cikitsā (21.24–25; 22.12; 23.44–46; 27.9–11; 70.3–4 and 11; 80.15),⁴⁷⁴ Cikitsādīpa (29.4),⁴⁷⁵ (Tiṣaṭa’s) Cikitsākalikā (20.63; 21.15; 23.27–28),⁴⁷⁶ Dhanvantari (242.5–13),⁴⁷⁷ Hārīta (27.33–36), Kalikā (71.15, 25 and 63; 79.16),⁴⁷⁸ Kṛṣṇātreya (2.30–31; 70.15–16; 71.31),⁴⁷⁹ Lolimbarāja (28. 28),⁴⁸⁰ Madanapāla⁴⁸¹ (20.18–20), Manthānabhairava (24.44–53),⁴⁸² Matimukura (71.44 and 79), Nāgārjuna (14.13), Nārāyaṇīya (29.2),⁴⁸³ pāścātyadeśāgatayogin (20.36–37), Rājamārtaṇḍa (244.8–9; 26.30; 34.5–6; 57.19–21; 69.19; 71.26 and 32; 75.34; 76.3; 77.8 and 18; 79.8; 80.110), Rasadarpaṇa (3.12),⁴⁸⁴ Rasamañjarī (80.79–84),⁴⁸⁵ Rasaratnapradīpa (17.74–77; 23.52–53; 244.13–14; 25.1 and 29–31; 27.76–78; 28.21–25; 29.12; 32.8–11; 34.9; 38.23; 39.8–10; 41.1–2; 47.5; 50.1 and 11; 51.29; 64.13–14; 71.3; 80.79–84),⁴⁸⁶ Rasārṇava (24.35–43 and 54–59; 27.49–53), Rasasindhu (242.14–16), Rasendracintāmaṇi (243.1–3 and 21–24; 26.42–45; 41.39–40), Rasendrasaṃhitā (243.17–20), Rugviniścaya (244.1; 35.1; 37.1; 38.1–2; 50.2; 52.1–2; 60.1), Saṃgraha⁴⁸⁷ (44.11–14), Sārasaṃgraha (20.75, 85, 92, 157–158; 25.10–13; 27.54–57 and 72–75; 28.31–32; 30.6–10; 33.3; 34.7–8; 40.12–22; 41.24–25; 48.11–18; 51.19–21; 71.33 and 64–65; 81.1–14),⁴⁸⁸ Śārṅgadhara (20.48, 52, 57–58, 95, 111–112, 192–193; 27.42–48; 28.16–17; 30.2; 40.100–111 and 123–129; 41.16–20 and 33–38),⁴⁸⁹ Sarvasaṃgraha⁴⁹⁰ (25.4), Saugatasimha,⁴⁹¹ Śivāgama (14.2), Suśruta (23.7; 27.4–5; 29.3; 33.2; 50.4), Vāgbhaṭa (75.3 and 57–62), Vaidyadarpaṇa⁴⁹² (71.54), Vaidyālaṃkāra (69.21–25),⁴⁹³ Vasantarāja⁴⁹⁴ (17. 58–61;⁴⁹⁵ 29.17), Virasiṃhāvaloka⁴⁹⁶ (241.13–17;⁴⁹⁷ 25.21;⁴⁹⁸ 34.1; 35.2–8; 38. 20–21; 39.4–5), Vṛnda (20.29–32, 41, 45, 49, 62, 71, 74, 93–94, 103–106, 118, 176–177; 21.22–23 and 43; 22.7, 11, 22–23; 23.38–41; 241.19–22; 24.4–12; 25.2–3, 7–9, 27; 26.2–6; 28.11–15; 29.8–11; 30.1; 31.3–4; 33.5–7; 34.2–4; 38.22; 39.2–3; 40.26–28; 41.3, 5–6, 7–15, 32; 42.9 and 10–16; 43.1 and 6–11; 44.7–10; 45.5–6; 47.4;

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48.10; 51.3 and 5–9; 53.1; 58.8; 62.26; 69.16; 77.40–41; 79.11; 80.10 and 32–36), Yogaratna⁴⁹⁹ (33.4), Yogaratnapradīpa⁵⁰⁰ (20.81–82; 21.42; 22.26–27; 23.49; 24.23; 25.27; 26.13–16; 28.26–27; 39.6–7; 40.2–4; 41.22–23 and 26–31; 42.17–25; 64.7–8, 15–19, 25–26; 69.15; 70.14; 71.18–24 and 46–48; 72.5–6), Yogaśāra (25.14 and 15–18), and Yogaśata (20.40, 46–47, 65, 115; 24.4.2; 27.12–14; 50.9; 51.4).

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The Hindī commentator of ed. a adds: Ātreya (8.31–40), Bṛhadātreya (8.31–40), Gorakṣa (3.18), Rasacintāmaṇi (17.22–26), Rudratantra (15.4–10), Vṛddhahārīta (12.1–10), Vṛddhaśaunaka (3.22), Yamalagrantha (16.1–7), and Yogapārijāta (8.55–58). Ed. b⁵⁰¹ adds: Bṛhadātreya (8.31–40), Prayogapārijāta (8.49–54),⁵⁰² Rudratantra (15.4–10),⁵⁰³ Tiṣaṭācārya (1.42–54), Vṛddhahārīta (12.1–10),⁵⁰⁴ and Yāmala (16.1–7).⁵⁰⁵ A. Rahman⁵⁰⁶ adds Gorakṣamata and Rasamārga. The NCC mentions the Pīyūṣasāgara as a work quoted in the Yogatarangiṇī.⁵⁰⁷

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Some of the sources of the Yogatarangiṇī are not referred to in the Bṛhadyogatarangiṇī. These need not imply that these sources were not employed in compiling the Bṛhadyogatarangiṇī because both texts contain a large number of unidentified verses. Part of these can be identified by comparing the Yogatarangiṇī with the Bṛhadyogatarangiṇī.⁵⁰⁸ This enables us to determine at least two more sources of the Yogatarangiṇī: Bhadraśaunaka and Gorakṣamata.⁵⁰⁹ A comparison of both works also shows that there are very numerous variants in the readings of essentially the same verses.

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The Yogatarangiṇī is one of the sources of the Bheṣajasamhitā, Dattarāma’s Bṛhadasarājasundara, Devasimha Viṭṭhal’s Bṛhadasavāriṣṭasamgraha, Mādhava’s Āyurvedaprakāśa, Pratāpasimha’s Amṛtasāgara, Raṅgajyotirvid’s Vicārasudhākara, Viśvanātha Dvivedī’s Rasendrasambhava, and the Rasoddhāratantra.

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The Yogatarangiṇī is quoted in Hanumatprasāda’s commentary on the Siddhabhaiṣajyamañjūṣā, Khare’s commentary on the Rasaratnasamuccaya, Nirañjanaprasāda Gupta’s Pāradasamhitā, the Rasatattvavivecana, Śāma’s Sārasamgrahataraṅgiṇī, Somadevaśarman’s commentary on the Āyurvedaprakāśa, Vidyāpati’s Vaidyarahasya, and the Yogaratnākara. The Laghuyogatarangiṇī (i.e., the Yogatarangiṇī) is quoted in Mādhava’s Āyurvedaprakāśa and the Rasāyanasamgraha.⁵¹⁰

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Chapter three (3.25–27) informs us of the discount on fresh or prepared drugs available to vaidyas; this discount, called dhānvantarabhāga or rudrabhāga, was one-eleventh with respect to fresh drugs and 12.5 to 50 percent of the cost of prepared medicines.⁵¹¹ Homage has to be paid to Vighneśa, Kṣetrapāla and Baṭuka before starting the process of snehapāka (4.21–22).⁵¹² A form of sudation called vṛhijanyasveda has been added to the usual series (5.29).⁵¹³ Among the ways of examining a patient the unusual process of vastraparīkṣā is described (13.1–4).⁵¹⁴ The examination of one’s shadow (chāyāpuruṣa) is described among the forms of parīkṣā (14.1–11);⁵¹⁵ it provides information on the chances of recovery or the time span left to a patient until his death; the verses on this subject are from the Śivāgama. Syphilis, although not separately described, is referred to at least once as phirāṅga (17.69). The preparation of rasakarpūra, often used as a specific against syphilis, is described (17.62–69), quoted from the Bauddhasarvasva.⁵¹⁶ The symptoms of one series of thirteen samnipāta fevers⁵¹⁷ are

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described, followed by abhinyāsa fever (19.36–72 and 78–79); the members of the series are viddha,⁵¹⁸ bhalla,⁵¹⁹ śarkara, visphuraka,⁵²⁰ śīghrakārin,⁵²¹ phamphaṇaka,⁵²² karṇamūla,⁵²³ karkaṭaka,⁵²⁴ saṃpmohaka,⁵²⁵ saṃgrāma,⁵²⁶ krakaca,⁵²⁷ pākala, and kūṭapākala;⁵²⁸ the therapy of these fevers is not dealt with. A particular rasayoga (aśvakacīkutīrasa: 20.36–37) is said to derive from a yogin who came from a western country (pāścātyadeśāgatayogin).⁵²⁹ The way of preparing a mineral acid or mixture of mineral acids (śaṅkhadrāva) is described (24¹.29–34).⁵³⁰ The disease called bhasmaka is mentioned (24².1–2).⁵³¹ Pariṇāmaśūla is said to be of eight types in a verse quoted from the Alaṃkāra (44.1).⁵³² The disease called kuraṇḍa is mentioned (55.2).⁵³³ The disease called bradhna is dealt with in a separate chapter (56).⁵³⁴ The disease called snāyuka (67.1–4)⁵³⁵ is described in the same chapter as masūrikā. The verses on māsūrikā mention in passing the type called kodravaka (67.9),⁵³⁶ as well as the appeasement of the goddesses Śītalā and Caṇḍī as therapeutic measures in cases of māsūrikā (67.10–11).⁵³⁷ Anticonceptive (75.8–15) and abortifacient measures (75.16–19) are described.⁵³⁸ The bālagrahas, taking possession of a child on the first, second, etc., day, in the first, second, etc., month or year of its life, are called Nandā, Sunandā, Pūtanā, Maṇḍitikā,⁵³⁹ Pūtanā, Śakunī, Śuṣkarevatī, Āryākā, Sūtikā, Nirṛti,⁵⁴⁰ Pīlipiṇḍikā,⁵⁴¹ and Kāmukā (772.1–12).⁵⁴² Noteworthy medicinal substances repeatedly prescribed by Trimalla are ahiphena (opium), bhaṅgā (Cannabis) and mastagī; other interesting names of drugs are candraśūra (62.30), kulīñjana (62.28), and pāṭhīra (64.6).⁵⁴³

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(2) The Bṛhadyogatarangiṇī⁵⁴⁴ is much longer than the Yogatarangiṇī and consists of about 10,000 verses, arranged in 148 chapters (taraṅga). It is in many respects an expanded version of the Yogatarangiṇī, but it not only adds to the text of the latter. Many instances can be found of sequences of verses replaced by material from a different source,⁵⁴⁵ and, less frequently, verses incorporated in the Yogatarangiṇī are omitted altogether from the Bṛhadyogatarangiṇī.⁵⁴⁶ Stanzas occurring in both texts often show variant readings. The Bṛhadyogatarangiṇī contains some prose⁵⁴⁷ and a number of glosses.⁵⁴⁸

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The verses on therapy are arranged in the same way as in the Yogatarangiṇī; āyurvedic prescriptions precede the rasayogas. Religious therapy and magic, such as mantras and yantras, are especially represented in the chapters on māsūrikā (126), mūḍhagarbha (140), bālaroga (144), and viṣa (145).

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The Bṛhadyogatarangiṇī differs from the Yogatarangiṇī in many respects. A chapter on embryology and anatomy is added (2). The chapter on weights and measures gives at the end a verse from Matimukura. Chapter four, identical with chapter three of the Yogatarangiṇī, refers to a number of sources. Chapter five, on snehapāna, longer than the corresponding chapter of the Yogatarangiṇī, mentions some sources (Śārṅgadhara, Caraka, Yogaratnāvalī, Vaidyālaṃkāra, and Matimukura). Chapters six to twelve resemble chapters eleven to fifteen of the Yogatarangiṇī, but some are somewhat longer. Chapters thirteen and fourteen are additions, concerned with the royal kitchen. Chapter fifteen, on the regimen during the seasons, differs from the corresponding chapter (81) at the very end of the Yogatarangiṇī; the descriptions of the seasons do not tally and their order is dissimilar.⁵⁴⁹ Chapter sixteen, on prepared foods (siddhānna), 550 is an addition again, as well as chapters seventeen on dinacaryā, eighteen on rātricaryā, and nineteen on rasa, vīrya, vipāka, and prabhāva. Chapters twenty to thirty-seven form a nighaṇṭu, they contain, usually without describing a drug and giving its synonyms, 551 enumerations of the medicinal properties of numerous articles of food and drugs; the subjects of these chapters are: dugdha, dadhi, takra, navanīta, ghṛta, taila, madya, ikṣu, madhu, śalyādi, phala, śāka, māṃsa, harītakādi, vaṭādi, śuṇṭyādi, and karpūrādi. Chapters added are thirty-eight on definitions of articles of drugs (pācanādi), 552 thirty-nine on incompatible articles of food (viruddhāhāra), and forty on eighteen groups of drugs (rāsnādigaṇa). Chapters forty-one to forty-three on rasaśāstra (alchemy) are much more elaborate than the corresponding chapter (17) of the Yogatarangiṇī. The seven kañcukas of mercury and the disorders caused by them are described according to the Bauddhasarvasva; their names are mṛd, pāṣāṇa, jala, kālī, kāpālikā, śyāmā, and kapālikā (42.13–15ab). 553 The twenty saṃskāras of mercury, as mentioned in the Śivāgama, are enumerated (42.18): pataśāraṇa, 554 sammardana, mūrchana, utthāpana, sveda, 555 pātana, bodhana, niyamana, dīpana, mukhakaraṇa, jāraṇa, saviḍā, māna, garbhadṛti, rañjana, vedhana, bahirdṛti, sāraṇa, krāmaṇa, and māraṇa. The uparasas listed are (43.1–2): gandhaka, vajra, vaikrānta, sūndūra, bola, 556 gairika, samudraphena, khaṭikādvaya, 557 śambūka, tārkṣyaja, kāsīsa, kāntapāṣāṇa, varāṭī, śukti, hiṅgula, kaṅkuṣṭha, 558 śaṅkha, bhūnāga, ṭaṅkaṇa, 559 and śīlājatu. Four minor gems are enumerated: muktā, vidruma, śaṅkha and rājāvarta (43.82). Chapter forty-four on ariṣṭajñāna is for its larger part an addition, consisting of quotations from the Upasāgara and Rasamañjarī; it also deals with the prognosis by means of one's shadow (chāyāpuruṣa), in the same words as in chapter fourteen of the Yogatarangiṇī. Chapters forty-five to fifty-three are about the various forms of parīkṣā, as chapters twelve to sixteen of the Yogatarangiṇī are; the subjects are partly differently and more elaborately described than in the Yogatarangiṇī; vastraparīkṣā is omitted, but, on the other hand, varṇa- and svaraparīkṣā have been added. Chapter fifty-four, on some ariṣṭas, is an addition. The same applies to chapter fifty-five on the most auspicious times for collecting drugs and about the parts of the day, etc., on which a drug should be given to patients from particular diseases; dosages are also mentioned. Chapter fifty-six, also added, is concerned with the signs indicating an increase or decrease of the doṣas, dhātus, and malas.

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Chapters 57–145 are about diseases and their treatment. Chapter 146 describes combinations of articles of food which are regarded as incompatible (viruddhāhāra). 560 Chapter 147 deals with vājīkaraṇa, and the last chapter, 148, enumerates the main drugs employed in each of the diseases mentioned.

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Chapters 57–145 usually begin with reproducing the corresponding chapter of the Mādhavanidāna, to which sometimes verses are added, 561 while in rare cases verses found in the Mādhavanidāna are replaced by other ones. 562 The Bṛhadyogatarangiṇī mentions, more often than the Mādhavanidāna, the complications (upadrava) of a particular disease; 563 the therapy of these complications is sometimes separately described. 564

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When compared with the Yogatarangiṇī, many differences strike the eye. The description of two series of thirteen saṃnipāta fevers; the members of the first series

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(57.55–67) bear, one fever excepted (vyālākr̥ti replaces karṇamūla of the Yogatarangiṇī), the same names as those found in the Yogatarangiṇī, but their order slightly differs; more important, however, is that the descriptions, quoted from the Piyūṣasāgara, bear no resemblance at all to those occurring in the Yogatarangiṇī and are not found in any other text known to me; the treatment of this series of fevers is not dealt with. The second series (55.76–88) consists of saṃdhiga, antaka, rugdāha, cittabhrama, karṇaka, kaṇṭhakubja, śītāṅga, tandrika, pralāpaka, raktaṣṭhivin, bhugnanetra, abhinyāsa, and jihvaka; the descriptions of these fevers are, antaka excepted, identical with those of Śārṅgadhara's Triśatī; 565 Trimalla's description of antaka is not found in any other text; the verses on the treatment of these fevers (59.69–155) are borrowed from Śārṅgadhara's Triśatī again. 566 The addition of a chapter on jvarātisāra (65). 567 The description of daṇḍālasaka (71.20). 568 A description of bhasmaka (71.24–25) that is different from that of the Yogatarangiṇī. 569 The description of suptavāta under the name of tvakśūnyatā (90.267cd–268). 570 A separate chapter on ūrustambha (92). A separate chapter on the treatment of ānāha (97). The verse on kuraṇḍa of the Yogatarangiṇī (55.2) is absent, but the same disease (kuraṇḍa, koraṇḍa) is referred to in the verses on the therapy of vṛddhi (107.36 and 38). The definition of bradhna (107.13) 571 differs from that found in the Yogatarangiṇī (56.1); it is also called vardhma (107.46–47). The description of stanavidradhi (110.28–29). 572 The description, in prose, of agnidagdhavraṇa (113). The description of dāruṇa type of upadamśa, occurring in both men and women (117.8cd–9). The description of the aetiology, symptoms and treatment of a venereal disease called rativraṇa, 573 and of the intoxication brought about by the abuse of mercurial preparations (sūtadoṣa) (118). 574 A separate chapter on snāyuka (124). The addition of an adhikāra on śītalā to the chapter on masūrikā (126.78–105); this adhikāra also contains the well-known hymn to Śītalā from the Kāśīkhaṇḍa of the Skandapurāṇa. The number of chapters on gynaecology and obstetrics (133–143) is much larger than in the Yogatarangiṇī. The addition of a chapter on somaroga and mūtrātīsāra (135). 575 The addition of a chapter on strīdveṣa (136), taken from Nāgārjuna's Yogasāra. 576 The addition of a chapter on yonikaṇḍa (138). The addition of a chapter on makkalla (141). 577 The insertion of the pūtanāvidhāna from Rāvaṇa's Kaumārataṅtra in the chapter on children's diseases (144).

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Chapters sixteen and twenty to thirty-seven, which form a nighaṇṭu, incorporated in the Bṛhadyogatarangiṇī, are based on the Madanapālanighaṇṭu. Trimalla quotes Madanapāla's verses on the properties of medicinal substances and articles of food, mostly omitting to enumerate their synonyms. The order of Madanapāla's chapters has been changed by Trimalla; some substances are absent, 578 while other ones were added by him. 579 In rare cases a verse differs completely from the corresponding one in the Madanapālanighaṇṭu. 580 Worthy of note is Trimalla's distinction of āḍhakī (30.30) and tuvarī (30.44ab), 581 garjara (32.69) and gṛjana (32.80cd–81ab). 582 Some names do not agree with those occurring in the Madanapālanighaṇṭu. 583 Vernacular names are also mentioned. 584 Chapter sixteen, which belongs to the nighaṇṭu of the Bṛhadyogatarangiṇī, has, at least for its major part, not been borrowed from the Madanapālanighaṇṭu, although it shares a number of verses with it. 585

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A few medicinal substances, prescribed in the Bṛhadyogatarangiṇī, are absent from the nighaṇṭu chapters, e.g., ākalla (118.21), ākarakarabha (117.32), dvīpottharāsnā (91.86), 586 postaka (118.7), śaṅkhopala (117.37), and śivaliṅgī (139.18). Chapter forty-one does not mention zinc (yaśada) among the metals.

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The Bṛhadyogatarangiṇī refers to and quotes from the following authorities and sources: Āgama (42.228–233), 587 Ārogyadarpaṇa (59.35–36 and 219–220), Āśvineya (84.31–41), 588 Bauddhasarvasva (42.13–15ab; 79.33–36; 90.232–234), Bhadraśaunaka (4.21ef–26ab), 589 Bhāradvāja (139.28–37), 590 Bhāvaprakāśa (131.183–185), 591 Bheda (32.30ab), 592 Bhoja (18.30–31ab and 33ab; 116.5–11), 593 Bṛhadātreya (9.34cd–44), 594 Caraka (5.26–36ab; 16.76; 76.76; 101.33–39ab; 106.74–75; 129.37–38), Cikitsā (69.29–31), (Tiṣaṭa’s Cikitsākalikā (59.39; 76.55–58), Gorakṣamata (4.11cd–18ab and 19cd–21cd; 42.12), Gorakṣanātha (81.28–30), Govindapādaḥ (42.126), 595 Hārita (1.11; 13.36), Jaijjata (106.74–75), 596 Kṛṣṇatreya (3.31–34ab; 9.66cd–27ab), Mādhava (120.284–286), 597 Manthānabhairava (71.39–48), Matimukura (3.33cd–34ab; 5.39cd–40ab), Nāgārjuna, 598 Nalapāka (16.5–7ab), 599 Nārāyaṇīya (79.17–22), Nighaṇṭa (gloss ad 108.46), 600 Nityanātha (147.236–240), 601 Pīyūṣasāgara 602 (41.92ab), 603 Pradīpa (79.24), 604 Prayogapārijāta (9.62–65), 605 Rājamārtaṇḍa (73.19–32; 75.37; 131.136 and 139; 147.452–454), Rasacintāmaṇi (42.180–184), 606 Rasamañjarī (41.37cd–38ab and 42–49; 44.25–29 and 30–40; 48.4–7), Rasāmṛta (122.51cd–54), 607 Rasarājalakṣmī (42.245–250), 608 Rasaratnākara (118.15–22 or 18cd–22), 609 Rasaratnapadīpa 610 (8.47–48; 59.320–321 and 326–328; 74.58–60; 76.128–130; 79.32; 88.87cdef; 94.77–78), Rasārṇava (41.96–99ab; 42.3–8ab; 71.121–126; 76.117–121), Rasasindhu (60.41–49), Rasendracintāmaṇi (42.17, 64–66, 71cd–74ab, 85–89; 59.31–34ab; 60.1–11; 71.149–152 and 157–160ab; 75.104–106; 77.42–47ab), Rasendrasaṃhitā (71.153–156), Ratnapadīpa (73.36–40), 611 Rāvaṇa’s Kaumāratantra (144.81–104), 612 Rugviniścaya (75.2–10ab), Sārasamgraha (5.19–25(?); 8.46; 59.67 and 305–306; 76.122–124; 147.211–215), Śārṅgadhara (3.27cd–30; 4.1–11ab; 5.1–18; 8.45; 12.21cd–24; 47.30–41; 49.4–8; 59.19 and 28–29ab; 77.47cd–52ab; 91.73–79), Siddhalakṣmīśvaratantra (42.91–99), 613 Siddhamata (42.10–11ab), 614 Śivāgama (42.15cd–16, 18, 68–71ab, and 251–255), Sudhāsāgara (50.3–5ab), 615 Suśruta (2.139cd–192ab; 13.36; 56.69cd–75; 58.17; 76.27–37; 79.23; 129.37–38), Tiṣaṭa (1.49–60b; 145.80–85), 616 Vāgbhaṭa (1.12–48; 2.197cd–200 and 202–203; 44.1–6; 56.10–14; 58.58–60; 90; 128.105–108ab), Vaidyālaṃkāra (4.18cd–19ab and 26cd–32; 5.38cd–39ab), Vaidyavilāsa (107.28cd–33), 617 Vasantarāja (79.37–38; 147.419–425), Vaśiṣṭhasamhitā (2.50cd), 618 Videha (13.28cd–32ab; 58.71; 131.171–174ab), 619 Vṛddhasuśruta (20.53–55), 620 Vṛddhavāgbhaṭa (58.54 and 69–70), 621 Vṛnda (59.17, 21–23ab, 38, 48–52, 201–204, 334–337; 79.25–31; 88.72; 95.50–54ab; 147.216–222), Yogaratnāvalī (5.36cd–38ab; 6.1–30; 59.62–63; 78.88cd–90ab; 122.44–45 and 46–51ab), Yogasāra (136.1–622 147.167–170), Yogaśata (59.16 and 40–41; 73.17–18; 103.74–76), and Yūpasāgara (44.7–24). 623 To this list have to be added, according to P.V. Sharma, 624 the Bheṣajatantra and Gaurīmata.

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The Bṛhadyogatarangiṇī is quoted in the Āyurvedīya Khanijavijñāna, Bheṣajasamhitā, Bṛhannighaṇṭuratnākara, Khare’s commentary on the Rasaratnasamuccaya, the Pāradasamhitā, Rasoddhāratantra, Rasayogasāgara and Rasatattvavivecana. It is one of the sources of Harīśaraṇānanda’s Kūpīpakvarasanatmanavijñāna.

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(3) The Vaidyacandrodaya 625 is a treatise on nidāna 626 in 340 skillfully composed stanzas, arranged in eighty-two chapters (avaloka). The verses are in sragdharā metre, those of the final chapter excepted, which are ślokas.

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The first chapter is of an introductory character. Chapters two to seventeen are concerned with the messenger who is sent to the physician (dūta; 2), omina (śakuna; 3), embryology and anatomy (śārīra; 4), signs foreboding death (kālabodha; 5), the examination of the urine (mūtraparīkṣā by means of a drop of oil (tailabindu; 6), the examination of the stools (malaparīkṣā; 7), the examination of the eyes (dṛṣṭiparīkṣā; 8), the examination of the pulse (nāḍīparīkṣā; 9), the characteristics of incurability (asādhya; 10), the examination of the complexion (varṇa) and voice (svara) of a patient (11), the characteristics of diseases suitable to palliative treatment (yāpya) and of curable (sādhya) diseases (12), the causes of excitement of vāta, pitta, kapha, and all three doṣas simultaneously (13–16), and nidānapañcaka, i.e., hetu, prāgrūpa, rūpa, upaśaya and saṃprāpti (17).

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Chapters eighteen to eighty-one deal with the nidāna of the various diseases. Trimalla states 627 that he adopted the order of the diseases established by Mādhava. In spite of this statement the arrangement of the Vaidyacandrodaya shows some minor divergences: the addition of chapters on pittaroga (41) and kapharoga (42) after the chapter on vātaroga; the addition of a chapter on piḍikā (43); a different order of the chapters on śopha, ślīpada and kuraṇḍa 628 (57), vraṇaśotha (58), sadyovraṇa, bhagna and nāḍīvraṇa (59), bhagandara (60), galagaṇḍa, gaṇḍamālā, apaci, granthi and arbuda (61), and vidradhi (62); the omission of a chapter on visphoṭa, and the omission of chapters on stanaroga and stanyaduṣṭi. Other differences are: the addition of bhasmaka in the chapter on agniroga (22); the addition of daṇḍājirṇa (verse 110) to the types of ajirṇa mentioned by Mādhava; the comparison of the eight major diseases with a king, surrounded by his courtiers (verse 131); the enumeration of the eighty vāta diseases.

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The last chapter consists of an enumeration of all the diseases dealt with in the treatise.

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(4) The Śataślokī 629 is a work on the medicinal properties and uses of articles of food and some other substances of daily use. Its style is that of a medical kāvya; its 101 verses are mostly composed in long metres, while the śloka is completely absent. 630 Various alaṃkāras are employed by Trimalla. 631

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The substances dealt with are divided into fifteen groups (varga): 632 (1) water (jala; 3–10), 633 (2) milk and dairy produce (dugdha; 11–22), 634 (3) grain and pulse (dhānya; 22–26), (4) meat (māṃsa; 27–38), (5) vegetables (śāka; 39–49), (6) the sugarcane and its products (ikṣu; 50–51), (7) honey (madhu; 52), (8) oils (taila; 53–55), (9) fruits (phala; 56–67), (10) spices and condiments (śuṇṭhyādi; 68–73), (11) prepared dishes (kṛtānna; 74–89), (12) fermented liquids (madya; 91), (13) abhyaṅgādi (substances used for massage and bathing; 92), (14) tāmbūlādi (93–95), (15) inorganic substances (suvarṇādi; 96–100). 635

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Some interesting prepared foods (kṛtānna) described by Trimalla are jalavalaya (85) 636 (i.e., jalebī) and puṣpavaṭī (81). 637

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Commentaries on the Śataślokī were written by Kṛṣṇadattamiśra, Balabhadra, 638 Rūpacandra, 639 and Gopāla. 640 A Trimallaṭīkā, probably a commentary on the Śataślokī, is quoted in the Tāmbūlamañjarī.

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Interesting features of Kṛṣṇadatta’s commentary, called Dravyadīpikā, are: godhūma is of three types: mahāgodhūma, madhūlī and nandīmukhī; mudga is of two types: kṣetramudga and vanamudga; masūra is of two types: a black type called masūra, and a pale type called maṅgalya; kalāya is of two types: tripuṭa and vartula; śaṇa is of two types: śaṇa and paṭaśaṇa; kodrava is of two types: kodrava and vanakodrava, also called uddālaka 641 or yāvanāla; śyāmāka is of three types: toya-, uṣṭra-, and hastiśyāmāka. 642

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Kṛṣṇadatta sometimes tries to reconcile conflicting statements found in earlier treatises by tortuous arguments, while in other cases he decides in favour of one of the early authorities. 643

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Kṛṣṇadatta gives ample proof that he was well versed in grammar.

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Authorities and works quoted or referred to by him are: Abhidhānacūḍāmaṇi, Agniveśaśāstra, Amara, Aruṇadatta, Bhāvamiśra, Brahmadeva, Cakrapāṇi, Caraka, Dalhaṇa, Dhanvantarinighaṇṭu, Gayadāsa, Hārīta, Hemādri, Jaijjaṭa, Kaiyadeva, Khāraṇādi, Locana, 644 Mādhavakāra('s Dravyaguṇa), Medinī, Mitākṣarā, Muni, Nairukta, Nighaṇṭu, Śabdārṇava, Saṃgraha, Saṃgrahabodha, 645 Sārasaṃgraha, Siddhamantraprakāśa, Siṃha, Suśruta, Trikāṇḍaśeṣa, Triśatīṭīkā, Trivikrama, Vāgbhaṭa, Vāgbhaṭayasaṃgrahabodha, 646 Vāpyacandra, and Vyāḍi. 647

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Kṛṣṇadattamiśra was the son of Śivadattamiśra, the author of the Śivakoṣa. He was born in Kāśī, but settled probably in the Pañjāb. 648 His commentary may have been composed around A.D. 1700.

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The author Trimalla(bhaṭṭa), 649 a brāhmaṇa, 650 was the eldest of the three sons of Vallabha, 651 a specialist in Vedic studies, and a grandson of Siṅgaṇabhaṭṭa, 652 who lived in Kāśī. The latter was a famous man, honoured by kings, a devotee of Śiva, of a family of Āpastambas surnamed Āravella, 653 and coming originally from Kodapallī 654 in the Telugu country. 655

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Trimalla wrote his works in Tripurāntakanagara. 656 He sometimes refers to his guru, without mentioning his name. 657 Trimalla’s son Śaṃkarabhaṭṭa was the author of the Rasapradīpa. 658

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Date Trimalla’s chronological position has been a matter of controversy. Some authors assign him to the period between A.D. 1382/83 and 1498/99. 659 This dating, proposed for the first time by H.D. Velankar, 660 is based on the quotations from the Virasiṃhāvaloka 661 in the Yogatarangiṇī and the date of completion of a MS of Trimalla’s Śataślokī, described by Rājendralāl Mitra. 662 Atrideva 663 was of the opinion that Trimalla lived in the period between the Śārṅgadharasaṃhitā and Bhāvamiśra’s Bhāvaprakāśa, because the former is quoted, and because the term phiraṅgaroga, appearing for the first time in the Bhāvaprakāśa, is not yet employed by him. 664 On the latter point Atrideva

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is wrong, which invalidates his conclusion that Trimalla composed his works in the beginning of the sixteenth century. B. Tripāṭhī 665 has advanced the view that Trimalla is somewhat later than Lolimbarāja, who is quoted by him. Bhagvat Sinh Jee’s date of composition 666 of the Yogatarangiṇī, A.D. 1751, is much too late since the work is quoted in Vidyāpati’s Vaidyarahasya.

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P.V. Sharma has brought forward that Trimalla must have flourished in the middle of the seventeenth century, 667 because Bhāvamiśra and Lolimbarāja are quoted by him, and the Yogaratnākara, dating in his opinion from the last part of the seventeenth century, quotes the Yogatarangiṇī.

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There is much in favour of this view, which implies that the dating of the Calcutta MS of the Śataślokī must be regarded as untrustworthy.

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P. Hymavathi is convinced that Trimalla belonged to the second half of the sixteenth century; his arguments are that Trimalla quotes the Bhāvaprakāśa, while the Yogaratnākara is acquainted with Trimalla’s works. 668 As a corroborative piece of evidence, he refers to a grant of land to Trimalla’s brother Rāma, made in A.D. 1580. 669

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Some early MSS of works by Trimalla were completed in 1646/47, 670 1658, 671 1663/64, 672 and 1668/69. 673 The lower limit of the period of Trimalla’s literary activity, provided by these dates, is confirmed by quotations from Trimalla and his Yogatarangiṇī in Vidyāpati’s Vaidyarahasya, dating from A.D. 1697/98. 674 The upper limit must be about A.D. 1600, since Bhāvamiśra and Lolimbarāja are quoted by Trimalla. It therefore be concluded that Trimalla flourished in the first half of the seventeenth century.

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As pointed out by S.L. Katre, 675 the edited text of the Bṛhadyogatarangiṇī probably contains some material added to its original version, because Raghunātha’s Vaidyavilāsa, composed towards the end of the seventeenth century, is quoted in it.

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Vaṃśīdhara

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Vaṃśīdhara, 676 father of Vidyāpati, 677 who composed the Vaidyarahasya, wrote the Vaidyakutūhala 678 and Vaidyamanotsava. 679 Since Vidyāpati composed his work towards the close of the seventeenth century, Vaṃśīdhara can be assigned to the third quarter of that century.

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Vidyāpati

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Vidyāpati was the author of the Cikitsāñjana and a therapeutic treatise with the title Vaidyarahasya.

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The Cikitsāñjana 680 The treatise consists of a collection of prescriptions and comprises 267 verses. 681 It opens with a maṅgala addressed to Arjuna, followed by two introductory verses. The author states in the second introductory verse that his work contains prescriptions from both prākṛta 682 and ancient physicians, as well as some tested by himself. The prescriptions are preceded by verses on the examination of the pulse (7-16) and urine (17-18), on incurable disorders (19), and on the alleviation of excited doṣas (20–23).

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The remaining part of the work deals with the treatment of a number of diseases which are inconveniently arranged, although Vidyāpati follows broadly Mādhava's order in his other treatise, the *Vaidyarahasya*. Some disorders are not dealt with at all, for example raktapitta, vātarakta, upadamśa, śūkadoṣa, visarpa, and viṣa. Also absent are somaroga, śītalā and phiraṅga, which are mentioned in the *Vaidyarahasya*; snāyuka, however, is present (182).

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The prescriptions are mainly of the classical types, with a preference for those called kvātha, cūrṇa and lepa; some rasayogas are prescribed for the treatment of fevers.

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The materia medica presents almost no particularities.

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The last verse refers to the author's indebtedness to Nayanasukha's *Manomahotsava*. 683

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Vidyāpati included in his treatise a prescription against lūtā (167). 684 A magical square (yantra), called ṣaṭtriṃśaka, is mentioned (228), which, drawn on a piece of birch bark and tied to the head, relieves headaches. 685 The verses on women's diseases (233–251) are for the greater part devoted to subjects such as promoting fertility, preventing abortion, tightening the vagina, and increasing the firmness of the breasts, but some diseases, for example fluor albus and mastitis are also dealt with. The verses on disorders of the male (puṃstvaroga; 252–266) contain measures to increase the size of the male member, promote potency, delay ejaculation, and remove a disagreeable smell. One of the prescriptions for enlarging the penis (252) says that particular pills should be soaked in the patient's own urine before daubing his penis with the substance.

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Noteworthy medicinal substances mentioned are kuhelā (245) and mlecchajavānikā (259). 686

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*The Vaidyarahasya* 687 The treatise consists of about 1,900 verses, arranged in more than seventy chapters. The order of the diseases is broadly the same as in the *Mādhavanidāna*, apart from a number of additions: jvarātisāra, raktatisāra, plīhan, yakṛdroga, kārśya, agnidagdha, snāyuka, phiraṅgavāta, rasāyana, and vājīkaraṇa; bradhma (aṇḍavṛddhi 18), somaroga (strīroga 18 and 23) and śītalājvara (masūrikā 9) are also mentioned without a separate chapter being devoted to these disorders. Some contraceptive and abortifacient formulae are found in the chapter on disorders during pregnancy (garbhavaticikitsā 31–35). Prodromes, symptoms, etc., are rarely enumerated; exceptions are e.g., aupatyakajvara (jvara 145–146), āma- and pākavatisāra (atisāra 4–5). Usually, mention is made of what is wholesome (pathya) and unwholesome (apathya) in a particular disease.

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Vidyāpati's therapeutics, which he calls sampradāyacikitsā (jvara 230), is of a mixed type, which employs both āyurvedic prescriptions and rasayogas; the latter are not dealt with separately but they occur scattered among the former. The āyurvedic preparations are for the greater part of the traditional types (kvātha, cūrṇa, ghṛta, taila, etc.), but a number of pākas is also described. 688 Religious and magical elements are infrequent. 689 Opium, Cannabis, ākārakarabha, jayapāla, and mājūphala are repeatedly

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prescribed.

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Sources mentioned are: *Bhāvaprakāśa* (kuṣṭha 8 and 21; gaṇḍamālā 17), Caraka (vātavyādhi 91), Gopāla 690 (phiraṅga 10), Lolimbarāja 691 (agnimāndya 19), Śārṅgadhara (vātavyādhi 91), Trimalla (aṇḍavṛddhi 20), and *Yogataraṅgiṇī* (ślīpada 5; gaṇḍamālā 18).

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Vidyāpati's *Vaidyarahasya* is quoted in the *Bṛhadasarājasundara* and *Rasayogasāgara*. A *Vaidyarahasya* was one of the major sources of the *Amṛtasāgara*.

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Interesting names of disorders are: aupatyakajvara (jvara 145–146), 692 dohadodbhūtanirnāmikā (bālaroga 24), durjaladoṣaja jvara (jvara 187cd–188ab), janmaśūla (śūla 16), jaratpitta (śūla 36), kūlaka (vātavyādhi 90), nāsābhaṅga (phiraṅga 38), nirṇāmā (bāhyā and ābhyantaragā; bālaroga 22), nirnāmikā (bālaroga 22), śītalājanita puṣpa (netraroga 68), śūnyatā (kuṣṭha 48), vraṇagranthi (i.e., keloid; agnidagdha 8), and vārāhadaśanāhvaya (kṣudraroga 16). 693

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Noteworthy names of vegetable substances are: alābukhārā (jvara 210), the gum of the babbūla tree (prameha 17), candrasūra (hikkā 7; vātavyādhi 52), dārucīnī (prameha 12), gaṇḍagopālikā (gaṇḍamālā 5), hauhavera (strīroga 20), kahelī (strīroga 19), kuhū (prameha 23), māī (garbhavatī 41), mihandikā (vraṇaśotha 40), pikākhya (garbhavatī 43), 694 revaccīnī (prameha 19), śikharī (kuṣṭha 52), 695 and śvetasnuhi (agnimāndya 49).

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Other medicinal substances of interest are the flesh of an animal called cikhurī (aṇḍavṛddhi 20), 696 gurjaradeśājatayavakṣāra (bālaroga 22), gajavelī (a kind of iron; netraroga 55), mlekṣakṣāra (bhagaṇḍara 11), muradāśaṅkha (phiraṅga 5; kṣudraroga 7; śīroroga 41), mūrdaśaṅkhaka (vraṇaśotha 38), nṛmadhusamuttha (bhagna 9), sābuna (śīroroga 40), 697 and soraka (phiraṅga 5).

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Some of the recipes contain vernacular names of medicinal substances such as āvarā (śīroroga 42; mukharoga 15), chārū (śīroroga 41), kaccilākha (mukharoga 15), kāviyāsindūra (śīroroga 40), khaira (śīroroga 42), līlavarī (śīroroga 42), nīlāthothā (śīroroga 42; mukharoga 15), and phiṭkarī (mukharoga 15).

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*The author* Upādhyāya 698 or Miśra 699 Vidyāpati 700 was the son of Vaṃśīdhara, who wrote the *Vaidyakutūhala* and *Vaidyamanotsava*. He was a brāhmaṇa hailing from Mithilā, 701 who adorned the court of Śivasimha and other kings. 702 The name of his teacher may have been Candrabhānu Mahādeva. 703 Vidyāpati was a devotee of Arjuna. 704

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*Date* The *Vaidyarahasya* was written in A.D. 1697/98. 705 The date of composition of the *Cikitsāñjana* is unknown, but it may be earlier than the *Vaidyarahasya*.

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*Vinayamerugaṇi*

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Vinayamerugaṇi, a Jain monk, pupil of Hemadharma of the Kharataragaccha, compiled a collection of recipes called *Vidvanmukhamanḍanasārasamgraha*. 706

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One of his pupils, Mānakavi or Mānamuni, wrote two medical treatises in Rājasthānī, called Kavivinoda and Kavipramoda. Vinayameru lived in the last quarter of the seventeenth century.707

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