A History of Indian Medical Literature v4.c57.37

v4.c57.37

sena and related texts (see J.L. Panglung, 1980: 67–69; P. Schalk, 1972: 16–17; E. Waldschmidt, 1957, 1958, 1963). See also the Mora-Jātaka (Nr. 159) and Mahāmora-Jātaka (Nr. 491) (see on these Jātakas and their interpretation: P. Schalk, 1972: 11–13; L.A. Waddell, 1912/13). 95 A rakṣā is a kind of mantra (B. Bhattacharyya, 1964: 55). See on dhāraṇī: J.H. Bateson (1910); F. Bernhard (1967); B. Bhattacharyya (1964): 55–56; Ch. Eliot (1988): I, 332, II, 50–51; L.A. Waddell (1912/13); A.K. Warder (1980): 486–481. See on the Pañcarakṣā, also personified as five female divinities: D.Ch. Bhattacharyya (1972), (1978): 68–100; A. Foucher (1905): 99–101; A. Getty (1928): 138–139; A.K. Gordon (1967): 78–79; M.-Th. de Mallmann (1975): 289–295; H. Nakamura (1996): 317; L.A. Waddell (1912/13): 172–173, 181–182; Winternitz II, 271. 96 One of these translations was made by I-ching; see J. Needham (1975): 427. 97 See on the Mahāmāyūrī and the goddess called thus: V.S. Agrawala (1970): 167, 178; A. Bareau (1964): 176; D.Ch. Bhattacharyya *(1965), (1972), (1974): 6 and 42, (1978): 5; A.K. Chatterjee (1970): 92; F. Edgerton (1977) (vide s.v.); J. Filliozat in L. Renou and J. Filliozat (1953): 373–374; A. Getty (1928): 136–138; Hemarājaśarman 23; S. Lévi (1915), and the English translations of his article by *V.S. Agrawala (1942) and *P.C. Bagchi (1947); R. Mitra (1971): 168–169; P. Mus (1978): 1, 264–268; H. Nakamura (1996): 314, 317; B. Nanjio (1980): Nrs. 306–311 (Mahāmāyūrī-vidyārājñī); Jampa P. Panglung (1980); J. Przyluski (1923); A. Roşu (1986): 224–226 and 230–231; D.C. Sircar (1971/72); L.A. Waddell (1912/13); K. Watanabe (1907); Winternitz II, 271, 366, 380. Nāgārjuna learned the Mahāmāyūrī at Nālandā (see M. Walleser, 1990: 9). The Aryamañjuśrīmūlakalpa (53: rājavyākaraṇaparivarta 449–451; ed. P.L. Vaidya, 1964: 482) tells that a bhikṣu called Nāga will attain perfection in the mayūrī vidyā (compare N. Dutt, 1931: 636). Mantras addressed to a Mahāmāyūrīin and Mahāmāyūrā are found in the Śaṇmukhakalpa (see D. George, 1991: 177: 58A and 182: 67B). 98 A.s.U.1.19; 8.58. 99 Gadanigraha, bhūtavidyā 1.47. 100 Harṣacarita, chapter 5, p.154; E.B. Cowell and F.W. Thomas's transl., p.137. V.N. Pandey (1992: 231) claims that the Mahāmāyūrī is referred to by Aśvaghoṣa (Saundarananda 5.31), but this verse only mentions a vidyā against snake-bite. Compare on vidyās: Vāgbhaṭa. See on vidyās in Jain literature: K.R. Chandra (1970): 400–403. 101 A similar introduction occurs at the beginning of the Kalpasthāna of the Hārītasamhitā and the laśunakalpādhyāya of the Kāśyapasaṃhitā. 102 The laśunakalpa has been translated into German by L. Aschoff (1900), who also collected comparative date on garlic from Greek and Latin literature. J. Jolly (1893) published an article on the laśunakalpa, in which he presented additional material on the subject from Sanskrit literature. See also Bhagwan Dash (1978): 169–188. 103 See J. Jolly (1893) for more details. 104 See Hoernle's notes for more details. 105 The Bower MS states that garlic is called rasūna from the absence of the salty taste in it, whereas many other treatises say that the acid taste is absent. See Hoernle's notes for more details on the differences between the Bower MS and other medical texts. 106 Compare Indu ad A.S.U.49.204. See on garlic in Indian culture: R. Bedi (1960); J.J. Meyer (1937): s.v. Zwiebel; Om Prakash (1961) and (1987): II; U.P. Thapliyal (1979): 96–97. Dharmaśāstra texts contain a ban on the consumption of garlic for the twice-born (Manusmṛti 5.19; Viṣṇusmṛti 51.3; Yājñavalkyasmṛti 1.176).