History of Indian Medicine, containing Notices, Biographical and Bibliographical, of the Ayurvedic Physicians and their Works on Medicine v2.c19: Chapter IX. Viśvāmitra

History of Indian Medicine, containing Notices, Biographical and Bibliographical, of the Āyurvedic Physicians and their Works on Medicine v2.c19

Language: English

v2.c19.s1 Vaśiṣṭha — 38 parts
v2.c19.s2 Atri — 4 parts
v2.c19.s3 Aṅgirā — 1 part
v2.c19.s4 Vāmadeva — 4 parts
v2.c19.s5 Sanatkumār — 18 parts

Chapter IX. Viśvāmitra

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Viśvāmitra is the name of an ancient physician who with other Ṛṣis, is mentioned to have learned the Science of Medicine from Bharadvāja. He flourished during the Vedic times and is said to have composed many Vedic hymns. He was contemporary to Vasiṣṭha, with whom he often quarrelled. He was a King, a Kṣatriya rāja, but by severe penance and austerities became a Brāhmaṇa afterwards. His deeds are described in detail in the Rāmāyaṇa and the Purāṇas. He is the father of Suśruta, the disciple of Dhanvantari and the famous author of Suśruta Saṃhitā. In Susruta Saṃhitā, V. viii; he is said to have once gone to the hermitage of Vasiṣṭha, whom he caused to be angry. In anger the sage perspired, and drops of perspiration and other excrementitious matter fell on dried grass; and thus the different kinds of spiders are said to have been formed.

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विश्वामित्रो नृपवरः कदाचिदृषिसत्तमम् ।
वसिष्ठं कोपयामास गतायमप्यं किल ।।
कुपितस्य मुनेस्तस्य ललाटात् स्वेदविन्दवः ।
अपतन्दर्शनादेव मध्यधर्माववर्चसः ।
लूते द्रये महर्षीणां क्षेत्रर्थं समृतऽपिच ।।
ततो जातस्त्वमा घोरा नानारूपामहाविषाः ।
अपकाराय वर्तन्ते नृपसाधन वाहने ।।

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Viśvāmitra, the composer of ancient Vedic hymns, is said to be the same person who figures in the Rāmāyaṇa and later literature. Viśvāmitra is a *gotra* name, and any descendant of the sage is described as Viśvāmitra.

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For a detailed account of the conflict between Vasiṣṭha and Viśvāmitra see Mbh., Ramyn., R. V., Dr. Roth's "Dissertations on the Literature and History of the Veda," "Zur Litteratur und Geschichte des Weda, Stuttgart," 1846; Muir's Original Sanskrit Texts, Vol. I, p. 317.

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His parents: In the Ṛv., he is described as the son of a King named Kuśika, but in later literature he is said to be the son of Gādhi, King of Kānykubja, and a descendant of Puru. So he is styled as a Kauśika and also as a Paurava (Harivaṃśa). In the genealogy, it would be found that Gādhi was of the Kuśika race. So he was called a Kauśika and also Gādhi-nandana. Satyavatī was the daughter of Gādhi who gave her in marriage to a Bhārgava Brāhmaṇa named Ricīka. Ricīka prepared two dishes of food for his wife and his mother-in-law. The dishes were exchanged and the result was that Satyavatī gave birth to Jamadagni, the warrior Brahman and the mother bore Visvāmitra, a Kṣatriya king with the qualities of a Brāhmaṇa.

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Both Visvāmitra and Vasiṣṭha became the family priests of King Sudāsa. They quarrelled and cursed each other and each killed the hundred sons of his rival. Viśvāmitra, though father of hundred sons, adopted his nephew Śunaḥ-Śephaḥ as his heir which was objected by his fifty sons who were cursed to form the Dasyus of the frontier.

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"अथेममुवाच—वरुण राजानं उपधाव, 'पुत्रो मे जायताम, तेन त्वा यजा, इति तथेति' स वरुण राजानं उपससार, 'पुत्रो मे जायतां तेन त्वा यजा' इति तथेति तस्मा ह पुत्रो जज्ञे 'रोहितो' नाम। तं होवाच 'अजनि वै ते पुत्रः, यज्ञस्व मामेन' इति। स होवाच पयः निष्ट्री भवति, अथ स मीध्यो भवति, निष्ट्री शोभ-स्त्वथ त्वा यजा—इति तथेति—स निष्ट्री आस—तं हेवाच 'निष्ट्रीन्भूय, यज्ञस्व मामेन इति स होवाच 'यदा वेपशौर्देम्मा जायन्ते अथ स मीध्यो भवति, दन्तान्पद्य जीयन्ता अथ त्वा यजा' इति तथेति—"

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‘पुत्रमामन्त्रयामास तथायं वै ममा’ त्लामददात्, हन्त तयाह म्विम’ यजा’ इति स ह ‘न’ इत्युक्त्वा धनुरादायारण्य’ अपसस्यौ। इति ह षष्ठ’ संवत्सरं अरण्ये चचार—सोऽजीगर्त सौयवसिं ऋषिं अशनया परीतमरण्यमुपेयाय, तसाह वय: पुत्रा आसु:, शुन:पुच्छ: शुन:शेप: शुनोलाङ्गूल इति, त’ हेवाच, ऋषे! अहं ते शत’ ददामि, एषामेकिनात्मानं निष्क्रीणा’ इति, स न्येष्ठं पुत्र’ निग्रहाण उवाच—‘निमामिति’ नो एवमिति कनिष्ठं माता, तौह मध्यम’ सम्पादयाञ्चक्रतु:। शुन:शेपे तसाह शत’ दत्वा स तमादाय, सोऽरण्याद ग्राममियाय, स पितरमेत्य उवाच—तत: हन्ताहमेनं आत्मानं निष्क्रीणा इति।

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ऐतरेय ब्राह्मण पृ० ६७—७६, (सोसाइटी)

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“अथह शुन:शेपो विश्वामित्रस्य अङ्कमाससाद, सद्योवापाजीगर्त: सौयवसि’ ऋषे! पुत्रं’ पुत्र’ देहीति ‘नेति’ होवाच विश्वामित्रो देवा वा इम’ ममा’ अरासतेति स ह देवरातो वैश्वामित्र आस’

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ऐतरेय ब्राह्मण—७—३—५।

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In the Rāmāyaṇa, king Viśvāmitra is said to have paid a visit to the hermitage of Vasiṣṭha and was hospitably entertained by the sage. The king wanted his cow Kāmadhenu, or Nandini; and when he attempted to take away the cow by force, his armies were defeated by the army called forth by the cow, and the sage cursed the hundred sons of Visvāmitra to be turned into ashes.

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King Triśaṅku, a descendant of the race of Ikṣāku, desired to celebrate a sacrifice in order that he might ascend bodily to heaven. Vasiṣṭha declared it to be impossible but Visvāmitra by his austerities accomplished his object against the wish of the Vāsiṣṭhas and the gods.

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The story of the Visvāmitra’s amour with the celestial nymphs Menakā and Rambhā, and the birth of Śakuntalā is well-known to the readers of the celebrated epics.

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Afterwards when Visvāmitra became a Brāhmaṇa, Vasiṣṭha welcomed him with honours.

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In the Purāṇas the story of King Hariścandra, son of Triśaṅku, who was persecuted by the sage, is narrated. Vasiṣṭha cursed Viśvāmitra to become a crane, who also cursed the former to be another bird, and as birds they fought but were reconciled by Brahmā. In the Rāmāyaṇa, Visvāmitra is said to have taken Rāma and Lakṣaṇa with him to free the hermitages of Brāhmaṇas from the Rākṣasas; and it was through him that the four sons of King Daśaratha were married to the daughters of King Janaka.

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Viśvāmitra ordered the river Sarasvati to deliver Vasiṣṭha to him so that he might kill him. But as Vasiṣṭha came towards Visvāmitra, the river carried away Vasiṣṭha in another direction.

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The Aśvin-Rasāyaṇa as it occurs in the Navanitaka “ implies (v. 781b) that by medical tradition the formula was ascribed to the ancient physician Viśvāmitra, apparently the respected father of Suśruta. That inscription is contradicted, however, by the initial verse (v. 773b) and by the name in the colophon, which attribute the formula to the Asvins,” (I. A., Feb. 14, p. lx).

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Visvāmitra as a medical author is qnoted in

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Nivandha Saṃgraha.

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1. तत्र शङ्खनाभेः प्रधानात्वादिव क्षारःस्रात् एवञ्च विश्वामित्रभोजोक्तभाग- कथना निरस्ता ।

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2. पाटल्याः पारिभद्रातिलादापि यवायजात् । खगेलाललयुतं चूर्णं साचरवारिणा पिबेत् ॥

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Vyākhyā Kusumāvalī.

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1. श्वेतपुष्पः कृष्णपुष्पी रक्तपुष्पस्तथैव च । पीतैर्लम्बौ वरास्तेषु कालपुष्पाः प्रकीर्तिताः ॥ 2. पानीयभावनायाथ परिस्त्राव्य चतुर्गु णम् । जलेऽर्धमवशिष्टं च चाराभ्ये यान्नमिष्यते ॥

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3. पृथ्वीकाचित्रकव्योषपुष्पाजाजिसमेधवेः । सव्यम्पिप्पलीमूलैः पिष्टै दौप्यक संयुतैः ॥ मूलदाडिमकोलानां रसे पयसि दध्नि च । सिद्धं घृतं जयेदगुल्मं वातोलं वक्रिदीपनम् ॥

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4. पाटली परिभद्रादा तिलाद्यपि यवायजात । कथैलालमयुतं चूर्णं मुक्त्वाचारवारिणाः । पिबेद गुडेन मिश्रं वा लिह्वामूत्रविघातनुत ॥

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5. विड़ङ्गफलमावं तु जातमात्रस्य भेषजम् । एतेनैव प्रमाणेन मासि मासि प्रवर्ध ते ॥ कोलास्थिमावं चौरादे ददाभेज्य कोविदः । चौरादे कोलमावं कुमारे भेषजं हितं ॥ अन्नादे मधुसर्पिभ्याम् ऋक्षोदम्बय संमितं ॥

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Vyākhyā Madhukoṣa.

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1. यदा लक्षणमतिक्रम्य तद्वातनुवमाडते । हित्वा किलास संज्ञान्तु कुष्ठसंशालभेतदा ॥

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Tattva Candrikā.

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1. See 2, V. K. V.
2. विश्वानिवेषापि दाड़िमरसः एवोक्तः ।
3. See 2, Ni. S.

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Bhāva Prakāśa.

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1. See 5, V. K. V.

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The *fraternities* of the Middle Ages, which were so numerous and so varied in their objects, were not all of the same origin. Some were religious, some social, some charitable, and some industrial. The religious guilds, or *gilds*, as they were often called, were associations of laymen for the purpose of performing religious duties, such as the maintenance of a chaplain, the celebration of masses, or the support of a hospital. The social guilds were formed for the purpose of mutual aid and good fellowship, and often included in their objects the relief of the poor, the sick, and the aged. The charitable guilds were established for the purpose of supporting hospitals, almshouses, and other institutions of mercy. The industrial guilds, or *craft guilds*, were associations of men engaged in the same trade or industry, and were formed for the purpose of regulating the trade, protecting the interests of the members, and maintaining the quality of their work.

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The craft guilds, which became so powerful in the later Middle Ages, were the successors of the earlier *collegia* of the Roman Empire. The *collegia* were associations of artisans and tradesmen, which were recognized by the state and had a legal existence. When the Roman Empire fell, these associations were largely destroyed, but the idea of association for mutual protection and the regulation of trade survived. In the early Middle Ages, the *gilds* began to reappear, and by the twelfth century they were firmly established in many of the cities of Europe.

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The craft guilds were organized on a democratic basis, and every member had a voice in the management of the guild's affairs. The officers were elected by the members, and the rules and regulations were made by the guild as a whole. The guilds had the power to fix prices, to regulate the hours of labor, and to determine the conditions of apprenticeship. They also had the power to punish members who violated the rules, and to expel those who were guilty of serious offenses. The guilds were thus a powerful force in the economic life of the Middle Ages, and they played an important part in the development of the modern industrial system.

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The decline of the craft guilds began in the sixteenth century, when the rise of the factory system and the growth of international trade made it difficult for the small, local guilds to compete with the larger and more efficient industrial organizations. The guilds were also weakened by the growth of the power of the state, which began to regulate trade and industry directly, and by the rise of the capitalist class, which sought to break the power of the guilds and to establish a system of free competition. By the end of the eighteenth century, the craft guilds had largely disappeared, but their influence lived on in the trade unions and other labor organizations of the modern world.

Vaśiṣṭha

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A famous Vedic Ṛṣi to whom many hymns are ascribed. He is classed among the ten Prajāpatis and the seven Maharṣis and is said to have been a mind-born son of Brahmā (Manu) or, according to another account, a son of Mitra and Varuṇa by Urvaśī (R. V. vii, 33, 1). There was a special rivalry between him and the sage Viśvāmitra who wanted to take away Nandini " the cow of plenty " by force from the hermitage of Vaśiṣṭha. He appears to be the family priest of King Sudāsa (Aitareya Brāhmaṇa and R. V.) or to his son Kalmāṣpāda (Mbh.), and to Ikṣāku and his descendants (Viṣṇu Purāṇa). Muir says : " Vasistha according to all accounts must have been possessed of a vitality altogether superhuman " for the name is " used not to denote merely a person belonging to a family so called but to represent the founder of the family himself as taking part in the transactions of many successive ages." Vaśiṣṭha is a gotra name and hence arose the confusion, for all his descendants are styled as Vaśiṣṭha.

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King Kalmāṣpāda, son of Sudāsa, while hunting in a forest, met Śaktri, the eldest son of the sage Vaśiṣṭha, and struck him with a whip as he stood on his way. Śaktri cursed him to be a man-eating Rākhasa, and Viśvamitra ordered a man-eater to enter the body of the king. Once he offered human flesh to a Brāhmaṇa, Mitrasala by name, who also cursed him to the same effect. The king then ate Śaktri and the hundred sons of Vaśiṣṭha who, however, took pity on him and restored him to his natural condition after twelve years. In the Viṣṇu Purāṇa the story is told somewhat differently. He killed a tiger, but another tiger, who disappeared, assumed the form of Vasiṣṭha, the priest, in a sacrifice performed by the King. Later, he assumed the form of a cook and served a dish of human flesh to the sage Vasiṣṭha. Thereupon the sage cursed the king, but afterwards knowing him to be innocent, limited the period of curse to twelve years. The angry king being prevented by his wife Madayanti from uttering a counter-curse upon the sage, threw the water on his feet which consequently became spotted (Kalmāṣpāda). After the term, he assumed his natural form and his wife became pregnant and gave birth to Aśmaka by an operation of Cæserian section performed by herself with a stone.

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Vasiṣṭha’s wife was Ūrjā, one of the daughters of Dakṣa. She gave birth to his seven sons. In the Rāmāyaṇa and Bhāgavat Purāṇa, however, Arundhatī is said to be his wife. His descendants are known as Vāsiṣṭha and Vāṣkalas.

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King Nimi of the Ikṣvāku race requested him to officiate as his priest in a sacrifice. But as he already promised Indra to act as a priest, he consented to be his priest after the sacrifice of Indra was over. Nimi engaged Gautama to be his priest. Vasiṣṭha came back as he promised, became angry, and cursed the king to lose his body. Nimi uttered his curse and the energy of the sage entered into the vigour of Mitra and Varuṇa who were his fathers as their seed fell at the sight of the divine Urvaśī.

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Vasiṣṭha once tried to enter the house of his father Varuṇa for food by night as he tasted no food for three days. The house-dog barked as he entered and he put the dog to sleep by a hymn (Ṛv., iv. 121) which is recommended to be recited by burglars.

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His name appears in the list of the sages mentioned in Caraka Saṃhitā, I.1, who wanted to learn the science of medicine.

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Books : I; A Law Book is ascribed to him. In the Vaśiṣṭha Dharmaśāstra we find

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योनिप्रभवः पुरुषो मातापितृ-निमित्तकः। P. 44.

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“The man is formed from blood (or ovum of woman) and semen (of man); the father and mother are accidental causes.”

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2. He is the reputed author of Vaśiṣṭha Saṃhitā, a treatise on medicine.

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It is quoted in Trimalla Bhatta’s Yoga Taraṅginī. MSS., I. O. 2705, 2706. fol. 6a.

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In the Ṛg Veda many hymns are attributed to Vaśiṣṭha : we quote a few hymns below :

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Ṛv. vii, 18, 4 5 21 } : Relates the connection between Vaśiṣṭha to and Sudāsa. 25 }

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33. 1 : Let not the Vaśiṣṭhyas be far off to help me.

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2 : They have brought here Indra across the Vaisanta from the Soma offerings.

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3 : Indra delivered Sudāsa through the prayer of the Vaśiṣṭhyas

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4 : Vaśiṣṭhyas infused energy into Indra.

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5 : Indra, praised by Vaśiṣṭha, helped the Tritsus.

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6 : Vaśiṣṭha marched in front, and the Tritsus were deployed.

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7 : Vaśiṣṭhas know the three deities.

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8 : Vaśiṣṭha’s hymns are bright as the sun, deep as ocean, and swift as wind.

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9 : Vaśiṣṭhas sat down by the Apsaras.

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10 : Thy birth is twofold : (1) when Mitra and Varuṇa saw thee quitting the flame of lightning. (2) When Agastya brought thee to the people.

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11 : Vasiṣṭha, the son of Mitra and Varuṇa, born from the soul of Urvaśī.

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12 : He was born of the Apsaras.

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13 : Mitra and Varuṇa dropped their seed into the jar. Thus arose Māna (Agastya), and also Ṛṣi Vasiṣṭha.

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83. 1 to } : Vasiṣṭha, the priest of King Sudāsa, helped him to gain the victory in the battle of the ten kings. Both Vasiṣṭha and Sudāsa belonged to the tribe of the Tṛtsus. 8

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86, 4 : Refers to Varuṇa's anger against Vasiṣṭha who entreats to be forgiven.

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87, 4 : Vasiṣṭha received a revelation from Varuṇa.

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88, 3, 1 : He embarked on the boat with Varuṇa.

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2 : Varuṇa took him into the boat ; he made him a Ṛṣi, an utterer of hymn.

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3 : Where is that friendship between us.

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4 : If I have committed any offence, I pray Varuṇa to grant us protection.

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104 : Overwhelmed with grief for the death of his hundred sons when killed by the sons of Sudasa, Vasiṣṭha contradicts the allegations that he was a Yātudhāna : ‘ May I die this day, if I be a Yātudhāna, or if I have destroyed any man's life ; and may Indra and Agni smite the liars who speak against me.’

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The following formula is ascribed to sage Vasiṣṭha :
1. Haritakī Avaleha by Vasiṣṭha......G. N., Vol. I. p. 146.

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1. Vasiṣṭha Haritakī Avaleha.

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वासिष्ठहरीतक्यावलेहः ।

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यवाढकं सप्त जलाढकानि हरीतकीनां च शतं गुडस्य ।
दन्त्यग्रगन्धाचिरिविल्वमूलं भल्लातकाडापि च पक्वविल्वम् ॥
उभे हरिद्रे गजपिप्पली च मूलानि पत्राणि च चित्रकस्य ।
पिप्पल्यपामागंमथात्मगुप्ता सर्वाणि कुर्यात्पलसंमितानि ॥
लोहे समादाय पचेत्कटाहे द्विपञ्चमूलं च यवप्रमाणम् ।
सहप्रसिद्धाय यवान्विदित्वा शनैः प्रयत्नादवतारयेच्च ॥
निःस्त्राव्य तेनैव जलेन सम्यक् सार्धं पुरायस्य शतं गुडस्य ।
भूयो गुडस्यामथ तत्र दद्याद्धरीतकीनां च सहस्रमन्यत् ॥
प्रस्थं पुरायस्य घृतस्य चैव नवस्य तैलस्य च तावदेव ।
श्रोते मधु क्षौद्रसमं च दद्यात्पलानि चाष्टावथ पिप्पलीनाम् ॥
पथ्ये सलिले त्वथ भक्ष्यमाणे सर्वा रुजो नाशयतो हि मासात् ।
मासद्वयेनैव च नेत्ररोगान्निहन्ति गात्रं लभते च चक्षुः ॥
मासेस्त्रिभिर्नाशयतो हि कुष्ठं विशोर्षतां चाङ्गुलिनासिकानाम् ।
भगन्दरंप्पदवातगुल्ममर्गास्थयो मासचतुष्टयेन ॥
केशान्घनाञ्छितदोषनीलाग्न् पञ्चभिर्वै करोति मासैः ।
सहस्रगां च तथोपयुज्य वलं लभेदुत्तमकुञ्जरस्य ॥
खरं मयूरस्य जवं हयस्य शरच्छशाङ्कस्य तथैव कान्तिम् ।
सौभाग्यमेधास्मृतिसत्वतेजःशोभान्वितः पद्मसमागमश्च ॥
जीवेत्समानां च सहस्रमथ्ययोगकालादिति सिद्धवाक्यम् ।
न चात्रपानेऽध्वनि मैथुने वा नरेण किंचित्परिहार्यमस्तिन् ॥
समीक्ष्य कस्तंु रसायननां चकार योगं भगवान्वसिष्ठः ॥

Atri

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The sage Atri with his wife Anasūyā lived in a hermitage in the forest on the south of the Citra-Kuṭa mountain. It is told in the Rāmāyaṇa that when Sītā visited them, Anasūyā gave Sītā an ointment which was to keep her beautiful for ever. (See Dowson’s Hindu Mythology, p. 15.) Anasūyā was the mother of the sage Dūrvāsā, the ascetic Dattātreya and Soma, the Moon.

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Atri married Anasūyā, one of the daughters of Prajāpati Dakṣa.

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His son is Ātreya and his sons and descendants belonging to his race are the Ātreyas.

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Atri is one of the Maharṣis or great saints. He composed hymns for the magnification of Agni, Indra, Aśvins and the Viśvadevas. He is also described as one of the ten Prajapatis or lords of creation (Manu), as a mental son of Brahmā, and as one of the Saptarṣis or seven ‘Seers’ or Ṛṣis.

Aṅgirā

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Angirā was one of the seven Maharṣis and also one of the ten Prajāpatis. Angirā is often used as a synonym of Agni, and like him, is described as the priest of the gods and as the lord of sacrifice. Angira is said to have been the father of Agni in the hymns to Agni and Indra. Angiras is also described as the son of Uru by Āgneyī, the daughter of Agni. A different version refers his birth from the mouth of Brahmā. He married Smṛti or ‘Memory,’ Swadhā, ‘Oblation’ and Sati ‘Truth,’ the daughters of Dakṣa, and Sraddhā, ‘Faith,’ the daughter of sage Karddama. The Ṛks or hymns were his daughters and the Manas and Haviṣmats were his sons. His other sons were Utathya, Vṛhaspati and Mārkaṇḍeya. He begot sons on the Kṣatriya Rathi-tara’s wife and they were called Āngiras. He is described as the law-giver and also as a writer on astronomy. He is the regent of the planet Jupiter.

Vāmadeva

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Vāmadeva is a Vedic sage. To him are ascribed many hymns. He is said to have come in this world with the speed of a hawk through his mother's side and not *per via naturales*, as did Buddha in his birth. In times of extreme distress he cooked entrails of a dog for his food in order to save his life.

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In the Gada Nigraha, a formula for a pill is ascribed to Vāmadeva for the cure of Prameha :

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प्रमेहे वामदेवेन कथिता गुटिका —
कटुत्रिकां वचा मुस्ता विडङ्गं चित्रकं विषम् ।
एतानि समभागानि पथ्यं च द्विगुणा विषान् ॥
पञ्चविंशद् भागाः क्वाथयेन्मृदनाग्निना ।
बदरसमाऽत्र गुटिका कार्या, एषा गुटिका प्रमेहे, आमवाते, गुल्मे, मन्दाग्नौ इति, विशेषतश्च लालामिहम् ॥

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G. N., Vol. I, p. 237.

Sanatkumār

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He is said to have composed the Sanatkumāra Saṃhitā of the Pāñcarātrāgama.

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MSS. G. O. M. L., Vol. XXIII No. 13102.

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This is stated to form the 94th Adhyāya of the Sanatkumārasaṃhitā of the Pāñcarātrāgama and deals with treatment of eye-diseases. It is said to have been originally revealed by Sanatkumāra to Nārada. The kind of treatment explained herein is said to have met with success in the case of Bṛhadratha, son of Paribhadra, king of Kāśī (vide R. No. 1327a).

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Beginning :

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शुक्लाम्बरधरं विष्णुं . . . विष्वक्सेनं तमाश्रये ।
सनत्कुमारं योगीन्द्रं सिद्धायमनिवासिनम् ।
नारदः प्रणिपत्याथ वचनं चेदमब्रवीत् ॥
भगवन् योगिनां श्रेष्ठ सर्वतन्त्रविशारद ।
सर्वरोगहरस्त्वत्तः कुल्याश्च विविधाः सुताः ॥
इदानीमक्षिरोगस्य शान्ति ब्रूहि तपोधन ।
इत्युक्ताश्च मुनिश्रेष्ठश्चिद्धार्थ्यवमन्विात् ॥

Cites (13)

Ṛgvedasaṃhitā — Sanskrit
Carakasaṃhitā — Agniveśa (Āyurveda) & Caraka, Sanskrit
Suśrutasaṃhitā — Suśruta & Nāgārjuna (siddha/alchemist), Sanskrit
Bhāgavatapurāṇa — Vyāsa, Sanskrit
Aitareyabrāhmaṇa — Mahidāsa Aitareya, Sanskrit
Bower Manuscript — Sanskrit
Mahābhārata — Vyāsa, Sanskrit
Harivaṃśa — Vyāsa, Sanskrit
Viṣṇupurāṇa — Vyāsa, Sanskrit
Vālmīkirāmāyaṇa — Vālmīki, Sanskrit
Gadanigraha — Soḍhala, Sanskrit
Pāñcarātrāgama — Sanskrit
Sanatkumārasaṃhitā — Sanskrit