On A Prose Passage In Yuktidipika Of Some Significance For The Ilistory Of Indian Medicine

Author(s): A Wezler
Publisher: A Wezler
Catalog link: https://jainqq.org/explore/269523/1

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On a Prose Passage in the Yuktidipika of Some Significance for the Ilistory of Indian Medicine ALBRECHT WEZLER 1. At the very beginning of his commentary on Sankhyakarika (= SK) 43' or, to be more precise, of his 'avatarana', i.e. introductory explanations meant to prepare the reader for the quotation and discussion of the karika itself the unknown author of the Yuktidipika (= YD) brings in the/an opponent' to make the following objection (123.16f): aha: bhava iti tatra bhavatabhidhiyate na casya sabdasyartham pratipadyamahetasmad vaktavyam idam ke punar ami bhava iti 1. 'You speak of bhavas with reference to it, but we do not understand the meaning of this word; therefore it should be explained [by you] which those bhavas are.' The defendant replies (123.17f.): dharmadya bhavahh I dharmo jnanam vairagyam aisvaryam adharmo jnanam avairagyam anaisvaryam ity ete bhavah, For corrections of, and addenda to, my article 'On Two Medical Verses in the Yuktidipika' published in Journal of the European Ayurvedic Society 1.1990: 127-148, see my article 'Der Tod als Mittel der Entsuhnung (gemass dem Dharmasastra)' to be published in 1994 in the proceedings of a symposion (organized by G. OBERHAMMER) entitled 'Im Tod findet der Mensch sein Selbst. It seems advisable, however, to mention here too that in the JEAS article on p.132, 1.19 from above pratyaksata has to be read (instead of pratyaksa), and on p.136, 1.16 from above 'member' (instead of 'number'). 1 Which reads as follows: samsiddhikas ca bhavah praktika vaiktat ca dharmadyah | drstah karanatrayinah karyafrayinat ca kalaladyah 11. 2 In terms of the dialectical structure of the YD one could speak of a single opponent; with regard to the positions (philosophical, etc.) stated in order to refute Sankhya tenets, however, many different opponents would have to be distinguished. 3 Reference is to the second edition of R.C. PANDEY, Delhi/Varanasi/Patna 1967. -The new critical edition I am preparing together with Prof. Shujun MOTEGI will be published at the end of 1993, or at the beginning of 1994 at the latest.. 4 The pronoun most probably refers to the concluding sentences of the commentary (in the narrow sense) on SK 42, namely lasmad bhavanimittah samsarah I tannimittanutpadanan moksah || (123.15.). A. Wezler, On a Prose Passage in the Yuktidipika 283 but not without adding that regarding these 'conditions (of the buddhi's there is a 'difference of opinion among the teachers (of Sankhya]' (tatracaryanam vipratipattily). The subsequent part of the 'avatarana' is then, as expected, devoted to outlining the various opinions of Pancadhikarana, Vindhyavasin and finally Isvarakrsna himself." According to the opinion of the latter the bhavas are threefold, (viz.] samsiddhika, prakrtika and vaikrtika", i.e. 'are seen' to occur in three different forms, 'one innate, one caused by [an inflow of] primary matter and one caused by (a) transformation-product(s)'." Karika 43, however, in addition introduces the dichotomy of karanasrayin, based on the instrument (i.e. the internal organ together with the five senses of perception and the five organs of action)', and karyasrayin, "based on the effect (i.e. 5 E. FRAUWALLNER (Geschichte der indischen Philosophie 1, Salzburg 1953, pp.340ff;370ff.) renders bhavah by Zustande der Erkenntnis' (buddhi) and 'psychische Zustande'. G.J. LARSON (Classical Sankhya, Delhi/Varanasi/Patna 21979, eg. pp.192f.) proposes 'conditions' or 'dispositions' as English equivalents, but as far as I can see he does not clarify in which of its several senses he uses the latter expression. According to SK 23 (adhyavasayo buddhir dharmo jnanam viraga aitvaryam I sattvikam etad ripam tamasam asmad viparyastam 11) they are the 'sattvika' or 'tamasa' form of the buddhi. Though the term bhava is not semantically explained in the YD, what is said in this com mentary on SK 23, not to mention the Sanskrit lexicon as such, clearly supports FRAU WALLNER. 6 Note that this 'difference of opinion' does not refer to the distinction between 'three' and 'eight' and 'fifty' 'bhavas' (on which latter see LARSON, op. cit. in fn.5, p.193). 7 One cannot but suspect that the text of the YD contains a lacuna here, as Palanjali's opinion is not reported in course of the explanation of the introductory statement tatracaryanam vipratipattih, whereas it is referred to at the end of the exposition of isvarak sna's own position (124.15f.: evam trividhabhavaparigrahat tv acaryasya na sarvan svatah patanjalivat ...); cf. also 121.3ff. (Pancadhikarana, Patanjali and, finally,. Vindhyavasin). According to the YD his teaching is identical in substance with that of the much earlier Varsaganya. Note that the expressions prakta and vaikyta are also used side by side with prakatika and vaikrtika. 10 Cf. YD 124.8.: anyesam tu sattvasyapatutvat kalantarena prakrtyabhisyandad drug iti bhavati krsnasarpadarsanavat I tat prakrtam 1. 11 CL. SK 25. 12 Literally 'characterized by an effect as [its] locus/substratum'.

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Journal of the European Ayurvedic Society 3 (1993) A. Wezler, On a Prose Passage in the Yuktidipika 285 veda" is used by the author here, and one which is extremely rare, if not even unique, at that. the grass iwwly)'. On closer inspection, however, it becomes clear that what Isxarakrsna means to say is that not only the eight "conditions have these three forms just mentioned, but also the various stages of the developnient of living beings, starting from the earliest phase of the growth of an embryo," the difference being that the former refer to (literally have as their abode or substratum") that complex entity which is technically called ling, which moves from one "incarnation to the next until the end of a kalpa, while the latter" refer to the bodies made out of the five gross elements. In the course of explaining and illustrating the three kinds of "ploysical/somatic conditions the author of the YD clarifies that the 'embryos immediately after conception' (ka. lulu), etc. are vaikyta, and then adds the remark (124.27): yatha Whisagede bhihitam - ksiran pirva garbhini gaura putram janayariti. "As it has been set forth in the "Veda of the Physicians": "Upon drinking milk a pregnant (woman) delivers a white son (i.e. a son of fair complexion)". The expression bhisagveda - which is not listed in our dictionaries and about which I hence do not know whether it also occurs elsewhere - could, no doubt, refer to the 'science of medicine', but if it did, one would have to wonder why a second term besides the well-known Ayur 2. Now R.C. PANDEY, the editor of the YD, refers in a footnote at this point to Bhadaranyakopanisad (- BAU) 6.4.14, and indeed it is this part of the famous Upanisad which anyone who has read it and remembers it cannot but recall here. When one looks up the passage mentioned by PANDEY, it becomes however immediately evident that it is not really quoted in the YD, but, if a relation does exist, rather hinted at, for BAU 6.4.14 (in the Kanva recension) reads as follows: sa ya icchet-putro me suklo jayeta, vedam anubruvita, sarvam dyuriyaditi, ksiraudanair pucayitva sarpismantam asnlydiam Isvarau janayitavai II. 'If he (i.e. the husband) then wishes, "May a son of fair complexion be born to me, may he learn and recite the Veda, may he live the (full) span of life", (then) both (i.e. he together with his wife) should have rice boiled in milk prepared and eat it together with ghee. The two are (then) in a position to beget (such a son). If it is now taken into account that the Madhyandina recension reads gauro instead of suklo, the doubts one might still have regarding the relation of the YD passage to BAU 6.4.14 disappear entirely: essential elements of the Upenisadic statement are retained by the author of the YD - who evidently does not intend a quotation in this case and correctly at that, for what he says does not necessarily imply that the woman is already pregnant when she begins to drink milk. As for the question one cannot help asking oneself next, namely why the author of the YD thought it at all necessary to report the gist of BAU 6.4.14 at this particular point of his explanation, the easiest and most plausible reply for the time being seems to be this because what first came to his mind in connection with the notion of various stages of the embryo' was the FRAUWALINER (op.cit. in n.5, p.365) renders kalala by 'Flockchen' ("small lake' or 'pat"). Other, different explanations by various scholars have been collected by DAS (op.cit. in fn.38), In, to $13.21. -Note the marked anthropocentrism of Sankhya in this regard, which is somewhat irritating as the YD mentions (124.23) the bodies of planel, asterisms and stars'. In this connection attention may also be drawn to W. SLNE's sludy of Bhaskarakasha's Cittanubodhafastra in this volume of the JEAS. Note that in SK 40 the expression adhivdsitan is used instead. 15 Nolady so far seems to have wondered whether they are also subsumed under the wion of Mhavas. The phrase yatha caite taha, inserted by the author of the YD between idac and pidad of SK 43, could be taken to support this assumption, Ingether with what he adds immediately after the kanika, supplementing the predicale, trividha evri 1. However, the explanation (YD 124.22) kalaladigrahanena farirany ahal seems to contradict it, but this explanation is problematic anyway insofar as it would be nonsensical to speak of a body which has the body as its locus/substratum'. 16 The dirtinaries do not list bhisegreda, but the appada compound bhiseid. Ilence one will have to at least consider the possibility that bhisopreda means "knowIedge of remedies'. 1ER in 12.10 (c. my JEAS article cited in In..p.132). There is very little likelihood that bhisagveda refers to a particular part of (a) medical work(s) only. "That a conditional clause is at least intended is confirmed by the fact that the subscqucat passages are invariably introduced by atha. That is to say, I assume that kpiradana denotes the same dish as Nepali Ahir, one of the NIA successors of ksira.

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286 Journal of the Furopean Ayurvedic Society 3 (1993) A. Wezler, On a Prose Passage in the Yuktidipika 287 idea of begetting, and this in its turn provoked a literary, nay even a Vedic reminiscence. 3. Returning to BAU 6.4.14, what has to be noted is that it forms part of a section (6.4.1-28) which for many reasons deserves an examination closer than I am able to carry out in the present article, vistarabhayvat (if I may he permitted to briefly switch over to Sanskrit). Earlier generations of Incologists found this section somewhat embarrassingas is clear from the fact that they felt prompted to justify, at least indirectly, their decision to translate it too, and not into Latin at that, the language commonly used until the first half of this century when a Furopean author could not avoid touching upon things sexual'. But the secondary apologetic aim apart, P. DEUSSEN is perfectly right in stating by way of introduction: 'In view of the importance which the hegetting of a son - as one who carries on his father's sacrificial duties - has according to Indian religious ideas, it is but little wonder that when bickling him farewell on the occasion of his passage to secular life, the teacher should give his student the necessary information about this point too, ' For BAU 6.4. is by and large not just a "preparatory course in sexology", but a comprehensive, though brief exposition of all that matters in this regard-or rather: is considered by the brahmanical author(s) as important and indispensable knowledge. Adding to DEUSSEN's words, it should, however, be emphasized that this instruction is in its entirety embedded in a mythical framework and a ritual context, i.e. that already for this reason there is indeed no room for suspecting any kind of lecherousness, not even hidden, on the part of the author(s). It is especially the subsection BAU 6.4.13-22deg which arrests a modern reader's attention in that for the most part it contains "recipes" - like that of 6.4.14 - for begetting not only sons endowed with various physical and intellectual qualities, but also a daughter, albeit a learned one (pandita), whereas the other sections are in substance similar to suniskaras like the garbhadhana etc. - and should hence be studied more closely in the context of the early history of these 'qualifying ceremonies. As far as I can see, the sources to be drawn upon first of all if one wants to gather information about the different samskiras, i.e. the Ghyasutras and works of the Dharmasastra literature, do not attest this special trait of BAU 6.4.13-22, which could perhaps best be called "preconceptional or prenatal determination of one's children's qualities". It is of no importance that, or if, we fail to fully understand or imagine the motives and thoughts of the father whom the author(s) of this subsec. tion has/have in mind (e.g. of a man who wants to have a 'son with red i plan to deal with at least another part of BAU 6.4 separately, in an article en titled "Sankaras "Ding". 21 FM. MOUPR simply remarks (The Upanisads, Pull , repr. New York 1962 p.215'): 1 have given those portions of the text which do not admit of translation into English, in Sanskrit'. As for DEUSSEN, sec (0.24 below. In contradistinction toe. OROITTINGK (d. his Brhadaranjakopanishad in der Madhjaridina Recension, St. Petersburg 1889). 23 This Furopean custom has not unexpectedly also found its obsequious prulish Indian imitators, among whom I should like to mention just one, namely M.V. PATWARDIAN (Jayavallathe's Vajalopram.... , Ahmedabad 1999), who shows a predilection for Latin terms like semen vinile, pudendum muliebre elc. Beside Sanskrit expressions Sechzig Ipanigads des Veda ..., Leipzig 1897, p.513: 'Bei der Wichtigkeit, welche nach indisclose Religionsanschauung die Zeugung eines Sohnes, als Fortsetzers der Op serpflichten des Vaters, hat, ist es nicht weiter befremdlich, wenn der Lehrer seinem Schuler, heim Uhergang ins burgerliche Leben und zur Grundung einer Familie, zum Aluschiede auch uber diesen Punkt die notigen Aufschlusse gicht, an welchen, bei dem religiosen Erste von dem sic getragen werden, kein Anstoss zu nehmen ist.'- I think I should not withhold from my readers a particularly nice, and telling, trouvaille" of my friend R. KW.VR, who only recently drew my attention to the fact that DFUSSEN, op cit, p. 125. renders indhverrarah of Maltrayanyupenisad 4.1 by 'die Zeugungserhabcncn' ( those who are above procreation'). 3 The division of 6.4 into subsectious goes back to DEUSSEN. 26 . BAU 6.4.17. 11 According to Sabara's definition (in the Bhd.sya on Mindrisasitra 3.1.3), viz. samiskaro nama sa bhavari yasmidjate padartho bhavati yopah karyacid arthasya, as quoted by P.K. KANE, History of Dharmasastra II, Poona 1974, p.1905 and referred to by J. GONDA, Vedic Ritual. The Non-Solenn Rites, Lciden/Koln 1980, p.364 - where in In. I also relevant secondary literature is listed. GONDA declares sanskare to be an 'un translatable termi', but I for one think Sabara's attempt at defining at least part of its se mantic area is not bad at all. But GONDA is, so doubt, right as regards finding a single equivalent which could cover the various soo-technical and technical terminological meanings of this Sanskrit word. As for the latter see now L KAPANI, La notion de Samskara I, Paris 1992

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288 Journal of the European Ayurvedic Society 3 (1993) A. Wezler, On a Prose Passage in the Yuklidipika 289 eyes), for what primarily matters is the fact as such that fathers in Ancient India did entertain wishes of this kind and, in particular, that ey knew, or were given instruction about, certain means to be applied for their fulfilment. Yet the contents of these wishes are such that one cannot but arrive at the conclusion that it is (the) Brahmins, brahmanical brahmanirins, for whom this subsection of the BAU is meant or perhaps I should rather say: people who are strongly interested in the Vedas. Thus the question arises whether the wish to determine one's children's qualities before conception, or perhaps also after it, and the knowledge about the proper means to this effect, were confined to the group of Rralumins, or, more generally, people knowing the Veda', or whether, on the contrary, they were common features of Ancient Indian society, including lower, perhaps even non-Aryan, strata. works of this highly important sastra, about which we now know so much more thanks to the many unique contributions of Gerrit Jan MEULENBELD. Not relevant for the problem at issue are, of course, passages like Asfargahduyasamhita (AIT), Sarirasthana 1.17, where, and according to the commentator Arunadalta loo, a correspondence is stated to obtain between the particular colour of the sperm and the (skin?) colour of an embryo. The situation, however, changes for the better when we read on and thus arrive at verses 25cd-26ab", in which a wife who 'wants a son similar to her husband' is advised to look at the husband in front of her]', which according to Arunadatta's convincing explana tion means that she should think of no other man at that time, i.e. after her menses when preparing herself for intercourse. Arunadatta adds by way of adducing reasons: "For what kind of (a man] she sees or thinks of at that moment, precisely (eva) such (a man] does she beget'. The relevancy for our context is given by the fact that, apart from the palpable significance of this passage as, so to say, "counterpo sitive" - be this real or fictitious in terms of an History of Indian Ideas - and as a "logical" antecedent of the conception that what one thinks of in the hour of death determines one's future destiny, i.e. rebirth 4. Neither the BAU subsection under discussion nor its "echo" in the YD permits us to answer this question, and there is also no additional material found in Vedic texts, as far as I know. But what suggests itself in any casei.e. also with regard to another question, viz. that of a possible survival of these peculiar practices in post-Vedic India - is to look into Ayurvedic literature," i.e. first of all, into the earliest Whitaksn (RAU 6.4.16). 29 After all the RAU among other Upanisads contains evidence for Ksatriyas possessing special spiritual knowledge and even excelling Brahmins in this regard, and this knowledge is, to say the least, connected with Vedic texts and rituals and could hence hardly have been acquired without a solid grounding in the latter. What I have in mind here is, of course, the idea of a preconceptional or prena. tal determination of one's children's qualities. The translators of the BAU also do not mention any parallel. Kausitakyupanijad 2.10, however, teaches a prayer by which a fa. ther, when alust to lie down with his wife, can prevent the death of her children'. Passages like Taittoriyasanhita 25.1.Sef. and 2.6.54 (kindly pointed out to me by Dr. C. KICHINI.F) - which speak about undesired qualities of children (accursed', 'thier, faled to drown', 'bas a skin disease' etc), born because of intercourse with women who should he wided with stained garments', '* (woman) who turns away, 'a woman bathing etc.) or kahinyaka 2,39 (d. M. WITZEL, Dar Katha Aranyaka, letrische Edition mir Ubersetzung und Kommentar (Teildnick), Kathmandu 1974, pp.241.) rather seem to niark the starting point, which triggered off the search for means to determine one's children's qualities, for their common feature is the possibility of begelling (without heing aware of it) children with undesirable qualities. Note that I do not take into account other and later sources which most pro bably contain much relevant material, such as er the Sivasvarodaya, kindly pointed out to me by Dr. C. K INLE (cf. Sivasyodaya. Text and Translation by E.K. RAI, Varanas 1980, pp. 511, as well as R.K. Rai, Encyclopedia of Yoga, Varanasi 1982, pp.3961.). u fukran suklam guru snigdham madhuram bahalar bahu phytadkikatailabham sadgabhaydavan punah 11; it is possible, albeit not likely, that the comparison with various liquid substances extende to qualities other than their colours, too. The edition used by me is that of the Nirnaya Sigara Press: The Asfangahrdaya. A Compendium of the Ayurvedic System. collated by the Lale D. Anna Moriwar Kunte ... and Krisna Ramchandra Sastri Navre, Bombay 61939.- In the case of the Carerakahita ( CS) and the Sufrufasahia (SS) tox the NSP editions have been used in the case of the A pesar praha (-AS), bowever reference is to A.D. ATIVALE's edition, Poona 1980. >> caturthehuni tatah snata fuklanalyumbara Sucih 11 icchant bhartsadefar putran palyet purah palim I. ... bhartaran payed ananyamanah. - I can't help adding, though only for the fun of it: now we know why so many sons don't resemble their fathers! tada ni yadpan payati cintayari adysan eva prasita iti I. ar pp.21916:22311. of F. EDGERTON's article 'The hour of death', Annals of the

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Journal of the European Ayurvedic Society 3 (1993) these verses and Arunadatta's commentary on them are evidence at least of the possibility of deliberately exercising influence on qualities of the male issue, still to be conceived, although perhaps on qualities of his external appearance only. Yet the passage differs from the subsection of the BAU referred to in the preceding paragraph in that it is only the wife who is said to determine these qualities, and only by her behaviour. The next padas, however, bring us much closer to the Upanisad, for according to them an upadhyaya, explained by the commentator as purohito 'tharvavid, 'is to perform in the proper (i.e. perscribed) way a putriya vidhi, albeit for a fudra woman without [Vedic] mantras'." But the designation of the ritual does not by itself give a clue as to whether its final aim is just the conception of a son or in addition to it also the conception of a particular son, i.e. a son endowed with special qualities equally brought about by magico-religious means. Sarira. 1.28cd itself could be taken to support the second alternative in that it reads: avandhya evam samyogah syad apatyam ca kamatah 11, since 'offspring according to [the couple's] wishes' might well refer both to qualities of appearance and of character of the child; yet one notices with some irritation, at least at first sight, that Arunadatta interprets the expression differently, namely by yathabhimatam pumgarbharupam strlgarbharupam va, but it seems that he has let himself be too much impressed by the change of words, i.e. the fact that here just as at 200 Bhandarkar Oriental Research Institute 8,3.1927: 219-245, and p.144, fn.57 of P. HORSCH's important study on 'Vorstufen der indischen Seelenwanderungslehre', Asiatische Studien 25.1971: 99-157 (I thank my friend I. SCHMITHAUSEN for these references). 37 1.27ed-28ab: upadhyayo ha putriyam kurvita vidhivad vidhim || namaskarapuriyas tu fudraya mantravarjitam 1. 381 am not able to address the question of the relation in which this passage, and similar ones, stand to the samskara of pumisavana; the - anyway surprisingly simplearticle of F. BRICKER in Zeitschrift der Deutschen Morgenlandischen Gesellschaft 136.1986: 478-433 (Das Pumsavana-Ritual aus der Sicht der heutigen Medizin') does not contain anything on this question; for a critique of BRUCKER see R.P. DAS, The Origin of the Life of a Human Bring Conception and the Female according to Ancient Indian Medical and Sexological Literature, Delhi 1994, fn. to $1.5. Material relevant for the pumsavana is found at CS, arira. 8.19, SS, sarira. 2,32, AH, sarira, 1.37ff. and AS, sarira. 1.60ff. (according to information kindly given me by Dr. DAS). A. Wezler, On a Prose Passage in the Yuktidipika 1.29ab" instead of putra the more general expression apatya is used, and this in spite of his rightly paraphrasing evam of the verse by yathoktavidhyanusthane and his equally correct explanation of the secondary noun putriya in his commentary on 1.27cd-28ab0. On the other hand, one cannot help asking oneself why the author of the AH should not also have taken into account the possibility of a couple wanting a daughter if the much younger Arunadatta does not hesitate at all to make this assumption which after all is but a natural one even in the context of Indian culture with its tendency of being hostile to or attach little value to female issue." Therefore it is necessary to at least mention that putriya qualifying vidhi could after all be derived from putra 'child'."" But what about the immediately following verse 1.30? Is not the idea of the "preconceptional determination" attested in it, for it reads thus: icchetam yadrsam putram tadrupacaritams ca tan cintayetam janapadams tadacaraparicchadau II. 'And the two (i.e. the couple), themselves showing the like conduct and possessing the like property," should think of/have in mind [those] people who have that external ap 291 durapatyam kulangaro goire jatam mahaty api. ... putriyam [-] putraya hitam I... I putriyam iti putrac cha ca' (Panini 5.1.40) iti cchah I. 41 But perhaps our, i.e. the Indologists', picture is onesided in assuming this, also insofar as it does not take into account possible, and highly probable, historical differen ces, i.e. development in the Indian value system in this regard. 42 Cf. Arupadatta's remark in his commentary on 1.30: ... putratabdo 'patyamatropalaksanartho 'tra | tatha hi duhitaram api kalcid icchaty eva 1. 43 Arunadatta explains: acaranam acarah, kulanurupasya defanurupasya ca ilikartavyatalaksanasya karmano nusthanam I; note that the implicit concept of dharma israther in accordance with reality than with sastric theory-qualified as 'corresponding to the family and region/place'. 44 Arupadatta's explanation of paricchada is: manujagavatvadhanadhanyavastralankararatnayudhaghodyanavinapanavagayanafayyastaranadih 1. 45 The conclusion arrived at by H. SCHARFE (Untersuchungen zur Staatsrechtslehre des Kautalya, Wiesbaden 1968, p.139) that janapada refers, also in the Arthatastra, "to the tribe', holds good for the AH, too, but in its case clearly the people (living in a janapada) are meant.

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298 A. Wezler, On a Prose Passage in the Yuklidipika Journal of the European Ayurvedic Society 3 (1993) 299 able to perceive more clearly how far the continuity really extends - and will consequently wonder whether it is at all justified to speak of a 'break' between the Vedic and the post-Vedic period. That this general assumption is also confirmed by Ayurvedic literafure, has been pointed out by me in a recently published afticle. In the present essay I should like to draw attention to, and briefly discuss, some other pieces of evidence. Already when I glanced through a part of one of the medical Samhitas for the first time, what struck me among other things was the practice of referring to a particular chapter by a designation which is in fact nothing but a secondary noun derived by adding the affix-w-to-often-'irregular compounds formed out of the first work at the very beginning of the chapter concerned. For this, of course, reminds one of a similar practice used in certain Vedic texts, viz, Brahmanes, etc. I need hardly state explicitly that I do not have in view (the) commentators of the Ayurvedic Samhitas, as their testimony would be of no importance for the question at issue here, unless they did not simply carry on, or copy, a corresponding practice of the authors' of the mala texts themselves. Thanks to the help kindly rendered me by Dr. R.P. DAS - and thus ultimately to the well-known project of my colleague R.E. EMMERICK, the publication of the results of which many people are eagerly looking forward to -I am able to give in an 'Appendix' a complete list of all the occurrences of designations (ending in lya) found in the four works on which EMMERICK's project is based, as well as the identification of the chapter/passage referred to. For the point I want to make it is sufficient to give here just a few examples. At AS, kalpasthana 7.40, the expression matrafitiya(-ukto vidhih) is used, and what is referred to is the 11th adhydya of sutrasthana, the first sentence of which reads as follows: athato mdtrafitlyam ndadhydhyam vyvik hyrylimah 'now in the following we shall henceforth)/after the preceding chapter explain the chapter that is called "that dealing with him who takes a (particular, i.e. limited) quantity of food (only, as one ought to dol". Or at CS sutra. 17.121 it is stated that a number of classes of diseases (120) are taught kiyantalfirasiye 'sminn adhyaye, 'in this adhyaya which contains (i.e. begins with the words) "how many [diseases have been taught) in (ie, on the head", the reference being to the 17th chapter, i.e. that at the very end of which the expression quoted is found and which begins thus: athdrah kiyantahsirasiyam adhyaya vyakhydsyamah lilliti ha smaha bhagavan atreyah II kiyantah firasi prokrah rogd hdi ca dehinam I etc. This second example is particularly instructive in that it clearly shows that the secondary noun formed by adding the suffix -Iya- has to be rendered by "containing the words) "...", and this evidently holds good for the first example, too, the correct rendering of which would be the chapter containing (ie, starting with) (the word "matrasi", which forms in fact the beginning proper of this chapter, i.e. is found in the first sentence of AS, sutra. 11.2. Or that what is referred to by saying at SS, uttaratantra 47.74 of a particular vidhi, and of its laksana, that they are sadyovraniyokta, is SS, cikitsitastbana 2, although in this case we do not find the words sadyo vranam as the beginning of the first sentence of this adhyaya, but only as prior member of compounds that denote its contents. Thus already at the very end of the immediately preceding chapter cikitsita. 1.139cd, the author announces, 'In what follows I am going to say even more with regard to the treatment of suddenly caused) wounds' (bhiyo 'py upari vaksami sadyovranacikitsite 11); accordingly the first sentence of the 2nd adhyaya reads thus: atharah sadyovranacikitsitam yakhyasyamah." But in the SS there are also designations of the type known to us from the AS and CS. Eg. dvivrartlyokta vidhana at sutra. 16.15 refers to the adhyaya cikitsita. 1, the beginning of which (after the usual introduc. tory formula) reads as follows: dvou vranau bhavatah (farira agantukas ceti), so that the correct rendering of the designation dvivraniya again cannot but be the chapter) which contains (i.e. begins with) (the words), there are two types of] wounds". W her Form und Charakter der sogenannten "Polemiken im Staatslehrbuch des Kantalya" (Intersuchungen zum Kaufiliya Arthasastra Ily, Zeitschrift der Deutschen Morgenlandish Gesellschaft 143.1993: 106-134. C. also my article 'A Note on Sanskrit Whrling, and whinahay, to be published in one of the next issues of the Studien zur Indologie und Iranistik. That is to say I am not convinced that the explanation of atal as it is usually given by commentators is correct, viz. that, as part of this stereotypical introduction, il incans 'therefore 71 Cf. also SS, cikitsita 2.59.

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30) Journal of the European Ayurvedic Society 3 (1993) A. Werler, on a Prose Passage in the Yuktidipika 301 It is most important to note this because among the various func tions of the suffix cha (- ha) which Panini distinguishes there are two which have to be considered with regard to these designations, viz. firstly, in accordance with stra 5.2.59, that of the suffix mat which in 5.2.91 is taught to be fad asydstyasminn iti-or, secondly, in accordance with 4.3.87, that of a grantha that has been made having (X) as its subject' (arthikthy krte granthe), examples being, according to 4.3.88, Sibu kraniya, 'a grantha dealing with the crying of a child, yamasabhlya, 'a grantha composed on Yama's assembly/hall'. Although these granthas are known only from the Asfadhyay and it is therefore not even possible to exactly determine the meaning of grantha" as used in 4.3.87, the function as such of the suffix is clear and evidently different from that which it has when added in accordance with Panini 5.2.59, and, as Katyayana adels," not only to nominal stems, i.e. in order to form designations of shiktas and sdmans like eg. acchavaklyam, '(the sukta) which contains the words acchdwika" or yajridyajrilyam,' (the saman) which contains (ie, begins with the) (the words) yana yajria (RV 1.168.1)'. The situation becomes even more complicated insofar as according in Pan. 5.2.60 luk is substituted instead of cha, i.e.ya- becomes invisille, 'when names of an adhya or an anuvaka are formed'. For are not the designations attested in medical texts, at least the majority of them," names of adlydyas, and should they not hence rather lack the secondary suffix -ya-? Has therefore the conclusion to be drawn that these designations cannot be regarded as derivationally identical with those taught by Panini in his sutra 5.2.592 Certainly not, because already the juxtaposition of the expressions adhyaya and anuvaka in Pan. 5.2.60 suggests that what Panini had in view was not a 'lesson' in just any kind of text, but adhydya as used to denote sections/chapters in Vedic, or perhaps even particular Vedic texts. In addition, the relative chronology of the Asfadhydyl and the Ayurvedic Samphitas-has, of course, also to be taken into account in this connection, i.e. the fact that the latter are not only in their present form- undoubtedly later than the former. And in view of both these reasons the most plausible explanation suggesting itself with regard to the discrepancy between Panini and the evidence as found in the medical texts is that it is simply due to historical development: starting from secondary nouns like those referred to by Panini, this way of forming designations of sections of texts was extended to other cases, too - just like that taught in Pan. 4.3.871. -- and this process, by no means without its parallels in the history of Old Indian, is perhaps even reflected in the Mahabhd.sya, i.e. by the fact that already Katyayana thought it necessary to teach that the replacement of cha ( ya) by luk, according to Part 5.2.60, is only optional. But it would still be possible to argue against the assumption that the use of such designations in Ayurvedic texts is but a continuation of a corresponding usage in Vedic, or late Vedic, Sanskrit by referring to the circumstance that these medical texts are most probably made up of various strata of different origin and age. There is indeed a great general likelihood that this is true, although unfortunately nobody has suc ceeded until now in demonstrating, not even with regard to just one of these texts, what are the strata that have in fact to be distinguished, and that the model of a compilation cannot also be applied. Nevertheless, the number of relevant secondary nouns is so large, and what is even more important their distribution so wide, that the possibility that all 17 J. WACKPRNACIPI, Altindische Grammatik, Bd.11.2: A. DEBRUNNER Mie Nominelle, Getingen 1954, pp. 436 (9268ba) and 438 (268be), respectively. 10. ROM INCIK'S (Panini's Grammatik, repr. Hildesheim 1964) 'literarisches Er zeugnin' seems too narrow an equivalent; grantha can denote any fixed formulation from a single sentence up to a whole text. Of course, in view of adhiktya, it is not probable at all that sinple sentences are meant in this sutra, but the attribute literarisches' as well as the concept "Erreugniss' may easily lead to a misunderstanding In the first vormika on Pan. 5.2.59 (Mahabhasya 11 385.22) in explaining which Patanjali gives the famous aryavaniyam (d. Revedasarnhild - RV> 1.164) as an example. is what is referred to RV Klani 5.7.5? K. MYLIUS' article 'acchavaka, acchava kiya. Skine eines vedischen Opferpriesteramies', Golden Jubilee Volume, Vaidika San Sondhana Mandale, Poona 1981, pp. 177-184 does not throw light on this particular ques In fact, I do not find a single exception in the material listed in the 'Appenda. a. also the article of L. RENOU 'Les divisions dans les textes Sanskrits', Indo Iranian Journal 1.1952: 1-32. Namely in the only wartlike on Pan. 5.2.60 (Mahabhasya Il 386,16). For the names like yvynjamaha- etc., however, see J. WACKERNAGE, Allindische Grammatik, Rd.11,1, Gottingen 1957, pp.3256. (5123a).

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302 Journal of the European Ayurvedic Society 3 (1993) of them occur in younger strata can be excluded with a very high degree of probability. There is hence a great likelihood indeed that the names of adhyayas formed by the secondary suffix -ya- and meaning 'containing [the words XYJ. i.e., in most cases, 'beginning' with these words, testify to the survival of a device developed in the Brahmanas and used in still later Vedic literature by priest-scholars for the purpose of easy and at the same time clear reference to certain parts of the texts and a device at that which, at least originally, presupposed an oral transmission, and a corresponding knowledge, of the texts referred to, and which has nothing to do with the devision of the medical texts into sthanas, etc., not to speak of the counting of the adhyayas within one and the same sthana or of the verses/prose sections of which an adhyaya happens to consist. And, to be sure, it is legitimate to draw such a historical line "between the Veda and the Ayurveda" even though the texts of each group that happen to have been preserved do not necessarily follow one upon the other in close sequence as regards their relative chronology.80 ASI(8b): AS20(151b): AS27(2006): AS27(2012a): AS28(2136): Appendix ayus-kamiya-fisyartha tatratma-lingany ayus-kamiye nirdistani dosa-bhediyoktat ca flesma-vyadhayo visesena dosa-bhedlyokias ca pitta-vyadhayah dosa-bhediyokta ca vata-vyddhayo - AS1 - ASI -AS20 - AS20 - AS20 801 need hardly draw attention to the fact that in other cases, too, Indologists reckon with the possibility of "underground" traditions, that is, a continuity which is not directly attested as such in the available sources, i.e. not attested uninterruptedly. = - - Abbreviations: First place: A Astangasangraha, C Carakasamhita, H Astangahrdaya, SSufrutasamhita. Second place: C cikitsitasthana/cikitsasthana, I = indriyasthana, K kalpa(siddhi)sthana, N nidanasthana, S sutrasthana, S- arirasthana, Si siddhisthana, V = vimanasthana, Uuttarasthana/uttaratantra. An asterisk (*) shows that the reference and what is referred to are not exactly identical. - The editions used are: for A that of Ti. Rudraparasava, Trichur 1913-1926 (with the page number and column given in brackets), for C that of Jadavaji Trikamji Acharya, Bombay 21941, for I that of Anna Moreswar Kunte, Krisna Ramchandra Sastri Navre and HariSastri Paradkar Vaidya, Bombay 1919, and for S that of Jadavji Trikamji Acharya and Narayan Ram Acharya, Bombay '1938. AS6(331b): AS6(336a): ASB(347a): AS9(3536): AN14(726) HN14.31: AN15(75b) HN15.4: AC10(1896): AC12(1996): AC14(2186): AC23(290a) AU2(19a): AK7(363a): AU2(19a): AU29(215a): CS3.30: CS5.111: CS6.18: CS6.51: A. Wezler, On a Prose Passage in the Yuktidipika - AS11 - AS21 tesam dusta sarvan matratiliyoktam avagacchet dosopakramaniyoktena ca vatadi-sadhanena dosopakramaniyoktena tan upacaret tatha prakti-bhediyoktanam dosa bhediya-vihitair - AS21 -AS8 AS20 HS12 AS20 HS12 - AS24 - AS11 dosa bhediye nama dhama ca dvi-vidhopakramaniyoditan va tarpana-prayogan a-jimanusarato matrafitiyokta-vidhanenopakrameta dvi-vidhopakramaniyoktam cati-sthaulyadi-gada-yogams S24 dosopakramaniyam cekseta tatra matrafitiyokto see AC23(290a) sisyopanayaniyam cekseta aragvadhiye jagato hitartham guna matrafifiye 'smins -AS21 - AS11 vividhasita-pifiye 'dhyaye vijnanany uktani C$11.64: CS14.15: CS17.121: CS18.56: CS20.10: CS26.113: CS28.29: CS28.48 CV5.27: CS29.7: CS30.37: CS30.40: CS30.42: CS30.53: CS30.56 CS30.149. CS30.56: CS30.57: CS30.57: CS30.61: CS30.149: CV3.52: CV5.8: CV5.27: CV6.3: CV7.32: CV8.154: C112.89: CC1.1.81: CC1.2.23: tasyafitiye nirdistam tisraisaniye margaf ca uktas tasyasiliye yo kiyantah-firasiye 'sminn vyakhyata-vams tri-lothiye tatra samanya-jah purvam astodariye vyakhyatah atreya-bhadrakapyiye tri-marmlye pravaksyate vividhatita-pitiye 303 - - CS11 - CS6 - CS17 - CS18 - CS19 - CS26 - CC26/CS19 -CS28 vaksyamy arthe-data-maha-muliye trimsat-tamadhyaye - CS30 matra-tasyafidyau ca kiyantah-Sirasiyas ca - CSS CS6 vividhasita-pitiyas vara svariyah puspakhyas abhayamalakiyan ca prana-kamiyam eva ca samyoga-fara-muliyan masapana-bhrtiyam ca dvi-vranlyam tri-marmiyam see CS30.56 defoddhvarpsa-nimittiye vijanany uktani vividhasita-pitiye see CS28.48 tatra sankhyeyam tavad yathoktam astodariye ukto vyadhita-rupiye bhisag-jiliye roganam uktam go-maya-climiye abhayamalakiye 'smin nirdistah prana-kamiye - AS2 - CS3 - CS5 - CS28 - CS6 - CS17 - CS28 - CII - CC1.1 - CC1.2 - CC2.1deg - CC2.3 - CC25 CC26 - CV3* - CS28 - CS19 - CV7 - CV8* - C12 - CCL1 - CC1.2

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304 Journal of the European Ayurvedic Society 3 (1993) CC1.3.3: C('1.3.3variant: C(2.1.53: CO2.3.31: CC3.255: CC21.138: (776.294: C028.243: (CH.269: (S19.11: ( 'S19.31: HIN14.31: HIN15.4: SS3.9: SS3.18: SS10.5: SS10.9variant: SS11.18: SS16.15: SC 6.18: S07.2); SC8.52: SC33.20: S1139.103: SU47.74; SU60.56: sad-virecana-fatasrifiyoktanam ausadha-gananam - CS4* sad-virecana-fativoktanam ausadha-gananam - CS4 ukras te sara-muliye - CC2.1* masapama-bhrfive 'smin - CC2.3 matrafifiye nirdistah - CS5 dvi-vaniyopadistena - CC25 tri-marmiye cikitsite - CC26 abhayamalakiyoktan - CC1.1 sad-virekasniliyoktair - CS4* tri-mammiye cikitsite - CC26 tri-marmiye prakirtitam - CS19 scc AN14(726) sce AN15(756) (")varano yukta-seniya - SS34 dvi-vraniyo wanah sadyo - SC1 vranasrova-vijnaniyadisu vaksyante - SS22 joga-sutriyam eva ca - SS9 nivatatrape defe 'sambadhe 'gropaharaniyoklena SSS dvi-vraniyoktena ca vidhanenopacaret - SC1 dvi-vaniyoktena vidhanena bhallataka-niscyutitam SCI krta-bali-maigala-svasti-vacanam agropaharaniyokdena - SSS dvi-vraniyam avekseta SC1 athapare hani vigata-flesma-dhatum aturopakramaniyad. SS35 dvi-vraniye prakirtitah - SC1 vidhih sadyo-vraniyoktas hita-hifiye yac coklam - SS20 - SC2