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A CRITICAL STUDY OF PAUMACARIYAM
Sthānanga1 mentions that the Jangoli was one of the eight branches of Ayurveda. It was a charm for undoing the poisonous effect. It is alluded that snake-bites were cured by charms (15. 45-48). The other practice was the common belief in the efficacy of the superhuman powers or the divine qualities of human beings. (22. 67; 77. 93, 94; 14. 84). There is a reference to a Vejjakaḍaya or Osahivalaya (48. 84, 85, 90) which was powerful enough to cure various diseases or the abnormal conditions caused by the attack of infernal beings such as a Graha, Bhuta, Uraga or a Pisaca (gahabhūoragapisāyavāhio). It seems to be a magic ring which was used for medical purposes. Austerity was also considered to be an effective method of curing the diseases (20. 131, 132).
It would not be out of way to mention here the 'Halahala', a deadly poison referred to in the PCV (70. 17).
E. Cooking (Food and Drinks).
Cooking formed one of the important subjects of women's education (24. 7). Under this head we can treat Food and Drinks.
The desire for food is one of the primary instincts of life, which manifests itself in hunger and thirst. What religion is for the spirit or soul, eating (solid food) and drinking (liquid food) are for hunger and thirst. The spirit resides in a physical body and it is necessary that the body is properly maintained. Growth and nourishment are the two aspects of maintenance and it is well referred to in the PCV, that they depend on food." Thus the PCV reveals that the people were well aware of the importance and the functions of food.
The food in general is denoted by 'Ahara' and 'Bhoyana'. It consisted of two kinds of articles viz. solid (khāna) and liquid (Pāna). Solid food is indicated by 'Bhatta' also (asaņāieņa bhattaṁ laddham jaha pāņiyaṁ ca tisieņam (35. 42); jam bhunjanti kubhattam (20. 166). Sometimes 'Bhatta' indicated general food (nisibhattam 14. 138). The
1. Abhayadeva's commentary, 8. Su.6:1. 'Viṣavighatatantram'.
2. Asanaiena bhattam laddham jaha piniyam ca tisienam/
taha tujjha pasāenam sahava dhammo mae laddho'-35. 42.
3. 'Dhanneņa vadḍhiyam ciya mahisikhirena posiyam deham-26. 41.
4. bhuñjai paramāhāram 53. 59; 'sauņam aharakaraṇatthae 39. 69; pattaphalaharo 65. 40; ikkhurasacciya ähāro 3. 111; ähāramandava 81- 6.
5. 'bhoyanam bhuttam 77.33; 'bhoyanamandava' 69. 13 and 'nisibhoyana, 14.147.
6. 'bahukhāṇapānabhoyanasaesu' 14. 94; hahupaṇakhan abhoyaṇa-26; ahārakhanapāņavihim 14. 139.
