________________
560
Ātmasvarūpa, 52 n. atma-saktyā, 330 atma-vinigraha, 513 Atmānātma-viveka, 79 Ātmārpaṇa-stava, 219 ātmāśrayatva, 17 ātmāvalokana, 442 Atmopadeśa-vidhi, 79
Atreya, 277, 308, 310, 327, 333, 395,
Index
424
Atreya bhikṣu, 395 Atreya-Caraka, 284, 293, 295 Atreya-Caraka school, 289
Atreya Gautama, 394 Atreya Punarvasu, 276 n., 357, 432 avaraṇa, 22, 73 avaraṇa-sakti, 74
avaraṇatvāt, 197
ävartta, 351 ayatana, 395, 498 āyāma, 348 n.
Ayur-veda, 258 n., 273-276, 278, 280, 288, 293, 295, 320, 328 n., 354 n., 357, 365, 366, 371, 372, 383, 385, 387, 389, 390, 392, 393, 395, 396, 398, 399, 402, 422, 423, 436; an upaveda of Atharva-Veda, 274; a part of Atharva-Veda, 278; apertures of the dhamanis in, 350; application of inductive methods for the discovery of cause in Caraka, 396 ff.; are vayu, pitta and kapha only hypothetical entities? 336 ff.; as a science of life, 277; a separate Veda superior to the other Vedas, 274, 275; a vedänga, 274; brain the centre of manas in, according to Bhela, 340; brain the seat of sensations, 346; Caraka school closely associated with Atharva-Veda, 278, 279; Caraka's view of nadi, sira, dhamani and srotas as ducts, 346 ff.; categories of Caraka and Vaiśeşika, 369-372; causes of things according to Susruta, 372; circulation of dhātu in growth, 322, 323; cognitive currents in, 347; constructive and destructive operations of vayu, pitta and kapha, 339; control of body and mind, 419, 420; Drdhabala's distinction of siras and dhamanis, 348 n.; dhamanis in relation to cognition according to Suśruta, 351 ff.; dhātu-mala in, 331; different functions of vayu, pitta and kapha, 337, 338; different kinds of ducts in, 347; dispute, methods of, 377 ff.; disputes, terms of, 379 ff.; disturb
ance of dosas according to seasons, 335; divergent views on the development of the foetus referred to in Caraka-samhita, 307, 308; divergent views regarding vayu as narrated in Caraka, 332 ff.; dosa as prakṛti, 334; dravya, rasa, virya, vipaka, prabhāva, 362-366; early references to, 276, 277; epidemics caused by collective evil effects, 408 ff.; equilibrium of dhātus, 327; ethical position of Caraka, 418; fallacies, 380 ff.; foetal development in Suśruta and Caraka, its different stages, 313 ff.; formation of foetus in Caraka, Suśruta and Vagbhața, 302-304; freedom of will in, 411; Ayur-veda, function of dhamanis in, according to Suśruta, 350 ff.; function of the different ducts, 347 ff.; future life, belief in, 406; good, conception of, 404, 405; good life and happy life, 422, 423; good life in Caraka, 418 ff.; good of the body and of the mind, 418, 419; heart in the Upanisads contrasted with, 344; heart the vital centre of the prānas in, 340; hetuvidya in Caraka, 395; inference in, compared with Nyaya and Samkhya, 399, 400; is beginningless,274; its relation with Atharva-Veda, 275; its theory of dhātu-sāmya and dhātuvaiṣamya, 319 ff.; its unbroken tradition, 274; jāti fallacy, conception of, compared with Nyaya, 380-382; yukti, misrepresentation by Santarakşita, 376; yukti pramāņa of, 375; yukti pramāna refuted by Santarakșita, 375, 376; life, its definition, 367; literature, 422 ff., 435; manas and the senses, 367; manas, its theory, 366, 367; meaning of ojas in, 343 n.; medical discussions in, 378; nādi, sira and dhamani as ducts in, 345, 346; natural place of vayu, pitta and kapha, 331, 336; nature of pitta, 330, 331; necessity of logical tricks in, 401, 402; number of sira, srotas and dhamani according to Suśruta, 349; number of siras in, according to Suśruta, 352; number of snayus in, according to Suśruta, 352; origin in the knowledge of hetu and linga, 395; origin of the world, Suśruta on, 410; param and aparam ojas in, 343; perception, obstruction of, 377; perception theory of, 373, 374; period of life in, 402; possible existence of
