________________ 146 Journal of the European Ayurvedic Society 1 (1 A. Wezler, On Two Medical Verses in the Yuklidipika 147 it should be noted that it is the central aim of Indian alchemy to create a new body', i.e. ultimately to overcome death." The compound paparoga (e.g. Manu 5.164) - its derivative paparogin is also attested c.g. Manu 3.92 and 159 - is commonly taken to be a karmadhanaya, but as the diseases referred to (according e... to the commentators on Manu) are ultimately incurable ones like kusthall and ksaya ('decline'), it is worth considering whether it should not perhaps be analyzed as a tatpurusa, viz. papad rogah. At least, Manu himself clearly distinguishes (11.48) between a nupaviparyaya 'in consequence of crimes committed in this life (duscariain) and 'in consequence of those committed in a former existence (purvakrtaih)," and it is most probable that this verse, and those following upon it, were regarded by Buhler! as justifying the translation of paparogin (c.g. at 3.92) by 'those afflicted with discases that are punishments of former sins'. That adharma is the cause (karana, nimitta) of diseases is an idea with which also Medhatithi, Govindaraja and Kulluka were familiar (cf. e.g. their commentaries on Manu 1.83)." Finally, the tripartition of the causes of diseases deserves consideration. Various threefold classifications of diseases (as such) are found in medical texts e.g. at Susruta, Sutrasth. 24.4 the division of duhkha into adhyatmika, adhibhauika and adhidaivika, referred to in Samkhyakarika 1 and made explicit in the commentaries on it, is met with in connection with defining diseases to be duhkhasamyoga. According to Tisajacaryal diseases are classified into three groups, viz. karmaja, dosaja and ubhayaja, and Caraka (Sarirasth. 1.86ff.) distinguishes between past, present, and future vedands. We also find threefold divisions of the causes of diseases. Thus e.g. Caraka, Sutrasth. 1.54 reads thus: kalabuddhindriyanthanam yogo mithyd na cati ca dvyasrayanam vadhindm trividho hetusamgrahah, wrong use, non-use and excessive use of time (i.e. seasons etc.), intelligence and sense objects is the threefold complex of causes of diseases which have two loci (viz. body and mind)". Or in the Astangasamgraha (Sutrasth. 22.6) the dosas, which are the only cause of all diseases (sarvarogaikakaranam: 22.5), are said to have in their turn a threefold nimitta, viz. asatmyendriyarthasamyoga, prajnaparadha and parinama. On the other hand it has to be noted that Caraka (Sutrasth. 1.23) teaches a quadruple division of agantu, sarira, manasa and svabhavika diseases. It is hence as clear as one can wish that the threefold classification of the two verses quoted in the YD is merely one among many different attempts at systematically dividing the causes of diseases, and no clear parallel to it has so far been presented from a medical text. Haritasamhita 3.2.23 as quoted by Pandeya in a footnote on p.12 of his edition of the YD, viz. karmaja vyadhayah kecid dosaja santi capare sahaja kathitas canye vyadhayas trividha matah, does not, of course, meet this requirement, but it has also not been possible to identify the source from which the author of the YD quotes here. It cannot even be regarded as certain that it is a medical work, for when making the corresponding assumption" 1 did not yet take into consideration the pronounced tendency of proper Ayurveda texts" to declare all diseases without exception, whatever their causes may be, to be curable. In fact it cannot at all be precluded that the source drawn upon in the YD belongs to quite a different branch of learning, "" although the argument (that the quotation is meant to make) is, no doubt, strongest if it is the science of medicine itself which is called to witness. Yet a definite answer to this question can only be given when a comprehensive investigation of all systematic divisions of the causes of diseases, found in medical texts, has been undertaken."") In view of the richness of the relevant material such a study would, however, clearly go beyond the scope not only of the present essay, but also of anything which could still be subsumed under the term 'article'. Nevertheless it is hoped that the above discussion has at least demonstrated: (a) that it is sometimes worthwhile to examine a quotation more closely even if it cannot be identified, (b) that semantic studies are very much needed in the field of Ayurvedic research, and above all (c) that 'cataloguing' of ideas, i.e. collecting, analysing and describing them with a view to 100 Cf. also the prescription for the use of soma referred to above on p.141. 101 On which see (n.61 above. 102 Cf. also Sivatattvaratnakara 23. 107 Note how the author expresses himself, i.c. that na and ati correspond to the compounds ayoga/yogabhova and atiyoga. 10 The Laws of Manu, (SBE XXV), reprint Delhi-Varanasi-Patna 1967. 108 Cf. the immediately following verse: Sdriram sativasamiriam ca vyddhinam asrayo matah .... 109 Al Astangas., Satrasth. 22.1 a sevenfold division is taught. 10 a. also A. Rosu, 'Medicine and Psychology in Ancicat India' in Curare 4, 1981, 205-210, in particular p.206, and last but not least M. G. Weiss, Caraka Samhita on the Dodriac of Karma' in Karma and Rebirth in Classical Indian Tradition, ed. by W.D. O'Flaherty, Berkeley-Los Angeles-London 1980, pp.90-105. Much interesting information is also contained in works such as Visvesvara Bhaffa's Madanamabarnava (cd. by E. Krishnamacharya and M.R. Nambiyar, (GOS 117), Baroda 1953), which discusses the causes of and cures for diseases mainly in terms of what may be called karman and adharma, and pridyascina respectively. The great Bengali author Bankim Candra Cattopadhyay's Dharmmalattba (first published in book form in 1888) also contains a very interesting discussion on discases being caused by adharma (in his own special nco-Hindu definition). This important work has unfortunately Dot yet been translated into any European language. 110 Sec above p.132. M a . c.g. Astangasarpgraha 22.3. 113 And this could likewise apply to the verse quoted in the YD after the two verses under discussion and mcationcd alocady above (fn.20). 105 Cl. Susruta, Satrasth. 1.22 106 Cikitsakalika, verse 10f. 113 A preliminary altempt to gather material relevant for such an investigation has been made by R.P. Das, op. cit. (in fq.88). pp.268 and 519.
