On Two Medical Verses In Yuktidipika

Author(s): A Wezler
Publisher: A Wezler

Page 6

136
Journal of the European Ayurvedic Society 1 (1990)
indeed possible. Hence it is not necessary to check the passages on which this entry is based; but it is imperative to recognize, and not to lose sight of the fact that viharana and wihara are not basically connected with the idea of pleasure, amusement, play etc.
On the other hand, it is also possible that isvarakroa, and following him the author of the YD, deliberately restrict the meaning of viharana for obvious reasons. The criticism directed by Jayantabharta against the Samkhya conception of the karmendriyas, or to be more precise, against the feet as a karmendriya, is based on different considera. tions, for what he says is (11 379.87.): api ca viharanam api na kevalar caranayugula. karyan, apiru janürujarighadisahirapddasampadyam api and in addition walking is also not only to be performed by just the pair of feet, but on the contrary, also something that is brought about by the feet in cooperation with the knces, thighs, the shanks, etc.' At least it has to be noted that in the Mahabhagya the following sentence is found (1 363.256.): antarena khalv api sabdaprayogam bahavo hd gamyante 'ksinikocach pdnivihdrait ca (cf. also I 388,46.), where the compound pdnivihdra can only mean 'move. ment, gesture of the hand(s) (used as signal)' (hastacesta)." And it cannot simply be argued that the addition of the prior fimber is significant in that it shows that vihdra alone does not refer to a movement of the hands, for the qualification can likewise be accounted for by assuming that in the given context it was necessary to exclude movements of other parts of the body like the feet, etc. It is therefore at least probable that wildu docs not refer exclusively to functions of the feet -as is in fact to be expected in view of the basic meaning of vi/hr 'to pari asunder, keep apart, separate, to
A. Wezler, On Two Medical Verses in the Yukuha
137 Another very interesting passage is Matsyapurana 1842 lcd-23ab"
aslau masán vilárah sydd yaliram santyatarmanam ekutra caturo mäsan vürsikan nivaset punah 11 avimukse pravistanam vihdras tu na vidyute
na deho bhavita futra drstam scistre puratane; for it testifies to the fact that vilara is used in stark contrast to its meaning 'monastery - to denote precisely the opposite, i.e. the specific activity of mendicant ascetics during the rest of the year, their homeless roaming about. It is noteworthy that more than just the constant movement on foot is here at least implied.
In a metaphysical and slightly extended meaning wharu is used in the Yogabhasya (on YS 4.10), viz. the passage ye caite mairrydduyo aliydyind vihdrds ..., which should cer tainly not be rendered - as it was by Woods - by 'as for friendliness and such (exalted states-of-mind), they are the diversions of contemplative (yogins', but rather by ... are the activities (of the mind-stufi) of lyogins) practising meditation, for the explanation given by the author of the Patanjalayogasõstravivarana (330.221.), viharah / - / cittavydparah, cestäni is highly convincing indeed."
open,
4 la the edition by Panicamana Tarkarna, Calcutta 1891; it is 183 2181. in Marsyapurdna, Texia Devanagarl, Translation and Notes in English, Foreword and Translation by H. H. Wilson. Arranged by N.S.Singh, Delhi 1983
However, it cannot be denied that the action primarily thought of in connection with the word vihdra and hence denoted by it is that of the feet, or rather legs, although the movement of walking or marching etc. affects, of course, the body as a whole.
To adduce a few more pieces of evidence: Bhag. Gita 11.42ab
yac cavahdsartham asakyto 'si viláraśayydsanabhojanesu and that you have not been shown due respect by me, while walking, lying, sitting or cating (together with you) because I wanted to mock you', where Sankara's explanation viharanarri vihdrah padavydyamah is indeed to the point since Arjuna clearly has in mind rules about giving precedence to another person, walking behind a person of higher rank and similar 'rules of etiquette'.
On this place name see V.S. Apie's dictionary
"I wonder bow wihdra became to demake monastery: I doubt whether this is a specialization of the meaning place of residece because, at kast originally served as a temporary abode only Monier-Williams' explanation ('originally a hall where the monks met of walked about') is also not really convincing and place of recreation, pleasure, amusement can certainly also be excluded. I should like to propose that it is derived from (Alem) whip, to pass away the time, he that originally denoted a place where monks, and nuts, spent the rainy season, ie. the time during which they could not roam about the somatically closely related middk lodic expression lena (< Ski, layana). place where an animal cowers for shekar - burrow hok, den' and place where monks take shelter during the rainy season monastery Sukumar Dull's explannion of the term lena is, however, wirely different (Buddha Meniks and Monasteries of India, their History and their contribution to Indian Culhwe, London 1962, p.93), on the other hand this book coolains many picces of information which seem to support at least my interpretation of whdra (ch. pp. 581,93 and particularly 94 ('The original purpose of a whara was apparently to provide shcher from inclemencics of weather and nouous things - they were no more than shelters for monks to dwell in fux wassoudces'). Cl. also his book Early Budha Monachus, (2nd roved). London 10, pp.9911 and 1 Solr.
5 Cf the expression
waset and dwimuke pravistand
clearly in contrast to
hidra
4 That is to say kride as is the usually paraphrased by commentator (dee Cakraplaidalla Caraka, Cikitsak. 20.41 or Adiyadarsana, Devapala and Brahmanabala on K GS 1.19 (C. Dreycr, Das Kajhake-Ghya-S e.... Stuttgart 1946, p.20). By way of a specialisation of meaning where can even have the meaning of surata, d.cg the commentary called Laksmi on Sahityadarpana 3.110 (ed. by Acharya Krynamohan Sastl, Varanasi 1967, p.14%), Sukranila 3.112 (kwrydd wharum hdrant nudrat jane nada)
"Reference is to Vol. Il of the edition (MORIS 1W) by K.S. Varadacharya, Mysore 1983
* This is the coplanation given by Carudeva Sauert in his Upasurgarthacandrika, Vol. 3. Delhi - Varanasi 1979, p.419, d. Nigojibhaija's Uddyola (NSP-edition), 11 378 b.
"C. RV 10.1624 and Air 2.35 (Adhyâya 10.3).-a.also Panini 1.341 (veh plaviharane) "As rightly pointed out by Jayanta!
According to Vacasparimisra this is a statement of the caryol quoted in the Bhasya
52 The Yoga-System of Patanjali.... (HOS 17), repr. Delhi-Varanasi --Paina 146. p. 309.
5) The italics are minc
In this connection Arunadanta's characterization of where as wapkhamanifcstalaksona should be hoxed (Astangahrdaya, Sarirasah. 3,44).