On Two Medical Verses In Yuktidipika

Author(s): A Wezler
Publisher: A Wezler

Page 7

Journal of the European Ayurvedic Society I (1990)
Muvement for the bodyl." but first of all of the feel', is hence a meaning of wihdra that is not only well-attested, but seems also quite suitable for the context of the two verses under discussion. 'Mode of life', an equivalent found eg among others in the Pali-English Dictionary of Rhys Davids und Stede, clearly suffers from being too broad, and inexact, a meaning, For, closely connected with the expression andra as vihdra is in our verses, it cannot by any means denote a concept which already by itself quite naturally includes the manner of eating. The syntagma Sharat ca vihdras ca of the second line of the two verses at issue almost gives the impression of being the vigraha," the separation of the corresponding dvandva compound ahdravihdra. In fact the compound ahdravihara occurs quite frequently especially in Ayurvedic texts; both words are often mentioned together, either by themselves or as parts of a larger compound or series of expressions, so that one feels tempted to assume that the concepts denoted by them are in fact closely connected with or even supplementary to each other. But one should not count one's chickens before they are hatched, i.e. one should first take a closer look at some at least of the relevant passages in order to find out in which of its numerous meanings the word vihara is in fact used in the Ayur veda, and whether the meaning is the same in all cases.
At Caraka, Vimanasth. 8.92-93 it is said in the context of dealing with certain topics (viz. ten factors) to be examined for the knowledge of physicians (.e. by the physicians in order to know more about the patient) (kanicit prakarandi bhisajam iridndotham: 68, d. 84) among which figures also dela: delas tu bhumir atural calatra bhumipariksa - durajinahator wdydd magadhaparidaetor wd tatra da bom dhuraparijridnahetohradyasha-ayar kami bhumidesejarah saidaho wddhito vd; tamil ca bhumidese manusydndm idam dhdrajdiam, idari vihdrajtam, kdam acara jdiam, it looks very much as though the various physical activities of people, as such activities are specific to a particular place or region, are here set off against cooking and drinking on the one hand, and conduct and manners, on the other. A somewhat
A Wezler, On Two Medical Verses in the Yukriipika
139 different picture presents itself if the initial part of the kushandana of the Susruta is compared with its parallels in the Asiangahrdaya, and Astangasangraha. for what corresponds to Susruta, Nidánasih. 53 mithyaradrasa) ved riddhasatmyajinahitajinah ... yo v... tasya pittaslesmanau prakupitau... in the Astangahrdaya is Nidanasth. 14.11.
mithydhdravihdrena višesena virodhind sadhunindavadharyasvaharanddys ca sevia II
pdpmabhi karmabhik sadyah praktanaih prenita malah and this would seem to indicate that vihdra and dcdra are semantically so closely related (as regards a particular part of their respective semantic fields) that they can be interchanged in this regard), Gayadása strikingly confirms this observation in that he ex plains in his commentary on the Susruta passage: (mislydlabdah dhardcdrabhyden saha prayekam abhisambadhyale tutra dvadaidianapravibhagoktavidhiviparitavidhir mithyd harah 1/" Acarah kayavdrimanobhadena trividho vihdruh asid vastavad and badhavidhandd aryathakarana mithydarah .... It should also be noted that Todara in his commentary on the passage quoted just now from the Astangahrdaya offers an ex planation of vihara which is in remarkable agreement with that given by Gayadasa for dcdra, viz. mithyavi drena/ / hirsdsteddikena kayavdrimdrasena prdnympagharaparusa vacundnis avertind. According to both these commentators vihdra means 'activity of the (age-old) triad of body, speech and thought'. and this is a very interesting piece of in formation no matter whether the activity is considered to be wrong (Mithya) for ethical or for medical reasons, since it permits one to assign (tentatively) to vihdra the meaning 'habitual or occasional behaviour' - and the lexical content is thus indeed in accordance
contre de recherches
"a. on this also RE. Emmerick, "Some Remarks on the History of Leprosy in India, Ind. Tour. XII. 1984, 93-105 as well as Die Lepra in ladica' in Aussa. Lepre. Hansen Krankheit, Ein Menschheitsproblem im Wandel Teil It Aufsdee, hrsg. JH. Woll, Wurzburg 1986, pp. 185-199.
& Reference is to the edition by A.D. Alhavale, Poona 1986
Reference is to the edition by Jaderaj Trikamji Acharya, NSP. Bombay 1916.
» c. also the expression miliard, referring to rendere paricdrakah, Sulrula, Utara 60.22 which is explained in the content sell, vi by Miscardam (ind y ...) in the subsequenterDalhasa paraphrases the former by w ramana; dalso Cakrapanidanta's explain when ( Caraka Clash 214 by warm.
It is allested to also clsewhere, eg Amangah daya. Sariasih. 3.44-le is commentary on this passage Arunadalta qualifies Share as pintanddilaksane (the perhaps referring to liding etc.)
On this term se. Thieme, Meaning and form of the pammarol Panin, Sell 8/9, 1962/) Pp 2011
"Dalbara explains: strokavidhibhrayandcarusya.
Reference is to the edition by Anna Morcivar Kunc, NSP Bombay 1925
A nasampah, Nidanash. 14.2. "As kindly pointed out to me by Dr. R.P. Das, the implicit reference is to Survila, Uttarat. 6453 (or 56 in the edition used by GJ Meulenbeld, The Madhavanidaria and Chief Cu a ry -, Leiden 1974, p.344 fa, where the latter passage is translated).
Most of them were kindly pointed out to me a couple of years ago by Dr. R.P. Das.
The bolding is in
The editie wed by me is that oladavaj Trikan Acharya NSP: Bombay 11.
In The Caraka Saphia..., ed. and published in si volumes ... by Shree Gulab unverba Ayurvedic Sexiety. JAMAA 1949, this is translated as follows (1 928) ... such and such we the likes of diet wed by the people, and such this modes of exercise and customs Priya Sharma, Carate-Samphid Apuvela's treatisefined and r ed by Caraka and redacted by Dedahale , 2 voks, V -Del 1981,readers
thus that type of the people mostly have such die behavior, ed . A parallis Angus, Setrash. 23, ale the compound andravsharap.recha ) M Cake, Sarah. 814 and Awangas, Sariasih.
Quote ic. by the editor in the sixth edition of the work-NSP. Bombay 1999 - mcntioned in fa on the MS. sed sceno. 32 on p. 15 of the Socipatta section of this edition
See fa 54 above; d ako Arusdalla on Asiangah daya, Nidánasih. 16 (quoted in Nilamegha's Tanirayuktivira on 2 (ed. NE. Muthuswami, Trnadrum 1926. p 3: whBrat ca am cekapher dichamenevypadroparama