On Two Medical Verses In Yuktidipika

Author(s): A Wezler
Publisher: A Wezler

Page 9

142
Journal of the European Ayurvedic Society I (1990)
A Wezler, On Two Medical Verses in the Yukudipika
there to be 'mithyaharu be mentioned, since,
cessively disturbed
She secondar
"Trank Nahrung und Vergnügungsmedizin cannot be considered a successful attempt to render the original; no doubt J. Filliozai's 'medication par boisson alimentation et manière de vivre' is decidedly much nearer the point. Obviously the remedies referred to here correlate to corresponding causes, or types of causes, of diseases; in this connection Siddhasara" 5.2 and 9.1 should also be mentioned, since, respectively, particular dosas are stated there to be 'mithydhdravih droithan, and the wind etc. to be excessively disturbed (dusta) mithydhdravihdratah'!
But there are passages where one cannot be as sure as in these last cases, or where vihdra is quite evidently used at least in the meaning 'pleasant, amusing activity if not directly pleasure, amusement' etc.
An interesting paragraph (12) of Caraka, Särirasth. 5 is devoted to an explication of the means of ascending of those desirous of liberation' (mumukind udayand), the lengihy list that is given in this paragraph also comprises suprasthitapalaprekidhara vihdraprayarigaces Adikes drambhesu smrtipurvika pravsttih; in view of para 'going moving'. one hesitates to assume that vihara means bodily activity here, but pleasure etc. is evidently excluded. It would appear that two traditional prefabricated' chains have been stringed together here, one made up of past participles used as verbal nouns and the other of primary nouns, and what is meant by vihara, in contradistinction to "food' and to the movement of minor limbs of the body is most probably the remaining activities of the body, such as urinating, defecating etc.
In the description of various types of sativa at Caraka, Sartrasth. 4.3611., however, expressions like ambhovihdrarati (37.5), sukhavihara (37.6). strtvihdra (37.7). vikrishdraviharaila (38.3) or alarawiharapara (35.6) are to be interpreted in the light of Cakrapănidaita's explanation wiharah =) krida. That is to say, it has to be admitted firstly that wihdra can be used even in Ayurvedic texts to denote ways and doings which are first of all thought of as giving pleasure, and, sccondly, that this holds good of the word too when it forms a compound together with ahdra. This compound as such cannot hence be regarded as an absolutely reliable indication of vihara meaning walking bodily activity etc.
t hi's corals like W
Nevertheless there are passages in non-Ayurvedic texts too in which no other choice can reasonably be made. What I have in mind is e.g. Bhag Gitá 6.17
yukthdravihdrasya yuklacespasya karmasu
yuktasvapndvabodhasya yogo bhavati duh khaha, and the relevant part of Sankara's commentary on this verse, viz. dhriyara ity ahdruh // annarr, viharunarr wiharah padakramalı, tam yuktau niyutaparimdau yasya sah yuktharavihdrah tarye, tarha yuktacespasya (anyd cal yukid niyuld cesidyasya karmas tasya. For, just as in the case of Caraka, Sarirasth. 5.12 the fact that the compound under discussion and a second compound containing the word cesid are juxtaposed does not by any means warrant the conclusion that it cannot therefore have the meaning walking'. all that has to be assumed is that cesid refers to other activities of the body. and this is expressed in the Caraka passage by the prior member pratyanya', and suggests itself quite naturally in the verse from the Bhagavadgitá too, as is also shown by the secondary explicatory addition of anyd ca.
Or consider Medhatithi's commentary on Manu 1.96, in which he takes bhuta to refer to plants like trees etc. and animals like worms, insects (?) (kira) etc, but explains pranin - and the prdninah are said to be the relatively best among the bhutas by Manu - by thdravihdradices diamarthah those (among them who are able to eat food and to perform movements like walking etc..
Finally, the sentence dryante ca podrindr kalaurupdh svabhdhdravihdravyavasthah. found at YD 131,12, has undoubtedly to be classed with this group too.
By way of summary it has to be emphasized that none of the entries found in special dictionaries or glossaries of technical terms of the Ayurveda s.v. wihdra fullfils the requirement of being comprehensive (i.c. distinguishing the various meanings as well as of being precise (i.c. specifying the individual meaning). Thus, the author of the Vaidyaka-Sabdasindhu confines himself to quoting the Medinikosa (cestydm, bhramane); in the glossary attached to vol. VI of the edition and translation of Caraka by the Shree Gulabkunverba Ayurvedic Society all that is given is the explanation
omanabhramanddilartraces, and with reference to just one passage (Sarirasth. 2.29) at that; and the Ayurvediya Mahakosa" does not contain more than the remark kaya vihdral chuvidhah amanacarikramanasthåndsanabhedena, which is in fact merely a part of Dalhana's explanation of vihare at the very end of Susruta, Cikitsasth. 29,10, although it has to be admitted that the remark is of no little significance: what Dalhana seems to have in mind when he states that the particular wihdra referred to in the text is a keyuvihara, is the threefold division of body, speech and thought and his
performantadininal are so
The fact that the Tibetan translator readers whereby pre does it as Schmid thinks wi th conclusie the took it to mean 'Alenkatsort, is ther the serotypical equivalent of this word it does not mean monastery) or abbreviation for pros hip position' (etc.).
Fillioza, Yopalataka, Termédical attribut a Nadjane, Podichéry 1979, p.107. CERE. Emmerick, The Siddhasare of Rovigupta. Voll The Saruk Ten, Wiesbacka 1980
The Tibetan translation for which we RE Emmerich, The Sidihard of Ravippa. Vol2 The Tibetan Version with Facing English Translation, Wiesbaden 1982, pp.84 and 180) s e planation in both cases), v. 'Wong polices ach a wong way of sitting and lying down
On kiad, ako R.P. Das, Dar Wissen von der Lebensspender Bewn. Sureplies Visurveda Stuttgart 1988, p.265
Compiler Kaviraja Umeiachandra Gupta Revised and enlarged 2nd ed. by Kaviraja Nagendra Natha Sena, Varanasi-Delhi 1983. p.990
Is this due to Buddhis influence or do we have to do here with a common trait of the Indian ascetis meditative tradition?
"at the explanation of the commentator on verse 101 of the Yogalataka (Film, op. cit., p.150), Whare win t er . This meaning is alicreatively taken into consideration also by Carudeva Samir Upacargar kacandria (1.4). 418. Note, however, that was Siddhiub 11.10 (Blondrade son) the maldinime (Cakraplnidalta) is expressed by indre; a parallel is found A s , Setrash.
* See is above
Audiwa Mahakodah aha Ayurvediya Sabdakota... Samppadakao Ventmadhavaldus Mobi, Nily Hart Joll, Bombay 1968, p.779.
a.p.139 and foodnodes S4 and 70 above.