Mahādevadeva’s Hikmatprakāśa Yunani Medicine 1

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MahdevadevasHikmatprakaA Sanskrit treatise on Ynnmedicine1,2

Part I: text and commentary of Section I

with an annotated English translation

JANMEULENBELD

Bedum, the Netherlands

The Hikmatpraka3 is a Sanskrit medical treatise about the principles andpractice of Ynnmedicine, written by Mahdevadeva4and completed in CE1773/1774.5The author also composed a Hikmatpradpa. The latter work hasnot been edited and information about its contents is not available.

One edition of theHikmatprakahas been published.6The edited text consistsof 1,928 verses, most of them lokas though other metres are also represented.7The treatise is divided into three sections (khaa) of 97, 1142 and 689 versesrespectively. These three sections are heterogeneous in style and contents.

Section one is subdivided into an introduction (15) and ve chapters with

1This paper is part of the Proceedings of the Symposium Ayurveda in Post-Classical

and Pre-Colonial India, International Institute for Asian Studies, Leiden, 9 July 2009.

2It has not been possible to identify all the Persian/Arabic terms in ngar script.

3A description of the work is found in G. Jan Meulenbeld (2000), IIA, 338 and Priyavrat

arm(1977), IV, 301302.

4See Th. Aufrechts CC I, 436, 766; II, 100, 184, 237. Aufrecht refers to him as Mahdeva-

paita, as does G. Hldr (1963, 467). P.V. arm (1975, 326) gives his name as

Mahdeva, Rahman et al. (1982, 126127) as Mahdevabhaa.

5See 3.689: viyadbhadbhnukarndusakhye rvikramdityanpendravare / prti

... yto dbhuto vaidyakasrabandha// : this wonderful composition on the essentials

of medicine has been completed in the year 1830 of the era of king Vikramditya. See

CC II, 100. G. Hldr (1, ) and Atrideva (1, 1) assign the author to the thirldr (1, ) and Atrideva (1, 1) assign the author to the thirldr (1, ) and Atrideva (1, 1) assign the author to the thirr (1, ) and Atrideva (1, 1) assign the author to the thirr (1963, 467) and Atrideva (1976, 318) assign the author to the thir-

teenth or fourteenth century.

6Edited by Pait Nandallaarman, rvekaevar Press, Bombay 1913/1914.

7Other metres employed are, for example: indravajra (1.1.2; 2.2.425; 3.650), upen-

dravajra(1.1.35ab; 2.2.119; 3.653), upajti(2.2.109; 262; 336; 337; 338; 456; 548; 567),

vasantatilak(2.2.67), rdlavikrita(2.2.263; 3.546).

eJournal of Indian Medicine Volume 5 (2012), 99133


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the titles doasvarpdinirpaa(123), its continuation,puna praktam anu-sarati(2434), ukratraividhya(3557), mtrapark(119), and npark(121).

This arrangement and the numbering of the verses, put in by the editor oralready present in the manuscript(s) he made use of, indicate that the rst threechapters belong closely together, exposing basic principles and explaining tech-

nical terms employed in sections two and three.

No information is available on the author(s) of the commentary (k) onthe Hikmatpraka. Its style and contents dier considerably from those ofthe treatise itself, and the character of the remarks on the three sections shows

considerable internal disagreements. Section three has, apart from the k, an-other commentary, called vkya, which makes it a point of discussion whether

one or more authors are involved.Section one has comments in Sanskrit, without the admixture of a single Per-

sian/Arabic word, but they are restricted to remarks on 1.1.11cd and 1.1.1923.

The commentary on section two is of a completely dierent nature. It iscontinuous and composed in a mixture of Sanskrit and Persian.

The remarks in the kon section three are sparse and mostly in Sanskrit;its vkyais for a large part a paraphrasis in Persian of the verses.

The sources of the Hikmatprakaremain unknown. Its colophon describesthe work as a composition on the essentials of treatment (cikitssranibandha),

praspratibimba, called Hikmatpraka. This establishes that the sourcesare Persian and that the treatise has not been translated from Arabic as Th.

Aufrecht would have it.8

The only source mentioned by name in the Hikmatprakais Mdhava.9

A later work quoting the Hikmatprakais Mauktikas Vaidyamuktval, amedical treatise probably dating from the nineteenth century.10

Introductory remarks

The authors use of ngarin writing Persian and Arabic words has the disad-vantage that a number of consonants employed in those languages cannot be

represented: alef, se, he hoti, zal, ze, sad, zad, ta, za, ain, ghain, qaf, and gaf,

8CC I, 766.

9See 2.2.7778. This verse is identical withMdhavanidna9.3 on raktapitta, borrowed

fromAgahdayasahit, Nidnasthna3.7cd8ab.

10See G. Jan Meulenbeld (2000), IIA, 374. P.V. arm(IV, 302) mentions that Mauktika

also refers to the Hikmatpradpa.


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Mahdevadevas Hikmatpraka, Part I 101

which makes it cumbersome to nd the correct spellings. His use of vowelsdoes not always agree with standard Persian or Arabic. The author adds to

many words of Persian or Arabic origin a nal a for metrical reasons. This

procedure is followed inconsistently.The magalapays homage to Gaea11and Dhanvantari.12

praamya paramtmna sarvtmna jagadgurum/yasya myvilsena bhti nnvidha jagat// (1.1.1)

After paying obeisance to the lord of the world, the highest soul (paramtman),the soul of the whole world (sarvtman), by whose playful art (myvilsa)the world in its various aspects shines forth,13

nsihadevtmajablakadevtmabhr bheajakarmadaka/devo mahdeva udrakrtyai hikmatpraka tanute vicitram// (1.1.2)

Mahdevadeva, expert medical practitioner, son of Nsihadeva, grandsonof Blakadeva, composes, in order to acuire illustrious fame, the multilakadeva, composes, in order to acuire illustrious fame, the multilakadeva, composes, in order to acuire illustrious fame, the multi-faceted Hikmatpraka.

vidyai hikmata prokt najr amlti s dvidh/

najr vastuvimara ca aml syt tadupakrama// (1.1.3)

This system of knowledge is called Hikmata;14it is of two kinds: najrandaml. najr is concerned with considerations on (medicinal) substances,15

11The Indian god who removes obstacles and is often paid homage to at the beginning of

a project.

12The Indian god of medicine.

13The author is a Hindu and employs here a term current in Vednta philosophy. The

Hikmatprakacontains a large number of references to Hinduism: dityanpendra(3.689), sura (2.2.285; 3.257), Daitya (3.19), Daityntaka (3.19), Darathe ara

(3.650), dhaneadi(2.2.336), Durg(2.2.267), mnadhvajotsava(2.2.2), Mtyujaya

dideva (.25), Nga (2.2.85), nmasmaraa (3.218), rmaba (3.257 and 633),

Rvaa (2.2.0), sanysadharma (2.2.849), ivrcana (3.179), rguru (2.2.66),

rhari (597), rkntanmasmaraa (3.218), rnsihasmti (2.2.17), rrmaba

(3.633), rtmbik (3.685), rvikrama (3.689), Sudarana (3.395), Trkya (3.180),

vaavnala(2.2.), Viu (2.2.5).

14ikmat.

15najr= nature, origin.


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amlwith their application in treatment.16

prabhun vibhun sarva sarvajena vikalpitam/

samrgnyambubhmn samavyt samantata// (1.1.4)

The whole world has been fashioned by the omniscient and powerful lord

from the everywhere present assemblage (samavya) of wind, re, waterand earth.

paryy kramaa cai hav taa ba khk/hakmakulla a syd yenaikatra niveit// (1.1.5)

The synonyms of these (elements) are, in due order, hav, taa,17ba,18andkhk.19 It is the lord, the supreme physician20by whom these are made tosettle down as one whole.

Examination of the own nature of the doas, etc.21

dehe dehabht saiva caturbht sukhetare/doarpai pariat vidadhti samsam// (1.1.6)

It is, consisting of the four elements (bhta)22and transformed (pariata)into happiness and suering by (the constituents) in the form of doas, ar-ranged in an even (sama) or uneven (asama) way in the bodies of embodied

beings.23

16amal= putting in practice.

17ti.

18b.

19k.

20akmakulla= akm-e-kull.

21doasvarpdinirpaa.

22The term bhtaas indicating one of the four elements has been borrowed from Indian

thought, where ve elements (mahbhta) are distinguished, the four of Islamic thought

and space (ka) as the fth one.

23A samacondition, equilibrium, means health, an asamaone, absence of equilibrium,

leads to disease. The same concept forms an essential part of yurvedic theory, where

a balanced state of the doas (doasmya) is a characteristic of health, whereas an im-

balance (doavaiamya) is typical of a diseased state.


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doa khilta iti prokta sa caturdh nirpyate/saud safr tath balgam turya khna ucyate// (1.1.7)

The term for doais khilta.24They are four in number: saud,25safr,26bal-gam27and, as the fourth one, khna.28

hrasya parpke phena syt kaphasajaka/samyakpakvas tu rudhirodbhavakr rasa smta// (1.1.8)

The foam (phena) arising during the digestion (parpka) of the food iscalled phlegm (kapha). When it has been digested appropriately (samyakpa-

kva) and is able to give rise to blood, it is known as rasa.29

sa kelsa ca kemsa yakdagonmukho yadi/kharapkas tu pitta syd bhasma saud samritam// (1.1.9)

When it goes towards the organ called liver (yakt)30it is (called) kelsa31

24ilt. See on ilt: yurvedyavivakoa IV, 552. The Arabic plural is alt; see

yurvedyavivakoa I, .

25saud i.e., black. Black bile as a concept of medical theory has been adopted from

Greek medicine. M.H. Shah, , fn.: The euivalents of saud , atrabilious or blackbile, employed in Latin versions, are not appropriate as black bile derived from the

combustion of bile is one out of the several varieties of abnormal saud, others being the

combustion products of phlegm, blood and ordinary saud.

26afr, i.e., yellow (bile).

27Phlegm.

28The Persian name of blood is n. The author uses the Arabic damrarely. He refers to

the four morbic factors of Ynnmedicine as doas, without paying attention to cru-

cial dierences in the two concepts. The three Indian doas are completely independent

of each other and their qualities and actions do not overlap, as opposed to the humours

of Islamic medicine which therefore can be transformed into one another. See on the

humours in Islamic medicine: M.H. Shah, XXIVXXV.

29The doctrine that phlegm as a doaarises during the digestion of the food is foreign

to yurveda, which teaches that the rst stage of the process of digestion of the food is

dominated by the inuence of kapha. yurvedaagrees with the process described in

also calling rasathe juice produced by the digestion of the food and regarding it as a

precursor of blood.

30The liver is a much more important organ in Islamic medicine than in yurveda.

31kayls= chyle (see yurvedyavivakoa IV, 5; Platts; Schlimmer 1).


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and kemsa.32Due to intense digestion bile (pitta) arises; its ashes (bhas-man) are called saud.33

tatra saud dhartattva rka ta svabhvata/pittam agne svarpa tu safr rkam uakam// (1.1.10)

Black bile, of the nature of earth (dhar), is dry and cold by its own nature.The yellow bile, also called safr, which has the same properties as re, isdry and hot.

balgam vrisvarpa syt sa kapha snigdhatala/asra vyu khna iti snigdhoa teu tadvaram// (1.1.11)

Phlegm possesses the same properties as water; this phlegm is moist and

cold. The moist and hot (properties) in blood (asra), wind (vyu) and blood(khna) are their most prominent parts.34

commentary:

vyos tu prarpatay jvasya snigdhoatvashacaryt tathbhta-rudhirrayatvj jvaprayor ekrayatvena snigdhoatva na duyati.

yath dpe snigdhoa sneha prakaka kitu viruddha pariharati.prakupito vto rka ta eva.

Since vyu possesses the same properties (rpa) as pra,35 and becausejva36 is associated with (shacarya) moisture and heat, and because jva

32kayms= chyme, roher Nahrungssaft (see Schimmer 1; Platts). Compare Hassan Ka-

mal, 439: chyme. This doctrine is foreign to yurveda.

33See on the processes described: Hassan Kamal, 50. yurvedic theory has nothing in

common.

34This verse is problematic. Blood is referred to twice, as asra, one of the Sanskrit words

for blood, and as na, the Persian word for blood.

The mention of vyuas a doa is very remarkable since it is not classied as such in

Islamic medicine, whereas it is a most important one in yurveda. The commentary on

the verse is rightly concerned with this point.

35This term occurs only in this comment. It designates in yurvedathe vital breath or one

of the ve kinds of vyu. The term prinoccurs in the sense of living being in 1.1.29.

36This term, meaning the principle of life, is rare; it is also used at 1.3.3; jvoman, how-

ever, vital or innate heat, occurs a few times in section II of the treatise, while jvinis


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and pra depend on (rayatva) blood which has the same properties(tathbhta), no objection can be raised (to the thesis) that these (jvaandpra) are moist and hot on account of this dependence. As in (the follow-

ing example): the moist and hot oil in a lamp gives light (prakaka). Thecontrary (viruddha), however, does not apply: excited vtais exclusively dryand cold.37

tatsabaddhpara doatraya tasya nirkte/nirkt samast syur yato roganibarhaam// (1.1.12)

By the removal of the other triad of doas, connected therewith, all will beremoved, which leads to the suppression of disease.38

pavandidharntn catur aktivaibhavt/dravyeu praktir jt tabat s prakrtit// (1.1.13)

The constitution (prakti) in (medicinal) substances is brought about by thepower of the faculties (aktis) of these four (elements), beginning with windand ending with earth.39This constitution (prakti) is called tabat.40

toasnigdharkatva vryadvaya guadvayt/

caturdh bhedam pann caturbhi ca pthaktay// (1.1.14)

Coldness, heat, moisture and dryness consist of two vryas, which, on ac-count of the dyad of guas, reach a fourfold division because of the distinct-ness of the four.41

found at 1.1.46.

37In yurvedawind, when not excited, is neither hot nor cold (anuata).

38The reference to the other triad of doasis a problem, unless the group of asra, vyuand

khnaof 1.1.11 is meant.

39The four elements, wind, re, water and earth, mentioned in 1.1. as constituting the

whole world, are referred to.

40abat= nature, kind, property (Schlimmer 396). The term abat is dened at .2:

vryadvayaguadvandvagaana dravyasakare / smyt sama viet tu tabiat seti

niraya//, i.e., The calculation concerning the two vryas and the two guas in a mix-

ture of (medicinal) substances leads to the conclusion of neutrality due to a state of bal-

ance but to a (particulat)praktidue to distinctions.

41Coldness and heat are the two vryas, moisture and dryness the two guas; this results

in four possible combinations: cold and dry, cold and moist, warm and dry, warm and


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burdat tat prokt harrat coat mat/ratbat snigdhat jey yabsat rkat smt// (1.1.15)

Coldness is called burdat,42heat is called harrat;43the name of moistureis ratbat,44while dryness is known as yabsat.45

sard garm tar khuk tatparyy ime puna/ua hra iti prokta ta brida ity api// (1.1.16)

Synonyms of these terms are, respectively, sard, garm, tar, and khuk; hotis known as hra46and cold as brida.47

snigdha rataba nmn tu rka ybisasajakam/apare pi ca paryy sarda khuka garam tara// (1.1.17)

Moist bears the name of rataba,48dry the name of ybisa;49other synonymsare sarda,50khuka,51garam52and tara.53

smndhikarayena dvandvatve ca dvayor dvayo/evam aavidh s syt punar bhedacatuayt// (1.1.18)

moist. This interpretation is conrmed in .2, uoted on 1.1.1. Hot and cold, the twovryas, are regarded as active qualities, moist and dry, the two guas, as passive. See on

this distinction, elaborated by Aristotle, M.H. Shah, XIVXV.

42brid= cold, burdat= coldness.

43arrat.

44rubat.

45ybis= dry, yabsat= dryness.

46rr.

47bridmeans cold.

48raab= moist. The author chooses snigdhafor the property moist, though this term is

employed for oily and fatty substances in Sanskrit; rdraas a term for wet or moist is

not completely absent from the text of the Hikmatprakabut less often used (see, e.g.,

2.2.313).

49ybis= dry. The author does not reject ukaas the Sanskrit equivalent of dry, dried up,

but uses it less frequently (see, e.g., 2.2.313).

50sard= cold.

51uk= dry. Daljt Siha II, 2 = rka.

52garm= hot.

53tar= moist. Daljt Siha II, 2 = snigdha.


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Because each pair (of two properties) is based on the same substrate

(adhikaraa), an eightfold division is possible based on the four distinct en-tities.

ekadvitricatusakhyguita yatra tad bhavet/eka dvaya ca prvs sa darj saprakrtita// (1.1.19)

When there is a rst, second, third or fourth degree (of a property) present(in a medicinal substance), this is called a rst, second, etc., darj.54

yatra dravye kbhsa tatvdy au sabhavet/na punar vyaktim yti badarje avvala smtam// (1.1.20)

When in a medicinal substance coldness, etc., are slightly developed and do

not manifest themselves, it is called the rst degree (badarje avvala).55

vyakta syd yatra tdi jyate manujai puna/bhiagvaryair vibhvya tat darje doyama dam// (1.1.21)

When in a substance (the property) cold, etc., are manifest and can be known

by human beings, this is regarded by excellent physicians as the second de-

gree (darje doyama).56

vyakta vedya pragalbha ca yatra tdika bhavet/tatra trir guitatvt tu darje soyama vastuu// (1.1.22)

When in substances (the properties) cold, etc., are manifest, can be acknowl-

edged and are strongly developed, the third degree (darje soyama)57(is saidto be present) on account of this threefold presence (triguitatva).58

54daraj, daraja= grade, degree. These four degrees are very frequently referred to in sec-

tion two where the properties of a medicinal substance are specied.

55 awwal= rst. The expression badarje avvala is probably a rendering of Persian ba-

daraj-e-`awwal.

56Persian dowwom= second is more usual, but doyyamas an alternative form is also per-

mitted. darje doyamais probably the same as Persian daraj-e-doyyam.

57Persian sevvom= third is the more common form; soyyamis an alternative form. darje

soyamais probably the equivalent of Persian daraj-e-soyyam.

58The terms eka-, dvi- and triguitaare very frequent in section two where the properties

and actions of medicinal substances are specied.


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vyakta vedya prauhavaikalyakri pryo dravye aityam audikav/eva vastu jeyam aavijair yurvidbhis tad badarje cahram //

(1.1.23)

When coldness, heat, etc., are in general manifest in a substance, can be per-

ceived, are fully developed and bring about defects, the substance is known

as of the fourth degree (badarje cahram)59by knowers of yurveda who areacquainted with (the determination of) each single component (aa) (in amedicinal substance).60

commentary:

puruavyghradntena yath mgayvihr naras taccarmanakh-diratnn avama vastu sajihrur mahavy cira vastu svava-kartu ca puna svaprabhvvirbhva ca vidhtu caturdh shasatanoti. tatrdau ta prahartu parikara prathama shasam. tat-sampe sammukhkaraa dvitya shasam. tena ska sagarasttya shasam. tannigraha caturtha shasam. nigrahas trividha amano nikarao nana ca. shasacatuayasapanna pumnkryasiddhi labhate. tathaiva. rjaganmtur vibhtirpi dravya-mtrasya aktimat prakti tabatnmn prakabht caturdh

prasmar tatparkramo mgapuruasada manujapraktir mahavtatra cirasthita svdhnakaraa cobhayatra samam eva nyndhika-duadontakasvarpo vyghras tannigraha spaa eva. bimbapratibimba-bhvayo tata ca samyagrogyaprpt ratnalbha yaasamupapattirvijayasad etad uddeena hetun kryakarae tadhopurikay manuja-

praktyaavym antapravttilaka gati prathamashasatuly sa darjavvala smta. evam evottarottarameghamnantapravttir dvigu gatidarj doyam. trigu cet darj soyam. caturgu cet darj cahram. ityavadhi. kyam tabat mijj svabhvaparyya iti vykhy.

A man who likes hunting and wants to take hold of (a tigers) skin, claws and

other precious things which are objects of great value, who lives for a long

time in a great forest in order to take possession of them, shows his power

by performing four kinds of rash action. Following his traces with the aim

59Persian ba-daraj-e-cahrom.

60See on this procedure, called aakalpan in yurveda, Agahdayasahit,

Nidnasthna1.911 = Mdhavanidna 1.911 and the commentaries on these trea-

tises.


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to slay him is the rst rash action. Coming face to face with him in his vicinity is the second rash action. The third rash action consists in the ght withhim. Catching him is the fourth rash action. This catching is of three kinds:

soothing, luring him out of his shelter, and killing him. A man able to carryout these four rash actions will reach his aim.

In the same way as in the example of the man and the tiger (it can be rea-

soned as follows).

tabatis the name of the constitution of all matter endowed with facultiesand consists of the great power of the Mother of the World, manifesting it-

self in four ways that stream forth from it. Its energy is like that of the wild

animal and the man. The constitution of mankind resembles staying for a

long time in a great forest. (The wish) to bring (the other) under ones con-

trol is the same on both sides. The tiger is (present) in the form of disease(consisting) of decient, excessive or corrupted doas. (The meaning of)subduing it (the tiger) is evident.

When starting from taking into consideration the object of comparison and

that with which it is compared, reaching a sound state of health is the acqui-

sition of precious objects; the acquisition of fame is the same as the victory

(over the tiger) according to this type of illustration. Boasting on ones prow-

ess in reaching ones purpose as the ground, the way of action, characterised

by the behaviour within the great forest of human nature, similar to the rst

rash action, is called the rst degree (darj). The way of action consisting ofa behaviour with two characteristics is the second degree. If three charac-

teristics (are present) it is the third degree and if four (are present) the fourth

degree. This ends the explanation.

kyam, tabatand mijj61are other terms for ones own nature. This endsthe commentary.

The characteristics of the darjs have been clearly delineated62

mtadil lakaa khyta samnabalamallavat/ayatdl samnatva yatra sarvtman bhavet/tad dravya motadil proktam etan mataviradai// (1.1.24)

61The term mizjis usually rendered as `temperament. See on the temperaments: Hassan

Kamal, 1 (complexions), M.H. Shah, XVIIIXXIV, 2122.

62darjlakaa viada nirpyate.


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A characteristic is called mtadil63when it resembles that of wrestlers withan equal force. When this equality is complete in a substance it is known as

ayatdl.64Such a substance is declared to be motadil65of two kinds by the

experts in this eld.

yatrste iiratvdi caturguam akhaitam/traiguya rkatys tu tac copaviam ritam// (1.1.25)

When in a substance coldness, etc., are integrally present to the fourth de-

gree, but dryness to the third degree, it is known as an upavia,66

tad yath phaiphendis snuhyarkakram ity api/ (1.1.26ab)

as, for example, opium and also the latex of snuh67and arka.68

caturgua tu aitydirkatva tvad eva hi// (1.1.26cd)yatrsti tad via jeya vatsanbha ca sakhiy/prva syt tu davsamm sammamutlak para smtam// (1.1.27)

When in a substance coldness, etc., are present to the fourth degree and

dryness to the same degree, it is known as a poison, such as vatsanbha69

63The meaning of ma`tadilis claried by the commentary on 2.2.1: rdram ekagua

ta ukam ua tath smtam / snigdhatrkatsmya dhatte pta sita

varam//; commentary: mtadil darakhuk tar. This verse describes the properties of a

kind of tutthaka: it is moist to the rst degree and cold, dry and hot to the same degree;

it provides equality of moisture and dryness; when drunk, the white type is the best;

commentary: neither dry nor moist. The term mtadil is employed at 2.2.271, where

a particular substance, vedamuka, is said to have a mtadil prakti. The term is also

found at 2.2.1127 and 1133.

64This can only be tadul= equilibrium, balance.

65mu`tadil = moderate, temperate, equal, neither cold nor hot. Daljt Siha II, 2 also

interprets the term as neutral, indierent (anuata= neither hot nor cold.)

66An upavia is a secondary poison. Sanskrit alchemical and medical treatises are ac-

quainted with a group of upavias consisting of a number of plants.

67Several species of Euphorbiaare used as snuh.

68Calotropis gigantea(Linn.) W.T. Aiton and Calotropis procera(Aiton) W.T. Aiton are

the sources of arka. Opium, the latex of arkaand that of snuhbelong to the core group

of the upavias.

69Several species ofAconitumare used as vatsanbha.


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and sakhiy.70 The former is called davsamm,71 the latter is known assammamutlak.72

tabat kaiat kuvvat khsiyat ca catuayam/nikhila dravyaga jeyam alpa kiv py analpakam// (1.1.28)

The four called tabat, kaiyat,73kuvvat74and khsiyat75should be known tobe present in all substances, be it to a smaller or to a greater extent.

pripraktisayogd yat praktyantara bhavet/tad vighya punar yat syt kaiyat s prakrtit// (1.1.29)

When, due to the combination of a living being (prin) and a constitution(prakti), another constitution (prakti) arises and penetrates, this is calledkaiyat.76

kuvvat aktes tu paryyo vividh s bhaved iha/stambhan recantydibheds ts samsata// (1.1.30)

kuvvatis a synonym of akti. It is manifold. Briey, it has types like an im-mobilising (faculty) (stambhan), a purgative (faculty) (recan), etc.

stambhan trividh akti kbij hvis mumsika/imska kabja havasa karmy s vidur budh// (1.1.31)

70I.e., arsenic.

71daw` = medicine; samm = poison, i.e. a poisonous substance that can be used as a

medicine. The term dawsammis employed at 2.2.805 (in the description of the plant

called arkain Sanskrit, a Calotropis species) and 862 (in the description of the plant

called snuhin Sanskrit, a Euphorbiaspecies).

72The term mulaqindicates that an unrestrained, absolute poison is meant.

73Quality, property.

74quwwat= power, Kraft (Schlimmer 1).

75iyat= property, quality.

76I suppose that this statement refers to the doctrine, accepted in Islamic (and Greek)

medicine, that the elements and consequently the humours can be transformed into one

another, due to their overlapping qualities, making for example blood change into yel-

low bile and yellow bile into black bile.


14/35

JANMEULENBELD112

The faculty (akti) that brings about obstruction (stambhana) is of threetypes: kbij,77hvis78and mumsika.79Wise men know that their actions are(called) imska,80kabja81and havasa.82

malarodhakar prv rajasvedsj par/retastambhe tty syd recan tu dvidh mat// (1.1.32)

The rst (type) causes obstruction (rodha) of the impurities (mala), the sec-ond obstruction of menstrual discharge (rajas), sweat (sveda) and blood(asj), the third brings about suppression (stambha) of semen (retas). Thepurgative (faculty) recanis of two kinds.

ek mudira idr kartr ukrrtavasya ca/svedamtrapravttau ca saiva prokt bhiagvarai// (1.1.33)

One faculty (akti), mudira idr,83gives rise to semen and menstrual dis-

77qbi = constipating. Daljt Siha II, = sagrhin (astringent), nhakraka

(bringing about the disorder called nha, a kind of hardness of the bowels described

as a separate entity in yurveda). Ainslie I, 115: qbit= astringentia. This akti is

found frequently, at 2.2.106 (commentary), 134 (commentary), 137 (commentary), 853,

960, 986, 1004, 1059; 3.132, etc. An explanatory comment on 2.2.4445: rkatvtkbijaaktimnlearns that dryness is connected with kbij. The commentary on 22.87d

explains andak kbijaof the text as at sagrhty artha, i.e.: its meaning is: some-

what astringent.

78Hassan Kamal, : bisis a blood stopping drug. Daljt Siha II, 20: raktastambhana

(styptic). This aktiis found at 2.2.986, 1060; 3.132, etc.

79The faculty called mumsik is rather rare (mentioned in the commentary on 2.2.134);

more frequent is mumsik= retaining, holding back; this term is found at 2.2.385, 501,

1085. 1091, etc.

80imskmeans keeping back, detaining; in medicine it denotes the prolonging of pleasure

in sexual intercourse.

81qab; qabyat= constipation. Daljt Siha II, 5: kabja= yakjjanya, giving rise to

disorders of the liver (qaba= having a pain in the liver) and (76) kabja= malva-

rodhaka, i.e., constipating.

82awss, i.e., out of ones senses, beside oneself, stupeed, unconscious.

83The term mudiracannot be but an error for mudirra; a aktiwith the name mudirais ab-

sent from sections two and three of the Hikmatpraka, while mudirrais frequent there.

Moreover, idrmakes no sense, meaning going round, revolving; its grammatical con-

nection with mudirraimplies that it should be changed into idrr: causing urine, etc.,


15/35


charge. Excellent physicians declare that the same brings about the appear-

ance of sweat and urine.

arka svedo bola mtra haija rtavam ritam/man ukra samuddiam etan matavicakaai(1.1.34)

arka84 is the same as sweat, bola85 is urine, and haija86 is menstrual dis-

charge. man is the name of semen (ukra). This is the opinion of thoseexpert in these subjects.

tatra ukratraividhya yath

The threefoldness of the seminal uid is as follows.

man prajotpdanaaktikt vilokanliganarto gany/kleda smarpyakaro maj syn nirhrakle skhalana vad syt //(1.1.35)

man87is mentioned among the faculties (aktis) that produce ospring bylooking at (vilokana) and embracing (ligana) a woman in her fertile pe-riod (tu). Moisture (kleda), the cause of the draining away of the libido

(smarpya) is manj; vadis the emission (skhalana) at the time of ejacula-tion (nirhrakla).

apar musahil nmn isahl recana via/nauma nidr samkhyt munavvim tad vidhyini// (1.1.36)

to ow copiously. A faculty called mudirrais explained in the commentary on 2.2.202

203: mudirra rajomtrayo odhana recana ca plhapakvayor duadoebhya

uddhikt, i.e., mudirrais the purication and evacuation of menstrual discharge and

urine and the freeing of spleen and receptacle of digested food from corrupted doas.

The term mudirrais employed at 2.2.11, 12, 1, 0, etc.. Daljt Siha (II, 2) ext Siha (II, 2) ext Siha (II, 2) ex-

plains it as mtrala, i.e., diuretic and (17) as pravartaka, i.e., setting in motion.

84 araq= sweat.

85baul= urine.

86hai= menses, menstrual discharge.

87man= seminal uid.


16/35

JANMEULENBELD114

Another faculty (akti) called musahil88(causes) defecation, (called) isahl.89Sleep is called nauma;90munavvim is the faculty (akti) performing this(function).91

parpkas tu do nujjij nma samrita/tadvidh na kam y s mujij sajeti kathyate// (1.1.37)

nujjij92is the complete digestion (parpka) of the doas; a similar one notsuitable (kama) (to perform this function) is said to bear the name of mun-jij.93

sukur madasya paryyas tatktau y paur bhavet/

aktir musakkir s prokt pratcvaidyakovidai// (1.1.38)

sukur94is a synonym of intoxication (mada). The faculty (akti) skillful inbringing it about is called musakkir95by the experts among western physi-

cians.96

kaya vnti purvidbhir gadit tatkar tu y/mukavv aktir khyt dravyev yurvid varai// (1.1.39)

Vomiting is called kaya97by those knowledgeable about ancient knowledge.

88mushil= purgative. Compare the heading of 3.270: saff mushil, i.e., a purgative powder

(recanacra). The term mushilis employed at 2.2.106 (commentary), 524, 978, 1123,

etc.

89ishl= purging.

90naum= sleep.

91munauwim is the Arabic term, borrowed in Persian, for a soporic or sedative. The

terms munavvimand munavvare employed at 2.2.364, 691, 716, 911, etc.

92naj= ripening; naj= ripe, mature.

93munij= suppurative, digestive. Hassan Kamal, 2: munij: producing suppuration.

The akticalled munjijis mentioned at 2.2.114, 410, 467, 3.120, etc. munjizis a purgative

medicine.

94sukrmeans drunkenness.

95muskir= intoxicating, inebriating.

96The author repeatedly refers to western physicians, those who adhere to Islamic

medicine: pratcbhavavaidyavary (2.2.381); pratcbhiaja (2.2.247); (2.2.593);

pratyakcikitsak(2.2.445); prcnavaidyagurava(3.318).

97qay.


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The faculty (akti) that causes it is called mukavv98by the best knowers ofyurveda with respect to substances.

taftha srotas rodha vimuktis tatkar tu y/mufattih aktir ity e sudd rodha prakrtita// (1.1.40)

taftha99is obstruction of the channels and mufattih100is the faculty (akti)that brings about release; obstruction is called sudd.101

naja inaj caiva dpana pupadhanvana/tatprayojanakarttve munaij samudht// (1.1.41)

naja102and inaj103are (terms for) the inaming of Kma.104The faculty(akti) responsible for reaching its aim, bears the name of munaj.105

vha oja samuddia tatpautvakar tu y/aktir uddpanntasth muvvah s nigadyate// (1.1.42)

vha106designates ojas;107the faculty (akti) that brings about its intensity,present in its inammatory force, is called muvvah.108

98muqayy is the correct term. muqaww = fortiant (Schlimmer 2), corroborant(Schlimmer 159). This faculty is mentioned at 2.2.87, 90, 147, 477, etc. The commentary

on 2.2.90 elucidates the term: mukavv kalava yne dil hdayabalapradam ity artha,

i.e. it means that it provides strength to the heart (qalbin Arabic, dilin Persian).

99This term is found at 2.2.544; taft= opening.

100mufattit= medicines which remove obstructions. Ainslie I, 139: mufattit= deob-

struentia, i.e., substances loosening obstruction. Hassan Kamal, 2: an aperient drug.

The term mufattihis found at 2.2.104, 142, 154, 172, etc.

101sadd= obstruction. Daljt Sia II, : sudd= vibandha, i.e., obstipation.

102n= erection. This term is also found at 2.2.422.

103Probably in`.

104Pupadhanvan, `armed with a bow of owers, is a name of Kma, the god of love.

105muni= whatever causes an erection. Mentioned at 2.2.460, 477, 501, 601, 667; 3.224,

545, etc.

106The Arabic term bhmeans lust, sperm. Daljt Siha II, 10: bha= kmaakti, the

ability to make love.

107In yurveda ojasis a vital uid, necessary for the maintenance of life.

108mubahhis aphrodisiacal. The term mubah is employed at 2.2.8890 (commentary),

112 (commentary: muvah), 460, 477, 639, 823; 3.224, etc.


18/35

JANMEULENBELD116

varma aurma otha syt tasya tahlla sakaya/muhallil aktir ity e tatkte pratipdit// (1.1.43)

varma aurma109is swelling; its subsidence is tahll.110muhallil111is the fac-ulty (akti) in bringing about this (subsidence).

saodhya samatkrya s latfa iti smt/aktir mulattifa khyt hit doacatuaye// (1.1.44)

Bringing about a balanced state (samat) after purication (saodhana) isknown as latfa.112Its faculty (akti), mulattifa,113is wholesome for the tetradof doas.

aithilya khadara prokta cey varmaa sata/vidhyate yay s ca mukhaddir aktir ucyate// (1.1.45)

The name of slowness of the movements (ce) of the body (varman)114is khadara.115The faculty (akti) by which this is brought about is calledmukhaddir.116

109waramis a swelling or a tumour. Daljt Siha II, : aurma= otha(swelling). Com-

pare commentary on 2.2.478: muhallil aurma= otha.

110tall= digestion. The term is rendered as decline, decay by Schlimmer (187).

111muallilis the property of a medicinal substance which, by its subtlety, dissolves and dis-

sipates any morbid and stagnate uid, a solvent (Steingass). Daljt Siha II, 1: muhallil

= dodivilayana, i.e., dissolving the doas, etc.; Schlimmer 288: dissolvent. Ainslie

I, 24: muhallilt= sicutientia. Hassan Kamal, 1: a discutient drug. The term muhal-

lilis found at 2.2.90, 104, 154, 241242 (commentary), 414, 467, etc. It is explained in

the commentary on 2.2.90: muhallila akhalta fsida doaduavaiamyajit; muallil

alt fsidmeans overcoming the imbalance of corrupted doas and is followed by its

Sanskrit equivalent.

112lafis penetrating. Daljt Siha II, 2: latf= skma, subtle.

113mulaif= attenuating. Daljt Siha II, 1 = tralyajanana, causing unsteadiness. Ain-

slie I, 46: muliift= attenuentia. Hassan Kamal: an assuasive drug. The term mulattif

is found at 2.2.415, 654, etc.

114Compare 3.399: varmaroga.

115adarmeans sluggishness, torpor.

116A medicine that benumbs the limbs is called muaddir. Hassan Kamal, 2: a narco-

tizer. The term is employed at 2.2.364 and 927. The term mukhardiraat 2.2.134 must be

an error for mukhaddira.


19/35


ga vaikalya samdiam takasy pi jvina/vidhyate yay aktir muga s bhidhyate// (1.1.46)

ga117designates weakness (vaikalya) of the disease (taka) and the patient(jvin). The faculty (akti) that brings this about is known as muga.118

irohdyakd hu ca pakvaya iti kramt/dimg dil jigar med etad agacatuayam// (1.1.47)

Head, heart and liver, and the receptacle of digested food, this group of four,are called, in the same order, dimg,119dil, jigar,120and med.121

jy ras ity ukta reha dehe arrim/yath kavv baliha syt mukavv s praasyate// (1.1.48)

jy ras122 is the best part of the body of embodied beings. In the sameway as kavvis the strongest, so the faculty of bringing it about (mukavv)is praiseworthy.

taskna vedanntis tadvidhtr tu y bhavet/aktir muskina s prokt cikitstatparair nbhi// (1.1.49)

taskna123is the alleviation of pain. The faculty (akti) that brings it about iscalled muskina124by those devoted to treatment.

nistriakatasadhnavidhnacatur tu y/mudammil aktir uddi dravyeu prabhunirmit(1.1.50) //

117gha= debasement, corruption.

118muainmeans corrupting. The term mugais employed at 2.2.172, 186, 573, etc.

119dimdesignates the brain.

120jigardenotes the liver.

121mi`dais the Arabic word, borrowed by Persian, for stomach.

122The meaning of jyis not clear. ras= at the head of, in charge of.

123taskn= allaying, mitigation.

124Hassan Kamal: anodyne. The term muskinis employed at 2.2.134 (commentary), 601,

691, 911, 917, 1085, 1105; 3.120, etc.


20/35

JANMEULENBELD118

The faculty (akti) skillful in performing the closure of wounds by a sword,called mudammil,125has been laid down by the Lord in the substances.

talna kohamdut tatkarmanipu tu y/vibandhaghn mulayyan s dehasvsthyakar sad// (1.1.51)

tlnais softness of the intestines. The faculty (akti) that is skillful in ef-fecting this and that removes obstipation is (called) mulayyan126and brings

about a healthy state of the body.

khu farhat prasda syn manaso dehapavam/ubhaya vidadhty e mufarrah s prakrtit// (1.1.52)

khu farhat127 is mental balance and alertness of the body. The faculty(akti) that performs both functions is called mufarrah.128

katd vrad v pydi nisrayati kntid/mujall vyht s hi aktir nirayakribhi// (1.1.53)

The faculty (akti) that makes pus ow out of wounds or ulcers and thatbestows beauty is called mujall129by the (physicians) who take decisions.

kudbodha itih nma taduddpanakri/akti s mustah jey dravyasattvavicribhi// (1.1.54)

125mudammil= cicatrizing. Hassan Kamal: a healing drug. mudammilis found in the com-

mentary on 3.645646, where it is rendered as drying up (of a wound), (kataoaa);

the term also occurs at 2.2.544, 959, 986, etc.; 2.2.137 (commentary): mudammilkurha

katdn sandhigartdipraka, lling up holes left in the closure of wounds, etc.. 126mulyim is gentle, mild, soft, comforting, mulyanat means soothing, acting gently.

Daljt Siha II, 15: sraka, i.e., making to ow. Schlimmer: emollient. mulayyanis

found at 2.2.104, 110, 114, 410, 467, etc.

127umeans happiness; faratis joy, a term occurring at 3.184187. As in other in-

stances, the author juxtaposes a Persian and an Arabic word of the same meaning.

128mufarrihis the name of an exhilarating medicine. Schlimmer 15: cordial, Herzstaer

kend. Compare 2.2.154d: manasas tu mufarriha.

129The Arabic verb jal means to remove, evacuate. This term is frequently found; see

2.2.140, 282, 298, 372, 823, 1068, 1109, etc.


21/35


The awakening of the feeling of hunger bears the name of itih.130The fac-ulty (akti) that causes this arousal is called mustah131by those deliberatingon the nature of substances.

kata kurh samdia vrae svge ca yat ktam/mukarah aktir uddi tatkar c pi ghrakt// (1.1.55)

A wound and one that is made in an ulcer of ones own body is called kurh.132The quick acting faculty (akti) that brings it about is known as mukarah.133

kledasaoaditvt sauirya vitanoti y/mujaf aktir ity e kathit skmadaribhi// (1.1.56)

The faculty (akti) that produces cavities (sauirya)134by drying up moisture(kleda), etc., is called mujaf135by those with a subtle vision.

anupnavieenek takaghnat tu y/khsiyat s vinirdi dravye dravyaviradai// (1.1.57)

The faculty (akti) that through the particularities of an anupna136destroysseveral diseases is called khsiyat137in a substance by the experts in sub-

stances.

130iih`= longing, craving.

131mustahmust be an error for mutahbecause it belongs to itih. The term mutahin

means covetous, craving. The faculty called mutahis found at 3.577. Daljt Siha

gives kudhjanana, arousing the feeling of hunger, as an equivalent.

132qarat= wound with a sword, sore, ulceration.

133muqarrimeans caustic, vesicatory. Hassan Kamal, 2: blistering. The term mukarrah

is found at 2.2.596 and 865, mukarrihis employed at 2.2.550.

134A footnote givesjiwfas an equivalent.

135mujaf= desiccative. Hassan Kamal, : desiccator. Daljt Siha II: rkaa, drying

up. Schlimmer 190: desiccative. The term mujaf is found at 2.2.106 (commentary),

140, 753, 764, 853, 960, 1139, etc.

136An anupnais in yurveda a specic drink to be taken together with or after ingesting

a medicine.

137iyat= peculiar nature, also property in general.


22/35

JANMEULENBELD120

The list of aktis described in this part of section 1 is far from exhaustive. Manymore are found in text and commentary of sections 2 and 3. In most cases an

explanation is wanting.

Examples are:138hapsadam,139muattisa,140mufarttiha,141muftih,142mugajj,143muhachil,144 muhatarik,145 muhrik,146 mujlak,147 mukaddam,148 mukattaya,149mukay,150 mukhardirra,151 mulaham,152 multih,153 munar,154 munahj,155

138This list is not complete.

139The commentary on 2.2.137 elucidates: hapsadam oitapravttiht, i.e., stopping

bleeding. abs-e-damis composed of abs= restraining and dam= blood.

140mu`ais, sternutatory. Used at 2.2.958 and explained in the commentary as: atasaya

chikk tadvidhyin akti, i.e., the faculty that causes sneezing. `asatis a sneeze, its

Sanskrit equivalent is chikk.

141Employed at 2.2.50. Not explained. This word may be an error for mufarrihor mufatti.

142mufti. Not explained. Occurring in 2.2.25.

143Occurring in 2.2.2. Not explained. This term may be an error for muga. 144Found at 2.2.256 and not explained. The term muilmeans adverse, unwholesome.

145Employed in the commentary ad 2.2.435441 and explained as vidhin, leading to

incomplete digestion. mutariq= set on re.

146Occurring at 2.2.550 and 1105; not explained. muhrik= moving, stirring up.

147Found in the commentary on 2.2.241242; probably explained as muhallil vakam, i.e.,

restraining.

148muqaddam is mployed in the comments on 2.2.619622, where it is not explained.

muqaddimmeans preliminary, introductory.

149muqatta`means cut in pieces. The term mukattayamanappears in the commentary on

2.2.187188, where it is explained as drying up sperm (ukraoi). mukattayis found

at 2.2.861, where it is not explained.

150A muqaiyiis a vomitive. Present in 2.2.524 and 1068 and not explained.

151Found at 2.2.927 and not explained.

152Employed at 2.2.567; not explained. mulaimis: making eshy.

153Found in 2.2.256; not explained.

154Occurring in the commentary on 2.2.517, where it is explained as glniprad, leading to

lassitude.

155Employed at 2.2.460; not explained.


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munakk156 munavvat,157 muptih,158 murattib,159 musarikhan,160 musaskhin,161muamm,162muskit,163mutaf,164muvallid,165sehaglj.166

The examination of the urine167

doair krntadehasya pratikartu ruj cayam/mtranpark tu prathama paribhvyate// (1.2.1)

In order to counteract the mass of diseases of the body attacked by the

doas, examination of the urine (mtra) and pulse (n) should be takeninto consideration rst.

marj bmr rog syt tatpark dvidhaiva hi/ans nabja krra nmtrasya s smt// (1.2.2)

156munaqqmeans purifying. The term is employed and explained in the commentary on

2.2.110: munakk kurhaua urakatasaodhinty artha, i.e., purifying sores of the

lungs; qur= ulcers, sores,u- lung. urakatais the Sanskrit equivalent.

157Found in the commentary on 2.2.528531 as munavvatul-laham and explained as

msarohi, i.e., promoting the growth of new tissue.

158Occurring in 3.120; not explained.

159Present in 2.2.611 and 1070; not explained. murattibmeans setting in order.

160Found at 2.2.282; not explained.

161Found in 3.120; not explained. This term may be an error for muain, irritating.

162Present in 3.512, where the commentary explains: muamm=pcan, promoting matu-

ration, and 5.519526, where the commentary says: muamm= dehapuikar, i.e., giv-

ing the body a well-nourished appearance.

163Employed at 2.2.282; not explained. One of the meanings of muskitis: silencing, making

dumb.

164Found at 2.2.904; possibly explained as vtihotravrantaka, i.e., curing the wound of a

vtihotra, an obscure term.

165Used in the commentary on 2.2.168 and explained as saudabada(abadais Persian

awad) and saudsamudbhavakara, i.e., making black bile arise. The term muwallid

means: generating, procreating.

166Found at 2.2.596 and not explained.

167atha mtrapark. See on the examination of the urine in Islamic medicine: Hassan

Kamal (15), 020, M.H. Shah (1), 2552. The examination of the urine is of

no importance in sections two and three.


24/35

JANMEULENBELD122

A patient is a marj168and bmra.169(His) examination is of two kinds: theknowledge of nab (pulse) and of krra (urine) is known as (the know-ledge) about the pulse and the urine.

prokyd avar prv var smakyata par/caturvara caturbhi syd doair mtra tu rogia// (1.2.3)

The rst (of these) is inferior on account of the hidden nature (of the ns),the second is superior due to visibility. The urine of a patient may have four

colours due to the four doas.

safeda avviyaj veta syha asvada mecakam/

jarda asfara pta syt surkha ahmara lohitam// (1.2.4)

safeda170 (and) avviyaj171 (mean) white,172 syha173 (and) asvada174 (desig-nate the colour called) mecaka, i.e., dark-blue,175jarda176(and) asfara177(arenames for) yellow, (and) surkha178(and) ahmara179(mean) red.

sitam accha ca bahula mtra aityavieata/ubhra sndra kaphodrekd asndra doapkata// (1.2.5)

White (sita), transparent (accha), and profuse (bahula) is the urine in parti-cular by (the eect of) coldness; it is bright (ubhra) and viscid (sndra) due

168mar= a patient.

169bmr= a patient.

170safd= white

171abya= white

172Avicennas Qnn(see M.H. Shah, 25) does not distinguish whiteness as a colour of

the urine, but has a section (see M.H. Shah, 2520) on urine that is described as being

of a white colour. Urine that is thin and transparent is called white.

173siyh= black.

174aswad= black.

175Avicenna (see Hassan Kamal, 0, M.H. Shah, 25) distinguishes three shades of black.

176zard= yellow.

177afar= yellow to the highest degree. Avicenna (see Hassan Kamal, 0, M.H. Shah,

256257) describes various shades of yellow.

178sur= red.

179amar= red. Avicenna (see Hassan Kamal, 0, M.H. Shah, 25) describes four shades

of red.


25/35


to the preponderance (udreka) of phlegm (kapha); it is non-viscid (asndra)by maturation (pka) of the doas.

avadta ghana cpi picchila lemadoata/upyo gadito vaidyais tatra mtravirecanam// (1.2.6)

Phlegm (leman) as a doa makes it clear (avadta), thick (ghana) andslimy (picchila); the vaidyas say that in this case (administration of) a diu-retic (mtravirecana) is the (appropriate) treatment (upya).

asita malina vtakopavaiktyascakam/saud viktija c pi parijta bhiagvarai// (1.2.7)

Excellent physicians are of the opinion that urine that is dark (asita)180and

turbid (malina) indicates a morbid condition (vaiktya) by excitation (kopa)of wind,181and also as one arising from a morbid alteration (vikti) of blackbile.

ymala ghanavicchinna saudkopena sabhavet/sabja ajakhar pla bhaven mtra viina// (1.2.8)

The urine will assume a dark colour (ymala) and become dense (ghana)and possess disconnected parts (vicchinna) by excitation of black bile; it willbe brightly green182and pla183(in colour) in someone who has ingestedpoison.

yma sndra ca yan mtram ma dagdhadoatm/prakakurute doavicre bhiaj prati// (1.2.9)

When the urine is of a dark colour (yma) and viscid (sndra) it makes

manifest that a burnt (dagdha) condition of the doas by heat (man) ispresent according to the deliberations of physicians.

180Avicenna (258) distinguishes three shades of a dark colour.

181This reference to excitation of wind does not agree with the theory of Islamic medicine.

182sabz= green; azhar= bright. Brightly green is the meaning intended (sabz-e-azharin

Persian).183Having the colour (bright orangered) of a ower of the palatree,Butea monosperma

(Lam.) Taub. plaas a colour name occurs several times: 2.2.60, 224.


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JANMEULENBELD124

akasya yavasasyeva nra yad bhvanbhavam/iat pta hi mandgne ragatkhair udhta// (1.2.10)

When the urine resembles the water arising from the steeping (bhvan) ofdry fodder and is slightly yellow (the patient) is called ragatkhair184fromsluggishness of the re.

phalapratvagbhsa tkgner upajyate/turaj unnaj ceti nmn vara prakrtita// (1.2.11)

Urine with a colour like that of the rind of a phalapra185arises in one withan intensely burning (tka) (digestive) re; this colour bears the name of

turaj186and unnaj.187

jvalana jvlbha yat tu rakta pta ca mecakam/sa vara ta nr proktas tasya parkakai//(1.2.12)

When (the urine is) of a blazing colour (jvalana) and resembles a ame(jvla), red, yellow and black (mecaka), the colour is called ery188by thoseexpert in examining it.

tatroma kharatva tu do jtum ucyate/ehatark sa vijjeya sokhtag hirkata smt// (1.2.13)

In such a case the roughness (kharatva) of the doas is said to have arisenfrom heat (man). It is known as ehatark189and as heat.190

mohtarik dagdhakart syd ea abdasthiter vidhi/jfarn kukumbham atyuajvario bhavet// (1.2.14)

184Possessing the colour (rank) of khair, a product derived fromAcacia catechuLinn.

185The same as bjapraka, Citrus medicaLinn.

186turanj= orange-like.

187This may mean: of the colour of a fruit of the medlar tree (naj),Mespilus germanica

Linn..

188tanr, two words of the same meaning.

189itirq, i.e., burning, being burnt.

190stag= burning, irkat= heat. Two words of the same meaning are employed again,

the one Persian, the other Arabic.


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mohtarik191gives it a burnt aspect; this is the way the term is interpreted.

The urine of someone with a very hot (atyua) fever (jvara) is jfarn,192of the colour of saron (kukuma).

airvataphalbhso nraj vara ucyate/tatsdya bhaven mtra raktapittavikria// (1.2.15)

The colour resembling that of an airvatafruit193is known as nraj;194theurine of someone with the raktapittadisorder (vikra) will resemble it.

vard gulb paryyau pala vadato guam/asahab kicid etasmd avadta smto budhai// (1.2.16)

vard195(and) gulb196are synonyms of the property (gua) calledpala;197it is somewhat lordly (aab); for that reason it is called pure (avadta) bywise (physicians).

varadvaynuga mtra jyate raktavegata/kn tv atyantaoa syd dimkusumd api// (1.2.17)

Urine possessing two colours arises from the excitation (vega) of blood; it

will be of a crimson colour198(and) extremely red (oa), also as (red as thered colour) of a pomegranate (dim) ower.

tatrsraprjyabhve tu odhana astam ritam/aktam yvakavara syd dagdhgglakaa vadet// (1.2.18)

In a condition with an abundance of blood (asraprjya) purication is recom-mended. When (the urine is) akta,199of the colour of barley water (yvaka),

191mutariqmeans set on re, burnt. The term muhtarikis mentioned in 2.2.805.

192za`farn.

193P.V. Sharmas Kosa: = nraga: Citrus reticulataBlanco.

194nranjis an orange.

195ward= rose.

196gulb= rose.

197This refers to the purple colour of the owers of the tree called pala; Stereospermum

chelonoides(Linn.f.) DC.

198kn; qn: of a beautiful crimson colour. yurvedyavivakoa: blackish red.

199If this is a Sanskrit word it will mean besmeared.


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JANMEULENBELD126

one says this is a characteristic of burnt blood (dagdhsj).

akar ragagulll raktakopajvare bhavet/

samsn mukhyavarn vyajana samudhtam// (1.2.19)

In a fever by the excitation of blood it is akar200ragagulll.201The cha-racteristics of the most important colours have been expounded in brief.

The examination of the pulse202

haivn caiva nafsn rhadvayam udhtam/

hdayastha irastha ca dehidehasukhvaham// (1.3.1)

Two kinds of rha203are said to exist: haivn204and nafsn.205. They residein the heart and in the head (respectively) and bring about well-being in the

bodies of embodied beings.

tatsagats tu y nya iriyn asava kramt/htpadme ys tu salagn samantt prasphuranti t// (1.3.2)

The ns connected with them are called iriynand asava206respectively.Those that are attached to the heart-lotus pulsate everywhere.

200This may be related to kr= manifest, clear.

201gull= a red powder used for dyeing; rank= colour.

202atha npark. See on Islamic pulselore: Hassan Kamal (15), 525, M.H.

Shah (1966), 234254. The examination of the pulse is not referred to in sections two

and three.

203See on this concept: M.H. Shah, 111. Compare 2.2. and its commentary, where

four kinds are distinguished.

204aywn= relating to an animal.

205nafs= soul, spirit; nafsn= relating to the soul.

206The asavaare vital breaths known from Vedic times onwards and also known to clas-

sical Indian medicine. The commentary on 2.2.46 and 248249ab explains the con-

cept dierently; ad 2.2.: asava irasabaddh cevhinyo dhamanya, i.e., the

asavaare arteries, connected to the head, which carry (the impulses) for making move-

ments; ad 2.2.248249ab: ustarakh sava irasabaddhacevhiniraithilyam;

this comment, essentially the same as the preceding one, changes dhamaninto sir(a

vein or a vessel in general) and gives the Persian name of a disorder of the asava.


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irontarbhgasabaddhs tbhi rehdika bhavet/reho jvanivso hdrjo rjysana yath// (1.3.3)

By means of those attached to the inner part of the head arise the excellent(seats), etc. The most excellent one is the residence of the jva, the royal seatas it were of the king in the form of the heart.

tadbhav dhaman mukhy manuyamaibandhag/parkay bhiaj hy agulbhi catasbhi// (1.3.4)

The chief artery (dhaman) arising from it that goes to the human wrist hasto be examined by the physician with four ngers.207

yathoktagatiparyy yvat syu saptaviati/tvat samhitamana preky tasy gati pura// (1.3.5)

The movement of as many as the vessels of the same name (paryya) thatfollow the course mentioned, (namely) twenty-four, has also to be observed

with attention.

gizla mgaparyyas tadvad utplutya gacchati/

guzl gatir khyt pittakopavikrata// (1.3.6)

gizla208is a synonym of deer (mga). When an artery (dhaman) moves inthe same way with leaps it is called the gizlway of movement,209(arisingfrom) an alteration by excitation of bile (pitta).

taraganma mauja syt mauj gatir ratrit/nivedayati varmastha vyor mam eva s// (1.3.7)

207Islamic medicine reuires four ngers, for each of the humours one, whereas yurveda

teaches the use of three ngers.

208ghizl.

209M.H. Shah (1), 2: a gazelle pulse, similar to the pulsus bisferiens, has its beat rst

sluggish but later on it suddenly becomes uick; 2: the gazelle pulse diers from the

supernumerary pulse (extrasystole) in having an extra stroke before the end of each beat.


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JANMEULENBELD128

The name of a wave is mauja.210A maujway of movement is known;211itindicates heat of wind, staying in the body.

dda syt krimiparyyo dd tasya gati smt/lemaa sacaya cma prakakurute hi s// (1.3.8)

dda212 is a synonym of krimi.213 Its way of movement is called dd.214 Itmakes clear an accumulation of phlegm and also of ma.215

numal piplik mora numal tadgati smt/yasya n tath gacchen mti tasyu nirdiet// (1.3.9)

numal216 is an ant (mora);217 its way of moving is called numal.218 Whenones pulse is like that it indicates ones death within a short time.

asipatrasya paryyo minra iti krtita/yath syt tu krama khe minr s gatir bhavet// (1.3.10)

210mauj= wave.

211M.H. Shah (1), 2: wavy (undulant) pulse has the irregularity in both the spatial

features as well as the movement of pulse; this type of pulse is usually soft but not very

small and it always possesses some width; it feels as if it has a series of waves of varying

heights and speeds.

212dd= worm.

213The Sanskrit word krimidesignates a variety of invertebrate animals, in particular ar-

thropods, i.e., insects and spiders.

214M.H. Shah (1), 22: vermicular pulse this is similar to the wavy pulse but is

small and rapid; its rate gives the impression of being quick but it is really not so.

215The Sanskrit medical term mais employed for the not fully digested juice derived from

the ingested food.

216The Arabic word for ant is namul.

217mr, moris the Persian word for ant.

218M.H. Shah (1), 2: antlike pulse is smaller and more rapid than the vermicular; it

is, however, the height and length which are more aected than the width; indeed the

width does not show any appreciable change.


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The synonym of the blade of a sword is minra.219 The way of movingcalled minris present when it is like its course in a log of wood.220

tadgati dhaman dhatte bhyntaotharogia/jumbulafranmn y gatir makapucchavat// (1.3.11)

The artery (dhaman) of a patient with inner and outer swelling (otha) thathas a way of moving like that of the tail of a mouse/rat is calledjumbulafra.221

pittalemaprakopena dhamany sambhavet kila/ml alksad skm dhr baltyayt// (1.3.12)

When (the movement of) an artery (dhaman) is brought about by excitationof bile and phlegm it is (called) ml, resembling a probe (alk), subtle andrm (dhr), from the excess of its force.222

gatyghtadvaya yasym adhastd aguler bhavet/julttat s smt pittalemadagdhatvabodhin// (1.3.13)

219minr= saw, hand-saw. Sanskrit asidoes not mean saw; another word, kartarfor ex-

ample, would have been a better choice.

220M.H. Shah (1): serrate pulse, like the wavy pulse, aects height, breadth and length;

it, however, feels hard even though not uniformly; in short, it is a quick, rapid and hard

pulse but irregular in both the height of its rising phase and its hardness or softness.

221anblfr. M.H. Shah (1), 2, fn.: zanbulfar, lit. mouse-tail; 239: decurtate

pulse is the one which gradually increases or decreases in one or more features of the

beats; it varies most characteristically in height but may be also in speed and strength of

beats.

222M.H. Shah (1) does not describe this type of pulse, but has instead (2) a spindle

shaped pulse which is at rst small but increases in height gradually until it reaches its

maximum and then declines to its original height gradually like two mouse-tails joined

to each other at heir bases.


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JANMEULENBELD130

When under the ngers a dyad of beats (gatyghta) is present223 it an-nounces, calledjulttat,224burntness of bile and phlegm.

murtad prasphurant y gati kohasya rkatm/vigrahatva ca saudv vikr jpayaty api// (1.3.14)

A way of moving that quivers (prasphurant), called murttad,225announcesdryness of the intestines and (the way of moving called) saudv makesknown obstipation (vigrahatva) and disorders of black bile.

irti kampaparyyas tadvii tu y bhavet/murtada nma s jey safr-saud-vikrayuk(1.3.15)

irti226is a synonym of tremor (kampa). The way of moving that exhibitsits peculiarities is known as murtada227and is associated with disorders ofyellow and black bile.

imtil ptir uddi sjo sy mumtil tu s/tamakaphd adhog y munkavij s prakrtit// (1.3.16)

223M.H. Shah (1), 2: dicrotic pulse, according to some physicians, is a single beat

with variation of time while others regard it to be a coupled beat; the intermission in this

beat is however never so long that the phase of contraction follows the phase of expan-

sion [constituting two beats]; it is also not necessary that if ngers feel its two beats, the

pulse is to be taken as being made of two distinct beats; otherwise, the [anacrotic] pulse,

in which the expansion [stroke] stops for a while and rises again, will have to be deemed

as a pulse made of two beats; the pulse should be taken as composed of two beats only

when there is a deep fall between the initial upstroke and the succeeding rise of the beat.

224This term is not clear to me. It may be l-ttat.

225murtaid= trembling.

226irti= tremor; irti= bribery. yurvedyavivakoa II, 15: exudation, inltrayurvedyavivakoa II, 15: exudation, inltrayurvedyavivakoa II, 15: exudation, inltrayavivakoa II, 15: exudation, inltrayavivakoa II, 15: exudation, inltravakoa II, 15: exudation, inltravakoa II, 15: exudation, inltra-

tion.

227This is an error for murta`i, trembling, which is related to irti`. M.H. Shah (1,

239) refers to a tremulous pulse as a variety of supernumerary pulse.


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Fullness (prti)228of blood is known as imtil;229its way of moving is (called)mumtil.230The downwards movement by phlegm is called munkavij.231

rdhvam utplutya y gacchet kicin myuprakopata/232hakbulanda s khyt dhaman saparkakai// (1.3.17)

The artery (dhaman) that moves with upward leaps, arisen from a slightdegree of excitement of water,233is called hakbulanda234by the examiners(of the pulse).

caturagulasasthnd api drgh tavla s/darja iti paryyas tasy eva niptita// (1.3.18)

The movement that is extended even compared with the form of four ngersis (called) tavla.235Its synonym is darja236from the way of its falling down(nipti).

parim nynarp s kasra samrit/amka nimnag y ca arja dhaman smt// (1.3.19)

A way of movement that is less in circumference is called kasra.237The

artery (dhaman) that moves deeply is called amka238and arja.239

228The text has pti, i.e., putrefaction, which does not agree with the meaning of the Per-

sian/Arabic equivalent and is a simple error.

229imtil`= fullness, repletion; indigestion. yurvedyavivakoa II, 1: repletion, conyurvedyavivakoa II, 1: repletion, conyurvedyavivakoa II, 1: repletion, conyavivakoa II, 1: repletion, conyavivakoa II, 1: repletion, convakoa II, 1: repletion, convakoa II, 1: repletion, con-

gestion.

230mumtali= full, replete.

231munqabimeans contracted, shrunken, constipated.The term munkabijis employed at

2.2.911.

232mu= water.

233Excitement (kopa) of water is an unusual term; it is also found at 2.2.536. The humours

(doas) may become excited, but not the elements. Probably phlegm is intended, in the

same way as in yurvedic texts somais used to denote phlegm (kapha).

234hiq= high, lofty; buland= elevated.

235awl= long.

236darz= long.

237kar= short.

238amq= deep.

239irja= reduction may be meant.


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JANMEULENBELD132

yy gatis tu do dhatte prjyatvahnata/galbe kasra arkblt tratamyena nirdiet// (1.3.20)

When its movement arises from an insucient abundance of the doas it iscalled proportionally galbe240kasra241arkblt.242

vulbasta nirdo svasthasya parikrtit/iti sakepato npark kathit budhai// (1.3.21)

The movement without doas of a healthy one is called vulbasta.243Thushas been told, in brief, the examination of the pulse by wise men.

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Mahādevadeva’s Hikmatprakāśa Yunani Medicine 1

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