Ashtanga Hridaya Vagbhatta English Trans Srikantha Murthy K. R. Vol 1 Chowkambha

592.9 MB·Sanskrit

by  Ananta Venkataraman

JAIKRISHNADAS AYURVEDA SERIES
79

ASTANGA SAMGRAHA
_ OF
VAGBHATA

(Text, English Translation, Notes, Indecess etc.)

Vol. 1.
(Sdtra sthdna)

Translated by
rok iC. SHIRANFHA MORTHY
~* Principal (Retiredy
Goverriferit College of Indian Medicine
Bangalore.

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APOSTLE OF AYURVEDA

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of Indian Medicine
Banaras Hindu University
VARANASI

1 INTRODUCTION Snug
ksChapters of the text
Section -1.Sutrasthana

1, Ayuskamiya adhyaya (desire for long life)

2., Sisyopanayaniya edhyaya (initiation of pupil)

3. Dincarya adhyaya (daily regimen)

4. Rtucarya adhyaya (seasonal regimen)

5. Roganutpadaniya adhyaya (prevention of diseases)

6. Dravadravya vijhaniya adhyaya {knowledge of liquid materials)

7. Annasvartipa vijfianiya adhaya (knowledge of diet articles)

8, Annaraksd vidhi adhyaya (protection of foods)

9. Viruddhanna vijfiantya adhydya (knowledge of incompatible foods}
10. Annapana vidhi adhyaya (regimen of dlet)
11. Matrasttiya adhyaya (proper quantity/of food)

12, Dyividhausadha vijhaniya adhyaya (two kinds of therapies}

13. Agryasamgrahaniya adhyaya (collection of best drug etc)
14, Sodhanadigana-samgraha adhyaya (collection of puyificatory drugs).
15, Mahdkasaya samgraha adhyaya (groups. of elficlent drugs)

16. Vividha dravya gana samgraha adhyaya (different groups of drugs)
17. Dravyadi vijnaniya adhyaya (knowledge of substances etc)
18, Rasabhediya’ adhyaye (classtfication oF tastes) ’

19, Dosadi vijnanive adhyaya (khowledge of dosas etc} t.
20. Dosabhediya adhyaya, (classification of dosas)
21. Dosopakrymaniya adhydya (treatment of the dosas)
22. Rogabhediya aghysya {clas “
23. Bhesaidvecaraniya adhyaya (pre -reduisités of vedtihent}
24. Dvididhopakramaniya'adhiyaya (two ‘hifid-of therapies)
25, Snehawidhi adhyaya (oleation therapy)
26. Sveda vidhi adhydya (sudation, therapy).

{fication of diseases)

“15

165
197
226
242
258
279
293
300
310
319
335
349
367
381

394

432
448
27. Vamana- virecana vidbl adhyaya (emesis and purgation therapies}
28. Basti vidhi adhyaya (enema therapies)

29, Nasya vidhi adhyaya (nasat medication)

30. Dhimapéna vidhi adhyaya linhalation of smoke}.

idhi adbyaya (mouth gargles etc.)

32. Ascyotandfijena vidhi adbydya (eye drops, collyrium therapy)
33. TarpanaputaBaka vidhi adhyaya (satiating the eye etc)

34, Yaiitresasira vidhi adhy@ya (use of blunt and sharp instruments)
35. Jalauké vidhi adhyaya {use of leeches)

36. Sitdvyadna vidhi adhyaya (venesection)

37, Salydharana vidhi adhySya (removal of foreign bodies)

38, Sastiakarma vidhi adhyaya (surgical treatment)

39, KsBrapSka vidi adhydya (preparation of caustic alkali)

40, Agnikarma vidhi adhySya (thermal cautery therapy)

Scheme of transliteration

wag ga g

aa aan a ol
a~ gaa,

460
485
511
525
532
540
548
553
Esa
577
590
601
617
626
632
INTRODUCTION

“This ireatise—Asiafige samgraha—is an authoritalive text on the science of medicine
of ancient india. lis author Vagbhate is counted as one of the “Brhat-traya” the greal
three masters (of Ayurveda) the other Iwo being, Caraka and Suéruta,

‘Nature and Contents

‘As its name itself suggests, it is @ Samgraha-collection compilation of iatomation of
the Astafiga -the eight branches of Ayurveda; in one text. The eight branches are;
1. Kya akitsd (inner medicine), 2, Bala ckitsa (treatment of children / paediatics). 3. Graha
cikitsd (treatment of diseases caused by evil spiis Wdemonclogy), 4. Ordhvaiiga ckitsa
also known as Salakya tarira (trealment of diseases of eyes, ears, nase, throat, and head).
5, Salya ckitsd (surgery). 6. Damstra cikitsé also known as Visa cikits’ (toxicology). 7.
‘Jara GkitsA also known as Rasiyana cikiisa (geriatrics, rejuvination) and 8. Visa ciktsé
also known as Véikarana cikits® (vilification therapy)

Earlier to the compiling af A. Samgraha, each of these branches had its own seperate
books, weitten by sages but their study was difficult. Explaining the need for his book
\Vagbhata seys “each one of the texts written by them (sages) by itself does aot describe
all the diseases; to study all ihe texts would require a whole life time; since many things
are common to all the lexls. Hence this text has been written ky collecting only the essence
from all; it ¥ devoid of textual blemishes, confines anly to the three pillars (of medical
science) viz, hetu cknowledge of cause of diseases -aetiotogy), liga (symptomatology), and
ausadha (therapeutics); it explains many hidden, doublful and contradictory points; is
composed $0 as to be suitable to :he present age, with emphasis on Kaya cikits (inner
medicine) since itis difficult for uncerstanding and pervades alt olher branches; there is
not a single syllable here which is not supported by the scriptures tworksof sages), change
in the mode of compositin is done for the sake of brevity only and nothing ese."!

'A. Samaraha is a voluminous lext having 150 adhyayas (chapters) divided into
6 sthanas (sections), each coniaining varying number of chapters as noted below —

L.A. Samagraha, $a. 1/13-20.
vin

1. Satra sthana 40 chapters
2, Sarira sthéna 12 chapters
3. Nidana sthana 16 chapters
4. Cikitsita sthana 24 chapters
5. Kalpa sthana & chapters
6. Uttara sthdna 50 chapters

150

A. glimpse of the contents of each section ‘will be relevant here.
1, Sateasthana— The first section describes the basie doctrines; principles of heallh,
Prevention of disdases: diet articles -food habite- causes of diseases and methods
of treatments, :
2. Sarirasthana—Deals with evolution and composition of the, universe; human
embryology - anatomy physiology - physical and psychological temperaments-
dreams - omenp.fatal.signs.eic.
3. Nidanasthina — Describes.the causes, signs, symptoms, pethagenesis, prognosis
ei of major diseases, |
4, SAlltsitasthana—Elaborates the, methods of trestment, medicines, diet, gare
Of the patient ete-of all disqases pertaining to Kaya cikitsa (inner medicine).
5. Katpasthana—Deals.with methed: of preparing. purificalory. recipes. temetics
Purgative and enemata), administration of purificatory therapies,.managgment of
complications, principles of pharmacy, weights and measures etc
6. dttarasthina— The: last, section, has.50.,chapters (onesthid ofthe, total of
chapters) ellatted. to.cgmaining seven branches 2s follows
1B cikitsa (paediatrics). {- mt B chapters
2.-Graha:cikitsa (demonology) ‘ 2 5 :
ae Grevaiiga elke is the
2, Netra. rega,cikitss (ophthalmology). soa . 10
b..Kemnaroga cikitsd (otology) ne
e:Nasaroga cikitsa.(rhinolegy) 2
d--Mukhp.roga, cikitea, (ireatment of lips, teeth, guns, tongue,
palate and jhrost *
e, Siro roga (ueatment of headland scalp).
4. Salya cikitsa (surgery)
5. Dams)ra | visa cikiisé (toxiéoiogy) *

6. Jara / Rasayana (rejuvination’
7. Visa { Vajtkarana (vlrilification) 2 vam a .
*

‘The text #s composed In, both prose and verse, about S250 together.' Some
chapters have prose and poetry both, while some others have any one only. The
language and stlye of compostion are archiac and tough. Scholars also opine that
the standard of prose and poetry varies.

in view of it containing the essence of many ancient texts, this treatise was
‘expected to earn the acceptance of the profession readily. But that did not happen
so, since we find two core identical texts (probably recensions of this text itseli)
appearing subsequently. A scrutinising study of A. Samgraha reveals many blemishes
stich as repetition of same subject both in prose and verse, eloborate description
of religious rites and ceremonies, unseauential placement of topics etc. have got
into the text, contrary to the assertion of the author. This leads us to presume
Jack of adequate attention of the aulhor at the time of compilation.

Author ——

In one of the concluding verses of the text, ine’ author furnishes his own
whereabouls as follows — “there was 2 great physician by name Vagbhata, who
‘was my grandfather, and. bear his name; from him was bom Sirhhagupta and
Jam from him (Sirshagupta) born. in the land of the Sifidhu. Having acquired sound
knowledge from Avalokita, the preceptor and even more [rom the wisdom of my
father and after studying a Jarge number of texts of medical science, this treatise
has been’ wrillen suitably classified (into branches, sections, chapters etc.”

‘This statement makes it clear that Vagbhala, son of Sithhagupta and grandson
of Vagbhata is the. author, that. he belongs to the region of the river Sindhu (Indust
and its tributories, that his grandfather and falher were great scholars of Ayurveda.
Mention of Avalokita- the chief god of Mahayana Buddhism as his preceptor is
suggestive of the religion he belonged to.

‘Apart from these, he has not furnished any other information. Many references
concerning him are available in the writings of later authors and all these havebeen
studied critically, In spite of such intensive study for nearly a cenlusy by the present
day scholars— both Indian and European - no satisfactory conclusions have been
arrived at regarding the life and works of Vagbhala. Majority of the views are
‘the most likely’ only and liable for change. Thus Vagbhala continues to be pro
blematic. The following are the important facels of the problem.

1. This js the number found in the edition. of Vaidya Anant Damodar Athavale et, al: pune
1980; the only avilable edition of the camplete text. Prose passages long and short
are numbered serilly along with the verses. Since the numbering har not been done
correclly the actual number aay be a hile more than the preset

2. A. Samgraha. tt, 50 203-204
1. Name—

While A. Samgraha gives his name specifically as Vagbhata, later commentators,
Jejjata (7-8th cent) and lidu (13-14th cent A.D.) have used the term “Bahata’
in place of Vagbhata.' This is Lhe Prakril variant of the term Vagbhata and appears
to have been popular in the society since it is seen in the commentary of Kausika
siitra, Tibetan translation of Astafiga hrdaya, in many manuscripts of Ayurveda
in south India and as Babhata in manuscripts of Bengal.” So we may agree that
both these terms are used for indicating the same person.

Nigcalakara (13th cent A.D.) in his Retnaprabhd commentary calls Vagbhata
as “Simhagupta tanaya Vagbhajagupta’.’ This makes us to presume that his full
ame Tight be Vabhatagupta, similar to the name of his father Simhagupta.

Jeijata calis Vagbhata as Mahajahnupati Sri Bahata. (Bahala, king of Mahaja-
hnu}* Based on this, Niscalakara calls Vagbhata, a Rajarsi- sage like king? D.C. Bhatta-
charya tries to idenlily Mahajahou with Majhanda, a small town about fifty miles
north of Hyderabad in Karachi district Pakistan)" Hence the presumption that
‘Vagbhata might have been a ruler-of a small kingdom.

2. Preceptor— -

Vagbhala names Avalokita as his preceptor. Avalokitesvara is the chief divinity
‘of Mahayana sect of Buddhism, he is a Bodhisatva (future Buddha) and is being
‘worshipped since the days of emperor Asoka. dots of this god begin lo appear
from the Gupta pericd (300-550 AD)’, If this god Is taken as the preceptor,
then it will be more a religious tradition and so only nominal

If there were to have been a person in flesh and blood bearing the name
Avalokita, then there should be some evidence at'least. So far no such evidence
for the existence of a scholar (Buddhist) of that name have come to light.

Meanwhile it is interesting to note that Niscalakara calls Vagbhata as Saunaka
Sisya- pupil of Saunaka.®. Even Jejjata has mentioned “Saunaka rnatam anuvadata
\Vagbhatena - Vagbhata approving/substantiating the opinion of Saunaka®. We do
not know much about this Saunaka and his work, This is for investigation further.

|. Jejjata- Nirafitarapada Vyakhya on Caraka Samhita colophon at the ends of chapters,
Indu gasilekha vyakhyd on Astétigasamgraha, su. 1/1.

P. V, Sharmna~ Vagbhala Vivecana-p- 303-304.

Niscalakara- Ratnaprabha commentary in Cakradatia-1-149. edited by P. V. sharin.
Jejjata~ Nicaftarapada vyBkkhya on Caraka sarhita - colophon. chi, 4/11

Niscalakara- Ratnaprabha. 1/91.

D.C. Bhattacharya Date and works of Vagbhata the physician A.B.0.21? XXXVI 1947.
P.V. Shatina- Ayurveda- ka- Vaijfianik (thdsa, p 179. Ibid- Vagbhara vivecana- p. 160.
Niscalakara Rutnaprabha, (/65-68.

8. Jejjata- Nirwitarapada vyakhya.ch.3/197.

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