II.

25
Sanskrit Text
arrajnm dosnm kramena param ausadham / bastir vireko vamanam tath
tailam ghrtam madhu //
The best medicine for somatogenic diseasesaccording to the (above) order (of
humours)(is) a clyster, cathartic, (and) vomitive; in the same way, sesame-oil,
ghee, (and) honey.
Tibetan Version
[[16b 1]] lus-las byun-bai nad-rnams-kyi / rim-gyis sman-gyi (3) dam-pa ni / masbtan1 bkru-sman slon[4t]~sman dan j de-bzin til-mar mar sbran-rtsi //
1 KP; gton CD.
The best medicine for somatogenic diseasesaccording to the (above) order (of
humours)(is) a clyster, cathartic, (and) vomitive ; andin the same way
sesame-oil, ghee, (and) honey.
Remarks
The words arraja dosa mast here be understood, both as bodily humour and
as somatogenic disease : in their primary meaning bodily humour they
depend on kramena and refer to the sequence vyu pittakapha in v. 6 ; in
their secondary meaning somatogenic disease they belong to param
ausadham and contrast with manodosa in v. 26. The Tibetans proceed
eclectically, adopting the latter connotation but retaining the former
construction.
The terms basti clyster, vireJca cathartic, and vamana vomitive have been
paraphrased by mas-btan moving-downward (drug), bkru-sman washing-off
drug, and slon-sman thrusting-out drug respectively. Instead of mas-btan, CD
read mas-gton throughout.
11. 2627
Sanskrit Text
dhidhairytmdivijnriam manodosausadham param j bhisag dravyny
upastht rog% pdacatustayam // cikitsitasya nirdistam pratyekam tac
caturgunam / daksas tlrthttastrrtho drstakarm ucir bhisak j I
Intelligence, firmness, and knowledge of ones self etc. (are) the best medicine
for mental disorders. Physician, (medicinal) substances, attendant, (and) patient
(are) taught (to be) the four factors of therapy, (and) they (are) possessed of
four qualities each : dextrous, one who has learned the precepts of (medical)
science from a teacher, one who has seen practice [tried in practice], (and)
clean (is) the physician;67 68 First Chapter

Tibetan Version bio daft brtan bdag sogs1 ses-pa j sems-kyi nes-pai [[2]] smart
mchog yin j gso-ba-dag-tu bstan((3))-pa ni / sman-pa smart dan nad-gyog daft //
nad-pa yan-lag rnam-bzi-ste /
(4) re*ran mam-pa bzi\p\-bzi yin j sman-pa mkhas stegs 2 giuri don ses / lasrnams [[3]] mthon-zifi* gtsaii-ba yin //
1 NP; stsogs CD. 2 CD; rtogs NP. 3 NP; Min CD.
Intelligence, firmness, (and) knowledge of ones self etc. are the best medicine
for mental disorders. According to what has been taught in therapeutics,
physician, medicine, attendant, and patient are the four factors, each individual
one being fourfold : the physician is dextrous, one who knows the precepts of
(medical) science from a teacher, one who has seen practice [tried in practice],
and clean;
Remarks
As pda 27 a has been placed before pda 26 c, both stanzas cannot well be
separated from each other.
dravya means substance in general and medicinal substance in particular.
Here it has been used in the latter sense (as appears from the corresponding
ausadha 2Sb), and so has been rendered by sman medicine.
cikitsitasya, a genitive attribute belonging to pdacatustayam, has been
represented by gso-ba-dag-tu and connected with nirdistam. This change of
construction, hand in hand with which goes a change of word-order, points to a
variant cikitsitesu in the basic text, the plural of oikitsita denoting the
therapeutic chapters of medical works (see PW II 1007).
pratyekam caturguyam possessed of four qualities each has been put
tautologically: re-re*an mam-pa Mi-Mi yin each individual one being fourfold,
with guiga quality left untranslated.
Urtila is explained by the commentators as updiiyya or guru teacher. Its
proper equivalent is known to be stegs (also occurring as mu-stegs or mu-stegspa), for which NP have substituted rtogs knowing, expert.
drstakarman is susceptible of two equally relevant interpretations : one by
whom practice has been seen and one whose practice is tried. Its Tibetan
counterpart las-rnams mthon-zin, too, can be understood either way. The
reading mthon- Min offered by CD is less satisfactory inasmuch as a present
participle would make little sense here.
suci and gtsan-ba are intended to signify cleanliness of body and clothing as well
as integrity of character.
bhiaj has been transferred to the beginning of the sentence for syntactical
reasons.
II. 28
Sanskrit Text
bahukalpam bahugunam sampannam yogyam ausadham / anuraktafa mir
dakso buddhimn paricrakah //First Chapter 69

susceptible of many modes of application, possessed of many qualities, perfect,

(and) suitablethe medicine; loyal, clean, dextrous, (and) endowed with
intelligencethe attendant;
Tibetan Version
sman ni cho-ga man-po dan /
yon-tan man Idan phun((4))-thsogs *phrod /
nad-gyog rjes brtse1 gtsah-spra-can /
sgrin2-zin bio dan ldan-pa (5) yin //
1 CDP; rise N. 2 NP; sgrim CD.
the medicinepossessed of many modes of application and many qualities,
perfect, (and) suitable ; the attendantloyal, possessed of cleanliness, dextrous,
and endowed with intelligence ;
Remarks
bahukalpa susceptible of many modes of application and bahugu^a
possessed of many qualities have been combined into a single phrase: cho-ga
man-po dan yon-tan man Idan possessed of many modes of application and
many qualities. sampanna (Tib. phun-thsogs) perfect is interpreted by the
commentators to allude either to the origin (praastdbhmidesajta grown in a
recommended tract of land) or to the preparation (pkasamskrdiyukta
subjected to cooking, dressing etc.) of the medicine. Arunadatta refers in this
connection to Ah. V 6.1 sqq. :
dhanvasdhratye dee same sanmrttike ucau \
manacaityyatanavabiiravalmlkavarjiie // mrdau pradaksifyajale
kuarohisasamstrte / aphlakrste * nhr ante pdapair balavattaraik // asyate
bhesajam jtam...................................../
As medicine is recommended (anything) grown in a desert or moderate region
(a region that is) even, of good soil, clean, devoid of cremation grounds, topes,
temples, chasms, and ant-hills, soft, of auspicious water, covered with kusa and
geranium grass, untilled by the plough, (and) unassailed by bigger trees.
ausadha medicine and paricraka attendant have been placed at the head
of their respective clauses.
For rjes brtse N has an erroneous rjes rise.
sud clean, on which see v. 27, has been paraphrased by gtsan-spra-can
possessed of cleanliness.
sgrim (for sgrin) seems to be a mistake passed from D into C, the letters n and
m being easily confusable in Tibetan.
II. 29
Sanskrit Text
dhyo rogi bhisagvayo jnpahah sattvavn api / sarvausadhacsame dehe
ynah pumso jittmanah //
the patientwealthy, obedient to his physician, communicative, and endowed
with courage. In case the body of a self-controlled young man is tolerant of all
medicines,70 First Chapter

Tibetan Version iiad\fa]-pa phyug-cin bsgo-ba nan / mi ses-par nus-mn snhi-stobs

Idem j sman him hzod-par nus-pai lus / skyes-bu gzon-ziii bdag-nid thul //
the patientwealthy, obedient to instructions, knowledgeable, and
endowed, with courage. In the case of a body tolerant of all medicines (and) a
maxi (who is) young and self-controlled,
Remarks
dhya has been interchanged with rogin on the usual grounds of syntax.
bkisagvasya obedient to his physician has been modified to bsgo-ba nan
obedient to instructions.
jupaka causing to know, communicative has been rendered by ses-par nus
able to know, knowledgeable.
pums has been co-ordinated with deha in an effort to leave the original wordorder intact. The locative absolute lias been represented by a modal accusative.
II. 30
Sanskrit Text
amarmago Ipahetvagrarparpo *nupadravah j atulyadsyadeartuprakrtih
pdasampadi //
a disease [gadah 31 d] not going to the vitals, trifling in its cause, portents, and
symptoms, not leading to sequelae, disagreeing as to the (affected) element,
region, season, and constitutionwith the (above)
factors being complete
Tibetan Version gnad-dit ma son ((5)) rgyu snar-thsul / mthsan-nid chun dadi
gnod-pa med / gnod-bya yul [[5]] dus [7] ran-bzin()-rnams j mthsuns min yanlag phmi-sum-thsogs //
(a disease) not going to the vitals, trifling in its cause, portents, (and) symptoms,
doing no harm, disagreeing as to the (affected) element, region, season, (and)
constitutionwith the (above) factors being complete
Remarks
The subject of both this and the next sentence is goda disease in 3Id. As the
corresponding nod stands in 31c, the present sentence is elliptical in Tibetan.
On the vitals (marman9 gnad)9 of which 107 are distinguished in Indian
medicine, see Ah. II 4.1 sqq.
The words alpahetvagrarparpa must be regarded as a single possessive
compound whose final member is a copulative compound: trifling in its cause,
portents,
and symptoms. See the analogous sequence in v. 22. Hilgenberg & Kirfel have
erroneously separated alpahetu from agrarparpa: die. .. nur kleine Ursache
hat, deren Symptome noch im Anfangsstadium stehen.
The term upadrava sequela has been rendered loosely by gnod-pa harm. In
112.60 & 62 it occurs as bla-ghan danger of life, in the former instance with v.
1. bla-brnan.
The phrase dsya gnod-bya), which properly means liable to be spoilt, is here
used in the sense of dhtu element; cf. v. 13.
The plural suffix rnams after ran-bzin indicates that the words gnod-bya yul dm
ran-bzin have been understood and treated in the manner of a Sanskrit dvandva.