Postulation of a Priod of an unexplored manuscript—— Kashyapa Samhita

Divya Jyothi, Deepa K K

Aapyam Institute of Indigenous Sciences and Research, Bengaluru, 560078, Karnataka, India.

Abstract Fixing the date of an unexplored manuscript is always a challenging task for a research scholar. The chronology of an unpublished manuscript can be postulated based on internal and external evidence. ere is the study of a manuscript named Kashyapasamhita which is quite different from deemed Kashyapasamhita that is known off. The study was carried out by deciphering and critically editing six manuscripts collected from IPGT & RA (with accession no 6512 and 10779), Tanjore Sarasvati Mahal Library (with accession no.11045),Sampurnananda Library Varanasi (with accession no 1088604) and Oriental Research Institute Mysore (with accession no A129), MS University Baroda Library (with accession no 13474B). The study resulted in the exploration of the concepts regarding Desha (place), Nadi(pulse), Dosha (the three humours of the body), Daivavyapashravya Chikitsa (rituals related to god) and Rasayoga (mercurial formulations). The full paper details the postulation of a period of an unexplored manuscript -Kashyapa Samhita based on the chronology of available Ayurvedic classics.

Keywords:Manuscript; Kashyapa Samhita; Chronology

Introduction

Fixing the date of an unexplored manuscript is always a challenging task for a research scholar. The chronology of an unpublished manuscript can be postulated based on internal and external evidences. In the field of Manuscriptology, postulation of a period of author comes under the heading of Higher Criticism[1].In case of an unexplored manuscript; postulation of its date will always useful to understand the subject matters in a better way. The content of a text gives a clue regarding social, spiritual and cultural status present at the time of writing. It is very much easy to postulate a period of an unexplored text if its name or its author’s names had been mentioned by any other authors in the available books.

Kashyapa Samhita is very well known text and is considered as the hand book of Balaroga Chikitsa(paediatrics) in Ayurveda. The sections of Kashypa Samhita are similar to those of Charaka Samhita but have an additional Khilla Sthana[2]. The contents of these sections match with those of Charaka Samhita but an additional importance is given to Kaumarabhritya(paediatrics). Unfortunately, the book is incomplete and is brought out by editing a single manuscript collected from Nepal[3]. There was a need for exploring manuscripts related to Kashypa Samhita to fulfil the lacuna. This contemplation resulted in the exploration of other manuscripts available in the name of Kashyapa Samhita. During the process of deciphering, extensive explanations about concepts regarding Desha (place),Nadi (pulse), Dosha (the three humours of the body),Daivavyapashravya Chikitsa (rituals related to god)Rasayogas (mercurial formulations) were observed which are unique and not found in any other published Ayurvedic classics.

Aim and objective

To postulate a period of an unexplored Manuscript-Kashyapa Samhita based on the chronology of Purana and available Ayurvedic classics.

Materials and Method

The copies of the text for its availability was identified using

1. A Check List of Sanskrit Medical Manuscripts in India by Rama Rao.

2. Sanskrit Medical Manuscripts in India, 2nded. New Delhi: CCRAS; 2005.

Six manuscript copies from Gujarat Ayurved University Library (with accession no 6512 and 10779), Tanjore Sarasvati Mahal Library (with accession no.11045), Sampurnananda Library Varanasi(with accession no 1088604) and Oriental Research Institute Mysore (with accession no A129), MS University Baroda Library (with accession no 13474B)were collected based on similarity in Title, Author,Subject and Language. The Manuscripts were procured from the repositories with permission obtained duly from the authorities concerned through proper channel.For the critical study of the manuscript, a scientific protocol as mentioned in the book named Introduction to Manuscriptology by R.S. Shivaganesha Murthy was followed. The process of critical edition was done under lower criticism comprising of following stages viz; i) Deciphering ii) Transliteration iii) Collation iv) Recension v) Emendation vi) Critical analysis vii)English translation[4].

Observations and Results

Upon completion of the above stages it was found that the contents were jumbled and did not have any justifiable sequel. An effort was made in the study to arrange the contents in a proper justifiable sequence into five sections.

Section I- It deals with fundamental principles of Ayurveda. This section is divided into six chapters.

Chapter I- Bhugola Prakarana- It includes the explanations regarding Puri (cities), Shringa(Mountains), names of Saptasagara (seven oceans) and Saptadvipa (seven islands) with their dimensions.

Chapter II -Pindotpatti deals with embryogenesis,stages of development of embryo, twenty four influential factors for the development of specific characters of progeny .

Chapter III - Anupadi Desha deals with characteristic features of three types of lands, names of rivers, trees,birds, animals, nature of human beings.

Chapter IV- It deals with the explanations regarding Tridosha-Trimurti Sambandha (relation between god and three humours) , Varnabhedena Tridosha( complexion according to humours) , Tridosha Karanatva (Cause for all the disease manifestations),Sharira Pramana (measurements of the body), Avayava Sankhya (number of body contents), Doshadhatumala Pramana (quantities of body constituents),Doshasthana ( abode of humours), Annapacana Krama(process of digestion), Dhatupravardhaka Rasa (effect of taste on seven constituents), Doshadhatu Sambandha(relation between humours and body constituents).

Chapter V- Nadi Prakarana- Deals with detailed explanations regarding Chakras (centres of spiritual power) named as Adhara,Vishnu, Brahma, Vayu,Rudra along with Arishta Lakshana (unfavourable symptom of approaching death), Dwadasha Nadi such as Sushumna, Pingala, Rudra, Ida, Rajju,Vaikarika,Vishvodari, Dhari, Shankhini, Yashasvini, Saraswati,Hastijihva are well explained. It deals with numbers of body parts, method of examination, prognosis, relation with humours and division based on upper, middle and lower parts of the body in detail.

Chapter VI- It includes the characteristic features of an ideal physician.

Section II - Deals with the general cause, symptoms and treatment for various diseases caused by misdeeds done in the previous life.

Section III- Is in the form of conversation between Lord Shiva and Parvati Devi in question -answer form. In this section, each disease starts with the question of Parvati Devi and Lord Shiva answers the question in detail explaining the Samanya Nidana,Lakshana, Chikitsa (general cause, symptom and treatment), Rogabheda (classification), Vishesha Nidana, Lakshana and chikitsa (specific cause,symptom and treatment), Sadhyasadhyata (prognosis)and Pathya (diet). The Chikitsa (treatment) aspect contain both Daivavyapashraya (rituals related to God) and Yuktivyapashraya Chikitsa (treating by using medicines of plant origin, animal origin, mineral and mercurial formulations) with an additional importance given to Daivavyapashraya. It includes specificities of Rudrabhisheka (pouring water on idol of Lord Shiva and chanting hymns) Vishnupuja (worshipping the Lord Vishnu) and Danakarma (Liberality). Another interesting observation under Chikitsa (treatment section) is the usage of mercurial preparations with specific dosage and duration for each preparation.

Section IV- The methods of conduction of Dana Karma (offering) which are mentioned in earlier section are dealt in this also. It includes Dhanyadanam( offering grains), Tailaghatadanam (offering oil filled pot), Ajyaghatadanam (offering ghee filled pot),Gudadanam (offering jaggery), Phaladanam (offering fruits), Lavanadanam (offering salt), Karpasadanam(offering cotton), Godanam (offering cow),Chagadanam (offering goat), Mahishidanam (offering buffalo), Tiladanam (offering sesamum), Gajadanam(offering elephant), Ashvadanam (offering horse) ,Andvahadanam (offering ox/bull), Shakatadanam(offering cart), Dasidanam (offering servant),Grihadanam (offering house), Veshyadanam (offering a lady ), Bhumidanam (offering land) with specific Dakshina ( remuneration).

Section V -The Yoga (formulation) mentioned in this section ends with “Kashyapena Bhashitam”. The names of the formulations mentioned are Kharjuradi Lehya,Kadalikanda Rasayana, Vajra Rasayana, Navaratna Rasayana, Panchabana Rasa, Vishamushthi taila,Kulattha Taila, Bhringamalaka Taila, Kumari Taila,Arkakshira Taila, Mahakalyanaka Ghrita, Sudarshana Rasa, Jogirasa, Shankhadravaka, Nirgundi Leha,Vranadaru Lehya, Matsyakshi Taila, Laksminarayana Taila, Grahanivajrakavata Rasa, Mahanarayana Taila,Kapitthadi Lehya, Garudanjana and Draksadi Lehya.

Discussion

a) Influence of Purana - It is assumed generally that all the existent knowledge of the universe has been originated from the Veda and one can get scattered references of all subjects in Veda. But the Bhavisyapurana explicitly says that Veda deals with Yajna (act of worship or sacrifice) and Karmakanda(division which deals with ceremonial acts and sacrificial rites). Smriti (Hindu law book) deals with Grihyashrama (ritual work containing directions for domestic rites and ceremonies). The Purana(mythology) expounds the subject which is not mentioned both in Veda and Smriti[5]. The subject matter dealt in Veda was difficult to understand for common man intellect. Hence it is needed to understand the same in simple manner. This is the reason why Vedavyasa propounded the Purana[6].The Purana deals with wild range of subjects starting from Bhakti (devotion), Jnana (knowledge), Vairagya(freedom from all worldly desires), Sadacara (good conduct), Sakama karma (actions done to fulfil desires),Nishkama karma (actions done without expectation),Yajna (act of sacrifice), Vrata (holy practice), Dana(offering), Tapa (asceticism), Tirthayatra (visiting place of pilgrimage), Devapuja (worshipping God)to Shraddha Tarpana (ceremony in honour of dead relatives)[7]. It is believed that the fruit of all the actions often enjoyed in this life and is carried even after death. The intension behind stating this fruit of action is to lead people towards a righteous and meaningful life. This impact of Purana is evident even on this Kashyapa Samhita.

Different kinds of “Desha” is available in popular texts of Ayurveda but it is limited to the name and relation to health status only. Few other scattered references are also available in the context of Satmya(habituation) and some diseases in Charaka Samhita.Description of geography is totally different in this unexplored Kashyapa Samhita. Available description is more nearer to Purana than to the Ayurvedic texts.

Garudapurana is one of the eighteen Purana,belonging to Vaishnavism. It explains three types of Danakarma (offering) the one which is done in general with whatever is available with a person without any expected return is known as Nitya. The one done to rid of sins specifically is Naimittika and the one intended for getting Apatya (progeny), Vijaya(victory), Aishvarya (wealth) and Svarga (heaven) is known as Kamya Dana[8]. Similar explanations of Danakarma is seen in Kashyapa Samhita where in it can be ascertained that the Danakarma mentioned in Bhugolaprakara for attaining different worlds such as Saptadvipa (seven islands) and Chaturdashaloka(fourteen visible and invisible worlds) after death can be turned as Kamya Dana whereas Danakarma dealt in Rogaprakarana (in the context of diseases)and Bheshajaprakarana (in the context of medicinal preparations) constitutes Naimittika Dana.

The earliest written versions of Purana were compiled during the time of the Gupta empire (4-6 century CE)[9]. The date of the earliest written texts does not define the date of origin of the Purana. They were transmitted orally before being written down[10], while at the same time; they have been modified well into the 16thcentury[11] and beyond.

b) Yogaratnakara of 16thcentury[12] deals with life spans and varieties of different species and Sannipata Jvara Lakshana (signs and symptoms of thirteen types of fevers caused by the vitiation of Tridosha) but differ from that of Kashyapa Samhita.

c) Padmini stri - The concept of different types of Stri (woman) has been seen in Kamasutra of Vatsyayana where he described the types of Stri and Purusha (man). The reference of six types of Stri including Padmini Stri is explained in Rasarnava -a book related to Rasashastra belonging to 10thcentury AD with reference to Rasakarma[13]. The reference of same is available in Kashyapa Samhita in the context of Maithuna.

d) Nadi (pulse) - Examination of the pulse as a help of diagnosis was recognized at around 12thcentury AD,earlier physicians did not even consider it as a method of diagnosis. Chikitsakalika of Tisatacarya of 12thAD refers to an examination of the pulse for first time.Later Sharangadhara in the 13th century AD described different patterns of Nadi in different diseases[14].Goraksha Shataka -a book of Yoga (11-12th century)deals with Dvadasha Nadi (Science related with Pulse)in brief[15]. But this particular text has a detailed explanation of the same.

e) Daivavyapashraya (a treatment modality based on past deeds and pleasing of god) - The specific causative factors resulting in specific disease formation is a unique contribution of Kashyapa Samhita. Though references are available regarding sinful actions resulting in the formation of diseases in Garuda Purana, Harita Samhita and Karmaviaka Prayashcitta Sudhanidhi of Acharya Sayana (1364-1387); way of presentation in Kashyapa Samhita is very much different. Harita Samhita- a book of 16-17th Cent AD has mentioned that, Daivavyapashraya Chikitsa should be followed when all the other medical approaches fail to give result 16. Harita opines that all the diseases are the resultants of one’s own deeds.The cure of the disease is dependent on knowingly or unknowingly committing a sin. Unknowingly if a sin is committed and after realizing the mistake if one follows Prayashcittakarma (atonement) then disease becomes easily curable17.

f) Influence of Vaidyachintamani - The way of presenting diseases is unique with dewing the disease in three angles in Vaidyacintamani (15th century) 10 viz. according to Jyotisha (astrology), Karmavipaka(consequences of actions done) and Doshaja(bodily elements).This stresses on the point that Vaidyacintamani could be a compilation of different works of contemporary sciences and Kashyapa Samhita being very closely similar to Vaidyacintamani in way of presentation and explanations. So following are the points which are to be considered for comparison-

-The verse number and chapter numbers are absent in both the works.

-The Names of Yoga are similar but contents vary.

-The chapter related to Kshaya in Kashyapa Samhita is in the form of conversation between Shiva and Parvati and it is explained in similar manner in Vaidyachintamani but the contents are different.

- One interesting fact noted that there is a formulation in Kshayaroga Prakarna mentioned in the name of Kashyapa in Vaidyacintamani but this formulation has not been found in Kashyapa Samhita.

- In Kashyapa Samhita, in the context of Vaidyalakshana (characteristic features of a good physician) the name Rajavallabha is mentioned. As the author of Vaidyachintamani is Vallabhacharya, doubt arises in the mind that Kashyapa Samhita might have written by referring this book.

The Bheshajayoga (compound preparations)m e n t i o n e d i n I I I S e c t i o n a r e p r e s e n t i n Vaidyachintamani explained with preparation and vice versa. In the same way, Rasashastra is explained at the last few chapters of Vaidyachintamani. The same method is observed in Kashyapa Samhita where some folios related to Rasashastra are found. This indicates close relationship between two manuscripts in many instances. This suggests two possibilities- (a) this could be written by considering Vaidyachintamani or (b)Vaidyachintamani would have been written referring this work.

g) Vyadhi Prakarana (context of diseases) - There is an explanation regarding Somaroga which was first explained by Vangasena (12thcent) [19].

h) Rasashastra (mercurial preparations) - The era of Rasoushadhi Prayoga (use of mercurial preparations in treatment) was at its zenith during 10thcentury[20].This impact is also reflected in this particular work.

i) Structure of the text - Virasimhavaloka-a medieval book of 13thcentury approached the Chikitsa aspect inculcating Jyotisha (astrology), Dharmashastra(religious and social law) and Vaidyaka (treatment)[21]. The same has been reflected even in this work.

Conclusion

The postulation of a period of an unexplored manuscript -Kashyapa Samhita has been done by considering the period of available texts based on the similarities of subject matters. The influence of Purana has been found throughout the text including the contexts of Bhugola, Vyadhi and Danakarma indicates the time of the Manuscript after the period of Purana i.e. 4thcentury AD. Considering all the internal evidences related to Bhugola, Nadi, Desha, Padmini Stri, Rasashastra, Roga and structure; the text can be placed somewhere between 13thto 16thcentury.