Sri Lankan Medical Manuscripts in the Bodleian Library, Oxford

[By Jinadasa Liyanaratne]

The manuscripts under consideration are written on palm-leaves in the Sinhala script and in the Sinhala, Sanskrit and Pali languages. They belong to the 19 th and early 20 th centuries. The sizes of the codices vary from a single folio, 66.5 x 4 cm (MS Sinh.a.2(R)), to 141 folios, 28 x 5 cm (MS Sinh.d.12(R)); the average size of several manuscripts is in the region of 30 x 5 cm. A particular case is the codex, MS Sinh.e.6(R), with several palm-leaves sewn into one folio, 307 x 3 cm, folded into 19. Most of the manuscripts have wooden covers. Apart from a card index itemising eighty-two manuscripts, and two handlists, one itemising twenty-two unidentified manuscripts and the other itemising nine more included in the card index, no other catalogue has been prepared on the Sinhala holdings of the Bodleian Library. The present paper is therefore the first description of these documents.¹ The medical manuscripts in this collection reflect three stages in the evolution of the healing art in Sri Lanka: 1) the stage when the astrologer, priest and healer were more or less the same person, 2) the transitional period when charms (mantras) and amulets (yantras) were still used in healing, and 3) the stage when medicine proper came into vogue. Charms are however found occasionally even in the medical texts of the last stage. The manuscripts belonging to the first stage fall into two different categories, both in verse: 1) invocations to planetary deities and other divinities (bali kavi), 2) incantations used in exorcism, devil dancing (tovil kavi). They therefore come under demonology (bhutavidya), one of the eight branches (astanga) of Ayurveda². However, the bhutavidya in Sri Lankan healing does not correspond exactly to that explained by Susruta. For instance, the latter³ describes the navagraha as Skandagraha, Skandapasmara, Sakuni, Revati, Putana, Andhaputana, Sitaputana, Mukhamandika and Naigamesa, whereas the navagraha in the Sinhala texts are the planets: Sun (ravi), Moon (candra), Mars (kuja), Mercury (budha), Jupiter (guru), Venus (sukra), Saturn (sani), Ascending Node (rahu) and Descending Node (ketu). The underlying idea of the relation between man (purusa) and Nature (prakrti), the microcosm and the macrocosm, common also to the concept of the five elements (pancamahabhuta: water, fire, wind, earth and ether), is noteworthy. The manuscripts examined by me are treated below from two different points of view: bali kavi, tovil kavi, yantra and mantra, as well as yantra and mantra along with medical recipes are described in general, texts of a purely medical nature in detail. In both cases, an attempt is made to place these documents in their cultural setting. A report written by me on the entire collection of Sinhala manuscripts in the Bodleian Library appears in the Bodleian Library Record, XIII.6, 1991, 514-518. 2 See Susruta-samhita, Su. 3.44-46, ed. Jadavji Trikamji Acharya, Bombay 1938; Caraka-samhita, Su. 30.28, ed. P.V. Sharma, Varanasi 1981. 3 Ut. 27.4-5.

37 J. Liyanaratne, Sri Lankan Medical Manuscripts in the Bodleian Library ... Bali kavi: (1) MS Sinh.b.26(R): Citra randunu pralaya, (2) MS Sinh.c.15(R): Gire upata (Origin of the areca nut cutter), (3) MS Sinh.c.16(R), (4) MS Sinh.c.18(R): Randunu alattiya, (5) MS Sinh.c.20: kavaca (protective incantations) (6) MS Sinh.c.21(R), (7) MS Sinh.c.22(R), (8) MS Sinh.c.23(R), (9) MS Sinh.c.24(R): Dalumura upata (Origin of betel), (10) MS Sinh.d.16(R), (11) MS Sinh.e.6(R), (12) MS Sinh.f.4(R). Items (4) and (7) are written by HINGURUGAMUVE PUNCIRALA. Items (3) and (9) respectively belonged to/were written by MADAVATTE RATURALA and KAHATAGAHAKUMBURE PUNCIHATA bali adura (= exorcist). The scribe of item (5) was KURAVATURE(?) APPUHAMY. The following two verses are examples of bali kavi from MS Sinh.e.6(R): tose vela a marasen paramita dasayaki ese e dasa binbara gena vasavatu parada hari mese siro datu anin ati piripota dura hari ise tiyena una ginijal emuni belen dura hari ne ne ne ne "The Vasavarti Mara who came happily with a host, ten bimbara strong, was vanquished by means of the ten Perfections (paramita). Thus, may the present mishap be dispelled through (the power of) the Head Relic. May the flames of fever in the head be dispelled through the power of that Sage (= the Buddha)." atasiya sandi navasiya nahara noma ha adutun kelak robu da isakes no ha detis riyan badaval roga duru ka rakin me atura hama bokal vaga ka ra ra ra ra "Not excluding the eight hundred joints, nine hundred veins, two and a half crores of hairs of the body and of the head, and thirty two cubits of intestine - may the diseases of all these be dispelled; may this patient be protected for a long time." The word hama "all" in the last line mars the metre and has no meaning in the context. The first verse gives an idea of the soothing rhythm of bali kavi, and points out the practice of invoking the power of the Buddha to heal diseases. The second verse shows the healer's concept of anatomy. Tovil kavi: (1) MS Sinh.c.17(R), (2) MS Sinh.c.19(R), (3) MS Sinh.d.13(R), (4) MS Sinh.d.14(R) (Tovil kavi + Pattini deviyange kavi). Yantras and mantras, at times with medical prescriptions in addition: (1) MS Sinh. c.14(R), (2) MS Sinh.c.25(R), (3) MS Sinh.d.4(R), (4) MS Sinh.d.12(R), (5) MS Sinh. d.15(R), (6) MS Sinh.e.1(R), (7) MS Sinh.e.2(R), (8) MS Sinh.e.5(R), (9) MS Sinh. e.7(R), (10) MS Sinh.e.8(R), (11) MS Sinh.f.2(R), (12) MS Sinh.g.4(R), (13) MS Sansk. c.122(R). The scribe/owner of item (5) is GALGODA-GEDARA APPUHAMY. 4 Rala is an honorofic, signifying a status similar to master, officer. Cf. vedarala, physician. 5 Appuhamy is an honorific applied in medieval Lanka to the sons of notables; later, it was appended to the names of males of certain families in the Low Country (Simhala sabdakosaya, University of Ceylon, Colombo 1965). 6 Literally "weight of the earth", meaning a huge number. These verses are recited, or rather chanted, melodiously to the accompaniment of a hand bell, creating a soothing effect on the nerves.

Of the manuscripts indicated above, the following have been bequeathed to the Bodleian Library by Dr W. Y. Evans-Wentz in 1965: MS Sinh.b.26(R), MS Sinh.c.23(R), MS Sinh.c.25(R), MS Sinh.d.13(R), MS Sinh.d.14(R), MS Sinh.d.15(R), MS Sinh.e.1(R), MS Sinh.e.2(R), MS Sinh.e.5(R), MS Sinh.e.6(R), MS Sinh.e.7(R), MS Sinh.e.8(R), MS Sinh.f.2(R), MS Sinh.f.4(R), MS Sinh.g.4(R). These manuscripts bore the shelfmarks of the MS PLU (Palm-leaf unidentified) series before they were examined by me. The nine manuscripts in the shelfmark series from MS Sinh.c.14(R) to MS Sinh. c.22(R) have been acquired in 1967. MS Sinh.c.14(R) (Sarppa ausadha mantra vidhiya, prose and verse) and MS Sinh. d.4(R) contain mantras as well as medical recipes for snakebites. The latter manuscript is described here as an example of this type of text. It is incomplete in that the text begins at folio 1 (ka, with the usual sva for svasti) in the middle of a sentence, which expounds duta pratikara, treating the messenger (who comes to fetch the physician) to remove the poison in the person stung by a snake. The remedy prescribed is to chant various mantras, corresponding to the different days of the week, one hundred and eight times into one's hand, seven times into one's foot, shake off [with gestures of the hand and foot], and tap the messenger seven times with the tip of one's fingernails saying that there is no poison at the point touched, then send back the messenger. The rest of the contents are: (2 r 7-2 v 5) omens (nimiti laksana) and symptoms (atura laksana), (2 v 6-4 r 1) the food of the eight types of nagas during seven days (of the week), (4 r 2-4 r 9) the characteristics of the four fangs of snakes, (4 r 9 - 4 v 5) offerings (dola) made to yaksanis, (4 v 7-4 v 8) the necessity, in the first place, to free the poison from fixation (that could have been provoked by enemies) (bandi visa atnam kapa) and making the poison subside by employing mantras and remedies, (6 v 310 r 1) mantras and medicines for all types of snake poison, (19 v 6) medicine for the poison of nagas, (19 v 7-21 v 5) medicine for the poison of vipers (polon visa), (21 v 6 - 22 v 9) remedies for the poison of karavalas (Bangarus ceylonicus), (23 r 5) medicine for the katakaluva (black-mouthed snake), (23 r 6-23 v 4) medicine for the telissa, (24 r 1) medicine for the mapila, (24 r 7) medicine for the rat snake (val garandiya). Here the remedies for the poison of feetless animals, the serpents, end, and the remedies for animals with feet begin: (25 r 1) dogs, (25 r 7) ground lizards (hikanala), (26 r 6) tarantulas (divi makuluva), (26 r 10) hornets (debara). The following is an example of a remedy prescribed for the poison of any kind of serpent (9 r 5 - 9 v 7):8 (9 r 5-9 v 7). paradam gandhakam tamkam savindhavam <saindhavam> manduki[m] tatha | etat sarva[m] samadaya ravipatra-rasena caih <ca> || mardditam naramutrena nasyavhanjana- <nasyanjana->lepanam | astanaga-visan capi nasyamti garundoditam <nasyati garundoditam> ||⁹ 8 In the quotations given below the vertical stroke (danda) and many other punctuation marks have been inserted by me. The Sanskrit orthography has also been corrected. Cf. paradadi guliya (Skt. paradadi gutika) in the Sarartha-samgrahaya, ed. Aryadasa Kumarasinghe, Nugegoda 1987, p.1150: paradam tankanam gandham sindhujam mandukim tatha | arkaksirena sampisya gunjamatrair vatis caret || nrmutra-gharsita nasye lepe yukta tatha 'njane | guti nagavisam hanti nagaugham garudo yatha ||

J. Liyanaratne, Sri Lankan Medical Manuscripts in the Bodleian Library ... 39 The translator renders manduki as makunuvanna, and ravipatra as varapatra. The manuscript ends (27 r 7-27 v 2) with a list of drugs and their substitutes: spikenard (jatamamsa) in place of the pepper creeper (harenuka), mace (vasivasi <vasavasi>) in place of Knoxia zeylanica (tuvatala <tuvarala>), dried flowers of the timber tree (Skt. madhuka) (mipuk <mipup>) in place of liquorice (valmi), dates (yon indi) in place of plums (midi), dry mipup in place of dates, cumin seed (duru) or parsley (asamodagam) or dry ginger (siddhinguru) in place of barley (yavasal), jaggery of kitul (Garyota urens Linn.) in place of sugar, gingelly oil for oil, cinnamon bark (lamanga sumbulu) in place of mipup. The manuscript closes with the usual concluding formula siddhir astu. subham astu. kalyana siddhir astu (27 v 2). Mantras were used not only in the case of diseases whose origin was attributed to evil spirits, but also in the case of those attributed to the three humours (dosas). The following is an example from Ms Sinh.d.15(R): ... (15 r 6 16 r 1) Lovtura Sarvajna rajottamayanan vahansege ajnaven anub[h]aven adat me atura pandaskande <pancaskande> siyalu antara duru kota pupudu <pubudu> va araksa banden kuru kuru devi tundos (Skt. tridosa) banda banda tesvaha <svaha>. onnamo <om namo> vata pit tundos selesma (Skt. vata, pitta, tridosa, slesman) banda tundos adangu karava banda navaggriha <navagraha> banda pancapaksa banda panca kelesa banda panca kelesa rusivarun navadena atim bandaya budun atim tundos adangu banda taduttu puttu nivarnnaye svaha...sivuvaru <situvaru?> atim banda munivaru atin banda tundos adangu banda hitapan taduttuyi. Mantras were used mainly as a therapy in the case of illnesses of expectant mothers, in childbirth and for the poison of serpents, insects and other animals. MS Sinh.c.14(R) described above is an example. Text number 6 of the manuscript MS Sinh.d.12(R) gives remedies and charms for snakebites, taken down from the Veddahs of the Uva Province by MR. BIBILE, R.M. (Rate Mahatmaya, Chief of the District) of Bibile, and MR. E.D. DHARMASENA, S.M.R. (Supervisor of Minor Roads),10 Uva (South-West of Sri Lanka). The repository of these mantras, the bali adura and the yakadura, was also often versed in astrology. In this last capacity he was known as nakatkaru (< Skt. naksatrakara), the person who determined auspicious times. He was consulted at every important event in life: at the birth of a child he had to establish the horoscope of the latter and indicate, according to the horoscope, the letters with which the newborn one's first name should begin. For ceremonies relating to childhood too (cutting the hair of the child for the first time, giving solid food for the first time, initiating the child to the Sinhala alphabet, the ceremonies connected with the attainment of puberty of a female child), the astrologer had to fix an auspicious time. At marriage it was again he who had to compare the horoscopes of the two eventual partners to see whether the marriage would be a success or not. An auspicious time had to be fixed by the astrologer for the marriage, for starting the construction of a new house, for house warming and all other important enterprises, both individual and social. In the case of illness, the astrologer similarly re-examined the horoscope of the sick person and advised on the suitable therapy: invocatory verses to be recited before Buddhist or Hindu divinities, praying for 10 I owe the explanation of the abbreviation to Mr. B.P. Tilakaratne, Secretary, Ministry of Foreign Affairs, Sri Lanka.

the cure and protection of the sick person (these verses, set kavi, were composed by the astrologer himself), or preparation of an amulet, bali or tovil. Parallelly or later, the Buddhist monk became the moral mentor and the literate personage in the community, and was often adept in astrology and healing. This multi-faceted role of the Buddhist monk is borne out by several manuscripts, as for example, MS Sinh.d.3(R) and MS Sansk.c.122(R). The first belonged to K.P. DHARMADARSI THERA (see p.49 below) and the second to NAGASENA THERA. The latter manuscript contains several texts, medical, astrological and linguistic: i) (1 r 1 - 3 v 3) mantras for snakebites and for healing various diseases, ii) (1 fol.) Pali text with Sinhala commentary on letters of the alphabet, iii) (1 r 2-7 r 6) analysis and commentary on the Sinhala alphabet: Mulaksara-vikasini-padarthaya alias Sodi-sannaya, iv) (1 fol.) short text on astrology, v) (1 v 2 - 8 r 1) Sanskrit medical text with Sinhala commentary on the eight methods of diagnosis (nadi, mutra, mala, jihva, mukha, netra, svara, bala), vi) (8 v 1) Sanskrit text on pancapaksinaman, vii) (up to fol.13) astrological text on tithikala, pancakala guna etc., viii) (13 r 15 r) astrological texts (Sinhala verses and prose). These two manuscripts are an index to the culture of an ordinary Sinhala Buddhist monk of the 19 th century. v 2-8 r The first and second categories of manuscripts referred to above show how Buddhism was integrated into popular beliefs and practices. Most of the mantras, too, invoke the Buddha for healing purposes. The following is an example from MS Sinh.d.3(R): (61 v 6) Onnamo apa Samma Sambudumaniyan vahanseta antima kalayehi ana (?) kusa vyadhiyak vadi Jivaka nan vedani gena divya avusadhaya Budun no valanda Neranjanan gangavata damu tanedi diya dekata bedi sitiya anubhaven ajnaven adat me aturayage vamane atisare navatinda Lovutura Budunnen varami. vamaneta diya matura denu. "Om! Salutation! Our Omniscient One, during the last stages of His life, had a malady in the stomach, and when the physician named Jivaka brought a divine medicine, the Buddha did not partake of it and put it into the river Neranjara, whereupon the water split into two. Due to the power and effect of that, may the Supreme Buddha, even today, decree that the vomiting and diarrhoea of this patient be stopped. Charm water with this mantra and give for vomiting." It is interesting to note how in this process of integration certain practices which are quite contrary to Buddhist ethics were given a place alongside Buddhism. Thus manuscript MS Sinh.f.3(R) deals with astrological topics such as the position of the planets in the different houses of the horoscope, black magic containing even mantras to kill persons, and finally, remedies for various diseases. The divinities invoked are: Natha, Visnu, Saman, Isvara, Skanda or Kataragama, Pattini. 11 It will be seen from what precedes that the first two categories of manuscripts are more of anthropological than of medical interest. See MS Sinh.c.16(R), MS Sinh.c.24(R), MS Sinh.d.14(R), MS Sinh.e.7(R).

J. Liyanaratne, Sri Lankan Medical Manuscripts in the Bodleian Library ... 41 Purely medical texts¹2 (1) MS Sinh.a.2(R): Medical prescriptions for fever. One folio, 66.5 x 4 cm, 3 to 4 lines, 115 aksaras per line. Writing is clear, big letters. Sinhala text. Begins: (1 r 1) (Decoction for fever) unata kasaya. rasakinda, kalanduru ala, kottan, irimusu <iramusu> mul, kahabiliya <kahambiliya> mul, havanna <savanna> mul, i[n]guru, vatura dahaya naliyata kakara hat velata bonu. a[m]bul arinu. Ends: (1 v 2-3) (Decoction for fever) kottamalli dekalandayi, valmi dekala[n]dayi, ha[n]dun kala[n]dayi, papiliya kala[n]dayi, miris kaladhayi <kalandayi>, kotikam bavila mul dekala[n]dayi, iriveriya dekala[n]dayi, kala[n]duru ala tun kalandayi, komarika ala dekalandayi, meki bet dama vatura ata ekata kakara hat velak denu. unata atdutuvayi. lunu abul <lunu ambul> arinu. (2) MS Sansk.c.123(R): Three different texts: I) Sanne, II) and III) in Sinhala. 39 folios + 3 folios at the beginning giving the table of contents, 35 x 5 cm, 7 to 8 lines per folio, average 70 aksaras per line. Neatly written. I) Yogamuktavali-samgraha: Complete Sanskrit text with Sinhala translation.13 The work is composed of 15 chapters with 322 slokas, all numbered. Three folios, ku, kr and ki, are missing, leaving a lacuna from sloka no.40 (5 v 7-8) to sloka no.69 (9 r 1). The author of the Yogamuktavali ("The pearl-string of medical compositions") was the physician DON HENDRIK SAMARATUNGA of Alutgama (Kalutara District, Western Province) (31 r 3-4), who completed the work on Sunday, the 11 th day of the bright half of the month of Poson (June) in the Saka year 1777 (1855 A.D.) (31 r 6 - 31 v 3). He has written the work at the request of LUVIS PRERA RANASIMHA ESQR. (30 v 4).14 Begins: (1 r 1) namas Sarvajnaya. Sarvajnasya padam natva Sarvajnam stutya granthyate | lokopakrtaye samyak Yogamuktavali maya || 12 The quotations given below are copied verbatim. However, when there are errors, correct readings are given as far as possible within angular brackets and additions within square brackets; orthographical errors, mostly regarding the use of the cerebral n and and the sibilants s, s, s, are rectified. See also footnote 8. Generally, the principle of least interference in the original texts has been constantly kept in mind, and thus certain Sinhala forms of words have been retained as such: e.g. arisas <arsas>, kasaya <kasaya>, visa <visa> etc. Certain English translations of names of diseases are borrowed from the following works: R.E. Emmerick, The Siddhasara of Ravigupta, Vol. 2: The Tibetan version with facing English translation, Wiesbaden 1982; Aryadasa Kumarasinghe, Sarartha-samgrahaya, Nugegoda 1987; G.J. Meulenbeld, The Madhavanidana and its chief commentary, Chs. 1-10, Leiden 1974; P.V. Sharma, Caraka-samhita, 2 vols., Varanasi 1981, 1983. These borrowings are referred to in the footnotes. 13 Except for MS Sinh.d.5(R), which is a free translation, this and the other Sinhala translations are sanna, i.e., generally they give each word of the original, followed by the Sinhala rendering, with commentary where necessary. 14 It used to be the tradition for Sinhala authors to have a sponsor; sponsors are often eulogised at the beginning of classical works.

Sinhala translation follows, (1 r 6) prag evakhilarogesu peyam icchanti panditah | tasmat tad abhimukhyena mama karmmapi varttate || Sinhala translation follows. The topics dealt with at the beginning are: (2 r 1) caturvidha peya¹s, (2 r 3) laksanam, (2 r 6) mandana guna, (2 r 7) peya guna, (2 v 1) yavagu ha vilepi guna, (2 v 3) peya sadhana <sadana> krama. From here, the chapter names and numbers are indicated at the end of each chapter: Ch.3: modaka kanda (7 v 2), Ch.4: leha kanda (9 v 5), Ch.5: curna kanda (12 r 8), Ch.6: kalka kanda (14 r 2), Ch.7: gutika kanda (17 r 4-5), Ch.8: taila kanda (18 r 1), Ch.9: ghrta kanda (18 v 5), Ch.10: nasya kanda (20 r 1-2), Ch.11: anjana kanda (21 r 7), Ch.12: kvatha kanda (28 v 1), Ch.13: sveda kanda (29 r 7), Ch.14: dhupa kanda (30 r 1), Ch.15: pralepa kanda (30 v 3-4). Ends: (30 v 4- 31 v 3) samadaya Luvis-Prera-Ranasimhakhyamantri-vak | tat tat savaidya-tantrastham samuddhrtya varausadham || Sinhala translation follows. catuskapeya-khalamodakas ca lehah rajo-<rajah->kalka-guti-ghrtan ca \ tailan ca nasyanjana-kvatha-sveda-dhupa-pralepani ca pancadasyam || sutresu pro[k]tausadha-bijamukta sad Yogamuktavali-samgraho yam | nivasi gramesu nutanabhidhane pravedi vaidyagama-sastra kincit || Sinhala translation follows. Don-Hendrik-Samaratungakhyamantrina jnanatimatraya | racitam sangrahe dvetat (sic) bhavitavyam bhisah varaih <bhisagvaraih> || Sinhala translation follows. Srisakhe sosachayabde goheti gopatiho (not so legible) punah | bhage pancadase prapte jesthe suklekadasy <suklaikadasy> api || hastarkse 'rkadine pratah <pratas> tad dhora-vrsabhe same | Yogamuktavalina sangrahe 'nena nisthitam || Sinhala translation follows, ending with siddhim. II) Prativisa-vidhiya: (31 v 3 - 35 v 4) text beginning with food items which do not agree with each other and going on to antidotes. III) Garbhaninta: (35 v 4-39 v 5) text giving remedies for illnesses connected with childbirth, especially to ease delivery and to remove dead foetus. (3) MS Sansk.c.125(R): Three different texts: I) Vaidyalamkara-samgraha, sanne, II) Three Buddhist texts (vandana gatha) in Pali, III) Fragment of the Bhesajjamanjusa (Pali). 72 folios, 32 x 5 cm, 7 lines to a folio, 60 aksaras per line. Writing fairly good, big letters. I) Vaidyalankara-samgraha ("Collection [called] Ornament of the Physicians"): Sanskrit text with Sinhala translation. The name of the author is not given. Begins: (1 r 1-1 r 4) nama[h] Sri Ghanaya. Ratnatrayam namaskrtva sarvavaidyesu-m-agatah | saram ausadham adaya niskalamkam sivamkaram || 15 Peya is translated as kanda "cunjee, porridge".

J. Liyanaratne, Sri Lankan Medical Manuscripts in the Bodleian Library ... visesam mandabuddhinam sanksepena prakasitam | samskrtena vaksyami Vaidyalankara-samgraham || Sinhala translation follows, (2 r 4) Brahma provaca sauvargam vedam ayurnnibandhanam | sisyebhya[h] kathayamasa Kasirajottamah kramat || 43 The rest of the text deals with the following topics: (2 v 2) the qualities of a physician (vaidyanga), (3 r 2) suitable places for collecting drugs, (3 r 5) unsuitable places for collecting drugs, (3 v 1) invocatory slokas to be remembered when collecting drugs, (3 v 3) time limit of the effectiveness of natural drugs, (4 r 3) time limit of the effectiveness of prepared drugs, (4 r 7) what particular parts, what precise quantities, of drugs to be taken, and at what particular time, when these are not specifically indicated, (4 v 5) medicinal plants whose barks should be taken, (5 r 4) medicinal plants whose creepers should be taken, (5 r 7) the best parts of certain drugs, (5 v 3) drugs whose rind should not be taken, (5 v 6) drugs which should be used raw, (6 r 4) weights and measures;16 (6 v 1) the seven types of kasaya. From here the topics are indicated by name: (7 r 5) kasaya suska laksana (the amount of water to be added if the kasaya runs dry in the course of boiling due to a mistake); (7 v 2) ausadha pramana (dosage); (7 v 6) prativapa prama[na]diya (the dosage of admixtures etc.), (8 v 3) svarabheda ha kalka pramana (proportion of paste to be used in boiling oils using svarasa, kasaya and pure water), (9 r 2-3) suddhajala tailayage tailadi niyama[ya]yi (measures of the drugs used in preparing oil using water), (9 r 6) kadi adi niyamaya (measures of the drugs used in the preparation of sour liquid), (9 v 2) hara adi paka niyamaya (number of days of boiling depending on the use of essences, creepers or roots), (9 v 5) dhanyadi paka niyama kala (number of days of boiling depending on the use of potherbs etc.), (10 r 2-3) sthapana niyamaya (order of placing different drugs in the vessel prior to boiling), (10 r 7) kasaya ha taila yojita krama (methods of preparing oil, mixing kasaya), (10 v 7) ratri niyamaya (number of nights recommended for boiling drugs to extract oil, depending on the addition of particular items), (11 r 4) prastha niyamaya (prastha measures recommended for specific drugs used in the extraction of oil); (11 v 5) dina niyamaya (number of days recommended for boiling drugs to extract oil, depending on the liquid used), (12 r 2) sesa jala sahita tailapaka kramaya (method of boiling drugs mixed with water for the extraction of oil), (12 r 6) nimin <minim> kramayak (a system of measures: sana, panitala, musti, kuduba, prastha, ad[h]aka, drona, vaha),¹7 (12 v 1) prastha bhedaya (different prasthas, according to Kalinga and Magadha measures); (12 v 4) prastha pramana (specifications of prastha), (13 r 1) mamsapaka kramaya (method of extracting animal oil through boiling); (13 r 3-4) dravyapaka kramayak (a method of boiling drugs for the extraction of oil), (13 r 7) snehapaka laksana (different qualities of oil, depending on the degree of boiling), (13 v 3) dagdha ha amadosayi (correct boiling point and need to avoid overboiling), (13 v 6-7) taila lakunu (signs of oil when well boiled), (14 r 3) mrdupaka laksana (quality of oil extracted by soft boiling), (14 v 7) tailabhyanga niyamaya (duration of time recommended for oil massage according to the four seasons), 16 See p.52 below. The verse in question is: 17 panacca <panan ca> dasani[skam] syat tai[r] dvadasa-dasastabhih | kecit palam tridha prahuh srest[h]a-madhya-parah-kramat || 17 See p.52 below.

(15 r 5-6) dosakopa vasayen tailabhyanga kala (suitable time for oil massage, having regard to the imbalance of the dosas), (15 v 1-2) jalayoga krama ha tailabhyanga rtu (methods of using water and the seasons for oil massage), (16 r 1) tailabhyangi hariya no hariya deya (what should be avoided and what should be practised by the one who massages the head with oil), (16 r 6) tailabhyanga guna (good effects of oil massage), (16 v 2) talatelehi guna (good effects of gingelly oil), (17 r 6) mitel guna (good effects of the oil of Bassia longifolia), (17 v 1) poltelehi guna (good effects of coconut oil), (17 v 4) abatel guna (good effects of mustard oil), (17 v 7) nimbatel guna (good effects of margosa oil); (18 r 3) endarutel guna (good effects of castor oil), (18 r 6) rat endarutel guna (good effects of red castor oil), (18 v 2) pancamrtaya (the five delicacies), (18 v 5) pancagavya (the five products of the cow), (19 r 1) pancagorasa (the fivefold essence of cows), (19 r 3-4) maha pasmul ha sulu pasmul ha yana dasaya (the ten items of mahapancamula and laghupancamula), (19 v 1-2) trijatakaya ha caturjatakaya (the groups of three drugs and four drugs), (19 v 6) pancakola (the group of five drugs), (20 r 1) lunu <lunu> ata vagaya (the eight kinds of salt), (20 r 4-5) ksara tuna (the three kinds of caustics), (20 r 8) tipala (the three kinds of fruits), (20 v 2) tikulata nam ha dravya (the synonyms of trikatu and the drugs meant by it), (20 v 5) kadiyayi (sour liquid). Ends: (21 r 1-2) vidyartthinam pravrddhyarttham nanagrantha [an] samiksya ca \ girindusammitah sloko Vaidyalamkara-samgrahah | krto 'pi vaidyasastrinam samsayasthanabodhanah || Sinhala translation follows, ending with nimi "end". Ed. Robert Batuvantudawe, Colombo 1950. III) Fragment of the Bhesajjamanjusa: Pali. Begins: (4 r 1) 000 rasaranjakam rasaranjana | buddhimedhabhimanadi vasen icchitasadhana || sadhakam hadayatthayi locakam locane thitam | rupalocanahetuttha <hetutta> tacattham bhajakam siya || (12 v 2) First chapter, upannasavidhi-paddhati, ends, but chapter ending is not indicated, (21 r 2) iti dabbadi-samgaho dutiyo, (23 r 6) sadacarapaddhati-sangaho tatiyo, (24 v 7) iti agamaroga-paddhati-samgaho catuttho, (34 r 4-5) annabyanjana-paddhatisangaho pancamo, (40 r 1-2) iti davadabba-paddhati-samgaho chattho, (41 v 2) iti savisahara-paddhati-sangaho sattamo Ends: (43 v 6-7) godhamulan ca ruruje maricam kadaliphale | medadhikesu mamsesu madanassa [si]p[h]ahita | kakalasassa mamsesu siggumulam pasamsitam || navakambhakra <navakumbhaka> palattha kanjika devadalije... Ed. K.D. Kulatilaka, Nugegoda 1962; Vilegoda Dharmakirti Sri Dharmananda, Elpitiya 1967. (4) MS. Sansk.c.134(R): Two Sanskrit medical texts, with occasional Sinhala translation: I) Rogaristaya, II) Varavakyam followed by the Pali text Vammikasutta.

J. Liyanaratne, Sri Lankan Medical Manuscripts in the Bodleian Library ... 45 Incomplete, several folios missing in the body of the manuscript. 20 folios, 30.5 x 4 cm, 6 to 8 lines per folio, 60 aksaras per line. Writing is fairly good, letters quite big. The usual sva or svasti at the beginning is missing. 1) Rogaristaya: Diagnosis of diseases.18 Begins: (1 r 1-2) nama[h] Sri Ghanaya. nidhanam <nidanam> purvarupani rupan[y] upasayas tatha | sampraptim pancadhas sarve rogan uktanujayate (sic) ||19 Sinhala translation follows, (2 r 1-2) durasanna-nidhanani <-nidanani> dvivid[h]an tam pravarksute <pravaksyate> | pruthuvi-<prthivi->patite bijam vrstim ropanaye tatha || The following sloka justifies the title of the work: (4 v 3-4) vaidyasastre phalam sarvam ayu[r]jnane pratist[h]itam | tato vaidyena karttavyam aristajnane mahadharo <mahadaro> || Ends: (5 v 2) nidhane <nidane> balavan astiminjasrite dirggha-kalayo | pralapa-bhrama-sop[h]as ca svasa-kasa <-kasau> viksita <ca ksinata> || hrad-<hrd->armma-ruja-mandagnih raktaksi vakasam ito | cetelaksana-samyuktam jvaratura-matin<-mrtim> vadet || Sinhala translation follows (lacuna after 5 v 6), (6 r 1) .gatan tatha | hata pitta gata nadi piyaprajnapayoni (sic) ca || manda suksma-gata nadi sa nadi sannipatike | nadim aharuka tulyam smruti ti dinatrayam (sic) || rajahamsa-mayuranam parapata- <paravata->payo-gatih | kukkutasya gatim sveta tatha nigata simhari (sic) || Rogarista-postakam <-pustakam> lekhanam krtva nitthitam. nimi. II) Varavakyam. Begins: (6 r 2-3) karasthangust [h]amule ya dhamani jivasaksini | taccestaya sukham dukkham <duhkham> jneyam kayasya panditaih ||20 Sinhala translation follows. Then, medicinal recipes are given for the following diseases: (7 r 3) consumption (ksayaroga), (7 v 1) menstrual flow (male = pradara), (8 r 7) skin diseases (kust[h]a), (9 r 1) urinary affliction (prameha), (9 v 3) rheumatism 21 (vatasronita <vatasonita> = vatarakta), (10 v 1) tumour (gadapola = gandasula), (11 r 1) ulcers (vranaroga), (11 v 1) 18 Original meaning: "Symptoms of incurable diseases". Cf. the following strophe cited in Raja Radha Kanta Deva's Sabdakalpadruma, Varanasi 1961: rogino maranam yasmad avasyambhavi laksyate | tallaksanam aristam syad ristam apyabhidhiyate || (Bhavaprakasa, I.1.9; II.1.70) See also Aristasatakaya hevat Rogaviniscaya (Arishta Satakaya or A Treatise on the Knowledge of Disease), Colombo 1866. 19 Cf. Madhavanidana, ed. Jivananda Vidyasagara, Calcutta 1893, pp.4-5. 20 See Sarngadhara-samhita, ed. Parasurama Sastri, Bombay 1931, 1.3.1. 21 See footnote 29.

snake poison (sarpavisa), (12 r 3) fever (jvara), (15 r 7) methods of purifying poisonous drugs (suddhavidhi): rasa = mercury, vaccnavi = Indian aconite, gandhaka = hiriyal haritala = arsenic. Ends: (15 v 2 15 v 5) kalakam <talakam> kanasam tajjha kusmande triphalodake | dolayantrena yamayikam pacyam suddhanibha tatha || goksire tandulipatrasvarase 'pi punah punah | niksiptam pancavarena suddham asukha-silahvayam ||22 nitthitam. siddhir astu. Varavakyam samaptam. (5) MS Sansk.c.135(R): Two Sanskrit texts with Sinhala translation. = sulphur, Incomplete, beginning and end lacking. 26 folios, 30.5 x 4 cm, 6 to 9 lines per folio, 60 aksaras per line. Writing good, big letters. 1) Begins: (1 r 1) (arista laksana, signs of patients who are on the verge of death) jvaro 'naha- <jvaranaha->sula-hikka-charddi-gulmaturo mrtih, Sinhala translation follows, (1 r 2) raktanakhyaksi- <rakta-nakhaksi->dristin ca pandurogi mrtim vadet, Sinhala translation follows. Ends: (8 v 2) (Examination of pulse) adau ca vahate pittam madhye selesma <slesma> prakirttitah | ante prabhanjanah proktah tridha nadipariksanam || Sinhala translation follows (8 v 4). mese nadipariksanam yana metun akarayen, nadipariksanam, nadimge pariksava, tidha, tun prakara vanneyi. siddhir astu. 1859. II) Immediately after the end of text (I): (8 v 5) remedies (only Sanskrit slokas without the Sinhala translation) are given for the following diseases: diseases of the head (siroroga), (9 v 1) diseases of the eyes (aksiroga), (10 v 7) diseases of the ear (karnaroga), (11 r 6) diseases of the nose (nasaroga), (11 v 3) diseases of the mouth (mukharoga), (13 r 2) change of voice (svarabhedaya), (13 v 7) tonics (rasayana), (14 r 6) viriligenics (vajikarana), (14 v 2) hiccup (ikkava), (15 r 3) cough (kasaya), (15 v 1) phlegm (slesmava), (15 v 5) distaste for food (aruciya), (16 r 5-6) thirst (pipasaya), (16 v 1) heart diseases (hrdroga), (16 v 2) bile (pita), (16 v 7) internal haemorrhage 23 (ratpita), (17 r. 1) intestinal inertia 24 (visuciya), (17 r 8) diarrhoea (atisaraya), (18 r 3) vitiation of the appetite-creating organ, grahani (grahaniya), (18 v 7) burning sensation in urination 22 Cf. the following two quotations on (haritala-) talakasuddhi: talakam kanasah krtva sacimnam kanjike ksipet | dolayantrena yamaikam tatah kusmandajair dravaih || tilataile paced yamam yamam ca triphalajalaih | evam yantre caturyamam pacyam suddhyati talakam || talakam kanasah krtva dasamsena ca tankanam | jambirotthadravaih ksalyam kanjikaih ksalayet tatah || vastre caturgune baddhva dolayantre dinam pacet | sacurnenaranalena dinam kusmandaje rase | svedyam va salmalitoyais talakam Suddhim apnuyat || Sarngadhara-samhita, II.11.73-75, Rasaratnasamuccaya, II.76-77. 23 See footnote 26 below. 24 Meulenbeld's translation.

47 J. Liyanaratne, Sri Lankan Medical Manuscripts in the Bodleian Library ... (mutradahaya), (19 v 2) piles (arsonvyadhi), (20 r 2) pallor caused by bile (pittapanduva), (20 v 2) jaundice (kamilarogaya), (21 r 5) swelling (sophaya), (22 r 6) difficulty in evacuation (udavarttaya), (23 r 5) tumour (vidrad[h]iya), (23 v 1) abdominal tumour (gulmaya), (25 r 3) wind disease (vayuva), (25 v 2) hernia 25 (antravrddhiya), (25 v 7) wind disease (vataya). Ends: (26 v 7-9): haritaki-sahasran ca rasam khani (sic) pacet samam tailena guda-daddyan (sic) tat[h]aiva madhusarppini || etat pancamrtan nama phanitam kust[h]anasanam | astodarani kasan ca nasayet timirani ca || jatiphala-trikatukam triphalaya (sic) trijatakam | || kharjjura-draksa-rujavaruna-candanani tarkkola-dhanya-madhu-jiraka asvagandha | curnnam samam samasitam gulikam prakuryat || etena kaksa sakalajvara-pitta-svasa-kasa-haram.... (6) MS Sinh.d.3(R): Four different texts in Sinhala, the third mostly mantras. 75 folios, 24.5 x 5.5 cm, 8 to 11 lines, average 68 aksaras per line. Writing in texts I and II good, neat, well spaced; from folio 49 v, line 2, cursive, rapid, crowded. Text no.I is written on 12.5.1863. I) Begins: (1 r 1-2) namo Buddhaya. (Three kinds of headache due to wind, bile and phlegm) ise rogayata kiyanu labe. isa idima <idimi> ruja adhika va vedana at nam vayuven vu isarujavaya, isa unu va davim ati va as nasa damin ruja balavat va nat <at> nam pitin upan isarujavaya, isa bara va sihil va is muduna da asa da ridun ati va ruja at nam slesmaven upan isarujavaya. Remedies are given for the following diseases: (2 r 4) diseases of the eyes (asroga), (3 I 7) diseases of the ear (kane roga), (3 v 3) diseases of the nose (nasaroga), (4 r 7) diseases of the mouth (kate roga), (4 v 8) diseases of the throat (ugure roga), (5 r 4-5) heart diseases (laye roga), (6 r 3) fever (unaroga), (7 r 8) diarrhoea (atisaraya), (8 v 7) internal haemorrhage 26 (ratpita), (9 r 5) consumption (ksayarogaya), (10 r 1-2) madness (pissuva), (10 v 5) liquor disease 27 (madatyaya), (11 r 2) hiccup (ikkava), (11 r 8) cough (kassa), (12 r 3) change of voice (svarabhedaya), (12 v 5) phlegm (slesmaroga), (13 r 2) vomiting (vamanaya), (14 r 2) thirst (diyapipasaya), (14 r 8) distaste for food (aruciya), (15 r 1) loss of appetite (badagini nati ayata), (15 v 1) tumour (vidradhiya), (17 r 7) skin disease (kustharogaya), (18 v 6) erysipelas (visarpa), (19 v 8) abdominal tumour (gulmarogaya), (21 v 8) generalised abdominal enlargement 28 (udararogaya), (23 v 6) 25 Kumarasinghe's translation. 26 Sharma's translation. Sinhala commentary: Bleeding from the eyes, the ears, the nose, the faecal and urinary outlets is called raktapitta. 27 Emmerick's translation. Sinhala commentary: Due to excessive intake of liquor, the patient cannot speak, froths phlegm from the mouth and the nose; the mouth remains closed and sagging. Kumarasinghe's translation. Sinhala commentary: Firstly, loss of strength, loss of the colour of the body, disappearance of the folds of the belly, pain in the bladder, gradual swelling of the legs, gradual enlargement of the abdomen, slimming of the belly above the navel these are the symptoms of -

urinary affection (prameha), (25 r 3) difficulty in urination (mutrakrcchrava), (26 r 2) piles (arisas, mulavyadhiya), (27 v 2) wind diseases (vatarogaya), (28 v 7-8) pallor caused by bile (pittapanduva), (29 v 2) jaundice (sengamalaya), (29 v 7-8) blood diseases (sronitaya <sonitaya>), (30 v 7) rheumatism 29 (vataraktaya), (31 v 2) swelling (idimuma), (32 v 5) elephantiasis (baravarogaya), (33 v 1) worms in faeces and urine (mala mutra demargayen yana panurogaya), (33 v 7) ulcers (vanaroga), (35 r 1) fractures (ange atasandi bindunata), (36 r 2) remedies for the diseases of expectant mothers (badadaru ayata), (37 r 8) remedies for infantile diseases (bala lamayinge rogayata), (37 v 3-4) disorders caused by food and drink (aharapanayen vu viruddhayata), (38 r 1) antidotes (vasajati kavata), (38 r 5-6) snakebite (sarpayo dasta kala visata), (39 r 2) diseases of the feet (paye rogayata), (39 r 7) tonics (anga bala kirimata)30, (39 v 5) purgatives (virecana kirimata), (40 v 8) remedies for worms gnawing the teeth (wasting away of the teeth) (dat panuvan kana rogayata), (41 v 1) remedies for worms in the eyes (wasting away of the eyelids) (ase <asa> panuvo kana rogayata), (41 v 3) remedies for worms gnawing the nails (wasting away of the nails) (niyapiritta kana rogayata), (42 r 7) loss of virility (nastakamaya). Ends: (42 r 8 42 v 3) (Formulary for the restoration of virility) ensal <ensal>, galmada, valmi, tippili, valangasal, sadikka, karabu, vasivasi <vasavasi>, kottan, ati-udayan, kelinda ata, ingini ata, lotsumbulu, deduru, nelli, polkudupala mul, ranavara ata, mudamahana, kalanduru ala, vanduru ma ata, bintal ala, ela olinda ata, imbul latu, me hama tun tun kalanda gena viyala curnna kara, velata tun kalanda bagin sini samaga sad davasak deve[lata] kamin lunu <lunu> ambul arinu. muvamas telimas madumas patya vargga ve. siddhim. varusa 18 5/12 63 dina. II) Begins: (43 r 1-2) namo Buddhaya. (Decoction for fever, thirst and vomiting) jvarayata kiyanu. kalanduru ala, handun, iriveriya, papiliya, savanna, singuru, me hama kakala kasaya denu. trsna, charddi, taruna jvara guna ve. Remedies for fever (jvara) continue up to folio 47 v 1, after which remedies are given for the following diseases: (47 v 1-2) diarrhoea (atisara), (48 r 7) indigestion (ajirnaya), (49 v 9) goose flesh (sigatuva), (50 r 1) diarrhoea with mucus (sidan kaduttuva), (50 r 3) diseases of the mouth (mukharoga), (50 r 7) poisoning caused by eating fruits of the dog's bane (Gerbera manghas Linn.) (kaduru visata), (50 r 9) stomach ache with wind (bada vayurujava), (50 v 1) swelling (idimuma), (50 v 4) childrens' fever (balayinne unata), (50 v 7) bile (pita), (50 v 7-8) acute stomach ache (ita asiru badarujavata), (51 r 1) piles (arisas), (51 r 6) fever, cough, diarrhoea ... of expectant mothers (garbhaninge una, kasi, badayanavata...), (51 v 9) infants' diarrhoea (bala daruvanne bada yanavata), (52 r 1) internal haemorrhage 31 (ratpita), (52 r 6) diarrrhoea (atisaraya), (52 v 7) swelling (idimuma), (52 v 9) for all types of poison (siyalu visata), (53 r 11) thirst, burning fever, distaste for food, vomiting (pipasa, jvaradaha, aruci, vamana), (53 r 12) udararogaya. 29 Emmerick's translation. Sinhala commentary: The wind becoming strong, along with blood, creates a burning sensation in hands and feet; there is swelling of the legs and [the patient] becomes crippled. This is called vatarakta. In some people, there is also swelling of the fingers. 30 Literally: to invigorate the body. 31 See footnote 26.

J. Liyanaratne, Sri Lankan Medical Manuscripts in the Bodleian Library ... 49 film in the eye (patala), (54 r 1) headache at sunrise (iruva rujavata); (54 r 3) cough (kassa), (54 r 4-5) childrens' fever, diarrhoea (balayinne jvarayata, lamayinne badin yanavata); (58 r 5) remedies for expectant mothers (garbhaninta behet); (58 v 8) snake poison (sarpavisa); (58 v 10) cuts, injuries, ulcers (kapun, ketun, vana), (59 v 2) eye diseases: night blindness, pain in the eye, tearing etc. (rakana, asa kakkun, kandulu etc.), (60 r 5) phlegm (slesma roga), internal haemorrhage 32 (ratpita). Ends: (60 v 8-10) (Remedies for blood disorders) sronitayata satavariya, beli, midi, bavila, devadaru, inguru, ikiri, kindi, gokatu, endaru me kasaya denu. inguru hatara kalandayi, vela mul ata kalandayi, aba kalandayi meki de curnna kara muttiyaka kada banda bet ehi la sudulunu <sudulunu>, palmanikkan devage ehi udin tiba vasa lunu <lunu> tambunu vita gena ambara unu panin valandanu. sronita nasa. siddhir astu. subham astu. arogyam astu. III) Begins: (61 r 1) (Remedies for scrotal enlargement) andavayuvata behet. penarakolat danangala halut sudulunut <sudulunut> uluva halut yana devage aran pottaniyeka banda kandata dama kandi <kanda> handi gaga penarakola podi vela kandata diya venakan kanda handi gaga pisanu. penarakolat danangala halut ekata misakuna ma <misra unama> kanda bala sudulunut uluva halut damapu pottaniya aran kandata mirika rodu hara damanu. issaro ma kanda bona data endaru tel belikatuven dekahamarak pamana vakkara kanda bonu. Remedies are given for the following maladies:33 (61 v 2) when pricked by thorns (katu anunata), (61 v 6) mantra for vomiting (vamaneta), 34 (63 r 8) mantra for headache at sunrise (iruvaradeta), (63 r 11) mantras for snakebite (sarpavisata), (64 r 9) mantras for stomach ache (bade rujavata), (64 v 2) mantras for vomiting (vamaneta), (64 v 7) mantra for removing dirt from the eye (ase van kunu pisa damanu); mantra to remove thorns (katu anunata); (65 r 1-2) mantra for indigestion (ajirnayata); (66 r 7 onwards) mantras for various purposes: to obtain gifts, to realise one's desires, to achieve success, to avoid falling victim to black magic etc. Ends: (74 v 8) (Two mantras, one for encasing amulets, the other for tying encased amulets on patients) onnamo dantrabhra banda dantakattagra banda kesagra banda kesamulagra banda sakvala banda sakvalaguharaga <sakvalagalagra ?> banda akasa banda patala banda etam cakravatiya <cakravataya> banda b[h]uta banda abhuta banda pilli banda pisaca banda band esvahah. yantra asurana mantrayayi. onnamo vajra ajnaya tristam om hrim hrim tam tam ovugrayan (sic) muni isvara banda band esvahah. yantra bandina mantrayayi. om arnnavarnna siddha buddhi namah siddha siddhi ehi esvahah. me dahane gava dumma gasa <hava dummala gasa?> busandu (sic). siddhir astu. IV) Short text beginning namo Buddhaya and giving four mantras for toothache. This text is concluded with the final ending: siddhir astu. subham astu. arogyam astu. jayo 'stu. ke pe Dharmmadarsi yatinduge pota. 32 See footnote 26. 33 This section of the present manuscript is such a medley of recipes and mantras that all the diseases are not cited in the notice. 34 See above p.40.

35 (7) MS Sinh.d.5(R): Tailavidhiya: Sinhala translation of a Sanskrit text on the preparation of medicinal oils; does not give the original text as in the case of a sanne.3 31 folios, 28.5 x 4.5 cm, 6 lines per folio, 60 aksaras per line. Four folios, kh!, khl, kho and khau are missing. Writing is good, big letters. Begins: (1 r 1-3) nama[h] Sri Ghanaya. yanu heyin (composition of the group of drugs beginning with tick trefoil and diseases for which it is good) sthiradi ganaya nam asvanna, sulu buruda, endaru, gaskaliya, goditu, goyatu, satavariya, pusvanna, kiribadu ala, malavanna, hela batu, val batu, at sadiya, sulu heladiya, maha heladiya, aviriya, mangul kumburuvanna, yana me sthiradi ganaya sop[h]a, gulma, vata, svasa, kasa, pitta metek deyata hitayi. Other groups of drugs (gana) used for the preparation of oils follow, along with the diseases for which they are used: (1 v 1) eladi ganaya; (1 v 3) varanadi ganaya, (1 v 5) losandhi <lodhradi or rodhradi > ganaya, (2 r 1) virataradi <viratarvadi > ganaya, (2 r 3) muskakadi ganaya, (2 r 4) sala <salasaradi> ganaya, (2 r 6) uppaladi <utpaladi > ganaya, (2 r 7) trappadi <traptadi > ganaya, (2 v 1) surasadi ganaya, (2 v 5) musta[di] ganaya, (2 v 7) patoladi ganaya, (3 r 2) galovadi <galocadi or guducyadi > ganaya, (3 r 3) kakokhyadi <kakolyadi> ganaya, (3 r 5) saridi <sarivadi> ganaya, (3 r 6) brhattyadi ganaya, (3 v 1) surasadi ganaya, (3 v 2) candanadi ganaya, (3 v 3) vacadi ganaya, (3 v 4) haridradi ganaya, (3 v 5) bilvadi pasmul <pancamula>, (3 v 7) katupasmul, (3 v 8) tanapasmul, (4 r 1) paskola <pancakola>, (4 r 2) Various instructions for the preparation of oils, (5 v 2) System of weights and measures (see p.52 below). (6 v 3) Drugs for the preparation of various oils (taila varggaval kiyanu labe) and maladies for which they are used: (6 v 7) pit-tailaya, (7 v 1) sannipata-tailaya 1, (7 v 4) sannipata-tailaya 2, (8 r 2) mangavatamurtta-tailaya, (8 v 1) kuksirogayata tailaya (oil for malady of the belly), (8 v 3) idimun tela (oil for swelling), (9 v 2) mahaketaki-tailaya, (10 r 2) ketaki-tailaya, (10 v 1) sarasvati-tailaya, (10 v 7) divya-tailaya, (11 v 6) brahma-sarasvati-tailaya, (13 r 4) sri rajabrahma-tailayayi, (13 v 4) mahavajra-tailaya, (14 r 2) kumara-tailaya, (15 r 1) mavilangan-tailaya, (15 r 6) sanniraja-tailaya, (15 v 6) sannivinasa-tailaya, (16 v 3) balakoranda-tailaya, (16 v 7) maha kora-tailaya, (17 v 1) kuda narayana tailaya, (17 v 6) pit-tailaya, (18 v 2) candanadi tailaya, (18 v 6) maha usiradi tailaya, (19 r 5) maha nalikera-tailaya, (19 v 3) kuda nalikera tailaya, (20 r 1) jambiradi tailaya, (20 r 5) bhrngamala-tailaya, (20 v 2) vata-pitta-tailaya, (20 v 6) pit-tailaya, (21 r 5) vajjra-tailaya, (21 v 3) vajjragandha-tailaya, (22 v 1) baladi-tailaya, (23 r 1) siddhartha-tailaya, (23 r 1) indravalli-tailaya, whose composition ends with the indication lasu <laghu>-eranda-tailayayi, (23 v 4) balakoranda-tailaya, (24 r 2) amrtamala-tailaya, (24 r 6) sitajvara-tailaya, (24 v 4) ketaki-tailaya, (26 v 3) narayana-tailaya, (27 r 3) guruluraja-tailaya, (27 v 2) visnurajakumara-tailaya, (28 r 1) [navapatala-tailaya], (28 v 1) candrakanti-tailaya, (29 r 1) ketaki-tailaya, (29 v 3) eranda-tailaya. Ends: (30 r 2) (Formulary for burning sensation in the head, in the eyes, for the growth of hair, heat due to bile, burning sensation of the chest, for all diseases of the eyes and the head, for physical vigour, for urinary affliction)... talatel dekayi, gitel dekayi, 35 See on this term footnote 13. 36 Tick trefoil = sthira, Emmerick's translation.

J. Liyanaratne, Sri Lankan Medical Manuscripts in the Bodleian Library ... 51 veli kaha, meva pinidiya bagayayi mita sarakku, ha[n]dum, i[n]gini ata, valmi, devadara, kiribadu ala, namal, ensal <ensal>, aralu, bulu, nelli trivargga[ya], sudu duru, kuru[n]du potu, bavila mul, meva tum tum kalam gena a[m]bara yoda ma[n]daginne tum davasak gini kara kalka lanu padamata diyata ba pera taba siddhiyogayen tel ganu. ata davasakata varak isa sodanu. mim guna ise giniham daya da as daya da isake vadimata da pit ginihamata da lapatta danavata da ase ise siyalu ma rogayan sansindimata kaya bala vimata da siyalu ma pramehayata da ... yahapati. utum agasti munihu visim kiyana lada siroraja-tailayayi. adduTuvayi.. The following manuscripts have been bought from Lieutenant J. Merriman on 18 th September 1890: MS Sansk.c.123(R), MS Sansk.c.125(R), MS Sansk.c.134(R), MS Sansk. c.135(R). The date of acquisition of the following manuscripts is given simply as 1890: MS Sinh.d.3(R), MS Sinh.d.5(R). The opening formulas namas Sarvajnaya, namah sri Ghanaya, namo Buddhaya confirm the Buddhist faith of the authors. Manuscripts which contain both Ayurvedic and Buddhist texts (e.g. MS Sansk.c.134(R)) are further proof of the development of Ayurveda in Buddhist circles in Sri Lanka. Out of the seven manuscripts (fifteen different texts) which are of a purely medical nature, the Yogamuktavali and the Vaidyalankara are contributions, though modest, of Sinhala Ayurvedic physicians to Sanskrit medical literature. The Varavakyam is the Sinhala version of a Siddha medical text; the title Vakiyam is common to several treatises attributed to Machamuni, Sattaimuni, Agathiar, Konganar, Sundaranandhar and Sudhar.37 The epithet vara (best, eminent) has been added sometimes to medical works (cf. Varayogasaraya, Varasarasangraha). The other titles of this collection are Sinhala translations of Sanskrit works, except for text III of MS Sinh.d.3(R), which seems to consist of recipes and mantras noted down at random from various sources. The Vaidyalankara, apart from being a technical manual for Ayurvedic physicians, shows the importance of oil massage (tailabhyanga) in Sri Lankan traditional therapeutics. The Tailavidhiya also indicates the wide use of medicinal oils for the treatment of various diseases. Two pieces of information found respectively in the Vaidyalankara and the Tailavidhiya point to the spiritual dimension of the practice of Ayurveda, in conformity with the conception of the interaction between the macrocosm and the microcosm. The first piece of information is the invocation to Balabhadra, Brahman, Visnu and Mahesvara when collecting drugs (p.43 above), and the second, the application of oil at the auspicious moment siddhiyoga, when the planets are in a favourable position vis-a-vis the individual. 38 Several formularies are attributed to various Ayurvedic celebrities in the Tailavidhi (Balakoranda-taila: Agasti 16 v 2-3, Candanadi-taila: Sarasvati 18 v 2, Narayana-taila: 37 See Siddha medical manuscripts in Tamil, ed. V.R. Madhavan, Madras 1984. The personal names have been given as found in this work. 38 The physicians also used to experience positive thoughts with the aid of such invocations and a type of mantra known as dahana in Sinhala, to increase the effectiveness of their treatment. This aspect of Ayurvedic medicine will be dealt with in a subsequent paper.

Jivaka 26 v 3, Candrakanti-taila: Dhanvantari 28 v 1). The recipe of the Brahmasarasvatitaila is said to have been written on the underside of a stone boat by DEVUNDARA RAJAGURU MUDIYANSE RALAHAMI³⁹. It would be interesting to compare the Yogamuktavali and the Vaidyalankara with the identical titles cited in Aufrecht's Catalogus catalogorum (Pts. 1, 2 and 3, 1891, 1896, 1903). The purely medical manuscripts described in this paper contain material which is complementary to that found in Indian treatises. The system of weights and measures given in the Vaidyalankara and the Tailavidhiya may be cited as an example. The former text indicates that sana, panitala, musti, kuduba, prastha, adhaka, drona and vaha are each four times the value of the preceding one (Sloka no. 34).40 The Tailavidhiya gives a system of weights and measures based on the Magadha-mana¹¹ (5 v 2-6): 3 tala = 1 hamu 3 hamu 1 1 viyata 8 viyata = 1 madata 20 madata 1 kalanda 3 kalanda = 1 huna 2 huna = 1 palardha 2 palardha = 1 palama 2 palama = 1 kuludulla kuludulla = 1 pata 4 pata = 1 naduba 4 naduba = 1 lasa 4 lasa = 1 droni 2 droni = 1 surpa 10 16 (?) surpa bhatara = 1 bhatara <bhara ?> = 1 vaha. The same text gives the synonyms for the following units of measures (5 v 6-6 r 5): bilalapada, seka, kabalagraha <kavalagraha>, svarnna, tinduka, picuka <picuka>, karisa, panitala talarka, sukti, astamika palamustamika <musti>, prakava <prakunca>, bilva, duvadasika <sodasika> prassuta <prasrta>, astamika, kuludulla kudaba <kudava>, makikka <manika>, anjali, yatapratha (sic) <prahuna 2 huna 1 palama 2 palama 4 palama 16 palama prastha, nali, admana 64 palama 250 <256> palama drona, 4 lassa, timba 512 palama kumba, sarppa <surpa> 1024 palama ghoni <goni>, homari, bhatara. stha?> ad[h]aka, prastra <patra ?>, kanasa, prastastaka, lahassa 39 Ralahami is the title of a village headman; Devundara is a town in the southern point of Sri Lanka. 40 Cf. Sarngadhara-samhita, I.1.32 cd-33 ab. 41 The Magadha-mana has been more popular in Sri Lanka than the Kalinga-mana. Cf. manam ca dvividham prastham kalingam magadham tatha | kalingan magadham srestham evam manavidhau krtah || Vaidyalankara, v.35. Cf. Caraka-samhita, Ka.12.105; Sarngadhara-samhita, I.1.43.

Jinadasa Liyanaratne Sri Lankan Medical Manuscripts ... 53 = vi In the above table, huna is equivalent to karsa of the Indian system, kuludulla is equivalent to prasrta or astamana. The Sri Lankan physicians have naturally preferred grains which were readily available in their own country, such as grains of paddy (viyata ata), to those like barley (yava) in the Indian system. The oyster-shell has been used as a liquid measure.42 The codices described above are thus useful not only to physicians but also to anthropologists, ethno-botanists, pharmacologists, historians of medicine and ethno-linguists.43 I am grateful to Mr A.D.S. Roberts, the Keeper of Oriental Books of the Bodleian Library, who made arrangements for me to examine these documents as a guest of the Library from the 11 th to the 23 rd of June 1990. My thanks are also due to the staff of the Oriental Department of the Bodleian Library for its kind co-operation, and especially to Ms Doris Nicholson for the painstaking care with which paper prints of certain manuscripts were prepared for me. 42 See MS Sinh.d.3(R), 61 r 3 above and passim: endaru tel belikatuven deka hamarak pamana vakkara "pouring about two and a half oyster-shells of castor oil". 43 The author is willing to collaborate with pharmaceutical laboratories interested in analysing the active principle of the plants mentioned in these medical texts. It is gratifying to note that this type of research is done in certain pharmaceutical laboratories in the United States of America; see The Economist (24.2.1990), p.109.