The Svastika antidote

[By Ronald E. Emmerick]

The India Office Library manuscript Ch ii.003 is a typical 'Sammelhandschrift', containing a number of texts. It is however unusual in being bilingual, the Sanskrit texts being accompanied by a Khotanese translation. Extant are only the folios numbered in the margins from 44 to 116, so that we do not know what the earlier folios contained. The extant folios contain parts at least of three medical texts. The manuscript has been termed 'Jivaka-pustaka' by H.W. Bailey on account of the mention of the famous physician Jivaka in the first of the three texts. In the absence of a title for any of the texts it is convenient to have a designation for the manuscript as long as we do not forget that we are dealing with three separate tracts, each of which begins with the word Siddham 'Success'. Text 1 runs from 44 r 1-47 v 3; Text 2 from 47 v 4-88 v 1; Text 3 from 88 v 1-116 v 5 and is incomplete. Unfortunately we have no means of dating the manuscript precisely. No detailed palaeographical study of the cursive Brahmi script as used in Central Asia has yet been made. The language of the Khotanese version is what we term 'Late Khotanese', but that term is only relative. It is a form of the language that on the basis of historical phonology we know must have developed from the earlier form of the language referred to as Old Khotanese, but we do not know the chronology of its development. All that we can say from the point of view of the language is that the text must have been written before the year AD 1000 after which no Khotanese was written. The Sanskrit likewise provides no clue to the date of the manuscript. Even if we could date the manuscript, that would only give us a terminus ante quem for the individual texts contained in it. It is obvious that composite manuscripts may contain copies of the texts of widely differing age. In the case of texts 2 and 3 it has been possible to trace some of the prescriptions to other known medical manuscripts. However, we do not know whether the present manuscript contains the original text of these anthologies or is copied from an earlier anthology. What we do know is that the Khotanese translator based his translation on the corrupt Sanskrit text as we find it in our manuscript. Hoernle considered that the corrupt Sanskrit of our manuscript represented the language of a Buddhist monk 'without much Brahmanic culture' (1917: 417) and that in the case of those prescriptions occurring in the Jivaka-pustaka that are found also in the classical texts the original barbarous Sanskrit' was corrected by the later authors who adopted them. Thus, he considered that JP [18] was corrected by Drdhabala when he inserted it into the Carakasamhita. However, Hoernle has not proved his case. The fact that in JP [18] the Sanskrit text has bilva whereas our editions of the Carakasamhita read pistva certainly does not lend his case the support he thought it did. Even if the writing of bilva instead of pistva could be considered evidence of lack of 'Brahmanic culture' which I do not find convincing - we cannot exclude what is very likely to have been the case, namely that Drdhabala based his text on an oral tradition containing pistva in the text since, as Hoernle himself pointed out, even the Khotanese translator rendered both bilva and a pistva that he did not have before him. Moreover, we are not dealing here with an autograph. Whether or not the anthology is copied from an already existing anthology, the prescriptions themselves must have been taken from various sources having their own variations in textual transmission. -OO

R.E. Emmerick, The Svastika antidote 61 Hitherto no evidence has been found in support of the idea that our texts may have been written in Buddhist Sanskrit. We would have expected at least a few of the forms that are typical of Buddhist Sanskrit to occur in a text of such length. Hoernle was most impressed by the occurrence of trayau dadya baidavau in JP [2-3].16 for grammatically correct Sanskrit trin dadyad bindun considering trayo dadyad bindavo to be a transposition of an underlying Prakrit phrase such as Pali tayo dajja bindavo. Certainly this may explain why the scribe could make such a mistake, but I do not think it proves that the 'original' text had dadyad. In fact, there is evidence to suggest that the scribe writing the Sanskrit was doing so from dictation, and in this particular instance I think what he actually heard was deya, which as far as he was concerned meant the same. Indeed in the Khotanese rendering optatives as well as gerunds and gerundives are usually translated by Khotanese participles of necessity as here where the Khotanese has haurana. The Svastika antidote was first studied by Hoernle in his article 'An ancient medical manuscript from Eastern Turkestan', pp. 415-432 in: Commemorative essays presented to Sir Ramkrishna Gopal Bhandarkar, Poona 1917. There he he provided a transcription of the Khotanese and Sanskrit, a restoration of the Sanskrit, and translation of the Khotanese of JP [1] - [3] and of JP [18]. Subsequently the whole of the Khotanese text of Ch ii.003 was transcribed and translated by S. Konow in A medical text in Khotanese, Ch II 003 of the India Office Library (= Avhandlinger utgitt av Det Norske VidenskapsAkademi i Oslo, II. Hist.-Filos. Klasse 1940. No. 4), Oslo 1941. However, Konow deliberately left aside the Sanskrit text considering it too corrupt to be of much use. In 1945 H.W. Bailey published a complete transcription of both the Sanskrit and the Khotanese of Ch ii.003, but he made no attempt to restore the Sanskrit text. Part of the text being studied here was translated by Bailey in The Cambridge History of Iran, volume 3(2) The Seleucid, Parthian and Sasanian periods, ed. E. Yarshater, Cambridge 1983, 1233-1234. Hoernle returned to the study of the Jivaka-pustaka and it was his intention to publish a study of folios 44-72 r under the title of 'An ancient medical manuscript from Turkestan' as volume 2 of Manuscript remains of Buddhist literature found in Eastern Turkestan. His edition included a lengthy introduction on the manuscript, its script, and language and contained besides his edition and translation of the Khotanese text his reconstruction of the Sanskrit text. The manuscript of this book was marked by him as 'Press-Copy' and is to be found in the India Office Library among his NachlaSS under the signature MSS Eur D 723. Matsuda Kazunobu in The Eastern Buddhist, n.s. XX.2, 1987, 113 n. 9 erroneously refers to this as the Siddhasara. Hoernle's "restoration" of the Sanskrit text is based on his assumption that the original Sanskrit was not correct anyway so that many of the problems posed by an attempt to reconstruct the kind of Sanskrit used by the classical medical authors were not even raised by him. My own attempt is based on the assumption that the same kind of Sanskrit was employed, but that the text as we have it is due to a Khotanese scribe with inadequate training in Sanskrit writing down from dictation. There is of course a major problem involved inasmuch as no description of the language of the classical medical authors is available, and it would not be very profitable to write one in the absence of reliable critical editions. However, as always someone must begin somewhere, and the present contribution may perhaps be worth while even if only on account of the questions it raises rather than those it solves.

Whereas Text 1 contains Sanskrit and Khotanese alternating phrase by phrase, in Text 2 and Text 3 the Khotanese rendering follows the complete Sanskrit text of each prescription. The reason for this change of method is not known. The text is presented here according to the following system. First I give the Sanskrit and Khotanese text line by line as it appears in the manuscript. The lines are referred to by folio number followed by "r" for "recto" or "v" for "verso" and then the line number. The Sanskrit text is printed in roman, the Khotanese in italic. Following the transcription of the manuscript line(s) comes the edition which is arranged as follows: The numbers within square brackets following JP (Jivaka-pustaka) are those assigned by Konow and widely used. They are convenient since on the whole he used one number for each prescription. Unfortunately he was not quite consistent and he also did not take into account the fact that the manuscript actually contains three texts. Since Konow did not number the individual verses whereas Hoernle did and the enumeration is quite convenient, I have attached verse numbers, where they apply, to the number within square brackets separating it by a point. Thus JP [2-3].2 means verse 2 in sections 2-3 in Konow's numbering. There follow references to the location within manuscript Ch ii.003. Thus, 44 r 1 means the first line on the recto of folio 44. Within each section beginning with JP there are five items marked (a) to (e). (a) contains that portion of the Sanskrit text referred assigned to the JP reference, (b) contains a reconstruction of (a) in standard Sanskrit orthography, (c) contains my English rendering of (b), (d) contains that portion of the Khotanese text assigned to the JP reference, and (e) contains my English translation of the Khotanese version. Text and Translation of the Svastika Antidote 44 r 1 siddham namau brrahmane. aurga tta brrahmam halai: namau saidha-vaidyadharanam. aurga tta saidha-vaidhyadaram rasa'ya halai: bhagavam brrasmi JP [1] 44 r 1 siddham namau brrahmane. namau saidha-vaidyadharanam. Siddham namo brahmane namah siddha-vidyadharanam | (a) (b) (c) Homage to Brahma! Homage to the Siddhas (and) the Vidyadharas. (d) aurga tta brrahmam halai aurga tta saidha-vaidhyadaram rasa'ya halai : (e) Homage to Brahma! Homage to the seers, the Siddhas (and) the Vidyadharas. 44 r 2 tta mai jasta be'ysa tta tta hve sa ttu tta maha jsa: srrunu tta vaksyame jivaka sarvatha: pu java hvanu tta harbaisa padya: ye kecaitda- 44 r 3 -d agada sine: ca bure heca agade: jambudvipe visapapha. jambviya bi pahisa'kye. upary apari sarvi:sa' uskatta u-

R.E. Emmerick, The Svastika antidote 63 JP [2-3].1 44 r 1-3 (a) bhagavam brrasmitta mai srrunu tta vaksyame jivaka sarvatha : ye ke caitdad agada sine: jambudvipe visapapha. (b) bhagavan abravit tan me srnu vaksyami sarvatha | ye kecid agadah santi jambudvipe visapahah [1] (b) (c) The Lord said: 'Hear this from me: I will tell you fully whatever remedies there are in Jambudvipa that remove poison.' jasta be'ysa tta tta hve sa ttu tta maha jsa: pu java hvanu tta harbaisa padya : ca bure heca agade: jambviya bi pahisa'kye. (d) (e) The Lord Buddha spoke thus: 'Hear this from me, Jivaka: I will tell in every way whatever remedies (there are) in Jambudvipa (that are) removers of poison.' 4414 -skatta rbisam agadam myana: aham vaksyami ttat srrunu: ayse tta hvanu tva pu : parapilavasya catvare: parapilava tcau maJP [2-3].2 44 r 3-5 (a) upary apari sarvi:sa' aham vaksyami ttat srrunu: parapilavasya catvare: catvarau naladasya ca: (b) upary upari sarvesam aham vaksyami tac chrnu | paripelasya catvaras catvaro naladasya ca 121 (c) (d) (e) (s) 'I will tell (you the best medicines that are) above all. Hear this: Let there be (1) four (measures) of nut grass (paripela), (2) four macamgas of nard (nalada), uskatta uskatta *harbisam agadam myana: ayse tta hvanu tva pu : parapilava tcau macamgyi: tcahau macamgyi gamdha-naladha : 'Among all the remedies in succession, I will tell you (them). Hear this: (Take) (1) nut grass (paripela) - four macamgas; (2) nard (nalada) - four macamgas; 44 r 5 -camgyi catvarau naladasya ca: tcahau macamgyi gamdha-naladha: camdanasya catvari: camdam tcau macamga: catvarau agara bhavatte: tcahau 44 v 1 macamgi agara hami: tvacisyapi va catvari: tvaca pa tcahau macamga: catvara kukumasya ca. tcahau macamgyi kurkum: ttaJP [2-3].3 44 r 5-44 v 1 (a) camdanasya catvari: catvarau agara bhavatte : tvacisyapi va catvari: catvara kukumasya ca.

64 (b) (c) (d) (e) Journal of the European Ayurvedic Society 2 (1992) candanasya ca catvaras catvaras caguror bhavet | tvacasyapi ca catvaras catvarah kunkumasya ca 131 'and (3) four (measures) of sandal (candana); and (4) four (measures) of agalloch (aguru); and (5) four (measures) of cinnamon bark (tvaca); and (6) four (measures) of saffron (kunkuma).' camdam tcau macamga: tcahau macamgi agara hami: tvaca pa tcahau macamga: tcahau macamgyi kurkum : '(3) sandal (candana) - four macamgas; (4) there should be agalloch (aguru) four macamgas; (5) cinnamon bark (tvaca) next - four macamgas; (6) saffron (kunkuma)-four macamgas.' 44 v 2 -tha vyaghrranakhasyapi. ttu padi vyaghrranaka sai: dadya bhaga-catustiyi : haurana tcau macamga pamca'mautapale kustasya : pamjsa maca written below and caret above. 44 v 3 -camga nilattpala u kausta: hiraviram ca astamam : hiravi hasta macamga: pamca suksmelaya dadya: pamjsa macam macam²ga 2 macam written twice by dittography. JP [2-3].4 (a) ttatha vyaghrranakhasyapi. dadya bhaga-catustiyi : pamcamautapale-kustasya: hiravira ca astamam : (b) (c) (d) (e) tatha vyaghranakhasyapi dadyad bhaga-catustayam | pancamotpala-kusthasya hiriverasya castamam |4| 'Thus he should administer even (7) four parts of the "tiger's claw plant" (vyaghranakha); (8) five (parts) of blue water-lily (utpala) and (9) costus (kustha); and (10) eight (parts) of fragrant mallow (hirivera).' ttu padi vyaghrranaka sai: haurana tcau macamga : pamjsa macamga nilattpala u kausta: hiravi hasta macamga: 'In that way even (7) the "tiger's claw plant" (vyaghranakha) - four macamgas must be administered; (8) blue water-lily (utpala) and (9) costus (kustha) - five macamgas; (10) fragrant mallow (hirivera) - eight macamgas.' 44 v 4 -ga suksmela hurana .. bhaga su-ttalina bhisaka: nasana huvamava tta arvi vijani: atyattana sarvani :

R.E. Emmerick, The Svastika antidote 65 44 v 5 tta buri arvi harbisa: pisaya'yi varana saha : uca jsa hamtsa: ttattra mamttra-pada sidha ca ra jsam pirmattam sidavamda: This ya appears to be rubbed on the right. Perhaps it was meant to be deleted. JP [2-3]-5 (a) pamca suksmelaya dadya: bhaga su-ttalina bhisaka: atyattana sarvani: pisayayi varana saha : (b) panca suksmelaya dadyad bhagah su-tulitan bhisak | etany etani sarvani pesayed varina saha [5] (c) (d) @ (e) 'The physician should administer five portions of (11) lesser cardamom (suksmaila) that have been well weighed. All those (drugs) he should pound with water.' pamjsa macamga suksmela hurana .. nasana huvamava tta arvi vijani : tta buri arvi harbisa: uca jsa hamtsa : '(11) Lesser cardamom (suksmaila) - five macamgas are to be administered: those drugs having been well measured as to the portion by the physician. All those drugs (he must pound) with water. 45 r 1 srrunu vaksyama jivaka pu cve va hvanum ttava tcamna tta arvi sa'na u sa' agada: // ttadyatha kisi kisi kisa lambi hali hili namau 45 r 2 baudhasya sidhyamttu mamttra-padani svaha: agatta yi ttauvi: sa' vija ca am tva agada su'hye: ima mamttram udahari : tta ana yamda JP [2-3].6 (a) ttattra mamttra-pada sidha: srrunu vaksyama jivaka : [ttadyatha kisi kisi kisa lambi hali hili (b) namau baudhasya sidhyamttu mamttra-padani svaha :] agatta yi ttauvi: ima mamttram udahari: tatra mantra-padah siddhah srnu vaksyami jivaka | agadam yo. . . . imam mantram udaharet 161 (c) 'In that case the spells that have succeeded, hear, I will tell (you), Jivaka. The one who (prepares that) remedy should pronounce this mantra,'

(d) (e) ca ra jsam pirmattam sidavamda: pu cve va hvanum *java¹ tcamna tta arvi sa'na u sa' agada: Il sa' vija ca am tva agada su'hye tta ana yamda sa' mamdrra hvanai: 1 *java for MS. ttava; cf. java 44 r 2 translating jivaka. 'And what (are) the best, efficacious (spells): hear what I tell you, Jivaka, with what those drugs are to be consecrated and this remedy. The physician who prepares this remedy - (by him) that mantra must be pronounced thus continually.' 4513 sa' mamdrra hvanai: suca-samahyina butva surai vi huysinautta hamana vasvi samahye: sinva va nasana pusya yaugena 45 r 4 budamam : pvasa naksattra vira bvamaya vijina: sa' kira: ttasya karma-guna krraitsna ttyi agada hiyi kira bvijsi ahaJP [2-3].7 (a) (b) (c) (d) (e) suca-samahyina butva pusya-yaugena budamam : ttasya karma-guna krraitsna: srunu vaksyama jivaka : suci-samadhina bhutva pusya-yogena buddhiman | tasya karma-gunan krtsnan srnu vaksyami jivaka |7| 'having become engaged in pure meditation, at the juncture of Pusya, endowed with wisdom. All the virtues of its action, hear, I will tell (them), Jivaka.' surai-v-i huysinautta hamana vasvi samahye: sinvava nasana pvasa naksattra vira bvamaya vijina sa' kira: ttyi agada hiyi kira bvijsi aharinaka. pu aysa tta hvanum jiva : 'He must be clean, well-washed, pure, concentrating. ... under the constellation Pusya must be adopted by a wise physician. (As for) that action, all the virtues of the action of that remedy, hear, I will tell (them), Jivaka.' 45 r 5 -rinaka. srunu vaksyama jivaka: pu ayse tta hvanum jiva : sarva-rauga-prrasamani: harbisam acham nasi'maka: sama- 45 v 1 -saga-gattattama: hambica jsa sam sa' agada pirmattama hvava pu vistharnai tta hvanum yisu rgosu bhisajya kamyam acam JP [2-3].8 (a) sarva-rauga-prrasamani: samasaga-gattattama: yisu rgosu bhisajya

R.E. Emmerick, The Svastika antidotel 67 (b) sarva-roga-prasamanah samasad agadottamah | yesu rogesu bhaisajyam [srnu vaksyami jivaka] 18 (c) (d) 'In short, (this) foremost remedy is a pacifier of all diseases. Hear, Jivaka, (for) I will tell in (the case of) which diseases (this) medicament (is to be used).' harbisam acham nasi'maka: hambica jsa sam sa' agada pirmattama hvava pu vistharnai tta hvanum: kamyam acham vi sa' arva : (e) 'The pacifier of all diseases in short precisely this remedy has been said to be the foremost. Hear, I will tell in detail in (the case of) which diseases there should be (administration of) this medicament.' 45 v 2 vi sa' arva i: diva-gamdha-yiksisu: jasta gamdharvi yaksa: prritta-daruna-raksasa : prriyi biysana raksaysa: 45 v 3 sarva-bhutta-vakarisu: harbisam buvajam acham vira. lalatim upaye : sa' agada hamdrrauja pisalyaJP [2-3].9 (a) (b) (c) (d) diva-gamdha-yiksisu prritta-daruna-raksasa : sarva-bhutta-vakarisu lalatim upaye : deva-gandharva-yaksesu preta-daruna-raksasam | sarva-bhuta-vikaresu lalatam upalepayet 191 'In (the case of diseases due to) gods, Gandharvas, (and) Yaksas, (and) in (the case of) all diseases due to Bhutas, Pretas (and) frightful Raksasas, one should smear this remedy on the forehead.' jasta gamdharvi yaksa: prriyi biysana raksaysa : harbisam buvajam acham vira. sa' agada hamdrrauja pisalya - (e) 'Gods, Gandharvas, Yaksas, Pretas, frightful Raksasas in (the case of) all diseases due to Bhutas, this remedy must be smeared on the forehead.' 45 v 4 -na: samyatti sarva-vittanda: nasa'mara-m jsa harbisa vittala purnanakrraittavidhaka buva u kura hira: khakhau- 45 v 5 -das viva samyatti: cayum jsa patca bisa nasa'mari: grraha yau ca sudarana kama ra jsana tta grraha' cu bihi bi'ysana : sarvina Da bi written below line with caret above.

(a) 68 JP [2-3].10 Journal of the European Ayurvedic Society 2 (1992) samyatti sarva-vittanda purnanakrraitta-vidhaka : khakhaudas viva samyatti: grraha yau ca sudarana () (b) samyati sarva-vetala-putana-krta-viddhakam | kakhordas caiva samyanti graha ye ca su-darunah |10| (c) 'All injury caused by Vetalas and Putanas will be pacified. And Kakhordas will be pacified too and whatever very frightful Grahas (there may be).' (d) nasa'mara-m jsa harbisa vittala buva u kura hira : cayum jsa patca bisa nasa'mari: kama ra jsana tta grraha' cu bihi biysana : (e) Thereby will be pacified all Vetalas, Bhutas, and evil things. Then all (ills that are) due to magic power will be pacified thereby, and whatever Grahas (there may be), which are very frightful.' 46 r 1 su-prrayattartham: harbisam pahijami udasaya: agada samudahyatta: sa' agada hvava sti: halaha'laisu samyuhttam 46 r 2 cu halahala bana skva ide: vasa-pittasu darana: cu va eha' ttraiksa bi a i: pitta sittana ttauyina: khasa'na JP [2-3].11 (a) sarvina su-prrayattartham: agada samudahyatta : halaha'laisu samyuhttam vasa-pittasu darana : (b) sarvesam su-praghatartham agadah samudahrtah | halahalesu samyukte visa-pitesu darunam |11| (c) (d) (e) 'On account of the thorough suppression of all (ills) has (this) remedy been expounded. (It is used) in (the case of one who) has been affected by halahalapoisons (and) in (the case of those who) have drunk severe poison.' harbisam pahijami udasaya: sa' agada hvava sti : cu halahala-bana skva ide: cu va eha' ttraiksa bi a i : 'On account of the obstruction of all (ills) has this remedy been taught: when (people) have been touched by halahala-poison or when severe poison may have come into the mouth.' 46 r 3 pvayi ucana: sattya ca vitta naravasam : ttani thyau vina be hamare. banavitasu gattrisu ca va amga tta na-

R.E. Emmerick, The Svastika antidote 69 46 r 4 -rva ha'tcasta u hvasta: ayuvasidusatta prraharandyau jsa bi-vudau: vrranalaipana mattrena viranam baiJP [2-3].12 (a) pitta sittana ttauyina: sattya ca vitta naravasam : banavitasu gattrisu ayu-vasi-dusatta (b) pite sitena toyena sadyo bhavati nirvisah | bana-viddhesu gatresu ayudha-visa-dusitah |12| (c) (d) (e) 'If (this medicament is) drunk with cold water, he will at once become wothout poison. In (the case of) those whose limbs have been pierced by arrows (and one who has been) vitiated by the poison of a weapon,' khasa'na pvayi ucana: ttani thyau vina be hamare. ca va amga tta narva ha'tcasta u hvasta: prraharandyau jsa bi-vudau : 'It must be drunk with cold water. Thereby they quickly become without poison. Or when the limbs are thus pierced (?), broken and beaten by poison-covered weapons,' 46 r 5 -da sakhalyana masvana jsa: vrrana-disa prramucatta: viram hiye gamjsa jsa gusta : jattava ye cadrraistasya: kama ra¹ jsana ara in MS. written below line with caret above. 46 v 1 -phida prranam hamamde: yaura parame daruna biysana bihi ttraiksa: daheyu vasta mattrani: cu hvanda padaJP [2-3].13 vrranalaipana mattrena: vrrana-disa prramucatta : jattava ye ca drraista sya yaura parame daruna : (a) (b) vranalepana-matrena vrana-dosat pramucyate | jantavo ye ca dustah syur ghorah parama-darunah |13| (c) 'by merely smearing it on the wound one is freed from the fault of the wound, and whatever evil insects there may be, frightful, extremely fierce,' (d) viranam baida sakhalyana-masvana jsa: viram hiye gamjsa jsa gusta : kama ra jsana aphida prrana hamamde: biysana bihi ttraiksa : (e) 'by merely smearing it on the wounds, one escapes from the fault of the wound, and whatever disturbed insects there may be, frightful, very fierce,'

46 v 2-jsida dusta-masu: ttisam apavasavrya: ttyam hiyai pa be' pahaisae': yasya hasta gatta naittyam. ca ttye baida sa' agada 46 v 3 hamave papa ttasya na jayatte: ttye heri visu'na hira na hamare: sarva ca sadayi cartham harbisai hava saiji JP [2-3].14 daheyu vasta-mattrani: ttisam apavasavrya: (a) yasya hasta-gatta naittyam. papa ttasya na jayatte: (b) yasya hasta-gato nityam papam tasya na jayate |14| daheyur dusta-matrani tesam visapavrttaye | (c) (d) (e) '(if) they should burn things that have just been disturbed, (it will serve) to ward off the poison from them. Evil will never arise for one who is in possession (of this remedy).' cu hvanda padajsida dusta-masu: ttyam hiyai pa be' pahaisae': ca ttye baida sa' agada hamave: ttye heri visu'na hira na hamare : 'which burn men (whose humours) have just been disturbed, it is then a warder off of their poison. If this remedy should be on anyone, no evil things will ever arise for him.' 46 v 4 -depunayasta na jayatte patca patci upadrrava na ysyare yi va gaura vabai'dasvai cu biysanai be'na dustu: vasa- 46 v 5 -svasta susanatta: bi'na umya aphide huna jsa: ttesam kakapadam mudham : ttyam jsa vasalaka tcera ttera baida: krraitva dadya JP [2-3].15 (a) (b) (c) (d) sarva ca sadayi cartham: punayasta na jayatte : yi va gaura-vabai'-dasvai: vasa-svasta su-sanatta : sarvam ca sadhayed artham putayas ca na jayante | ye ca ghora-visa-dusta visa-supta duh-sonitah |15| 'And it will accomplish (his) every aim, and pus will not develop. And those who have been infected by frightful poison, numbed by poison, with disturbed blood,' harbisai hava saijide: patca patci upadrrava na ysyare : cu biysanai be'na dusta: bi'na umya aphide huna jsa:

R.E. Emmerick, The Svastika antidote 71 (e) For him all advantages will succeed; for him there will never again arise supervenient diseases. (As for those) who have been infected by frightful poison, numbed by poison, with (their) blood disturbed,' 47 r 1 gadautta: tcera ttera vira hauranai sa' agada: mukhanastu trayau dadya baidavau : ehi' drrai kane sa' agada haurana. nasta ttraye : ha- 4712-ysgva drrai kane: agadenavalipena: ttye agada sakhalyaname jsa: ttatta samjivatta supttam sa' bina mauda hve paskyasta bujvaiye: ttraJP [2-3].16 (a) ttesam kakapadam mudham: krraitva dadyagadautta: mukhanastu trayau dadya baidavau nasta ttraye : (b) tesam kakapadam murdhni krtva deyo 'gadas tatah | mukha-tas tu trayo deya bindavo nasta-tas trayah |16] (c) (d) 'when the kakapada has been put on their forehead, then (this) remedy must be administered: from the mouth, three drops must be administered, from the nose (likewise) three.' ttyam jsa vasalaka tcera ttera baida: ttcera ttera virat hauranai sa' agada: ehi' drrai kane sa' agada haurana. haysgva drrai kane : (e) 'they must make a mark on (their) forehead (and then) this remedy must be given to him. In the mouth - three drops; (so) must this remedy be given (or) in the nose three drops.' - 47 r 3-bu-kidatta dasta: guna ysyasaja jsva' dursta: lutta-musaka-veste cu visunyam dusta u mulam drrvandyau jsa: nasya panaHoernle and Konow read this aksara as jva, Bailey as jsva. It appears to be jsva with the usual detached right stroke missing. JP [2-3].17 (a) agadenavalipena: ttatta samjivatta supttam : ttra-bu-kidatta dasta: lutta-musaka-veste (b) (c) agadenavalimpeta +tatah samjivati suptah+ | trna-bhu-kitakair dastah luta-musaka-vrscikaih |17| 'One should besmear (him) with the remedy: then (one who has been rendered) unconscious (by poison) will revive. (One) bitten by worms that live in grass (or) by spiders, rats, scorpions,'

|ដ 72 (d) (e) Journal of the European Ayurvedic Society 2 (1992) ttye agada sakhalyaname jsa : sa' bina mauda hve paskyasta bujvaiye : guna *ysaysaja¹ *jsa² dursta: cu visunyam dusta u mulam drrvandyau jsa : 1 ysaysaja by emendation (Bailey) for MS. ysyasaja. jsa by emendation (Bailey) for MS. jsva. 'By the smearing on of this remedy, the man who has died due to poison will revive. (One) infected by worms (that live) in grass, whoever has been infected by spiders and rats (or) scorpions - 47 r 4 -janalaipa haysgva khasa' arja samkhalyuna vadhatta narvase bhava: dyena jsa vinau be hame: strinam va mucha-garbhanam. kama tta striye cu ham- 4715-jsyara maicham a va maichide. yauva-lepam prradapaye. ttyam purana samkhalyana u haurana: vasucakayam ghaurayam: ca va pejsa vasuja i: JP [2-3].18 (a) (b) (c) (d) nasya-panajanalaipa vadhatta narvase bhava: strinam va mucha-garbhanam. yauva-lepam prradapaye. nasya-pananjanalepad vidhina nirviso bhavet | strinam va mudha-garbhanam yoni-lepam pradapayet |18| 'by (taking this medicament as) an errhine, a drink, an eyesalve, an ointment, according to the (prescribed) method, he will become without poison. Alternatively, one should administer it as an unguent for the womb to women having a difficult delivery.' haysgva khasa' *amjam¹ samkhalyuna dyena jsa vinau be hame: kama tta striye cu hamjsyara maicham a va maichide. ttyam purana samkhalyana u haurana : *amjam by emendation for MS. arja. '(if this medicament is taken) in the nose, (as) a drink, as an eyesalve, (as) an ointment, according to the appearance (of the patient?), he will become without poison.' Whichever women (there are) who are about to miscarry or are miscarrying, it must be smeared on their womb and administered to them.' 4716 dadya snana-varana gramye uca jsa hurana: raksa karsu ca balanam aysdarja tcairai sikalakam: suprrajanam prrajayatte: sara sara 47 v 1 jsa pura ysyarai cvai baida bida: yavad-artha varsa pava: camdai ksami hamayi bi' khase' narvasau kurvatta ksaprra: nasa'be'vai padime thyau

R.E. Emmerick, The Svastika antidote 73 JP [2-3].19 (a) vasucakayam ghaurayam: dadya snana-varana : raksa karsu ca balanam suprrajanam prrajayatte : (b) visucikayam ghorayam dadyad usnena varina | (c) (d) (e) raksam kuryac ca balanam su-prajanam prajayini |19| 'In the case of severe intestinal inertia, one should administer (this medicament) with hot water. And the bearer of good offspring would protect children (thereby).' ca va pejsa vasuja i gramye uca jsa hurana : aysdarja tcairai sikalakam: *sara-m¹ jsa pura ysyarai cvai baida bida : 1 *sara-m (Konow) for MS. sara sara-m. 'Or if there should be severe intestinal inertia, (this medicament) must be administered with hot water. Children must be protected by her. Good sons will be born thereby if she carries it on her.' 47 v 2 hasta vi dira na ida: vrraiksa' aidrrarthanaryatha: khu sakrrana pasa asu'na bahya. bijeve tta sa' agada bijevaka: bhagava- 47 v 3 ttau bhasitta svastakam nama mahagada samaptta: jasta beysana hvava svastaka nama agada dasya ::: JP [2-3].20 (a) (b) (c) (d) (e) yavad-artha varsa pava: narvasau kurvatta ksaprra : vrraiksa' aidrrarthanaryatha: tyavad-artham visam pibet nirvisam kurvita ksipram+ | vTksan aindrasanir yatha |20| 'If she should drink poison as appropriate, it will quickly make her without poison. As Indra's thunderbolt (destroys) trees ...' camdai ksami hamayi bi' khase' nasa'be'vai padime thyau hasta-v-i dira na ida : khu sakrrana pasa asu'na bahya. bijeve tta sa' agada bijevaka : '(If she) herself drinks as much poison as should please her, it will quickly make her without poison (and) she will not have the eight evils. As the thunderbolt hurled by Indra destroys trees, so (is) this medicament a destroyer (of diseases).'

74 JP [2-3].21 Journal of the European Ayurvedic Society 2 (1992) (a) bhagavattau bhasitta svastaka-nama mahagada samaptta: (b) bhagavata bhasitah svastika-nama mahagadah samaptah (c) The great medicament Svastika by name taught by the Lord is finished. (d) jasta be'ysana hvava svastaka nama agada dasya ::: (e) The medicament Svastika by name taught by the Lord Buddha is finished. Commentary JP [1] rasa'ya in saidha-vaidhyadaram rasa'ya appears to be in apposition to saidhavaidhyadaram. Hoernle (1917: 427 n.2) considered rasa'ya to be doubtful since it had no counterpart in the Sanskrit text. Bailey omitted it from his translation without comment. Konow (1941: 11) rendered 'Siddhavidyadhara rsis'. JP [2-3].1 For brrasmitta mai srrunu Hoernle reconstructs yogavarnam and likewise in [2-3].2 he has tadvarnam for ttat srunu, in [2-3].6 he has varnam for srrunu, and in [2-3].7 he has varnam for srunu. In all places the Khotanese supports the reconstruction adopted here. Hoernle misread srr as brr and did not understand the Khotanese pu 'hear'. JP [2-3].2 As pointed out by Hoernle (1917: 424 n.7), the metre requires paripela- although both the Sanskrit and the Khotanese indicate the longer form paripelava-. The short form paripela- is attested in Saligrama. uskatta uskatta occurs also in Si 1.25, where uskatta uskatta *hiye sasame jsa 'due to the inclusion of the former in the latter' corresponds to Skt. uttarottara-samslesad. Quite differently Bailey, who renders uskatta uskatta *harbisam agadam myana: ayse tta hvaju 'among all the medicines I will expound here those that are of the superior sorts'. *harbisam Hoernle, Konow, Bailey for MS. rbisam rendering Skt. sarvesam. JP [2-3].3 The insertion of ca in the first pada candanasya ca catvaras was proposed by Hoernle and Bailey. It would be a case of simple haplography. The insertion of ca also in the second pada as proposed here is of course much less certain. Without it a syllable would be wanting: catvaro 'guror x bhavet.

R.E. Emmerick, The Svastika antidote 75 The reconstruction of catvaras caguror bhavet for MS. catvarau agara bhavatte is uncertain. The Khotanese hami appears to support the singular bhavet, but the syntax would appear to require the plural: 'let there be four (measures).... Hoernle's catvaro agara bhavet seems to offer no solution. JP [2-3].4 In Si 2.4 Skt. vyaghra- is rendered by Khotanese vyaghrinaka in a gana in which Susruta has vyaghranakha. It is said to be Euphorbia antiquorum Linn. (Meulenbeld 1974: 581). The reconstruction of padas cd as pancamotpala-kusthasya hiriverasya castamam is uncertain. I assume that pancamah utpala- has undergone a secondary contraction after developing regularly to pancama utpala. Such secondary contractions are occasionally found. However, the real problem here is that the accusative pancamam is expected like astamam at the end of the sloka. Such grammatical lapses are attested elsewhere in this text. Hoernle preferred to regard panca or pancama (1917: 424 n.8) and astama here as 'aggregatives, like pancaka and astaka'. He reconstructed the padas as pancam utpala-kusthasya hiriveram ca astamam or as pancamotpala-kusthasya hiriveram ca astamam (1917: 424). It is not clear to me why he was prepared to accept hiriveram even if astama were an aggregative noun. In any case the genitive is quite consistently attested with the units of measure in this prescription. Emending to the genitive has the advantage that the hiatus in ca astamam has to be filled on metrical grounds unless the more usual form hrivera (guaranteed by the metre in 108 v 5) is used instead of hirivera, which is the Pali form. JP [2-3].5 atyattana I have restored hesitantly as etany etani rather than dravyany etani with Hoernle although the Khotanese arvi 'drugs' could be considered to support dravyany. However, the Khotanese tta buri arvi harbisa appears to emphasise 'all' as harbisa alone would have been a normal and adequate rendering of sarvani. The repeated pronoun would seem to represent this nuance better as well as being graphically less divergent. The reconstruction of pisayayi as pesayed rather than as payayed with Hoernle seems virtually certain. At Si 6.41 b 27.22 b, 27.3 b the Nepalese manuscripts all have pi° in (pra)pesayet. In Caraka's Gandhahasti and Mahagandhahasti prescriptions, which as Hoernle pointed out bear a certain resemblance to the Svastaka antidote, the drugs are pounded: pistva Ci. 23.71, pesya Ci. 23.82 (GAS). The verb appears to have been accidentally omitted in the Khotanese version. JP [2-3].6 Note that mantra-pada appears to be masculine here. In the Mahagandhahasti prescription the only comparable mantra offered by Caraka is hili-mili (Ci. 23.94 c GAS).

Hoernle takes agatta yi ttauvi: to be Khotanese and appears to regard sidhyantu mantrani svaha as pada 6 c. However, it seems clear that the words tadyatha... svaha are the mantra referred to in 6 d and have been written once only as applicable to both Sanskrit and Khotanese. agatta yi ttauvi: should therefore be what remains of the Sanskrit of 6 c as recognised by Bailey, who prints it in his Sanskrit text as agatta yi x ttau x vi: There are no traces or blanks where he prints x, and I assume that x merely indicates that the metre requires two further syllables. agatta is evidently some form of agada remedy, as recognised by Hoernle and as confirmed by the Khotanese version. Nevertheless, I am unable at present to suggest a complete reconstruction of the line that takes account of ttauvi. JP [2-3].7 I have restored samahyina as samadhina following Hoernle as the Khotanese samahye does not necessarily render samahita; cf. samahana rendering samadhi. Bailey, Dict. 400, reconstructs the pada as suci-samahitena bhutva, which is unmetrical. pusya-yogena is confirmed by the Mahagandhahasti (Caraka, Ci. 23.82 b GAS). Hoernle replaces srunu by varnam without justification: see on [2-3].1 above. surai-v-i... hamana 'he must be pure' is undoubtedly correctly so analysed by Bailey, Dict. 400. Konow's surai vi 'in a clean place' is not plausible. sinvava was omitted (!) by Konow. It was read si tvava by Hoernle, which cannot be excluded. He appears to render si tvava nasana as 'in one concentration of mind' or 'in one state (of mind) concentrated' (1917: 428), which he explains as being the thought 'I am Brahman' referring to the Sabdakalpadruma, v, 271, col. 3. This certainly suits the context and si could be 'one', but the rest is obscure. Bailey, Dict. 400 s.v. sinvava 'invalids (?)' has a fanciful etymological explanation of the word without any regard for the context. JP [2-3].8 The reconstruction samasad agadottamah for samasaga-gattattama (rather than Hoernle's samasa[d] jagatottamam) is supported by the Khotanese hambica jsa sam sa' agada pirmattama hvava. The Khotanese indicates clearly that the missing pada 8 d is in fact identical with 7 d and was probably lost by haplography. JP [2-3].9 lalatim upaye must almost certainly be reconstructed as lalatam upalepayet in view of the Khotanese hamdrrauja pisalya. I see no reason for Hoernle's lalata[tata]m upaye[t].

R.E. Emmerick, The Svastika antidote 77 JP [2-3].10 In reconstructing purmanakrraitta-vidhaka as putana-krta-viddhakam I have followed Hoernle's putanakrtavidhakam rather than his earlier putanakrtyavedhaka (1917: 425). It is difficult to see what could have prompted the Khotanese rendering buva u kura hira 'Bhutas and evil things'. kakhordas caiva for MS. khakhaudas viva seems more likely than Hoernle's kharkhodam svitam or kharkhoda svita (1917: 425). I know of no support for svitam and the Khotanese patca indicates rather caiva. JP [2-3].11 su-praghatartham seems indicated by the MS. reading su-prrayattartham, there being graphically no great difference between gh and y. I do not know why Hoernle corrected supraghatartham (1917: 425) in his restored text to suprayatartham. I have restored samyuhttam as samyukte rather than as samyuktam (Hoernle) on account of the difficulty of construing samyuktam. The locative is suggested by the following visa-pitesu and the two parallel subordinate clauses of the Khotanese. Late Khotanese bi a i is for Old Khotanese bei' ata iya. JP [2-3].12 Hoernle reconstructed ayu-vasi-dusatta as ayur visena dusyate (1917: 425), which he rendered 'life by its poison is endangered' (1917: 428). However, Bailey's ayu <dha>vasi is certainly correct since it assumes only a virtual haplography due to the similarity of dha and va and does not require emendation of vasi to visena. Moreover, Khotanese prraharandyau jsa 'by weapons' supports ayudha very strongly here. The Khotanese tta narva 'thus pierced' (so P.O. Skjarvo, Studies II, 67) looks suspect. Konow does not render tta unless he takes it as the demonstrative with the preceding amga. Bailey, Dict. s.v. naruj- quotes only narva ha'tcasta u hvasta, which he renders 'burst, broken and beaten'. The position of tta makes it unlikely that it is the demonstrative pronoun, yet tta 'thus' does not appear to yield much sense. Moreover, if the reconstruction of bana as bana is correct, we would expect ttanarva to mean 'arrow'. On the other hand, ha'tcasta 'broken' is not ideal with 'arrow'; we expect rather bista 'pierced'. It is of course possible that the Khotanese translator took bana to be for bhinna 'split' and rendered it by narva even if bana had been intended for bana. JP [2-3].13 sakhalyana can hardly be the part. nec. as indicated by Bailey, Dict. 326 s.v. mase, who cites from this passage sakhalyana masvana and renders it 'to be smeared only'. It must be the oblique singular corresponding to the oblique pl. samkhalunam jsa occurring in Bcd 45 r 2 (9).

vrrana-disa is to be restored as vrana-dosat, not vrana-dosah with Hoernle, as the Khotanese instr.-abl. gamjsa jsa indicates. prrana is rendered 'living beings' by Hoernle and 'beings' by Konow. In Khotanese prranaa- is used exclusively of small animals or insects. Thus in JS 27 v 4 (122) it is used of gode 'lizard', in JS 28 r 2 (123) of drrvane 'scorpions', in JS 30 r 1-2 (131) in connection with kave khuysa 'fishes (and) tortoises', and in JS 30 v 3 (134) of kurme 'tortoise'. In Si 26.41 khadyautta pranai is the khadyota insect. Hoernle (1917: 425) restored drraista sya as klesam[h] sya[d] and later as klesa[h] syu[r] although he considered drraista to represent klaista. It is not clear to me why Hoernle regarded the Khotanese aphida as supporting his restoration. The choice lies, as far as I can see, between dustah syur and klistah syur. JP [2-3].14 The restoration of vasta-mattrani as dusta-matrani is suggested by Khotanese dusta-masu. Hoernle's usta-matrani, which he rendered 'like fire', was a mere guess. The restoration of apavasavrya (so read with Bailey, not apavasakhya as Hoernle) as visapavrttaye is suggested by the Khotanese rendering ttyam hiyai pa be' pahaisae'. Hoernle considered 14 b to be 'irremediably corrupt' (1917: 423 n.3). Khotanese heri here may be by haplography for heri vi 'ever' if it is not simplified from a contracted hervi. It was not translated by Hoernle or Konow. heri ... na renders Skt. nityam... na. JP [2-3].15 In 1917: 426 Hoernle restored punayasta as putayas ca on the basis of the Khotanese patca patci upadrrava, and in view of the graphic similarity of n and t this restoration is quite convincing. Later he considered puni to be an otherwise unattested synonym of upadrava. vabai' corresponds to Khotanese be'na and is likely to represent Skt. visa as recognised already by Hoernle (1917: 426 n.3). bai' appears to be the Khotanese word for visa. That vasa-svasta is to be restored as visa-supta seems clear in view of the Khotanese bi'na umya. Hoernle (1917: 426 n.3) recognised the equivalence of umya and Skt. supta, but considered the MS. too corrupt to restore. su-sanatta would appear to represent su-sonitah, but the context and the Khotanese rendering aphide huna jsa 'with disturbed blood' indicate rather duh-sonitah.

JP [2-3].16 (see R.E. Emmerick, The Svastika antidote == 79 For tesam kakapadam murdhni krtva cf. murdhni kakapadam asya krtva (Caraka, Ci. 23.66 bc GAS). For kakapada cf. Susruta, Ka. 2.43 c = Ah., Utt. 35.20 c = As., Utt. 40.54 c = As., Utt. 40.172 a; Susruta, Ka. 5.24 a, 45 a; Vagbhata, Ah., Utt. 36.78 b As., Utt. 42.73 ab; As., Utt. 42.56 d; Caraka, 23.66 b, 67 c GAS. Dalhana ad Caraka, Ci. 23.66 explains kakapada as kakapadakaram vranam and Indu ad As., Utt. 40,172 has sirasi sastrena kakapadam krtva. That the kakapada is an incision made with a knife is clear clear also from Ah., Utt. 36.78 ab (= As., Utt. 42.73 ab) krtvavagadham sastrena murdhni kakapadam tatah. The Khotanese renders kakapada as vasalaka, which Bailey, Dict. s.v. defines as 'mark made by smearing' suggesting a formally not impossible etymology < *ava-sard-. In the JS veselake is an ornamental mark (= tilaka according to Bailey) on the forehead of a king (28 r 4) or of a queen (33 v 3 not 37 v 3 as Dict.). Degener, Suffixe, 307 suggests that vasalaka- may be an Indian loanword and compares Sanskrit srivatsa, which is itself attested in Khotanese (P 2787.69 KT 2.104). vasalaka- can hardly be an extension of Sanskrit vatsala- 'affectionate, loving', which is why she lists the word under Khotanese -laka-suffixes. However, the absence of sri seems a serious obstacle to this explanation. Whatever the etymology of vasalaka-, it is unlikely to refer to an incision, but it may have designated a mark having a particular shape, namely that of a svastika, the well-known auspicious cross, which indeed gives its name to this medicament ([2-3].21). In fact, the kakapada appears to have had this shape as the Tibetan translation of Vagbhata's Ah. has rgya-gram at both occurrences of kakapada (Ah., Utt. 35.20 tr. rgyagram Peking 298 a 4; Ah., Utt. 36.78 tr. rgya-gram Peking 303 b 3), and this is said in S.C. Das's Tibetan-English dictionary to be 'the svastika sign'. The restoration of dadyagadautta poses serious difficulty. dadya appears clearly to indicate dadyat, which in fact follows in the Caraka passage cited above. However, if dadyad is read, it is not possible to accommodate agada in the remaining four syllables, which require - Hoernle (1917: 426) reconstructed dadyad gadantakam, but that would assume the Khotanese translator was mistaken in seeing here agada. I prefer accordingly to assume that dadya is an erroneous replacement of deya as in 16 c. The Khotanese would support deya in both places, and in the latter the grammar requires it. tcera ttera vira seems to be a superfluous imperfect repetition of the preceding tcera ttera baida. JP [2-3].17 In restoring agadenavalipena as agadenavalimpeta I more or less follow Hoernle's agadena ca limpeta, but the Khotanese does not encourage ca. A reconstruction closer to the MS. reading that would be metrically correct for the first pada of a sloka would be agadenavalepena, and this would be supported by the Khotanese. It seems however not to go well with the following pada, if the latter is really to be restored as tatah samjivati suptah with Hoernle. I see no way to restore ttatta samjivatta supttam : as the regular second pada of a sloka even though the Khotanese version supports Hoernle's restoration as tatah samjivati suptah.

The restoration of ttra-bu-kidatta as trna-bhu-kitakair was proposed by Bailey, Dict. s.v. guna. -kidatta suggests rather the singular -kitena, but for metrical reasons as well as on account of the Khotanese -kitakair is preferable. The restoration of ttra as trna-bhu- finds strong support in Khotanese ysaysaja. The restoration of veste as vrscikaih was proposed by Bailey, Dict. s.v. drronve. Although the original Sanskrit probably had dastah here, it appears to me to be clear that the Khotanese translator thought it was dustah although Bailey, Dict. s.v. dusta- 'stung' even regards the Khotanese dursta and dusta here as Iranian in origin. In this he was followed by Degener, Suffixe, 233. However, it is difficult to see how *danscould develop to *duns-. Bailey compares the development of *dams- to duns- in Ossetic but there the labialisation of a is readily accounted for by m. The intrusive -r- in dursta is easier to accept in a loanword. Note above [2-3].13 drraista for dustah. In [2-3].14 above the Khotanese has dusta-masu for dusta-matrani, which shows that the loanword dusta- was well established. guna is clearly borrowed from Prakrit guna- 'wood-worm', Sanskrit ghuna- as in Susruta, Su. 9.4 ghunopahata-kastha. For luta-musaka- cf. visa-musika-lutanam Caraka, Ci. 23.84 (GAS). JP [2-3].18 For pananjanalepad cf. pananjana-pralepaih Caraka, Ci. 23.82 c (GAS). For mudha-garbhanam yoni-lepam pradapayet cf. yonau lepas ca mudhagarbhanam Caraka, Ci. 23.86 (GAS). JP [2-3].19 vasuja is here a loanword corresponding to Sanskrit visucika, which Meulenbeld (1974: 272 ff.) renders 'intestinal inertia'. JP [2-3].20 'yavad-artham visam pibet nirvisam kurvita ksipram is metrically obscure, although the reconstruction seems clear. The meaning of hasta-v-i dira na ida, which is apparently without counterpart in the Sanskrit text, is not clear to me. Hoernle (1917: 429) rendered it 'in this there is no failure' and Konow (1941: 15) 'the eight wrong positions (of the foetus) are absent'. Konow read vidira, which according to his glossary means 'wrong position of the foetus' (1941: 100). I have been unable to account for his interpretation. The sentence could either mean 'it does not do the eight evils to her' if ida is here the Late Khotanese form of yinda 'it make, does' or else 'she does not have the eight evils' if ida is here the Late Khotanese form of inda 'they are' as Konow evidently assumed.

R.E. Emmerick, The Svastika antidote 81 For vrksan aindrasanir yatha cf. gaja iva tarun visa-gadan nihanty agadagandhahasty esah Caraka, Ci. 23.76 cd (GAS). Bailey, Dict. Bailey 1983 Bcd Caraka Caraka (GAS) S.C. Das Degener, Suffixe Hoernle 1917 JS Konow 1941 KT Meulenbeld 1974 Sabdakalpadruma Saligrama Si Studies I, II Susruta Vagbhata, Ah. Vagbhata, As. References H.W. Bailey, Dictionary of Khotan Saka, Cambridge 1979. H.W. Bailey in The Cambridge History of Iran, volume 3(2) The Seleucid, Parthian and Sasanian periods, ed. E. Yarshater, Cambridge 1983, 1233-1234. J.P. Asmussen, The Khotanese Bhadracaryadesana (= Hist. Filos. Medd. Dan. Vid. Selsk. 39, no. 2), Kobenhavn 1961. The Charakasamhita by Agnivesa revised by Charaka and Dridhabala, with the Ayurveda-Dipika Commentary of Chakrapanidatta, ed. Vaidya Jadavji Trikamji Acharya, Bombay 1941. Caraka, The Caraka Samhita, ed. Shree Gulabkunverba Ayurvedic Society, 6 vols, Jamnagar 1949. Sarat Chandra Das, A Tibetan-English Dictionary with Sanskrit synonyms, revised ed. by G. Sandberg and A.W. Heyde, Calcutta 1902, repr. Alipore 1960. Almuth Degener, Khotanische Suffixe, (= Alt- und Neu-Indische Studien 39), Stuttgart 1989. A.F. Rudolf Hoernle, 'An ancient medical manuscript from Eastern Turkestan', pp. 415-432 in: Commemorative essays presented to Sir Ramkrishna Gopal Bhandarkar, Poona 1917. M.J. Dresden, The Jatakastava or 'Praise of the Buddha's Former Births', Transactions of the American Philosophical Society, N.S., 45.5, Philadelphia 1955. S. Konow, A medical text in Khotanese, Ch II 003 of the India Office Library (Avhandlinger utgitt av Det Norske Videnskaps-Akademi i Oslo, II. Hist.-Filos. Klasse 1940. No. 4), Oslo 1941. H.W. Bailey, Khotanese texts I-VII, Cambridge 1945-1985 (vols 1-3 reprinted in one volume as 'second edition', Cambridge 1969 and 1980; vol. 4 reprinted Cambridge 1979; vol. 5 reprinted Cambridge 1980). G.J. Meulenbeld, The Madhavanidana and its chief commentary Chapters 1-10, Introduction, Translation and Notes (= Orientalia rhenotraiectina 19), Leiden 1974. Raja Radha Kanta Deva, Sabdakalpadruma, 5 vols, 3 rd ed., Varanasi 1967. Saligrama, Saligramausadha-sabda-sagara, ed. Khemaraja Sri-krsnadasa, Bombay 1896. R.E. Emmerick, The Siddhasara of Ravigupta, vol. 1: Sanskrit text; vol. 2: The Tibetan version with facing English translation ( = Verzeichnis der orientalischen Handschriften in Deutschland Supplementbande 23,1 and 23,2), Wiesbaden 1980 and 1982. R.E. Emmerick and P.O. Skjaervo, Studies in the vocabulary of Khotanese I and II ( = Veroffentlichungen der iranischen Kommission Band 12 and Band 17), vols 1-2 Wien 1982 and 1987. Susruta-samhita, ed. Jadavji Trikamji Acharya and Narayan Ram Acharya, 3 rd ed., Bombay 1938. Vagbhata, Astangahrdayasamhita, ed. Harisastri Paradkar Vaidya, 6 th ed., Bombay 1939. Vagbhata, Astangasangrahah induvyakhyasamhitah, ed. A.D. Athavale, 1980.