Two Karmavipaka Texts on Curing Diseases and other Misfortunes

[By David Pingree]

One method of curing patients of diseases in India, as in Greek and Islamic influenced civilisations, was (and is) through iatromathematics, that is, the application of astrology to medicine. The oldest text describing iatromathematical procedures consists of chapters 65-66 (cf. also chapter 62 on materia medica) of the Yavanajataka' composed in 269/70 by Sphujidhvaja largely on the basis of a Sanskrit translation of a Greek text on astrology made by Yavanesvara² in 149/50. The Yavanajataka's lead was followed by many Indian authors of works in the Prasna and Muhurta branches of Jyotihsastra. This tradition draws upon the methods developed in Greek astrology in the early centuries of the Roman Empire. An indigenous Indian form of iatromathematics is found in a subset of texts on karmavipaka, the ripening of the fruits of actions performed in previous incarnations. One result of bad karman, of course, is bad health, especially the diseases of children, but other forms of chronic illness as well. Such diseases as are caused by karmavipaka cannot be effectively treated by Ayurveda, but require appropriate rituals of prayascitta, magic, and santi to deal with the illnesses. The most prominent text that deals with these applications is the Madanamaharnava³ written by Visvesvara Bhatta in about 1375, but commonly attributed to his patron, Mandhatr.' Perhaps the earliest karmavipaka text to combine astrology with this form of treatment is the Virasimhavaloka composed in 1382 by or for the Tomara raja of Delhi, Virasimha. Another fairly early text of this type is the D. Pingree, The Yavanajataka of Sphujidhvaja (Harvard Oriental Series 48), Cambridge, MA 1978 (2 vols.). 2 See vol. 5, p. 330 b of: D. Pingree, Census of the Exact Sciences in Sanskrit, Series A, vols. 1-5, Philadelphia 1970-1994 (henceforth CESS). ³ Edited by E. Krishnamacharya and M.R. Nambiyar, Baroda 1953 (Gaekwad's Oriental Series 117), and by Ramacandra Sastrin, Kavalakki 1993. CESS, vol. 5, pp. 691 b-699 a. 5 CESS, vol. 4, pp. 419 b-420 a. 6 CESS, vol. 5, pp. 711 a-712 b.

D. Pingree, Two Karmavipaka Texts 47 Jnanabhaskara, which is presented as a dialogue, as are many karmavipaka texts - in this case, between Surya and his charioteer, Aruna. A large number of manuscripts of this Jnanabhaskara or Suryarunasamvada is extant. The oldest of these of which I am aware is the manuscript 3380 at the Oriental Institute in Baroda; it was copied in Samvat 1585 = A.D. 1528, so that the work was composed as early as the fifteenth century if not somewhat earlier. It deals with diseases regarded as consequences of both the astrological forces determined by the patient's horoscope and the forces of karmavipaka; the former are allayed by santi, the latter by prayascitta rituals. There is a rarer dialogue on karmavipaka between Surya and Aruna called the Vrddhasuryarunasamvada. This is of special interest because of its use of case-histories to confirm its argument that the mixed karmavipaka and iatromathematical methodology it prescribes is effective. The Vrddhasuryarunasamvada was published early in this century,' but I have used the earliest known manuscript, 848 at the Wellcome Institute for the History of Medicine in London. This is an enormous (but incomplete!) manuscript of 656 folia, bound like a Persian book; its copying was finished on Sunday 22 August 1784, while its composition is probably to be dated earlier in the eighteenth century. When complete the text contains 2441 adhyayas. The work begins with a computation based on the aksaras by means of which the birth-place, caste, sex, longevity, etc. of an individual are determined (adhyaya 2-12). There follow descriptions of and gifts for the deities who are to be propitiated: Ganesa, Sarasvati, Laksmi, Surya, Candra, Bhauma, Budha, Guru, Sukra, Sani, Rahu, Ketu, Indra, Agni, Yama, Nirrti, Varuna, Kubera, Vayu, Siva, Pancavaktra Siva, Akasa, Prthivi, Gauri, Bhairava, Skanda, Virabhadra, Kalapurusa, Kalacakra, Jvara, Brahma, Brahmani, Prajapati, Visnu, Garuda, and Laksminarayana (adhyayas 13-50). The next group of adhyayas is devoted to describing the mantras and rituals to be employed (adhyayas 51-117; adhyayas 62-103 are missing). There follows a long gap due to the omission of adhyayas 118-500, following which are twelve chapters (adhyayas 501-512) on procedures for removing specific diseases. This has brought us to f. 75 v; the remaining 580 or so folia contain "biographies" of individuals in which the situation of each in a previous birth (country, varna, profession, sex, family, and good and bad deeds) is described, 7 At Mumbayi in Samvat 1966, Saka 1831 = A.D. 1909.

his or her situation in the present, and the prayascittas he or she has or should have performed to remove the papakarmaphala of that prevous birth; often some of the data from the horoscope of the "present" birth are also given to show that the patient's karman has caused him or her to be born at a time when the horoscope would lead to his or her present unfortunate condition. The horoscope could also be used to determine the details of the person's bad karman in the previous life, the ripening of whose fruit is now being experienced. This collection of almost two thousand biographical sketches, while much must be fictitious, is probably in good part based on an astrologer's record of case-histories. It thereby provides the possibility of recovering a detailed notion of what a more or less educated person living in northern India in the eighteenth century (I assume that the date of the manuscript does not differ substantially from the date of the composition of the work) conceived plausible lives of individuals at many levels of society to be like in broad outline; it also shows how, through prayascittas determined in part by astrology, an individual could hope to escape the evil effects of his karman and obtain, not moksa, but the more worldly rewards of spouse, children, wealth, status, and good health. As one example of the case-histories found in this work I offer below a tentative edition of adhyaya 517, which is preserved on ff. 78-78 v of the London manuscript (pointed brackets enclose aksaras added by me): srisurya uvaca | vainateya mahabhaga srnu vasya vicestitam || kascid vipro 'bhavat purvam vangadese 'pi gramapah || dharmasastrakriyadhitah pitroh sukhasamanvitah || dattani tena danani brahmanesu ca saktitah || satpatresu grhasthesu sraddhaputena cetasa || mrgaya<m> yo gato viprah kadacid daivayogatah || ghorakarma krtam tena prarambhe yauvanasya ca || luntito brahmanas tatra praharair duhkhito bhrsam || hato 'py ayurbalenaiva sa mrtyuvasasamgatah || brahmasvam iti tad gatva na bhukte kenacid grhe || tenaiva bhaksitam suta yena viprah prapiditah || sa gatva yamalokam tu bhuktva tu yamasasanam || patradanavasat suta samjatah ksatriyo 'dhuna || b°

Tee D. Pingree, Two Karmavipaka Texts The dese vipasike lagne capasange 'stage ravau || mesage rahuyukte na somarkse vidhusamyute || sa gauro darsaniyaksah <pra>lamb<o> 'svalpavittabhak || dharmavacyamatir matrsa<s>trpitrsamanvitah || danadikam grhasthesu phalam papaphalam srnu || yatra yatra krta ghata<h> pragbhave brahmanasya ca || iha janmani tatrasti balye kusthagadanvitah || atho striputrahino 'tra jayate garudagraja || yauvane 'pi ca varddhikye tasyedam karmanah phalam || ebhis ca laksanaih suta laksaniyo 'tra prcchakah || nihkrtim paramam suta vaksyami srnu tattvatah || gayatrim vidhinajasra<m> kotim suddhim avapnuyat || prayogi niva<pa>ne dhirah ka<r>syambagarujangulaih || athastamasahasrani japtva kuryad ayam vidhi<m> || hiranmayau somaviprau karyau svarnastakav ubhau || pa<vi>trardanavalekhyau sarvalaksanasamyutau || deyau dvijaya vidhivat pujayitvatha yatnatah || prayascitte krte svetakusthahanih prajayate || striputrasukham atraiva bhavaty eva na samsayah || prayascittam na kuryac ced bhaved rogavivarddhanam || na putrasukham apnoti sa jivati kadacana || d ristam dvatrimsadabde tu jivanam hy astasaptatih || anantyat khalu jivanam vistaram noditam maya || a. ms.: kriyahino c. ms.: kasyamvadgarujamgule b. ms.: vasagam gatah d. ms.: patre 'rdanavalekhyai 49 The astrologer's client (prcchaka), in this case, was a Ksatriya from Vipasikadesa in the Panjab, who, while enjoying many advantages, was a leper and had neither wife nor children. From his present condition, his horoscope, and, presumably, calculations based on the aksaras of his name, the astrologer has reconstructed the outline of his previous existence as a pious Brahmana in Bengal, who had, through the agency of fate, slain a Brahmana in his youth. Further, he has prescribed a prayascitta designed both to cure the client of his disease and to assure him of obtaining a wife and children. Another karmavipaka text, which may have been composed before the Vrddhasuryarunasamvada (the earliest known manuscript - Smrti 35 in the Calcutta Sanskrit College - was copied in Samvat 1783 = A.D. 1726), is the

Karmavipakasamhita in the form of a dialogue between Siva and Parvati. This also is a work that teaches through examples. The text describes the lives of individuals born when the moon is in each of the 108 'feet' or quarter-parts of the naksatras, traces their reincarnations down to the present one, describes the ripening of their karman in this life, including diseases, and discloses the prayascitta or santi rituals by which they may be cured of their ills. The first lives, in which the karman is accumulated and which are often vivid and realistic, may be based on reality. I quote adhyaya 30 as an example; in this case the present birth takes place when the moon is in the third 'foot' of Punarvasu so that the appropriate karmavipaka may occur. siva uvaca | puryam avantikayam vai napito vasati priye || svakarmanah paribhrastah krsikarmaratah sada || patni tasya mahadevi parapumsi rata sada || karkasa nama vikhyata dardura nama namatah || ekasmin divase devi vaisyo dhanasamanvitah || svarnakotim ca sangrhya nikate tasya cagatah || napitena tato devi vaisyo dhanasamanvitah || arddharatre gate kale tatah khadgena vai hatah || dravyam sarvam grhitva tu tam purim ca tatas tyajan || sarvam svarnam vyayam krtva na danam ca krtam kvacit || ekada samaye devi napitena saha striya || prayage makare masi masam ekam nirantaram || pratyaham kriyate snanam bharyaya sahitena vai || godanam ca krtam tena vrsabham svarnabhusitam || tato vai maranam tasya napitasya suresvari || nirjale tasya vai dese copale pathi madhyage || yamadutair mahadevi narake nama kardame || ksipto yamajnaya varsasahasrasastisammitam || narakan nirgato devi vyaghrayonis tato 'bhavat || punar mahisayonim ca manusatvam tato gatah || rkse punarvasau devi trtiyacarane vare || pratahsnanaphalam devi nrpavamse samudbhavah || madhyadese vararohe sarayva uttare tate || mahadhanena samyuktas cauranam karmakarakah || 8 I have used the edition of Maharajadina Diksita, Bambai 1922.

D. Pingree, Two Karmavipaka Texts opatni tasyabhavad vandhya mrtavatsa sutayuta || kapharogasamayukta jvarenaiva prapidita || amitrasyaiva vadhah purvam napitena yatah krtah || tena karmaphalenaiva maharogasamudbhavah || no putro 'pi jayate devi tasya mrtyur abhut kila || ne santim tasya pravaksyami srnu devi samasatah || A gayatri mulamantrena pancalaksajapa yada || tada papam ksayam yati purvajanmani yat krtam || harivamsasya sravanam candipatham sivarcanam || vidhivad devi kartavyam papam sarvam vinasyati || caturasre tatah kunde homam caiva tu karayet || tiladhanyadibhir devi dasamsajapasamkhyaya || vaisyasya pratimam devi karayed vai suvarnatah || pancavimsapalenaiva racitam ca prayatnatah || tamrapatre subhe sthapya pujayet pratimam tatah || mantrenanena bho devi gandhapuspaksatadibhih || om namas te devadevesa sankhacakragadadhara || ajnanad va pramadad va maya papam krtam pura || tat sarvam ksamyatam deva saranagatavatsala || om cakradharaya namah | om govindaya namah | om damodaraya namah | om krsnaya namah | om hamsaya namah | om paramahamsaya namah | om acyutaya namah | om hrsikesaya namah | om cakradharadibhir namna sarvadiksu prapujayet || pratimam pujayitva tu tam vipraya pradapayet || tato gam krsnavarnam tu brahmandaya pradapayet || pancasankhyamitam devi pradadyad vai kulaya ca || brahmanan bhojayed devi yathasankhyam varanane || evam krte vararohe sighram putrah prajayate || vandhyatvam nasayaty asu sarvarogo vinasyati || 51 In this case the client is a rich thief, born on the northern bank of the Sarayu in the family of a king, whose wife is childless, suffering from a phlegm disease accompanied by a fever; the thief also suffers from a grave illness. When a son is born to this couple, he dies. From the naksatra-'foot' in

which the client was born and his present calamities the practitioner is able to determine that he was once a barber in Avantika, whose adulterous wife, named Dardura (Durdara, 'Distressing') was indeed karkasa ('harsh'). He slew a visiting Vaisya, later called his friend, stole his money (10,000,000 gold coins), and fled the city with his wife; the couple then spent the money on themselves without sharing any of it. But later on the barber and his wife spent a whole month bathing daily at Prayaga, and gave a bull adorned with gold. At his death the barber was cast into the Filthy Hell for 60,000 years, after which he was reborn as a tiger and a buffalo before reaching his present reincarnation as a man. The practitioner prescribes an elaborate santi ritual which includes his giving a Brahmana (the practitioner?) a golden image of a Vaisya weighing twenty-five palas and a black cow. Neither of these texts is exclusively directed towards solving clients' medical problems as are the Madanamaharnava, the Virasimhavaloka, and the Jnanabhaskara, but illness is an important human difficulty that they attempt to remove. While they say little about the theory of the treatment, their practice indicates its broad outlines. Disease and other human disasters may be the result of bad karman acquired in previous incarnations. This may be detected and described through astrology and other divinatory means, and cured by prayascitta and santi rituals. These karmavipaka texts, then, constituted in India an alternative medical system to that of Ayurveda. One of their most interesting features is their use of examples that seem at least in part to be based on real events as a teaching device. Such a paedagogical method I have not met elsewhere in the scientific literature in Sanskrit, aside from the often fantastic uddesakas of mathematical texts and the computational udaharanas of grahaganitatikas.