A F R A G M E N T OF T H E KAsYAPA-SAMHITA IN C H I N E S E

By PRABODH CHANDRA BAGCHI

A short medical treatise entitled Kia-ye sien jen shuo yi niu jen hmg (—Kasyapa-T.si-prokta-slricikii'sa-siitra) has been preserved in Chinese uanslation and is included m the Tr ip i taka (Nanjio, 883; l ioboginn 1385, Bagchi—Le Canon- Boucklhique II , p. 589)- T h e uanslation is due to an Indian 'scholar who is known in Chinese either as I'.i-l'icn (Dharmadeva) or as ka-hien ( l)harmabhadra) . Dharma-bli.idia was .1 Buddhist monk of the Nfilanda monastery. He .went to ( luiia 111 ()73 A D. and was much honoured by the Song Emperor. He h u d till 1001 A D. He was very active dur ing his long sojourn in China and translated 118 works into Chinese. Another medical treatise iianslaied by hnn is the Kumara-tanl.ra of Ravana which has been studied and translated by me in another article (Indian Culture, VII, pp 2()()ff ) T h e *StricikiUu (sulrn) of Kasyapa was translated by 1 a-t'ien sometime between 982 and 1001 A.D.

In my article on the Kitmurn-lanlra of Ravana I pointed out its affinity with a newly published medical text entitled KdsyaJHi-saihhitd. fhe *Slrr-cikilm-Sut.ra translated by Fa-hicn also bears the name of sage Kasyapa and seems to have been connected with the school to which the Kasyapa-samhita belonged. T h e *Stri-cikitsd is in the form ol ,in miciloc 11(1011 between (he sage Ji-p'o-kia (=JIvaka) and the sage Ki,i-\c (. K.lsyapa).' JIvaka fell great, pity for those women who siilhi liom \,u ions kinds of doubles dur ing the period of pregnancy .md went to Kasyapa "a great teacher possessed of vast knowledge" to asm lain the method of their treatment. At his request Kasyapa narrated the method of treating the diseases of pregnant women according to the various stages of their pregnancy. T h e Kasyapa-utmhud is also in the form of an interlocution between JIvaka and kasvapa Although the text is mutilated and incomplete there are many indications which clearly bring out this form of the presentation; cl loi example the beginning of the Lelirid/iyaya (Sutrasthana). JIvaka asks —

I • • • • II

54 INDIAN CULTURE

#i §?5fi^T dnt: flR^sr H m g w n 11

||«8 5:^ ' f? «n55WT fspi^ S5S»TSRXt,l| if?! <pt n?ram: sp^ql 5rfc<jBicTt 1 sm* 4 ^ r a frrfe? gsrrflf f^RTPWT 11

, [jh'E.l.s. afks Kasyapa], "What is fit for licking? What are the things !. > be licked ? What are the evil effects of over-licking ? What is bad in nut. .ieking? What are the things difficult to lick and what are their bad and good effects ? What are the diseases that arise from licking r How' do they arise ? Bhagavan, you should tell me all about it. it seems that the health and the disease of children depend on licking. The great sage Kasyapa, venerated by all, being thus requested replied to the question thus for the good of all beings."

A comparison of this form of the narration of the Kiisyajm-smhlul/l with the commencement of the *SlrlcikiUd-suira of Kasyapa of which 1 have given a translation below will clearly show that the two texts are very closely connected- I believe that ihe *Stri-cikilsd is only an extract from the Kasyapa-samhita. That there is room (or such supposition will be clear from a further examination of the Kdsyapa-saihhitd.

About the authorship of the Kasyapa-samhita ihe text itself records die following tradition (Kalpaslhdna, p. 191). "Kasyapa, being appointed by Brahma, compiled this Tantra for the good of mankind, JIvaka, the son of Rcika, received this great Tantra and summarised it. JIvaka later on came to be known as Vrddha-JIvaka. The Tantra was then preserved by'Anayasa Yaksa who narrated it later to Vatsya, a descendant of Vrddha-JIvaka. Vatsya revised and edited the work." Hence the work is known under both the names: Kdsyapa-saihhitd and Vrddlia-jivakhaiii Tantrum.

The Rajaguru Henna] Sarma in his learned introduction to the Kasyapa-samhita has compared the work with other medical treatises and come to the conclusion that ihe treatment of subjects in the present work is similar to that in the Caraka-samhila and the Bhcda-lanlra. The Susruta differs from all other works in this respect.

Kasyapa Caraka Bheda Sutrasthana, Chaps. 30 30 30 Nidana0 „ 8 ' 8 8 Vimana" „ 8 8 3

J CULTURE

?pT^qi?3 a5* •% I

%•$& §mvpmm n q*R H?fe acM: I ^ f ? ^ SSSHSRH u

sRjprqr s m ; ^ ? ! ; I •j saraf %HST*W is . . "Wha t is fit for licking? What are re the evil effects of over-licking ? What re the things difficult to lick and what

What are the diseases that arise from agavan, you should tell me all about it. disease of children depend on licking,

ted by all, being thus recpicsted replied )d of all beings." of the narration of the Kusyapa-sai'nhilil

*Slricikilsa-sutra of Kasyapa ol which ' will clearly show that the two texts are e that the *Slrt-cikilsd is only an extract there is room for such supposition will

iation of the Kasyapa-samhita. e Kasyapa-samhita ihe text itself records paslhdna, p. 191). "Kasyapa, being j this Tan t ra for the good of mankind, vcd this great Tan t ra and summarised known as Vrddha-JIvaka. T h e T a n t r a Yaksa who narrated it later to Vatsya,

Vatsya revised and edited the work." ler both the names : Kdsyapa-samhilu

rma in his learned introduction to the the work with other medical treatises the treatment of subjects in the present

Caraka-saihhild and ihe Bhcda-lanlra. her works in this respect.

Kasyapa Caraka Bheda

Kasyapa 8

1 2

i a 12

Cai -aka 8

i a

30 12 12

Bheda 8

12

3° 9 ( ? ) 8 ( ? )

3° 8 8

3° 8 8

3° 8 8

A I R.U.MEXT OK THE KAsYAl'A-SAMHITA IN CHINESE

S.| 1 II , |

I n d i IV,I ( akitsa Niddhi k.dii.i

I in k.iAapa-saiiihii.i lias besides a supjdement (Khila) which is ii\ 'iilt M(ii<iii. This is evidently a later addition and contains many icjMtiiii'ii', ol subjects treated in the main body of the work.

I lie (iimpliic text of the Kasyapa-samhita Has not yet been (liMoMicd. The unique manuscript from which the text has been edited wis fiagmcntary and hence long portions of the text are missing. A considerable portion of the Cihilsddhydya is missing (see pp. 62-63). In the c hapter on Ciarhhini-cikilsadliydya (p. 63) the treatment of <eit.nu diseases of pregnant women, have been described, such as I'Ki.aliikit, hihnttlii, sftla, firdhcanila, hikkdsvdsa etc.* Something must II.IM In eii said mi tin* treatment of miscarriage in this connection, but tli.11 poi Mini is missing.

I In 'Shiiilaisd of Kasyapa however is more concerned with pre-11.11.il t ,ue than will) regular medical treatment. Th i s text, shows (oiisidei.ible agreement with the 31st chapter of the 8th section of the StiriMi\ilnlua of Caraka.- In fact the whole of the 8th section of Si'ii'miulu'inii deals with pre-natal and post-natal care (jatisiitriyam sutiuati).—conception, the diet of a pregnant woman, the causes of miscarriage, preventive measures prescribed month by month. As a general method of treatment Caraka prescribes for the preservatioh of the foetus the decoction of the following drugs with milk or ghee— Hindu, brdhml, salavirya, sahasra-xdrya, amogha, avyalhd, sivd, bald mi\iii. ••ittxiipiispi, visvakasend and kdntd. It is also recommended that the expectant mother should rub her body daily with an ointment of these dings and bathe in the water in which these drugs have been boiled (Snr'ira, VIII, 2 i ) .

Caraka then gives the following prescription to be followed by pregnant women month by month (ibid- viii, 31). " In the first month the diet should mainly consist of medicated milk which has been properly boiled and cooled and given in proper measure. Her principal meals should consist of such items as may be easily assimilated. In the icrond month her diet principally should consist of milk boiled with the group of drugs called sweets (Kdkoli etc.). In the third month the milk is to be mixed with ghee and honey. In the fourth month two

56 INDIAN CULTURE

tolas of cheese should be given. In the jijlh month the quantity of ghee should be increased. In the sixth and seventh months ghee should be boiled with the drugs, called sweets (Kdkoli etc.). In the seventh month is to be performed the dohada ceremony. The general food should be given in small measures/should consist of such items as are regarded sweet and alleviaiiye of wind and should contain oil and salts as little as possible. In the -eighth month she should be given daily, at proper intervals, a drink prepared of milk, barley gruel (yavdgu), and ghee boiled together. In the ninth month she should have as an additional measure an enema of oil in which the drugs, called sweets (Kdkoli etc.) are boiled-"

Caraka also gives the method of treatment in case the chest is affected which is usual in the seventh month of pregnancy, lie pres-cribes first of all a decoction of luulara mixed with cheese and boiled with the drugs called sweets (Kdkoli etc.). For application on the affected parts he recommends a paste of caudaua and Hirudin, or of sirisa, dhdlaki, sarsapa and licptorice, or of kulaja, arjpika seeds, niusla and turmeric or of nimha, kola, siirasd and manpi.sl.hd or an oil medica-ted with the leaves of haraviru. For washing he recommends an infu-sion of triphala mixed with the blood of a small deer (jnsal) and of a hare and also water boiled with mdlati and liquorice.

There is also a similar chapter in the Sdrirasthdna of the Kdsyapa-saihhitd which is equally called jdlisulriya (pp. 52 ff.). This is also, as in Caraka, the last and the 8th chapter of the Sdrirasthdna. The first portion of the chapter shows a general agreement with the correspond-ing chapter of Caraka, but its middle portion where we should have expected the more specific prescriptions for the pregnant woman according to the various stages of pregnane y is lost. One complete palm-leaf (the 85th folio) is missing. This seems to have contained the matter now found in the *Slri-cikitsd of Kasyapa, The introductory portion of the *$lri-cihilsd dealing with the meeting of JIvaka and Kasyapa might not have been there, but the remaining portion of the text giving prescription, month by month, seems to have been taken from this chapter of the Kasyapa-samhita.

In the supplement (Khilasllidna) of the Kasyapa-samhita there is a chapter called Antarvatnicikitsd (chap- x) which contains similar information on the treatment of pregnant women. As the supplement is a sort of later elaboration of the matter given in the main text it gives an idea of the missing portion of the chapter of Jdlisulriya of the Kasyapa-samhita. The 10th chapter of the supplement says thai regular treatment of pregnant women should be undertaken from the fourth

,T CULTURE A FRAGMENT OF THE KASYAPA-SAMHITA IN CHINESE 57

In the fifth month the quantity of sixth and seventh months ghee should sweets (Kdkoli etc.). In the seventh lohada ceremony. T h e general food cs, "should consist of such items as are wind and should contain oil and salts h month she should be given daily, at el of milk, barley gruel (yavdgu), and uilh month she should have as an oil in which the drugs, called sweets

tt of treatment in case the chest is veulh month of pregnancy, l ie pres-hadtaa mixed with cheese and boiled dkoli .etc.). For application on the a paste of amdaua and mrndla, or of rice, or of kulaja, arjjuka seeds, niusla surasd and manp.sl.hd or an oil medica-For washing he recommends an iniu-

blood of a small deer (prsat) and of a mdlati and liquorice. ter in the Sdrirasthdna of the Kasyapa-'dlisulriya (pp. 52 ff.). This is also, as chapter of the Sdrirasthdna. T h e first eneral agreement with the correspond nidcile portion where we should have escriptions lor the pregnant woman pregnane y is lost. One complete palm-

This seems 10 have contained the cikitsd of Kasyapa, T h e introductory ng with the meeting of JIvaka and ere, but the remaining portion of the by month, seems to have been taken

l-samhiia. Uiuna) of the Kasyapa-samhita there is tsa (chap- x) which contains similar

prcgnant women. As the supplement se matter given in the main text it gives of the chapter of Jdlisulriya of the iter of the supplement says that regular hould be undertaken from the fourth

month of pregnancy (RT^T^rgnT^q*|f?T m ^ ^ s m r a t ^ si. 11). Th i s

method ol treatment is given a slokas 147 ff.

ggf3?7%tfT <&4 I-TOTSUT m i

fa^aftr^ J T U W ^ I ^ ^ sptmcH?!: n ^ys. it

srr^f vftwi srfr&snfe&Tr nw v r ^ it V\® w atv-stm ^r^trr cnaftmf^raT fq%^ i •rrsTJ^i^rct^ 3 ^ srrsfr ^ g f ? ^ n \<\\ is

•jttrcifTH ftp* f w mi ?ng?ne^i^ 11 \<vi ii s?»feHx "ft-ffrrfrf -ar srlS %% fkm^ i rrfirw t fe^ft msfa w n % favmt i

^m^m^ wzzftfa^n ^ i •ff'Hrfl^'W 4fcr RI SCTT adw -3 II i>\H 11 gK^ RH% urcrorf s-srfta^ s r o t a ^ i

l-'he Bhcda-saiiihitd, which, we have seen, follows the same tradition as that of Caraka, has also in its extant South Indian version a chapter called hitisfilrJynm, (which is the chapter viii of its Sdrirasthdna). It is an abridged version, but still it agrees with the corresponding passages of the Cuakasamhita and the Kasyapa-samhita (specially the supple-ment). It may be quoted here for a comparison with other texts—

swifo 1 %n fofasnfsr nnr% I ?^^rf f w ^ w ^ref^&i fqg T

ami;r<g?T3rrc nx m^^ f^m^wi^m \\ (Bhedasamhitd, p. 95).

58 INDIAN CULTURE

Thus a comparison of the mutilated Jdtisulriyam section of the Kasyapa-sarhhita with the corresponding chapters of the Carakasamhita, the Bhedasaihhita and the Khilasthanam of the Kasyapa-samhita itself shows that the short treatise in Chinese translation, the *St.ricikitsd of Kasyapa, formed a part of the Jdtisfitriyam of the Kasyapa-samhita. It must have been based on that portion of the jdtisulriyam. which is now lost.

The two medical treatises translated by Fa-t'ien (Dharmaeleva;, a monk of Nalanda—the Kumdra-lanlra of Ravana and the *Stricikilsd of Kasyapa bear a Buddhist stamp- The Kumdra-lanlra, as we have said in another article (Indian Culture, I'll, pp. 269 If.), is of Buddhist inspiration. Ravana is a Yaksa, and it is only in Buddhism that the Yaksas have been considered as beneficent beings. The Kasyapa-samhita, of which *Stricikitsd is a part, is also said to have been handed down by another Yaksa—Yaksa Anayasa, who is invoked in the Maha-mayurl (S. Levi, Le Catalogue Gcographique des Yaksa, J. As. 1915). Ravana is the Yaksa protector of the country of Ramatha in North-Western India, while Anayasa is the Yaksa protector of the city of Rausanrbl. The Kdsyapa-saiiihitd like the *Slri-cikilsd has another Buddhist association. Its author was JIvaka. The sage Kasyapa com-municated it to JIvaka who recorded it and gave publicity to ii for the good of humanity. JIvaka is well-known in the Buddhist texts as a great authority on medicine. Me was a contemporary of Buddha and was educated in medical science at Taksasila under Aireya. For a detailed study on JIvaka, his.role as a medical authority, his association with Buddha etc., see The History of Indian. Medicine by G. N. Mukherji, vol. iii, pp. 681 ff.

The contents of the *Stri-ciki.tsd of Kasyapa may now be discussed and compared with prescriptions in other sources. It will be seen that* the prescription given in the *Stn-cilii.lsd is much more detailed than that in other sources- This is probably because the Kasyapa-samhita with which the *St)i-cikilsd is directly connected is specially a Kaumdrabhrtyam and as such is more concerned with the diseases of expectant mothers and children.

First month (of pregnancy).—The medicine prescribed is a powder of candana scent and ulpala flower mixed with milk and milk-sugar. Ju-t'ang' literally means 'milk-sugar' but I do not know what kind of sugar it really is. Caraka prescribes only milk properly boiled and cooled.

(1) ILH-

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nuti lated Jdtisulriyam section of the Dnding chapters of the Carakasamhila, thanam of the Kasyapa-samhita itself hinese translaiion, the *Slricikilsd of isutriyam of the Kasyapa-saihhita. It lion of ihe Jdtisulriyam which is now

ranslaied by Fa-t'ien (Dharmadevaj, tantra of Ravana and the *Slricikilsd p- T h e Kumdra-lanlra, as we have lime, I'll. pp. 269 If.), is of Buddhist and it is only in Buddhism that the 5 beneficent beings. T h e Kdsyapa-part, is also said to have been handed nayasa, who is invoked in the Maha-cograph'ique des Yaksa, J. As. 1915).

the country of Ramatha in N'orth-s the Yaksa protector of the city of

like the *Slri-cikitsd has another was JIvaka. 'The sage Kasyapa corn-led it and gave publicity to ii for the ll-known in the Buddhist texts as a was a contemporary ol Buddha and it Taksasila under Aircya. For a

is a medical authority, his association listory of Indian. Medicine by G. N.

tsd of Kasyapa may now be discussed n other sources. It will be seen that" i-cik.ilsd is much more detailed than obably because the Kasyapa-samhita directly connected is specially a

nore concerned with ihe diseases of

Flic medicine prescribed is a powder _r mixed with milk and milk-sugar. ar' bin I do not know what kind of bes only milk properly boiled and

A FRAGMENT OF THE KASYAPA-SAMHITA IN CHINESE 50

Second month.— The medicine prescribed is the powder of blue tttpala flower, root of ku-mu-na (kumuela), ling-liio and kie-si-lu-kia, mixed with milk. Ling-kio* is supposed to be Goksuraka —trib'ulus lanuginosus in Mahavyutpatti (Sakaki)— 5782 (ii). But it is really irngdlaka—trapa bicornis or a kind of water caltrops. Kie-si-lu-kia' is kaseruka. It is a kind of -root which when taken helps the regular secretion of biles and cools, the system (rakta-fi'la-prasmanalvam, silatvarh, ddhasramdpahatvanca—ci. Sabdakalpa-'Iruma). Caraka prescribes for the second month—'milk boiled with drugs called sweets (madIntra)'. T h e group of these drugs, according to the commentary, begins with Kdkoli. Kakoli, however is prescribed here from the third month-

'Third month.--The: medicine prescribed is equal portions of kia-luit-lri, rii'e-lo kia kiu-lei and the root of pi-ma' rubbed and mixed with milk, milk sugar and honey. Kia-liiu-lei* and th'e^to-kia-kiu-ier' are kdkoli and ksira-kdkoli. Kdkoli is described as a medical plant with aromatic berries—Luvunga Scandens. Ksira-kdkoli is described as a "root from the Himalayas • yielding a milky juice"—Trittiliria Stracheyi (Woolner—J.R-A.S., 1925, p . 631). I'i-ma" is castor oil plant, Sanskrit eranda—Ricinus Communis. Caraka prescribes for the 3rd month only 'milk mixed with ghee and honey.'

Tourlh month.—'The medicine prescribed is the equal proport ion of the root of tsi-li7 its branch and leaf, utpala flower and its stalk, rubbed and mixed with milk. Tsi-li is Trijbulus terrestris. In die I-'an \u l.sa ming (Bagchi, Deux Lexiques, 1003) Tsi-li is koksura (^i)ltsura). Caraka and Bheda prescribe for the fourth month only cheese and milk. Bui the supplementary section of the Kasyapa-saiiihiia already referred to gives a more detailed prescription for the Iniii'ili month according to the nature of the troubles,—ghee, milk, juice of sugarcane, leaf of castor oil plant boiled in milk etc.

Iijlli. month.~The medicine prescribed is the*"powder oi ecjtial proportion of the root of gourd plant (hu tseus), and utpala llower mixed with grape-juice (p'n-l'ao che"), milk and milk-sugar. Caraka prescribes simply 'milk and ghee,' while Bheda only barley-gruel (yavagu) and milk.- Hu tsen is literally 'gourd plant,* bu t it is not clear what sort of gourd it is. P'u-t'ao literally means 'grape }M(c.'—drdksd-pdnaka (Mahavyutpatti 5717-36). .Pu-t'ao has been

(2) f% % (3) &.fe'tik (4) 3 £ * '#' (5) *

(«) fc/S- (?) ,-f f! (8) ^ (») Ti%

QQ INDIAN CULTURE

proved by Laufcr (Sino-Irauica, p. aar,) to be a borrowed Iranian word; p'u-t'ao (*/n/-r/W)has been restored by him in its old Iranian form *buddwa or *buomva formed with a sullix xna or awa, I mm a stem buda which may be connected with new Persian bdda "wine"—pro-bably a dialectal form of Avestan maoav, "wine from berries." In the present case however p'u-t'ao che means "fresh grape juice" and not a variety of grape wine.

Sixth month.—The medicine prescribed is equal portions of pi-o-lo, mo-ti-kia-lo-jo and sa-ki-i'o-fu herbs rubbed and boiled in milk mixed with milk-sugar and honey. Pi-o-lo'" is piydla, mo-ti-kia-lo-jo" is probably a. wrong transcription for mdtuluhga which is a kind of citron plant, and sa-hi (hi)-lo-fu is sahetava. The properties of piydla are given as—madhuratvam, snigdhat-vam, vdtapittandsitvam etc., and the properties of mdlulunga arc— hrdyalvam, amlatmm, laghitliiam. agnidipulx-am .etc. (Sabdakalpa-druma). Caraka prescribes for the sixth month the drugs called sweets —Kdkoli etc. boiled in ghee, whereas Bheda prescribes ghee and milk only.

Seventh month.—'The medicine prescribed is pills made with the powder of tsi-li—tribulus terrestris—branch and leaf mixed with milk-sugar and honey, to be taken with meat soup. Caraka prescribes for general treatment the same medicine as for the previous month- Bheda follows him. For the skin infection which is usual in the 7th month Caraka makes an elaborate prescription; our text, however does not refer to it.

Eighth month.—The medicine prescribed is ecpial portions of san-han-tigo'1 lotus flower, blue utpala flower and tribulus terrestris, rubbed and mixed with milk, milk-sugar and honey. I have not been able to find out -what plant san-han-ugo is. for the eighth month Caraka prescribes a drink made of ghee, barley gruei and milk mixed together.

Ninth month.—-The medicine prescribed is equal portions of the roots of ^ pi-ma—castor oil plant, kia-ku-lci-kdkoli, she-lo-po-/«n-nt'3--Sarapahanr (?), mei-li-han-ti''1 (Brhati?) rubbed and boiled in milk. I have not been able to find out what sh'e-lo-po-han-ni^ is. The last mei-li-han-ti seems to be Brhati which is according to some sources the same as kantakdri. Its properties

do) ®r-m (ii) ftibmnk (12) *.&n (13) 4-Hfy-tiiK, (14) ;t 'f1fi

' CULTURE

p. aar,) to be a borrowed Iranian •n restored by him in its old Iranian d with a sullix xaa or awa, from a stem with new Persian bdtla "wine"—pro-maoa.v, "wine from berries." In the means "fresh grape juice" and not a

prescribed is equal portions of pi-o-lo, bs rubbed and boiled in milk mixed Pi-o-lo'" is piydla, mo-ti-kia-lo-jo" ription for mdtuluhga which is

sa-ki (hi)-lo-fu is sahetava. T h e ven as—madhuratvam, snigdhat-the properties of mdtuluhga arc—

m, jignidi pal-cam etc. (.Sabdakalpa-e sixth month the drugs called sweets rcas Bheda prescribes ghee and milk

me prescribed is pills made with the •s—branch and leaf mixed with milk-h meat soup. Caraka prescribes for ine as for the previous month- Bheda ion which is usual in the 7th month ription; our text, however does not

le prescribed is equal portions of c utpala flower and tribulus ah milk, milk-sugar and honey. what plant san-hauugo is. for the drink made of ghee, bailey gruel and

e prescribed is equal portions of the lain, kia-ku-lei—kdkoli, she-lo-po-'i-han-ti''1 (Brhati ?) rubbed and

been able to find out what mei-li-han-ti seems to be Brhati

" the same as kantakdri. Its properties

& (12) 3-ft%

A FRAGMENT OF THE KASYAPA-SAMHITA IN CHINESE 61

are given zs—tiklatvam, nsnalvam, vdta-jvararGcakdmakdsvdsa-hrd-roauudsitvam (see Sabelakalpadruma). Caraka prescribes only for outer use- 'oil in which kakoll has been boiled.'

Tenth mouth— The medicine prescribed is equal portions of Hit ten' beans, and utpala '(lower, rubbed and" boiled in " milk mixed with milk-sugar and honev. Caraka and other sources do not give any prescription for the 10th, 1 1 th and 12th months, as these stages of pregnancy are uncommon. Bheda stops with the eighth month and recommends that the labour room should be made ready in the 8th month. I have not been able to find out what kind of beans was liu leu.

Eleventh month.— The medicine prescribed is equal portions of blue utpala flower, sha-lu-kang'" (saluka) plant, lotus flower and lotus stalk, rubbed in cold water and boiled in milk mixed with milk-sugar. Sha-lu-kang is Saluka—a plant like "the lotus which grows in water. The re is no prescription for the eleventh month in other sources.

Twelfth month.—-The medicine prescribed is equal portions of kia-kiu-lei. {kdkoli), ch'c-lo-kia-kiu-lri (ksira-kdkoli), liquorice (/rem Is'no)" and utpala flower ground and boiled liquorice—Ski. ya.st.i-mad.hu.

in milk. Kan-ts'ao is

[Kdsyafmrsiprokta-stricikitsa-sfttra]—-"The sutra on curing women spoK.cn by the sage Kasyapa."— .

Once upon a ' t ime the sage JIvaka was worried by this thought : In the world all beings get their body from women- T h e women at first get pregnant for full ten months and some even longer for twelve months and then they give birth (to the child). In this period-they stiller from sickness which afllicts them with pain. I shall now ask the teachers about the-means of getting the medicine for curing their diseases. On thinking thus he went to see the teacher, the sage Kasyapa. He prostrated himself before the teacher and after saluting him said—-i he great teacher Kasyapa is possessed of vast knowledge. I want to ask him a question anckpray him to listen to me and reply. T h e sage Kasyapa replied : What do you want to ask me ? T h e n the sage JIvaka said : T i e woman remains pregnant for ten months or twelve months. When the days are completed she gives birth to the child.

(15) %l (16) •##-#] (1?) H'f

62 INDIAN CULTURE

Why do they suffep from diseases in this period for whieli the foetus gets shakv and uneasy. Some get spoilt whereas others suffer from unlimited pain. My teacher is all-knowing. I request him to speak on the t reatment of these diseases and on the medicine to cure them. When he-had finished he waited quietly to listen (to the reply).

T h e n the sage Kasyapa said to the sage JIvaka: T h e women, when pregnant , do not know how to protect themselves. So the foetus gets unsteady. I shall now briefly speak, month by month, on the medicine for protecting it.

If the foetus gets unsteady in th,e first month of pregnancy the woman should take the chen-tan (caudaua) scent, ihe lotus flower, and the yu-po-lo (utpala) (lower, put them in water and grind them. She should then mix it with milk and the milk-sugar boiled together. Th i s medicine, if taken when tepid, can stive the foetus from ail harm and pain and make it steady in the first month of pregnancy.

He then told JIvaka : If in the second month of pregnancy the fo.etus gets unsteady then take the blue utpala flower, the root of the kiu-mu-na (hitmuda), water-caltrops (ling kio), kie-si-lu-kia (kascruka?). Grind equal portions of these herbs into powder, mix the powder with milk and boil it- It should be taken- when cool. Th i s medicine can keep the foetus in its place, remove the pain and keep the pregnant woman in good condition.

If in the third month of pregnancy the foetus gets unsteady then take equal portions of kia-kiu-lei (kdkoli), ch'e-lo kia-kiu-lei (ksira-kdkoli) and thei 'oot of pi-ma: rub them in water and make ihcui exceed-ingly fine, put them in milk and boil it well. I'm some milk-sugar and honey in it, mix up and take it when cool. This medicine can keep the foetus in its place, remove pain and fear and keep the pregnant woman in good condition.

If in the fourth month of pregnancy the foetus gets unsteady then take the root of the tribulus terrestris (tsi-li), take also its branch and leaf, utpala flower and its stalk, take equal portion of each, rub them in water and make them exceedingly fine, put them in milk and boil Give it when cool- Th i s medicine can keep the foetus in its place, remove pain and fear and keep the pregnant woman in good condition.

If in the fifth month of pregnancy the foetus gets unsteady take the root of the gourd plant (hu-lseu), the utpala (lower, equal portion of each, grind them and make them fine, mix them with grape juice (p'u-t'ao), milk, and milk-sugar, boil ihcui, and give it when cool. Th i s medicine can keep the foetus in its place, remove pain and fear and keej} the pregnant woman in good condition.

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I

CULTURE

s in this period for which the foetus t spoilt whereas others suffer from 11-knowing. I request him to speak

s and on the medicine to cure them. uietly to listen (to the reply).

0 the sage JIvaka: T h e women, when rotect themselves. So the foetus gets k, month by month, on the medicine

in th,e first month of pregnancy the (antdunu) scent, the lotus, flower, and them in water and grind them. She the milk-sugar boiled together. Th i s

m save the foetus from all harm and st month of pregnancy. the second month of pregnancy the

e blue utpala flower, the root of the ps (ling kid), kie-si-lu-kia (kascruka?). bs into powder, mix the powder with T e n when cool. This medicine can ove the pain and keep the pregnant

gnancy the foetus gels unsteady then / (kdkoli), ch'e-lo kia-kiu-lei (ksira-1 hem in water and make them execcd-boil it well. Put some: milk-sugar and en cool. This medicine can keep the d fear and keep the pregnant woman

gnancy the foetus gets unsteady then stris (tsi-li), take also its branch alk, take ecpial portion of each, r u b ceedingly fine, put them in milk and medicine can keep the foetus in its keep the pregnant woman in good

nancy the foetus gets unsteady take (ft/), the utpala flower, equal portion em fine, mix them with grape juice , boil them, and give it when cool, is in its place, remove pain and fear good condition,

A FRAGMENT OF TOE KASYAPA-SAMHITA IN CHINESE 63

If in the sixth month of pregnancy the foetus gets unsteady then take pi-o-lo (piydla), mo-ti-kia-lo-jo (mdtuluhga?), sa-hi-to-fu (sahe-tnva?) herbs, equal portion of each, r u b them in water and make them extremely fine, boil them in milk, and then put some milk-sugar and honey in it. Give it when cool. Th i s medicine can keep the foetus in its place, remove pain and fear and keep the pregnant woman in good condition.

If in the seventh month ol pregnancy ihe foetus gets unsteady then lake the tribulus terrestris, its branch, leaf and root, grind them into powder, put some milk-sugar and honey and make pills. Give each pill with meal soups. It may he taken also as food with the meat soup or with the soup of green beans. Whether taken as medicine or food it can keep the foetus in its place, remove pain and fear and keep the pregnant woman in good condition.

II in the eighth month of pregnancy the foetus gets unsteady then take sen liaii-ngo (medicine),- lotus flower, blue utpala (lower and lviliulu\ terrestris, ecpial portion of each, rub them in cold water and make- tln-iii extrcmelv line, mix them with milk, sugar and honey, boil iheiu and ;.;i\c ii when cool. This medicine can keep the foelus in its place leniovc pain and lear and keep the pregnant woman in good l ' . l ie I II |l l | | .

II in ihe- ninth month ol pregnancy the foetus gets unsteady then lake- ihe rooi ol pi-ma (castor oil plant), kia-kiu-lei (kdkoli). she-lo-po-liiiu in (simipd ?) herb and mei-li-han li (brhati) herb,, equal portion ol each, nib them in cold water and make exceedingly fine, put them m milk and boil- Give when cool. This medicine can keep the foetus in its place, remove pain and fear and keep the pregnant woman in good condition.

II in the: tenth month of pregnancy the foetus gets unsteady then lake green beans (liu leu) and utpala flower, ecpial portion of each, mix them will) water, rub them extremely fine, put some milk-sugar and honey in them and boil them in milk. Give it when cool. This medic ine can keep the foelus in its place, remove pain and fear and keep the pregnant woman in good condition.

if in the eleventh month of pregnancy the foetus gets unsteady die -ii take blue utpala flower, sha-lu-kang (Saluka) herb, lotus flower and stalk, ecpial portion of each, rub them in cold water and make them exile inch fine, mix them with milk, put some milk-sugar in it and boil.

one: dose of it when cool. Th i s medicine can keep the foetus in its place, remove pain and fear and keep the pregnant woman in good condition.

II in the twelfth month of pregnancy the foetus gels unsteady,

(

•54 INDIAN CULTURE

then take kia-kiu-lei (kdkoli), ch'e-lo kia-kiu-lei (ksira-kdkoli) herbs, liquorice (kan-ts'ao, yaslimadhii), and utpala flower, equal portion of each, grind them and make them fine, rub them in water and-boil in milk. Give one dose of it when cool. This medicine can keep ihe pregnant woman in good condition.

When JIvaka Rsi had heard the master on this method ol treating pregnant women he became exceedingly happy, bowed unto him and went away,

Cf Carakasaiiiltild, Sarira' ''111- 31

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