MEDICAL LORE IN THE WORKS OF SRINATHA

ByB. RAMA RAO

Srlnatha. a Telugu poet of renown. flourished between 1360 and 1454 A. D.He belonged to Bharadvaja gotra and Apastambaslitra. Kalpattana in thePakanati region is the birth place of Srlnatha. He was the son of Maraya , who ismentioned by srl!1atha as Vidyarajl vabhava (cr~ator Brahma. in the field oflearning j and Bhirnamba. The grandfather of Srinatha. Kamalanabhamatya wasa grea t poet. sri natha was an erudite scholar and toured all parts of Andhraregion. He was called Kavisarvabhauma (Emperor of poets). and was honouredby several kings in the Andhra region. He held the post of Vidyadhikari (Officerof learning or knowledge) for a long time in the court of Pedakomati Vema of theReddy dynasty who ruled from Kondavidu from 1402-1420 A. D. He wrote thefollowing works:

(1) Maruttaratcar itra, (2t salivahanasaptasati; (3) S!Iigir~nai~adha (SN):(4) Haravilasa (HV); (5) Bhi mesvarapurana (BP); (6) Kaiikha1).Qa (KK);(7) Sivaratrimahatmya (SM): (8) Palnativ iracaritra (PVC) and (9) Krr d abhirama(KR).

From the statements of other authors, Pan ditaradhyacaritra, Dhanaiijayavilasa , Nandanandanacaritra and Vallabhabhyudaya are also known to have beenwritten by Srlnatha. But these are lost to us. srlnatha went to the Karnatakaregion and defeated Din dimakavisarvabhauma at the court of Praudhadevaraya andwas honoured with Kanakabhiseka (gold-bath). Sarvajiiasijjga also honoured him.

In contrast to his early lavish life, he spent a miserable and woeful lifeduring later part when all of his patrons were no more. He had to resort toagriculture in a small village. He was even punished by placing stones on his backin the street for the non .payment of land revenue.

An effort is made in this paper to present the allusions of medico-socialinterest and health in the writings of sri natha, Almost all his works are eithertranslations or based on Sanskrit works. The first two of the above works are alsolost and the authorship of eighth and ninth is not undisputed. However, referencesfrom them are also included in this article.

Ayurveda as a branch of learning:

Whenever the branches of learning are mentioned, Ayurveda is alsoincluded. Avurveda is mentioned as one of the various branches of learning. inthe stories of'sivasarma in KKl. and of Sukumara in SM. SM mentions thatLord Sad aj iva revealed the 18 branches of learning including Ayurveda toBrahma.P the creator and also that Sukumara learnt all arts and sciences (given by

Medical lore in the works of Srinatha=-Rama Rao 87

name) including Vaidyakrama (medical procedures). 8 At the time of handing overthe kingdom to his son, King Divodasa invited all important persons of the kingdom,like ministers, feudatories. princes and other officers, among whom physicians werealso included.s The objectionable deeds of Sukumara are listed in a verse. Heused to respect the alchemists and show interest in the art of surgery. Thissuggests that these two professions were not adopted by respectful persons of thesociety.f

Saa:es and Gods:

Names of sages and Gods familiar or related to Ayurveda are mentioned inhis works. The names Jatukarna and Xtreya are included in the list of sagesdwelling in Darukavana.s Though the name of Xtreya appears commonly atseveral places in the puranas and other works. the name Jatukarna is rare andhence significant. Daks arama is praised as the abode of several sages amongwhom are included Atri, Xtreya, Agastya, Parasara and Gargya.? Their namesare associated with Ayurveda also.

The story of the birth of ASvins, who became celestial physicians is brieflynarrated in KK. The twins were born to Sun God and his wife Sajiia, when theywere enjoying in the form of horses.f In one place in KK the disease cintajvara(fever due to grief) is mentioned as incurable even by great physicians like Nasatya(Asvins). Caraka and Dhanvantari.?

The name of Divodasa appears in association with the city Varanasi orKaii. Wbile describing in BP the story of Vyasa's leaving Varanasi for want ofnot obtaining his bhiksa in Kasi, the town is mentioned as flourishing with law.abiding citizens and protected by the strength of Divodasa.I 0 However, tbere isno indication of his association with or learning in Ayurveda. KK narrates astory in which Indra and other gods try.to dethrone King Divodasa, who wasruling justly over Kasi.11

The story of the churning of the ocean of milk occurs in BP and HV. InBP it is only mentioned that Dhanvantari emerged with tbe amrtakalasa (potcontaining the nectar).12 However, in HV it is narrated that Dhanva?tariemerged for the health and well being of all the diseased, with leeches and haritakiin the hands. 13 Harltaki and leeches suggest the two branches of treatment.medical and surgical. .

:Foodhabits I:KR describes the common food eaten by the well-to-do people in the rural

areas in winter. They eat food prepared from the new rice. along with the curryprepared from the tender leaves of mustard and with gbee and slimy curd. I~ Thisappears to be the translation of a popular verse in Sanskrit running thus: «Curry

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of tender leaves of mustard, food of new rice and slimy curd- 0 ! beautifullady! thus the rural people eat delicious food with less expenditure." 15

Sivasarma. who was on a pilgrimage, went to Mayapura, Afterperforming his daily religious rites and acts, he was about to take his food,prepared in a copper utensil and served in a puJiya (leaves stitched to form a plate)of the leaves of modugu when his death occured.16

An interesting description of the food preparations, brought for offering tosiva on the Mahasivaratri day is found in KK, The curries were prepared byadding the following spicy articles: marica powder, rock salt, white mustard;asafoetida; tamarind juice, jarnbjra. fresh ghee and coriander. 17

The king of Kasi, Divod asa , who was well known for his meritorious acts,was informed (by the servants) that the bell of second jamu (a period of about 3hours) was struck and that food, prepared by Siiryapaka (cooking by the heat ofSun) is ready to be served in the plates. 18 This shows the observance of regularityin the time of taking food and also that the food was cooked by the heat of Sun.The next verse also repeats more clearly that Divodasa took the food cooked by theheat of the rays of the Sun.

SN describes in detail the arrangements of meals during the marriage ofDamayanti with Nala. Four types of foods were eaten by the relatives andprinces, according to their age and status.i s The dishes or articles were mixed inthe following way: Sevikas of wheat were mixed in Khandasarkara, cow..milkwith mandega. laddus with honey mixed with black pepper; greengram withthin c apa tlu. Another preparation was Vennapadidemu.20 Anavalapayasa,olupupappu, iemana. sugar-candy with thc juice of jamb ira and powder ofmustard seeds and oil, pieces of curd prepared from the milk of a cow, whose calfis full-grown are also some of the food preparations. Curd. having sour taste wasalso taken. after mixing it with pickles, prepared by mustard powder and others.Among the non.vegetarian fcod, meat of red deer finds place.21 At the end ofthe description, the poet srJnatba concludes that they ate food. which was suci(pure) mrsta (agreeable) and pathya (wbolesome to the body).22 These are theimportant qualities of food.

In PVC when an occasion of food occurs, many special preparations,paramanna, vegetables added with pulses, drinks, junnu, pickles. ghee,kbandasarkara and sweet kandagad da are listed.23

In the story of Cirutondanarnbi in HV, Cirutondanambi and his wife,who had unswerving devotion' to siva and the Jatigamas 'were asked by an oldJatigama to kilt their son, cook him and serve. With great devotion, theyunhesitatingly killed their son with the heart of a butcher and cooked himdeliciously by adding the following spices and other materials: black pepper

\.

Medical lore in the works of Srinatha=-Rama Rao 89

onion, turmeric, menti, asafoetida. jlraka, sugar, tamarind, karambu/r}, deliciousghee oil and lastly curd.24

Before starting the churning of the ocean of milk for amrta (nectar) by thegods and demons, the god Vighnesvara was worshipped and several preparationswere offered; they are- undrallu, sugar.cane. honey. banana fruits, puris, ghee,green-gram, milk, curds, rice, drink made of water and jaggery. adding some spices,tender coconut. cream of milk, butter, ku dumulu la d dus. cakk iljilu, morun d alu,khan da, calimidi and man dapappu ('I) etc.25 In BP, brahrnanas and sages wereserved meals by the goddess Parvati on the tender leaves of banana; 26 Here alsoa list of preparations which were emanating the smell of karpjira is g:ven: Pulses,preparations made of flour, payasa, gbee, sweets, drinks of grapes. sugar candy,banana fruits, cow's milk. mandegas. fresh ghee and pulses.P? In Slyf Sukumarathe son of the Minister. who was wandering in the forest. after his extrication, re-collects that his mother used to serve him rice with curd and vad apindiyalu by thetime the sun appeared on the Udayadri (mountain of rising) i. e. just after sunrise.28The same verse occurs in KK also, in the story of Gunanidhi.J? Children andyoung boys, till the completion of their studies are generally given in the early partof the day, food (rice) which is cooked in the night and kept over after mixingwith curd.

Menstrual Period:

In Ayurvedic classics, and religious works, considerable importance is attachedto the rules to be observed during menstrual period. Specific instructions are givenwith regard to the foods to be taken. and behaviour of the woman daring theperiod. A verse in KR mentions a beautiful woman belonging to the Can d ala (anoutcaste) caste going for rtusn ana (purificatory bath) i. e. bath taken on thefourth day.30

Brhaspati, while explaining to Lopamudra the rules and observations to befollowed by a meritorious or chaste wife, also touches this subject. The womanshould not come in sight of her husband during the period but should first see herhusband after taking bath on the fourth day, after sunrise. 31 Though the practiceof untouchability during the menstrual period has been very common, the mentionof the observance by a CaJ)Q'ala woman suggests the strict observance of the rulesby people of all strata and communities.

Depilatories :

Indian works on erotics contain prescriptions for family planning and forother cosmetics etc. KR in one place, mentions that a lady was selling a depilatoryby hawking in the weekly bazar, keeping an oily lump, probably a sample. in herleft hand. She had a big ivory box (in which the material is kept). She wascrying loudly .. Susarabhettu". It is the name of that depilatory. 32 The material,to be used by the ladies. is said to be made of some resin.

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Fumigation:

Fumigation was applied as an act of purification and also for propitiation ofGods and evil effects. The articles used for the dhfipa were the following: 33

Guggulu or Mahisaks] and Sambrani,

Horbs and Drugs:

The forest in tbe Vindhya mountain is described while narrating the story oftbe journey of Agastya to South. There were Karpiirakadali trees, and the windcoming over them removed tbe fatigue caused by tbe tiresome journey. TbeMahira trees were full of ripe fruits; poka trees were very beautiful in appearance:the fragrance of (the flowers of) patali, vakula, campaka and vicikila were inter-mixed and amra and udumbara were also full of fruits. H

Tbe moon is considered as the God of berbs and is supposed to have influenceon tbe efficacy of the herbs. This idea is hinted at some places. Wben tbe Vindhyamountain grew abnormally and obstructed the path of the sun. the moon. etc. theherbs lost their efficacy and splendour. 35 In the narration on candraloka (Lunarcontinent) the moon is said to have attained the Lordship over herbs and water bythe grace' of siva. who was satisfied by the thousands of years penance oftbe mOOD. 36

While churning the ocean of milk, bunches of nagavalli, emerged from theocean and the special taste of betel leaves is thus justified due to the associationwith nectar. :\ -; The emergence of a garden of tulasi is also mentioned in the sameplace, :J Fl in HV. Sukra worshipped Lord siva with flowers and sprouts of thefollowing: :J o

Campaka, dhattiira, karavira. kusesaya, m alati, karnikara. kadamba, vakula ,utpala, mallika, satapatra. sindhuvara, kirpsuka asoka, punnjiga, nagakesara,k sudra , ma dhavi. patala, bilva. mandata. dronagranthi, parnidamana.ciitapallava. darbha. tulasi, nandyavarta , devadaru, kaiicana. and diirva,

In SM the capital of Hema ngada, is described as having several gardens ofciita, Rajanna, kalama. sastika. kuluuha, mudga, canaka, siddartha, Syamaka,godhiima, m a sa. kusumbha, were plenty. 40 Hint ala forest also finds place. 41

Sukum ara and his wife survived in the forest by eating fruits if karkandhu, lakuca,kadali, ciita, matulunga, lavali, jambu, tala. tinduka and draksa 42

The flora of Pithapura is as below: 43

Trapusa, patolika, karavella, kuc;lungaka. vrntaka, kolaka, ciiicika, chattraka,meghanada, pippali, upodaka, pltapalaJ;lc;lu. srngabera, pendala, and cema.

Medical lore inthe works of Srinatha=-Rama Rao 91

Dak sarjima is said to be abounding with the following plauts.v+

Kadalika. bilva, ciribilva, drak sa, kharjiira , kesara, sarala , punn aga. lava j ga.IUnga, lavali. malli, ghonta, kuran taka. jhantika, ka n taka, kapittha, lodhra.jambu, jamb ira, paribhadra, bhadradaru, salmali. tama!a. m atakara. Sakota.ceraku, prasangu, cengalva, kandi, minumu, pesara, godhiima, syamaka.masaparni, epe, nuvvu, kuluttha. pratri, bobbara, yava. yavanala. priyarigu,travvinda, gante, gasagasa and poka.

King Nala walked about in his royal garden. amongst the followingherbs: 45

Guruvinda, sampefiga, suraponna. sthalakamalini. kromm avi. campeya,naranga, maredu, sajjaka, kaligotju, and munidruma.

Nala worshipped siva with the following: 46

Ceiigalva, bilva. nagakesara. patala, kundavardhana, kaiicana, asit arnbuja.damanaka, bondumalliya , diirva and cemanti.

Indraki la mountain abounded in the following: 47

Rasala, tamala . tala. DJpa arjuna , lodhra, tinduka, a malaki panasa. amra,pajali. sarja. kuran taka, candana nimba, ketaki, bhiirja kapittha and piiga.

Siddhas and their places:

In South India. Ayurveda is influenced by the Siddha system and also by thesiddhas who were not only alchemists. but were proficient in healing the diseases.Nagarjunakonda, and Srisailam, 'are noted as the abodes of such siddhas. In KK. thedescription of Srisaila finds place; the mountain is quoted to have siddhiksetras(places of attainments) like rasasiddha (attainment by mercury). rasayanasiddha(attainment by rejuvenatory steps) miilikasiddhi (attainment by herbals)and padukasiddhi (attainment by shoe). 48

Similarly, Daks arama is also praised as the place of siddhi (attainment) bypaduka (shoe or wooden shoe), khadga (sword), ghutika (pills). rasa (mercury).rasayana (rejuvenation). miilika (herbs or roots). aiijana (collyrium). akarsana(attraction) and adrsta (invisibility) etc. 49 The cult of rasasiddhi is alsomentioned in SN. Again. Damayanti, at the time of svayamvara (choice-marriage),is personified as the great siddhamantravidya for the attraction of all kings. 50

However. at another place in the same book, practitioners of dhatuvada (alchemists)are ridiculed that they teach dhatuvada (alchemy) to others while they themselvesare very poor. 51

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Diseases and Treatments:

Vindhya mountain. envious of the greatness of Meru mountain. was affectedby cintajvara (fever caused by grief). As this is a disease affecting the mind. itcan not be cured by therapeutic procedures. This is very appropriately described."This fever, caused by grief. cannot be cured by medicines; by administeringlarighana (fasting) the strength or body weight is not reduced in it; it decreases theintellect. sleep. energy. hunger, complexion, splendour and strength etc.; it is notcurable even by the great physicians like Asvins. Caraka and Dhanvantari. Evenafter the passage of time. it will not be reduced. but increases afresh daily". 52

When the Vindhya mountain grew high and obstructed the movements of the sunand the moon. the people of the western world were asleep as if fell downunconscious due to snake-bite. :;:~

In KK, there is a beautiful description of old age. where stress is laid downto perform the pilgrimage before the onset of old age. As the body is not eternalone should start for pilgrimage while the limbs are still active and before the drycough troubles the throat; head becomes shaky. eyes droop, and before the visionis obstructed by ca taract, the strength of hearing (of ear) is lost; wrinklesappear on the face. stability of the heart is lost. the (body) and limbs areloosened and before tile teeth become shaky. 5 4

Sivasarma, who was on a pilgrimage dies suddenly at a place while aboutto take his supper. When he was ready to take the food prepared by him, headache.eruption of hair and chi Ilnes of the body suddenly. appeared; neck became verypainful; fever developed and thirst (or burning pain) appeared. After this hesuffered from severe pain throughout the body due to the intensity of the fever as ifhe was bitten by several piosonous animals. He was lying unconscious without anyknowledge of his surroundings. of himself or others and without being able toopen his eyes and later died.55

Water, though very clean, creates pain in the ears wben put in. Similarly.the teachings of a preceptor. would be painful to (the ears of) a bad person. 56

A br ahrna na died. when he was afflicted by fever superimposed on fever. alreadycreated by grief. 57

Samba was cursed by Visnu to suffer from leprosy. He later went to Kiisi andworshipped tbe Sun God and was relieved from the disease.e 8 KJ( also mentionsthat the Sun gives long life and health. 5 9 Here the persons who were relievedfrom different diseases by the grace of the Sun are named. Vrddhaharita wasrelieved of his old age and became a youth; a king named Vim ala was also curedof leprosy by the grace of the Sun." 0

By the effect of gems, roots and herbs, even poisons taken in. are digested.e v

It is mentionod that Sukumara was speaking asambaddha (senseless) as if indahajvara. G 2 The tamas (darkness. ignorance/swoon) produced from the pride of

Medical lore in the works of Srinatha=-RamaRao 93

youth (adolescent egoism due to pride) can not be removed by the rays of sun.fever caused by pride (darpajvara) can not subside by sisiropacaras (coolingprocedures I; the unconsciousness caused by the experience of wordly things cannot be removed either by charms. roots or gems.« a Sukum ara died on theSivaratri day. without being affected by any troublesome symptoms, Krimi (worms;did not trouble him by obstructing the throat and tbe sle~ma (phlegm) was notprovoked and had not obstructed the head. Eye balls did not rotate and causedarkness to his vision and his respiration was also normal. 64

While describing the grief of Damayanti caused by love there is a simile tofever; When she was afflicted with fever. caused by manmatba (cupid) sheimmersed herself in the pond of the tales of her beloved. Due to this apatbya (un-wholesome act) the fever increased. 65 Taking bath is an unwholesome act for fever.In the last part of SN. the poet says that vatavyadhi (diseases caused by vata)jvara (fever) and calamities due to fire. hunger thirst etc .. were not found underthe rule of Nala. 6 f3

Balacandra and other youths were playing with boIigarams (a round coneshaped playing top with a nail below. which is made to rotate by throwing itafter winding it with a thread). One bOIigaram. when thrown by a youth bit avaisya lady on the foot above and the nail pierced and came out; immediately thelady fell unconscious. like a kharjiira trees cut at the base. Her hair becamescattered and the clothes became wet by sweating. At this stage the group ofladies standing by. approached her with clothes and they poured karpiira powderin the ears and applied the paste of sandal wood and musk on the hands and feetand they also performed the procedures of cooling. In a short time she regainedconsciousness. Then Balacandra apologised to her and tore his valuable silkcloth for bandaging and arranged for effective medicines and also gave 500 madas(coins) towards expenses for the treatment of the wound. (l 7

Asvins are mentioned in a context in SN. When Indra and other gods sa wManmatha (cupid. who is supposed to be the most handsome person in the world)after seeing Nala, their eyes retched and it was not known whether the twinpbysicians of gods would be able to cure their arocaka (mental dislike!anorexia ) G8.

A sabara (an inhabitant of the forest) was very pious and virtuous. contraryto the nature of his tribe. and unlike his fellowmen. who were barbarian andcruel. Among his many virtuous deeds listed. nursing the diseased is alsoincluded.s s

Anthropometry :

Narada is praised as well - versed in the science of Samudrika (Palmistry).Once he went to Vaisvanara. when he was a boy. After seeing him he looked at

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his right palm carefully and then measured all his limbs. organs and all parts ofthe body with a thin thread of cotton. which was dipped in the kumkumarasa(water in which saffron is soaked); he observed all parts keenly and examined bytouching with fingers; he also looked him while standing. sitting and thus beobserved his auspicious and inauspicious characterstics. 7 0 In Ayurveda also thiskind of anthropometric information is discussed.

Habits and Regimen:In KK. Kumarsvami narrates the sadacara 71 (good conduct or regimen)

to the sage Agastya. This is a description of daily regimen. which is morereligious. One should get up from sleep early in the morning before sunrise andshould first think auspicious things. A big list of such auspicious things isgiven.. Later, one should attend to daily acts of purification. at a distanceof 100 dhanus in a village and 400 dhanus in a town or city for voiding excrements.The places prohibited for this act include water (i. e. tanks. rivers etc.j ploughedland. fields of paddy etc., highways, burrows of snakes and rats. The lookingat excreta is also prohibited. The number of times the cleaning of the parts andhands and legs should be done after the voiding. by using soil and water. is given.The number of times of cleaning is half that of day time if it is during night.Similarly the number is reduced for women. children and for diseased and alsoduring journey in frightful forests. While describing these details of cleansing. itis said that external cleanliness done by using soil equal to a big mountain andwater equal to an ocean cannot become equal to the internal cleanliness;' thisinforms of prominence that is given to the mind over body. The mode of acamana(sipping water) is given in detail.

Rules relating to dental cleanliness are next mentioned. The sticks used forbrushing and cleaning the teeth should be of the thickness of little finger and ofthe length of ten arigulas; the stick should be devoid of any cavities or knots.Some days are given on which cleaning the teeth by sticks is prohibited and onthese dn ys cleaning is affected by rinsing the mouth 12 times. The names of anytrees however, are not mentioned. After this. bath, performance of religious rites,and taking meals is mentioned. which is more religious. It is mentioned that oneshould take food and drinks by leaving some space for the movement of air (in thestomach) and the food should be supplemented (anupana) either by butter-milkor cold water.

The son of Cirut ondanambi was decided to be sacrificed as an offering to theold saivayogi. Before being slain. he was prepared by performing all normal acts.His hair were loosened and oil of sampaggi was anointed so as to enter the rootsof the hair; then sankumadadrava was applied as an udvartana (massage); n~w tur-meric pounded in gojjagi water was also applied. To remove the oiliness. sikaya.mixed with musk and gandhasara was smeared and massaged. Then he was bathedwith luke-warm water, Later his hair and body were wiped by clothes and adornedwith suraponna flowers. collyrium and sacred ash.7!l The passage relating to cere-

Medical lore in the works of Srinatha=-Rama Rao 95monial preparation of Parvati for her marriage with siva contains' information onanointing with oil. and application of paste (kalka) of lodhra for the removal ofoiliness. Kalagarudrava. musk, punugu, gandhasara and sampaggi oil were alsoapplied.v s Haritala, and gorocana are included among the articles of cosmetics? 4.

The use of javaji, musk and candana are also mentioned in PVC. 7 5

Balacandra accuses Malideva about his behaviour and says "this prince handedover his land to the enemies and is wandering in various forests, drinking water,stagnated in shadows and eating raw vegetables and hence the pasaru (vitiatedpitta humor) has reached his eyes making him silent. 'f good medicine is adminis-tered, he will be cured". 7 6

There is a saying in Telugu that 'cone can live by at least eating balusaku(leaves of balusut j. This is mentioned in PVC.7 7 This suggests that these leaveswere available in plenty everywhere and probably they have nutritious value enoughto sustain the life.

The wife of the minister. Yajjiadatta, did not have any progeny for a longtime. They served and worhsipped siva. She wore roots and some precious stonesto beget children. 7 8 At last the wife of Yajiiadatta became pregnant. The preg-nancy and delivery are described in detail. 79 Slmantonnayana and pumsavanawere performed with great joy and festivity. One lady, placed all the medicinalplants in jajjalapalika (an earthen container) and sprinkled the water (on thepregnant lady and around). Another lady ground the branch of banyan in the(stone) mortar and pestle. After describing the Vedic religious rites. it is mentionedthat the Minister (hopped three drops of the juice of the fruit and leaves of banyan(Vata) in the right nostril of the woman. In pumsavana rite. Susrutasamhita prescri-bes pouring of three or four drops of either laksamana, vatasuriga or sahadeva poun,ded with milk. In Carakasamhita, vatasugga IS prescribed for oral administrationwhile the juice of sali rice is indicated for dropping in the nostril.

In the aristalaya (lying - in _ room) the ladies were described as performingdifferent acts after delivery, Some of the acts were putting white mudrakumba nearthe head (of the lady). marked with white ash; sprinkling white mustard; makingofferings; propitiate the room using salt and tender leaves of nimba. fumigationswith burning gavalas (?); blessing; anointing themselves with oil; making kayam(material containing some drugs given to the lady after delivery etc.) A lady madethe marking of her hand on the wall after smearing the palm with gandhasaramixed with karpilra, another covered the abdomen of the pregnant ladyafter making her lie down supine; another lady worshipped the Jyesthadevi, wea-ring, turn~eric (dipped in the turmeric water) clothes; a lady drew the figures ofthe Sun and the Moon with new lac on a cloth; another poured ghee, lastly it ismentioned that a lady burnt the snake's molt. Carakasarnhita describes the deli-very house. Among the articles to be kept ready in the delivery house. two grin-

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ding stones are included. The fumigation by burning the snake's molt is prescribedin Sus rutasamb ita and Carakasamhita for expulsion of placenta. if there is any delay.

* * *The author acknowledges his grateful thanks to Prof. K. Raghunathan,

Director of the Institute for his suggestions in the preparation of the article.

NOTES(Figures in bold type indicate chapter numbers)

1. KK - 3 - 802. SM - 1 - 523. SM - 2 - 824. KK - 6 - 925. SM - 3 - 1136. HV - 5 - 547. BP - 6 - 758. KK - 4 - 274-275.9. KK - 1 - Ill.

10. BP - 2 - 9811. KK - 5 and 6.12. BP - 4 - 9413. HV - 6 - 83-8414. KR - verse 5615 . ~uT tllfq!iTr'fi ;:rcrR;:t fqf";m:fTf;; 'f <mrf.:fI

~;; ~G:f~! m+:~T flf1SC~;;rfu II16. KK -3 -12217. KK-4-11918. KK - 5 - 30719. SN -6- 11820. S N - 6 - 12021. SN 6 - 124 -13322. SN - 6 - 14023. PVC - lines 236 - 240 -24. BY - 2 - 12125. HV - 6 - 5626. BP - 2 - 12827. BP - 2 - 140-14228. SM - 3 - 1929. KK - 4 - 11530. KR - verse 7331. KK - 2 - 7232. KR - verse 77 - 8133. KK -1- 49

PVC line 43.34. KK -1 - 9135. KK - 1 - 12236. KK - 4 - 17537. HV - 6 - 9238. HV - 6 - 93

39. KK - 4 - 24040. SM - 2 - 741. SM - 3 - 11042. SM - 4 - 943. BP - 2 - 5644. BP - 3 - 5745. SN - 1 - 9746. SN - 8 - 10747. HV - 7 - 348. KK - 3-5249. BP - 6-7550. SN - 5-55]. SN - 7-8652. KK - 9 - 77153. KK - 1 - 13954. KK - 3 - 8555. KK - 3 - 122-131.56. KK - 4 - 9857. KK - 5 - 32958. KK - 6 - 11-1359. KK-3-18160. KK - 6 - 27.61. BP - 5 - 19062. SM - 2 - 10363. SM-2-10664. SM - 4 - 5265. SN - 2 - 11066. SN - 8 - 20267. PVC - line 13068. SN - 7 - 45.69. KK - 4 - 6170. KK - 4 - 22 to 33.71. KK - 5 - IM8to 225.72. HV - 2 - 10873. HV - 6-8174. HV - 4 - 86-87.75. PVC lines 120-123.76. PVC - line 14077. PVC - line 16178. SM - 2 - 4079. SM -2 - 52 to 71.

Medical lore in the works of Srinatha=-Rama Rao 97Botanical names of herbs and equivalents for the otber terms

mentioned in tbe article

Arjuna : Terminalia arjuna W. & A.Asoka: Saraca indica Linn.Asitarnbuja (white lotus): Nelumbo

nucifera Gaertn.Anavalapayasam : Payasa prepared

with milk, heated for a long time,allowing greater part of it to evapo.,rate.

Amalaki: Emblica officinalis Gaertn,Amra: Mangifera indica Linn.Undr allu : Bolus prepared with ground

rice as offering to Lord Vinayaka.Utpala: Nymphaea alba Linn.Udumbara: Ficus racemosa Linn.Upodaka: Basella rubra Linn.Epe : Shorea robusta Gaertn.Olupupappu: a preparation with decor-

ticated pulses.Kantakaphala : Artocarpus lakoocha

Roxb.Kadamba: Anthocephalus indicusA.Rich.Kadali/kadalika : Musa paradisiaca Linn.Kandagad da : Tuber of Amorphop,

hall us campanulatus (Roxb.) Bl.Kandi : Cajanus cajan (Linn) Swingle.Karavlra: Nerium indicum Mill.Karkandbu: Zizyphus Jujiba Lam.Karnikara : Cassia fistula Linn.Karpiira : Blumea balsamifera.Karpurakadali: A variety of kadali

(Musa sp.,).Kalama: A variety of paddy.Kaligott u : Stereospermum suaveoloe.,

ns DC.Kaiicana : Bauhinia variegata.Karavella: Momordica charantia Linn.Kalagaru : Aquilaria agallocha Roxb.Ki~suka: Butea monosperma (Lam)

Kuntze.Kuduggaka: Sphaeranthus indicus Linn.Kudumulu : A sort of pudding or cake

boiled in steam.

Kurantaka : Barleria prionitis Linn.Kuluttha : Dolichos biflorus Linn.Kusesaya : Nelumbo nucifera Gaertn.Kusumbha: Carthamus tinctorius Linn.Kiisman da : Benincasa hispide,Ketaki . Pandanus tactorius Soland.Kesara : Crocus sativus Linn.Kolaka : Piper cubeba Linn.Krommavi (new mango): Mangifera

indica Linn. .Ksudra : Solanum xanthocarpum Sch ,

rad & Wendl.KhandaKhandasarkara : Sugar-candy.Kharjiira : Phoenix sylvestris Roxb,Ga n te : Sphaeranthus indicus Linn.Gandhasara : Santalum album Linn.Gasa gasa . Seeds of opium.Guggulu : (resin of) Commiphora mukul

Hook.Guruvenda . Abrus precatorius.Gojjagi: A kind of fragrant flowers.Godhiirna : Triticum aestivum Linn.Granthiparni : Polygonum aviculare

Linn.Ghot:lta: Areca catechu Linn.Cakkilalu. A kind of preparation made

with rice ground as paste in ghee oroil, normally circular in shape.

Canaka: Cicer arientinum Linn.Candana: Santalum album.Campaka : Michelia champaka Linn.Calimidi: A kind of sweet cake prepa-

red of rice or wheat flour, sugar andghee.

Capatlu . A kind of food preparationsimilar to dosa.

Campeya : Michelia champaka Linn.Ciiicika . Tamarindus indica.Ciribilva. Holoptelia integrifolia Planch,Cuta : Mangifera indica Linn.Ciitapallava: Tender leaves of ciita.

98

Cernant i. Chrysanthemum indicum Linn.CeIigalva: Nymphaea sp.Ceraku : Saccharum officina rum Linn,Chatraka : Cymbopogon schoenanthus

(Linn) Spreng.Jamblfa: Citrus limon (Linn) Burm.Jarnbu : Syzygium cumini (Linn) Skeels.Javaji/Javviidi: Civet.JI raka : Cuminum cyminum Linn-Junnu : Coagulam made out of Cow's

milk, got after first few days of calving.Tamala: Cinnamomum tamala.Tala: Borassus flabellifer Linn.Tinduka: Diospyros tomentosa Roxb.Tulasi: Ocimum sanctum Linn.Temana; butter-milk, heated after

adding some spices.Trpu~a: Cucumis sativus Linn.Travvinda (Tavida): A variety of

grain.Darnana (ka): Arte me sia vulgaris Linn.Darbha ; Desmosiachya bipinnata

Stapf.Diirva : Cynodon dactylon Linn.Devadaru: Cedrus deodara (Roxb)Lond.Dr aksa : Vitis vinifera.Dro na . Leucas cephalotes Spring.Dha~yaka: Coriandum sativum Linn.Nandyavarta: Ervatamia coronaria

Stapf.Nagakesara : Mesua ferrea Linn.Nagava lli : Piper betIe Linn.NaraIiga : Citrus reticulata Blanco.Nimba : Azadirachta indica A. Juss.Nlpa: Mytrangyna parviflora Korth.Nuvvu : Sesamum indicum Linn.Patolika : Trichosanthes cucurnerina

Linn.Pa nasa : Artocarpus heterophyllus Lam.Paramanna : Rice preparation made

with milk, sugar and a little gbee.parala/patali . Stereospermum suaveo,

lens DC.Piribhadra Erythrina indica

Bulletin Ind. Inst, Hist. Med. Vol. VI

Payasa : See Pararnanna.Pippali: Piper longum Linn.Punuaga . Ochrocarpus longifolius

Benth & Hook.Piiga : Areca catecbu Linn.Poka: Ibid.Pratti: Gossypium berbaceum Linn.Prasaggu : Callicarpa macropbylla

VahI.Bilva . Aegle marmelos Corr.Bondumalliya , Jasminum sambac Ail.Bobbara: Vigna cylindrica Skeels.Bhadradaru j A sort of pine.Bburja : Betula utilis D. Don.Mandapappu . A variety of food pre-

paration, made from pulses.Mandega : A kind of sweet cake;

puri.Iike preparation.Mandara : Hibiscus rosa-sinensis.Marica: Piper nigrum Linn.Malli/Mallika: Jasminum sp.Mahis aksi : Resin of Commipbora

mukuI.Madhavi . Hiptage benghalensis Linn.Matulu gga Citrus medica Linn.Maredu : Aegle marmeIos Corr.Malati : lasminum grandiflorum BaileyMaliira : Aegle marmelos Corr.Masa . Phaseolus radiatus Linn.Ma saparni: Teramnus labiaJlis Spreng.Minumu : Phaseo.us radiatus Linn.Mudga : Phaseolus mungo Linn.MunidrumaSesbania grandifloraj Linn.]

Pers.Miilaka : Rapbanus sativus Linn.Menti : Trigonella foenum graecum

Linn.Maghanada : Amarantbus spinosus

Linn.Modugu . Butea monosperma (Lam)

Kuntz.Morundalu : A sort of cakeYava: Hordeum vulgare Linn.

Medical lore in the works of Srinatha=Rama RaoYavanala: Sorghum vulgare (linn)

Pers.Rasala . Mangifera indica Linn.Rajana . A variety of paddy.Rajanna: A variety of paddy.Rudraksa : Elascarpus ganitrus Roxb,LaQQu: A kind of sweet meat,

globular in shape.Lavafiga : Syzygium arornaticumj Linn ]

Merr. & L. M. Perry.Lavali: Cicca acida.Likuca , Artocarpus lakoocha Roxb.LUnga: Citrus medica.Lodhra: Syrnplocos racemosa Roxb.Vakula j Mimosops elengi Linn.Vadapindiyalu : Pickle prepared with

unripe mangoes dropped from thetrees in the early days of fruiting.said to be of cooling nature.

Vastu : Chenopodium album Linn.Vicikila: Jasminum sp.Vr ntaka : Solanum melon gena Linn.Vennapa.didemu : A food preparation.satapatra: Nelumbo nucifera Gaertn.

99Sakini:sako~a :salmali:Slkaya:syiimaka

Link.s astika: A variety of paddy.Sankumadadrava: Civet.Sa mpenga : Artabotrys odoratissimus

R. Br.Sarala: Pinus langifolia Roxb.Sarja : Vaterua indica Linn.Sajjaka : Sarjaka Shorea robusta

Gaertn.Sarnbran i . Resin of Styrax benzoim

Dryand.Sarani . Paederia foetida Linn.Siddhartha : Brassica nigra (Linn) Koch.Sinduvara : Vitex negundo Linn.Suraporma . A variety of punnaga,Sevika: Vermicelli.Sthalakamalini: Hybanthus ennearper ,

permus F. Muelt.Har itaki : Terrninalia chebula ,

Garden of vegetablesStreblus asper Lour.Salmalia concinna DC

Acacia concinna DC.Echinochloa frumentacea

SUMMARY

The paper presents the medico-social allusions in the works of srI natha, aTelugu poet of renown, who flourished between 1360 and 1445 A. D.

Ayurveda is included among the branches of learning and is said to have beenrevealed by siva to Brahma. Names of sages like Jatukarna, i\treya. Agastya andParasara occur. Among the gods. Asvins with the story of their birth and Dhan ,vantari are mentioned. The story of Divod asa, king of Kasi is also narrated.

In various places several types of food preparation their mode of preparationand eating, and spices that are added, are described including cooking by solarenergy and cooking in copper utensils. Subjects like rules to be observed during men-strual period, fumigation, selling of depilatory made of a resin also find place.An exhaustive list of herbs and drugs found at different places is given. srJSaila andDik~arama are praised as the abodes of siddhis.

100 Bulletin Ind. Inst, Hist. Med. Vol. VI

Among the diseases and treatment, fever caused by grief, beautiful descrip-tion of old age, onset of death and the Sun God as the reliever of diseases andbestower of long life. bringing back an unconscious lady to consciousness etc. arementioned. References to anthropometry and profession of alchemy and surgeryare also found.

Sad acara, the right conduct of living is briefly mentioned. Getting up earlyin the morning, thinking of auspicious things, attending to the natural urges, clea;ning of teeth, bath and taking food are dealt with in Sadacara. Description ofpregnancy and delivery finds place with the details of performance of pumsavana,preparation of the lying _ in - room and attending to the lady before and afterdelivery and propitiation of gods and spirits.

REFERENCES1. Srinatha: Bhimesvarapura namu, Rajamahendravaram, Addepalli & Co.,

Sarswathi Power Press, 1958.2, Haravilasarr u, Hyderabad, Andhra Pradesh Sahitya Acaderny, 1968.3. Kashikhanda, Madras, V. Ramaswamy Sastrulu & Sons, ]969.4. Palnati Vira Char itra, Madras, Sr irarna Mudraksharashala, 1955.5. Sivaratri Mahatmyarnu, Hyderabad, Andhra Sarawata Parishattu, ]968.6. Sr ingara Naishadhamu, Madras, V. Ramaswamy Sastrulu & Sons, ]956.7. Srinathuni Vidhinatakamu, Kridabhirarnamanu pera Vinukonda Vallabharaya kritigaracitamu

(Srinatha's Vidhinataka, written under the title Kridabhiramamu as the work of VinukondaVallabharayaj, Hyderabad, Manirnanjar i Publication, 1960.

8. Sriramamurthy, K: Srinathudu, Guntur, Kalabharati, 1971

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Medical lore in the works of Srinatha=-Rama Rao 101

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