365bet娱乐

Diseases and their cure :-The act of curing or healing the deseases was called Tigiccham (Cikitsam 110.27. The physician was called Vaidya (Vejja 22.64). Roga or Vahi (Vyadhi) denoted the general desease (3.124; 13.33). Osahi (Osadhi 3.158) denoted the herb while Osaha (Ausadha 22.46) meant the medicine compounded of several ingredients. The engaging of Vaidyas for making a diagnosis of the disease of an elephant indicates that veterinary doctors were also available (81.12).

EDUCATION AND ARCHITECTURE == 411 The Paumacariya refers to Jvara (22.63), the fever (63.36); Dahajvara=the hot fever or inflammatory fever (63.26); Pittajvara = the bilious fever (37.22); Kustha vyadhi = the leprosy (77.101); Upaghata=the morbid affection; weakness or mental sickness (63.26); Sphotaka=the swelling, boil or tumour (63.26); Aruci=the want of appetite (63.26); Sula the shooting of acute or sharp pain in the body (63.26); and Mari (2.7.32)=the epidemic or pestilence which is fatal in form. The reference to 'vauna vilanghiya' 109.2 (vayuna vasikrta Paumacariya, 114.2) indicates the disease of rheumatism or paralysis. = On the occasion of a break of epidemic there were large scale death. It is said that an epidemic spread due to the air which diseases infected with (germs of) (bahurogasamubbhavam was vaum 65.68). Disabled persons such as the blind (andha), the deaf (badhira), the dumb (muka), the lame (pangu), men having one arm withered (Kuni 2.77), the dwarf (vamana) and the hunch-backed (khujja= kubja) 14.31 are referred to in the Paumacariya Patients were cured by administering drugs (81.12). Taste of medicines differed. There is a reference to Kaduosaham (70.10), the pungent drug. Sandal-wood was very commonly used for curing men who fell in swoon. Its water was sprinkled (30.14) or its paste was applied on the body (64.37) for the same. The very name of Visalya indicates that surgery was prevalent in those days. Visalya cured Laksmana who was wounded in the battlefield. Many other wounded soldiers also were healed by her treatment (64.63). On the sudden death of Laksmana, Rama became quite mad. He used to do incoherent work just as carrying the dead body of Laksmana on hls shoulders, feeding him etc. This madness was cured by showing to him the same type of incoherent works. This is an instance of psychological treatment. (Ch. 113). Besides the administering of drugs, two other practices were in vogue for curing the diseased persons. One was the enchanting of some spell or charm (manta-mantra 32.64; 81.12; 110.27). There is a reference to the charmers who used to acquire charms on the cemetery ground. They are called Janguliyatara (105.57). The

412 A CRITICAL STUDY OF PAUMACARIYAM Sthananga¹ mentions that the Jangoli was one of the eight branches of Ayurveda. It was a charm for undoing the poisonous effect. It is alluded that snake-bites were cured by charms (15. 45-48). The other practice was the common belief in the efficacy of the superhuman powers or the divine qualities of human beings. (22. 67; 77. 93, 94; 14. 84). There is a reference to a Vejjakadaya or Osahivalaya (48. 84, 85, 90) which was powerful enough to cure various diseases or the abnormal conditions caused by the attack of infernal beings such as a Graha, Bhuta, Uraga or a Pisaca (gahabhnoragapisayavahio). It seems to be a magic ring which was used for medical purposes. Austerity was also considered to be an effective method of curing the diseases (20. 131, 132). It would not be out of way to mention here the 'Halahala', a deadly poison referred to in the Paumacariya (70. 17).