काश्यप संहिता (वृद्ध जीवकीय तन्त्र व विद्योतिनी हिन्दी टीका सहित)

उपोद्घातः ११७

रोगादीनामुत्पत्तिनिवृत्त्योरिष्टानां चानुसन्धानाय स्वप्नाध्यायः प्रवर्तते । असीरिया-बेब्लोनिया-प्रदेशेष्वपि असुरवनिपालनृपस्य (B. C. 668-626), यस्य नाम असुराव्रनिपाल इति संस्कृतशब्दवद्भासते, तस्य समये तत्रापि स्वप्नविचारसंस्था प्रवृत्ताऽऽसीत् । तादृश एव विचारो ग्रीसदर्शनेऽपि प्राक्प्रतिफलितः हिपोक्रिटसीयलेखेऽपि दृश्यमानः B. C. चतुर्थशताब्दीपर्यन्तमपि वर्तमानः पश्चाद्विल्लयमवा$^१$पेत्युल्लिख्यते । भारतीयायुर्वेद रुद्रकोपादितो जनमारादिरोगप्रादुर्भावो वर्ण्यते । एवंविध एव दैवकोपतो रोगाद्युत्पत्तेः प्राचीनविचारो ग्रीसदेशे आसीदिति होमरलेखतः प्रतीयते । हिपोक्रिटसपूर्वपुरुषस्य एस्क्लपियस (Asclepios) स्याप्येवमेव विचार आसीत् ॥

एवं भारते यथा प्राचीनवैद्यकविद्या दार्शनिकविषयसंपृक्ताऽऽसीत्, तथैव ग्रीसदेशेऽपि हिपोक्रिटसतः पूर्वं शतवर्षाभ्यन्तरे प्रवर्तमाना भैषज्यविद्या दार्शनिकविषयसंबद्धाऽऽसीदिति वर्ण्यते । ततो दार्शनिकविषयादीन्$^२$पाकृत्य केवलया भैषज्यविद्याया नवोद्भावनं हिपोक्रिटसेन विहितमित्युल्लिख्यते । तेन प्राचीनदेशेषु भारतीयपूर्वस्रोतःसाम्यवत्सु स्रोतःसु ग्रीसेऽपि तच्छाद्यस्रोतःसु विद्यमानेषु पश्चाद् ग्रीसदेशे प्राचीनस्रोतांसां विपर्यासेन हिपोक्रिटससमये नवस्वरूपोदयोऽवगम्यते । हिपोक्रिटसेन नवोद्भावितस्य वैद्यकविज्ञानस्य प्रभावो भारतेऽपतिष्यत्, तदा तद्देव दार्शनिकादिप्राचीनस्रोतोविषयवर्जिताया एव भैषज्यविद्याया भारते दर्शनमभविष्यत् । हिपोक्रिटसेन नवोद्भाविता विषयविशेषास्तदीयशब्दच्छायादयोऽप्यनुप्रविष्टाअद्रक्ष्यन्त, नहीयं तथात्वेनोपलभ्यते । भारतीया भैषज्यविद्या दार्शनिकविषयादिसंपृक्तत्वेन प्रवर्तमानाऽद्यापि तथैवास्ते । भारतीयादिप्राचीनपरम्परागतविषयाणां हिपोक्रिटसवैद्यके अपोद्धारदर्शनं प्रत्युत भारतीयवैद्यकप्रतिष्ठोत्तरमेव हिपोक्रिटसवैद्यकोदयमवगमयितुं प्रभवति ॥

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cold, or dry and oily; the healing of disease by remedies of opposing character; The insistence in the manner of Hippocrates on prognosis; the oath exacted from doctors and the rules of etiquette and professional conduct declared to be incumbent on healers. There are also many detailed correspondences; both systems emphasize the influence of the seasons on health, and contray to Indian feeling we have in some cases insistence on the use of strong drink as a remedy. Quotidian, tertian, and quartan-fevers are noted, consumption is prominently dealt with, while little account comparatively is taken of affections of the heart. There are also similarities in regard to embryology; the doctrine of the simultaneous development of the members is held, the connexion of the male sex with right side is noted, and a like cause is given for the production of twins-the viability of an eighth month foetus is asserted, that of a seventh-month is denied; there is similarity in regard to the removal of a dead foetus. In surgery there is similarity is the operation for stone, in modes of dealing with haemorrhoids, in blood-letting, in the use of leeches, including according to Suśruta those from Greece, cauteries, many surgical instruments, and the use of the left hand to deal with the right eye in ophthalmology. It must however be confessed that it is very difficult to determine how much is due to Greek influence and how much is merely parallel development. The doctrine of the three humours' which at first sight might be held to be definitely Greek, is in close connexion with the Sāṁkhya system of the three Gunas or constituents, moreover, one of the humours, wind, is already known in the Atharvaveda, and the Kaus i ksutra is alleged by the comment, perhaps with justification, to have recognized the doctrine of three, wind, bile, and phlegm. History of Sanskrit Literature P. 513 by A. B. Keith.

१. E. R. E. Vol. VI P. 542 E. Thramer.
२. The Roman Celsus in his preface (Hippocrates) asserts that Hippocrates separated medicine from Philosophy.
Hippocrates Vol. I P. XV; E. B. Vol. XI P. 584.