One of the most renowned authors Lolimbaraja has been contemporary of Trimalla Bhatta (Yogatarangini-Middle of the 17th Century A.D.), Govendadasa (Bhisajyaratnavali-18th Century A.D.), Nayansekhara (Yogaratnakara - 1676 A.D.), but he has surpassed these renowned physicians on account of his funda-mentalism, brevity and preciseness, regarding medical treatment. He has given more importance to simple and practically utilized drugs in common life unlike other Narahari (Rajnighantu-17th Century A.D.), Trimalla Bhatta (DravyagunaSataSloki—Middle of the 17th Century A.D.), Madanpala (Madanapala Nighantu-1374 A.D.) physicians of several above mentioned nighantus (pharmaceutical collections). Lolimbaraja was ‘son of Pt. Diwakara Josh' the renowned personality in court of king Harihara. He belonged to village Junnar in Pune. He had attained unprecedented poetic aptitude by worshipping Goddess SaptaSrngi (Durga) at SaptaSinga in Nasik Dist. He was married to Murasa, daughter of Muhammad an Subedar. Later on he named his wife Ratnakala, as per customs and tradition of his family. This Ratnakala was a great scholar whose identity is well discerned in Vaidya Jivana' and `Camatkara Cintamani'. These are poetic and dramatic dia-logues in which Ratnakala has been personified as the most beautiful lady of uni-verse (Tralokya Sundari).

Period of Lolimbaraja is determined from 1538 to 1608 A. D. However com-bined survey of two dates determined by Vaidya Jivana-1612 A.D. and by Buhler 1608 A. D. Compels us to fix his date before 1600 A.D.

His works

Vaidyavatarilsa (Laghunighantu—a short pharmaceutical collection) is his first Sanskrit creation. It describes day to day use of medicines, its collection. Prayers in Prologue and Epilogue and description of wheat (Triticum sativum Lam—Fam. Gramineae), mango (Mangifera indica Linn—Fam Anacardiaceae) Carilla Fruit and Bitter Gourd (Momordica Charantia Linn Fam. Cucurbitaceae) and butter has made this book most fascinating.

"Camatkara cintamani" and "Vaidya Jivana" Either of these two books inter-pret several medical formula and it is full of poetic diction. Moreover as mentioned earlier, these books have beautifully portrayed Lolimbaraja's wife Ratnakala. The simplicity and importance of the formulae mentioned in these books compel every physician to collect these formulae.

Vaidyaka Kavya is his brief composition. It has discussed only medical treat-ment of a few diseases without emphasising any literary quality.

The work aims at to conclude its period, controversy of several critics and their solution, there after biography of Lolimbaraja. Customs and tradition of Lolimbaraja's.family, his Nakh-Shikh description of his wife Ratnakala will be dis-cussed in details. A brief light of his patronage of Harihar will also be taken into account.

Nature and Contents of the Vaidya Jivana

The text of Vaidya Jivana begins with an auspicious introduction in the form of obeisances. The prayers of Lord Krsna and goddess of parvati denote the old tradition of Ayurveda which is followed by Lolimbaraja from the other earlier au-thors. The complicated disorders of human body are analysed in poetic and-dra-matic dialogues in that Ratnakala has been personified as the most beautiful lady of universe. Because Muslim rulers indulged themselves in sex. So Vaidya Jivana is the best example in presenting the condition of Ayurveda in Mediaeval India. In the next verses of the treatise after worshipping goddess Parvati the author states that he can write within an hour one hundred verses having capability to challenge the sweetness of the nectar of the lips of charming women. The author of Vaidya Jivana was blessed by his preceptor and he composed this work to provide livelihood to the physicians.

Lolimbaraja composed Vaidya Jivana having no care about the condemna-tions made by the critics. The Lolimbaraja states that expert of medical treatment, Caraka, Suruta and Vagbhata like sages being merciful on men whatever said for removing the diseases. He is writing here the complete secret of the same. There is nothing added a single imaginary word by him in this treatise. This statement can be compared with the declaration made by the author of Sarangadhara—Sarthita that all the recipes are those formulated by ancient seers, used and found effective by reputed physicians. An appreciator of beauty can only evaluate the at-tempts of the author. A kind and sinless hearted physician is entitled to read Vaidya Jivana. A beginning of the treatment should be done when the curability of a disease is determined after the diagnosis.

In the disease of fever (Jvara Roga) an useful advice for the class_ of things that are considered wholesome or hurtful in disease. As a gentle man leaves an unchaste wife in the same way the persons suffering from the disease of fever should reject the silly physicians (refuse treatment to). Because fever as the chief among diseases afflicts body, senses and mind being oldest of all the diseases and it is also severe. The importance of wholesome diet is more _than from any medicine. It means although a patient is taking the best available medicines but when does he not care about his wholesome diet in that condition the practising of any medicament proves itself unsuccessful to cure the disease.

The hard voice of Lolimbraja becomes sweet in the same way as the cloud according to his nature takes hard water from the ocean and turns it into the sweet water. It is natural because beauty of Ratnakala has played a vital role in the composition of the treatise known as Vaidya Jivana. Again Lolimbaraja is explain-ing to his beloved who possesses eyes like a fawn that in the beginning to under-stand the meaning of his treatise will be troublesome as well as bride feels her first intercourse painful but there can be gained the great pleasure after understanding the clear meaning of the text in the same way as after being habitual in sexual union she attains highest essence of sexual pleasure and also the delight of bear-ing the issue.

The treatise consists of five chapters. The treatment in fevers (Jwara Cikitsa) is elaborated in the first chapter. The second chapter contains Jwaratisara (fevers accompanied by diarrhoea), Atisara (Diarrhoeas) and Graham Roga (The mal-functioning of Intestines). In the third chapter kasa (Various types of Cough—Acute and Chronic Bronchitis and Bronchiectasis), Swasa (Asthma), Amavata (Rheumatism and Gout), Netra Roga (Diseases of Eye), Kamala (Jaundice), Yoni Stila (Veginal discomforts), Stanya dusti (Malformations of breast milk), Pradara (Menstrual diseases—Leucorrhoea—Dysmenorrhea—Menorrhagia—Metrorrha-gia and other morbid uterine discharges are described. The fourth chapter consists Ksaya Roga (Phthisis—Consumption—Dhatu Chaya), Vrana Roga (Wounds), Medo Roga (Obesity), Mukhapaka (Stomatitis—Inflammation of the mouth), Amla Pitta (Acidity—Ulcer in alimentary canal), Prameha (Urinary diseases—Diabe-tes—Poly and dysuria, Vatarakta—Rheumatism—inflammation of joints, VisUcika—Gestro enteritis, Nidagh—Heat and sun stroke, Pama—Diseases of the skin—Soriasis—ring worm—Eczema etc, Vipadika—Sorefeet, ArSa Roga—Piles, Ganclamala—Scrofula, Agnimandya—Dyspepsia, Asmari—Calculi, Vidradhi—Abscess, Hrdaya Roga—Heart diseases, Danta Roga—Dental diseases, Rakta pitta—various types of constitutional Haemorrhages, Hikka—Hiccough, Bhrama Roga—Dizziness, Soka Janya Roga—Diseases due to sorrow, Urustambha—stiffness of lower limbs, MOtra Krcchra—difficulty in micturation—Strangury and Retention of Urine, Vyafiga—Discolouration of skin—Black pigmentation of the face, Yauvanapidika—Acne—Pimples of face in young age, ArOnsika—infections of the (small pimples with red heads) skin due to sweat, Sotha—Oedema, Siroroga—Diseases of the Head, Karna SUla—Earache, Vata Roga—Diseases due to vata, Pitta Roga—Diseases due to Pitta, Kapha Roga—Diseases due to Kapha.

The chapter five deals with Klavya Cikitsa—Treatment of impotency—Sexual Debility, Vajikarana—Aphrodisiacs, Virya Vardhaka Batr—Pills, powders and formulations which enhance the formation of semen. Powders and formula-tions to alleviate diseases of alimentary system and oils for anointing in various types of diseaseas due to vata (inflammations).

In light of aforesaid description the English Translation of Vaidya Jivana will be an indispensable prerequisite. It will throw light on the various prescriptions of medical treatment as used during Lolimbaraja time but were dispersed in oblivion due to some or other reasons. Now these will be taken as very essential formulae in present context. This work will be fruitful in bringing out latent qualities of Lolimbaraja's works which so far has been uncared for and unused.

About this translation

This is a faithful translation of the text, in simple English. The commentaries of Dr. Brahmananda Tripathi and Dr. Indradeva Tripathi have been relied upon to a great extent. No claim of any kind is made by me in this stupendius task except as a faithful translator.

Finally my ardent plea to scholars and historians is to overlook the shortcom-ings, if any, and encourage me in this venture. Since "to err is human but to forgive is divine."

**Contents and Sample Pages**