Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

CM A RA RA-SA M HIT A.

247.

Those that have lost their vitality, those that have received Wounds, those that are lean or emaciated, those that are old, those that are weak, those that walk long distances every day, and those that indulge in sexual congress and drink (stimulants) every day, have been said to deserve Vring-hana.24

For those men that have been reduced or wasted by such diseases as Consumption and Piles and afflictions of the Grahani, the juice, rendered light (by preparation), of the flesh of carni¬ vorous animals is a Vring-hana (that operates quickly).*2®

Baths, gentle rubbing of the body (with medicated oils), sleep, honey and other sweets, oily enemata, sugar, and milk and ghee, know, are Vring-hanas for all persons.26

The use of such things as are pungent, bitter, and of astrin¬ gent taste, incontinence with respect to women, and the use of cakes of mustard seeds and sesame after the oil has been pressed out of them, of butter milk, and of honey and other sweets, cons¬ titute that which is called Rukshana.f27

Those diseases which are characterised by excess of secre¬ tions, those which are caused by violent excitement of the faults, those diseases that have their seats in the vital parts of the body. Rheumatism of the thigh, and such other afflictions, deserve, it has been said, the administration of Rukshanas.28

What the Oils are and who the persons are unto whom Oils should be administered, what the different kinds are of Sweda and who the persons are unto whom they should be administered, have all been mentioned by me in detail in the Lessons called respec¬ tively ‘That on Snehas’ and ‘ That on Swedas’29

Such things as are liquid, minute, unstable (moving), such things as produce the sensation of cold, and such as are agreeable or bitter or astringent to the taste, are all called Stambharra.f30

* I follow the' Commentator Gangadhara in adding the words enclosed withw paranthises.— T.

f For Rukshana see Verses 8 and 12 ante of this Lesson. — T.

% For Stambhana see Verses 8' and 15 ante of this Lesson. — T,

p. 248

CHAR A K A-S AM Hi TA.

Such men as are scorched by (excess of) bile or salts or fire, such as are afflicted by vomiting and diarrhoea, of by poison or the excessive administration of Sweda, and others Under similar circumstances, deserve the administration of the treatment called Rukshana.

When wind, Urine, and stools are passed (freely), when the body becomes light, when the thorax, the eructations, and the throat become purified, when dulness and exhaustion disappear, when perspiration shows itself, when liking for food returns, when hunger and thirst arise together, and when the mind becomes cheerful, it should then be held that the Langhana desirable to be observed has been properly observed.*32-33

A sensation as if all the joints are broken, . pain in all the body, cough, dryness of the mouth, loss of appetite, disgust for food, thirst, weakness of the ears and eyes, 34 continued indistinct¬ ness of mind and error, upward motion of the wind (causing hiccup, asthmatic breath, &c.), darkness of heart, loss of the strength of the fire in the body, — these will happen if Langhana becomes excessive")*38

Strength and consciousness of nourishment of growth, and divestment of all those faults that attach to leanness or emacia¬ tion, are the indications of a judicious administration of Vrin£- hana. If Vring-hana becomes excessive, the result is corpulency.):3 0

The indications of judicious and excessive Langhana are also those of judicious and excessive Rukshana.

When those diseases that have been said to require Stambhana have been subjugated and the patient succeeds in regain- 1

* ‘When the thorax, the eructations, and the throat become purified,’ i. e., when there is no pain in the thorax and it becomes freed from all phlegmatic secretions, when the eructations do not possess any kind of disagreeable smell, and when the throat be¬ comes free from phlegm. For Langhana see Verses 8 and ifi ante. _ T.

f Loss of appetite here implies its loss after its first appearance. ‘ Hridi tamas ’ Implies darkness of heart or cheerlessness. Loss of the strength of the fire in the body implies loss of vital heat. — T.

t ‘Pushtyupalambha’ is ‘Poshanarambha-jnanam. — T.

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