Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

When the faults become excited in connection with the different senses, they then bring about loss of power or destruction upon them.27*

The faults, when excited in the arteries and veins, principal and subsidiary, afflict the patient greatly with Stambha(a), Sankocha [b), Khalli(c), Granthisphuranay1, and Supti(tf).28

The faults, when provoked in connection with those Dhatus which are known by the name of Malas, cause Bheda(y) and £osha( g) and Pradushanai/z) of the Malas, and lead to excessive constipation or excessive discharge.29

Those diseases which we have enumerated above arise in men from diverse kinds of unwholesome drink and food that is chewed or drunk or licked or swallowed.80

That man of intelligence who wishes to avoid these diseases should always use only wholesome food and drink. In that case,

* ‘Upatapa,’ as explained by Chakrapani, is partial loss of power; and ‘Upaghata’ is ‘Vinanja’ or destruction. — T.

а. Rigidity of the limbs, including paralysis.

б. Contraction of the limbs.

c. Shooting pains in the extremeties of the limbs.

d. Quivering or throbbing of the limbs.

e. Complete loss of sensation of the body.

f. Chakrapani points out that Bheda, meaning excessive discharge, applies only to the case of faeces.

g. ‘Cosha,’ is drying up and applies to all the Mala Dhatus.

h. By ‘Pradushana’ is meant an alteration in colour. It applies to all the Mala

Dhatus.

:ha ra ka - sa mhitA.

p. 399

diseases that spring from bad food will not appear in their constitutions.81

Of all diseases that spring from the (vitiated) food-fluids, Langhana* is the medicine prescribed.

Of all diseases that spring from the vitiated) blood, the treat¬ ment has been laid down in the Lesson called Vidhi-fonitiya.f

The cure of all diseases that spring from (vitiated) flesh is t<j be effected by surgical instruments, alkaline ashes, and the application of caustics.

The treatment of those diseases that spring from the (vitiated) adeps or fat has been laid down in the Lesson on the eight censur¬ able incidents, if82-88

Of all diseases having their seat in the bones, the medicament is the five operations, as also the use as enemata of milk and Ghee mixed with some bitter substance.§84

Of all diseases arising out of the (vitiated) marrow and the (vitiated) vital seed, the medicament is food endued with relish and food that is bitter ; sexual indulgence and physical exercise ; and the correction of the system (by the usual methods) at the proper time and to the required measure-85

The relief of all diseases that spring from the (vitiated) senses shall be spoken of in the Lesson called Trimarmiya.86

The alleviation of the diseases arising from arteries and ducts will be spoken of in the Lesson devoted to diseases of the Wind called Vatarogika.

* Vide Lesson XXII, p. 244 ante. Anything that lightens or attenuates (the aggravated humours) of the body is called Langhana. The word does not mean fast only.

t Vide Lesson XXIV, p, 256 ante.

| Vide Lesson XXI, p. 233 ante.

$ The live operations are 1. Vamana (administration of emetics); 2. Virechana (administration of purgatives) ; 3. Ciro-virechana (administration of errhines) ; and 4. Asthapana and 3. AnuvSsana, meaning the use of enemata dry and oily. The mention of milk and Ghee mixed with some bitter substance, after the mention of Asti Spana and Anuvasana as included in the five operations, is due, as Chakrpani explains, to the fact of such enemata being regarded as particularly beneficial. — T.

4oo CHA RA KA- SA M HIT A.

An abstract of the treatments of diseases in general has been presented in the Lesson called “Na vegan dharaniya.”*8'

The cure of diseases arising from (vitiated) Malas has been indicated here and there.88

Through physical exercise, through the keeness of (internal) heat, through neglect of beneficial acts and practices, the Malas pass from the Koshtha to the ducts, impelled thereto by the speed (or fdrce) of the wind.

Arrived at the ducts they sometimes stay there, unimpelled by any other force. Unless the region and the time be undisposed thereto, they do not become excited, for they await some cause of excitement.

In consequence of aggravation, of escape (through liquefaction, &c.). of digestion, and of the clearance of the mouth of the duct, the Malas, leaving the ducts, return to the Koshtha, the force of the (impelling) wind having been subdued.88-40

The man that is desirous of happiness should observe those rules that have been laid down for the non-appearance of unborn diseases and the alleviation of those that have been born.41

All the inclinations of all creatures are regarded (as planted in them) for their happiness.

The inclinations, however, that are manifested for the right or the wrong way are due to knowledge or ignorance.

They that are observant follow only what is beneficial after proper or careful observation and reflection.

Whereas the vulgar, whose understandings are clouded by Passion and Darkness, follow only what is (immediately) agreeable.

Knowledge of the scriptures, self-denial, intelligence, memory, firmness, adherence to what is beneficial, purity of speech, tran¬ quillity, fortitude, — these establish themselves in the observant man as their refuge.