Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

Verily, the taste occurring in the body of the patient, though an object of sense, should be ascertained by Inference ; since, the ascertainment of this by the employment of the physician’s own tongue cannot very well take place. Therefore, it is by question¬ ing the patient that the taste of his mouth should be known. By observing the movements of lice, the fetidness of the body should be known, as by observing the movements of bees, its sweetness should be known. When doubt arises in cases of hemorrhage, that doubt concerns itself with this, vi2 , whether the blood discharged is life-blood or bilious blood. If eaten by dogs and crows, it should be settled as life-blood ; if not eaten by these creatures, it should be inferred to be bilious blood.

After the same manner, the other tastes occurring in the body of the patient should be inferred.9*

‘Udakam’ implies the after consequences of a disease. Thus venereal diseases may lead to leprosy.

The correct reading is ‘pratikararthapravitti’. The vernacular translators have misunderstood the expression. As explained by Chakrapani, ‘pravritti, and ‘nivirtti’, with reference to ‘pratikiira’ or treatment of a disease, imply those acts that should be done or abstained from, in treating or curing a disease. Thus, in fevers, Langhana, Pachana, &c., are to be resorted to, and baths, champooing of the body, sexual congress, &c., are to be abstained from. — T.

* What is stated by the Rishi in aphorisms 7 and 8 is this : the physi¬ cian should employ all his senses for ascertaining the objects of those senses as these occur in the patient’s body. He should employ his ear for ascertaining the sounds that occur in the patient’s body ; he should employ his eye for

p. 498

CIIA RAKA-SA MHI TA.

The scents, verily, which occur in all parts of the patient’s body, whether normal or abnormal, should be examined by the nose.*

The touch, normal or abnormal (of the patient’s body), should be examined by the (physician’s) hand.

Thus is explained the examination (of patients) by Observa¬ tion, and by Inference as partially treated.10

These {viz., the following) and other conditions, again, are ascertainable by Inference. They are as follow : —

The (digestive) fire by the (patient’s) power of digesting ; Strength by the power for exertion (or movements) ; the Senses, such as ears and the rest, by the power of appre¬ hending sound and the rest ; the mind by freedom from error as regards objects (of the senses) ;

Knowledge (understanding), by concentration ,*

Rajas (passion', by attachment ;

Stupefaction (coma), by absence of perceptions j Wrath by acts of violence ;

Grief by cheerlessness (such as weeping &c.) ;

Joy, by exhilaration (such as singing, &c.) ;

Satisfaction by brightness of facial expression ;

Fear by gloominess of expression ;

examining all that may be seen. He should examine by touch all that the sense of touch may enable him to know. As regards taste, he should not employ his own tongue. Thus as to what the taste is of the blood that is dis¬ charged by a patient, other animate creatures, such as the dog and the crow, should be used for ascertaining. Then, as regards the taste of the patient’s mouth, the physician should question the patient and ascertain it. Some patients, in fever, feel the mouth to be always bitter. Some similarly feel their mouth to be sweet. These particulars must be ascertained by ques¬ tioning the patient himself.

The fact is, the word ‘Rasa’ (taste), as used in this aphorism, implies both the taste which the patient feels in his mouth, and the taste which another may feel, by applying his tongue, as regards this or that part or constituent of the patient’s body. — T.

CHA RA RA-SA M HI TA

p. 499

Fortitude by composure of countenance ;

Energy by excitement ;

Resoluteness by absence of restlessness (of mind) ;

Liking by purposes ;

Intelligence by capacity of apprehension ;

Consciousness by recognition of names ;

Memory by remembrance ;

Modesty by bashfulness ;

Habits by practices ;

Aversion by prohibitions ;

Hypocrisy by future acts ;

Principle by absence of cupidity ;

Submission by obedience ;

Age, food, assimilation, aggravation of disease, by years, Country of residence, agreeableness, and new pains (respectively) ;

A disease of invisible features by noting what things are agree¬ able ; especial degrees of the faults (i. e., excited wind, bile, and phlegm) by the baneful act especially indulged ;

Diminution of the period of life by pronounced symptoms of death ;

Imminent prosperity by attention to good deeds ; and

Pure mind by the absence of abnormal sentiments.

The softness or roughness of the Grahani, dreams, purposes, which things are disagreeable, which are agreeable, what is pleas¬ ing, and what is painful, should be ascertained by questioning the patient.11*