Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

f The true reading is ‘ Anupranidhâna ’ which I render ‘ course of living.’ It includes the use of medicines, particularly Rasayanas.

The vicious Bengal texts have ' Annapranidhana’, which is too narrow.

The word 1 Dhatu ’ in ' Samasarvadhatunam ’ implies juice, blood, fat, marrow, &c., Here it should be taken as including wind, bile, and phlegm. Etymologically, that which sustains the body is ‘ dhatu.’

For men whose ' dhatus ’ are in a state of harmony, the course of living should be such as not to destroy that harmony. Their food and practices should be regulated by this one consideration, viz., preservation of harmony. — T.

CH A RA KA-SA MHITA.

52i

As regards those three that have any one of the faults in an increased or predominating state, the particular fault that has in¬ creased should be observed, and such food and practices as are hostile to (or alleviative of) the increased fault should be held beneficial till the digrstive fire is restored to a state of evenness.

When the digestive fire has been (thus) restored to a state of evenness, the course of living should be as that laid down (above) for those whose constitutional ingredients are harmonious.

After the same manner, there are other exertions and appli¬ cations of medicine.

These we shall expound hereafter.18*

Three (of the four) kinds of persons are diseased.

They are not so, according to physicians that follow the treatises of other schools.

The three (of which we speak) are 1. he that has the wind pre¬ dominating in his constitution, 2. he that has the bile predominating in his constitution, and 3. he that has the phlegm predominating in his constitution.19

Of them these are the especial indications.

Of one in whom the wind predominates, diseases born of the wind acquire great strength.

Of one in whom the bile predominates, diseases born of the bile acquire great strength.

Of one in whom the phlegm predominates, diseases born of the phlegm acquire great strength.20

* When the evenness of the digestive fire is destroyed, a particular fault may become predominant over the other two. Such a course of living should then be adopted as would destroy that predominance and restore the digestive fire to its state of evenness.

As soon as that evenness is reached, the course of living should be such as has been laid down for those whose ' dhatus ’ are even or harmonious.

Not content with such general instructions, the Rishi says that there are other kinds of 'cheshta ’ (exertions or practices) and applications of medicine which he promises to expound hereafter. — T.

p. 522

CM A RAKA-SAMHITA.

Among these, of one in whose constitution the wind prdomfnates, if he indulges in any such food or practice as excites the wind, the wind is quickly excited, while the other two are not.

The wind, being excited, afflicts the person’s body by bringing about those diseases which have already been indicated as due toexcitement of the wind.

And this it does to the injury of the person’s strength, com¬ plexion, and happiness of life.22

Of the excited wind the means of check consist of Sneha and Sweda agreeably to the ordinances ( laid down ), and mild correctives,, and food and drink characterised by oiliness, warmth, sweetness,, sourness and saltiness.

After the same manner the following practices should be adopted or resorted to : plasters and unguents, bandages ( for twin¬ ing the limbs or the body round with cottons or wollens or fibrous substances or cords ), pressure on the body, sprinkling of medica¬ ted waters, immersions in water, gentle rubbing of the body, in¬ haling particular drugs, intimidation, excitement of wonder,, inducing of forgetfulness, the use, according to the ordinances, of wines and other stimulating liquors, oils derived from diverse sources, the use of drugs which excite the digestive fire or digest all undigested humours, and the administration of all such purgatives as are destructive of the wind, and oils cooked a hundred times or a thousand times, all sorts of enemata adminis¬ tered according to the rules laid down, and the use of everything that conduces to ease or comfort.23*

* By ‘ Sneha is meant the administration of oils. Vide Lesson XIII, p. 138, of Sutrasthanam, ante.

By ‘ Sweda ’ is meant not simply the administration of diaphoretics. It includes warm water baths, vapour haths, and hot cataplasms of medicinal plants. Vide Lesson XIV, p. 153, of Sutrasthanam, ante.

By ' Sam^odhana ’ is meant the application of correctives for restoring a man to health who, though not suffering under any particular disease, yet feels weak or not cheerful. The subject is treated of in Lesson XV, p. 166 of of Sutrasthanam, ante ; vide p p, 177 and 178 in particular.

CH A RA KA - S A M HI TA

p. 523

Of the person in whose constitution the bile predominates, the bile becomes quickly excited in consequence of indulgence in such articles and practices as have been declared capable of exciting the bile.

The two others, ( viz., wind and phlegm ) will not be excited through such indulgence.24