Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna
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The translator’s English as printed (Avinash Chandra Kaviratna). The original-language text is not held; names are romanised as the translator printed them.
Death, with fever as his harbinger, enters into that person into whom all the premonitory symptoms spoken of in connection with fever enter in an excessive degree.3
The death of that man also is certain into whom the premoni¬ tory symptoms of any other disease enter in the same measure.* 4 We shall speak of certain other premonitory symptoms of a fierce character, which keep company with certain diseases, and by which death may be inferred.. 5
The consumption of that man increases for bringing about death whose strength decreases, whose phlegmonous secretions (through the mouth) increase, and who becomes addicted to sexual indulgence.! 6 That person who, in his dream, goes in a southward direction, riding on a dog, or a camel, or an ass, gets phthisis and casts off his life! 7
He who drinks wine, in his dreams with the dead, or who is dragged (in his dreams) by a dog, gets severe fever and does not live for the fever does not forsake him. 8
He who beholds the welkin in his vicinity looking like a sheet of cloth dyed red as if with lac, gets bilious hemorrhage and is borne to the presence of Yama. 9
He who, in his dreams, sees himself decked with garlands of red flowers, and clad in red clothes, and his whole body dyed red, and who, while laughing continually, is dragged by a woman, gets bilious hemorrhage and succumbs to it. i°
He who has deep-seated pains (in the abdomen), or flatulence, or rumbling noise in the intestines, and weakness in an excessive degree, and discolouration in the nails and other parts of the body, meets with death if afflicted by ‘ Gulma’ (abdominal tumour), n t In consumption, the sexual apetite is seen to increase inordinately. Hence the use of the word ‘nariprasakta’ in the sense of ‘addicted to women.’ Patients, even when they know that sexual indulgenge is sure to bring about death, repeatedly indulge in it unless restrained by proper arrangements made by relatives and friends.— T.
* 1 In the same measure,’ i. e.. in an excessive degree. — T.
f The second line is read differently in some texts, though there is no difference of meaning. Instead of ‘yakshmanamasadya jivitam sa vimunchati,’ those texts read — ‘yalcshma tamavifya na jivannavasrijyati.’ — T.
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CHARAKA-SAMH1 TA.
That man who sees, in his dreams, hard and thorny creepers grown on his chest, is borne to Yama’s abode by the disease called Gulma that has afflicted him in a fierce form. 12
He whose body, upon being slightly scratched, becomes exceed¬ ingly cracked, producing sores that do not heal, is taken away by Yama with the aid of leprosy (of diverse forms). 13
He who, in his dreams, sees himself naked, his body smeared with ghee, and engaged in pouring libations on a fire that has been quenched, and who, besides, sees lotuses growing upon his chest, is borne away to the regions of death by leprosy. J4
If flies attack a persons’s body that has been washed and smear¬ ed with unguents, that person is certain to catch any of the urinary diseases called ‘ Prameha’, which puts him to death. 15
He who drinks, in his dreams, various kinds of oily substances such as (milk, ghee, &c.) in- the company of Chandalas, becomes afflicted by Prameha and touched by (marked for) death. 16
He who becoms subject to moods of thoughtfulness, sense of fatigue (without toil), anxiety, and stupefaction when there is no cause for it, absence of pleasure in anything, and loss of strength, meets with death through insanity.* l7
A physician possessed of wisdom should regard that man as on the point of death through fatal insanity whom he sees to have an aversion for food, whose mind is a perfect void, and who is afflicted by urticaria evanida.j- 18
Insanity kills that man who gives way to wrath, who yields to fear in an excessive degree, whose face is very rarely lighted up with smiles, who is frequently subject to swoons, and whose thirst is insatiable. r9
* ‘ Dhyana’ is deep meditation or reflection. Here it means moods of thoughtfulness. ‘ Ayasa’ is explained as sense of fatigue without toil. ‘ Moha’ is stupefaction : it may also mean ‘delusion.’ The adjective ‘asthanasambhava’ implies ‘not born of a proper cause.’ Thus, one may grieve for the death, that has not taken place, of a friend or relative. ‘ Arati’ is the absence of ‘rati’ or pleasure. What is implied by it is a disgust for everything. Gangadhara takes it as implying restlessness of mind. This, however, is a consequence of ‘arati,’ and not ‘arati’ itself. — T.
t The last word of the second line is either ‘udardda,’ meaning urticaria evanida, or ‘udardha’ implying scarlet fever. The reading which Gangadhara adopts, as regards the first line, is, — ‘aharadweshanam yasya luptachittamudardditam.’ The last compound is explained by him in a way that is utterly unintelligible.— T.
James W. Reese, Esq., Westminister, Maryland, U. S. A. : — You have undertaken a great and difficult work, and one which, it seems to me, deserves the approbation and encouragement of all who care to know what wise men of the past ages thought and taught on a topic so important as the preservation of health and cure of disease.
William Emette Coleman, Esq., San Francisco, California ... . As each
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