Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

|| ‘Udveshtanam’ is binding with cords by turning these round and round. Gangadhara takes it as meaning 'striking with a club or heavy stick.’ This can hardly be the sense of the word.— T.

IT ‘Kevalanam’ means here ‘satnuhanam’, i. e., ‘of all.’ It qualifies ‘sandhinam.’— T.

£t Seven limbs or parts of the body are mentioned, and seven different kinds of pain are enumerated, the latter corresponding respectively with the former. Some of the words expressive of pain are not very intelligible. ‘Rugna’, as ordinarily used, is a general term for any kind of pain. Here, it probably implies aching pain, ‘Chatita’ is explained by Gangadhara as signifying the peeling off of small portions of the skin. This is incorrect. The sense of the word is ‘cracking.’ ‘Avatunna’ is a doubtful word. Gangadhara explains, it as implying ‘binding forcibly with a rope.’ Probably, judged by the actual sensation fels by a patient, the word implies 'striking.’

p. 934

CHA RAKA -SAM HIT A,

Stoppage of the functions of the jaw-bones ;*

Sounds within the ears ; Throbbing of the temporal bones ;f An astringent taste in the mouth, or tastelessness ;

Dryness of mouth, palate, and throat ;

Thirst ;

. Heaviness in the chest (as if it were pressed down by a heavy weight) ;

Dry vomiting ;

Dry cough :

Stoppage of sneezing and eructations ;

Inability to enjoy or discriminate the taste of any food ;

Watery secretions from the mouth ;

Disgust for food and drink ;

Inability to digest ;

Cheerlessness (of both body and mind) ;

Constant yawning ;

Inability to keep the head erect ;

Tremours, of shivering ;

Exhaustion or fatigue ;

Delusions :

Delirious exclamations and talk ;

Insomnia or sleeplessness ;

Horripilation ;

Tenderness of the teeth which generates an intolerance of acids ;

A fondness for hot things.

The incidents mentioned among the ‘Nidana’ (or Causes) of the disease, are aggravating circumstances, while those of an opposite character are alleviating (or curing) ones4

It should be remarked that ‘skandha’ means the shoulder-joints ; while ‘amga’ implies shoulders, that is, the portion from the joints to the base of the neck. — T.

* The word ‘aprasiddhi’ is a technical one. What is meant by the ‘aprasiddhi’ of the two ‘hanus’ or jaw-bones, is, perhaps, lock-jaw. — T.

t ‘Nistoda’ is explained by Gangadhara as implying the sensation of being pricked with a hundred needles. This can scarcely be the meaning of the word. It implies pain. I take it as indicating a throbbing pain.— T.

j ‘Anupagaya’ implies everything that aggravates disease ; while ‘upagaya’ implies every¬ thing that diminishes the intensity of disease or cures it. These meanings arise from the definition of ‘upagaya’ as given in aphorism 4 above of this Lesson, for there it is said ‘upagaya’ is ‘sukhanubandha’ : hence, its reverse, or ‘anupacaya’, must be ‘duhkhanubandha’. What is said in these two short sentences, therefore, amounts to this : among the ‘nidana’ 91 causes of this particular kind of fever, occur ‘ruksha’, J^e,, dryness, &c. Dryness being

CHARAKA-SAMH1TA.

p. 935

Even these are the symptoms of Fever caused by excited wind. 19

Through excessive indulgence in food and drink that are hot, sour, saline, alkaline, and pungent, and eating before the food last taken has been digested, or through indulgence in things that are of keen potency, or exposure to excessive heat of the sun or fire, or through excessive grief or toil, or wrath, or excessive indulgence in food and drink consisting of inharmonious ingredients, the bile becomes excited.

When the excited bile, entering the ‘amacaya’, mingles with the digestive fire, and possessing the ‘Rasa’ (or juice) into which the food that is eaten is first transmuted, and obstructing the ducts which bear the juice and sweat, weakens, in consequence of its liquid character, the digestive fire, and driving out the heat from the place where digestion goes on, spreads itself over the whole body and afflicts it greatly, fever sets in. 2°

The symptoms of that fever are these :

The exacerbation and intensity appear simultaneously in every part of the body.*

The time of its appearance is when digestion goes on of the food taken, or midday, or midnight ; or the season of autumn.

These symptoms in especial show themselves, viz., bitter taste in the mouth ;

Cracks and sores in the nose, the mouth, the throat, the lips, and the palate ;

Thirst for water ;

A sort of inebriation (like to what results from taking the seeds of Datura fastuosd) ; f

Delusions ;

Stupefaction and heedlessness ;

Swoons and fainting-fits ;

Vomiting of bilious matter ;

Diarrhoea or looseness of bowels ;

Disgust for food ;

Copious perspiration ;

the cause of this kind of fever, indulgence in dry food and drink aggravates this disease ; that is, operates as ‘anupagaya’. Similarly, abstention from such food and drink or indul¬ gence in food and drink that are not dry but oily, leads to alleviation or cure. _ T.

* ‘Yugapat’ is simultaneously or together. The exacerbation and intensity of this kind of fever appear together or simultaneously. Then, again, these manifest themselves over every part of the body, unlike what is seen in the case of wind-born fever.— T. t ‘Mada’ does not occur m all editions. — T.

p. 936

CHARAKA-SAMH1TA

Langour or lassitude of the whole body ;

Delirium ;