Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

Thus has the ‘Prakriti’ (origin) of fever been explained. Its ‘Pravritti’ or first manifestation, as has been explained previously, in the Division called ‘Nidana’, is from the excessive wrath of Rudra. 13 In the second Yuga (called Treta), the deity, Mahadeva, adopted the vow of wrathlessness for a thousand years as measured by the deities. (Taking advantage of this) the Asuras began to afflict him. 14 That lord of creatures, viz., Rudra, although fully competent to put down the obstacles to his own penances as also the obstacles to the penances of high-souled Rishis, merely looked on with indifference. r5

Then, again, the lord of creatures, Daksha, instigated thereto by the very deities, did not verily keep for Mahegwara a share of the sacrificial offerings. 16

* ‘Prakriti’ generally implies ‘nature.’ Here it is used in the sense of ‘source,’ or ‘root,’ or ‘origin.’ — T.

CHARAKA-SAMHITA.

p. 1098

Indeed, disregarding those Richs which appertain to Pa?upati, as also those libations on the sacred fire which appertain to £iva, both of which are necessary to' the success (or due accomplishment) of a sacrifice, Daksha performed the sacrificial rites.

Then the illustrious Rudra, conversant with Self, having passed the period of his vow, beheld the transgression of Daksha. Putting forth his terror-inspiring aspect, he caused an eye to open in his fore¬ head. The puissant lord, consuming the Asuras (by the fiery flames that issued from that eye), created a child who seemed to blaze with the fire of wrath, and who was fully competent to slay all foes. l8‘I9 At this, Sacrifice (in his embodied form) became overwhelmed with disaster ; the denizens of heaven were greatly afflicted : other creatures, blasted and confounded, fled away in all directions, 20

Then the deities, with the seven (great) Rishis, began to praise that puissant Lord of all with Richs till £iva was restored to his auspicious frame of mind. 21

Beholding £iva restored to his mood of beneficence towards all creatures, the embodied fire of his wrath (in the form of the Being he had created (asked him with folded hands, — What shall I do for thee ! 22 The Lord of. all said unto his (embodied) Wrath, — “Thou shalt take the form of Fever in the world ! Thou shalt show thyself at the birth of all creatures, as also at their death, and as well in the period interveuing between birth and death ! 23

Burning (or heat of body), disgugt for food, thirst, langour of body, pains in the chest, — these are the ‘Prabhava’ (results) of Fever, as also a great darkness at the time of birth and of death.* 24

Thus the ‘Prakriti’, and ‘Pravritti’, and ‘Prabhava’ of Fever have been explained.

Before this, in the Division called ‘Nidana’, the eight causes of fever have been enumerated agreeably to their divisions. 25

[The eight causes, as enumerated in NidSna, are 1. wind, 2. bile, 3. phlegm, 4. wind and bile, 5. wind and phlegm, 6. bile and phlegm,

* Having explained the ‘Prakriti’ and the ‘Pravritti’ of fever, the Rishi takes up its ‘Prabhava.’ The ‘mahat’ or great ‘tamas’ or darkness which fever brings in its train, and which overwhelms one at the time of birth and of death, makes one forget everything. The incidents of the previous life are forgotten owing to this darkness just after birth. Complete forgetfulness also is brought about by fever (or the darkness it causes) at' the time of death. — T.

CHAR A K A-S AM HI TA.

p. 1099

7. wind, bile, and phlegm, and 8. Accidental, such as wounds, the ire of the deities, &c.]

The incubatory symptoms of fever are inactivity (or slothfulness), tearful eyes, yawns, heavines of the body, sense of fatigue, uncertain like or dislike for the heat of fire or of the sun, for air, and for water, indigestion, tastelessness of the mouth, loss of strength and com¬ plexion, and a slight change of disposition (or conduct). 26-27

As regards the ‘Adhishthâna’ (or seat) of fever, it is only the body with the mind.

Its ‘Valakfila (time of intensity) has been indicated in the Divi¬ sion called Nidâna. 28

The distinctive symptoms of Fever are both bodily and mental burning (i. e., pain).

There is no creature who, when assailed by fever, does not burn (or feel pain). 29

Of two kinds is fever, according to different principles of classi¬ fication.

First, it is bodily and mental.

Then, again, it is of two kinds, viz., Saumya (pertaining to Soma or phlegm), and Agneya (pertaining to fire or the bile), according to another principle of classification. 30

It is, again, of two kinds (classified according to the kind of ‘vega’ or excitement that characterises it), viz., of internal excitement, and of external excitement.

It is also of two kinds, viz.. Normal and Abnormal.

It -is also classed under two heads, according to curability or otherwise, viz., Curable and Incurable. 31

Then, again, Fever is seen to be of five varieties, considered according to the strength or weakness of the fault or faults excited as also of the season (including the time of the day and the age of the patient). ' These are I. Remittent, 2. Double quotidian, 3. Quoti¬ dian, 4. Tertian, and 5. Quartan. 32