Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

Through lust and grief, the wind becomes provoked ; through wrath, the bile becomes provoked ; and through contact of evil spirits, all the three faults {viz., wind, bile, and phlegm) become provoked.

The common symptoms of fever born of supernatural spirits, &c., have been explained in the Lesson on Supernatural Spirits. &c., (called ‘Unmada-Nidana’) numbered VII, in the Division called ‘Nidana).

Such fever is of eight varieties.

Some are of opinion that even the fever which a person catches from contact with the air blowing from a poisonous tree, like the fever that assails a person already afflicted by other effects born of poison, is called ‘Abhisangaja’ (or contact-born).

It is alleviated by treatment directed towards the neutralisation of the poison (which has caused it). 112-114

That violent fever born of (the excitement of) all the three faults, which sets in through incantations and curses of persons crowned with success of penances, should be known as exceedingly unbearable (i. e.. fatal). irS

It has been said that all the symptoms which have been laid down of fever born of the three (excited) faults manifest themselves also in this fever (viz., that caused by incantations as also that caused by curses denounced).

Besides these symptoms, many other ailments of mind, the senses, and the body, occur in these two varieties of fever. 116

The symptoms of these fevers (viz., that born of incantations, and that born of curses), are determinable by knowledge of the kind of incantation applied or of the kind of curse denounced, derived from sight, hearing, inference, or method of alleviation* IJ7

* The question is — how are the symptoms to be understood or explained of fevers due to incantations and curses. The answer is that the sympt oms correspond with the kind of incantations applied and the kind of curse denounced. If one actually sees ..the particular

CHARAKA-SAMHITA.

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In consequence of the diversity of incantations, as also of curses (that may be denounced), the symptoms of fever born of incantations, as also of that born of curses, vary according to the kind of incan¬ tation that is applied, or the kind of curse that is denounced. 118

The symptom of fever born of Lust, it has been said, is thought¬ fulness accompanied by frequency of deep sighs.

In fever born of Grief, the symptom is plenitude of tears.

Excess of fear is the symptom of fever born of Fear.

In fever born of Wrath, the symptom is the manifestation of excessive violence.

In fever induced by possession by deities, &c., the symptoms are the exhibition of traits that are superhuman.

In fever born of poisons, the symptoms are excess of swoons, heedlessness, and pain. 119-120

In these fevers that are born of lust and the rest, in some men heat Manifests itself before (the appearance of) those symptoms, (viz., thoughtfulness and the rest) ; in some, heat manifests itself after (the appearance of) those symptoms ; and in some, heat manifests itself simultaneously (with their appearance).* 121

All those characteristics which have been mentioned as belonging to fevers born of lust and the rest, are said to be the characteristics also of other diseases born of lust and the rest. I22

When the mind is, at first, only assailed by lust and the rest, the fever that is induced (by those emotions) does not acquire that intensity which it does when the mind is vitiated by lust and the rest.f 123

These fevers (which are born of lust and the rest), at the outset rites of incantation that are gone through, or the manner in which one is cursed, or if one derives a knowledge of the same through one’s ears or through exercise of the power of inference, one may at once understand the kind of symptoms which are manifested or which would be manifested. Thus the curse may be— ‘Thou shalt be afflicted with phthisis-’ Forthwith the cursed man gets fever in which the symptoms of phthisis appear. The knowledge of this curse may be derived from hearing or from inference.

The method employed for alleviation may also furnish a knowledge of the curse. _ T.

* ‘Kesham’ implies ‘of some men,’ ‘Esham linganam’ has reference to thoughtfulness, frequency of deep sighs, &c., as mentioned in verses 119 and 120.— T.

+ The sense of this Verse depends upon the meaning of *abhidruta’ and ‘dushyati.’ The former implies a mere attack ; ‘dushyati’ implies downright vitiation. — T.

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CHAR AKA -SA MHITA

(that is, before the vitiation of the mind takes place), assume the form of only Accidental fevers. But after the mind becomes vitiated, the symptoms of these fevers present a mixed appearance, correspond¬ ing as they do with the symptoms of the particular faults that are excited. As regards Accidental fevers, they differ from one another in respect of the causes from which they spring, and of the medi¬ cines (that cure them). 124