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.
Like other milk which is poured into unburnt milk, producing no bad effect but getting mixed with it quickly.* 241
* The Calcutta and the Bombay editions read this verse in a way that is different from Gang5dhara’s reading. I adopt the former reading. The sense, however, of bath the readings is almost the same, though the language is different. — T.
CHARAKA-SAMHITA .
US I
in the night, however, when the heart is unexpanded (like the lotus in the absence of the sun), when the ducts are obstructed (through absence of physical exercise, &c.), and when the stomach remains contracted, the ‘dhatus’ become vitiated with impurities. 242
When the ‘dhatus’ remain in a state of immaturity and are full of impurities, then other food, coming in contact with them, becomes vitiated, even as fresh milk poured into milk that is burnt becomes vitiated. 243
When, therefore, the food that is taken in the night remains undigested, other food should not be taken by a person of intelligence who is desirous of cherishing his strength and life. 244
(. Here are some verses containing a summary \
The virtues of the internal fire, the manner in which it sustains the body, the manner in which food is digested, that which food accomplishes and the manner in which it accom¬ plishes it, the several varieties of fire, the ‘dhatus’ which those varieties feed, those which the said fires digest, the gradual birth (origin) of ‘Rasa’ and the other ‘dhatus,’ the impurities which arise therefrom, the cause of the speedy action of ‘Vrishyas’ in producing their effects, the order, in respect of time, of the origin (or transformation) of the ‘dhatus,’
the causes that lead to the appearance of disease in particular parts of the body, the manner in which the internal fire is increased in respect of its intensity, the manner in which that fire becoming itself vitiated vitiates others and the diseases which it generates, what is the ‘Grahani,’
CHARAKA-SAMH-ITA .
p. 1452
the symptoms, in brief, of ‘Grahani-disease,’
the premonitory indications, the symptoms, and the treatment of ‘Grahani-disdisease,’
description of the four varieties of ‘Grahani-disease,’
the treatment thereof in particular stages, the manner in which the internal fire becomes exceedingly intense, and the treatment that should be followed for lessening that intensity, — ■ these have all been declared by the great ascetic in this lesson on ‘Grahani-disease.’ 245-250
Thus ends Lesson XV, called Treatment of Grahani-disease, in the Division called Chikitsa, of the treatise of Agniveca as revised by Charaka,
LESSON XVI.
TREATMENT OF CHLOROSIS. -
We shall now expound the Lesson on the treatment of Chlorosis.
Thus said the illustrious scion of Atri’s race, i
Chlorosis is regarded as of five varieties, viz., the three born of wind, of bile, and of phlegm, the fourth that is born of all the three faults excited simultaneously, and the fith that is generated by the use of earth as food.* 2
If the faults be excited in the ‘dhatus’ of a person’s constitution, and the bile be excited predominantly, then a laxity overtakes the ‘dhatus’ and a sensation of heaviness also (of all the limbs) arises. 3
In consequence of the vitiation of both the faults and the ‘dhatus,’ the complexion, the strength, the oily ingredients, and other attri¬ butes of ‘ojas,’ become exceedingly attennuated.f 4
The measure of blood of such a person becomes lessened. His fat also decreases. His strength also suffers diminution. His senses become weakened. As the consequence of all this, a discolouration overtakes him.
Hear now its causes and symptoms. 5
From indulgence of food consisting of alkaline ashes or of sour or saline articles, or food that is exceedingly hot, or that which consists of inharmonious (or hostile ingredients).
From indulgence also in food consisting of beans or the seeds of Pkaseolus radiatus, or the paste of sesame seeds, or the oil of sesame seeds, 6
* Gangadhara explains that although the use of (burnt) earth as food excites one or two of the faults or even all the three according to the constitution of the person, yet the disease born of this food is taken as a separate variety because of the necessity that exists of treating it in a separate or distinct method. By only alleviating the fault excited, this variety of the disease is not alleviated.
+ Complexion, strength, &c., are all attributes of the ‘dhatu’ called ‘ojas’ which has been called ‘the blood of blood.’ ‘Ojas’ is the foremost of all the ‘dhatus.’ In the second line, ‘dosha,’ of coarse, means the faults, and ‘dushya’ means the ‘dhatus.’ — T.
p. 1454
CHARAKA-SAMHITA.
From indulgence in sleep during daytime when the food taken has not been digested, or in physical exercise, or in sexual congress,
From improper indulgence in the five acts {viz., the taking of purgatives and the rest), from inharmoniousness of the seasons, from suppression of the urgingsof nature,! 7
From also the fact of one’s mind being afflicted with lust, or anxiety, or fear, or wrath, or grief,
One’s bile becomes exceedingly provoked and takes its seat in the cardiac region. 8
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