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.
ABSTRACT
OF
THE CONTENTS OF THE ELEVENTH FASCICULUS.
The contents of this fascicule are varied and extremely interesting.
In continuation of Lesson XXVI, the properties are shown of the Bitter and the Astringent tastes, and their evil consequences when taken in excess.
The Energy of objects Sweet in taste and assimilation ; and of those that are Pungent in taste and assimilation.
The virtues of objects are gatherable from their Tastes.
There are exceptions to this general law.
Those exceptions are noted here. These discover considerable powers of observation.
Particular tastes are foremost in particular attributes.
The indications of tastes, as they appear on assimilation.
Explanation of what is meant by the Energy of an object.
Objects having no Energy have no Action ; for Action proceeds from Energy.
Taste, Assimilation and Energy differentiated.
The Potency of objects explained, and illustrated by examples.
The relative force of Taste, Assimilation, Energy, and Potency, in the action of objects upon the human system.
The sensations produced by the different Tastes.
The unsuitability of particular dietary modifications to the human system.
Observations on different kinds of articles or food that become injurious if combined together and the diseases they produce.
The remedies for allaying such diseases.
Lesson XXVII is begun. The importance of food and drink to Life.
The ordinances in detail respecting food and drink.
Observations on the several articles that constitute the first dietary group, vis., cuka-dhanya or grain.
Observations on the articles composing the second group, viz., cami-dhanya or seeds growing within pods.
Observations on the different kinds of animal meat, composing the third group, distributed into Prasahas, Bhumifayas, Anupa, Jalaja, Jalachara, Jangala, Vishkira, and Pratuda.
Observations on the fourth dietary group, consisting of Potherbs.
[IV. B. — It may be remarked that as yet European Medical Science has sanctioned the use of only one of the six tastes, viz., the Bitter, as a curative agency in Fevers. Quinine has come to be used extensively. The presumption is certainly powerful in favor of the theory that the five other tastes are equally operative in other diseases. The Rishis assert so without expressing any doubt. If Bitters cure fevers, why should not other tastes have curative effects in respect to other diseases ? ]
CâjtRjkfTA^AMHITA. 313
delirium), sensation of intSjifcation, mental anxiety, tremours, sharp shooting pains, piercing pains, and other diseases, due to the wind, in the feet, the arms, the flanks or sides of the chest, the back, and other parts of the body.*84
The Bitter taste is so disagreeable as to produce a disgust for itself, but nevertheless it cures disgust for food.
It destroys the action of poisons.
It is anthelmintic.
It alleviates swoons, burning sensation of the skin, itching, leprosy, and thirst.
It causes the skin and the flesh to become tough.
It is destructive of fevers.
It promotes or sharpens the appetite.
It assists the digestion of undigested food.f
It improves the qualities of the milk in the breast.
It removes bad humours and altered constituents of the body by thinning them gradually and thus clearing the system of them.
It dries up phlegmonous secretions, fat, serum (or marrow of the fleshj, marrow of the bones, saliva, puss, sweat, urine, stools, bile, , and phlegm.
Its attributes are dry, cool, and light.85
Although possessed of these qualities, yet, if taken exclusive¬ ly and abundantly, in consequence of its nature being dry and rough and clear, it dries up the juices (of the body), blood, flesh, fat, bones, the marrow of the bones, and vital seed.
* ‘Davathu’ implies inflammation of the eye, or mental anxiety. Here, I think, it signifies anxiety, for it stands with ‘Bhrama’ ahd ‘Mada’ both of which are mental diseases. Gangadhara reads ‘Vamatha,’ meaning vomiting. This is very probably correct. — T.
f The difference between ‘Dipana’ and ‘Pachana’ is this : the first is a mere appetiser • the last is a digestive, — T.
p. 40
314.
CHA RAKA-SA MH1 TA .
It causes a roughness in all the ducts of the body.
It takes away strength, causes emaciation, produces swoons, and generates delirium.
It causes the mouth to become dry, and generates many other diseases brought about by excitement of the Wind.* * * §
The Astringent Taste restores harmony among the faults.
It restrains (the stools, urine, and other secretions).+
It draws in and contracts the limbs of the body.J
It causes sores and parts eaten away to heal or fill up.^f
It dries up the fluids of the body.
It retains or restrains all scretions.f
It alleviates phlegm and hemorrhages caused by excitement of the bile.
It sucks up all phlegmonous and other secretions of the system.
It is dry, cool, and heavy.67
Although possessed of these qualities, yet, if taken exclusively and in copious measure, it makes the mouth dry.
It produces pain in the heart (by contracting it).
* ‘Ruksha’ is dry, being the reverse of oily. ‘Khara’ is sharp or, rather, rough, being the reverse of smooth. ‘ Vicada’ is clear. — T.
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