Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

Those acts, amongst the practices of the hale, that are anta¬ gonistic to the particular fault which predominates in a person’s constitution, are regarded as beneficial for that person. For a person again in whom wind, bile, and phlegm exist in a state of harmony, such assimilable things as contain all the tastes in proper proportions are said to be beneficial.30

In the lower part of the body there are two outlets ; in the head there are seven ; besides these, there are the pores through which perspiration flows. These outlets for the escape of impurities become subject to disorders in consequence of impurities being generated that are unhealthy and in excess of (the ordinary) measure.40

The increase or decrease of impurities (of the body) is to be inferred from the heaviness or the lightness of the outlets for their escape, as also from the weakness or the strength of the inclina¬ tion to pass them.41

Ascertaining these through symptoms that indicate faults, the physician should treat such diseases as are curable, with medicines, diet, and conduct, each possessed of virtues contrary to the cause, to the disease, and to both the cause and the disease, reflecting the while upon the question of measure and time. f4 2

* The nature of one’s constitution is determined, in respect of its name, by the pre¬ ponderance of any one of these three faults, so that one in whom bile preponderates is said to have a bilious constitution, one in whom wind preponderates is said to have a windy constitution, and one in whom phlegm preponderates is said to have a phlegmatic constitution.

+ This is a very important Verse. ‘ Tan ’ in the first line refers to impurities when increased, and wind and bile and phlegm when inharmonious and disordered. Only curable diseases are directed to be taken up for treatment. ‘ Pratidwandwaih ’ includes drugs, diet, and the conduct the patient is to observe during treatment. The question of both measure and time or seasonableness is directed to be taken into consideration. — T.

p. 80

CHA RAKA-SA M HIT A.

When persons in health conduct themselves improperly in respect of diet and deportment, forgetting the considerations of measure and season, these and other diseases are generated. A person(in health, therefore, should always conduct himself pro¬ perly in respect of diet and deportment and bear in mind the considerations already adverted to.43

In the first month {viz., Chaitra) of Vasanta (spring), and in the first month {viz., Cravana) of Nabha (rainy season), and also in the first month ( Agrahayana ) of Saha (cold season), all accumu¬ lated impurities should be dispelled from the body (by emetics and purgatives.)44

After the body has been sufficiently rubbed with oil and after perspiration has been caused, the intelligent physician should then administer both emetics and enemata. After this, errhines should be administered.45

After this the physician, conversant with the requirements of time, should administer, in due order and according to the proper measure of ingredients, tonics tested by experience and strengthpromoting medicines.46

By acting in this way, the ingredient humours of one’s body are restored to their normal condition, and (as the consequence of this) diseases are not generated. Besides this, blood and other ingredients increase and the decrepitude of age never makes appearance .* 47

These are the rules pointed out for the prevention of disease. With respect again to diseases that arise from people’s own faults and those that spring from other causes, the following are separ¬ ately laid down.48

* ‘Jara chantyamupaiticha ’ means that decrepitude comes to an end or destruc¬ tion, i.e., decrepitude does not appear in such a person, or, if its symptoms do appear, they are calculated to soon come to an end.—?'.

CHA RAICA -SA MHITA .

p. 81

Regarding £hose extraneous diseases of men that arise from the action of superhuman beings and planets, of poison, of (hot and unhealthy) winds, of fire, and of blows and weapons, (and of curses and incantations),* people’s own understandings are to blame.49

Jealousy, grief, fear, wrath, pride, malice, and such other mental derangements have all been said to arise from faults of the understanding.60

The abandonment of unrighteous practices, the restraint of the senses, the cultivation of the memory, knowledge of place, of time, and of one’s own self, and treading in the footsteps of the righteous, constitute the method that is laid down for the preven¬ tion of all extraneous diseases of even those whose understandings are vitiated by faults. As regards the man of intelligence, he should, prior to the appearance of disease, accomplish all those acts which he regards to be beneficial for himself. f 51-62

The instructions of the well-informed, and the experience of the wise, are causes that bring about the alleviation of derange¬ ments born and unborn.63