Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

In this Lesson on the Nidana of Gulmas, are seen the varieties, the causes, the incubatory indications, and the symptoms of this dis¬ ease, as also instructions about the treatment. 1 characteristic. He then lays- down that Gulma generated by all the three faults' is incurable j that Gulma caused by one fault should be treated with medicines alleviating that particular fault, and, lastly, that Gulma born of two faults should be treated with such drugs as have the virtue of alleviating both the faults. After this comes aphorism 22. ‘Yachcha any ad apyabiruddham’ certainly means “any other Gulma which is not hostile,’ that is, whose symp¬ toms do not portend danger. ‘Anyadapyabiruddham’ can never mean what Gangadhara understands by it, vis., some drug or operation that is ‘anyadoshabirudham.’ What the Rishi really says in 22 is this : when a particular Gulma is not hostile by itself, its treatment should still be taken up without loss of time. Its supervening; symptoms should be noted. Those which are grave should be first checked ; then those which are light. Lastly, when the physician is unable to determine what kind of Gulma it is which he is called upon to treat, he should adopt that treatment which alleviates the wind, for there can be no Gulma which is not characterised by excited wind. — T.

* The heading ‘bhavati chatra’ generally introduces a verse. Charaka Is the editor, reviser, &c., of Agnivega’s treatise. He gives the substance of the original work in his owii language and now and then cites the verses of the original work for supporting his own statements. Here, however, the passage introduced is not in metrical language. Hence, the correctness of the reading may be questioned, — T.

CHARAKA-SAMH1TA.

p. 959

Thus ends Lesson III, on Gulmas, in the Division called Nidana, of the treatise of Agnivega as revised by Charaka.

LESSON IV.

We shall now expound the Lesson on the Nidana (causes) of Prameha.*

Thus said the illustrious son of Atri. 1

Those varieties of Prameha that have for their causes the excite¬ ment of all the three faults, are twenty in number.

Those varieties which are born otherwise are numberless.f

Amongst these all, we shall expound only those varieties of Prameha which are caused by the excitement of all the three faults. 2

Here (in the world), verily, from the particular characteristics of ‘Nidana’ or causes, ‘doshas’ or faults, and ‘dushyas’ or the ingre¬ dients or ‘dhatus’ composing the body, arise the manifestation, the non-manifestation, and the partial manifestation of diseases in general.J 3 t ‘Prameha’ may arise from other causes than the excitement of all the three faults. Thus it may arise from one fault, or two. The fact is, ‘dosha’ (faults), ‘dushya’ (dhatus or ingre¬ dients of the body, such as the juices, blood, flesh, &c.), and ‘Nidana’ (causes), by their permutations and combinations, may produce many varieties of this disease. It is not the Rishi’s intention to mention any of these. Those only which arise from excitement] of all the three faults will form the subject of this Lesson. — T.

* Prameha’ includes many urinary affections, such as Diabetes, Gonorrhoea, &c. — T.

$ The particle ‘Iha,’ meaning ‘here,’ is variously explained. Gangadhara takes it as implying the human body. Others take it as implying the Science of Life. There is no necessity for stretching the sense of the word. I take it as meaning ‘in this world,’ the sense in which it is very generally used. Or, it may be taken as implying ‘in this connection.’

By ‘Nidana’ is, of course, meant the causes of disease, or, rather, those circumstances which excite or provoke the ‘doshas’ or faults. By ‘doshas’ or faults is meant wind, bile, and phlegm. ‘Dushyas’ imply those which are capable of being affected by the faults ; hence, the ingredients composing the body, viz., ‘rasa’ or the juices, the blood, &c., including the impurities, &c.

‘Vighatabhava,’ as referring to ‘vikaras’ or diseases, implies non-manifestation ; ‘vighatabhava’ means manifestation ; and, lastly, ‘vighatabhava-prativigeshah’ implies ‘partial or incomplete manifestation.’

What is said here by the Rishi is this : diseases manifest themselves ; or they do not mani¬ fest themselves j or, if they manifest themselves, they do so partially or incompletely, or not

p. 960

CHARAKA-SAMHITA.

When these three, viz., the characteristics of causes, faults, and ingredients, are not united in sequence, no manifestion of disease takes place.

Or, when they, through absence of predominance, unite as weak factors, no manifestation occurs of disease ; or there is lateness in. manifestation ; or the manifestation takes place in a weak form ; or all the symptoms laid down do not show themselves.

When the reverse of the above is the case, consequences other than the above arise.

Thus have been explained the causes of manifestation, non-mani¬ festation, and partial (or late) manifestation of diseases.* 4

The following are the particulars of Nidana and the rest, which speedily bring about those varieties of Prameha which are regarded as phlegm-bom :

They are —

Eating in excessive measure and repeatedly new rice obtained from these varieties of paddy, viz., Hayanaka, Yavaka, Chinaka, Koddalaka, Naishadha, Itkata, Mukunda, Mahavrihi, Pramodaka, and Sugandha.f