Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

mobile character of the wind. The former tends to increase the measure of the urine, while the latter has a tendency to restrict the continuous flow, in other words, to cause obstruction in the flow. ‘Asya’ — of this person — implies one whose body is in the condition described in aphorisms 5 and 6, ante , of this Lesson. ‘Atimutrapravritti sangam,’ as explained by Gangadhara, is a conjunctive compound (samahara dwanda). ‘Mutrapravritti’ is tendency to urinate ; while ‘sanga’ is tendency to restrict or or retain the urine from flowing. In the concluding portion it is said that the person passes urine like an elephant in rut, that is, ‘ajasram,’ which implies ‘continually’ or ‘ceaselessly.’ Further, that flow is characterised as ‘avegam,’ that is, without experiencing any urging to urinate. -The question arises that if the flow be conti¬ nuous and characterised by an absence of urging, what becomes of the ‘anubandha’ or ‘sanga,’ that is, obstruction, referred to in the previous portions ? Hence, it is evident that there is some error in the passage which the commentators do not clear up. In ‘Nidana’ — a much Jater work than Charaka, ‘Hasti-meha’ is described as characterised by a flow that is conti¬ nuous, with obstructions at intervals. In other words, the urine, while flowing, is passed unobstructedly for some time ; then it ceases outright or is passed’ in drops. This does not appear from Charaka’s description. There is no doubt, however, that in ‘Hasti-meha’ there is obstruction at times, although the flow may be copious and continuous for. some time. — T.

* Gangadhara explains this aphorism incorrectly. In fact, it is difficult to gather his meaning. I think, the above correctly represents the sense.

t A disease is called ‘atyayika’ when it produces fatal results without delay. The several varieties of wind-born Meha are greatly ‘atyayika.’ The commentators explain that this is so because of the importance of the ‘dhatus’ or ingredients affected by these varieties of Meha. These ‘dhatus’ are ‘vasa,’ ‘majja,’ ‘Lasika,’ and ‘ojas,’ every one of which is essentially serviceable in keeping up the physical organism.

The treatment is, again, hostile, for it should be remembered that the phlegm must be excited before there can be any variety of Meha. In the wind-born varieties, therefore, both the phlegm and the wind have to be attended to. The administration of oils and oily drugs is needed for alleviating the excited phlegm : again, dry drugs and operations are needed.

CHARAKA-SAMHITA.

p. 969

Here occur verses which explain the distinctions between the several varieties of wind-born Prameha. 41

That person who, in consequence of the provocation of the wind, frequently passes urine that is mixed with fat and whose colour is like that of fat, is regarded as afflicted with ‘Vasa-meha’ which is incurable.* 42

That person who, in consequence of the provocation of the wind, frequently passes urine that is accompanied by marrow, is regarded as afflicted with ‘Majja-meha’ which is incurable.^ 43

He who, in consequence of the provocation of the wind, repeatedly, like an elephant in rut, passes urine in copious quantities, is regarded as afflicted with ‘Hasti-meha’ which is incurable.^ 44

That person who, in consequence of the provocation of the wind, passes urine that is astringent and sweet in taste, pale in colour, and dry, should be known as afflicted with ‘Madhu-meha,’ which is in¬ curable. 45

Thus have been explained the four varieties of Prameha having the provocation of the wind for their cause. 46

All the twenty varieties of Prameha born of all the three faults have thus been explained. 47

When the three faults, becoming provoked, generate Prameha, they manifest the following incubatory symptoms :

They are as follow :

The hair on the head becomes matted ;

The presence is felt of a sweet taste in the mouth ;

A burning numbness and burning sensation in the palms and soles of the feet ;

Dryness of the mouth, the palate, and the throat ;

Thirst (unslaked by even repeated draughts of water) ;

Slothfulness of disposition ;

Appearance of filth on the body ;

Hence, the means employed for alleviating the wind are provocative of the phlegm, and those employed for alleviating the phlegm are provocative of the wind. — T.

* Gangadhara has ‘mutram mehati’ in the first line. This seems to be vicious. The cor¬ rect reading, as given in some texts, is ‘muhurmehati,’ that is, ‘passes urine frequently.’ _ T.

t The first line of this verse would convince every one that ‘muhurmehati’ and not

‘mutram mehati,’ is the correct reading. ‘Saha-mutrena mutramehati’ is un-Rishilike. _ T.

J ‘Ajasram’ is repeatedly, or frequently, or ceaselessly.

‘Bhrisam’ implies ‘copious quantities.’ — T.

CHARAKA-SAMH1TA.

9;o

Closing of the pores by a coating of the filth ;

Burning of the body and numbness of the limbs ;

Pursuit of the body and the urine by flies and ants ;

Presence, in the urine passed, of the faults of the urine ;

The odor of raw meat in the body ; and

Sleep and drowsiness at all hours of the day. 48