Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

That by which a man acquires the power of sexual congress like a stallion, as also that by which one succeeds in indulging repeatedly in sexual pleasure, is said to be an aphrodisiac. 5°

* ‘CheshtasankalpapidanSr is a ‘dwanda’ compound. The causes of the escape are ‘chesta’, implying exertion or motion of the body ; 2. ‘sanlcalpa’, meaning desire or immagination ; and 3. ‘pidana’ or pressure (on the organ). The occasion is the union with a female.

Gangadhara explains the first line in this way. It may also mean that the causes are four, viz., 1. sexual union ; 2. exertion, meaning motion communicated by the hand ; 3. ‘sanklpa’ or imagination, meaning the thought of sexual union, and 4. pressure on the organ of congress or the entire orgaa of touch, as in the case of persons who die by hanging. — T.

t Gangadhara’s reading is certainly incorrect, for he gives seven insterd of eight reasons of the escape of the semen. The correct reading is ‘harshat-tarshat &c.’ What is said in the last line of the verse is this : the semen is the visible form of the Supreme Being who pervades the body. This idea is in accordance with what is declared in the (Jrutis.— T.

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CH AR A K A- SA MHl TA .

( Here are two verses containing a summary .)

The reason of instructions in respect of aphrodisiac preparations, the two and ten superior combinations possessed of aphrodisiac virtues, that which should be taken before indulgence in sexual con¬ gress, that to which one should have recourse after sexual congress, the time (in respect of age) when sexual congress may be indulged (without injury), the ascertainment of (the nature and the seat of) the vital seed, and the meaning of the word ‘Vajikarana’ (aphro¬ disiac), have all been expounded here in this Section called ‘Pumânjfitavalâdika.’

Thus ends the fourth Section, called ‘PumSn-jâtavalâdika,’ in Lesson II, called ‘Vfijikarana’, of the Division called ChikitsitS.

Thus ends the second Lesson, called ‘Vajikarana,’ in the Division called ‘Chikitsita’, of Agnivega’s treatise as revised by Charaka.

LESSON III.

FEVER.

We shall now expound the treatment of Fever.

Thus said the illustrious son of Atri. 1

With joined hands, Agnivega asked Punarvasu, when the latter was seated at his ease in a solitary place with a tranquil mind, free from fever of every kind, for an explanation of his doubts in respect of Fever. 2

Thy holy self said unto us that Fever is the foremost of all diseases, that it affects the body, the senses, and the mind, that it is the first-born among all diseases, and that its strength is very great.*3

It behoveth thee, O holy one, for the good of the world, to tell us the origin of Fever which is the greatest enemy of all creatures and which is certain to appear at the birth and the death of all creatures, and what are its manifestations, and results, and causes, and incubatory symptoms, and seat, and time of intensity, and dis¬ tinctive symptoms, ; as also the varieties, in full, according to different

* This has been said in the Division called ‘Nidana.’ — T.

CHARAKA-SAMHITA.

io 97 principles of classification, and the aspects of each variety, the symp¬ toms also of acute and mature fevers, as also the medicines that are prescribable, and the course of treatment ; also the different symp¬ toms of this disease when it is about to leave a person, and the symptoms also when it has been allayed- ; what those things are from which one should be protected whom fever has already left and for what time ; what those causes are through which fever that has already been allayed comes back to afflict a person, and what are those operations which allay the fever that has returned. 4-8 Hearing these words of Agnivega, the preceptor said, —

O amiable one, listen to all that should be said upon the subject of Fever ! 9

‘Jwara’, ‘VikHra’, ‘Roga’, ‘Vyfidhi’, and ‘Atanka’, — these are the several words of the same import by which disease is designated. i° The origin of fever is the faults of body and mind, for fever never seizes a, person whose body is faultless.* ”

Because men, afflicted by their own acts, meet with death, there¬ fore, one of the names of fever (which brings on death) is ‘atmaja’ (that which is born of one’s own acts). It has other names which are ‘Kshaya’ (waste), ‘Tamas’ (darkness), ‘Jwara’ (that which rots the body), ‘PSmpan’ (sin), and ‘Mrityu’ (death). 12