Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

When the wind, accompanied by the phlegm, obstructing the ducts (in general), courses through every part of the body, being itself obstructed (by the phlegm), it generates asthma (difficulty of breathing).44

That person whose wind takes an upward course and who in great affliction incessantly breathes with a loud noise like an infuriate bull chained (to a post, or confined within a small inclosure), whose knowledge and consciousness has been suspended, whose eyes roll and have lost their natural aspect, whose face also presents an un¬ natural appearance^ whose stools and urine have become constipated, whose voice has become weak, who has become exceedingly cheerless and whose breathing may be heard from a distance, is said to be afflicted by ‘Mahacwâsa’ (violent asthma).

Such a person is soon carried off. 45-47

URDDHA-QWASA.

That person who inhales breath for a long while without being able to exhale it adequately, whose mouth and ducts are covered with phlegm, who is afflicted by the wind in a provoked'.state : 48

CHARAKA-SAM HITA .

14&2

Whose gaze is directed upwards, or who, with rolling eyes, looks in all directions, or who, being afflicted with pains, becomes subject to swoons, whose mouth becomes dry, who is dissatisfied with every¬ thing, is said to be afflicted with ‘Urddhagwasa.’ 49

When this ‘Urddhacwasa’ becomes so aggravated that the down¬ ward breath becomes (almost) stopped, and the person becomes subject to swoons and sees darkness (when he is conscious), it de¬ stroys life. 5°

CCHINNA-gWASA.

That person who, in excess of affliction, breathes with irregularity (z. e., without equal intervals of time between the acts of inhalation or exhalation), or, who, afflicted with pain or tortured by agony in the vital parts of the body, can scarcely breathe, 5* or who, afflicted by epistasis or by excessive perspiration or by swoons, or by a burning sensation in the pelvis, or who with rolling eyes, excessively weakened, breathing hard, and with blood-shot eyes, 52 and troubled mind and mouth dried up and discoloured com¬ plexion, and uttering delirious sayings, is said to have that variety of asthma which is called “Cchinna.”

Such a person casts off the life-breaths soon. 55 TAMAKA-gWASA.

When the wind, falling away from its normal course, getting into the ducts (that bear the life-breaths), seizing the throat and the head, and exciting the phlegm, causes an inflammation of the Schneiderian membrane, and generates, in consequence of its path being obstructed, the sound known as ‘Ghurghura’, it originates a variety of asthma of exceeding violence, that greatly afflicts the life-breaths. 54-55

The person becomes greatly afflicted, and coughs with violence, and becomes incapable of exertion.

While coughing, he repeatedly swoons. 56

Until the phlegmonous matter is expelled, he suffers great pain. It is only when the phlegmonous matter is expelled that he feels ease for a moment. 57

CHARAKA-SAMH1T A.

His throat tickles ; he speaks with great difficulty ; he gets no sleep ; he is obliged to lie down, afflicted all the while with hard breathing. 58

As he lies down, the wind oppresses his sides. When seated, he gets a little ease. He feels pleasure in things that are warm. 59

His eyes are turned upwards ; the forehead becomes covered with perspiration ; he is- in great agony ; his mouth becomes dry ; he breathes hard incessantly ; and his body is frequently rocked (like that of one who rides on elephant). 60

This disease becomes aggravated by clouds, water, east-wind and all such articles (of food and drink) as generate phlegm.

This variety of asthma, ‘Tamaka,’ is suppressible (by treatment).

It is also curable if treatment is commenced when it has newly manifested itself. 61

PRATAMAICA AND SANTAMAKA gWASA.

The ‘Tamaka-£wasa’ of one who has fever and swoons, should be’jknown as ‘Pratamaka.’

The ‘Tamaka-^wasa’ which is born of flatulence of the stomach or of dust in the nostrils, or of indigestion, or of eating before the food last taken has beeen digested, or of suppression of the urgings of nature, and which becomes aggravated during the hours of darkness, which becomes alleviated by cold, and which makes the patient feel as if he is sinking in the dark pit without bottom, is called ‘Santama^a.* 62-63

* ‘Klinna’ is explained by GangSdhara as equivalent to ‘bhuktam’ or eaten. What is implied is ‘eating before the food last taken has been digested.’

‘Kayanirodha’ is explained by the same commentator as equivalent to ‘KSySgninirodha’, t. e., the suppression of the digestive fire. This is not right. It cannot come after ‘Ajirna’ and ‘Klinna,’ both of which have the effect of suppressing the digestive fire. Some verna¬ cular translators take it as implying the injudic on suppression of the vital breaths by a person who is a neophyte in yoga practices.— T.

14S4 charaka-samhita .

KSHUDRA-gWASA.