THE GARUDA PURANA 27 страница

29. On knowing the whereabouts of Sit k from Samp& tis words, Hanuman the elephantine monkey, leapt across the abode of sharks ( the ocean) one thousand two hundred kilometres wide.

30-31. There he saw Slta sitting in the A$oka grove, rebuked by the ogresses, tormented by the demon king Ravana with the importunities “Be my wife” and engrossed in thoughts about Rama. He gave her the signet ring and consoled Slta by telling her about the welfare of Rama.

32. “I am the messenger of Rama, O noble daughter of Mithila, do not be grief-stricken. Give me a token that could be recognised by Rama. ’

33. On hearing that, Slta gave her crest-jewel to Hanuman saying — “Please tell him everything in such a manner as to make Rama take me away quickly. ”

34. “So shall I”, said Hanuman and immediately set about uprooting the various trees in the beautiful garden nearby. After killing Prince Aksa and other demons he voluntarily let them bind him.

35. Bound by Indrajit’s miraculous weapons he was led to Ravana on seeing whom he said, “I am Hanuman the messenger of Rama. Surrender Slta to him. ”

36. On hearing this, the infuriated demon set fire to his tail. The powerful monkey with his blazing tail burnt the city of Lanka.

37. After burning the city and feasting himself and his friends on the delicious fruits of Madhuvana, the monkey came back to Rama, saying “my Lord, Slta has been found. ”

38. He then handed over the crest-jewcl to Rama.

Accompanied by Laksmana, Sugriva, Hanuman, Arigada and others, Rama marched to Lanka.

39. Vibhisana, the younger brother of Ravana, sought refuge in Rama who readily crowned him as the king of Lanka in anticipation.

40. Rama got the bridge constructed through Nala and crossed the sea to the mountain Suvela from the summit of which he surveyed the city of Lanka.

41-46. The leaders of the monkey host were Nila, Angada, Nala, Dhumra, Dhumrak$a, Vlrendra, Jambav& n, Mainda, Dvivida and many others. They attacked and demolished the various parts of the city of Lanka. Rima and Lak? mana accompanied by the monkey leaders fought with the Rak? asas of huge bodies dark like mountains of collyrium. The leaders among the demons were Vidyujjihva, Dhumraksa, Devantaka, Narantaka, Mahodara, Mahapaxiva, Atikaya,

Mahabala, Kumbha, Nikumbha, Matta, Makaraksa, Akampana, Prahasta, Vlra, Unmatta and the powerful

Kumbhakarna. Rama killed them all. Laksma^a killed Indrajit, son of R& vana. After chopping off his hands Rima killed R& vana.

47. After Slta had proved her chastity by passing through the blazing pyre she was accepted by Rama and all of them returned to the city. of Ayodhya in the celestial chariot Pu$paka.

48-49. Rama ruled over the kingdom protecting the subjects like his own children. He performed ten horse sacrifices, Pindadana and other rites in Gayasir$a and charitable gifts too. He crowned his sons Ku£ a and Lava in the kingdom.

50-51. Rama ruled the kingdom for eleven thousand years. Satrughna killed the demon Lavana. Bharata presided over dramaturgy. Agastya and other sages were worshipped.

They told Rama about the origin and antecedents of the Rak$asas. Finally, with all the people of Ayodhya Rama ascended Heaven.

CHAPTER ONE HUNDRED AND FORTY FOUR.

Incarnation of Kr$na.

BrahmQ said:

1-2. I shall narrate the story of Viftiu where Srlkfroa's greatness is explicit. Vasudeva begot of Devaki Vasudeva (Lord Kno) and Bala, for the preservation of virtue and the annihilation of evil. Krsna sucked the breasts of the ogres PQtanA and killed her.

3. The Sakafa (Cart) demon was upset, and the twin Arjuna trees were uprooted, the serpent Kaliya was humiliated and the demon Dhenuka (Cow) was thrown off.

4-5. The mountain Govardhana was lifted up by Kr? ria and he was honoured by Indra. He freed the Earth of its burden and promised protection for Arjuna and others. The demons Ari${a and others were killed; the demon Ketin was slain and the cowherds were blessed and delighted.

6-7. The wrestlers Canura and Musjika were killed and Karhsa was thrown off his couch and killed. Lord Hari had eight principal wives RukminI, Satyabhama and others, besides sixteen thousand other women. Their sons and grandsons were hundreds of thousands in number.

8 He begot of Rukmini a son Pradyumna who killed Sambara. His son was Aniruddha who became the husband of Usa, the daughter of Bana.

9. (In the context of Aniruddha’s love-affairs with U? & )

a great battle between Lord Hari and Lord Sankara ensued wherein thousand hands of Bana were chopped off, leaving him with only two hands.

10. By the Lord, Naraka too was killed and the celestial tree Parijata was brought on earth. The asura^f Bala, Si£ upala and the monkey Dvivida were killed by him.

11. Aniruddha’s son was Vajra who became king when Lord Hari passed away. He made Sandipani his preceptor and reunited him with his son. He installed Ugrasena in the city of Mathura and set about the task of protecting the deities.

CHAPTER ONE HUNDRED AND FORTYFIVE.

The Story of the Moh& bhdrata.

Brahmd said:

1. I shall narrate briefly the story of the Mah& bharata.

Fighting for the sake of Pan< Javas and others Lord Kr^ia relieved the Earth of its burden.

2. Brahma was born of the lotus from the navel of Vi$nu. Atri was Brahma’s son. Soma (moon) was born of Atri. Budha (Mercury) was his son. He begot Pururavas of Orvail.

3-4. His son was Ayu. In his line the kings Yay& ti, Bharatu, Kuru and Santanu were born. Bhisma was born of Santanu and Ganga. He was endowed with all good qualities and he became a master of the Purana called Brahmavaivarta.

5. Santanu had two sons of his wife Satyavatl. The first son Citraiigada was killed by a Gandharva of the same name.

6-8. The other son Vicitravirya married the two daughters of the king of Kail. When he passed away Vyasa begot of Ambika his wife Dhrtarasfra and of Ambalika the son Pandu and another son Vidura of the maid-servant. Dhftarastra begot of G& ndhari one hundred sons of great prowess, the chief of whom was Duryodhana. Pandu was blessed with five sons in his wives Kunti and Madri.

9. The five sons were: Yudhisjhira, Bhimasena, Arjuna, Nakula and Sahadeva. All of them were very valiant.

10. Due to the working of Fate an enmity and mutual struggle ensued between the Kauravas and Pandav^s The frightened and nervous Duryodhana began to harass the Pandavas.

11-12. After setting fire to the house of lac, the Pandavas saved themselves by their shrewd intelligence. The purehearted noble-soulcd Pandavas took the guise of brahmins and stayed in the house of a brahmin in the village of Ekacakra and killed the demon Baka.

13. They heard of the Svayamvara (voluntary self-choice of husband) of Draupadi in the Paiicala territory. Prowess and valour being the condition for marrying her they won her hand.

14. With the permission of Dro$a and Bhipna, Dhftara$pra brought them back and gave them half the kingdom with the capital at Indraprastha, the excellent city.

15. They built a fine Assembly Hall and performed the sacrifice RAjasuy after due performance of sacred rites. Aijuna married Subhadra, the sister of Vasudeva at Dvarakfi and Krwa became his lifelong friend.

16. From Agni (fire-god) he got the divine chariot Nandigho^a, the bow of great renown in the three worlds named Gandiva, inexhaustible supply of arrows and a coat of mail that could not be pierced through.

1 7. That bow held in his hand, with Krsna for his help Bibhatsu (Arjuna) propitiated the fire god in the forest of Kh& iiJava.

18. He defeated many kings in his campaign of conquest and won precious gems and jewels. He gave gladly ail these to his brother, the noble Yudhisthira, a master of statesmanship.

19. Unfortunately the righteous Yudhisthira along with his brothers was defeated in a deceitful fraudulent game of dice by the wicked Duryodhana.

20. The wicked Duryodhana followed the counsel of Kama, Du£ £ asana and Sakuni. The Pandavas thereafter underwent great hardships for twelve years in the forest.

21-22. In the forests they were accompanied by the sage Dhaumya, their wife DraupadI, and many other brahmins and sages. For one year they stayed in the city of Virafa in disguise. They saved a herd of cows and thus being recognised they put forward their claim to their kingdom.

23. In the absence of their full share they wanted only half the kingdom and if that were not given they wanted only five villages. They did not get any of these. Hence, they fought a battle in Kuruksetra with their vast hosts.

24. They had seven Ak$auhinls (great divisions) of armies and the Kauravas had eleven Aksauhinls.

25. In the beginning Bhlsma was the commander-inchief of Duryodhana’s army. A terrific battle not inferior to the battle of gods and demons ensued thereafter.

26. At the head of the army of Pandavas was Sikhandin.

In the battle, weapons were met with weapons and arrows were split with arrows. It went on thus for ten days.

27-28. Bhlsma was pierced with hundreds of arrows by Sikhandin and Arjuna and thrown down. He awaited

Uttariyana (for his final death). He meditated on Lord Gadadhara. He taught Yudhisthira many religious precepts. He performed Tarpaaa for the manes. Finally, he merged himself in the pure Bliss of Supreme God freed of all sins.

29. The battle continued for five days between Drona and Dhr$tadyumna in a great terrific manner.

30. Many kings perished in that Vast ocean of arrows, After sinking in the ocean of sorrow, Droga finally passed away and attained heaven.

31. Then Karria took up the leadership, and fought Arjuna. After two days battle he sank in the ocean of Arjuna’s arrows and attained the Solar region.

32. Then Salya fought with Yudhisthira but by midday he was killed by arrows blazing like fire.

33. The powerful Duryodhana seized his club and rushed at Bhlma as terrible as God of death.

34-35. He was killed by the powerful Bhima with his mace. ASvatthama, the son of Drona, infuriated by the death of his father went to the battle-field at night and killed hundreds of sleeping soldiers. He killed Dhrstadyumna as well as the sons of Draupadi.

36. When Draupadi began to bewail, Arjuna caught hold of Agvatthama and severed his crest-jewel with an Aisikastra (a grass blade arrow). [He being a brahmin and the son of preceptor was not killed by Arjuna. The severance of the crestjewel was symbolical of slaughter], 37-38. He consoled Yudhisphira as well as the hundreds of widows plunged in misery. On being consoled by Bhima, Yudhi$fhira took bath, performed Tarpana to the pitrs, devas and grandfathers. He ruled over the kingdom and performed a horse sacrifice with due gifts.

39. On hearing the destruction of Yadavas in the civil war due to the fight with threshing rods, the king repeated one thousand names of Visnu, crowned Pariksit in the kingdom and ascended Heaven in the company of his brothers.

40-43. Vasudeva will incarnate as Buddha to delude demons, to protect gods, to wipe off evil, and to kill the wicked.

In the twentieth Manvantara at the time of churning the milk ocean he incarnated as Dhanvantari and taught Sugruta, son of Vigvamitra, the whole of Ayurveda, to enliven gods. A man who hears the story of the Mahabharata and the incarnations of Vi? $u shall attain Heaven.

CHAPTER ONE HUNDRED AND FORTYS1X.

Description of Diseases.

Dhanvantari said:

1. O SuSruta, 1 I shall now mention the pathology of all diseases correctly as narrated before by the sages Atreya and others.

2. The words Roga, Papm&, Jvara, Vyadhi, Vikara, Dustam, Amaya, Yaksma, Atanka, Gada and Badha are all synonyms (meaning sickness).

3. The diagnosis of diseases consists of five essential categories, i. e.

Nidana (Pathology)

Purvarupas (Preliminary stages)

Rupas (Indications)

Upafoya (amelioration)

Samprapti (Localisation and cure)

4. Nid& na or Pathology is mentioned by these words as well — Nimitta (cause), Hetu (Reason), Ay at ana

(Pathology), Pratyaya ( belief), Utthana Karana (exciting factor). It is from this that Purvarupa ( preliminary stage) is inferred.

5. The preliminary stage is that wherein the sickness about to set in but not excited by all Do? as exhibits uncertain symptoms.

6. When the same manifests itself in various indications it is called Rupa ( Indications). Other words synonymous with this are Samsthana ( fixation), Vyaftjana (manifestation), Lifiga (symptom), Lak$ana (characteristic trait), Cihna (sign) and Akfti (shape).

7-8. The alleviative employment of medicines, diet and general conduct of the patient antagonistic to the disease or its causes, or capable of producing such antidotes, is called UpaSaya (Amelioration). Another term is Satmya ( identity).

1. Author and compiler of the famous Sulruta-SariihitA. He it the earliest writer to deal with surgery. He is later than Caraka. His work was translated in Arabic before the end of the eighth century. There is a Latin translation by Hepler and one in German by Vullera. {CSL p. 100; CDHM p. 312).

The opposite of this i i called Anupagaya (non amelioration) or Vyadhi-Asatmya (non-identity with the sickness).

9. The removal of sickness by the eradication of the Dosas, the thrfee principles of Vayu 1, Pitta and Kapha not being in their normal proportion) is called Samprapti (localisation and cure. Other terms are Yati and Agati.

10. Sickness and its pathology differ due to the change of seasons, fprce of their attack, time of the day, their importance, and the number of varieties. As for example, now we are going to say that fevers are of eight varieties.

11. What is mentioned as Vikalpa (doubt or suspense)

which differentiates one disease from another is preponderance or deficiency of the morbid principles of vayu, pitta and kapha.

Importance as the differentiating character in various diseases means independence or dependence of the different principles in acting as exciting factors of sickness.

1 2. Differentiation due to potency is to be based on the full complement of the various exciting factors.

Differentiation due to the time factor is the various units of time as night, day, season, or the period that lapses between one meal and the next.

13. Thus the meaning of the word Nidana has been explained briefly now. It will be explained in detail later on. To say, in brief, therefore the cause of all illnessesis the upsetting of the equilibrium of the three Do§as.

14. The cause of the upset of the do§as is resorting to Ahita (unwholesome) things which are of three types (i. e. in diet medication and conduct) as mentioned before.

15-16. The Vayu (the principle connected with nerve forces, vital airs, etc. ) becomes upset usually in summer, towards the close of the night or the day or at the end of a meal. It is also caused by gluttonous eating or taking in bitter, sour, astringent, hot and coarse parchifying articles of food. Running, lifting up heavy objects, keeping awake at night too long, loud shouting, sudden onslaught, shock of fear and sorrow, anxious brooding, exercises and excited sexual intercourse also cause the upset of the V& yu principle.

17. The principle of Pittam (i. e. bile causing defective metabolism) is usually upset in the season of autumn, midday or midnight or in the course of digestion or acidification of food taken in. Taking in articles of food too hot, pungent sour, and creating a burning sensation in the body is also a cause for such an upset. Getting angry may also cause the upset of Pitta. 18-19. The principle of Kapha or & le$ma (i. e. phlegm controlling secretions or excretory process) usually gets upset in the forenoon, early parts of the nights, in the season of spring and immediately after taking food when vomiting, belching etc. accompanies it. Foodstuffs sweet, sour, too saltish, oily and greasy, very heavy, (indigestible), too cold and fluid and soup like in nature too cause the upset of Kapha. Other causes are sedentary habits, sleeplessness, indigestion, sleeping during the day and eructation.

20. The Sannipata or a combination of these deranged humours takes place due to various causes. Taking in a miscellaneous assortment of food, irregular and incompatible meals, and indigestion cause Sannipata.

21. Stale beverages and wine, dry vegetables and green, raw radish, etc., asafoetida, oilcakes, putrefying or dry meat — all these cause a jumbled upset of four humours.

22. Sudden change of diet inducing the upset of all humours, exposure to a gust of wind from front affecting the seven vital elements of the body (i. e. the Dhatus viz., secretions, blood, flesh, fat, bones, marrows and semen) and other disorders cause Sannipata.

23-24. If the food is ill cooked or spoiled in various ways, if bile-producing stuffs are eaten indiscriminately, if the treatment is untimely and ill directed, if various sinful deeds are committed, if the stars are malignant, a sannipata or combination of deranged humours results. In the case of woman postparturition disorders not properly remedied may cause this.

Sometimes taking in of Aphrodisiacs also upsets this. Various illnesses result therefrom with chemical changes in the blood based on the nature of the disease.

CHAPTER ONE HUNDRED AND FORTYSEVEN.

Diseases.

Dhanvantari said:

1. I shall explain the pathology of fevers for a thorough understanding of all types of fevers. The infuriated Rudra at the destruction of sacrifice of Dak§a cast a fiery look from his third eye in the forehead from whence fever originated. In the medical sience it is known as Rogapati (lord of diseases);

Papma (sin), Mrtyuraja (king of death); ASana (the devourer) Antaka (the finisher).

2-3. It is caused by unhygienic misconduct, it produces delirium, unconsciousness and harassing rise in temperature.

This cruel affliction is found in all sorts of animals and even in inanimate objects. In elephants it is called Pakala 2 or Ku(apakala or Hastivatajvara: In horses Abhitapa. In dogs Alarka. In clouds Indramada. In water Nilika. In herbs Jyotis (fluorescence). In soils Osara (saline and barren).

4. In the fever due to derangement of Kapha the indications are hiccough. Vomiting sensation, Catarrh, stiffness and rigidity of the body, coldness of the skin and pain in every limb.

5. As days pass, these symptoms are seen operating and increasing. Non-application of proper remedies or application of contrary remedies may aggravate them.

6-7. The characteristic symptoms in Amajvara 3 (in fever due to constipation) are: — Loss of appetite, indigestion, rigidity of the body, lethargy, burning sensation in the heart, a reverse or relapse, drowsiness and lassitude, abdominal bruises, ill functioning of the humours, salivation, hiccough, loss of hunger, moistness in the mouth tasting sweet, a transparent glossiness of the skin, temperature, heaviness of limbs, profuse urination and neither digestion nor exhaustion.

1. The chapter mentions the names of fevers which attack elephants, horses, dogs, cloud, water, herbs and earth.

2. P& kala is a fever which attacks elephants. This is tenfold. K& tap& kala is the deadliest of all fevers and kills elephants at once. For detail sec ch. 9 of the Hasty& yurctda of P& lak& pya.

9. GP mentions fever with or without constipation and the fever sannip& ta earned by the disturbance of the three humours.

8. In the Niramajvara (fever without constipation)

there is emaciation due to hunger, a lightness is felt in the limbs, abatement of temperature and relapse in eight days are the symptoms. When there is the admixture of different types of fever the characteristic symptoms of every one are seen.

9. The Vayu principle in combination with the principle of Pitta brings about a type of fever when the following symptoms are seen: Headache, swooning, vomiting, burning sensation in the body, parchedness of throat and mouth, aching in the joints, insomnia, agitation, horripilation, yawn and perpetual prattle.

10. In the fever due to the derangement of both & lesma (phlegm) and Vayu (gas) the symptoms are: fall of temperature, loss of appetite, pain in the joints, headache, difficulty in breathing, frequent coughs, discoloration of the skin, pallid face, sluggishness, chillness, sensation of darkness, whirling of the head and lassitude.

11. In the fever due to the derangement of both Slesma and Pitta humours the symptoms are: — chillness, rigidity, profuse perspiration, burning sensation, unsteadiness, thirst, coughing, vomiting of bile and phlegm, stupefaction, drowsiness and bitter salivation.

12. When all the deranged humours combine in producing a fever it is called Sannipata Jvara or Abhinyasa Jvara.

where the symptoms mentioned before are present. In addition to these there are other symptoms such as: — Burning sensation and chillness in alternation, vertigo sleeping in the day and wakefulness at night.

13. The patient either sleeps always or does not sleep at all; sometimes he perspires profusely or never at all. He sings, dances nnd laughs. Natural functions of the body cease.

14. Eyes become red hot, sunk in the sockets and full of tears. The eyelids droop down. There is pain in the calves, sides, joints, head and in the bones. Dizziness is felt.

15. Ringing in the ears with acute pain, great chilliness or no chilliness at all alternately; the tongue appears burnt and rough. The joints seem to crackle and appear loose and heavy.

16. Blood-streaked bilious matter is vomited, the head begins to roll and toss. Excessive thirst is experienced; The rooms appear to be dark and brownish red and ringlets appear before the eyes.

1 7. Pain is felt in the heart. Loose motions or coming bit by bit. Chilliness of the face, debility, loss of voice, and delirium.

18. Development of the humours, a long drowsiness, a diffused croaking sound in the throat. These are the indications in Sannipata Jvara known as Abhinyasa Jvara also. The Ojas or vitality in the body becomes fully spent.

19. The gaseous humour (Vayu) being held at the throat the bilious principle suppressed within tries to come out due to its expansive nature. Hence the eyes appear yellowish in colour in a patient of Sannipata Jvara.

20. The Sannipata jvara wherein the dosas become excessively aggravated and the gastric function is impaired is incurable. Other types of Sannipata fevers can be cured with great difficulty.

21. There is another type of Sannipata jvara where the Pitta humour remains aloof and produces burning sensation in the skin or in the viscera either before or after (the onset of fever).

22-23. In the Sannipata Jvara due to Vayu and Kapha the chillness, burning sensation, etc, are felt more acute. When Kapha in fluid state is dried up by the pitta and when pitta subsides later, swooning, intoxication and thirst result. If there is burning sensation at the beginning and somnolence and lassitude in the end, vomiting is the result.

24. The Agantu (i. e casual fever due to extraneous causes) fever is of four types (1) due to hurt or blow, (2) due to contact, (3) due to curse, (4) due to black magic. If there is fever, due to burns or scalds it comes under the class Abhigh& taja i. e the first type.

25. If there is fever due to exhaustion, the wind principle contaminates the blood. There is pallor, pain and rise in temperature and swelling too.

26. Malignant planets, narcotics, poisons, anger, fright, sorrow and love may cause fever. This may be classified under the casual type but the special characteristics will be spasmodic laughter and cries.

27. In the fever due to inhalation of drugs and narcotics, fainting, headache, vomiting and sneezing are the special symptoms. The fever due to poison generates swooning, dysentery, darkness and discoloration of the skin, burning sensation and vertigo 28. The fever due to anger has the special symptoms of tremulousness and headache; that due to fright and grief is signified by perpetual prattle.

29. The fever due to lust and love is marked by dizziness, loss of taste for food, burning sensation, extreme shyness, loss of sleep and absence of firmness of mind and courage.

30. In the fever due to adverse planets as in the Sannipata Jvara both the gaseous and bilious principles are aggravated.

31. The fevers due to curse and black magic are considered to be very terrible and unbearable. The mantras and incantations of black magic excite the victim and harass him.

32. Here and there in the body eruptions appear. The patient feels giddy. There is burning sensation and swooning in the end. The fever rises every day.

33-34. Such are eight 1 types of fever. In brief, they are of two kinds, viz. physical and mental; mild and virulent;

internal and external; Prakrta (Natural i. e Seasonal) and Vaikrta (unnatural or sporadic); curable and incurable or mature and immature. In the former, the fever is in the body and in the latter it is in the mind.

35-36. When Vayu principle is in combination with Kapha principle there will be chilliness. There will be burning sensation if it is in combination with Pitta. A mixture of these two when the do§as are mixed. If the fever is within, the disorder and deterioration is internal and there will be constipation. In the case of external fever there may be loose motions. The fever is curable.

1. Besides the eightfold division of fever, there is a twofold division of six kinds, viz Sdrfra-mdnasa, saumya-tikfWit antar-bahir Air ay a, prdkxta-vaikfta sddhya-asddhya, and s& ma-nir& maya.

37. In the rainy season a fever due to the derangement of Vayu is Prakrta; still this is generally incurable. Fevers due to the derangement of the other two in the rainy season are Vaikrta and definitely incurable.

38. In the Autumn a fever due to derangement of Pitta is Prakrta, otherwise it is Vaikrta.

39-40. In the spring, a fever due to the derangement of Kapha is Prakrta, otherwise it is Vaikfta. All Vaikrta fevers are incurable. Vayu deranged in the rainy season causes fever with the combination of Pitta and Kapha. Pitta deranged in autumn causes fever with the support of kapha. Due to its nature and discharge there is no danger in fasting. Kapha deranged in Spring causes fever with the support of Vayu and Pitta.

In strong persons with less defects fever does not cause much harm and hence is curable. If the do§as are all altogether aggravated it is incurable.

41. The characteristic sign of an Amajvara is immature virulence of fever), low functioning of the gastric fire, excessive urination, nonfunctioning of the digestive and excretory systems and loss of hunger.

42. The characteristic sign of a Pacyamana (or ripening or maturing) fever is virulence of fever, excessive thirst, prattling and delirium, rapid breathing, vertigo, loose motions and acute pain.

43. Since digestion is possible by the removal of the Ama matter, a seven days fast is recommended in this case.

Jvaras are classified into five taking into consideration the extent of derangement in the malas (humours), the periodicity or the season of attack and the comparative strength or weakness of the patient or the exciting factors.

44. Generally when there is a combination of many factors these fevers are produced. They are Santata, (remittent) Satata, (intermittent), Anyedyu (appearing on every other day), Trtiyaka (tertian) Caturthaka (occurring once in four days).

45-46. The do$as pervading the ducts and vessels carrying the seven dhatus, urine and faeces distress the entire body and get aggravated on equal sight (? ) etc. The Rasas or secretions are strong or weighty due to the special characteristics of the body. Always they make the fever unbearable, having no antagonist.

47. It may alleviate the do? as, fever, heat or the dhatus by means of purity or impurity.

48. Generally it reaches the limit either for complete abatement or for finishing (the patient) in seven, ten or twelve days in the case of Vayu, Pitta and Kapha respectively.

49. This is Agnivela’s 1 opinion. According to Harita the crucial days are twice seven (fourteen), ninth and eleventh This is the line of demarcation for the three dosas either for abatement or for finishing the patient.

50-51. Based on purity or impurity the duration of the attack may be more. If lean persons contract disease and do not observe rules of diet and conduct, even a slight aggravation of the deranged do§a, strengthened by the support of other exciting factors may become fatal.

52. The do$a increasing or decreasing irregularly will cause fever in its own time.

53. The do§as being weakened, the fever subsides due to the powerful antidotes ( by way of medicines) and its subtle form gets merged in the secretions.

54. With the absorption of fever emaciation, pallor and sluggishness vanish and its spreading in the whole of the body is checked since the dilation of the excretory vessels helps them to be thrown out through natural outlets.

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