The Compendium of Caraka 6.24: caturviṃśo 'adhyāyaḥ/

Now we shall expound the treatment of alcoholism.

Thus spoke the venerable Ātreya:

She who was worshipped of old by the gods together with the lord of gods, / who is offered in the sautrāmaṇī sacrifice, who is established by the sacrificers,

who carries the sacrifice, by whom Śakra, having greatly transgressed against Soma, / devoid of vigor and enveloped in darkness, was rescued from that calamity,

by great-souled men sacrificing with rites prescribed in the Veda / she is to be seen, touched, prepared, and used in sacrifice for the accomplishment of the sacrifice;

who, becoming manifold through differences of origin, preparation, names, and the like, / is of one kind universally by the characteristic of intoxication;

who, having become nectar for the gods, having become svadhā for the ancestors, / and having become soma for the twice-born, unites [them] with the highest blessings;

who is the great luster of the Aśvins, who is the strength of Sarasvatī, / and the power of Indra, who is accomplished, and who is soma in the sautrāmaṇī sacrifice;

who destroys grief, discontent, fear, and anxiety, possessing great power; / who is delight, who is pleasure, who is speech, who is nourishment, and who is bliss;

which liquor is declared to be pleasure itself as surā by gods, gandharvas, yakṣas, rākṣasas, and humans— / that surā one should drink in the proper manner.

Having purified one's body, clean, bearing exquisite fragrances, / draped in spotless garments fragrant in accord with the season,

wearing varied garlands, adorned with jewel ornaments, / having worshipped the gods and twice-born, having touched supreme auspicious things,

in an agreeable place suited to the season, scattered with flowers, / pleasant, delightful, charming, perfumed with fragrant incense,

seated or reclining comfortably on a prepared couch or seat / furnished with cushions and well spread,

one should always drink from golden, silver, or gem-encrusted cups, / or other clean, well-crafted vessels,

while being massaged here and there by desirable women / intoxicated with beauty and youth, well trained,

adorned with season-appropriate clothes, ornaments, and garlands, / and endowed with cleanliness and affection, one should drink the incomparable wine,

along with various seasonal fruits and fresh green herbs suitable for wine, / salts, fragrant appetizers,

various fried meats of terrestrial, aquatic, and aerial animals, / and various delicacies prepared by cooks,

having first worshipped the gods, having pronounced blessings, / and having offered wine mixed with water to petitioners on the ground.

Conditioned with massage, unction, bath, garments, fumigation, and unguents, / and with unctuous and warm foods, a person of vāta constitution should partake of wine.

Conditioned with various cooling regimens and sweet, unctuous, and cool foods, / a person of pitta constitution does not suffer when drinking wine.

A person of kapha constitution should drink wine with non-cooling regimens, eating barley and wheat, / along with the meat of arid-zone animals seasoned with black pepper.

This is the rule for the wealthy; those of modest means, however, / should drink wholesome wine in proper measure according to what is available.

For those of vāta constitution, wine made from jaggery and flour is generally wholesome; / but for those with an excess of kapha and pitta, wine made from grapes and honey [is wholesome].

Composed of many ingredients, having many qualities, performing many actions, and intoxicating in nature, / that wine is seen to possess both merits and faults.

When a person, being cheerful, drinks wine according to the rule, in proper measure, at the right time, / with wholesome foods, according to strength, it becomes like nectar for him.

However, when wine is drunk by someone who takes whatever comes along, out of addiction, / who is dry and constantly engaged in physical exercise, it acts like poison on him.

Entering the heart, wine, with its ten qualities, agitates / the ten qualities of ojas and drives the mind to disturbance.

Light, hot, sharp, subtle, sour, pervading, fast-acting, / dry, expansive, and non-slimy: wine is taught to have ten qualities.

Heavy, cold, soft, smooth, dense, sweet, stable, / clear, slimy, and unctuous: ojas is taught to have ten qualities.

It destroys heaviness through lightness, coldness through heat, sweetness through its sour nature, / softness through sharpness, clarity through its fast-acting property,

unctuousness through dryness, stability and smoothness through its pervading nature, / sliminess through its expansive nature, and density through its non-slimy quality.

Thus, through subtlety, wine strikes down the qualities of ojas with its own qualities, / and swiftly agitating the mind that resides there, it generates intoxication.

The heart is declared to be the seat of the channels of rasa, vāta, and so forth, / of the mind, intellect, sense organs, self, and paramount ojas.

When wine is excessively drunk and ojas is impaired, / that heart undergoes disturbance, as do the bodily constituents located there.

When ojas is unimpaired and the heart is awakened, the first [stage of intoxication occurs]; / when it is moderately impaired, the middle [occurs]; and when it is completely impaired, the highest intoxication [occurs].

Wine made from flour does not cause such impairment of ojas, / for its expansive, dry, and non-slimy qualities are not excessive.

When the heart is seized by the qualities of wine, exhilaration, longing, pleasure, comfort, / and diverse rājasika and tāmasika disturbances arise according to one's constitution.

From excessive indulgence in wine, [states] ending in stupor and sleep are produced; / that mental confusion caused by wine is designated by the name "intoxication" (mada).

Three intoxications are to be recognized in one who is drinking wine: / the first, the middle, and the final. We shall describe them by their symptoms.

It brings exhilaration, produces pleasure, causes appreciation of the qualities of drinks and foods, / and stimulates musical instruments, singing, laughter, and conversation.

It does not destroy intellect or memory, does not render one incapable regarding sense objects, / and allows pleasant sleep and awakening: the first intoxication brings happiness.

Intermittent memory, intermittent stupor, speech faltering indistinctly again and again, / rambling incoherently with words fitting and unfitting, and stumbling about;

disorderly arrangement of staying, drinking, eating, and conversing— / one should recognize these as the symptoms when the middle intoxication has taken hold.

Transcending the middle intoxication and reaching the highest intoxication, / people of rājasika and tāmasika natures would leave no evil undone.

What wise man would enter into such intoxication, which is like severe madness, / just as a traveler would not enter a path lacking shelter and full of dangers?

Reaching the third intoxication, however, he lies motionless like a broken timber, / his mind veiled by intoxication and stupor; though alive, he is equal to the dead.

He does not perceive delightful sense objects, nor his friends; / and that pleasure for the sake of which wine is drunk, he does not find.

What ought and ought not to be done, happiness and sorrow, and what is wholesome and unwholesome in the world— / arriving at which state he does not know these: what wise man would enter that state?

He is corrupt to all living beings, blameworthy, and unfit to associate with; / and on account of his vice, in the end he attains suffering and disease.

Whatever is good in the hereafter and in this world, and what is the supreme good in liberation— / all that depends upon composure of the mind for all embodied beings.

And great agitation of this mind is caused by wine, / like that of a tree standing on a riverbank caused by the force of a great wind.

And that addiction to wine, which is a great evil and a great disease, / the ignorant regard as happiness, overcome by rajas and delusion.

With their understanding ruined by wine, devoid of sattvic qualities, / blinded by intoxication and longing for intoxication, they are deprived of what is good.

In wine reside delusion, fear, sorrow, anger, and death, / along with insanity, intoxication, fainting, epilepsy, and convulsive seizures.

Where loss of memory alone exists, there everything becomes vile; / thus those who know the evils of wine censure wine with effort.

It is true that these great faults of wine have been stated, without doubt, / when it is unwholesome, taken in excessive measure, and consumed contrary to the rules.

Yet wine by its very nature is regarded just like food: / when used improperly it leads to disease; when used properly it is like nectar.

Food is the vital breath of living beings, yet when used improperly it destroys life; / poison destroys life, yet when used properly it is a rejuvenating tonic.

Exhilaration, vigor, joy, nourishment, health, and supreme virility— / wine drunk with proper method swiftly produces these, bestowing comfortable intoxication.

It stimulates appetite, kindles digestion, is pleasing to the heart, clarifies voice and complexion, / gratifies, builds the body, imparts strength, and dispels fear, sorrow, and fatigue.

It induces sleep in those who have lost sleep, awakens speech in the mute, / awakens those who sleep excessively, and removes constipation in the constipated.

It causes oblivion toward slaughter, imprisonment, distress, and sorrows; / and wine itself is the remedy for diseases arising from wine.

Delight in union with sense objects, increasing union with affection— / wine brings festive joy and delight even to the aged.

That delight in the five desirable sense objects during the first intoxication, / whether of the young or of the old, has no equal on earth.

For this world of living beings, struck by many sorrows and afflicted by grief, / wine consumed with proper method is a source of rest.

Having understood the six triads of food, drink, age, disease, strength, and time, / along with the three doṣas and the threefold mind, one should always drink wine.

The proper application of these eight triads is called proper method (yukti); / drinking wine with this method, one is not afflicted by the faults of wine.

And a man elevated by the quality of sattva attains all the virtues of wine as described, / without any harm to his dharma and artha.

Mental constitutions are mostly awakened in the first stage of intoxication; / in the second they enter indistinctness, both in the middle and in the highest and middling [minds]. / Just as rain brings forth crops and fire reveals the true nature of gold, / wine acts as both for all mental constitutions.

Just as fire reveals the manifestation / of primary, low, and middling forms, so wine reveals the true nature of minds.

Having fragrant garlands and music, well-conducted, free from confusion, / made clean with sweet food and drink, always filled with pleasant conversation,

with easy drinking, pleasant intoxication, increasing joy and delight, / ending well, and not producing the highest degree of intoxication—[such is] a sāttvika drinking party.

Sāttvika persons do not suddenly fall into perversion through the faults of wine; / for wine does not suddenly overpower a strong mind.

Abounding in gentle and ungentle talk, clear and unclear from moment to moment, / varied, and mostly chaotic and ending badly—[such is] a rājasa [drinking party].

Bereft of joy, affection, and conversation, unsatisfied with food and drink, / and ending in stupor, anger, and sleep—[such] a drinking party is remembered as tāmasa.

Having discerned the sāttvika, rājasa, and tāmasa companions at a drinking party, / one should abandon those drinking with whom one incurs the faults of wine.

Those who have pleasant habits, are sweet-spoken, cheerful-faced, approved by the virtuous, / versed in the arts, lucid, and fond of sensory pleasures,

who are mutually compliant, united by friendship, / and who enhance the drinking party with joy, love, and sweet pleasantness,

for whom seeing each other is more festive than a festival itself—/ they are pleasant companions for drinking; drinking with them, one rejoices.

Those good companions who drink surrounded by charming forms, scents, tastes, touches, / and sounds are indeed equal to the fortunate.

Endowed with the five desired sensory objects dear to the mind, / one should drink wine at the proper place and time with a joyful heart.

Those who have a firm mind and body, have eaten first, come from a lineage of wine-drinkers, / and are accustomed to much wine do not become intoxicated quickly.

Those overcome by hunger and thirst, weak, of vāta-pitta constitution, / consuming dry, small, and measured meals, constipated, weak in mental resolve,

prone to anger, unaccustomed [to drink], emaciated, exhausted, or worn out by intoxication—/ such men quickly reach intoxication even from a little wine.

Henceforth, O Agniveśa, I shall explain in proper order / the origin, specific characteristics, and treatment of alcoholism (madātyaya).

One who is severely emaciated by women, grief, fear, heavy loads, long walks, and physical exertion, / and eats dry, small, and measured meals, yet drinks excessively,

dry and mature wine, destroying his sleep at night—/ for him that wine quickly produces vāta-predominant alcoholism.

By hiccup, dyspnea, trembling of the head, flank pain, insomnia, / and excessive delirium, one should recognize vāta-predominant alcoholism.

One who excessively consumes sharp, hot, and sour wine, / eats sour, hot, and sharp foods, is prone to anger, and fond of fire and sunlight—

for him, alcoholism arises especially from pitta; / if vāta is also aggravated, it either subsides quickly or kills him.

By thirst, burning sensation, fever, sweating, fainting, diarrhea, and mental confusion, / and by a greenish complexion, one should recognize pitta-predominant alcoholism.

One who excessively drinks fresh wine, mostly sweet, / made from jaggery or flour, while eating sweet, unctuous, and heavy food,

and indulges in lack of exercise, daytime sleep, and the comfort of bed and seat—/ he quickly incurs kapha-predominant alcoholism.

By vomiting, anorexia, nausea, drowsiness, torpor, and heaviness, / and in one overcome by coldness, one should recognize kapha-predominant alcoholism.

The qualities observed in poison that provoke all three doṣas / are seen in wine as well, but they are stronger in poison.

For some poison kills quickly, while some leads to disease; / just like poison, the final stage of intoxication produced by wine should be understood.

Therefore, symptoms born of all three doṣas are seen everywhere in alcoholism; / yet a distinction is recognized based on the prominence of specific manifestations.

Severe bodily distress, confusion, heart pain, / anorexia, continuous thirst, fever characterized by cold and heat,

lightning-like pain in the head, flanks, bones, and joints, / excessive yawning, twitching, trembling, and fatigue occur;

chest constriction, cough, hiccup, dyspnea, insomnia, / trembling of the body, diseases of ears, eyes, and mouth, stiffness in the sacrum,

vomiting, diarrhea, and nausea caused by vāta, pitta, and kapha, / dizziness, delirium, and seeing non-existent forms,

and, with a bewildered mind, he imagines being covered with grass, ashes, creepers, leaves, and dust, / or being attacked by birds;

and seeing chaotic, ominous dreams—/ all these are observed as the signs of alcoholism.

One should know all alcoholism to involve the three doṣas; but whichever doṣa / one sees as predominant in alcoholism, one should treat that first.

Treatment in alcoholism should follow the sequence of the seat of kapha; / for alcoholism generally terminates in pitta and vāta.

A disease that arises from improper, excessive, or insufficient drinking / is pacified by that very same wine drunk properly.

One should administer wine itself for the fault of undigested wine; / once desire for food and lightness have arisen, whatever may be wholesome for him [should be given].

One who knows the proper measure [should give it] infused with sauvarcala salt, cold, with viḍa salt and rock salt, / accompanied by citron and ginger, mixed with water.

When, by sharp, hot, excessive, sour, and burning wine that has been drunk, / the chyle is agitated, burned, and turns into alkaline state,

it quickly produces internal burning, fever, thirst, stupor, mental confusion, and intoxication; / for its pacification, one should administer wine itself.

For an alkali quickly attains sweetness when combined with sour; / and wine is best among sours—hear further the qualities by which it is so:

Wine, which is sour by nature, is recorded to have four secondary tastes: / sweet, astringent, bitter, and pungent.

And with its ten previously mentioned qualities, by these fourteen qualities, / wine stands superior above all sour substances.

Vāta obstructed in the channels by the doṣa agitated by wine / produces severe pain in the head, bones, and joints.

To liquefy the doṣa, wine especially should be given to him, / even when other sours are available, because of its pervading, sharp, and hot nature.

Wine removes the obstruction of channels and normalizes the downward course of vāta; / it stimulates appetite, kindles the digestive fire, and is wholesome merely through habituation.

When the channels are unblocked and vāta is directed downward, / pains cease, and the disorders arising from intoxication subside.

Combined with bījapūraka, vṛkṣāmla, kola, and pomegranate, / dusted with yavānī, hapuṣā, ajājī, and ginger,

mixed with roasted barley flour prepared with unctuous substance, accompanied by relishable appetizers, / one should give salted wine made from flour to pacify vāta.

Observing symptoms of predominant vāta, one should treat him with meat soups: / unctuous and sour broths of quail, partridge, rooster, and peacock,

and with prepared broths of birds, wild animals, wetland creatures, / burrowing animals, and birds of prey, along with cooked śāli rice,

and with unctuous, hot, salty, and sour veśavāra preparations pleasing to the palate, / varied wheat foods accompanied by clear varuṇī wine,

with unctuous stuffed pastries containing meat and ginger, / and with black gram cakes, one should treat the vāta-type patient.

Not excessively unctuous nor mixed with sour, seasoned with black pepper and ginger, / the fat-rich meat mentioned earlier, or [meat] prepared with fresh pomegranate juice,

combined separately with the three aromatics, along with coriander, black pepper, and ginger, / served with pleasant, warm cakes coated in meat gravy, one should administer.

When the meal is eaten, one should give clear vāruṇī wine to drink to the thirsty person, / or pomegranate juice, or water boiled with the five roots,

or coriander and ginger water, or curd-whey, / or the clear scum of sour gruel, or vinegar water.

By this proven regimen, the disorder subsides; / applied in proper dose and time, strength and complexion increase.

Through various appetising preparations of rāga and ṣāḍava, / through meats, vegetables, flour foods, barley, wheat, and śāli rice,

through oil massage, unctions, baths, warm thick coverings, / thick pastes of agarwood, and dense incense of agarwood,

through the fierce embraces of women glowing with youth, / whose heavy hips, thighs, and breasts bring warmth and comfort by their embrace,

through warm bed coverings and comfortable warm inner chambers, / intoxication syndrome dominated by vāta quickly subsides.

Mixed with juices of bhavya, dates, grapes, and parūṣaka, / with pomegranate juice, cooled, dusted with roasted barley flour,

with sugar, or sugar-prepared wine, or wine made from grapes, or another [suitable wine], / one should give diluted with plenty of water at the proper time to drink in pitta intoxication syndrome.

Rabbits, francolins, antelopes, quails, and black-tailed deer, / sweet and sour, along with śāli and ṣaṣṭika rice, one should employ in food.

Or one should prepare goat meat soup mixed with paṭola soup, / or mixed with pea and mudga soup, accompanied by pomegranate and āmalaka,

or with the juice of grapes, āmalaka, dates, and parūṣaka, / one should prepare nourishing vegetable and meat soups of varied kinds.

Recognizing kapha and pitta aggravated in the stomach in intoxication syndrome / in a patient with abundant doṣas, afflicted by burning and thirst,

having given wine, grape juice, water, or a nourishing drink, / one should promptly make him vomit completely; thus he is freed from the disease.

In due course, when appetite returns, one should again administer nourishing drinks and related regimens; / by that his digestive fire is kindled, digesting the remaining doṣa and food.

In cough with blood-spitting, pain in the flanks and breasts, / thirst, burning sensation, and nausea in the chest and epigastrium,

the physician should give a decoction of guḍūcī, bhadramustā, or paṭola, / combined with ginger, followed by a meal of partridge meat.

When the patient is thirsty and vāta and pitta are extremely aggravated, / one should give cold grape juice to drink to direct the doṣas downward.

When that is digested, one should feed him a meal with sweet and sour goat meat soup / and give wine as an after-drink to satisfy thirst.

The proper measure of an after-drink is that by which the mind is not deranged; / for a thirsty person, wine should be given in very small amounts, diluted with much water,

so that thirst is alleviated and he does not become intoxicated; / or cold juice of parūṣaka and pīlu fruits,

or he should drink cool water boiled with the four leaf-bearing herbs, / or thirst-relieving water prepared with mustā, pomegranate, and parched grain.

Juice of kola, dāḍima, vṛkṣāmla, cukrīkā, and cukrikā— / this 'five-sour' mouth paste immediately checks thirst.

Cool foods and drinks, cool beds and seats, / contacts of cold breeze and water, and cool pleasure gardens,

contacts of linen, blue and white lotuses, gems, pearls, / cooled by sandalwood water and chilled like moonbeams,

vessels of gold, silver, and bell-metal filled with cold water / and fanned by breezes from leather water-bags packed with snow,

contacts of breeze and of women moist with sandalwood, / and excellent sandalwoods are recommended in pitta intoxication syndrome.

Whatever else is of cold potency, all of that one should employ; / leaves of water lilies and blue lotuses sprinkled with sandalwood water,

charming touches are beneficial in the burning heat arising from wine; / various pleasant stories and auspicious cries of peacocks,

and the rumblings of rain-clouds indeed alleviate intoxication syndrome; / water-machine showers and breeze-producing fans,

and shower-rooms should be arranged by the physician in burning heat; / priyaṅgu, uśīra, lodhra, bālaka, cassia leaf, and kuṭannaṭa,

combined with juice of yellow sandalwood, are commended as a cool unguent in burning heat; / so too that made from jujube sprouts, and likewise from soapnut tree,

and the foam produced from soapnut; with these, anointing is auspicious in burning sensation; / beer with its supernatant scum, sour curd, citron juice, and honey,

along with sour gruel, are commended for sprinkling and plastering to eliminate burning sensation; / for sprinkling, tub baths, and the use of fans,

cool water is praised to pacify burning sensation and thirst; / by this regimen applied in proper measure and time, intoxication syndrome

caused by pitta quickly subsides in an intelligent patient obedient to the physician; / one should conquer intoxication syndrome caused by kapha through therapeutic vomiting and fasting.

And to him who is thirsty, one should give water prepared with hrībera, / or boiled with balā, pṛśniparṇī, or kaṇṭakārī,

or water boiled and cooled with all these along with dry ginger, / or with durālabhā and mustā, or with mustā and parpaṭaka,

or one should give water boiled with mustā to digest the doṣas; / and this very drink should be used everywhere in intoxication syndrome;

taken without danger, it destroys thirst and fever; / when free of āma and desired at the proper time, he should make him drink it with honey.

or aged sugar-wine, honey-wine, ariṣṭa, or sīdhu, / combined with dry refreshing drinks, along with yavānī and dry ginger.

And he should feed him food made of barley and wheat with unctuous-free soup, / or with the juice of horsegram or well-dried radishes,

thin, scant, light, pungent, sour, and with little ghee; / or sour paṭola soup, or soup of āmalaka,

mixed with abundant pungents, served with barley food; / or soup with three pungents that is sour, or soup with amlavetasa;

unctuous-free goat meat broth, or sour broth of arid animals; / or meat fried in a pot or on an earthen pan, prepared without liquid,

pungent, sour, and salty, which he should take while choosing honey-wine; / meat prominently flavored with black pepper and combined with mātuluṅga juice,

mixed with abundant pungents, accompanied by yavānī and dry ginger, / fried, soured with pomegranate juice, wrapped in hot bread,

he should eat according to his digestive fire at the proper time, with abundant pieces of fresh ginger; / and he should drink clear wine when the intoxication syndrome is dominated by kapha.

Sauvarcala salt, cumin, vṛkṣāmla, along with amlavetasa, / cinnamon, cardamom, black pepper in half parts, joined with a part of sugar—

this eight-part salt is supreme in stimulating the digestive fire; / one should give it in intoxication syndrome dominated by kapha to cleanse the channels.

This very formulation, properly liquefied with sweet and sour ingredients, / is extremely appetizing for wheat foods, barley foods, and meats.

One should grind white, seedless raisins combined with pungents / with juice of mātuluṅga or pomegranate,

with sauvarcala salt, cardamom, black pepper, cumin, cinnamon bark, and dīpyaka; / that rāga sauce, combined with honey, is excellent for appetizing and stimulating the digestive fire.

According to the method for raisins, one may also prepare one from caraway / with sour fermented vinegar and candied sugar—a rāga sauce stimulating digestion and digesting āma.

One should prepare distinct rāga sauces from slices of mango and āmalaka, / accompanied by coriander, sauvarcala salt, cumin, caraway, and black pepper,

with jaggery mixed with honey, made distinctly sour and salty; / smeared with these, food is relished, and eaten properly, it digests.

Through dry and hot food and drink, and a non-cold bath, / and exercise, fasting, and proper vigil,

through a dry bath and powder-massage done at the proper time, / and resort to rubbing pastes that restore vitality and complexion,

through wearing heavy garments and using aguru, / and through the company of women whose limbs are slender, warm, and comforting,

and through massage by women whose hands are pleasantly trained, / intoxication syndrome dominated by kapha quickly subsides.

This procedure prescribed according to the strength of each separate doṣa / must be adapted by the wise physician in the ten varieties of sannipāta.

He who knows the varieties of doṣas and who knows the varieties of medicines, / discerning curable from incurable, can cure curable diseases.

Delightful groves, bodies of water with lotuses, / clear food and drink, and gladdening companions,

garlands, perfumes, spotless garments, / pleasant sounds of music, and heartwarming gatherings,

delightful engagements in conversation, laughter, and song, / and beloved, compliant women dispel intoxication syndrome.

For wine does not cause intoxication syndrome without perturbing the mind / and afflicting the body; therefore, gladdening treatment is desired.

Through these successful treatments, intoxication syndrome subsides; / if not, leaving aside the regimen of wine, one should administer milk to him.

When he is free of wine, his kapha reduced, and weakness and lightness have arisen / through fasts, digestives, doṣa-cleansing measures, and pacifying remedies,

for him scorched by wine and having an excess of vāta and pitta, / milk is like rain for a tree scorched by summer heat.

When the disease is removed by milk and strength has arisen, he should discontinue / the administration of milk, and take wine gradually, little by little.

One who, having interrupted wine, suddenly consumes too much wine, / in him the diseases dhvaṃsaka and vikṣaya arise.

Since his body is emaciated by disease, these two are extremely difficult to treat; / their symptoms and treatment will be explained properly.

Excessive flow of phlegm, dryness of throat and mouth, intolerance to sound, / drowsiness, and excessive sleep are to be known as the symptoms of dhvaṃsaka.