The Compendium of Caraka 6.3: tṛtīyo 'adhyāyaḥ/

Now we shall expound the treatment of fever.

Thus spoke the venerable Ātreya.

Free from fever, Agniveśa, with folded hands, inquired of Punarvasu, / who was seated peacefully in solitude, concerning doubts about fever:

"Burning body, senses, and mind, the first-born of all diseases, powerful, / fever was previously declared by the Lord to be the foremost among diseases.

Concerning that enemy of living beings, constant at the time of dissolution and birth, / its primary nature, its manifestation, its specific power, and its causes,

its prodromes, location, and the characteristics of its strength and timing, / and in detail its form when classified separately according to type of classification, / the signs of the unripe and the mature [fever], the course of therapy along with remedies, / and the distinct signs when it is departing and when it has been pacified;

for how long and from what things one freed from fever should be protected, / and by what causes a fever that has subsided recurs;

and also what treatments pacify it when it has recurred: / all that, O venerable one, you should tell for the welfare of the world."

Hearing those words of Agniveśa, the teacher said: / "Listen completely, gentle one, to what is to be said in the context of fever.

Fever (jvara), alteration (vikāra), disease (roga), disorder (vyādhi), and distress (ātaṅka)— / one single meaning is expressed by diverse synonyms. / Its primary nature is declared to be the doṣas, bodily and mental; / for fever does not visit an embodied being who is free from doṣic fault.

Wasting, darkness, fever, sin, and death are stated to be of the nature of Yama, / because they bring about death in men suffering through their own actions. / Thus its primary nature is stated; but its manifestation arose from attachment, / as previously indicated in the [section on] Diagnosis, and from the fierce wrath of Rudra.

For in the second yuga, when Śarva was observing a vow of freedom from anger, / the asuras attacked him for a divine thousand years.

Eager to create an obstacle to his asceticism, they caused an obstacle to the great asceticism; / though seeing this and capable [of stopping it], the progenitor Dakṣa remained indifferent. / Furthermore, the progenitor Dakṣa did not allot to Maheśvara his rightful share / in the sacrifice, even though being urged by the gods.

And the verses belonging to Paśupati and the oblations pertaining to Śiva / which bestow success upon the sacrifice—deprived of these, he performed the sacrifice.

Then, having completed his vow and knowing the transgression of Dakṣa, the god / Rudra, assuming a terrible state of being as one who knows himself,

creating an eye on his forehead and burning those asuras, the Lord / produced a child inflamed with the fire of wrath, the destroyer of the sacrifice. / Then that sacrifice was devastated, and the celestials were agitated, / and overcome with burning pain, the throngs of creatures wandered in all directions.

Then the host of gods along with the seven sages praised the Lord, the ruler, / with ṛg-verses, until Śiva rested in a peaceful state.

Knowing that Śiva was disposed toward the welfare of living beings, with folded hands, / having ashes as his weapon, with three heads and nine eyes,

encircled by garlands of flames, terrible, with short shanks and belly, in succession / the fire of wrath spoke with fear to the god: 'What shall I do for you?'

The Lord said to that wrath: 'You shall become fever in the world / at the beginning of birth, at death, and during instances of improper conduct.'

Burning heat, anorexia, thirst, body ache, and pain in the chest— / [such is] the specific power of fever, and it is greatest at the beginning of birth and at death.

Primary nature, manifestation, and specific power have been shown; / the eight causes have been previously stated in detail in the [section on] Diagnosis. / Laziness, tearing of the eyes, yawning, heaviness, exhaustion, / unsettled liking and aversion toward fire, sun, wind, and water,

indigestion, bad taste in the mouth, loss of strength and complexion, / and slight abnormality of disposition—such are the prodromes of fever.

The entire body along with the mind is said to be the location of fever; / while the strength and timing were shown in the [section on] Diagnosis.

The cardinal sign of fever is burning heat of body and mind; / for when fever enters a living being, nothing remains unheated.

Fever is of two kinds by way of classification: bodily and mental; / and it is further seen as of two kinds: mild or fiery;

it is again spoken of as two kinds: of internal speed or external speed; / natural or unnatural; curable or incurable;

it is further seen as fivefold according to the strength and weakness of doṣa and time: / continuous, remittent, quotidian, tertian, and quartan;

again, by difference of the tissues it resides in, it is held to be sevenfold; / classified by difference of cause, fever is further eightfold.

The bodily [fever] arises first in the body; the mental [fever], in the mind. / Distraction of mind, restlessness, and languor are the signs of mental burning heat.

And alteration of the sense faculties is to be known as the sign of burning heat. / Fever composed of vāta and pitta craves cold; that composed of vāta and kapha craves heat;
but fever of mixed characteristics craves both. / Wind is supremely versatile: through conjunction it produces both effects.

Joined with fire, it causes burning heat; relying on the cooling principle, it causes cold. / Severe internal burning heat, thirst, delirium, breathlessness, dizziness,

pain in the joints and bones, absence of sweat, and retention of doṣas and stool: / these one should recognize as the signs of fever with internal speed.

Excessive external burning heat, mildness of thirst and the rest, / and ease of curability: these are the signs of [fever with] external speed.

The seasonal [fever], however, arising in spring and autumn, is easily cured. / Pitta, increased by heat through heat, is provoked in autumn;

and kapha, accumulated in cold, is stirred up in spring. / In the rainy season, by waters and medicinal plants of sour post-digestive effect,

accumulated and irritated pitta, through the sun's fire in autumn, / swiftly produces fever, and kapha is its secondary force.
By the very nature of the discharging season, there is no danger from fasting in that case. / Kapha accumulated by sweet waters and medicinal plants
in winter is heated by the sun and provoked in spring; / therefore fever arises through kapha in spring.

In the middle of the absorbing season, vāta and pitta become secondary to it as well. / Discerning the strength and weakness of the doṣas at the beginning, end, and middle,

the wise physician should treat fever in autumn and spring. / Fever designated with reference to the seasonal nature is known as natural.

That arising from wind is generally difficult [to cure], and in other seasons it is non-seasonal. / Its various causes have been explained in the Section on Diagnosis.

Fever is curable in strong patients with few doṣas and no complications. / Arisen from many and powerful causes, presenting many signs,

and fever that ends life, swiftly destroying the sense faculties, / after seven days, ten days, or twelve days

a sharp fever accompanied by delirium, dizziness, and breathlessness will kill a man. / Fever in an emaciated, swollen person, deep-seated and of long duration,

is incurable; also powerful fever that parts the hair. / The heavy doṣas, spread through the channels carrying chyle,

pervading the entire body and rigid, cause continuous fever. / Extremely unbearable for ten days, twelve days, or seven days,

it swiftly goes to pacification or kills because of its rapid action. / For when the doṣa is matched with time, tissue, and constitution,

it acts without opposition; therefore it is to be known as extremely unbearable. / Just as wind and the rest affect the tissues, so too urine and feces;
and they are affected simultaneously, as a rule, in continuous fever. / Through the complete purification or non-purification of chyle and the rest,
it goes to pacification or kills in periods such as seven days. / When, however, they are not exceedingly purified or not purified completely,

then these twelve residences of the continuous [fever] are declared. / Having made a discharge with indistinct symptoms on the twelfth day,

its relief difficult to attain, it persists for a long time. / Understanding this, the physician should manage continuous fever,
engaged in the proper sequence of procedures, generally first with reducing measures. / Residing mostly in the blood tissue, the doṣa produces remittent fever,

with an opposing factor, characterized by increase and decrease of time. / In a day and night, the remittent [fever] pursues two periods.

Gaining strength from any one of time, constitution, and affected tissue, / the doṣa, obstructing the channels carrying fat,

produces quotidian fever once in a day and night, with an opposing factor. / Situated in bone and marrow, the doṣa causes tertian and quartan [fevers].

Others describe the doṣa's course with intervals of two days, one day, or quotidian differently: / relying on blood, it may also produce quotidian fever;
entering the channels carrying muscle, it produces tertian; / and relying on the pathway of fat, the doṣa also produces quartan.
Quotidian [occurs] daily; tertian skips a day; / that which recurs after resting for two days is quartan.

Just as a seed lies dormant in the earth and germinates in season, / so the doṣa lies dormant in a tissue and becomes provoked in season.

Having attained increase and the time of its strength, the doṣa causes tertian / and quartan [fever] owing to the decline in strength of its opposing factor.

Having produced an attack, their strength spent, the impurities settle in their respective places; / increased again at their own time, they afflict the man with fever.

Seizing the sacrum from kapha and pitta, the back when composed of vāta and kapha, / and the head from vāta and pitta: tertian may be threefold.

Quartan fever displays a twofold effect: / that born of phlegm begins in the calves, that born of wind in the head.

Another intermittent fever is the reverse of quartan, / which is threefold, caused by [the doṣa] residing in each single tissue or residing in two tissues.

The fivefold fever is generally seen from a combination of all three doṣas; / and in combination, whichever doṣa is predominant is declared to be the one.

From the strength and weakness of the seasons, days and nights, doṣas, and the mind, / and under the influence of objects, fever arrives at this or that time.
Heaviness, dejection, agitation, weakness, vomiting, anorexia, / external heat, body-ache, and yawning occur when it resides in chyle.

Red and hot eruptions, thirst, spitting of blood frequently, / burning heat, redness, dizziness, intoxication, and delirium occur when it resides in blood.

Internal burning heat with thirst and confusion, with languor, discharge of loose stool, / foul odor, and throwing of the limbs occur when fever resides in muscle.

Sweat, intense thirst, delirium, frequent vomiting, / intolerance of one's own smell, languor, and anorexia occur when it resides in fat.

Both purgation and vomiting, cracking pain in the bones, groaning, / throwing of the limbs, and breathlessness occur when fever has gone to bone.

Hiccup, breathlessness, cough, seeing excessive darkness, / cutting pain in vital spots, external coldness, and internal burning heat occur when [fever] resides in marrow.

Having reached the seat of semen, causing ejaculation of semen, and destroying / the vital breath, this lord departs together with wind, fire, and soma.

That which resides in plasma or blood is curable, and that which has reached fat or muscle; / that which has reached bone or marrow is difficult to cure, and that residing in semen cannot be cured at all.

Eightfold fever has previously been stated by its causes and characteristics; / hear in detail the characteristics of what was taught in summary.

Headache, splitting pain in the joints, burning heat, horripilation, / dryness of the throat and mouth, vomiting, thirst, fainting, dizziness, anorexia, / loss of sleep, excessive talkativeness, and yawning are the form of wind-bile fever. / Coldness, heaviness, drowsiness, stiffness, pain in the joints,

stiffness of the head, catarrh, cough, absence of sweating, / and feverish heat of moderate speed are the form of wind-phlegm fever.

Alternating burning heat, alternating coldness, alternating sweating and stiffness, / confusion, cough, anorexia, thirst, discharge of phlegm and bile, / a coated and bitter mouth, and drowsiness are the form of phlegm-bile fever. / Thus these born of dual [doṣas] are stated; the one born of toxic combination is [now] explained.

Next, indeed, of the thirteenfold fever of toxic combination / previously enunciated, I shall declare the characteristics individually.

Dizziness, thirst, burning heat, heaviness, and extreme pain in the head: / one should know [these] as the signs in fever where wind and bile are elevated and phlegm is low.

Coldness, cough, anorexia, drowsiness, thirst, burning heat, ache, and pain: / they know [these] as the signs in disease where wind and phlegm are elevated and bile is lowest.

Vomiting, coldness, alternating burning heat, thirst, confusion, and pain in the bones: / they determine [these] as the signs where wind is low and bile and phlegm are elevated.

Pain in the joints, bones, and head, delirium, heaviness, dizziness, / thirst, and dryness of the throat and mouth occur when wind is elevated and accompanied by two [subordinate doṣas].

Redness of stool and urine, burning heat, sweat, thirst, loss of strength, / and fainting: [these] occur in tridoṣa [fever] when bile is strongest.

By indolence, anorexia, nausea, burning heat, vomiting, restlessness, dizziness, / drowsiness, and cough, one should designate toxic combination with elevated phlegm.

Catarrh, vomiting, indolence, drowsiness, anorexia, and mildness of digestive fire: / [these] are considered the signs when wind is low, bile is moderate, and phlegm is excessive.

Yellow urine and eyes, burning heat, thirst, dizziness, and anorexia: / [these] are considered the signs when wind is low, phlegm is moderate, and bile is excessive.

Headache, trembling, breathlessness, delirium, vomiting, and anorexia: / [these] are the signs when bile is low, phlegm is moderate, and wind is excessive.

Coldness, heaviness, drowsiness, delirium, and severe pain in the bones and head: / they know [these] as the signs when bile is low, wind is moderate, and phlegm is excessive.

Breathlessness, cough, catarrh, dryness of the mouth, and severe pain in the flanks: / [these] are considered the signs when phlegm is low, bile is moderate, and wind is excessive.

Diarrhea, weakness of digestive fire, thirst, burning heat, anorexia, and dizziness: / they know [these] as the signs when phlegm is low, wind is moderate, and bile is excessive. / Hereafter I shall declare the characteristics of the [homogeneous] fever of toxic combination: / at one moment burning heat, at another moment coldness, pain in the bones, joints, and head;

the eyes with discharge, turbid, red, and distorted; / the ears with ringing and pain; the throat as if covered with bristles; / drowsiness, confusion, delirium, cough, breathlessness, anorexia, dizziness; / the tongue scorched and rough to the touch; extreme flaccidity of the limbs;

spitting of bile-blood mixed with phlegm; / rolling of the head, thirst, loss of sleep, and pain in the chest;

delayed and scanty appearance of sweat, urine, and stool; / limbs that are not excessively emaciated; constant groaning in the throat;

the appearance of dusky-red urticarial eruptions and circular patches; / muteness, suppuration of the channels, and heaviness of the abdomen;

and slow maturation of the doṣas are the form of fever of toxic combination. / When the doṣas are obstructed, digestive fire is lost, and all characteristics are fully present,

fever of toxic combination is incurable; otherwise, it is curable with difficulty. / The three forms of fever born of individual [doṣas] which were taught in the Nidāna [section],

by that the specific characteristic of combinations of two and toxic combinations is also stated. / As for the eighth, exogenous [fever], it is declared to be of four kinds: / from injury, from affliction, from sorcery, and from a curse. / When the body is struck by weapons, clods of earth, whips, sticks, fists, forearms, palms, or teeth,

and the like, fever born of injury occurs. / There, in [fever] born of injury, wind, largely vitiating the blood,

produces a painful fever with distress, swelling, and discoloration. / Fever in one afflicted by passion, grief, fear, or anger,

that is to be known as fever from affliction, as is that born of affliction by spirits. / Wind is agitated from passion, grief, and fear; bile from anger; and the three impurities

are agitated from affliction by spirits, possessing characteristics common to the spirits. / In the section on spirits, that eightfold characteristic has been explained.

Some say that fever in one afflicted by contact with the wind of poisonous trees / or by other venomous sources is also born of affliction.

Only through antitoxic therapy does that person obtain relief. / That which proceeds from sorcery and curses of perfected beings

is to be known as terrible, extremely unbearable fever of toxic combination. / What was stated as the sign of fever of toxic combination, that is traditionally recognized as its sign;

and various other distresses of mind, sense faculties, and body occur. / But having observed the application of sorcery and of a curse,

or having heard it oneself, or by inference or relief, it is recognized. / Because of the variety of sorcery and curses, in that which is caused by them, / according to the application of the rite, the characteristics are of various kinds. / Frequent brooding and deep sighs are remembered as the sign in fever from passion;

abundant tears in that born of grief; mostly terror in fever from fear; / great frenzy in that born of anger; and superhuman [behavior] in possession by spirits.

Fainting, confusion, intoxication, and languor predominate in that arising from poison. / In some of these signs, feverish heat arises before;

in some, however, [it arises] after or simultaneously, in these fevers from passion and the like. / What has been pointed out as the distinguishing feature of fevers born of passion and the like,

That is also considered [the case] for other diseases born of passion and the like.
When the mind is stricken first by passion and the like, fever does not obtain such strength

as long as the body is not corrupted by vāta and the other [doṣas].
And when the body is attacked first by vāta and the other [doṣas], fever does not obtain such strength

as long as the mind is not corrupted by passion and the like.
At first, they are unmixed; later, they have signs intermingled with endogenous [ones].

And exogenous fevers have distinct causes and medicines.
The morbid humors, combined, aggregated in toxic combination, or individually aggravated,

reach the bodily tissue called rasa and expel digestive fire from its place,
and having reinforced the bodily heat by means of that heat and their own,
obstructing the channels and reaching the entire body, excessive,
they produce intense feverish heat in the body; then a man

becomes extremely hot over all his limbs; therefore he is called feverish.
Because of the obstruction of the channels, the man obtains no sweat.

And because the digestive fire is displaced from its site, mostly in acute fever,
there are anorexia, indigestion, heaviness of the abdomen,

impurity of the heart, stupor, and indolence,
continuous, strong fever, non-evacuation of the humors,

salivation, nausea, loss of appetite, tasteless mouth,
stiffness, numbness, and heaviness of the limbs, excessive urination,
undigested stool, and no exhaustion—[such is] the mark of āma fever.
High speed of fever, thirst, delirium, heavy breathing, dizziness,

evacuation of waste matter, [and] nausea are the signs of [fever] being digested.
Hunger, emaciation, lightness of the limbs, mildness of fever,

elimination of humors, and [the passage of] eight days are the marks of fever free from āma.
In acute fever, one should avoid daytime sleep, bathing, oil massage, food, sexual intercourse,

anger, drafts, exercise, and astringents.
Fasting alone is prescribed at the beginning of fever, except in fever

arising from wasting, wind, fear, anger, passion, grief, or exertion.
When the humor is reduced by fasting, the fire is kindled,
freedom from fever, lightness, and appetite arise in him;
and one should manage him with fasting that does not oppose his vital breath.
Health is rooted in strength, for the sake of which this sequence of treatment [is undertaken]:
fasting, fomentation, time, thin gruel, and bitter taste,

digestives of the undigested humors in acute fever.
To one who is thirsty, one should give hot water in vāta-kapha fever;
and in that arising from liquor and in paittika [fever], cold [water] boiled with bitters,
for both are kindling to the digestive fire, digesting, and fever-destroying,

purifying of the channels, strengthening, relish-producing, sweat-inducing, and auspicious.
With musta, parpaṭaka, uśīra, candana, udīcya, and nāgara,

one should give water boiled and cooled for the alleviation of thirst and fever.
Having recognized the humors, with kapha predominant, agitated, and residing in the stomach,

as causing the fever, in those fit for emesis, one should remove them with emetics at the right time.
Emesis in those whose humors are not presented [for elimination] in acute fever

would greatly produce heart disease, asthma, abdominal distention, and confusion.
The humors, accompanied by āma, residing in the tissues, pervading the whole body, difficult to extract,
are dangerous, like the juice of unripe fruits.
At the proper time, one should treat one who has vomited or fasted with thin gruels,
prepared with suitable medicines, beginning with rice water at first,
until the mildness of the fever, or for six days, [if one is] wise.

His digestive fire blazes through them, like fire through kindling wood;
and because of their combination with medicines and their lightness, they kindle the digestive fire,

and cause downward movement of vāta, urine, feces, and the humors.
Because of being liquid and hot, [they are] for sweating; because of liquidity, for quenching thirst;
because of being food, for vital breath; and because of fluidity, for lightness.
They are fever-destroying because of compatibility with fever; therefore, from the beginning, with drinkable gruels
a wise man should treat fevers, except that arising from alcohol.
In intoxication, in habitual drinkers, in summer, where pitta and kapha are excessive,
and in upward-moving bleeding disorder, thin gruel is not beneficial in fever.
There, a soothing drink should be employed first with parched-grain flour,
joined with fever-removing fruit juices, together with honey and sugar.
Then, considering suitability and strength, one should feed him whose soothing drink is digested

with thin mung bean soup or the broth of dry-land animals.
And at mealtimes, tooth-cleaning should be prescribed for him

with whatever is opposite to his taste in the mouth and pleasing [to him];
that brings clarity to his mouth and desire for food and drink,

and produces discernment of different tastes.
Having cleansed the mouth with the tips of tree twigs and washed it repeatedly

with curd whey, sugarcane juice, liquor, and the like, he should take his meal according to [suitability].
The physician should make him drink a digestive or palliative decoction

who is feverish when six days have passed, having been fed light food.
Bound by an astringent [taste], the humors are arrested, do not undergo digestion, and produce intermittent fever,
because of [its] astringency in acute fever.
Decoction is not prohibited with respect to the [pharmaceutical] form;

that decoction which has an astringent taste should be avoided in acute fever.
With sour or non-sour pulse soups, or beneficial broths of dry-land animals,
one should eat light food for up to ten days for the pacification of fever.
Thereafter, when kapha is mild and vāta and pitta predominate in the fever,

and the humors are fully digested, the drinking of ghee is like nectar.
Even knowing that ten days have passed, if kapha predominates and fasting has not been done,

the physician should not make him drink ghee; he should treat him with decoctions.
As long as there is lightness, he should give food with meat broth,
for strength is sufficient to control the humors, and that produces strength.
For one overcome by burning and thirst, whose fever has vāta and pitta predominant,
whose humors are bound or displaced, [and] free from āma, he should overcome it with milk.
When the fever does not go to pacification by these procedures,

he should pacify it with purgatives in one whose strength, flesh, and digestive fire are undiminished.
Neither emesis nor purgation is beneficial for one emaciated by fever.
However, one may readily eliminate his wastes with milk or non-unctuous enemas.
A non-unctuous enema, when employed once the humors are fully digested, brings about strength, digestive fire,
freedom from fever, joy, and appetite swiftly.

Laxation eliminates pitta or kapha-pitta located in the pitta receptacle.

An enema eliminates the three wastes residing in the colon.
In chronic fever, when kapha and pitta have diminished, for one with a strong digestive fire,

who has dry, bound feces, one should administer an unctuous enema.
When there is heaviness of the head, headache, and obstruction of the sense faculties,

in chronic fever, one should administer head-purgation, which produces appetite.
Ointments, poultices, affusions, and bath immersions,

distinguished by cold and hot preparation, the physician should administer in chronic fever;
by these, the fever that has entered the external pathways quickly goes to pacification.
The limbs obtain ease, and strength and complexion increase.
Also, by formulations of fumigations and collyriums, chronic fevers go to pacification,

as do those fevers remaining only in the skin and those accompanied by an adventitious factor.
Thus the proven course of treatment destructive of fever has been proclaimed.

Hear next the substances for those for whom this course is [prescribed]:
Old red śāli and other grains, along with ṣaṣṭika,

for the sake of gruels, boiled rice, and parched grain, remove fever for feverish patients.
A parched-grain drink, easily digested, boiled with pippalī and dried ginger,

the feverish patient should drink to eliminate fever, when he has hunger and mild digestive fire initially.
If desiring sour, [he should drink] that very drink soured with pomegranate and with dried ginger.

If his bowels are loose or he is of paittika constitution, he should then drink it cold, mixed with honey.
Or, when there is pain in the flanks, bladder, and head, a drink of red śāli

prepared with śvadaṃṣṭrā and kaṇṭakārī, destructive of fever, he should drink.
Or a person having fever with diarrhea should drink a drink prepared sour

with pṛśniparṇī, balā, bilva, dried ginger, blue lotus, and coriander,
or prepared with the vidārīgandhā group, stimulating the digestive fire and inducing sweating.

A feverish patient who is coughing, dyspneic, and hiccupping should drink a gruel.
One with obstructed feces should drink a drink containing barley, boiled with pippalī and āmalaka,

containing ghee, which directs the humors downward.
When the belly is obstructed and painful, the feverish patient should drink a drink boiled

with raisins, pippalī-root, cavya, āmalaka, and dried ginger;
or in fever with cutting pain, he should drink a drink with bilva,

boiled with balā, vṛkṣāmla, sour jujube, kalaśī, and dhāvanī.
One suffering from absence of sweating, insomnia, and thirst should drink a drink with sugar,

prepared with dried ginger and āmalaka, fried in ghee, destructive of fever.
Mung beans, lentils, chickpeas, horsegram, along with makushtha beans—
one should administer them for pulse soup to feverish patients accustomed to pulse soups.
Paṭola leaves with fruit, kulaka, pāpacelika,
karkoṭaka, and kaṭhilla one should know as vegetables beneficial in fever.
Common quails, grey partridges, blackbucks, chakoras, upacakrakas,

kuraṅga deer, black-tailed deer, spotted deer, axis deer, and hares
one should give to a feverish patient accustomed to meat, as fever-removers,

in broths slightly sour or non-sour, at the proper time, if one is discerning.
Chickens, peacocks, francolins, cranes, and buttonquails—

because of their heaviness and heat, some physicians do not recommend them in fever.
If the strength of vāta should become excessive in fever due to fasting,

the physician who knows dosage distinctions and knows time may give even them.
And he should administer warm water as an after-drink for a thirsty person,
or wine to one accustomed to wine, according to the humor and according to strength.
Heavy, hot, unctuous, sweet, and astringent

foods he should generally avoid in acute fever, for the sake of the digestion of the humors.
The proven regimen of food and drink destructive of fever has been proclaimed.

Hereafter decoctions destructive of fever will be declared.
One should drink a boiled or cold infusion of musta and parpaṭaka,

or parpaṭaka with dried ginger, or with durālabhā;
or kirātatikta, musta, guḍūcī, and dried ginger;

or one should drink pāṭhā and uśīra with udīcya for the pacification of fever.
These decoctions are fever-destroying, kindle the digestive fire, digest the humors,

pacify thirst and anorexia, and destroy bad taste in the mouth.
[1] Kaliṅgaka seeds, leaves of paṭola, and kaṭukarohiṇī;

[2] paṭola, sārivā, musta, pāṭhā, and kaṭukarohiṇī;
[3] neem, paṭola, triphalā, raisins, musta, and vatsaka seeds;

[4] kirātatikta, amṛtā, sandalwood, and dried ginger;
[5] guḍūcī, āmalaka, and musta—ending at each half-verse,