Garudapurana 1.155

Dhanvantari said: / I shall tell the diagnosis of alcoholism and related disorders, as spoken by the sages: / [liquor is] sharp, sour, dry, subtle, sour, pervasive, quick-acting, light,

expansive, and clear; wine is the opposite of fat. / The qualities that arise as sharp and are proclaimed divine disturb the mind;

ending in life's destruction, they arise from poison when acting in excess. / By sharp and other qualities, wine [affects] the qualities of ojas, which are sluggish and gentle;

agitating it with its ten qualities, it renders the mind inactive. / In the first stage of intoxication, and also in the second, residing in the abode of pleasure,

struck by bad judgment and foolish, he imagines, 'This is happiness.' / Having reached the juncture between the middle and the highest, intoxication rules like a king;

like an unhooked elephant, there is nothing he would not do then. / This is the realm of unspeakable deeds; this is the seat of bad character;

this alone is the supreme guide to bad judgment, which has many paths. / Lying motionless with face downward, he remains in this third stage of intoxication;

worse than dead, the evil-minded man has gone to a more wretched state. / Dharma and adharma, pleasure and pain, honor and misfortune, benefit and harm—

he knows them not, afflicted with cold and delusion, joined with wasting, delusion, and the like; / in madness, vertigo, and fainting, accompanied by epilepsy, he falls down.

The strong, who have eaten their meals and eat copiously, do not become excessively intoxicated. / The disease of alcoholism arises from vāta, pitta, kapha, and from all [three combined].

Their general symptom is stupor, distress in the heart, / violent diarrhea, thirst, mildness, exhaustion, fever, anorexia,

constipation in the front, dark vision, cough, dyspnea, sleeplessness, / excessive sweating, distension, swelling, and mental aberration.

He feels overwhelmed as if by a dream, and when addressed he does not speak. / From pitta [come] burning fever, sweat, delusion, and constant disorientation;

from śleṣman [come] vomiting, nausea, sleep, and heaviness of the abdomen. / In that born of all [humors], all symptoms are present. But he who drinks wine

suddenly, pleasing and of another kind, destruction and emaciation / occur; it arises especially from difficult wind for him.

In dhvaṃsaka there is spitting of phlegm, dryness of the throat, excessive sleepiness, / intolerance of noise, that distraction of mind, and pain in the limbs caused by vāta;

affliction of the heart and throat, stupor, asthma, thirst, vomiting, and fevers. / But he who turns away from alcoholic drinks, having conquered himself and acting with forethought,

is never tormented by bodily or mental disorders. / In one who indulges in foods unwholesome through passion and delusion, three diseases may arise:

arising from the obstruction of channels carrying fat, blood, and moisture: / intoxication (mada), fainting (mūrchā), and coma (saṃnyāsa), arising with successively greater severity.

Here, intoxication is caused by all the doṣas, and also by blood, wine, and poisons; / owing to the infinity of their powers, the patient loses perception, is unsteady, wanders, and is enveloped [in confusion].

With an intoxication originating from vāta, the body is dry, dark, and reddish; / from pitta, he is wrathful, has a red or yellow complexion, and is fond of quarrelling;

in sleep he utters incoherent speech and the like; from kapha, he is given to brooding. / In that arising from all [doṣas] combined (sannipāta), there is stiffness of the blood and vitiation of the limbs;

with symptoms of pitta first, distorted activity, loss of voice, / numbness, trembling, excessive sleepiness, and fatigue far greater than all others.

One should identify [the symptoms of] vāta and the rest in blood and other [substrates] by the prominence of symptoms. / Entering into red, blue, or black, he enters darkness;

and he awakes quickly, with pain in the heart, trembling, dizziness, / cough, and a dusky-red complexion: this is fainting of the nature of vāta.

Through pitta, seeing the sky as red or yellow, he enters darkness; / and he wakes sweating, tormented by burning and thirst,

with loose stools, a yellow or blue appearance, and eyes troubled with redness and blueness. / Through kapha, seeing the sky resembling a cloud, he enters

darkness, and awakens after a long time, with heavy salivation in the chest and heart, / with limbs heavy and benumbed, as if bound by kingly duties.

Having all the forms from the three doṣas, like another form of epilepsy (apasmāra), / it quickly fells [him] motionless, without grotesque movements.

When the impulses of the doṣas in intoxication and fainting have run their course in living beings, / they subside of their own accord; but in coma (saṃnyāsa), they subside through medicines.

Striking down the activity of speech, body, and mind, exceedingly powerful, / fallen into coma, taking hold of the destruction of life,

men become thereby like logs of wood, resembling the dead. / He would quickly die if medical treatment is not promptly administered.

Like a man sinking in the ocean, bottomless and full of crocodiles, in a flood of waters, / one should quickly rescue a man sinking into coma.

Through the movements of pride, vanity, anger, and pleasure here and there, / he does not properly apply discrimination to what is suitable and unsuitable through wine.

Having duly considered strength, season, place, vessel, constitution, tolerance, or age, / one who drinks in accordance with his body then drinks nectar.

Thus in the glorious Garuḍa Mahāpurāṇa, in the first section called the first part, in the Ācārakāṇḍa, the chapter entitled 'Etiology of Alcoholism and Other Diseases', the one hundred and fifty-fifth chapter.