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Garudapurana 1.147

English (machine translation) 1.147

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1.147.1

The glorious Garuḍapurāṇa — 147 / Dhanvantari said: / I will proclaim the diagnosis of fever for the full understanding of all fevers. / Fever is the king of diseases, evil, the lord of death, the devourer, the end-maker, / born from the upper eye of Rudra when he was angry and destroyed the sacrifice of Dakṣa.

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Its heat consists of delusion, having the nature of heat, born of improper conduct. / Fierce under various names, it exists in diverse wombs:

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pākala in elephants; abhitāpa in horses; rabies in dogs; / indramada in clouds; nīlikā in water; blighting light in plants; and on earth it is called ūṣara.

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Nausea, vomiting, cough, stiffness, coldness in the skin and other parts, / and boils arisen on the limbs occur in the fever born of phlegm.

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The onset or increase of all occurs at their own respective time. / What is stated in the aetiology is unwholesome, while the opposite serves as the therapeutic test.

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Loss of appetite, indigestion, stiffness, languor, / burning sensation in the chest, improper digestion, drowsiness, sluggishness, / pressing pain in the bladder, and non-elimination of the doṣas,

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salivation, nausea, loss of hunger, bad taste in the mouth, / clarity, heat and heaviness of the limbs, excessive urination, / absence of digestion, and lack of exhaustion: these are the signs of raw fever.

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Hunger, emaciation, lightness of the limbs, mildness of the fever, / and the movement of the doṣas after eight days: these are the signs of fever free from raw humours.

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According to the respective symptoms in combination, fever also arises from a combination [of doshas]: / Headache, fainting, vomiting, burning of the body, dryness of the throat and mouth, anorexia, pain in the joints, / sleeplessness, delirium, horripilation, yawning, and excessive talkativeness arise from wind combined with bile.

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Loss of heat, anorexia, joint and head pain, spitting, dyspnea, cough, pallor, / coldness, stiffness, dim vision, giddiness, and torpor are the symptoms of fever caused by phlegm and wind.

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Cold, rigidity, sweating, burning, instability, thirst, cough, discharge of phlegm and bile, / confusion, torpor, and a coated, bitter mouth are to be recognized as the form of phlegm-bile fever.

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Fever caused by all three [doshas] exhibits all symptoms, and in this case, there is burning again and again; / then intense cold, deep sleep by day, sleeplessness by night,

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or constant sleep, or no sleep at all; profuse sweating or none at all; / singing, dancing, laughter, and so forth, or abnormal bodily movements.

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The eyes are tearful, turbid, bloodshot, crooked, and have disordered eyelashes; / there is pain in the calves, flanks, head, small joints, and bones, as well as dizziness;

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the ears have ringing and pain, or are excessively cold, or not at all; / the tongue is scorched and rough; the joints of the limbs are heavy and lax;

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spitting of blood and bile; tossing of the head; excessive thirst; / and the appearance of circular patches on the trunk that are dark and red;

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cardiac distress, elimination of feces, or evacuations that are scanty or excessive; / an oily mouth, loss of strength, weakness of voice, and delirium;

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slow maturation of the doshas, torpor, continuous rattling in the throat— / one should declare that to be abhinyāsa-type sannipāta, in which the vital energy is destroyed.

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When bile is severely compressed inside by wind blocked in the throat, / then, because of its diffusive and relaxing nature, it takes an outward path; / on account of that, yellowness of the eyes occurs in fever arising from sannipāta.

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When the doshas are excessively aggravated, the digestive fire is destroyed, and all the symptoms are fully present, / the sannipāta fever is incurable; otherwise, it is curable with difficulty.

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In another variety of fever arising from sannipāta where bile resides apart, / it produces burning in the skin or the trunk, either first or afterward.

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Similarly, wind and phlegm [produce] cold; among these, the burning-preceded type is difficult to overcome. / In the cold-preceded type, when the phlegm is liquefied and dried up by the bile,

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and then the bile subsides, fainting, intoxication, and thirst arise; / but in the burning-preceded type, at the end, torpor, indolence, and vomiting occur in succession.

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Exogenous [fever] is of four kinds, resulting from injury, possession, a curse, and black-magic sorcery. / Sweating occurs in all four; that born of injury begins with burning and the like,

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and by exertion; in it, wind, mostly vitiating the blood, / produces fever accompanied by distress, sorrow, discolouration, and pain.

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[Exogenous fever is] born of spirit possession, herbs, poison, anger, fear, sorrow, and passion.

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In that caused by possession, there is seizure, and laughing or crying without cause. / In that caused by the smell of herbs, there is fainting, headache, vomiting, and sneezing.

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From poison, there is fainting, diarrhea, darkness of skin, sensation of burning, and dizziness. / From anger, there is trembling and headache; from fear and sorrow, delirium.

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From passion, there is dizziness, anorexia, burning, and loss of shame, sleep, intellect, and courage. / In spirit possession and the like, the symptoms of sannipāta appear; in the other two, the signs of wind appear first.

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Even when bile is excited by anger, those fevers that arise from curses and sorcery / are considered to be dreadful sannipāta fevers, the most intolerable of all.

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Tormented by the sorcery spells of the Tantras, the body is consumed with heat; / first this and that happens, and then from eruptions and spatial disorientation,

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and afflicted by burning and fainting, the fever increases day by day. / Thus fever is observed to be of eight kinds, but in brief it is twofold:

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bodily and mental, mild and acute, internal and external, / seasonal and unseasonal, curable and incurable, unripe and ripe.

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Heat appears first in the body in bodily [fever], and in the mind in mental [fever]. / Because of wind's capability to take on properties, there is cold when it is combined with phlegm;

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there is burning when combined with bile; and mixed [symptoms] when combined with both. Furthermore, when fever resides internally, / the abnormalities are intense: internal agitation and retention of waste.

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When the force is external, the heat is only external, and that [fever] is easily cured. / In the rainy season, autumn, and spring, it is seasonal from wind and the others, respectively.

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The other is unseasonal and difficult to cure; and seasonal fever is mostly from wind. / In the rainy season, the vitiated wind produces fever accompanied by bile and phlegm,

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and bile produces it in autumn, with phlegm as its follower; / by that nature and by the natural emission [season], there is no fear from fasting in that case.

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Phlegm [produces fever] in spring, and wind and bile follow it. / Fever is curable and devoid of complications in strong patients when the doshas are slight.

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When all signs of morbidity are recognized, it was previously stated to be incurable. / Sharpness of complications of fever, sluggish digestive fire, excessive urination,

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no evacuation, lack of digestion, and no hunger are the form of unripe fever. / The force of fever is intense, with thirst, delirium, dyspnea, and dizziness;

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evacuation of waste and nausea are the symptoms of fever undergoing digestion. / Because of the absence of reversal in chronic stage, fasting for seven nights is prescribed.

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Fever is said to be of five types according to the strength and weakness of the wastes and the time; / it is mostly taught to occur through sannipāta among the abundant [doshas]:

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continuous, remittent, quotidian, tertian, and quartan. / The wastes pervading the channels carrying tissue-elements, urine, and feces,

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tormenting the entire body, aggravated by matching seasons and the like, / strong and heavy, particularly residing in the plasma,

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produce a continuous and most intolerable fever without opposition. / It quickly destroys the waste, the fever-heat, or the tissues thereafter.

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In every way, by the purification or non-purification of the plasma and other tissues in order, / [the fever] through wind, bile, and phlegm, after seven, ten, and twelve days,

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generally reaches the critical period either for release or for death. / Such is the doctrine of Agniveśa; while the traditional view of Hārīta is:

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Double the seventh [i.e. the fourteenth], and likewise the ninth and the eleventh; / this is the critical period of the three doshas either for release or for death.

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Depending on purification or non-purification, the fever continues here even for a long time. / In emaciated persons, in those afflicted with diseases, and in those who indulge in improper diet and habits,

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even a slight dosha, having obtained strength from corruption and the like through one or another cause, / becomes an adversary and, because it is accompanied by waxing and waning, becomes irregular.

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With irregular onset, it produces fever characterised by irregular decrease and increase. / The dosha of these patients becomes active at its own time, powerful, causing fever,

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and then it subsides again, [its power fluctuating] according to the strength or weakness of the opposing forces. / When its dosha is weakened, the subtle fever merges into the plasma and other tissues.

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Because of its merged state, it causes emaciation, discolouration, dullness, and the like, / since the channels carrying plasma have their openings nearly disordered.

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The morbidity does not quickly pervade the whole body; / therefore, it is continuous (satata); its opposite is so from the contrary reason.

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An irregular fever has an irregular onset and is associated with the period of night. / The morbid humor residing mostly in the blood produces continuous (santata) fever.

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It occurs once at the junction of day and night, residing [in the blood] as quotidian (anyedyuṣka); / in the third-day [tertian fever] the channel carrying flesh and the channel carrying fat [are affected].

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Seizing the head from bile and wind, the sacrum from phlegm and bile, / and the back from wind and phlegm, it is known as alternate-day [tertian] fever.

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The quartan [fever] resides through the wastes in either fat, marrow, or bone; / residing in the marrow alone, another one displays its specific power.

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It is twofold: from phlegm through the shanks, and from wind beginning with the head; / when gone to bone and marrow, it is the reverse quartan fever.

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It causes fever in three ways for three days, but releases for one day, / by the strength or weakness of the morbid humors arising from other activities and factors.

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Due to no inversion of what is digested, one should fast for seven nights; / fever may likewise arise from the mind and from past action at various times.

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Because it moves in deep tissues, arises from a combination of all three humors, / and has an equal elevation of the humors, quartan fever is difficult to cure.

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Because the humor moves from subtle to subtler fevers, far and further still, / in the channels of blood and so forth, slowly, slightly, and over a long time,

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it pervades the entire body and therefore produces burning heat and the like; / its course broken with effort, the fever is observed with burning heat.

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Irregular [fever] has an irregular onset and follows the time of night; / it has a progressively slower motion and weaker power according to circumstances.

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In time it reaches similar [tissues] such as the chyle and so forth in various manners; / the provoked humor produces fever after a long time and after an even longer time.

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Just as a seed resting in the soil and watered with water / does not wait long to sprout, so it is with the seed of the morbid humor.

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Just as poison, after having produced an impulse, brings its strength into its receptacle, / and having attained strength is provoked again, so it is with the poison of the humor and time.

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Thus the irregular fevers, continuous (satata) and the rest, proceed. / Nausea, heaviness, dejection, breaking pain in the limbs, yawning,

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anorexia, vomiting, and breathlessness occur in all fevers residing in the chyle. / Spitting of blood, thirst, dryness and heat, and the eruption of boils,

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burning sensation, redness, giddiness, intoxication, and delirium occur when it resides in the blood. / Thirst, languor, passed stool, internal burning, giddiness, fainting,

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foul odor, and tossing of the limbs occur when residing in the flesh; when residing in the fat, / sweating, excessive thirst, vomiting, foul odor, or forbearance [occur].

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Delirium, languor, and anorexia occur; but when residing in the bone, breaking pain in the bones, / movement of morbid humors, waking, breathlessness, tossing of limbs, and groaning.

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Internal burning, external coldness, breathlessness, and hiccup occur when residing in the marrow; / vision of darkness, cutting pain in vital spots, and rigidity of the penis.

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Upon the emission of semen, death surely occurs when it resides in semen; / the other five are progressively difficult to cure, and in the reverse case [incurable].

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Smearing the limbs as it were with phlegm and heaviness, / with mild fever, delirium, and chills, it is the smearing fever (pralepaka).

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Always accompanied by mild fever, dryness, and chills, passing with difficulty, / with stiffened limbs and an abundance of phlegm, it is the limb-destroying fever (aṅgabalāśaka).

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Possessing the luster and color of a variety of turmeric, and urinating a similar coating, / that indeed is called the turmeric fever (hāridraka), a variety of fever known as the bringer of death.

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Where phlegm and wind are equal in a person whose bile is deficient, / a nocturnal fever arises, sharp or mild during the day.

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When the body has had its strength depleted by the sun and has been dried out by exercise, / fever in the first part of the night surely arises from wind.

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When wind resides in the stomach, and phlegm and bile reside below, / then half of the body becomes cold and half becomes hot.

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When bile is situated in the body and phlegm is settled at the extremities, / thereby heat of the body and coldness of the hands and feet occur.

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Residing in the chyle and blood it is curable, as well as that gone to the flesh and fat; / gone to the bone and marrow it is difficult to cure, its luster destroyed in those various bodily limbs.

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Senseless, afflicted by the force of fever, he looks as if in anger; / he constantly and forcefully expels hot stool accompanied by morbidity.

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A light body, fatigue, delusion, and burning heat departed, suppurating in the mouth, fitness of the sense organs, freedom from distress, / sweating, sneezing, mind returning to its normal state, desire for food, and itching on the head: these are the signs of a departed fever.

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Thus ends the one hundred and forty-seventh chapter, named “Diagnosis of Fever and the Like,” in the Ācārakāṇḍa of the first part in the first section of the glorious Garuḍa Mahāpurāṇa.

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