and night, ultimately finds lodgment in the Ámáśaya (stomach) and thus brings on the virulent attack of (those) fevers. Of these the type known as the Pralepaka appears in cases of Śosha (consumption) and though its attak is a mild one, it puts almost insurmountable difficulties in the way of its cure, brings about a loss or waste of Dhátus (the seven fundamental principles of the organism) and thus ultimately ends in death. There are cases of Vishama-jwara known as the Viparyyaya type (reverse of the above type) which are the result of the deranged bodily Doshas being simultaneously located in two or four specific seats of the deranged bodily Kapha and are hard to cure. 22 — 23.
Several authorities hold Vishama Jvara to be suigeneris in its origin. But whether spontaneously idiopathic or not, an extraneous fact (either a passing psychic condition such as fear, grief, etc. or the presence of any foreign poisonous matter in the system) is always involved in and intimately connected with a case of Vishama fever. The pre-dominance of the deranged and aggravated Váyu is marked in cases of Tritiyaka (tertian) and Chaturthaka (quartan coming on every fourth day) fevers. A case of fever due to the abuse of any wine or ardent spirits as well as the one occuring in a low land at the foot of a mountain, should be supposed to involve a predominant action of the deranged and aggravated Pitta. A case of Pralepakafever is due to the concerted action of the deranged and aggravated Váyu and Kapha, of which the action of the latter should be regarded as more dominant. Cases of Vishama fever ushered in by epileptic fits should be regarded as the result of the concerted action of any two deranged Doshas of the body. 24 — 25.
The deranged Kapha and Váyu of the body, if lo-
