Diseases such as, im-potency, entire aversion to sexual intercourse, Shukra-shmari (seminal concretions), Spermatorrhoea, and other seminal affections, should be regarded as having their seat in the deranged semen.
Cutaneous affections, constipation or looseness of the bowels, and diseases impeding or arresting the proper functions of the sense-organs or in any way bringing about their aberrations, should be regarded as respectively located in the receptacle of the fasces and the sense organs.
Thus we have briefly enumerated the names of diseases, the specific nature and symptoms of which will be fully discussed later on under their respective heads.
The deranged and aggravated humours, freely coursing through the body, give rise to a disease at the place in which they are incarcerated owing to an obstruction in their natural passage.
Now it may be again asked, whether the relation of a disease, such as fever, etc. with the deranged bodily humours is constant and inseparable, or otherwise. All human beings would be in danger of perpetualty falling ill in the event of the said connection relation being constant and unseparable; but in case of their separate existence, it is but natural that their charac-terstic symptoms should separately manifest themselves instead of being simultaneously present with fever, etc. as they are found to be in reality. And accordingly the theory, that diseases (such as, fever, etc.) and the deranged bodily humours have a separate existence, and are not prima facie intimately co-related with one another falls to the ground. On the other hand, the assumption of their separate existence invalidates the incontestable conclusion, that diseases such as, fever, etc. are fathered by the deranged humours of the body.
Hence it may be safely asserted that no disease can occur without the direct mediation or intervention of the deranged bodily humours. Yet the connection (relation) which exists between the two is neither constant nor separable. As the physical phenomena of lightning, storm, thunder and rain can not happen independently of the sky (cloud); and yet they sometimes do or do not occur with the presence of a cloud; again as bubbles, though in reality but the modifications of the underlying water, do not swell up on its surface at all times, so the connection between a disease and the bodily humours is neither universally separable or inseparable.
We shall describe the nature, intensity and quality of diseases with their complications and give the number of their different types. Diseases [omitted to be mentioned in the chapter on Nidanam (aetiology)] will be found fully dealt with in the supplementary part of the present work (Uttara-tantram).