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→Sanskrit text, Transliteration and English Translation
sve sve kAle pravartante kAle hyeShAM balAgamaH||113||
sve sve kAle pravartante kAle hyeShAM balAgamaH||113||
Diseases like anyedyska (quotidian fever which occurs at a fixed time every day), dvyahagrahi (reverse quotidian fever), tritiyaka (tertian fever which occurs at an interval of one day) and chaturthaka (quartan fever which occurs at an interval of two days) manifest themselves at fixed hours in as much as they get strength only at such hours. [113]
Diseases like ''anyedyska'' (quotidian fever which occurs at a fixed time every day), ''dvyahagrahi'' (reverse quotidian fever), ''tritiyaka'' (tertian fever which occurs at an interval of one day) and ''chaturthaka'' (quartan fever which occurs at an interval of two days) manifest themselves at fixed hours in as much as they get strength only at such hours. [113]
एते चान्ये [६] च ये केचित् कालजा विविधा गदाः|
एते चान्ये [६] च ये केचित् कालजा विविधा गदाः|
anAgate cikitsyAste balakAlau vijAnatA||114||
anAgate cikitsyAste balakAlau vijAnatA||114||
A physician acquainted with the knowledge of dosha bala and kala bala should treat this and other similar diseases prior to their actual manifestations. [114]
A physician acquainted with the knowledge of ''dosha bala'' and ''kala bala'' should treat this and other similar diseases prior to their actual manifestations. [114]
कालस्य परिणामेन जरामृत्युनिमित्तजाः|
कालस्य परिणामेन जरामृत्युनिमित्तजाः|
hetustadapi kAlena rogANAmupalabhyate||116||
hetustadapi kAlena rogANAmupalabhyate||116||
The deeds performed in the previous life or past time are known as daiva (fate) also constitutes in due course causative factors for the manifestation of diseases. [116] In other words it could be also said that some causes do not produce disease at the same time because they have less strength (karmaja roga).
The deeds performed in the previous life or past time are known as ''daiva'' (fate) also constitutes in due course causative factors for the manifestation of diseases. [116] In other words it could be also said that some causes do not produce disease at the same time because they have less strength (''karmaja roga'').
न हि कर्म महत् किञ्चित् फलं यस्य न भुज्यते|
न हि कर्म महत् किञ्चित् फलं यस्य न भुज्यते|
Visual contact with undesirable, terrific, despicable objects and objects placed at a distance or in close proximity constitutes the wrong utilization of visual faculty. Vision is also impaired by the contact of the visual faculty with faint objects.
Visual contact with undesirable, terrific, despicable objects and objects placed at a distance or in close proximity constitutes the wrong utilization of visual faculty. Vision is also impaired by the contact of the visual faculty with faint objects.
Excessive intake, absence of intake, intake in utter disregard to the wholesomeness of addiction and inadequate intake of rasas (tastes) vitiate the gaustatory faculty.
Excessive intake, absence of intake, intake in utter disregard to the wholesomeness of addiction and inadequate intake of ''rasas'' (tastes) vitiate the gaustatory faculty.
Olfactory faculty also gets impaired by the enjoyment of smells too mild and too sharp or by absolute nonutilization of this faculty.
Olfactory faculty also gets impaired by the enjoyment of smells too mild and too sharp or by absolute nonutilization of this faculty.
Inhalation of the smell of putrified objects, germs and poisonous as well as unseasonal smells constitutes wrong utilization of olfactory faculty.
Inhalation of the smell of putrified objects, germs and poisonous as well as unseasonal smells constitutes wrong utilization of olfactory faculty.
These are the three types of unwholesome contact of sense with their respective objects which aggravate the doshas. A thing which is not conducive to the body is regarded as asatmya or unwholesome and which becomes responsible to provoke all the doshas. [118-127]
These are the three types of unwholesome contact of sense with their respective objects which aggravate the ''doshas''. A thing which is not conducive to the body is regarded as asatmya or unwholesome and which becomes responsible to provoke all the ''doshas''. [118-127]
मिथ्यातिहीनयोगेभ्यो यो व्याधिरुपजायते|
मिथ्यातिहीनयोगेभ्यो यो व्याधिरुपजायते|
shabdAdInAM sa vij~jeyo vyAdhiraindriyako budhaiH||128||
shabdAdInAM sa vij~jeyo vyAdhiraindriyako budhaiH||128||
When a disease is caused by wrong utilization, excessive, utilization and inadequate utilization (non – utilization) of sense faculties, viz. auditory etc, it is known as ‘Aindriyaka’(sensorial diseases) i.e. a disease caused by the impairment of senses. [128]
When a disease is caused by wrong utilization, excessive, utilization and inadequate utilization (non – utilization) of sense faculties, viz. auditory etc, it is known as ''Aindriyaka''(sensorial diseases) i.e. a disease caused by the impairment of senses. [128]
वेदनानामशान्तानामित्येते [३] हेतवः स्मृताः|
वेदनानामशान्तानामित्येते [३] हेतवः स्मृताः|
sukhahetuH samastvekaH samayogaH sudurlabhaH||129||
sukhahetuH samastvekaH samayogaH sudurlabhaH||129||
These are the causative factors of the diseases which do not subside easily. But for pleasurefull life/unmiserable life i.e. samayoga i.e. very much proper contact of the sensory organ with their objects is needed though it is very difficult to keep in practice. These are the factors responsible for miseries. Equitable utilization (of time, intellect and objects of sense faculties) brings about happiness. This equitable utilization is difficult to attain. [129]
These are the causative factors of the diseases which do not subside easily. But for a blissful life or a life without misery i.e. ''samayoga'' i.e. very much proper contact of the sensory organ with their objects is needed though it is very difficult to keep in practice. These are the factors responsible for miseries. Equitable utilization (of time, intellect and objects of sense faculties) brings about happiness. This equitable utilization is difficult to attain. [129]
नेन्द्रियाणि न चैवार्थाः सुखदुःखस्य हेतवः|
नेन्द्रियाणि न चैवार्थाः सुखदुःखस्य हेतवः|
na sukhaM, kAraNaM tasmAdyoga eva caturvadhaH||131||
na sukhaM, kAraNaM tasmAdyoga eva caturvadhaH||131||
Neither the sense organs nor their objects alone can bring about happiness or miseries. The latter are in fact caused by the fourfold contacts mentioned above (viz proper utilization, wrong utilization, excessive utilization and nonutilization). Even if there are sense organs and their objects present, there would be no disease, nor any happiness unless the fourfold combination is involved. So, this contact itself constitutes a causative factor for happiness and miseries. [130-131]
Neither the sense organs nor their objects alone can bring about happiness or miseries. The latter are in fact caused by the fourfold contacts mentioned above (viz., proper utilization, wrong utilization, excessive utilization and non-utilization). Even if there are sense organs and their objects present, there would be no disease, nor any happiness unless the fourfold combination is involved. So, this contact itself constitutes a causative factor for happiness and miseries. [130-131]
नात्मेन्द्रियं मनो बुद्धिं गोचरं [१] कर्म वा विना|
नात्मेन्द्रियं मनो बुद्धिं गोचरं [१] कर्म वा विना|
spRushyate nAnupAdAne nAspRuShTo vetti vedanAH||135||
spRushyate nAnupAdAne nAspRuShTo vetti vedanAH||135||
Happiness and miseries bring about lust in the form of likes and dislikes respectively. Then again this lust is responsible cause for happiness and miseries. It is lust which gathers several factors, which serve as substrata for happiness and misery. Unless such factors are gathered, there will be no contact whatsoever and there can be no happiness or miseries without such contacts. [134-135] (Cause for such type of contact is again purusha)
Happiness and miseries bring about lust in the form of likes and dislikes respectively. Then again this lust is responsible cause for happiness and miseries. It is lust which gathers several factors, which serve as substrata for happiness and misery. Unless such factors are gathered, there will be no contact whatsoever and there can be no happiness or miseries without such contacts. [134-135] (Cause for such type of contact is again ''purusha'')
वेदनानामधिष्ठानं मनो देहश्च सेन्द्रियः|
वेदनानामधिष्ठानं मनो देहश्च सेन्द्रियः|
keshalomanakhAgrAnnamaladravaguNairvinA||136||
keshalomanakhAgrAnnamaladravaguNairvinA||136||
The mind and the body together with the sense organs exclusive of kesha (hair), loma (body hair), tip of the nail, ingested food, excreta, excretory fluids and objects of senses are the sites of manifestation of happiness and miseries. [136]
The mind and the body together with the sense organs exclusive of ''kesha'' (hair), ''loma'' (body hair), tip of the nail, ingested food, excreta, excretory fluids and objects of senses are the sites of manifestation of happiness and miseries. [136]
योगे मोक्षे च सर्वासां वेदनानामवर्तनम्|
योगे मोक्षे च सर्वासां वेदनानामवर्तनम्|
mokShe nivRuttirniHsheShA yogo mokShapravartakaH||137||
mokShe nivRuttirniHsheShA yogo mokShapravartakaH||137||
Recurrence of all sensation is checked through yoga and moksha. The absolute eradication of sensation is attained through moksha. The yoga is a means to attain moksha. [137]
Recurrence of all sensation is checked through ''yoga'' and ''moksha''. The absolute eradication of sensation is attained through ''moksha''. The ''yoga'' is a means to attain ''moksha''. [137]
आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
sasharIrasya yogaj~jAstaM yogamRuShayo viduH||139||
sasharIrasya yogaj~jAstaM yogamRuShayo viduH||139||
Happiness and miseries are felt due to the contact of the soul with the sense organs, mind and the objects of senses. Both these types of sensations disappear when the mind is concentrated and contained in the soul and the super natural powers in the mind and body are attained. This state is known as yoga according to sages well versed in this science. [138-139]
Happiness and miseries are felt due to the contact of the soul with the sense organs, mind and the objects of senses. Both these types of sensations disappear when the mind is concentrated and contained in the soul and the super natural powers in the mind and body are attained. This state is known as ''yoga'' according to sages well versed in this science. [138-139]
आवेशश्चेतसो ज्ञानमर्थानां छन्दतः क्रिया|
आवेशश्चेतसो ज्ञानमर्थानां छन्दतः क्रिया|
shuddhasattvasamAdhAnAttat sarvamupajAyate||141||
shuddhasattvasamAdhAnAttat sarvamupajAyate||141||
(1) Entering others body, (2) thought reading (3) doing things at will, (4) Super natural vision (5) super natural audition (6) miraculous memory (7) uncommon brilliance and (8) invisibility when so desired – these are the eight supernatural powers attained by those who practice yoga. All this is achieved through the purity of the mind. (free from rajas and tamas) [140-141]
(1) Entering others body, (2) thought reading (3) doing things at will, (4) Super natural vision (5) super natural audition (6) miraculous memory (7) uncommon brilliance and (8) invisibility when so desired – these are the eight supernatural powers attained by those who practice ''yoga''. All this is achieved through the purity of the mind. (free from ''rajas'' and ''tamas'') [140-141]
मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात्|
मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात्|
viyogaH sarvasaMyogairapunarbhava ucyate||142||
viyogaH sarvasaMyogairapunarbhava ucyate||142||
This is the stage of salvation in which there is detachment of sharira, mana, indriya and aatma.
This is the stage of salvation in which there is detachment of ''sharira, mana, indriya'' and ''atma''.
Moksha or salvation is nothing but an absolute detachment of all contacts by virtue of absence of rajas and tamas in the mind and annihilation of effects of potent past actions/deeds. This is a state after which there is no more physical or mental contacts. Further there is no process of rebirth.[142]
''Moksha'' or salvation is nothing but an absolute detachment of all contacts by virtue of absence of ''rajas'' and ''tamas'' in the mind and annihilation of effects of potent past actions/deeds. This is a state after which there is no more physical or mental contacts. Further there is no process of rebirth.[142]
सतामुपासनं सम्यगसतां परिवर्जनम्|
सतामुपासनं सम्यगसतां परिवर्जनम्|
tattvasmRuterupasthAnAt sarvametat pravartate||146||
tattvasmRuterupasthAnAt sarvametat pravartate||146||
The following serve as means to the attainment of moksha.
The following serve as means to the attainment of ''moksha''.
# Due devotion to noble person;
# Due devotion to noble person;
# Liking for lonely living;
# Liking for lonely living;
# Detachment from the objects of senses;
# Detachment from the objects of senses;
# Striving for moksha (salvation);
# Striving for ''moksha'' (salvation);
# Absolute mental control;
# Absolute mental control;
# Abstinence from performing the acts(leading to any effect);
# Abstinence from performing the acts(leading to any effect);
The following are the eight factors that bring about a good memory:
The following are the eight factors that bring about a good memory:
# Knowledge of cause (of a thing and event ect.);
# Knowledge of cause (of a thing and event etc.);
# Knowledge of form (e.g. after seeing gavaya in the forest one remembers a cow having a similar form);
# Knowledge of form (e.g. after seeing ''gavaya'' in the forest one remembers a cow having a similar form);
# Knowledge of similarity (e.g. on seeing a son one remembers his father having similar form);
# Knowledge of similarity (e.g. on seeing a son one remembers his father having similar form);
# Knowledge of contrast (e.g. having seen an ugly form one remembers a beautiful form);
# Knowledge of contrast (e.g. having seen an ugly form one remembers a beautiful form);