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Indriyopakramaniya Adhyaya (view source)

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==Sanskrit text, Transliteration and English translation==

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अथात इन्द्रियोपक्रमणीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||2||

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Ahāta indriyōpakramaṇīyamadhyāyaṁ vyākhyāsyāmaḥ||1||

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iti ha smAha bhagavAnAtreyaH||2||

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</div></div>

Hereafter, I will describe the chapter on the disciplinary protocol for sense organs.

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==== [[Indriya pancha-panchaka]] (Five pentads of sense organs)====

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इह खलु पञ्चेन्द्रियाणि, पञ्चेन्द्रियद्रव्याणि, पञ्चेन्द्रियाधिष्ठानानि, पञ्चेन्द्रियार्थाः,

पञ्चेन्द्रियबुद्धयो भवन्ति,इत्युक्तमिन्द्रियाधिकारे||३||

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Iha khalu pañcēndriyāṇi, pañcēndriyadravyāṇi, pañcēndriyādhiṣṭhānāni, pañcēndriyārthāḥ,pañcēndriyabuddhayō bhavanti, ityuktamindriyādhikārē||3||

iha khalu pa~jcendriyANi, pa~jcendriyadravyANi, pa~jcendriyAdhiShThAnAni, pa~jcendriyArthAH, pa~jcendriyabuddhayo bhavanti, ityuktamindriyAdhikAre||3||

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</div></div>

There are five sense organs, five (types of) matters of sense organs, five (different) sites of sense organs, five sense objects and five (types of) sensory perceptions, thus said in the context of sense organs. [3]

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==== Super-sensuality of mind ====

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अतीन्द्रियं पुनर्मनः सत्त्वसञ्ज्ञकं, ‘चेतः’ इत्याहुरेके, तदर्थात्मसम्पदायत्तचेष्टं चेष्टाप्रत्ययभूतमिन्द्रियाणाम्||४||

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Atīndriyaṁ punarmanaḥ sattvasañjñakaṁ, ‘cētaḥ’ ityāhurēkē, tadarthātmasampadāyattacēṣṭaṁcēṣṭāpratyayabhūtamindriyāṇām||4||

atIndriyaM punarmanaH sattvasa~jj~jakaM, ‘cetaH’ ityAhureke, tadarthAtmasampadAyattaceShTaM ceShTApratyayabhUtamindriyANAm||4||

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</div></div>

Mind transcends the sense organs. It is termed as [[sattva]], while some others call it as [[chetas]]. Its action is dependent on its objects and accomplishments of the Self i.e. [[atman]] or [[atma]]. It is responsible for the actions of the sense organs. [4]

==== Cause of diverse manifestations of one and same mind ====

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स्वार्थेन्द्रियार्थसङ्कल्पव्यभिचरणाच्चानेकमेकस्मिन् पुरुषे सत्त्वं, रजस्तमःसत्त्वगुणयोगाच्च; न चानेकत्वं, नह्येकं ह्येककालमनेकेषु प्रवर्तते ; तस्मान्नैककाला सर्वेन्द्रियप्रवृत्तिः||५||

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Svārthēndriyārthasaṅkalpavyabhicaraṇāccānēkamēkasmin puruṣē sattvaṁ,rajastamaḥsattvaguṇayōgācca; na cānēkatvaṁ, nahyēkaṁ hyēkakālamanēkēṣu pravartatē ;tasmānnaikakālā sarvēndriyapravr̥ttiḥ||5||

svArthendriyArthasa~gkalpavyabhicaraNAccAnekamekasmin puruShe sattvaM, rajastamaHsattvaguNayogAcca; na cAnekatvaM, nahyekaM hyekakAlamanekeShupravartate ; tasmAnnaikakAlA sarvendriyapravRuttiH||5||

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</div></div>

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In a single person, mind seems to be numerous because of variations in its own objects, objects of sense organs, its analytical activity related to quickly moving and making its contact with different sensory organs and also due to its inherent connection with the qualities of [[rajas]], [[tamas]] and [[sattva]], but in reality it is one. Mind being one, there is no contact with more than one sense organ at a time and therefore there is no simultaneous activity of all the sense organs. [5]

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==== Determination of Psychological Trait ====

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यद्गुणं चाभीक्ष्णं पुरुषमनुवर्तते सत्त्वं तत्सत्त्वमेवोपदिशन्ति मुनयो बाहुल्यानुशयात्||६||

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Yadguṇaṁ cābhīkṣṇaṁ puruṣamanuvartatē sattvaṁ tatsattvamēvōpadiśanti munayō bāhulyānuśayāt||6||

yadguNaM cAbhIkShNaM puruShamanuvartate sattvaM tatsattvamevopadishanti munayo bAhulyAnushayAt||6||

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</div></div>

The sages describe the mind according to the predominance of the [[guna]] (quality or predisposition), which is predominantly and repeatedly represented in the mind of a person. [6]

==== Perception by Association of Mind and Sense Organs ====

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मनःपुरःसराणीन्द्रियाण्यर्थग्रहणसमर्थानि भवन्ति||७||

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Manaḥpuraḥsarāṇīndriyāṇyarthagrahaṇasamarthāni bhavanti||7||

manaHpuraHsarANIndriyANyarthagrahaNasamarthAni bhavanti||7||

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</div></div>

The sense organs are capable of perceiving objects only when they are associated with the mind. [7]

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===Detail description of [[Indriya pancha-panchaka]] (Five pentads of sense organs) ===

==== Five sense organs ====

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तत्र चक्षुः श्रोत्रं घ्राणं रसनं स्पर्शनमिति पञ्चेन्द्रियाणि||८||

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Tatra cakṣuḥ śrōtraṁ ghrāṇaṁ rasanaṁ sparśanamiti pañcēndriyāṇi||8||

tatra cakShuH shrotraM ghrANaM rasanaM sparshanamiti pa~jcendriyANi||8||

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</div></div>

The five sense organs are-visual, auditory, olfactory, gustatory and the tactile.[8]

==== Origin of five sense matters ====

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पञ्चेन्द्रियद्रव्याणि- खं वायुर्ज्योतिरापो भूरिति||९||

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pañcēndriyadravyāṇi- khaṁ vāyurjyōtirāpō bhūriti||9||

pa~jcendriyadravyANi- khaM vAyurjyotirApo bhUriti||9||

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</div></div>

The five (types of) matter of sense organs are- [[akasha]], [[vayu]], [[tejas]], [[apa]] and [[prithvi]] . [9]

==== Five sites of sensations ====

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पञ्चेन्द्रियाधिष्ठानानि- अक्षिणी कर्णौ नासिके जिह्वा त्वक् चेति||१०||

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Pañcēndriyādhiṣṭhānāni- akṣiṇī karṇau nāsikē jihvā tvak cēti||10||

pa~jcendriyAdhiShThAnAni- akShiNI karNau nAsike jihvA tvak ceti||10||

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</div></div>

The five (different) sites of sense organs are- eyes, ears, nose, tongue and skin. [10]

==== Five sense objects ====

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पञ्चेन्द्रियार्थाः- शब्दस्पर्शरूपरसगन्धाः||११||

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Pañcēndriyārthāḥ- śabdasparśarūparasagandhāḥ||11||

pa~jcendriyArthAH- shabdasparsharUparasagandhAH||11||

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</div></div>

The five sense objects are – [[shabda]] (sound), [[sparsha]] (touch), [[rupa]] (vision), [[rasa]] (taste) and [[gandha]] (smell). [11]

==== Five sensory perceptions ====

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पञ्चेन्द्रियबुद्धयः- चक्षुर्बुद्ध्यादिकाः; ताः पुनरिन्द्रियेन्द्रियार्थसत्त्वात्मसन्निकर्षजाः, क्षणिका, निश्चयात्मिकाश्च, इत्येतत्पञ्चपञ्चकम्||१२||

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Cakṣurbuddhyādikāḥ; tāḥ punarindriyēndriyārthasattvātmasannikarṣajāḥ,kṣaṇikā, niścayātmikāśca, ityētat pañcapañcakam||12||

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pa~jcendriyabuddhayaH- cakShurbuddhyAdikAH; tAH punarindriyendriyArthasattvAtmasannikarShajAH, kShaNikA, nishcayAtmikAshca, ityetatpa~jcapa~jcakam||12||

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</div></div>

The five (types of ) sensory perceptions are- visual perception etc. They are produced in conjunction with the senses, sense objects, mind and the self ([[atman]]). They are momentary and determinative. The five pentads are thus described. [12]

=== [[Adhyatma dravya guna samgraha]] (substances and qualities pertaining to soul) ===

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मनो मनोर्थो बुद्धिरात्मा चेत्यध्यात्मद्रव्यगुणसङ्ग्रहः शुभाशुभप्रवृत्तिनिवृत्तिहेतुश्च, द्रव्याश्रितं चकर्म; यदुच्यते क्रियेति||१३||

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Manō manōrthō buddhirātmā cētyadhyātmadravyaguṇasaṅgrahaḥ śubhāśubhapravr̥ttinivr̥ttihētuśca, dravyāśritaṁ ca karma; yaducyatē kriyēti||13||

mano manortho buddhirAtmA cetyadhyAtmadravyaguNasa~ggrahaH shubhAshubhapravRuttinivRuttihetushca, dravyAshritaM [6] ca karma; yaducyate kriyeti||13||

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</div></div>

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In brief, the substances and qualities pertaining to self ([[atman]]) comprise of – the mind, objects of the mind, intellect and the self. This entire set is responsible for an individual’s proclivity towards and abstinence from auspicious and inauspicious acts respectively. Actions also known as therapeutic measures are dependent on substance.[13]

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==== Specific constituents and subjects of sense organs ====

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तत्रानुमानगम्यानां पञ्चमहाभूतविकारसमुदायात्मकानामपि सतामिन्द्रियाणां तेजश्चक्षुषि, खं श्रोत्रे, घ्राणे क्षितिः, आपो रसने,स्पर्शनेऽनिलो विशेषेणोपपद्यते|

तत्र यद्यदात्मकमिन्द्रियं विशेषात्तत्तदात्मकमेवार्थमनुगृह्णाति, तत्स्वभावाद्विभुत्वाच्च||१४||

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Tatrānumānagamyānāṁ pañcamahābhūtavikārasamudāyātmakānāmapi satāmindriyāṇāṁ tējaścakṣuṣi,khaṁ śrōtrē, ghrāṇē kṣitiḥ, āpō rasanē, sparśanē'nilō viśēṣēṇōpapadyatē|

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tatrAnumAnagamyAnAM pa~jcamahAbhUtavikArasamudAyAtmakAnAmapi satAmindriyANAM tejashcakShuShi, khaM shrotre, ghrANe kShitiH, Apo rasane,sparshane~anilo visheSheNopapadyate|

tatra yadyadAtmakamindriyaM visheShAttattadAtmakamevArthamanugRuhNAti, tatsvabhAvAdvibhutvAcca||14||

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</div></div>

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The extant sense organs, which are comprehensible by inference, are composed of the (various) combinations of the five [[mahabhuta]] (or basic elements). There is a predominance of [[tejas]] in the eyes, [[akasha]] in ears, [[prithvi]] in nose, [[apa]] in tongue and [[vayu]] in skin sense organs. Thus, the sense organs perceive their objects according to the predominance of their constituent [[mahabhuta]] because of the similarity of their inherent nature ([[svabhava]]) and specific capability of sense perception ([[vibhu]]) . [14]

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==== Causes of abnormal and normal sensations ====

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तदर्थातियोगायोगमिथ्यायोगात् समनस्कमिन्द्रियं विकृतिमापद्यमानं यथास्वं बुद्ध्युपघाताय सम्पद्यते, सामर्थ्ययोगात् पुनः प्रकृतिमापद्यमानं यथास्वं बुद्धिमाप्याययति||१५||

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Tadarthātiyōgāyōgamithyāyōgāt samanaskamindriyaṁ vikr̥timāpadyamānaṁ yathāsvaṁbuddhyupaghātāya sampadyatē, sāmarthyayōgāt punaḥ prakr̥timāpadyamānaṁ yathāsvaṁbuddhimāpyāyayati||15||

tadarthAtiyogAyogamithyAyogAt samanaskamindriyaM vikRutimApadyamAnaM yathAsvaM buddhyupaghAtAya sampadyate, sAmarthyayogAt punaHprakRutimApadyamAnaM yathAsvaM buddhimApyAyayati||15||

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</div></div>

Skewed (excessive, deficient and improper) association of senses with their objects of focus, together with the mind, leads to abnormal sensations and emotions, while proper association returns such sensations to normalcy. [15]

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==== Object of mind ====

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मनसस्तु चिन्त्यमर्थः|

तत्र मनसो मनोबुद्धेश्च त एव समानातिहीनमिथ्यायोगाः प्रकृतिविकृतिहेतवो भवन्ति||१६||

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Manasastu cintyamarthaḥ|

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manasastu cintyamarthaH|

tatra manaso manobuddheshca ta eva samAnAtihInamithyAyogAH prakRutivikRutihetavo bhavanti||16||

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</div></div>

The object of the mind is to think. Proper and improper (excessive, deficient and deviant) association of mind and its ultimate perception ([[mano-buddhi]]) causes normal and abnormal perceptions respectively. [16]

==== Preservation of normal mind ====

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तत्रेन्द्रियाणां समनस्कानामनुपतप्तानामनुपतापाय प्रकृतिभावे प्रयतितव्यमेभिर्हेतुभिः; तद्यथा सात्म्येन्द्रियार्थसंयोगेनबुद्ध्या सम्यगवेक्ष्यावेक्ष्य कर्मणां सम्यक् प्रतिपादनेन, देशकालात्मगुणविपरीतोपासनेन चेति| तस्मादात्महितं चिकीर्षता सर्वेण सर्वं सर्वदा स्मृतिमास्थाय सद्वृत्तमनुष्ठेयम्||१७||

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Tatrēndriyāṇāṁ samanaskānāmanupataptānāmanupatāpāya prakr̥tibhāvē prayatitavyamēbhirhētubhiḥ;tadyathā- sātmyēndriyārthasaṁyōgēna buddhyā samyagavēkṣyāvēkṣya karmaṇāṁ samyakpratipādanēna, dēśakālātmaguṇaviparītōpāsanēna cēti|

tasmādātmahitaṁ cikīrṣatā sarvēṇa sarvaṁ sarvadā smr̥timāsthāya sadvr̥ttamanuṣṭhēyam||17||

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tatrendriyANAM samanaskAnAmanupataptAnAmanupatApAya prakRutibhAve prayatitavyamebhirhetubhiH; tadyathA- sAtmyendriyArthasaMyogena buddhyAsamyagavekShyAvekShya karmaNAM samyak pratipAdanena, deshakAlAtmaguNaviparItopAsanena [10] ceti|

tasmAdAtmahitaM cikIrShatA sarveNa sarvaM sarvadA smRutimAsthAya sadvRuttamanuShTheyam||17||

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</div></div>

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One should always make efforts to maintain normalcy of sense organs with mind and protect them from any kind of trauma. This can be achieved by proper association of sense organs and their objects, performance of duties after duly considering their pros and cons with the help of the intellect together with the sense faculties and by following (preventive) measures opposite to the qualities of place, season and one’s own constitution. So all, who are desirous of their own well-being, should always remember and abide by all the codes of conduct (described in the following verse).[17]

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==== [[Sadvritta]] for positive health and control of senses ====

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तद्ध्यनुतिष्ठन् युगपत् सम्पादयत्यर्थद्वयमारोग्यमिन्द्रियविजयं चेति; तत् सद्वृत्तमखिलेनोपदेक्ष्यामोऽग्निवेश !तद्यथा- देवगोब्राह्मणगुरुवृद्धसिद्धाचार्यानर्चयेत्, अग्निमुपचरेत्, ओषधीः प्रशस्ता धारयेत्, द्वौ कालावुपस्पृशेत्,मलायनेष्वभीक्ष्णं पादयोश्च वैमल्यमादध्यात्, त्रिःपक्षस्य केशश्मश्रुलोमनखान् संहारयेत्, नित्यमनुपहतवासाः सुमनाः सुगन्धिः स्यात्, साधुवेशः, प्रसिद्धकेशः , मूर्धश्रोत्रघ्राणपादतैलनित्यः, धूमपः, पूर्वाभिभाषी, सुमुखः, दुर्गेष्वभ्युपपत्ता, होता,यष्टा, दाता, चतुष्पथानां नमस्कर्ता, बलीनामुपहर्ता, अतिथीनां पूजकः, पितृभ्यः पिण्डदः, काले हितमितमधुरार्थवादी,वश्यात्मा, धर्मात्मा, हेतावीर्ष्युः, फले नेर्ष्युः, निश्चिन्तः, निर्भीकः, ह्रीमान्, धीमान्, महोत्साहः, दक्षः, क्षमावान्, धार्मिकः,आस्तिकः, विनयबुद्धिविद्याभिजनवयोवृद्धसिद्धाचार्याणामुपासिता , छत्री दण्डी मौली सोपानत्को युगमात्रदृग्विचरेत् ,मङ्गलाचारशीलः, कुचेलास्थिकण्टकामेध्यकेशतुषोत्करभस्मकपालस्नानबलिभूमीनां परिहर्ता, प्राक् श्रमाद् व्यायामवर्जीस्यात्, सर्वप्राणिषु बन्धुभूतः स्यात्, क्रुद्धानामनुनेता, भीतानामाश्वासयिता, दीनानामभ्युपपत्ता, सत्यसन्धः, सामप्रधानः ,परपरुषवचनसहिष्णुः, अमर्षघ्नः, प्रशमगुणदर्शी, रागद्वेषहेतूनां हन्ता च||१८||

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Taddhyanutiṣṭhan yugapat sampādayatyarthadvayamārōgyamindriyavijayaṁ cēti; tatsadvr̥ttamakhilēnōpadēkṣyāmō'gnivēśa ! tadyathā-dēvagōbrāhmaṇaguruvr̥ddhasiddhācāryānarcayēt,agnimupacarēt, ōṣadhīḥ praśastā dhārayēt, dvau kālāvupaspr̥śēt, malāyanēṣvabhīkṣṇaṁ pādayōścavaimalyamādadhyāt, triḥpakṣasya kēśaśmaśrulōmanakhān saṁhārayēt, nityamanupahatavāsāḥ sumanāḥ sugandhiḥ syāt, sādhuvēśaḥ, prasiddhakēśaḥ , mūrdhaśrōtraghrāṇapādatailanityaḥ,dhūmapaḥ, pūrvābhibhāṣī, sumukhaḥ, durgēṣvabhyupapattā, hōtā, yaṣṭā, dātā, catuṣpathānāṁnamaskartā, balīnāmupahartā, atithīnāṁ pūjakaḥ, pitr̥bhyaḥ piṇḍadaḥ, kālē hitamitamadhurārthavādī,vaśyātmā, dharmātmā, hētāvīrṣyuḥ, phalē nērṣyuḥ, niścintaḥ, nirbhīkaḥ, hrīmān, dhīmān, mahōtsāhaḥ,dakṣaḥ, kṣamāvān, dhārmikaḥ, āstikaḥ, vinayabuddhividyābhijanavayōvr̥ddhasiddhācāryāṇāmupāsitā ,chatrī daṇḍī maulī sōpānatkō yugamātradr̥gvicarēt , maṅgalācāraśīlaḥ,kucēlāsthikaṇṭakāmēdhyakēśatuṣōtkarabhasmakapālasnānabalibhūmīnāṁ parihartā, prāk śramādvyāyāmavarjī syāt, sarvaprāṇiṣu bandhubhūtaḥ syāt, kruddhānāmanunētā, bhītānāmāśvāsayitā,dīnānāmabhyupapattā, satyasandhaḥ, sāmapradhānaḥ , paraparuṣavacanasahiṣṇuḥ, amarṣaghnaḥ,praśamaguṇadarśī, rāgadvēṣahētūnāṁ hantā ca||18||

taddhyanutiShThan yugapat sampAdayatyarthadvayamArogyamindriyavijayaM ceti; tat sadvRuttamakhilenopadekShyAmo~agnivesha ! tadyathA-devagobrAhmaNaguruvRuddhasiddhAcAryAnarcayet, agnimupacaret, oShadhIH prashastA dhArayet, dvau kAlAvupaspRushet, malAyaneShvabhIkShNaMpAdayoshca vaimalyamAdadhyAt, triHpakShasya keshashmashrulomanakhAn saMhArayet, nityamanupahatavAsAH sumanAH sugandhiH syAt, sAdhuveshaH,prasiddhakeshaH , mUrdhashrotraghrANapAdatailanityaH, dhUmapaH, pUrvAbhibhAShI, sumukhaH, durgeShvabhyupapattA, hotA, yaShTA, dAtA,catuShpathAnAM namaskartA, balInAmupahartA, atithInAM pUjakaH, pitRubhyaH piNDadaH, kAle hitamitamadhurArthavAdI, vashyAtmA, dharmAtmA,hetAvIrShyuH, phale nerShyuH, nishcintaH, nirbhIkaH, hrImAn, dhImAn, mahotsAhaH, dakShaH, kShamAvAn, dhArmikaH, AstikaH,vinayabuddhividyAbhijanavayovRuddhasiddhAcAryANAmupAsitA, chatrI daNDI maulI sopAnatko yugamAtradRugvicaret , ma~ggalAcArashIlaH,kucelAsthikaNTakAmedhyakeshatuShotkarabhasmakapAlasnAnabalibhUmInAM parihartA, prAk shramAd vyAyAmavarjI syAt, sarvaprANiShu bandhubhUtaH syAt,kruddhAnAmanunetA, bhItAnAmAshvAsayitA, dInAnAmabhyupapattA, satyasandhaH, sAmapradhAnaH , paraparuShavacanasahiShNuH, amarShaghnaH,prashamaguNadarshI, rAgadveShahetUnAM hantA ca||18||

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That ([[sadvritta]]), if practiced simultaneously fulfils two objectives – maintenance of positive health and control over sense organs. Agnivesha! I shall entirely explain the codes of conduct , such as:

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==== The forbidden codes of conduct ====

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नानृतं ब्रूयात्, नान्यस्वमाददीत, नान्यस्त्रियमभिलषेन्नान्यश्रियं, न वैरं रोचयेत्, न कुर्यात् पापं, न पापेऽपि पापी स्यात्,नान्यदोषान् ब्रूयात्, नान्यरहस्यमागमयेन्, नाधार्मिकैर्न नरेन्द्रद्विष्टैः सहासीत नोन्मत्तैर्न पतितैर्न भ्रूणहन्तृभिर्न क्षुद्रैर्नदुष्टैः, न दुष्टयानान्यारोहेत, न जानुसमं कठिनमासनमध्यासीत, नानास्तीर्णमनुपहितमविशालमसमं वा शयनं प्रपद्येत,न गिरिविषममस्तकेष्वनुचरेत्, न द्रुममारोहेत्, न जलोग्रवेगमवगाहेत, न कुलच्छायामुपासीत , नाग्न्युत्पातमभितश्चरेत्,नोच्चैर्हसेत्, न शब्दवन्तं मारुतं मुञ्चेत्, नानावृतमुखो जृम्भां क्षवथुं हास्यं वा प्रवर्तयेत्, न नासिकां कुष्णीयात्, न दन्तान्विघट्टयेत्, न नखान् वादयेत्, नास्थीन्यभिहन्यात्, न भूमिं विलिखेत्, न छिन्द्यात्तृणं, न लोष्टं मृद्नीयात्, नविगुणमङ्गैश्चेष्टेत, ज्योतींष्यनिष्टममेध्यमशस्तं च नाभिवीक्षेत, न हुङ्कुर्याच्छवं , नचैत्यध्वजगुरुपूज्याशस्तच्छायामाक्रामेत्, न क्षपास्वमरसदनचैत्यचत्वरचतुष्पथोपवनश्मशानाघातनान्यासेवेत , नैकःशून्यगृहं न चाटवीमनुप्रविशेत्, न पापवृत्तान् स्त्रीमित्रभृत्यान् भजेत, नोत्तमैर्विरुध्येत, नावरानुपासीत, न जिह्मं रोचयेत्,नानार्यमाश्रयेत्, न भयमुत्पादयेत्, न साहसातिस्वप्नप्रजागरस्नानपानाशनान्यासेवेत, नोर्ध्वजानुश्चिरं तिष्ठेत्, नव्यालानुपसर्पेन्न दंष्ट्रिणो न विषाणिनः, पुरोवातातपावश्यायातिप्रवाताञ्जह्यात्, कलिं नारभेत, नासुनिभृतोऽग्निमुपासीत नोच्छिष्टः, नाधः कृत्वा प्रतापयेत्, नाविगतक्लमो नानाप्लुतवदनो न नग्न उपस्पृशेत्, न स्नानशाट्या स्पृशेदुत्तमाङ्गं, नकेशाग्राण्यभिहन्यात्, नोपस्पृश्य ते एव वाससी बिभृयात्, नास्पृष्ट्वा रत्नाज्यपूज्यमङ्गलसुमनसोऽभिनिष्क्रामेत्, नपूज्यमङ्गलान्यपसव्यं गच्छेन्नेतराण्यनुदक्षिणम्||१९||

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Nānr̥taṁ brūyāt, nānyasvamādadīta, nānyastriyamabhilaṣēnnānyaśriyaṁ, na vairaṁ rōcayēt, na kuryātpāpaṁ, na pāpē'pi pāpī syāt, nānyadōṣān brūyāt, nānyarahasyamāgamayēn, nādhārmikairnanarēndradviṣṭaiḥ sahāsīta nōnmattairna patitairna bhrūṇahantr̥bhirna kṣudrairna duṣṭaiḥ, naduṣṭayānānyārōhēta, na jānusamaṁ kaṭhinamāsanamadhyāsīta,nānāstīrṇamanupahitamaviśālamasamaṁ vā śayanaṁ prapadyēta, na giriviṣamamastakēṣvanucarēt, nadrumamārōhēt, na jalōgravēgamavagāhēta, na kulacchāyāmupāsīta , nāgnyutpātamabhitaścarēt,nōccairhasēt, na śabdavantaṁ mārutaṁ muñcēt, nānāvr̥tamukhō jr̥mbhāṁ kṣavathuṁ hāsyaṁ vāpravartayēt, na nāsikāṁ kuṣṇīyāt, na dantān vighaṭṭayēt, na nakhān vādayēt, nāsthīnyabhihanyāt, nabhūmiṁ vilikhēt, na chindyāttr̥ṇaṁ, na lōṣṭaṁ mr̥dnīyāt, na viguṇamaṅgaiścēṣṭēta,jyōtīṁṣyaniṣṭamamēdhyamaśastaṁ ca nābhivīkṣēta, na huṅkuryācchavaṁ , nacaityadhvajagurupūjyāśastacchāyāmākrāmēt, nakṣapāsvamarasadanacaityacatvaracatuṣpathōpavanaśmaśānāghātanānyāsēvēta , naikaḥ śūnyagr̥haṁna cāṭavīmanupraviśēt, na pāpavr̥ttān strīmitrabhr̥tyān bhajēta, nōttamairvirudhyēta, nāvarānupāsīta, najihmaṁ rōcayēt, nānāryamāśrayēt, na bhayamutpādayēt, nasāhasātisvapnaprajāgarasnānapānāśanānyāsēvēta, nōrdhvajānuściraṁ tiṣṭhēt, na vyālānupasarpēnnadaṁṣṭriṇō na viṣāṇinaḥ, purōvātātapāvaśyāyātipravātāñjahyāt, kaliṁ nārabhēta, nāsunibhr̥tō'gnimupāsīta nōcchiṣṭaḥ, nādhaḥ kr̥tvā pratāpayēt, nāvigataklamō nānāplutavadanō na nagna upaspr̥śēt, nasnānaśāṭyā spr̥śēduttamāṅgaṁ, na kēśāgrāṇyabhihanyāt, nōpaspr̥śya tē ēva vāsasī bibhr̥yāt, nāspr̥ṣṭvāratnājyapūjyamaṅgalasumanasō'bhiniṣkrāmēt, na pūjyamaṅgalānyapasavyaṁgacchēnnētarāṇyanudakṣiṇam||19||

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nocchiShTaH, nAdhaH kRutvA pratApayet, nAvigataklamonAnAplutavadano na nagna upaspRushet, na snAnashATyA spRusheduttamA~ggaM, na keshAgrANyabhihanyAt, nopaspRushya te eva vAsasI bibhRuyAt,nAspRuShTvA ratnAjyapUjyama~ggalasumanaso~abhiniShkrAmet, na pUjyama~ggalAnyapasavyaM gacchennetarANyanudakShiNam||19||

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* One should not tell lies and should not take other’s possessions

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==== Codes/Etiquette for eating ====

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नारत्नपाणिर्नास्नातो नोपहतवासा नाजपित्वा नाहुत्वा देवताभ्यो नानिरूप्य पितृभ्यो नादत्त्वा गुरुभ्यो नातिथिभ्योनोपाश्रितेभ्यो नापुण्यगन्धो नामाली नाप्रक्षालितपाणिपादवदनो नाशुद्धमुखो नोदङ्मुखो न विमनानाभक्ताशिष्टाशुचिक्षुधितपरिचरो न पात्रीष्वमेध्यासु नादेशे नाकाले नाकीर्णे नादत्त्वाऽग्रमग्नये नाप्रोक्षितं प्रोक्षणोदकैर्नमन्त्रैरनभिमन्त्रितं न कुत्सयन्न कुत्सितं न प्रतिकूलोपहितमन्नमाददीत, न पर्युषितमन्यत्रमांसहरितकशुष्कशाकफलभक्ष्येभ्यः, नाशेषभुक् स्यादन्यत्र दधिमधुलवणसक्तुसर्पिभ्यः, न नक्तं दधि भुञ्जीत, नसक्तूनेकानश्नीयान्न निशि न भुक्त्वा न बहून्न द्विर्नोदकान्तरितात्, न छित्त्वा द्विजैर्भक्षयेत्||२०||

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Nāratnapāṇirnāsnātō nōpahatavāsā nājapitvā nāhutvā dēvatābhyō nānirūpya pitr̥bhyō nādattvā gurubhyōnātithibhyō nōpāśritēbhyō nāpuṇyagandhō nāmālī nāprakṣālitapāṇipādavadanō nāśuddhamukhōnōdaṅmukhō na vimanā nābhaktāśiṣṭāśucikṣudhitaparicarō na pātrīṣvamēdhyāsu nādēśē nākālē nākīrṇēnādattvā'gramagnayē nāprōkṣitaṁ prōkṣaṇōdakairna mantrairanabhimantritaṁ na kutsayanna kutsitaṁna pratikūlōpahitamannamādadīta, na paryuṣitamanyatra māṁsaharitakaśuṣkaśākaphalabhakṣyēbhyaḥ,nāśēṣabhuk syādanyatra dadhimadhulavaṇasaktusarpibhyaḥ, na naktaṁ dadhi bhuñjīta, nasaktūnēkānaśnīyānna niśi na bhuktvā na bahūnna dvirnōdakāntaritāt, na chittvā dvijairbhakṣayēt||20||

nAratnapANirnAsnAto nopahatavAsA nAjapitvA nAhutvA devatAbhyo nAnirUpya pitRubhyo nAdattvA gurubhyo nAtithibhyo nopAshritebhyo nApuNyagandho nAmAlInAprakShAlitapANipAdavadano nAshuddhamukho noda~gmukho na vimanA nAbhaktAshiShTAshucikShudhitaparicaro na pAtrIShvamedhyAsu nAdeshe nAkAlenAkIrNe nAdattvA~agramagnaye nAprokShitaM prokShaNodakairna mantrairanabhimantritaM na kutsayanna kutsitaM na pratikUlopahitamannamAdadIta, naparyuShitamanyatra mAMsaharitakashuShkashAkaphalabhakShyebhyaH, nAsheShabhuk syAdanyatra dadhimadhulavaNasaktusarpibhyaH, na naktaM dadhibhu~jjIta, na saktUnekAnashnIyAnna nishi na bhuktvA na bahUnna dvirnodakAntaritAt, na chittvA dvijairbhakShayet||20||

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* One should not eat without wearing precious stones in the hand or without taking bath or while wearing torn clothes, without reciting mantras, without offering oblations to God, without offerings to the departed forefathers, teachers, guests and dependants.

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==== Codes for following natural urges ====

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नानृजुः क्षुयान्नाद्यान्न शयीत, न वेगितोऽन्यकार्यः स्यात्, न वाय्वग्निसलिलसोमार्कद्विजगुरुप्रतिमुखंनिष्ठीविका(वात)वर्चोमूत्राण्युत्सृजेत्, न पन्थानमवमूत्रयेन्न जनवति नान्नकाले, न जपहोमाध्ययनबलिमङ्गलक्रियासुश्लेष्मसिङ्घाणकं मुञ्चेत्||२१||

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Nānr̥juḥ kṣuyānnādyānna śayīta, na vēgitō'nyakāryaḥ syāt, navāyvagnisalilasōmārkadvijagurupratimukhaṁ niṣṭhīvikā(vāta)varcōmūtrāṇyutsr̥jēt, napanthānamavamūtrayēnna janavati nānnakālē, na japahōmādhyayanabalimaṅgalakriyāsuślēṣmasiṅghāṇakaṁ muñcēt||21||

nAnRujuH kShuyAnnAdyAnna shayIta, na vegito~anyakAryaH syAt, na vAyvagnisalilasomArkadvijagurupratimukhaM niShThIvikA(vAta)varcomUtrANyutsRujet, napanthAnamavamUtrayenna janavati nAnnakAle, na japahomAdhyayanabalima~ggalakriyAsu shleShmasi~gghANakaM mu~jcet||21||

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* One should not sneeze, eat and sleep in curved position.

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==== Codes for behaviour with women ====

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न स्त्रियमवजानीत, नातिविश्रम्भयेत्, न गुह्यमनुश्रावयेत्, नाधिकुर्यात्|

न रजस्वलां नातुरां नामेध्यां नाशस्तां नानिष्टरूपाचारोपचारां नादक्षां नादक्षिणां नाकामां नान्यकामां नान्यस्त्रियं नान्ययोनिंनायोनौ न चैत्यचत्वरचतुष्पथोपवनश्मशानाघातनसलिलौषधिद्विजगुरुसुरालयेषु न सन्ध्ययोर्नातिथिषु नाशुचिर्नाजग्धभेषजो नाप्रणीतसङ्कल्पो नानुपस्थितप्रहर्षो नाभुक्तवान्नात्यशितो न विषमस्थो न मूत्रोच्चारपीडितो नश्रमव्यायामोपवासक्लमाभिहतो नारहसि व्यवायं गच्छेत्||२२||

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Na striyamavajānīta, nātiviśrambhayēt, na guhyamanuśrāvayēt, nādhikuryāt|

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na striyamavajAnIta, nAtivishrambhayet, na guhyamanushrAvayet, nAdhikuryAt|

na rajasvalAM nAturAM nAmedhyAM nAshastAM nAniShTarUpAcAropacArAM nAdakShAM nAdakShiNAM nAkAmAM nAnyakAmAM nAnyastriyaM nAnyayoniM nAyonauna caityacatvaracatuShpathopavanashmashAnAghAtanasalilauShadhidvijagurusurAlayeShu na sandhyayornAtithiShu nAshucirnAjagdhabheShajonApraNItasa~gkalpo nAnupasthitapraharSho nAbhuktavAnnAtyashito na viShamastho na mUtroccArapIDito na shramavyAyAmopavAsaklamAbhihato nArahasivyavAyaM gacchet||22||

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* One should not insult women, and should not place too much of faith in them. One should not disclose secrets to them nor should give authority indiscriminately.

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==== Behavioural code with preceptors ====

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न सतो न गुरून् परिवदेत्, नाशुचिरभिचारकर्मचैत्यपूज्यपूजाध्ययनमभिनिर्वर्तयेत्||२३||

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Na satō na gurūn parivadēt, nāśucirabhicārakarmacaityapūjyapūjādhyayanamabhinirvartayēt||23||

na sato na gurUn parivadet, nAshucirabhicArakarmacaityapUjyapUjAdhyayanamabhinirvartayet||23||

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* One should not speak ill of noble persons and preceptors.

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==== Code for learning and studying ====

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न विद्युत्स्वनार्तवीषु नाभ्युदितासु दिक्षु नाग्निसम्प्लवे न भूमिकम्पे न महोत्सवे नोल्कापाते न महाग्रहोपगमने ननष्टचन्द्रायां तिथौ न सन्ध्ययोर्नामुखाद्गुरोर्नावपतितं नातिमात्रं न तान्तं न विस्वरं नानवस्थितपदं नातिद्रुतं न विलम्बितंनातिक्लीबं नात्युच्चैर्नातिनीचैः स्वरैरध्ययनमभ्यस्येत्||२४||

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Na vidyutsvanārtavīṣu nābhyuditāsu dikṣu nāgnisamplavē na bhūmikampē na mahōtsavē nōlkāpātē namahāgrahōpagamanē na naṣṭacandrāyāṁ tithau na sandhyayōrnāmukhādgurōrnāvapatitaṁ nātimātraṁna tāntaṁ na visvaraṁ nānavasthitapadaṁ nātidrutaṁ na vilambitaṁ nātiklībaṁ nātyuccairnātinīcaiḥsvarairadhyayanamabhyasyēt||24||

na vidyutsvanArtavIShu nAbhyuditAsu dikShu nAgnisamplave na bhUmikampe na mahotsave nolkApAte na mahAgrahopagamane na naShTacandrAyAM tithau nasandhyayornAmukhAdgurornAvapatitaM nAtimAtraM na tAntaM na visvaraM nAnavasthitapadaM nAtidrutaM na vilambitaM nAtiklIbaM nAtyuccairnAtinIcaiHsvarairadhyayanamabhyasyet||24||

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</div></div>

* One should not study when there is unseasonal lightning, houses appear as if they are burnt, during outbreak of fire, earthquake, grand festivals, fall of meteors, eclipses (solar or lunar). One should not study on a new moon day, during dawn or dusk.

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==== Codes for social behavior ====

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नातिसमयं जह्यात्, न नियमं भिन्द्यात्, न नक्तं नादेशे चरेत्, न सन्ध्यास्वभ्यवहाराध्ययनस्त्रीस्वप्नसेवी स्यात्, नबालवृद्धलुब्धमूर्खक्लिष्टक्लीबैः सह सख्यं कुर्यात्, न मद्यद्यूतवेश्याप्रसङ्गरुचिः स्यात्, न गुह्यं विवृणुयात्, नकञ्चिदवजानीयात्, नाहम्मानी स्यान्नादक्षो नादक्षिणो नासूयकः, न ब्राह्मणान् परिवदेत्, न गवां दण्डमुद्यच्छेत्, नवृद्धान्न गुरून्न गणान्न नृपान् वाऽधिक्षिपेत्, न चातिब्रूयात्, न बान्धवानुरक्तकृच्छ्रद्वितीयगुह्यज्ञान् बहिष्कुर्यात्||२५||

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Nātisamayaṁ jahyāt, na niyamaṁ bhindyāt, na naktaṁ nādēśē carēt, nasandhyāsvabhyavahārādhyayanastrīsvapnasēvī syāt, na bālavr̥ddhalubdhamūrkhakliṣṭaklībaiḥ sahasakhyaṁ kuryāt, na madyadyūtavēśyāprasaṅgaruciḥ syāt, na guhyaṁ vivr̥ṇuyāt, na kañcidavajānīyāt,nāhammānī syānnādakṣō nādakṣiṇō nāsūyakaḥ, na brāhmaṇān parivadēt, na gavāṁ daṇḍamudyacchēt,na vr̥ddhānna gurūnna gaṇānna nr̥pān vā'dhikṣipēt, na cātibrūyāt, nabāndhavānuraktakr̥cchradvitīyaguhyajñān bahiṣkuryāt||25||

nAtisamayaM jahyAt, na niyamaM bhindyAt, na naktaM nAdeshe caret, na sandhyAsvabhyavahArAdhyayanastrIsvapnasevI syAt, nabAlavRuddhalubdhamUrkhakliShTaklIbaiH saha sakhyaM kuryAt, na madyadyUtaveshyAprasa~ggaruciH syAt, na guhyaM vivRuNuyAt, na ka~jcidavajAnIyAt,nAhammAnI syAnnAdakSho nAdakShiNo nAsUyakaH, na brAhmaNAn [33] parivadet, na gavAM daNDamudyacchet, na vRuddhAnna gurUnna gaNAnna nRupAnvA~adhikShipet, na cAtibrUyAt, na bAndhavAnuraktakRucchradvitIyaguhyaj~jAn bahiShkuryAt||25||

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* One should not deviate from generally approved social practices and should not break any code of conduct.

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==== Codes for maintaining good psyche in society ====

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नाधीरो नात्युच्छ्रितसत्त्वः स्यात्, नाभृतभृत्यः, नाविश्रब्धस्वजनः, नैकः सुखी, न दुःखशीलाचारोपचारः, न सर्वविश्रम्भी, नसर्वाभिशङ्की, न सर्वकालविचारी||२६||

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Nādhīrō nātyucchritasattvaḥ syāt, nābhr̥tabhr̥tyaḥ, nāviśrabdhasvajanaḥ, naikaḥ sukhī, naduḥkhaśīlācārōpacāraḥ, na sarvaviśrambhī, na sarvābhiśaṅkī, na sarvakālavicārī||26||

nAdhIro nAtyucchritasattvaH syAt, nAbhRutabhRutyaH, nAvishrabdhasvajanaH, naikaH sukhI, na duHkhashIlAcAropacAraH, na sarvavishrambhI, nasarvAbhisha~gkI, na sarvakAlavicArI||26||

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* One should not be impatient, or overexcited/ over exhilarated.

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==== Code of conduct at work-place ====

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न कार्यकालमतिपातयेत्, नापरीक्षितमभिनिविशेत्, नेन्द्रियवशगः स्यात्, न चञ्चलं मनोऽनुभ्रामयेत्, नबुद्धीन्द्रियाणामतिभारमादध्यात्, न चातिदीर्घसूत्री स्यात्, न क्रोधहर्षावनुविदध्यात्, न शोकमनुवसेत्, न सिद्धावुत्सेकं यच्छेन्नासिद्धौ दैन्यं, प्रकृतिमभीक्ष्णं स्मरेत्, हेतुप्रभावनिश्चितः स्याद्धेत्वारम्भनित्यश्च, न कृतमित्याश्वसेत्, न वीर्यंजह्यात्, नापवादमनुस्मरेत्||२७||

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Na kāryakālamatipātayēt, nāparīkṣitamabhiniviśēt, nēndriyavaśagaḥ syāt, na cañcalaṁmanō'nubhrāmayēt, na buddhīndriyāṇāmatibhāramādadhyāt, na cātidīrghasūtrī syāt, nakrōdhaharṣāvanuvidadhyāt, na śōkamanuvasēt, na siddhāvutsēkaṁ yacchēnnāsiddhau dainyaṁ,prakr̥timabhīkṣṇaṁ smarēt, hētuprabhāvaniścitaḥ syāddhētvārambhanityaśca, na kr̥tamityāśvasēt, navīryaṁ jahyāt, nāpavādamanusmarēt||27||

na kAryakAlamatipAtayet, nAparIkShitamabhinivishet, nendriyavashagaH syAt, na ca~jcalaM mano~anubhrAmayet, na buddhIndriyANAmatibhAramAdadhyAt, nacAtidIrghasUtrI syAt, na krodhaharShAvanuvidadhyAt, na shokamanuvaset, na siddhAvutsekaM yacchennAsiddhau dainyaM, prakRutimabhIkShNaM smaret,hetuprabhAvanishcitaH syAddhetvArambhanityashca, na kRutamityAshvaset, na vIryaM jahyAt, nApavAdamanusmaret||27||

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* One should not be in a habit of postponing things at the time of action.

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==== Codes of conduct for blissful well-being ====

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नाशुचिरुत्तमाज्याक्षततिलकुशसर्षपैरग्निं जुहुयादात्मानमाशीर्भिराशासानः, अग्निर्मे नापगच्छेच्छरीराद्वायुर्मे प्राणानादधातु विष्णुर्मे बलमादधातु इन्द्रो मे वीर्यं शिवा मां प्रविशन्त्वाप आपोहिष्ठेत्यपः स्पृशेत्, द्विः परिमृज्योष्ठौ पादौचाभ्युक्ष्य मूर्धनि खानि चोपस्पृशेदद्भिरात्मानं हृदयं शिरश्च||२८||

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Nnāśuciruttamājyākṣatatilakuśasarṣapairagniṁ juhuyādātmānamāśīrbhirāśāsānaḥ, agnirmēnāpagacchēccharīrādvāyurmē prāṇānādadhātu viṣṇurmē balamādadhātu indrō mē vīryaṁ śivā māṁpraviśantvāpa āpōhiṣṭhētyapaḥ spr̥śēt, dviḥ parimr̥jyōṣṭhau pādau cābhyukṣya mūrdhani khānicōpaspr̥śēdadbhirātmānaṁ hr̥dayaṁ śiraśca||28||

nAshuciruttamAjyAkShatatilakushasarShapairagniM juhuyAdAtmAnamAshIrbhirAshAsAnaH, agnirme nApagaccheccharIrAdvAyurme prANAnAdadhAtu viShNurmebalamAdadhAtu indro me vIryaM shivA mAM pravishantvApa ApohiShThetyapaH spRushet, dviH parimRujyoShThau pAdau cAbhyukShya mUrdhani khAnicopaspRushedadbhirAtmAnaM hRudayaM shirashca||28||

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One who is desirous of well-being should not offer oblation to the fire with cow ghee, whole rice grains, ''tila'' (Sesamum indicum Linn.), ''kusha'' grass (Desmostachya bipinnata Staff.) and mustard seeds while in impure condition. One should touch water, reciting mantra- ''Agnirme na apagachhet sharirad, vayurme pranan aadadahatu, vishnurme balam aadadhatu, indro me viryam shiva mam pravishantva apa apohishthetyapah sprushet ''. After touching the lips and feet, one should daub water on all the orifices of the head (two nasal, one buccal, two auditory, and two ocular orifices), the seats of his soul (mentally), heart and head. [28]

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ब्रह्मचर्यज्ञानदानमैत्रीकारुण्यहर्षोपेक्षाप्रशमपरश्च स्यादिति||२९||

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Brahmacaryajñānadānamaitrīkāruṇyaharṣōpēkṣāpraśamaparaśca syāditi||29||

brahmacaryaj~jAnadAnamaitrIkAruNyaharShopekShAprashamaparashca syAditi||29||

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One should follow the path of [[brahmacharya]] (chastity/celibacy), knowledge, charity, friendship, compassion, cheerfulness, detachment and peace. [29]

=== Summary ===

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तत्र श्लोकाः-

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यच्चान्यदपि किञ्चित् स्यादनुक्तमिह पूजितम्|

वृत्तं तदपि चात्रेयः सदैवाभ्यनुमन्यते||३४||

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Tatra ślōkāḥ-

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yaccAnyadapi ki~jcit syAdanuktamiha pUjitam|

vRuttaM tadapi cAtreyaH sadaivAbhyanumanyate||34||

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Now, summing up the contents of the chapter,

In this chapter , “the description of the sense organs”, the five pentads and four etiological factors and the code of good conduct have been fully described. One who follows the code of good conduct for the maintenance of positive health lives for a hundred years without any abnormality. Such persons, praised by the noble ones, earn fame all over the world, attain virtue and wealth, friendship of all living beings and at the end, with holy acts, attain the excellent abode (virtuous world) of good souls after the death. Hence this code of conduct should be followed by everybody. Even if something has not been stated here, but prescribed elsewhere as a virtuous act, is also acceptable to Lord Atreya. [30-34]

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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते श्लोकस्थाने इन्द्रियोपक्रमणीयो नामाष्टमोऽध्यायः||८||

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Ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē ślōkasthānē indriyōpakramaṇīyō nāmāṣṭamō'dhyāyaḥ||8||

ityagniveshakRute tantre carakapratisaMskRute shlokasthAne indriyopakramaNIyo nAmAShTamo~adhyAyaH||8||

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Thus ends the eighth chapter on “the description of the Sense organs” of the Sutra section of Agnivesha’s work as redacted by Charak. ||8||

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इति स्वस्थचतुष्को द्वितीयः||२||

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Iti svasthacatuṣkō dvitīyaḥ||2||

iti svasthacatuShko dvitIyaH||2||

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Here ends the second quadruplet on the maintenance of positive Health. ||2||

Agnivesha

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