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Line 386: − + + + + + − + + + − traya upastambhā iti- āhāraḥ, svapnō, brahmacaryamiti;ēbhistribhiryuktiyuktairupastabdhamupastambhaiḥ śarīraṁ balavarṇōpacayōpacitamanuvartatēyāvadāyuḥsaṁskārāt saṁskāramahitamanupasēvamānasya , ya ihaivōpadēkṣyatē||35||+ − traya upastambhA iti- AhAraH, svapno, brahmacaryamiti;ebhistribhiryuktiyuktairupastabdhamupastambhaiH sharIraM balavarNopacayopacitamanuvartateyAvadAyuHsaMskArAt saMskAramahitamanupasevamAnasya , ya ihaivopadekShyate||35|| + + + + − + + + + + + − + + + − trīṇyāyatanānīti- arthānāṁ karmaṇaḥ kālasya cātiyōgāyōgamithyāyōgāḥ| + + − trINyAyatanAnIti- arthAnAM karmaNaH kAlasya cAtiyogAyogamithyAyogAH| + + + + − + + + − tatraikaṁ sparśanamindriyāṇāmindriyavyāpakaṁ , cētaḥ- samavāyi, sparśanavyāptērvyāpakamapi cacētaḥ; tasmāt sarvēndriyāṇāṁ vyāpakasparśakr̥tō yō bhāvaviśēṣaḥ, sō'yamanupaśayātpañcavidhastrividhavikalpō bhavatyasātmyēndriyārthasaṁyōgaḥ; sātmyārthō hyupaśayārthaḥ||38|| + + + + + − karma vāṅmanaḥśarīrapravr̥ttiḥ| + + − karma vA~gmanaHsharIrapravRuttiH| + + + + − + + + + + − + + + + + + + − śītōṣṇavarṣalakṣaṇāḥ punarhēmantagrīṣmavarṣāḥ saṁvatsaraḥ, sa kālaḥ| + + − shItoShNavarShalakShaNAH punarhemantagrIShmavarShAH saMvatsaraH, sa kAlaH| + + + − + + + − ityasātmyēndriyārthasaṁyōgaḥ, prajñāparādhaḥ, pariṇāmaścēti trayastrividhavikalpā hētavō vikārāṇāṁ;samayōgayuktāstu prakr̥tihētavō bhavanti||43||+ − ityasAtmyendriyArthasaMyogaH, praj~jAparAdhaH, pariNAmashceti trayastrividhavikalpA hetavovikArANAM; samayogayuktAstu prakRutihetavo bhavanti||43|| + − + + + + + + + + + + − + + + − trayō rōgā iti- nijāgantumānasāḥ| + + + + + + − tatra buddhimatA mAnasavyAdhiparItenApi satA buddhyA hitAhitamavekShyAvekShyadharmArthakAmAnAmahitAnAmanupasevane hitAnAM copasevane prayatitavyaM, na hyantareNa loketrayametanmAnasaM ki~jcinniShpadyate sukhaM vA duHkhaM vA; tasmAdetaccAnuShTheyaM-tadvidyAnAM copasevane prayatitavyam, AtmadeshakulakAlabalashaktij~jAne yathAvacceti||46|| + + + + − bhavati cātra- + + + + − + + + − + − trayō rōgamārgā iti- śākhā, marmāsthisandhayaḥ, kōṣṭhaśca| + + + +
→Important triads
==== Important triads ====
==== Important triads ====
अथ खलु त्रय उपस्तम्भाः, त्रिविधं बलं, त्रीण्यायतनानि, त्रयो रोगाः, त्रयो रोगमार्गाः, त्रिविधा भिषजः, त्रिविधमौषधमिति||३४|| atha khalu traya upastambhāḥ, trividhaṁ balaṁ, trīṇyāyatanāni, trayō rōgāḥ, trayō rōgamārgāḥ, trividhābhiṣajaḥ, trividhamauṣadhamiti||34||
अथ खलु त्रय उपस्तम्भाः, त्रिविधं बलं, त्रीण्यायतनानि, त्रयो रोगाः, त्रयो रोगमार्गाः, त्रिविधा भिषजः, त्रिविधमौषधमिति||३४||
atha khalu traya upastambhāḥ, trividhaṁ balaṁ, trīṇyāyatanāni, trayō rōgāḥ, trayō rōgamārgāḥ, trividhābhiṣajaḥ, trividhamauṣadhamiti||34||
atha khalu traya upastambhAH, trividhaM balaM, trINyAyatanAni, trayo rogAH, trayo rogamArgAH, trividhAbhiShajaH, trividhamauShadhamiti||34||
atha khalu traya upastambhAH, trividhaM balaM, trINyAyatanAni, trayo rogAH, trayo rogamArgAH, trividhAbhiShajaH, trividhamauShadhamiti||34||
There are three supporting pillars of life, three types of strength, three types of causes of diseases, three types of diseases, three systems for disease manifestation, three types of physicians, three types of therapies. [34]
There are three supporting pillars of life, three types of strength, three types of causes of diseases, three types of diseases, three systems for disease manifestation, three types of physicians, three types of therapies. [34]
Three supporting pillars of life:
==== Three supporting pillars of life ====
त्रय उपस्तम्भा इति- आहारः, स्वप्नो, ब्रह्मचर्यमिति; एभिस्त्रिभिर्युक्तियुक्तैरुपस्तब्धमुपस्तम्भैः शरीरंबलवर्णोपचयोपचितमनुवर्तते यावदायुःसंस्कारात् संस्कारमहितमनुपसेवमानस्य , य इहैवोपदेक्ष्यते||३५||
त्रय उपस्तम्भा इति- आहारः, स्वप्नो, ब्रह्मचर्यमिति; एभिस्त्रिभिर्युक्तियुक्तैरुपस्तब्धमुपस्तम्भैः शरीरंबलवर्णोपचयोपचितमनुवर्तते यावदायुःसंस्कारात् संस्कारमहितमनुपसेवमानस्य , य इहैवोपदेक्ष्यते||३५||
traya upastambhā iti- āhāraḥ, svapnō, brahmacaryamiti;ēbhistribhiryuktiyuktairupastabdhamupastambhaiḥ śarīraṁ balavarṇōpacayōpacitamanuvartatēyāvadāyuḥsaṁskārāt saṁskāramahitamanupasēvamānasya , ya ihaivōpadēkṣyatē||35||
traya upastambhA iti- AhAraH, svapno, brahmacaryamiti;ebhistribhiryuktiyuktairupastabdhamupastambhaiH sharIraM balavarNopacayopacitamanuvartateyAvadAyuHsaMskArAt saMskAramahitamanupasevamAnasya , ya ihaivopadekShyate||35||
Three supporting pillars of life: Ahara (food), nidra (sleep) and observance of bramhacharya ( celibacy/control of senses). By the wisdom of well regulated support of these three pillars one can get body with strength, good complexion and proper growth and this continues throughout life, provided person does not get involved in regimens which are detrimental for health, these are discussed in this chapter. [35]
Three supporting pillars of life: Ahara (food), nidra (sleep) and observance of bramhacharya ( celibacy/control of senses). By the wisdom of well regulated support of these three pillars one can get body with strength, good complexion and proper growth and this continues throughout life, provided person does not get involved in regimens which are detrimental for health, these are discussed in this chapter. [35]
Three types of bala (strength):
==== Three types of bala (strength) ====
त्रिविधं बलमिति- सहजं, कालजं, युक्तिकृतं च|
त्रिविधं बलमिति- सहजं, कालजं, युक्तिकृतं च|
सहजं यच्छरीरसत्त्वयोः प्राकृतं, कालकृतमृतुविभागजं वयःकृतं च, युक्तिकृतं पुनस्तद्यदाहारचेष्टायोगजम्||३६||
सहजं यच्छरीरसत्त्वयोः प्राकृतं, कालकृतमृतुविभागजं वयःकृतं च, युक्तिकृतं पुनस्तद्यदाहारचेष्टायोगजम्||३६||
trividhaṁ balamiti- sahajaṁ, kālajaṁ, yuktikr̥taṁ ca|
trividhaṁ balamiti- sahajaṁ, kālajaṁ, yuktikr̥taṁ ca|
sahajaṁ yaccharīrasattvayōḥ prākr̥taṁ, kālakr̥tamr̥tuvibhāgajaṁ vayaḥkr̥taṁ ca, yuktikr̥taṁpunastadyadāhāracēṣṭāyōgajam||36||
sahajaṁ yaccharīrasattvayōḥ prākr̥taṁ, kālakr̥tamr̥tuvibhāgajaṁ vayaḥkr̥taṁ ca, yuktikr̥taṁpunastadyadāhāracēṣṭāyōgajam||36||
trividhaM balamiti- sahajaM, kAlajaM, yuktikRutaM ca|
trividhaM balamiti- sahajaM, kAlajaM, yuktikRutaM ca|
sahajaM yaccharIrasattvayoH prAkRutaM, kAlakRutamRutuvibhAgajaM vayaHkRutaM ca, yuktikRutaMpunastadyadAhAraceShTAyogajam||36||
sahajaM yaccharIrasattvayoH prAkRutaM, kAlakRutamRutuvibhAgajaM vayaHkRutaM ca, yuktikRutaMpunastadyadAhAraceShTAyogajam||36||
Sahaja (hereditary- since birth), kalaja (seasonal or periodic), yuktikrita (acquired). Sahaja bala is present in body and mind since birth or naturally. Kalakruta bala is according to the seasonal variations and age of the person. Yukti kruta bala or acquired strength is based on the combination of the dietetic and the other regimens followed by the person. [36]
Sahaja (hereditary- since birth), kalaja (seasonal or periodic), yuktikrita (acquired). Sahaja bala is present in body and mind since birth or naturally. Kalakruta bala is according to the seasonal variations and age of the person. Yukti kruta bala or acquired strength is based on the combination of the dietetic and the other regimens followed by the person. [36]
Three ayatana (causes of diseases):
==== Three ayatana (causes of diseases) ====
त्रीण्यायतनानीति- अर्थानां कर्मणः कालस्य चातियोगायोगमिथ्यायोगाः|
त्रीण्यायतनानीति- अर्थानां कर्मणः कालस्य चातियोगायोगमिथ्यायोगाः|
तत्रातिप्रभावतां दृश्यानामतिमात्रं दर्शनमतियोगः, सर्वशोऽदर्शनमयोगः,अतिश्लिष्टातिविप्रकृष्टरौद्रभैरवाद्भुतद्विष्टबीभत्सनविकृतवित्रासनादिरूपदर्शनं मिथ्यायोगः;तथाऽतिमात्रस्तनितपटहोत्क्रुष्टादीनां शब्दानामतिमात्रं श्रवणमतियोगः, सर्वशोऽश्रवणमयोगः,परुषेष्टविनाशोपघातप्रधर्षणभीषणादिशब्दश्रवणं मिथ्यायोगः; तथाऽतितीक्ष्णोग्राभिष्यन्दिनां गन्धानामतिमात्रंघ्राणमतियोगः, सर्वशोऽघ्राणमयोगः, पूतिद्विष्टामेध्यक्लिन्नविषपवनकुणपगन्धादिघ्राणं मिथ्यायोगः; तथारसानामत्यादानमतियोगः, सर्वशोऽनादानमयोगः, मिथ्यायोगो राशिवर्ज्येष्वाहारविधिविशेषायतनेषूपदेक्ष्यते;तथाऽतिशीतोष्णानां स्पृश्यानां स्नानाभ्यङ्गोत्सादनादीनां चात्युपसेवनमतियोगः, सर्वशोऽनुपसेवनमयोगः, स्नानादीनांशीतोष्णादीनां च स्पृश्यानामनानुपूर्व्योपसेवनं विषमस्थानाभिघाताशुचिभूतसंस्पर्शादयश्चेति मिथ्यायोगः||३७||
तत्रातिप्रभावतां दृश्यानामतिमात्रं दर्शनमतियोगः, सर्वशोऽदर्शनमयोगः,अतिश्लिष्टातिविप्रकृष्टरौद्रभैरवाद्भुतद्विष्टबीभत्सनविकृतवित्रासनादिरूपदर्शनं मिथ्यायोगः;तथाऽतिमात्रस्तनितपटहोत्क्रुष्टादीनां शब्दानामतिमात्रं श्रवणमतियोगः, सर्वशोऽश्रवणमयोगः,परुषेष्टविनाशोपघातप्रधर्षणभीषणादिशब्दश्रवणं मिथ्यायोगः; तथाऽतितीक्ष्णोग्राभिष्यन्दिनां गन्धानामतिमात्रंघ्राणमतियोगः, सर्वशोऽघ्राणमयोगः, पूतिद्विष्टामेध्यक्लिन्नविषपवनकुणपगन्धादिघ्राणं मिथ्यायोगः; तथारसानामत्यादानमतियोगः, सर्वशोऽनादानमयोगः, मिथ्यायोगो राशिवर्ज्येष्वाहारविधिविशेषायतनेषूपदेक्ष्यते;तथाऽतिशीतोष्णानां स्पृश्यानां स्नानाभ्यङ्गोत्सादनादीनां चात्युपसेवनमतियोगः, सर्वशोऽनुपसेवनमयोगः, स्नानादीनांशीतोष्णादीनां च स्पृश्यानामनानुपूर्व्योपसेवनं विषमस्थानाभिघाताशुचिभूतसंस्पर्शादयश्चेति मिथ्यायोगः||३७||
trīṇyāyatanānīti- arthānāṁ karmaṇaḥ kālasya cātiyōgāyōgamithyāyōgāḥ|
tatrātiprabhāvatāṁ dr̥śyānāmatimātraṁ darśanamatiyōgaḥ, sarvaśō'darśanamayōgaḥ,atiśliṣṭātiviprakr̥ṣṭaraudrabhairavādbhutadviṣṭabībhatsanavikr̥tavitrāsanādirūpadarśanaṁ mithyāyōgaḥ; tathā'timātrastanitapaṭahōtkruṣṭādīnāṁ śabdānāmatimātraṁ śravaṇamatiyōgaḥ,sarvaśō'śravaṇamayōgaḥ, paruṣēṣṭavināśōpaghātapradharṣaṇabhīṣaṇādiśabdaśravaṇaṁ mithyāyōgaḥ;tathā'titīkṣṇōgrābhiṣyandināṁ gandhānāmatimātraṁ ghrāṇamatiyōgaḥ, sarvaśō'ghrāṇamayōgaḥ,pūtidviṣṭāmēdhyaklinnaviṣapavanakuṇapagandhādighrāṇaṁ mithyāyōgaḥ; tathārasānāmatyādānamatiyōgaḥ, sarvaśō'nādānamayōgaḥ, mithyāyōgōrāśivarjyēṣvāhāravidhiviśēṣāyatanēṣūpadēkṣyatē; tathā'tiśītōṣṇānāṁ spr̥śyānāṁsnānābhyaṅgōtsādanādīnāṁ cātyupasēvanamatiyōgaḥ, sarvaśō'nupasēvanamayōgaḥ, snānādīnāṁśītōṣṇādīnāṁ ca spr̥śyānāmanānupūrvyōpasēvanaṁ viṣamasthānābhighātāśucibhūtasaṁsparśādayaścētimithyāyōgaḥ||37||
tatrātiprabhāvatāṁ dr̥śyānāmatimātraṁ darśanamatiyōgaḥ, sarvaśō'darśanamayōgaḥ,atiśliṣṭātiviprakr̥ṣṭaraudrabhairavādbhutadviṣṭabībhatsanavikr̥tavitrāsanādirūpadarśanaṁ mithyāyōgaḥ; tathā'timātrastanitapaṭahōtkruṣṭādīnāṁ śabdānāmatimātraṁ śravaṇamatiyōgaḥ,sarvaśō'śravaṇamayōgaḥ, paruṣēṣṭavināśōpaghātapradharṣaṇabhīṣaṇādiśabdaśravaṇaṁ mithyāyōgaḥ;tathā'titīkṣṇōgrābhiṣyandināṁ gandhānāmatimātraṁ ghrāṇamatiyōgaḥ, sarvaśō'ghrāṇamayōgaḥ,pūtidviṣṭāmēdhyaklinnaviṣapavanakuṇapagandhādighrāṇaṁ mithyāyōgaḥ; tathārasānāmatyādānamatiyōgaḥ, sarvaśō'nādānamayōgaḥ, mithyāyōgōrāśivarjyēṣvāhāravidhiviśēṣāyatanēṣūpadēkṣyatē; tathā'tiśītōṣṇānāṁ spr̥śyānāṁsnānābhyaṅgōtsādanādīnāṁ cātyupasēvanamatiyōgaḥ, sarvaśō'nupasēvanamayōgaḥ, snānādīnāṁśītōṣṇādīnāṁ ca spr̥śyānāmanānupūrvyōpasēvanaṁ viṣamasthānābhighātāśucibhūtasaṁsparśādayaścētimithyāyōgaḥ||37||
trINyAyatanAnIti- arthAnAM karmaNaH kAlasya cAtiyogAyogamithyAyogAH|
tatrAtiprabhAvatAM dRushyAnAmatimAtraM darshanamatiyogaH, sarvasho~adarshanamayogaH,atishliShTAtiviprakRuShTaraudrabhairavAdbhutadviShTabIbhatsanavikRutavitrAsanAdirUpadarshanaM mithyAyogaH; tathA~atimAtrastanitapaTahotkruShTAdInAM shabdAnAmatimAtraMshravaNamatiyogaH, sarvasho~ashravaNamayogaH,paruSheShTavinAshopaghAtapradharShaNabhIShaNAdishabdashravaNaM mithyAyogaH;tathA~atitIkShNogrAbhiShyandinAM gandhAnAmatimAtraM ghrANamatiyogaH,sarvasho~aghrANamayogaH, pUtidviShTAmedhyaklinnaviShapavanakuNapagandhAdighrANaMmithyAyogaH; tathA rasAnAmatyAdAnamatiyogaH, sarvasho~anAdAnamayogaH, mithyAyogorAshivarjyeShvAhAravidhivisheShAyataneShUpadekShyate; tathA~atishItoShNAnAM spRushyAnAMsnAnAbhya~ggotsAdanAdInAM cAtyupasevanamatiyogaH, sarvasho~anupasevanamayogaH,snAnAdInAM shItoShNAdInAM ca spRushyAnAmanAnupUrvyopasevanaMviShamasthAnAbhighAtAshucibhUtasaMsparshAdayashceti mithyAyogaH||37||
tatrAtiprabhAvatAM dRushyAnAmatimAtraM darshanamatiyogaH, sarvasho~adarshanamayogaH,atishliShTAtiviprakRuShTaraudrabhairavAdbhutadviShTabIbhatsanavikRutavitrAsanAdirUpadarshanaM mithyAyogaH; tathA~atimAtrastanitapaTahotkruShTAdInAM shabdAnAmatimAtraMshravaNamatiyogaH, sarvasho~ashravaNamayogaH,paruSheShTavinAshopaghAtapradharShaNabhIShaNAdishabdashravaNaM mithyAyogaH;tathA~atitIkShNogrAbhiShyandinAM gandhAnAmatimAtraM ghrANamatiyogaH,sarvasho~aghrANamayogaH, pUtidviShTAmedhyaklinnaviShapavanakuNapagandhAdighrANaMmithyAyogaH; tathA rasAnAmatyAdAnamatiyogaH, sarvasho~anAdAnamayogaH, mithyAyogorAshivarjyeShvAhAravidhivisheShAyataneShUpadekShyate; tathA~atishItoShNAnAM spRushyAnAMsnAnAbhya~ggotsAdanAdInAM cAtyupasevanamatiyogaH, sarvasho~anupasevanamayogaH,snAnAdInAM shItoShNAdInAM ca spRushyAnAmanAnupUrvyopasevanaMviShamasthAnAbhighAtAshucibhUtasaMsparshAdayashceti mithyAyogaH||37||
Atiyoga (excessive utilisation), ayoga (non-utilisation) and mithyayoga (wrong utilisation) of artha (objects of senses), karma (actions) and kala (time) are three causes of diseases. Examples are atiyoga/excessive utilisation of sense of vision is excessive gazing at highly illuminous things, not looking at anything is ayoga/ non-utilisation, looking at things which are too close or too far, looking at awful, terrifying or surprising, contemptuous, frightful or deformed and alarming things is wrong utilization. Likewise, to hear loud noise coming out of thunder bolt, kettle drum, loud cries etc. are the examples of excessive utilization of sense of hearing, not hearing anything at all is non-utilization, hearing harsh words, news about death of near and dear or about loss of wealth, assaulting, insulting and terrifying sounds is wrong utilization of sense of hearing. Smelling of sharp, acute and intoxicating odors is excessive utilization of sense of olfaction, not to smell is non-utilization. Smelling of putrid, unpleasant, dirty, putrefied and cadaverous smell and poisonous gas is wrong utilization of sense of smell.
Atiyoga (excessive utilisation), ayoga (non-utilisation) and mithyayoga (wrong utilisation) of artha (objects of senses), karma (actions) and kala (time) are three causes of diseases. Examples are atiyoga/excessive utilisation of sense of vision is excessive gazing at highly illuminous things, not looking at anything is ayoga/ non-utilisation, looking at things which are too close or too far, looking at awful, terrifying or surprising, contemptuous, frightful or deformed and alarming things is wrong utilization. Likewise, to hear loud noise coming out of thunder bolt, kettle drum, loud cries etc. are the examples of excessive utilization of sense of hearing, not hearing anything at all is non-utilization, hearing harsh words, news about death of near and dear or about loss of wealth, assaulting, insulting and terrifying sounds is wrong utilization of sense of hearing. Smelling of sharp, acute and intoxicating odors is excessive utilization of sense of olfaction, not to smell is non-utilization. Smelling of putrid, unpleasant, dirty, putrefied and cadaverous smell and poisonous gas is wrong utilization of sense of smell.
Similarly, excessive intake of various substances with different tastes is over utilization of gustatory sense, not to use the sense is its non-utilization, and intake of things not considering the factors for utility of food mentioned in Charak Viman Sthana except rashi is the wrong utilization of gustatory senses.
Similarly, excessive intake of various substances with different tastes is over utilization of gustatory sense, not to use the sense is its non-utilization, and intake of things not considering the factors for utility of food mentioned in Charak Viman Sthana except rashi is the wrong utilization of gustatory senses.
Excessive cold or hot water bath, excessive massage, unction etc. constitutes overuse of tactile senses, not to use at all is non-utilization, touch of uneven places, trauma, dirty objects, bhuta- sansparsha (microscopic organisms causing diseases) is the wrong utilization of tactile senses. [37]
Excessive cold or hot water bath, excessive massage, unction etc. constitutes overuse of tactile senses, not to use at all is non-utilization, touch of uneven places, trauma, dirty objects, bhuta- sansparsha (microscopic organisms causing diseases) is the wrong utilization of tactile senses. [37]
तत्रैकं स्पर्शनमिन्द्रियाणामिन्द्रियव्यापकं , चेतः- समवायि, स्पर्शनव्याप्तेर्व्यापकमपि च चेतः; तस्मात् सर्वेन्द्रियाणांव्यापकस्पर्शकृतो यो भावविशेषः, सोऽयमनुपशयात् पञ्चविधस्त्रिविधविकल्पो भवत्यसात्म्येन्द्रियार्थसंयोगः; सात्म्यार्थोह्युपशयार्थः||३८||
तत्रैकं स्पर्शनमिन्द्रियाणामिन्द्रियव्यापकं , चेतः- समवायि, स्पर्शनव्याप्तेर्व्यापकमपि च चेतः; तस्मात् सर्वेन्द्रियाणांव्यापकस्पर्शकृतो यो भावविशेषः, सोऽयमनुपशयात् पञ्चविधस्त्रिविधविकल्पो भवत्यसात्म्येन्द्रियार्थसंयोगः; सात्म्यार्थोह्युपशयार्थः||३८||
tatraikaṁ sparśanamindriyāṇāmindriyavyāpakaṁ , cētaḥ- samavāyi, sparśanavyāptērvyāpakamapi cacētaḥ; tasmāt sarvēndriyāṇāṁ vyāpakasparśakr̥tō yō bhāvaviśēṣaḥ, sō'yamanupaśayātpañcavidhastrividhavikalpō bhavatyasātmyēndriyārthasaṁyōgaḥ; sātmyārthō hyupaśayārthaḥ||38||
tatraikaM sparshanamindriyANAmindriyavyApakaM , cetaH- samavAyi, sparshanavyAptervyApakamapica cetaH; tasmAt sarvendriyANAM vyApakasparshakRuto yo bhAvavisheShaH, so~ayamanupashayAtpa~jcavidhastrividhavikalpo bhavatyasAtmyendriyArthasaMyogaH; sAtmyArtho hyupashayArthaH||38||
tatraikaM sparshanamindriyANAmindriyavyApakaM , cetaH- samavAyi, sparshanavyAptervyApakamapica cetaH; tasmAt sarvendriyANAM vyApakasparshakRuto yo bhAvavisheShaH, so~ayamanupashayAtpa~jcavidhastrividhavikalpo bhavatyasAtmyendriyArthasaMyogaH; sAtmyArtho hyupashayArthaH||38||
The sense of touch is present/pervades in all the senses, it is associated with mind. The mind is pervaded in sense of touch, the latter in turn in all senses. The anupashaya (unwholesome objects) of sensual faculties are divided into five types further sub divided into three each (non-utilization, over utilization, wrong utilization). This is known as asatmyendriyatha samyoga. The favorable reaction of the senses is satmya (adaptation/wholesome conjunction of senses with their object). ||38||
The sense of touch is present/pervades in all the senses, it is associated with mind. The mind is pervaded in sense of touch, the latter in turn in all senses. The anupashaya (unwholesome objects) of sensual faculties are divided into five types further sub divided into three each (non-utilization, over utilization, wrong utilization). This is known as asatmyendriyatha samyoga. The favorable reaction of the senses is satmya (adaptation/wholesome conjunction of senses with their object). ||38||
कर्म वाङ्मनःशरीरप्रवृत्तिः|
कर्म वाङ्मनःशरीरप्रवृत्तिः|
तत्र वाङ्मनःशरीरातिप्रवृत्तिरतियोगः; सर्वशोऽप्रवृत्तिरयोगः;वेगधारणोदीरणविषमस्खलनपतनाङ्गप्रणिधानाङ्गप्रदूषणप्रहारमर्दनप्राणोपरोधसङ्क्लेशनादिः शारीरो मिथ्यायोगः,सूचकानृताकालकलहाप्रियाबद्धानुपचारपरुषवचनादिर्वाङ्मिथ्यायोगः, भयशोकक्रोधलोभमोहमानेर्ष्यामिथ्यादर्शनादिर्मानसोमिथ्यायोगः||३९||
तत्र वाङ्मनःशरीरातिप्रवृत्तिरतियोगः; सर्वशोऽप्रवृत्तिरयोगः;वेगधारणोदीरणविषमस्खलनपतनाङ्गप्रणिधानाङ्गप्रदूषणप्रहारमर्दनप्राणोपरोधसङ्क्लेशनादिः शारीरो मिथ्यायोगः,सूचकानृताकालकलहाप्रियाबद्धानुपचारपरुषवचनादिर्वाङ्मिथ्यायोगः, भयशोकक्रोधलोभमोहमानेर्ष्यामिथ्यादर्शनादिर्मानसोमिथ्यायोगः||३९||
karma vāṅmanaḥśarīrapravr̥ttiḥ|
tatra vāṅmanaḥśarīrātipravr̥ttiratiyōgaḥ; sarvaśō'pravr̥ttirayōgaḥ;vēgadhāraṇōdīraṇaviṣamaskhalanapatanāṅgapraṇidhānāṅgapradūṣaṇaprahāramardanaprāṇōparōdhasaṅklēśanādiḥśārīrō mithyāyōgaḥ, sūcakānr̥tākālakalahāpriyābaddhānupacāraparuṣavacanādirvāṅmithyāyōgaḥ,bhayaśōkakrōdhalōbhamōhamānērṣyāmithyādarśanādirmānasō mithyāyōgaḥ||39||
tatra vāṅmanaḥśarīrātipravr̥ttiratiyōgaḥ; sarvaśō'pravr̥ttirayōgaḥ;vēgadhāraṇōdīraṇaviṣamaskhalanapatanāṅgapraṇidhānāṅgapradūṣaṇaprahāramardanaprāṇōparōdhasaṅklēśanādiḥśārīrō mithyāyōgaḥ, sūcakānr̥tākālakalahāpriyābaddhānupacāraparuṣavacanādirvāṅmithyāyōgaḥ,bhayaśōkakrōdhalōbhamōhamānērṣyāmithyādarśanādirmānasō mithyāyōgaḥ||39||
karma vA~gmanaHsharIrapravRuttiH|
tatra vA~gmanaHsharIrAtipravRuttiratiyogaH; sarvasho~apravRuttirayogaH;vegadhAraNodIraNaviShamaskhalanapatanA~ggapraNidhAnA~ggapradUShaNaprahAramardanaprANoparodhasa~gkleshanAdiHshArIro mithyAyogaH, sUcakAnRutAkAlakalahApriyAbaddhAnupacAraparuShavacanAdirvA~gmithyAyogaH,bhayashokakrodhalobhamohamAnerShyAmithyAdarshanAdirmAnaso mithyAyogaH||39||
tatra vA~gmanaHsharIrAtipravRuttiratiyogaH; sarvasho~apravRuttirayogaH;vegadhAraNodIraNaviShamaskhalanapatanA~ggapraNidhAnA~ggapradUShaNaprahAramardanaprANoparodhasa~gkleshanAdiHshArIro mithyAyogaH, sUcakAnRutAkAlakalahApriyAbaddhAnupacAraparuShavacanAdirvA~gmithyAyogaH,bhayashokakrodhalobhamohamAnerShyAmithyAdarshanAdirmAnaso mithyAyogaH||39||
Action includes verbal, mental and body (physical) activities. The atiyoga (excess action) includes speech, mind and body activities in excessive manner and their complete inactivity is ayoga (non-utilisation). Suppression of natural urges, their forceful manifestation, slipping from uneven places, excessive walking, falling, keeping body parts in improper posture, keeping body parts unhygienic, body assault, excessive massage, excess holding of breath and giving all kind of torture to body are the examples of wrong utilization of body activities. Backbiting, lying, unnecessary quarrels, unpleasant talks, irrelevant and unpleasant and harsh talks are the examples of wrong utilization of speech. Fear, grief, anger, greed, confusion, proud, envy and misconceptions are wrong utilization of mind. [39]
Action includes verbal, mental and body (physical) activities. The atiyoga (excess action) includes speech, mind and body activities in excessive manner and their complete inactivity is ayoga (non-utilisation). Suppression of natural urges, their forceful manifestation, slipping from uneven places, excessive walking, falling, keeping body parts in improper posture, keeping body parts unhygienic, body assault, excessive massage, excess holding of breath and giving all kind of torture to body are the examples of wrong utilization of body activities. Backbiting, lying, unnecessary quarrels, unpleasant talks, irrelevant and unpleasant and harsh talks are the examples of wrong utilization of speech. Fear, grief, anger, greed, confusion, proud, envy and misconceptions are wrong utilization of mind. [39]
सङ्ग्रहेण चातियोगायोगवर्जं कर्म वाङ्मनःशरीरजमहितमनुपदिष्टं यत्तच्च मिथ्यायोगं विद्यात्||४०||
सङ्ग्रहेण चातियोगायोगवर्जं कर्म वाङ्मनःशरीरजमहितमनुपदिष्टं यत्तच्च मिथ्यायोगं विद्यात्||४०||
saṅgrahēṇa cātiyōgāyōgavarjaṁ karma vāṅmanaḥśarīrajamahitamanupadiṣṭaṁ yattacca mithyāyōgaṁvidyāt||40|| sa~ggraheNa cAtiyogAyogavarjaM karma vA~gmanaHsharIrajamahitamanupadiShTaM yattaccamithyAyogaM vidyAt||40||
saṅgrahēṇa cātiyōgāyōgavarjaṁ karma vāṅmanaḥśarīrajamahitamanupadiṣṭaṁ yattacca mithyāyōgaṁvidyāt||40||
sa~ggraheNa cAtiyogAyogavarjaM karma vA~gmanaHsharIrajamahitamanupadiShTaM yattaccamithyAyogaM vidyAt||40||
In brief, actions which are not included in over utilization and non-utilization related to actions of speech, mind and body and which are harmful even though not mentioned comes under wrong utilization of acts of speech, mind and body. [40]
In brief, actions which are not included in over utilization and non-utilization related to actions of speech, mind and body and which are harmful even though not mentioned comes under wrong utilization of acts of speech, mind and body. [40]
इति त्रिविधविकल्पं त्रिविधमेव कर्म प्रज्ञापराध इति व्यवस्येत्||४१| iti trividhavikalpaṁ trividhamēva karma prajñāparādha iti vyavasyēt||41||
इति त्रिविधविकल्पं त्रिविधमेव कर्म प्रज्ञापराध इति व्यवस्येत्||४१|
iti trividhavikalpaṁ trividhamēva karma prajñāparādha iti vyavasyēt||41||
iti trividhavikalpaM trividhameva karma praj~jAparAdha iti vyavasyet||41||
iti trividhavikalpaM trividhameva karma praj~jAparAdha iti vyavasyet||41||
Three types of vikalpa (atiyoga, ayoga and mithyayoga) and three actions (speech, mind and body) comes under category of deeds done of prajnaparadha (intellectual defects). ||41||
Three types of vikalpa (atiyoga, ayoga and mithyayoga) and three actions (speech, mind and body) comes under category of deeds done of prajnaparadha (intellectual defects). ||41||
शीतोष्णवर्षलक्षणाः पुनर्हेमन्तग्रीष्मवर्षाः संवत्सरः, स कालः|
शीतोष्णवर्षलक्षणाः पुनर्हेमन्तग्रीष्मवर्षाः संवत्सरः, स कालः|
तत्रातिमात्रस्वलक्षणः कालः कालातियोगः, हीनस्वलक्षणः (कालः) कालायोगः, यथास्वलक्षणविपरीतलक्षणस्तु (कालः)कालमिथ्यायोगः|
तत्रातिमात्रस्वलक्षणः कालः कालातियोगः, हीनस्वलक्षणः (कालः) कालायोगः, यथास्वलक्षणविपरीतलक्षणस्तु (कालः)कालमिथ्यायोगः|
कालः पुनः परिणाम उच्यते||४२||
कालः पुनः परिणाम उच्यते||४२||
śītōṣṇavarṣalakṣaṇāḥ punarhēmantagrīṣmavarṣāḥ saṁvatsaraḥ, sa kālaḥ|
tatrātimātrasvalakṣaṇaḥ kālaḥ kālātiyōgaḥ, hīnasvalakṣaṇaḥ (kālaḥ) kālāyōgaḥ,yathāsvalakṣaṇaviparītalakṣaṇastu (kālaḥ) kālamithyāyōgaḥ|
tatrātimātrasvalakṣaṇaḥ kālaḥ kālātiyōgaḥ, hīnasvalakṣaṇaḥ (kālaḥ) kālāyōgaḥ,yathāsvalakṣaṇaviparītalakṣaṇastu (kālaḥ) kālamithyāyōgaḥ|
kālaḥ punaḥ pariṇāma ucyatē||42||
kālaḥ punaḥ pariṇāma ucyatē||42||
shItoShNavarShalakShaNAH punarhemantagrIShmavarShAH saMvatsaraH, sa kAlaH|
tatrAtimAtrasvalakShaNaH kAlaH kAlAtiyogaH, hInasvalakShaNaH (kAlaH) kAlAyogaH,yathAsvalakShaNaviparItalakShaNastu (kAlaH) kAlamithyAyogaH|
tatrAtimAtrasvalakShaNaH kAlaH kAlAtiyogaH, hInasvalakShaNaH (kAlaH) kAlAyogaH,yathAsvalakShaNaviparItalakShaNastu (kAlaH) kAlamithyAyogaH|
kAlaH punaH pariNAma ucyate||42||
kAlaH punaH pariNAma ucyate||42||
Time span of a year is divided into shita (winter season), ushna (summer season) and rainy season. Which is further divided into six seasons namely hemanta- shishira (winter), vasanta- grishma (summer), varsha-sharada (rains). The manifestation of particular season in excess be regarded as kala atiyoga (excessive utilization), if season manifests in lesser measure, termed as ayoga (non-utilization). On the other hand, if manifestation of the season is contrary with normal, this is mithya yoga (wrong utilization) of the kala (season). [42]
Time span of a year is divided into shita (winter season), ushna (summer season) and rainy season. Which is further divided into six seasons namely hemanta- shishira (winter), vasanta- grishma (summer), varsha-sharada (rains). The manifestation of particular season in excess be regarded as kala atiyoga (excessive utilization), if season manifests in lesser measure, termed as ayoga (non-utilization). On the other hand, if manifestation of the season is contrary with normal, this is mithya yoga (wrong utilization) of the kala (season). [42]
Three casues of diseases:
==== Three casues of diseases ====
इत्यसात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः, परिणामश्चेति त्रयस्त्रिविधविकल्पा हेतवो विकाराणां; समयोगयुक्तास्तु प्रकृतिहेतवोभवन्ति||४३||
इत्यसात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः, परिणामश्चेति त्रयस्त्रिविधविकल्पा हेतवो विकाराणां; समयोगयुक्तास्तु प्रकृतिहेतवोभवन्ति||४३||
ityasātmyēndriyārthasaṁyōgaḥ, prajñāparādhaḥ, pariṇāmaścēti trayastrividhavikalpā hētavō vikārāṇāṁ;samayōgayuktāstu prakr̥tihētavō bhavanti||43||
The asatmyaindriyarthsamyoga (unwholesome union) of the sense organs with their objects, prajnaparadha (intellectual defect) and parinama (seasonal effects) along with three types (atiyoga, ayoga & mithyayoga) are the three causes of diseases. Samyoga (proper utilization) of sense organs, actions and time are beneficial for maintenance of health. [43]
ityasAtmyendriyArthasaMyogaH, praj~jAparAdhaH, pariNAmashceti trayastrividhavikalpA hetavovikArANAM; samayogayuktAstu prakRutihetavo bhavanti||43||
The asatmyaindriyarthsamyoga (unwholesome union) of the sense organs with their objects, prajnaparadha (intellectual defect) and parinama (seasonal effects) along with three types (atiyoga, ayoga & mithyayoga) are the three causes of diseases.
Samyoga (proper utilization) of sense organs, actions and time are beneficial for maintenance of health. [43]
सर्वेषामेव भावानां भावाभावौ नान्तरेण योगायोगातियोगमिथ्यायोगान् समुपलभ्येते; यथास्वयुक्त्यपेक्षिणौ हि भावाभावौ||४४||
सर्वेषामेव भावानां भावाभावौ नान्तरेण योगायोगातियोगमिथ्यायोगान् समुपलभ्येते; यथास्वयुक्त्यपेक्षिणौ हि भावाभावौ||४४||
sarvēṣāmēva bhāvānāṁ bhāvābhāvau nāntarēṇa yōgāyōgātiyōgamithyāyōgān samupalabhyētē;yathāsvayuktyapēkṣiṇau hi bhāvābhāvau||44||
sarvēṣāmēva bhāvānāṁ bhāvābhāvau nāntarēṇa yōgāyōgātiyōgamithyāyōgān samupalabhyētē;yathāsvayuktyapēkṣiṇau hi bhāvābhāvau||44||
sarveShAmeva bhAvAnAM bhAvAbhAvau nAntareNa yogAyogAtiyogamithyAyogAn samupalabhyete;yathAsvayuktyapekShiNau hi bhAvAbhAvau||44||
sarveShAmeva bhAvAnAM bhAvAbhAvau nAntareNa yogAyogAtiyogamithyAyogAn samupalabhyete;yathAsvayuktyapekShiNau hi bhAvAbhAvau||44||
All the objects in this universe have bhava (presence) and abhava (absence) which can be recognized by their yoga (proper maintenance), ayoga (non utilization), atiyoga (excessive utilization) and mithya yoga (improper utilization). Because bhava needs yukti (reasoning) for recognition but abahava does not depend on yukti. [44]
All the objects in this universe have bhava (presence) and abhava (absence) which can be recognized by their yoga (proper maintenance), ayoga (non utilization), atiyoga (excessive utilization) and mithya yoga (improper utilization). Because bhava needs yukti (reasoning) for recognition but abahava does not depend on yukti. [44]
Three types of diseases:
==== Three types of diseases ====
त्रयो रोगा इति- निजागन्तुमानसाः|
त्रयो रोगा इति- निजागन्तुमानसाः|
तत्र निजः शारीरदोषसमुत्थः, आगन्तुर्भूतविषवाय्वग्निसम्प्रहारादिसमुत्थः, मानसः पुनरिष्टस्यलाभाल्लाभाच्चानिष्टस्योपजायते||४५||
तत्र निजः शारीरदोषसमुत्थः, आगन्तुर्भूतविषवाय्वग्निसम्प्रहारादिसमुत्थः, मानसः पुनरिष्टस्यलाभाल्लाभाच्चानिष्टस्योपजायते||४५||
trayō rōgā iti- nijāgantumānasāḥ|
tatra nijaḥ śārīradōṣasamutthaḥ, āganturbhūtaviṣavāyvagnisamprahārādisamutthaḥ, mānasaḥpunariṣṭasya lābhāllābhāccāniṣṭasyōpajāyatē||45||
tatra nijaḥ śārīradōṣasamutthaḥ, āganturbhūtaviṣavāyvagnisamprahārādisamutthaḥ, mānasaḥpunariṣṭasya lābhāllābhāccāniṣṭasyōpajāyatē||45||
trayo rogA iti- nijAgantumAnasAH|
trayo rogA iti- nijAgantumAnasAH|
tatra nijaH shArIradoShasamutthaH, AganturbhUtaviShavAyvagnisamprahArAdisamutthaH, mAnasaHpunariShTasya lAbhAllAbhAccAniShTasyopajAyate||45||
tatra nijaH shArIradoShasamutthaH, AganturbhUtaviShavAyvagnisamprahArAdisamutthaH, mAnasaHpunariShTasya lAbhAllAbhAccAniShTasyopajAyate||45||
There are three types of diseases – Nija (endogenous), agantuja (exogenous) and manasa (psychological). Nija vyadhi (endogenous diseases) are caused by vitiation of body doshas (vata, pitta & kapha). Agantuja (exogenous diseases) are caused bhuta (invisible organisms), poisonous substances, wind, fire and trauma. Manasa (psychological diseases) are caused by conflict between not getting the desired things and getting non desired things. [45]
There are three types of diseases – Nija (endogenous), agantuja (exogenous) and manasa (psychological). Nija vyadhi (endogenous diseases) are caused by vitiation of body doshas (vata, pitta & kapha). Agantuja (exogenous diseases) are caused bhuta (invisible organisms), poisonous substances, wind, fire and trauma. Manasa (psychological diseases) are caused by conflict between not getting the desired things and getting non desired things. [45]
तत्र बुद्धिमता मानसव्याधिपरीतेनापि सता बुद्ध्या हिताहितमवेक्ष्यावेक्ष्य धर्मार्थकामानामहितानामनुपसेवने हितानांचोपसेवने प्रयतितव्यं, न ह्यन्तरेण लोके त्रयमेतन्मानसं किञ्चिन्निष्पद्यते सुखं वा दुःखं वा; तस्मादेतच्चानुष्ठेयं-तद्विद्यानां चोपसेवने प्रयतितव्यम्, आत्मदेशकुलकालबलशक्तिज्ञाने यथावच्चेति||४६||
तत्र बुद्धिमता मानसव्याधिपरीतेनापि सता बुद्ध्या हिताहितमवेक्ष्यावेक्ष्य धर्मार्थकामानामहितानामनुपसेवने हितानांचोपसेवने प्रयतितव्यं, न ह्यन्तरेण लोके त्रयमेतन्मानसं किञ्चिन्निष्पद्यते सुखं वा दुःखं वा; तस्मादेतच्चानुष्ठेयं-तद्विद्यानां चोपसेवने प्रयतितव्यम्, आत्मदेशकुलकालबलशक्तिज्ञाने यथावच्चेति||४६||
tatra buddhimatā mānasavyādhiparītēnāpi satā buddhyā hitāhitamavēkṣyāvēkṣyadharmārthakāmānāmahitānāmanupasēvanē hitānāṁ cōpasēvanē prayatitavyaṁ, na hyantarēṇa lōkētrayamētanmānasaṁ kiñcinniṣpadyatē sukhaṁ vā duḥkhaṁ vā; tasmādētaccānuṣṭhēyaṁ- tadvidyānāṁ cōpasēvanē prayatitavyam, ātmadēśakulakālabalaśaktijñānē yathāvaccēti||46||
tatra buddhimatā mānasavyādhiparītēnāpi satā buddhyā hitāhitamavēkṣyāvēkṣyadharmārthakāmānāmahitānāmanupasēvanē hitānāṁ cōpasēvanē prayatitavyaṁ, na hyantarēṇa lōkētrayamētanmānasaṁ kiñcinniṣpadyatē sukhaṁ vā duḥkhaṁ vā; tasmādētaccānuṣṭhēyaṁ- tadvidyānāṁ cōpasēvanē prayatitavyam, ātmadēśakulakālabalaśaktijñānē yathāvaccēti||46||
tatra buddhimatA mAnasavyAdhiparItenApi satA buddhyA hitAhitamavekShyAvekShyadharmArthakAmAnAmahitAnAmanupasevane hitAnAM copasevane prayatitavyaM, na hyantareNa loketrayametanmAnasaM ki~jcinniShpadyate sukhaM vA duHkhaM vA; tasmAdetaccAnuShTheyaM-tadvidyAnAM copasevane prayatitavyam, AtmadeshakulakAlabalashaktij~jAne yathAvacceti||46||
A wise person even if suffering from psychological disease should consider carefully what is beneficial and what is harmful for health. One should discard the harmful or unwholesome regimens and do the beneficial work regarding the dharma (virtue), artha (wealth) and kama (desire). In this world happiness or sorrow cannot occur without these three. That’s why one should try to indulge in doing beneficial work and discard the harmful one. One should serve the intellect. Also, try to acquire knowledge about atma (self), desha (place), kala (time), bala (strength), shakti (potential/capacity). [46]
A wise person even if suffering from psychological disease should consider carefully what is beneficial and what is harmful for health. One should discard the harmful or unwholesome regimens and do the beneficial work regarding the dharma (virtue), artha (wealth) and kama (desire). In this world happiness or sorrow cannot occur without these three. That’s why one should try to indulge in doing beneficial work and discard the harmful one. One should serve the intellect. Also, try to acquire knowledge about atma (self), desha (place), kala (time), bala (strength), shakti (potential/capacity). [46]
भवति चात्र-
भवति चात्र-
मानसं प्रति भैषज्यं त्रिवर्गस्यान्ववेक्षणम्|
मानसं प्रति भैषज्यं त्रिवर्गस्यान्ववेक्षणम्|
तद्विद्यसेवा विज्ञानमात्मादीनां च सर्वशः||४७||
तद्विद्यसेवा विज्ञानमात्मादीनां च सर्वशः||४७||
bhavati cātra-
mānasaṁ prati bhaiṣajyaṁ trivargasyānvavēkṣaṇam|
mānasaṁ prati bhaiṣajyaṁ trivargasyānvavēkṣaṇam|
tadvidyasēvā vijñānamātmādīnāṁ ca sarvaśaḥ||47||
tadvidyasēvā vijñānamātmādīnāṁ ca sarvaśaḥ||47||
bhavati cAtra-
bhavati cAtra-
mAnasaM prati bhaiShajyaM trivargasyAnvavekShaNam|
mAnasaM prati bhaiShajyaM trivargasyAnvavekShaNam|
tadvidyasevA vij~jAnamAtmAdInAM ca sarvashaH||47||
tadvidyasevA vij~jAnamAtmAdInAM ca sarvashaH||47||
Thus, it is said that the treatment of psychological diseases is- to follow the conduct related to dharma (virtue), artha (wealth) and kama (desire). To do service of persons who are having knowledge of psychological diseases and follow their instructions. To obtain the knowledge about self etc. [47]
Thus, it is said that the treatment of psychological diseases is- to follow the conduct related to dharma (virtue), artha (wealth) and kama (desire). To do service of persons who are having knowledge of psychological diseases and follow their instructions. To obtain the knowledge about self etc. [47]
Three disease pathways:
==== Three disease pathways ====
त्रयो रोगमार्गा इति- शाखा, मर्मास्थिसन्धयः, कोष्ठश्च|
त्रयो रोगमार्गा इति- शाखा, मर्मास्थिसन्धयः, कोष्ठश्च|
तत्र शाखा रक्तादयो धातवस्त्वक् च, स बाह्यो रोगमार्गः; मर्माणि पुनर्बस्तिहृदयमूर्धादीनि,अस्थिसन्धयोऽस्थिसंयोगास्तत्रोपनिबद्धाश्च स्नायुकण्डराः , स मध्यमो रोगमार्गः; कोष्ठः पुनरुच्यते महास्रोतः शरीरमध्यंमहानिम्नमामपक्वाशयश्चेति पर्यायशब्दैस्तन्त्रे, स रोगमार्ग आभ्यन्तरः||४८||
तत्र शाखा रक्तादयो धातवस्त्वक् च, स बाह्यो रोगमार्गः; मर्माणि पुनर्बस्तिहृदयमूर्धादीनि,अस्थिसन्धयोऽस्थिसंयोगास्तत्रोपनिबद्धाश्च स्नायुकण्डराः ,
स मध्यमो रोगमार्गः; कोष्ठः पुनरुच्यते महास्रोतः शरीरमध्यंमहानिम्नमामपक्वाशयश्चेति पर्यायशब्दैस्तन्त्रे, स रोगमार्ग आभ्यन्तरः||४८||
trayō rōgamārgā iti- śākhā, marmāsthisandhayaḥ, kōṣṭhaśca|
tatra śākhā raktādayō dhātavastvak ca, sa bāhyō rōgamārgaḥ; marmāṇi punarbastihr̥dayamūrdhādīni,asthisandhayō'sthisaṁyōgāstatrōpanibaddhāśca snāyukaṇḍarāḥ , sa madhyamō rōgamārgaḥ; kōṣṭhaḥpunarucyatē mahāsrōtaḥ śarīramadhyaṁ mahānimnamāmapakvāśayaścēti paryāyaśabdaistantrē, sarōgamārga ābhyantaraḥ||48||
tatra śākhā raktādayō dhātavastvak ca, sa bāhyō rōgamārgaḥ; marmāṇi punarbastihr̥dayamūrdhādīni,asthisandhayō'sthisaṁyōgāstatrōpanibaddhāśca snāyukaṇḍarāḥ , sa madhyamō rōgamārgaḥ; kōṣṭhaḥpunarucyatē mahāsrōtaḥ śarīramadhyaṁ mahānimnamāmapakvāśayaścēti paryāyaśabdaistantrē, sarōgamārga ābhyantaraḥ||48||
trayo rogamArgA iti- shAkhA, marmAsthisandhayaH, koShThashca|
trayo rogamArgA iti- shAkhA, marmAsthisandhayaH, koShThashca|
tatra shAkhA raktAdayo dhAtavastvak ca, sa bAhyo rogamArgaH; marmANipunarbastihRudayamUrdhAdIni, asthisandhayo~asthisaMyogAstatropanibaddhAshca snAyukaNDarAH ,sa madhyamo rogamArgaH; koShThaH punarucyate mahAsrotaH sharIramadhyaMmahAnimnamAmapakvAshayashceti paryAyashabdaistantre, sa rogamArga AbhyantaraH||48||
tatra shAkhA raktAdayo dhAtavastvak ca, sa bAhyo rogamArgaH; marmANipunarbastihRudayamUrdhAdIni, asthisandhayo~asthisaMyogAstatropanibaddhAshca snAyukaNDarAH ,sa madhyamo rogamArgaH; koShThaH punarucyate mahAsrotaH sharIramadhyaMmahAnimnamAmapakvAshayashceti paryAyashabdaistantre, sa rogamArga AbhyantaraH||48||