उपधा हि परो हेतुर्दुःखदुःखाश्रयप्रदः|
त्यागः सर्वोपधानां च सर्वदुःखव्यपोहकः||
(चरकसंहिता – शारीरस्थानम् – १.९५)
Upadhā Hi Parō Hēturduḥkhaduḥkhāśrayapradaḥ|
Tyāgaḥ Sarvōpadhānāṁ Ca Sarvaduḥkhavyapōhakaḥ||
Absolute eradication of miseries is obtained by the elimination of desires. Desire is the root cause of all miseries. Elimination of desires leads to the eradication of all miseries.
(Carakasaṁhitā - Śārīrasthānam – 1.95)
कोषकारो यथा ह्यंशूनुपादत्ते वधप्रदान्|
उपादत्ते तथाऽर्थेभ्यस्तृष्णामज्ञः सदाऽऽतुरः||
(चरकसंहिता – शारीरस्थानम् – १.९६)
Kōṣakārō Yathā Hyaṁśūnupādattē Vadhapradān|
Upādattē Tathā'rthēbhyastr̥ṣṇāmajñaḥ Sadāturaḥ||
A silk worm provides for itself suicidal threads. So, does an ignorant person. Bound by worldly miseries, he provides for himself desires arising out of the various objects.
(Carakasaṁhitā - Śārīrasthānam – 1.96)
यस्त्वग्निकल्पानर्थाञ् ज्ञो ज्ञात्वा तेभ्यो निवर्तते|
अनारम्भादसंयोगात्तं दुःखं नोपतिष्ठते||
(चरकसंहिता – शारीरस्थानम् – १.९७)
Yastvagnikalpānarthāñ Jñō Jñātvā Tēbhyō Nivartatē|
Anārambhādasaṁyōgāttaṁ Duḥkhaṁ Nōpatiṣṭhatē||
A wise person who abstains from the objects of senses, considering them as dangerous as burning fire, does not subject himself to any wishful acts and attachments with the result that miseries never overcome him.
(Carakasaṁhitā - Śārīrasthānam – 1.97)
धीधृतिस्मृतिविभ्रंशः सम्प्राप्तिः कालकर्मणाम्|
असात्म्यार्थागमश्चेति ज्ञातव्या दुःखहेतवः||
(चरकसंहिता – शारीरस्थानम् – १.९८)
Dhīdhr̥tismr̥tivibhraṁśaḥ Samprāptiḥ Kālakarmaṇām|
Asātmyārthāgamaścēti Jñātavyā Duḥkhahētavaḥ||
Impairment of intellect (grasping and keeping power), dhriti (controlling power) and memory (recalling power), ageing/advent of maturity, unwholesome contact with objects of senses, and deeds could be counted as factors responsible for causing miseries.
(Carakasaṁhitā - Śārīrasthānam – 1.97)
विषमाभिनिवेशो यो नित्यानित्ये हिताहिते|
ज्ञेयः स बुद्धिविभ्रंशः समं बुद्धिर्हि पश्यति||
(चरकसंहिता – शारीरस्थानम् – १.९८)
Viṣamābhinivēśō Yō Nityānityē Hitāhitē|
Jñēyaḥ Sa Buddhivibhraṁśaḥ Samaṁ Buddhirhi Paśyati||
If something eternal is viewed as ephemeral and something harmful as useful, and vice versa, this is indicative of the impairment of intellect. For, the normal intellect views things as they are.
(Carakasaṁhitā - Śārīrasthānam – 1.99)
विषयप्रवणं सत्त्वं धृतिभ्रंशान्न शक्यते|
नियन्तुमहितादर्थाद्धृतिर्हि नियमात्मिका||
(चरकसंहिता – शारीरस्थानम् – १.१००)
Viṣayapravaṇaṁ Sattvaṁ Dhr̥tibhraṁśānna Śakyatē|
Niyantumahitādarthāddhr̥tirhi Niyamātmikā||
A mind indulging in worldly enjoyments cannot be restrained from harmful objects due to the impairment of dhriti (controlling power). It is dhriti that can restrain the mind (from its harmful objects).
(Carakasaṁhitā - Śārīrasthānam – 1.100)
तत्त्वज्ञाने स्मृतिर्यस्य रजोमोहावृतात्मनः|
भ्रश्यते स स्मृतिभ्रंशः स्मर्तव्यं हि स्मृतौ स्थितम्||
(चरकसंहिता – शारीरस्थानम् – १.१०१)
Tattvajñānē Smr̥tiryasya Rajōmōhāvr̥tātmanaḥ|
Bhraśyatē Sa Smr̥tibhraṁśaḥ Smartavyaṁ Hi Smr̥tau Sthitam||
If the memory is impaired due to a person being overcome by rajas and tamas, this is known as the impairment of smriti. Normally smriti contains everything memorable.
(Carakasaṁhitā - Śārīrasthānam – 1.101)
धीधृतिस्मृतिविभ्रष्टः कर्म यत् कुरुतेऽशुभम्|
प्रज्ञापराधं तं विद्यात् सर्वदोषप्रकोपणम्||
(चरकसंहिता – शारीरस्थानम् – १.१०२)
Dhīdhr̥tismr̥tivibhraṣṭaḥ Karma Yat Kurutē'śubham|
Prajñāparādhaṁ Taṁ Vidyāt Sarvadōṣaprakōpaṇam||
When a person’s dhi (ability to comprehend), dhriti (controlling power), and smriti (power to recall memories, or reminisce) get impaired, he performs inauspicious deeds that lead to aggravation of all doshas. This is called pragyaparadha (mistake of the intellect, knowingly committing crime or unwholesome/sinful acts).
(Carakasaṁhitā - Śārīrasthānam – 1.102)
उदीरणं गतिमतामुदीर्णानां च निग्रहः|
सेवनं साहसानां च नारीणां चातिसेवनम्||
कर्मकालातिपातश्च मिथ्यारम्भश्च कर्मणाम्|
विनयाचारलोपश्च पूज्यानां चाभिधर्षणम्||
ज्ञातानां स्वयमर्थानामहितानां निषेवणम्|
परमौन्मादिकानां च प्रत्ययानां निषेवणम्||
अकालादेशसञ्चारौ मैत्री सङ्क्लिष्टकर्मभिः|
इन्द्रियोपक्रमोक्तस्य सद्वृत्तस्य च वर्जनम्||
ईर्ष्यामानभयक्रोधलोभमोहमदभ्रमाः|
तज्जं वा कर्म यत् क्लिष्टं क्लिष्टं यद्देहकर्म च||
यच्चान्यदीदृशं कर्म रजोमोहसमुत्थितम्|
प्रज्ञापराधं तं शिष्टा ब्रुवते व्याधिकारणम् ||
(चरकसंहिता – शारीरस्थानम् – १.-१०३-१०८)
Udīraṇaṁ Gatimatāmudīrṇānāṁ Ca Nigrahaḥ|
Sēvanaṁ Sāhasānāṁ Ca Nārīṇāṁ Cātisēvanam||
Karmakālātipātaśca Mithyārambhaśca Karmaṇām|
Vinayācāralōpaśca Pūjyānāṁ Cābhidharṣaṇam||
Jñātānāṁ Svayamarthānāmahitānāṁ Niṣēvaṇam|
Paramaunmādikānāṁ Ca Pratyayānāṁ Niṣēvaṇam||
Akālādēśasañcārau Maitrī Saṅkliṣṭakarmabhiḥ|
Indriyōpakramōktasya Sadvr̥ttasya Ca Varjanam||
Īrṣyāmānabhayakrōdhalōbhamōhamadabhramāḥ|
Tajjaṁ Vā Karma Yat Kliṣṭaṁ Kliṣṭaṁ Yaddēhakarma Ca||
Yaccānyadīdr̥śaṁ Karma Rajōmōhasamutthitam|
Prajñāparādhaṁ Taṁ Śiṣṭā Bruvatē Vyādhikāraṇam ||
Forcible stimulation of natural urges and suppression of the manifested ones, exhibition of undue strength, over indulgence in sexual acts, negligence of the time and method of administering of treatment (i.e. non utilization, excessive utilization, and impaired utilization of therapies), initiation of action in improper time, loss of modesty and good conduct, disrespecting those that deserve respect, enjoyment of harmful objects, resorting to the factors that are responsible for the causation of madness, scant regard to temporal or local propriety (e.g., doing things that are out of place or out of season), friendship with persons of bad character, avoidance of healthy activities described in sadvritta or harboring malice, vanity, fear, anger, greed, ignorance, intoxication and bewilderment or bad actions arising out of any of them, and/or physical evil acts arising out of rajas and tamas constitute pragyaparadha, the root cause of several diseases told by learned seers of Ayurveda.
(Carakasaṁhitā - Śārīrasthānam – 1.-103-108)
बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम्|
प्रज्ञापराधं जानीयान्मनसो गोचरं हि तत्||
(चरकसंहिता – शारीरस्थानम् – १.१०९)
Buddhyā Viṣamavijñānaṁ Viṣamaṁ Ca Pravartanam|
Prajñāparādhaṁ Jānīyānmanasō Gōcaraṁ Hi Tat||
Understanding the subjects in improper way due to the impairment of intellect and, at the same time, executing this improper knowledge in the wrong way is also termed as pragyaparadha which makes improper cognition of manasa, indriyas with their objects and subjects.
(Carakasaṁhitā - Śārīrasthānam – 1.102)
निर्दिष्टं दैवशब्देन कर्म यत् पौर्वदेहिकम्|
हेतुस्तदपि कालेन रोगाणामुपलभ्यते||
(चरकसंहिता – शारीरस्थानम् – १.११६)
Nirdiṣṭaṁ Daivaśabdēna Karma Yat Paurvadēhikam|
Hētustadapi Kālēna Rōgāṇāmupalabhyatē||
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. 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).
(Carakasaṁhitā - Śārīrasthānam – 1.116)
न हि कर्म महत् किञ्चित् फलं यस्य न भुज्यते|
क्रियाघ्नाः कर्मजा रोगाः प्रशमं यान्ति तत्क्षयात्||
(चरकसंहिता – शारीरस्थानम् – १.११७)
Na Hi Karma Mahat Kiñcit Phalaṁ Yasya Na Bhujyatē|
Kriyāghnāḥ Karmajā Rōgāḥ Praśamaṁ Yānti Tatkṣayāt||
There is no such major action/deed (performed in the previous life/past time) which does not lead to the corresponding results. Diseases arising out of such actions/deeds are not amenable to any therapeutic measures. They are cured only after the effects of past actions/deeds are exhausted i.e. fully enjoyed.
(Carakasaṁhitā - Śārīrasthānam – 1.117)
अत्युग्रशब्दश्रवणाच्छ्रवणात् सर्वशो न च|
शब्दानां चातिहीनानां भवन्ति श्रवणाज्जडाः||
परुषोद्भीषणाशस्ताप्रियव्यसनसूचकैः|
शब्दैः श्रवणसंयोगो मिथ्यासंयोग उच्यते||
(चरकसंहिता – शारीरस्थानम् – १.११८-११९)
Atyugraśabdaśravaṇācchravaṇāt Sarvaśō Na Ca| Śabdānāṁ Cātihīnānāṁ Bhavanti Śravaṇājjaḍāḥ||
Paruṣōdbhīṣaṇāśastāpriyavyasanasūcakaiḥ| Śabdaiḥ Śravaṇasaṁyōgō Mithyāsaṁyōga Ucyatē||
The auditory sense faculty is impaired by the hearing of excessively loud or low sound (even by not hearing excessively loud sound) or by the absolute non – utilization of this sense faculty. Auditory contact with sounds indicating roughness, terror, inauspiciousness, distate and misery constitute the wrong utilization of the auditory sense organ.
(Carakasaṁhitā - Śārīrasthānam – 1.118-119)
असंस्पर्शोऽतिसंस्पर्शो हीनसंस्पर्श एव च|
स्पृश्यानां सङ्ग्रहेणोक्तः स्पर्शनेन्द्रियबाधकः||
यो भूतविषवातानामकालेनागतश्च यः|
स्नेहशीतोष्णसंस्पर्शो मिथ्यायोग स उच्यते||
(चरकसंहिता – शारीरस्थानम् – १.१२०-१२१)
Asaṁsparśō'tisaṁsparśō Hīnasaṁsparśa Ēva Ca| Spr̥śyānāṁ Saṅgrahēṇōktaḥ Sparśanēndriyabādhakaḥ||
Yō Bhūtaviṣavātānāmakālēnāgataśca Yaḥ| Snēhaśītōṣṇasaṁsparśō Mithyāyōga Sa Ucyatē||
The tactual sense is impaired, briefly speaking by the nonutilization, excessive utilization, and inadequate utilization of the touchable (including massage, unction etc). Untimely contact with poisonous germs, poisonous wind; unctuous, cold and hot substances constitute wrong utilization of tactual sensation.
(Carakasaṁhitā - Śārīrasthānam – 1.120-121)
रूपाणां भास्वतां दृष्टिर्विनश्यत्यतिदर्शनात्|
दर्शनाच्चातिसूक्ष्माणां सर्वशश्चाप्यदर्शनात्||
द्विष्टभैरवबीभत्सदूरातिश्लिष्टदर्शनात्|
तामसानां च रूपाणां मिथ्यासंयोग उच्यते||
(चरकसंहिता – शारीरस्थानम् – १.१२२-१२३)
Rūpāṇāṁ Bhāsvatāṁ Dr̥ṣṭirvinaśyatyatidarśanāt| Darśanāccātisūkṣmāṇāṁ Sarvaśaścāpyadarśanāt||
Dviṣṭabhairavabībhatsadūrātiśliṣṭadarśanāt| Tāmasānāṁ Ca Rūpāṇāṁ Mithyāsaṁyōga Ucyatē||
Vision gets impaired by the excessive contact with dazzling objects or by contact with extremely subtle elements or by absolute nonutilization of visual faculty. 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.
(Carakasaṁhitā - Śārīrasthānam – 1.122-123)
अत्यादानमनादानमोकसात्म्यादिभिश्च यत्|
रसानां विषमादानमल्पादानं च दूषणम्||
(चरकसंहिता – शारीरस्थानम् – १.१२४)
Atyādānamanādānamōkasātmyādibhiśca Yat|
Rasānāṁ Viṣamādānamalpādānaṁ Ca Dūṣaṇam||
Excessive intake, absence of intake, intake in utter disregard to the wholesomeness of addiction and inadequate intake of rasas (tastes) vitiate the gaustatory faculty.
(Carakasaṁhitā - Śārīrasthānam – 1.124)
अतिमृद्वतितीक्ष्णानां गन्धानामुपसेवनम्|
असेवनं सर्वशश्च घ्राणेन्द्रियविनाशनम्||
पूतिभूतविषद्विष्टा गन्धा ये चाप्यनार्तवाः|
तैर्गन्धैर्घ्राणसंयोगो मिथ्यायोगः स उच्यते||
(चरकसंहिता – शारीरस्थानम् – १.१२५-१२६)
Atimr̥dvatitīkṣṇānāṁ Gandhānāmupasēvanam| Asēvanaṁ Sarvaśaśca Ghrāṇēndriyavināśanam||
Pūtibhūtaviṣadviṣṭā Gandhā Yē Cāpyanārtavāḥ| Tairgandhairghrāṇasaṁyōgō Mithyāyōgaḥ Sa Ucyatē||
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.
(Carakasaṁhitā - Śārīrasthānam – 1.125-126)
असात्म्यमिति तद्विद्याद्यन्न याति सहात्मताम्||
(चरकसंहिता – शारीरस्थानम् – १.१२७)
Asātmyamiti Tadvidyādyanna Yāti Sahātmatām||
That which is not conducive to the body or is not acceptable by the natural self is regarded as asātmyaor unwholesome.
(Carakasaṁhitā - Śārīrasthānam – 1.127)
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