Changes

At the time of destruction of life, the purusha (soul) again dissociates itself from all the manifestations meant for its enjoyment, viz. buddhi etc. The universe accompanied with rajas and tamas cycles between the unmanifested and the manifested stages.  

At the time of destruction of life, the purusha (soul) again dissociates itself from all the manifestations meant for its enjoyment, viz. buddhi etc. The universe accompanied with rajas and tamas cycles between the unmanifested and the manifested stages.  

Those who are attached to rajas and tamas and those who are egoistic undergo the process of birth and rebirth. Others that are not, get liberation. [67-69]

Those who are attached to rajas and tamas and those who are egoistic undergo the process of birth and rebirth. Others that are not, get liberation. [67-69]

प्राणापानौ निमेषाद्या जीवनं मनसो गतिः|  

प्राणापानौ निमेषाद्या जीवनं मनसो गतिः|  

इन्द्रियान्तरसञ्चारः प्रेरणं धारणं च यत्||७०||  

इन्द्रियान्तरसञ्चारः प्रेरणं धारणं च यत्||७०||  

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. 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. 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. [94-97]

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. 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. 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. [94-97]

धीधृतिस्मृतिविभ्रंशः सम्प्राप्तिः कालकर्मणाम्|  

धीधृतिस्मृतिविभ्रंशः सम्प्राप्तिः कालकर्मणाम्|  

असात्म्यार्थागमश्चेति ज्ञातव्या दुःखहेतवः||९८||  

असात्म्यार्थागमश्चेति ज्ञातव्या दुःखहेतवः||९८||  

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. [98]

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. [98]

विषमाभिनिवेशो यो नित्यानित्ये हिताहिते|  

विषमाभिनिवेशो यो नित्यानित्ये हिताहिते|  

ज्ञेयः स बुद्धिविभ्रंशः समं बुद्धिर्हि पश्यति||९९||  

ज्ञेयः स बुद्धिविभ्रंशः समं बुद्धिर्हि पश्यति||९९||  

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. [99]

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. [99]

विषयप्रवणं सत्त्वं धृतिभ्रंशान्न शक्यते|  

विषयप्रवणं सत्त्वं धृतिभ्रंशान्न शक्यते|  

नियन्तुमहितादर्थाद्धृतिर्हि नियमात्मिका||१००||  

नियन्तुमहितादर्थाद्धृतिर्हि नियमात्मिका||१००||  

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) [100]

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) [100]

तत्त्वज्ञाने स्मृतिर्यस्य रजोमोहावृतात्मनः|  

तत्त्वज्ञाने स्मृतिर्यस्य रजोमोहावृतात्मनः|  

भ्रश्यते स स्मृतिभ्रंशः स्मर्तव्यं हि स्मृतौ स्थितम्||१०१||  

भ्रश्यते स स्मृतिभ्रंशः स्मर्तव्यं हि स्मृतौ स्थितम्||१०१||  

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).

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).

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. [102-108]

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. [102-108]

बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम्|  

बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम्|  

प्रज्ञापराधं जानीयान्मनसो गोचरं हि तत्||१०९||  

प्रज्ञापराधं जानीयान्मनसो गोचरं हि तत्||१०९||  

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. [109]

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. [109]

निर्दिष्टा कालसम्प्राप्तिर्व्याधीनां व्याधिसङ्ग्रहे|  

निर्दिष्टा कालसम्प्राप्तिर्व्याधीनां व्याधिसङ्ग्रहे|  

चयप्रकोपप्रशमाः पित्तादीनां यथा पुरा||११०||  

चयप्रकोपप्रशमाः पित्तादीनां यथा पुरा||११०||  

Ailments due to the advent of the season are already described in sutra 17:114. It has been explained there, how pitta and other doshas get accumulated, aggravated and alleviated (depending on seasonal variation).

Ailments due to the advent of the season are already described in sutra 17:114. It has been explained there, how pitta and other doshas get accumulated, aggravated and alleviated (depending on seasonal variation).

This category includes causative factors of diseases marked by wrong manifestation, over manifestation and under manifestation of their symptoms during seasons ending with the rains; during various stages of digestion viz. time of final digestion, time of intake of food and time of initial digestion; during different times of the day, viz. forenoon, mid-day and afternoon and during different hours of the night, viz. premid night, mid night and post mid night. Diseases which as a rule manifest themselves during these times are also known as kalaja diseases. [110-112]

This category includes causative factors of diseases marked by wrong manifestation, over manifestation and under manifestation of their symptoms during seasons ending with the rains; during various stages of digestion viz. time of final digestion, time of intake of food and time of initial digestion; during different times of the day, viz. forenoon, mid-day and afternoon and during different hours of the night, viz. premid night, mid night and post mid night. Diseases which as a rule manifest themselves during these times are also known as kalaja diseases. [110-112]

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|  

अनागते चिकित्स्यास्ते बलकालौ विजानता||११४||  

अनागते चिकित्स्यास्ते बलकालौ विजानता||११४||  

The diseases arising out of temporal factors that bring about old age and death are to be considered as natural ones, which affect everyone, and these such natural manifestations are irremediable. [115]

The diseases arising out of temporal factors that bring about old age and death are to be considered as natural ones, which affect everyone, and these such natural manifestations are irremediable. [115]

निर्दिष्टं दैवशब्देन कर्म यत् पौर्वदेहिकम्|  

निर्दिष्टं दैवशब्देन कर्म यत् पौर्वदेहिकम्|  

हेतुस्तदपि कालेन रोगाणामुपलभ्यते||११६||  

हेतुस्तदपि कालेन रोगाणामुपलभ्यते||११६||  

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|  

क्रियाघ्नाः कर्मजा रोगाः प्रशमं यान्ति तत्क्षयात्||११७||  

क्रियाघ्नाः कर्मजा रोगाः प्रशमं यान्ति तत्क्षयात्||११७||  

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. [117]

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. [117]

अत्युग्रशब्दश्रवणाच्छ्रवणात् सर्वशो न च|  

अत्युग्रशब्दश्रवणाच्छ्रवणात् सर्वशो न च|  

शब्दानां चातिहीनानां भवन्ति श्रवणाज्जडाः||११८||  

शब्दानां चातिहीनानां भवन्ति श्रवणाज्जडाः||११८||  

asAtmyamiti tadvidyAdyanna yAti sahAtmatAm||127||

asAtmyamiti tadvidyAdyanna yAti sahAtmatAm||127||

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,

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.

The tactual sense is impaired, briefly speaking by the nonutilization, excessive utilization, and inadequate utilization of the touchable (including massage, unction etc)

 

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.

Untimely contact with poisonous germs, poisonous wind; unctuous, cold and hot substances constitute wrong utilization of tactual sensation.

Vision gets impaired by the excessive contact with dazzling objects or by contact with extremely subtle elements or by absolute nonutilization of visual faculty.

Vision gets impaired by the excessive contact with dazzling objects or by contact with extremely subtle elements or by absolute nonutilization of visual faculty.