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Line 375: − + − (1) as a consequence of one’s sinful acts − (2) affection/love/pleasure and − (3) to make the individual pay obeisance to Gods − The prognosis of unmada can be judged from the characteristic features of the patient. When the intention of the afflicted agents is to inflict injury, then the patient enters into fire, sinks into water, falls into a pit, provokes others to hurt him, strikes himself with weapons, whips, sticks, brick bats, his own fist etc. He may also adopt to such other means of killing himself. This type of unmada is incurable. − The other two types of intentions i.e. for affection/love/pleasure or to offer prayer give rise to variants of unmada that are curable. [15] − + − + − + + + + + + + + + + + + + − + − -Incantation of mantras, + − -Wearing of gems and jewels according to astrological indications,+ − - Performance of auspicious and religious rites and sacrifices, oblations + − -Taking a vow, performing religious duties, penance, fasting, blessings, obeisance and pilgrimage. [16]+ − एवमेते पञ्चोन्मादा व्याख्याता भवन्ति||१७||+ + + + − Evamete pa~jconmAdA vyAkhyAtA bhavanti||17|| − + + + − + + + + Line 407:
Line 421: + − pa~jca santo dvAveva bhavataH |tau ca parasparamanubadhnItaH kadAcidyathoktahetusaMsargAt | tayoH saMsRuShTameva pUrvarUpaM bhavati,+ −
→Symptoms of exogenous unmada
punardvAvitarau||15||
punardvAvitarau||15||
Unmada is caused by the above mentioned agents with the following objectives:
''Unmada'' is caused by the above mentioned agents with the following objectives:
Treatment of exogenous unmada:
#as a consequence of one’s sinful acts
तयोः साधनानि- मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमव्रतप्रायश्चित्तोपवास स्वस्त्ययनप्रणिपातगमनादीनि||१६||
#affection/love/pleasure and
tayōḥ sādhanāni- mantrauṣadhimaṇimaṅgalabalyupahārahōmaniyamavrataprāyaścittōpavāsa svastyayanapraṇipātagamanādīni||16||
#to make the individual pay obeisance to Gods
The prognosis of ''unmada'' can be judged from the characteristic features of the patient. When the intention of the afflicted agents is to inflict injury, then the patient enters into fire, sinks into water, falls into a pit, provokes others to hurt him, strikes himself with weapons, whips, sticks, brick bats, his own fist etc. He may also adopt to such other means of killing himself. This type of ''unmada'' is incurable.
The other two types of intentions i.e. for affection/love/pleasure or to offer prayer give rise to variants of ''unmada'' that are curable. [15]
==== Treatment of exogenous ''unmada'' ====
तयोः साधनानि-
मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमव्रतप्रायश्चित्तोपवास स्वस्त्ययनप्रणिपातगमनादीनि||१६||
tayōḥ sādhanāni-
mantrauṣadhimaṇimaṅgalabalyupahārahōmaniyamavrataprāyaścittōpavāsa svastyayanapraṇipātagamanādīni||16||
tayoh sAdhanAni-
tayoh sAdhanAni-
mantrauShadhimaNi ma~ggala balyupahArahomaniyama vrataprAyashcitopavAsa svastyayana praNipAtagamanAdIni||16||
mantrauShadhimaNi ma~ggala balyupahArahomaniyama vrataprAyashcitopavAsa svastyayana praNipAtagamanAdIni||16||
For the curable variants of exogenous unmada, the prescribed therapies are:
For the curable variants of exogenous ''unmada'', the prescribed therapies are:
*Incantation of ''mantras'',
*Wearing of gems and jewels according to astrological indications,
*Performance of auspicious and religious rites and sacrifices, oblations
*Taking a vow, performing religious duties, penance, fasting, blessings, obeisance and pilgrimage. [16]
एवमेते पञ्चोन्मादा व्याख्याता भवन्ति||१७||
ēvamētē pañcōnmādā vyākhyātā bhavanti||17||
ēvamētē pañcōnmādā vyākhyātā bhavanti||17||
In the following verses, the five types of unmada have been explained. [17]
Evamete pa~jconmAdA vyAkhyAtA bhavanti||17||
In the following verses, the five types of ''unmada'' have been explained. [17]
ते तु खलु निजागन्तुविशेषेण साध्यासाध्यविशेषेण च प्रविभज्यमानाः
ते तु खलु निजागन्तुविशेषेण साध्यासाध्यविशेषेण च प्रविभज्यमानाः
पञ्च सन्तो द्वावेव भवतः| तौ च परस्परमनुबध्नीतः कदाचिद्यथोक्तहेतुसंसर्गात् | तयोः संसृष्टमेव पूर्वरूपं भवति, संसृष्टमेव च लिङ्गम्| तत्रासाध्यसंयोगं साध्यासाध्यसंयोगं चासाध्यं विद्यात्, साध्यं तु साध्यसंयोगम् | तस्य साधनं साधनसंयोगमेव विद्यादिति||१८||
पञ्च सन्तो द्वावेव भवतः| तौ च परस्परमनुबध्नीतः कदाचिद्यथोक्तहेतुसंसर्गात् |
तयोः संसृष्टमेव पूर्वरूपं भवति, संसृष्टमेव च लिङ्गम्| तत्रासाध्यसंयोगं साध्यासाध्यसंयोगं चासाध्यं विद्यात्, साध्यं तु साध्यसंयोगम् |
तस्य साधनं साधनसंयोगमेव विद्यादिति||१८||
tē tu khalu nijāgantuviśēṣēṇa sādhyāsādhyaviśēṣēṇa ca pravibhajyamānāḥ pañca santō dvāvēva bhavataḥ|
tē tu khalu nijāgantuviśēṣēṇa sādhyāsādhyaviśēṣēṇa ca pravibhajyamānāḥ pañca santō dvāvēva bhavataḥ|
tau ca parasparamanubadhnītaḥ kadācidyathōktahētusaṁsargāt|
tau ca parasparamanubadhnītaḥ kadācidyathōktahētusaṁsargāt|
tatrāsādhyasaṁyōgaṁ sādhyāsādhyasaṁyōgaṁ cāsādhyaṁ vidyāt, sādhyaṁ tu sādhyasaṁyōgam|
tatrāsādhyasaṁyōgaṁ sādhyāsādhyasaṁyōgaṁ cāsādhyaṁ vidyāt, sādhyaṁ tu sādhyasaṁyōgam|
tasya sādhanaṁ sādhanasaṁyōgamēva vidyāditi||18||
tasya sādhanaṁ sādhanasaṁyōgamēva vidyāditi||18||
Te khalunijAgantuvisheSheNa sAdhyAsAdhyavisheSheNa capravibhajyamAnAH
Te khalunijAgantuvisheSheNa sAdhyAsAdhyavisheSheNa capravibhajyamAnAH
pa~jca santo dvAveva bhavataH |tau ca parasparamanubadhnItaH kadAcidyathoktahetusaMsargAt | tayoH saMsRuShTameva pUrvarUpaM bhavati,saMsRuShTameva ca li~ggam| tatrAsAdhyasaMyogaM sAdhyAsAdhyasaMyogaM
saMsRuShTameva ca li~ggam| tatrAsAdhyasaMyogaM sAdhyAsAdhyasaMyogaM
cAsAdhyaM vidyAt, sAdhyaM tu sAdhyasaMyogam| tasya sAdhanaM sAdhanasaMyogameva vidyAditi||18||
cAsAdhyaM vidyAt, sAdhyaM tu sAdhyasaMyogam| tasya sAdhanaM sAdhanasaMyogameva vidyAditi||18||