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Line 426: − + − - Combination of the incurable types or of the curable and incurable types result in an incurable condition. + − - Combination of curable types results in curable conditions that should be treated using a combination of therapies. [18]+ − + + + Line 440:
Line 442: − + + + − + + + − pragnAparAdhAt sambhUte vyAdhau karmaja AtmanaH|+ − + + + Line 471:
Line 479: + + − + + + − Tatra shloka-+ − + − + + + − Tattva Vimarsha:
→Treatment of exogenous unmada
cAsAdhyaM vidyAt, sAdhyaM tu sAdhyasaMyogam| tasya sAdhanaM sAdhanasaMyogameva vidyAditi||18||
cAsAdhyaM vidyAt, sAdhyaM tu sAdhyasaMyogam| tasya sAdhanaM sAdhanasaMyogameva vidyAditi||18||
The unmada of five types can be further classified as endogenous or exogenous or as curable or incurable. At times, due to the combination of etiological factors (of endogenous and exogenous types), these could also manifest in hybrid forms. Such forms would exhibit a combination of both the types of unmada in their premonitory as well as actual symptoms. However, it is important to note that:
The ''unmada'' of five types can be further classified as endogenous or exogenous or as curable or incurable. At times, due to the combination of etiological factors (of endogenous and exogenous types), these could also manifest in hybrid forms. Such forms would exhibit a combination of both the types of ''unmada'' in their premonitory as well as actual symptoms. However, it is important to note that:
*Combination of the incurable types or of the curable and incurable types result in an incurable condition.
*Combination of curable types results in curable conditions that should be treated using a combination of therapies. [18]
भवन्ति चात्र-
भवन्ति चात्र-
नैव देवा न गन्धर्वा न पिशाचा न राक्षसाः|
नैव देवा न गन्धर्वा न पिशाचा न राक्षसाः|
न चान्ये स्वयमक्लिष्टमुपक्लिश्नन्ति मानवम्||१९||
न चान्ये स्वयमक्लिष्टमुपक्लिश्नन्ति मानवम्||१९||
bhavanti cātra- naiva dēvā na gandharvā na piśācā na rākṣasāḥ|
bhavanti cātra-
naiva dēvā na gandharvā na piśācā na rākṣasāḥ|
na cānyē svayamakliṣṭamupakliśnanti mānavam||19||
na cānyē svayamakliṣṭamupakliśnanti mānavam||19||
na cAnyesvayamakliShTamupaklishnanti mAnavam||19||
na cAnyesvayamakliShTamupaklishnanti mAnavam||19||
Neither gods, nor gandharvas, nor pishachas nor rakshasas afflict a person who himself is free from misdeeds. The primary cause of unmada in an individual is the consequences of his own misdeeds and not other agents like the gods etc. [19]
Neither gods, nor ''gandharvas'', nor ''pishachas'' nor ''rakshasas'' afflict a person who himself is free from misdeeds. The primary cause of ''unmada'' in an individual is the consequences of his own misdeeds and not other agents like the gods etc. [19]
ये त्वेनमनुवर्तन्ते क्लिश्यमानं स्वकर्मणा |
ये त्वेनमनुवर्तन्ते क्लिश्यमानं स्वकर्मणा |
न स तद्धेतुकः क्लेशो न ह्यस्ति कृतकृत्यता||२०||
न स तद्धेतुकः क्लेशो न ह्यस्ति कृतकृत्यता||२०||
yē tvēnamanuvartantē kliśyamānaṁ svakarmaṇā|
yē tvēnamanuvartantē kliśyamānaṁ svakarmaṇā|
na sa taddhētukaḥ klēśō [1] na hyasti kr̥takr̥tyatā||20||
na sa taddhētukaḥ klēśō [1] na hyasti kr̥takr̥tyatā||20||
ye tvenamanuvartante klishyamAnaM svakarmaNA|
ye tvenamanuvartante klishyamAnaM svakarmaNA|
na sa taddhetukaH klesho na hyasti kRutakRutyatA||20||
na sa taddhetukaH klesho na hyasti kRutakRutyatA||20||
If the primary cause of unmada is misdeeds of the individual, then how could the causation of these exogenous unmada be attributed to divinities? Misdeeds committed already cannot be undone, but good deeds can pacify or neutralize the effects of these exogenous factors. [20]
If the primary cause of ''unmada'' is misdeeds of the individual, then how could the causation of these exogenous ''unmada'' be attributed to divinities? Misdeeds committed already cannot be undone, but good deeds can pacify or neutralize the effects of these exogenous factors. [20]
प्रज्ञापराधात् सम्भूते व्याधौ कर्मज आत्मनः|
प्रज्ञापराधात् सम्भूते व्याधौ कर्मज आत्मनः|
नाभिशंसेद्बुधो देवान्न पितॄन्नापि राक्षसान्||२१|
नाभिशंसेद्बुधो देवान्न पितॄन्नापि राक्षसान्||२१|
prajñāparādhāt sambhūtē vyādhau karmaja ātmanaḥ|
prajñāparādhāt sambhūtē vyādhau karmaja ātmanaḥ|
nābhiśaṁsēdbudhō dēvānna pitr̥̄nnāpi rākṣasān||21||
nābhiśaṁsēdbudhō dēvānna pitr̥̄nnāpi rākṣasān||21||
pragnAparAdhAt sambhUte vyAdhau karmaja AtmanaH|
nAbhishaMsedbudho devAnna pitRUnnApi rAkShasAn||21||
nAbhishaMsedbudho devAnna pitRUnnApi rAkShasAn||21||
All the diseases whether karmaja (due to misdeeds) or atmana (due to one’s self) are caused due to intellectual errors. The Gods, ancestors or rakshasas shall not be blamed for any disease. [21]
All the diseases whether ''karmaja'' (due to misdeeds) or ''atman'' (due to one’s self) are caused due to intellectual errors. The Gods, ancestors or ''rakshasas'' shall not be blamed for any disease. [21]
आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|
आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|
तस्माच्छ्रेयस्करं मार्गं प्रतिपद्येत नो त्रसेत्||२२||
तस्माच्छ्रेयस्करं मार्गं प्रतिपद्येत नो त्रसेत्||२२||
ātmānamēva manyēta kartāraṁ sukhaduḥkhayōḥ|
ātmānamēva manyēta kartāraṁ sukhaduḥkhayōḥ|
tasmācchrēyaskaraṁ mārgaṁ pratipadyēta nō trasēt||22||
tasmācchrēyaskaraṁ mārgaṁ pratipadyēta nō trasēt||22||
देवादीनामपचितिर्हितानां चोपसेवनम्|
देवादीनामपचितिर्हितानां चोपसेवनम्|
ते च तेभ्यो विरोधश्च सर्वमायत्तमात्मनि||२३||
ते च तेभ्यो विरोधश्च सर्वमायत्तमात्मनि||२३||
dēvādīnāmapacitirhitānāṁ cōpasēvanam|
dēvādīnāmapacitirhitānāṁ cōpasēvanam|
tē ca [1] tēbhyō virōdhaśca sarvamāyattamātmani||23||
tē ca [1] tēbhyō virōdhaśca sarvamāyattamātmani||23||
devAnAmapacitirhitAnAM copasevanam|
devAnAmapacitirhitAnAM copasevanam|
te ca tebhyo virodhashca sarvamAyattamAtmani||23||
te ca tebhyo virodhashca sarvamAyattamAtmani||23||
Prayers to the Gods etc. and resorting to wholesome dietary and lifestyle habits act as antidotes to the misdeeds of the individual. Thus, the choice either to avert or get afflicted with unmada rests with the individual himself. [23]
Prayers to the Gods etc. and resorting to wholesome dietary and lifestyle habits act as antidotes to the misdeeds of the individual. Thus, the choice either to avert or get afflicted with ''unmada'' rests with the individual himself. [23]
तत्र श्लोकः-
तत्र श्लोकः-
सङ्ख्या निमित्तं प्राग्रूपं लक्षणं साध्यता न च|
सङ्ख्या निमित्तं प्राग्रूपं लक्षणं साध्यता न च|
उन्मादानां निदानेऽस्मिन् क्रियासूत्रं च भाषितम्||२४||
उन्मादानां निदानेऽस्मिन् क्रियासूत्रं च भाषितम्||२४||
tatra ślōkaḥ- saṅkhyā nimittaṁ prāgrūpaṁ lakṣaṇaṁ sādhyatā na ca|
tatra ślōkaḥ- saṅkhyā nimittaṁ prāgrūpaṁ lakṣaṇaṁ sādhyatā na ca|
unmādānāṁ nidānē'smin kriyāsūtraṁ ca bhāṣitam||24||
unmādānāṁ nidānē'smin kriyāsūtraṁ ca bhāṣitam||24||
Tatra shloka-
sa~gkhyA nimittaM prAgrUpaM lakShaNaM sAdhyatA na ca|
sa~gkhyA nimittaM prAgrUpaM lakShaNaM sAdhyatA na ca|
UnmadaAnAM nidAne~asmin kriyAsUtraM ca bhAShitam||24||
UnmadaAnAM nidAne~asmin kriyAsUtraM ca bhAShitam||24||
In summary, types of unmada and their etiology, premonitory symptoms, symptoms, curability or otherwise, and their modes of treatment have been described in this chapter. [ 24]
In summary, types of ''unmada'' and their etiology, premonitory symptoms, symptoms, curability or otherwise, and their modes of treatment have been described in this chapter. [ 24]
Thus ends the seventh chapter on diagnosis of unmada in Nidana sthana in the treatise composed by Agnivesha and redacted by Charaka . [24]
Thus ends the seventh chapter on diagnosis of ''unmada'' in [[Nidana Sthana]] in the treatise composed by Agnivesha and redacted by Charaka . [24]
=== ''Tattva Vimarsha'' ===
• The unmada pathology involves psychic dosha (rajas and tamas) and body doshas ( vata, pitta and kapha).
• The unmada pathology involves psychic dosha (rajas and tamas) and body doshas ( vata, pitta and kapha).
• The individuals with low mental strength and emotionally unstable with the mind afflicted repeatedly by desires, anger, greed, excitement, fear, attachment, exertion, anxiety and grief are more prone for unmada.
• The individuals with low mental strength and emotionally unstable with the mind afflicted repeatedly by desires, anger, greed, excitement, fear, attachment, exertion, anxiety and grief are more prone for unmada.