Muni's PlaySanskrit
अथातो दीर्घञ्जीवितीयमध्यायं व्याख्यास्यामः||१||
athāto dīrghañjīvitīyamadhyāyaṁ vyākhyāsyāmaḥ || 1 ||
Translation
Now, we shall expound the chapter on the Quest for Longevity (Deerghanjiviteeya).
Sanskrit
धर्मार्थकाममोक्षाणामारोग्यं मूलमुत्तमम्||१५||
dharmārthakāmamokṣāṇāmārogyaṁ mūlamuttamam || 15 ||
Translation
Health is the supreme foundation for achieving the four goals of life: Dharma (righteousness), Artha (wealth), Kama (desire/pleasure), and Moksha (liberation).
Sanskrit
हेतुलिङ्गौषधज्ञानं स्वस्थातुरपरायणम्| त्रिसूत्रं शाश्वतं पुण्यं बुबुधे यं पितामहः||२४||
hetuliṅgauṣadhajñānaṁ svasthāturaparāyaṇam | trisūtraṁ śāśvataṁ puṇyaṁ bubudhe yaṁ pitāmahaḥ || 24 ||
Translation
The eternal and sacred knowledge of the three pillars—etiology (hetu), symptomatology (linga), and therapeutics (aushadha)—is the guide for both the healthy and the sick. This was the knowledge realized by Brahma (the Grandfather).
Sanskrit
हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्| मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१||
hitāhitaṁ sukhaṁ duḥkhamāyustasya hitāhitam | mānaṁ ca tacca yatroktamāyurvedaḥ sa ucyate || 41 ||
Translation
That science which describes what is beneficial and detrimental (to life), what is happy and miserable (life), the measures of life, and the life itself is called Ayurveda.
Sanskrit
शरीरेन्द्रियसत्त्वात्मसंयोगो धारि जीवितम्| नित्यगश्चानुबन्धश्च पर्यायैरायुरुच्यते||४२||
śarīrendriyasattvātmasaṁyogo dhāri jīvitam | nityagaścānubandhaśca paryāyairāyurucyate || 42 ||
Translation
The combination of the body, sense organs, mind (sattva), and soul is called ‘Ayus’ (life). Its synonyms are ‘dhari’ (sustaining), ‘jivita’ (living), ‘nityaga’ (constant state of flow), and ‘anubandha’ (continuity).
Sanskrit
सर्वदा सर्वभावानां सामान्यं वृद्धिकारणम्| ह्रासहेतुर्विशेषश्च, प्रवृत्तिरुभयस्य तु||४४||
sarvadā sarvabhāvānāṁ sāmānyaṁ vṛddhikāraṇam | hrāsaheturviśeṣaśca, pravṛttirubhayasya tu || 44 ||
Translation
Similarity (Samanya) is always the cause of increase in all things, while difference (Vishesha) is the cause of decrease. Both function (to bring about changes).
Sanskrit
सत्त्वमात्मा शरीरं च त्रयमेतत्त्रिदण्डवत्| लोकस्तिष्ठति संयोगात्तत्र सर्वं प्रतिष्ठितम्||४६||
sattvamātmā śarīraṁ ca trayametattridaṇḍavat | lokastiṣṭhati saṁyogāttatra sarvaṁ pratiṣṭhitam || 46 ||
Translation
The mind (Sattva), the soul (Atman), and the body (Sharira)—these three are like a tripod. The world is sustained by their combination, and everything is established upon them.
Sanskrit
स पुमांश्चेतनं तच्च तच्चाधिकरणं स्मृतम्| वेदस्यास्य, तदर्थं हि वेदोऽयं सम्प्रकाशितः||४७||
sa pumāṁścetanaṁ tacca taccādhikaraṇaṁ smṛtam | vedasyāsya, tadarthaṁ hi vedo’yaṁ samprakāśitaḥ || 47 ||
Translation
This (combination) is called the individual (Purusha) and is conscious. It is the subject matter of this science (Ayurveda), and it is for its sake that this science has been revealed.
Sanskrit
खादीन्यात्मा मनः कालो दिशश्च द्रव्यसङ्ग्रहः| सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्||४८||
khādīnyātmā manaḥ kālo diśaśca dravyasaṅgrahaḥ | sendriyaṁ cetanaṁ dravyaṁ, nirindriyamacetanam || 48 ||
Translation
The five elements starting with Akasha (Kham), the soul, the mind, time, and space—this is the summary of substances (Dravya). Those with senses are conscious (Chetana) substances, while those without senses are unconscious (Achetana).
Sanskrit
सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः| गुणाः प्रोक्ताः . प्रयत्नादि कर्म चेष्टितमुच्यते||४९||
sārthā gurvadayo buddhiḥ prayatnāntāḥ parādayaḥ | guṇāḥ proktāḥ . prayatnādi karma ceṣṭitamucyate || 49 ||
Translation
The objects of the senses (Artha), the qualities starting with heavy (Gurvadi), the intellect (Buddhi), those ending with effort (Prayatnanta), and the qualities starting with ‘Para’ (Paradi) are called qualities (Guna). Effort and similar actions are called ‘Karma’ (activity).
Sanskrit
यत्राश्रिताः कर्मगुणाः कारणं समवायि यत्| तद्द्रव्यं समवायी तु निश्चेष्टः कारणं गुणः||५१||
yatrāśritāḥ karmaguṇāḥ kāraṇaṁ samavāyi yat | taddravyaṁ samavāyī tu niśceṣṭaḥ kāraṇaṁ guṇaḥ || 51 ||
Translation
That in which actions and qualities are located and which is the inseparable (samavayi) cause is called a substance (Dravya). A quality (Guna) is also an inseparable cause but is itself inactive.
Sanskrit
संयोगे च विभागे च कारणं द्रव्यमाश्रितम्| कर्तव्यस्य क्रिया कर्म कर्म नान्यदपेक्षते||५२||
saṁyoge ca vibhāge ca kāraṇaṁ dravyamāśritam | kartavyasya kriyā karma karma nānyadapekṣate || 52 ||
Translation
Action (Karma) is the cause of conjunction and disjunction and is located in the substance. It is the performance of what needs to be done and does not require another action.
Sanskrit
कालबुद्धीन्द्रियार्थानां योगो मिथ्या न चति च| द्वयाश्रयाणां व्याधीनां त्रिविधो हेतुसङ्ग्रहः||५४||
kālabuddhīndriyārthānāṁ yogo mithyā na cāti ca | dvayāśrayāṇāṁ vyādhīnāṁ trividho hetusaṅgrahaḥ || 54 ||
Translation
The summary of the three-fold causes of diseases residing in both (body and mind) is: perverted (mithya), deficient (na), or excessive (ati) contact of time (Kala), intellect (Buddhi), and sense objects (Indriyartha).
Sanskrit
शरीरं सत्त्वसञ्ज्ञं च व्याधीनामाश्रयो मतः| तथा सुखानां, योगस्तु सुखानां कारणं समः||५५||
śarīraṁ sattvasañjñaṁ ca vyādhīnāmāśrayo mataḥ | tathā sukhānāṁ, yogastu sukhānāṁ kāraṇaṁ samaḥ || 55 ||
Translation
The body and what is called the mind (Sattva) are considered the locations of diseases as well as of happiness. The balanced (sama) contact (of time, intellect, and sense objects) is the cause of happiness.
Sanskrit
निर्विकारः परस्त्वात्मा सत्त्वभूतगुणेन्द्रियैः| चैतन्ये कारणं नित्यो द्रष्टा पश्यति हि क्रियाः||५६||
nirvikāraḥ parastvātmā sattvabhūtaguṇendriyaiḥ | caitanye kāraṇaṁ nityo draṣṭā paśyati hi kriyāḥ || 56 ||
Translation
The supreme soul (Atman) is immutable. In association with the mind (Sattva), the elements (Bhuta), their qualities (Guna), and the sense organs (Indriya), it is the eternal cause of consciousness. It is the observer (Drashta) and perceives all activities.
Sanskrit
वायुः पित्तं कफश्चोक्तः शारीरो दोषसङ्ग्रहः| मानसः पुनरुद्दिष्टो रजश्च तम एव च||५७||
vāyuḥ pittaṁ kaphaścoktaḥ śārīro doṣasaṅgrahaḥ | mānasaḥ punaruddiṣṭo rajaśca tama eva ca || 57 ||
Translation
Vayu, Pitta, and Kapha are said to be the summary of somatic (sharira) humors (Dosha). Similarly, Rajas and Tamas are designated as the summary of mental humors.
Sanskrit
प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः| मानसो ज्ञानविज्ञानधैर्यस्मृतिसमाधिभिः||५८||
praśāmyatyauṣadhaiḥ pūrvo daivayuktivyapāśrayaiḥ | mānaso jñānavijñānadhairyasmṛtisamādhibhiḥ || 58 ||
Translation
The former (somatic humors) are pacified by medicines involving spiritual (Daiva) and rational (Yukti) approaches. The mental humors are pacified by knowledge (Jnana), wisdom (Vijnana), patience (Dhairya), memory (Smriti), and meditation (Samadhi).
Sanskrit
रूक्षः शीतो लघुः सूक्ष्मश्चलोऽथ विशदः खरः| विपरीतगुणैर्द्रव्यैर्मारुतः सम्प्रशाम्यति||५९||
rūkṣaḥ śīto laghuḥ sūkṣmaścalo’tha viśadaḥ kharaḥ | viparītaguṇairdravyairmārutaḥ sampraśāmyati || 59 ||
Translation
Vayu (Maruta) is dry (ruksha), cold (shita), light (laghu), subtle (sukshma), mobile (chala), non-slimy (vishada), and rough (khara). It is pacified by substances possessing opposite qualities.
Sanskrit
सस्नेहमुष्णं तीक्ष्णं च द्रवमम्लं सरं कटु| विपरीतगुणैः पित्तं द्रव्यैराशु प्रशाम्यति||६०||
sasnehamuṣṇaṁ tīkṣṇaṁ ca dravamamlaṁ saraṁ kaṭu | viparītaguṇaiḥ pittaṁ dravyairāśu praśāmyati || 60 ||
Translation
Pitta is slightly oily (sasneha), hot (ushna), sharp (tikshna), liquid (drava), sour (amla), mobile (sara), and pungent (katu). It is quickly pacified by substances with opposite qualities.
Sanskrit
गुरुशीतमृदुस्निग्धमधुरस्थिरपिच्छिलाः| श्लेष्मणः प्रशमं यान्ति विपरीतगुणैर्गुणाः||६१||
guruśītamṛdusnigidhamadhurasthirapicchilāḥ | śleṣmaṇaḥ praśamaṁ yānti viparītaguṇairguṇāḥ || 61 ||
Translation
Kapha (Shleshman) has the qualities of being heavy (guru), cold (shita), soft (mridu), oily (snigdha), sweet (madhura), stable (sthira), and slimy (picchila). These qualities are pacified by ones that are opposite.
Sanskrit
रसनार्थो रसस्तस्य द्रव्यमापः क्षितिस्तथा| निर्वृत्तौ च विशेषे च प्रत्ययाः खादयस्त्रयः||६४||
rasanārtho rasastasya dravyamāpaḥ kṣitistathā | nirvṛttau ca viśeṣe ca pratyayāḥ khādayastrayaḥ || 64 ||
Translation
Rasa (taste) is the object of the sense of taste (rasana). Its material basis consists of water (Ap) and earth (Kshiti). In its manifestation and diversification, the other three elements (Akasha, etc.) also serve as causes.
Sanskrit
कट्वम्ललवणाः पित्तं, स्वाद्वम्ललवणाः कफम्| कटुतिक्तकषायाश्च कोपयन्ति समीरणम् ||१||
kaṭvamlalavaṇāḥ pittaṁ, svādvamlalavaṇāḥ kapham | kaṭutiktakaṣāyāśca kopayanti samīraṇam || 1 ||
Translation
Pungent, sour, and salty tastes increase Pitta; sweet, sour, and salty tastes increase Kapha; while pungent, bitter, and astringent tastes aggravate Vayu (Samirana).
Sanskrit
स्वादुरम्लोऽथ लवणः कटुकस्तिक्त एव च| कषायश्चेति षट्कोऽयं रसानां सङ्ग्रहः स्मृतः||६५||
svāduramlo’tha lavaṇaḥ kaṭukastikta eva ca | kaṣāyaśceti ṣatko’yaṁ rasānāṁ saṅgrahaḥ smṛtaḥ || 65 ||
Translation
Sweet, sour, salty, pungent, bitter, and astringent—this is the summary of the six tastes (Rasas).