Muni's PlaySanskrit
अथातस्तिस्रैषणीयमध्यायं व्याख्यास्यामः||१||
athātastisraiṣaṇīyamadhyāyaṁ vyākhyāsyāmaḥ || 1 ||
Translation
Now, we shall expound the chapter on the Three Desires (Tistraishaniya).
Sanskrit
इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति| तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३||
iha khalu puruṣeṇānupahatasattvabuddhipauruṣaparākrameṇa hitam iha cāmuṣmiṁśca loke samanupaśyatā tisra eṣaṇāḥ paryeṣṭavyā bhavanti | tadyathā- prāṇaiṣaṇā, dhanaiṣaṇā, paralokaiṣaṇeti || 3 ||
Translation
In this world, a person who possesses unimpaired mind, intellect, manliness, and prowess, and who cares for his welfare in this world and the next, should pursue three desires. They are: the desire for life (Pranaishana), the desire for wealth (Dhanaishana), and the desire for the afterlife (Paralokaishana).
Sanskrit
आसां तु खल्वेषणानां प्राणैषणां तावत् पूर्वतरमापद्येत| कस्मात्? प्राणपरित्यागे हि सर्वत्यागः| तस्यानुपालनं- स्वस्थस्य स्वस्थवृत्तानुवृत्तिः, आतुरस्य विकारप्रशमनेऽप्रमादः,तदुभयमेतदुक्तं वक्ष्यते च;तद्यथोक्तमनुवर्तमानः प्राणानुपालनाद्दीर्घमायुरवाप्नोतीति प्रथमैषणा व्याख्याता भवति||४||
āsāṁ tu khalveṣaṇānāṁ prāṇaiṣaṇāṁ tāvat pūrvataram āpadyeta | kasmāt? prāṇaparityāge hi sarvatyāgaḥ | tasyānupālanaṁ- svasthasya svasthavṛttānuvṛttiḥ, āturasya vikārapraśamane’pramādaḥ, tadubhayamyetaduktaṁ vakṣyate ca; tadyathoktamanuvartamānaḥ prāṇānupālanād dīrghamāyuravāpnotīti prathamaiṣaṇā vyākhyātā bhavati || 4 ||
Translation
Among these desires, one should first pursue the desire for life. Why? Because the loss of life is the loss of everything. Protecting life involves following the regimen of the healthy (Svasthavritta) for the healthy, and diligence in alleviating disorders for the sick. Both have been and will be described. By following these, one attains long life, and thus the first desire—the desire for life—is explained.
Sanskrit
अथ द्वितीयां धनैषणामापद्येत, प्राणेभ्यो ह्यनन्तरं धनमेव पर्येष्टव्यं भवति ; न ह्यतः पापात् पापीयोऽस्तियदनुपकरणस्य दीर्घमायुः, तस्मादुपकरणानि पर्येष्टुं यतेत| तत्रोपकरणोपायाननुव्याख्यास्यामः; तद्यथा कृषिपाशुपाल्यवाणिज्यराजोपसेवादीनि, यानि चान्यान्यपि सतामविगर्हितानि कर्माणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेत कर्तुं; तथा कुर्वन् दीर्घजीवितं जीवत्यनवमतः पुरुषो भवति | इति द्वितीया धनैषणा व्याख्याता भवति||५||
atha dvitīyāṁ dhanaiṣaṇām āpadyeta, prāṇebhyo hyanantaraṁ dhanam eva paryeṣṭavyaṁ bhavati ; na hyataḥ pāpāt pāpīyo’sti yadAnupakaraṇasya dīrghamāyuḥ, tasmādupakaraṇāni paryeṣṭuṁ yateta | tatropakaraṇopāyān anuvyākhyāsyāmaḥ; tadyathā kṛṣipāśupālyavāṇijyarājopasevādīni, yāni cānyānyapi satām avigarhitāni karmāṇi vṛttipuṣṭikarāṇi vidyāttānyārabheta kartuṁ; tathā kurvan dīrghajīvitaṁ jīvatyanavamataḥ puruṣo bhavati | iti dvitīyā dhanaiṣaṇā vyākhyātā bhavati || 5 ||
Translation
Next, one should pursue the second desire: wealth. After life, wealth should be sought. There is nothing more wretched than living a long life without resources. Therefore, one should strive to acquire resources. The means to acquire them include agriculture, animal husbandry, commerce, government service, and other occupations not condemned by the virtuous and known to provide livelihood and nourishment. By doing so, a person lives a long life without loss of dignity. Thus, the second desire—the desire for wealth—is explained.
Sanskrit
अथ तृतीयां परलोकैषणामापद्येत| संशयश्चात्र, कथं? भविष्याम इतश्च्युता न वेति; कुतः पुनः संशय इति, उच्यते- सन्ति ह्येके प्रत्यक्षपराः परोक्षत्वात् पुनर्भवस्यनास्तिक्यमाश्रिताः, सन्ति चागमप्रत्ययादेव पुनर्भवमिच्छन्ति; श्रुतिभेदाच्च- ‘मातरं पितरं चैके मन्यन्ते जन्मकारणम् | स्वभावं परनिर्माणं यदृच्छां चापरे जनाः’ || इति | अतः संशयः- किं नु खल्वस्ति पुनर्भवो न वेति||६||
atha tṛtīyāṁ paralokaiṣaṇām āpadyeta | saṁśayaścātra, kathaṁ? bhaviṣyāma itaścyutā na veti; kutaḥ punaḥ saṁśaya iti, ucyate- santi hyeke pratyakṣaparāḥ parokṣatvāt punarbhavasya nāstikyam āśritāḥ, santi cāgamapratyayād eva punarbhavam icchanti; śrutibhedācca- ‘mātaraṁ pitaraṁ caike manyante janmakāraṇam | svabhāvaṁ paranimāṇaṁ yadṛcchāṁ cāpare janāḥ’ || iti | ataḥ saṁśayaḥ- kiṁ nu khalvasti punarbhavo na veti || 6 ||
Translation
Then, one should pursue the third desire: the afterlife (Paraloka). There is a doubt here: “Will we exist after departing from here or not?” Why this doubt? Some, relying solely on perception, become atheists because rebirth is not perceptible. Others believe in rebirth solely on the basis of scriptural testimony. There are also varying views: some consider parents to be the cause of birth, others nature (Svabhava), others a creator (Paranirmana), and still others chance (Yadriccha). Hence the doubt: does rebirth actually exist or not?
Sanskrit
तत्र बुद्धिमान्नास्तिक्यबुद्धिं जह्याद्विचिकित्सां च| कस्मात्? प्रत्यक्षं ह्यल्पम्; अनल्पमप्रत्यक्षमस्ति, यदागमानुमानयुक्तिभिरुपलभ्यते; यैरेव तावदिन्द्रियैः प्रत्यक्षमुपलभ्यते,तान्येव सन्ति चाप्रत्यक्षाणि||७||
tatra buddhimān nāstikyabuddhiṁ jahyād vicikitsāṁ ca | kasmāt? pratyakṣaṁ hyalpam; analpam apratyakṣam asti, yadāgamānumānayuktibhir upalabyhate; yaireva tāvadiindriyaiḥ pratyakṣam upalabhyate, tānyeva santi cāpratyakṣāṇi || 7 ||
Translation
In this matter, a wise person should abandon atheistic views and doubt. Why? Because what is perceptible is limited, whereas what is imperceptible but exists is vast, and can be known through scripture (Agama), inference (Anumana), and reasoning (Yukti). Even the very sense organs through which perception occurs are themselves imperceptible (to the same person).
Sanskrit
विद्यात् स्वाभाविकं षण्णां धातूनां यत् स्वलक्षणम्| संयोगे च वियोगे च तेषां कर्मैव कारणम्||१२||
vidyāt svābhāvikaṁ ṣaṇṇāṁ dhātūnāṁ yat svalakṣaṇam | saṁyoge ca viyoge ca teṣāṁ karmaiva kāraṇam || 12 ||
Translation
One should know the natural characteristics of the six elements (five elements + consciousness). Their combination (Samyoga) and separation (Viyoga) are caused by ‘Karma’ (past actions).
Sanskrit
अनादेश्चेतनाधातोर्नेष्यते परनिर्मितिः| पर आत्मा स चेद्धेतुरिष्टोऽस्तु परनिर्मितिः||१३||
anādeścetanādhātornaiṣyate paranimitiḥ | para ātmā sa ceddheturiṣṭo’stu paranimitiḥ || 13 ||
Translation
For the beginningless conscious element (Atman), creation by another is not accepted. If the Supreme Soul (Para Atma) is considered the cause, then such ‘creation’ may be accepted (as its expression).
Sanskrit
द्विविधमेव खलु सर्वं सच्चासच्च; तस्य चतुर्विधा परीक्षा- आप्तोपदेशः, प्रत्यक्षम्, अनुमानं, युक्तिश्चेति||१७||
dvividham eva khalu sarvaṁ saccāsacca; tasya caturvidhā parīkṣā- āptopadeśaḥ, pratyakṣam, anumānaṁ, yuktiśceti || 17 ||
Translation
In reality, everything is of two kinds: existent (Sat) and non-existent (Asat). Their examination is four-fold: authoritative testimony (Aptopadesha), perception (Pratyaksha), inference (Anumana), and reasoning (Yukti).
Sanskrit
बुद्धिः पश्यति या भावान् बहुकारणयोगजान्| युक्तिस्त्रिकाला सा ज्ञेया त्रिवर्गः साध्यते यया||२५||
buddhiḥ paśyati yā bhāvān bahukāraṇayogajān | yuktiśtrikālā sā jñeyā trivargaḥ sādhyate yayā || 25 ||
Translation
That intellect which perceives things resulting from the combination of many causes is known as reasoning (Yukti). It applies to all three periods of time (past, present, future) and is the means for achieving the three goals of life (Dharma, Artha, Kama).
Sanskrit
एवं प्रमाणैश्चतुर्भिरुपदिष्टे पुनर्भवे धर्मद्वारेष्ववधीयेत; तद्यथा- गुरुशुश्रूषायामध्ययने व्रतचर्यायां दारक्रियायामपत्योत्पादनेभृत्यभरणेऽतिथिपूजायां दानेऽनभिध्यायां तपस्यनसूयायां देहवाङ्मानसे कर्मण्यक्लिष्टे देहेन्द्रियमनोर्थबुद्ध्यात्मपरीक्षायांमनःसमाधाविति; यानि चान्यान्यप्येवंविधानि कर्माणि सतामविगर्हितानि स्वर्ग्याणि वृत्तिपुष्टिकराणि विद्यात्तान्यारभेतकर्तुं; तथा कुर्वन्निह चैव यशो लभते प्रेत्य च स्वर्गम्| इति तृतीया परलोकैषणा व्याख्याता भवति||३३||
evaṁ pramāṇaiścaturbhir upadiṣṭe punarbhave dharmadvāreṣvavadhīyeta; tadyathā- guruśuśrūṣāyām adhyayane vratacaryāyāṁ dārakriyāyām apatyotpādane bhṛtyabharaṇe’tithipūjāyāṁ dāne’nabhidhyāyāṁ tapasyanasūyāyāṁ dehavāṅmānase karmaṇyakliṣṭe dehendriyamanorthabuddhyātmaparīkṣāyām manaḥsamādhāviti; yāni cānyānyapyevaṁvidhāni karmāṇi satām avigarhitāni svargyāṇi vṛttipuṣṭikarāṇi vidyāttānyārabhet akartuṁ; tathā kurvanniha caiva yaśo labhate pretya ca svargam | iti tṛtīyā paralokaiṣaṇā vyākhyātā bhavati || 33 ||
Translation
Rebirth being thus established by the four methods of examination, one should devote oneself to the doors of Dharma (righteousness). These include serving teachers, study, observing vows, marriage, procreation, supporting dependents, honoring guests, charity, non-malice, penance, non-envy, performing unwearied activities of body, speech, and mind, self-examination of senses and soul, and concentration of mind. One should undertake any other such activities not condemned by the virtuous, which lead to heaven and provide livelihood. By so doing, one acquires fame in this world and heaven in the next. Thus the third desire—for the afterlife—is explained.
Sanskrit
अथ खलु त्रय उपस्तम्भाः, त्रिविधं बलं, त्रीण्यायतनानि, त्रयो रोगाः, त्रयो रोगमार्गाः, त्रिविधा भिषजः, त्रिविधमौषधमिति||३४||
atha khalu traya upastambhāḥ, trividhaṁ balaṁ, trīṇyāyatanāni, trayo rogāḥ, trayo rogamārgāḥ, trividhā bhiṣajaḥ, trividham auṣadham iti || 34 ||
Translation
Now, there are three supporting pillars (Upastambha), three types of strength (Bala), three causes of disease (Ayatana), three types of diseases (Roga), three pathways of disease (Rogamarga), three types of physicians (Bhishaj), and three types of therapies (Aushadha).
Sanskrit
त्रय उपस्तम्भा इति- आहारः, स्वप्नो, ब्रह्मचर्यमिति; एभिस्त्रिभिर्युक्तियुक्तैरुपस्तब्धमुपस्तम्भैः शरीरंबलवर्णोपचयोपचितमनुवर्तते यावदायुःसंस्कारात् संस्कारमहितमनुपसेवमानस्य , य इहैवोपदेक्ष्यते||३५||
traya upastambhā iti- āhāraḥ, svapno, brahmacaryamiti; ebhistribhir yuktiyuktairupastabdhamupastambhaiḥ śariīrambalavarṇopacayopacitamanuvartate yāvadāyuḥsaṁskārāt saṁskāramahitamanupasevamānasya, ya ihaivopadekṣyate || 35 ||
Translation
The three supporting pillars are: diet (Ahara), sleep (Svapna), and celibacy/disciplined life (Brahmacharya). Supported by these three pillars when properly used, the body continues to be endowed with strength, complexion, and development until the full span of life, provided the person does not indulge in unwholesome practices.
Sanskrit
त्रिविधं बलमिति- सहजं, कालजं, युक्तिकृतं च| सहजं यच्छरीरसत्त्वयोः प्राकृतं, कालकृतमृतुविभागजं वयःकृतं च, युक्तिकृतं पुनस्तद्यदाहारचेष्टायोगजम्||३६||
trividhaṁ balam iti- sahajaṁ, kālajaṁ, yuktikṛtaṁ ca | sahajaṁ yacchariīrasattvayoḥ prākṛtaṁ, kālakṛtamṛtuvibhāgajaṁ vayaḥkṛtaṁ ca, yuktikṛtaṁ punastadyadāhāraceṣṭāyogajam || 36 ||
Translation
Strength is of three kinds: innate (Sahaja), time-bound (Kalaja), and acquired (Yuktikrita). Innate strength is that which is natural to the body and mind. Time-bound strength results from the favorable season and age. Acquired strength is that which is produced by the proper use of diet and activities.
Sanskrit
त्रीण्यायतनानीति- अर्थानां कर्मणः कालस्य चातियोगायोगमिथ्यायोगाः| तत्रातिप्रभावतां दृश्यानामतिमात्रं दर्शनमतियोगः, सर्वशोऽदर्शनमयोगः,अतिश्लिष्टातिविप्रकृष्टरौद्रभैरवाद्भुतद्विष्टबीभत्सनविकृतवित्रासनादिरूपदर्शनं मिथ्यायोगः;तथाऽतिमात्रस्तनितपटहोत्क्रुष्टादीनां शब्दानामतिमात्रं श्रवणमतियोगः, सर्वशोऽश्रवणमयोगः,परुषेष्टविनाशोपघातप्रधर्षणभीषणादिशब्दश्रवणं मिथ्यायोगः; तथाऽतितीक्ष्णोग्राभिष्यन्दिनां गन्धानामतिमात्रंघ्राणमतियोगः, सर्वशोऽघ्राणमयोगः, पूतिद्विष्टामेध्यक्लिन्नविषपवनकुणपगन्धादिघ्राणं मिथ्यायोगः; तथारसानामत्यादानमतियोगः, सर्वशोऽनादानमयोगः, मिथ्यायोगो राशिवर्ज्येष्वाहारविधिविशेषायतनेषूपदेक्ष्यते;तथाऽतिशीतोष्णानां स्पर्शानां स्नानाभ्यङ्गोत्सादनादीनां चात्युपसेवनमतियोगः, सर्वशोऽनुपसेवनमयोगः, स्नानादीनांशीतोष्णादीनां च स्पृश्यानामनानुपूर्व्योपसेवनं विषमस्थानाभिघाताशुचिभूतसंस्पर्शादयश्चेति मिथ्यायोगः||३७||
trīṇyāyatanānīti- arthānāṁ karmaṇaḥ kālasya cātiyogāyogamithyāyogāḥ | tatrātiprabhāvatāṁ dṛśyānāmatimātraṁ darśanamatiyogaḥ, sarvaśo’darśanamayogaḥ, atiśliṣṭātiviprakṛṣṭaraudrabhairavādbhutadviṣṭabībhatsanavikṛtavitrāsanādirūpadarśanaṁ mithyāyogaḥ; tathā’timātrastanitapaṭahotkruṣṭādīnāṁ śabdānāmatimātraṁ śravaṇamatiyogaḥ, sarvaśo’śravaṇamayogaḥ, paruṣeṣṭavināśopaghātapradharṣaṇabhīṣaṇādiśabdaśravaṇaṁ mithyāyogaḥ; tathā’titīkṣṇogrābhiṣyandināṁ gandhānāmatimātraṁ ghrāṇamatiyogaḥ, sarvaśo’ghrāṇamayogaḥ, pūtidviṣṭāmedhyaklinnaviṣapavanakuṇapagandhādighrāṇaṁ mithyāyogaḥ; tathā rasānāmatyādānamatiyogaḥ, sarvaśo’nādānamayogaḥ, mithyāyogo rāśivarjyeṣvāhāravidhiviśeṣāyatneṣūpadekṣyate; tathā’tiśītoṣṇānāṁ sparśānāṁ snānābhyaṅgotsādanādīnāṁ cātyupasevanamatiyogaḥ, sarvaśo’nupasevanamayogaḥ, snānādīnāṁ śītoṣṇādīnāṁ ca spṛśyānāmanānupūrvyopasevanaṁ viṣamasthānābhighātāśucibhūtasaṁsparśādayaśceti mithyāyogaḥ || 37 ||
Translation
The three origins (Ayatana) of disease are the excessive use (Atiyoga), non-use (Ayoga), and wrong use (Mithyayoga) of sense objects (Artha), actions (Karma), and time (Kala).
Sanskrit
तत्रैकं स्पर्शनमिन्द्रियाणामिन्द्रियव्यापकं , चेतः- समवायि, स्पर्शनव्याप्तेर्व्यापकमपि च चेतः; तस्मात् सर्वेन्द्रियाणांव्यापकस्पर्शकृतो यो भावविशेषः, सोऽयमनुपशयात् पञ्चविधस्त्रिविधविकल्पो भवत्यसात्म्येन्द्रियार्थसंयोगः; सात्म्यार्थोह्युपशयार्थः||३८||
tatraikaṁ sparśanamindriyāṇāmindriyavyāpakaṁ , cetaḥ- samavāyi, sparśanavyāptervyāpakamapi ca cetaḥ; tasmāt sarvendriyāṇāṁ vyāpakasparśakṛto yo bhāvaviśeṣaḥ, so’yamanupaśayāt pañcavidhastrividhavikalpo bhavatyasātmyendriyārthasaṁyogaḥ; sātmyārtho hyupaśayārthaḥ || 38 ||
Translation
Among the senses, touch is unique as it pervades all other sense organs and is intimately connected with the mind (Cetas).
Sanskrit
सङ्ग्रहेण चातियोगायोगवर्जं कर्म वाङ्मनःशरीरजमहितमनुपदिष्टं यत्तच्च मिथ्यायोगं विद्यात्||४०||
saṅgraheṇa cātiyogāyogavarjaṁ karma vāṅmanaḥśarīrajamahitam anupadiṣṭaṁ yattacca mithyāyogaṁ vidyāt || 40 ||
Translation
In brief, any harmful activity of speech, mind, or body that is not specifically enjoined, excluding excessive and non-use, should be known as wrong use (Mithyayoga).
Sanskrit
इति त्रिविधविकल्पं त्रिविधमेव कर्म प्रज्ञापराध इति व्यवस्येत्||४१||
iti trividhavikalpaṁ trividham eva karma prajñāparādha iti vyavasyet || 41 ||
Translation
Thus, the three-fold (ati, a, mithya) varieties of the three-fold activities (body, speech, mind) should be understood as intellectual error (Pragnaparadha).
Sanskrit
इत्यसात्म्येन्द्रियार्थसंयोगः, प्रज्ञापराधः, परिणामश्चेति त्रयस्त्रिविधविकल्पा हेतवो विकाराणां; समयोगयुक्तास्तु प्रकृतिहेतवोभवन्ति||४३||
ityasātmyendriyārthasaṁyogaḥ, prajñāparādhaḥ, pariṇāmaśceti trayastrividhavikalpā hetavo vikārāṇāṁ; samayogayuktāstu prakṛtihetavo bhavanti || 43 ||
Translation
Thus, unwholesome contact with sense objects, intellectual error, and time (Pariṇāma) are the three-fold varieties of causes for disorders. Their proper use (Samayoga) is the cause of health (Prakriti).
Sanskrit
सर्वेषामेव भावानां भावाभावौ नान्तरेण योगायोगातियोगमिथ्यायोगान् समुपलभ्येते; यथास्वयुक्त्यपेक्षिणौ हि भावाभावौ||४४||
sarveṣām eva bhāvānāṁ bhāvābhāvau nāntareṇa yogāyogātiyogamithyāyogān samupalabyhete; yathāsvayuktyapekṣiṇau hi bhāvābhāvau || 44 ||
Translation
The presence or absence (of health/disease) in all beings is not without the factors of use, non-use, excessive use, or wrong use. Both presence and absence depend on their respective application.
Sanskrit
त्रयो रोगा इति- निजागन्तुमानसाः| तत्र निजः शारीरदोषसमुत्थः, आगन्तुर्भूतविषवाय्वग्निसम्प्रहारादिसमुत्थः, मानसः पुनरिष्टस्यलाभाल्लाभाच्चानिष्टस्योपजायते||४५||
trayo rogā iti- nijāgantumānasāḥ | tatra nijaḥ śārīradoṣasamutthaḥ, āganturbhūtaviṣavāyvagnisamprarādisamutthaḥ, mānasaḥ punariṣṭasya lābhāt alābhāccāniṣṭasyopajāyate || 45 ||
Translation
Diseases are of three types: endogenous (Nija), exogenous (Agantu), and mental (Manasa). Endogenous arises from physical Doshas; exogenous arises from spirits, poison, wind, fire, trauma, etc.; mental arises from the non-attainment of the desired and the attainment of the undesired.
Sanskrit
तत्र बुद्धिमता मानसव्याधिपरीतेनापि सता बुद्ध्या हिताहितमवेक्ष्यावेक्ष्य धर्मार्थकामानामहितानामनुपसेवने हितानांचोपसेवने प्रयतितव्यं, न ह्यन्तरेण लोके त्रयमेतन्मानसं किञ्चिन्निष्पद्यते सुखं वा दुःखं वा; तस्मादेतच्चानुष्ठेयं-तद्विद्यानां चोपसेवने प्रयतितव्यम्, आत्मदेशकुलकालबलशक्तिज्ञाने यथावच्चेति||४६||
tatra buddhimatā mānasavyādhiparītenāpi satā buddhyā hitāhitam avekṣyāvekṣya dharmārthakāmānām ahitānām anupasevane hitānāṁ copasevane prayatitavyaṁ, na hyantareṇa loke trayam etat mānasaṁ kiñcin niṣpadyate sukhaṁ vā duḥkhaṁ vā; tasmādetaccānuṣṭheyaṁ- tad-vidyānāṁ copasevane prayatitavyaṁ, ātmadeśakulakālabalaśaktijñāne yathāvaccheti || 46 ||
Translation
Even when afflicted by mental disease, a wise person should repeatedly evaluate the wholesome and unwholesome with their intellect and strive to avoid the unwholesome and adopt the wholesome in the pursuit of Dharma, Artha, and Kama. Nothing in this world, neither happiness nor misery, occurs without these three. Therefore, one should practice this and also seek the service of those knowledgeable in these matters, along with accurate self-knowledge regarding place, family, time, strength, and capacity.
Sanskrit
मानसं प्रति भैषज्यं त्रिवर्गस्यान्ववेक्षणम्| तद्विद्यसेवा विज्ञानमात्मादीनां च सर्वशः||४७||
mānasaṁ prati bhaiṣajyaṁ trivargasyānvavekṣaṇam | tadvidyasevā vijñānam ātmādīnāṁ ca sarvaśaḥ || 47 ||
Translation
The therapy for mental disorders is the pursuit of the three goals (Dharma, Artha, Kama), association with those knowledgeable in this therapy, and complete knowledge of the soul and other factors.
Sanskrit
त्रिविधमौषधमिति- दैवव्यपाश्रयं, युक्तिव्यपाश्रयं, सत्त्वावजयश्च| तत्र दैवव्यपाश्रयं- मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनादि,युक्तिव्यपाश्रयं- पुनराहारौषधद्रव्याणां योजना, सत्त्वावजयः- पुनरहितेभ्योऽर्थेभ्यो मनोनिग्रहः||५४||
trividham auṣadham iti- daivavyapāśrayaṁ, yuktivyapāśrayaṁ, sattvāvjayaśca | tatra daivavyapāśrayaṁ- mantra-auṣadhi-maṇi-maṅgala-balyupahārahoma-niyama-prāyaścittopavāsa-svastyayana-praṇipātagamanādi, yuktivyapāśrayaṁ- punarāhārauṣadhadravyāṇāṁ yojanā, sattvāvjayaḥ- punarāhitebhyo’rthebhyo manonigrahaḥ || 54 ||
Translation
Therapy is of three kinds: spiritual (Daivavyapashraya), logical (Yuktivyapashraya), and psychological (Sattvavajaya).
- Spiritual therapy includes mantras, herbs (worn), gems, auspicious rites, offerings, gifts, oblations, rules of conduct, expiations, fasting, chanting blessings, and prostration/pilgrimage.
- Logical therapy involves the proper planning and use of diet and medicinal substances.
- Psychological therapy involves the withdrawal of the mind from unwholesome objects.