Charak Samhita

siva.sh/caraka-samhita/sharira-sthana/5/10

भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः| तज्जा ह्यहङ्कारसङ्गसंशयाभिसम्प्लवाभ्यवपातविप्रत्ययाविशेषानुपायास्तरुणमिव द्रुममतिविपुलशाखास्तरवोऽभिभूयपुरुषमवतत्यैवोत्तिष्ठन्ते; यैरभिभूतो न सत्तामतिवर्तते| तत्रैवञ्जातिरूपवित्तवृत्तबुद्धिशीलविद्याभिजनवयोवीर्यप्रभावसम्पन्नोऽहमित्यहङ्कारः, यन्मनोवाक्कायकर्म नापवर्गाय ससङ्गः, कर्मफलमोक्षपुरुषप्रेत्यभावादयः सन्ति वा नेति संशयः, सर्वावस्थास्वनन्योऽहमहं स्रष्टा स्वभावसंसिद्धोऽहमहंशरीरेन्द्रियबुद्धिस्मृतिविशेषराशिरिति ग्रहणमभिसम्प्लवः, मम मातृपितृभ्रातृदारापत्यबन्धुमित्रभृत्यगणो गणस्यचाहमित्यभ्यवपातः, कार्याकार्यहिताहितशुभाशुभेषु विपरीताभिनिवेशो विप्रत्ययः, ज्ञाज्ञयोः प्रकृतिविकारयोः प्रवृत्तिनिवृत्त्योश्चसामान्यदर्शनमविशेषः, प्रोक्षणानशनाग्निहोत्रत्रिषवणाभ्युक्षणावाहनयाजनयजनयाचनसलिलहुताशनप्रवेशादयः समारम्भाःप्रोच्यन्ते ह्यनुपायाः| एवमयमधीधृतिस्मृतिरहङ्काराभिनिविष्टः सक्तः ससंशयोऽभिसम्प्लुतबुद्धिरभ्यवपतितोऽन्यथादृष्टिरविशेषग्राहीविमार्गगतिर्निवासवृक्षः सत्त्वशरीरदोषमूलानां सर्वदुःखानां भवति| एवमहङ्कारादिभिर्दोषैर्भ्राम्यमाणो नातिवर्तते प्रवृत्तिं, सा च मूलमघस्य ||१०||

sanskrit

Lord Atreya replied, “The source of attachment are ignorance, desire, hatred and purposeful action. This in turns give rise to ahamkara (ego), sanga (attachment), samshaya (skepticism), abhisamplava (mistaken self-identity), abhyavapata (false sense of ownership), vipratyaya (sensing opposite of reality), avishesha (inability to distinguish between consciousness/unconsciousness) and anupaya (inappropriate means) that engulf an individual just like the very long branches of a big tree smother a sapling. A person overwhelmed by these emotions stays trapped in the affairs of the world. Ahamkara means egoism. E.g., "I belong to a high descent and possess beauty, wealth, conduct, intelligence, character, modesty, learning, fame, age, power and influence." Sanga, or attachment, includes the mental, vocal, or physical deeds associated with attachment that are not conducive to the attainment of emancipation or salvation. Samshaya, or skepticism regarding the existence of the result of the past action, salvation, soul, life after death, etc. Abhisamplava is the mistaken perception of identifying one’s atman with one’s body, such as "I am second to none in any situation; I am the creator; I am an accomplished person by nature and I am the aggregate of body, sense organs, intelligence and memory.” Abhyavapata is the sense of ownership, such as " mother, father, brother, wife, progeny, keen, friend and servants belong to me and I am theirs." Vipratyaya, or considering a desirable act as undesirable, a beneficial thing as harmful and an auspicious act/thing as inauspicious (and vice versa). Avishesha, or the lack of distinction between a consciousness and unconsciousness, nature and its modifications, attachment and detachment. Anupaya, or inefficient religious rituals such as prokshana (consecration), anashana (fasting), agnihotra (oblation to the fire), trishavana (worship with soma thrice a day while performing sacrifice), abhyukshana (wetting), aavahana (invocation), yajana (leading or guiding sacrificial rituals), yajna (sacrificial rituals), yachana (begging) and entering into water and fire. (Though these means are listed in good code of conduct, these can create attachments to life and desires. Therefore these means are inefficient in attaining liberation.) Thus, if a person is devoid of intellect, restraint and memory, but is egoistic, skeptic, self-centered, is attached (to objects or actions), and is unable to discern between good or bad, self and the physical body, etc. he is an abode of all miseries. Such feelings are the root cause of vitiation of doshas relating to the mind and body. Such a person is trapped in the cycle of life and death and cannot attain salvation (from miseries). The ultimate goal of Ayurveda is salvation from all sorts of miseries which depends upon the wellbeing of the purusha - individually as well as socially.

english translation

bhagavAnuvAca- mohecchAdveSakarmamUlA pravRttiH| tajjA hyahaGkArasaGgasaMzayAbhisamplavAbhyavapAtavipratyayAvizeSAnupAyAstaruNamiva drumamativipulazAkhAstaravo'bhibhUyapuruSamavatatyaivottiSThante; yairabhibhUto na sattAmativartate| tatraivaJjAtirUpavittavRttabuddhizIlavidyAbhijanavayovIryaprabhAvasampanno'hamityahaGkAraH, yanmanovAkkAyakarma nApavargAya sasaGgaH, karmaphalamokSapuruSapretyabhAvAdayaH santi vA neti saMzayaH, sarvAvasthAsvananyo'hamahaM sraSTA svabhAvasaMsiddho'hamahaMzarIrendriyabuddhismRtivizeSarAziriti grahaNamabhisamplavaH, mama mAtRpitRbhrAtRdArApatyabandhumitrabhRtyagaNo gaNasyacAhamityabhyavapAtaH, kAryAkAryahitAhitazubhAzubheSu viparItAbhinivezo vipratyayaH, jJAjJayoH prakRtivikArayoH pravRttinivRttyozcasAmAnyadarzanamavizeSaH, prokSaNAnazanAgnihotratriSavaNAbhyukSaNAvAhanayAjanayajanayAcanasalilahutAzanapravezAdayaH samArambhAHprocyante hyanupAyAH| evamayamadhIdhRtismRtirahaGkArAbhiniviSTaH saktaH sasaMzayo'bhisamplutabuddhirabhyavapatito'nyathAdRSTiravizeSagrAhIvimArgagatirnivAsavRkSaH sattvazarIradoSamUlAnAM sarvaduHkhAnAM bhavati| evamahaGkArAdibhirdoSairbhrAmyamANo nAtivartate pravRttiM, sA ca mUlamaghasya ||10||

hk transliteration

siva.sh/caraka-samhita/sharira-sthana/5/10

भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः| तज्जा ह्यहङ्कारसङ्गसंशयाभिसम्प्लवाभ्यवपातविप्रत्ययाविशेषानुपायास्तरुणमिव द्रुममतिविपुलशाखास्तरवोऽभिभूयपुरुषमवतत्यैवोत्तिष्ठन्ते; यैरभिभूतो न सत्तामतिवर्तते| तत्रैवञ्जातिरूपवित्तवृत्तबुद्धिशीलविद्याभिजनवयोवीर्यप्रभावसम्पन्नोऽहमित्यहङ्कारः, यन्मनोवाक्कायकर्म नापवर्गाय ससङ्गः, कर्मफलमोक्षपुरुषप्रेत्यभावादयः सन्ति वा नेति संशयः, सर्वावस्थास्वनन्योऽहमहं स्रष्टा स्वभावसंसिद्धोऽहमहंशरीरेन्द्रियबुद्धिस्मृतिविशेषराशिरिति ग्रहणमभिसम्प्लवः, मम मातृपितृभ्रातृदारापत्यबन्धुमित्रभृत्यगणो गणस्यचाहमित्यभ्यवपातः, कार्याकार्यहिताहितशुभाशुभेषु विपरीताभिनिवेशो विप्रत्ययः, ज्ञाज्ञयोः प्रकृतिविकारयोः प्रवृत्तिनिवृत्त्योश्चसामान्यदर्शनमविशेषः, प्रोक्षणानशनाग्निहोत्रत्रिषवणाभ्युक्षणावाहनयाजनयजनयाचनसलिलहुताशनप्रवेशादयः समारम्भाःप्रोच्यन्ते ह्यनुपायाः| एवमयमधीधृतिस्मृतिरहङ्काराभिनिविष्टः सक्तः ससंशयोऽभिसम्प्लुतबुद्धिरभ्यवपतितोऽन्यथादृष्टिरविशेषग्राहीविमार्गगतिर्निवासवृक्षः सत्त्वशरीरदोषमूलानां सर्वदुःखानां भवति| एवमहङ्कारादिभिर्दोषैर्भ्राम्यमाणो नातिवर्तते प्रवृत्तिं, सा च मूलमघस्य ||१०||

sanskrit

Lord Atreya replied, “The source of attachment are ignorance, desire, hatred and purposeful action. This in turns give rise to ahamkara (ego), sanga (attachment), samshaya (skepticism), abhisamplava (mistaken self-identity), abhyavapata (false sense of ownership), vipratyaya (sensing opposite of reality), avishesha (inability to distinguish between consciousness/unconsciousness) and anupaya (inappropriate means) that engulf an individual just like the very long branches of a big tree smother a sapling. A person overwhelmed by these emotions stays trapped in the affairs of the world. Ahamkara means egoism. E.g., "I belong to a high descent and possess beauty, wealth, conduct, intelligence, character, modesty, learning, fame, age, power and influence." Sanga, or attachment, includes the mental, vocal, or physical deeds associated with attachment that are not conducive to the attainment of emancipation or salvation. Samshaya, or skepticism regarding the existence of the result of the past action, salvation, soul, life after death, etc. Abhisamplava is the mistaken perception of identifying one’s atman with one’s body, such as "I am second to none in any situation; I am the creator; I am an accomplished person by nature and I am the aggregate of body, sense organs, intelligence and memory.” Abhyavapata is the sense of ownership, such as " mother, father, brother, wife, progeny, keen, friend and servants belong to me and I am theirs." Vipratyaya, or considering a desirable act as undesirable, a beneficial thing as harmful and an auspicious act/thing as inauspicious (and vice versa). Avishesha, or the lack of distinction between a consciousness and unconsciousness, nature and its modifications, attachment and detachment. Anupaya, or inefficient religious rituals such as prokshana (consecration), anashana (fasting), agnihotra (oblation to the fire), trishavana (worship with soma thrice a day while performing sacrifice), abhyukshana (wetting), aavahana (invocation), yajana (leading or guiding sacrificial rituals), yajna (sacrificial rituals), yachana (begging) and entering into water and fire. (Though these means are listed in good code of conduct, these can create attachments to life and desires. Therefore these means are inefficient in attaining liberation.) Thus, if a person is devoid of intellect, restraint and memory, but is egoistic, skeptic, self-centered, is attached (to objects or actions), and is unable to discern between good or bad, self and the physical body, etc. he is an abode of all miseries. Such feelings are the root cause of vitiation of doshas relating to the mind and body. Such a person is trapped in the cycle of life and death and cannot attain salvation (from miseries). The ultimate goal of Ayurveda is salvation from all sorts of miseries which depends upon the wellbeing of the purusha - individually as well as socially.

english translation

bhagavAnuvAca- mohecchAdveSakarmamUlA pravRttiH| tajjA hyahaGkArasaGgasaMzayAbhisamplavAbhyavapAtavipratyayAvizeSAnupAyAstaruNamiva drumamativipulazAkhAstaravo'bhibhUyapuruSamavatatyaivottiSThante; yairabhibhUto na sattAmativartate| tatraivaJjAtirUpavittavRttabuddhizIlavidyAbhijanavayovIryaprabhAvasampanno'hamityahaGkAraH, yanmanovAkkAyakarma nApavargAya sasaGgaH, karmaphalamokSapuruSapretyabhAvAdayaH santi vA neti saMzayaH, sarvAvasthAsvananyo'hamahaM sraSTA svabhAvasaMsiddho'hamahaMzarIrendriyabuddhismRtivizeSarAziriti grahaNamabhisamplavaH, mama mAtRpitRbhrAtRdArApatyabandhumitrabhRtyagaNo gaNasyacAhamityabhyavapAtaH, kAryAkAryahitAhitazubhAzubheSu viparItAbhinivezo vipratyayaH, jJAjJayoH prakRtivikArayoH pravRttinivRttyozcasAmAnyadarzanamavizeSaH, prokSaNAnazanAgnihotratriSavaNAbhyukSaNAvAhanayAjanayajanayAcanasalilahutAzanapravezAdayaH samArambhAHprocyante hyanupAyAH| evamayamadhIdhRtismRtirahaGkArAbhiniviSTaH saktaH sasaMzayo'bhisamplutabuddhirabhyavapatito'nyathAdRSTiravizeSagrAhIvimArgagatirnivAsavRkSaH sattvazarIradoSamUlAnAM sarvaduHkhAnAM bhavati| evamahaGkArAdibhirdoSairbhrAmyamANo nAtivartate pravRttiM, sA ca mUlamaghasya ||10||

hk transliteration