आध्यात्मिकादि मैत्रेय ज्ञात्वा तापत्रयं बुधः ।
उत्पन्नज्ञानवैराग्यः प्राप्नोत्यात्यंतिकं लयम् ॥
आध्यात्मिकोऽपि द्विविधः शरीरो मानसस्तथा ।
शरीरो बहुभिर्भेदैर्भिद्यते श्रूयतां च सः ॥
शिरोरोगप्रतिश्यायज्वरशूलभगन्दरैः ।
गुल्मार्शःश्वयथुश्वासच्छर्द्यादिभिरनेकधा ॥
तथाक्षिरोगातीसारकुष्ठाङ्गामयसंज्ञितैः ।
भिद्यते देहजस्तापो मानसं श्रोतुमर्हसि ॥
कामक्रोधभयद्वेषलोभमोहविषादजः ।
शोकासूयावमानेर्ष्यामात्सर्यादिमयस्तथा ॥
मानसोऽपि द्विजश्रेष्ठ तापो भवति नैकधा ।
इत्येवमादिभिर्भेदैस्तापो ह्याध्यात्मिकः स्मृतः ॥
मृगपक्षिमनुष्याद्यैः पिशाचोरगराक्षसैः ।
सरीसृपाद्यैश्च नृणां जायते चाधिभौतिकः ॥
शीतवातोष्णवर्षांबुवैद्युतादिसमुद्भवः ।
तापो द्विजवर श्रेष्ठैः कथ्यते चाधिदैविकः ॥
गर्भजन्मजराज्ञानमृत्युनारकजं तथा ।
दुःखं सहस्रशो भेदैर्भिद्यते मुनिसत्तम ॥
ādhyātmikādi maitreya jñātvā tāpa-trayaṁ budhaḥ |
utpanna-jñāna-vairāgyaḥ prāpnoty ātyantikaṁ layam |
ādhyātmiko’pi dvividhaḥ śārīro mānasas tathā |
śārīro bahubhir bhedair bhidyate śrūyatāṁ ca saḥ ||
śiro-roga-pratiśyāya-jvara-śūla-bhagandaraiḥ |
gulmārśaḥ-śvayathu-śvāsa-cchardyādibhir anekadhā ||
tathākṣi-rogātīsāra-kuṣṭhāṅgāmaya-saṁjñitaiḥ |
bhidyate dehajas tāpo mānasaṁ śrotum arhasi ||
kāma-krodha-bhaya-dveṣa-lobha-moha-viṣādajaḥ |
śokāsūyāvamānerṣyā-mātsaryādimayas tathā ||
mānaso’pi dvija-śreṣṭha tāpo bhavati naikadhā |
ity evam ādibhir bhedais tāpo hy ādhyātmikaḥ smṛtaḥ ||
mṛga-pakṣi-manuṣyādyaiḥ piśācoraga-rākṣasaiḥ |
sarīsṛpādyaiś ca nṛṇāṁ jāyate cādhibhautikaḥ ||
śīta-vātoṣṇa-varṣāmbu-vaidyutādi-samudbhavaḥ |
tāpo dvija-vara śreṣṭhaiḥ kathyate cādhidaivikaḥ ||
garbha-janma-jarājñāna-mṛtyu-nārakajaṁ tathā |
duḥkhaṁ sahasraśo bhedair bhidyate muni-sattama ||
(Viṣṇu Purāṇa: 6.5.1–9)
“O Maitreya, having understood the three miseries, [viz.,] ādhyātmikā and so forth, a wise person in whom knowledge (jñāna) and non-attachment (vairāgya) have arisen attains absolute dissolution [i.e., mokṣa]. Ādhyātmikā [misery], furthermore, is twofold: bodily and mental. The bodily [type] is divisible into many divisions. This too should be heared about. Misery produced by the body is divisible in various ways with names such as head diseases, colds, fevers, colic, fistula, splenomegaly, hemorrhoids, intumescence, asthma, vomiting, ophthalmia, dysentery, leprosy, rheumatism, and so forth. The mental [type of ādhyātmikā misery] is [also] befitting to hear of. O best of the twice-born, mental misery too occurs in various ways, such as that produced by lust, anger, fear, enmity, greed, delusion, and dejection, and that constituted of lamentation, detraction [i.e., attributing faults to others’ qualities], disrespect, hostility [i.e., non-forgiveness], envy [i.e., intolerance of another’s excellence], and so forth. In this way, ādhyātmika misery is known by many divisions. The ādhibhautika [misery] of human beings arises from animals, birds, [other] humans, piśācas, serpents, rākṣasas, reptiles, and so forth. Ādhidaivika misery is known by the exalted, O best of the twice born, as that produced by cold, wind, heat, rain, water, lightning, and so forth. O best of the sages, suffering produced by the womb, birth, aging, ignorance, death, and Naraka, is divisible in thousands of divisions.”
Commentary
ātmānaṁ deha-sandhānaṁ ca nimittīkṛtya bhavatīty ādhyātmikaḥ | … bhūtāni nimittatvenādhikṛtya bhavatīty ādhibhautikaḥ | … kevalaṁ daivam evādhikṛtya bhavatīty ādhidaivikaḥ |
(Śrī Śrīdhara Svāmīpāda’s Ātma-prakāśa-ṭīkā on Viṣṇu Purāṇa: 6.5.1, 7, 8)
“Because it occurs by means of the self (ātmā) [i.e., the body and the psyche] and conjunction [of the jīvātmā] with the body, it [i.e., misery arising by means of the body and psyche] is [called] ādhyātmika [lit., ‘relating to the self’]. … Because it occurs as a result of [other] entities as the means, it [i.e., misery arising by means of other entities] is [called] ādhibhautika [lit., ‘relating to [other] entities’]. Because it occurs as a result of only destiny (daiva) alone, it [i.e., misery arising by means of destiny] is [called] ādhidaivika [lit., ‘relating to destiny’].”