Āyurveda

viṣamābhiniveśo yo nityānitye hitāhite |
jñeyaḥ sa buddhi-vibhraṁśaḥ samaṁ buddhir hi paśyati ||
viṣaya-pravaṇaṁ sattvaṁ dhṛti-bhraṁśān na śakyate |
niyantum ahitād arthād dhṛtir hi niyamātmikā ||
tattva-jñāne smṛtir yasya rajo-mohāvṛtātmanaḥ |
bhraśyate sa smṛti-bhraṁśaḥ smartavyaṁ hi smṛtau sthitam ||
dhī-dhṛti-smṛti-vibhraṣṭaḥ karma yat kurute’śubham |
prajñāparādhaṁ taṁ vidyāt sarva-doṣa-prakopaṇam || …
buddhyā viṣama-vijñānaṁ viṣamaṁ ca pravartanam |
prajñāparādhaṁ jānīyān manaso gocaraṁ hi tat ||
(Caraka-saṁhita: 4.1.99–102, 109)

“Incorrect determination of the impermanent in the permanent [as well as the permanent in the impermanent] and the unwholesome in the wholesome [as well as the unwholesome in the wholesome] is to be known as divergence of the intellect, since the intellect sees correctly [when it is not divergent]. As a result of divergence of the will, the mind inclined to objects of the senses is unable to be restrained from unwholesome objects, since will is possessed of restraint [when it is not divergent]. The memory of one whose mind is covered over by passion or delusion diverging from knowledge of existence is [called] divergence of the memory, since that which is to be remembered is present in one’s memory [when it is not divergent]. Know an unwholesome action aggravating to all the doṣas which one of deviated intellect, will, or memory performs to be prajñāparādha [i.e., a transgression of discrimination]. … Incorrect understanding with the intellect and incorrect conduct should be known as prajñāparādha [i.e., transgressions of discrimination], since they are within the scope of the mind.”

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trividham eva karma prajñāparādha iti vyavasyet |
(Caraka-saṁhita: 1.11.41)

“Action (karma) of these three types [i.e., overuse, disuse, or misuse of the mind, speech, and body as categorized in two prior passages] should be regarded as prajñāparādha [i.e., a transgression of discernment].”

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