विषमाभिनिवेशो यो नित्यानित्ये हिताहिते ।
ज्ञेयः स बुद्धिविभ्रंशः समं बुद्धिर्हि पश्यति ॥
विषयप्रवणं सत्त्वं धृतिभ्रंशान्न शक्यते ।
नियन्तुमहितादर्थाद्धृतिर्हि नियमात्मिका ॥
तत्त्वज्ञाने स्मृतिर्यस्य रजोमोहावृतात्मनः ।
भ्रश्यते स स्मृतिभ्रंशः स्मर्तव्यं हि स्मृतौ स्थितम् ॥
धीधृतिस्मृतिविभ्रष्टः कर्म यत्कुरुतेऽशुभम् ।
प्रज्ञापराधं तं विद्यात् सर्वदोषप्रकोपणम् ॥
बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम् ।
प्रज्ञापराधं जानीयान्मनसो गोचरं हि तत् ॥
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.”
Commentary
buddhy-ādi-bhraṁśa-traya-rūpa-prajñāparādha-janyaṁ karma prajñāparādhatvena darśyann āha—dhīty ādi |
(Āyurveda-dīpikā-vyākhyā of Cakrapāṇi Datta)
“Showing action produced by a transgression of discrimination in the three forms of the diverging of the intellect and so forth to be a transgression of discrimination, he [i.e., the author] speaks this verse (dhī … ).”