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Speculations in the Medical Schools [CH. the miserable man of ignorance draw desires and longings from the objects of sense. He is wise indeed who considers all objects as fire and withdraws himself from them. With the cessation of all actions (anārambha) and dissociation from sense-objects there is no more fear of being afflicted with sorrows. Sorrows, again, are said to proceed from four causes, namely, the wrong notion of noneternal things (e.g. sense-objects) as eternal (buddhi-vibhramśa), the want of the power of controlling the mind from undesirable courses (dhrti-viblıramsa), forgetfulness of the nature of right knowledge (smặti-vibhramsa) and the adoption of unhygienic courses (asātmyaarthāgama). Prajñāparādha is defined here as a wrong action that is done through the confusion of intelligence and want of selfcontrol and right knowledge (dhi-dhrti-smyti-vibhrașța), and this is supposed to rouse up all maladies and defects (sarva-doșaprakopaña). Some of the offences that may be counted under prajñāparādha are as follows: to set things in motion, to try to stop moving objects, to let the proper time for doing things pass by, to begin an action in the wrong manner, not to behave in the accustomed manner, not to behave modestly and politely, to insult respected persons, to go about in wrong places or at wrong times, to take objects which are known to be harmful, not to abide by the proper course of conduct described in the Caraka-samhitā, 1.1.6; the passions of jealousy, vanity, fear, anger, greed, ignorance, egoism, errors, all actions prompued by these and whatever else that is prompted by ignorance (moha) and self-ostentation (rajas). Prajñāparādha is further defined as error of judgment (visamavijñāna) and as wrong enterprise (vişama-pravartanā), proceeding out of wrong knowledge or erroneous judgment. It will thus appear that it is wise to take prajñāparādha in the wider sense of error of judgment or misapplied intelligence, regarding it as the cause of all kinds of moral depravity, unhealthy and unhygienic habits and accidental injuries of all kinds. As Caraka admitted the existence of the self and of rebirth and regarded moral merit (dharma) and demerit (adharma) as the causes of all human enjoyment and sufferings, and of the productivity or unproductivity of the ground, and the hygienic or unhygienic conditions of water, air and the seasons, he had to include within prajñāparādha the causes that led to vices and sins. The causes of all sorrows are, firstly, wrong consideration of the non-eternal as eternal and of the injurious as good; secondly, want of self-control; and, thirdly, the defect of
