The Compendium of Kāśyapa 1.28.6.p1

1.28.6.p1

atra ślokāḥ -yathā vaktraṃ tathā vṛttaṃ yathā cakṣustathā manaḥ
yathā svarastathā sāro yathā rūpaṃ tathā guṇāḥ
trividhaṃ sattvamuddiṣṭa kalyāṇakrodhamohajam
śreṣṭhamadhyādhamatvaṃ ca teṣāṃ proktaṃ yathākramam
aṣṭa sapta tridhā caiṣāṃ kramādbhedaḥ pravakṣyate
sattvānāṃ sattvavijñānaṃ hitamauṣadhakalpane
tapaḥsatyadayāśaucadānaśīlarataṃ samam
jñānavijñānasaṃpannaṃ brāhmaṃ vidyājjitendriyam
prajāvantaṃ kriyāvantaṃ dharmaśīlaṃ jagatpriyam
anīrṣyamaśaṭhe prājñaḥ prājāpatyaṃ vadecchucim
śaucavratejyādhyayanabrahmacaryadayāparam
jitamānamadakrodhaṃ vaktāraṃ cāṣamādiśet
trivarganityaṃ vidvāṃsaṃ śūramakliṣṭakāriṇam
prāhuraindraṃ mahābhāgamadhiṣṭhātāramīśvaram
tyaktadambhabhayakrodhaṃ prāptakāriṇamīśvaram
samaṃ mitre ca śatrau ca yāmyaṃ vidyāt suniścitam
aśuciviśuciḥ śūraḥ śīghrakrodhaprasādavān
puṇyaśīlo mahābhāgo vāruṇo varuṇapriyaḥ
sthānamānaparīcāradharmakāmārthalobhinam
krodhaprasādaphaladaṃ kauberaṃ prāhurūjitam
ślokākhyānetihāsajñaṃ gandhamālyāmbarapriyam
nṛttagītopahāsajña gāndharvaṃ subhagaṃ viduḥ
ye cānye'pi śubhā bhāvāḥ śuddhāste cāpi sāttvikāḥ
etat kalyāṇabhūyiṣṭhaṃ śuddhaṃ sattvamihāṣṭadhā
ārogyaṃ praśamo rūpaṃ jñānavijñānamāryatā
dīrghamāyuḥ sukhātyaktaṃ sāmānyaṃ śuddhalakṣaṇam
īśvaro'sūyakaścaṇḍa ātmapūjopadhipriyaḥ
sānukrośabhayo raudro hantā śūrastathā''suraḥ
krūracchidraprahārī ca roṣerṣyāmarṣasantataḥ
vairamāṃsāśanāyāsaḥ kalahārthī ca rākṣasaḥ
śucidviḍaśuciḥ krūro'bhīrurbhīṣayitā''vilaḥ
madyamāṃsapriyaḥ śaṅkī paiśāco bahubhojanaḥ
tīkṣṇamāyāsabahulaṃ nidrāluṃ bahuvairiṇam
akruddhabhīruṃ straiṇaṃ ca sārpaṃ nityauṣṭhalehinam
dānaśayyātyalaṅkārapānabhojanamaithunaiḥ
nityopetaṃ pramuditaṃ yākṣaṃ vidyāt prabhakṣaṇam
ahaṅkṛtā mahāhārā vairiṇo vikṛtānanāḥ
virūpā vikṛtātmāno bhūtasattvā niśāpriyāḥ
amaṣikutsitāhāravāgdyūnaṃ nityaśaṅkitam
calaṃ durmedhasaṃ bhīruṃ śākunaṃ viddhyanokasam
ityetadrājasaṃ sattvaṃ saptadhā krodhakāritam
vyāmiśraguṇadoṣaṃ ca raja evopalakṣayet
āhāramaithunaparaṃ svapnaśīlamamedhasam
athaivaṃ pāśavaṃ vidyānmṛjā'laṅkāravarjitam
bhīrumaprajñamādyūnaṃ kāmakrodhavaśaṃ gatam
hiṃsramātmaparaṃ vidyānmātsyaṃ suprajasaṃ śaṭham
vadhabandhaparikleśaśītavātātapakṣamam
buddhyaṅgahīnamalasaṃ vānaspatyaṃ vadedṛjum
ityetattrividhaṃ sattvaṃ tāmasaṃ mohasaṃbhavam
yaccāmedhyamakalyāṇaṃ sarvaṃ taccāpi tāmasam
sattvaṃ prakāśakaṃ viddhi rajaścāpi pravartakam
tamo niyāmakaṃ proktamanyonyamithunapriyam
yadā yaccādhikaṃ yasya sa dehī tena bhāvitaḥ
śubhāśubhānyācarati phalaṃ bhuṅkte tathāvidham
samānasattvā bālānāṃ tasmāddhātrī praśasyate
udvegavitrāsakarī viparītā na śasyate
na jīvantyatha jīvanti kṛcchrā dhātrīviparyaye
samāna ttvā bālānāṃ puṣṭirāyurbalaṃ sukham
tvagasṛṅmāṃsamedo'sthimajjaśukrāṇi dhātavaḥ
ojaḥ sattvaṃ ca sarvaṃ ca tatsāraṃ tu nibodha me
tvagrogarahito bhogī prasannavyañjanacchaviḥ
sadyaḥkṣataprarohaśca tvaksāraḥ sutanūruhaḥ
raktasāro'ruṇābhāsaḥ --sūtrasthānasyaitāvāneva bhāga upalabdhaḥ

On this there are verses:
As the face, so the conduct; as the eye, so the mind; / as the voice, so the constitution; as the appearance, so the qualities. / The mental temperament is stated to be threefold, arising from goodness, wrath, and delusion; / and their status is declared to be superior, intermediate, and inferior, in order. / Their division will be explained in order as eightfold, sevenfold, and threefold. / Knowledge of the mental temperament of beings is beneficial in formulating medicine. / Devoted to asceticism, truth, compassion, cleanliness, and generosity; impartial, / endowed with knowledge and discernment, with senses conquered—one should recognise as Brāhma. / Having offspring, performing actions, virtuous, dear to the world, / free from envy, not deceitful, wise, clean—one should call Prājāpatya. / Devoted to cleanliness, vows, sacrifices, study, celibacy, and compassion; / with pride, intoxication, and anger conquered; an eloquent speaker—one should declare as Ārṣa. / Constantly devoted to the three aims of life, learned, heroic, an untiring worker, / an overlord, a ruler—they call this the eminent Aindra. / Free from deceit, fear, and anger; acting appropriately; an overlord; / impartial to friend and foe—one should certainly recognise as Yāmya. / Clean amidst impurity, heroic, quick to anger and quick to appease, / of virtuous conduct, highly fortunate, beloved of Varuṇa—is the Vāruṇa. / Desirous of rank, honor, attendants, righteousness, pleasure, and wealth; / bestowing the fruits of wrath and favor, mighty—they call this the Kaubera. / Knowing verses, narratives, and histories; fond of perfumes, garlands, and garments; / skilled in dance, song, and pleasantry; charming—they know this as Gāndharva. / And whatever other auspicious, pure states there are, they too are sāttvika. / This is the pure mental temperament, abundant in goodness, eightfold here. / Freedom from disease, tranquility, beauty, knowledge, discernment, nobility, / long life, accompanied by happiness—these are the general characteristics of the pure [temperament]. / An overlord, envious, fierce, fond of self-worship and deceit, / pitiless, terrible, a slayer, heroic—such is the Āsura. / Striking cruelly at weaknesses, continually filled with anger, jealousy, and impatience, / having enmity, meat-eating, and fatigue; seeking quarrel—is the Rākṣasa. / Hating the pure, impure, cruel, fearless, terrifying, turbid, / fond of liquor and meat, suspicious, a voracious eater—is the Paiśāca. / Sharp, full of fatigue, sleepy, having many enemies, / not prone to anger, timid, devoted to women, continually licking the lips—is the Sārpa. / Constantly endowed with and rejoicing in gifts, couches, excessive ornament, drink, food, and copulation; / a great eater—one should know as Yākṣa. / Arrogant, eating much, hostile, with deformed faces, / misshapen, deformed in mind, fond of night—are those of Bhūta temperament. / Agitated, eating contemptible food, with distressed speech, constantly suspicious, / fickle, dull-witted, timid, living in hollows—know as Śākuna. / Thus this rājasa mental temperament is sevenfold, produced by wrath; / and one should recognise passion as having mixed qualities and faults. / Devoted to food and copulation, prone to sleep, lacking intellect, / devoid of cleanliness and adornment—one should thus know as Pāśava. / Timid, unintelligent, agitated, fallen under the sway of desire and wrath, / harmful, selfish, with abundant offspring, deceitful—one should know as Mātsya. / Enduring slaughter, binding, distress, cold, wind, and heat, / devoid of intellect and limbs, lazy, upright—one should declare as Vānaspatya. / Thus this threefold tāmasa mental temperament arises from delusion; / and whatever is impure and unpropitious, all that too is tāmasa. / Know sattva to be illuminating, and rajas to be activating; / tamas is declared to be restricting; they are fond of mutual pairing. / Whichever is predominant in a person, that embodied soul is infused by it, / performs good and bad deeds, and experiences corresponding results. / Therefore, for infants, a wet-nurse of equal mental temperament is praised; / an opposite one causes agitation and terror, and is not praised. / In the case of an incompatible wet-nurse, they do not live, or if they live, it is with difficulty. / From equal temperament comes nourishment, longevity, strength, and happiness for infants. / Skin, blood, flesh, fat, bone, marrow, and semen are the bodily tissues; / vital essence and mind are all of them; but learn from me their essence. / Free from skin diseases, prosperous, with clear indications and complexion, / whose wounds heal immediately, with fine body hair—is one whose essence is skin. / One whose essence is blood has a ruddy glow—Only this much portion of the Sūtrasthāna is available.