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→Sanskrit text, Transliteration and English Translation
स सर्वगः सर्वशरीरभृच्च स विश्वकर्मा स च विश्वरूपः|
स सर्वगः सर्वशरीरभृच्च स विश्वकर्मा स च विश्वरूपः|
स चेतनाधातुरतीन्द्रियश्च स नित्ययुक् सानुशयः स एव [१६] ||३२||
स चेतनाधातुरतीन्द्रियश्च स नित्ययुक् सानुशयः स एव ||३२||
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sa sarvagaḥ sarvaśarīrabhr̥cca sa viśvakarmā sa ca viśvarūpaḥ|
sa sarvagaḥ sarvaśarīrabhr̥cca sa viśvakarmā sa ca viśvarūpaḥ|
sa cētanādhāturatīndriyaśca sa nityayuk sānuśayaḥ sa ēva [16] ||32||
sa cētanādhāturatīndriyaśca sa nityayuk sānuśayaḥ sa ēva ||32||
sa sarvagaH sarvasharIrabhRucca sa vishvakarmA sa ca vishvarUpaH|
sa sarvagaH sarvasharIrabhRucca sa vishvakarmA sa ca vishvarUpaH|
sa cetanAdhAturatIndriyashca sa nityayuk sAnushayaH sa eva [16] ||32||
sa cetanAdhAturatIndriyashca sa nityayuk sAnushayaH sa eva ||32||
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The soul is omnivagant/ omnipresent (can move anywhere and everywhere), sustains all bodies, performs all actions, and takes all forms. It is the source of consciousness, transcending all senses, as it is always associated (with intellect etc.), it gets involved in attachment etc.||32||
The soul is omnivagant/ omnipresent (can move anywhere and everywhere), sustains all bodies, performs all actions, and takes all forms. It is the source of consciousness, transcending all senses, as it is always associated (with intellect etc.), it gets involved in feelings like attachment etc.||32||
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भूतानि मातापितृसम्भवानि रजश्च शुक्रं च वदन्ति गर्भे|
भूतानि मातापितृसम्भवानि रजश्च शुक्रं च वदन्ति गर्भे|
आप्याय्यते शुक्रमसृक् च भूतैर्यैस्तानि भूतानि [१७] रसोद्भवानि||३४||
आप्याय्यते शुक्रमसृक् च भूतैर्यैस्तानि भूतानि रसोद्भवानि||३४||
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bhūtāni mātāpitr̥sambhavāni rajaśca śukraṁ ca vadanti garbhē|
bhūtāni mātāpitr̥sambhavāni rajaśca śukraṁ ca vadanti garbhē|
āpyāyyatē śukramasr̥k ca bhūtairyaistāni bhūtāni [17] rasōdbhavāni||34||
āpyāyyatē śukramasr̥k ca bhūtairyaistāni bhūtāni rasōdbhavāni||34||
bhUtAni mAtApitRusambhavAni rajashca śukraM ca vadanti garbhe|
bhUtAni mAtApitRusambhavAni rajashca śukraM ca vadanti garbhe|
ApyAyyate śukramasRuk ca bhUtairyaistAni bhUtAni [17] rasodbhavAni||34||
ApyAyyate śukramasRuk ca bhUtairyaistAni bhUtAni rasodbhavAni||34||
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Four ''karmajabhutas'' (derived from the past deeds) which are ''atmaleena'' (associated with the soul) which enter into the fetus are known as ''beejadharma''. These (four ''bhutas'') along with the soul transmigrates from one body to the other (in a cyclic of birth and death). ||35||
Four ''karmajabhutas'' (derived from the past deeds) which are ''atmaleena'' (associated with the soul) which enter into the fetus are known as ''beejadharma''. These (four ''bhutas'') along with the soul transmigrates from one body to the other (in the cycle of birth and death). ||35||
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Based on one’s past deeds, one’s physical form is influenced by the physical form of a past life, and one’s mind from that of a past life. Whatever difference is observed in the physique and psyche of one’s life from those of the other is caused by ''rajas, tamas'' and the past deeds.
Based on one’s past deeds, one’s physical form is influenced by the physical form of a past life, and one’s mind from that of a past life. Whatever difference is observed in the physique and psyche of one’s life from those of others is caused by ''rajas, tamas'' and the past deeds.
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The soul is never dissociated with the subtle and sense-transcending ''bhutas'', past deeds, mind, intellect, ego and other ''doshas'' or ''vikara''. Mind is associated with ''rajas'' and ''tamas'', while all defects are caused by ignorance (''tamas''). The cause of movement and inclination of soul from one body to another is defective mind and potent past deeds. ||37-38||
The soul is never dissociated with the subtle and sense-transcending ''bhutas'', past deeds, mind, intellect, ego and other ''vikara''. Mind is associated with ''rajas'' and ''tamas'', while all defects are caused by ignorance (''tamas'') or lack of knowledge. The cause of movement and inclination of soul from one body to another is defective mind and potent past deeds. ||37-38||
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Virtuous acts bring forth happiness while the contrary ones cause sorrow. The source of all diseases is the body and the mind. When these (body and mind) are absent, the diseases can not recur. ||41||
Virtuous acts bring forth happiness while the contrary ones cause sorrow. The source of all diseases is the body and the mind. When these (body and mind) are absent, the diseases can not recur.( This state is known as ''Moksha'' )||41||
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The beginning of the continuity of physique and psyche is not told and for sure there is no such beginning Their absence can be brought out only by excellent restraint, memory and knowledge. ||42||
The beginning point of the consistent exixtence of physique and psyche is not mentioned anywhere and for sure there is no such beginning. Their absence can be brought out only by excellent restraint, memory and knowledge. ||42||
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दैवं पुरा यत् कृतमुच्यते तत् तत् [२८] पौरुषं यत्त्विह कर्म दृष्टम्|
दैवं पुरा यत् कृतमुच्यते तत् तत् पौरुषं यत्त्विह कर्म दृष्टम्|
प्रवृत्तिहेतुर्विषमः स दृष्टो निवृत्तिहेतुर्हि समः स एव||४४||
प्रवृत्तिहेतुर्विषमः स दृष्टो निवृत्तिहेतुर्हि समः स एव||४४||
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daivaṁ purā yat kr̥tamucyatē tat tat [28] pauruṣaṁ yattviha karma dr̥ṣṭam|
daivaṁ purā yat kr̥tamucyatē tat tat pauruṣaṁ yattviha karma dr̥ṣṭam|
pravr̥ttihēturviṣamaḥ sa dr̥ṣṭō nivr̥ttihēturhi samaḥ sa ēva||44||
pravr̥ttihēturviṣamaḥ sa dr̥ṣṭō nivr̥ttihēturhi samaḥ sa ēva||44||
daivaM purA yat kRutamucyate tat tat [28] pauruShaM yattviha karma dRuShTam|
daivaM purA yat kRutamucyate tat tat pauruShaM yattviha karma dRuShTam|
pravRuttiheturviShamaH sa dRuShTo nivRuttiheturhi samaH sa eva||44||
pravRuttiheturviShamaH sa dRuShTo nivRuttiheturhi samaH sa eva||44||
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हैमन्तिकं दोषचयं वसन्ते प्रवाहयन् ग्रैष्मिकमभ्रकाले|
हैमन्तिकं दोषचयं वसन्ते प्रवाहयन् ग्रैष्मिकमभ्रकाले|
घनात्यये वार्षिकमाशु सम्यक् प्राप्नोति रोगानृतुजान्न जातु [३१29] ||४५||
घनात्यये वार्षिकमाशु सम्यक् प्राप्नोति रोगानृतुजान्न जातु ||४५||
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haimantikaṁ dōṣacayaṁ vasantē pravāhayan graiṣmikamabhrakālē|
haimantikaṁ dōṣacayaṁ vasantē pravāhayan graiṣmikamabhrakālē|
ghanātyayē vārṣikamāśu samyak prāpnōti rōgānr̥tujānna jātu [31] ||45||
ghanātyayē vārṣikamāśu samyak prāpnōti rōgānr̥tujānna jātu ||45||
haimantikaM doShacayaM vasante pravAhayan graiShmikamabhrakAle|
haimantikaM doShacayaM vasante pravAhayan graiShmikamabhrakAle|
ghanAtyaye vArShikamAshu samyak prApnoti rogAnRutujAnna jAtu [31] ||45||
ghanAtyaye vArShikamAshu samyak prApnoti rogAnRutujAnna jAtu ||45||
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One who eliminates the accumulation of ''doshas'' of early winter in spring, of summer in early rains and of rainy season in autumn, never suffers from seasonal disorders. ||45||
One who eliminates the accumulation of ''doshas'' of early winter in spring, that of summer in early rains and that of rainy season in autumn, never suffers from seasonal disorders. ||45||
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The man who uses wholesome diet and behavior, moves cautiously, is unattached to sensual pleasures, donates, observes equality, is truthful, is forbearing and is devoted to venerable people becomes free from diseases. ||46||
The man who uses wholesome diet and behavior,who moves cautiously, who is unattached to sensual pleasures, who donates, observes equality,who is truthful, who is forbearing and who is devoted to venerable people becomes free from diseases. ||46||
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मतिर्वचः कर्म सुखानुबन्धं सत्त्वं विधेयं विशदा च बुद्धिः|
मतिर्वचः कर्म सुखानुबन्धं सत्त्वं विधेयं विशदा च बुद्धिः|
ज्ञानं तपस्तत्परता च योगे यस्यास्ति तं नानुपतन्ति [३२] रोगाः||४७||
ज्ञानं तपस्तत्परता च योगे यस्यास्ति तं नानुपतन्ति रोगाः||४७||
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matirvacaḥ karma sukhānubandhaṁ sattvaṁ vidhēyaṁ viśadā ca buddhiḥ|
matirvacaḥ karma sukhānubandhaṁ sattvaṁ vidhēyaṁ viśadā ca buddhiḥ|
jñānaṁ tapastatparatā ca yōgē yasyāsti taṁ nānupatanti [32] rōgāḥ||47||
jñānaṁ tapastatparatā ca yōgē yasyāsti taṁ nānupatanti rōgāḥ||47||
matirvacaH karma sukhAnubandhaM sattvaM vidheyaM vishadA ca buddhiH|
matirvacaH karma sukhAnubandhaM sattvaM vidheyaM vishadA ca buddhiH|
j~jAnaM tapastatparatA ca yoge yasyAsti taM nAnupatanti [32] rogAH||47||
j~jAnaM tapastatparatA ca yoge yasyAsti taM nAnupatanti rogAH||47||
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Now summing it all up,
Now summing it all up,
In this chapter on ''atulyagotra'' the great sage Atreya responded to the thirty six important questions of Agnivesha on conception and disorders at birth, furthering our knowledge in the matter. ||48||
In this chapter on ''atulyagotra'' the great sage Atreya responded to the thirty six important questions of Agnivesha (on conception, disorders at birth etc.), further enhancing our knowledge in the matter. ||48||
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Thus ends the second chapter titled [[Atulyagotriya Sharira]] in [[Sharira Sthana]], composed by Agnivesha and redacted by Charak.
Thus ends the second chapter titled [[Atulyagotriya Sharira]] in [[Sharira Sthana]], composed by Agnivesha and redacted by Charaka.
=== ''Tattva Vimarsha'' / Fundamental Principles===
=== ''Tattva Vimarsha'' / Fundamental Principles===