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→Sanskrit text, Transliteration and English Translation
ityevamaShTau vikRutiprakArAH karmAtmakAnAmupalakShaNIyAH||21||
ityevamaShTau vikRutiprakArAH karmAtmakAnAmupalakShaNIyAH||21||
When the testicles get destroyed by aggravation of ''vayu'' and ''agni'', ''vatika shandaka'' is caused. These eight types of genetic sexual disorders described above (dwireta, pawanendriya, etc)could be the consequences of past deeds.[21]
When the testicles get destroyed by aggravation of ''vayu'' and ''agni'', ''vatika shandaka'' is caused. These eight types of genetic sexual disorders described above (''dwireta, pawanendriya,'' etc)could be the consequences of past deeds.[21]
गर्भस्य सद्योऽनुगतस्य कुक्षौ स्त्रीपुन्नपुंसामुदरस्थितानाम्|
गर्भस्य सद्योऽनुगतस्य कुक्षौ स्त्रीपुन्नपुंसामुदरस्थितानाम्|
tAni vyavasyet sadRushatvahetuM sattvaM yathAnUkamapi vyavasyet||27||
tAni vyavasyet sadRushatvahetuM sattvaM yathAnUkamapi vyavasyet||27||
Foetus is made up of four set of four mahābhūtas (i.e., of all except ākāśha), i.e., one set each from the mother, the father, nutrition from the mother, and the self. Out of these, factors the past deeds of the soul and the parents significantly influence the physical and psychological traits of the progeny. Like-wise, resemblance is also determined by the deeds of past life.||27||
Foetus is made up of four set of four ''mahabhutas'' (i.e., of all except ''akasha''), i.e., one set each from the mother, the father, nutrition from the mother, and the self. Out of these, factors the past deeds of the soul and the parents significantly influence the physical and psychological traits of the progeny. Like-wise, resemblance is also determined by the deeds of past life.||27||
कस्मात् प्रजां स्त्री विकृतां प्रसूते हीनाधिकाङ्गीं विकलेन्द्रियां वा|
कस्मात् प्रजां स्त्री विकृतां प्रसूते हीनाधिकाङ्गीं विकलेन्द्रियां वा|
yathaiva kuryurvikRutiM tathaiva garbhasya kukShau niyatasya doShAH||30||
yathaiva kuryurvikRutiM tathaiva garbhasya kukShau niyatasya doShAH||30||
Due to defects insperm/ovum, past deeds of the soul, uterus, time and mother’s food and behavior, doṣhas get vitiated causing various abnormalities in shape, complexion and sense organs. Just as in the rainy season, wood, stone pieces and water current cause derangements in a tree situated in the river stream, doṣhas cause abnormalities in foetus situated in the womb.||29-30||
Due to defects in the sperm/ovum, past deeds of the soul, uterus, time and mother’s food and behavior, ''doshas'' get vitiated causing various abnormalities in shape, complexion and sense organs. Just as in the rainy season, wood, stone pieces and water current cause derangements in a tree situated in the river stream, ''doshas'' cause abnormalities in fetus situated in the womb.||29-30||
भूतैश्चतुर्भिः सहितः सुसूक्ष्मैर्मनोजवो देहमुपैति देहात्|
भूतैश्चतुर्भिः सहितः सुसूक्ष्मैर्मनोजवो देहमुपैति देहात्|
karmAtmakatvAnna tu tasya dRushyaM divyaM vinA darshanamasti rUpam||31||
karmAtmakatvAnna tu tasya dRushyaM divyaM vinA darshanamasti rUpam||31||
The soul, alongwith four subtle bhūtas, at a speed like that of the mind, transmigrates from one body to the other according to past deeds. It cannot be seen without divine visual sense. ||31||
The soul, along with four subtle ''bhutas'', at a speed like that of the mind, transmigrates from one body to the other according to past deeds. It cannot be seen without divine visual sense. ||31||
स सर्वगः सर्वशरीरभृच्च स विश्वकर्मा स च विश्वरूपः|
स सर्वगः सर्वशरीरभृच्च स विश्वकर्मा स च विश्वरूपः|
catvAri tatrAtmani saMshritAni sthitastathA~a~atmA ca caturShu teShu||33||
catvAri tatrAtmani saMshritAni sthitastathA~a~atmA ca caturShu teShu||33||
In the body, the bhutas are sixteen (each set of four bhūtas is of four types), originating from maternal nutrition, the self, mother (ovum) and father (sperm). Out of these, four are associated with the self and the self, in turn, depends on these four.||33||
In the body, the ''bhutas'' are sixteen (each set of four ''bhutas'' is of four types), originating from maternal nutrition, the self, mother (ovum) and father (sperm). Out of these, four are associated with the self and the self, in turn, depends on these four.||33||
भूतानि मातापितृसम्भवानि रजश्च शुक्रं च वदन्ति गर्भे|
भूतानि मातापितृसम्भवानि रजश्च शुक्रं च वदन्ति गर्भे|
ApyAyyate śukramasRuk ca bhUtairyaistAni bhUtAni [17] rasodbhavAni||34||
ApyAyyate śukramasRuk ca bhUtairyaistAni bhUtAni [17] rasodbhavAni||34||
The bhūtas from the mother and the father are known as ovum and sperm in the foetus respectively. The bhutas which nourish these sperm and ovum are nourished from the mother’s nutrition. ||34||
The ''bhutas'' from the mother and the father are known as ovum and sperm in the fetus respectively. The ''bhutas'' which nourish these sperm and ovum are nourished from the mother’s nutrition. ||34||
भूतानि चत्वारि तु कर्मजानि यान्यात्मलीनानि विशन्ति गर्भम्|
भूतानि चत्वारि तु कर्मजानि यान्यात्मलीनानि विशन्ति गर्भम्|
sa bIjadharmA hyaparAparANi dehAntarANyAtmani yAti yAti||35||
sa bIjadharmA hyaparAparANi dehAntarANyAtmani yAti yAti||35||
Four karmajabhūtas (derived from the past deeds) which are atmaleena (associated with the soul) which enter into the fetus are known as beejadharma. These (four bhutas) alongwith 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 a cyclic of birth and death). ||35||
रूपाद्धि रूपप्रभवः प्रसिद्धः कर्मात्मकानां मनसो मनस्तः|
रूपाद्धि रूपप्रभवः प्रसिद्धः कर्मात्मकानां मनसो मनस्तः|
bhavanti ye tvAkRutibuddhibhedArajastamastatra ca karma hetuH||36||
bhavanti ye tvAkRutibuddhibhedArajastamastatra ca karma hetuH||36||
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 the other is caused by ''rajas, tamas'' and the past deeds.
अतीन्द्रियैस्तैरतिसूक्ष्मरूपैरात्मा कदाचिन्न वियुक्तरूपः|
अतीन्द्रियैस्तैरतिसूक्ष्मरूपैरात्मा कदाचिन्न वियुक्तरूपः|
gatipravRuttyostu nimittamuktaM manaH sadoShaM balavacca karma||38||
gatipravRuttyostu nimittamuktaM manaH sadoShaM balavacca karma||38||
The soul is never dissociated with the subtle and sense-transcending bhūtas, past deeds, mind, intellect, ego and other doṣhas or vikāra. 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 ''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||
रोगाः कुतः संशमनं किमेषां हर्षस्य शोकस्य च किं निमित्तम्|
रोगाः कुतः संशमनं किमेषां हर्षस्य शोकस्य च किं निमित्तम्|
sarvAmayAnAM trividhA ca shAntirj~jAnArthakAlAH samayogayuktAH||40||
sarvAmayAnAM trividhA ca shAntirj~jAnArthakAlAH samayogayuktAH||40||
Intellectual error (pragyaparadha), unbalanced use of senses and temporal effects- these three are the causes of all disorders. Similarly, the remedy of all disorders lies in the balanced use of intellect, senses and time. ||40||
Intellectual error (''pragyaparadha''), unbalanced use of senses and temporal effects- these three are the causes of all disorders. Similarly, the remedy of all disorders lies in the balanced use of intellect, senses and time. ||40||
धर्म्याः क्रिया हर्षनिमित्तमुक्तास्ततोऽन्यथा शोकवशं नयन्ति|
धर्म्याः क्रिया हर्षनिमित्तमुक्तास्ततोऽन्यथा शोकवशं नयन्ति|
pravRuttiheturviShamaH sa dRuShTo nivRuttiheturhi samaH sa eva||44||
pravRuttiheturviShamaH sa dRuShTo nivRuttiheturhi samaH sa eva||44||
The deeds of the previous life are known as daiva (fate) and those of the present life as pauruṣha (personal effort). Imbalance of these (daiva and paurush) leads to diseases and_balance prevents the diseases||44||
The deeds of the previous life are known as ''daiva'' (fate) and those of the present life as ''paurusha'' (personal effort). Imbalance of these (''daiva'' and ''paurusha'') leads to diseases and balance prevents the diseases||44||
हैमन्तिकं दोषचयं वसन्ते प्रवाहयन् ग्रैष्मिकमभ्रकाले|
हैमन्तिकं दोषचयं वसन्ते प्रवाहयन् ग्रैष्मिकमभ्रकाले|
ghanAtyaye vArShikamAshu samyak prApnoti rogAnRutujAnna jAtu [31] ||45||
ghanAtyaye vArShikamAshu samyak prApnoti rogAnRutujAnna jAtu [31] ||45||
One who eliminates the accumulation of doṣhas 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, of summer in early rains and of rainy season in autumn, never suffers from seasonal disorders. ||45||
नरो हिताहारविहारसेवी समीक्ष्यकारी विषयेष्वसक्तः|
नरो हिताहारविहारसेवी समीक्ष्यकारी विषयेष्वसक्तः|
dAtA samaH satyaparaH kShamAvAnAptopasevI ca bhavatyarogaH||46||
dAtA samaH satyaparaH kShamAvAnAptopasevI ca bhavatyarogaH||46||
The man who uses wholesome diet and behavior, moves cautiously, is unattached to sensual pleasures, donates, observes equality, is truthful, is forebearing and is devoted to venerable people becomes free from diseases. ||46||
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||
मतिर्वचः कर्म सुखानुबन्धं सत्त्वं विधेयं विशदा च बुद्धिः|
मतिर्वचः कर्म सुखानुबन्धं सत्त्वं विधेयं विशदा च बुद्धिः|
One who is endowed with such an intellect, speech and (positive) actions which yield good results, who has a submissive mind, clear understanding, and knowledge, and who does penance and continued effort in yoga, does not fall victim to diseases. ||47||
One who is endowed with such an intellect, speech and (positive) actions which yield good results, who has a submissive mind, clear understanding, and knowledge, and who does penance and continued effort in ''yoga'', does not fall victim to diseases. ||47||
तत्र श्लोकः|
तत्र श्लोकः|
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 Agniveśa 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 and disorders at birth, furthering our knowledge in the matter. ||48||
इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते शारीरस्थानेऽतुल्यगोत्रीयं शारीरं नाम द्वितीयोऽध्यायः||२||
इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते शारीरस्थानेऽतुल्यगोत्रीयं शारीरं नाम द्वितीयोऽध्यायः||२||
ityagniveshakRute tantre carakapratisaMskRute shArIrasthAne~atulyagotrIyaM shArIraM nAmadvitIyo~adhyAyaH||2||
ityagniveshakRute tantre carakapratisaMskRute shArIrasthAne~atulyagotrIyaM shArIraM nAmadvitIyo~adhyAyaH||2||
Thus ends the second chaptertitled atulyagotra’in Sārīrasthāna, composed by Agniveśa
and redacted by Caraka.
Thus ends the second chapter titled [[Atulyagotriya Sharira]] in [[Sharira Sthana]], composed by Agnivesha and redacted by Charaka.
=== Tattva Vimarsha ===
=== Tattva Vimarsha ===