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Atulyagotriya Sharira (view source)

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{{#seo:

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|title=Atulyagotriya Sharira

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|titlemode=append

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|keywords=Atulya-gotra,Shukra, Garbha, Ojoshana, Bīja, Dwireta, Klība, Prajnyaparadha, Pratikarma, Daiva , and Paurusha

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|description=Sharira Sthana Chapter 2. Different clans and aspects of the Human Birth

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}}

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<big>'''Sharira Sthana Chapter 2. Different clans and aspects of the Human Birth '''</big>

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</div>

===Sanskrit text, Transliteration and English Translation===

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अथातोऽतुल्यगोत्रीयं शारीरं व्याख्यास्यामः||१||

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athātō'tulyagōtrīyaṁ śārīraṁ vyākhyāsyāmaḥ||1||

athAto~atulyagotrIyaM shArIraM vyAkhyAsyAmaH||1||

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</div></div>

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इति ह स्माह भगवानात्रेयः||२||

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iti ha smāha bhagavānātrēyaḥ||2||

iti ha smAha bhagavAnAtreyaH||2||

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</div></div>

Now (I) shall expound the chapter that talks of ''atulya gotra'' (different clan). Thus, said Lord Atreya. [1-2]

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अतुल्यगोत्रस्य रजःक्षयान्ते रहोविसृष्टं मिथुनीकृतस्य|

किं स्याच्चतुष्पात्प्रभवं च षड्भ्यो [२] यत् स्त्रीषु गर्भत्वमुपैति पुंसः||३||

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atulyagōtrasya rajaḥkṣayāntē rahōvisr̥ṣṭaṁ mithunīkr̥tasya|

Line 54: Line 69:

atulyagotrasya rajaHkShayAnte rahovisRuShTaM mithunIkRutasya|

kiM syAccatuShpAtprabhavaM ca ShaDbhyo [2] yat strIShu garbhatvamupaiti puMsaH||3||

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</div></div>

What is that of a man which has four constituents (''mahabhutas'') and six sources (''rasa'') and which comes out of him while he cohabits with a woman of a different clan in a lonely place after her menstrual cycle and is converted into embryo in the woman? [3]

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शुक्रं तदस्य प्रवदन्ति धीरा यद्धीयते गर्भसमुद्भवाय|

वाय्वग्निभूम्यब्गुणपादवत्तत् षड्भ्यो रसेभ्यः प्रभवश्च तस्य||४||

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śukraṁ tadasya pravadanti dhīrā yaddhīyatē garbhasamudbhavāya|

Line 65: Line 83:

śukraM tadasya pravadanti dhIrA yaddhIyate garbhasamudbhavAya|

vAyvagnibhUmyabguNapAdavattat ShaDbhyo rasebhyaH prabhavashca tasya||4||

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</div></div>

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The wise call it ''shukra'', that which is implanted for the conception of an embryo. It is made up of four elements-''vayu, agni, prithvi'' and ''apa'' (four ''mahabhutas'') which contribute one fourth of the attributes of each of the ''mahabhuta'' and is originated from six ''rasas''.[4]

</div>

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सम्पूर्णदेहः समये सुखं च गर्भः कथं केन च जायते स्त्री|

गर्भं चिराद्विन्दति सप्रजाऽपि भूत्वाऽथवा नश्यति केन गर्भः||५||

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sampūrṇadēhaḥ samayē sukhaṁ ca garbhaḥ kathaṁ kēna ca jāyatē strī|

Line 76: Line 99:

sampUrNadehaH samaye sukhaM ca garbhaH kathaM kena ca jAyate strI|

garbhaM cirAdvindati saprajA~api bhUtvA~athavA nashyati kena garbhaH||5||

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</div></div>

How and with what factors does the fully developed fetus get delivered in time and with ease? How does even a fertile woman face delays in conception? Why sometimes does the embryo get destroyed? [5]

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शुक्रासृगात्माशयकालसम्पद् यस्योपचारश्च हितैस्तथाऽन्नैः ||५||

गर्भश्च काले च सुखी सुखं च सञ्जायते सम्परिपूर्णदेहः||६||

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śukrāsr̥gātmāśayakālasampad yasyōpacāraśca hitaistathā'nnaiḥ ||5||

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garbhashca kAle ca sukhI sukhaM ca sa~jjAyate samparipUrNadehaH||6||

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</div></div>

By (the excellence of) healthy sperm, ovum, ''atma'', uterus, time and by management with wholesome diet, the normal fetus gets delivered in fully developed state in time and with ease.[6]

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योनिप्रदोषान्मनसोऽभितापाच्छुक्रासृगाहारविहारदोषात्|

अकालयोगाद्बलसङ्क्षयाच्च गर्भं चिराद्विन्दति सप्रजाऽपि||७||

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yōnipradōṣānmanasō'bhitāpācchukrāsr̥gāhāravihāradōṣāt|

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yonipradoShAnmanaso~abhitApAcchukrAsRugAhAravihAradoShAt|

akAlayogAdbalasa~gkShayAcca garbhaM cirAdvindati saprajA~api||7||

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</div></div>

Though fertile, a woman conceives after a long time due to defects in genitals, mental worry, derangement of sperm, ovum, diet and behavior, absence of proper timing and diminution of strength.[7]

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असृङ्गिरुद्धं [६] पवनेन नार्या गर्भं व्यवस्यन्त्यबुधाः कदाचित्|

गर्भस्य रूपं हि करोति तस्यास्तदसृगस्रवि विवर्धमानम्||८||

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asr̥ṅggniruddhaṁ [6] pavanēna nāryā garbhaṁ vyavasyantyabudhāḥ kadācit|

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asRu~ggniruddhaM [6] pavanena nAryA garbhaM vyavasyantyabudhAH kadAcit|

garbhasya rUpaM hi karoti tasyAstadasRugasraavi vivardhamAnam||8||

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</div></div>

Menstrual blood obstructed by ''vayu'' in (the uterus of) a woman is mistaken as pregnancy sometimes by the ignorant. The blood that does not flow out but gradually accumulates within the uterus produces signs and symptoms similar to pregnancy.[8]

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तदग्निसूर्यश्रमशोकरोगैरूष्णान्नपानैरथवा ||७||

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न च गर्भसञ्ज्ञं केचिन्नरा भूतहृतं वदन्ति||९||

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tadagnisūryaśramaśōkarōgairūṣṇānnapānairathavā ||7||

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na ca garbhasa~jj~jaM kecinnarA bhUtahRutaM vadanti||9||

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</div></div>

When that blood is discharged out due to exposure to fire, the sun, exertion, grief, various diseases and intake of hot food and drinks, it is mistaken as a fetus destroyed by evil spirits by some people. [9]

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ओजोशनानां रजनीचराणामाहारहेतोर्न शरीरमिष्टम्|

गर्भं हरेयुर्यदि ते न मातुर्लब्धावकाशा न हरेयुरोजः||१०||

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ōjōśanānāṁ rajanīcarāṇāmāhārahētōrna śarīramiṣṭam|

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ojoshanAnAM rajanIcarANAmAhArahetorna sharIramiShTam|

garbhaM hareyuryadi te na mAturlabdhAvakAshA na hareyurojaH||10||

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</div></div>

Evil spirits who move at night and eat away the ''ojas'' do not desire the body (of the fetus) as food. If these evil spirits take away the life of the fetus they can easily enter in to the mother’s body and eat away the ''ojas'', leading to her death also.[10]

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कन्यां सुतं वा सहितौ पृथग्वा सुतौ सुते वा तनयान् बहून् वा|

कस्मात् प्रसूते सुचिरेण गर्भमेकोऽभिवृद्धिं च यमेऽभ्युपैति||११||

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kanyāṁ sutaṁ vā sahitau pr̥thagvā sutau sutē vā tanayān bahūn vā|

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kanyAM sutaM vA sahitau pRuthagvA sutau sute vA tanayAn bahUn vA|

kasmAt prasUte sucireNa garbhameko~abhivRuddhiM ca yame~abhyupaiti||11||

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</div></div>

Why does one get a female or a male child?. Why does one get twins, male or female, separate or conjoined, or multiple births? Why does one deliver a child with delay? Why does one twin, in many cases, develop more than the other? [11]

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रक्तेन कन्यामधिकेन पुत्रं शुक्रेण तेन द्विविधीकृतेन|

बीजेन कन्यां च सुतं च सूते यथास्वबीजान्यतराधिकेन||१२||

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raktēna kanyāmadhikēna putraṁ śukrēṇa tēna dvividhīkr̥tēna|

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raktena kanyAmadhikena putraM shukreNa tena dvividhIkRutena|

bIjena kanyAM ca sutaM ca sUte yathAsvabIjAnyatarAdhikena||12||

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</div></div>

One gets female or male child due to dominance of ovum or sperm respectively. When zygote is split into two, twins are formed and the gender of each of the twins is determined by the relative predominance of ovum or sperm.||12||

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शुक्राधिकं द्वैधमुपैति बीजं यस्याः सुतौ सा सहितौ प्रसूते|

रक्ताधिकं वा यदि भेदमेति द्विधा सुते सा सहिते प्रसूते||१३||

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śukrādhikaṁ dvaidhamupaiti bījaṁ yasyāḥ sutau sā sahitau prasūtē|

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śukradhikaM dvaidhamupaiti bIjaM yasyAH sutau sA sahitau prasUte|

raktAdhikaM vA yadi bhedameti dvidhA sute sA sahite prasUte||13||

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</div></div>

When the zygote is bifurcated with dominance of sperm, the woman delivers male twins and when with dominance of ovum, female twins.[13]

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भिनत्ति यावद्बहुधा प्रपन्नः शुक्रार्तवं वायुरतिप्रवृद्धः|

तावन्त्यपत्यानि यथाविभागं कर्मात्मकान्यस्ववशात् प्रसूते||१४||

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bhinatti yāvadbahudhā prapannaḥ śukrārtavaṁ vāyuratipravr̥ddhaḥ|

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bhinatti yAvadbahudhA prapannaH śukrārtavaM vAyuratipravRuddhaH|

tAvantyapatyAni yathAvibhAgaM karmAtmakAnyasvavashAt prasUte||14||

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</div></div>

A woman delivers multiples due to past deeds and God’s pleasure in which the excessively aggravated ''vayu'' afflicting the union of sperm and ovum splits the zygote in various ways.[14]

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आहारमाप्नोति यदा न गर्भः शोषं समाप्नोति परिस्रुतिं वा|

तं स्त्री प्रसूते सुचिरेण गर्भं पुष्टो यदा वर्षगणैरपि स्यात्||१५||

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āhāramāpnōti yadā na garbhaḥ śōṣaṁ samāpnōti parisrutiṁ vā|

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AhAramApnoti yadA na garbhaH shoShaM samApnoti parisrutiM vA|

taM strI prasUte sucireNa garbhaM puShTo yadA varShagaNairapi syAt||15||

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</div></div>

If the fetus does not get adequate nourishment and consequently gets dried up or is discharged, the woman delivers the child after a long time which may even take years for delivery after proper nourishment.[15]

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कर्मात्मकत्वाद्विषमांशभेदाच्छुक्रासृजोर्वृद्धिमुपैति कुक्षौ|

एकोऽधिको न्यूनतरो द्वितीय एवं [९] यमेऽप्यभ्यधिको विशेषः||१६||

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karmātmakatvādviṣamāṁśabhēdācchukrāsr̥jōrvr̥ddhimupaiti kukṣau|

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karmAtmakatvAdviShamAMshabhedAcchukrAsRujorvRuddhimupaiti kukShau|

eko~adhiko nyUnataro dvitIya evaM [9] yame~apyabhyadhiko visheShaH||16||

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</div></div>

Due to past deeds and uneven division of the union of sperm and ovum, one in the twin develops more in the womb while the other one is less. Thus, there is also difference in the twins. [16]

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कस्माद्द्विरेताः पवनेन्द्रियो वा संस्कारवाही नरनारिषण्डौ|

वक्री तथेर्ष्याभिरतिः कथं वा सञ्जायते वातिकषण्डको वा||१७||

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kasmāddvirētāḥ pavanēndriyō vā saṁskāravāhī naranāriṣaṇḍau|

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kasmAddviretAH pavanendriyo vA saMskAravAhI naranAriShaNDau|

vakrI tatherShyAbhiratiH kathaM vA sa~jjAyate vAtikaShaNDako vA||17||

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</div></div>

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Why does the progeny become ''dwireta'' (hermaphrodite), ''pavanendriya'' (devoid of semen), ''samskaravahi'' (one whose semen pathway is obstructed by ''vata''), ''narashanda'' (male sterility), ''narīshanda'' (female sterility), ''vakrī'' (curved), ''irshyabhirati'' (one with mixoscopia) and ''vatikashandaka'' (one whose testicles are destroyed due to ''vayu'' and ''agni'' (''pitta'')) [17]

</div>

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बीजात् समांशादुपतप्तबीजात् स्त्रीपुंसलिङ्गी भवति द्विरेताः|

शुक्राशयं गर्भगतस्य हत्वा [१०] करोति वायुः पवनेन्द्रियत्वम्||१८||

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bījāt samāṁśādupataptabījāt strīpuṁsaliṅgī bhavati dvirētāḥ|

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bIjAt samAMshAdupataptabIjAt strIpuMsali~ggI bhavati dviretAH|

śukrashayaM garbhagatasya hatvA [10] karoti vAyuH pavanendriyatvam||18||

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</div></div>

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In case the zygote is formed by sperm and ovum equally or is damaged, the progeny has characters of both female and male, resulting in ''dwireta'' (hermaphrodite). ''Vayu'' by afflicting the ''shukrashaya'' (site of semen) of the fetus causes ''pavanendriya'' (devoid of semen).[18]

</div>

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शुक्राशयद्वारविघट्टनेन संस्कारवाहं [११] कुरुतेऽनिलश्च|

मन्दाल्पबीजावबलावहर्षौ क्लीबौ च हेतुर्विकृतिद्वयस्य||१९||

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śukrāśayadvāravighaṭṭanēna saṁskāravāhaṁ [11] kurutē'nilaśca|

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śukrashayadvAravighaTTanena saMskAravAhaM [11] kurute~anilashca|

mandAlpabIjAvabalAvaharShau klIbau ca heturvikRutidvayasya||19||

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</div></div>

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When ''vayu'' obstructs the passage of the site of semen, it causes ''samskaravahī''. When the parents have sluggish and diminished reproductive factors, are weak, or are not excited or happy during coitus, they cause the two disorders—''narashanda'' and ''narīshanda'' (male and female sterility).[19]

</div>

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मातुर्व्यवायप्रतिघेन वक्री स्याद्बीजदौर्बल्यतया पितुश्च|

ईर्ष्याभिभूतावपि मन्दहर्षावीर्ष्यारतेरेव [१२] वदन्ति हेतुम्||२०||

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māturvyavāyapratighēna vakrī syādbījadaurbalyatayā pituśca|

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mAturvyavAyapratighena vakrI syAdbIjadaurbalyatayA pitushca|

IrShyAbhibhUtAvapi mandaharShAvIrShyAratereva [12] vadanti hetum||20||

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</div></div>

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Due to the mother’s lack of desire (for coitus) or complicated posture (during coitus) and also due to ''shukra'' deficiency of the father, (the progeny) is born with ''vakrī'' (with curved organ). ''Irshyabhirati''(one with mixoscopia) is caused if the parents are subdued by jealousy and have mild passion.[20]

</div>

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वाय्वग्निदोषाद्वृषणौ तु यस्य नाशं गतौ वातिकषण्डकः सः|

इत्येवमष्टौ विकृतिप्रकाराः कर्मात्मकानामुपलक्षणीयाः||२१||

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vāyvagnidōṣādvr̥ṣaṇau tu yasya nāśaṁ gatau vātikaṣaṇḍakaḥ saḥ|

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vAyvagnidoShAdvRuShaNau tu yasya nAshaM gatau vAtikaShaNDakaH saH|

ityevamaShTau vikRutiprakArAH karmAtmakAnAmupalakShaNIyAH||21||

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</div></div>

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]

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गर्भस्य सद्योऽनुगतस्य कुक्षौ स्त्रीपुन्नपुंसामुदरस्थितानाम्|

किं लक्षणं? कारणमिष्यते किं सरूपतां येन च यात्यपत्यम्||२२||

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garbhasya sadyō'nugatasya kukṣau strīpunnapuṁsāmudarasthitānām|

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garbhasya sadyo~anugatasya kukShau strIpunnapuMsAmudarasthitAnAm|

kiM lakShaNaM? kAraNamiShyate kiM sarUpatAM yena ca yAtyapatyam||22||

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</div></div>

What are the earliest signs of conception? What signs and symptoms indicate a female, male or hermaphrodite foetus developing in the womb? What is the reason of resemblance of the child to a particular person? [22]

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निष्ठीविका गौरवमङ्गसादस्तन्द्राप्रहर्षौ हृदये व्यथा च|

तृप्तिश्च बीजग्रहणं च योन्यां गर्भस्य सद्योऽनुगतस्य लिङ्गम्||२३||

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niṣṭhīvikā gauravamaṅgasādastandrāpraharṣau hr̥dayē vyathā ca|

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niShThIvikA gauravama~ggasAdastandrApraharShau hRudaye vyathA ca|

tRuptishca bIjagrahaNaM ca yonyAM garbhasya sadyo~anugatasya li~ggam||23||

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</div></div>

Salivation, heaviness, malaise, drowsiness, horripilation, distress in cardiac region, contentment, fertilization in the uterus —these are the earliest signs of conception.||23||

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सव्याङ्गचेष्टा पुरुषार्थिनी [१४] स्त्री स्त्रीस्वप्नपानाशनशीलचेष्टा|

सव्यात्तगर्भा [१५] न च वृत्तगर्भा सव्यप्रदुग्धा स्त्रियमेव सूते||२४||

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savyāṅgacēṣṭā puruṣārthinī [14] strī strīsvapnapānāśanaśīlacēṣṭā|

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savyA~ggaceShTA puruShArthinI [14] strI strIsvapnapAnAshanashIlaceShTA|

savyAttagarbhA [15] na ca vRuttagarbhA savyapradugdhA striyameva sUte||24||

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</div></div>

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पुत्रं त्वतो लिङ्गविपर्ययेण व्यामिश्रलिङ्गा प्रकृतिं तृतीयाम्|

गर्भोपपत्तौ तु मनः स्त्रिया यं जन्तुं व्रजेत्तत्सदृशं प्रसूते||२५||

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putraṁ tvatō liṅgaviparyayēṇa vyāmiśraliṅgā prakr̥tiṁ tr̥tīyām|

Line 306: Line 397:

putraM tvato li~ggaviparyayeNa vyAmishrali~ggA prakRutiM tRutIyAm|

garbhopapattau tu manaH striyA yaM jantuM vrajettatsadRushaM prasUte||25||

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</div></div>

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Activities mostly to the left side of the mother, desire for man, feminine dreams, as well as feminine drinks, foods, conducts and activities, foetus stationed in the left side of the womb, gravid uterus that is not round in shape, profuse lactation in the left breast—these indicate the female foetus. Signs- symptoms contrary to the above indicate the male foetus, while a mixture of the above indicate those of a hermaphrodite. A child resembles that person to whom the mother’s mind is attracted to during conception.||25-26||

</div>

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गर्भस्य चत्वारि चतुर्विधानि भूतानि मातापितृसम्भवानि|

आहारजान्यात्मकृतानि चैव सर्वस्य सर्वाणि भवन्ति देहे||२६||

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garbhasya catvāri caturvidhāni bhūtāni mātāpitr̥sambhavāni|

Line 317: Line 413:

garbhasya catvAri caturvidhAni bhUtAni mAtApitRusambhavAni|

AhArajAnyAtmakRutAni caiva sarvasya sarvANi bhavanti dehe||26||

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</div></div>

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तेषां विशेषाद्बलवन्ति यानि भवन्ति मातापितृकर्मजानि|

तानि व्यवस्येत् सदृशत्वहेतुं सत्त्वं यथानूकमपि व्यवस्येत्||२७||

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tēṣāṁ viśēṣādbalavanti yāni bhavanti mātāpitr̥karmajāni|

Line 325: Line 425:

teShAM visheShAdbalavanti yAni bhavanti mAtApitRukarmajAni|

tAni vyavasyet sadRushatvahetuM sattvaM yathAnUkamapi vyavasyet||27||

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</div></div>

+

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||

</div>

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कस्मात् प्रजां स्त्री विकृतां प्रसूते हीनाधिकाङ्गीं विकलेन्द्रियां वा|

देहात् कथं देहमुपैति चान्यमात्मा सदा कैरनुबध्यते च||२८||

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kasmāt prajāṁ strī vikr̥tāṁ prasūtē hīnādhikāṅgīṁ vikalēndriyāṁ vā|

Line 336: Line 441:

kasmAt prajAM strI vikRutAM prasUte hInAdhikA~ggIM vikalendriyAM vA|

dehAt kathaM dehamupaiti cAnyamAtmA sadA kairanubadhyate ca||28||

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</div></div>

Why does a woman deliver an abnormal child with deficiencies or excess of organs or deranged sense organs? How does the soul transmigrate from one body to another and what is always associated with it? ||28||

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बीजात्मकर्माशयकालदोषैर्मातुस्तथाऽऽहारविहारदोषैः|

कुर्वन्ति दोषा विविधानि दुष्टाः संस्थानवर्णेन्द्रियवैकृतानि||२९||

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bījātmakarmāśayakāladōṣairmātustathā''hāravihāradōṣaiḥ|

Line 347: Line 455:

bIjAtmakarmAshayakAladoShairmAtustathA~a~ahAravihAradoShaiH|

kurvanti doShA vividhAni duShTAH saMsthAnavarNendriyavaikRutAni||29||

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</div></div>

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वर्षासु काष्टाश्मघनाम्बुवेगास्तरोः सरित्स्रोतसि संस्थितस्य|

यथैव कुर्युर्विकृतिं तथैव गर्भस्य कुक्षौ नियतस्य दोषाः||३०||

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+

varṣāsu kāṣṭhāśmaghanāmbuvēgāstarōḥ saritsrōtasi saṁsthitasya|

yathaiva kuryurvikr̥tiṁ tathaiva garbhasya kukṣau niyatasya dōṣāḥ||30||

Line 355: Line 467:

varShAsu kAShThAshmaghanAmbuvegAstaroH saritsrotasi saMsthitasya|

yathaiva kuryurvikRutiM tathaiva garbhasya kukShau niyatasya doShAH||30||

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</div></div>

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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||

</div>

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भूतैश्चतुर्भिः सहितः सुसूक्ष्मैर्मनोजवो देहमुपैति देहात्|

कर्मात्मकत्वान्न तु तस्य दृश्यं दिव्यं विना दर्शनमस्ति रूपम्||३१||

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bhūtaiścaturbhiḥ sahitaḥ susūkṣmairmanōjavō dēhamupaiti dēhāt|

Line 366: Line 483:

bhUtaishcaturbhiH sahitaH susUkShmairmanojavo dehamupaiti dehAt|

karmAtmakatvAnna tu tasya dRushyaM divyaM vinA darshanamasti rUpam||31||

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</div></div>

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||

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स सर्वगः सर्वशरीरभृच्च स विश्वकर्मा स च विश्वरूपः|

स चेतनाधातुरतीन्द्रियश्च स नित्ययुक् सानुशयः स एव [१६] ||३२||

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sa sarvagaḥ sarvaśarīrabhr̥cca sa viśvakarmā sa ca viśvarūpaḥ|

Line 377: Line 497:

sa sarvagaH sarvasharIrabhRucca sa vishvakarmA sa ca vishvarUpaH|

sa cetanAdhAturatIndriyashca sa nityayuk sAnushayaH sa eva [16] ||32||

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</div></div>

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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||

</div>

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रसात्ममातापितृसम्भवानि भूतानि विद्याद्दश षट् च देहे|

चत्वारि तत्रात्मनि संश्रितानि स्थितस्तथाऽऽत्मा च चतुर्षु तेषु||३३||

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rasātmamātāpitr̥sambhavāni bhūtāni vidyāddaśa ṣaṭ ca dēhē|

Line 388: Line 513:

rasAtmamAtApitRusambhavAni bhUtAni vidyAddasha ShaT ca dehe|

catvAri tatrAtmani saMshritAni sthitastathA~a~atmA ca caturShu teShu||33||

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</div></div>

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||

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भूतानि मातापितृसम्भवानि रजश्च शुक्रं च वदन्ति गर्भे|

आप्याय्यते शुक्रमसृक् च भूतैर्यैस्तानि भूतानि [१७] रसोद्भवानि||३४||

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bhūtāni mātāpitr̥sambhavāni rajaśca śukraṁ ca vadanti garbhē|

Line 399: Line 527:

bhUtAni mAtApitRusambhavAni rajashca śukraM ca vadanti garbhe|

ApyAyyate śukramasRuk ca bhUtairyaistAni bhUtAni [17] rasodbhavAni||34||

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</div></div>

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||

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भूतानि चत्वारि तु कर्मजानि यान्यात्मलीनानि विशन्ति गर्भम्|

स बीजधर्मा ह्यपरापराणि देहान्तराण्यात्मनि याति याति||३५||

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bhūtāni catvāri tu karmajāni yānyātmalīnāni viśanti garbham|

Line 410: Line 541:

bhUtAni catvAri tu karmajAni yAnyAtmalInAni vishanti garbham|

sa bIjadharmA hyaparAparANi dehAntarANyAtmani yAti yAti||35||

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</div></div>

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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||

</div>

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रूपाद्धि रूपप्रभवः प्रसिद्धः कर्मात्मकानां मनसो मनस्तः|

भवन्ति ये त्वाकृतिबुद्धिभेदारजस्तमस्तत्र च कर्म हेतुः||३६||

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rūpādhi rūpaprabhavaḥ prasiddhaḥ karmātmakānāṁ manasō manastaḥ|

Line 421: Line 557:

rUpAddhi rUpaprabhavaH prasiddhaH karmAtmakAnAM manaso manastaH|

bhavanti ye tvAkRutibuddhibhedArajastamastatra ca karma hetuH||36||

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</div></div>

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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.

</div>

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अतीन्द्रियैस्तैरतिसूक्ष्मरूपैरात्मा कदाचिन्न वियुक्तरूपः|

न कर्मणा नैव मनोमतिभ्यां न चाप्यहङ्कारविकारदोषैः||३७||

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atīndriyaistairatisūkṣmarūpairātmā kadācinna viyuktarūpaḥ|

Line 432: Line 573:

atIndriyaistairatisUkShmarUpairAtmA kadAcinna viyuktarUpaH|

na karmaNA naiva manomatibhyAM na cApyaha~gkAravikAradoShaiH||37||

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</div></div>

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रजस्तमोभ्यां हि मनोऽनुबद्धं ज्ञानं विना तत्र हि सर्वदोषाः|

गतिप्रवृत्त्योस्तु निमित्तमुक्तं मनः सदोषं बलवच्च कर्म||३८||

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+

rajastamōbhyāṁ hi manō'nubaddhaṁ jñānaṁ vinā tatra hi sarvadōṣāḥ|

gatipravr̥ttyōstu nimittamuktaṁ manaḥ sadōṣaṁ balavacca karma||38||

Line 440: Line 585:

rajastamobhyAM hi mano~anubaddhaM j~jAnaM vinA tatra hi sarvadoShAH|

gatipravRuttyostu nimittamuktaM manaH sadoShaM balavacca karma||38||

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</div></div>

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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||

</div>

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+

रोगाः कुतः संशमनं किमेषां हर्षस्य शोकस्य च किं निमित्तम्|

शरीरसत्त्वप्रभवा विकाराः कथं न शान्ताः पुनरापतेयुः||३९||

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rōgāḥ kutaḥ saṁśamanaṁ kimēṣāṁ harṣasya śōkasya ca kiṁ nimittam|

Line 451: Line 601:

rogAH kutaH saMshamanaM kimeShAM harShasya shokasya ca kiM nimittam|

sharIrasattvaprabhavA vikArAH kathaM na shAntAH punarApateyuH||39||

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</div></div>

How do diseases occur? What is their remedy? What is the cause of happiness and sorrow? How could physical and mental disorders, once subdued, not recur? ||39||

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प्रज्ञापराधो विषमास्तथाऽर्था हेतुस्तृतीयः परिणामकालः|

सर्वामयानां त्रिविधा च शान्तिर्ज्ञानार्थकालाः समयोगयुक्ताः||४०||

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prajñāparādhō viṣamāstathā'rthā hētustr̥tīyaḥ pariṇāmakālaḥ|

Line 462: Line 615:

praj~jAparAdho viShamAstathA~arthA hetustRutIyaH pariNAmakAlaH|

sarvAmayAnAM trividhA ca shAntirj~jAnArthakAlAH samayogayuktAH||40||

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</div></div>

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||

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धर्म्याः क्रिया हर्षनिमित्तमुक्तास्ततोऽन्यथा शोकवशं नयन्ति|

शरीरसत्त्वप्रभवास्तु रोगास्तयोरवृत्त्या न भवन्ति भूयः||४१||

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dharmyāḥ kriyā harṣanimittamuktāstatō'nyathā śōkavaśaṁ nayanti|

Line 473: Line 629:

dharmyAH kriyA harShanimittamuktAstato~anyathA shokavashaM nayanti|

sharIrasattvaprabhavAstu rogAstayoravRuttyA na bhavanti bhUyaH||41||

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</div></div>

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||

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रूपस्य सत्त्वस्य च सन्ततिर्या नोक्तस्तदादिर्नहि सोऽस्ति कश्चित्|

तयोरवृत्तिः क्रियते पराभ्यां धृतिस्मृतिभ्यां परया धिया च||४२||

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rūpasya sattvasya ca santatiryā nōktastadādirnahi sō'sti kaścit|

Line 484: Line 643:

rUpasya sattvasya ca santatiryA noktastadAdirnahi so~asti kashcit|

tayoravRuttiH kriyate parAbhyAM dhRutismRutibhyAM parayA dhiyA ca||42||

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</div></div>

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||

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सत्याश्रये वा द्विविधे यथोक्ते पूर्वं गदेभ्यः प्रतिकर्म नित्यम्|

जितेन्द्रियं नानुपतन्ति रोगास्तत्कालयुक्तं यदि नास्ति दैवम्||४३||

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satyāśrayē vā dvividhē yathōktē pūrvaṁ gadēbhyaḥ pratikarma nityam|

Line 495: Line 657:

satyAshraye vA dvividhe yathokte pUrvaM gadebhyaH pratikarma nityam|

jitendriyaM nAnupatanti rogAstatkAlayuktaM yadi nAsti daivam||43||

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</div></div>

Even though the above mentioned two-fold seats of diseases (body and mind) exist, one who always takes precautions against diseases and have control over the senses does not fall prey to diseases except when predestined. ||43||

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दैवं पुरा यत् कृतमुच्यते तत् तत् [२८] पौरुषं यत्त्विह कर्म दृष्टम्|

प्रवृत्तिहेतुर्विषमः स दृष्टो निवृत्तिहेतुर्हि समः स एव||४४||

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daivaṁ purā yat kr̥tamucyatē tat tat [28] pauruṣaṁ yattviha karma dr̥ṣṭam|

Line 506: Line 671:

daivaM purA yat kRutamucyate tat tat [28] pauruShaM yattviha karma dRuShTam|

pravRuttiheturviShamaH sa dRuShTo nivRuttiheturhi samaH sa eva||44||

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</div></div>

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||

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हैमन्तिकं दोषचयं वसन्ते प्रवाहयन् ग्रैष्मिकमभ्रकाले|

घनात्यये वार्षिकमाशु सम्यक् प्राप्नोति रोगानृतुजान्न जातु [३१29] ||४५||

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haimantikaṁ dōṣacayaṁ vasantē pravāhayan graiṣmikamabhrakālē|

Line 517: Line 685:

haimantikaM doShacayaM vasante pravAhayan graiShmikamabhrakAle|

ghanAtyaye vArShikamAshu samyak prApnoti rogAnRutujAnna jAtu [31] ||45||

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</div></div>

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||

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नरो हिताहारविहारसेवी समीक्ष्यकारी विषयेष्वसक्तः|

दाता समः सत्यपरः क्षमावानाप्तोपसेवी च भवत्यरोगः||४६||

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narō hitāhāravihārasēvī samīkṣyakārī viṣayēṣvasaktaḥ|

Line 528: Line 699:

naro hitAhAravihArasevI samIkShyakArI viShayeShvasaktaH|

dAtA samaH satyaparaH kShamAvAnAptopasevI ca bhavatyarogaH||46||

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</div></div>

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||

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मतिर्वचः कर्म सुखानुबन्धं सत्त्वं विधेयं विशदा च बुद्धिः|

ज्ञानं तपस्तत्परता च योगे यस्यास्ति तं नानुपतन्ति [३२] रोगाः||४७||

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matirvacaḥ karma sukhānubandhaṁ sattvaṁ vidhēyaṁ viśadā ca buddhiḥ|

Line 539: Line 713:

matirvacaH karma sukhAnubandhaM sattvaM vidheyaM vishadA ca buddhiH|

j~jAnaM tapastatparatA ca yoge yasyAsti taM nAnupatanti [32] rogAH||47||

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</div></div>

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||

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तत्र श्लोकः|

इहाग्निवेशस्य महार्थयुक्तं षट्त्रिंशकं प्रश्नगणं महर्षिः|

अतुल्यगोत्रे भगवान् यथावन्निर्णीतवान् ज्ञानविवर्धनार्थम्||४८||

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tatra ślōkaḥ|

Line 553: Line 730:

ihAgniveshasya mahArthayuktaM ShaTtriMshakaM prashnagaNaM maharShiH|

atulyagotre bhagavAn yathAvannirNItavAn j~jAnavivardhanArtham||48||

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</div></div>

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||

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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते शारीरस्थानेऽतुल्यगोत्रीयं शारीरं नाम द्वितीयोऽध्यायः||२||

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ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē śārīrasthānē'tulyagōtrīyaṁ śārīraṁ nāma dvitīyō'dhyāyaḥ||2||

ityagniveshakRute tantre carakapratisaMskRute shArIrasthAne~atulyagotrIyaM shArIraM nAmadvitIyo~adhyAyaH||2||

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</div></div>

Thus ends the second chapter titled [[Atulyagotriya Sharira]] in [[Sharira Sthana]], composed by Agnivesha and redacted by Charak.

Agnivesha

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