•
कतिधापुरुषीयशारीरम्
Katidhapurusha Sharira (Knowledge of holistic human being)
2.
अतुल्यगोत्रीयशारीरम्
Atulyagotriya Sharira (Different clans and aspects of the Human Birth)
3.
खुड्डिकागर्भावक्रान्तिशारीरम्
Khuddika Garbhavakranti Sharira (Factors responsible for Embryogenesis)
4.
महतीगर्भावक्रान्तिशारीरम्
Mahatigarbhavakranti Sharira (Detail description on embryonic development)
5.
पुरुषविचयशारीरम्
Purusha Vichaya Sharira (Detailed Study of holistic human being)
6.
शरीरविचयशारीरम्
Sharira Vichaya Sharira (Analytical study of the Human body)
7.
शरीरसङ्ख्याशारीरम्
Sharira Sankhya Sharira (Numerological account of human body constituents)
8.
जातिसूत्रीयशारीरम्
Jatisutriya Sharira (Obstetrics, Maternal Health and Neonatal Care)
Progress:10.8%
न ते तत्सदृशास्त्वन्ये पारम्पर्यसमुत्थिताः| सारूप्याद्ये त एवेति निर्दिश्यन्ते नवा नवाः ||४६||
sanskrit
Here, the author has given his opinion on other philosophies that do not accept the causality of Purusha but rather believe that there is always a new doer with every birth. They opine that there is no permanent Purusha as such. They believe that the Purusha is merely a combination of ephemeral elements devoid of any permanent controlling agent or consciousness.
english translation
na te tatsadRzAstvanye pAramparyasamutthitAH| sArUpyAdye ta eveti nirdizyante navA navAH ||46||
hk transliteration by Sanscriptभावास्तेषां समुदयो निरीशः सत्त्वसञ्ज्ञकः| कर्ता भोक्ता न स पुमानिति केचिद्व्यवस्थिताः ||४७||
sanskrit
Certain schools of thought, including schools within Buddhism share this view. In their opinion, it is sattva and not the Aatma (Purusha) that becomes the doer and sufferer of its previous deeds. (This is also known as kshanabhangavada)
english translation
bhAvAsteSAM samudayo nirIzaH sattvasaJjJakaH| kartA bhoktA na sa pumAniti kecidvyavasthitAH ||47||
hk transliteration by Sanscriptतेषामन्यैः कृतस्यान्ये भावा [१] भावैर्नवाः फलम्| भुञ्जते सदृशाः प्राप्तं यैरात्मा नोपदिश्यते ||४८||
sanskrit
Those who subscribe to the above theory do not accept the soul as the cause or reason for existence. To them, the results of actions performed by one would be enjoyed by some other similar (momentary) entities.
english translation
teSAmanyaiH kRtasyAnye bhAvA [1] bhAvairnavAH phalam| bhuJjate sadRzAH prAptaM yairAtmA nopadizyate ||48||
hk transliteration by Sanscriptकरणान्यान्यता दृष्टा कर्तुः कर्ता स एव तु| कर्ता हि करणैर्युक्तः कारणं सर्वकर्मणाम् ||४९||
sanskrit
The bodily organs of a living being might be different but the soul i.e. the agent of action (deeds) is one and the same. The agent (doer) of action (deed) like a sculptor is an efficient cause of all actions (viz. sculpture etc.) by virtue of his possession of the various karana (equipment).
english translation
karaNAnyAnyatA dRSTA kartuH kartA sa eva tu| kartA hi karaNairyuktaH kAraNaM sarvakarmaNAm ||49||
hk transliteration by Sanscriptनिमेषकालाद्भावानां कालः शीघ्रतरोऽत्यये| भग्नानां न [१] पुनर्भावः कृतं नान्यमुपैति च ||५०||
sanskrit
Physical elements can get destroyed at a rate faster than the twinkling of an eye. Those destroyed do not come back to their original form again and the results of the deeds (like yagna) of one individual may not be enjoyable to another individual.
english translation
nimeSakAlAdbhAvAnAM kAlaH zIghrataro'tyaye| bhagnAnAM na [1] punarbhAvaH kRtaM nAnyamupaiti ca ||50||
hk transliteration by SanscriptCharak Samhita
Progress:10.8%
न ते तत्सदृशास्त्वन्ये पारम्पर्यसमुत्थिताः| सारूप्याद्ये त एवेति निर्दिश्यन्ते नवा नवाः ||४६||
sanskrit
Here, the author has given his opinion on other philosophies that do not accept the causality of Purusha but rather believe that there is always a new doer with every birth. They opine that there is no permanent Purusha as such. They believe that the Purusha is merely a combination of ephemeral elements devoid of any permanent controlling agent or consciousness.
english translation
na te tatsadRzAstvanye pAramparyasamutthitAH| sArUpyAdye ta eveti nirdizyante navA navAH ||46||
hk transliteration by Sanscriptभावास्तेषां समुदयो निरीशः सत्त्वसञ्ज्ञकः| कर्ता भोक्ता न स पुमानिति केचिद्व्यवस्थिताः ||४७||
sanskrit
Certain schools of thought, including schools within Buddhism share this view. In their opinion, it is sattva and not the Aatma (Purusha) that becomes the doer and sufferer of its previous deeds. (This is also known as kshanabhangavada)
english translation
bhAvAsteSAM samudayo nirIzaH sattvasaJjJakaH| kartA bhoktA na sa pumAniti kecidvyavasthitAH ||47||
hk transliteration by Sanscriptतेषामन्यैः कृतस्यान्ये भावा [१] भावैर्नवाः फलम्| भुञ्जते सदृशाः प्राप्तं यैरात्मा नोपदिश्यते ||४८||
sanskrit
Those who subscribe to the above theory do not accept the soul as the cause or reason for existence. To them, the results of actions performed by one would be enjoyed by some other similar (momentary) entities.
english translation
teSAmanyaiH kRtasyAnye bhAvA [1] bhAvairnavAH phalam| bhuJjate sadRzAH prAptaM yairAtmA nopadizyate ||48||
hk transliteration by Sanscriptकरणान्यान्यता दृष्टा कर्तुः कर्ता स एव तु| कर्ता हि करणैर्युक्तः कारणं सर्वकर्मणाम् ||४९||
sanskrit
The bodily organs of a living being might be different but the soul i.e. the agent of action (deeds) is one and the same. The agent (doer) of action (deed) like a sculptor is an efficient cause of all actions (viz. sculpture etc.) by virtue of his possession of the various karana (equipment).
english translation
karaNAnyAnyatA dRSTA kartuH kartA sa eva tu| kartA hi karaNairyuktaH kAraNaM sarvakarmaNAm ||49||
hk transliteration by Sanscriptनिमेषकालाद्भावानां कालः शीघ्रतरोऽत्यये| भग्नानां न [१] पुनर्भावः कृतं नान्यमुपैति च ||५०||
sanskrit
Physical elements can get destroyed at a rate faster than the twinkling of an eye. Those destroyed do not come back to their original form again and the results of the deeds (like yagna) of one individual may not be enjoyable to another individual.
english translation
nimeSakAlAdbhAvAnAM kAlaH zIghrataro'tyaye| bhagnAnAM na [1] punarbhAvaH kRtaM nAnyamupaiti ca ||50||
hk transliteration by Sanscript