1.
कतिधापुरुषीयशारीरम्
Katidhapurusha Sharira (Knowledge of holistic human being)
2.
अतुल्यगोत्रीयशारीरम्
Atulyagotriya Sharira (Different clans and aspects of the Human Birth)
•
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:50.6%
सात्म्यजश्चायं गर्भः| नह्यसात्म्यसेवित्वमन्तरेण स्त्रीपुरुषयोर्वन्ध्यत्वमस्ति, गर्भेषु वाऽप्यनिष्टो भावः| यावत् खल्वसात्म्यसेविनां स्त्रीपुरुषाणां त्रयो दोषाः प्रकुपिताः शरीरमुपसर्पन्तो न शुक्रशोणितगर्भाशयोपघातायोपपद्यन्ते,तावत् समर्था गर्भजननाय भवन्ति| सात्म्यसेविनां पुनः स्त्रीपुरुषाणामनुपहतशुक्रशोणितगर्भाशयानामृतकाले सन्निपतितानां जीवस्यानवक्रमणाद्गर्भा नप्रादुर्भवन्ति| नहि केवलं सात्म्यज एवायं गर्भः, समुदयोऽत्र कारणमुच्यते| यानि खल्वस्य गर्भस्य सात्म्यजानि, यानि चास्य सात्म्यतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; तद्यथा-आरोग्यमनालस्यमलोलुपत्वमिन्द्रियप्रसादः स्वरवर्णबीजसम्पत् प्रहर्षभूयस्त्वं चेति (सात्म्यजानि) ||११||
sanskrit
The embryo is created by the accustomed, wholesome regimen or satmya. There cannot be sterility of the man, woman or defects in the embryo without resorting to unwholesome practices. Humans are capable of reproduction as long as the shukra (semen), shonita (ovum), and garbhashaya (uterus) are not afflicted by the vitiated doshas in the body, due to indulgence in unwholesome practices. Those couples who follow wholesome regimen even during the period of sexual union, and whose semen, ovum and uterus are unafflicted, do not produce offspring if the soul does not enter into it. Therefore, wholesome regimen is solely not responsible for embryogenesis. It is the blending of all the factors that is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from and due to wholesome regimen. These are: arogya (the state of freedom from diseases), analasya (freedom from laziness) and alolupatva (freedom from greed), clarity of senses, excellence of voice and fertility and optimum libido.
english translation
sAtmyajazcAyaM garbhaH| nahyasAtmyasevitvamantareNa strIpuruSayorvandhyatvamasti, garbheSu vA'pyaniSTo bhAvaH| yAvat khalvasAtmyasevinAM strIpuruSANAM trayo doSAH prakupitAH zarIramupasarpanto na zukrazoNitagarbhAzayopaghAtAyopapadyante,tAvat samarthA garbhajananAya bhavanti| sAtmyasevinAM punaH strIpuruSANAmanupahatazukrazoNitagarbhAzayAnAmRtakAle sannipatitAnAM jIvasyAnavakramaNAdgarbhA naprAdurbhavanti| nahi kevalaM sAtmyaja evAyaM garbhaH, samudayo'tra kAraNamucyate| yAni khalvasya garbhasya sAtmyajAni, yAni cAsya sAtmyataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH; tadyathA-ArogyamanAlasyamalolupatvamindriyaprasAdaH svaravarNabIjasampat praharSabhUyastvaM ceti (sAtmyajAni) ||11||
hk transliteration
रसजश्चायं गर्भः| न हि रसादृते मातुः प्राणयात्राऽपि स्यात्, किं पुनर्गर्भजन्म| न चैवासम्यगुपयुज्यमाना रसा गर्भमभिनिर्वर्तयन्ति, न च केवलं सम्यगुपयोगादेव रसानां गर्भाभिनिर्वृत्तिर्भवति,समुदायोऽप्यत्र कारणमुच्यते| यानि तु खल्वस्य गर्भस्य रसजानि, यानि चास्य रसतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; तद्यथा-शरीरस्याभिनिर्वृत्तिरभिवृद्धिः प्राणानुबन्धस्तृप्तिः पुष्टिरुत्साहश्चेति (रसजानि) ||१२||
sanskrit
The embryo is produced from rasa. Without rasa (nutritive fluid), even the mother cannot survive, hence neither can the embryo. Improper nourishment does not contribute to the embryogenesis. On the contrary, neither is an embryo formed simply due to adequate nourishment. In this case too, the blending of all the factors is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from 'rasa. These are: formation and growth of the body, sustenance of life, satiety, nourishment and enthusiasm.
english translation
rasajazcAyaM garbhaH| na hi rasAdRte mAtuH prANayAtrA'pi syAt, kiM punargarbhajanma| na caivAsamyagupayujyamAnA rasA garbhamabhinirvartayanti, na ca kevalaM samyagupayogAdeva rasAnAM garbhAbhinirvRttirbhavati,samudAyo'pyatra kAraNamucyate| yAni tu khalvasya garbhasya rasajAni, yAni cAsya rasataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH; tadyathA-zarIrasyAbhinirvRttirabhivRddhiH prANAnubandhastRptiH puSTirutsAhazceti (rasajAni) ||12||
hk transliteration
अस्ति खलु सत्त्वमौपपादुकं; यज्जीवं स्पृक्शरीरेणाभिसम्बध्नाति, यस्मिन्नपगमनपुरस्कृते शीलमस्य व्यावर्तते,भक्तिर्विपर्यस्यते, सर्वेन्द्रियाण्युपतप्यन्ते, बलं हीयते, व्याधय आप्याय्यन्ते, यस्माद्धीनः प्राणाञ्जहाति,यदिन्द्रियाणामभिग्राहकं च ‘मन’ इत्यभिधीयते; तत्त्रिविधमाख्यायते- शुद्धं, राजसं, तामसमिति| येनास्य खलु मनो भूयिष्ठं, तेन द्वितीयायामाजातौ सम्प्रयोगो भवति; यदा तु तेनैव शुद्धेन संयुज्यते, तदाजातेरतिक्रान्ताया अपि स्मरति| स्मार्तं हि ज्ञानमात्मनस्तस्यैव मनसोऽनुबन्धादनुवर्तते, यस्यानुवृत्तिं पुरस्कृत्य पुरुषो ‘जातिस्मर’ इत्युच्यते| यानि खल्वस्य गर्भस्य सत्त्वजानि, यान्यस्य सत्त्वतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; तद्यथा- भक्तिः शीलंशौचं द्वेषः स्मृतिर्मोहस्त्यागो मात्सर्यं शौर्यं भयं क्रोधस्तन्द्रोत्साहस्तैक्ष्ण्यं मार्दवं गाम्भीर्यमनवस्थितत्वमित्येवमादयश्चान्ये,ते सत्त्वविकारा यानुत्तरकालं सत्त्वभेदमधिकृत्योपदेक्ष्यामः| नानाविधानि खलु सत्त्वानि, तानि सर्वाण्येकपुरुषे भवन्ति, न च भवन्त्येककालम्, एकं तु प्रायोवृत्त्याऽऽह ||१३||
sanskrit
Mind connects the soul and the body. So, on the threshold of death when the mind departs the body, normal behavior and tendencies change - the senses are disturbed, strength decreases and diseases progress. Individuals without mind die because mind controls the sense organs. The mind is of three types, viz. shuddha (sattvika), rajas and tamas. When any one attribute dominates the mind in one’s life, the same continues to dominate in the next life also. If the individual’s mind was characterized by purest form of attributes (shuddha) in the past life, then he can remember his past life. It is due to the continuity of the same mind that the person can remember things of his past life. Due to this power to recollect things of the past life, he is called jatismara. We shall hereby describe the aspects of the individual, which are derived from the mind. They are: bhakti (devotion), sheela (character), shaucha (purity), dvesha (hatred), smriti (memory), moha (attachment), tyaga (sacrifice), matsarya (jealousy), shaurya (valor), bhaya (fear), krodha (anger), tandra (drowsiness), utsaha (enthusiasm), taikshnya (sharpness), mardava (softness), gambhirya (seriousness), anavasthitatva (unsteadiness) and such other manifestations of the mind which will be described later while discussing the various types of mind. All these are present in the same person, however, not all manifest simultaneously. An individual is said to be of a particular type, based on the predominant type of mind.
english translation
asti khalu sattvamaupapAdukaM; yajjIvaM spRkzarIreNAbhisambadhnAti, yasminnapagamanapuraskRte zIlamasya vyAvartate,bhaktirviparyasyate, sarvendriyANyupatapyante, balaM hIyate, vyAdhaya ApyAyyante, yasmAddhInaH prANAJjahAti,yadindriyANAmabhigrAhakaM ca ‘mana’ ityabhidhIyate; tattrividhamAkhyAyate- zuddhaM, rAjasaM, tAmasamiti| yenAsya khalu mano bhUyiSThaM, tena dvitIyAyAmAjAtau samprayogo bhavati; yadA tu tenaiva zuddhena saMyujyate, tadAjAteratikrAntAyA api smarati| smArtaM hi jJAnamAtmanastasyaiva manaso'nubandhAdanuvartate, yasyAnuvRttiM puraskRtya puruSo ‘jAtismara’ ityucyate| yAni khalvasya garbhasya sattvajAni, yAnyasya sattvataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH; tadyathA- bhaktiH zIlaMzaucaM dveSaH smRtirmohastyAgo mAtsaryaM zauryaM bhayaM krodhastandrotsAhastaikSNyaM mArdavaM gAmbhIryamanavasthitatvamityevamAdayazcAnye,te sattvavikArA yAnuttarakAlaM sattvabhedamadhikRtyopadekSyAmaH| nAnAvidhAni khalu sattvAni, tAni sarvANyekapuruSe bhavanti, na ca bhavantyekakAlam, ekaM tu prAyovRttyA''ha ||13||
hk transliteration
एवमयं नानाविधानामेषां गर्भकराणां भावानां समुदायादभिनिर्वर्तते गर्भः; यथा- कूटागारं नानाद्रव्यसमुदायात्, यथा वा- रथोनानारथाङ्गसमुदायात्; तस्मादेतदवोचाम- मातृजश्चायं गर्भः, पितृजश्च, आत्मजश्च, सात्म्यजश्च, रसजश्च, अस्ति चसत्त्वमौपपादुकमिति (होवाच भगवानात्रेयः) ||१४||
sanskrit
Thus, by the combination of various factors, the embryo is formed just like a kutagara (circular cottage used for administering swedana-hot fomentation therapy) is formed from various materials, or, like a chariot being constructed from various chariot parts. Therefore, we assert that the embryo is formed of various factors, viz. maternal factor, paternal factor, soul, wholesome regimen and rasa. The mind serves as the connecting link. (Thus) said Lord Atreya.
english translation
evamayaM nAnAvidhAnAmeSAM garbhakarANAM bhAvAnAM samudAyAdabhinirvartate garbhaH; yathA- kUTAgAraM nAnAdravyasamudAyAt, yathA vA- rathonAnArathAGgasamudAyAt; tasmAdetadavocAma- mAtRjazcAyaM garbhaH, pitRjazca, Atmajazca, sAtmyajazca, rasajazca, asti casattvamaupapAdukamiti (hovAca bhagavAnAtreyaH) ||14||
hk transliteration
भरद्वाज उवाच-यद्ययमेषां नानाविधानां गर्भकराणां भावानां समुदायादभिनिर्वर्तते गर्भः कथमयं सन्धीयते, यदि चापिसन्धीयते कस्मात् समुदायप्रभवः सन् गर्भो मनुष्यविग्रहेण जायते, मनुष्यश्च मनुष्यप्रभव उच्यते; तत्रचेदिष्टमेतद्यस्मान्मनुष्यो मनुष्यप्रभवस्तस्मादेव मनुष्यविग्रहेण जायते, यथा- गौर्गोप्रभवः, यथा- चाश्वोऽश्वप्रभव इति; एवंसति यदुक्तमग्रे समुदयात्मक इति तदयुक्तम्| यदि च मनुष्यो मनुष्यप्रभवः, कस्माज्जडान्धकुब्जमूकवामनमिम्मिनव्यङ्गोन्मत्तकुष्ठिकिलासिभ्यो जाताः पितृसदृशरूपा न भवन्ति| अथात्रापि बुद्धिरेवं स्यात्- स्वेनैवायमात्मा चक्षुषा रूपाणि वेत्ति, श्रोत्रेण शब्दान्, घ्राणेन गन्धान्, रसनेन रसान्, स्पर्शनेनस्पर्शान्, बुद्ध्या बोद्धव्यमित्यनेन हेतुना न जडादिभ्यो जाताः पितृसदृशा भवन्ति| अत्रापि प्रतिज्ञाहानिदोषः स्यात्, एवमुक्ते ह्यात्मा सत्स्विन्द्रियेषु ज्ञः स्यादसत्स्वज्ञः; यत्र चैतदुभयं सम्भवति ज्ञत्वमज्ञत्वं च,सविकारश्चात्मा | यदि च दर्शनादिभिरात्मा विषयान् वेत्ति, निरिन्द्रियो दर्शनादिविरहादज्ञः स्यात्, अज्ञत्वादकारणम्, अकारणत्वाच्च नात्मेतिवाग्वस्तुमात्रमेतद्वचनमनर्थं स्यादिति (होवाच भरद्वाजः) ||१५||
sanskrit
Bharadvāja said, -If the embryo is formed out of the combination of these various reproductive factors, then how do they get united? If we put aside their combination, then how come the union of these factors results in the formation of a human offspring? Man is known to be born from another man. If it is argued that the individual takes the form of a human being because he is born out of a man, just as a cow is born out of a cow and a horse from a horse, then, the statement that the embryo is formed out of the combination of all these factors becomes wrong. If the man is born from another man, then why is the child, born to parents who are dull, blind, hunch-backed, mute, dwarf, lisping, suffering from freckles, insane, afflicted with kushtha (obstinate skin diseases including leprosy) and kilasa (leucoderma), is not afflicted with the same? To resolve this, if it is argued that the individuals born of the aforementioned afflictions do not suffer the defects of their parents because the soul perceives information through its own eyes, ears, nose, tongue, skin, and intellect etc., this too becomes false, because the soul will be endowed with consciousness only in the presence of sense organs and not otherwise. Thus, the soul will be both conscious and ignorant. Hence this would imply that the soul undergoes changes. If the soul understands things by vision etc., in the absence of these sense organs he won’t be able to perceive, due to which it cannot serve as a causative factor. And if the soul is not a causative factor, then it cannot be called atman (soul). Thus, this proposition will be ridiculed as meaningless.
english translation
bharadvAja uvAca-yadyayameSAM nAnAvidhAnAM garbhakarANAM bhAvAnAM samudAyAdabhinirvartate garbhaH kathamayaM sandhIyate, yadi cApisandhIyate kasmAt samudAyaprabhavaH san garbho manuSyavigraheNa jAyate, manuSyazca manuSyaprabhava ucyate; tatracediSTametadyasmAnmanuSyo manuSyaprabhavastasmAdeva manuSyavigraheNa jAyate, yathA- gaurgoprabhavaH, yathA- cAzvo'zvaprabhava iti; evaMsati yaduktamagre samudayAtmaka iti tadayuktam| yadi ca manuSyo manuSyaprabhavaH, kasmAjjaDAndhakubjamUkavAmanamimminavyaGgonmattakuSThikilAsibhyo jAtAH pitRsadRzarUpA na bhavanti| athAtrApi buddhirevaM syAt- svenaivAyamAtmA cakSuSA rUpANi vetti, zrotreNa zabdAn, ghrANena gandhAn, rasanena rasAn, sparzanenasparzAn, buddhyA boddhavyamityanena hetunA na jaDAdibhyo jAtAH pitRsadRzA bhavanti| atrApi pratijJAhAnidoSaH syAt, evamukte hyAtmA satsvindriyeSu jJaH syAdasatsvajJaH; yatra caitadubhayaM sambhavati jJatvamajJatvaM ca,savikArazcAtmA | yadi ca darzanAdibhirAtmA viSayAn vetti, nirindriyo darzanAdivirahAdajJaH syAt, ajJatvAdakAraNam, akAraNatvAcca nAtmetivAgvastumAtrametadvacanamanarthaM syAditi (hovAca bharadvAjaH) ||15||
hk transliteration
Charak Samhita
Progress:50.6%
सात्म्यजश्चायं गर्भः| नह्यसात्म्यसेवित्वमन्तरेण स्त्रीपुरुषयोर्वन्ध्यत्वमस्ति, गर्भेषु वाऽप्यनिष्टो भावः| यावत् खल्वसात्म्यसेविनां स्त्रीपुरुषाणां त्रयो दोषाः प्रकुपिताः शरीरमुपसर्पन्तो न शुक्रशोणितगर्भाशयोपघातायोपपद्यन्ते,तावत् समर्था गर्भजननाय भवन्ति| सात्म्यसेविनां पुनः स्त्रीपुरुषाणामनुपहतशुक्रशोणितगर्भाशयानामृतकाले सन्निपतितानां जीवस्यानवक्रमणाद्गर्भा नप्रादुर्भवन्ति| नहि केवलं सात्म्यज एवायं गर्भः, समुदयोऽत्र कारणमुच्यते| यानि खल्वस्य गर्भस्य सात्म्यजानि, यानि चास्य सात्म्यतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; तद्यथा-आरोग्यमनालस्यमलोलुपत्वमिन्द्रियप्रसादः स्वरवर्णबीजसम्पत् प्रहर्षभूयस्त्वं चेति (सात्म्यजानि) ||११||
sanskrit
The embryo is created by the accustomed, wholesome regimen or satmya. There cannot be sterility of the man, woman or defects in the embryo without resorting to unwholesome practices. Humans are capable of reproduction as long as the shukra (semen), shonita (ovum), and garbhashaya (uterus) are not afflicted by the vitiated doshas in the body, due to indulgence in unwholesome practices. Those couples who follow wholesome regimen even during the period of sexual union, and whose semen, ovum and uterus are unafflicted, do not produce offspring if the soul does not enter into it. Therefore, wholesome regimen is solely not responsible for embryogenesis. It is the blending of all the factors that is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from and due to wholesome regimen. These are: arogya (the state of freedom from diseases), analasya (freedom from laziness) and alolupatva (freedom from greed), clarity of senses, excellence of voice and fertility and optimum libido.
english translation
sAtmyajazcAyaM garbhaH| nahyasAtmyasevitvamantareNa strIpuruSayorvandhyatvamasti, garbheSu vA'pyaniSTo bhAvaH| yAvat khalvasAtmyasevinAM strIpuruSANAM trayo doSAH prakupitAH zarIramupasarpanto na zukrazoNitagarbhAzayopaghAtAyopapadyante,tAvat samarthA garbhajananAya bhavanti| sAtmyasevinAM punaH strIpuruSANAmanupahatazukrazoNitagarbhAzayAnAmRtakAle sannipatitAnAM jIvasyAnavakramaNAdgarbhA naprAdurbhavanti| nahi kevalaM sAtmyaja evAyaM garbhaH, samudayo'tra kAraNamucyate| yAni khalvasya garbhasya sAtmyajAni, yAni cAsya sAtmyataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH; tadyathA-ArogyamanAlasyamalolupatvamindriyaprasAdaH svaravarNabIjasampat praharSabhUyastvaM ceti (sAtmyajAni) ||11||
hk transliteration
रसजश्चायं गर्भः| न हि रसादृते मातुः प्राणयात्राऽपि स्यात्, किं पुनर्गर्भजन्म| न चैवासम्यगुपयुज्यमाना रसा गर्भमभिनिर्वर्तयन्ति, न च केवलं सम्यगुपयोगादेव रसानां गर्भाभिनिर्वृत्तिर्भवति,समुदायोऽप्यत्र कारणमुच्यते| यानि तु खल्वस्य गर्भस्य रसजानि, यानि चास्य रसतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; तद्यथा-शरीरस्याभिनिर्वृत्तिरभिवृद्धिः प्राणानुबन्धस्तृप्तिः पुष्टिरुत्साहश्चेति (रसजानि) ||१२||
sanskrit
The embryo is produced from rasa. Without rasa (nutritive fluid), even the mother cannot survive, hence neither can the embryo. Improper nourishment does not contribute to the embryogenesis. On the contrary, neither is an embryo formed simply due to adequate nourishment. In this case too, the blending of all the factors is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from 'rasa. These are: formation and growth of the body, sustenance of life, satiety, nourishment and enthusiasm.
english translation
rasajazcAyaM garbhaH| na hi rasAdRte mAtuH prANayAtrA'pi syAt, kiM punargarbhajanma| na caivAsamyagupayujyamAnA rasA garbhamabhinirvartayanti, na ca kevalaM samyagupayogAdeva rasAnAM garbhAbhinirvRttirbhavati,samudAyo'pyatra kAraNamucyate| yAni tu khalvasya garbhasya rasajAni, yAni cAsya rasataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH; tadyathA-zarIrasyAbhinirvRttirabhivRddhiH prANAnubandhastRptiH puSTirutsAhazceti (rasajAni) ||12||
hk transliteration
अस्ति खलु सत्त्वमौपपादुकं; यज्जीवं स्पृक्शरीरेणाभिसम्बध्नाति, यस्मिन्नपगमनपुरस्कृते शीलमस्य व्यावर्तते,भक्तिर्विपर्यस्यते, सर्वेन्द्रियाण्युपतप्यन्ते, बलं हीयते, व्याधय आप्याय्यन्ते, यस्माद्धीनः प्राणाञ्जहाति,यदिन्द्रियाणामभिग्राहकं च ‘मन’ इत्यभिधीयते; तत्त्रिविधमाख्यायते- शुद्धं, राजसं, तामसमिति| येनास्य खलु मनो भूयिष्ठं, तेन द्वितीयायामाजातौ सम्प्रयोगो भवति; यदा तु तेनैव शुद्धेन संयुज्यते, तदाजातेरतिक्रान्ताया अपि स्मरति| स्मार्तं हि ज्ञानमात्मनस्तस्यैव मनसोऽनुबन्धादनुवर्तते, यस्यानुवृत्तिं पुरस्कृत्य पुरुषो ‘जातिस्मर’ इत्युच्यते| यानि खल्वस्य गर्भस्य सत्त्वजानि, यान्यस्य सत्त्वतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; तद्यथा- भक्तिः शीलंशौचं द्वेषः स्मृतिर्मोहस्त्यागो मात्सर्यं शौर्यं भयं क्रोधस्तन्द्रोत्साहस्तैक्ष्ण्यं मार्दवं गाम्भीर्यमनवस्थितत्वमित्येवमादयश्चान्ये,ते सत्त्वविकारा यानुत्तरकालं सत्त्वभेदमधिकृत्योपदेक्ष्यामः| नानाविधानि खलु सत्त्वानि, तानि सर्वाण्येकपुरुषे भवन्ति, न च भवन्त्येककालम्, एकं तु प्रायोवृत्त्याऽऽह ||१३||
sanskrit
Mind connects the soul and the body. So, on the threshold of death when the mind departs the body, normal behavior and tendencies change - the senses are disturbed, strength decreases and diseases progress. Individuals without mind die because mind controls the sense organs. The mind is of three types, viz. shuddha (sattvika), rajas and tamas. When any one attribute dominates the mind in one’s life, the same continues to dominate in the next life also. If the individual’s mind was characterized by purest form of attributes (shuddha) in the past life, then he can remember his past life. It is due to the continuity of the same mind that the person can remember things of his past life. Due to this power to recollect things of the past life, he is called jatismara. We shall hereby describe the aspects of the individual, which are derived from the mind. They are: bhakti (devotion), sheela (character), shaucha (purity), dvesha (hatred), smriti (memory), moha (attachment), tyaga (sacrifice), matsarya (jealousy), shaurya (valor), bhaya (fear), krodha (anger), tandra (drowsiness), utsaha (enthusiasm), taikshnya (sharpness), mardava (softness), gambhirya (seriousness), anavasthitatva (unsteadiness) and such other manifestations of the mind which will be described later while discussing the various types of mind. All these are present in the same person, however, not all manifest simultaneously. An individual is said to be of a particular type, based on the predominant type of mind.
english translation
asti khalu sattvamaupapAdukaM; yajjIvaM spRkzarIreNAbhisambadhnAti, yasminnapagamanapuraskRte zIlamasya vyAvartate,bhaktirviparyasyate, sarvendriyANyupatapyante, balaM hIyate, vyAdhaya ApyAyyante, yasmAddhInaH prANAJjahAti,yadindriyANAmabhigrAhakaM ca ‘mana’ ityabhidhIyate; tattrividhamAkhyAyate- zuddhaM, rAjasaM, tAmasamiti| yenAsya khalu mano bhUyiSThaM, tena dvitIyAyAmAjAtau samprayogo bhavati; yadA tu tenaiva zuddhena saMyujyate, tadAjAteratikrAntAyA api smarati| smArtaM hi jJAnamAtmanastasyaiva manaso'nubandhAdanuvartate, yasyAnuvRttiM puraskRtya puruSo ‘jAtismara’ ityucyate| yAni khalvasya garbhasya sattvajAni, yAnyasya sattvataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH; tadyathA- bhaktiH zIlaMzaucaM dveSaH smRtirmohastyAgo mAtsaryaM zauryaM bhayaM krodhastandrotsAhastaikSNyaM mArdavaM gAmbhIryamanavasthitatvamityevamAdayazcAnye,te sattvavikArA yAnuttarakAlaM sattvabhedamadhikRtyopadekSyAmaH| nAnAvidhAni khalu sattvAni, tAni sarvANyekapuruSe bhavanti, na ca bhavantyekakAlam, ekaM tu prAyovRttyA''ha ||13||
hk transliteration
एवमयं नानाविधानामेषां गर्भकराणां भावानां समुदायादभिनिर्वर्तते गर्भः; यथा- कूटागारं नानाद्रव्यसमुदायात्, यथा वा- रथोनानारथाङ्गसमुदायात्; तस्मादेतदवोचाम- मातृजश्चायं गर्भः, पितृजश्च, आत्मजश्च, सात्म्यजश्च, रसजश्च, अस्ति चसत्त्वमौपपादुकमिति (होवाच भगवानात्रेयः) ||१४||
sanskrit
Thus, by the combination of various factors, the embryo is formed just like a kutagara (circular cottage used for administering swedana-hot fomentation therapy) is formed from various materials, or, like a chariot being constructed from various chariot parts. Therefore, we assert that the embryo is formed of various factors, viz. maternal factor, paternal factor, soul, wholesome regimen and rasa. The mind serves as the connecting link. (Thus) said Lord Atreya.
english translation
evamayaM nAnAvidhAnAmeSAM garbhakarANAM bhAvAnAM samudAyAdabhinirvartate garbhaH; yathA- kUTAgAraM nAnAdravyasamudAyAt, yathA vA- rathonAnArathAGgasamudAyAt; tasmAdetadavocAma- mAtRjazcAyaM garbhaH, pitRjazca, Atmajazca, sAtmyajazca, rasajazca, asti casattvamaupapAdukamiti (hovAca bhagavAnAtreyaH) ||14||
hk transliteration
भरद्वाज उवाच-यद्ययमेषां नानाविधानां गर्भकराणां भावानां समुदायादभिनिर्वर्तते गर्भः कथमयं सन्धीयते, यदि चापिसन्धीयते कस्मात् समुदायप्रभवः सन् गर्भो मनुष्यविग्रहेण जायते, मनुष्यश्च मनुष्यप्रभव उच्यते; तत्रचेदिष्टमेतद्यस्मान्मनुष्यो मनुष्यप्रभवस्तस्मादेव मनुष्यविग्रहेण जायते, यथा- गौर्गोप्रभवः, यथा- चाश्वोऽश्वप्रभव इति; एवंसति यदुक्तमग्रे समुदयात्मक इति तदयुक्तम्| यदि च मनुष्यो मनुष्यप्रभवः, कस्माज्जडान्धकुब्जमूकवामनमिम्मिनव्यङ्गोन्मत्तकुष्ठिकिलासिभ्यो जाताः पितृसदृशरूपा न भवन्ति| अथात्रापि बुद्धिरेवं स्यात्- स्वेनैवायमात्मा चक्षुषा रूपाणि वेत्ति, श्रोत्रेण शब्दान्, घ्राणेन गन्धान्, रसनेन रसान्, स्पर्शनेनस्पर्शान्, बुद्ध्या बोद्धव्यमित्यनेन हेतुना न जडादिभ्यो जाताः पितृसदृशा भवन्ति| अत्रापि प्रतिज्ञाहानिदोषः स्यात्, एवमुक्ते ह्यात्मा सत्स्विन्द्रियेषु ज्ञः स्यादसत्स्वज्ञः; यत्र चैतदुभयं सम्भवति ज्ञत्वमज्ञत्वं च,सविकारश्चात्मा | यदि च दर्शनादिभिरात्मा विषयान् वेत्ति, निरिन्द्रियो दर्शनादिविरहादज्ञः स्यात्, अज्ञत्वादकारणम्, अकारणत्वाच्च नात्मेतिवाग्वस्तुमात्रमेतद्वचनमनर्थं स्यादिति (होवाच भरद्वाजः) ||१५||
sanskrit
Bharadvāja said, -If the embryo is formed out of the combination of these various reproductive factors, then how do they get united? If we put aside their combination, then how come the union of these factors results in the formation of a human offspring? Man is known to be born from another man. If it is argued that the individual takes the form of a human being because he is born out of a man, just as a cow is born out of a cow and a horse from a horse, then, the statement that the embryo is formed out of the combination of all these factors becomes wrong. If the man is born from another man, then why is the child, born to parents who are dull, blind, hunch-backed, mute, dwarf, lisping, suffering from freckles, insane, afflicted with kushtha (obstinate skin diseases including leprosy) and kilasa (leucoderma), is not afflicted with the same? To resolve this, if it is argued that the individuals born of the aforementioned afflictions do not suffer the defects of their parents because the soul perceives information through its own eyes, ears, nose, tongue, skin, and intellect etc., this too becomes false, because the soul will be endowed with consciousness only in the presence of sense organs and not otherwise. Thus, the soul will be both conscious and ignorant. Hence this would imply that the soul undergoes changes. If the soul understands things by vision etc., in the absence of these sense organs he won’t be able to perceive, due to which it cannot serve as a causative factor. And if the soul is not a causative factor, then it cannot be called atman (soul). Thus, this proposition will be ridiculed as meaningless.
english translation
bharadvAja uvAca-yadyayameSAM nAnAvidhAnAM garbhakarANAM bhAvAnAM samudAyAdabhinirvartate garbhaH kathamayaM sandhIyate, yadi cApisandhIyate kasmAt samudAyaprabhavaH san garbho manuSyavigraheNa jAyate, manuSyazca manuSyaprabhava ucyate; tatracediSTametadyasmAnmanuSyo manuSyaprabhavastasmAdeva manuSyavigraheNa jAyate, yathA- gaurgoprabhavaH, yathA- cAzvo'zvaprabhava iti; evaMsati yaduktamagre samudayAtmaka iti tadayuktam| yadi ca manuSyo manuSyaprabhavaH, kasmAjjaDAndhakubjamUkavAmanamimminavyaGgonmattakuSThikilAsibhyo jAtAH pitRsadRzarUpA na bhavanti| athAtrApi buddhirevaM syAt- svenaivAyamAtmA cakSuSA rUpANi vetti, zrotreNa zabdAn, ghrANena gandhAn, rasanena rasAn, sparzanenasparzAn, buddhyA boddhavyamityanena hetunA na jaDAdibhyo jAtAH pitRsadRzA bhavanti| atrApi pratijJAhAnidoSaH syAt, evamukte hyAtmA satsvindriyeSu jJaH syAdasatsvajJaH; yatra caitadubhayaM sambhavati jJatvamajJatvaM ca,savikArazcAtmA | yadi ca darzanAdibhirAtmA viSayAn vetti, nirindriyo darzanAdivirahAdajJaH syAt, ajJatvAdakAraNam, akAraNatvAcca nAtmetivAgvastumAtrametadvacanamanarthaM syAditi (hovAca bharadvAjaH) ||15||
hk transliteration