Charak Samhita

siva.sh/caraka-samhita/sharira-sthana/3/15

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

siva.sh/caraka-samhita/sharira-sthana/3/15

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