Charak Samhita

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siva.sh/caraka-samhita/sharira-sthana/3/6

मातृजश्चायं गर्भः| न हि मातुर्विना गर्भोत्पत्तिः स्यात्, न च जन्म जरायुजानाम्| यानि खल्वस्य गर्भस्य मातृजानि, यानि चास्य मातृतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; तद्यथा- त्वक्चलोहितं च मांसं च मेदश्च नाभिश्च हृदयं च क्लोम च यकृच्च प्लीहा च वृक्कौ च बस्तिश्च पुरीषाधानं चामाशयश्चपक्वाशयश्चोत्तरगुदं चाधरगुदं च क्षुद्रान्त्रं च स्थूलान्त्रं च वपा च वपावहनं चेति (मातृजानि) ||६||

sanskrit

The mother contributes in the process of embryogenesis. There can be no conception and birth of viviparous animals without the mother. We shall hereby describe those bodily components which are derived from the maternal factor. These are: tvak (skin), rakta (blood), mamsa (flesh), meda (fat), nabhi (umbilicus), hridaya (heart), kloma (right lung), yakrit (liver), pleeha (spleen), vrikkau (kidneys), basti (bladder), purishadhana (rectum), amashaya (stomach), pakvashaya (colon), uttaraguda (upper part of the anus), adharaguda (lower part of the anus), kshudrantra (small intestine), sthulantra (large intestine), vapa (mesentery) and vapavahana (omentum).

english translation

mAtRjazcAyaM garbhaH| na hi mAturvinA garbhotpattiH syAt, na ca janma jarAyujAnAm| yAni khalvasya garbhasya mAtRjAni, yAni cAsya mAtRtaH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH; tadyathA- tvakcalohitaM ca mAMsaM ca medazca nAbhizca hRdayaM ca kloma ca yakRcca plIhA ca vRkkau ca bastizca purISAdhAnaM cAmAzayazcapakvAzayazcottaragudaM cAdharagudaM ca kSudrAntraM ca sthUlAntraM ca vapA ca vapAvahanaM ceti (mAtRjAni) ||6||

hk transliteration

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siva.sh/caraka-samhita/sharira-sthana/3/7

पितृजश्चायं गर्भः| नहि पितुरृते गर्भोत्पत्तिः स्यात्, न च जन्म जरायुजानाम्| यानि खल्वस्य गर्भस्य पितृजानि, यानि चास्य पितृतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; तद्यथा-केशश्मश्रुनखलोमदन्तास्थिसिरास्नायुधमन्यः शुक्रं चेति (पितृजानि) ||७||

sanskrit

The father contributes in the process of embryogenesis. There can be no conception and birth of viviparous animals without the father. We shall hereby describe those bodily components derived from the father. They are: kesha (hair of the head), smashru (facial hair), nakha (nail), loma (small hair on the body), danta (teeth), asthi (bones), sira (veins), snayu (ligaments), dhamnyah (arteries) and shukra (semen).

english translation

pitRjazcAyaM garbhaH| nahi piturRte garbhotpattiH syAt, na ca janma jarAyujAnAm| yAni khalvasya garbhasya pitRjAni, yAni cAsya pitRtaH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH; tadyathA-kezazmazrunakhalomadantAsthisirAsnAyudhamanyaH zukraM ceti (pitRjAni) ||7||

hk transliteration

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siva.sh/caraka-samhita/sharira-sthana/3/8

आत्मजश्चायं गर्भः| गर्भात्मा ह्यन्तरात्मा यः, तं ‘जीव’ इत्याचक्षते शाश्वतमरुजमजरममरमक्षयमभेद्यमच्छेद्यमलोड्यं विश्वरूपंविश्वकर्माणमव्यक्तमनादिमनिधनमक्षरमपि| स गर्भाशयमनुप्रविश्य शुक्रशोणिताभ्यां संयोगमेत्य गर्भत्वेन जनयत्यात्मनाऽऽत्मानम्, आत्मसञ्ज्ञा हि गर्भे| तस्य पुनरात्मनो जन्मानादित्वान्नोपपद्यते, तस्मान्न जात एवायमजातं गर्भं जनयति, अजातो ह्ययमजातं गर्भंजनयति; स चैव गर्भः कालान्तरेण बालयुवस्थविरभावान् प्राप्नोति, स यस्यां यस्यामवस्थायां वर्तते तस्यां तस्यां जातोभवति, या त्वस्य पुरस्कृतातस्यां जनिष्यमाणश्च, तस्मात् स एव जातश्चाजातश्च युगपद्भवति; यस्मिंश्चैतदुभयं सम्भवतिजातत्वं जनिष्यमाणत्वं च स जातो जन्यते, स चैवानागतेष्ववस्थान्तरेष्वजातो जन्ययत्यात्मनाऽऽत्मानम्| सतो ह्यवस्थान्तरगमनमात्रमेव हि जन्म चोच्यते तत्र तत्र वयसि तस्यां तस्यामवस्थायां; यथा- सतामेव शुक्रशोणितजीवानांप्राक् संयोगाद्गर्भत्वं न भवति, तच्च संयोगाद्भवति; यथा- सतस्तस्यैव पुरुषस्य प्रागपत्यात् पितृत्वं न भवति,तच्चापत्याद्भवति; तथा सतस्तस्यैव गर्भस्य तस्यां तस्यामवस्थायां जातत्वमजातत्वं चोच्यते ||८||

sanskrit

The soul contributes in the process of embryogenesis. The antaratma (soul inside the body) is the same as garbhatma(soul in the fetus) and is known as jeeva (life-form). According to scriptures, this soul is sashvata (eternal). It is aruja (disease-free), does not age (ajara), is immortal (amara), does not undergo decay (akshaya), is impenetrable (abhedya), is unbreakable (achhedya), is unperturbable (alodya), is omnipresent (vishvarupa) and omnipotent (vishvakarma). It is invisible (avyakta), neither has a beginning nor an end (anadinidhana), and is imperishable (akshara). By entering into the uterus, it combines with the shukra (sperm) and the shonita (ovum) and takes birth in the form of a fetus. Thus, the fetus derives its identification from the soul. Because the soul is without a beginning, the birth of the soul is not possible. Neither does the soul, being itself unborn, give rise to an unborn embryo, nor does the soul, being itself unborn, give rise to a born embryo. With the passage of time, the same embryo goes through the stages of childhood, youth, adulthood, and old age. And at each of these states or stages of life, the soul is said to be “born” in that stage. But, with reference to the future stages, it is considered to be unborn or yet to be born. Therefore, the soul is concurrently both born and unborn. In such situations, the soul creates those stages of life after taking birth. In other situations, where the stage of life is yet to come, the soul without being born manifests itself. In those specific stages of life, the change of the state is considered to be the birth of the atman. For instance, mere existence of shukra- shonita (semen and ovum) before the union with the soul is not an embryo. Shukra-shonita are transformed into embryo only when the soul unites with them. A man cannot be called a father before the birth of his child. He is considered to be the father only after the birth of his child. Similarly, the embryo is said to be born or unborn depending upon the state attained or yet to be attained.

english translation

AtmajazcAyaM garbhaH| garbhAtmA hyantarAtmA yaH, taM ‘jIva’ ityAcakSate zAzvatamarujamajaramamaramakSayamabhedyamacchedyamaloDyaM vizvarUpaMvizvakarmANamavyaktamanAdimanidhanamakSaramapi| sa garbhAzayamanupravizya zukrazoNitAbhyAM saMyogametya garbhatvena janayatyAtmanA''tmAnam, AtmasaJjJA hi garbhe| tasya punarAtmano janmAnAditvAnnopapadyate, tasmAnna jAta evAyamajAtaM garbhaM janayati, ajAto hyayamajAtaM garbhaMjanayati; sa caiva garbhaH kAlAntareNa bAlayuvasthavirabhAvAn prApnoti, sa yasyAM yasyAmavasthAyAM vartate tasyAM tasyAM jAtobhavati, yA tvasya puraskRtAtasyAM janiSyamANazca, tasmAt sa eva jAtazcAjAtazca yugapadbhavati; yasmiMzcaitadubhayaM sambhavatijAtatvaM janiSyamANatvaM ca sa jAto janyate, sa caivAnAgateSvavasthAntareSvajAto janyayatyAtmanA''tmAnam| sato hyavasthAntaragamanamAtrameva hi janma cocyate tatra tatra vayasi tasyAM tasyAmavasthAyAM; yathA- satAmeva zukrazoNitajIvAnAMprAk saMyogAdgarbhatvaM na bhavati, tacca saMyogAdbhavati; yathA- satastasyaiva puruSasya prAgapatyAt pitRtvaM na bhavati,taccApatyAdbhavati; tathA satastasyaiva garbhasya tasyAM tasyAmavasthAyAM jAtatvamajAtatvaM cocyate ||8||

hk transliteration

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siva.sh/caraka-samhita/sharira-sthana/3/9

न खलु गर्भस्य न च मातुर्न पितुर्न चात्मनः सर्वभावेषु यथेष्टकारित्वमस्ति; ते किञ्चित् स्ववशात् कुर्वन्ति, किञ्चित्कर्मवशात्, क्वचिच्चैषां करणशक्तिर्भवति, क्वचिन्न भवति| यत्र सत्त्वादिकरणसम्पत्तत्र यथाबलमेव यथेष्टकारित्वम्, अतोऽन्यथा विपर्ययः| न च करणदोषादकरणमात्मासम्भवति गर्भजनने, दृष्टं चेष्टा योनिरैश्वर्यं मोक्षश्चात्मविद्भिरात्मायत्तम्| नह्यन्यः सुखदुःखयोः कर्ता| न चान्यतो गर्भो जायते जायमानः, नाङ्कुरोत्पत्तिरबीजात् ||९||

sanskrit

The mother, the father and the soul independently cannot produce an embryo. They contribute to some extent independently and to some extent, they work under the influence of karma (results of actions of the past life). They possess the capacity to do certain things on their own, but for other few things, they do not. When these factors combine with other factors, such as mind, sense organs, sperm, ovum etc. in their excellent conditions, depending upon their karma, they form the embryo by themselves. When there are deficiencies in these factors, the soul cannot form an embryo. It is well-known that self-realized souls can enter the wombs they desire and attain salvation. The soul itself is responsible for the pleasure and pain of the individual. The embryo is not formed by anything other than the soul. Nothing can be germinated without seeds.

english translation

na khalu garbhasya na ca mAturna piturna cAtmanaH sarvabhAveSu yatheSTakAritvamasti; te kiJcit svavazAt kurvanti, kiJcitkarmavazAt, kvaciccaiSAM karaNazaktirbhavati, kvacinna bhavati| yatra sattvAdikaraNasampattatra yathAbalameva yatheSTakAritvam, ato'nyathA viparyayaH| na ca karaNadoSAdakaraNamAtmAsambhavati garbhajanane, dRSTaM ceSTA yoniraizvaryaM mokSazcAtmavidbhirAtmAyattam| nahyanyaH sukhaduHkhayoH kartA| na cAnyato garbho jAyate jAyamAnaH, nAGkurotpattirabIjAt ||9||

hk transliteration

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siva.sh/caraka-samhita/sharira-sthana/3/10

यानि तु खल्वस्य गर्भस्यात्मजानि, यानि चास्यात्मतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः तद्यथा- तासु तासुयोनिषूत्पत्तिरायुरात्मज्ञानं मन इन्द्रियाणि प्राणापानौ प्रेरणं धारणमाकृतिस्वरवर्णविशेषाः सुखदुःखे इच्छाद्वेषौ चेतनाधृतिर्बुद्धिः स्मृतिरहङ्कारः प्रयत्नश्चेति (आत्मजानि) ||१०||

sanskrit

[Origin of constituents of human being] We shall now describe those aspects of the individual which are derived from and are formed because of the soul. These are: taking birth in a specific womb, ayu (life span), atma jnana (self realization), manas (mind), indriyani (sensory faculty), pranapana (inspiration-expiration), prerana (motivation) and dharana (sustenance), characteristic physique, voice and complexion of the individual, happiness and sorrow, like and dislike, chetana (consciousness), dhriti (courage), buddhi (intellect), smriti (memory), ahankara (ego) and prayatna (efforts). All these aspects of the individual are derived from the soul.

english translation

yAni tu khalvasya garbhasyAtmajAni, yAni cAsyAtmataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH tadyathA- tAsu tAsuyoniSUtpattirAyurAtmajJAnaM mana indriyANi prANApAnau preraNaM dhAraNamAkRtisvaravarNavizeSAH sukhaduHkhe icchAdveSau cetanAdhRtirbuddhiH smRtirahaGkAraH prayatnazceti (AtmajAni) ||10||

hk transliteration

Chapter 3

Verses 11-15