Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

When the Self apprehends objects as also pleasure and pain at the time he is asleep or dreaming, with the senses and speech and movements all suspended, he is not regarded as unknowing.11

Without knowledge, the Self, standing alone, is not competent to know anything.

Since no entity, again, (save the Self), can exist as one (i. g., unchanged) and (since no entity) can be without a cause, there¬ fore, the Self is Knower, immutable, Witness, and Cause.

All this, O Bharadwaja, is settled. Do thou kill thy doubts

( Here are two verses containing a summary.)

The cause of the setting in of Conception, of the growth of the foetus, and of its birth (meaning delivery from the womb), the sentiments of Punarvasu, as also the sentiments of Bharadwaja, enunciation of the proposition (to be proved), the objections (.urged against it), and the clear conclusion arrived at, — these have been expounded in connection with this brief Lesson about the entry of the Self into the womb.1-4

Thus ends the third Lesson, called “ Kshuddika-Garbhavakranti,” in the Division called Qarira, of Agnivega’s treatise as revised by Charaka.* cienee, omnipotence, etc. The aim of yoga is to cause the Self to return to his own true condition or swarupa. — T.

* Verses 35 to 37 are exceedingly difficult to understand. The fact is, they represent a summary of arguments and considerations instead of being a clear and full exposition of the doctrine of the Soul being knower and witness, etc.— T.

LESSON IV.

We shall next expound the Lesson called ‘ Mahatl-Garbhl» vakranti”* in the Division called Qarira.*

Thus said the illustrious son of Atri.1

That from which conception springs, that to which the word foetus is applied, those things whose modifications compose the foetus, the manner in which the several limbs of the foetus grow, one after another, in the womb, that which is the cause of the growth of the foetus, that which is the cause of its non-growth, that in consequence of which it meets with destruction while growing in the womb, and those causes through which the foetus, instead of being destroyed outright, becomes subject to malforma¬ tions,— all these I shall explain.®

* ‘GarbhSvakianti,* as lias already been explained, means ‘descent of a being into the womb.' Lesson III is called 1 KhtiddikX-Garbbavakranti,' a brief Lesson on the subject of the descent of a bein-r iuto a womb. The preseut Lesson is called ‘ Mahati-Garbbavakranti,' «>., a treatment of the same subject more elaborately.

Most aiicient treatises contain such Lessons or chapters, vis., one giving a brief exposition and the other a more elaborate one of the same subject. In the SutrasthXua, there are two such Lessons, one called ‘ Khuddaka-ChatnshpSda ’ and the other called ‘ MaliJ-ChatushpSda.' The fact is, these Lessons really represent the prelections or discourses of preceptors delivered in the Lecture hall crowded with pupils. Hence, a subject that is treated in brief, may, again, be treated more elaborately by the preceptor at the request of the pupils. — T.

CHARAKA SAMHITA.

ni

From the mother, from the father, from the Self, from the food and drink that are assimilated, from the juices, from the mind, — indeed, from all these entities combined together, con¬ ception sets in.

Distributing them under proper heads, the several limbs, born of the mother and the rest, of the growing foetus, with the several sources from which these grow, have already been severally spoken of.5

When the semen, the blood, and Jiva, combined together, enter the womb, the combination receives the name of Conception (or foetus).4

Verily, the foetus is a modification of Ether, Air, Fire, Water, Earth. Such modification becomes the seat (or abode) .of > the Chetana (or Self).

Agreeably to this- consideration, the foetus has for its essence an aggregate that consists of a modification of all the five great elements. That aggregate is the seat (or abode) of another element, viz., 'Chetana (or Self). This Chetana (or Self} is said to be the sixth element (of the foetus).*5

The manner in which the several limbs of the foetus grow one after another, in the womb, we shall now expound.

When upon the entire stoppage of the previous menstrual flow, a new flow has commenced, and the woman has cleansed herself (after three days) by a bath, she is said to be in her