Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

The pre-existing circumstances that lead to Conception (or the appearance of the embryo in the womb), the essence (or Soul) of the foetus, the normal nature of the foetus, the gradual growth ": of the foetus in the womb, and the causes that lead to such growth" — these five topics connected with Conception are regarded asauspicious.1! '

That, again, which is the cause of the non-appearance of Conception (z. e., of barrenness or sterility), that which is the cause of the destruction of Conception (after its appearance), and that which is the cause of defects and malformations tin the foetus), — these three circumstances or incidents which are destructive of Conception are regarded inauspicious.2

That physician who thoroughly . understands these eight auspicious and inauspicious incidents (connected with Conception), deserves to treat the king himself.8

* ‘ Kevalagchayam uddega, ’ that is, ‘ only this purpose, 1 meaning ‘ the resemblance <^jf one’s conduct with that of the creature after whose Sattwa one’s Sattwa is. ’

What the Rishi says is that ‘ having premised the topic before, it is ex¬ plained thus. T.

t The words used in the original are 1 Nimitfram,’ ‘Atman,’ 1 Prakriti, ’ 1 Kukshau kramena vriddhih, ’ and 1 Vriddhihetuh ’ They are the same as ‘ Yatah garbhah sambhavati, 1 ‘Yasmin garbhasamja, ’ ‘ Yadvikarah garbhah,’ ‘Yaya anpuruvya nirvattate kukshau,’ and ‘Yatcha asya Vriddhihetu’ occurring in aphorism 2 of this very Lesson. Similarly, the three inauspi • cious circumstances mentioned here are the same as those occurring in the concluding portion of aphorism 2. To understand the auspicious and in¬ auspicious circumstances properly, the language employed in aphorism 2 should be compared with that of this verse. — T.

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CHAR AKA SAMHITA.

Such a person of high intelligence knows what those means are by which Conception may take place, and what those other incidents are which have been laid down as destructive of Con¬ ception.4116

Thus ends the Fourth Lesson, called “ Mahati-Garbhavakranti, ” in the Division called Qarira, of the treatise of Agnivega as revised by Charaka.

LESSON V.

We shall now expound the Lesson called ‘ Purusha-Vichayam ’ in the Division called Qarira.

Thus said the illustrious son of Atridf

The illustrious son of Atri, viz., Punarvasu, said, —

Purusha is like unto the Universe.

As many particular entities endued with form occur in the Universe, so many occur in Purusha.

As many occur in Purusha so many occur in the Universe. Unto the illustrious son of Atri who said so, Agnivega said, — The sense expressed by these words (of thine) we are unable to comprehend. We, therefore, desire to hear the subject ex-

*This verse seems to be a repetition. One conversant with the eight auspi¬ cious and inauspicious incidents mentioned in verses I and 2 cannot but be conversant with the ‘ Upayas of ‘ avapti ’ and the * Vighatakan bhavan. T.

t ‘ Purusha-Vichayam ’ means ‘ that by which, or that in which, Purusha is examined or inspected. ’ Chakrapani explains it as meaning ‘ a comparison of Purusha with the external world. ’ The fact is, in this Lesson, the Rishi shows the points of resemblance existing between the human body and the external world. The human body is an epitome of the universe. It is in every respect a microcosm. Everything existing in the macrocosm is shown to exist in this microcosm.— T.

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pounded by thy Holiness’s intelligence more fully than thou hast done.5

The illustrious son of Atri then said unto him :

Innumerable are the parts of<the universe. So are the parts (limbs) of a human being innumerable. We shall cite a few examples, keeping in view their resemblance, of some of the principal entities of the universe and some of the grosser parts of the human body.*

O Agnivega, do thou listen with undivided attention to these as they are being set forth !

The universe is made of six ingredients. This is what is generally heard.f

They are as follows: Earth, Water, Heat, Air, Ether (or Space), and Brahma which is unmanifest.

Purusha is made up of six ingredients. This is what is gene¬ rally heard. Of that Purusha, the form is Earth ; the liquid secre¬ tions are Water ; the animal heat is Heat ; the life-breaths are Air ; the hollow places are Ether (or Space) ; and the Inner Self is Brahma.4

Verily, as there is in ;jthe universe the manifestation of Brahma, so there is in Purusha -also the manifestation of the Inner Self.

In the universe the manifestation of Brahma is Prajapati (the t ‘ Iti gavdam labhante,’ literally, ‘ this speech is got,’ meaning, ‘ this saying in current.’ Indeed, no saying is more generally quoted than this, viz, ‘The universe consists of six ingredients,’ even as the other saying ‘ Purusha consists of six ingredients.’

* This passage is differently read in some editions. Some texts have ‘ Yatha yatha pradhSnancha tesham, yathasthula-bhavam. ’ The correct reading is given by Gangadhara. He reads ‘ Yatha yatha pradhanancha tesham, yatha sthulam purusha vayavavigeshah katichittesham. ’— T.