Changes

garbhastu khalu mAtuH pRuShThAbhimukha UrdhvashirAH sa~gkucyA~ggAnyAste~antaHkukShau  ||22||

garbhastu khalu mAtuH pRuShThAbhimukha UrdhvashirAH sa~gkucyA~ggAnyAste~antaHkukShau  ||22||

The foetus lies in the uterus with its face towards the back of the mother, head upwards and the limbs folded. (22)

The foetus lies in the uterus with its face towards the back of the mother, head upwards and the limbs folded. [22]

व्यपगतपिपासाबुभुक्षस्तु खलु गर्भः परतन्त्रवृत्तिर्मातरमाश्रित्य वर्तयत्युपस्नेहोपस्वेदाभ्यां गर्भाशये सदसभ्दूताङ्गावयवः,तदनन्तरं ह्यस्य कश्चिल्लोमकूपायनैरुपस्नेहः कश्चिन्नाभिनाड्ययनैः|  

व्यपगतपिपासाबुभुक्षस्तु खलु गर्भः परतन्त्रवृत्तिर्मातरमाश्रित्य वर्तयत्युपस्नेहोपस्वेदाभ्यां गर्भाशये सदसभ्दूताङ्गावयवः,तदनन्तरं ह्यस्य कश्चिल्लोमकूपायनैरुपस्नेहः कश्चिन्नाभिनाड्ययनैः|  

नाभ्यां ह्यस्य नाडी प्रसक्ता, नाड्यां चापरा, अपरा चास्य मातुः प्रसक्ता हृदये, मातृहृदयं ह्यस्य तामपरामभिसम्प्लवतेसिराभिः स्यन्दमानाभिः ; स तस्य रसो बलवर्णकरः सम्पद्यते, स च सर्वरसवानाहारः|  

नाभ्यां ह्यस्य नाडी प्रसक्ता, नाड्यां चापरा, अपरा चास्य मातुः प्रसक्ता हृदये, मातृहृदयं ह्यस्य तामपरामभिसम्प्लवतेसिराभिः स्यन्दमानाभिः; स तस्य रसो बलवर्णकरः सम्पद्यते, स च सर्वरसवानाहारः|  

स्त्रिया ह्यापन्नगर्भायास्त्रिधा रसः प्रतिपद्यते- स्वशरीरपुष्टये, स्तन्याय, गर्भवृध्दये च|  

स्त्रिया ह्यापन्नगर्भायास्त्रिधा रसः प्रतिपद्यते- स्वशरीरपुष्टये, स्तन्याय, गर्भवृध्दये च|  

स तेनाहारेणोपष्टब्धः (परतन्त्रवृत्तिर्मातरमाश्रित्य ) वर्तयत्यन्तर्गतः||२३||  

स तेनाहारेणोपष्टब्धः (परतन्त्रवृत्तिर्मातरमाश्रित्य ) वर्तयत्यन्तर्गतः||२३||  

vyapagatapipāsābubhukṣastu khalu garbhaḥ paratantravr̥ttirmātaramāśritya vartayatyupasnēhōpasvēdābhyāṁgarbhāśayē sadasadbhūtāṅgāvayavaḥ, tadanantaraṁ hyasya kaścillōmakūpāyanairupasnēhaḥ kaścinnābhināḍyayanaiḥ|  

vyapagatapipāsābubhukṣastu khalu garbhaḥ paratantravr̥ttirmātaramāśritya vartayatyupasnēhōpasvēdābhyāṁgarbhāśayē sadasadbhūtāṅgāvayavaḥ, tadanantaraṁ hyasya kaścillōmakūpāyanairupasnēhaḥ kaścinnābhināḍyayanaiḥ|  

nābhyāṁ hyasya nāḍī prasaktā, nāḍyāṁ cāparā, aparā cāsya mātuḥ prasaktā hr̥dayē, mātr̥hr̥dayaṁ hyasyatāmaparāmabhisamplavatē sirābhiḥ syandamānābhiḥ  ; sa tasya rasō balavarṇakaraḥ sampadyatē, sa casarvarasavānāhāraḥ|  

nābhyāṁ hyasya nāḍī prasaktā, nāḍyāṁ cāparā, aparā cāsya mātuḥ prasaktā hr̥dayē, mātr̥hr̥dayaṁ hyasyatāmaparāmabhisamplavatē sirābhiḥ syandamānābhiḥ  ; sa tasya rasō balavarṇakaraḥ sampadyatē, sa casarvarasavānāhāraḥ|  

striyā hyāpannagarbhāyāstridhā rasaḥ pratipadyatē- svaśarīrapuṣṭayē, stanyāya, garbhavr̥ddhayē ca|  

striyā hyāpannagarbhāyāstridhā rasaḥ pratipadyatē- svaśarīrapuṣṭayē, stanyāya, garbhavr̥ddhayē ca|  

sa tēnāhārēṇōpaṣṭabdhaḥ (paratantravr̥ttirmātaramāśritya) vartayatyantargataḥ||23||  

sa tēnāhārēṇōpaṣṭabdhaḥ (paratantravr̥ttirmātaramāśritya) vartayatyantargataḥ||23||  

vyapagatapipAsAbubhukShastu khalu garbhaH paratantravRuttirmAtaramAshritya vartayatyupasnehopasvedAbhyAM garbhAshaye sadasadbhUtA~ggAvayavaH,tadanantaraM hyasya kashcillomakUpAyanairupasnehaH kashcinnAbhinADyayanaiH|  

vyapagatapipAsAbubhukShastu khalu garbhaH paratantravRuttirmAtaramAshritya vartayatyupasnehopasvedAbhyAM garbhAshaye sadasadbhUtA~ggAvayavaH,tadanantaraM hyasya kashcillomakUpAyanairupasnehaH kashcinnAbhinADyayanaiH|  

nAbhyAM hyasya nADI prasaktA, nADyAM cAparA, aparA cAsya mAtuH prasaktA hRudaye, mAtRuhRudayaM hyasya tAmaparAmabhisamplavate sirAbhiHsyandamAnAbhiH  ; sa tasya raso balavarNakaraH sampadyate, sa ca sarvarasavAnAhAraH|  

nAbhyAM hyasya nADI prasaktA, nADyAM cAparA, aparA cAsya mAtuH prasaktA hRudaye, mAtRuhRudayaM hyasya tAmaparAmabhisamplavate sirAbhiHsyandamAnAbhiH  ; sa tasya raso balavarNakaraH sampadyate, sa ca sarvarasavAnAhAraH|  

striyA hyApannagarbhAyAstridhA rasaH pratipadyate- svasharIrapuShTaye, stanyAya, garbhavRuddhaye ca|  

striyA hyApannagarbhAyAstridhA rasaH pratipadyate- svasharIrapuShTaye, stanyAya, garbhavRuddhaye ca|  

sa tenAhAreNopaShTabdhaH (paratantravRuttirmAtaramAshritya) vartayatyantargataH||23||

sa tenAhAreNopaShTabdhaH (paratantravRuttirmAtaramAshritya) vartayatyantargataH||23||

The foetus is free from thirst and hunger. It is dependent upon the mother for all its activities. Its manifested and non-manifested organs get nourishment by the process of upasneha (perfusion) and upasweda (thermal regulation). It gets nourishment by the process of perfusion- sometimes through the hair follicles and sometimes through the umbilical cord. The umbilical cord of the foetus is attached to the umbilicus on one end and the placenta on the other end. The placenta is in turn connected with the heart (circulatory system) of the mother. The heart of the mother floods the placenta (with nourishment) through the pulsating vessels. This rasa (nutritive fluid) promotes strength and complexion of the foetus as it is composed of material having all six rasa (tastes).

 

Rasa (digestive product of food) of the pregnant woman serves three purposes viz.

The foetus is free from thirst and hunger. It is dependent upon the mother for all its activities. Its manifested and non-manifested organs get nourishment by the process of ''upasneha'' (perfusion) and ''upasweda'' (thermal regulation). It gets nourishment by the process of perfusion- sometimes through the hair follicles and sometimes through the umbilical cord. The umbilical cord of the fetus is attached to the umbilicus on one end and the placenta on the other end. The placenta is in turn connected with the heart (circulatory system) of the mother. The heart of the mother floods the placenta (with nourishment) through the pulsating vessels. This ''rasa'' (nutritive fluid) promotes strength and complexion of the fetus as it is composed of material having all six ''rasa'' (tastes).

i) Nourishment of her own body

 

ii) Lactation and  

''Rasa'' (digestive product of food) of the pregnant woman serves three purposes viz.

iii) Growth of the foetus

#Nourishment of her own body

Being supported by that food, the foetus that is dependent upon the mother keeps living inside (the uterus). (23)

#Lactation and  

स चोपस्थितकाले जन्मनि प्रसूतिमारुतयोगात् परिवृत्त्यावाक् शिरा निष्क्रामत्यपत्यपथेन, एषा प्रकृतिः, विकृतिःपुनरतोऽन्यथा|  

#Growth of the fetus

Being supported by that food, the foetus that is dependent upon the mother keeps living inside (the uterus). [23]

 

स चोपस्थितकाले जन्मनि प्रसूतिमारुतयोगात् परिवृत्त्यावाक् शिरा निष्क्रामत्यपत्यपथेन, एषा प्रकृतिः, विकृतिःपुनरतोऽन्यथा|  

परं त्वतः  स्वतन्त्रवृत्तिर्भवति||२४||  

परं त्वतः  स्वतन्त्रवृत्तिर्भवति||२४||  

sa cōpasthitakālē janmani prasūtimārutayōgāt parivr̥ttyāvākśirā niṣkrāmatyapatyapathēna, ēṣā prakr̥tiḥ, vikr̥tiḥpunaratō'nyathā|  

sa cōpasthitakālē janmani prasūtimārutayōgāt parivr̥ttyāvākśirā niṣkrāmatyapatyapathēna, ēṣā prakr̥tiḥ, vikr̥tiḥpunaratō'nyathā|  

paraṁ tvataḥ  svatantravr̥ttirbhavati||24||  

paraṁ tvataḥ  svatantravr̥ttirbhavati||24||  

sa copasthitakAle janmani prasUtimArutayogAt parivRuttyAvAkshirA  niShkrAmatyapatyapathena, eShA prakRutiH, vikRutiH punarato~anyathA|  

sa copasthitakAle janmani prasUtimArutayogAt parivRuttyAvAkshirA  niShkrAmatyapatyapathena, eShA prakRutiH, vikRutiH punarato~anyathA|  

paraM tvataH  svatantravRuttirbhavati||24||

paraM tvataH  svatantravRuttirbhavati||24||

During a normal labor, the foetus turns its head downwards by virtue of the prasuti maruta (vayu, which regulates the process of delivery) and gets delivered through the vaginal path. Any deviation in this process constitutes abnormality. After delivery, the child starts behaving independently. (24)

 

तस्याहारोपचारौ जातिसूत्रीयोपदिष्टावविकारकरौ चाभिवृध्दिकरौ भवतः||२५||  

During a normal labor, the fetus turns its head downwards by virtue of the ''prasuti maruta'' (''vayu'', which regulates the process of delivery) and gets delivered through the vaginal path. Any deviation in this process constitutes abnormality. After delivery, the child starts behaving independently. [24]

 

तस्याहारोपचारौ जातिसूत्रीयोपदिष्टावविकारकरौ चाभिवृध्दिकरौ भवतः||२५||

ताभ्यामेव च विषमसेविताभ्यां जातः सद्य उपहन्यते तरुरिवाचिरव्यपरोपितो वातातपाभ्यामप्रतिष्ठितमूलः||२६||  

ताभ्यामेव च विषमसेविताभ्यां जातः सद्य उपहन्यते तरुरिवाचिरव्यपरोपितो वातातपाभ्यामप्रतिष्ठितमूलः||२६||  

tasyāhārōpacārau jātisūtrīyōpadiṣṭāvavikārakarau cābhivr̥ddhikarau bhavataḥ||25||  

tasyāhārōpacārau jātisūtrīyōpadiṣṭāvavikārakarau cābhivr̥ddhikarau bhavataḥ||25||  

tābhyāmēva ca viṣamasēvitābhyāṁ jātaḥ sadya upahanyatē tarurivāciravyaparōpitōvātātapābhyāmapratiṣṭhitamūlaḥ||26||  

tābhyāmēva ca viṣamasēvitābhyāṁ jātaḥ sadya upahanyatē tarurivāciravyaparōpitōvātātapābhyāmapratiṣṭhitamūlaḥ||26||  

tasyAhAropacArau jAtisUtrIyopadiShTAvavikArakarau cAbhivRuddhikarau bhavataH||25||  

tasyAhAropacArau jAtisUtrIyopadiShTAvavikArakarau cAbhivRuddhikarau bhavataH||25||  

tAbhyAmeva ca viShamasevitAbhyAM jAtaH sadya upahanyate tarurivAciravyaparopito vAtAtapAbhyAmapratiShThitamUlaH||26||  

tAbhyAmeva ca viShamasevitAbhyAM jAtaH sadya upahanyate tarurivAciravyaparopito vAtAtapAbhyAmapratiShThitamUlaH||26||  

The diet and regimen mentioned in the eighth chapter of this section, if adopted,  promotes the growth of foetus without causing any disorder.  

 

The same diet and regimens inappropriately administered might destroy the foetus immediately after birth as the wind and sun destroy a newly planted tree whose roots are not yet firmly established. (25-26)

The diet and regimen mentioned in the eighth chapter of this section, if adopted,  promotes the growth of fetus without causing any disorder.  

 

The same diet and regimens inappropriately administered might destroy the fetus immediately after birth as the wind and sun destroy a newly planted tree whose roots are not yet firmly established. [25-26]

आप्तोपदेशादद्भुतरूपदर्शनात् समुत्थानलिङ्गचिकित्सितविशेषाच्चादोषप्रकोपानुरूपा देवादिप्रकोपनिमित्ता विकाराःसमुपलभ्यन्ते||२७||  

आप्तोपदेशादद्भुतरूपदर्शनात् समुत्थानलिङ्गचिकित्सितविशेषाच्चादोषप्रकोपानुरूपा देवादिप्रकोपनिमित्ता विकाराःसमुपलभ्यन्ते||२७||  

āptōpadēśādadbhutarūpadarśanāt samutthānaliṅgacikitsitaviśēṣāccādōṣaprakōpānurūpā dēvādiprakōpanimittā vikārāḥsamupalabhyantē||27||  

 

āptōpadēśādadbhutarūpadarśanāt samutthānaliṅgacikitsitaviśēṣāccādōṣaprakōpānurūpā dēvādiprakōpanimittā vikārāḥsamupalabhyantē||27||

AptopadeshAdadbhutarUpadarshanAt samutthAnali~ggacikitsitavisheShAccAdoShaprakopAnurUpA devAdiprakopanimittA vikArAH samupalabhyante||27||

AptopadeshAdadbhutarUpadarshanAt samutthAnali~ggacikitsitavisheShAccAdoShaprakopAnurUpA devAdiprakopanimittA vikArAH samupalabhyante||27||

The displeasure of the Gods (supernatural powers) can also cause diseases and this can be established with the following evidence:

The displeasure of the Gods (supernatural powers) can also cause diseases and this can be established with the following evidence:

i) Authoritative statements by peers

#Authoritative statements by peers

ii) Some unbelievable experiences like super-natural strength, knowledge, charm etc.

#Some unbelievable experiences like super-natural strength, knowledge, charm etc.

iii) (Unexplainable) nature, etiology, signs, symptoms and treatment of certain diseases which do not have any basis corresponding to the aggravation of any of these dosha. (27)

#(Unexplainable) nature, etiology, signs, symptoms and treatment of certain diseases which do not have any basis corresponding to the aggravation of any of these ''dosha''. [27]

 

कालाकालमृत्य्वोस्तु खलु भावाभावयोरिदमध्यवसितं नः- “यः कश्चिन् म्रियते स काल एव म्रियते, न हि कालच्छिद्रमस्ति”इत्येके भाषन्ते|  

कालाकालमृत्य्वोस्तु खलु भावाभावयोरिदमध्यवसितं नः- “यः कश्चिन् म्रियते स काल एव म्रियते, न हि कालच्छिद्रमस्ति”इत्येके भाषन्ते|  

तच्चासम्यक्|  

तच्चासम्यक्|  

तस्मादुभयमस्ति- काले मृत्युरकाले च; नैकान्तिकमत्र|  

तस्मादुभयमस्ति- काले मृत्युरकाले च; नैकान्तिकमत्र|  

यदि ह्यकाले मृत्युर्न स्यान्नियतकालप्रमाणमायुः सर्वं स्यात्; एवं गते हिताहितज्ञानमकारणं स्यात्,प्रत्यक्षानुमानोपदेशाश्चाप्रमाणानि स्युर्ये प्रमाणभूताः सर्वतन्त्रेषु, यैरायुष्याण्यनायुष्याणि चोपलभ्यन्ते|  

यदि ह्यकाले मृत्युर्न स्यान्नियतकालप्रमाणमायुः सर्वं स्यात्; एवं गते हिताहितज्ञानमकारणं स्यात्,प्रत्यक्षानुमानोपदेशाश्चाप्रमाणानि स्युर्ये प्रमाणभूताः सर्वतन्त्रेषु, यैरायुष्याण्यनायुष्याणि चोपलभ्यन्ते|  

वाग्वस्तुमात्रमेतद्वादमृषयो मन्यन्ते- नाकाले मृत्युरस्तीति||२८||  

वाग्वस्तुमात्रमेतद्वादमृषयो मन्यन्ते- नाकाले मृत्युरस्तीति||२८||

kālākālamr̥tyvōstu khalu bhāvābhāvayōridamadhyavasitaṁ naḥ- “yaḥ kaścin mriyatē sa kāla ēva mriyatē, na hikālacchidramasti” ityēkē bhāṣantē|  

kālākālamr̥tyvōstu khalu bhāvābhāvayōridamadhyavasitaṁ naḥ- “yaḥ kaścin mriyatē sa kāla ēva mriyatē, na hikālacchidramasti” ityēkē bhāṣantē|  

taccāsamyak|  

taccāsamyak|  

yadi hyakālē mr̥tyurna syānniyatakālapramāṇamāyuḥ sarvaṁ syāt; ēvaṁ gatē hitāhitajñānamakāraṇaṁ syāt,pratyakṣānumānōpadēśāścāpramāṇāni syuryē pramāṇabhūtāḥ sarvatantrēṣu, yairāyuṣyāṇyanāyuṣyāṇi cōpalabhyantē|  

yadi hyakālē mr̥tyurna syānniyatakālapramāṇamāyuḥ sarvaṁ syāt; ēvaṁ gatē hitāhitajñānamakāraṇaṁ syāt,pratyakṣānumānōpadēśāścāpramāṇāni syuryē pramāṇabhūtāḥ sarvatantrēṣu, yairāyuṣyāṇyanāyuṣyāṇi cōpalabhyantē|  

vāgvastumātramētadvādamr̥ṣayō manyantē- nākālē mr̥tyurastīti||28||

vāgvastumātramētadvādamr̥ṣayō manyantē- nākālē mr̥tyurastīti||28||

kAlAkAlamRutyvostu khalu bhAvAbhAvayoridamadhyavasitaM naH- “yaH kashcin mriyate sa kAla eva mriyate, na hi kAlacchidramasti” ityeke bhAShante|  

kAlAkAlamRutyvostu khalu bhAvAbhAvayoridamadhyavasitaM naH- “yaH kashcin mriyate sa kAla eva mriyate, na hi kAlacchidramasti” ityeke bhAShante|  

taccAsamyak|  

taccAsamyak|  

yadi hyakAle mRutyurna syAnniyatakAlapramANamAyuH sarvaM syAt; evaM gate hitAhitaj~jAnamakAraNaM syAt, pratyakShAnumAnopadeshAshcApramANAnisyurye pramANabhUtAH sarvatantreShu, yairAyuShyANyanAyuShyANi copalabhyante|  

yadi hyakAle mRutyurna syAnniyatakAlapramANamAyuH sarvaM syAt; evaM gate hitAhitaj~jAnamakAraNaM syAt, pratyakShAnumAnopadeshAshcApramANAnisyurye pramANabhUtAH sarvatantreShu, yairAyuShyANyanAyuShyANi copalabhyante|  

vAgvastumAtrametadvAdamRuShayo manyante- nAkAle mRutyurastIti||28||  

vAgvastumAtrametadvAdamRuShayo manyante- nAkAle mRutyurastIti||28||  

Our opinion on the existence and non-existence of timely and untimely death is as follows: Some scholars opine that ‘Whosoever dies, dies on time since time has no void’. However, this is not correct. Time has neither void nor absence of void. Time has a distinct feature of its own which does not admit any void or absence thereof in its definition. Some others say ‘whenever one dies, he dies at the scheduled, or pre-destined hour of death’. Being free from hatred or attachment (and therefore unbiased), time deals equally with all creatures (so death always occurs at the predestined moment)’. This also is simply a distortion of facts. The universal fact of equality is that there is no one who is not going to die. Time is always construed in relation to the standard span of life. If it is said that the time when one dies is the time predetermined for his death, then every movement of life as and when it occurs can be taken as pre- determined in respect of time. However, this also is not true as it is seen that inappropriate food, speech and activities lead to undesirable effects and if these factors are rectified appropriately, desirable effects are seen.  

Our opinion on the existence and non-existence of timely and untimely death is as follows: Some scholars opine that ‘Whosoever dies, dies on time since time has no void’. However, this is not correct. Time has neither void nor absence of void. Time has a distinct feature of its own which does not admit any void or absence thereof in its definition. Some others say ‘whenever one dies, he dies at the scheduled, or pre-destined hour of death’. Being free from hatred or attachment (and therefore unbiased), time deals equally with all creatures (so death always occurs at the predestined moment)’. This also is simply a distortion of facts. The universal fact of equality is that there is no one who is not going to die. Time is always construed in relation to the standard span of life. If it is said that the time when one dies is the time predetermined for his death, then every movement of life as and when it occurs can be taken as pre- determined in respect of time. However, this also is not true as it is seen that inappropriate food, speech and activities lead to undesirable effects and if these factors are rectified appropriately, desirable effects are seen.  

One can also observe by means of pratyaksha (direct perception), manifestation of various factors depending upon their timely or untimely action. For example, such and such diseases, food, medicine, therapy and remission (can act timely or untimely). Even a layman talks in these terms, such as, it rains on time or otherwise. This thing holds true even for death and hence it can occur on time and even otherwise. One cannot say that it always occurs on time. If there was no untimely death, then the lifespan of every one would have been fixed and therefore the knowledge of wholesome and unwholesome objects would be of no use at all. The sources of knowledge like perception, inference and verbal testimony accepted in all scriptures would cease to be sources of knowledge because all these sources of knowledge clearly prove that there are factors which are conducive to longevity and otherwise. Hence, the statement of some sages that untimely death cannot occur is confined to words only and not to facts. (28)

 

One can also observe by means of ''pratyaksha'' (direct perception), manifestation of various factors depending upon their timely or untimely action. For example, such and such diseases, food, medicine, therapy and remission (can act timely or untimely). Even a layman talks in these terms, such as, it rains on time or otherwise. This thing holds true even for death and hence it can occur on time and even otherwise. One cannot say that it always occurs on time. If there was no untimely death, then the lifespan of every one would have been fixed and therefore the knowledge of wholesome and unwholesome objects would be of no use at all. The sources of knowledge like perception, inference and verbal testimony accepted in all scriptures would cease to be sources of knowledge because all these sources of knowledge clearly prove that there are factors which are conducive to longevity and otherwise. Hence, the statement of some sages that untimely death cannot occur is confined to words only and not to facts. [28]

 

Lifespan of human beings:

Lifespan of human beings:

वर्षशतं खल्वायुषः प्रमाणमस्मिन् काले||२९||  

वर्षशतं खल्वायुषः प्रमाणमस्मिन् काले||२९||