[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Medicine](https://indike.org/pramana/in.med) › [Early and ascribed compendia](https://indike.org/pramana/in.med.samhita) › [The Compendium of Caraka](https://indike.org/pramana/in.med.samhita.caraka) › 4.2 # The Compendium of Caraka 4.2: dvitīyo 'adhyāyaḥ/ Carakasaṃhitā 4.2 - **Language:** Sanskrit ### dvitīyo 'adhyāyaḥ/ ### [4.2.1](https://indike.org/pramana/in.med.samhita.caraka.4.2.1) athāto 'atulyagotrīyaṃ śārīraṃ vyākhyāsyāmaḥ// > Now we shall explain the anatomical \[chapter\] on persons of different clans. > — English (machine translation) (machine translation) ### [4.2.2](https://indike.org/pramana/in.med.samhita.caraka.4.2.2) iti ha smāha bhagavānātreyaḥ// > Thus spoke the venerable Ātreya: > — English (machine translation) (machine translation) ### [4.2.3](https://indike.org/pramana/in.med.samhita.caraka.4.2.3) atulyagotrasya rajaḥkṣayānte rahovisṛṣṭaṃ mithunīkṛtasya/ kiṃ syāccatuṣpātprabhavaṃ ca ṣaḍbhyo yat strīṣu garbhatvamupaiti puṃsaḥ// > When a man of a different clan unites in secret at the end of the menstrual period, / what is that four-footed thing, originating from the six, which becomes an embryo in women? > — English (machine translation) (machine translation) ### [4.2.4](https://indike.org/pramana/in.med.samhita.caraka.4.2.4) śukraṃ tadasya pravadanti dhīrā yaddhīyate garbhasamudbhavāya/ vāyvagnibhūmyabguṇapādavattat ṣaḍbhyo rasebhyaḥ prabhavaśca tasya// > The wise declare that to be his semen, which is emitted for the origination of the embryo; / it has four parts consisting of the qualities of air, fire, earth, and water, and its origin is from the six tastes. > — English (machine translation) (machine translation) ### [4.2.5](https://indike.org/pramana/in.med.samhita.caraka.4.2.5) saṃpūrṇadehaḥ samaye sukhaṃ ca garbhaḥ kathaṃ kena ca jāyate strī/ garbhaṃ cirādvindati saprajā 'api bhūtvā 'athavā naśyati kena garbhaḥ// > How and by what means is an embryo born with a complete body, in due time, and with ease? / Why does a woman, even having previously had offspring, conceive after a long time, or why is an embryo destroyed? > — English (machine translation) (machine translation) ### [4.2.6](https://indike.org/pramana/in.med.samhita.caraka.4.2.6) śukrāsṛgātmāśayakālasaṃpad yasyopacāraśca hitaistathā 'annaiḥ/ garbhaśca kāle ca sukhī sukhaṃ ca saṃjāyate saṃparipūrṇadehaḥ// > One who has excellence of semen, blood, self, womb, and season, / and whose care is accompanied by wholesome foods—her embryo is born in due time, healthy, easily, and with a fully complete body. > — English (machine translation) (machine translation) ### [4.2.7](https://indike.org/pramana/in.med.samhita.caraka.4.2.7) yonipradoṣānmanaso 'abhitāpācchukrāsṛgāhāravihāradoṣāt/ akālayogādbalasaṃkṣayācca garbhaṃ cirādvindati saprajā 'api// > From defects of the vagina, from affliction of the mind, from defects of semen, blood, diet, and regimen, / from unseasonable intercourse, and from depletion of strength, even a woman who has had offspring conceives after a long time. > — English (machine translation) (machine translation) ### [4.2.8](https://indike.org/pramana/in.med.samhita.caraka.4.2.8) \[&'vibaddhaṃ'iti pā+\]asṛṅniruddhaṃ pavanena nāryā garbhaṃ vyavasyantyabudhāḥ kadācit/ garbhasya rūpaṃ hi karoti tasyāstadasṛgasrāvi vivardhamānam// > When a woman's menstrual blood is obstructed by wind, the unwise sometimes judge it to be an embryo; / for that blood, discharging nothing and growing, creates the appearance of an embryo in her. > — English (machine translation) (machine translation) ### [4.2.9](https://indike.org/pramana/in.med.samhita.caraka.4.2.9) tadagnisūryaśramaśokarogairuṣṇānnapānairathavā pravṛttam/ dṛṣṭvā 'asṛgekaṃ na ca garbhasaṃjñaṃ kecinnarā bhūtahṛtaṃ vadanti// > Seeing that blood flow forth due to fire, sun, fatigue, grief, disease, or hot food and drink, / and not seeing anything that can be called an embryo, some men say it was taken by evil spirits. > — English (machine translation) (machine translation) ### [4.2.10](https://indike.org/pramana/in.med.samhita.caraka.4.2.10) ojośanānāṃ rajanīcarāṇāmāhārahetorna śarīramiṣṭam/ garbhaṃ hareyuryadi te na māturlabdhāvakāśā na hareyurojaḥ// > The body is not desired as food for night-roaming demons who feed on ojas; / if they were to take the embryo, having found an opportunity, why would they not take the mother's ojas? > — English (machine translation) (machine translation) ### [4.2.11](https://indike.org/pramana/in.med.samhita.caraka.4.2.11) kanyāṃ sutaṃ vā sahitau pṛthagvā sutau sute vā tanayāṃn bahūn vā/ kasmāt prasūte sucireṇa garbhameko 'abhivṛddhiṃ ca yame 'abhyupaiti// > Why does she give birth to a daughter, or a son, or both together, or separately / two sons, or two daughters, or many sons, or an embryo after a very long time, and why does one among twins grow \[more\]? > — English (machine translation) (machine translation) ### [4.2.12](https://indike.org/pramana/in.med.samhita.caraka.4.2.12) raktena kanyāmadhikena putraṃ śukreṇa tena dvividhīkṛtena bījena kanyāṃ ca sutaṃ ca sūte yathāsvabījānyatarādhikena// > By excess of blood she gives birth to a daughter, by excess of semen to a son; / when that seed is divided in two, she gives birth to a daughter and a son, through the excess of one or the other of their respective seeds. > — English (machine translation) (machine translation) ### [4.2.13](https://indike.org/pramana/in.med.samhita.caraka.4.2.13) śukrādhikaṃ dvaidhamupaiti bījaṃ yasyāḥ sutau sā sahitau prasūte/ raktādhikaṃ vā yadi bhedameti dvidhā sute sā sahite prasūte// > She whose seed, with an excess of semen, undergoes division gives birth to two sons together; / or if it divides with an excess of blood, she gives birth to two daughters together. > — English (machine translation) (machine translation) ### [4.2.14](https://indike.org/pramana/in.med.samhita.caraka.4.2.14) bhinatti yāvadbahudhā prapannaḥ śukrārtavaṃ vāyuratipravṛddhaḥ/ tāvantyapatyāni yathāvibhāhaṃ karmātmakānyasvavaśāt prasūte// > Into as many parts as the excessively increased wind, entering, divides the semen and menstrual blood, / that many offspring, determined by karma, she brings forth beyond her own control according to the division. > — English (machine translation) (machine translation) ### [4.2.15](https://indike.org/pramana/in.med.samhita.caraka.4.2.15) āhāramāpnoti yadā na garbhaḥ śoṣaṃ samāpnoti parisrutiṃ vā/ taṃ strī prasūte sucireṇa garbhaṃ puṣṭo yadā varṣagaṇairapi syāt// > When the embryo does not receive nourishment, or undergoes drying or leaking, / a woman gives birth to that embryo after a very long time, when it becomes nourished even after a number of years. > — English (machine translation) (machine translation) ### [4.2.16](https://indike.org/pramana/in.med.samhita.caraka.4.2.16) karmātmakatvādviṣamāṃśabhedācchukrāsṛjorvṛddhimupaiti kukṣau/ eko 'adhiko nyūnataro dvitīya evaṃ yame 'apyabhyadhiko viśeṣaḥ // > Due to being determined by karma and due to the unequal division of parts of the semen and blood, one grows more in the belly, / the other less; thus even among twins a notable difference arises. > — English (machine translation) (machine translation) ### [4.2.17](https://indike.org/pramana/in.med.samhita.caraka.4.2.17) kasmāddviretāḥ pavanendriyo vā saṃskāravāhī naranāriṣaṇḍau/ vakrī tatherṣyābhiratiḥ kathaṃ vā saṃjāyate vātikaṣaṇḍako vā// > Why is an individual born with both seeds, or with wind-dominated sense, or semen-transporting, or as a male eunuch, or a female eunuch, / or deformed, or taking pleasure through jealousy, or as a wind-type eunuch? > — English (machine translation) (machine translation) ### [4.2.18](https://indike.org/pramana/in.med.samhita.caraka.4.2.18) bījāt samāṃśādupataptabījāt strīpuṃsaliṅgī bhavati dviretāḥ/ śukrāśayaṃ garbhagatasya hatvā karoti vāyuḥ pavanendriyatvan// > From seed with equal portions and afflicted, an individual having both male and female characteristics and both seeds is born; / wind, by destroying the seminal receptacle of the embryo, produces the condition of wind-dominated sense. > — English (machine translation) (machine translation) ### [4.2.19](https://indike.org/pramana/in.med.samhita.caraka.4.2.19) śukrāśayadvāravighṭṭanena saṃskāravāhaṃ kurute 'anilaśca/ mandālpabījāvabalāvaharṣau klībau ca heturvikṛtidvayasya// > And wind, by obstructing the entrance of the seminal receptacle, produces the semen-transporting condition; / seeds that are sluggish and small, weak, and devoid of arousal are the cause of the two types of impotent persons. > — English (machine translation) (machine translation) ### [4.2.20](https://indike.org/pramana/in.med.samhita.caraka.4.2.20) māturvyavāyapratighena vakrī syādbījadaurbalyatayā pituśca/ īrṣyābhibhūtāvapi mandaharṣā-vīrṣyāratereva vadanti hetum// > From obstruction of the mother’s intercourse and from weakness of the father's seed, one becomes deformed; / when both are overcome by jealousy and have sluggish arousal, they state this as the cause of taking pleasure through jealousy. > — English (machine translation) (machine translation) ### [4.2.21](https://indike.org/pramana/in.med.samhita.caraka.4.2.21) vāyvagnidoṣādvṛṣaṇau tu yasya nāśaṃ gatau vātikaṣaṇḍakaḥ saḥ/ ityevamaṣṭau vikṛtiprakārāḥ karmātmakānāmupalakṣaṇīyaḥ// > He whose testicles are destroyed by a defect of wind and fire is a wind-type eunuch: / thus these eight varieties of abnormality in those determined by karma should be recognized. > — English (machine translation) (machine translation) ### [4.2.22](https://indike.org/pramana/in.med.samhita.caraka.4.2.22) garbhasya sadyo 'anugatasya kukṣau strīpuṃnapuṃsāmudarasthitānām/ kiṃ lakṣaṇaṃ? kāraṇamiṣyate kiṃ sarūpatāṃ yena ca yātyapatyam// > What is the immediate sign of an embryo entered into the womb, whether male, female, or hermaphrodite, abiding in the belly? / And what is considered the cause by which an offspring resembles \[the parents\]? > — English (machine translation) (machine translation) ### [4.2.23](https://indike.org/pramana/in.med.samhita.caraka.4.2.23) niṣṭhīvikā gauravamaṅgasādastandrāpraharṣau hṛdaye vyathā ca/ tṛptiśca bījagrahaṇaṃ ca yonyāṃ garbhasya sadyo 'anugatasya liṅgam// > Excessive spitting, heaviness, weakness of the limbs, drowsiness, horripilation, pain in the heart, > satisfaction, and retention of the seed in the vagina are the immediate signs of an embryo that has entered. > — English (machine translation) (machine translation) ### [4.2.24](https://indike.org/pramana/in.med.samhita.caraka.4.2.24) savyāṅgaceṣṭā puruṣārthinī strī strīsvapnapānāśanaśīlaceṣṭā/ savyāttagarbhā na ca vṛttagarbhā savyapradugdhā striyameva sūte// > A woman whose movements are on the left side, who desires a man, who dreams of women, and whose drinks, food, habits, and movements are female, > who carries the embryo on the left side, whose belly is not round, and who has milk first in the left \[breast\], gives birth only to a female. > — English (machine translation) (machine translation) ### [4.2.25](https://indike.org/pramana/in.med.samhita.caraka.4.2.25) putraṃ tvato liṅgaviparyayeṇa vyāmiśraliṅgā prakṛtiṃ tṛtīyām/ garbhopapattau tu manaḥ striyā yaṃ jantuṃ vrajettatsadṛśaṃ prasūte// > A son \[is born\] by the opposite signs, and the third nature by mixed signs; > at the conception of the embryo, whatever living being the woman's mind attends to, she gives birth to one resembling that. > — English (machine translation) (machine translation) ### [4.2.26](https://indike.org/pramana/in.med.samhita.caraka.4.2.26) garbhasya catvāri caturvidhāni bhūtāni mātāpitṛsaṃbhavāni/ āhārajānyātmakṛtāni caiva sarvasya sarvāṇi bhavanti dehe// > The fourfold elements of the embryo originating from mother and father, > those born from nutrition, and those made by the self—all of them are present in the body of every \[being\]. > — English (machine translation) (machine translation) ### [4.2.27](https://indike.org/pramana/in.med.samhita.caraka.4.2.27) teṣāṃ viśeṣādbalavanti yāni bhavanti mātāpitṛkarmajāni/ tāni vyavasyet sadṛśatvahetuṃ sattvaṃ yathānūkamapi vyavasyet// > Whichever among them become particularly powerful, originating from the karma of the mother and father, > one should determine those as the cause of resemblance; one should also determine the mind according to its past disposition. > — English (machine translation) (machine translation) ### [4.2.28](https://indike.org/pramana/in.med.samhita.caraka.4.2.28) kasmāt prajāṃ strī vikṛtāṃ prasūte hīnādhikāṅgīṃ vikalendriyāṃ vā/ dehāt kathaṃ dehamupaiti cānyamātmā sadā kairanubadhyate ca // > Why does a woman give birth to a deformed offspring, having deficient or excess limbs, or with defective sense organs? > And how does the self pass from one body to another body, and by what is it always accompanied? > — English (machine translation) (machine translation) ### [4.2.29](https://indike.org/pramana/in.med.samhita.caraka.4.2.29) bījātmakarmāśayakāladoṣairmātustathā++āhāravihāradoṣaiḥ/ kurvanti doṣā vividhāni duṣṭāḥ saṃsthānavarṇendriyavaikṛtāni// > Through defects of the seed, the karma of the self, the womb, and the season, as well as through defects of the mother's diet and regimen, > the vitiated doshas produce diverse deformities of shape, complexion, and sense organs. > — English (machine translation) (machine translation) ### [4.2.30](https://indike.org/pramana/in.med.samhita.caraka.4.2.30) varṣāsu kāṣṭhāśmaghanāmbuvegāstaroḥ saritsrotasi saṃsthitasya/ yathaiva kuryurvikṛtiṃ tathaiva garbhasya kukṣau viyatasya doṣāḥ// > Just as in the rains the force of wood, stones, and dense water produces deformity in a tree standing in a river's current, > even so do the doshas \[produce deformity\] in an embryo that is developing in the womb. > — English (machine translation) (machine translation) ### [4.2.31](https://indike.org/pramana/in.med.samhita.caraka.4.2.31) bhūtaiścaturbhiḥ sahitaḥ susūkṣmairmanojavo dehamupaiti dehāt/ karmātmakatvānna tu tasya dṛśyaṃ divyaṃ vinā darśanamasti rūpam// > Accompanied by the four extremely subtle elements, swift as thought, it goes from body to body; > and because its nature is karma, its form is not visible without divine vision. > — English (machine translation) (machine translation) ### [4.2.32](https://indike.org/pramana/in.med.samhita.caraka.4.2.32) sa sarvagaḥ sarvaśarīrabhṛcca sa viśvakarmā sa ca viśvarūpaḥ/ sa cetanādhāturatīndriyaśca sa nityayuk sānuśayaḥ sa eva // > It is all-pervading and the supporter of all bodies; it is the maker of everything and has all forms; > it is the element of consciousness, beyond the senses, eternally conjoined, and accompanied by residual karma. > — English (machine translation) (machine translation) ### [4.2.33](https://indike.org/pramana/in.med.samhita.caraka.4.2.33) rasātmamātāpitṛsaṃbhavāni bhūtāni vidyāddaśa ṣaṭ ca dehe/ catvāri tatrātmani saṃśritāni sthitastathā++ātmā ca caturṣu teṣu// > One should know that there are sixteen elements in the body, originating from chyle, the self, the mother, and the father; > four among them reside in the self, and the self is likewise situated in those four. > — English (machine translation) (machine translation) ### [4.2.34](https://indike.org/pramana/in.med.samhita.caraka.4.2.34) bhūtāni mātāpitṛsaṃbhavāni rajaścaśukraṃ ca vadanti garbhe/ āpyāyyate śukramasṛk ca bhūtairyaistāni bhūtāni rasodbhavāni// > The elements originating from the mother and father are stated to be the menstrual blood and semen in the embryo; > those elements by which semen and blood are nourished are the elements originating from chyle. > — English (machine translation) (machine translation) ### [4.2.35](https://indike.org/pramana/in.med.samhita.caraka.4.2.35) bhūtāni catvāri tu karmajāni yānyātmalīnāni viśanti garbham/ sa bījadharmā hyaparāparāṇi dehāntarāṇyātmani yāti yāti// > The four elements born of karma, however, which are merged in the self, enter the embryo; > having the nature of a seed, it goes again and again to another body within itself. > — English (machine translation) (machine translation) ### [4.2.36](https://indike.org/pramana/in.med.samhita.caraka.4.2.36) rūpāddhi rūpaprabhavaḥ prasiddhaḥ karmātmakānāṃ manaso manastaḥ/ bhavanti ye tvākṛtibuddhibhedā rajastamastatra ca karma hetuḥ// > For it is well known that form arises from form, and mind from mind, in beings whose nature is karma; > but as for the differences of shape and intellect that arise, rajas, tamas, and karma are the cause therein. > — English (machine translation) (machine translation) ### [4.2.37](https://indike.org/pramana/in.med.samhita.caraka.4.2.37) atīndriyaistairatisūkṣmarūpairātmā kadācinna viyuktarūpaḥ/ na karmaṇā naiva manomatibhyāṃ na cāpyahaṅkāravikāradoṣaiḥ// > The self is never separated from those imperceptible, extremely subtle forms, > nor from karma, nor from the mind and intellect, nor from the defects that are modifications of egoism. > — English (machine translation) (machine translation) ### [4.2.38](https://indike.org/pramana/in.med.samhita.caraka.4.2.38) rajastamobhyāṃ hi mano 'anubaddhaṃ jñānaṃ vinā tatra hi sarvadoṣāḥ/ gatipravṛttyostu nimittamuktaṃ manaḥ sadoṣaṃ balavacca karma// > For the mind is bound by rajas and tamas; without knowledge, all defects reside therein; > and the mind possessed of defects, together with powerful karma, is declared to be the cause of rebirth and movement. > — English (machine translation) (machine translation) ### [4.2.39](https://indike.org/pramana/in.med.samhita.caraka.4.2.39) rogāḥ kutaḥ saṃśamanaṃ kimeṣāṃ harṣasya śokasya ca kiṃ nimittam/ śarīrasattvaprabhavā vikārāḥ kathaṃ na śāntāḥ punarāpateyuḥ// > Whence do diseases arise? What is their alleviation? What is the cause of joy and sorrow? > How may the disorders arising from the body and the mind, once pacified, not recur? > — English (machine translation) (machine translation) ### [4.2.40](https://indike.org/pramana/in.med.samhita.caraka.4.2.40) prajñāparādho viṣamāstathā 'arthā hetustṛtīyaḥ pariṇāmakālaḥ/ sarvāmayānāṃ trividhā ca śāntirjñānārthakālāḥ samayogayuktāḥ// > Fault of judgment, improper objects of the senses, and time of transformation is the third cause; > and the three kinds of pacification of all diseases are knowledge, objects, and time endowed with balanced contact. > — English (machine translation) (machine translation) ### [4.2.41](https://indike.org/pramana/in.med.samhita.caraka.4.2.41) dharmyāḥ kriyā harṣanimittamuktāstato 'anyathā śokavaśaṃ nayanti/ śarīrasattvaprabhavāstu rogāstayoravṛttyā na bhavanti bhūyaḥ// > Righteous actions are said to be the cause of joy; contrary to that, they lead under the power of sorrow; > and diseases arising from the body and the mind do not occur again through the non-recurrence of the two. > — English (machine translation) (machine translation) ### [4.2.42](https://indike.org/pramana/in.med.samhita.caraka.4.2.42) rūpasya sattvasya ca santatiryā noktastadādirnahi so 'asti kaścit/ tayoravṛttiḥ kriyate parābhyāṃ dhṛtismṛtibhyāṃ parayā dhiyā ca// > The continuous succession of physical form and mind has no stated beginning, for no such beginning exists; > the cessation of both is effected by supreme resolve, memory, and by supreme intellect. > — English (machine translation) (machine translation) ### [4.2.43](https://indike.org/pramana/in.med.samhita.caraka.4.2.43) satyāśraye vā dvividhe yathokte pūrvaṃ gadebhyaḥ pratikarma nityam/ jitendriyaṃ nānupatanti rogāstatkālayuktaṃ yadi nāsti daivam// > Even when the twofold locus as previously stated exists, through constant counter-action against diseases, > illnesses do not afflict one who has conquered his senses, provided that destiny conjoined with that time does not intervene. > — English (machine translation) (machine translation) ### [4.2.44](https://indike.org/pramana/in.med.samhita.caraka.4.2.44) daivaṃ purā yat kṛtamucyate tat tat pauruṣaṃ yattviha karma dṛṣṭam/ pravṛttiheturviṣamaḥ sa dṛṣṭo nivṛttiheturhi samaḥ sa eva// > Destiny is called that karma which was done previously; human effort, on the other hand, is that which is seen here; > that which is improper is observed as the cause of initiation, while that which is balanced is indeed the cause of cessation. > — English (machine translation) (machine translation) ### [4.2.45](https://indike.org/pramana/in.med.samhita.caraka.4.2.45) haimantikaṃ doṣacayaṃ vasante pravāhayan graiṣmakamabhrakāle/ ghanātyaye vārṣikamāśu samyak prāpnoti rogānṛtujānna jātu // > Purging in spring the accumulation of doshas from the winter, in the rainy season that from the summer, > and at the departure of clouds that from the autumn, swiftly and properly, one never incurs seasonal diseases. > — English (machine translation) (machine translation) ### [4.2.46](https://indike.org/pramana/in.med.samhita.caraka.4.2.46) naro hitāhāravihārasevī samīkṣyakārī viṣayeṣvasaktaḥ/ dātā samaḥ satyaparaḥ kṣamāvānāptopasevī ca bhavatyarogaḥ// > A person who resorts to wholesome food and regimen, who acts with circumspection, who is unattached to sensory pleasures, > who is generous, impartial, devoted to truth, forgiving, and who serves authoritative persons, becomes free from disease. > — English (machine translation) (machine translation) ### [4.2.47](https://indike.org/pramana/in.med.samhita.caraka.4.2.47) matirvacaḥ karma sukhānubandhaṃ sattvaṃ vidheyaṃ viśadā ca buddhiḥ/ jñānaṃ tapastatparatā ca yoge yasyāsti taṃ nānupatanti rogāḥ// > One whose thought, speech, and action have a pleasant consequence, whose mind is disciplined, whose intellect is clear, > and who possesses knowledge, austerity, and devotion to yoga—diseases do not afflict him. > — English (machine translation) (machine translation) ### [4.2.48](https://indike.org/pramana/in.med.samhita.caraka.4.2.48) tatra ślokaḥ/ > Here is a verse: > — English (machine translation) (machine translation) ### [4.2.48\_1](https://indike.org/pramana/in.med.samhita.caraka.4.2.48_1) ihāgniveśasya mahārthayuktaṃ ṣaṭtriṃśakaṃ praśnagaṇaṃ maharṣiḥ/ atulyagotre bhagavān yathāvannirṇītanām jñānavivardhanārthaṃ// > Here, in the \[chapter on\] persons of a different clan, the venerable great seer has properly determined the thirty-six questions > of Agniveśa, which possess great significance, for the increase of knowledge. > — English (machine translation) (machine translation) ### [4.2.48\_2](https://indike.org/pramana/in.med.samhita.caraka.4.2.48_2) ityagniveśakṛte tantre carakapratisaṃskṛte śārīrasthāne 'atulyagatrīyaṃ śārīraṃ nāma dvitīyo 'adhyāyaḥ//2// > Thus, in the anatomical section of the treatise composed by Agniveśa and redacted by Caraka, the second chapter entitled "Anatomy Concerning Persons of a Different Clan" is complete. //2 > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.med.samhita.caraka~en-mt.4.2.1) — English, machine translation --- Source: [https://indike.org/pramana/in.med.samhita.caraka.4.2](https://indike.org/pramana/in.med.samhita.caraka.4.2) · Pramāṇa