Changes

nahyanyaḥ sukhaduḥkhayōḥ kartā|  

nahyanyaḥ sukhaduḥkhayōḥ kartā|  

na cānyatō garbhō jāyatē jāyamānaḥ, nāṅkurōtpattirabījāt||9||  

na cānyatō garbhō jāyatē jāyamānaḥ, nāṅkurōtpattirabījāt||9||  

na khalu garbhasya na ca mAturna piturna cAtmanaH sarvabhAveShu yatheShTakAritvamasti; te ki~jcit svavashAtkurvanti, ki~jcit karmavashAt, kvaciccaiShAM karaNashaktirbhavati, kvacinna bhavati|  

na khalu garbhasya na ca mAturna piturna cAtmanaH sarvabhAveShu yatheShTakAritvamasti; te ki~jcit svavashAtkurvanti, ki~jcit karmavashAt, kvaciccaiShAM karaNashaktirbhavati, kvacinna bhavati|  

yatra sattvAdikaraNasampattatra yathAbalameva yatheShTakAritvam, ato~anyathA viparyayaH|  

yatra sattvAdikaraNasampattatra yathAbalameva yatheShTakAritvam, ato~anyathA viparyayaH|  

yAni khalvasya garbhasya sAtmyajAni, yAni cAsya sAtmyataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH;tadyathA- ArogyamanAlasyamalolupatvamindriyaprasAdaH svaravarNabIjasampat praharShabhUyastvaM ceti(sAtmyajAni)||11||

yAni khalvasya garbhasya sAtmyajAni, yAni cAsya sAtmyataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH;tadyathA- ArogyamanAlasyamalolupatvamindriyaprasAdaH svaravarNabIjasampat praharShabhUyastvaM ceti(sAtmyajAni)||11||

The embryo is created by the accustomed, wholesome regimen or satmya. There cannot be sterility of the man, woman or defects in the embryo without resorting to unwholesome practices. Humans are capable of reproduction as long as the shukra (semen), shoṇita (ovum), and garbhāśaya (uterus) are not afflicted by the vitiated  doṣhas in the body, due to indulgence in unwholesome practices. Those couples who follow wholesome regimen even during the period of sexual union, and whose semen, ovum and uterus are unafflicted, do not produce the offspring if the soul does not enter into it. Therefore, wholesome regimen is solely not responsible for embryogenesis. It is the blending of all the factors that is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from and due to wholesome regimen. These are: arogya (the state of freedom from diseases), anālasya (freedom from laziness) and alolupatva (freedom from greed), clarity of senses, excellence of voice and fertility and optimum libido. [11]

The embryo is created by the accustomed, wholesome regimen or ''satmya''. There cannot be sterility of the man, woman or defects in the embryo without resorting to unwholesome practices. Humans are capable of reproduction as long as the ''shukra'' (semen), ''shonita'' (ovum), and ''garbhashaya'' (uterus) are not afflicted by the vitiated  ''doshas'' in the body, due to indulgence in unwholesome practices. Those couples who follow wholesome regimen even during the period of sexual union, and whose semen, ovum and uterus are unafflicted, do not produce the offspring if the soul does not enter into it. Therefore, wholesome regimen is solely not responsible for embryogenesis. It is the blending of all the factors that is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from and due to wholesome regimen. These are: ''arogya'' (the state of freedom from diseases), ''analasya'' (freedom from laziness) and ''alolupatva'' (freedom from greed), clarity of senses, excellence of voice and fertility and optimum libido. [11]

रसजश्चायं गर्भः|  

रसजश्चायं गर्भः|  

yAni tu khalvasya garbhasya rasajAni, yAni cAsya rasataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH;tadyathA- sharIrasyAbhinirvRuttirabhivRuddhiH prANAnubandhastRuptiH puShTirutsAhashceti (rasajAni)||12||  

yAni tu khalvasya garbhasya rasajAni, yAni cAsya rasataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH;tadyathA- sharIrasyAbhinirvRuttirabhivRuddhiH prANAnubandhastRuptiH puShTirutsAhashceti (rasajAni)||12||  

The embryo is produced from rasa. Without rasa (nutritive fluid), even the mother cannot survive, hence neither can the embryo. Improper nourishment does not contribute to the embryogenesis. On the contrary, neither is an embryo formed simply due to adequate nourishment. In this case too, the blending of all the factors is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from rasa. These are: formation and growth of the body, sustenance of life, satiety, nourishment and enthusiasm. ||12||

The embryo is produced from ''rasa''. Without ''rasa'' (nutritive fluid), even the mother cannot survive, hence neither can the embryo. Improper nourishment does not contribute to the embryogenesis. On the contrary, neither is an embryo formed simply due to adequate nourishment. In this case too, the blending of all the factors is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from ''rasa''. These are: formation and growth of the body, sustenance of life, satiety, nourishment and enthusiasm. [12]

अस्ति खलु सत्त्वमौपपादुकं; यज्जीवं स्पृक्शरीरेणाभिसम्बध्नाति, यस्मिन्नपगमनपुरस्कृते शीलमस्य व्यावर्तते,भक्तिर्विपर्यस्यते, सर्वेन्द्रियाण्युपतप्यन्ते, बलं हीयते, व्याधय आप्याय्यन्ते, यस्माद्धीनः प्राणाञ्जहाति,यदिन्द्रियाणामभिग्राहकं च ‘मन’ इत्यभिधीयते; तत्त्रिविधमाख्यायते- शुद्धं, राजसं, तामसमिति|  

अस्ति खलु सत्त्वमौपपादुकं; यज्जीवं स्पृक्शरीरेणाभिसम्बध्नाति, यस्मिन्नपगमनपुरस्कृते शीलमस्य व्यावर्तते,भक्तिर्विपर्यस्यते, सर्वेन्द्रियाण्युपतप्यन्ते, बलं हीयते, व्याधय आप्याय्यन्ते, यस्माद्धीनः प्राणाञ्जहाति,यदिन्द्रियाणामभिग्राहकं च ‘मन’ इत्यभिधीयते; तत्त्रिविधमाख्यायते- शुद्धं, राजसं, तामसमिति|  

Mind connects the soul and the body. So, on the threshold of death when the mind departs the body, normal behavior and tendencies change - the senses are disturbed, strength decreases and diseases progress. Individuals without mind die because mind controls the sense organs.  

Mind connects the soul and the body. So, on the threshold of death when the mind departs the body, normal behavior and tendencies change - the senses are disturbed, strength decreases and diseases progress. Individuals without mind die because mind controls the sense organs.  

The mind is of three types, viz. shuddha (sāttvika), rājasa and tāmasa. When any one attribute dominates the mind in one’s life, the same continues to dominate in the next life also. If the individual’s mind was characterized by shuddha attribute in the past life, then he can remember his past life. It is due to the continuity of the same mind that the person can remember things of his past life. Due to this power to recollect things of the past life, he is called jātismara.  

The mind is of three types, viz. ''shuddha'' (''sattvika'')'', rajas'' and ''tamas''. When any one attribute dominates the mind in one’s life, the same continues to dominate in the next life also. If the individual’s mind was characterized by ''shuddha'' attribute in the past life, then he can remember his past life. It is due to the continuity of the same mind that the person can remember things of his past life. Due to this power to recollect things of the past life, he is called ''jatismara''.  

We shall hereby describe the aspects of the individual, which are derived from the mind. They are: bhakti (devotion), sheela (character), shaucha (purity), dvesha (hatred), smṛti (memory), moha (attachment), tyāga (sacrifice), mātsarya (jealousy), shaurya (valour), bhaya (fear), krodha (anger), tandrā (drowsiness), utsāha (enthusiasm), taikṣṇya (sharpness), mārdava (softness), gāṃbhīrya (seriousness), anavasthitatva (unsteadiness) and such other manifestations of the mind which will be described later while discussing the various types of mind. All these are present in the same person, however, not all manifest simultaneously. An individual is said to be of a particular type, based on the predominant type of mind. ||13||

 

We shall hereby describe the aspects of the individual, which are derived from the mind. They are: ''bhakti'' (devotion), ''sheela'' (character), ''shaucha'' (purity), ''dvesha'' (hatred), ''smriti'' (memory), ''moha'' (attachment), ''tyaga'' (sacrifice), ''matsarya'' (jealousy), ''shaurya'' (valor), ''bhaya'' (fear), ''krodha'' (anger), ''tandra'' (drowsiness), ''utsaha'' (enthusiasm), ''taikshnya'' (sharpness), ''mardava'' (softness), ''gambhirya'' (seriousness), ''anavasthitatva'' (unsteadiness) and such other manifestations of the mind which will be described later while discussing the various types of mind. All these are present in the same person, however, not all manifest simultaneously. An individual is said to be of a particular type, based on the predominant type of mind. [13]

 

एवमयं नानाविधानामेषां गर्भकराणां भावानां समुदायादभिनिर्वर्तते गर्भः; यथा- कूटागारं नानाद्रव्यसमुदायात्, यथा वा- रथोनानारथाङ्गसमुदायात्; तस्मादेतदवोचाम- मातृजश्चायं गर्भः, पितृजश्च, आत्मजश्च, सात्म्यजश्च, रसजश्च, अस्ति चसत्त्वमौपपादुकमिति (होवाच भगवानात्रेयः)||१४||  

एवमयं नानाविधानामेषां गर्भकराणां भावानां समुदायादभिनिर्वर्तते गर्भः; यथा- कूटागारं नानाद्रव्यसमुदायात्, यथा वा- रथोनानारथाङ्गसमुदायात्; तस्मादेतदवोचाम- मातृजश्चायं गर्भः, पितृजश्च, आत्मजश्च, सात्म्यजश्च, रसजश्च, अस्ति चसत्त्वमौपपादुकमिति (होवाच भगवानात्रेयः)||१४||  

Thus, by the combination of various factors, the embryo is formed just like a kūṭāgāra (circular cottage used for administering svedana-hot fomentation therapy) is formed from various materials, or, like a chariot being constructed from various chariot parts. Therefore, we assert that the embryo is formed of various factors, viz. maternal factor, paternal factor, soul, wholesome regimen and rasa. The mind serves as the connecting link.  (Thus) said Lord Atreya. ||14||

Thus, by the combination of various factors, the embryo is formed just like a kūṭāgāra (circular cottage used for administering svedana-hot fomentation therapy) is formed from various materials, or, like a chariot being constructed from various chariot parts. Therefore, we assert that the embryo is formed of various factors, viz. maternal factor, paternal factor, soul, wholesome regimen and rasa. The mind serves as the connecting link.  (Thus) said Lord Atreya. ||14||

भरद्वाज उवाच-यद्ययमेषां नानाविधानां गर्भकराणां भावानां समुदायादभिनिर्वर्तते गर्भः कथमयं सन्धीयते, यदि चापिसन्धीयते कस्मात् समुदायप्रभवः सन् गर्भो मनुष्यविग्रहेण जायते, मनुष्यश्च मनुष्यप्रभव उच्यते; तत्रचेदिष्टमेतद्यस्मान्मनुष्यो मनुष्यप्रभवस्तस्मादेव मनुष्यविग्रहेण जायते, यथा- गौर्गोप्रभवः, यथा- चाश्वोऽश्वप्रभव इति; एवंसति यदुक्तमग्रे समुदयात्मक इति तदयुक्तम्|  

भरद्वाज उवाच-यद्ययमेषां नानाविधानां गर्भकराणां भावानां समुदायादभिनिर्वर्तते गर्भः कथमयं सन्धीयते, यदि चापिसन्धीयते कस्मात् समुदायप्रभवः सन् गर्भो मनुष्यविग्रहेण जायते, मनुष्यश्च मनुष्यप्रभव उच्यते; तत्रचेदिष्टमेतद्यस्मान्मनुष्यो मनुष्यप्रभवस्तस्मादेव मनुष्यविग्रहेण जायते, यथा- गौर्गोप्रभवः, यथा- चाश्वोऽश्वप्रभव इति; एवंसति यदुक्तमग्रे समुदयात्मक इति तदयुक्तम्|  

यदि च मनुष्यो मनुष्यप्रभवः, कस्माज्जडान्धकुब्जमूकवामनमिम्मिनव्यङ्गोन्मत्तकुष्ठिकिलासिभ्यो जाताः पितृसदृशरूपा न भवन्ति|  

यदि च मनुष्यो मनुष्यप्रभवः, कस्माज्जडान्धकुब्जमूकवामनमिम्मिनव्यङ्गोन्मत्तकुष्ठिकिलासिभ्यो जाताः पितृसदृशरूपा न भवन्ति|