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The soul contributes in the process of embryogenesis. The ''antaratma'' (soul inside the body) is the same as ''garbhatma''(soul in the fetus) and is known as ''jeeva'' (life-form). According to scriptures, this soul is ''sashvata'' (eternal). It is ''aruja'' (disease-free), does not age (''ajara''), is immortal (''amara''), does not undergo decay (''akshaya''), is impenetrable (''abhedya''), is unbreakable (''achhedya''), is unperturbable (''alodya''), is omnipresent (''vishvarupa'') and omnipotent (''vishvakarma''). It is invisible (''avyakta''), neither has a beginning nor an end (''anadinidhana''), and is imperishable (''akshara''). By entering into the uterus, it combines with the ''[[shukra]] (sperm) and the shonita (ovum) and takes birth in the form of a fetus. Thus, the fetus derives its identification from the soul. Because the soul is without a beginning, the birth of the soul is not possible. Neither does the soul, being itself unborn, give rise to an unborn embryo, nor does the soul, being itself unborn, give rise to a born embryo. With the passage of time, the same embryo goes through the stages of childhood, youth, adulthood, and old age. And at each of these states or stages of life,  the soul is said to be “born” in that stage. But, with reference to the future stages, it is considered to be unborn or yet to be born. Therefore, the soul is concurrently both born and unborn. In such situations, the soul creates those stages of life after taking birth. In other situations, where the stage of life is yet to come, the soul without being born manifests itself. In those specific stages of life, the change of the state is considered to be the birth of the ''[[atma]]n''. For instance, mere existence of ''[[shukra]]- shonita'' (semen and ovum) before the union with the soul is not an embryo. ''[[Shukra]]-shonita'' are transformed into embryo only when the soul unites with them. A man cannot be called a father before the birth of his child. He is considered to be the father only after the birth of his child. Similarly, the embryo is said to be born or unborn depending upon the state attained or yet to be attained. [8]

The soul contributes in the process of embryogenesis. The ''antaratma'' (soul inside the body) is the same as ''garbhatma''(soul in the fetus) and is known as ''jeeva'' (life-form). According to scriptures, this soul is ''sashvata'' (eternal). It is ''aruja'' (disease-free), does not age (''ajara''), is immortal (''amara''), does not undergo decay (''akshaya''), is impenetrable (''abhedya''), is unbreakable (''achhedya''), is unperturbable (''alodya''), is omnipresent (''vishvarupa'') and omnipotent (''vishvakarma''). It is invisible (''[[Avyakta|avyakta]]''), neither has a beginning nor an end (''anadinidhana''), and is imperishable (''akshara''). By entering into the uterus, it combines with the ''[[shukra]] (sperm) and the shonita (ovum) and takes birth in the form of a fetus. Thus, the fetus derives its identification from the soul. Because the soul is without a beginning, the birth of the soul is not possible. Neither does the soul, being itself unborn, give rise to an unborn embryo, nor does the soul, being itself unborn, give rise to a born embryo. With the passage of time, the same embryo goes through the stages of childhood, youth, adulthood, and old age. And at each of these states or stages of life,  the soul is said to be “born” in that stage. But, with reference to the future stages, it is considered to be unborn or yet to be born. Therefore, the soul is concurrently both born and unborn. In such situations, the soul creates those stages of life after taking birth. In other situations, where the stage of life is yet to come, the soul without being born manifests itself. In those specific stages of life, the change of the state is considered to be the birth of the ''[[atma]]n''. For instance, mere existence of ''[[shukra]]- shonita'' (semen and ovum) before the union with the soul is not an embryo. ''[[Shukra]]-shonita'' are transformed into embryo only when the soul unites with them. A man cannot be called a father before the birth of his child. He is considered to be the father only after the birth of his child. Similarly, the embryo is said to be born or unborn depending upon the state attained or yet to be attained. [8]

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