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yadyayamAtmA~a~atmAnaM shakto janayituM syAt, na tvenamiShTAsveva kathaM yoniShujanayedvashinamapratihatagatiM kAmarUpiNaMtejobalajavavarNasattvasaMhananasamuditamajaramarujamamaram; evaMvidhaM hyAtmA~a~atmAnamicchatyatovA bhUyaH (3)|4|  

yadyayamAtmA~a~atmAnaM shakto janayituM syAt, na tvenamiShTAsveva kathaM yoniShujanayedvashinamapratihatagatiM kAmarUpiNaMtejobalajavavarNasattvasaMhananasamuditamajaramarujamamaram; evaMvidhaM hyAtmA~a~atmAnamicchatyatovA bhUyaH (3)|4|  

Soul is not born out of another soul. If one soul could beget another soul, it would lead to a question – Which kind - born or unborn soul -would beget the other soul? Any argument supporting either of these would not be feasible. As the born soul already exists, it cannot beget itself. As the unborn soul does not exist, it cannot beget itself either. Therefore, the argument is unsustainable either ways. Let us view this from another perspective. If the soul could reproduce itself, then how come it does not choose a noble birth endowed with authority, unrestricted movement, capacity to take the forms as he wishes, luster, strength, agility, good complexion, healthy mind, structural integrity and free from aging, illness and death? The soul desiring to become so, should become so or even better. [4.3]

Soul is not born out of another soul. If one soul could beget another soul, it would lead to a question – which kind - born or unborn soul -would beget the other soul? Any argument supporting either of these would not be feasible. As the born soul already exists, it cannot beget itself. As the unborn soul does not exist, it cannot beget itself either. Therefore, the argument is unsustainable either ways. Let us view this from another perspective. If the soul could reproduce itself, then how come it does not choose a noble birth endowed with authority, unrestricted movement, capacity to take the forms as he wishes, luster, strength, agility, good complexion, healthy mind, structural integrity and free from aging, illness and death? The soul desiring to become so, should become so or even better. [4.3]

असात्म्यजश्चायं गर्भः|  

असात्म्यजश्चायं गर्भः|  

evamayaM nAnAvidhAnAmeShAM garbhakarANAM bhAvAnAM samudAyAdabhinirvartate garbhaH; yathA- kUTAgAraMnAnAdravyasamudAyAt, yathA vA- ratho nAnArathA~ggasamudAyAt; tasmAdetadavocAma- mAtRujashcAyaMgarbhaH, pitRujashca, Atmajashca, sAtmyajashca, rasajashca, asti ca sattvamaupapAdukamiti (hovAcabhagavAnAtreyaH)||14||  

evamayaM nAnAvidhAnAmeShAM garbhakarANAM bhAvAnAM samudAyAdabhinirvartate garbhaH; yathA- kUTAgAraMnAnAdravyasamudAyAt, yathA vA- ratho nAnArathA~ggasamudAyAt; tasmAdetadavocAma- mAtRujashcAyaMgarbhaH, pitRujashca, Atmajashca, sAtmyajashca, rasajashca, asti ca sattvamaupapAdukamiti (hovAcabhagavAnAtreyaH)||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||

Thus, by the combination of various factors, the embryo is formed just like a ''kutagara'' (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|  

yadi ca darshanAdibhirAtmA viShayAn vetti, nirindriyo darshanAdivirahAdaj~jaH syAt, aj~jatvAdakAraNam,akAraNatvAcca nAtmeti vAgvastumAtrametadvacanamanarthaM syAditi (hovAca bharadvAjaH)||15||  

yadi ca darshanAdibhirAtmA viShayAn vetti, nirindriyo darshanAdivirahAdaj~jaH syAt, aj~jatvAdakAraNam,akAraNatvAcca nAtmeti vAgvastumAtrametadvacanamanarthaM syAditi (hovAca bharadvAjaH)||15||  

Bharadvāja said, -If the embryo is formed out of the combination of these various reproductive factors, then how do they get united? If we put aside their combination, then how come the union of these factors results in the formation of a human offspring? Man is known to be born from another man. If it is argued that the individual takes the form of a human being because he is born out of a man, just as a cow is born out of a cow and a horse from a horse, then, the statement that the embryo is formed out of the combination of all these factors becomes wrong. If the man is born from another man, then why is the child, born to parents who are dull, blind, hunch-backed, mute, dwarf, lisping, suffering from freckles, insane, afflicted with kuṣṭha (obstinate skin diseases including leprosy) and kilāsa (leucoderma), is not afflicted with the same? To resolve this, if it is argued that the individuals born of the aforementioned afflictions do not suffer the defects of their parents because the soul perceives information through its own eyes, ears, nose, tongue, skin, and intellect etc., this too becomes false, because the soul will be endowed with consciousness only in the presence of sense organs and not otherwise. Thus, the soul will be both conscious and ignorant. Hence this would imply that the soul undergoes changes. If the soul understands things by vision etc., in the absence of these sense organs he won’t be able to perceive, due to which it cannot serve as a causative factor. And if the soul is not a causative factor, then it cannot be called atman (soul). Thus, this proposition will be ridiculed as meaningless. ||15||

Bharadvāja said, -If the embryo is formed out of the combination of these various reproductive factors, then how do they get united? If we put aside their combination, then how come the union of these factors results in the formation of a human offspring? Man is known to be born from another man. If it is argued that the individual takes the form of a human being because he is born out of a man, just as a cow is born out of a cow and a horse from a horse, then, the statement that the embryo is formed out of the combination of all these factors becomes wrong. If the man is born from another man, then why is the child, born to parents who are dull, blind, hunch-backed, mute, dwarf, lisping, suffering from freckles, insane, afflicted with ''kushtha'' (obstinate skin diseases including leprosy) and ''kilasa'' (leucoderma), is not afflicted with the same? To resolve this, if it is argued that the individuals born of the aforementioned afflictions do not suffer the defects of their parents because the soul perceives information through its own eyes, ears, nose, tongue, skin, and intellect etc., this too becomes false, because the soul will be endowed with consciousness only in the presence of sense organs and not otherwise. Thus, the soul will be both conscious and ignorant. Hence this would imply that the soul undergoes changes. If the soul understands things by vision etc., in the absence of these sense organs he won’t be able to perceive, due to which it cannot serve as a causative factor. And if the soul is not a causative factor, then it cannot be called atman (soul). Thus, this proposition will be ridiculed as meaningless. [15]

 

आत्रेय उवाच- पुरस्तादेतत् प्रतिज्ञातं- सत्त्वं जीवं स्पृक्शरीरेणाभिसम्बध्नातीति|  

आत्रेय उवाच- पुरस्तादेतत् प्रतिज्ञातं- सत्त्वं जीवं स्पृक्शरीरेणाभिसम्बध्नातीति|  

यस्मात्तु समुदायप्रभवः सन् स गर्भो मनुष्यविग्रहेण जायते, मनुष्यो मनुष्यप्रभव इत्युच्यते, तद्वक्ष्यामः- भूतानां चतुर्विधायोनिर्भवति- जराय्वण्डस्वेदोद्भिदः|  

यस्मात्तु समुदायप्रभवः सन् स गर्भो मनुष्यविग्रहेण जायते, मनुष्यो मनुष्यप्रभव इत्युच्यते, तद्वक्ष्यामः- भूतानां चतुर्विधायोनिर्भवति- जराय्वण्डस्वेदोद्भिदः|  

Lord Ātreya said, “It has already been concluded that the mind connects the soul with the body. A human being is considered to be a cause for the creation of another human being simply because an embryo is a combination of various factors that produce a human form.Thus there are four classes of living beings, viz. jarāyuja (viviparous), aṇḍaja (oviparous), svedaja (living-beings born of damp heat) and udbhida (living-beings born by sprouting from the earth). Each of these four classes is of innumerable types. This is due to the countless distinct characters they possess. Just as molten gold, silver, copper, tin and lead , poured into various moulds of beeswax, take the form of the mould, viviparous and oviparous beings take their specific forms based on the womb the reproductive factors enter into. So when they come in contact with the human womb, they get into the human form.” ||16||  

Lord Ātreya said, “It has already been concluded that the mind connects the soul with the body. A human being is considered to be a cause for the creation of another human being simply because an embryo is a combination of various factors that produce a human form.Thus there are four classes of living beings, viz. jarāyuja (viviparous), aṇḍaja (oviparous), svedaja (living-beings born of damp heat) and udbhida (living-beings born by sprouting from the earth). Each of these four classes is of innumerable types. This is due to the countless distinct characters they possess. Just as molten gold, silver, copper, tin and lead , poured into various moulds of beeswax, take the form of the mould, viviparous and oviparous beings take their specific forms based on the womb the reproductive factors enter into. So when they come in contact with the human womb, they get into the human form.” ||16||  

यच्चोक्तं- यदि च मनुष्यो मनुष्यप्रभवः, कस्मान्न जडादिभ्यो जाताः पितृसदृशरूपा भवन्तीति; तत्रोच्यते-यस्य यस्यह्यङ्गावयवस्य बीजे बीज भाग उपतप्तो भवति, तस्य तस्याङ्गावयवस्य विकृतिरुपजायते, नोपजायते चानुपतापात्;तस्मादुभयोपपत्तिरप्यत्र|  

यच्चोक्तं- यदि च मनुष्यो मनुष्यप्रभवः, कस्मान्न जडादिभ्यो जाताः पितृसदृशरूपा भवन्तीति; तत्रोच्यते-यस्य यस्यह्यङ्गावयवस्य बीजे बीज भाग उपतप्तो भवति, तस्य तस्याङ्गावयवस्य विकृतिरुपजायते, नोपजायते चानुपतापात्;तस्मादुभयोपपत्तिरप्यत्र|  

सर्वस्य चात्मजानीन्द्रियाणि, तेषां भावाभावहेतुर्दैवं; तस्मान्नैकान्ततो जडादिभ्यो जाताः पितृसदृशरूपा भवन्ति||१७||  

सर्वस्य चात्मजानीन्द्रियाणि, तेषां भावाभावहेतुर्दैवं; तस्मान्नैकान्ततो जडादिभ्यो जाताः पितृसदृशरूपा भवन्ति||१७||