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यदि हि मातापितरौ गर्भं जनयेतां, भूयस्यः स्त्रियः पुमांसश्च भूयांसः पुत्रकामाः, ते सर्वे पुत्रजन्माभिसन्धायमैथुनधर्ममापद्यमानाः पुत्रानेव जनयेयुर्दुहितॄर्वा दुहितृकामाः, न तु काश्चित् स्त्रियः केचिद्वा पुरुषा निरपत्याः स्युरपत्यकामा वा परिदेवेरन् (२)|४|  

यदि हि मातापितरौ गर्भं जनयेतां, भूयस्यः स्त्रियः पुमांसश्च भूयांसः पुत्रकामाः, ते सर्वे पुत्रजन्माभिसन्धायमैथुनधर्ममापद्यमानाः पुत्रानेव जनयेयुर्दुहितॄर्वा दुहितृकामाः, न तु काश्चित् स्त्रियः केचिद्वा पुरुषा निरपत्याः स्युरपत्यकामा वा परिदेवेरन् (२)|४|  

yadi hi mātāpitarau garbhaṁ janayētāṁ, bhūyasyaḥ striyaḥ pumāṁsaśca bhūyāṁsaḥ putrakāmāḥ, tē sarvēputrajanmābhisandhāya maithunadharmamāpadyamānāḥ putrānēva janayēyurduhitr̥̄rvā duhitr̥kāmāḥ, na tukāścit striyaḥ kēcidvā puruṣā nirapatyāḥ syurapatyakāmā vā paridēvēran (2)|4|

yadi hi mātāpitarau garbhaṁ janayētāṁ, bhūyasyaḥ striyaḥ pumāṁsaśca bhūyāṁsaḥ putrakāmāḥ, tē sarvēputrajanmābhisandhāya maithunadharmamāpadyamānāḥ putrānēva janayēyurduhitr̥̄rvā duhitr̥kāmāḥ, na tukāścit striyaḥ kēcidvā puruṣā nirapatyāḥ syurapatyakāmā vā paridēvēran (2)|4|

yadi hi mAtApitarau garbhaM janayetAM, bhUyasyaH striyaH pumAMsashca bhUyAMsaH putrakAmAH, te sarveputrajanmAbhisandhAya maithunadharmamApadyamAnAH putrAneva janayeyurduhitRUrvA duhitRukAmAH, na tukAshcit striyaH kecidvA puruShA nirapatyAH syurapatyakAmA vA parideveran (2)|4|  

yadi hi mAtApitarau garbhaM janayetAM, bhUyasyaH striyaH pumAMsashca bhUyAMsaH putrakAmAH, te sarveputrajanmAbhisandhAya maithunadharmamApadyamAnAH putrAneva janayeyurduhitRUrvA duhitRukAmAH, na tukAshcit striyaH kecidvA puruShA nirapatyAH syurapatyakAmA vA parideveran (2)|4|  

If only parents could create a baby, then many couples who desire sons could beget them by simply resorting to coitus. Similarly, those who desire daughters could beget daughters. Childless couples would not have been craving for a child. ||4.2||

 

If only parents could create a baby, then many couples who desire sons could beget them by simply resorting to coitus. Similarly, those who desire daughters could beget daughters. Childless couples would not have been craving for a child. [4.2]

 

न चात्माऽऽत्मानं जनयति|  

न चात्माऽऽत्मानं जनयति|  

यदि ह्यात्माऽऽत्मानं जनयेज्जातो वा जनयेदात्मानमजातो वा, तच्चोभयथाऽप्ययुक्तम्|  

यदि ह्यात्माऽऽत्मानं जनयेज्जातो वा जनयेदात्मानमजातो वा, तच्चोभयथाऽप्ययुक्तम्|  

तिष्ठतु तावदेतत्|  

तिष्ठतु तावदेतत्|  

यद्ययमात्माऽऽत्मानं शक्तो जनयितुं स्यात्, न त्वेनमिष्टास्वेव कथं योनिषु जनयेद्वशिनमप्रतिहतगतिं कामरूपिणंतेजोबलजववर्णसत्त्वसंहननसमुदितमजरमरुजममरम्; एवंविधं ह्यात्माऽऽत्मानमिच्छत्यतो वा भूयः (३)|४|  

यद्ययमात्माऽऽत्मानं शक्तो जनयितुं स्यात्, न त्वेनमिष्टास्वेव कथं योनिषु जनयेद्वशिनमप्रतिहतगतिं कामरूपिणंतेजोबलजववर्णसत्त्वसंहननसमुदितमजरमरुजममरम्; एवंविधं ह्यात्माऽऽत्मानमिच्छत्यतो वा भूयः (३)|४|  

na cātmā''tmānaṁ janayati|  

na cātmā''tmānaṁ janayati|  

yadi hyātmā''tmānaṁ janayējjātō vā janayēdātmānamajātō vā, taccōbhayathā'pyayuktam|  

yadi hyātmā''tmānaṁ janayējjātō vā janayēdātmānamajātō vā, taccōbhayathā'pyayuktam|  

tiṣṭhatu tāvadētat|  

tiṣṭhatu tāvadētat|  

yadyayamātmā''tmānaṁ śaktō janayituṁ syāt, na tvēnamiṣṭāsvēva kathaṁ yōniṣujanayēdvaśinamapratihatagatiṁ kāmarūpiṇaṁtējōbalajavavarṇasattvasaṁhananasamuditamajaramarujamamaram; ēvaṁvidhaṁhyātmā''tmānamicchatyatō vā bhūyaḥ (3)|4|  

yadyayamātmā''tmānaṁ śaktō janayituṁ syāt, na tvēnamiṣṭāsvēva kathaṁ yōniṣujanayēdvaśinamapratihatagatiṁ kāmarūpiṇaṁtējōbalajavavarṇasattvasaṁhananasamuditamajaramarujamamaram; ēvaṁvidhaṁhyātmā''tmānamicchatyatō vā bhūyaḥ (3)|4|  

na cAtmA~a~atmAnaM janayati|  

na cAtmA~a~atmAnaM janayati|  

yadi hyAtmA~a~atmAnaM janayejjAto vA janayedAtmAnamajAto vA, taccobhayathA~apyayuktam|  

yadi hyAtmA~a~atmAnaM janayejjAto vA janayedAtmAnamajAto vA, taccobhayathA~apyayuktam|  

tiShThatu tAvadetat|  

tiShThatu tAvadetat|  

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 doesn’t 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|  

यदि हि सात्म्यजःस्यात्, तर्हि सात्म्यसेविनामेवैकान्तेन प्रजा स्यात्, असात्म्यसेविनश्च निखिलेनानपत्याः स्युः,तच्चोभयमुभयत्रैव दृश्यते (४)|४|  

यदि हि सात्म्यजःस्यात्, तर्हि सात्म्यसेविनामेवैकान्तेन प्रजा स्यात्, असात्म्यसेविनश्च निखिलेनानपत्याः स्युः,तच्चोभयमुभयत्रैव दृश्यते (४)|४|  

asAtmyajashcAyaM garbhaH|  

asAtmyajashcAyaM garbhaH|  

yadi hi sAtmyajaHsyAt, tarhi sAtmyasevinAmevaikAntena prajA syAt, asAtmyasevinashca nikhilenAnapatyAH syuH,taccobhayamubhayatraiva dRushyate (4)|4|  

yadi hi sAtmyajaHsyAt, tarhi sAtmyasevinAmevaikAntena prajA syAt, asAtmyasevinashca nikhilenAnapatyAH syuH,taccobhayamubhayatraiva dRushyate (4)|4|  

Regiment (suitable to one’s nature or accustomed to) is not responsible for the embryogenesis. If it were so, then only those who practice such regimen should beget children and the others who do not should never beget a child. However, we see that there is clearly no correlation. ||4.4||

 

Regiment (suitable to one’s nature or accustomed to) is not responsible for the embryogenesis. If it were so, then only those who practice such regimen should beget children and the others who do not should never beget a child. However, we see that there is clearly no correlation. [4.4]

 

अरसजश्चायं गर्भः|  

अरसजश्चायं गर्भः|  

यदि हि रसजः स्यात्, न केचित् स्त्रीपुरुषेष्वनपत्याः स्युः, न हि कश्चिदस्त्येषां यो रसान्नोपयुङ्क्ते; श्रेष्ठरसोपयोगिनांचेद्गर्भा जायन्त इत्यभिप्रेतमिति, एवं सत्याजौरभ्रमार्गमायूरगोक्षीरदधिघृतमधुतैलसैन्धवेक्षुरसमुद्गशालिभृतानामेवैकान्तेनप्रजा स्यात्, श्यामाकवरकोद्दालककोरदूषककन्दमूलभक्षाश्च निखिलेनानपत्याः स्युः, तच्चोभयमुभयत्र दृश्यते (५)|४|  

यदि हि रसजः स्यात्, न केचित् स्त्रीपुरुषेष्वनपत्याः स्युः, न हि कश्चिदस्त्येषां यो रसान्नोपयुङ्क्ते; श्रेष्ठरसोपयोगिनांचेद्गर्भा जायन्त इत्यभिप्रेतमिति, एवं सत्याजौरभ्रमार्गमायूरगोक्षीरदधिघृतमधुतैलसैन्धवेक्षुरसमुद्गशालिभृतानामेवैकान्तेनप्रजा स्यात्, श्यामाकवरकोद्दालककोरदूषककन्दमूलभक्षाश्च निखिलेनानपत्याः स्युः, तच्चोभयमुभयत्र दृश्यते (५)|४|  

arasajashcAyaM garbhaH|  

arasajashcAyaM garbhaH|  

yadi hi rasajaH syAt, na kecit strIpuruSheShvanapatyAH syuH, na hi kashcidastyeShAM yo rasAnnopayu~gkte;shreShTharasopayoginAM cedgarbhA jAyanta ityabhipretamiti, evaMsatyAjaurabhramArgamAyUragokShIradadhighRutamadhutailasaindhavekShurasamudgashAlibhRutAnAmevaikAntenaprajA syAt, shyAmAkavarakoddAlakakoradUShakakandamUlabhakShAshca nikhilenAnapatyAH syuH,taccobhayamubhayatra dRushyate (5)|4|  

yadi hi rasajaH syAt, na kecit strIpuruSheShvanapatyAH syuH, na hi kashcidastyeShAM yo rasAnnopayu~gkte;shreShTharasopayoginAM cedgarbhA jAyanta ityabhipretamiti, evaMsatyAjaurabhramArgamAyUragokShIradadhighRutamadhutailasaindhavekShurasamudgashAlibhRutAnAmevaikAntenaprajA syAt, shyAmAkavarakoddAlakakoradUShakakandamUlabhakShAshca nikhilenAnapatyAH syuH,taccobhayamubhayatra dRushyate (5)|4|  

The embryo is not formed of rasa. If it were so, then none of the couples would remain without a child, as none of them can live without rasa. If only the individuals having rasa of the best quality were supposed to have children, then only those who consumed meat soup of goat, sheep, deer, and peacock, milk, yoghurt and ghee of the cow, honey, oil, rock salt, sugarcane juice, green gram and sāli rice for nourishment should have been begetting children and the others who consume syāmāka, varaka, uddālaka, koradūṣaka, rhizomes and roots should have been childless. However, in both these scenarios, we can see that that’s not the case. ||4.5||

 

The embryo is not formed of ''rasa''. If it were so, then none of the couples would remain without a child, as none of them can live without ''rasa''. If only the individuals having rasa of the best quality were supposed to have children, then only those who consumed meat soup of goat, sheep, deer, and peacock, milk, yoghurt and ghee of the cow, honey, oil, rock salt, sugarcane juice, green gram and ''shali'' rice for nourishment should have been begetting children and the others who consume ''syamaka, varaka, uddalaka, koradushaka,'' rhizomes and roots should have been childless. However, in both these scenarios, we can see that that’s not the case. [4.5]

 

न खल्वपि परलोकादेत्य सत्त्वं गर्भमवक्रामति; यदि ह्येनमवक्रामेत्, नास्य किञ्चित् पौर्वदेहिकं स्यादविदितमश्रुतमदृष्टं वा,स च तच्च न किञ्चिदपि स्मरति (६)||४||  

न खल्वपि परलोकादेत्य सत्त्वं गर्भमवक्रामति; यदि ह्येनमवक्रामेत्, नास्य किञ्चित् पौर्वदेहिकं स्यादविदितमश्रुतमदृष्टं वा,स च तच्च न किञ्चिदपि स्मरति (६)||४||  

तस्मादेतद्ब्रूमहे-  

तस्मादेतद्ब्रूमहे-  

अमातृजश्चायं गर्भोऽपितृजश्चानात्मजश्चासात्म्यजश्चारसजश्च, न चास्ति सत्त्वमौपपादुकमिति (होवाचभरद्वाजः)||४||  

अमातृजश्चायं गर्भोऽपितृजश्चानात्मजश्चासात्म्यजश्चारसजश्च, न चास्ति सत्त्वमौपपादुकमिति (होवाचभरद्वाजः)||४||  

tasmAdetadbrUmahe- amAtRujashcAyaM garbho~apitRujashcAnAtmajashcAsAtmyajashcArasajashca, na cAstisattvamaupapAdukamiti (hovAca bharadvAjaH)||4||   

tasmAdetadbrUmahe- amAtRujashcAyaM garbho~apitRujashcAnAtmajashcAsAtmyajashcArasajashca, na cAstisattvamaupapAdukamiti (hovAca bharadvAjaH)||4||   

To enter into the embryo, the sattva (mind) does not come from another world. If it were so, not even a little of its previous existence should remain unknown, unheard and unseen by it. However, it does not remember even a little bit of it. Ca.Śā.3.4(6)

To enter into the embryo, the ''sattva'' (mind) does not come from another world. If it were so, not even a little of its previous existence should remain unknown, unheard and unseen by it. However, it does not remember even a little bit of it. [4.6]

 

नेति भगवानात्रेयः, सर्वेभ्य एभ्यो भावेभ्यः समुदितेभ्यो गर्भोऽभिनिर्वर्तते||५||  

नेति भगवानात्रेयः, सर्वेभ्य एभ्यो भावेभ्यः समुदितेभ्यो गर्भोऽभिनिर्वर्तते||५||  

nēti bhagavānātrēyaḥ, sarvēbhya ēbhyō bhāvēbhyaḥ samuditēbhyō garbhō'bhinirvartatē||5||  

nēti bhagavānātrēyaḥ, sarvēbhya ēbhyō bhāvēbhyaḥ samuditēbhyō garbhō'bhinirvartatē||5||  

neti bhagavAnAtreyaH, sarvebhya ebhyo bhAvebhyaH samuditebhyo garbho~abhinirvartate||5||  

neti bhagavAnAtreyaH, sarvebhya ebhyo bhAvebhyaH samuditebhyo garbho~abhinirvartate||5||  

Lord Atreya said “No. The embryogenesis requires the combination of aforementioned factors”. ||5||

 

Lord Atreya said “No. The embryogenesis requires the combination of aforementioned factors”. [5]

 

मातृजश्चायं गर्भः|  

मातृजश्चायं गर्भः|  

न हि मातुर्विना गर्भोत्पत्तिः स्यात्, न च जन्म जरायुजानाम्|  

न हि मातुर्विना गर्भोत्पत्तिः स्यात्, न च जन्म जरायुजानाम्|  

The mother contributes in the process of embryogenesis. There can be no conception and birth of viviparous animals without the mother. We shall hereby describe those bodily components which are derived from the maternal factor. These are: tvak (skin), lohita (blood), māṃsa (flesh), meda (fat), nābhi (umbilicus), hṛdaya (heart), kloma (right lung), yakṛt (liver), plīhā (spleen), vṛkkau (kidneys), basti (bladder), purīṣādhāna (rectum), amāśaya (stomach), pakvāśaya (colon), uttaraguda (upper part of the anus), adharaguda (lower part of the anus), kṣudrāntra (small intestine), sthūlāntra (large intestine), vapā (mesentery) and vapāvahana (omentum). ||6||

The mother contributes in the process of embryogenesis. There can be no conception and birth of viviparous animals without the mother. We shall hereby describe those bodily components which are derived from the maternal factor. These are: tvak (skin), lohita (blood), māṃsa (flesh), meda (fat), nābhi (umbilicus), hṛdaya (heart), kloma (right lung), yakṛt (liver), plīhā (spleen), vṛkkau (kidneys), basti (bladder), purīṣādhāna (rectum), amāśaya (stomach), pakvāśaya (colon), uttaraguda (upper part of the anus), adharaguda (lower part of the anus), kṣudrāntra (small intestine), sthūlāntra (large intestine), vapā (mesentery) and vapāvahana (omentum). ||6||

पितृजश्चायं गर्भः|  

पितृजश्चायं गर्भः|  

नहि पितुरृते गर्भोत्पत्तिः स्यात्, न च जन्म जरायुजानाम्|  

नहि पितुरृते गर्भोत्पत्तिः स्यात्, न च जन्म जरायुजानाम्|