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sato hyavasthAntaragamanamAtrameva hi janma cocyate tatra tatra vayasi tasyAM tasyAmavasthAyAM; yathA-satAmeva shukrashoNitajIvAnAM prAk saMyogAdgarbhatvaM na bhavati, tacca saMyogAdbhavati; yathA-satastasyaiva puruShasya prAgapatyAt pitRutvaM na bhavati, taccApatyAdbhavati; tathA satastasyaiva garbhasyatasyAM tasyAmavasthAyAM jAtatvamajAtatvaM cocyate||8||  

sato hyavasthAntaragamanamAtrameva hi janma cocyate tatra tatra vayasi tasyAM tasyAmavasthAyAM; yathA-satAmeva shukrashoNitajIvAnAM prAk saMyogAdgarbhatvaM na bhavati, tacca saMyogAdbhavati; yathA-satastasyaiva puruShasya prAgapatyAt pitRutvaM na bhavati, taccApatyAdbhavati; tathA satastasyaiva garbhasyatasyAM tasyAmavasthAyAM jAtatvamajAtatvaM cocyate||8||  

The soul contributes in the process of embryogenesis. The antarātmā (soul inside the body) is the same as garbhātmā (soul in the fetus) and is known as jīva (life-form). According to scriptures, this soul is sāśvata (eternal). It is aruja (disease-free), does not age (ajara), is immortal (amara), does not undergo decay (akṣaya), is impenetrable (abhedya), is unbreakable (acchedya), is unperturbable (aloḍya), is omnipresent (viśvarūpa) and omnipotent (viśvakarmā). It is invisible (avyakta), neither has a beginning nor an end (anādinidhana), and is imperishable (akṣara). By entering into the uterus, it combines with the shukra (sperm) and the shoṇita (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 aatman. For instance, mere existence of shukra- shoṇita (semen and ovum) before the union with the soul is not an embryo. Ṣhukra-shoṇita 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''), 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 ''atman''. 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]

 

न खलु गर्भस्य न च मातुर्न पितुर्न चात्मनः सर्वभावेषु यथेष्टकारित्वमस्ति; ते किञ्चित् स्ववशात् कुर्वन्ति, किञ्चित्कर्मवशात्, क्वचिच्चैषां करणशक्तिर्भवति, क्वचिन्न भवति|  

न खलु गर्भस्य न च मातुर्न पितुर्न चात्मनः सर्वभावेषु यथेष्टकारित्वमस्ति; ते किञ्चित् स्ववशात् कुर्वन्ति, किञ्चित्कर्मवशात्, क्वचिच्चैषां करणशक्तिर्भवति, क्वचिन्न भवति|  

यत्र सत्त्वादिकरणसम्पत्तत्र यथाबलमेव यथेष्टकारित्वम्, अतोऽन्यथा विपर्ययः|  

यत्र सत्त्वादिकरणसम्पत्तत्र यथाबलमेव यथेष्टकारित्वम्, अतोऽन्यथा विपर्ययः|  

na cAnyato garbho jAyate jAyamAnaH, nA~gkurotpattirabIjAt||9||  

na cAnyato garbho jAyate jAyamAnaH, nA~gkurotpattirabIjAt||9||  

The mother, the father and the soul independently cannot produce an embryo. They contribute to some extent independently and to some extent, they work under the influence of karma (results of actions of the past life). They possess the capacity to do certain things on their own, but for other few things, they do not. When these factors combine with other factors, such as mind, sense organs, sperm, ovum etc. in their excellent conditions, depending upon their karma, they form the embryo by themselves. When there are deficiencies in these factors, the soul cannot form an embryo. It is well-known that self-realized souls can enter the wombs they desire and attain salvation. The soul itself is responsible for the pleasure and pain of the individual. The embryo is not formed by anything other than the soul. Nothing can be germinated without seeds. ||9||

The mother, the father and the soul independently cannot produce an embryo. They contribute to some extent independently and to some extent, they work under the influence of ''karma'' (results of actions of the past life). They possess the capacity to do certain things on their own, but for other few things, they do not. When these factors combine with other factors, such as mind, sense organs, sperm, ovum etc. in their excellent conditions, depending upon their ''karma'', they form the embryo by themselves. When there are deficiencies in these factors, the soul cannot form an embryo. It is well-known that self-realized souls can enter the wombs they desire and attain salvation. The soul itself is responsible for the pleasure and pain of the individual. The embryo is not formed by anything other than the soul. Nothing can be germinated without seeds. [9]

 

यानि तु खल्वस्य गर्भस्यात्मजानि, यानि चास्यात्मतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः तद्यथा- तासु तासुयोनिषूत्पत्तिरायुरात्मज्ञानं मन इन्द्रियाणि प्राणापानौ प्रेरणं धारणमाकृतिस्वरवर्णविशेषाः सुखदुःखे इच्छाद्वेषौ चेतनाधृतिर्बुद्धिः स्मृतिरहङ्कारः प्रयत्नश्चेति (आत्मजानि)||१०||  

यानि तु खल्वस्य गर्भस्यात्मजानि, यानि चास्यात्मतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः तद्यथा- तासु तासुयोनिषूत्पत्तिरायुरात्मज्ञानं मन इन्द्रियाणि प्राणापानौ प्रेरणं धारणमाकृतिस्वरवर्णविशेषाः सुखदुःखे इच्छाद्वेषौ चेतनाधृतिर्बुद्धिः स्मृतिरहङ्कारः प्रयत्नश्चेति (आत्मजानि)||१०||  

yAni tu khalvasya garbhasyAtmajAni, yAni cAsyAtmataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaHtadyathA- tAsu tAsu yoniShUtpattirAyurAtmaj~jAnaM mana indriyANi prANApAnau preraNaMdhAraNamAkRutisvaravarNavisheShAH sukhaduHkhe icchAdveShau cetanA dhRutirbuddhiH smRutiraha~gkAraHprayatnashceti (AtmajAni)||10||  

yAni tu khalvasya garbhasyAtmajAni, yAni cAsyAtmataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaHtadyathA- tAsu tAsu yoniShUtpattirAyurAtmaj~jAnaM mana indriyANi prANApAnau preraNaMdhAraNamAkRutisvaravarNavisheShAH sukhaduHkhe icchAdveShau cetanA dhRutirbuddhiH smRutiraha~gkAraHprayatnashceti (AtmajAni)||10||  

We shall now describe those aspects of the individual which are derived from and are formed because of the soul. These are: taking birth in a specific womb, ayu (life span), aatma, jñāna (self realization), manas (mind), indriyāṇi (sensory faculty), prāṇāpāna (inspiration-expiration), preraṇa (motivation) and dhāraṇa (sustenance), characteristic physique, voice and complexion of the individual, happiness and sorrow, like and dislike, chetanā (consciousness), dhṛiti (courage), buddhi (intellect), smṛti (memory), ahaṅkāra (ego) and prayatna (efforts). All these aspects of the individual are derived from the soul. ||10||

We shall now describe those aspects of the individual which are derived from and are formed because of the soul. These are: taking birth in a specific womb, ''ayu'' (life span), ''atma, jnana'' (self realization), ''manas'' (mind), ''indriyani'' (sensory faculty), ''pranapana'' (inspiration-expiration), ''prerana'' (motivation) and ''dharana'' (sustenance), characteristic physique, voice and complexion of the individual, happiness and sorrow, like and dislike, ''chetana'' (consciousness), ''dhriti'' (courage), ''buddhi'' (intellect), ''smriti'' (memory), ''ahankara'' (ego) and ''prayatna'' (efforts). All these aspects of the individual are derived from the soul. [10]

 

सात्म्यजश्चायं गर्भः|  

सात्म्यजश्चायं गर्भः|  

नह्यसात्म्यसेवित्वमन्तरेण स्त्रीपुरुषयोर्वन्ध्यत्वमस्ति, गर्भेषु वाऽप्यनिष्टो भावः|  

नह्यसात्म्यसेवित्वमन्तरेण स्त्रीपुरुषयोर्वन्ध्यत्वमस्ति, गर्भेषु वाऽप्यनिष्टो भावः|  

nahi kevalaM sAtmyaja evAyaM garbhaH, samudayo~atra kAraNamucyate|  

nahi kevalaM sAtmyaja evAyaM garbhaH, samudayo~atra kAraNamucyate|  

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), 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]

 

रसजश्चायं गर्भः|  

रसजश्चायं गर्भः|  

न हि रसादृते मातुः प्राणयात्राऽपि स्यात्, किं पुनर्गर्भजन्म|  

न हि रसादृते मातुः प्राणयात्राऽपि स्यात्, किं पुनर्गर्भजन्म|  

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|  

येनास्य खलु मनो भूयिष्ठं, तेन द्वितीयायामाजातौ सम्प्रयोगो भवति; यदा तु तेनैव शुद्धेन संयुज्यते, तदाजातेरतिक्रान्ताया अपि स्मरति|  

येनास्य खलु मनो भूयिष्ठं, तेन द्वितीयायामाजातौ सम्प्रयोगो भवति; यदा तु तेनैव शुद्धेन संयुज्यते, तदाजातेरतिक्रान्ताया अपि स्मरति|