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tatra jarAyujAnAmaNDajAnAM ca prANinAmete garbhakarA bhAvA yAM yAM yonimApadyante, tasyAM tasyAM yonautathAtathArUpA bhavanti; yathA- kanakarajatatAmratrapusIsakAnyAsicyamAnAni teShu teShumadhUcchiShTavigraheShu, tAni yadA manuShyabimbamApadyante tadA manuShyavigraheNa jAyante, tasmAtsamudAyaprabhAvaH san garbho manuShyavigraheNa jAyate; manuShyashca manuShyaprabhava ucyate,tadyonitvAt||16||  

tatra jarAyujAnAmaNDajAnAM ca prANinAmete garbhakarA bhAvA yAM yAM yonimApadyante, tasyAM tasyAM yonautathAtathArUpA bhavanti; yathA- kanakarajatatAmratrapusIsakAnyAsicyamAnAni teShu teShumadhUcchiShTavigraheShu, tAni yadA manuShyabimbamApadyante tadA manuShyavigraheNa jAyante, tasmAtsamudAyaprabhAvaH san garbho manuShyavigraheNa jAyate; manuShyashca manuShyaprabhava ucyate,tadyonitvAt||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||

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. ''jarayuja'' (viviparous), ''andaja'' (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 molds of beeswax, take the form of the mold, 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|  

sarvasya cAtmajAnIndriyANi, teShAM bhAvAbhAvaheturdaivaM; tasmAnnaikAntato jaDAdibhyo jAtAHpitRusadRusharUpA bhavanti||17||  

sarvasya cAtmajAnIndriyANi, teShAM bhAvAbhAvaheturdaivaM; tasmAnnaikAntato jaDAdibhyo jAtAHpitRusadRusharUpA bhavanti||17||  

So, the answer to the previous question “if the human being is a product of another human being, why is a progeny of a dull human being not always dull?” is that, if the part of the bīja (seed - sperm or ovum) responsible for the development of a specific organ is afflicted, the respective organ will be afflicted too. However, if the bīja is not afflicted, there would be no affliction of the respective organ. So both the possibilities are there. In fact, the sense organs of all the living beings are derived from the soul and their presence or absence is determined by karma i.e. the result of the past action. So the offsprings of dull parents do not necessarily resemble their parents in those qualities. ||17||

So, the answer to the previous question “if the human being is a product of another human being, why is a progeny of a dull human being not always dull?” is that, if the part of the ''beeja'' (seed - sperm or ovum) responsible for the development of a specific organ is afflicted, the respective organ will be afflicted too. However, if the ''beeja'' is not afflicted, there would be no affliction of the respective organ. So both the possibilities are there. In fact, the sense organs of all the living beings are derived from the soul and their presence or absence is determined by ''karma'' i.e. the result of the past action. So the offspring of dull parents do not necessarily resemble their parents in those qualities. [17]

 

न चात्मा सत्स्विन्द्रियेषु ज्ञः, असत्सु वा भवत्यज्ञः; न ह्यसत्त्वः कदाचिदात्मा, सत्त्वविशेषाच्चोपलभ्यते ज्ञानविशेष इति||१८||

न चात्मा सत्स्विन्द्रियेषु ज्ञः, असत्सु वा भवत्यज्ञः; न ह्यसत्त्वः कदाचिदात्मा, सत्त्वविशेषाच्चोपलभ्यते ज्ञानविशेष इति||१८||

na cAtmA satsvindriyeShu j~jaH, asatsu vA bhavatyaj~jaH; na hyasattvaH kadAcidAtmA,sattvavisheShAccopalabhyate j~jAnavisheSha iti||18||  

na cAtmA satsvindriyeShu j~jaH, asatsu vA bhavatyaj~jaH; na hyasattvaH kadAcidAtmA,sattvavisheShAccopalabhyate j~jAnavisheSha iti||18||  

It is not that the soul is conscious only when it possesses sense organs and is devoid of consciousness otherwise. The soul and mind are inseparable, hence always conscious. ||18||

It is not that the soul is conscious only when it possesses sense organs and is devoid of consciousness otherwise. The soul and mind are inseparable, hence always conscious. [18]

 

भवन्ति चात्र-  

भवन्ति चात्र-  

न कर्तुरिन्द्रियाभावात् कार्यज्ञानं प्रवर्तते|  

न कर्तुरिन्द्रियाभावात् कार्यज्ञानं प्रवर्तते|  

na karturindriyAbhAvAt kAryaj~jAnaM pravartate|  

na karturindriyAbhAvAt kAryaj~jAnaM pravartate|  

yA kriyA vartate bhAvaiH  sA vinA tairna vartate||19||

yA kriyA vartate bhAvaiH  sA vinA tairna vartate||19||

It(the soul) cannot perform various actions in the absence of the sense organs though awareness exists. So it is not possible to perform any action in the absence of sense organs. ||19||

 

It(the soul) cannot perform various actions in the absence of the sense organs though awareness exists. So it is not possible to perform any action in the absence of sense organs. [19]

 

जानन्नपि मृदोऽभावात् कुम्भकृन्न प्रवर्तते|

जानन्नपि मृदोऽभावात् कुम्भकृन्न प्रवर्तते|

श्रूयतां चेदमध्यात्ममात्मज्ञानबलं  महत्||२०||  

श्रूयतां चेदमध्यात्ममात्मज्ञानबलं  महत्||२०||