गर्भोत्पदक र्भाव

माततृ ः पिततृ आत्मतः सात््यतो रसतः सत्त्वत इत्येते्यो भावे्यः समुपिते्यो

गभभः स्भवपत|
तस्य ये येऽवयवा यतो यतः स्भवतः स्भवपतत तान् पवभ्य मातजृ ािीनवयवा
न् िथृ क् िथृ गुक्तमग्रे||४||
मातज
ृ भावा

मातज ृ भावा
Factors derived from mother :
मातज ृ श्चायं गर्भभः|
न हि मातर्ु वभना गर्भोत्पर्तः स्यात ्, न च जन्म जरायजु ानाम ्|
यानन खल्वस्य गर्भभस्य मातज ृ ानन, यानन चास्य मातत ृ ः सम्र्भवतः सम्र्भवन्न्त,
तान्यनव्ु याख्यास्यामः; The foetus is produced out of the mother.
Without mother there is no possibility of conception and birth of
viviparous creatures. We shall hereafter describe those organs which
are derived from the maternal source (from ovum ) and which are
formed because of the existence of the mother.
 मातज
ृ भावा
तद्यथा-
त्वक्च लोहितं च मांसं चमेदश्च नाभभश्च हृदयं च क्लोम च यकृच्च प्लीिा च वक् ृ कौ च बस्ततश्च पुरीषाधानं चामाशयश्च पक्वाशय
श्चोत्तरगुदं चाधरगुदं च क्षुद्रान्त्रं च तथूलान्त्रं च वापा च वपाविनं चेतत (मातज
ृ ातन)||६||च शा
They are skin, blood, flesh, fat, umblicus, heart, kloman ( right lung?)
liver, spleen, kidneys, bladder, rectum, stomach, pakvāśaya ( colon ), upper and lower parts of the anus, small
intestine, large intestine, mesentery and omentum. organs derived from maternal source.) [6]

मांसशोणितमेदोमज्जहृन्नाभर्भयकृत््लीिान्रगद
ु प्रर्भत
ृ ीनन मद
ृ नू न मातज
ृ ानन
सु शा 3/33
flesh , blood , fat, bone marrow, heart , umblicus, liver, spleen,
small intestine, large intestine, anus, all the soft organs derived from mother.
पपतज
ृ भावा

• Factors derived from father :

र्पतजृ श्चायं गर्भभः|
नहि र्पतरु ृते गर्भोत्पर्तः स्यात ्, न च जन्म जरायजु ानाम ्|
यानन खल्वस्य गर्भभस्य र्पतज ृ ानन, यानन चास्य र्पततृ ः सम्र्भवतः सम्र्भवन्न्त,
तान्यनव्ु याख्यास्यामः;
The foetus is produced from out of the father ( from sperm ).
Without father there is no possibility of conception and birth of
viviparous creatures. We shall hereafter describe those organs which
are derived from paternal source ( from sperm ) and which are
formed because of the existence of the father.
 पपतज
ृ भावा
तद्यथा-
केशश्मश्रन
ु खलोमदन्त्तास्तथभसरातनायध ु मन्त्यः शक्र
ु ं चेतत (पपतज
ृ ातन)||७||
They are hair of the head, hair of the face, nail, small hairs of the
body, teeth, bones, veins, ligaments, arteries and semen. (These are
the organs derived from paternal source ). [ 7 ]
गर्भभस्य केशश्मश्रुलोमान्स्िनखदन्तभसरास्नायुधमनीरेतःप्रर्भत
ृ ीनन न्स्िराणि
र्पतज
ृ ानन, सु शा 3/33
 आत्मजा भावा
आत्मजश्चायं गर्भभः|
गर्भाभत्मा ह्यन्तरात्मा यः, तं ‘जीव’ इत्याचक्षते शाश्वतमरु
जमजरममरमक्षयमर्भे द्यमच्छे द्यमलोड्यं र्वश्वरूपं र्वश्व
कमाभिमव्यक्तमनाहदमननधनमक्षरमर्प|
स गर्भाभशयमनप्र
ु र्वश्य शुक्रशोणिताभयां सं योगमे त्य गर्भभत्वे
न जनयत्यात्मनाऽऽत्मानम,् आत्मसञ्ज्ञा हि गर्भे |
• The foetus is produced out of the Soul. The
Antaratman( Soul inside the animal body) is
the same as Garbhatman( Soul in the foetus ).
This is known as jiva or animated
• Soul. According to religious scriptures, this
Soul is eternal. He does not get afflicted by
diseases. He does not undergo the of aging.
He does not succumb to death. He does not
undergo diminution. He cannot be
penetrated. He cannot be cut. He cannot be
made to get irritated. He is omnipresent and
omnipotent. He is invisible. He is without the
beginning and end, and He is unchangeable.
• By entering into the uterus, it gets combined
with the sperm and the ovum thereby
reproducing Himself in the form of a foetus.
Thus the foetus takes the designation of Soul.
तस्य पन ु रात्मनो जन्मानाहदत्वान्नोपपद्यते, तस्मान्न [१]
जात एवायमजातं गर्भं जनयनत, अजातो ह्ययमजातं गर्भं
जनयनत; स चैव गर्भभः कालान्तरे ि बालयुवस्िर्वरर्भावान ्
प्रा्नोनत, स यस्यां यस्यामवस्िायां वतभते तस्यां तस्यां जा
तो र्भवनत, या त्वस्य परु स्कृतातस्यां जननष्यमािश्च, त
स्मात ् स एव जातश्चाजातश्च यग ु पद्र्भवनत; यन्स्मंश्चैतद ु
र्भयं सम्र्भवनत जातत्वं जननष्यमाित्वं च स जातो जन्यते,
स चैवानागतेष्ववस्िान्तरे ष्वजातो जन्ययत्यात्मनाऽऽत्मा
नम ्|
• Again, the question of birth of the Soul does not
arise as it is beginningless. Therefore it is not
correct to say that He produces the unborn foetus
either Himself being born or being unborn
• The same foetus during the course of time, attains
the state of childhood, youth and old age.
According to the state attained by Him, He is stated
to be born in those states of life but with reference
to the state of life ahead, He is considered to be
unborn or in the process of taking birth. Therefore,
He is both born and unborn simultaneously.
• In such situations where the Soul is considered to
be both born or being born, He produces that state
of life after Himself having taken birth. In other
situations, where that state of the body (Soul ), is
yet to come, the Soul is considered to produce
himself without being born
• सतो ह्यवस्िान्तरगमनमारमेव हि जन्म चो
च्यते तर तर वयभस तस्यां तस्यामवस्िायां;
यिा-
सतामेव शक्र ु शोणितजीवानां प्राक् संयोगाद्ग
र्भभत्वं न र्भवनत, तच्च संयोगाद्र्भवनत; यिा-
सतस्तस्यैव परु ु षस्य प्रागपत्यात ् र्पतत्ृ वं न
र्भवनत, तच्चापत्याद्र्भवनत; तिा सतस्तस्यैव
गर्भभस्य तस्यां तस्यामवस्िायां जातत्वमजात
त्वं चोच्यते||८||
• In those particular ages i.e. types of
growth as well as in these particular
states ( situations ) of living beings, the
change of the state of the associated
body is considered to be the birth of
Atman. For example, the state of mere
existence of sperm and ovum prior to be
combination of the Soul cannot be called
as foetus. They are only entitled to be
known as foetus only when the Soul gets
combined with them. The existant man
cannot be called as a father prior to the
birth of his offspring. He is considered to
be the father only after the birth of his
offspring. Similarly, the existant foetus (
Soul ) can be considered to be born or
unborn depending upon the state
attained or to be attained by him. [ 8 1
न खलु गर्भभ स्य न च मातन ु भ र्पतन
ु भ चात्मनः सवभर्भावेषु यिेष्टकाररत्वमन्स्त; ते ककन्ञ्ज्चत ् स्ववशात ् कुवभन्न्त, ककन्ञ्ज्चत ् कमभ वशात ्, क्वचचच्चैषां करि
शन्क्तर्भभ वनत, क्वचचन्न र्भवनत|

यर सत्त्वाहदकरिसम्पतर यिाबलमेव यिेष्टकाररत्वम,् अतोऽन्यिा र्वपयभ यः|

न च करिदोषादकरिमात्मासम्र्भवनत गर्भभ जनने, दृष्टं चेष्टा योननरै श्वयं मोक्षश्चात्मर्वद्भर्भरात्मायतम|्

नह्यन्यः सुखदःु खयोः कताभ|

न चान्यतो गर्भो जायते जायमानः, नाङ्कुरोत्पर्तरबीजात ्||९||

• Mother's father and Soul independently cannot satisfy all the requirements for the formation of a foetus. They themselves do
certain things and some other things they do because of the force of the actions of the previous life. They possess the ability to do
certain things themselves. For some other things, they do not have that ability.
• It is only when these factors are added with the excellence of other factors, viz. mind, sense organs, sperm, ovum etc., dependi ng
upon the actions in the previous life, they have the capacity to manifest things by themselves
• . Because of defects in these factors, the Soul ( devoid of such instruments in their normal state ) cannot help in the formation of a
foetus if He is not properly It is well equipped with other factors in excellent condition.
• known that individuals who have realized Soul of their own can enter into the desired womb and attain salvation. There is non e
else who is responsible for the happiness and sorrow The foetus is not formed by anything else of the individual being born.
Nothing can be germinated from anything but seeds, [ 9]
• यानन तु खल्वस्य गर्भभ स्यात्मजानन, यानन चास्यात्मतः सम्र्भवतः सम्र्भवन्न्त, तान्यनुव्याख्यास्यामः
We shall here after describe those aspects of the individual which are derived from the Soul and which are formed
because of the existence of Soul. They are taking birth.
 आत्मजा भावा
तद्यथा-
तासु तासु योतनषत्ू पपत्तरायरु ात्मज्ञानं मन इस्न्त्द्रयाणि प्रािापानौ प्रेरिं धारिमाकृतततवरविणपव
शेषाः सुखदःु खे इच्छाद्वेषौ चेतना धृततबद् ुण ्धः तमृततरिङ्कारः प्रयत्नश्चेतत (आत्मजातन)||१०|
|taking birth in yoni , and life span ,realisation, mind, senses, to take things into and
to excrete things out of the body, stimulation and sustenance of sense organs,
characteristic shape, voice and complexion of the individual, desire for happiness and
sorrow, liking and disliking, consciousness,
courage, intellect, memory, egoism and efforts. All these aspects of the individual are
derived from the Soul. 10
]इन्न्ियाणि ञानं र्वञानमायःु सख
ु दःु खाहदकं चात्मजानन, सु शा 3/33
सात््यज भावा
• Factors derived from satmya :
सात्म्यजश्चायं गर्भभः|
नह्यसात्म्यसेर्वत्वमन्तरे ि स्रीपरु ु षयोवभन््यत्वमन्स्त, गर्भेषु वाऽ्यननष्टो र्भावः|
यावत ् खल्वसात्म्यसेर्वनां स्रीपुरुषािां रयो दोषाः प्रकुर्पताः शरीरमुपसपभन्तो न शुक्रशोणि
तगर्भाभशयोपघातायोपपद्यन्ते, तावत ् समिाभ गर्भभजननाय र्भवन्न्त|
सात्म्यसेर्वनां पुनः स्रीपुरुषािामनुपितशुक्रशोणितगर्भाभशयानामत ृ काले सन्न्नपनततानां
जीवस्यानवक्रमिाद्गर्भाभ न प्रादर्भ
ु व
भ न्न्त|
नहि केवलं सात्म्यज एवायं गर्भभः, समुदयोऽर कारिमुच्यते|
यानन खल्वस्य गर्भभस्य सात्म्यजानन, यानन चास्य सात्म्यतः सम्र्भवतः सम्र्भवन्न्त, तान्य
नुव्याख्यास्यामः;
• The foetus is produced from out of the wholesomeness.
• There cannot be sterility of the man, women or defects in the foetus without
resorting to unwholesome things. Human beings are capable of procreating
offsprings as long as the ovum and uterus of men and women are not afflicted by
the circulation of the three doşas vitiated by the intake of unwholesome things.
Even during the period of fertilization, union ( sexual ) of the men and women
who are given to wholesome things and whose sperms, ovums and uterus are
unimpaired, do not produce the offspring if the Soul does not enter into it.
Therefore, wholesomeness alone is not responsible for the formation of the
foetus. It is the combination of all the factors which is responsible for the
production of the foetus. We shall here-after describe these aspects of the
individual derived from wholesomeness and which are manifested because of the
existence of such wholesomeness.
 सात््यज भावा
• तद्यथा-
आरोग्यमनालतयमलोलुपत्वभमस्न्त्द्रयप्रसादः तवरविणबीजस्पत प्र् िषणभूयतत्वं चेतत (सात््यजातन)||
They are the state of freedom from diseases, Free from laziness and free from greed, clarity of
senses, excellence of voice and seeds and excessive, sex-vigour. (These aspects of the individual
are derived from
wholesomeness ).[ 11 ]

• मारोग्यं बलविौ मे धा च सात्म्यजानन ||३३|| सु शा 3/33

रसज भावा
• रसज भावा
Factors derived from rasaja :
• रसजश्चायं गर्भभः|
न हि रसादृते मातःु प्राियाराऽर्प स्यात,् ककं पुनगभर्भभजन्म|
न [१] चैवासम्यगप ु यज्
ु यमाना रसा गर्भभमभर्भननवभतय भ न्न्त, न च केवलं सम्यगप
ु योगा
दे व रसानां गर्भाभभर्भननवभर्ृ तर्भभवनत, समद
ु ायोऽ्यर [२] कारिमच् ु यते|
यानन तु खल्वस्य गर्भभस्य रसजानन, यानन चास्य रसतः सम्र्भवतः सम्र्भवन्न्त, ता
न्यनुव्याख्यास्यामः;The foetus is produced from out of rasa ( digestive
product of the mother's food ). Without rasa even the mother will not live
what to speak of the formation of the foetus in in her womb. Employment
of improper nourishment do not help in the production of the foetus.
Conversely, a foetus is not formed simply by the employment of proper
nourishment. Here also the combination of all the factors is responsible for
the production of the foetus. We shall hereafter describe
those aspects of the individual
 रसज भावा

रसज भावा
तद्यथा- शरीरतयाभभतनवपृण त्तरभभवद्
ृ ्धः प्रािानुबन्त्धततस्ृ प्तः पस्ु टिरुत्सािश्चेतत (रसजातन)||१२||
which are derived from rasa ( digestive product of mother's food ) and which are
manifested ( formed ) because of the existence of rasa. They are manifestation and growth
(in height) cfthe body, continuity of the strength, satisfaction, plumpness and enthusiacm.
(These aspects of the individual are derived from rasa ). [ 12 ]
शरीरोपचयो बलं विभः न्स्िनतिाभननश्च रसजानन, सु शा 3/33
 सत्त्वज भाव
अन्स्त खलु सत्त्वमौपपादक ु ं ; यज्जीवं [१] स्पक्
ृ शरीरे िाभर्भसम्ब्नानत, यन्स्मन्नपगमनपुरस्कृते शीलमस्य व्यावतभते, र्भन्क्तर्वभपयभ
स्यते ,
सवेन्न्ियाण्युपत्यन्ते, बलं िीयते , व्याधय आ्याय्यन्ते , यस्माद्धीनः प्रािाञ्ज्जिानत, यहदन्न्ियािामभर्भग्रािकं च ‘मन’ इत्यभर्भधी
यते ;
तन्त्रर्वधमाख्यायते - शुद्धं, राजसं, तामसभमनत|

ये नास्य खलु मनो र्भूनयष्ठं , ते न द्र्वतीयायामाजातौ [२] सम्प्रयोगो र्भवनत; यदा तु ते नैव शुद्धे न संयुज्यते , तदा जाते रनतक्रान्ताया
अर्प स्मरनत|

स्मातं हि ञानमात्मनस्तस्यैव मनसोऽनुबन्धादनुवतभते, यस्यानुवर्ृ तं पुरस्कृत्य पुरुषो ‘जानतस्मर’ इत्युच्यते |

यानन खल्वस्य गर्भभस्य सत्त्वजानन, यान्यस्य सत्त्वतः सम्र्भवतः सम्र्भवन्न्त, तान्यनुव्याख्यास्यामः; १३||
Mind is also the connecting link which connects the Soul with the physical body. So, on the
eve of death when the mind starts living the body, there occurs a change in the normal
behaviour and inclinations, the sense organs are disturbed,strength diminishes and living
beings are attacked with diseases. Living beings devoid of mind, breath their last because the
sense organs derive their inspiration from nothing but mind.The objects of senses are of
three types, viz, sattvika, rājasa and tāmasa.
The mind dominated by any of the above mentioned attributes in one life follows in the
subsequent life as well. When the individual is endowed with the sattvika type of mind from
his previous life then he can recall things even beyond that life ( that is he can recall the
events of his past life ). Because of the continuity of the same mind, he can remember
things of the past incarnation. Because of this power to recall things of the past incarnation,
 सत्त्वज भाव
तद्यथा-
भस्क्तः शीलं शौचं द्वेषः तमतृ तमोितत्यागो मात्सयं शौयं भयं क्रोधततन्त्द्रोत्सािततण्ययं मादण वं गा्भीयणमनवस्तथत
त्वभमत्ये वमादयश्चान्त्ये , ते सत्त्वपवकारा यानुत्तरकालं सत्त्वभेदम्धकृत्योपदे ्यामः|
नानापवधातन खलु सत्त्वातन, तातन सवाणयये कपुरुषे भवस्न्त्त, न च भवन्त्त्ये ककालम ्, एकं तु प्रायोवत्त्ृ याऽऽि [३] | We
shall hereafter describe those aspects of the individual which are derived
from mind and which are manifested because of the existence of mind. They
are likings, conduct, purity, enmity, memory, attachment, detachment,
matsarya( strong desire not to part with ), valour, fear, anger, drowsiness,
enthusiasm, sharpness, softness, seriousness, unstability and such other
manifestations of the mind which will be described later while discussing the
various types of mind. All of them occur in the same man but all of them are
not An individual is said to manifested at the same time.belong to that
particular type of mind by which he is dominated. [ 13 ]