गर्भोत्पदक भाव

मातृतः पितृत आत्मतः सात्म्यतो रसतः सत्त्वत इत्येतेभ्यो भावेभ्यः समुदितेभ्यो गर्भः 
सम्भवति|
तस्य ये येऽवयवा यतो यतः सम्भवतः सम्भवन्ति तान् विभज्य मातृजादीनवयवान् पृथ
क्  पृथगुक्तमग्रे||४||
मातृज भावा

मातृज भावा
Factors derived from mother :
मातृजश्चायं गर्भः|
न हि मातुर्विना गर्भोत्पत्तिः स्यात्, न च जन्म जरायुजानाम्|
यानि खल्वस्य गर्भस्य मातृजानि, यानि चास्य मातृतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; 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.
 मातृज भावा

तद्यथा- त्वक्च लोहितं च मांसं चमेदश्च नाभिश्च हृदयं च क्लोम च यकृ च्च प्लीहा च वृक्कौ च बस्तिश्च पुरीषाधानं चामाशयश्च पक्वाशयश्चोत्तरगुदं चाधरगुदं च क्षुद्रान्त्रं च स्थूलान्त्रं 
च वापा च वपावहनं चेति (मातृजानि)||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]

मांसशोणितमेदोमज्जहृन्नाभियकृ त्प्लीहान्त्रगुदप्रभृतीनि मृदूनि मातृजानि
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.
पितृज भावा

• Factors derived from father :

पितृजश्चायं गर्भः|
नहि पितुरृते गर्भोत्पत्तिः स्यात्, न च जन्म जरायुजानाम्|
यानि खल्वस्य गर्भस्य पितृजानि, यानि चास्य पितृतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः;
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.
 पितृज भावा
तद्यथा- के शश्मश्रुनखलोमदन्तास्थिसिरास्नायुधमन्यः शुक्रं  चेति (पितृजानि)||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 ]
गर्भस्य के शश्मश्रुलोमास्थिनखदन्तसिरास्नायुधमनीरेतःप्रभृतीनि स्थिराणि पितृजानि, सु शा 3/33
 आत्मजा भावा
आत्मजश्चायं गर्भः|
गर्भात्मा ह्यन्तरात्मा यः, तं ‘जीव’ इत्याचक्षते शाश्वतमरुज
मजरममरमक्षयमभेद्यमच्छेद्यमलोड्यं विश्वरूपं विश्वकर्माणम
व्यक्तमनादिमनिधनमक्षरमपि|
स गर्भाशयमनुप्रविश्य शुक्रशोणिताभ्यां संयोगमेत्य गर्भत्वेन  beginning and end, and He is unchangeable.
जनयत्यात्मनाऽऽत्मानम्, 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
• 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.
 • Again, the question of birth of the Soul does not arise
तस्य पुनरात्मनो जन्मानादित्वान्नोपपद्यते, तस्मान्न [१ as it is beginningless. Therefore it is not correct to say
] जात एवायमजातं गर्भं जनयति, अजातो ह्ययमजातं  that He produces the unborn foetus either Himself
being born or being unborn
गर्भं जनयति; स चैव गर्भः कालान्तरेण बालयुवस्थविर • The same foetus during the course of time, attains
भावान् प्राप्नोति, स यस्यां यस्यामवस्थायां वर्तते तस् the state of childhood, youth and old age. According
to the state attained by Him, He is stated to be born in
यां तस्यां जातो भवति, या त्वस्य पुरस्कृ तातस्यां जनि those states of life but with reference to the state of
ष्यमाणश्च, तस्मात् स एव जातश्चाजातश्च युगपद्भवति life ahead, He is considered to be unborn or in the
process of taking birth. Therefore, He is both born and
; यस्मिंश्चैतदुभयं सम्भवति जातत्वं जनिष्यमाणत्वं च  unborn simultaneously.
स जातो जन्यते, स चैवानागतेष्ववस्थान्तरेष्वजातो ज • In such situations where the Soul is considered to be
both born or being born, He produces that state of life
न्ययत्यात्मनाऽऽत्मानम्| 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 ह्यवस्थान्तरगमनमात्रमेव हि जन्म चोच्यते तत्र  • In those particular ages i.e. types of growth as
well as in these particular states ( situations ) of
तत्र वयसि तस्यां तस्यामवस्थायां; यथा- सतामेव  living beings, the change of the state of the
शुक्रशोणितजीवानां प्राक्  संयोगाद्गर्भत्वं न भवति, त associated body is considered to be the birth of
Atman. For example, the state of mere existence
च्च संयोगाद्भवति; यथा- सतस्तस्यैव पुरुषस्य प्रागपत् of sperm and ovum prior to be combination of
यात् पितृत्वं न भवति, तच्चापत्याद्भवति; तथा सतस् the Soul cannot be called as foetus. They are
only entitled to be known as foetus only when
तस्यैव गर्भस्य तस्यां तस्यामवस्थायां जातत्वमजात the Soul gets combined with them. The existant
त्वं चोच्यते||८|| 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.
[81
न खलु गर्भस्य न च मातुर्न पितुर्न चात्मनः सर्वभावेषु यथेष्टकारित्वमस्ति; ते किञ्चित् स्ववशात् कु र्वन्ति, किञ्चित् कर्मवशात्, क्वचिच्चैषां करणशक्तिर्भवति, क्वचिन्न भवति|

यत्र सत्त्वादिकरणसम्पत्तत्र यथाबलमेव यथेष्टकारित्वम्, अतोऽन्यथा विपर्ययः|

न च करणदोषादकरणमात्मासम्भवति गर्भजनने, दृष्टं चेष्टा योनिरैश्वर्यं मोक्षश्चात्मविद्भिरात्मायत्तम्|

नह्यन्यः सुखदुःखयोः कर्ता|

न चान्यतो गर्भो जायते जायमानः, नाङ्कु रोत्पत्तिरबीजात्||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., depending 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 none 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]
• यानि तु खल्वस्य गर्भस्यात्मजानि, यानि चास्यात्मतः सम्भवतः सम्भवन्ति, 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 योनिषूत्पत्तिरायुरात्मज्ञानं मन इन्द्रियाणि प्राणापानौ प्रेरणं धारणमाकृ तिस्वरवर्णविशेषाः सुखदुःखे इच्छाद्वेषौ चेतना धृति
र्बुद्धिः स्मृतिरहङ्कारः प्रयत्नश्चेति (आत्मजानि)||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 ]इन्द्रियाणि ज्ञानं विज्ञानमायुः सुखदुःखादिकं  चात्मजानि, सु शा
3/33
• Factors derived from satmya :
सात्म्यज भावा

सात्म्यजश्चायं गर्भः|
नह्यसात्म्यसेवित्वमन्तरेण स्त्रीपुरुषयोर्वन्ध्यत्वमस्ति, गर्भेषु वाऽप्यनिष्टो भावः|
यावत् खल्वसात्म्यसेविनां स्त्रीपुरुषाणां त्रयो दोषाः प्रकु पिताः शरीरमुपसर्पन्तो न शुक्रशोणितगर्भाशयोपघातायोपपद्यन्ते, तावत् समर्था ग
र्भजननाय भवन्ति|
सात्म्यसेविनां पुनः स्त्रीपुरुषाणामनुपहतशुक्रशोणितगर्भाशयानामृतकाले सन्निपतितानां जीवस्यानवक्रमणाद्गर्भा न प्रादुर्भवन्ति|
नहि के वलं सात्म्यज एवायं गर्भः, समुदयोऽत्र कारणमुच्यते|
यानि खल्वस्य गर्भस्य सात्म्यजानि, यानि चास्य सात्म्यतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः;
• 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.
 सात्म्यज भावा
• तद्यथा- आरोग्यमनालस्यमलोलुपत्वमिन्द्रियप्रसादः स्वरवर्णबीजसम्पत् प्रहर्षभूयस्त्वं चेति (सात्म्यजानि)||
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 बलवर्णौ मेधा च सात्म्यजानि ||३३|| सु शा 3/33
रसज भावा

• रसज भावा
Factors derived from rasaja :
• रसजश्चायं गर्भः|
न हि रसादृते मातुः प्राणयात्राऽपि स्यात्, किं  पुनर्गर्भजन्म|
न [१] चैवासम्यगुपयुज्यमाना रसा गर्भमभिनिर्वर्तयन्ति, न च के वलं सम्यगुपयोगादेव रसानां गर्भाभिनिर्वृत्तिर्भवति, समुदायोऽप्यत्र [
२] कारणमुच्यते|
यानि तु खल्वस्य गर्भस्य रसजानि, यानि चास्य रसतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः;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- शरीरस्याभिनिर्वृत्तिरभिवृद्धिः प्राणानुबन्धस्तृप्तिः पुष्टिरुत्साहश्चेति (रसजानि)||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 वर्णः स्थितिर्हानिश्च रसजानि, सु शा 3/33
 सत्त्वज भाव

अस्ति खलु सत्त्वमौपपादुकं ; यज्जीवं [१] स्पृक्शरीरेणाभिसम्बध्नाति, यस्मिन्नपगमनपुरस्कृ ते शीलमस्य व्यावर्तते, भक्तिर्विपर्यस्यते, 

सर्वेन्द्रियाण्युपतप्यन्ते, बलं हीयते, व्याधय आप्याय्यन्ते, यस्माद्धीनः प्राणाञ्जहाति, यदिन्द्रियाणामभिग्राहकं  च ‘मन’ इत्यभिधीयते; 
तत्त्रिविधमाख्यायते- शुद्धं, राजसं, तामसमिति|

येनास्य खलु मनो भूयिष्ठं, तेन द्वितीयायामाजातौ [२] सम्प्रयोगो भवति; यदा तु तेनैव शुद्धेन संयुज्यते, तदा जातेरतिक्रान्ताया अपि स्मरति|

स्मार्तं हि ज्ञानमात्मनस्तस्यैव मनसोऽनुबन्धादनुवर्तते, यस्यानुवृत्तिं पुरस्कृ त्य पुरुषो ‘जातिस्मर’ इत्युच्यते|

यानि खल्वस्य गर्भस्य सत्त्वजानि, यान्यस्य सत्त्वतः सम्भवतः सम्भवन्ति, 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, the individual is called as "jatismara".
 सत्त्वज भाव
तद्यथा- भक्तिः शीलं शौचं द्वेषः स्मृतिर्मोहस्त्यागो मात्सर्यं शौर्यं भयं क्रोधस्तन्द्रोत्साहस्तैक्ष्ण्यं मार्दवं गाम्भीर्यमनवस्थितत्वमित्येवमादयश्चान्ये, ते सत्त्वविकारा यानुत्तरकालं सत्त्वभेदमधिकृ त्यो
पदेक्ष्यामः|
नानाविधानि खलु सत्त्वानि, तानि सर्वाण्येकपुरुषे भवन्ति, न च भवन्त्येककालम्, एकं  तु प्रायोवृत्त्याऽऽह [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 ]