Acta Scientific Women's Health (ISSN: 2582-3205)

Volume 3 Issue 6 June 2021

Review Article

The Spiritual Concept of Human Birth

Satyapriya Maharana, Bapat Rashmi Atul* and Hongasandra

Received: May 05, 2021
Ramarao Nagendra
Published: May 19, 2021
SVYASA Open Digital Learning - DDE/ODL, SVYASA Deemed to be University, India
© All rights are reserved by Bapat Rashmi
*Corresponding Author: Bapat Rashmi Atul, SVYASA Open Digital Learning - DDE/ Atul., et al.
ODL, SVYASA Deemed to be University, India.

Abstract
A comprehensive literature survey is made on the subject of human birth according to yoga text and spiritual texts. We have re-
viewed the ancient text and scriptures for the concept of human birth. The soul returns to the mundane life on the exhaustion of
the meritorious deeds with residual karma gains a new body suited to it from a womb. As said in Shrimad bhagawatam under the
supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of
a woman through the particle of male semen to assume a particular type of body कर्मणा दैव नेत्रेण जन्तुदेह पपत्तयेे karmaṇā daiva
netreṇa jantudeha papattaye SB3.33.1. After being connected with a progenitor the soul with the residual karma enters a womb and
gains a body suited to the experience of its karma. The birth is high or low, according to the nature of residual karma. An explanation
of Karma theory for human birth is also given with the yoga dimension. After the study of the relevant literatures, it is formed that it
is the law of karma which decides an individual’s birth.
Keywords: Human Birth; Chromosomes; Karma

Introduction tronomical phenomena to atomic motion. Yet, with all available sci-
The birth of a child is generally considered a blessing and a entific knowledge, many happenings in the world are still beyond
source of great joy. It arouses extremely tender feelings in all those our understanding.
who are close to the child and is accompanied by various rituals
Birth is one such fascinating phenomenon which has many fac-
and ceremonies in different countries. It is a perfectly natural in-
ets and unanswered questions.
stinct to have a child. The love between the mother and father helps
create a happy family atmosphere and the child forges a closer link Science and technology has understood most of the aspects of
between the parents. The mother and father ensure that their sons ‘how’ of the physical processes involved in the formation of an egg,
and daughters receive proper care and they strive hard to create its development and maintenance that culminates in the birth of a
the best conditions for their children’s physical, mental, emotional, baby. Accordingly, the basic cells that are needed for fertilization
intellectual and spiritual development. In the present age all these are just one ovum and one sperm. The single cell that results from
have undergone tremendous changes. The materialistic way of life this union quickly becomes an embryo. It multiplies by successive
has diluted the faith in spirituality. Today, the medical science has divisions, and the progeny transforms into different kinds of cells,
advanced in astonishing ways. Our knowledge of science enables like brain cells, bone cells, muscle cells, nerve cells, gland cells, etc,
us to solve the most complicated and puzzling problems. We have whose systematic arrangement forms a beautiful functional enti-
understood many intricate details about nature ranging from as-

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

93

ty, the human embryo. As every cell has a detailed template of all it appears that yoga/spiritual masters had the power not only to
parts of a body embedded within its nucleus as 46 bundles (chro- bring about changes in the structure of the body by changing the
mosomes) of information, it is up to the cell to unfold one of those programming within the genes, but also had the potential to cre-
bundles, adopt one of the genes in it, and follow it up, to become a ate a whole new human being bestowed with desired qualities. It
component of one particular part of the body. appears that, by acquiring mastery over energy and matter, the
ordinary laws of nature could be circumvented. By these occult
The new techniques of assisted reproduction have helped powers, one could do anything and everything. In those days of
enormously the women who have not been able to conceive in the such great masters (yogis), mental powers appeared to be much
natural course. The ovum and sperm are fertilized outside the fe- stronger than the material powers. It I stated that life could be cre-
male body (In Vitro) and later implanted into the uterus for further ated by a mere hand gesture (mudra), by a mere mantra or by a
development of the embryo. Techniques like IVF (In Vitro Fertil- mere prasada through divine grace. Other questions not addressed
ization), ICSI (Intra Cyto Plasmic Insemination), SIFT (Sperm In- by the science Embryology or obstetrics are: ‘why a human birth?’
trafallopian Transfer), GIFT (Gamete IntraFallopian Transfer) etc, and ‘what is the final purpose of human birth?’ etc. These ques-
are giving remarkable results to the infertile couple. The latest in tions are addressed as important topics in these spiritual/yoga
the news is cloning that has produced the first cloned human. This texts with great logical clarity as they are directly relevant to one’s
could mark the start of a new era in human reproduction -first time life. Rebirth caused by strong imprints produced by one’s right or
in the history of mankind, a child has not been the product of a wrong deeds during life (Kama theory) is the greatest contribution
genetic mix of ovum and sperm, but it is the identical copy of one of this knowledge base which must have evolved through several
parent”. years of search. The yoga scriptures are convinced that birth takes
place because of one’s past Karma. Many other religious scriptures
As science unfolds newer understandings about reproduction,
like Buddhism, Jainism, Islam and Catholic theology also believe
we wonder whether there are other ways of producing life. This
in these phenomena in nature viz. the law of karma, rebirth and
brings us to the concept of supernatural human powers in creating
supernatural yogic powers. The parentage, the fetal life, the span
life. Vedas, Upanishads, Bhagavad-Gita, Epics like Ramayana and
of life and the quantity of life are all decided by the law of Karma.
Mahabharata, and also Mahapuranas are full of these instances of
birth i.e. birth without the mix of female and male, in more miracu- “Man is the maker of his own destiny”
lous than the scientists could conceive. A controversial cult exists
that says mankind was created by extra-terrestrials. Kunti in Ma- Swami Vivekananda.
habharata gave birth to Karna by chanting the sun mantra given
to her by sage Durvasa. It is said that Sita was born from the Earth Literary Review
and Janaka, the king, found her while the land was being ploughed. Work done earlier in the field.
Ramayana mentions that king Dasharatha received paaysam given
Summary
by Vishwamitra during putrakamesti yagna to be given to his wives
to beget children, Rama, Laxmana, Bharatha and Shatrughan were These studies have highlighted the pregnancy its complication,
born out of this. Similarly Hanuman is regarded as the son of the concept of high risk pregnancy as per Ayurveda literature, concept
wind God. In the Sankhya and Yoga systems of philosophy there is of antenatal care from the point of view Ayurveda and conventional
vast literature of instances of human reproduction by using super- medicine, Apart from these concept of conception from the text of
natural powers. Yoga Vasishta, Gheranda Samhita, Hatha Yoga, Yoga yoga and spiritual lore, effect of yoga on high-risk pregnancy and
Choodamani are also full of these occult human powers. Maharshi different effective management to eradicate the complication of
Patanjali has vividly described Asta Siddhis that can be acquired pregnancy were presented. From the point of view of Ayurveda and
by practice of yoga Samadhi. Looking at these literatures and pa- ancient yogic text and spiritual lore. In one of the study physiologi-
tanjali’s explanations of Nirodha, Samadhi and Ekagrata parinama, cal changes of pregnant women were also illustrated.

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

94

MSc dissertation work

Author and Year Title Conclusion

Chetana Pregnancy its complication and This study described the introduction and month wise physiological
managements. changed during pregnancy.
Deshpande
About categories, complication and causes of high risk pregnancy and
2008 management of high risk pregnancy as per modern text.
Malini A. , High risk pregnancy as per This study explained major components of fetus, disorders of fetus,
Ayurvedic literature. treatment of fetus as prescribed by Ayurveda. In this dissertation
2011 Ayurveda clearly talked about the food habit, life style and for the
enhance of healthy environment for a pregnant lady.
Jayashree R. A comparative study on the con- This study explored the concept of antenatal care, the traditional
cept of antenatal care (Garbhini methods of caring pregnant women, and comparing to the under-
Hegde Paricharya) from the point of standing of pregnancy and their caring in modern times. Despite of the
view of Ayurveda and conven- modern materials and methods to facilitate comfortable pregnancy
2011 tional medicine. period, many of the features of antenatal caring practices during many
centuries ago are still relevant and used in the conventional method of
antenatal care.
Leena Kumari M. The physiological changes of This study explained the principles laid down by Ayurveda texts
pregnant women according to extremely relevant and useful in taking care of pregnant women, who
2013 Scriptures. undergo many physiological changes. The study also highlighted the
changes, usefulness and detail methods of usage of herbal drugs to
prevent the forth coming problems in pregnancy.
Satyapriya Concept of conception in the text This is a comprehensive literature survey of the concept of concep-
of yoga and spiritual lore. tion according to modern medicine, spiritual texts viz., Vedic age,
Maharana, Upanishats, Bhagavat Gita, Epics, Puranas and also according to other
religions. Instances of reproduction of human beings that could hap-
2003 pen by Siddhis and go beyond the common laws of nature i.e., without
the ovum and sperm coming together were quoted.
Recent work done
Rashmi A Bapat, The Effect of One Month The present study clearly indicates that AUM meditation based one
month yoga intervention given during 20th week to 28th week of first
SonyKumari and Yoga Intervention on pregnancy period of the average age group between 30-35years con-
tributed to better reducing perceived stress and state anxiety (PSSand
Nagendra HR Perceived Stress and STAI) levels in pregnant women on Indian population and alsoit is safe.

2016 Anxiety in Pregnant In general the participating reported improvement in alert fullness. In
addition they have experienced other benefits like reduction in blood
Women pressure, clarity in thinking, and relaxed feeling in action.
PhD thesis work
Abbas Rakhshani Effect of Yoga in High risk preg- This vedic search coverd three sections: the first section coverd the de-
nancy scription of embryology found in bhagavad purana , the second section
2013 describes the pregnancy related traditional rituals called Samskras
that were practiced in ancient Indian society as described in different
vedic texts, third section is the overview on the conceptual basis for
the integrated yoga therapy for the high risk pregnancy as portrayed in
the Vedas.

Table A

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

95

Need for the Study Exclusion criteria

Since no literature has been found to explore the context of The exclusion criteria were
human birth. It was a high time for the yogic researcher to know
about birth mentioned in ancient and spiritual text. • Verses with mere concept of birth without details were ex-
cluded.
Aim and Objectives of the Study Aim
• Inclusion of all shlokas from one text was not attended. i.e.
slokas from varied texts were only considered.
The aim of the study is to review the spiritual concept of human
birth as described in Vedic literature and various scriptural texts. • Though the search may give rich sources of information, we
restricted to specific texts.
Objectives
• To understand the concept of birth as mentioned in Vedic lit- Concept of human birth in the texts of yoga
eratures. Yoga väçiñöha : yaeg vaizó
• To compile the ancient view on the concept of birth from scrip- ik<tu ye äü[ae @NyTv< buXyNte saiTvkae_dva>,
tural texts. kintu ye brahmaëo enyatvaà budhyante sätvikobhdaväù |
Materials and Methods Abaeäü[ae mn> ziTkr_yuidta pur> iSwtakazziKmvlMBy tÇSwpvn-
tamupaitnI xns<kLpTv< gCDit, .19.
The literary research is based on the information collected from:
brahmaëo manaù çatkirabhyuditä puraù sthitäkäçaçakmiavalam-
Classical yoga text: bya tatrasthapavanatämupätiné dhanasaìkalpatvaà gacchati | .19.
• Yoga Vasistha, ii. Hatharathnavali, iii. Siva samhita, IV. Patan- tt> pur> àaÝÉuttNmaÇpcktaÉeTyaNt> kr[ta< nITva saTvsuúma
jali Yogasutras Vedic literature: i. Vedic age, ii. Upanisad, iii. àk«itÉuiTv ggnpvntejaeéptas<kLpat! àaleyéptamupeTy zLyae;aix<
Bhagvat Gita, IV. Epics, v. Puranas ivzNtI àai[na< gÉ<ta< c meCDit,

jayte tSmaNtt> pué;< s<p*te. 20.

The versus and relevant information from the above mentioned
sources were systematically compiled, analyzed, and discussed in
tataù puraù präptabhutatanmätrapacakatäbhetyäntaù karaëatäà
depth understanding of the concept of Birth. Available commentar-
nétvä sätvasukñmä
ies were explored, screened and reviewed from different ancient
classical texts. The relevant references are cited in the body of the prakåtibhutvia gaganapavanatejorupatäsaìkalpät präleyaru-
text as well as in the reference section. patämupetya salyoñädhiaà viçanté präëinäà gabhantäà camec-
chati |
Inclusion criteria
jäyate tasmäntataù puruñaà sampadyate || 20 ||
The inclusion criteria were:
ten pué;en jatmaÇe[Ev baLyaLyaàÉ&it,
• Focused on verses which specifically define the birth concept,
iv*a¢h[< ktRVy< gurvae @nugNtVya >. 21.
even though the research result were large and texts were
tena puruñena jätamätreëaiva bälyälyäprabhåti |
varied.
vidyägrahaëaà kartavyaà guravoa enugantavyä ù || 21 ||
• Verses related to concept of Birth in relation to the law of
Karma · Associated themes which related to the concept of tt> ³maTpu<rtvev cmTk«itjaRyte. 22.
soul and rebirth. tataù kramätpuaàrataveva camatkåtirjäyate || 22 ||

• Reincarnation in relation to physical and subtle bodies. SvCDdza icÄv&te> pué;Sy heyae;adeyivcar %Tp*te. 23.

svacchadaçä cittavåteù puruñasya heyoñädeyavicära utpadyate ||

23 ||

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

96

taÔiMvvekvit s<kiltaiÉmane pu<is iSwte ivmlsTvmya'œxyjatE. Aayu:y< vxRte inTy< yid ibNd> iSwrae Évet! %TpiÄ iSwit s<hare
sÝaiTmkavtrit ³mz> izvay cet> àkaznkrI nnu yaegÉuiÉ>. 24. ibNÊrekae ih kar[m!. 97.

tädramvivekavati saìkalitäbhimäne puàsi sthite vimalasatva- äyuñyaà vardhate nityaà yadi bindaù sthiro bhavet utpatti
mayäìdhayajätai || sthiti saàhäre bindureko hi käraëam || 97 ||
saptätmikävatarati kramaçaù çiväya cetaù prakäçanakaré nanu yo-
Hatha ratnavali: In this text, there is the mention of reproductive
gabhubhiù || 24 ||
organs of the female; the bindu (the vitality of the man) is to be
This chapter mentions the process of production of body from saved by the practice of the vajroli kriya. At the time favorable for
the mind -The mental power of Brahma emerging from him, rests conception, pure semen enters the yoni of the woman, the ovum
on the wide expanse of vacuum/space (akasha), which is spread unites with the sperm by the healthy functioning of the vata aspect
before it. Being joined with the essence of the individual soul (suk- of the tridoshas (the movement aspect of subtle energies, the wind
shma sarira) it becomes solidified in the shape of desire. Then element). The span of life, wealth, education and profession are all
finding the miniature of matter spread out before it, it becomes fixed at the time of the conception itself when the union takes place
the quintessence of the quintuple elements (prthvi, ap, tejo, vayu in the womb and are predictable by the science of astrology (Ref
tatvas) ; this goes on to assume their outward senses ( touch, taste, [3], C.H.-II, Sloka- 94, 95, 96, 97, P.N-52, 53).
smell and ……..) ; it then becomes a suitable elementary body com-
Çiva Saàhitä izv s<ihta
posed of the finest particles of the five elements. It enters into the
grains and vegetables which re-inter the bowel of human being in iNdivxNtu )l< }ey< SvgeR nrk @v c SvgeR nanaivwíEv nrkaeip twa
the form of food. The essence of the food in the form of semen gives Évet!. 24.
birth to the human being. The male child is taken in his boyhood to ndividhantu phalaà jïeyaà svarge naraka eva ca
his tutor for acquisition of knowledge. Man attains, by degrees, the
svarge nänävithaçcaiva narakopi tathä bhavet || 24 ||
supernatural powers of his own good deeds, as also the enlighten-
ment of his mind by means of his knowledge of the seven essential papÉaegvsane tu punjRNm ÉveTolu pu{yÉaegvsne tu naNywa Évit
stages of yoga meditation (saptabhumika) (Ref [2], C.H.-116, Sloka Øuvm!.25.
No- 19, 20, 21, 22, 23, 24, P.G-579). päpabhogavasäne tu punarjanma bhavetkhalu

puëyabhogavasane tu nänyathä bhavati dhruvam || 25 ||

Haöha ratnävalé : hQ rÆavlI
ipturÚmyaTkaez¾ayte puvRkmR[a> tCx<raer<ivÊ Ê>o< SvàagÉae-
\tukale ywa zu¬< indE;< yaeins<gt< twa tNmaétenEv ôIretenEk-
gay suNdrm!. 28.
taimyt!. 94.
piturannamayätkoçajjäyate purvakarmaëäù
åtukäle yathä çuklaà nidaiñaà yonisaìgataà tathä tanmärutenaiva
stréretenaikatämiyat || 94 || tacdhaàroraàvidu duùkhaà svaprägabhogäya sundaram || 28||

Aayu> kmR c ivÄ< c iv*a< cEv ctuòy< Aaxankale iloit gÉRSySyEv #hamuÇ )lNde;I s)l< kmR s<Tyjet! inTynEimiÄk< s<} Tyka yaege

deihn>. 95. àvtRte. 31.

äyuù karma ca vittaà ca vidyäà caiva catuñöayaà ädhänakäle ihämutra phalandeñé saphalaà karma santyajet

likhati garbhasyasyaiva dehinaù || 95 || nityanaimittikaà saïjïa tyakä yoge pravartate || 31 ||

yav*avÖy< dehae iØyte gÉRzaiyn> tavÄavdiÉVyi´> il<gSyaSy àjay- Shiva samhita

te. 96. This text also talks about the law of Karma. The fruits of action
yävadyävadvayaà deho dhriyate garbhaçäyinaù are twofoldheaven or hell. The good actions are verily the heaven,

tävattävadabhivyaktiù liìgasyäsya prajäyate || 96 || and sinful deeds take the soul to the hell; the creation is the natu-
ral outcome of Karmas and nothing else. When the suffering (hell)

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

97

of the evil actions and enjoyment of good actions (heaven) are ex- for his development as an individual. This is the seed that, being
hausted, the jiva takes rebirth. From the Annamaya kosa (the physi- united with the requisite ovum in the female parent turns into the
cal vehicle) of the father, and in accordance with its past Karmas, zygote and becomes ready for germination. These are the two spe-
the human soul is re-incarnated; therefore, the wise consider this cialized male and female reproductive cells that are responsible for
beautiful body as a punishment, for the suffering/enjoying of the the birth of the offspring (Figure 1) (Ref [7], Part-II, C.H.-VIII, P.N.
effects of past Karma. Those who are desirous of enjoying the fruits - 211,212).
of their actions in this world should renounce all actions which
are done with an eye to their fruits. After having discarded the at- Vedic age
tachment for the daily and the Naimittika acts, one should employ The Vedas speak of things not comprehended by the human
themselves in the practice of Yoga (Ref [4], C.H.-1, Sloka no- 24, 25, mind. If we perform the rites imposed on us by them, the fruits
28, 31, P.N- 4, 5). thereof will naturally follow. Sound has always existed. It has in-
deed no beginning and no end, and the Vedas are this sound. If we
Pataïjali’s Yoga Sütras ptÃil yaeg sUÇ
do evil, consequence will be evil; if we do well the result will be
¬ezmUl> kmaRzyae †òa†òjNmvednIy> correspondingly good. These Vedic rituals create wellbeing in the
kleçamülaù karmäçayo dåñöädåñöajanmavedanéyaù world, lead to a disciplined and harmonious social life and bring
inner purity to the performer.
zit mule liÖpakae jaTyayuÉaEga> we ’adpijlap)la>
pu{yepu{yhetuTvat!
Karma kanda
Karma theory according to patanajli: The reservoir of Karmas According to the Karma Kánda, it is the Vedic rites performed
which are rooted in Klesas brings all kinds of experiences in the by us that decide the fruits to be earned by us; it is our karma that
present and future lives. As long as the root is there, it must ripen brings its rewards or retribution. There are three types of karma,
and result in lives of different classes, different lengths and expe- which mentioned in Vedas, Nitya, Naimitta and Kamya Karma. For
riences. They have joy or sorrow as their fruit according to their example- Putra kámesti Yájna - It means sacrifice to get a son.
cause i.e. virtues or vices (Ref [5], Ch.-II, Slokas-12, 13, 14, Pg-157-
160). Birth- Our birth in this world is according to past karma and
we have to perform the rites that are proper to it. If we do not, we
Concept of Huiman birth in the spiritual text will suffer. The customs and rites must be performed properly. By
the virtue of his birth, each man must perform the duties allotted
The birth of an individual is the rebirth of a person who died
to him. Through this he can earn good karma for his next life (Ref
somewhere, sometime previously. Death is not end of an individual
[11], Part-16, Ch-9, Pg-524).
nor is birth the beginning. According to the impressions of karma
existing the mind of a dying man, a fine vesture for the subtle and
Upanisad
the causal body is formed at the time of his departure from the
gross body. This fine garb carries the potencies of the gross body The soul returns to the mundane life on the exhaustion of the
he assumes. He may go to a higher or a lower region impelled by meritorious deeds (that leads to the Svarga loka) with residual kar-
his Karma. When this karma is exhausted the residual Karma will ma by the same route by which it went to (Svarga loka). The soul
lead him eventually to this human plane, where he has a chance for gains a new body suited to it from a womb. After being connected
liberation. The impressions of karma will lead him to the parents with a progenitor the soul with the residual karma enters a womb
from whom he can secure the materials for his gross body. The fine and gains a body suited to the experience of its karma.
physical vesture that he wears has the potency to acquire the nec-
The birth is high or low, according to the nature of residual kar-
essary, material elements, being associated with the food, he enter
ma (Ref [7], Part-two, Ch-7, (59), Pg-190).
into the body of the male parents suitable for his purpose. There
he gets into the requisite sperm, which turns in to a potent seed

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

98

Garbha upaniñat be drawns from his earliest childhood to situations and condition
The Garbha Upaniñad defines how the child’s body gradually of life, which he will have deserved as a result of his thoughts and
develops inside the womb. action in formers lives and which will enable him to pass through
the experience, necessary to his evolution.
From the union of the semen and the blood develops the em-
bryo; “in the heart are the parting” as they say. Particularly in the • यदि योन्यां प्रमुञ्चामि सांख्यं योगं समाश्रये अशुभ क्षय कर्तारं
heart is a fire, by the fire is bile, and by the bile is wind, and where फ़लमुक्तिप्रदयकम््
the wind is, there goes forth the heart (of the child) in consequence
• यदि योन्यां प्रमुञ्चामि तं प्रपद्दे महश्वरम् अशुभ क्षय कर्तारं
of a creative process. The first day after conception the embryo
फ़लमुक्तिप्रदयकम्
looks like nodules, seven days after like a bubble, fifteen days later
like a mass, which hardens after one month. The head appears af- • The soul pray to lord Mahesh war, lord Narayan and lord
ter two lunar months, and part of the feet by the end of the third brahma to rescue him and he will learn the Samkhya yoga
month. During the fourth month, the ankle, the stomach, and hips and contemplates on the Brahman.
are formed while during the fifth, the spinal column is formed, fol-
lowed in the sixth monthly the nose eyes and ears. In the course of • This is called as pipalad moksha Shastra as by contemplat-
the seventh month, the embryo is equipped with a soul, jiva and ing on garbha monologues the aspirtant achives onsess with
the child is completely formed by the eighth month. Again accord- self and there by the process of cycles of birth and death
ing to the Garbha Upaniñad, as of the ninth lunar month, the soul is gets cut off by his/her own karma. (The theory of karma
able to perceive Prakøti, Mahat, Ahañkára, 5 Tanmatrás, Manas, 10 siddhanta by Avinash SGP; Bapat RA (2021). The Study of
Indriyas, 5 Mahabhütas a total 25-tattvas come to the jèva. Karma Sidhhanta and Astrology on the Human Longevity
Based On Karma. Global J Appl Sci Technol 2(1): 110)
- पन्चात्मकः समर्थः
• (Ref [12], (E. The Upanisad of the Atharva Veda553-888),
पन्चात्मकतेजसेद्धरसश्च सम्यग्ज्ञानत् ध्यानात् अक्षरमोङकारं
Part-II, 17-G.U., P.N.-639-644).
चिन्तयति तदेतदेकाक्षरं ज्ञात्वाऽष्टौ प्रकृतयः षोडश विकारः शरिरे
तस्यैवे देहिनाम्
Båhadäraëyaka Upaniñat

अथ मात्राऽशितपीतनाडी सुत्रगतेनप्राण आप्यायते !अथ नवमे मासि Aw ye y}en danen tpsa laekaÃyiNt te xUmmiÉsMÉviNt, xU-
सर्व लक्षण संपुर्णो भवति पुर्वजातिःस्मरति कॄता कॄतं च कर्म maÔaiÇm! raÇerp]Iyma[p]m! , Ap]Iyma[p]a*aN;{masaNdi][aidTy
विभाति शुभशुभं च कर्म विन्दन्ति !!३!! @it, mase_y> ipt&laekm, ipt&laekaÂNÔm te cNÔ< àaPyaÚ< ÉviNt
ta<StÇ deva ywa saem< rajanmaPyaySvap]IySveit @vmena<StÇ
नानायोनिसहस्त्राणि द्रष्ट्वा चैव ततो मया! É]yiNt te;a< yda tTpyRvETywemmevakaZmiÉin:p*Nte AakazaÖa-
yum vayaev&Riòm v&òe> p&iwvIm! te p&iwvI— àaPyaÚ< ÉviNt
आहारा विविधाभुक्ताः पिताश्च विविधाः स्तनाः!
te pun> pué;a¢aE ÷yNte ttae yae;a¢aE jayNte laekaNàTyuTwaiyn>
t @vmevanupirvtRNte Aw y @taE pNwanaE n ivÊSte kIqa> pt¼a
जातस्यैव मृतस्यैव जन्म चैव पुनः पुनः अहो दुःखो दधौ मग्नःन
yidd< dNdzUkm!. 16. #it iÖtIy< äaü{m!.
पश्यमि प्रतिक्रियाम् यन्मयापरिजन्स्यार्थे कॄतं कर्म शुभशुभम्
एकाकी तेन दह्यमि गतास्ते फलभोगिनः!!
Aatha ye yajïena dänena tapasä lokäïjayanti te dhümamab-
hisambhavanti dhümädrätrima rätrerapakñéyamäëapakñama
This monolog of this Upanishads is the uniqueness. The fetus
apakñéyamäëapakñädyänñaëmäsändakñiëäditya eti mäseb-
as the soul now realizes his all good and bad deeds. Now the soul
hyaù pitålokama pitålokäïcandrama te candraà präpyännaà
is able to remember his previous incarnations and action and why
bhavanti täàstatra devä yathä somaà räjänamäpyäyasväpak-
depending on his karma, she/he must reincarnate. At the moments
ñéyasveti evamenäàstatra bhakñayanti teñäà yadä tatparyava-
of birth, the soul is no longer able to remember its past, but in ac-
ityathemameväkäçmabhiniñpadyante äkäçädväyuma väyorvåñöi-
cordance with the law of karma, which is just, the individual will
ma våñöeù påthivém te påthivéà präpyännaà bhavanti te punaù

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

99

puruñägrau huyante tato yoñägrau jäyante lokänpratyutthäyinaù bhavati || 5|| abhraà bhütvä medho bhavati medho bhütvä pra-
ta evamevänuparivartante atha ya etau panthänau na viduste varñati ta iha vréhiyavä oñadhivanaspatayastilamäñä iti jäyante’to
kéöäù pataìgä yadidaà dandaçükam || 16 || iti dvitéyaà brähmaëm vai khalu durniñprapataraà yo yo hmannamatti yo retaù siïcati
|| tadbhüya eva bhavati ||6|| tadya iha ramaëéyacaraëä abhyäço ha
yatte ramaëéyäà yonimäpadyeranbrähmaëayoni vä kñatriyayoni
While those who win (various) world through sacrifices, gift vä vaiçyayoni vätha ya iha kapüyacaraëä abhyäço ha yatte kapüyäà
and penance, reach (the deity of) smoke, from him (the deity of) yonimäpadyeraïçvayonià vä sükarayonià vä caëòälayonià vä. || 7 ||
the night, from him (the deity of) the fortnight in which the moon
wane. From him (the deities of) the six months during which the Women indeed is the fire, O Gautama. Into this fire the deities
sun travels southward, from them (the deity of) the world of the offer the oblation of the seed. Out of the oblation the foetus arises.
manes, and from him the moon. Reaching the moon they become || 1 and 2 ||
food. There the gods eat (utilize) those (who have arrived) there,
just as (priests) during the bright Soma juice (saying, as it were) Residing in that (region of the moon) till they have exhausted
‘Increase, Decreases’, And their past work is exhausted, they reach (the results of action), they then return, again, the same way as
this very ether, from the ether the air, from the air rain, and from they came (by the path is being mentioned), they come to Akas’a,
rain the earth. Reaching the earth they become food. (Then) they are and from Akas’a to air. Having become air, they become smoke.
again offered in the fire of a male, then in the fire of women; (then) Having become smoke they become the white cloud. || 5 ||
they are born (and perform rites) for rising to (other) worlds. Thus
Having become the white cloud, they become the (rain bearing)
verily they rotate. Thus, whoever, who do not know these two way
cloud. Having become the cloud fall as rain. Then they are born in
become insect month and all these oft- biting creatures.
this world as rice and barley, herbs and trees, sesamum plants and
beans, but the release from these is more difficult, for whoever eats
Chändogya Upaniñat
the food and sows the seed, they become like him only. || 6 ||
yae;a vav gaEtmai¶StSya %pSw @v sim*ÊpmÙyte s xUmae
yaeinricRyRdNt>kraeit te=¼ara AiÉnNda ivSˆ)…il¼a>. 1. tiSmÚe- Among them, those who have good residual result of action
tiSmÚgaE deva retae juþit tSya Aa÷tegRÉR> sMÉvit. 2. here (earned in this world and lift residue after the enjoyment in

tiSmNyavTsMpatmui;TvawEtmevaXvan< puninRvtRNte ywetmak- the region of the moon), quickly reach a good womb, the womb of

azmakazaÖayu< vayuÉURTva xUmae Évit xUmae ÉUTvaæ< Évit. 5. Brahmana, or of a Ksatriya or of a Vaisya. But those who have bad
residual results of action quickly reach an evil womb, the womb of
Aæ< ÉUTva mexae Évit mexae ÉUTva àv;Rit t #h ìIihyva
a dog or of a hog or of a Candala. ||7||
Aae;ixvnSptyiStlma;a #it jayNte=tae vE olu ÊinR:àptr< yae yae
üÚmiÄ yae ret> isÂit tуy @v Évit.6. Kaöha Upaniñat
t* #h rm[Iycr[a A_yazae h yÄe rm[Iya< yaeinmap*erNäaü[yaein va yaeinmNye àp*Nte zrIrTvay deihn>, Swa[umNye=nus<yiNt ywak-
]iÇyyaein va vEZyyaein vaw y #h kpUycr[a A_yazae h yÄe kpUya< mR ywaïutm!.7.
yaeinmap*erÁñyaein< va sUkryaein< va c{falyaein< va. 7.
yonimanye prapadyante çarératväya dehinaù.
yoñä väva gautamägnistasyä upastha eva samidyadupaman- sthäëumanye'nusaàyanti yathäkarma yathäçrutam. .7.
trayate sa dhümo yonirarciryadantaùkaroti te’ìgärä abhinandä
Some soul enters the womb for acquiring bodies and other follow
visphuliìgäù || 1 || tasminnetasminnagau devä reto juhvati ta-
the motionless, in accordance with their work and in conformity
syä ähutergarbhaù sambhavati || 2|| tasminyävatsampätamuñit-
With their knowledge.
väthaitamevädhvänaà punarnivartante yathetamäkäçamäkäçäd-
väyuà väyurbhütvä dhümo bhavati dhümo bhütväbhraà

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

100

Aitareya Upaniñat Iñöäpürtaà manyamänä variñöhaà nänyacchreyo vedayante

pramüòhäù. näkasya påñöhe te sukåte’nubhütvemaà lokaà héna-
` pué;e h va Aymaidtae gÉaeR Évit ydetÔet>, tdetTsveR_
taraà vä viçanti. 10.
yae=¼e_yStej> s<ÉUtmaTmNyeva==Tman< ibÉitR t*da iôya<
isÂTywEn¾nyit tdSy àwm< jNm. 1.
The deluded fools, believing the rites inculcated by the Vedas
and the smrtis to be the highest, to not understand the other thing
om puruñe ha vä ayamädito garbho bhavati yadetadretaù.
(that leads to) liberation. They, having enjoyed (the fruit of action)
tadetatsarvebhyo’ìgebhyastejaù sambhütamätmanyevä’’tmänaà
in the abode of pleasure on the heights of the heaven, enter this
bibharti tadyadä striyäà siïcatyathainajjanayati tadasya prathamaà
world or an inferior one.
janma. 1.

BHAGAVAT GITA
tiTöya AaTmÉUy< gCDit ywa Svm¼< twa, tSmadena< n ihniSt,
sa=SyEtmaTmanmÇ gt< Éavyit.2. Soul:
n jayte ièyte va kdaicn!
tatsriyä ätmabhüyaà gacchati yathä svamaìgaà tathä.
nay< ÉUTva Éivta va n ÉUy>,
tasmädenäà na hinasti. sä'syaitamätmänamatra gataà bhävayati. .2
Ajae inTy> zañtae=y< pura[ae
sa ÉaviyÇI ÉaviytVya Évit, t< ôI gÉ¡ ibÉitR, sae=¢ @v k…mar<
n hNyte hNymane zrIre. 2-20.
jNmnae=¢e=ixÉavyit, s yTk…mar< jNmnae=¢e=ixÉavyTyaTmanmev
tÑavyTye;a< laekana< sNtTya, @v< sNtta hIme laekaStdSy iÖtIy< na jäyate mriyate vä kadäcin näyaà bhütvä bhavitä vä na bhüyaù
jNm. 3. | ajo nityaù çäçvato’yaà puräëo na hanyate hanyamäne çarére ||
2-20|| (Ref [7], paer2 Viii, 4 (B.G II; 20), Page-199).
sä bhävayitré bhävayitavyä bhavati. taà stré garbhaà bibharti.
so’gra eva kumäraà janmano’gre’dhibhävayati. This (the self) is never born, nor does it die. It is not that not
having been it again comes into being. This is unborn, eternal,
sa yatkumäraà janmano’gre’dhibhävayatyätmänameva tadbhä-
changeless, and though ancient ever new. It is not killed when the
vayatyeñäà lokänäà santatyä. evaà santatä héme lokästadasya dvi-
body is killed.
téyaà janma. 3.
Concept of birth:
In man indeed is the soul first conceived? That which is the se-
%ÏredaTmnaTman< naTmanmvsadyet!,
men is extracted from all the limbs as their vigour. He holds that self
of his in his own self. When he shed it into his wife, then he procre- AaTmEv ýaTmnae bNxuraTmEv irpuraTmn>. 6-5..
ates it. That is its first birth. That becomes non-different from the
Uddharedätmanätmänaà nätmänamavasädayet |
wife, just as much as her own limb is. Therefore (the foetus) does
not hurt her. She nourishes this self of his that has entered here (in Ätmaiva hyätmano bandhurätmaiva ripurätmanaù || 6-5 ||

her womb). She, the nourisher, becomes fit to be nourished. The The Bhagvat Gèta speaks about the endless chain of birth and
wife bears that embryo (before the birth). He (the father) protects death. We have to be born again and again because of the doctrine
the son at the very start, soon after his birth. That he protects the of karma. Sri Krishna says-the law of karma rules out fatalism, ac-
son very beginning, just after birth, thereby he protects his own cidentals and naturalism in human affairs. No super natural power
self for the sake of the continuance of these worlds. For thus is the determines the event of mans life. There is no scope for chance in
continuance of this world ensured. That is his second birth. This man’s human existence. It is not blind nature that motives human
self of his (viz the son) is deputed (by the father) for the perfor- action. Karma is ever associated with self-determination. The soul
mance of virtuous deeds. Then this other got self as his (that is the is bound to this law of karma (Ref [7], Part-2, Ch-V, 4 (B.G VI: 5),
father of the son), having of his duties fulfilled and having advance Pg-134).
in age. Departs. As soon as he departs, he takes birth again. That is
his third birth. Ainòimò< imï< c iÇivx< kmR[> )lm!,

ÉvTyTyaigna< àeTy n tu s<Nyaisna< Kvict!. 18-12.

Mäëòükya Upaniñat
Aniñöamiñöaà miçraà ca trividhaà karmaëaù phalam |
#òapUt¡ mNymana viró< naNyCÀeyae vedyNte àmUFa>, nakSy
p&óe te suk«te=nuÉUTvem< laek< hIntr< va ivziNt. 10. Bhavatyatyäginäà pretya na tu sannyäsinäà kvacit || 18-12 ||

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

101

Sri Krishna says that, there are three types of actions called [13], CH-10, Pg-7).
desirable, agreeable, and mixed - awaits the non- relinquishes
(of fruits) after death but not the relinquished, So we find that a In the case of Kunti, she got a boon from øúi Durvasa, that she
man who goes to heaven as a result of his meritorious deeds may can call the divine to earth through a special Mantra (power), once
perchance have some evil impression predominant in him on the she utter the mantra in front of sun god, Then the son god appeared
exhaustion of his merits. Consequently such a person, in coming in front of her. The mere presence of the divine creates an imbal-
down from heaven, will have a low birth in the human plane or ance in the womb. That made her pregnant, and then she gave birth
may even descend to the subhuman level. Usually those who return to Karna. That is why Karna came to have all the wise qualities of
from the heaven are reborn on a high level of life. Therefore karma his father. Similarly it happened in the case of Yudhistire, Bhima,
decides the birth of a soul. (Ref [7], Part-2, Ch-VII, 8 (B.G XVIII: 12), Arjuna, Nakula and Sahadeva. Because of that Yudhisûire was the
Pg-191). embodiment of Dharma, Bhima was the most powerful character
and the Arjuna was the greatest warrior of the world. These people
Epics are having all the divine qualities from their divine fathers (Ref
Mahabhárata [14], Pg-9, 15).
In Mahabharata there are several incidents which show that the
In another story of Mahabharata we hear how Arjuna’s wife,
mother has a great responsibility in determining and influencing
listening to the tales of battle told by her husband, desired to con-
the direction her children will take in their lives. That influence
ceive a child similar to the warriors in the stories. In the end she
continues throughout the infancy and childhood. But begins even
gave birth to a hero, Virabhimanyu, who knew all the secrets of
before birth. The thoughts desires and the wishes of the mother
the art of war without ever having had to learn them, while in the
have the power to impress her unborn child with personality char-
womb, Virábhimanyu had in fact overheard his father revealing the
acteristics, it will have as it grows up. This is the essence of strip
secrets to his mother, that is why he was an invincible hero from
culture, the science of prenatal care and, in what conditions a child
early youth onwards. All these events show that the mother has a
is conceived and nurtured in the wombs, how he is influenced by
great responsibility in determining and influencing the direction
his parent’s feelings, thoughts, and actions before and after birth
her children during conception and after childbirth (Ref [15], Ch-
predetermine to a vast degree moral fibre, talents, mental capacity,
10, Pg-116).
ability, state of health and even longevity.

Ramáyana
In Mahabharata, when Vichitra Vèrya died leaving behind his
two wives issueless. Satyavati was very much dejected because of During this period, it was customary thinking in India that one
the successor for the kingdom. So she called her first son Vyasa and who was considered holy and high souled, was taken to have been
told him her problem. Vyasa said, I agree with your desire. But I born by some unique process and not by means of sexual inter-
have inferior complexion for which they should not be disgusted by course, For example Sita was said to have born of the womb of the
looking at me Satyavati agreed with the condition and called Am- earth and the birth of the Rama was due to his mother Kauùalya
bica and told regarding the Circumstances of getting a child for the having taken the fruits given by the Rishis to Dasaratha. Hanuman
kuru house. is regarded as the son of the wind god. As for Shri Lakshmi and
Narayana, the example is too plain to explain. Thus in India, it was
Ambica agreed to Satyavati’s word, it was a pitch dark night the basic religious view that the holy ones, were not born of sexual
when she saw vyasa and got terribly scared and closed her eyes, intercourse (Ref [6], P-II, Ch-35, Pg-387).
throughout the night. The very next day vyasa told Satyavati, a
brave, strong, powerful son would be born to Ambika but the child Maha purána
would be born blind, because of her closing eyes, similarly Amba- Bhagvat mahapurána
lika got frightened, while saw the Rishi for which she got a hand- By force of karma (destiny) as directed by providence, the
some, gentle nature child. Once again Satyavati requested to vyasa soul (destined to be born as a man) enters the womb of a woman
to take one more chance for Ambica. But this time Ambica sent her through the generative fluid of a man for the formation of the body.
maid servent, whom vyasa met in the night, she was very attentive The human soul, which regards the body as his own. Self is much
to every wish of his, vyasa was immensely pleased with her. Next afraid (of the gestation being repeated in other such births) and
morning vyasa told Satyavati that a wise and good son would be with joined palms entreats and extols him by whom he was cast into
born, that he could be the incarnation of the lord of Dharma (Ref

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

102

the womb, in a tone full of agony. The human soul says”, I bow to the have bad thoughts, the mental attitude is going to affect the new-
divine. Who is having embraced, Maya in the form of this psycho- born child. When the sperm and ovum and the soul come together,
physical organism? (Consisting of the gross elements, the Indriyas the germination takes place. To get a Dharmic child, parent should
and mind). In this womb, appears as bound by virtuous and sinful be performing samskras related to birth. This Purana gives a de-
acts. And has his reality screened by Maya. But who flashes on my scription of the components of the body. the physical body is made
afflicted heart as absolutely pure (untainted by Maya) immutable of PAÒCHA MAHABHÜTAS, THE MIND, INTELLECT, EGO, CHITTA,
and possessed of wisdom which knows to break. Having forgotten ANTAÇ - KARANA, PAÒCHA- JNÁNE INDRIYAS, PAÒCHA-KARME-
his own self under the influence of the Lord’s Maya, the embodied INDRIYA,72 LAKHS NADIES including Ida, Piògala, and Suùumna
soul travels the path of Samsara (transmigration). The jiva knower and all the past life karma also come to the body in physical human
of the present, past and future, prays to divine to get out from the body there are 7 lakhs hair 20nails, 32 teeth, sapta dhatu and 360
several pains. Which he is getting in his mother’s womb, along with bones. In subtle body 14 lokas, 7 mountains, 9 planets, 6 charkas,
blood, faces, urine and pain of gastric fire. With over flowing piety, all the qualities which are in the universe, all are also present in the
the jiva prays to the divine counting his months. The jiva says to subtle body (Ref [18], Ch-15, Pg-310).
divine through living in the womb, a life full of numerous troubles.
O Lord, I have no desire to get out of it and descend into the pit fall Concept of rebirth and reincarnation
of the outside world. For the lord’s (your) Maya overtakes the soul, The doctrine of rebirth and reincarnation is complementary to
who goes there and in the wake of Maya appear the false notion of the doctrine karma. The law of karma is the chain that ties man to
(I) and consequent cycle of birth and death. Therefore having in- the wheel of birth and rebirth. This is the cause of bondage and
stalled in my heart the divine who is shaking off all the destruction liberation. This is based on a comprehensive and consistent view
of mind. I can quickly free from the Samsara sagar (worldly ocean). of human personality comprising its present, past and future. It ac-
When the ten-month jiva, who has thus resolved even while in the counts for the settled facts of life. It maintains the identity of an in-
womb extols the lord as aforesaid. The wind that helps parturition dividual throughout a succession of births and deaths. One and the
propels him forth with his face turned downward. In order that the same individual appears in different physical garbs. But all along
child may be born, pushed downwards all of a sudden by the wind. retains the same mind, which is separable from the body. This doc-
The child issues out (of the womb) with great trouble, head down- trine explains man’s present existence with reference to his past
wards, breathless and deprived of memory out of agony, fallen on and future. It birth be the beginning of life than death must be its
earth in a pool of blood and urine (discharged by the mother). The end. Rationally we cannot accept future life without acknowledg-
new born babe tosses like a worm sprung from ordure and hav- ing our existence in the past. The assumption of future life is based
ing lost its wisdom (acquired in the womb) and reduced to a state on the recognition of the present life, as it’s pre-condition. Man’s
of self-identification with the body (which is just the reverse to soul is not actually born nor does it die, but transmigrates for the
wisdom), cries loudly (Ref [16], Ch-31, Pg-274, 275, 276, 277, Slo- time being under the law of karma. This doctrine is a sequence of
kas-10, 12, 14, 15, 16, 17, 19, 20, 21, 22, 23). the law of karma. It has support among the world’s theologians,
philosophers, mystics, scientists, poets and psychologists. Swami
Markandeya purana
Vivekananda-says if you are going to exist in eternity hereafter, it
The concept of birth and conception of jiva in Markandeya purá- must be that you have existed through eternity in the past; it can-
na closely resembles the account given in Bhagvat purana (Ref [17], not be otherwise. Eternal existence with a beginning is absurd.
Ch-10, Pg-40). What begins in the time must end in time (Ref [7], Part-2, Ch-VIII,
Pg-194, 214).
Garuda purana
In Garuda purána the philosophy is the, But here there is a de- Conclusion
scription regarding conception and composition of human body. Every thought that we think, every deed that we do, after a cer-
This texts, give certain rules and regulations for good concep- tain time becomes fine, goes into seed form, so to speak, lives in the
tion. The husband should approach the wife on the 16th day of her fine body in the potential form and after a time it emerges again
monthly cycle for good conception. The wife should have sáttvic and bears its results condition the life of man. Thus he moulds his
food, because it affects the unborn child. The surrounding place own life man is not bound by any other laws excepting those which
should be full of flowers and fragrance. During the intercourse the he makes for himself. Our thoughts, our deeds, our words are the
parents should have calm and quite attitude. Because, if the parents thread of the net which we throw round ourselves, for good or for

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

103

evil. Once we set in motion a certain power, we have to take the full gains a new body suited to it from a womb. After being connected
consequence of it. This is called law of karma. He says that soul is with a progenitor the soul with the residual karma enters a womb
bound to have the law of karma, which leads him in to the chain of and gains a body suited to the experience of its karma.
birth. The soul returns to the mundane life on the exhaustion of
the meritorious deeds (that leads to the Svarga loka) with residual The birth is high or low, according to the nature of residual
karma by the same route by which it went to (Svarga loka). The soul karma.

1 Yoga Vas- Ignorance is the root cause of birth of mankind, Due to ajnana they born again and again in consequences of their
istha past action. Because of this they fall in materiality and forget the supreme ultimate. In the process of evaluation
the 5 elements prithvi, apaha, tejas, vayu and akash plays a major role. Each element represents each sense organ.
The soul enters in to the grain which is taken inside by human as a food and that food get converted finally into se-
men and this makes a cause of birth of a human.
2 Hatha The span of life, wealth, education and profession are all fixed at the time of the conception itself when the union
Rathanavali take place by the healthy functioning of vata aspect of the tridosa in the womb and predictable by the science of
astrology.
3 Siva Sam- The fruits of action are twofold-heaven or hell. The good actions are verily the heaven, and sinful deeds take the
hita soul to the hell; the creation is the natural outcome of Karmas and nothing else. When the suffering (hell) of the
evil actions and enjoyment of good actions (heaven) are exhausted, the jiva takes rebirth. From the Annamaya
kosa (the physical vehicle) of the father, and in accordance with its past Karmas, the human soul is re-incarnated.
4 Patanjali The reservoir of Karmas which are rooted in Klesas brings all kinds of experiences in the present and future lives.
Yoga Sutras As long as the root is there, it must ripen and result in lives of different classes, different lengths and experiences.
5 Garbha At the ninth lunar month, the soul is able to perceive Prakøti, Mahat, Ahañkára, 5 Tanmatrás, Manas, 10 Indriyas,
5 Mahabhütas a total 25-tattvas come to the jèva. Now the soul is able to remember his previous incarnations and
Upanisad action At the moments of birth, the soul is no longer able to remember its past, but in accordance with the law of
karma, which is just, the individual will be drawns from his earliest childhood to situations and condition of life,
which he will have deserved as a result of his thoughts and action in formers lives and which will enable him to
pass through the experience, necessary to his evolution.
6 Bruhad When soul’s past work is exhausted, they reach to the air, from the air rain, and from

aranyaka rain the earth. Reaching the earth they become food. Then they are again offered in the fire of a male, then in the
fire of women; then they are born and perform rites for rising to other worlds. Thus verily they rotate.
Upanisad
7 Chandogya Once soul exhausted the result of action then return to Akasa, from Akasa to air, air become smoke, smoke become
upanisad cloud. Having become the cloud fall as rain, then they born in this world as rice, barley, herbs and trees, seasmum
plants and beans, who ever eats the food and seeds, they become like him only Among them, those who have
good residual result of action here quickly reach a good womb. But those who have bad residual results of action
quickly reach an evil womb,
8 Katha Upa- Some soul enters the womb for acquiring bodies and other follow the motionless, in accordance with their work
nisad and in conformity With their knowledge.
9 Aitreya When the soul conceived and procreates its self , that is its first birth. He protect his sun just after
birth,thereby he protects his ownself for the sake of the continuance of these world is its second birth.
Upanisad having of his duties fulfilled and having advance in age. Departs. As soon as he departs, he takes birth
again. That is his third birth.
10 Mandukya Soul, having enjoyed (the fruit of action) in the abode of pleasure on the heights of the heaven, enters this world
or an inferior one.
Upanisad
11 Bhagavat The endless chain of birth and death. The soul has to be born again and again because of the doctrine of karma.
Karma is ever associated with self-determination. there are three types of actions called desirable, agreeable, and
Gita mixed –awaits the non- relinquishes (of fruits) after death but not the relinquished, So we find that a man who
goes to heaven as a result of his meritorious deeds may perchance have some evil impression predominant in him
on the exhaustion of his merits. Consequently such a person, in coming down from heaven, will have a low birth
in the human plane or may even descend to the subhuman level. Usually those who return from the heaven are
reborn on a high level of life. Therefore karma decides the birth of a soul.
12 Bhaga- By force of karma (destiny) as directed by providence, the soul (destined to be born as a man) enters the womb of
vat and a woman through the generative fluid of a man for the formation of the body. The child issues out from the womb
Markanday with great trouble, head downwards, breathless and deprived of memory out of agony, fallen on earth in a pool
Purana of blood and urine (discharged by the mother). The new born babe tosses like a worm sprung from ordure and
having lost its wisdom (acquired in the womb) and reduced to a state of self-identification with the body( which is
just the reverse to wisdom), cries loudly.

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.
The Spiritual Concept of Human Birth

104

8. Satyam. Know Your Religion, Part- One, Published- Interna-

tional Vedic Centre, Jaya Nagar, and Bangalore (2000).

9. Satyam. Know Your Religion, Part- Two, Published- Interna-

tional Vedic Centre, Jaya Nagar, and Bangalore (2000).

10. Brian K Smith. The Laws of Manu, Pub-Penguin Books India,

43 Nehru Place, New Delhi 110019 (1991).

11. Chandrasekharendra Saraswati Swami. Hindu Dharma Pub-

Bharatiya Vidya Bhavan, Kulapati Munshi Marg, Mumbai
(2000).

12. Deussan Paul. Sixty Upanishads of the Veda (Part-One) By, Mo-
tilal Banarasidas Publishers Pvt. Ltd. Delhi, Ed-First (1990).

13. Elia Sachdev. The Ideal Motherhood and Super humanity Pub-
Print Craft, A- 90, vishal Enclave, New Delhi (2000).

14. Chandra Kanta Suri. The Life and Time of Kunti, Pub-Books for
All, Delhi (1991).

15. Janet Balaskas. Preparing for Birth with Yoga Pub-Element

Books Limited, Great Britain (1994).

16. Bhagavata Mahapurana. Pub-Gita Press, Gorakhpur (1995).

Figure 17. Pandit. Kanhaiyalal Mishra. Markandeya Purana, Pub-Khemraj

Shree Krishna Das Prakashana, Bombay-4 (2000).

Bibliography 18. Pandit Jwala Prasad Chadurvedi., et al. “The Study of Karma
1. Mitra Vihari lal and Prakash Arya Ravi. “The Yoga Vasistha of Sidhhanta and Astrology on the Human Longevity Based On
Valmiki”. VOLUME-IV, Nirvana- Prakarana Uttrardha, Revised Karma”. Global Journal of Applied Sciences and Technology 2.1
Edition by Parimal publication, 27/28, Shakti nagar, Delhi (2021): 110.
110007 (India) (2000).
19. Bapat RA., et al. “The Effect of One Month Yoga Intervention on
2. Mitra Vihari lal and Prakash Arya Ravi. “The Yoga Vasistha of Perceived Stress and Anxiety in Pregnant Women”. Journal of
Valmiki”. VOLUME-I, Vairagya Prakarana, Mumuksu Prakara- Women’s Health 5 (2016): 4.
na, Utratti Prakarana, Edited and Revised with Parimal publi-
cation, 27/28, Shakti Nagar, Delhi 110007 (2000). Volume 3 Issue 6 June 2021
© All rights are reserved by Bapat Rashmi Atul., et al.
3. Mahayogindra Srinivasa Bhatta. Hatha Ratnavali, Pub-M. Ra-
makrishna Reddy, Artha Muru, East Godaveri District, Andhra
Pradesh (1982).

4. Rai Bahadur Srisa Chandra Vasu. Siva Samhita, Pub- Munshi-

ram Manoharlal, New Delhi 110005 (1996).

5. IK Taimini. The Science of Yoga, The Theosophical Publishing

House, Adger, Chennai (2001).

6. Brahma Kumar Jagdish Chander. Spiritual Miscellany, Pub-

Brahma Kumaris Ishwarya Vishwa Vidyalaya, Derawal Nagar,
Delhi-110009 (2000).

7. Satprakashananda Swami. The Goal and the Way, The vedantic

Approach to Life’s Problem by, Ramakrishna Math Road, Ma-
dras, First Edition (1981).

Citation: Bapat Rashmi Atul., et al. “The Spiritual Concept of Human Birth". Acta Scientific Women's Health 3.6 (2021): 92-104.