Table of Contents
The Dialogue on Birth
The birds spoke to Jaimini and said, "We will now tell you what Sumati told his father. To his father’s questions on birth, Sumati explained the process of birth."
"Mahamati sat in awe. If this was an elderly sage speaking, he would not have been this astonished. A young boy, who had just finished his sacred thread ceremony, saying all this, was beyond imagination. A boy who remembered his past births. He said to Sumati, "After you told me about Raurava and Niraya, you said you would talk about conception. Do continue."
Sumati's Explanation of Conception
Sumati said to Mahamati. "For conception to happen, the woman needs to be fertile. When she is fertile and she is ovulating, and a man releases his sperm inside her, if she is ordained to give birth, a soul is released, to be born. Based on the karma of the soul, it could get released from heaven or from hell. The soul then enters the endless cycle of birth and death. The exact moment of conception is the soul’s call, and it is pulled into the mortal world. The soul is now trapped and subdued between the male and female energies.
Foetal Development in the Womb
First there is a wave like movement, a stirring, in the womb. A transitory, subtle body takes form in the shape of a bubble. Then the bubble solidifies into an egg. Like a plant seed germinates when it finds the right conditions, so does the male sperm. If all is fine, it reaches the egg which in the female body, and fertilizes the egg.
The primary instruments for the life start taking shape - the head, two arms and two legs. Once these are there, the sensory organs start taking shape; eyes for seeing, ears for sound; nose for smelling, skin for touch and mouth for tasting. Once these are in place, further growth occurs. Nails begin to form on the tips of fingers and toes. Eyelashes, Eyebrows, Earlobes and lips take shape. These are superficial but they give rise to individual identity, which leads eventually to ego. In Ayurveda, nails are considered a waste by-product of the body's tissue processes but they are also signs of health. This dual nature fits the paradox: even illusions have functions. The first form of body hair, appears all over the foetus. The womb responds to the growth of the foetus by increasing in size and providing it nourishment and space. Just like the coconut's outer hard shell grows and protects the kernel inside, so does the womb. the head of the foetus faces downwards, like gravity pulling the soul downwards. It is in a yogic posture of meditation, with its palms next to the thighs. The fingers are flexed, curled around the thighs. The head is tucked down, and the face is drawn inward, near the legs. Senses are formed, but not yet active. The legs are bent at the knees, so the feet are close to the buttocks. Gradually, in both form and consciousness, the foetus grows in the womb. Like humans, Animals and birds also develop inside the womb into a form similar to their species. The soul is not independent, and depends on the mother for its survival. The mother's moods and actions influence it. The foetus eats what the mother eats and the nourishment is passed on to it through a cord, the umbilical cord which we also call apyayani.
The Soul's Journey: From Womb to Old Age
While in the womb, the soul remembers its past births. These memories are vivid, because the soul is not yet fully absorbed in the senses.
The foetus is tossed about by the movements of the mother’s body and gets squashed in the tight space. The soul, aware of its bound condition, begins to feel disgust with the entire cycle of life, and a deep dispassion arises in it. It repents its past mistakes in previous births and resolves not to repeat them. It wants to escape rebirth. When the time is ripe, the foetus turns and it takes birth. After birth, it forgets all the resolutions it made inside the womb. It cannot bear the grief; it cries and goes into a shock. After sometime, it resumes breathing and eyes flutter open. It comes under the control of the power of illusion. It starts to respond to hunger, fear, pleasure and attachment. All the clarity and insight it had inside the womb is now gone. The soul now takes on the roles of life—completely identifying with them. As an infant, it learns desires and attachment. As a child, it begins to form likes, dislikes and ego.
As a youth, it develops passions and when it grows old, it starts losing strength, wealth and finally the body itself. The person moves through the cycle of life, birth and rebirth automatically. It does not stop unless there is conscious effort toward liberation.
The Cycle of Rebirth and Suffering
Based on the deeds done by the person it goes to heaven or hell, after death. When someone has done both significant good and serious wrongs, they may first experience hell for sins and then be rewarded in heaven for their merits; or the reverse might happen. Sometimes there can be a short birth just to experience karma.
Hell is intense and deeply distressing, the soul suffers when it sees others enjoying heaven. At first glance, heaven may appear like a reward but misery exists there too. The souls there are aware of the sufferings in hell. They live in dread of their fall.
Even being born is painful, not just death or hell. The womb is dark and confining, and the birth process is painful. From the very moment of birth, suffering begins. In childhood one is completely dependent on others. In old age, the body again becomes frail. In youth, one is possessed by passions like desire, anger, and envy. They cloud judgment.
As one ages, the sufferings increase. Mental anguish increases. When death comes it breaks what is familiar and is preceded by pain, fear and helplessness.
When time comes, Yama sends his messengers to fetch the souls of the deceased. The soul does not go willingly but has to be taken forcibly. it is then put in hell. The soul may rise and fall but it is not free unless liberation is attained. Even after death, if ignorance and karma persist, the cycle repeats. There is no newness in any birth, only the same suffering wearing different masks.
Sumati's Path to Liberation
I remember my past lives and in them all true happiness has been absent. The body brings pain, mind brings anxiety, time brings decay and karma brings bondage. I have chosen the path of liberation and freedom from the cycle of rebirth. Following the ritual path mentioned in the Vedas leads to temporary heavens but not liberation."
Some more on this
The soul does not enter the womb arbitrarily and is drawn by the force of karma based on accumulated merit and sin.
While in the womb, the soul remembers its past births. Inward silence permits spiritual clarity.
As soon as the soul is born, it comes under the influence of illusion that causes forgetfulness of past knowledge. Vedantic metaphysics says ignorance veils the Self’s true knowledge.
Life is not a celebration but a procession of misery:
- Womb: darkness and confinement
- Birth: shock, pain
- Childhood: dependence
- Youth: passion, delusion
- Old age: decay, helplessness
- Death: fear, detachment
- Afterlife: karma's consequences
Existence is a bondage not freedom. Awakening depends on the retention or restoration of memory of truth.
By rejecting the ritual Vedic path as only leading to temporary heaven, Sumati affirms the supremacy of path of knowledge.
Katha Upanishad 2.3.4 says “Not by rituals, progeny, or wealth does one attain immortality.”
The egg is the metaphor for all creation.
The yogic foetal position is symbolic: the soul instinctively returns to meditation, curled into itself, disconnected from sense objects.
Despite being a metaphysical narration, this is very close to modern science:
Detailed Puranic and Modern Biological Correspondences
|
Puranic Description |
Biological Correlation |
|
Conception through ovulation and sperm |
Fertilization process |
|
Initial form as a bubble → egg → hardened |
Zygote → Blastocyst → Embryo |
|
Formation of limbs and sense organs |
Organogenesis |
|
Umbilical cord (Apyāyanī) sustains the foetus |
Umbilical cord connects foetus to placenta |
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Foetal position: head down, knees bent |
Cephalic presentation; foetal tuck |
|
Dependent on mother's food |
Nutrient transfer via placenta |
|
Influence of mother’s emotional states |
Epigenetics and foetal stress markers |
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Hair, nails, eyebrows form later |
Consistent with foetal development timeline |
|
Crying at birth, loss of prior awareness |
Sensory overload at birth; unconscious memory |
This suggests that ancient sages understood foetal development with remarkable symbolic accuracy.
Below is a detailed chart
|
Puranic Description |
Modern Biological Term |
Explanation / Correspondence |
|
“First there is a wave-like movement… a bubble… then the bubble becomes solid and forms an egg.” |
Zygote → Blastocyst → Embryo |
Fertilization begins with a sperm uniting with an ovum, forming a zygote (single cell). It divides, forming a blastocyst (bubble-like structure), which implants and grows into an embryo. |
|
“Primary instruments for life start taking shape – the head, arms, legs.” |
Organogenesis (Week 4–8) |
During this stage, major organs and body structures begin to form. The limb buds appear first and develop into arms and legs. |
|
“Sensory organs start taking shape – eyes, ears, nose, skin, mouth.” |
Development of sensory structures |
Eyes, nose, ears, and tactile sensors begin forming from around Week 5. Skin begins differentiating. Taste buds appear later. |
|
“Nails begin to form on fingers and toes.” |
Keratinization, Nail Formation (~Week 10–12) |
Fingernail and toenail beds begin forming from ectodermal layers. By Week 12, nails are visible. |
|
“Hair begins to grow on the body.” |
Lanugo (Week 14–20) |
Lanugo is the fine, downy hair that covers the foetus for warmth and protection. It aligns precisely with the Puranic reference to “first form of body hair.” |
|
“Eyelashes, eyebrows, lips, and earlobes develop.” |
Facial Feature Development (~Weeks 20–24) |
Facial features such as eyebrows and eyelashes emerge as hair follicles mature. The lips and external ear (pinna) become well-formed. |
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“Foetus sits in a meditative posture, head down, curled inward.” |
Foetal Position (Cephalic Presentation) |
As the foetus grows, especially after the second trimester, it adopts a curled-up position due to limited space. Cephalic presentation (head-down) is the normal pre-birth orientation. |
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“The soul is affected by the mother’s emotions.” |
Foetal Programming, Epigenetics |
Modern science shows that maternal stress, nutrition, and emotional state impact foetal brain development and epigenetic expression. |
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“The foetus eats what the mother eats through a cord, called Apyayani.” |
Placenta and Umbilical Cord Function |
Nutrients, oxygen, and waste are exchanged between mother and foetus via the umbilical cord, which is precisely what the ancient term Apyayani describes. |
|
“Senses formed but not yet active.” |
Sensory Latency / Progressive Activation |
Sensory systems develop sequentially; while structures may be present by the second trimester, functional maturity comes later, especially for sight and coordinated hearing. |
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“It is tossed about by movements of the mother and feels pain.” |
Foetal Movement Awareness (~Week 18–20) |
Foetuses respond to external stimuli, especially by the third trimester. The mother’s posture and motion also affect foetal positioning. |
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“The soul remembers past lives, not yet absorbed by the senses.” |
Neuroplasticity, No Sensory Conditioning Yet |
Philosophically, this may parallel unconditioned consciousness. The brain is formed, but social identity and memory conditioning haven’t yet taken root. |
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“At birth, it cries, forgets its resolutions, and comes under illusion.” |
Neonatal Shock Reflex, Loss of Intrauterine Memory |
Newborns undergo immediate stress-response adaptations (first cry, shift to lung breathing). The “forgetting” could symbolically reflect loss of any intrauterine or pre-natal consciousness due to sensory overload. |
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