Shloka 117
Śuka’s Guṇa-Transcendence and Vyāsa’s Consolation (शुकगति-वर्णनम्)
राजेन्द्र! यह जो अव्यक्त प्रकृति सबका उपादान कारण है, यही पूर्वोक्त तीस कलाओंके रूपमें व्यक्तभावको प्राप्त हुई है। मैं, आप तथा जो अन्य शरीरधारी हैं, उन सबके शरीरोंकी उत्पत्ति प्रकृतिसे ही हुई है ११६ ।। बिन्दुन्यासादयो5वस्था: शुक्रशोणितसम्भवा: । यासामेव निपातेन कललं नाम जायते,प्राणियोंकी वीर्यस्थापनासे लेकर रजोवीर्यसंयोग-सम्भूत कुछ ऐसी अवस्थाएँ हैं, जिनके सम्मिश्रणसे ही 'कलल' नामक एक पदार्थ उत्पन्न होता है
rājendra! ayaṃ yo 'vyaktaḥ prakṛtiḥ sarvasya upādāna-kāraṇam, saiva pūrvoktāḥ triṃśat-kalā-rūpeṇa vyakta-bhāvaṃ prāptā. ahaṃ bhavān ca ye cānye śarīra-dhāriṇaḥ, teṣāṃ sarveṣāṃ śarīrāṇāṃ utpattiḥ prakṛter eva. bindu-nyāsādayo 'vasthāḥ śukra-śoṇita-sambhavāḥ, yāsām eva nipātena kalalaṃ nāma jāyate.
Bhishma disse: “Ó rei dos reis, a Prakriti não manifestada—a natureza material—é a causa material de tudo. Essa mesma Prakriti, mencionada antes, torna-se manifesta na forma de trinta princípios constituintes. Da Prakriti somente surgem os corpos: o meu, o teu e os de todos os seres encarnados. Há estágios que começam com a colocação da semente, produzidos de sêmen e sangue; pela união desses, forma-se uma substância chamada ‘kalala’.”
भीष्य उवाच
Educational Q&A
Bhishma explains a causal account of embodiment: the unmanifest Prakriti is the material cause of all bodies and becomes manifest through a structured set of constituents (here described as thirty ‘kalās’). Individual embodied existence is thus grounded in impersonal nature rather than in mere chance or isolated agency.
In the Shanti Parva’s instruction to the king, Bhishma shifts from metaphysical principles to a concrete illustration—human generation—describing early embryonic formation: from the deposition of seed and the conjunction of semen and blood arises the initial embryonic mass called kalala.