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 ।।
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.
毗湿摩说道：“诸王之王啊，未显之自性（Prakṛti，物质自然）乃是一切的物质因。先前所说的同一自性，显现为三十种构成原理。唯由自性，生起我之身、汝之身，以及一切具身众生之身。其间有诸阶段，自安置种子始，由精与血而成；二者会合，便形成一种名为‘迦罗罗’（kalala）的物质。”
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.