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|title=Khuddika Garbhavakranti Sharira

|title=Khuddika Garbhavakranti Sharira

|titlemode=append

|titlemode=append

|keywords=Shadbhava, Garbha, Matrija, Pitrija, Sattvaja, Satmyaja, Rasaja, Atmaja, Embryogenesis, influencing factors, inheritance, maternal, paternal, mental, spiritual, fetus, chromosomes, DNA, Beeja, Beejabhaga  

|keywords=Shadbhava, Garbha, Matrija, Pitrija, Sattvaja, Satmyaja, Rasaja, Atmaja, Embryogenesis, influencing factors, inheritance, maternal, paternal, mental, spiritual, fetus, chromosomes, DNA, Beeja, Beejabhaga, Ayurveda, Indian system of medicine, charak samhita.

|description=Sharira Sthana Chapter 3. Factors responsible for Embryogenesis

|description=Sharira Sthana Chapter 3. Factors responsible for Embryogenesis

|image=http://www.carakasamhitaonline.com/mediawiki-1.32.1/resources/assets/ogimgs.jpg

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

|image_alt=charak samhita

|image_alt=charak samhita

|type=article

|type=article

<big>''' Sharira Sthana Chapter 3. Factors responsible for Embryogenesis '''</big>

<big>''' Sharira Sthana Chapter 3. Factors responsible for Embryogenesis '''</big>

{{Infobox

{{Infobox

|title = Khuddika Garbhavakranti Sharira

|title = Khuddika Garbhavakranti Sharira

|data1 = [[Sharira Sthana]] Chapter 3

|data1 = [[Sharira Sthana]] Chapter 3

|label2 = Preceding Chapter

|label2 = Preceding Chapter

|data2 = [[Atulyagotriya Sharira]]

|data2 = [[Atulyagotriya Sharira Adhyaya]]

|label3= Succeeding Chapter

|label3= Succeeding Chapter

|data3 = [[Mahatigarbhavakranti Sharira]]

|data3 = [[Mahatigarbhavakranti Sharira Adhyaya]]

|label5 = Other Sections

|label5 = Other Sections

|data5 = [[Sutra Sthana]], [[Nidana Sthana]],  [[Vimana Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|data5 = [[Sutra Sthana]], [[Nidana Sthana]],  [[Vimana Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

== Introduction ==

== Introduction ==

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The previous chapter was on the union of male and female gametes resulting in the formation of embryo. The present chapter is a “minor” chapter on the formation of embryo, serving as a prologue to the “major” chapter on embryogenesis that follows this one ([[Mahatigarbhavakranti Sharira]]). In this chapter on embryogenesis, in the context of sharira (human biology), the following topics have been dealt with:  

The previous chapter was on the union of male and female gametes resulting in the formation of embryo. The present chapter is a “minor” chapter on the formation of embryo, serving as a prologue to the “major” chapter on embryogenesis that follows this one ([[Mahatigarbhavakranti Sharira]]). In this chapter on embryogenesis, in the context of sharira (human biology), the following topics have been dealt with:  

#Factors responsible for the formation, growth and birth of the embryo;  

#Factors responsible for the formation, growth of the embryo and birth of the fetus;  

#The views of Lord Atreya and the sage Bharadvaja on this topic.  

#The views of Lord Atreya and the sage Bharadvaja on this topic.  

#Refutation on the conclusions (by Bharadvaja); and  

#Refutation on the conclusions (by Bharadvaja); and  

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When a man with ''retas''(semen) not afflicted by any abnormality and a woman with disease-free ''yoni'' (genital tract), ''shonita'' (ovum), and ''garbhashaya'' (uterine bed) engage in the act of coitus during the fertile phase, the ''jeeva'' (soul), along with ''sattva'' (mind), descends into the union of sperm and ovum, i.e., zygote which is implanted in the uterus. This results in the formation of the ''garbha'' (embryo). The zygote receiving nourishment by the nutritious ''rasa'' (nutritive fluid) and, on being nursed with proper antenatal care, grows healthily. Later the fetus with all the ''indriyani'' (sensory and motor organs) is formed. The fetus thus formed is complete with all the body parts, and is equipped with optimum strength, complexion, mental faculties and compactness leading to comfortable and timely delivery. This occurs due to the combination of the factors derived from the ''mata'' (mother), ''pita'' (father), ''atma'' (soul), ''satmya'' (suitability), and, ''rasa'' (nutritive fluid). Another factor, ''sattva'' (mind), which is self-produced, also contributes to this process. So said Lord Atreya. [3]

When a man with ''retas''(semen) not afflicted by any abnormality and a woman with disease-free ''yoni'' (genital tract), ''shonita'' (ovum), and ''garbhashaya'' (uterine bed) engage in the act of coitus during the fertile phase, the ''jeeva'' (soul), along with ''sattva'' (mind), descends into the union of sperm and ovum, i.e., zygote which is implanted in the uterus. This results in the formation of the ''garbha'' (embryo). The zygote receives nourishment by the nutritious [[rasa]] (nutritive fluid) and, on being nursed with proper antenatal care, grows healthily. Later the fetus with all the ''indriyani'' (sensory and motor organs) is formed. The fetus thus formed is complete with all the body parts, and is equipped with optimum strength, complexion, mental faculties and compactness leading to comfortable and timely delivery. This occurs due to the combination of the factors derived from the ''mata'' (mother), ''pita'' (father), [[atma]] (soul), ''satmya'' (suitability), and, [[rasa]] (nutritive fluid). Another factor, ''sattva'' (mind), which is self-produced, also contributes to this process. So said Lord Atreya. [3]

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Regiment (suitable to one’s nature or accustomed to) is not responsible for the embryogenesis. If it were so, then only those who practice such regimen should beget children and the others who do not should never beget a child. However, we see that there is clearly no correlation. [4.4]

Regimen (suitable to one’s nature or accustomed to) is not responsible for embryogenesis. If it were so, then only those who practice such regimen should beget children and the others who do not should never beget a child. However, we see that there is clearly no correlation. [4.4]

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The embryo is created by the accustomed, wholesome regimen or ''satmya''. There cannot be sterility of the man, woman or defects in the embryo without resorting to unwholesome practices. Humans are capable of reproduction as long as the ''shukra'' (semen), ''shonita'' (ovum), and ''garbhashaya'' (uterus) are not afflicted by the vitiated  ''doshas'' in the body, due to indulgence in unwholesome practices. Those couples who follow wholesome regimen even during the period of sexual union, and whose semen, ovum and uterus are unafflicted, do not produce the offspring if the soul does not enter into it. Therefore, wholesome regimen is solely not responsible for embryogenesis. It is the blending of all the factors that is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from and due to wholesome regimen. These are: ''arogya'' (the state of freedom from diseases), ''analasya'' (freedom from laziness) and ''alolupatva'' (freedom from greed), clarity of senses, excellence of voice and fertility and optimum libido. [11]

The embryo is created by the accustomed, wholesome regimen or ''satmya''. There cannot be sterility of the man, woman or defects in the embryo without resorting to unwholesome practices. Humans are capable of reproduction as long as the ''shukra'' (semen), ''shonita'' (ovum), and ''garbhashaya'' (uterus) are not afflicted by the vitiated  ''doshas'' in the body, due to indulgence in unwholesome practices. Those couples who follow wholesome regimen even during the period of sexual union, and whose semen, ovum and uterus are unafflicted, do not produce offspring if the soul does not enter into it. Therefore, wholesome regimen is solely not responsible for embryogenesis. It is the blending of all the factors that is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from and due to wholesome regimen. These are: ''arogya'' (the state of freedom from diseases), ''analasya'' (freedom from laziness) and ''alolupatva'' (freedom from greed), clarity of senses, excellence of voice and fertility and optimum libido. [11]

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Mind connects the soul and the body. So, on the threshold of death when the mind departs the body, normal behavior and tendencies change - the senses are disturbed, strength decreases and diseases progress. Individuals without mind die because mind controls the sense organs.  

Mind connects the soul and the body. So, on the threshold of death when the mind departs the body, normal behavior and tendencies change - the senses are disturbed, strength decreases and diseases progress. Individuals without mind die because mind controls the sense organs.  

The mind is of three types, viz. ''shuddha'' (''sattvika'')'', rajas'' and ''tamas''. When any one attribute dominates the mind in one’s life, the same continues to dominate in the next life also. If the individual’s mind was characterized by ''shuddha'' attribute in the past life, then he can remember his past life. It is due to the continuity of the same mind that the person can remember things of his past life. Due to this power to recollect things of the past life, he is called ''jatismara''.  

The mind is of three types, viz. ''shuddha'' (''sattvika'')'', rajas'' and ''tamas''. When any one attribute dominates the mind in one’s life, the same continues to dominate in the next life also. If the individual’s mind was characterized by purest form of attributes (shuddha) in the past life, then he can remember his past life. It is due to the continuity of the same mind that the person can remember things of his past life. Due to this power to recollect things of the past life, he is called ''jatismara''.  

We shall hereby describe the aspects of the individual, which are derived from the mind. They are: ''bhakti'' (devotion), ''sheela'' (character), ''shaucha'' (purity), ''dvesha'' (hatred), ''smriti'' (memory), ''moha'' (attachment), ''tyaga'' (sacrifice), ''matsarya'' (jealousy), ''shaurya'' (valor), ''bhaya'' (fear), ''krodha'' (anger), ''tandra'' (drowsiness), ''utsaha'' (enthusiasm), ''taikshnya'' (sharpness), ''mardava'' (softness), ''gambhirya'' (seriousness), ''anavasthitatva'' (unsteadiness) and such other manifestations of the mind which will be described later while discussing the various types of mind. All these are present in the same person, however, not all manifest simultaneously. An individual is said to be of a particular type, based on the predominant type of mind. [13]

We shall hereby describe the aspects of the individual, which are derived from the mind. They are: ''bhakti'' (devotion), ''sheela'' (character), ''shaucha'' (purity), ''dvesha'' (hatred), [[smriti]] (memory), ''moha'' (attachment), ''tyaga'' (sacrifice), ''matsarya'' (jealousy), ''shaurya'' (valor), ''bhaya'' (fear), ''krodha'' (anger), ''tandra'' (drowsiness), ''utsaha'' (enthusiasm), ''taikshnya'' (sharpness), ''mardava'' (softness), ''gambhirya'' (seriousness), ''anavasthitatva'' (unsteadiness) and such other manifestations of the mind which will be described later while discussing the various types of mind. All these are present in the same person, however, not all manifest simultaneously. An individual is said to be of a particular type, based on the predominant type of mind. [13]

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The term ''rasa'' has been translated by various authors as chyme, chyle, lymph, plasma etc. However, it is difficult to restrict the meaning of this term to any of such specific fluids. As ''rasa'' has been described to be a colorless fluid that gets propelled out of the heart by ''vyana vayu'' into the vascular tree, it is more logical to translate it as plasma. However, the fluids in the interstitial spaces and the fluid in the lymphatic vessels also are to be included under ''rasa'' because we find no other apt term that describes these fluids. Moreover, the word ''rasa'' includes all those bodily fluids that flow. As the major function of ''rasa'' is to nourish the other tissues, we have translated it as nutritive fluid in this context. <ref>Patwardhan K. The history of the discovery of blood circulation: unrecognized contributions of [[Ayurveda]] masters. Adv Physiol Educ. 2012;36:77–82. </ref>

The term ''rasa'' has been translated by various authors as chyme, chyle, lymph, plasma etc. However, it is difficult to restrict the meaning of this term to any of such specific fluids. As ''rasa'' has been described to be a colorless fluid that gets propelled out of the heart by ''vyana vayu'' into the vascular tree, it is more logical to translate it as plasma. However, the fluids in the interstitial spaces and the fluid in the lymphatic vessels also are to be included under ''rasa'' because we find no other apt term that describes these fluids. Moreover, the word ''rasa'' includes all those bodily fluids that flow. As the major function of ''rasa'' is to nourish the other tissues, we have translated it as nutritive fluid in this context. <ref>Patwardhan K. The history of the discovery of blood circulation: unrecognized contributions of [[Ayurveda]] masters. Adv Physiol Educ. 2012;36:77–82. </ref>

=== Scope of further research ===

=== Scope of further research ===