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Line 22: − + − + − + + + + + + + + + + − ==[[Sharira Sthana]] Chapter 4, Mahatigarbhavakranti Sharira (Chapter on details of embryogenesis) ==+ − − === Abstract === − + − + − === Introduction === − + − + + + − + − ===Sanskrit text, Transliteration and English Translation===+ + + Line 46:
Line 68: − + − + − + − + − + − ==== Queries about embryology ====+ + − + + − + − ==== Factors responsible for origin of embryo ====+ + + Line 75:
Line 101: − + − + − + − ==== Definition of ''garbha'' (embryo) ====+ + + + − + − + − + − ==== Composition of embryo ====+ + + + Line 101:
Line 133: − + − + − + − ==== Development of embryo in the womb ====+ + + Line 113:
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Line 204: − + − + + + − ==== Development in first month ====+ + + − + − + − + − ==== Features in second month ====+ + + + Line 191:
Line 237: − + + − + − ==== Features in third month ====+ + + + − ==== ''Mahabhuta''-specific features ====+ + Line 213:
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Line 281: + + + + − Some of the body parts of fetus like those having origin in mother etc. have already been enumerated earlier. Now we will enlist them according to the category based on modifications of the ''pancha mahabhuta'' (five elements) with some additional ones.+ − Even those parts originated from mother etc. are also due to modifications on ''pancha mahabhuta''. + − + − + − − ==== ''Loka purusha'' theory ==== + Line 248:
Line 303: − + + − + − ==== Gender specific features in development of fetus ====+ + Line 264:
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Line 388: − + + − + − ==== Signs of pregnancy ====+ + Line 338:
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Line 415: − + + + + + − + + − + − ==== Harmful factors in pregnancy ====+ + + − + + + + + Line 382:
Line 458: − + − + − + − ==== Features in fourth month ====+ + + + + − ==== Features in fifth month ====+ + + Line 404:
Line 486: − + + − + − ==== Features in sixth month ====+ + + − + + − + − ==== Features in seventh month ====+ + + − + + − + − ==== Features in eighth month ====+ + Line 434:
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Line 537: − + − + − + − ==== Time of delivery ====+ + + + Line 462:
Line 556: − + + + + + + + + − + − + + + + + − + + − + − ==== Causes of premature delivery and ante-natal death ====+ + + − + + − + − ==== Causes of congenital abnormalities ====+ + + Line 512:
Line 623: − + − + + + + + − + + + + + − + − + + + + + − + + − + − ==== Causes of psychic and somatic abnormalities ====+ + + Line 554:
Line 680: − + − + − + − ==== Four types of body types ====+ + + + + − ==== Three types of psyche ====+ + Line 576:
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Line 726: − + + − + − ==== Seven types of ''sattva'' dominant psychic constitution ====+ + Line 607:
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Line 803: − + − ==== Six types of ''rajas'' dominant psychic constitution ====+ + Line 683:
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Line 860: − + − + − ==== Three types of ''tamas'' dominant psychic constitution ====+ + Line 732:
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Line 889: − + + − + − ==== Innumerable types of mind based on combinations ====+ + + − + + + + + − + + − + − ==== Summary ====+ + Line 779:
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Line 1,014: + + + − Thus, ends the fourth chapter on “The chapter on the major information of the embryo as conducive to the understanding of the body.” of [[Sharira Sthana]] in the treatise by Agnivesha and redacted by Charaka. [4]+ − − − + − + − + − + Line 861:
Line 1,029: − + − + − + − + − *The factors which are responsible for the prevention of conception, damaging the fetus and teratological abnormalities are three inauspicious factors responsible for ''garbhavighataka'' or destructors of fetus. − + − #The importance of soul in the process of conception in view of in vitro fertilization, test tube baby + + + + + − #Development of embryo in nine months + − #Beneficial and harmful factors for embryonic development+ − #Genetic and chromosomal relevance of statements on ''bijabhaga'', ''bijabhagavaya'' etc.+ − === Glossary === − #''Ritukala'' – Fertile period after menstruation. The best period in menstrual cycle in which chances of fertilization is maximum. + − #''Garbhakarabhavas'' – Procreative factors for fetus. Factors responsible for formation and development of the fetus.+ − #''Mahati'' – Big, In detail + − + − #''Garbhini''¬- Pregnant female. After conception the female is termed as ''Garbhini''.+ − #''Garbhopghatkarbhava'' – Factors likely to harm the fetus. + − #''Dauhridam'' – Desires of pregnant woman. A stage in pregnancy in which desires of baby are expressed through maternal cravings.+ − #''Dauhradini'' / ''Dauhrida'' - The term literally means lady with dual hearts one of herself and other of the baby. + − #''Labdhagarbha'' – A lady who has achieved conception. − #''Vandhya'' – Female sterility. Absolute inability to conceive along with presence or absence of secondary sexual characteristics. An congenital condition according to Charaka − #''Varta'' - Congenital anomalies of female in which she lacks feminine characteristics. − #''Upasneha'' – Attracting moisture. Hygroscopic. A pathway for fetal nourishment. − #''Upasweda'' – Body heat. Required for cell multiplication and survival. − #''Garbhavriddhi'' – Fetal growth and development − #''Beeja'' - Ovum or sperm, Male or female gamete − #''Beejabhaga'' – Chromosomes present in gametes − #''Beejabhagavayava'' - Genes − #''Beejadosha'' - Defective ovum leading to various congenital anomalies in fetus. − #''Putipraja'' - Putrified fetus. Can be termed as Intrauterine fetal death − − #''Rajasika''- One of the three psychological traits. − #''Tamasika'' - One of the three psychological traits. − #''Kukshi''¬ - Abdomen. Here with reference to the context, ''kukshi'' refers to uterus. − #''Ritumati''– The female in the best suitable period of conception i.e. after completion of menstruation till further 12 nights. − #''Raja'' – Menstruation, Menstrual blood − #''Samudaya'' - Collection, aggregation − #''Khetbhuta'' – Which looks like mucus − #''Klaibya'' – cowardice − #''Bhirtuva'' – timidy, fearfulness − #''Avaisharadhyam'' – Lack of confidence, lack of skill − #''Moha'' – ignorance, delusion, foolishness − #''Anavasthana'' – unstable, fickle minded − #''Adhogurutvam'' – heaviness in the lower part of the body − #''Asahanam'' – not tolerating − #''Mardavam'' – softness − #''Shaithilyam'' – Laxity − #''Dauhrida Vimanana'' – Refusal of desires, Denial of desires − #''Stana'' - Breast − #''Stanamandala'' – Areola − #''Stanaostha'' / ''Stanachuchuk'' – Nipples − #''Oja'' – ''Oja'' is a Sanskrit word which literally means "vigor". According to the principles of Ayurveda, it is the essential energy of the body which can be equated with the "fluid of life," but its existence has not been proven in any way. − #''Prasavakala'' - Time of labor, Date of Delivery − #''Bhava Sampad'' - Excellence of factors − #''Vritta'' - Lifestyle − #''Trinaputrika'' – Congenital anomalies of male which lacks masculine characteristics. − #''Prakriti'' – Nature, constitution − #''Pathya'' – Digestible, wholesome, suitable − #''Apathya'' – Unsuitable, unwholesome − #''Asatmya'' – unwholesome − #''Bala'' – Strength, stamina − #''Avastha'' – State, condition − #''Kala'' – Season, era, time − #''Muhurmuhu'' – Again and again, repeatedly − #''Satmya'' – Constitution, habituation , wholesomeness − #''Sattva'' – Mental attitude − #''Sahaja'' – Congenital factor for disease − #''Vyayama'' – Exercise − #''Vyavaya'' – Sexual intercourse
Mahatigarbhavakranti Sharira (view source)
Revision as of 13:53, 14 October 2022
, 13:53, 14 October 2022→Development of embryo in the womb
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{{#seo:
|title=Mahatigarbhavakranti Sharira
|titlemode=append
|keywords=Ayurvedic embryology, embryogenesis, Garbha poshana, nourishment of fetus, Garbha bhavas, factors for fetal development, prakriti, basic body constitution, intrauterine growth, genetic and chromosomal deformities, manas prakriti, psychic traits, Ayurveda, Indian system of medicine, charak samhita.
|description=Sharira Sthana Chapter 4. Detail description on embryonic development
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
|image_alt=charak samhita
|type=article
}}
<big>'''Sharira Sthana Chapter 4. Detail description on embryonic development '''</big>
{{Infobox
{{Infobox
|title = Mahatigarbhavakranti Sharira
|title = Mahatigarbhavakranti Sharira
|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]]
|label6 = Translator and commentator
|header3 =
|data6 = Gehlot S., Singh B.M., Gujarathi J.
|label7 = Reviewer
|data7 = Rajagopala S., Shukla K. (Upadhyaya)
|label8 = Editors
|data8 = Bhalerao S., Deole Y.S., Basisht G.
|label9 = Year of publication
|data9 = 2020
|label10 = Publisher
|data10 = [[Charak Samhita Research, Training and Skill Development Centre]]
|label11 = DOI
|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s04.005 10.47468/CSNE.2020.e01.s04.005]
}}
}}
<big>'''Abstract'''</big>
<div style="text-align:justify;">In [[Charaka Samhita]], this chapter focuses on ''garbha'' (embryo and/or fetus) in regards to the origin, definition its composition, consecutive development in the womb, factors for growth, destruction and hindering of the birth. Six factors responsible for the formation of ''garbha'' and sources of respective organs have been described in detail. Sequential growth and development of fetus has been explained systematically in the womb from first month to tenth month of gestation. Detailed description of ''garbhopaghatkarbhava'' (factors inhibiting growth of fetus) and significance of ''dauhrida'' (connection of two hearts and its manifestations, mother and fetus) has been made clear. Causes of the birth of genetically disordered fetus like ''putipraja'' (premature), ''varta'' (Female hypogonadism, chromosomalaneuploidy) and ''trinaputrika'' (male hypogonadism, chromosomal aneuploidy) have been discussed. This chapter also includes the description of classification of ''sharira'' (body) and ''manasa'' (mind). Further types of mind based on predominance of ''sattva, rajas'' and ''tamas'' have been sub-classified into 16 types under three major categories viz. ''sattvika, rajasika'' and ''tamasika'' with their distinguishing features. At the end of chapter, it is mentioned that knowledge of auspicious and inauspicious eight factors for the fetus makes a capable physician.
<div style="text-align:justify;">In Charak Samhita, this chapter focuses on [[garbha]] (embryo and/or fetus) in regards to the origin, definition of its composition, consecutive development in the womb, factors for growth, destruction and hindering of the birth. Six factors responsible for the formation of embryo and sources of respective organs have been described in detail. Sequential growth and development of fetus has been explained systematically in the womb from first month to tenth month of gestation. Detailed description of garbhopaghatkarbhava (factors inhibiting growth of foetus) and significance of dauhrida (connection of two hearts and its manifestations, mother and foetus) are made clear. Causes of the birth of genetically disordered foetus like putipraja (premature), varta (Female hypogonadism, chromosomalaneuploidy) and trinaputrika (male hypogonadism, chromosomal aneuploidy) are discussed. This chapter also includes the description of classification of sharira (body) and [[manas]] (mind). Further types of mental constitutions based on predominance of [[sattva]], [[rajas]] and [[tamas]] are sub-classified into 16 types under three major categories viz. sattvika, rajasika and tamasika with their distinguishing features. At the end of chapter, auspicious and inauspicious eight factors for the foetus are mentioned. </div>
'''Keywords''': ''Garbha Poshana'' (Nourishment of fetus), ''Garbha Bhavas'' (Factors for fetal development), ''prakriti'' (basic body constitution), development of fetus, genetic and chromosomal deformities, ''manas prakriti'' (psychic traits).
'''Keywords''': Ayurvedic embryology, embryogenesis, [[Garbha]], poshana, nourishment of fetus, [[Garbha]] bhavas, factors for fetal development, harmful factors for fetus, dauhrida, desires of pregnant woman, [[prakriti]], basic body constitution, intrauterine growth, genetic and chromosomal deformities, [[manas]] [[prakriti]], psychic traits.
In the previous chapter ([[Khuddika Garbhavakranti Sharira]]), the six factors or ''bhavas'' which are responsible for formation of ''garbha'' are mentioned along with genetic inheritance in brief. The present chapter deals with complete concepts of Ayurvedic embryology, hence the name ''mahati''; meaning big or detailed. In the beginning Lord Atreya briefs about the contents of the chapter regarding embryo in the form of its definition, its formation and various factors responsible for its sequential development in the womb, factors responsible for growth and development, factors causing morbidity in fetus, different causes for destruction and anomalies in fetus.
== Introduction ==
Six factors responsible for the formation of embryo and sources of respective organs have been described in detail. The embryo is produced by five ''mahabhutas'' in association with consciousness (''chetana''). During the first month, the embryo is mucoid. Thereafter, in second month, it attains round shape. Subsequently, in third month, it develops all the sensory and motor organs, becomes stabilized and gains weight in fourth month, increases blood and muscle in fifth month, while increase in strength and complexion of fetus develops in sixth month. The fetus attains over-all maturity during the seventh month; and in eight month, due to instability of the ''ojas'', delivery of the fetus is prone to danger.
<div style="text-align:justify;">
In the previous chapter ([[Khuddika Garbhavakranti Sharira]]), the six factors (bhava) which are responsible for formation of embryo ([[garbha]]) are mentioned along with genetic inheritance in brief. The present chapter deals with complete concepts of Ayurvedic embryology, hence the name ''mahati''; meaning big or detailed. In the beginning Lord Atreya briefs about the contents of the chapter regarding embryo in the form of its definition, its formation and various factors responsible for its sequential development in the womb, factors responsible for growth and development, factors causing morbidity in fetus, different causes for destruction and anomalies in fetus.
Six factors responsible for the formation of embryo and sources of respective organs have been described in detail. The embryo is produced by five [[mahabhutas]] in association with consciousness (''chetana''). During the first month, the embryo is semisolid in appearance. Thereafter, in second month, it attains round shape. Subsequently, in third month, it develops all the sensory and motor organs, becomes stabilized and gains weight in fourth month, increases blood and muscle in fifth month, while increase in strength and complexion of fetus develops in sixth month. The fetus attains over-all maturity during the seventh month; and in eight month, due to instability of the ''[[ojas]]'', delivery of the fetus is prone to danger.
If the fetus remains in the womb after the period of parturition, which has been defined as the period between 9 to 10 months, it is considered abnormal or ''vaikarika prasavakala''. Normalcy of six factors is responsible for the growth and development of fetus; and growing fetus obtains nourishment through the ''upasneha'' (perfusion, osmosis, active and passive transport) and ''upasweda'' (warmth). Abnormality in these factors leads to destruction of fetus or still birth.
If the fetus remains in the womb after the period of parturition, which has been defined as the period between 9 to 10 months, it is considered abnormal or ''vaikarika prasavakala''. Normalcy of six factors is responsible for the growth and development of fetus; and growing fetus obtains nourishment through the ''upasneha'' (perfusion, osmosis, active and passive transport) and ''upasweda'' (warmth). Abnormality in these factors leads to destruction of fetus or still birth.
The diet consumed by the woman and her psychological state during pregnancy also affects the fetus. Wishes of the fetus are expressed through the mother and these should be fulfilled. Suppression of acute desires causes death of the fetus whereas mild ones cause abnormalities due to vitiation of ''vata''.
The diet consumed by the woman and her psychological state during pregnancy also affects the fetus. Wishes of the fetus are expressed through the mother and these should be fulfilled. Suppression of acute desires causes death of the fetus whereas mild ones cause abnormalities due to vitiation of ''[[vata]]''.
The factors responsible for genetic disorder of fetus due to abnormalities in male and female chromosomes and genes are described. By obtaining the knowledge of factors responsible for the proper growth or retardation of the fetus, one should avoid or modify those factors which come in the way of its proper development.
The factors responsible for genetic disorder of fetus due to abnormalities in male and female chromosomes and genes are described. By obtaining the knowledge of factors responsible for the proper growth or retardation of the fetus, one should avoid or modify those factors which come in the way of its proper development.
</div>
</div>
==Sanskrit text, Transliteration and English Translation==
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अथातो महतीं गर्भावक्रान्तिं शारीरं व्याख्यास्यामः||१||
अथातो महतीं गर्भावक्रान्तिं शारीरं व्याख्यास्यामः||१||
इति ह स्माह भगवानात्रेयः||२||
इति ह स्माह भगवानात्रेयः||२||
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athātō mahatīṁ garbhāvakrāntiṁ śārīraṁ vyākhyāsyāmaḥ||1||
athātō mahatīṁ garbhāvakrāntiṁ śārīraṁ vyākhyāsyāmaḥ||1||
iti ha smAha bhagavAnAtreyaH||2||
iti ha smAha bhagavAnAtreyaH||2||
</div></div>
Now I shall describe the chapter about the major factors involved in embryology. [1-2]
<div style="text-align:justify;">
Now we shall expound the chapter "Mahatigarbhavakranti Sharira" (Detail description on embryonic development). Thus said Lord Atreya.[1-2]
Thus said Lord Atreya.[1-2]
</div>
=== Queries on embryology ===
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यतश्च गर्भः सम्भवति, यस्मिंश्च गर्भसञ्ज्ञा, यद्विकारश्च गर्भः, यया चानुपूर्व्याऽभिनिर्वर्तते कुक्षौ, यश्चास्य वृद्धिहेतुः,यतश्चास्याजन्म भवति, यतश्च जायमानः कुक्षौ विनाशं प्राप्नोति, यतश्च कार्त्स्न्येनाविनश्यन्
यतश्च गर्भः सम्भवति, यस्मिंश्च गर्भसञ्ज्ञा, यद्विकारश्च गर्भः, यया चानुपूर्व्याऽभिनिर्वर्तते कुक्षौ, यश्चास्य वृद्धिहेतुः,यतश्चास्याजन्म भवति, यतश्च जायमानः कुक्षौ विनाशं प्राप्नोति, यतश्च कार्त्स्न्येनाविनश्यन्
विकृतिमापद्यते,तदनुव्याख्यास्यामः||३||
विकृतिमापद्यते,तदनुव्याख्यास्यामः||३||
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yataśca garbhaḥ sambhavati, yasmiṁśca garbhasañjñā, yadvikāraśca garbhaḥ, yayācānupūrvyā'bhinirvartatē kukṣau, yaścāsya vr̥ddhihētuḥ, yataścāsyājanma bhavati, yataśca jāyamānaḥkukṣau vināśaṁ prāpnōti, yataśca kārtsnyēnāvinaśyan vikr̥timāpadyatē, tadanuvyākhyāsyāmaḥ||3||
yataśca garbhaḥ sambhavati, yasmiṁśca garbhasañjñā, yadvikāraśca garbhaḥ, yayācānupūrvyā'bhinirvartatē kukṣau, yaścāsya vr̥ddhihētuḥ, yataścāsyājanma bhavati, yataśca jāyamānaḥkukṣau vināśaṁ prāpnōti, yataśca kārtsnyēnāvinaśyan vikr̥timāpadyatē, tadanuvyākhyāsyāmaḥ||3||
yatashca garbhaH sambhavati, yasmiMshca garbhasa~jj~jA, yadvikArashca garbhaH, yayAcAnupUrvyA~abhinirvartate kukShau, yashcAsya vRuddhihetuH, yatashcAsyAjanma bhavati, yatashcajAyamAnaH kukShau vinAshaM prApnoti, yatashca kArtsnyenAvinashyan vikRutimApadyate,tadanuvyAkhyAsyAmaH||3||
yatashca garbhaH sambhavati, yasmiMshca garbhasa~jj~jA, yadvikArashca garbhaH, yayAcAnupUrvyA~abhinirvartate kukShau, yashcAsya vRuddhihetuH, yatashcAsyAjanma bhavati, yatashcajAyamAnaH kukShau vinAshaM prApnoti, yatashca kArtsnyenAvinashyan vikRutimApadyate,tadanuvyAkhyAsyAmaH||3||
</div></div>
<div style="text-align:justify;">
Now I shall describe about the factors responsible for the origin of the embryo, its definition, composition, consecutive development in the womb, causes of growth, causes of the delayed/late birth, causes of demolition of the embryo in the womb and the causes of the morbidity without absolute demolition. [3]
Now I shall describe about the factors responsible for the origin of the embryo, its definition, composition, consecutive development in the womb, causes of growth, causes of the delayed/late birth, causes of demolition of the embryo in the womb and the causes of the morbidity without absolute demolition. [3]
</div>
=== Factors responsible for origin of embryo ===
<div class="mw-collapsible mw-collapsed">
मातृतः पितृत आत्मतः सात्म्यतो रसतः सत्त्वत इत्येतेभ्यो भावेभ्यः समुदितेभ्यो गर्भः सम्भवति|
मातृतः पितृत आत्मतः सात्म्यतो रसतः सत्त्वत इत्येतेभ्यो भावेभ्यः समुदितेभ्यो गर्भः सम्भवति|
तस्य ये येऽवयवा यतो यतः सम्भवतः सम्भवन्ति तान् विभज्य मातृजादीनवयवान् पृथक् पृथगुक्तमग्रे||४||
तस्य ये येऽवयवा यतो यतः सम्भवतः सम्भवन्ति तान् विभज्य मातृजादीनवयवान् पृथक् पृथगुक्तमग्रे||४||
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mātr̥taḥ pitr̥ta ātmataḥ sātmyatō rasataḥ sattvata ityētēbhyō bhāvēbhyaḥ samuditēbhyō garbhaḥsambhavati|
mātr̥taḥ pitr̥ta ātmataḥ sātmyatō rasataḥ sattvata ityētēbhyō bhāvēbhyaḥ samuditēbhyō garbhaḥsambhavati|
tasya ye ye~avayavA yato yataH sambhavataH sambhavanti tAn vibhajya mAtRujAdInavayavAn pRuthakpRuthaguktamagre||4||
tasya ye ye~avayavA yato yataH sambhavataH sambhavanti tAn vibhajya mAtRujAdInavayavAn pRuthakpRuthaguktamagre||4||
</div></div>
The embryo is formed out of the aggregation of factors coming from mother, father, the soul, wholesome regimen, ''rasa'' (nutritive fluid) and the mind. The sources of the respective organs like maternal, paternal etc. have already been described in detail. [4]
<div style="text-align:justify;">
The embryo is formed out of the aggregation of factors coming from mother, father, the soul, wholesome regimen, ''[[rasa]]'' (nutritive fluid) and the mind. The sources of the respective organs like maternal, paternal etc. have already been described in detail. [4]
</div>
=== Definition of ''[[garbha]]'' (embryo) ===
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शुक्रशोणितजीवसंयोगे तु खलु कुक्षिगते गर्भसञ्ज्ञा भवति||५||
शुक्रशोणितजीवसंयोगे तु खलु कुक्षिगते गर्भसञ्ज्ञा भवति||५||
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śukraśōṇitajīvasaṁyōgē tu khalu kukṣigatē garbhasañjñā bhavati||5||
śukraśōṇitajīvasaṁyōgē tu khalu kukṣigatē garbhasañjñā bhavati||5||
shukrashoNitajIvasaMyoge tu khalu kukShigate garbhasa~jj~jA bhavati||5||
shukrashoNitajIvasaMyoge tu khalu kukShigate garbhasa~jj~jA bhavati||5||
</div></div>
The unification of sperm, ovum and the soul in the womb is designated as ''garbha'' (embryo). [5]
<div style="text-align:justify;">
The unification of sperm, ovum and the soul in the womb is designated as ''[[garbha]]'' (embryo). [5]
</div>
=== Composition of embryo ===
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गर्भस्तु खल्वन्तरिक्षवाय्वग्नितोयभूमिविकारश्चेतनाधिष्ठानभूतः|
गर्भस्तु खल्वन्तरिक्षवाय्वग्नितोयभूमिविकारश्चेतनाधिष्ठानभूतः|
एवमनया युक्त्या पञ्चमहाभूतविकारसमुदायात्मको गर्भश्चेतनाधिष्ठानभूतः; स ह्यस्य षष्ठो धातुरुक्तः||६|
एवमनया युक्त्या पञ्चमहाभूतविकारसमुदायात्मको गर्भश्चेतनाधिष्ठानभूतः; स ह्यस्य षष्ठो धातुरुक्तः||६|
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garbhastu khalvantarikṣavāyvagnitōyabhūmivikāraścētanādhiṣṭhānabhūtaḥ|
garbhastu khalvantarikṣavāyvagnitōyabhūmivikāraścētanādhiṣṭhānabhūtaḥ|
evamanayA yuktyA pa~jcamahAbhUtavikArasamudAyAtmako garbhashcetanAdhiShThAnabhUtaH; sa hyasyaShaShTho dhAturuktaH||6||
evamanayA yuktyA pa~jcamahAbhUtavikArasamudAyAtmako garbhashcetanAdhiShThAnabhUtaH; sa hyasyaShaShTho dhAturuktaH||6||
</div></div>
''Garbha'' (embryo) is produced by the five ''mahabhutas'', i.e. ''akasha,vayu, agni, jala'' and ''prithvi'' and associated with the consciousness (''chetana''). It represents the combination of five ''mahabhutas'' and is also a holder of consciousness. Thus, the ''chetana'' constitutes the sixth ''dhatu'' and is responsible also for the formation of ''garbha'' (embryo).[6]
<div style="text-align:justify;">
''[[Garbha]]'' (embryo) is produced by the five ''[[mahabhuta]]s'', i.e. ''[[akasha]],[[vayu]], [[agni]], [[jala]]'' and ''[[prithvi]]'' and associated with the consciousness (''chetana''). It represents the combination of five ''[[mahabhuta]]s'' and is also a holder of consciousness. Thus, the ''chetana'' constitutes the sixth ''[[dhatu]]'' and is responsible also for the formation of ''[[garbha]]'' (embryo).[6]
</div>
=== Development of embryo in the womb ===
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यया चानुपूर्व्याऽभिनिर्वर्तते कुक्षौ तां व्याख्यास्यामः-
यया चानुपूर्व्याऽभिनिर्वर्तते कुक्षौ तां व्याख्यास्यामः-
स तथा हर्षभूतेनात्मनोदीरितश्चाधिष्ठितश्च बीजरूपो धातुः पुरुषशरीरादभिनिष्पत्त्योचितेन पथा गर्भाशयमनुप्रविश्यार्तवेनाभिसंसर्गमेति||७||
स तथा हर्षभूतेनात्मनोदीरितश्चाधिष्ठितश्च बीजरूपो धातुः पुरुषशरीरादभिनिष्पत्त्योचितेन पथा गर्भाशयमनुप्रविश्यार्तवेनाभिसंसर्गमेति||७||
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yayā cānupūrvyā'bhinirvartatē kukṣau tāṁ vyākhyāsyāmaḥ-
yayā cānupūrvyā'bhinirvartatē kukṣau tāṁ vyākhyāsyāmaḥ-
garbhAshayamanupravishyArtavenAbhisaMsargameti||7||
garbhAshayamanupravishyArtavenAbhisaMsargameti||7||
</div></div>
<div style="text-align:justify;">
Now, the order in which the embryo develops in the womb is being explained. After the discharge of menstrual blood and the formation of fresh blood begins, a woman attains the ''ritumati'' (state of fertility) provided she has had bath and her genital tract, ovum and uterus are in normal condition. When a man with his unimpaired sperms cohabits with such a woman, his semen which constitutes the essence of the body tissues, comes out driven by orgasm. The semen consisting of sperms motivated by the orgasm is ejaculated from the body of the man and reaches the uterus through the genital tract. Finally, the sperm unites with the ovum. [7]
Now, the order in which the embryo develops in the womb is being explained. After the discharge of menstrual blood and the formation of fresh blood begins, a woman attains the ''ritumati'' (state of fertility) provided she has had bath and her genital tract, ovum and uterus are in normal condition. When a man with his unimpaired sperms cohabits with such a woman, his semen which constitutes the essence of the body tissues, comes out driven by orgasm. The semen consisting of sperms motivated by the orgasm is ejaculated from the body of the man and reaches the uterus through the genital tract. Finally, the sperm unites with the ovum. [7]
</div>
<div class="mw-collapsible mw-collapsed">
तत्र पूर्वं चेतनाधातुः सत्त्वकरणो गुणग्रहणाय प्रवर्तते; स हि हेतुः कारणं निमित्तमक्षरं कर्ता मन्ता वेदिता बोद्धा द्रष्टा धाताब्रह्मा विश्वकर्मा विश्वरूपः पुरुषः प्रभवोऽव्ययो नित्यो गुणी ग्रहणं
तत्र पूर्वं चेतनाधातुः सत्त्वकरणो गुणग्रहणाय प्रवर्तते; स हि हेतुः कारणं निमित्तमक्षरं कर्ता मन्ता वेदिता बोद्धा द्रष्टा धाताब्रह्मा विश्वकर्मा विश्वरूपः पुरुषः प्रभवोऽव्ययो नित्यो गुणी ग्रहणं
सर्वमपि तु खल्वेतद्गुणोपादानमणुना कालेन भवति||८||
सर्वमपि तु खल्वेतद्गुणोपादानमणुना कालेन भवति||८||
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tatra pūrvaṁ cētanādhātuḥ sattvakaraṇō guṇagrahaṇāya pravartatē; sa hi hētuḥ kāraṇaṁnimittamakṣaraṁ kartā mantā vēditā bōddhā draṣṭā dhātā brahmā viśvakarmā viśvarūpaḥ puruṣaḥprabhavō'vyayō nityō guṇī grahaṇaṁ pradhānamavyaktaṁ jīvō jñaḥ pudgalaścētanāvān vibhurbhūtātmācēndriyātmā cāntarātmā cēti|
tatra pūrvaṁ cētanādhātuḥ sattvakaraṇō guṇagrahaṇāya pravartatē; sa hi hētuḥ kāraṇaṁnimittamakṣaraṁ kartā mantā vēditā bōddhā draṣṭā dhātā brahmā viśvakarmā viśvarūpaḥ puruṣaḥprabhavō'vyayō nityō guṇī grahaṇaṁ pradhānamavyaktaṁ jīvō jñaḥ pudgalaścētanāvān vibhurbhūtātmācēndriyātmā cāntarātmā cēti|
sarvamapi tu khalvetadguNopAdAnamaNunA kAlena bhavati||8||
sarvamapi tu khalvetadguNopAdAnamaNunA kAlena bhavati||8||
</div></div>
First of all the ''chetana dhatu'' (consciousness) i.e. the soul endowed with mind proceeds for taking hold of qualities. This ''chetana'' (consciousness) is known as ''hetu'' (associated cause), ''karana'' (non-constituent cause), ''nimitta'' (competent cause), ''akshara'' (the everlasting one), ''karta'' (the means), ''manta'' (the thinker), ''vedita'' (the knower), ''boddha'' (the intelligent one), ''drashta'' (the prophet), ''dhata'' (the supporter), ''brahma'' (the creator), ''vishwakarma'' (the builder of the universe/fetus), ''vishvarupa'' (taking universal form), ''purusha'' (lying in the body), ''prabhava'' (the source of origin), ''avyaya'' (the immutable) ''nitya'' (the eternal) ''guni'' (the receptacle of ''mahabhutas''), ''grahana'' (receiver), ''pradhana'' (the foremost), ''avyakta'' (the unmanifested one), ''jeeva'' (the lively one), ''jna'' (the mindful one), ''pudgala'' (the ego), ''chetnavan'' (one having consciousness), ''vibhu'' (omnipresent), ''bhutatma'' (pragmatic soul), ''indriyatma'' (essence of sense organs) and ''antaratma'' (inner soul). Thus, the soul, at the time of beholding the qualities first of all, creates ''akasha'' in the same way as after complete obliteration of entire universe, the God of creation, Brahma created ''akasha'' with the support of mind followed by creation of other four elements ''vayu'' etc. which have higher degrees of materialistic qualities sequentially. In the same way, the soul, desirous of creating same events in the body, first of all, unites with the ''akasha'' and then with other four ''bhutas'' whose attributes are more and more manifested sequentially. All these actions take place in a very short time. (''anu kala'').[8]
<div style="text-align:justify;">
First of all the ''chetana dhatu'' (consciousness) i.e. the soul endowed with mind proceeds for taking hold of qualities. This ''chetana'' (consciousness) is known as ''hetu'' (associated cause), ''karana'' (non-constituent cause), ''nimitta'' (competent cause), ''akshara'' (the everlasting one), ''karta'' (the means), ''manta'' (the thinker), ''vedita'' (the knower), ''boddha'' (the intelligent one), ''drashta'' (the prophet), ''dhata'' (the supporter), ''brahma'' (the creator), ''vishwakarma'' (the builder of the universe/fetus), ''vishvarupa'' (taking universal form), ''[[purusha]]'' (lying in the body), ''prabhava'' (the source of origin), ''avyaya'' (the immutable) ''nitya'' (the eternal) ''guni'' (the receptacle of ''mahabhutas''), ''grahana'' (receiver), ''pradhana'' (the foremost), ''[[Avyakta|avyakta]]'' (the unmanifested one), ''jeeva'' (the lively one), ''jna'' (the mindful one), ''pudgala'' (the ego), ''chetnavan'' (one having consciousness), ''vibhu'' (omnipresent), ''bhutatma'' (pragmatic soul), ''indriyatma'' (essence of sense organs) and ''antaratma'' (inner soul). Thus, the soul, at the time of beholding the qualities first of all, creates ''[[akasha]]'' in the same way as after complete obliteration of entire universe, the God of creation, Brahma created ''[[akasha]]'' with the support of mind followed by creation of other four elements ''[[vayu]]'' etc. which have higher degrees of materialistic qualities sequentially. In the same way, the soul, desirous of creating same events in the body, first of all, unites with the ''[[akasha]]'' and then with other four ''bhutas'' whose attributes are more and more manifested sequentially. All these actions take place in a very short time. (''anu kala'').[8]
</div>
=== Development in first month ===
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स सर्वगुणवान् गर्भत्वमापन्नः प्रथमे मासि सम्मूर्च्छितः सर्वधातुकलुषीकृतः खेटभूतो भवत्यव्यक्तविग्रहःसदसद्भूताङ्गावयवः||९||
स सर्वगुणवान् गर्भत्वमापन्नः प्रथमे मासि सम्मूर्च्छितः सर्वधातुकलुषीकृतः खेटभूतो भवत्यव्यक्तविग्रहःसदसद्भूताङ्गावयवः||९||
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sa sarvaguṇavān garbhatvamāpannaḥ prathamē māsi sammūrcchitaḥ sarvadhātukaluṣīkr̥taḥ khēṭabhūtō bhavatyavyaktavigrahaḥ sadasadbhūtāṅgāvayavaḥ||9||
sa sarvaguṇavān garbhatvamāpannaḥ prathamē māsi sammūrcchitaḥ sarvadhātukaluṣīkr̥taḥ khēṭabhūtō bhavatyavyaktavigrahaḥ sadasadbhūtāṅgāvayavaḥ||9||
sa sarvaguNavAn garbhatvamApannaH prathame mAsi sammUrcchitaH sarvadhAtukaluShIkRutaH kheTabhUto bhavatyavyaktavigrahaH sadasadbhUtA~ggAvayavaH||9||
sa sarvaguNavAn garbhatvamApannaH prathame mAsi sammUrcchitaH sarvadhAtukaluShIkRutaH kheTabhUto bhavatyavyaktavigrahaH sadasadbhUtA~ggAvayavaH||9||
</div></div>
In the first month of gestation, the soul possessing all the qualities gets amalgamated with all the ''dhatus'' to form ''khetabhuta'' (semisolid, sticky substance) in which all the body parts are not manifested in spite of their presence in explicated or non-explicated form. [9]
<div style="text-align:justify;">
In the first month of gestation, the soul possessing all the qualities gets amalgamated with all the ''[[dhatu]]s'' to form ''khetabhuta'' (semisolid, sticky substance) in which all the body parts are not manifested in spite of their presence in explicated or non-explicated form. [9]
</div>
=== Features in second month ===
<div class="mw-collapsible mw-collapsed">
द्वितीये मासि घनः सम्पद्यते पिण्डः पेश्यर्बुदं वा|
द्वितीये मासि घनः सम्पद्यते पिण्डः पेश्यर्बुदं वा|
तत्र घनः पुरुषः, पेशी स्त्री, अर्बुदं नपुंसकम्||१०||
तत्र घनः पुरुषः, पेशी स्त्री, अर्बुदं नपुंसकम्||१०||
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dvitīyē māsi ghanaḥ sampadyatē piṇḍaḥ pēśyarbudaṁ vā|
dvitīyē māsi ghanaḥ sampadyatē piṇḍaḥ pēśyarbudaṁ vā|
tatra ghanaH puruShaH, peshI strI, arbudaM napuMsakam||10||
tatra ghanaH puruShaH, peshI strI, arbudaM napuMsakam||10||
</div></div>
<div style="text-align:justify;">
During the second month of gestation, the embryo takes the form of solid mass. If it takes oval shape, then the born child would be a male, if it takes elongated shape, the female child will be born, and in the case of tumor shaped (round and elevated) mass, the hermaphrodite. [10]
During the second month of gestation, the embryo takes the form of solid mass. If it takes oval shape, then the born child would be a male, if it takes elongated shape, the female child will be born, and in the case of tumor shaped (round and elevated) mass, the hermaphrodite. [10]
</div>
=== Features in third month ===
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तृतीये मासि सर्वेन्द्रियाणि सर्वाङ्गावयवाश्च यौगपद्येनाभिनिर्वर्तन्ते||११||
तृतीये मासि सर्वेन्द्रियाणि सर्वाङ्गावयवाश्च यौगपद्येनाभिनिर्वर्तन्ते||११||
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tr̥tīyē māsi sarvēndriyāṇi sarvāṅgāvayavāśca yaugapadyēnābhinirvartantē||11||
tr̥tīyē māsi sarvēndriyāṇi sarvāṅgāvayavāśca yaugapadyēnābhinirvartantē||11||
tRutIye mAsi sarvendriyANi sarvA~ggAvayavAshca yaugapadyenAbhinirvartante||11||
tRutIye mAsi sarvendriyANi sarvA~ggAvayavAshca yaugapadyenAbhinirvartante||11||
</div></div>
In third month, all the sense organs along with all the body parts are manifested simultaneously. [11]
In third month, all the sense organs along with all the body parts are manifested simultaneously. [11]
=== ''Mahabhuta''-specific features ===
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तत्रास्य केचिदङ्गावयवा मातृजादीनवयवान् विभज्य पूर्वमुक्ता यथावत्|
तत्रास्य केचिदङ्गावयवा मातृजादीनवयवान् विभज्य पूर्वमुक्ता यथावत्|
तत्रास्याकाशात्मकं शब्दः श्रोत्रं लाघवं सौक्ष्म्यं विवेकश्च, वाय्वात्मकं स्पर्शः स्पर्शनं रौक्ष्यं प्रेरणं धातुव्यूहनं चेष्टाश्च शारीर्यः, अग्न्यात्मकं रूपं दर्शनं प्रकाशः पक्तिरौष्ण्यं च, अबात्मकं रसो रसनं शैत्यं मार्दवं स्नेहःक्लेदश्च, पृथिव्यात्मकं गन्धो घ्राणं गौरवं स्थैर्यं मूर्तिश्चेति||१२||
तत्रास्याकाशात्मकं शब्दः श्रोत्रं लाघवं सौक्ष्म्यं विवेकश्च, वाय्वात्मकं स्पर्शः स्पर्शनं रौक्ष्यं प्रेरणं धातुव्यूहनं चेष्टाश्च शारीर्यः, अग्न्यात्मकं रूपं दर्शनं प्रकाशः पक्तिरौष्ण्यं च, अबात्मकं रसो रसनं शैत्यं मार्दवं स्नेहःक्लेदश्च, पृथिव्यात्मकं गन्धो घ्राणं गौरवं स्थैर्यं मूर्तिश्चेति||१२||
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tatrāsya kēcidaṅgāvayavā mātr̥jādīnavayavān vibhajya pūrvamuktā yathāvat|
tatrāsya kēcidaṅgāvayavā mātr̥jādīnavayavān vibhajya pūrvamuktā yathāvat|
tatrAsyAkAshAtmakaM shabdaH shrotraM lAghavaM saukShmyaM vivekashca, vAyvAtmakaM sparshaH sparshanaM raukShyaM preraNaM dhAtuvyUhanaMceShTAshca shArIryaH, agnyAtmakaM rUpaM darshanaM prakAshaH paktirauShNyaM ca, abAtmakaM raso rasanaM shaityaM mArdavaM snehaH kledashca,pRuthivyAtmakaM gandho ghrANaM gauravaM sthairyaM mUrtishceti||12||
tatrAsyAkAshAtmakaM shabdaH shrotraM lAghavaM saukShmyaM vivekashca, vAyvAtmakaM sparshaH sparshanaM raukShyaM preraNaM dhAtuvyUhanaMceShTAshca shArIryaH, agnyAtmakaM rUpaM darshanaM prakAshaH paktirauShNyaM ca, abAtmakaM raso rasanaM shaityaM mArdavaM snehaH kledashca,pRuthivyAtmakaM gandho ghrANaM gauravaM sthairyaM mUrtishceti||12||
</div></div>
<div style="text-align:justify;">
Some of the body parts of fetus like those having origin in mother etc. have already been enumerated earlier. Now we will enlist them according to the category based on modifications of the ''[[panchamahabhuta]]'' (five elements) with some additional ones.
Even those parts originated from mother etc. are also due to modifications on ''[[panchamahabhuta]]''.
In the fetus, the parts originated from ''[[akasha mahabhuta]]'' are- sound, auditory sensation, lightness, fineness and space; the parts from ''[[vayu mahabhuta]]'' are – tangibility, sense of touch, roughness, impulsion, structuring of body tissues and maintaining of movements of the body and ''[[dosha]]''; the parts belonging to ''[[agni mahabhuta]]'' are visible form, vision, brightness, digestion and heat; those belonging to ''[[apa mahabhuta]]'' are taste, sense of taste, coldness, softness, unctuousness and moisture; those belonging to ''[[prithvi mahabhuta]]'' are odor, sensation of smell, heaviness, steadiness and material form. [12]
</div>
=== ''Loka [[purusha]]'' theory ===
In the fetus, the parts originated from ''akasha mahabhuta'' are- sound, auditory sensation, lightness, fineness and space; the parts from ''vayu mahabhuta'' are – tangibility, sense of touch, roughness, impulsion, structuring of body tissues and maintaining of movements of the body and ''dosha''; the parts belonging to ''agni mahabhuta'' are visible form, vision, brightness, digestion and heat; those belonging to ''apa mahabhuta'' are taste, sense of taste, coldness, softness, unctuousness and moisture; those belonging to ''prithvi'' ''mahabhuta'' are odor, sensation of smell, heaviness, steadiness and material form. [12]
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एवमयं लोकसम्मितः पुरुषः|
एवमयं लोकसम्मितः पुरुषः|
यावन्तो हि लोके मूर्तिमन्तो भावविशेषास्तावन्तः पुरुषे, यावन्तः पुरुषे तावन्तो लोके इति; बुधास्त्वेवं द्रष्टुमिच्छन्ति||१३||
यावन्तो हि लोके मूर्तिमन्तो भावविशेषास्तावन्तः पुरुषे, यावन्तः पुरुषे तावन्तो लोके इति; बुधास्त्वेवं द्रष्टुमिच्छन्ति||१३||
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ēvamayaṁ lōkasammitaḥ puruṣaḥ|
ēvamayaṁ lōkasammitaḥ puruṣaḥ|
yAvanto hi loke mUrtimanto bhAvavisheShAstAvantaH puruShe, yAvantaH puruShe tAvanto loke iti;budhAstvevaM draShTumicchanti||13||
yAvanto hi loke mUrtimanto bhAvavisheShAstAvantaH puruShe, yAvantaH puruShe tAvanto loke iti;budhAstvevaM draShTumicchanti||13||
</div></div>
<div style="text-align:justify;">
Therefore the individual is an embodiment of the universe. All the material and spiritual phenomena of the universe are present in the individual and vice versa. This is how the wise desires to perceive. [13]
Therefore the individual is an embodiment of the universe. All the material and spiritual phenomena of the universe are present in the individual and vice versa. This is how the wise desires to perceive. [13]
</div>
=== Gender specific features in development of fetus ===
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एवमस्येन्द्रियाण्यङ्गावयवाश्च यौगपद्येनाभिनिर्वर्तन्तेऽन्यत्र तेभ्यो भावेभ्यो येऽस्य जातस्योत्तरकालं जायन्ते; तद्यथा-दन्ता व्यञ्जनानि व्यक्तीभावस्तथायुक्तानि चापराणि|
एवमस्येन्द्रियाण्यङ्गावयवाश्च यौगपद्येनाभिनिर्वर्तन्तेऽन्यत्र तेभ्यो भावेभ्यो येऽस्य जातस्योत्तरकालं जायन्ते; तद्यथा-दन्ता व्यञ्जनानि व्यक्तीभावस्तथायुक्तानि चापराणि|
तद्यथा- क्लैब्यं भीरुत्वमवैशारद्यं मोहोऽनवस्थानमधोगुरुत्वमसहनं शैथिल्यं मार्दवं गर्भाशयबीजभागस्तथायुक्तानिचापराणि स्त्रीकराणि, अतो विपरीतानि पुरुषकराणि, उभयभागावयवा नपुंसककराणि भवन्ति||१४||
तद्यथा- क्लैब्यं भीरुत्वमवैशारद्यं मोहोऽनवस्थानमधोगुरुत्वमसहनं शैथिल्यं मार्दवं गर्भाशयबीजभागस्तथायुक्तानिचापराणि स्त्रीकराणि, अतो विपरीतानि पुरुषकराणि, उभयभागावयवा नपुंसककराणि भवन्ति||१४||
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ēvamasyēndriyāṇyaṅgāvayavāśca yaugapadyēnābhinirvartantē'nyatra tēbhyō bhāvēbhyō yē'syajātasyōttarakālaṁ jāyantē; tadyathā- dantā vyañjanāni vyaktībhāvastathāyuktāni [18] cāparāṇi|
ēvamasyēndriyāṇyaṅgāvayavāśca yaugapadyēnābhinirvartantē'nyatra tēbhyō bhāvēbhyō yē'syajātasyōttarakālaṁ jāyantē; tadyathā- dantā vyañjanāni vyaktībhāvastathāyuktāni [18] cāparāṇi|
tadyathA- klaibyaM bhIrutvamavaishAradyaM moho~anavasthAnamadhogurutvamasahanaM shaithilyaMmArdavaM garbhAshayabIjabhAgastathAyuktAni cAparANi strIkarANi, ato viparItAni puruShakarANi,ubhayabhAgAvayavA [19] napuMsakakarANi bhavanti||14||
tadyathA- klaibyaM bhIrutvamavaishAradyaM moho~anavasthAnamadhogurutvamasahanaM shaithilyaMmArdavaM garbhAshayabIjabhAgastathAyuktAni cAparANi strIkarANi, ato viparItAni puruShakarANi,ubhayabhAgAvayavA [19] napuMsakakarANi bhavanti||14||
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Therefore, the senses and organs of the fetus are simultaneously manifested except the ones which are manifested only after birth such as teeth, secondary sexual characteristics like beard and breasts, signs of puberty like production of semen and ovum and alike traits are developed later. This is the normalcy and otherwise abnormal. In the fetus, there are certain characteristics, which are permanent whereas certain others are temporary. The permanent characteristics distinguish the male, female or hermaphrodite sex of the fetus. The characteristic features which determine its male or female sex depend on the self or the mahābhūtas and determined as per the dominance of one or the other of these factors such as cowardice, timidity, lack of skills, confusion, wavering nature, heaviness in lower body, intolerance, flabbiness, softness, presence of uterus and ovum and other such characters determine the female sex, opposite characters determine the male sex and mixture of both denote the hermaphrodite. [14]
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Therefore, the senses and organs of the fetus are simultaneously manifested except the ones which are manifested only after birth such as teeth, secondary sexual characteristics like beard and breasts, signs of puberty like production of semen and ovum and alike traits are developed later. This is the normalcy and otherwise abnormal. In the fetus, there are certain characteristics, which are permanent whereas certain others are temporary. The permanent characteristics distinguish the male, female or hermaphrodite sex of the fetus. The characteristic features which determine its male or female sex depend on the self or the [[mahabhuta]]s and determined as per the dominance of one or the other of these factors such as cowardice, timidity, lack of skills, confusion, wavering nature, heaviness in lower body, intolerance, flabbiness, softness, presence of uterus and ovum and other such characters determine the female sex, opposite characters determine the male sex and mixture of both denote the hermaphrodite. [14]
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तस्य यत्कालमेवेन्द्रियाणि सन्तिष्ठन्ते, तत्कालमेव चेतसि वेदना निर्बन्धं प्राप्नोति; तस्मात्तदा प्रभृति गर्भः स्पन्दते, प्रार्थयतेच जन्मान्तरानुभूतं यत् किञ्चित्, तद्द्वैहृदय्यमाचक्षते वृद्धाः|
तस्य यत्कालमेवेन्द्रियाणि सन्तिष्ठन्ते, तत्कालमेव चेतसि वेदना निर्बन्धं प्राप्नोति; तस्मात्तदा प्रभृति गर्भः स्पन्दते, प्रार्थयतेच जन्मान्तरानुभूतं यत् किञ्चित्, तद्द्वैहृदय्यमाचक्षते वृद्धाः|
तस्मात् प्रियहिताभ्यां गर्भिणीं विशेषेणोपचरन्ति कुशलाः||१५||
तस्मात् प्रियहिताभ्यां गर्भिणीं विशेषेणोपचरन्ति कुशलाः||१५||
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tasya yatkālamēvēndriyāṇi santiṣṭhantē, tatkālamēva cētasi vēdanā nirbandhaṁ prāpnōti; tasmāttadāprabhr̥ti garbhaḥ spandatē, prārthayatē ca janmāntarānubhūtaṁ yat kiñcit, taddvaihr̥dayyamācakṣatēvr̥ddhāḥ|
tasya yatkālamēvēndriyāṇi santiṣṭhantē, tatkālamēva cētasi vēdanā nirbandhaṁ prāpnōti; tasmāttadāprabhr̥ti garbhaḥ spandatē, prārthayatē ca janmāntarānubhūtaṁ yat kiñcit, taddvaihr̥dayyamācakṣatēvr̥ddhāḥ|
tasmAt priyahitAbhyAM garbhiNIM visheSheNopacaranti kushalAH||15||
tasmAt priyahitAbhyAM garbhiNIM visheSheNopacaranti kushalAH||15||
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When senses of the fetus get manifested, its mind gets associated with feelings and due to this the fetus starts shuddering and expresses the wishes based on the experiences of prior life of the individual. According to elder persons, this condition is known as ''dauhrida'' (bi-cardiac condition). The heart of the fetus formed from the maternal component is linked to the mother’s heart through the ''rasavahi'' (nutrient material carrying channels) and through these channels fetus expresses its wishes through the mother.
When senses of the fetus get manifested, its mind gets associated with feelings and due to this the fetus starts shuddering and expresses the wishes based on the experiences of prior life of the individual. According to elder persons, this condition is known as ''dauhrida'' (bi-cardiac condition). The heart of the fetus formed from the maternal component is linked to the mother’s heart through the ''rasavahi'' (nutrient material carrying channels) and through these channels fetus expresses its wishes through the mother.
Due to this view people, do not want to overlook the wishes of the fetus as reflected through the desires of the pregnant mother. If these wishes are overlooked, the fetus may either be damaged or get distorted. The appropriate protection and defense of the pregnant mother is as good as the protection and defense of the fetus itself. So, the intelligent individuals concentrate upon a pregnant mother with particular care to accomplish her beloved and beneficial requirements. [15]
Due to this view people, do not want to overlook the wishes of the fetus as reflected through the desires of the pregnant mother. If these wishes are overlooked, the fetus may either be damaged or get distorted. The appropriate protection and defense of the pregnant mother is as good as the protection and defense of the fetus itself. So, the intelligent individuals concentrate upon a pregnant mother with particular care to accomplish her beloved and beneficial requirements. [15]
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=== Signs of pregnancy ===
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तस्या गर्भापत्तेर्द्वैहृदय्यस्य च विज्ञानार्थं लिङ्गानि समासेनोपदेक्ष्यामः|
तस्या गर्भापत्तेर्द्वैहृदय्यस्य च विज्ञानार्थं लिङ्गानि समासेनोपदेक्ष्यामः|
तद्यथा- आर्तवादर्शनमास्यसंस्रवणमनन्नाभिलाषश्छर्दिररोचकोऽम्लकामता च विशेषेण श्रद्धाप्रणयनमुच्चावचेषु भावेषुगुरुगात्रत्वं चक्षुषोर्ग्लानिः स्तनयोः स्तन्यमोष्ठयोः स्तनमण्डलयोश्च कार्ष्ण्यमत्यर्थं श्वयथुः पादयोरीषल्लोमराज्युद्गमोयोन्याश्चाटालत्वमिति गर्भे पर्यागते रूपाणि भवन्ति||१६||
तद्यथा- आर्तवादर्शनमास्यसंस्रवणमनन्नाभिलाषश्छर्दिररोचकोऽम्लकामता च विशेषेण श्रद्धाप्रणयनमुच्चावचेषु भावेषुगुरुगात्रत्वं चक्षुषोर्ग्लानिः स्तनयोः स्तन्यमोष्ठयोः स्तनमण्डलयोश्च कार्ष्ण्यमत्यर्थं श्वयथुः पादयोरीषल्लोमराज्युद्गमोयोन्याश्चाटालत्वमिति गर्भे पर्यागते रूपाणि भवन्ति||१६||
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tasyā garbhāpattērdvaihr̥dayyasya ca vijñānārthaṁ liṅgāni samāsēnōpadēkṣyāmaḥ|
tasyā garbhāpattērdvaihr̥dayyasya ca vijñānārthaṁ liṅgāni samāsēnōpadēkṣyāmaḥ|
tadyathA- ArtavAdarshanamAsyasaMsravaNamanannAbhilAShashchardirarocako~amlakAmatA cavisheSheNa shraddhApraNayanamuccAvaceShu bhAveShu gurugAtratvaM cakShuShorglAniH stanayoHstanyamoShThayoH stanamaNDalayoshca kArShNyamatyarthaM shvayathuH pAdayorIShallomarAjyudgamoyonyAshcATAlatvamiti garbhe paryAgate rUpANi bhavanti||16||
tadyathA- ArtavAdarshanamAsyasaMsravaNamanannAbhilAShashchardirarocako~amlakAmatA cavisheSheNa shraddhApraNayanamuccAvaceShu bhAveShu gurugAtratvaM cakShuShorglAniH stanayoHstanyamoShThayoH stanamaNDalayoshca kArShNyamatyarthaM shvayathuH pAdayorIShallomarAjyudgamoyonyAshcATAlatvamiti garbhe paryAgate rUpANi bhavanti||16||
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Now I shall explain in brief the signs and symptoms that are indicative of pregnancy as well as the bi-cardiac condition. The knowledge of signs and symptoms facilitate the management of these conditions. Therefore, it is necessary to explain their signs and symptoms such as- amenorrhoea, excessive salivation, lack of desire to take food, vomiting, loss of appetite, liking for sour things, liking for all types of food- both wholesome and unwholesome, heaviness of the body, feeling of heaviness in the eyes, appearance of milk in breasts, appearance of excessive darkness in the lips and the areola of breasts, mild edema on feet, appearance of small hairs and dilatation of vagina. [16]
Now I shall explain in brief the signs and symptoms that are indicative of pregnancy as well as the bi-cardiac condition. The knowledge of signs and symptoms facilitate the management of these conditions. Therefore, it is necessary to explain their signs and symptoms such as- amenorrhoea, excessive salivation, lack of desire to take food, vomiting, loss of appetite, liking for sour things, liking for all types of food- both wholesome and unwholesome, heaviness of the body, feeling of heaviness in the eyes, appearance of milk in breasts, appearance of excessive darkness in the lips and the areola of breasts, mild edema on feet, appearance of small hairs and dilatation of vagina. [16]
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सा यद्यदिच्छेत्तत्तदस्यै दद्यादन्यत्र गर्भोपघातकरेभ्यो भावेभ्यः||१७||
सा यद्यदिच्छेत्तत्तदस्यै दद्यादन्यत्र गर्भोपघातकरेभ्यो भावेभ्यः||१७||
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sā yadyadicchēttattadasyai dadyādanyatra garbhōpaghātakarēbhyō bhāvēbhyaḥ||17||
sā yadyadicchēttattadasyai dadyādanyatra garbhōpaghātakarēbhyō bhāvēbhyaḥ||17||
sA yadyadicchettattadasyai dadyAdanyatra garbhopaghAtakarebhyo bhAvebhyaH||17||
sA yadyadicchettattadasyai dadyAdanyatra garbhopaghAtakarebhyo bhAvebhyaH||17||
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As the wishes of the fetus are expressed through the mother, all wishes of mother should be fulfilled. What-so-ever she desires during this period should be provided except the substances likely to injure the fetus. [17]
As the wishes of the fetus are expressed through the mother, all wishes of mother should be fulfilled. What-so-ever she desires during this period should be provided except the substances likely to injure the fetus. [17]
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=== Harmful factors in pregnancy ===
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गर्भोपघातकरास्त्विमे भावा भवन्तिः; तद्यथासर्वमतिगुरूष्णतीक्ष्णं दारुणाश्च चेष्टाः; इमांश्चान्यानुपदिशन्ति वृद्धाः-देवतारक्षोऽनुचरपरिरक्षणार्थं न रक्तानि वासांसि बिभृयान्न मदकराणि मद्यान्यभ्यवहरेन्न यानमधिरोहेन्न मांसमश्नीयात्सर्वेन्द्रियप्रतिकूलांश्च भावान् दूरतः परिवर्जयेत्, यच्चान्यदपि किञ्चित् स्त्रियो विद्युः||१८||
गर्भोपघातकरास्त्विमे भावा भवन्तिः; तद्यथासर्वमतिगुरूष्णतीक्ष्णं दारुणाश्च चेष्टाः; इमांश्चान्यानुपदिशन्ति वृद्धाः-देवतारक्षोऽनुचरपरिरक्षणार्थं न रक्तानि वासांसि बिभृयान्न मदकराणि मद्यान्यभ्यवहरेन्न यानमधिरोहेन्न मांसमश्नीयात्सर्वेन्द्रियप्रतिकूलांश्च भावान् दूरतः परिवर्जयेत्, यच्चान्यदपि किञ्चित् स्त्रियो विद्युः||१८||
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garbhōpaghātakarāstvimē bhāvā bhavantiḥ; tadyathā- sarvamatigurūṣṇatīkṣṇaṁ dāruṇāśca cēṣṭāḥ;imāṁścānyānupadiśanti vr̥ddhāḥ- dēvatārakṣō'nucaraparirakṣaṇārthaṁ na raktāni vāsāṁsi bibhr̥yānnamadakarāṇi madyānyabhyavaharēnna yānamadhirōhēnna māṁsamaśnīyāt sarvēndriyapratikūlāṁścabhāvān dūrataḥ parivarjayēt, yaccānyadapi kiñcit striyō vidyuḥ||18||
garbhōpaghātakarāstvimē bhāvā bhavantiḥ; tadyathā- sarvamatigurūṣṇatīkṣṇaṁ dāruṇāśca cēṣṭāḥ;imāṁścānyānupadiśanti vr̥ddhāḥ- dēvatārakṣō'nucaraparirakṣaṇārthaṁ na raktāni vāsāṁsi bibhr̥yānnamadakarāṇi madyānyabhyavaharēnna yānamadhirōhēnna māṁsamaśnīyāt sarvēndriyapratikūlāṁścabhāvān dūrataḥ parivarjayēt, yaccānyadapi kiñcit striyō vidyuḥ||18||
garbhopaghAtakarAstvime bhAvA bhavantiH; tadyathA- sarvamatigurUShNatIkShNaM dAruNAshca ceShTAH;imAMshcAnyAnupadishanti vRuddhAH- devatArakSho~anucaraparirakShaNArthaM na raktAni vAsAMsibibhRuyAnna madakarANi madyAnyabhyavaharenna yAnamadhirohenna mAMsamashnIyAtsarvendriyapratikUlAMshca bhAvAn dUrataH parivarjayet, yaccAnyadapi ki~jcit striyo vidyuH||18||
garbhopaghAtakarAstvime bhAvA bhavantiH; tadyathA- sarvamatigurUShNatIkShNaM dAruNAshca ceShTAH;imAMshcAnyAnupadishanti vRuddhAH- devatArakSho~anucaraparirakShaNArthaM na raktAni vAsAMsibibhRuyAnna madakarANi madyAnyabhyavaharenna yAnamadhirohenna mAMsamashnIyAtsarvendriyapratikUlAMshca bhAvAn dUrataH parivarjayet, yaccAnyadapi ki~jcit striyo vidyuH||18||
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The following factors are harmful for the fetus for example-excessive use of heavy, hot and pungent substances, exertion activities, and others as instructed by elder persons. For the protection from the effect of gods, devils and their followers like she should not wear red apparel, she should not take intoxicating substances and wine, ride over rough riding vehicle, take meat and she should be far away from substances which are unwholesome to the senses and all other unwholesome substances should be avoided as advised by experienced ladies.[18]
The following factors are harmful for the fetus for example-excessive use of heavy, hot and pungent substances, exertion activities, and others as instructed by elder persons. For the protection from the effect of gods, devils and their followers like she should not wear red apparel, she should not take intoxicating substances and wine, ride over rough riding vehicle, take meat and she should be far away from substances which are unwholesome to the senses and all other unwholesome substances should be avoided as advised by experienced ladies.[18]
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तीव्रायां तु खलु प्रार्थनायां काममहितमप्यस्यै हितेनोपहितं दद्यात् प्रार्थनाविनयनार्थम्|
तीव्रायां तु खलु प्रार्थनायां काममहितमप्यस्यै हितेनोपहितं दद्यात् प्रार्थनाविनयनार्थम्|
प्रार्थनासन्धारणाद्धि वायुः प्रकुपितोऽन्तःशरीरमनुचरन् गर्भस्यापद्यमानस्य विनाशं वैरूप्यं वा कुर्यात्||१९||
प्रार्थनासन्धारणाद्धि वायुः प्रकुपितोऽन्तःशरीरमनुचरन् गर्भस्यापद्यमानस्य विनाशं वैरूप्यं वा कुर्यात्||१९||
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tīvrāyāṁ tu khalu prārthanāyāṁ kāmamahitamapyasyai hitēnōpahitaṁ dadyāt prārthanāvinayanārtham|
tīvrāyāṁ tu khalu prārthanāyāṁ kāmamahitamapyasyai hitēnōpahitaṁ dadyāt prārthanāvinayanārtham|
prArthanAsandhAraNAddhi vAyuH prakupito~antaHsharIramanucaran garbhasyApadyamAnasya vinAshaMvairUpyaM vA kuryAt||19||
prArthanAsandhAraNAddhi vAyuH prakupito~antaHsharIramanucaran garbhasyApadyamAnasya vinAshaMvairUpyaM vA kuryAt||19||
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If the desire of the mother to use the substances likely to cause harm to the fetus is very acute, then even these substances can be given by addition of beneficial substances having capability to counteract the harmful effects. By the suppression of the desires, the ''vata'' gets vitiated, moves in the body of fetus produces different diseases, morphological abnormalities (dysmorphism) or even death. [19]
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If the desire of the mother to use the substances likely to cause harm to the fetus is very acute, then even these substances can be given by addition of beneficial substances having capability to counteract the harmful effects. By the suppression of the desires, the ''[[vata]]'' gets vitiated, moves in the body of fetus produces different diseases, morphological abnormalities (dysmorphism) or even death. [19]
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=== Features in fourth month ===
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चतुर्थे मासि स्थिरत्वमापद्यते गर्भः, तस्मात्तदा गर्भिणी गुरुगात्रत्वमधिकमापद्यते विशेषेण||२०||
चतुर्थे मासि स्थिरत्वमापद्यते गर्भः, तस्मात्तदा गर्भिणी गुरुगात्रत्वमधिकमापद्यते विशेषेण||२०||
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caturthē māsi sthiratvamāpadyatē garbhaḥ, tasmāttadā garbhiṇī gurugātratvamadhikamāpadyatēviśēṣēṇa||20||
caturthē māsi sthiratvamāpadyatē garbhaḥ, tasmāttadā garbhiṇī gurugātratvamadhikamāpadyatēviśēṣēṇa||20||
caturthe mAsi sthiratvamApadyate garbhaH, tasmAttadA garbhiNI gurugAtratvamadhikamApadyatevisheSheNa||20||
caturthe mAsi sthiratvamApadyate garbhaH, tasmAttadA garbhiNI gurugAtratvamadhikamApadyatevisheSheNa||20||
</div></div>
During fourth month of gestation, the fetus attains stability due to which, the pregnant woman feels more heaviness in her body.[20]
During fourth month of gestation, the fetus attains stability due to which, the pregnant woman feels more heaviness in her body.[20]
=== Features in fifth month ===
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पञ्चमे मासि गर्भस्य मांसशोणितोपचयो भवत्यधिकमन्येभ्यो मासेभ्यः, तस्मात्तदा गर्भिणी कार्श्यमापद्यते विशेषेण||२१||
पञ्चमे मासि गर्भस्य मांसशोणितोपचयो भवत्यधिकमन्येभ्यो मासेभ्यः, तस्मात्तदा गर्भिणी कार्श्यमापद्यते विशेषेण||२१||
<div class="mw-collapsible-content">
pañcamē māsi garbhasya māṁsaśōṇitōpacayō bhavatyadhikamanyēbhyō māsēbhyaḥ
pañcamē māsi garbhasya māṁsaśōṇitōpacayō bhavatyadhikamanyēbhyō māsēbhyaḥ
pa~jcame mAsi garbhasya mAMsashoNitopacayo bhavatyadhikamanyebhyo mAsebhyaH, tasmAttadAgarbhiNI kArshyamApadyate visheSheNa||21||
pa~jcame mAsi garbhasya mAMsashoNitopacayo bhavatyadhikamanyebhyo mAsebhyaH, tasmAttadAgarbhiNI kArshyamApadyate visheSheNa||21||
</div></div>
<div style="text-align:justify;">
Due to increased anabolism of muscle tissue and blood of the fetus during the fifth month of gestation, the pregnant woman becomes emaciated. [21]
Due to increased anabolism of muscle tissue and blood of the fetus during the fifth month of gestation, the pregnant woman becomes emaciated. [21]
</div>
=== Features in sixth month ===
<div class="mw-collapsible mw-collapsed">
षष्ठे मासि गर्भस्य बलवर्णोपचयो भवत्यधिकमन्येभ्यो मासेभ्यः, तस्मात्तदा गर्भिणी बलवर्णहानिमापद्यते विशेषेण||२२||
षष्ठे मासि गर्भस्य बलवर्णोपचयो भवत्यधिकमन्येभ्यो मासेभ्यः, तस्मात्तदा गर्भिणी बलवर्णहानिमापद्यते विशेषेण||२२||
<div class="mw-collapsible-content">
ṣaṣṭhē māsi garbhasya balavarṇōpacayō bhavatyadhikamanyēbhyō māsēbhyaḥ, tasmāttadā garbhiṇībalavarṇahānimāpadyatē viśēṣēṇa||22||
ṣaṣṭhē māsi garbhasya balavarṇōpacayō bhavatyadhikamanyēbhyō māsēbhyaḥ, tasmāttadā garbhiṇībalavarṇahānimāpadyatē viśēṣēṇa||22||
ShaShThe mAsi garbhasya balavarNopacayo bhavatyadhikamanyebhyo mAsebhyaH, tasmAttadA garbhiNIbalavarNahAnimApadyate visheSheNa||22||
ShaShThe mAsi garbhasya balavarNopacayo bhavatyadhikamanyebhyo mAsebhyaH, tasmAttadA garbhiNIbalavarNahAnimApadyate visheSheNa||22||
</div></div>
<div style="text-align:justify;">
During sixth month, fetus derives more strength and complexion, therefore the pregnant woman loses her strength and complexion significantly. [22]
During sixth month, fetus derives more strength and complexion, therefore the pregnant woman loses her strength and complexion significantly. [22]
</div>
=== Features in seventh month ===
<div class="mw-collapsible mw-collapsed">
सप्तमे मासि गर्भः सर्वैर्भावैराप्याय्यते, तस्मात्तदा गर्भिणी सर्वाकारैः क्लान्ततमा भवति||२३||
सप्तमे मासि गर्भः सर्वैर्भावैराप्याय्यते, तस्मात्तदा गर्भिणी सर्वाकारैः क्लान्ततमा भवति||२३||
<div class="mw-collapsible-content">
saptamē māsi garbhaḥ sarvairbhāvairāpyāyyatē, tasmāttadā garbhiṇī sarvākāraiḥ klāntatamābhavati||23||
saptamē māsi garbhaḥ sarvairbhāvairāpyāyyatē, tasmāttadā garbhiṇī sarvākāraiḥ klāntatamābhavati||23||
saptame mAsi garbhaH sarvairbhAvairApyAyyate, tasmAttadA garbhiNI sarvAkAraiH klAntatamAbhavati||23||
saptame mAsi garbhaH sarvairbhAvairApyAyyate, tasmAttadA garbhiNI sarvAkAraiH klAntatamAbhavati||23||
</div></div>
<div style="text-align:justify;">
As during the seventh month of gestation the fetus attains over-all fulfillment of all elements. Therefore, a pregnant woman becomes excessively exhausted. [23]
As during the seventh month of gestation the fetus attains over-all fulfillment of all elements. Therefore, a pregnant woman becomes excessively exhausted. [23]
</div>
=== Features in eighth month ===
<div class="mw-collapsible mw-collapsed">
अष्टमे मासि गर्भश्च मातृतो गर्भतश्च माता रसहारिणीभिः संवाहिनीभिर्मुहुर्मुहुरोजः परस्परत आददातेगर्भस्यासम्पूर्णत्वात् [३५] |
अष्टमे मासि गर्भश्च मातृतो गर्भतश्च माता रसहारिणीभिः संवाहिनीभिर्मुहुर्मुहुरोजः परस्परत आददातेगर्भस्यासम्पूर्णत्वात् [३५] |
तं चैवार्थमभिसमीक्ष्याष्टमं मासमगण्यमित्याचक्षते कुशलाः||२४||
तं चैवार्थमभिसमीक्ष्याष्टमं मासमगण्यमित्याचक्षते कुशलाः||२४||
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aṣṭamē māsi garbhaśca mātr̥tō garbhataśca mātā rasahāriṇībhiḥ saṁvāhinībhirmuhurmuhurōjaḥparasparata ādadātē garbhasyāsampūrṇatvāt |
aṣṭamē māsi garbhaśca mātr̥tō garbhataśca mātā rasahāriṇībhiḥ saṁvāhinībhirmuhurmuhurōjaḥparasparata ādadātē garbhasyāsampūrṇatvāt |
taM caivArthamabhisamIkShyAShTamaM mAsamagaNyamityAcakShate kushalAH||24||
taM caivArthamabhisamIkShyAShTamaM mAsamagaNyamityAcakShate kushalAH||24||
</div></div>
During the eighth month of gestation due to immaturity of the fetus, the ''ojas'' moves from the mother to fetus and from fetus to mother through the channels carrying ''rasa'' (nutritive fluid). As a result, at that time, the pregnant woman frequently becomes happy or dull (exhausted) parallel is the condition of the fetus. It is because of the instability of the ''ojas'', the delivery of the fetus during this month is prone to danger. In view of this, experts do not consider this month fit for labor. [24]
<div style="text-align:justify;">
During the eighth month of gestation due to immaturity of the fetus, the ''[[ojas]]'' moves from the mother to fetus and from fetus to mother through the channels carrying ''[[rasa]]'' (nutritive fluid). As a result, at that time, the pregnant woman frequently becomes happy or dull (exhausted) parallel is the condition of the fetus. It is because of the instability of the ''[[ojas]]'', the delivery of the fetus during this month is prone to danger. In view of this, experts do not consider this month fit for labor. [24]
</div>
=== Time of delivery ===
<div class="mw-collapsible mw-collapsed">
तस्मिन्नेकदिवसातिक्रान्तेऽपि नवमं मासमुपादाय प्रसवकालमित्याहुरादशमान्मासात्|
तस्मिन्नेकदिवसातिक्रान्तेऽपि नवमं मासमुपादाय प्रसवकालमित्याहुरादशमान्मासात्|
एतावान् प्रसवकालः, वैकारिकमतः परं कुक्षाववस्थानं गर्भस्य||२५||
एतावान् प्रसवकालः, वैकारिकमतः परं कुक्षाववस्थानं गर्भस्य||२५||
<div class="mw-collapsible-content">
tasminnēkadivasātikrāntē'pi navamaṁ māsamupādāya prasavakālamityāhurādaśamānmāsāt|
tasminnēkadivasātikrāntē'pi navamaṁ māsamupādāya prasavakālamityāhurādaśamānmāsāt|
etAvAn prasavakAlaH, vaikArikamataH [37] paraM kukShAvavasthAnaM garbhasya||25||
etAvAn prasavakAlaH, vaikArikamataH [37] paraM kukShAvavasthAnaM garbhasya||25||
</div></div>
<div style="text-align:justify;">
Even the first day after this eighth month i.e. from the first day of the ninth month till the tenth month is known as the period of parturition. Normally delivery takes place during this period. After this period, if there is retention of fetus in the uterus, it is considered abnormal. [25]
Even the first day after this eighth month i.e. from the first day of the ninth month till the tenth month is known as the period of parturition. Normally delivery takes place during this period. After this period, if there is retention of fetus in the uterus, it is considered abnormal. [25]
</div>
<div class="mw-collapsible mw-collapsed">
एवमनयाऽऽनुपूर्व्याऽभिनिर्वर्तते कुक्षौ||२६||
एवमनयाऽऽनुपूर्व्याऽभिनिर्वर्तते कुक्षौ||२६||
<div class="mw-collapsible-content">
ēvamanayā nupūrvyā'bhinirvartatē kukṣau||26||
ēvamanayā nupūrvyā'bhinirvartatē kukṣau||26||
evamanayA~a~anupUrvyA~abhinirvartate kukShau||26||
evamanayA~a~anupUrvyA~abhinirvartate kukShau||26||
</div></div>
In this way the fetus grows and develops sequentially in the womb. [26]
In this way the fetus grows and develops sequentially in the womb. [26]
<div class="mw-collapsible mw-collapsed">
मात्रादीनां खलु गर्भकराणां भावानां सम्पदस्तथा वृत्तsस्य सौष्ठवान्मातृतश्चैवोपस्नेहोपस्वेदाभ्यां कालपरिणामात्स्वभावसंसिद्धेश्च कुक्षौ वृद्धिं प्राप्नोति||२७||
मात्रादीनां खलु गर्भकराणां भावानां सम्पदस्तथा वृत्तsस्य सौष्ठवान्मातृतश्चैवोपस्नेहोपस्वेदाभ्यां कालपरिणामात्स्वभावसंसिद्धेश्च कुक्षौ वृद्धिं प्राप्नोति||२७||
<div class="mw-collapsible-content">
mātrādīnāṁ khalu garbhakarāṇāṁ bhāvānāṁ sampadastathā vr̥ttasyasauṣṭhavānmātr̥taścaivōpasnēhōpasvēdābhyāṁ kālapariṇāmāt svabhāvasaṁsiddhēśca kukṣau vr̥ddhiṁprāpnōti||27||
mātrādīnāṁ khalu garbhakarāṇāṁ bhāvānāṁ sampadastathā vr̥ttasyasauṣṭhavānmātr̥taścaivōpasnēhōpasvēdābhyāṁ kālapariṇāmāt svabhāvasaṁsiddhēśca kukṣau vr̥ddhiṁprāpnōti||27||
mAtrAdInAM khalu garbhakarANAM bhAvAnAM sampadastathA vRuttasyasauShThavAnmAtRutashcaivopasnehopasvedAbhyAM kAlapariNAmAt svabhAvasaMsiddheshca kukShauvRuddhiM prApnoti||27||
mAtrAdInAM khalu garbhakarANAM bhAvAnAM sampadastathA vRuttasyasauShThavAnmAtRutashcaivopasnehopasvedAbhyAM kAlapariNAmAt svabhAvasaMsiddheshca kukShauvRuddhiM prApnoti||27||
</div></div>
With the normalcy of the ''matrijadi'' (maternal etc.) six factors responsible for the production of the fetus viz. mother (ovum) father (sperm), ''satmya'' (adaptability), ''rasa'' (nutritive fluid) and ''sattva'' (mind) along with compliance to the code and conduct of dos and don’ts in the pregnancy by the mother, the fetus obtains its nourishment through ''upasneha'' (perfusion, osmosis, active and passive transport) and ''upasveda'' (warmth) from the mother as a result of passage of time and own nature fetus obtains growth and development in uterus. [27]
<div style="text-align:justify;">
With the normalcy of the ''matrijadi'' (maternal etc.) six factors responsible for the production of the fetus viz. mother (ovum) father (sperm), ''[[satmya]]'' (adaptability), ''[[rasa]]'' (nutritive fluid) and ''sattva'' (mind) along with compliance to the code and conduct of dos and don’ts in the pregnancy by the mother, the fetus obtains its nourishment through ''upasneha'' (perfusion, osmosis, active and passive transport) and ''upasveda'' (warmth) from the mother as a result of passage of time and own nature fetus obtains growth and development in uterus. [27]
</div>
<div class="mw-collapsible mw-collapsed">
मात्रादीनामेव तु खलु गर्भकराणां भावानां व्यापत्तिनिमित्तमस्याजन्म भवति||२८||
मात्रादीनामेव तु खलु गर्भकराणां भावानां व्यापत्तिनिमित्तमस्याजन्म भवति||२८||
<div class="mw-collapsible-content">
mātrādīnāmēva tu khalu garbhakarāṇāṁ bhāvānāṁ vyāpattinimittamasyājanma bhavati||28||
mātrādīnāmēva tu khalu garbhakarāṇāṁ bhāvānāṁ vyāpattinimittamasyājanma bhavati||28||
mAtrAdInAmeva tu khalu garbhakarANAM bhAvAnAM vyApattinimittamasyAjanma bhavati||28||
mAtrAdInAmeva tu khalu garbhakarANAM bhAvAnAM vyApattinimittamasyAjanma bhavati||28||
</div></div>
<div style="text-align:justify;">
Due to the abnormality in the mother (ovum), father (sperm) etc. factors accountable for the creation of the fetus leads no birth of the child. [28]
Due to the abnormality in the mother (ovum), father (sperm) etc. factors accountable for the creation of the fetus leads no birth of the child. [28]
</div>
=== Causes of premature delivery and ante-natal death ===
<div class="mw-collapsible mw-collapsed">
ये ह्यस्य कुक्षौ वृद्धिहेतुसमाख्याता भावास्तेषां विपर्ययादुदरे विनाशमापद्यते, अथवाऽप्यचिरजातः स्यात्||२९||
ये ह्यस्य कुक्षौ वृद्धिहेतुसमाख्याता भावास्तेषां विपर्ययादुदरे विनाशमापद्यते, अथवाऽप्यचिरजातः स्यात्||२९||
<div class="mw-collapsible-content">
yē hyasya kukṣau vr̥ddhihētusamākhyātā bhāvāstēṣāṁ viparyayādudarē vināśamāpadyatē,athavā'pyacirajātaḥ syāt||29||
yē hyasya kukṣau vr̥ddhihētusamākhyātā bhāvāstēṣāṁ viparyayādudarē vināśamāpadyatē,athavā'pyacirajātaḥ syāt||29||
ye hyasya kukShau vRuddhihetusamAkhyAtA bhAvAsteShAM viparyayAdudare vinAshamApadyate,athavA~apyacirajAtaH syAt||29||
ye hyasya kukShau vRuddhihetusamAkhyAtA bhAvAsteShAM viparyayAdudare vinAshamApadyate,athavA~apyacirajAtaH syAt||29||
</div></div>
<div style="text-align:justify;">
The fetus gets destroyed in the womb of the mother or there is premature delivery if factors opposing to those described for its growth, are present. [29]
The fetus gets destroyed in the womb of the mother or there is premature delivery if factors opposing to those described for its growth, are present. [29]
</div>
=== Causes of congenital abnormalities ===
<div class="mw-collapsible mw-collapsed">
यतस्तु कार्त्स्न्येनाविनश्यन् विकृतिमापद्यते, तदनुव्याख्यास्यामः- यदा स्त्रिया दोषप्रकोपणोक्तान्यासेवमानाया दोषाःप्रकुपिताः शरीरमुपसर्पन्तः शोणितगर्भाशयावुपपद्यन्ते , न च कार्त्स्न्येन शोणितगर्भाशयौ दूषयन्ति, तदेयं गर्भं लभतेस्त्री; तदा तस्य गर्भस्य मातृजानामवयवानामन्यतमोऽवयवो विकृतिमापद्यत एकोऽथवाऽनेके, यस्य यस्य ह्यवयवस्य बीजेबीजभागे वा दोषाः प्रकोपमापद्यन्ते, तं तमवयवं विकृतिराविशति|
यतस्तु कार्त्स्न्येनाविनश्यन् विकृतिमापद्यते, तदनुव्याख्यास्यामः- यदा स्त्रिया दोषप्रकोपणोक्तान्यासेवमानाया दोषाःप्रकुपिताः शरीरमुपसर्पन्तः शोणितगर्भाशयावुपपद्यन्ते , न च कार्त्स्न्येन शोणितगर्भाशयौ दूषयन्ति, तदेयं गर्भं लभतेस्त्री; तदा तस्य गर्भस्य मातृजानामवयवानामन्यतमोऽवयवो विकृतिमापद्यत एकोऽथवाऽनेके, यस्य यस्य ह्यवयवस्य बीजेबीजभागे वा दोषाः प्रकोपमापद्यन्ते, तं तमवयवं विकृतिराविशति|
यदा ह्यस्याः शोणिते गर्भाशयबीजभागः प्रदोषमापद्यते, तदा वन्ध्यां जनयति; यदा पुनरस्याः शोणितेगर्भाशयबीजभागावयवः प्रदोषमापद्यते, तदा पूतिप्रजां जनयति; यदा त्वस्याः शोणिते गर्भाशयबीजभागावयवः स्त्रीकराणां चशरीरबीजभागानामेकदेशः प्रदोषमापद्यते, तदा स्त्र्याकृतिभूयिष्ठामस्त्रियं वार्तां [४२] नाम जनयति, तां स्त्रीव्यापदमाचक्षते||३०||
यदा ह्यस्याः शोणिते गर्भाशयबीजभागः प्रदोषमापद्यते, तदा वन्ध्यां जनयति; यदा पुनरस्याः शोणितेगर्भाशयबीजभागावयवः प्रदोषमापद्यते, तदा पूतिप्रजां जनयति; यदा त्वस्याः शोणिते गर्भाशयबीजभागावयवः स्त्रीकराणां चशरीरबीजभागानामेकदेशः प्रदोषमापद्यते, तदा स्त्र्याकृतिभूयिष्ठामस्त्रियं वार्तां [४२] नाम जनयति, तां स्त्रीव्यापदमाचक्षते||३०||
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yatastu kārtsnyēnāvinaśyan vikr̥timāpadyatē, tadanuvyākhyāsyāmaḥ- yadā striyādōṣaprakōpaṇōktānyāsēvamānāyā dōṣāḥ prakupitāḥ śarīramupasarpantaḥśōṇitagarbhāśayāvupapadyantē [40] , na ca kārtsnyēna śōṇitagarbhāśayau dūṣayanti, tadēyaṁ [41] garbhaṁlabhatē strī; tadā tasya garbhasya mātr̥jānāmavayavānāmanyatamō'vayavō vikr̥timāpadyataēkō'thavā'nēkē, yasya yasya hyavayavasya bījē bījabhāgē vā dōṣāḥ prakōpamāpadyantē, taṁtamavayavaṁ vikr̥tirāviśati|
yatastu kārtsnyēnāvinaśyan vikr̥timāpadyatē, tadanuvyākhyāsyāmaḥ- yadā striyādōṣaprakōpaṇōktānyāsēvamānāyā dōṣāḥ prakupitāḥ śarīramupasarpantaḥśōṇitagarbhāśayāvupapadyantē [40] , na ca kārtsnyēna śōṇitagarbhāśayau dūṣayanti, tadēyaṁ [41] garbhaṁlabhatē strī; tadā tasya garbhasya mātr̥jānāmavayavānāmanyatamō'vayavō vikr̥timāpadyataēkō'thavā'nēkē, yasya yasya hyavayavasya bījē bījabhāgē vā dōṣāḥ prakōpamāpadyantē, taṁtamavayavaṁ vikr̥tirāviśati|
yadA hyasyAH shoNite garbhAshayabIjabhAgaH pradoShamApadyate, tadA vandhyAM janayati; yadApunarasyAH shoNite garbhAshayabIjabhAgAvayavaH pradoShamApadyate, tadA pUtiprajAM janayati; yadAtvasyAH shoNite garbhAshayabIjabhAgAvayavaH strIkarANAM ca sharIrabIjabhAgAnAmekadeshaHpradoShamApadyate, tadA stryAkRutibhUyiShThAmastriyaM vArtAM [42] nAma janayati, tAMstrIvyApadamAcakShate||30||
yadA hyasyAH shoNite garbhAshayabIjabhAgaH pradoShamApadyate, tadA vandhyAM janayati; yadApunarasyAH shoNite garbhAshayabIjabhAgAvayavaH pradoShamApadyate, tadA pUtiprajAM janayati; yadAtvasyAH shoNite garbhAshayabIjabhAgAvayavaH strIkarANAM ca sharIrabIjabhAgAnAmekadeshaHpradoShamApadyate, tadA stryAkRutibhUyiShThAmastriyaM vArtAM [42] nAma janayati, tAMstrIvyApadamAcakShate||30||
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In this verse, Lord Atreya said that I will explain, how the fetus does not get destroyed completely, but gets abnormalities/anomalies with the exposure of causative factors. When a woman gets indulged in ''dosha'' aggravating factors (diet/activities), it results in spread of these ''dosha'' in her body. When they reach ''shonita'' (ovum) and ''garbhashaya'' (uterus including fallopian tubes) and do not cause complete vitiation of ''shonita'' and ''garbhashaya'', in this situation when the woman is conceived with partially vitiated ''shonita'' and ''garbhashaya'', then abnormality of one or more organs occur due to vitiation of maternally derived organs of that ''garbha''. Whatever the ''beeja'' forming organs or part of ''beeja'' gets vitiated, corresponding organ gets abnormality (''vikriti'').
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In this verse, Lord Atreya said that I will explain, how the fetus does not get destroyed completely, but gets abnormalities/anomalies with the exposure of causative factors. When a woman gets indulged in ''[[dosha]]'' aggravating factors (diet/activities), it results in spread of these ''[[dosha]]'' in her body. When they reach ''shonita'' (ovum) and ''garbhashaya'' (uterus including fallopian tubes) and do not cause complete vitiation of ''shonita'' and ''garbhashaya'', in this situation when the woman is conceived with partially vitiated ''shonita'' and ''garbhashaya'', then abnormality of one or more organs occur due to vitiation of maternally derived organs of that ''[[garbha]]''. Whatever the ''beeja'' forming organs or part of ''beeja'' gets vitiated, corresponding organ gets abnormality (''vikriti'').
When the ''garbhashayabijabhaga'' (gene related to uterus) in the ovum of the mother gets vitiated, then she produces an infertile or ''vandhya'' female child and when the ''garbhashayabijabhagavayava'' (chromosome) in the ovum of a woman gets vitiated, then she produces a ''putipraja'' ((whose child dies before delivery). When the ''garbhashayabijabhagavayava'' as well as a part of female body producing ''beejabhaga'' of ovum in a woman gets vitiated, birth of a child takes place called ''varta'' (birth with female appearance but actually is not a female).These deformities are caused by the vitiation of the ovum. These are the morbidities due to involvement of the female chromosomes. [30]
When the ''garbhashayabijabhaga'' (gene related to uterus) in the ovum of the mother gets vitiated, then she produces an infertile or ''vandhya'' female child and when the ''garbhashayabijabhagavayava'' (chromosome) in the ovum of a woman gets vitiated, then she produces a ''putipraja'' ((whose child dies before delivery). When the ''garbhashayabijabhagavayava'' as well as a part of female body producing ''beejabhaga'' of ovum in a woman gets vitiated, birth of a child takes place called ''varta'' (birth with female appearance but actually is not a female).These deformities are caused by the vitiation of the ovum. These are the morbidities due to involvement of the female chromosomes. [30]
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एवमेव पुरुषस्य यदा बीजे बीजभागः प्रदोषमापद्यते, तदा वन्ध्यं जनयति; यदा पुनरस्य बीजे बीजभागावयवःप्रदोषमापद्यते, तदा पूतिप्रजं जनयति; यदा त्वस्य बीजे बीजभागावयवः पुरुषकराणां च शरीरबीजभागानामेकदेशःप्रदोषमापद्यते, तदा पुरुषाकृतिभूयिष्ठमपुरुषं तृणपुत्रिकं नाम जनयति; तां पुरुषव्यापदमाचक्षते||३१||
एवमेव पुरुषस्य यदा बीजे बीजभागः प्रदोषमापद्यते, तदा वन्ध्यं जनयति; यदा पुनरस्य बीजे बीजभागावयवःप्रदोषमापद्यते, तदा पूतिप्रजं जनयति; यदा त्वस्य बीजे बीजभागावयवः पुरुषकराणां च शरीरबीजभागानामेकदेशःप्रदोषमापद्यते, तदा पुरुषाकृतिभूयिष्ठमपुरुषं तृणपुत्रिकं नाम जनयति; तां पुरुषव्यापदमाचक्षते||३१||
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ēvamēva puruṣasya yadā bījē bījabhāgaḥ pradōṣamāpadyatē, tadā vandhyaṁ janayati; yadāpunarasya bījē bījabhāgāvayavaḥ pradōṣamāpadyatē, tadā pūtiprajaṁ janayati; yadā tvasya bījēbījabhāgāvayavaḥ puruṣakarāṇāṁ ca śarīrabījabhāgānāmēkadēśaḥ pradōṣamāpadyatē, tadāpuruṣākr̥tibhūyiṣṭhamapuruṣaṁ tr̥ṇaputrikaṁ nāma janayati; tāṁ puruṣavyāpadamācakṣatē||31||
ēvamēva puruṣasya yadā bījē bījabhāgaḥ pradōṣamāpadyatē, tadā vandhyaṁ janayati; yadāpunarasya bījē bījabhāgāvayavaḥ pradōṣamāpadyatē, tadā pūtiprajaṁ janayati; yadā tvasya bījēbījabhāgāvayavaḥ puruṣakarāṇāṁ ca śarīrabījabhāgānāmēkadēśaḥ pradōṣamāpadyatē, tadāpuruṣākr̥tibhūyiṣṭhamapuruṣaṁ tr̥ṇaputrikaṁ nāma janayati; tāṁ puruṣavyāpadamācakṣatē||31||
evameva puruShasya yadA bIje bIjabhAgaH pradoShamApadyate, tadA vandhyaM janayati; yadApunarasya bIje bIjabhAgAvayavaH pradoShamApadyate, tadA pUtiprajaM janayati; yadA tvasya bIjebIjabhAgAvayavaH puruShakarANAM ca sharIrabIjabhAgAnAmekadeshaH pradoShamApadyate, tadApuruShAkRutibhUyiShThamapuruShaM tRuNaputrikaM nAma janayati; tAMpuruShavyApadamAcakShate||31||
evameva puruShasya yadA bIje bIjabhAgaH pradoShamApadyate, tadA vandhyaM janayati; yadApunarasya bIje bIjabhAgAvayavaH pradoShamApadyate, tadA pUtiprajaM janayati; yadA tvasya bIjebIjabhAgAvayavaH puruShakarANAM ca sharIrabIjabhAgAnAmekadeshaH pradoShamApadyate, tadApuruShAkRutibhUyiShThamapuruShaM tRuNaputrikaM nAma janayati; tAMpuruShavyApadamAcakShate||31||
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In the same way, when the part of the ''beeja'' (gene of a sperm) is markedly vitiated, then this gives birth to a ''vandhya'' (sterile) child. When the ''beejabhagavayava'' (chromosome) is extremely vitiated, then this gives birth to a ''putipraja'' (whose child dies before delivery). When the ''beejabhagavayava'' of sperm and also portions of the ''beejabhaga'', which are responsible for the production of organs that differentiate a male, are greatly vitiated, then this gives birth to a child who is not a male but only having masculine distinctiveness in abundance. Such a type of child is known as ''trinaputrika''. These deformities are caused by the vitiation of the sperm (male genes and chromosomes). [31]
In the same way, when the part of the ''beeja'' (gene of a sperm) is markedly vitiated, then this gives birth to a ''vandhya'' (sterile) child. When the ''beejabhagavayava'' (chromosome) is extremely vitiated, then this gives birth to a ''putipraja'' (whose child dies before delivery). When the ''beejabhagavayava'' of sperm and also portions of the ''beejabhaga'', which are responsible for the production of organs that differentiate a male, are greatly vitiated, then this gives birth to a child who is not a male but only having masculine distinctiveness in abundance. Such a type of child is known as ''trinaputrika''. These deformities are caused by the vitiation of the sperm (male genes and chromosomes). [31]
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एतेन मातृजानां पितृजानां चावयवानां विकृतिव्याख्यानेन सात्म्यजानां रसजानां सत्त्वजानां चावयवानां विकृतिर्व्याख्याताभवति||३२||
एतेन मातृजानां पितृजानां चावयवानां विकृतिव्याख्यानेन सात्म्यजानां रसजानां सत्त्वजानां चावयवानां विकृतिर्व्याख्याताभवति||३२||
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ētēna mātr̥jānāṁ pitr̥jānāṁ cāvayavānāṁ vikr̥tivyākhyānēna sātmyajānāṁ rasajānāṁ sattvajānāṁcāvayavānāṁ vikr̥tirvyākhyātā bhavati||32||
ētēna mātr̥jānāṁ pitr̥jānāṁ cāvayavānāṁ vikr̥tivyākhyānēna sātmyajānāṁ rasajānāṁ sattvajānāṁcāvayavānāṁ vikr̥tirvyākhyātā bhavati||32||
etena mAtRujAnAM pitRujAnAM cAvayavAnAM vikRutivyAkhyAnena sAtmyajAnAM rasajAnAM sattvajAnAMcAvayavAnAM vikRutirvyAkhyAtA bhavati||32||
etena mAtRujAnAM pitRujAnAM cAvayavAnAM vikRutivyAkhyAnena sAtmyajAnAM rasajAnAM sattvajAnAMcAvayavAnAM vikRutirvyAkhyAtA bhavati||32||
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Thus, the abnormalities of organs derived from the mother (ovum) and father (sperm) has been explained. On the same line, the abnormalities of the organs resulting from ''satmya'' (adaptability), ''rasa'' (digestive product of the mother’s food) and ''sattva'' (mind) should be considered. [32]
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Thus, the abnormalities of organs derived from the mother (ovum) and father (sperm) has been explained. On the same line, the abnormalities of the organs resulting from ''[[satmya]]'' (adaptability), ''[[rasa]]'' (digestive product of the mother’s food) and ''sattva'' (mind) should be considered. [32]
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निर्विकारः परस्त्वात्मा सर्वभूतानां निर्विशेषः; सत्त्वशरीरयोस्तु विशेषाद्विशेषोपलब्धिः||३३||
निर्विकारः परस्त्वात्मा सर्वभूतानां निर्विशेषः; सत्त्वशरीरयोस्तु विशेषाद्विशेषोपलब्धिः||३३||
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nirvikāraḥ parastvātmā sarvabhūtānāṁ nirviśēṣaḥ; sattvaśarīrayōstu viśēṣādviśēṣōpalabdhiḥ||33||
nirvikāraḥ parastvātmā sarvabhūtānāṁ nirviśēṣaḥ; sattvaśarīrayōstu viśēṣādviśēṣōpalabdhiḥ||33||
nirvikAraH parastvAtmA sarvabhUtAnAM nirvisheShaH; sattvasharIrayostuvisheShAdvisheShopalabdhiH||33||
nirvikAraH parastvAtmA sarvabhUtAnAM nirvisheShaH; sattvasharIrayostuvisheShAdvisheShopalabdhiH||33||
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The soul is devoid of disorders and beholds supreme position. The soul in different living beings is not different (it is same or part of the same consciousness). The difference in its presence/existence is felt only due to diverse features of the body and mind of different living beings. [33]
The soul is devoid of disorders and beholds supreme position. The soul in different living beings is not different (it is same or part of the same consciousness). The difference in its presence/existence is felt only due to diverse features of the body and mind of different living beings. [33]
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=== Causes of psychic and somatic abnormalities ===
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तत्र त्रयः शरीरदोषा वातपित्तश्लेष्माणः, ते शरीरं दूषयन्ति; द्वौ पुनः सत्त्वदोषौ रजस्तमश्च, तौ सत्त्वं दूषयतः|
तत्र त्रयः शरीरदोषा वातपित्तश्लेष्माणः, ते शरीरं दूषयन्ति; द्वौ पुनः सत्त्वदोषौ रजस्तमश्च, तौ सत्त्वं दूषयतः|
ताभ्यां च सत्त्वशरीराभ्यां दुष्टाभ्यां विकृतिरुपजायते, नोपजायते चाप्रदुष्टाभ्याम्||३४||
ताभ्यां च सत्त्वशरीराभ्यां दुष्टाभ्यां विकृतिरुपजायते, नोपजायते चाप्रदुष्टाभ्याम्||३४||
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tatra trayaḥ śarīradōṣā vātapittaślēṣmāṇaḥ, tē śarīraṁ dūṣayanti; dvau punaḥ sattvadōṣau rajastamaśca,tau sattvaṁ dūṣayataḥ|
tatra trayaḥ śarīradōṣā vātapittaślēṣmāṇaḥ, tē śarīraṁ dūṣayanti; dvau punaḥ sattvadōṣau rajastamaśca,tau sattvaṁ dūṣayataḥ|
tAbhyAM ca sattvasharIrAbhyAM duShTAbhyAM vikRutirupajAyate, nopajAyate cApraduShTAbhyAm||34||
tAbhyAM ca sattvasharIrAbhyAM duShTAbhyAM vikRutirupajAyate, nopajAyate cApraduShTAbhyAm||34||
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There are three bodily ''doshas'' i.e. ''vata, pitta'' and ''kapha''- they vitiate the body. Again, there are two ''doshas'' of mind i. e. ''rajas'' and ''tamas''- they vitiate the mind. Vitiation of the body and the mind causes the expression of diseases and no disease is caused without vitiation of ''doshas''.
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There are three bodily ''[[dosha]]s'' i.e. ''[[vata]], [[pitta]]'' and ''[[kapha]]''- they vitiate the body. Again, there are two ''[[dosha]]s'' of mind i. e. ''[[rajas]]'' and ''[[tamas]]''- they vitiate the mind. Vitiation of the body and the mind causes the expression of diseases and no disease is caused without vitiation of ''[[dosha]]s''.
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=== Four types of body types ===
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तत्र शरीरं योनिविशेषाच्चतुर्विधमुक्तमग्रे||३५||
तत्र शरीरं योनिविशेषाच्चतुर्विधमुक्तमग्रे||३५||
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tatra śarīraṁ yōniviśēṣāccaturvidhamuktamagrē||35||
tatra śarīraṁ yōniviśēṣāccaturvidhamuktamagrē||35||
tatra sharIraM yonivisheShAccaturvidhamuktamagre||35||
tatra sharIraM yonivisheShAccaturvidhamuktamagre||35||
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Based upon the ''yoni'' (origin), the body of living beings is of four types, which has been mentioned earlier. [35]
Based upon the ''yoni'' (origin), the body of living beings is of four types, which has been mentioned earlier. [35]
=== Three types of psyche ===
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त्रिविधं खलु सत्त्वं- शुद्धं, राजसं, तामसमिति|
त्रिविधं खलु सत्त्वं- शुद्धं, राजसं, तामसमिति|
शरीरं ह्यपि सत्त्वमनुविधीयते, सत्त्वं च शरीरम्| तस्मात् कतिचित्सत्त्वभेदाननूकाभिनिर्देशेन निदर्शनार्थमनुव्याख्यास्यामः||३६||
शरीरं ह्यपि सत्त्वमनुविधीयते, सत्त्वं च शरीरम्| तस्मात् कतिचित्सत्त्वभेदाननूकाभिनिर्देशेन निदर्शनार्थमनुव्याख्यास्यामः||३६||
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trividhaṁ khalu sattvaṁ- śuddhaṁ, rājasaṁ, tāmasamiti|
trividhaṁ khalu sattvaṁ- śuddhaṁ, rājasaṁ, tāmasamiti|
tasmAt katicitsattvabhedAnanUkAbhinirdeshena nidarshanArthamanuvyAkhyAsyAmaH||36||
tasmAt katicitsattvabhedAnanUkAbhinirdeshena nidarshanArthamanuvyAkhyAsyAmaH||36||
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The mind is of three types – pure ''sattvika, rajasika'' and ''tamasika''. The pure ''sattvika'' one is free from causing abnormalities as it is gifted with auspiciousness; whereas the ''rajasika'' type is impure because it promotes furious temperament. In the same way, the ''tamasika'' one is similarly impure because of bewilderment. Each of these three types of mind can be sub-divided into innumerable forms owing to comparative proportions and type of body and origin of the body it resides into. The body influences the mind and vice versa. Therefore, some of the varieties of mind have been described briefly depicting their resemblance with recognized symbols. [36]
The mind is of three types – pure ''sattvika, rajasika'' and ''tamasika''. The pure ''sattvika'' one is free from causing abnormalities as it is gifted with auspiciousness; whereas the ''rajasika'' type is impure because it promotes furious temperament. In the same way, the ''tamasika'' one is similarly impure because of bewilderment. Each of these three types of mind can be sub-divided into innumerable forms owing to comparative proportions and type of body and origin of the body it resides into. The body influences the mind and vice versa. Therefore, some of the varieties of mind have been described briefly depicting their resemblance with recognized symbols. [36]
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=== Seven types of ''sattva'' dominant psychic constitution ===
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तद्यथा-
तद्यथा-
ऐश्वर्यवन्तमादेयवाक्यं यज्वानं शूरमोजस्विनं तेजसोपेतमक्लिष्टकर्माणं दीर्घदर्शिनं धर्मार्थकामाभिरतमैन्द्रं विद्यात् (३)|
ऐश्वर्यवन्तमादेयवाक्यं यज्वानं शूरमोजस्विनं तेजसोपेतमक्लिष्टकर्माणं दीर्घदर्शिनं धर्मार्थकामाभिरतमैन्द्रं विद्यात् (३)|
लेखास्थवृत्तं प्राप्तकारिणमसम्प्रहार्यमुत्थानवन्तं स्मृतिमन्तमैश्वर्यलम्भिनं [५३] व्यपगतरागेर्ष्याद्वेषमोहं याम्यं विद्यात् ())|
लेखास्थवृत्तं प्राप्तकारिणमसम्प्रहार्यमुत्थानवन्तं स्मृतिमन्तमैश्वर्यलम्भिनं [५३] व्यपगतरागेर्ष्याद्वेषमोहं याम्यं विद्यात् (४))|
शूरं धीरं शुचिमशुचिद्वेषिणं यज्वानमम्भोविहाररतिमक्लिष्टकर्माणं स्थानकोपप्रसादं वारुणं विद्यात् (५)|
शूरं धीरं शुचिमशुचिद्वेषिणं यज्वानमम्भोविहाररतिमक्लिष्टकर्माणं स्थानकोपप्रसादं वारुणं विद्यात् (५)|
इत्येवं शुद्धस्य सत्त्वस्य सप्तविधं भेदांशं विद्यात् कल्याणांशत्वात्; तत्संयोगात्तु ब्राह्ममत्यन्तशुद्धं व्यवस्येत्||३७||
इत्येवं शुद्धस्य सत्त्वस्य सप्तविधं भेदांशं विद्यात् कल्याणांशत्वात्; तत्संयोगात्तु ब्राह्ममत्यन्तशुद्धं व्यवस्येत्||३७||
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tadyathā-
tadyathā-
ityevaM shuddhasya sattvasya saptavidhaM bhedAMshaM vidyAt kalyANAMshatvAt; tatsaMyogAttubrAhmamatyantashuddhaM vyavasyet||37||
ityevaM shuddhasya sattvasya saptavidhaM bhedAMshaM vidyAt kalyANAMshatvAt; tatsaMyogAttubrAhmamatyantashuddhaM vyavasyet||37||
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<div style="text-align:justify;">
The pure ''sattvika'' type of mind is positive and is of seven categories. Their distinguishing features are furnished in the statement given below:
The pure ''sattvika'' type of mind is positive and is of seven categories. Their distinguishing features are furnished in the statement given below:
#'''''Brahma''''' (giving out the qualities of Brahma): Clean, love for truth, having control over self, power of eliminating bias, capable of learning, perceptive, power of description, reply and memory. Freedom from overenthusiasm, anger, greediness, self-esteem, lack of knowledge, envy, misery and narrow-mindedness and favorable outlook equally for all the individuals. The individuals having such qualities should be known as ''Brahma'' in mind.
#'''''Brahma''''' (giving out the qualities of Brahma): Clean, love for truth, having control over self, power of eliminating bias, capable of learning, perceptive, power of description, reply and memory. Freedom from overenthusiasm, anger, greediness, self-esteem, lack of knowledge, envy, misery and narrow-mindedness and favorable outlook equally for all the individuals. The individuals having such qualities should be known as ''Brahma'' in mind.
As a result, the pure mind has been divided in to seven types because of advantageous character. Brahma is considered as purest due to predominance of pure mind. [37]
As a result, the pure mind has been divided in to seven types because of advantageous character. Brahma is considered as purest due to predominance of pure mind. [37]
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=== Six types of ''[[rajas]]'' dominant psychic constitution ===
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शूरं चण्डमसूयकमैश्वर्यवन्तमौपधिकं रौद्रमननुक्रोशमात्मपूजकमासुरं विद्यात् (१)|
शूरं चण्डमसूयकमैश्वर्यवन्तमौपधिकं रौद्रमननुक्रोशमात्मपूजकमासुरं विद्यात् (१)|
इत्येवं खलु राजसस्य सत्त्वस्य षङ्विधं भेदांशं विद्यात्, रोषांशत्वात्||३८||
इत्येवं खलु राजसस्य सत्त्वस्य षङ्विधं भेदांशं विद्यात्, रोषांशत्वात्||३८||
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śūraṁ caṇḍamasūyakamaiśvaryavantamaupadhikaṁ raudramananukrōśamātmapūjakamāsuraṁvidyāt (1)|
śūraṁ caṇḍamasūyakamaiśvaryavantamaupadhikaṁ raudramananukrōśamātmapūjakamāsuraṁvidyāt (1)|
ityevaM khalu rAjasasya sattvasya Sha~gvidhaM bhedAMshaM vidyAt, roShAMshatvAt||38||
ityevaM khalu rAjasasya sattvasya Sha~gvidhaM bhedAMshaM vidyAt, roShAMshatvAt||38||
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<div style="text-align:justify;">
The ''rajasika'' type of mind represents wrathful disposition and is of six types:
The ''rajasika'' type of mind represents wrathful disposition and is of six types:
#'''''Shakuna''''' (sharing the traits of a ''shakuni'' or bird): Passionate, excessively indulged in food and regimen, unstable, intolerant, and un-acquisitiveness. Such individuals should be designated as ''shakuna'' mind.
#'''''Shakuna''''' (sharing the traits of a ''shakuni'' or bird): Passionate, excessively indulged in food and regimen, unstable, intolerant, and un-acquisitiveness. Such individuals should be designated as ''shakuna'' mind.
In this way, six types of ''rajas sattva'' are described, all of them having agitation quality in common. [38]
In this way, six types of ''[[rajas]] sattva'' are described, all of them having agitation quality in common. [38]
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=== Three types of ''[[tamas]]'' dominant psychic constitution ===
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निराकरिष्णुममेधसं जुगुप्सिताचाराहरं मैथुनपरं स्वप्नशीलं पाशवं विद्यात् (१)|
निराकरिष्णुममेधसं जुगुप्सिताचाराहरं मैथुनपरं स्वप्नशीलं पाशवं विद्यात् (१)|
इत्येवं तामसस्य सत्त्वस्य त्रिविधं भेदांशं विद्यान्मोहांशत्वात्||३९||
इत्येवं तामसस्य सत्त्वस्य त्रिविधं भेदांशं विद्यान्मोहांशत्वात्||३९||
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nirākariṣṇumamēdhasaṁ jugupsitācārāharaṁ maithunaparaṁ svapnaśīlaṁ pāśavaṁ vidyāt (1)|
nirākariṣṇumamēdhasaṁ jugupsitācārāharaṁ maithunaparaṁ svapnaśīlaṁ pāśavaṁ vidyāt (1)|
ityevaM tAmasasya sattvasya trividhaM bhedAMshaM vidyAnmohAMshatvAt||39||
ityevaM tAmasasya sattvasya trividhaM bhedAMshaM vidyAnmohAMshatvAt||39||
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<div style="text-align:justify;">
The ''tamasika'' type of mental faculty represents ignorant disposition and is of three types. Their characteristic features are:
The ''tamasika'' type of mental faculty represents ignorant disposition and is of three types. Their characteristic features are:
#'''''Pashava''''' (sharing the traits of animal) Has forbidding disposition, lack of intelligence, terrible conduct and food habit, excessive sexual indulgence and sleep.
#'''''Pashava''''' (sharing the traits of animal) Has forbidding disposition, lack of intelligence, terrible conduct and food habit, excessive sexual indulgence and sleep.
#'''''Matsya''''' (sharing the traits of fish) personality possess timid, lack of intelligence, greediness for food, unsteadiness, constantly passionate and wrathful disposition, fondness for constant movement and desire for water.
#'''''Matsya''''' (sharing the traits of fish) personality possess timid, lack of intelligence, greediness for food, unsteadiness, constantly passionate and wrathful disposition, fondness for constant movement and desire for water.
#'''''Vanaspataya''''' (sharing the traits of vegetable life) Sluggishness, indulgence in food, and deficiency of all the intellectual faculties. [39]
#'''''Vanaspataya''''' (sharing the traits of vegetable life) Sluggishness, indulgence in food, and deficiency of all the intellectual faculties. [39]
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=== Innumerable types of mind based on combinations ===
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इत्यपरिसङ्ख्येयभेदानां त्रयाणामपि सत्त्वानां भेदैकदेशो व्याख्यातः; शुद्धस्य सत्त्वस्य सप्तविधोब्रह्मर्षिशक्रयमवरुणकुबेरगन्धर्वसत्त्वानुकारेण, राजसस्य षड्विधो दैत्यपिशाचराक्षससर्पप्रेतशकुनिसत्त्वानुकारेण, तामसस्यत्रिविधः पशुमत्स्यवनस्पतिसत्त्वानुकारेण, कथं च यथासत्त्वमुपचारः स्यादिति||४०||
इत्यपरिसङ्ख्येयभेदानां त्रयाणामपि सत्त्वानां भेदैकदेशो व्याख्यातः; शुद्धस्य सत्त्वस्य सप्तविधोब्रह्मर्षिशक्रयमवरुणकुबेरगन्धर्वसत्त्वानुकारेण, राजसस्य षड्विधो दैत्यपिशाचराक्षससर्पप्रेतशकुनिसत्त्वानुकारेण, तामसस्यत्रिविधः पशुमत्स्यवनस्पतिसत्त्वानुकारेण, कथं च यथासत्त्वमुपचारः स्यादिति||४०||
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ityaparisaṅkhyēyabhēdānāṁ trayāṇāmapi sattvānāṁ bhēdaikadēśō vyākhyātaḥ; śuddhasya sattvasyasaptavidhō brahmarṣiśakrayamavaruṇakubēragandharvasattvānukārēṇa, rājasasya ṣaḍvidhōdaityapiśācarākṣasasarpaprētaśakunisattvānukārēṇa, tāmasasya trividhaḥpaśumatsyavanaspatisattvānukārēṇa, kathaṁ ca yathāsattvamupacāraḥ syāditi||40||
ityaparisaṅkhyēyabhēdānāṁ trayāṇāmapi sattvānāṁ bhēdaikadēśō vyākhyātaḥ; śuddhasya sattvasyasaptavidhō brahmarṣiśakrayamavaruṇakubēragandharvasattvānukārēṇa, rājasasya ṣaḍvidhōdaityapiśācarākṣasasarpaprētaśakunisattvānukārēṇa, tāmasasya trividhaḥpaśumatsyavanaspatisattvānukārēṇa, kathaṁ ca yathāsattvamupacāraḥ syāditi||40||
ityaparisa~gkhyeyabhedAnAM trayANAmapi sattvAnAM bhedaikadesho vyAkhyAtaH; shuddhasya sattvasyasaptavidho brahmarShishakrayamavaruNakuberagandharvasattvAnukAreNa, rAjasasya ShaDvidhodaityapishAcarAkShasasarpapretashakunisattvAnukAreNa, tAmasasya trividhaHpashumatsyavanaspatisattvAnukAreNa, kathaM ca yathAsattvamupacAraH syAditi||40||
ityaparisa~gkhyeyabhedAnAM trayANAmapi sattvAnAM bhedaikadesho vyAkhyAtaH; shuddhasya sattvasyasaptavidho brahmarShishakrayamavaruNakuberagandharvasattvAnukAreNa, rAjasasya ShaDvidhodaityapishAcarAkShasasarpapretashakunisattvAnukAreNa, tAmasasya trividhaHpashumatsyavanaspatisattvAnukAreNa, kathaM ca yathAsattvamupacAraH syAditi||40||
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<div style="text-align:justify;">
In this way, three types of mind have innumerable varieties. The ''sattvika'' type of mental faculty is of seven types depending upon the disposition of Brahma, Rishi, Indra, Yama, Varuna, Kubera and Gandharva. The ''rajasa'' type of mind is of six types depending upon the dispositions of ''asura, rakshasa, paishacha, sarpa, preta'' and ''shakuni''. The ''tamasa'' type of mind faculty is of three types depending upon the dispositions of ''pashu'' (animal), ''matsya'' (fish) and ''vanaspati'' (vegetable life). All these descriptions are made with a view to indicate the general mode of mind treatment that should be provided. [40]
In this way, three types of mind have innumerable varieties. The ''sattvika'' type of mental faculty is of seven types depending upon the disposition of Brahma, Rishi, Indra, Yama, Varuna, Kubera and Gandharva. The ''rajasa'' type of mind is of six types depending upon the dispositions of ''asura, rakshasa, paishacha, sarpa, preta'' and ''shakuni''. The ''tamasa'' type of mind faculty is of three types depending upon the dispositions of ''pashu'' (animal), ''matsya'' (fish) and ''vanaspati'' (vegetable life). All these descriptions are made with a view to indicate the general mode of mind treatment that should be provided. [40]
</div>
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केवलश्चायमुद्देशो यथोद्देशमभिनिर्दिष्टो भवति गर्भावक्रान्तिसम्प्रयुक्तः ; तस्य चार्थस्य विज्ञाने सामर्थ्यं गर्भकराणां चभावानामनुसमाधिः, विधातश्च विघातकराणां भावानामिति||४१||
केवलश्चायमुद्देशो यथोद्देशमभिनिर्दिष्टो भवति गर्भावक्रान्तिसम्प्रयुक्तः ; तस्य चार्थस्य विज्ञाने सामर्थ्यं गर्भकराणां चभावानामनुसमाधिः, विधातश्च विघातकराणां भावानामिति||४१||
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kēvalaścāyamuddēśō yathōddēśamabhinirdiṣṭō bhavati garbhāvakrāntisamprayuktaḥ ; tasya cārthasyavijñānē sāmarthyaṁ garbhakarāṇāṁ ca bhāvānāmanusamādhiḥ, vidhātaśca vighātakarāṇāṁbhāvānāmiti||41||
kēvalaścāyamuddēśō yathōddēśamabhinirdiṣṭō bhavati garbhāvakrāntisamprayuktaḥ ; tasya cārthasyavijñānē sāmarthyaṁ garbhakarāṇāṁ ca bhāvānāmanusamādhiḥ, vidhātaśca vighātakarāṇāṁbhāvānāmiti||41||
kevalashcAyamuddesho yathoddeshamabhinirdiShTo bhavati garbhAvakrAntisamprayuktaH ; tasyacArthasya vij~jAne sAmarthyaM garbhakarANAM ca bhAvAnAmanusamAdhiH, vidhAtashca vighAtakarANAMbhAvAnAmiti||41||
kevalashcAyamuddesho yathoddeshamabhinirdiShTo bhavati garbhAvakrAntisamprayuktaH ; tasyacArthasya vij~jAne sAmarthyaM garbhakarANAM ca bhAvAnAmanusamAdhiH, vidhAtashca vighAtakarANAMbhAvAnAmiti||41||
</div></div>
<div style="text-align:justify;">
In this way, the entire description of descent into embryo is explained in keeping with the purpose with which the chapter was initiated i.e. to provide knowledge regarding the formation of embryo. By obtaining this knowledge one can help to way out to the factors which are responsible for the proper growth of the fetus and avoiding the factors which come in the way of its proper development. [41]
In this way, the entire description of descent into embryo is explained in keeping with the purpose with which the chapter was initiated i.e. to provide knowledge regarding the formation of embryo. By obtaining this knowledge one can help to way out to the factors which are responsible for the proper growth of the fetus and avoiding the factors which come in the way of its proper development. [41]
</div>
=== Summary ===
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तत्र श्लोकाः-
तत्र श्लोकाः-
वृद्धिहेतुश्च गर्भस्य पञ्चार्थाः शुभसञ्ज्ञिताः||४२||
वृद्धिहेतुश्च गर्भस्य पञ्चार्थाः शुभसञ्ज्ञिताः||४२||
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tatra ślōkāḥ-
tatra ślōkāḥ-
vRuddhihetushca garbhasya pa~jcArthAH shubhasa~jj~jitAH||42||
vRuddhihetushca garbhasya pa~jcArthAH shubhasa~jj~jitAH||42||
</div></div>
Competent cause (''nimitta''), soul, ''prakriti'', gradual development of the fetus in uterus and the factors responsible for the growth are the five auspicious things for the conception. [42]
<div style="text-align:justify;">
Competent cause (''nimitta''), soul, ''[[prakriti]]'', gradual development of the fetus in uterus and the factors responsible for the growth are the five auspicious things for the conception. [42]
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अजन्मनि च यो हेतुर्विनाशे विकृतावपि|
अजन्मनि च यो हेतुर्विनाशे विकृतावपि|
इमांस्त्रीनशुभान् भावानाहुर्गर्भविघातकान्||४३||
इमांस्त्रीनशुभान् भावानाहुर्गर्भविघातकान्||४३||
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ajanmani ca yō hēturvināśē vikr̥tāvapi|
ajanmani ca yō hēturvināśē vikr̥tāvapi|
imAMstrInashubhAn bhAvAnAhurgarbhavighAtakAn||43||
imAMstrInashubhAn bhAvAnAhurgarbhavighAtakAn||43||
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<div style="text-align:justify;">
The factors which are responsible for the prevention of conception, damaging the fetus and teratological abnormalities are three inauspicious factors responsible for ''garbhavighataka'' or destructors of fetus. [43]
The factors which are responsible for the prevention of conception, damaging the fetus and teratological abnormalities are three inauspicious factors responsible for ''garbhavighataka'' or destructors of fetus. [43]
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शुभाशुभसमाख्यातानष्टौ भावानिमान् भिषक्|
शुभाशुभसमाख्यातानष्टौ भावानिमान् भिषक्|
सर्वथा वेद यः सर्वान् स राज्ञः कर्तुमर्हति||४४||
सर्वथा वेद यः सर्वान् स राज्ञः कर्तुमर्हति||४४||
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śubhāśubhasamākhyātānaṣṭau bhāvānimān bhiṣak|
śubhāśubhasamākhyātānaṣṭau bhāvānimān bhiṣak|
sarvathA veda yaH sarvAn sa rAj~jaH kartumarhati||44||
sarvathA veda yaH sarvAn sa rAj~jaH kartumarhati||44||
</div></div>
<div style="text-align:justify;">
The individual who knows all these eight factors which are auspicious and inauspicious for the fetus is capable to be a physician of king. [44]
The individual who knows all these eight factors which are auspicious and inauspicious for the fetus is capable to be a physician of king. [44]
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अवाप्त्युपायान् गर्भस्य स एवं ज्ञातुमर्हति|
अवाप्त्युपायान् गर्भस्य स एवं ज्ञातुमर्हति|
ये च गर्भविघातोक्ता भावास्तांश्चाप्युदारधीः||४५||
ये च गर्भविघातोक्ता भावास्तांश्चाप्युदारधीः||४५||
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avāptyupāyān garbhasya sa ēvaṁ jñātumarhati|
avāptyupāyān garbhasya sa ēvaṁ jñātumarhati|
ye ca garbhavighAtoktA bhAvAstAMshcApyudAradhIH||45||
ye ca garbhavighAtoktA bhAvAstAMshcApyudAradhIH||45||
</div></div>
<div style="text-align:justify;">
The physician having intelligence, kindness should know those factors which help in the formation and growth of the fetus and also those which are responsible for the destruction of the fetus. [45]
The physician having intelligence, kindness should know those factors which help in the formation and growth of the fetus and also those which are responsible for the destruction of the fetus. [45]
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते शारीरस्थाने
इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते शारीरस्थाने
महतीगर्भावक्रान्तिशारीरं नाम चतुर्थोऽध्यायः||४||
महतीगर्भावक्रान्तिशारीरं नाम चतुर्थोऽध्यायः||४||
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ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē śārīrasthānē
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē śārīrasthānē
mahatIgarbhAvakrAntishArIraM nAma caturtho~adhyAyaH||4||
mahatIgarbhAvakrAntishArIraM nAma caturtho~adhyAyaH||4||
</div></div>
<div style="text-align:justify;">
Thus, ends the fourth chapter on “The chapter on the major information of the embryo as conducive to the understanding of the body.” of [[Sharira Sthana]] in the treatise by Agnivesha and redacted by Charak. [4]
== Tattva Vimarsha (Fundamental Principles) ==
=== ''Tattva Vimarsha'' ===
*The aggregation of factors coming from mother, father, the soul, wholesome regimen, ''rasa'' (nutritive fluid) and the mind is important for conception and development of embryo. Any irregularity or deformity in any of these factors will adversely affect the same.
*The aggregation of factors coming from mother, father, the soul, wholesome regimen, [[rasa]] (nutritive fluid) and the mind is important for conception and development of embryo. Any irregularity or deformity in any of these factors will adversely affect the same.
*The unification of sperm and ovum with the soul in the womb will lead to formation of ''garbha'' (embryo). Soul is essential component to make the union of sperm and ovum alive.
*The unification of sperm and ovum with the soul in the womb will lead to formation of [[garbha]] (embryo). Soul is essential component to make the union of sperm and ovum alive. This combined form is termed as '[[garbha]]'.
*The ''mahabhutas'' are basic constituents of embryo. Chronological development of ''mahabhutas'' is owing to a sequence according to their production or creation in nature.
*The [[mahabhuta]] are basic constituents of embryo. Chronological development of [[mahabhuta]] is owing to a sequence according to their production or creation in nature.
*In the fetus, the parts originated from ''akasha mahabhuta'' are- sound, auditory sensation, lightness, fineness and space; the parts from ''vayu mahabhuta'' are – tangibility, sense of touch, roughness, impulsion, structuring of body tissues and maintaining of movements of the body and ''dosha''; the parts belonging to ''agni mahabhuta'' are visible form, vision, brightness, digestion and heat; those belonging to ''apa mahabhuta'' are taste, sense of taste, coldness, softness, unctuousness and moisture; those belonging to ''prithvi mahabhuta'' are odor, sensation of smell, heaviness, steadiness and material form.
*In the fetus, the parts originated from [[akasha mahabhuta]] are- sound, auditory sensation, lightness, fineness and space; the parts from [[vayu mahabhuta]] are – tangibility, sense of touch, roughness, impulsion, structuring of body tissues and maintaining of movements of the body and [[dosha]]; the parts belonging to [[agni mahabhuta]] are visible form, vision, brightness, digestion and heat; those belonging to [[apa mahabhuta]] are taste, sense of taste, coldness, softness, unctuousness and moisture; those belonging to [[prithvi mahabhuta]] are odor, sensation of smell, heaviness, steadiness and material form.
*The individual is an embodiment of the universe. All the material and spiritual phenomena of the universe are present in the individual and vice versa.
*The individual is an embodiment of the universe. All the material and spiritual phenomena of the universe are present in the individual and vice versa.
*The development of embryo takes place gradually in nine months and may be extended to ten months. Anything before this period or after this period will lead to complications during the birth.
*The development of embryo takes place gradually in nine months and may be extended to ten months. Anything before this period or after this period will lead to complications during the birth.
*The health status of fetus profoundly depends upon the ''beeja'' (sperm and ovum), their ''beejabhaga'' (genes) and ''beejabhagavaya'' (chromosomes). If anyone of these are abnormal, then it leads to congenital disorders.
*The health status of fetus profoundly depends upon the ''beeja'' (sperm and ovum), their ''beejabhaga'' (genes) and ''beejabhagavaya'' (chromosomes). If anyone of these are abnormal, then it leads to congenital disorders.
*The soul is devoid of disorders and beholds supreme position. The soul in different living beings is not different (it is same or part of the same consciousness). The difference in its presence/existence is felt only due to diverse features of the body and mind of different living beings.
*The soul is devoid of disorders and beholds supreme position. The soul in different living beings is not different (it is same or part of the same consciousness). The difference in its presence/existence is felt only due to diverse features of the body and mind of different living beings.
*''Doshas'' are definite reasons behind production of disease in body and mind.
*[[Dosha]] are definite reasons behind production of disease in body and mind.
*The mind is of three types – pure ''sattvika, rajasika'' and ''tamasika''.
*The psychic traits are of three types – pure ''sattvika, rajasika'' and ''tamasika''.
*The pure ''sattvika'' one is free from causing abnormalities as it is gifted with auspiciousness; whereas the ''rajasika'' type is impure because it promotes furious temperament. In the same way, the ''tamasika'' one is similarly impure because of bewilderment.
*The pure ''sattvika'' one is free from causing abnormalities as it is gifted with auspiciousness; whereas the ''rajasika'' type is impure because it promotes furious temperament. In the same way, the ''tamasika'' one is similarly impure because of bewilderment.
*Each of these three types of mind can be sub-divided into innumerable forms owing to comparative proportions and type of body and origin of the body it resides into.
*Each of these three types of mind can be sub-divided into innumerable forms owing to comparative proportions and type of body and origin of the body it resides into.
*The behavior trait of a person depends upon the dominance of ''sattva, rajas'' or ''tamas'' in psychic constitution.
*The behavior trait of a person depends upon the dominance of ''[[sattva]], [[rajas]]'' or ''[[tamas]]'' in psychic constitution.
*The body influences the mind and vice versa. Thus each somatic disorder affects psyche and each psychiatric disorder affects soma.
*The body influences the mind and vice versa. Thus each somatic disorder affects psyche and each psychiatric disorder affects soma.
*Competent cause (''nimitta''), soul, ''prakriti'', gradual development of the fetus in uterus and the factors responsible for the growth are the five auspicious things for the conception.
*There are total eight factors (ashta bhava) that influence embryognesis. Five factors are beneficial for development and three are harmful or destructive. Competent cause (''nimitta''), soul, [[prakriti]], gradual development of the fetus in uterus and the factors responsible for the growth are the five auspicious things for the conception. The factors which are responsible for the prevention of conception, damaging the fetus and teratological abnormalities are three inauspicious factors responsible for ''garbhavighataka'' or destructors of fetus.
=== ''Vidhi Vimarsha'' ===
== Vidhi Vimarsha (Applied Inferences) ==
Following points are important in present context:
Following points are important in present context:
*The importance of soul in the process of conception in view of in vitro fertilization, test tube baby
*Development of embryo in nine months
*Beneficial and harmful factors for embryonic development
*Genetic and chromosomal relevance of statements on ''bijabhaga'', ''bijabhagavaya'' etc.
*Research on fundamental psychic constitutional traits mentioned in this chapter is needed.
== Related articles ==
The applied aspect of this chapter is dealt separately in the following articles.
[[Garbha]], [[Prenatal care (garbhini paricharya)]], [[Sutika Paricharya]], [[Congenital disorders]], [[Artava]] (ovum and menstruation), [[Menstrual disorders]], [[Manas]] (Mind and mental health)
=== Research theses done ===
#Srivatsa (2000): Concept of Manasa Prakriti and its role in Psychopathology w.s.r to Anavastita Cittatva (General Anxiety Disorders) and its Management, Dept of Basic Principles, I.P.G.T. & R.A., Jamnagar.
#''Garbhavakranti'' - Embryogeneis and development of fetus. The physiological process of union of sperm and ovum followed by growth and development of fetus throughout nine months.
#Kavita M Vyas(2011) : Interrelationship of Shareera-Doshas and Manasa-Doshas and their influence on physiopsychopathology, Dept of Basic Principles, I.P.G.T. & R.A., Jamnagar.
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#''Satvika'' - One of the three psychological traits.
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