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The physician who is always well versed with the various aspects of the entire body is highly proficient in ayurveda, and therefore can bring about happiness to the universe. [19]

The physician who is always well versed with the various aspects of the entire body is highly proficient in ayurveda, and therefore can bring about happiness to the universe. [19]

Queries by Agnivesha:

==== Queries by Agnivesha ====

 

एवंवादिनं  भगवन्तमात्रेयमग्निवेश उवाच श्रुतमेतद्यदुक्तं भगवता शरीराधिकारे वचः|  

एवंवादिनं  भगवन्तमात्रेयमग्निवेश उवाच श्रुतमेतद्यदुक्तं भगवता शरीराधिकारे वचः|  

किन्नु खलु गर्भस्याङ्गं पूर्वमभिनिर्वर्तते कुक्षौ, कुतो मुखः कथं चान्तर्गतस्तिष्ठति, किमाहारश्च वर्तयति, कथम्भूतश्चनिष्क्रामति, कैश्चायमाहारोपचारैर्जातः सद्यो हन्यते, कैरव्याधिरभिवर्धते, किं चास्य देवादिप्रकोपनिमित्ता विकाराःसम्भवन्ति आहोस्विन्न, किंचास्य कालाकालमृत्य्वोर्भावाभावयोर्भगवानध्यवस्यति, किंचास्य परमायुः, कानि चास्यपरमायुषो निमित्तानीति||२०||  

किन्नु खलु गर्भस्याङ्गं पूर्वमभिनिर्वर्तते कुक्षौ, कुतो मुखः कथं चान्तर्गतस्तिष्ठति, किमाहारश्च वर्तयति, कथम्भूतश्चनिष्क्रामति, कैश्चायमाहारोपचारैर्जातः सद्यो हन्यते, कैरव्याधिरभिवर्धते, किं चास्य देवादिप्रकोपनिमित्ता विकाराःसम्भवन्ति आहोस्विन्न, किंचास्य कालाकालमृत्य्वोर्भावाभावयोर्भगवानध्यवस्यति, किंचास्य परमायुः, कानि चास्यपरमायुषो निमित्तानीति||२०||  

ēvaṁvādinaṁ  bhagavantamātrēyamagnivēśa uvāca śrutamētadyaduktaṁ bhagavatā śarīrādhikārē vacaḥ|  

ēvaṁvādinaṁ  bhagavantamātrēyamagnivēśa uvāca śrutamētadyaduktaṁ bhagavatā śarīrādhikārē vacaḥ|  

kinnu khalu garbhasyāṅgaṁ pūrvamabhinirvartatē kukṣau, kutō mukhaḥ kathaṁ cāntargatastiṣṭhati, kimāhāraścavartayati, kathambhūtaśca niṣkrāmati, kaiścāyamāhārōpacārairjātaḥ sadyō hanyatē, kairavyādhirabhivardhatē, kiñcāsyadēvādiprakōpanimittā vikārāḥ sambhavanti āhōsvinna, kiñcāsya kālākālamr̥tyvōrbhāvābhāvayōrbhagavānadhyavasyati,kiñcāsya paramāyuḥ, kāni cāsya paramāyuṣō nimittānīti||20||  

kinnu khalu garbhasyāṅgaṁ pūrvamabhinirvartatē kukṣau, kutō mukhaḥ kathaṁ cāntargatastiṣṭhati, kimāhāraścavartayati, kathambhūtaśca niṣkrāmati, kaiścāyamāhārōpacārairjātaḥ sadyō hanyatē, kairavyādhirabhivardhatē, kiñcāsyadēvādiprakōpanimittā vikārāḥ sambhavanti āhōsvinna, kiñcāsya kālākālamr̥tyvōrbhāvābhāvayōrbhagavānadhyavasyati,kiñcāsya paramāyuḥ, kāni cāsya paramāyuṣō nimittānīti||20||  

evaMvAdinaM  bhagavantamAtreyamagnivesha uvAca shrutametadyaduktaM bhagavatA sharIrAdhikAre vacaH|  

evaMvAdinaM  bhagavantamAtreyamagnivesha uvAca shrutametadyaduktaM bhagavatA sharIrAdhikAre vacaH|  

kinnu khalu garbhasyA~ggaM pUrvamabhinirvartate kukShau, kuto mukhaH kathaM cAntargatastiShThati, kimAhArashca vartayati, kathambhUtashca niShkrAmati,kaishcAyamAhAropacArairjAtaH sadyo hanyate, kairavyAdhirabhivardhate, ki~jcAsya devAdiprakopanimittA vikArAH sambhavanti Ahosvinna, ki~jcAsyakAlAkAlamRutyvorbhAvAbhAvayorbhagavAnadhyavasyati, ki~jcAsya paramAyuH, kAni cAsya paramAyuSho nimittAnIti||20||

kinnu khalu garbhasyA~ggaM pUrvamabhinirvartate kukShau, kuto mukhaH kathaM cAntargatastiShThati, kimAhArashca vartayati, kathambhUtashca niShkrAmati,kaishcAyamAhAropacArairjAtaH sadyo hanyate, kairavyAdhirabhivardhate, ki~jcAsya devAdiprakopanimittA vikArAH sambhavanti Ahosvinna, ki~jcAsyakAlAkAlamRutyvorbhAvAbhAvayorbhagavAnadhyavasyati, ki~jcAsya paramAyuH, kAni cAsya paramAyuSho nimittAnIti||20||

After listening to the above deliberations by Lord Atreya, Agnivesha said, “Now we would like to hear the following:

After listening to the above deliberations by Lord Atreya, Agnivesha said, “Now we would like to hear the following:

1. Which of the organs of the foetus is manifested first in the womb of the mother?  

#Which of the organs of the foetus is manifested first in the womb of the mother?  

2. Where does the face of the foetus lie and what posture does it maintain inside?  

#Where does the face of the foetus lie and what posture does it maintain inside?  

3. Which food nourishes it and how does it come out?

#Which food nourishes it and how does it come out?

4. Which food and regimens are responsible for its immediate death after the delivery process?

#Which food and regimens are responsible for its immediate death after the delivery process?

5. What factors help in the growth of the foetus without any disease?

#What factors help in the growth of the foetus without any disease?

6. Are there afflictions of diseases caused by Gods or divinities? Or not? (idiopathic)

#Are there afflictions of diseases caused by Gods or divinities? Or not? (idiopathic)

7. What is your opinion regarding the existence or non-existence of the child’s timely or untimely death?

#What is your opinion regarding the existence or non-existence of the child’s timely or untimely death?

8. What is the span of its life?  

#What is the span of its life?  

9. What are the factors which are responsible for the maintenance of its life span?(20)

#What are the factors which are responsible for the maintenance of its life span? [20]

Different views regarding origin of foetus:

 

==== Different views regarding origin of foetus ====

 

तमेवमुक्तवन्तमग्निवेशं भगवान् पुनर्वसुरात्रेय उवाच- पूर्वमुक्तमेतद्गर्भावक्रान्तौ यथाऽयमभिनिर्वर्तते कुक्षौ, यच्चास्य यदासंतिष्ठतेऽङ्गजातम्|  

तमेवमुक्तवन्तमग्निवेशं भगवान् पुनर्वसुरात्रेय उवाच- पूर्वमुक्तमेतद्गर्भावक्रान्तौ यथाऽयमभिनिर्वर्तते कुक्षौ, यच्चास्य यदासंतिष्ठतेऽङ्गजातम्|  

विप्रतिवादास्त्वत्र बहुविधाः सूत्रकृतामृषीणां सन्ति सर्वेषां; तानपि निबोधोच्यमानान्- शिरः पूर्वमभिनिर्वर्तते कुक्षावितिकुमारशिरा भरव्दाजः पश्यति, सर्वेन्द्रियाणां तदधिष्ठानमिति कृत्वा; हृदयमिति काङ्कायनो बाह्लीकभिषक्,चेतनाधिष्ठानत्वात्; नाभिरिति भद्रकाप्यः, आहारागम इति कृत्वा; पक्वाशयगुदमिति भद्रशौनकः, मारुताधिष्ठानत्वात्;हस्तपादमिति बडिशः, तत्करणत्वात् पुरुषस्य; इन्द्रियाणीति जनको वैदेहः, तान्यस्य बुध्द्याधिष्ठानानीति कृत्वा;परोक्षत्वादचिन्त्यमिति मारीचिः कश्यपः; सर्वाङ्गाभिनिर्वृत्तिर्युगपदिति धन्वन्तरिः; तदुपपन्नं, सर्वाङ्गानांतुल्यकालाभिनिर्वृत्तत्वाध्दृदयप्रभृतीनाम्|  

विप्रतिवादास्त्वत्र बहुविधाः सूत्रकृतामृषीणां सन्ति सर्वेषां; तानपि निबोधोच्यमानान्- शिरः पूर्वमभिनिर्वर्तते कुक्षावितिकुमारशिरा भरव्दाजः पश्यति, सर्वेन्द्रियाणां तदधिष्ठानमिति कृत्वा; हृदयमिति काङ्कायनो बाह्लीकभिषक्,चेतनाधिष्ठानत्वात्; नाभिरिति भद्रकाप्यः, आहारागम इति कृत्वा; पक्वाशयगुदमिति भद्रशौनकः, मारुताधिष्ठानत्वात्;हस्तपादमिति बडिशः, तत्करणत्वात् पुरुषस्य; इन्द्रियाणीति जनको वैदेहः, तान्यस्य बुध्द्याधिष्ठानानीति कृत्वा;परोक्षत्वादचिन्त्यमिति मारीचिः कश्यपः; सर्वाङ्गाभिनिर्वृत्तिर्युगपदिति धन्वन्तरिः; तदुपपन्नं, सर्वाङ्गानांतुल्यकालाभिनिर्वृत्तत्वाध्दृदयप्रभृतीनाम्|  

सर्वाङ्गानां ह्यस्य हृदयं मूलमधिष्ठानं च केषाञ्चिद्भावानाम्, नच तस्मात् पूर्वाभिनिर्वृत्तिरेषां; तस्माध्दृदयप्रभृतीनां सर्वाङ्गानां तुल्यकालाभिनिर्वृत्तिः, सर्वे भावा ह्यन्योन्यप्रतिबध्दा:; तस्माद्यथाभूतदर्शनं साधु||२१||  

सर्वाङ्गानां ह्यस्य हृदयं मूलमधिष्ठानं च केषाञ्चिद्भावानाम्, नच तस्मात् पूर्वाभिनिर्वृत्तिरेषां; तस्माध्दृदयप्रभृतीनां सर्वाङ्गानां तुल्यकालाभिनिर्वृत्तिः, सर्वे भावा ह्यन्योन्यप्रतिबध्दा:; तस्माद्यथाभूतदर्शनं साधु||२१||  

tamēvamuktavantamagnivēśaṁ bhagavān punarvasurātrēya uvāca- pūrvamuktamētadgarbhāvakrāntauyathā'yamabhinirvartatē kukṣau, yaccāsya yadā santiṣṭhatē'ṅgajātam|  

tamēvamuktavantamagnivēśaṁ bhagavān punarvasurātrēya uvāca- pūrvamuktamētadgarbhāvakrāntauyathā'yamabhinirvartatē kukṣau, yaccāsya yadā santiṣṭhatē'ṅgajātam|  

viprativādāstvatra bahuvidhāḥ sūtrakr̥tāmr̥ṣīṇāṁ santi sarvēṣāṁ; tānapi nibōdhōcyamānān- śiraḥ pūrvamabhinirvartatēkukṣāviti kumāraśirā bharadvājaḥ paśyati, sarvēndriyāṇāṁ tadadhiṣṭhānamiti kr̥tvā; hr̥dayamiti kāṅkāyanō bāhlīkabhiṣak,cētanādhiṣṭhānatvāt; nābhiriti bhadrakāpyaḥ, āhārāgama iti kr̥tvā; pakvāśayagudamiti bhadraśaunakaḥ,mārutādhiṣṭhānatvāt; hastapādamiti baḍiśaḥ, tatkaraṇatvāt puruṣasya; indriyāṇīti janakō vaidēhaḥ, tānyasyabuddhyadhiṣṭhānānīti kr̥tvā; parōkṣatvādacintyamiti mārīciḥ kaśyapaḥ; sarvāṅgābhinirvr̥ttiryugapaditi dhanvantariḥ;tadupapannaṁ, sarvāṅgānāṁ tulyakālābhinirvr̥ttatvāddhr̥dayaprabhr̥tīnām|  

viprativādāstvatra bahuvidhāḥ sūtrakr̥tāmr̥ṣīṇāṁ santi sarvēṣāṁ; tānapi nibōdhōcyamānān- śiraḥ pūrvamabhinirvartatēkukṣāviti kumāraśirā bharadvājaḥ paśyati, sarvēndriyāṇāṁ tadadhiṣṭhānamiti kr̥tvā; hr̥dayamiti kāṅkāyanō bāhlīkabhiṣak,cētanādhiṣṭhānatvāt; nābhiriti bhadrakāpyaḥ, āhārāgama iti kr̥tvā; pakvāśayagudamiti bhadraśaunakaḥ,mārutādhiṣṭhānatvāt; hastapādamiti baḍiśaḥ, tatkaraṇatvāt puruṣasya; indriyāṇīti janakō vaidēhaḥ, tānyasyabuddhyadhiṣṭhānānīti kr̥tvā; parōkṣatvādacintyamiti mārīciḥ kaśyapaḥ; sarvāṅgābhinirvr̥ttiryugapaditi dhanvantariḥ;tadupapannaṁ, sarvāṅgānāṁ tulyakālābhinirvr̥ttatvāddhr̥dayaprabhr̥tīnām|  

sarvāṅgānāṁ hyasya hr̥dayaṁ mūlamadhiṣṭhānaṁ ca kēṣāñcidbhāvānām, naca tasmāt pūrvābhinirvr̥ttirēṣāṁ;tasmāddhr̥dayaprabhr̥tīnāṁ  sarvāṅgānāṁ tulyakālābhinirvr̥ttiḥ, sarvē bhāvā hyanyōnyapratibaddhāḥ;tasmādyathābhūtadarśanaṁ sādhu||21||  

sarvāṅgānāṁ hyasya hr̥dayaṁ mūlamadhiṣṭhānaṁ ca kēṣāñcidbhāvānām, naca tasmāt pūrvābhinirvr̥ttirēṣāṁ;tasmāddhr̥dayaprabhr̥tīnāṁ  sarvāṅgānāṁ tulyakālābhinirvr̥ttiḥ, sarvē bhāvā hyanyōnyapratibaddhāḥ;tasmādyathābhūtadarśanaṁ sādhu||21||  

tamevamuktavantamagniveshaM bhagavAn punarvasurAtreya uvAca- pUrvamuktametadgarbhAvakrAntau yathA~ayamabhinirvartate kukShau, yaccAsya yadAsantiShThate~a~ggajAtam|  

tamevamuktavantamagniveshaM bhagavAn punarvasurAtreya uvAca- pUrvamuktametadgarbhAvakrAntau yathA~ayamabhinirvartate kukShau, yaccAsya yadAsantiShThate~a~ggajAtam|  

viprativAdAstvatra bahuvidhAH sUtrakRutAmRuShINAM santi sarveShAM; tAnapi nibodhocyamAnAn- shiraH pUrvamabhinirvartate kukShAviti kumArashirAbharadvAjaH pashyati, sarvendriyANAM tadadhiShThAnamiti kRutvA; hRudayamiti kA~gkAyano bAhlIkabhiShak, cetanAdhiShThAnatvAt; nAbhiriti bhadrakApyaH,AhArAgama iti kRutvA; pakvAshayagudamiti bhadrashaunakaH, mArutAdhiShThAnatvAt; hastapAdamiti baDishaH, tatkaraNatvAt puruShasya; indriyANIti janakovaidehaH, tAnyasya buddhyadhiShThAnAnIti kRutvA; parokShatvAdacintyamiti mArIciH kashyapaH; sarvA~ggAbhinirvRuttiryugapaditi dhanvantariH; tadupapannaM,sarvA~ggAnAM tulyakAlAbhinirvRuttatvAddhRudayaprabhRutInAm|  

viprativAdAstvatra bahuvidhAH sUtrakRutAmRuShINAM santi sarveShAM; tAnapi nibodhocyamAnAn- shiraH pUrvamabhinirvartate kukShAviti kumArashirAbharadvAjaH pashyati, sarvendriyANAM tadadhiShThAnamiti kRutvA; hRudayamiti kA~gkAyano bAhlIkabhiShak, cetanAdhiShThAnatvAt; nAbhiriti bhadrakApyaH,AhArAgama iti kRutvA; pakvAshayagudamiti bhadrashaunakaH, mArutAdhiShThAnatvAt; hastapAdamiti baDishaH, tatkaraNatvAt puruShasya; indriyANIti janakovaidehaH, tAnyasya buddhyadhiShThAnAnIti kRutvA; parokShatvAdacintyamiti mArIciH kashyapaH; sarvA~ggAbhinirvRuttiryugapaditi dhanvantariH; tadupapannaM,sarvA~ggAnAM tulyakAlAbhinirvRuttatvAddhRudayaprabhRutInAm|  

sarvA~ggAnAM hyasya hRudayaM mUlamadhiShThAnaM ca keShA~jcidbhAvAnAm, naca tasmAt pUrvAbhinirvRuttireShAM; tasmAddhRudayaprabhRutInAM sarvA~ggAnAM tulyakAlAbhinirvRuttiH, sarve bhAvA hyanyonyapratibaddhAH; tasmAdyathAbhUtadarshanaM sAdhu||21||

sarvA~ggAnAM hyasya hRudayaM mUlamadhiShThAnaM ca keShA~jcidbhAvAnAm, naca tasmAt pUrvAbhinirvRuttireShAM; tasmAddhRudayaprabhRutInAM sarvA~ggAnAM tulyakAlAbhinirvRuttiH, sarve bhAvA hyanyonyapratibaddhAH; tasmAdyathAbhUtadarshanaM sAdhu||21||

Lord Atreya’s reply to Agnivesha is already well described in the fourth chapter of the Sharira sthana dealing with the formation of embryo, detailing the manner in which the foetus is formed in the uterus of the mother and the mode of manifestation of its various organs. However, there are various controversies on this subject, which are listed below:

Lord Atreya’s reply to Agnivesha is already well described in the fourth chapter of the [[Sharira Sthana]] dealing with the formation of embryo, detailing the manner in which the foetus is formed in the uterus of the mother and the mode of manifestation of its various organs. However, there are various controversies on this subject, which are listed below:

i. Kumarashira Bharadvaja observed that the head of the foetus is first manifested in the uterus because it is the seat/base of all sense organs.

#Kumarashira Bharadvaja observed that the head of the foetus is first manifested in the uterus because it is the seat/base of all sense organs.

ii. According to Kankayana, the physician from Bahlika, heart being the seat of chetana consciousness is first formed.  

#According to Kankayana, the physician from Bahlika, heart being the seat of ''chetana'', consciousness is the first to be formed.  

iii. According to Bhadrakapya, nabhi (umbilicus) is first formed as it serves to provide nourishment to the foetus.

#According to Bhadrakapya, ''nabhi'' (umbilicus) is first formed as it serves to provide nourishment to the fetus.

iv. According to Bhadrashaunaka, rectum located near the colon is first formed as it is the site for vata.

#According to Bhadrashaunaka, rectum located near the colon is first formed as it is the site for ''vata''.

v. According to Badisha, hands and feet are first formed being the instruments of individual for his activities.

#According to Badisha, hands and feet are first formed being the instruments of individual for his activities.

vi. According to Janaka of Videha, sense organs being the seat of senses are first formed.

#According to Janaka of Videha, sense organs being the seat of senses are first formed.

vii. Marichi Kashyapa is of the view that is not possible to make any statement about first formation of any organs as they cannot be observed directly.

#Marichi Kashyapa is of the view that is not possible to make any statement about first formation of any organs as they cannot be observed directly.

viii. Dhanvantari is of the view that all organs are formed simultaneously.

#Dhanvantari is of the view that all organs are formed simultaneously.

 

Of these, the view of Dhanvantari seems to be correct as all the organs like heart etc. are formed at the same time. Since the heart is the origin of all organs and also serves as developmental origin of certain organs, it is less likely that development of other organs precedes the formation of heart. Hence, it is evident that all organs are formed simultaneously. All organs are connected to each other. Hence the view of Dhanvantari seems to be quite correct. [21]

Of these, the view of Dhanvantari seems to be correct as all the organs like heart etc. are formed at the same time. Since the heart is the origin of all organs and also serves as developmental origin of certain organs, it is less likely that development of other organs precedes the formation of heart. Hence, it is evident that all organs are formed simultaneously. All organs are connected to each other. Hence the view of Dhanvantari seems to be quite correct. (21)

==== Position of foetus ====

गर्भस्तु खलु मातुः पृष्ठाभिमुख ऊर्ध्वशिराः सङ्कुच्याङ्गान्यास्तेऽन्तःकुक्षौ  ||२२||  

गर्भस्तु खलु मातुः पृष्ठाभिमुख ऊर्ध्वशिराः सङ्कुच्याङ्गान्यास्तेऽन्तःकुक्षौ  ||२२||  

garbhastu khalu mātuḥ pr̥ṣṭhābhimukha ūrdhvaśirāḥ saṅkucyāṅgānyāstē'ntaḥkukṣau  ||22||  

garbhastu khalu mātuḥ pr̥ṣṭhābhimukha ūrdhvaśirāḥ saṅkucyāṅgānyāstē'ntaḥkukṣau  ||22||