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Line 21: − + − + − + + + + + + + + + + + + + + − == [[Sharira Sthana]] Chapter 2 == − − === Abstract === − − ''Gotra'', in literal Sanskrit, means cowshed. However, in common parlance, it denotes the progeny (or a clan) of a common male ancestor (usually, a ''rishi'', or a sage). ''Atulya Gotra'', or diversity in clans, is what the sages of antiquity professed, thus laying the foundation of genetics in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. In this chapter, Lord Atreya answers thirty six specific questions of Agnivesha on a wide range of topics such as the causes of human embryo, labor, sex determination of the embryo, congenital anomalies, transmigration of the ''atma'', and related phenomena. Apart from these, causes of disease, treatment, preventive measures and the role of past and present deeds of one-self in causation of disease etc. are discussed. − − '''Keywords''': ''Atulya-gotra,Shukra, Garbha, Ojoshana, Bīja, Dwireta, Klība, Prajnyaparadha, Pratikarma, Daiva'' , and ''Paurusha''. − − === Introduction === − + + + − + + − ===Sanskrit text, Transliteration and English Translation===+ + + + + + + − + + − + + − + − + + − + + + Line 65:
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Line 141: + − + + − + + − + − + + + − + − प्रवृत्तम् दृष्ट्वाऽसृगेकं ||८||+ − न च गर्भसञ्ज्ञं केचिन्नरा भूतहृतं वदन्ति||९|| + − + − pravr̥ttam dr̥ṣṭvā'sr̥gēkaṁ ||8||+ − na ca garbhasañjñaṁ kēcinnarā bhūtahr̥taṁ vadanti||9|| − + − pravRuttam dRuShTvA~asRugekaM ||8|| + − na ca garbhasa~jj~jaM kecinnarA bhUtahRutaM vadanti||9||+ − + + + Line 143:
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Line 245: + − A woman delivers multiples due to past deeds and God’s pleasure in which the excessively aggravated ''vayu'' afflicting the union of sperm and ovum splits the zygote in various ways.[14]+ + + Line 198:
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Line 768: − + − ==== Introduction to process of embryogenesis (Verse 2) ====+ − + − + − ==== Pre-requisites for conception (Verse 3) ====+ − + − + − ==== Description of ''shukra'' (Verse 4-6) ====+ − + − + − + − ==== Factors affecting conception (Verse 7) ====+ − + − ==== Factors affecting sex of the fetus (Verse 12) ====+ − + − ==== Cause of multiple pregnancies (Verse 14) ====+ − + − + − − Two conditions, namely ''garbha-shosha'' (..) and ''garbha-parisriti'' (..), have been cited as reasons for the phenomenon termed as “long intrauterine stay”. This kind of manifestation is also found in ''vata-abhipanna garbha'' (..) (SS.Sa.10/57), emaciated fetus afflicted with ''vataja'' disorders (AS.Sa.2/37) and ''vatodara'' (..) (BhS.Sa.3/6-7). This condition could be correlated with intrauterine growth retardation (IUGR). (15) − − It is interesting to note that none of the ''vedic'' texts – Ayurvedic or otherwise – blamed the mother for complications and abnormalities in pregnancy. Instead, they seem to attribute those to God’s will and the karmic deeds of the children born with those defects. (16) − − ==== '''Dwireta''' (Hermaphroditism) (Verse 18) ==== − + + + − ==== Defects in conception due to non passage of ''shukra'' (Verse 19-20) ====+ − Among other disorders mentioned in this chapter, ''pavanendriya'' is a condition in which ''pavana'' (air) is ejaculated during coitus (CK on CS.Sa.2/18). In fact, it may be ‘devoid of semen’, and hence incapable to fertilize the ovum. ''Shandha'' is also an affliction where there is absence of semen (SS.Sa.2/44). (18)+ − + − ''Mandavega'' (sluggish desire), ''alpa- beeja'' (diminished seed), ''abala'' (devoid of inherent strength- ''nisargabala rahita''), ''aharsha'' (lack of passion) and ''kleeba'' (''dushtabeeja''; damaged genetic portion)- lead to ''stree- shanda'' or ''pum-shanda'', conditions that cause problems in conception and afflict female or male partners respectively (CK on CS.Sa.2/19). These are also referred, respectively, as ''stree-shandha'' and ''nara-shandha'' in other texts (SS.Sa.2/42-43). (19)+ − ==== Signs and symptoms in pregnancy indicating the sex of the child (Verse 25) ====+ − Apart from the factors mentioned earlier, the sex of the child could also be influenced by certain traits of the mothers, such as milk secretion only from the right breast, walking with lifting right leg first, heaviness in right lateral abdomen, and ''romaraji'' (hair line) directed upwards - in all these cases, the mother will deliver a male child. If showing the opposite traits, the child would be a girl. If the abdomen is depressed on both sides and projected forward, while the woman would be showing mixed signs, the child born will be a hermaphrodite. It is also stated that if the yoni is thick in center the child will be a female, while if it is beautiful, protuberant and fatty then a male child will be born (KS.Su.28/6). Thoughts or mood of the mother during conception is also pointed by different scholars as key factors (CS.Sa.8/14;SS.Sa.2/46; AS.Sa.1/53; AH.Sa.1/31; BP.Pur.3/62). As already mentioned in this chapter, dreams, drinks, foods, conduct, and activities - if feminine, would result in a female child, if masculine, a male child, and if of mixed type, then a transgender child (CK on CS.Sa.2/24).+ − Regarding the resemblance of the child, as mentioned in this chapter, certain attributes or traits of the kid could resemble the person the mother is attracted to during conception. (CK on CS.Sa.2/25). Physical resemblance depends largely on factors such as the four sets of four ''mahabhutas'' (except ''akasha''), ''matrija'' (maternal), ''pitrija'' (paternal), ''aharaja''- from the mother’s nutrition prior to conception, and ''atmaja''- past deeds. Though all these factors are equally responsible, the resemblance depends on the predominance of either of the maternal and paternal factors (CK on CS.Sa.2/25). Factors responsible for behavioral and mental resemblances are also similar to those responsible for physical resemblance, with genetic factors (''jati'' )also counted in. (CK on CS.Sa.2/25,GD on CS.Sa.2/25).+ − ==== Effects of ''shukra dosha'' (Verse 30) ====+ − Apart from the factors already analyzed earlier in the ''Vidhi Vimarsha'', ''shukra-dosha'' (CS.Su.28/18) and vitiated ''vata'' (CS.Su.12/8) including vitiated ''vata'' in ''shukra'' (CS.Ci.28/34) are said to be responsible for congenital abnormalities. Any part of the seed, or ''beeja'' (''beejabhaga''), if defective, would result in a defective body part, indicating chromosomal or genetic defects (CS.Sa.3/17). Defects in ''indriyas'' are attributed to ''daiva'', or fate, in the texts (CK.CS.Sa.3/17). Similarly, abnormalities in diet and behavior of women (CS.Sa.4/30), mental state of women (CS.Sa.2/25)) etc. influence the fetus. Bad deeds or sins (''paapa'') committed in the past life, vitiated ''vata'', non-fulfillment of ''dauhrida'', and skepticism of parents are also responsible for teratogenicity (SS.Sa.2/50-52). + − Pregnancy before attaining 16 years of age, conception during first three days of menstrual cycle and bearing down in absence of labor pain are also responsible for abnormalities in the child (AS.Sa.1/5, KS.Sa.5/5). A woman not using proper ''rasas'' during ''ritukala'' delivers abnormal child (BhS.Sa 5/4). The couple suffering from ''udavarta'', consuming unwholesome diet (BhS.Su.12/15-16), vitiation of ''akasha'' as well as ''daiva'' could also cause abnormalities in the child (BhS.Sa.3/15-16). (30)+ − ==== Effect of past deeds (Verse 31-36) ====+ − + − + + − Chakrapani had accepted the views of Sankhya philosophy and stated that subtle body (''ativahika sharira'') gives rise to the gross body (''vyaktasharira''). Again, he explains that though the ''shukra'' and ''rajas'' is the cause of body (fetus), they only produce (fetus) when engrained in or combined with or attached with subtle body, and not otherwise. Thus, the subtle body (''sukshma bhuta'') inherited in soul combines with seeds (sperm and ovum) produces fetus, the cause of origin of body is being the past deeds (CK on CS.Sa.2/35).(35)+ − It is stated that due to ''tara-tama'' (quantitative) variations in ''rajas'' and ''tamas'' as well as multi focal ''karmas''; the variations occur in subtle bodies (CK on CS.Sa.2/36). (36) − ==== Role of mind (Verse 38) ====+ − Mind is attached with all the subtle ''bhutas'' etc. due to the infliction of ''rajas'' and ''tamas''; the cause is being the devoid of ''tattvajnana''. Mind afflicted with ''doshas'' is responsible for transmigration (to other body) and inclination (to action related to ''dharma'' and ''adharma'') of soul thus cause for the whole universe. Again, the other factor responsible for such transmigration and inclination is potent past deeds (CK on CS.Sa.2/37-38). (38)+ − ==== Use of intellect, senses and time (Verse 41) ====+ − Perverted (''mithyayoga''), negative (''ayoga'') and excessive (''atiyoga'') are three folds of ''vishamayoga'' of time etc. said as the cause of disorders (both psychic and somatic) described in the texts (CS.Su.1/54, Su.11/37, 43, Sa.1/98, 102,130-131). ''Samayoga'' (balanced combination) of time etc. is the cause of ''prakriti'' (normalcy) (CS.Su.11/43) or ''sukha'' (pleasure) (CS.Su.1/55, Sa.1/129). (40)+ − During salvation, the link between body and mind is totally disconnected, the stage where the continuity of disease recurrence is totally lost (CK on CS.Sa.2/41). (41)+ − Union of physique and psyche can be achieved through the state of ''yoga'' (union with self) and ''moksha'' (emancipation). In this context role of restraint, memory and knowledge is discussed (CS.Sa.1/143- 147) (42)+ − ==== Control over body and mind- overcome diseases (Verse 43) ====+ − Preventive measures (''anagata chikitsa'') to be practiced regularly to overcome the diseases of body and mind. The word ''jitendriya'' is stated for abstinence from intellectual error and unbalanced use of senses. The disease occurring due to consequences of time cannot be prevented as the potent predestined (''daiva'') certainly cause disease at that moment (CK on CS.Sa.2/43).+ − For preventive purpose, one should practice those livelihoods which are not contradictory to ''dharma'' (social and religious ethics) (CS.Su.5/104), bodily ''dhatus'' having been stabilized in normal condition, diseases do not arise (CS. Su.7/49), wholesome practice of diet, conduct and actions are also advised as preventive measures (CS.Su.7/60). Similarly avoiding intellectual errors etc. are to be followed for preventing exogenous diseases (Su.7/53-54). (43)+ − + − ==== ''Daiva'' (Verse 44) ====+ − + + − Accumulated ''doshas'' should be evacuated in the first month of spring, rainy and winter to prevent the innate disorders (Su.7/46-50). (45)+ − − Commentator interprets ''mati'' as ''smriti'' (memory), ''chinta'' (thoughts) etc., ''jnana'' as ''tattva-jnana'' (knowledge of the reality) (CK on CS.Sa.2/47). Different preventive measures against diseases are referred in many places (Su.7/47-50, 8/17-29, 28/34-44). (47)+ − === References ===+ + + + + + + + + + + + + + − 1. Agnivesha, Charaka Samhitā with ‘Āyurveda-Dipikā’ commentary by Chakrapānidatta, edited by Acharya J T, Reprint edition, Chaukhamba Surbharati Prakashan, Varanasi, 2000.+ − 2. Sharma P V., editor, Charaka Samhitā (critical notes), Vol I-II, Chaukhambha Orientalia, Varanasi. − 3. Sushruta Samhitā, edited by Acharya J T & N R, Reprint edition, Chaukhamba Surbharati Prakashan, Varanasi. − 4. Vriddha Vāgbhata, Ashtānga Samgraha with ‘Shashilekhā’ commentary by Indu, edited by Sharma S P, 1st edition, Chowkhamba Sanskrit Series Office, Varanasi, 2006. − 5. Vāgbhata, Ashtānga Hridayam with commentaries ‘Sarvāngasundarā’ of Arunadatta & ‘Āyurvedarasāyana’ of Hemādri, edited by Paradakara H S, Reprint 9th edition, Chaukhamba Orientalia, Varanasi, 2005. − 6. Bhāvaprakāsha (with Nighantu portion) of Shrimad Bhāvamishra, Edited by Mishra B S and Vaishya R L, Vol.1 (Purvārdha), Chaukhambha Sanskrit Bhawan, 11th edn, 2007. − 7. Tiwari PV, 2011. AyurvediyaPrasutitantra evam Streeroga, Reprint edition, Chaukhambha Orientalia, Varanasi, Part- 1; 38-39. − 8. Harit SamhitaText with Nirmala Hindi commentary, edited and translated by Vaidy Jaymini Pandey, Chaukhambha Visvabharati,Varanasi, 1st edn,2010. − 9. SharngadharaSamhita of Sharngadharacharya (with Anjananidana of Agnivesha and Dipika Hindi Commentaries), edited by Tripathi Brahmanand, Chaukhamba Surbharati Prakashan, Varanasi, 2008. − 10. VriddhaJivaka, KashyapaSamhita, edited by Km. P.V.Tiwari,1st edition, Chaukhambha Visvabharati, Varanasi,1996. − 11. Bhela Samhita(text with English translation, commentary and critical notes) by Krishnamurthy K.H, edited by Sharma P.V, Chaukhambha Visvabharati, Reprint edn. Varanasi, 2008. − 12. Manu-Smriti of Manu (with Sarala Hindi Commentary by Bhatt R), Chaukhamba Sanskrit Pratishthan, Delhi, Reprint edn, 2003. − 13. Dutta DC, 1998. Text Book of Obstetrics, edt. Konar L, 4th Edition, New Central Book Agency(P) Ltd. p173. − 14. Dawn C.S, Text Book of Obstetrics and Neonatology, 12th Edt., Sreemoti Arati Dawn, p. 308. − + − • Atulya-gotra (Atulyagotra, अतुल्यगोत्र:): Dissimilar or different clan+ − • Garbha (Garbha, गर्भ:) : Union of sperm, ovum and self in the uterus; embryo, foetus.+ − • Ojōśanā (ōjōśanā, ओजोशना): that eats ojas, evil spirits.+ − • Bīja (Bīja, बीज:): The seed i.e either śukra (sperm) or ārtava (ovum)+ − • Klība (Klība, क्लीब:): Sterility, It is of two types— naraṣaṇḍa and nārīṣaṇḍa (male and female sterility).+ − • Manojavo (manōjavō, मनोजवो): Thetermusedtodenotethespeedofmind.Whenselfcombineswithmindittransmigratefromonebodytootherwiththatspeed.+ − • Prajñāparādha (prajñāparādh, प्रज्ञापराध:): It is defined as unwholesome action due to derangement of intellect, restraint and memory; intellectual error (CS.Sa.1/102) − • Pratikarma (Pratikarma, प्रतिकर्म:): Synonym of cikitsa; remedy, treatment, measure and so on.
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{{#seo:
|title=Atulyagotriya Sharira
|titlemode=append
|keywords=Atulya-gotra,Shukra, Garbha, Ojoshana, Bīja, Dwireta, Klība, Prajnyaparadha, Pratikarma, Daiva , and Paurusha, Ayurveda, Indian system of medicine, charak samhita, genetics in ayurveda, ancient genetics,Dwivedi M., Rai A.,Rajagopala S., Shukla (Upadhyaya) K.,Bhalerao S., Deole Y.S., Basisht G., inheritance in ayurveda
|description=Sharira Sthana Chapter 2. Different clans and aspects of the Human Birth
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
|image_alt=charak samhita
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<big>'''Sharira Sthana Chapter 2. Different clans and aspects of the Human Birth '''</big>
{{Infobox
{{Infobox
|title = Atulyagotriya Sharira
|title = Atulyagotriya 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 = Dwivedi M., Rai A.
|label7 = Reviewer
|data7 = Rajagopala S., Shukla (Upadhyaya) K.
|label8 = Editors
|data8 = Bhalerao S., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|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.s04.003 10.47468/CSNE.2020.e01.s04.003]
}}
}}
<big>'''Abstract'''</big>
<p style='text-align:justify;'>Gotra, literally means cowshed. However, in common parlance, it denotes the progeny (or a clan) of a common male ancestor (usually, a rishi, or a sage). Atulya Gotra, or diversity in clans, is what the sages of antiquity professed, thus laying the foundation of genetics in [[Ayurveda]]. In this chapter, thirty six specific questions on a wide range of topics such as the contributing factors for embryogenesis, labor, sex determination of the embryo, congenital anomalies, transmigration of the [[aatma]], and related phenomena are answered in detail. Apart from these, causes of disease, treatment, preventive measures and the role of past and present deeds of one-self in causation of disease etc. are discussed. </p>
'''Keywords''': Atulya-gotra,Shukra, [[Garbha]], Ojoshana, Beeja, Dwireta, Kliba, [[Prajnaparadha]], Pratikarma, Daiva, clans, genetics, paurusha.
</div>
Vedic families – and societies – were largely divided into patrilineal clans (''gotras''), where each clan could trace their origins to a common male ancestor. The sages of antiquity knew of various disorders caused due to in-breeding within families, and thus forbade marriages within a ''gotra''. To them, the study of human physiology required an analysis of the human embryo within the womb, and that managing disorders right at the stage of conception was important in ensuring good health within families and societies.
== Introduction ==
<div style="text-align:justify;">
Vedic families – and societies – were largely divided into patrilineal clans (''gotras''), where each clan could trace their origins to a common male ancestor.Consanguinity means being related to someone by blood, in contrast to ''atulya gotra''. The sages of antiquity knew about various disorders caused due to in-breeding within families, and thus they forbade marriages within a ''gotra''. To them, the study of human physiology required an analysis of the human embryo within the womb, and addressing the disorders right from the stage of conception was important for ensuring good health within families and societies.
The preceding chapter dealt with overarching concepts of physical and spiritual importance, such as ''purusha, atma, manas,'' and ''buddhi''. In continuation, this chapter begins with the “origin of a human being” as a result of sexual intercourse with a woman in her fertile period by a man from a different clan (''atulya-gotra''). It then talks of various factors influencing the embryogenesis, fetal growth and development, genetic abnormalities, features of ''sadya-grihita garbha'' (a female who has just conceived) etc. Consanguinity (''tulya gotra'') is being related to someone by blood, in contrast to ''atulya gotra''.
The preceding chapter dealt with overarching concepts of physical and spiritual importance, such as ''[[purusha]], [[aatma]], [[manas]],'' and ''[[buddhi]]''. In continuation, this chapter begins with the “origin of a human being” as a result of sexual intercourse with a woman in her fertile period by a man from a different clan (''atulya-gotra''). It then talks about various factors influencing the embryogenesis, fetal growth and development, genetic abnormalities, features of ''sadya-grihita garbha'' (a female who has just conceived) etc.
</div>
==Sanskrit text, Transliteration and English Translation==
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अथातोऽतुल्यगोत्रीयं शारीरं व्याख्यास्यामः||१||
अथातोऽतुल्यगोत्रीयं शारीरं व्याख्यास्यामः||१||
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athātō'tulyagōtrīyaṁ śārīraṁ vyākhyāsyāmaḥ||1||
athātō'tulyagōtrīyaṁ śārīraṁ vyākhyāsyāmaḥ||1||
athAto~atulyagotrIyaM shArIraM vyAkhyAsyAmaH||1||
athAto~atulyagotrIyaM shArIraM vyAkhyAsyAmaH||1||
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इति ह स्माह भगवानात्रेयः||२||
इति ह स्माह भगवानात्रेयः||२||
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iti ha smāha bhagavānātrēyaḥ||2||
iti ha smāha bhagavānātrēyaḥ||2||
iti ha smAha bhagavAnAtreyaH||2||
iti ha smAha bhagavAnAtreyaH||2||
</div></div>
Now (I) shall expound the chapter that talks of ''atulya gotra'' (different clan). Thus, said Lord Atreya. [1-2]
Now we shall expound the chapter "Atulyagotriya Sharira" (Different clans and aspects of the Human Birth). Thus said Lord Atreya. [1-2]
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अतुल्यगोत्रस्य रजःक्षयान्ते रहोविसृष्टं मिथुनीकृतस्य|
अतुल्यगोत्रस्य रजःक्षयान्ते रहोविसृष्टं मिथुनीकृतस्य|
किं स्याच्चतुष्पात्प्रभवं च षड्भ्यो [२] यत् स्त्रीषु गर्भत्वमुपैति पुंसः||३||
किं स्याच्चतुष्पात्प्रभवं च षड्भ्यो यत् स्त्रीषु गर्भत्वमुपैति पुंसः||३||
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atulyagōtrasya rajaḥkṣayāntē rahōvisr̥ṣṭaṁ mithunīkr̥tasya|
atulyagōtrasya rajaḥkṣayāntē rahōvisr̥ṣṭaṁ mithunīkr̥tasya|
kiṁ syāccatuṣpātprabhavaṁ ca ṣaḍbhyō [2] yat strīṣu garbhatvamupaiti puṁsaḥ||3||
kiṁ syāccatuṣpātprabhavaṁ ca ṣaḍbhyō yat strīṣu garbhatvamupaiti puṁsaḥ||3||
atulyagotrasya rajaHkShayAnte rahovisRuShTaM mithunIkRutasya|
atulyagotrasya rajaHkShayAnte rahovisRuShTaM mithunIkRutasya|
kiM syAccatuShpAtprabhavaM ca ShaDbhyo [2] yat strIShu garbhatvamupaiti puMsaH||3||
kiM syAccatuShpAtprabhavaM ca ShaDbhyo yat strIShu garbhatvamupaiti puMsaH||3||
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What is that of a man which has four constituents (''mahabhutas'') and six sources (''rasa'') and which comes out of him while he cohabits with a woman of a different clan in a lonely place after her menstrual cycle and is converted into embryo in the woman? [3]
What is that of a man which has four constituents (''[[mahabhuta]]s'') and six sources (''rasa'') and which comes out of him while he cohabits with a woman of a different clan in a lonely place after her menstrual cycle and is converted into embryo in the woman? [3]
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शुक्रं तदस्य प्रवदन्ति धीरा यद्धीयते गर्भसमुद्भवाय|
शुक्रं तदस्य प्रवदन्ति धीरा यद्धीयते गर्भसमुद्भवाय|
वाय्वग्निभूम्यब्गुणपादवत्तत् षड्भ्यो रसेभ्यः प्रभवश्च तस्य||४||
वाय्वग्निभूम्यब्गुणपादवत्तत् षड्भ्यो रसेभ्यः प्रभवश्च तस्य||४||
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śukraṁ tadasya pravadanti dhīrā yaddhīyatē garbhasamudbhavāya|
śukraṁ tadasya pravadanti dhīrā yaddhīyatē garbhasamudbhavāya|
śukraM tadasya pravadanti dhIrA yaddhIyate garbhasamudbhavAya|
śukraM tadasya pravadanti dhIrA yaddhIyate garbhasamudbhavAya|
vAyvagnibhUmyabguNapAdavattat ShaDbhyo rasebhyaH prabhavashca tasya||4||
vAyvagnibhUmyabguNapAdavattat ShaDbhyo rasebhyaH prabhavashca tasya||4||
</div></div>
The wise call it ''shukra'', that which is implanted for the conception of an embryo. It is made up of four elements-''vayu, agni, prithvi'' and ''apa'' (four ''mahabhutas'') which contribute one fourth of the attributes of each of the ''mahabhuta'' and is originated from six ''rasas''.[4]
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The wise call it ''[[shukra]]'', that which is implanted for the conception of an embryo. It is made up of four elements-''[[vayu]], [[agni]], [[prithvi]]'' and ''[[apa]]'' (four ''[[mahabhuta]]s'') which contribute one fourth of the attributes of each of the ''[[mahabhuta]]'' and is originated from six ''rasas''.[4]
</div>
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सम्पूर्णदेहः समये सुखं च गर्भः कथं केन च जायते स्त्री|
सम्पूर्णदेहः समये सुखं च गर्भः कथं केन च जायते स्त्री|
गर्भं चिराद्विन्दति सप्रजाऽपि भूत्वाऽथवा नश्यति केन गर्भः||५||
गर्भं चिराद्विन्दति सप्रजाऽपि भूत्वाऽथवा नश्यति केन गर्भः||५||
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sampūrṇadēhaḥ samayē sukhaṁ ca garbhaḥ kathaṁ kēna ca jāyatē strī|
sampūrṇadēhaḥ samayē sukhaṁ ca garbhaḥ kathaṁ kēna ca jāyatē strī|
sampUrNadehaH samaye sukhaM ca garbhaH kathaM kena ca jAyate strI|
sampUrNadehaH samaye sukhaM ca garbhaH kathaM kena ca jAyate strI|
garbhaM cirAdvindati saprajA~api bhUtvA~athavA nashyati kena garbhaH||5||
garbhaM cirAdvindati saprajA~api bhUtvA~athavA nashyati kena garbhaH||5||
</div></div>
How and with what factors does the fully developed fetus get delivered in time and with ease? How does even a fertile woman face delays in conception? Why sometimes does the embryo get destroyed? [5]
How and with what factors does the fully developed fetus get delivered in time and with ease? How does even a fertile woman face delay in conception? Why sometimes does the embryo get destroyed? [5]
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शुक्रासृगात्माशयकालसम्पद् यस्योपचारश्च हितैस्तथाऽन्नैः ||५||
शुक्रासृगात्माशयकालसम्पद् यस्योपचारश्च हितैस्तथाऽन्नैः |
गर्भश्च काले च सुखी सुखं च सञ्जायते सम्परिपूर्णदेहः||६||
गर्भश्च काले च सुखी सुखं च सञ्जायते सम्परिपूर्णदेहः||६||
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śukrāsr̥gātmāśayakālasampad yasyōpacāraśca hitaistathā'nnaiḥ ||5||
śukrāsr̥gātmāśayakālasampad yasyōpacāraśca hitaistathā'nnaiḥ |
garbhaśca kālē ca sukhī sukhaṁ ca sañjāyatē samparipūrṇadēhaḥ||6||
garbhaśca kālē ca sukhī sukhaṁ ca sañjāyatē samparipūrṇadēhaḥ||6||
śukrasRugAtmAshayakAlasampad yasyopacArashca hitaistathA~annaiH |5||
śukrasRugAtmAshayakAlasampad yasyopacArashca hitaistathA~annaiH |
garbhashca kAle ca sukhI sukhaM ca sa~jjAyate samparipUrNadehaH||6||
garbhashca kAle ca sukhI sukhaM ca sa~jjAyate samparipUrNadehaH||6||
</div></div>
By (the excellence of) healthy sperm, ovum, ''atma'', uterus, time and by management with wholesome diet, the normal fetus gets delivered in fully developed state in time and with ease.[6]
By (the excellence of) healthy sperm, ovum, ''[[aatma]]'', uterus, time and by management with wholesome diet, the normal fetus gets delivered in fully developed state in time and with ease.[6]
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योनिप्रदोषान्मनसोऽभितापाच्छुक्रासृगाहारविहारदोषात्|
योनिप्रदोषान्मनसोऽभितापाच्छुक्रासृगाहारविहारदोषात्|
अकालयोगाद्बलसङ्क्षयाच्च गर्भं चिराद्विन्दति सप्रजाऽपि||७||
अकालयोगाद्बलसङ्क्षयाच्च गर्भं चिराद्विन्दति सप्रजाऽपि||७||
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yōnipradōṣānmanasō'bhitāpācchukrāsr̥gāhāravihāradōṣāt|
yōnipradōṣānmanasō'bhitāpācchukrāsr̥gāhāravihāradōṣāt|
yonipradoShAnmanaso~abhitApAcchukrAsRugAhAravihAradoShAt|
yonipradoShAnmanaso~abhitApAcchukrAsRugAhAravihAradoShAt|
akAlayogAdbalasa~gkShayAcca garbhaM cirAdvindati saprajA~api||7||
akAlayogAdbalasa~gkShayAcca garbhaM cirAdvindati saprajA~api||7||
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Though fertile, a woman conceives after a long time due to defects in genitals, mental worry, derangement of sperm, ovum, diet and behavior, absence of proper timing and diminution of strength.[7]
Though fertile, a woman conceives only after a long time due to defects in genitals, mental worry, derangement of sperm, ovum, diet and behavior, absence of proper timing and diminution of strength.[7]
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असृङ्गिरुद्धं [६] पवनेन नार्या गर्भं व्यवस्यन्त्यबुधाः कदाचित्|
असृङ्गिरुद्धं पवनेन नार्या गर्भं व्यवस्यन्त्यबुधाः कदाचित्|
गर्भस्य रूपं हि करोति तस्यास्तदसृगस्रवि विवर्धमानम्||८||
गर्भस्य रूपं हि करोति तस्यास्तदसृगस्रवि विवर्धमानम्||८||
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asr̥ṅggniruddhaṁ [6] pavanēna nāryā garbhaṁ vyavasyantyabudhāḥ kadācit|
asr̥ṅggniruddhaṁ pavanēna nāryā garbhaṁ vyavasyantyabudhāḥ kadācit|
garbhasya rūpaṁ hi karōti tasyāstadasr̥gasraavi vivardhamānam||8||
garbhasya rūpaṁ hi karōti tasyāstadasr̥gasraavi vivardhamānam||8||
asRu~ggniruddhaM [6] pavanena nAryA garbhaM vyavasyantyabudhAH kadAcit|
asRu~ggniruddhaM pavanena nAryA garbhaM vyavasyantyabudhAH kadAcit|
garbhasya rUpaM hi karoti tasyAstadasRugasraavi vivardhamAnam||8||
garbhasya rUpaM hi karoti tasyAstadasRugasraavi vivardhamAnam||8||
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Menstrual blood obstructed by ''vayu'' in (the uterus of) a woman is mistaken as pregnancy sometimes by the ignorant. The blood that does not flow out but gradually accumulates within the uterus produces signs and symptoms similar to pregnancy.[8]
Menstrual blood obstructed by ''vayu'' in (the uterus of) a woman is mistaken as pregnancy sometimes by the ignorant. The blood that does not flow out but gradually accumulates within the uterus produces signs and symptoms similar to pregnancy.[8]
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तदग्निसूर्यश्रमशोकरोगैरूष्णान्नपानैरथवा ||७||
तदग्निसूर्यश्रमशोकरोगैरूष्णान्नपानैरथवा प्रवृत्तम् |
दृष्ट्वाऽसृगेकं न च गर्भसञ्ज्ञं केचिन्नरा भूतहृतं वदन्ति ||९||
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tadagnisūryaśramaśōkarōgairūṣṇānnapānairathavā ||7||
tadagnisūryaśramaśōkarōgairūṣṇānnapānairathavā pravr̥ttam |
dr̥ṣṭvā'sr̥gēkaṁ na ca garbhasañjñaṁ kēcinnarā bhūtahr̥taṁ vadanti||9||
tadagnisUryashramashokarogairUShNAnnapAnairathavA ||7||
tadagnisUryashramashokarogairUShNAnnapAnairathavA pravRuttam |
dRuShTvA~asRugekaM na ca garbhasa~jj~jaM kecinnarA bhUtahRutaM vadanti||9||
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When that blood is discharged out due to exposure to fire, the sun, exertion, grief, various diseases and intake of hot food and drinks, it is mistaken as a fetus destroyed by evil spirits by some people. [9]
When that blood is discharged out due to exposure to fire, the sun, exertion, grief, various diseases and intake of hot food and drinks,it becomes evident that it was not pregnancy,but merely the accumulation of blood. But it is mistaken as a fetus destroyed by evil spirits by some people. [9]
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ओजोशनानां रजनीचराणामाहारहेतोर्न शरीरमिष्टम्|
ओजोशनानां रजनीचराणामाहारहेतोर्न शरीरमिष्टम्|
गर्भं हरेयुर्यदि ते न मातुर्लब्धावकाशा न हरेयुरोजः||१०||
गर्भं हरेयुर्यदि ते न मातुर्लब्धावकाशा न हरेयुरोजः||१०||
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ōjōśanānāṁ rajanīcarāṇāmāhārahētōrna śarīramiṣṭam|
ōjōśanānāṁ rajanīcarāṇāmāhārahētōrna śarīramiṣṭam|
ojoshanAnAM rajanIcarANAmAhArahetorna sharIramiShTam|
ojoshanAnAM rajanIcarANAmAhArahetorna sharIramiShTam|
garbhaM hareyuryadi te na mAturlabdhAvakAshA na hareyurojaH||10||
garbhaM hareyuryadi te na mAturlabdhAvakAshA na hareyurojaH||10||
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Evil spirits who move at night and eat away the ''ojas'' do not desire the body (of the fetus) as food. If these evil spirits take away the life of the fetus they can easily enter in to the mother’s body and eat away the ''ojas'', leading to her death also.[10]
Evil spirits who move at night and eat away the ''[[ojas]]'' do not desire the body (of the fetus) as food. If these evil spirits take away the life of the fetus they can easily enter in to the mother’s body and eat away the ''[[ojas]]'', leading to her death also.[10]
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कन्यां सुतं वा सहितौ पृथग्वा सुतौ सुते वा तनयान् बहून् वा|
कन्यां सुतं वा सहितौ पृथग्वा सुतौ सुते वा तनयान् बहून् वा|
कस्मात् प्रसूते सुचिरेण गर्भमेकोऽभिवृद्धिं च यमेऽभ्युपैति||११||
कस्मात् प्रसूते सुचिरेण गर्भमेकोऽभिवृद्धिं च यमेऽभ्युपैति||११||
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kanyāṁ sutaṁ vā sahitau pr̥thagvā sutau sutē vā tanayān bahūn vā|
kanyāṁ sutaṁ vā sahitau pr̥thagvā sutau sutē vā tanayān bahūn vā|
kanyAM sutaM vA sahitau pRuthagvA sutau sute vA tanayAn bahUn vA|
kanyAM sutaM vA sahitau pRuthagvA sutau sute vA tanayAn bahUn vA|
kasmAt prasUte sucireNa garbhameko~abhivRuddhiM ca yame~abhyupaiti||11||
kasmAt prasUte sucireNa garbhameko~abhivRuddhiM ca yame~abhyupaiti||11||
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Why does one get a female or a male child?. Why does one get twins, male or female, separate or conjoined, or multiple births? Why does one deliver a child with delay? Why does one twin, in many cases, develop more than the other? [11]
Why does one get a female or a male child?. Why does one get twins, male or female, separate or conjoined, or multiple births? Why does one deliver a child with delay? Why does one twin, in many cases, develop more than the other? [11]
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रक्तेन कन्यामधिकेन पुत्रं शुक्रेण तेन द्विविधीकृतेन|
रक्तेन कन्यामधिकेन पुत्रं शुक्रेण तेन द्विविधीकृतेन|
बीजेन कन्यां च सुतं च सूते यथास्वबीजान्यतराधिकेन||१२||
बीजेन कन्यां च सुतं च सूते यथास्वबीजान्यतराधिकेन||१२||
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raktēna kanyāmadhikēna putraṁ śukrēṇa tēna dvividhīkr̥tēna|
raktēna kanyāmadhikēna putraṁ śukrēṇa tēna dvividhīkr̥tēna|
raktena kanyAmadhikena putraM shukreNa tena dvividhIkRutena|
raktena kanyAmadhikena putraM shukreNa tena dvividhIkRutena|
bIjena kanyAM ca sutaM ca sUte yathAsvabIjAnyatarAdhikena||12||
bIjena kanyAM ca sutaM ca sUte yathAsvabIjAnyatarAdhikena||12||
</div></div>
One gets female or male child due to dominance of ovum or sperm respectively. When zygote is split into two, twins are formed and the gender of each of the twins is determined by the relative predominance of ovum or sperm.||12||
One gets female or male child due to dominance of ovum or sperm respectively. When zygote is split into two, twins are formed and the gender of each of the twins is determined by the relative predominance of ovum or sperm.||12||
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शुक्राधिकं द्वैधमुपैति बीजं यस्याः सुतौ सा सहितौ प्रसूते|
शुक्राधिकं द्वैधमुपैति बीजं यस्याः सुतौ सा सहितौ प्रसूते|
रक्ताधिकं वा यदि भेदमेति द्विधा सुते सा सहिते प्रसूते||१३||
रक्ताधिकं वा यदि भेदमेति द्विधा सुते सा सहिते प्रसूते||१३||
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śukrādhikaṁ dvaidhamupaiti bījaṁ yasyāḥ sutau sā sahitau prasūtē|
śukrādhikaṁ dvaidhamupaiti bījaṁ yasyāḥ sutau sā sahitau prasūtē|
śukradhikaM dvaidhamupaiti bIjaM yasyAH sutau sA sahitau prasUte|
śukradhikaM dvaidhamupaiti bIjaM yasyAH sutau sA sahitau prasUte|
raktAdhikaM vA yadi bhedameti dvidhA sute sA sahite prasUte||13||
raktAdhikaM vA yadi bhedameti dvidhA sute sA sahite prasUte||13||
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When the zygote is bifurcated with dominance of sperm, the woman delivers male twins and when with dominance of ovum, female twins.[13]
When the zygote with dominance of sperm is bifurcated , the woman delivers male twins and when the one with dominance of ovum is getting bifurcated, female twins are born.[13]
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भिनत्ति यावद्बहुधा प्रपन्नः शुक्रार्तवं वायुरतिप्रवृद्धः|
भिनत्ति यावद्बहुधा प्रपन्नः शुक्रार्तवं वायुरतिप्रवृद्धः|
तावन्त्यपत्यानि यथाविभागं कर्मात्मकान्यस्ववशात् प्रसूते||१४||
तावन्त्यपत्यानि यथाविभागं कर्मात्मकान्यस्ववशात् प्रसूते||१४||
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bhinatti yāvadbahudhā prapannaḥ śukrārtavaṁ vāyuratipravr̥ddhaḥ|
bhinatti yāvadbahudhā prapannaḥ śukrārtavaṁ vāyuratipravr̥ddhaḥ|
bhinatti yAvadbahudhA prapannaH śukrārtavaM vAyuratipravRuddhaH|
bhinatti yAvadbahudhA prapannaH śukrārtavaM vAyuratipravRuddhaH|
tAvantyapatyAni yathAvibhAgaM karmAtmakAnyasvavashAt prasUte||14||
tAvantyapatyAni yathAvibhAgaM karmAtmakAnyasvavashAt prasUte||14||
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The excessively aggravated ''[[vayu]]'' afflicting the union of sperm and ovum splits the zygote in various ways which results in multiple pregnancy. It is attributed to the effect of past deeds or destiny[14]
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आहारमाप्नोति यदा न गर्भः शोषं समाप्नोति परिस्रुतिं वा|
आहारमाप्नोति यदा न गर्भः शोषं समाप्नोति परिस्रुतिं वा|
तं स्त्री प्रसूते सुचिरेण गर्भं पुष्टो यदा वर्षगणैरपि स्यात्||१५||
तं स्त्री प्रसूते सुचिरेण गर्भं पुष्टो यदा वर्षगणैरपि स्यात्||१५||
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āhāramāpnōti yadā na garbhaḥ śōṣaṁ samāpnōti parisrutiṁ vā|
āhāramāpnōti yadā na garbhaḥ śōṣaṁ samāpnōti parisrutiṁ vā|
AhAramApnoti yadA na garbhaH shoShaM samApnoti parisrutiM vA|
AhAramApnoti yadA na garbhaH shoShaM samApnoti parisrutiM vA|
taM strI prasUte sucireNa garbhaM puShTo yadA varShagaNairapi syAt||15||
taM strI prasUte sucireNa garbhaM puShTo yadA varShagaNairapi syAt||15||
</div></div>
If the fetus does not get adequate nourishment and consequently gets dried up or is discharged, the woman delivers the child after a long time which may even take years for delivery after proper nourishment.[15]
If the fetus does not get adequate nourishment and consequently gets dried up or is discharged, the woman delivers the child after a long time which may even take years for delivery after proper nourishment.[15]
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कर्मात्मकत्वाद्विषमांशभेदाच्छुक्रासृजोर्वृद्धिमुपैति कुक्षौ|
कर्मात्मकत्वाद्विषमांशभेदाच्छुक्रासृजोर्वृद्धिमुपैति कुक्षौ|
एकोऽधिको न्यूनतरो द्वितीय एवं [९] यमेऽप्यभ्यधिको विशेषः||१६||
एकोऽधिको न्यूनतरो द्वितीय एवं यमेऽप्यभ्यधिको विशेषः||१६||
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karmātmakatvādviṣamāṁśabhēdācchukrāsr̥jōrvr̥ddhimupaiti kukṣau|
karmātmakatvādviṣamāṁśabhēdācchukrāsr̥jōrvr̥ddhimupaiti kukṣau|
ēkō'dhikō nyūnatarō dvitīya ēvaṁ [9] yamē'pyabhyadhikō viśēṣaḥ||16||
ēkō'dhikō nyūnatarō dvitīya ēvaṁ yamē'pyabhyadhikō viśēṣaḥ||16||
karmAtmakatvAdviShamAMshabhedAcchukrAsRujorvRuddhimupaiti kukShau|
karmAtmakatvAdviShamAMshabhedAcchukrAsRujorvRuddhimupaiti kukShau|
eko~adhiko nyUnataro dvitIya evaM [9] yame~apyabhyadhiko visheShaH||16||
eko~adhiko nyUnataro dvitIya evaM yame~apyabhyadhiko visheShaH||16||
</div></div>
Due to past deeds and uneven division of the union of sperm and ovum, one in the twin develops more in the womb while the other one is less. Thus, there is also difference in the twins. [16]
Due to past deeds and uneven division of the union of sperm and ovum, one among the twins is having better development in the womb while the other one is poorly developed. Thus, there is difference in the twins also. [16]
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कस्माद्द्विरेताः पवनेन्द्रियो वा संस्कारवाही नरनारिषण्डौ|
कस्माद्द्विरेताः पवनेन्द्रियो वा संस्कारवाही नरनारिषण्डौ|
वक्री तथेर्ष्याभिरतिः कथं वा सञ्जायते वातिकषण्डको वा||१७||
वक्री तथेर्ष्याभिरतिः कथं वा सञ्जायते वातिकषण्डको वा||१७||
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kasmāddvirētāḥ pavanēndriyō vā saṁskāravāhī naranāriṣaṇḍau|
kasmāddvirētāḥ pavanēndriyō vā saṁskāravāhī naranāriṣaṇḍau|
kasmAddviretAH pavanendriyo vA saMskAravAhI naranAriShaNDau|
kasmAddviretAH pavanendriyo vA saMskAravAhI naranAriShaNDau|
vakrI tatherShyAbhiratiH kathaM vA sa~jjAyate vAtikaShaNDako vA||17||
vakrI tatherShyAbhiratiH kathaM vA sa~jjAyate vAtikaShaNDako vA||17||
</div></div>
Why does the progeny become ''dwireta'' (hermaphrodite), ''pavanendriya'' (devoid of semen), ''samskaravahi'' (one whose semen pathway is obstructed by ''vata''), ''narashanda'' (male sterility), ''narīshanda'' (female sterility), ''vakrī'' (curved), ''irshyabhirati'' (one with mixoscopia) and ''vatikashandaka'' (one whose testicles are destroyed due to ''vayu'' and ''agni'' (''pitta'')) [17]
<div style="text-align:justify;">
Why does the progeny becomes ''dwireta'' (hermaphrodite), ''pavanendriya'' (devoid of semen), ''samskaravahi'' (one whose semen pathway is obstructed by ''[[vata]]''), ''narashanda'' (sterile male ), ''narīshanda'' ( sterile female), ''vakrī'' (curved), ''irshyabhirati'' (one with mixoscopia) and ''vatikashandaka'' (one whose testicles are destroyed due to ''vayu'' and ''agni'' (''[[pitta]]'')) [17]
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बीजात् समांशादुपतप्तबीजात् स्त्रीपुंसलिङ्गी भवति द्विरेताः|
बीजात् समांशादुपतप्तबीजात् स्त्रीपुंसलिङ्गी भवति द्विरेताः|
शुक्राशयं गर्भगतस्य हत्वा [१०] करोति वायुः पवनेन्द्रियत्वम्||१८||
शुक्राशयं गर्भगतस्य हत्वा करोति वायुः पवनेन्द्रियत्वम्||१८||
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bījāt samāṁśādupataptabījāt strīpuṁsaliṅgī bhavati dvirētāḥ|
bījāt samāṁśādupataptabījāt strīpuṁsaliṅgī bhavati dvirētāḥ|
śukrāśayaṁ garbhagatasya hatvā [10] karōti vāyuḥ pavanēndriyatvam||18||
śukrāśayaṁ garbhagatasya hatvā karōti vāyuḥ pavanēndriyatvam||18||
bIjAt samAMshAdupataptabIjAt strIpuMsali~ggI bhavati dviretAH|
bIjAt samAMshAdupataptabIjAt strIpuMsali~ggI bhavati dviretAH|
śukrashayaM garbhagatasya hatvA [10] karoti vAyuH pavanendriyatvam||18||
śukrashayaM garbhagatasya hatvA karoti vAyuH pavanendriyatvam||18||
</div></div>
In case the zygote is formed by sperm and ovum equally or is damaged, the progeny has characters of both female and male, resulting in ''dwireta'' (hermaphrodite). ''Vayu'' by afflicting the ''shukrashaya'' (site of semen) of the fetus causes ''pavanendriya'' (devoid of semen).[18]
<div style="text-align:justify;">
In case the zygote is formed by equal dominance of sperm and ovum or by impaired gamates, the progeny has characters of both female and male, resulting in ''dwireta'' (hermaphrodite). ''Vayu'' by afflicting the ''shukrashaya'' (site of semen) of the fetus causes ''pavanendriya'' (devoid of semen).[18]
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शुक्राशयद्वारविघट्टनेन संस्कारवाहं [११] कुरुतेऽनिलश्च|
शुक्राशयद्वारविघट्टनेन संस्कारवाहं कुरुतेऽनिलश्च|
मन्दाल्पबीजावबलावहर्षौ क्लीबौ च हेतुर्विकृतिद्वयस्य||१९||
मन्दाल्पबीजावबलावहर्षौ क्लीबौ च हेतुर्विकृतिद्वयस्य||१९||
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śukrāśayadvāravighaṭṭanēna saṁskāravāhaṁ [11] kurutē'nilaśca|
śukrāśayadvāravighaṭṭanēna saṁskāravāhaṁ kurutē'nilaśca|
mandālpabījāvabalāvaharṣau klībau ca hēturvikr̥tidvayasya||19||
mandālpabījāvabalāvaharṣau klībau ca hēturvikr̥tidvayasya||19||
śukrashayadvAravighaTTanena saMskAravAhaM [11] kurute~anilashca|
śukrashayadvAravighaTTanena saMskAravAhaM kurute~anilashca|
mandAlpabIjAvabalAvaharShau klIbau ca heturvikRutidvayasya||19||
mandAlpabIjAvabalAvaharShau klIbau ca heturvikRutidvayasya||19||
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When ''vayu'' obstructs the passage of the site of semen, it causes ''samskaravahī''. When the parents have sluggish and diminished reproductive factors, are weak, or are not excited or happy during coitus, they cause the two disorders—''narashanda'' and ''narīshanda'' (male and female sterility).[19]
When ''vayu'' obstructs the passage of the site of semen, it causes ''samskaravahī''. When the parents have sluggish and diminished reproductive factors, are weak, or are not excited or happy during coitus, they cause the two disorders—''narashanda'' and ''narīshanda'' (male and female sterility).[19]
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मातुर्व्यवायप्रतिघेन वक्री स्याद्बीजदौर्बल्यतया पितुश्च|
मातुर्व्यवायप्रतिघेन वक्री स्याद्बीजदौर्बल्यतया पितुश्च|
ईर्ष्याभिभूतावपि मन्दहर्षावीर्ष्यारतेरेव [१२] वदन्ति हेतुम्||२०||
ईर्ष्याभिभूतावपि मन्दहर्षावीर्ष्यारतेरेव वदन्ति हेतुम्||२०||
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māturvyavāyapratighēna vakrī syādbījadaurbalyatayā pituśca|
māturvyavāyapratighēna vakrī syādbījadaurbalyatayā pituśca|
īrṣyābhibhūtāvapi mandaharṣāvīrṣyāratērēva [12] vadanti hētum||20||
īrṣyābhibhūtāvapi mandaharṣāvīrṣyāratērēva vadanti hētum||20||
mAturvyavAyapratighena vakrI syAdbIjadaurbalyatayA pitushca|
mAturvyavAyapratighena vakrI syAdbIjadaurbalyatayA pitushca|
IrShyAbhibhUtAvapi mandaharShAvIrShyAratereva [12] vadanti hetum||20||
IrShyAbhibhUtAvapi mandaharShAvIrShyAratereva vadanti hetum||20||
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Due to the mother’s lack of desire (for coitus) or complicated posture (during coitus) and also due to ''shukra'' deficiency of the father, (the progeny) is born with ''vakrī'' (with curved organ). ''Irshyabhirati''(one with mixoscopia) is caused if the parents are subdued by jealousy and have mild passion.[20]
<div style="text-align:justify;">
Due to the mother’s lack of desire (for coitus) or complicated posture (during coitus) and also due to poor quality of ''[[shukra]]'' of the father, (the progeny) is born with ''vakrī'' (with curved organ). ''Irshyabhirati''(one with mixoscopia) is caused if the parents are subdued by jealousy and are having only mild passion towards each other.[20]
</div>
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वाय्वग्निदोषाद्वृषणौ तु यस्य नाशं गतौ वातिकषण्डकः सः|
वाय्वग्निदोषाद्वृषणौ तु यस्य नाशं गतौ वातिकषण्डकः सः|
इत्येवमष्टौ विकृतिप्रकाराः कर्मात्मकानामुपलक्षणीयाः||२१||
इत्येवमष्टौ विकृतिप्रकाराः कर्मात्मकानामुपलक्षणीयाः||२१||
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vāyvagnidōṣādvr̥ṣaṇau tu yasya nāśaṁ gatau vātikaṣaṇḍakaḥ saḥ|
vāyvagnidōṣādvr̥ṣaṇau tu yasya nāśaṁ gatau vātikaṣaṇḍakaḥ saḥ|
vAyvagnidoShAdvRuShaNau tu yasya nAshaM gatau vAtikaShaNDakaH saH|
vAyvagnidoShAdvRuShaNau tu yasya nAshaM gatau vAtikaShaNDakaH saH|
ityevamaShTau vikRutiprakArAH karmAtmakAnAmupalakShaNIyAH||21||
ityevamaShTau vikRutiprakArAH karmAtmakAnAmupalakShaNIyAH||21||
</div></div>
When the testicles get destroyed by aggravation of ''vayu'' and ''agni'', ''vatika shandaka'' is caused. These eight types of genetic sexual disorders described above (''dwireta, pawanendriya,'' etc)could be the consequences of past deeds.[21]
When the testicles get destroyed by aggravation of ''vayu'' and ''agni'', ''vatika shandaka'' is formed. These eight types of genetic sexual disorders described above (''dwireta, pawanendriya,'' etc)could be the consequences of past deeds.[21]
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गर्भस्य सद्योऽनुगतस्य कुक्षौ स्त्रीपुन्नपुंसामुदरस्थितानाम्|
गर्भस्य सद्योऽनुगतस्य कुक्षौ स्त्रीपुन्नपुंसामुदरस्थितानाम्|
किं लक्षणं? कारणमिष्यते किं सरूपतां येन च यात्यपत्यम्||२२||
किं लक्षणं? कारणमिष्यते किं सरूपतां येन च यात्यपत्यम्||२२||
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garbhasya sadyō'nugatasya kukṣau strīpunnapuṁsāmudarasthitānām|
garbhasya sadyō'nugatasya kukṣau strīpunnapuṁsāmudarasthitānām|
garbhasya sadyo~anugatasya kukShau strIpunnapuMsAmudarasthitAnAm|
garbhasya sadyo~anugatasya kukShau strIpunnapuMsAmudarasthitAnAm|
kiM lakShaNaM? kAraNamiShyate kiM sarUpatAM yena ca yAtyapatyam||22||
kiM lakShaNaM? kAraNamiShyate kiM sarUpatAM yena ca yAtyapatyam||22||
</div></div>
What are the earliest signs of conception? What signs and symptoms indicate a female, male or hermaphrodite foetus developing in the womb? What is the reason of resemblance of the child to a particular person? [22]
What are the earliest signs of conception? What signs and symptoms indicate a female, male or hermaphrodite foetus developing in the womb? What is the reason for the resemblance of the child to a particular person? [22]
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निष्ठीविका गौरवमङ्गसादस्तन्द्राप्रहर्षौ हृदये व्यथा च|
निष्ठीविका गौरवमङ्गसादस्तन्द्राप्रहर्षौ हृदये व्यथा च|
तृप्तिश्च बीजग्रहणं च योन्यां गर्भस्य सद्योऽनुगतस्य लिङ्गम्||२३||
तृप्तिश्च बीजग्रहणं च योन्यां गर्भस्य सद्योऽनुगतस्य लिङ्गम्||२३||
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niṣṭhīvikā gauravamaṅgasādastandrāpraharṣau hr̥dayē vyathā ca|
niṣṭhīvikā gauravamaṅgasādastandrāpraharṣau hr̥dayē vyathā ca|
niShThIvikA gauravama~ggasAdastandrApraharShau hRudaye vyathA ca|
niShThIvikA gauravama~ggasAdastandrApraharShau hRudaye vyathA ca|
tRuptishca bIjagrahaNaM ca yonyAM garbhasya sadyo~anugatasya li~ggam||23||
tRuptishca bIjagrahaNaM ca yonyAM garbhasya sadyo~anugatasya li~ggam||23||
</div></div>
Salivation, heaviness, malaise, drowsiness, horripilation, distress in cardiac region, contentment, fertilization in the uterus —these are the earliest signs of conception.||23||
Salivation, heaviness, malaise, drowsiness, horripilation, distress in cardiac region, contentment, absence of discharge of ''[[Shukra]]'' from Yoni —these are the earliest signs of conception.||23||
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सव्याङ्गचेष्टा पुरुषार्थिनी [१४] स्त्री स्त्रीस्वप्नपानाशनशीलचेष्टा|
सव्याङ्गचेष्टा पुरुषार्थिनी स्त्री स्त्रीस्वप्नपानाशनशीलचेष्टा|
सव्यात्तगर्भा [१५] न च वृत्तगर्भा सव्यप्रदुग्धा स्त्रियमेव सूते||२४||
सव्यात्तगर्भा न च वृत्तगर्भा सव्यप्रदुग्धा स्त्रियमेव सूते||२४||
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savyāṅgacēṣṭā puruṣārthinī [14] strī strīsvapnapānāśanaśīlacēṣṭā|
savyāṅgacēṣṭā puruṣārthinī strī strīsvapnapānāśanaśīlacēṣṭā|
savyāttagarbhā [15] na ca vr̥ttagarbhā savyapradugdhā striyamēva sūtē||24||
savyāttagarbhā na ca vr̥ttagarbhā savyapradugdhā striyamēva sūtē||24||
savyA~ggaceShTA puruShArthinI [14] strI strIsvapnapAnAshanashIlaceShTA|
savyA~ggaceShTA puruShArthinI strI strIsvapnapAnAshanashIlaceShTA|
savyAttagarbhA [15] na ca vRuttagarbhA savyapradugdhA striyameva sUte||24||
savyAttagarbhA na ca vRuttagarbhA savyapradugdhA striyameva sUte||24||
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पुत्रं त्वतो लिङ्गविपर्ययेण व्यामिश्रलिङ्गा प्रकृतिं तृतीयाम्|
पुत्रं त्वतो लिङ्गविपर्ययेण व्यामिश्रलिङ्गा प्रकृतिं तृतीयाम्|
गर्भोपपत्तौ तु मनः स्त्रिया यं जन्तुं व्रजेत्तत्सदृशं प्रसूते||२५||
गर्भोपपत्तौ तु मनः स्त्रिया यं जन्तुं व्रजेत्तत्सदृशं प्रसूते||२५||
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putraṁ tvatō liṅgaviparyayēṇa vyāmiśraliṅgā prakr̥tiṁ tr̥tīyām|
putraṁ tvatō liṅgaviparyayēṇa vyāmiśraliṅgā prakr̥tiṁ tr̥tīyām|
putraM tvato li~ggaviparyayeNa vyAmishrali~ggA prakRutiM tRutIyAm|
putraM tvato li~ggaviparyayeNa vyAmishrali~ggA prakRutiM tRutIyAm|
garbhopapattau tu manaH striyA yaM jantuM vrajettatsadRushaM prasUte||25||
garbhopapattau tu manaH striyA yaM jantuM vrajettatsadRushaM prasUte||25||
</div></div>
Activities mostly to the left side of the mother, desire for man, feminine dreams, as well as feminine drinks, foods, conducts and activities, foetus stationed in the left side of the womb, gravid uterus that is not round in shape, profuse lactation in the left breast—these indicate the female foetus. Signs- symptoms contrary to the above indicate the male foetus, while a mixture of the above indicate those of a hermaphrodite. A child resembles that person to whom the mother’s mind is attracted to during conception.||25-26||
<div style="text-align:justify;">
Activities mostly to the left side of the mother, desire for man, feminine dreams, as well as feminine drinks, foods, conducts and activities, foetus stationed in the left side of the womb, gravid uterus that is not round in shape, profuse lactation in the left breast—these indicate the female foetus. Signs- symptoms contrary to the above indicate the male foetus, while a mixture of symptoms of male and female fetus indicate those of a hermaphrodite. A child resembles that person/animal to whom the mother’s mind is attracted during conception.||25-26||
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गर्भस्य चत्वारि चतुर्विधानि भूतानि मातापितृसम्भवानि|
गर्भस्य चत्वारि चतुर्विधानि भूतानि मातापितृसम्भवानि|
आहारजान्यात्मकृतानि चैव सर्वस्य सर्वाणि भवन्ति देहे||२६||
आहारजान्यात्मकृतानि चैव सर्वस्य सर्वाणि भवन्ति देहे||२६||
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garbhasya catvāri caturvidhāni bhūtāni mātāpitr̥sambhavāni|
garbhasya catvāri caturvidhāni bhūtāni mātāpitr̥sambhavāni|
garbhasya catvAri caturvidhAni bhUtAni mAtApitRusambhavAni|
garbhasya catvAri caturvidhAni bhUtAni mAtApitRusambhavAni|
AhArajAnyAtmakRutAni caiva sarvasya sarvANi bhavanti dehe||26||
AhArajAnyAtmakRutAni caiva sarvasya sarvANi bhavanti dehe||26||
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तेषां विशेषाद्बलवन्ति यानि भवन्ति मातापितृकर्मजानि|
तेषां विशेषाद्बलवन्ति यानि भवन्ति मातापितृकर्मजानि|
तानि व्यवस्येत् सदृशत्वहेतुं सत्त्वं यथानूकमपि व्यवस्येत्||२७||
तानि व्यवस्येत् सदृशत्वहेतुं सत्त्वं यथानूकमपि व्यवस्येत्||२७||
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tēṣāṁ viśēṣādbalavanti yāni bhavanti mātāpitr̥karmajāni|
tēṣāṁ viśēṣādbalavanti yāni bhavanti mātāpitr̥karmajāni|
teShAM visheShAdbalavanti yAni bhavanti mAtApitRukarmajAni|
teShAM visheShAdbalavanti yAni bhavanti mAtApitRukarmajAni|
tAni vyavasyet sadRushatvahetuM sattvaM yathAnUkamapi vyavasyet||27||
tAni vyavasyet sadRushatvahetuM sattvaM yathAnUkamapi vyavasyet||27||
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Foetus is made up of four set of four ''mahabhutas'' (i.e., of all except ''akasha''), i.e., one set each from the mother, the father, nutrition from the mother, and the self. Out of these, factors the past deeds of the soul and the parents significantly influence the physical and psychological traits of the progeny. Like-wise, resemblance is also determined by the deeds of past life.||27||
<div style="text-align:justify;">
Foetus is made up of four set of four ''[[mahabhuta]]s'' (i.e., of all except ''[[akasha]]''), i.e., one set each from the mother, the father, from nutrition provided by the mother, and from the self only. Out of these factors, the past deeds of the soul and the parents significantly influence the physical and psychological traits of the progeny. Like-wise, resemblance is also determined by the deeds of past life.||27||
</div>
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कस्मात् प्रजां स्त्री विकृतां प्रसूते हीनाधिकाङ्गीं विकलेन्द्रियां वा|
कस्मात् प्रजां स्त्री विकृतां प्रसूते हीनाधिकाङ्गीं विकलेन्द्रियां वा|
देहात् कथं देहमुपैति चान्यमात्मा सदा कैरनुबध्यते च||२८||
देहात् कथं देहमुपैति चान्यमात्मा सदा कैरनुबध्यते च||२८||
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kasmāt prajāṁ strī vikr̥tāṁ prasūtē hīnādhikāṅgīṁ vikalēndriyāṁ vā|
kasmāt prajāṁ strī vikr̥tāṁ prasūtē hīnādhikāṅgīṁ vikalēndriyāṁ vā|
kasmAt prajAM strI vikRutAM prasUte hInAdhikA~ggIM vikalendriyAM vA|
kasmAt prajAM strI vikRutAM prasUte hInAdhikA~ggIM vikalendriyAM vA|
dehAt kathaM dehamupaiti cAnyamAtmA sadA kairanubadhyate ca||28||
dehAt kathaM dehamupaiti cAnyamAtmA sadA kairanubadhyate ca||28||
</div></div>
Why does a woman deliver an abnormal child with deficiencies or excess of organs or deranged sense organs? How does the soul transmigrate from one body to another and what is always associated with it? ||28||
Why does a woman deliver an abnormal child with deficiencies or excess of organs or deranged sense organs? How does the soul transmigrate from one body to another and what is always associated with it? ||28||
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बीजात्मकर्माशयकालदोषैर्मातुस्तथाऽऽहारविहारदोषैः|
बीजात्मकर्माशयकालदोषैर्मातुस्तथाऽऽहारविहारदोषैः|
कुर्वन्ति दोषा विविधानि दुष्टाः संस्थानवर्णेन्द्रियवैकृतानि||२९||
कुर्वन्ति दोषा विविधानि दुष्टाः संस्थानवर्णेन्द्रियवैकृतानि||२९||
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bījātmakarmāśayakāladōṣairmātustathā''hāravihāradōṣaiḥ|
bījātmakarmāśayakāladōṣairmātustathā''hāravihāradōṣaiḥ|
bIjAtmakarmAshayakAladoShairmAtustathA~a~ahAravihAradoShaiH|
bIjAtmakarmAshayakAladoShairmAtustathA~a~ahAravihAradoShaiH|
kurvanti doShA vividhAni duShTAH saMsthAnavarNendriyavaikRutAni||29||
kurvanti doShA vividhAni duShTAH saMsthAnavarNendriyavaikRutAni||29||
</div></div>
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वर्षासु काष्टाश्मघनाम्बुवेगास्तरोः सरित्स्रोतसि संस्थितस्य|
वर्षासु काष्ठाश्मघनाम्बुवेगास्तरोः सरित्स्रोतसि संस्थितस्य|
यथैव कुर्युर्विकृतिं तथैव गर्भस्य कुक्षौ नियतस्य दोषाः||३०||
यथैव कुर्युर्विकृतिं तथैव गर्भस्य कुक्षौ नियतस्य दोषाः||३०||
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varṣāsu kāṣṭhāśmaghanāmbuvēgāstarōḥ saritsrōtasi saṁsthitasya|
varṣāsu kāṣṭhāśmaghanāmbuvēgāstarōḥ saritsrōtasi saṁsthitasya|
yathaiva kuryurvikr̥tiṁ tathaiva garbhasya kukṣau niyatasya dōṣāḥ||30||
yathaiva kuryurvikr̥tiṁ tathaiva garbhasya kukṣau niyatasya dōṣāḥ||30||
varShAsu kAShThAshmaghanAmbuvegAstaroH saritsrotasi saMsthitasya|
varShAsu kAShThAshmaghanAmbuvegAstaroH saritsrotasi saMsthitasya|
yathaiva kuryurvikRutiM tathaiva garbhasya kukShau niyatasya doShAH||30||
yathaiva kuryurvikRutiM tathaiva garbhasya kukShau niyatasya doShAH||30||
</div></div>
Due to defects in the sperm/ovum, past deeds of the soul, uterus, time and mother’s food and behavior, ''doshas'' get vitiated causing various abnormalities in shape, complexion and sense organs. Just as in the rainy season, wood, stone pieces and water current cause derangements in a tree situated in the river stream, ''doshas'' cause abnormalities in fetus situated in the womb.||29-30||
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Due to defects in the sperm/ovum, past deeds of the soul, uterus, time and mother’s food and behavior, ''[[dosha]]s'' get vitiated causing various abnormalities in shape, complexion and sense organs. Just as in the rainy season, wood, stone pieces and water current cause derangements in a tree situated in the river stream, ''[[dosha]]s'' cause abnormalities in fetus situated in the womb.||29-30||
</div>
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भूतैश्चतुर्भिः सहितः सुसूक्ष्मैर्मनोजवो देहमुपैति देहात्|
भूतैश्चतुर्भिः सहितः सुसूक्ष्मैर्मनोजवो देहमुपैति देहात्|
कर्मात्मकत्वान्न तु तस्य दृश्यं दिव्यं विना दर्शनमस्ति रूपम्||३१||
कर्मात्मकत्वान्न तु तस्य दृश्यं दिव्यं विना दर्शनमस्ति रूपम्||३१||
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bhūtaiścaturbhiḥ sahitaḥ susūkṣmairmanōjavō dēhamupaiti dēhāt|
bhūtaiścaturbhiḥ sahitaḥ susūkṣmairmanōjavō dēhamupaiti dēhāt|
bhUtaishcaturbhiH sahitaH susUkShmairmanojavo dehamupaiti dehAt|
bhUtaishcaturbhiH sahitaH susUkShmairmanojavo dehamupaiti dehAt|
karmAtmakatvAnna tu tasya dRushyaM divyaM vinA darshanamasti rUpam||31||
karmAtmakatvAnna tu tasya dRushyaM divyaM vinA darshanamasti rUpam||31||
</div></div>
The soul, along with four subtle ''bhutas'', at a speed like that of the mind, transmigrates from one body to the other according to past deeds. It cannot be seen without divine visual sense. ||31||
The soul, along with four subtle ''bhutas'', at a speed like that of the mind, transmigrates from one body to the other according to past deeds. It cannot be seen without divine visual sense. ||31||
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स सर्वगः सर्वशरीरभृच्च स विश्वकर्मा स च विश्वरूपः|
स सर्वगः सर्वशरीरभृच्च स विश्वकर्मा स च विश्वरूपः|
स चेतनाधातुरतीन्द्रियश्च स नित्ययुक् सानुशयः स एव [१६] ||३२||
स चेतनाधातुरतीन्द्रियश्च स नित्ययुक् सानुशयः स एव ||३२||
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sa sarvagaḥ sarvaśarīrabhr̥cca sa viśvakarmā sa ca viśvarūpaḥ|
sa sarvagaḥ sarvaśarīrabhr̥cca sa viśvakarmā sa ca viśvarūpaḥ|
sa cētanādhāturatīndriyaśca sa nityayuk sānuśayaḥ sa ēva [16] ||32||
sa cētanādhāturatīndriyaśca sa nityayuk sānuśayaḥ sa ēva ||32||
sa sarvagaH sarvasharIrabhRucca sa vishvakarmA sa ca vishvarUpaH|
sa sarvagaH sarvasharIrabhRucca sa vishvakarmA sa ca vishvarUpaH|
sa cetanAdhAturatIndriyashca sa nityayuk sAnushayaH sa eva [16] ||32||
sa cetanAdhAturatIndriyashca sa nityayuk sAnushayaH sa eva ||32||
</div></div>
The soul is omnivagant/ omnipresent (can move anywhere and everywhere), sustains all bodies, performs all actions, and takes all forms. It is the source of consciousness, transcending all senses, as it is always associated (with intellect etc.), it gets involved in attachment etc.||32||
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The soul is omnivagant/ omnipresent (can move anywhere and everywhere), sustains all bodies, performs all actions, and takes all forms. It is the source of consciousness, transcending all senses, as it is always associated (with intellect etc.), it gets involved in feelings like attachment etc.||32||
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रसात्ममातापितृसम्भवानि भूतानि विद्याद्दश षट् च देहे|
रसात्ममातापितृसम्भवानि भूतानि विद्याद्दश षट् च देहे|
चत्वारि तत्रात्मनि संश्रितानि स्थितस्तथाऽऽत्मा च चतुर्षु तेषु||३३||
चत्वारि तत्रात्मनि संश्रितानि स्थितस्तथाऽऽत्मा च चतुर्षु तेषु||३३||
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rasātmamātāpitr̥sambhavāni bhūtāni vidyāddaśa ṣaṭ ca dēhē|
rasātmamātāpitr̥sambhavāni bhūtāni vidyāddaśa ṣaṭ ca dēhē|
rasAtmamAtApitRusambhavAni bhUtAni vidyAddasha ShaT ca dehe|
rasAtmamAtApitRusambhavAni bhUtAni vidyAddasha ShaT ca dehe|
catvAri tatrAtmani saMshritAni sthitastathA~a~atmA ca caturShu teShu||33||
catvAri tatrAtmani saMshritAni sthitastathA~a~atmA ca caturShu teShu||33||
</div></div>
In the body, the ''bhutas'' are sixteen (each set of four ''bhutas'' is of four types), originating from maternal nutrition, the self, mother (ovum) and father (sperm). Out of these, four are associated with the self and the self, in turn, depends on these four.||33||
In the body, the ''bhutas'' are sixteen (each set of four ''bhutas'' is of four types), originating from maternal nutrition, the self, mother (ovum) and father (sperm). Out of these, four are associated with the self and the self, in turn, depends on these four.||33||
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भूतानि मातापितृसम्भवानि रजश्च शुक्रं च वदन्ति गर्भे|
भूतानि मातापितृसम्भवानि रजश्च शुक्रं च वदन्ति गर्भे|
आप्याय्यते शुक्रमसृक् च भूतैर्यैस्तानि भूतानि [१७] रसोद्भवानि||३४||
आप्याय्यते शुक्रमसृक् च भूतैर्यैस्तानि भूतानि रसोद्भवानि||३४||
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bhūtāni mātāpitr̥sambhavāni rajaśca śukraṁ ca vadanti garbhē|
bhūtāni mātāpitr̥sambhavāni rajaśca śukraṁ ca vadanti garbhē|
āpyāyyatē śukramasr̥k ca bhūtairyaistāni bhūtāni [17] rasōdbhavāni||34||
āpyāyyatē śukramasr̥k ca bhūtairyaistāni bhūtāni rasōdbhavāni||34||
bhUtAni mAtApitRusambhavAni rajashca śukraM ca vadanti garbhe|
bhUtAni mAtApitRusambhavAni rajashca śukraM ca vadanti garbhe|
ApyAyyate śukramasRuk ca bhUtairyaistAni bhUtAni [17] rasodbhavAni||34||
ApyAyyate śukramasRuk ca bhUtairyaistAni bhUtAni rasodbhavAni||34||
</div></div>
The ''bhutas'' from the mother and the father are known as ovum and sperm in the fetus respectively. The ''bhutas'' which nourish these sperm and ovum are nourished from the mother’s nutrition. ||34||
The ''bhutas'' from the mother and the father are known as ovum and sperm in the fetus respectively. The ''bhutas'' which nourish these sperm and ovum are nourished from the mother’s nutrition. ||34||
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भूतानि चत्वारि तु कर्मजानि यान्यात्मलीनानि विशन्ति गर्भम्|
भूतानि चत्वारि तु कर्मजानि यान्यात्मलीनानि विशन्ति गर्भम्|
स बीजधर्मा ह्यपरापराणि देहान्तराण्यात्मनि याति याति||३५||
स बीजधर्मा ह्यपरापराणि देहान्तराण्यात्मनि याति याति||३५||
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bhūtāni catvāri tu karmajāni yānyātmalīnāni viśanti garbham|
bhūtāni catvāri tu karmajāni yānyātmalīnāni viśanti garbham|
bhUtAni catvAri tu karmajAni yAnyAtmalInAni vishanti garbham|
bhUtAni catvAri tu karmajAni yAnyAtmalInAni vishanti garbham|
sa bIjadharmA hyaparAparANi dehAntarANyAtmani yAti yAti||35||
sa bIjadharmA hyaparAparANi dehAntarANyAtmani yAti yAti||35||
</div></div>
Four ''karmajabhutas'' (derived from the past deeds) which are ''atmaleena'' (associated with the soul) which enter into the fetus are known as ''beejadharma''. These (four ''bhutas'') along with the soul transmigrates from one body to the other (in a cyclic of birth and death). ||35||
<div style="text-align:justify;">
Four ''karmajabhutas'' (derived from the past deeds) which are ''atmaleena'' (associated with the soul) which enter into the fetus are known as ''beejadharma''. These (four ''bhutas'') along with the soul transmigrates from one body to the other (in the cycle of birth and death). ||35||
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रूपाद्धि रूपप्रभवः प्रसिद्धः कर्मात्मकानां मनसो मनस्तः|
रूपाद्धि रूपप्रभवः प्रसिद्धः कर्मात्मकानां मनसो मनस्तः|
भवन्ति ये त्वाकृतिबुद्धिभेदारजस्तमस्तत्र च कर्म हेतुः||३६||
भवन्ति ये त्वाकृतिबुद्धिभेदारजस्तमस्तत्र च कर्म हेतुः||३६||
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rūpādhi rūpaprabhavaḥ prasiddhaḥ karmātmakānāṁ manasō manastaḥ|
rūpādhi rūpaprabhavaḥ prasiddhaḥ karmātmakānāṁ manasō manastaḥ|
rUpAddhi rUpaprabhavaH prasiddhaH karmAtmakAnAM manaso manastaH|
rUpAddhi rUpaprabhavaH prasiddhaH karmAtmakAnAM manaso manastaH|
bhavanti ye tvAkRutibuddhibhedArajastamastatra ca karma hetuH||36||
bhavanti ye tvAkRutibuddhibhedArajastamastatra ca karma hetuH||36||
</div></div>
Based on one’s past deeds, one’s physical form is influenced by the physical form of a past life, and one’s mind from that of a past life. Whatever difference is observed in the physique and psyche of one’s life from those of the other is caused by ''rajas, tamas'' and the past deeds.
<div style="text-align:justify;">
Based on one’s past deeds, one’s physical form is influenced by the physical form of a past life, and one’s mind from that of a past life. Whatever difference is observed in the physique and psyche of one’s life from those of others is caused by ''rajas, tamas'' and the past deeds.
</div>
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अतीन्द्रियैस्तैरतिसूक्ष्मरूपैरात्मा कदाचिन्न वियुक्तरूपः|
अतीन्द्रियैस्तैरतिसूक्ष्मरूपैरात्मा कदाचिन्न वियुक्तरूपः|
न कर्मणा नैव मनोमतिभ्यां न चाप्यहङ्कारविकारदोषैः||३७||
न कर्मणा नैव मनोमतिभ्यां न चाप्यहङ्कारविकारदोषैः||३७||
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atīndriyaistairatisūkṣmarūpairātmā kadācinna viyuktarūpaḥ|
atīndriyaistairatisūkṣmarūpairātmā kadācinna viyuktarūpaḥ|
atIndriyaistairatisUkShmarUpairAtmA kadAcinna viyuktarUpaH|
atIndriyaistairatisUkShmarUpairAtmA kadAcinna viyuktarUpaH|
na karmaNA naiva manomatibhyAM na cApyaha~gkAravikAradoShaiH||37||
na karmaNA naiva manomatibhyAM na cApyaha~gkAravikAradoShaiH||37||
</div></div>
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रजस्तमोभ्यां हि मनोऽनुबद्धं ज्ञानं विना तत्र हि सर्वदोषाः|
रजस्तमोभ्यां हि मनोऽनुबद्धं ज्ञानं विना तत्र हि सर्वदोषाः|
गतिप्रवृत्त्योस्तु निमित्तमुक्तं मनः सदोषं बलवच्च कर्म||३८||
गतिप्रवृत्त्योस्तु निमित्तमुक्तं मनः सदोषं बलवच्च कर्म||३८||
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rajastamōbhyāṁ hi manō'nubaddhaṁ jñānaṁ vinā tatra hi sarvadōṣāḥ|
rajastamōbhyāṁ hi manō'nubaddhaṁ jñānaṁ vinā tatra hi sarvadōṣāḥ|
gatipravr̥ttyōstu nimittamuktaṁ manaḥ sadōṣaṁ balavacca karma||38||
gatipravr̥ttyōstu nimittamuktaṁ manaḥ sadōṣaṁ balavacca karma||38||
rajastamobhyAM hi mano~anubaddhaM j~jAnaM vinA tatra hi sarvadoShAH|
rajastamobhyAM hi mano~anubaddhaM j~jAnaM vinA tatra hi sarvadoShAH|
gatipravRuttyostu nimittamuktaM manaH sadoShaM balavacca karma||38||
gatipravRuttyostu nimittamuktaM manaH sadoShaM balavacca karma||38||
</div></div>
The soul is never dissociated with the subtle and sense-transcending ''bhutas'', past deeds, mind, intellect, ego and other ''doshas'' or ''vikara''. Mind is associated with ''rajas'' and ''tamas'', while all defects are caused by ignorance (''tamas''). The cause of movement and inclination of soul from one body to another is defective mind and potent past deeds. ||37-38||
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The soul is never dissociated with the subtle and sense-transcending ''bhutas'', past deeds, mind, intellect, ego and other ''vikara''. Mind is associated with ''[[rajas]]'' and ''[[tamas]]'', while all defects are caused by ignorance (''[[tamas]]'') or lack of knowledge. The cause of movement and inclination of soul from one body to another is defective mind and potent past deeds. ||37-38||
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रोगाः कुतः संशमनं किमेषां हर्षस्य शोकस्य च किं निमित्तम्|
रोगाः कुतः संशमनं किमेषां हर्षस्य शोकस्य च किं निमित्तम्|
शरीरसत्त्वप्रभवा विकाराः कथं न शान्ताः पुनरापतेयुः||३९||
शरीरसत्त्वप्रभवा विकाराः कथं न शान्ताः पुनरापतेयुः||३९||
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rōgāḥ kutaḥ saṁśamanaṁ kimēṣāṁ harṣasya śōkasya ca kiṁ nimittam|
rōgāḥ kutaḥ saṁśamanaṁ kimēṣāṁ harṣasya śōkasya ca kiṁ nimittam|
rogAH kutaH saMshamanaM kimeShAM harShasya shokasya ca kiM nimittam|
rogAH kutaH saMshamanaM kimeShAM harShasya shokasya ca kiM nimittam|
sharIrasattvaprabhavA vikArAH kathaM na shAntAH punarApateyuH||39||
sharIrasattvaprabhavA vikArAH kathaM na shAntAH punarApateyuH||39||
</div></div>
How do diseases occur? What is their remedy? What is the cause of happiness and sorrow? How could physical and mental disorders, once subdued, not recur? ||39||
How do diseases occur? What is their remedy? What is the cause of happiness and sorrow? How could physical and mental disorders, once subdued, not recur? ||39||
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प्रज्ञापराधो विषमास्तथाऽर्था हेतुस्तृतीयः परिणामकालः|
प्रज्ञापराधो विषमास्तथाऽर्था हेतुस्तृतीयः परिणामकालः|
सर्वामयानां त्रिविधा च शान्तिर्ज्ञानार्थकालाः समयोगयुक्ताः||४०||
सर्वामयानां त्रिविधा च शान्तिर्ज्ञानार्थकालाः समयोगयुक्ताः||४०||
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prajñāparādhō viṣamāstathā'rthā hētustr̥tīyaḥ pariṇāmakālaḥ|
prajñāparādhō viṣamāstathā'rthā hētustr̥tīyaḥ pariṇāmakālaḥ|
praj~jAparAdho viShamAstathA~arthA hetustRutIyaH pariNAmakAlaH|
praj~jAparAdho viShamAstathA~arthA hetustRutIyaH pariNAmakAlaH|
sarvAmayAnAM trividhA ca shAntirj~jAnArthakAlAH samayogayuktAH||40||
sarvAmayAnAM trividhA ca shAntirj~jAnArthakAlAH samayogayuktAH||40||
</div></div>
Intellectual error (''pragyaparadha''), unbalanced use of senses and temporal effects- these three are the causes of all disorders. Similarly, the remedy of all disorders lies in the balanced use of intellect, senses and time. ||40||
Intellectual error (''[[prajnaparadha]]''), unbalanced use of senses and temporal effects- these three are the causes of all disorders. Similarly, the remedy of all disorders lies in the balanced use of intellect, senses and time. ||40||
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धर्म्याः क्रिया हर्षनिमित्तमुक्तास्ततोऽन्यथा शोकवशं नयन्ति|
धर्म्याः क्रिया हर्षनिमित्तमुक्तास्ततोऽन्यथा शोकवशं नयन्ति|
शरीरसत्त्वप्रभवास्तु रोगास्तयोरवृत्त्या न भवन्ति भूयः||४१||
शरीरसत्त्वप्रभवास्तु रोगास्तयोरवृत्त्या न भवन्ति भूयः||४१||
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dharmyāḥ kriyā harṣanimittamuktāstatō'nyathā śōkavaśaṁ nayanti|
dharmyāḥ kriyā harṣanimittamuktāstatō'nyathā śōkavaśaṁ nayanti|
dharmyAH kriyA harShanimittamuktAstato~anyathA shokavashaM nayanti|
dharmyAH kriyA harShanimittamuktAstato~anyathA shokavashaM nayanti|
sharIrasattvaprabhavAstu rogAstayoravRuttyA na bhavanti bhUyaH||41||
sharIrasattvaprabhavAstu rogAstayoravRuttyA na bhavanti bhUyaH||41||
</div></div>
Virtuous acts bring forth happiness while the contrary ones cause sorrow. The source of all diseases is the body and the mind. When these (body and mind) are absent, the diseases can not recur. ||41||
Virtuous acts bring forth happiness while the contrary ones cause sorrow. The source of all diseases is the body and the mind. When these (body and mind) are absent, the diseases can not recur.( This state is known as ''Moksha'' )||41||
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रूपस्य सत्त्वस्य च सन्ततिर्या नोक्तस्तदादिर्नहि सोऽस्ति कश्चित्|
रूपस्य सत्त्वस्य च सन्ततिर्या नोक्तस्तदादिर्नहि सोऽस्ति कश्चित्|
तयोरवृत्तिः क्रियते पराभ्यां धृतिस्मृतिभ्यां परया धिया च||४२||
तयोरवृत्तिः क्रियते पराभ्यां धृतिस्मृतिभ्यां परया धिया च||४२||
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rūpasya sattvasya ca santatiryā nōktastadādirnahi sō'sti kaścit|
rūpasya sattvasya ca santatiryā nōktastadādirnahi sō'sti kaścit|
rUpasya sattvasya ca santatiryA noktastadAdirnahi so~asti kashcit|
rUpasya sattvasya ca santatiryA noktastadAdirnahi so~asti kashcit|
tayoravRuttiH kriyate parAbhyAM dhRutismRutibhyAM parayA dhiyA ca||42||
tayoravRuttiH kriyate parAbhyAM dhRutismRutibhyAM parayA dhiyA ca||42||
</div></div>
The beginning of the continuity of physique and psyche is not told and for sure there is no such beginning Their absence can be brought out only by excellent restraint, memory and knowledge. ||42||
The beginning point of the consistent exixtence of physique and psyche is not mentioned anywhere and for sure there is no such beginning. Their absence can be brought out only by excellent restraint, memory and knowledge. ||42||
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सत्याश्रये वा द्विविधे यथोक्ते पूर्वं गदेभ्यः प्रतिकर्म नित्यम्|
सत्याश्रये वा द्विविधे यथोक्ते पूर्वं गदेभ्यः प्रतिकर्म नित्यम्|
जितेन्द्रियं नानुपतन्ति रोगास्तत्कालयुक्तं यदि नास्ति दैवम्||४३||
जितेन्द्रियं नानुपतन्ति रोगास्तत्कालयुक्तं यदि नास्ति दैवम्||४३||
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satyāśrayē vā dvividhē yathōktē pūrvaṁ gadēbhyaḥ pratikarma nityam|
satyāśrayē vā dvividhē yathōktē pūrvaṁ gadēbhyaḥ pratikarma nityam|
satyAshraye vA dvividhe yathokte pUrvaM gadebhyaH pratikarma nityam|
satyAshraye vA dvividhe yathokte pUrvaM gadebhyaH pratikarma nityam|
jitendriyaM nAnupatanti rogAstatkAlayuktaM yadi nAsti daivam||43||
jitendriyaM nAnupatanti rogAstatkAlayuktaM yadi nAsti daivam||43||
</div></div>
Even though the above mentioned two-fold seats of diseases (body and mind) exist, one who always takes precautions against diseases and have control over the senses does not fall prey to diseases except when predestined. ||43||
Even though the above mentioned two-fold seats of diseases (body and mind) exist, one who always takes precautions against diseases and have control over the senses does not fall prey to diseases except when predestined. ||43||
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दैवं पुरा यत् कृतमुच्यते तत् तत् [२८] पौरुषं यत्त्विह कर्म दृष्टम्|
दैवं पुरा यत् कृतमुच्यते तत् तत् पौरुषं यत्त्विह कर्म दृष्टम्|
प्रवृत्तिहेतुर्विषमः स दृष्टो निवृत्तिहेतुर्हि समः स एव||४४||
प्रवृत्तिहेतुर्विषमः स दृष्टो निवृत्तिहेतुर्हि समः स एव||४४||
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daivaṁ purā yat kr̥tamucyatē tat tat [28] pauruṣaṁ yattviha karma dr̥ṣṭam|
daivaṁ purā yat kr̥tamucyatē tat tat pauruṣaṁ yattviha karma dr̥ṣṭam|
pravr̥ttihēturviṣamaḥ sa dr̥ṣṭō nivr̥ttihēturhi samaḥ sa ēva||44||
pravr̥ttihēturviṣamaḥ sa dr̥ṣṭō nivr̥ttihēturhi samaḥ sa ēva||44||
daivaM purA yat kRutamucyate tat tat [28] pauruShaM yattviha karma dRuShTam|
daivaM purA yat kRutamucyate tat tat pauruShaM yattviha karma dRuShTam|
pravRuttiheturviShamaH sa dRuShTo nivRuttiheturhi samaH sa eva||44||
pravRuttiheturviShamaH sa dRuShTo nivRuttiheturhi samaH sa eva||44||
</div></div>
The deeds of the previous life are known as ''daiva'' (fate) and those of the present life as ''paurusha'' (personal effort). Imbalance of these (''daiva'' and ''paurusha'') leads to diseases and balance prevents the diseases||44||
The deeds of the previous life are known as ''daiva'' (fate) and those of the present life as ''paurusha'' (personal effort). Imbalance of these (''daiva'' and ''paurusha'') leads to diseases and balance prevents the diseases||44||
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हैमन्तिकं दोषचयं वसन्ते प्रवाहयन् ग्रैष्मिकमभ्रकाले|
हैमन्तिकं दोषचयं वसन्ते प्रवाहयन् ग्रैष्मिकमभ्रकाले|
घनात्यये वार्षिकमाशु सम्यक् प्राप्नोति रोगानृतुजान्न जातु [३१29] ||४५||
घनात्यये वार्षिकमाशु सम्यक् प्राप्नोति रोगानृतुजान्न जातु ||४५||
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haimantikaṁ dōṣacayaṁ vasantē pravāhayan graiṣmikamabhrakālē|
haimantikaṁ dōṣacayaṁ vasantē pravāhayan graiṣmikamabhrakālē|
ghanātyayē vārṣikamāśu samyak prāpnōti rōgānr̥tujānna jātu [31] ||45||
ghanātyayē vārṣikamāśu samyak prāpnōti rōgānr̥tujānna jātu ||45||
haimantikaM doShacayaM vasante pravAhayan graiShmikamabhrakAle|
haimantikaM doShacayaM vasante pravAhayan graiShmikamabhrakAle|
ghanAtyaye vArShikamAshu samyak prApnoti rogAnRutujAnna jAtu [31] ||45||
ghanAtyaye vArShikamAshu samyak prApnoti rogAnRutujAnna jAtu ||45||
</div></div>
One who eliminates the accumulation of ''doshas'' of early winter in spring, of summer in early rains and of rainy season in autumn, never suffers from seasonal disorders. ||45||
One who eliminates the accumulation of ''[[dosha]]s'' of early winter in spring, that of summer in early rains and that of rainy season in autumn, never suffers from seasonal disorders. ||45||
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नरो हिताहारविहारसेवी समीक्ष्यकारी विषयेष्वसक्तः|
नरो हिताहारविहारसेवी समीक्ष्यकारी विषयेष्वसक्तः|
दाता समः सत्यपरः क्षमावानाप्तोपसेवी च भवत्यरोगः||४६||
दाता समः सत्यपरः क्षमावानाप्तोपसेवी च भवत्यरोगः||४६||
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narō hitāhāravihārasēvī samīkṣyakārī viṣayēṣvasaktaḥ|
narō hitāhāravihārasēvī samīkṣyakārī viṣayēṣvasaktaḥ|
naro hitAhAravihArasevI samIkShyakArI viShayeShvasaktaH|
naro hitAhAravihArasevI samIkShyakArI viShayeShvasaktaH|
dAtA samaH satyaparaH kShamAvAnAptopasevI ca bhavatyarogaH||46||
dAtA samaH satyaparaH kShamAvAnAptopasevI ca bhavatyarogaH||46||
</div></div>
The man who uses wholesome diet and behavior, moves cautiously, is unattached to sensual pleasures, donates, observes equality, is truthful, is forbearing and is devoted to venerable people becomes free from diseases. ||46||
The man who uses wholesome diet and behavior,who moves cautiously, who is unattached to sensual pleasures, who donates, observes equality,who is truthful, who is forbearing and who is devoted to venerable people becomes free from diseases. ||46||
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मतिर्वचः कर्म सुखानुबन्धं सत्त्वं विधेयं विशदा च बुद्धिः|
मतिर्वचः कर्म सुखानुबन्धं सत्त्वं विधेयं विशदा च बुद्धिः|
ज्ञानं तपस्तत्परता च योगे यस्यास्ति तं नानुपतन्ति [३२] रोगाः||४७||
ज्ञानं तपस्तत्परता च योगे यस्यास्ति तं नानुपतन्ति रोगाः||४७||
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matirvacaḥ karma sukhānubandhaṁ sattvaṁ vidhēyaṁ viśadā ca buddhiḥ|
matirvacaḥ karma sukhānubandhaṁ sattvaṁ vidhēyaṁ viśadā ca buddhiḥ|
jñānaṁ tapastatparatā ca yōgē yasyāsti taṁ nānupatanti [32] rōgāḥ||47||
jñānaṁ tapastatparatā ca yōgē yasyāsti taṁ nānupatanti rōgāḥ||47||
matirvacaH karma sukhAnubandhaM sattvaM vidheyaM vishadA ca buddhiH|
matirvacaH karma sukhAnubandhaM sattvaM vidheyaM vishadA ca buddhiH|
j~jAnaM tapastatparatA ca yoge yasyAsti taM nAnupatanti [32] rogAH||47||
j~jAnaM tapastatparatA ca yoge yasyAsti taM nAnupatanti rogAH||47||
</div></div>
One who is endowed with such an intellect, speech and (positive) actions which yield good results, who has a submissive mind, clear understanding, and knowledge, and who does penance and continued effort in ''yoga'', does not fall victim to diseases. ||47||
One who is endowed with such an intellect, speech and (positive) actions which yield good results, who has a submissive mind, clear understanding, and knowledge, and who does penance and continued effort in ''yoga'', does not fall victim to diseases. ||47||
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तत्र श्लोकः|
तत्र श्लोकः|
इहाग्निवेशस्य महार्थयुक्तं षट्त्रिंशकं प्रश्नगणं महर्षिः|
इहाग्निवेशस्य महार्थयुक्तं षट्त्रिंशकं प्रश्नगणं महर्षिः|
अतुल्यगोत्रे भगवान् यथावन्निर्णीतवान् ज्ञानविवर्धनार्थम्||४८||
अतुल्यगोत्रे भगवान् यथावन्निर्णीतवान् ज्ञानविवर्धनार्थम्||४८||
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tatra ślōkaḥ|
tatra ślōkaḥ|
ihAgniveshasya mahArthayuktaM ShaTtriMshakaM prashnagaNaM maharShiH|
ihAgniveshasya mahArthayuktaM ShaTtriMshakaM prashnagaNaM maharShiH|
atulyagotre bhagavAn yathAvannirNItavAn j~jAnavivardhanArtham||48||
atulyagotre bhagavAn yathAvannirNItavAn j~jAnavivardhanArtham||48||
</div></div>
Now summing it all up,
Now summing it all up,
In this chapter on ''atulyagotra'' the great sage Atreya responded to the thirty six important questions of Agnivesha on conception and disorders at birth, furthering our knowledge in the matter. ||48||
In this chapter on ''atulyagotra'' the great sage Atreya responded to the thirty six important questions of Agnivesha (on conception, disorders at birth etc.), further enhancing our knowledge in the matter. ||48||
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इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते शारीरस्थानेऽतुल्यगोत्रीयं शारीरं नाम द्वितीयोऽध्यायः||२||
इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते शारीरस्थानेऽतुल्यगोत्रीयं शारीरं नाम द्वितीयोऽध्यायः||२||
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ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē śārīrasthānē'tulyagōtrīyaṁ śārīraṁ nāma dvitīyō'dhyāyaḥ||2||
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē śārīrasthānē'tulyagōtrīyaṁ śārīraṁ nāma dvitīyō'dhyāyaḥ||2||
ityagniveshakRute tantre carakapratisaMskRute shArIrasthAne~atulyagotrIyaM shArIraM nAmadvitIyo~adhyAyaH||2||
ityagniveshakRute tantre carakapratisaMskRute shArIrasthAne~atulyagotrIyaM shArIraM nAmadvitIyo~adhyAyaH||2||
</div></div>
Thus ends the second chapter titled [[Atulyagotriya Sharira]] in [[Sharira Sthana]], composed by Agnivesha and redacted by Charaka.
Thus ends the second chapter titled [[Atulyagotriya Sharira]] in [[Sharira Sthana]], composed by Agnivesha and redacted by Charaka.
=== ''Tattva Vimarsha'' ===
== Tattva Vimarsha (Fundamental Principles) ==
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*The prerequisites of a healthy conception includethe clan (''gotra'') of male, ovulatory period (''rajah-kshayante''), psychic component (''rahovisrishta''), posture during coitus (''mithuna'') and ''shukra''. The expectant couples have to be very conscious of these facts to achieve a healthy embryo.
*The prerequisites of a healthy conception include the selection of partner in terms of clan (''gotra'') , ovulatory period (''rajah-kshayante''), psychic component (''rahovisrishta''), posture during coitus (''mithuna'') and ''[[shukra]]''. The expectant couples have to be very conscious of these facts to achieve a healthy embryo.
*The word ''shukra'' denotes different components in both male and female. In a broad sense, it could mean the whole semen, sperm, ovum and sex hormones. Here it refers to sperm, also called ''sukshma-beeja'' (CK on CS.Sa.2/3).
*The word ''[[shukra]]'' denotes different components in both male and female. In a broad sense, it could mean the whole semen, sperm, ovum and sex hormones. Here it refers to sperm, also called ''sukshma-beeja''. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3]
*Consanguineous marriages have been practiced since long. Since such unions increase the chances of genetic disorders in the offspring, sages forbade it. Lord Atreya advised against consanguineous marriages, as indicated in [[Charaka Samhita]].
*Consanguineous marriages have been practiced since long. Since such unions increase the chances of genetic disorders in the offspring, sages forbade it. Lord Atreya advised against consanguineous marriages, as indicated in [[Charak Samhita]].
*''Shukra'' has four ''mahabhuta'' before fertilization and fifth (''akasha'') joins after fertilization.
*''[[Shukra]]'' has four ''[[mahabhuta]]'' before fertilization and fifth (''[[akasha]]'') joins after fertilization.
*Requirement for normal healthy birth: ''Shukra'' (sperm), ''asrik'' (ovum), ''atma'' (soul), ''garbhayashaya sampat'' (healthy uterus), ''kalasampat'' (suitable time for conception),wholesome food and good antenatal care.
*Requirement for normal healthy birth: ''[[Shukra]]'' (sperm), ''asrik'' (ovum), ''[[atma]]'' (soul), ''garbhayashaya sampat'' (healthy uterus), ''kalasampat'' (suitable time for conception),wholesome food and good antenatal care.
*Reasons for delayed conception in a fertile woman: Abnormal uterus and vagina, psychiatric illness, abnormal sperm and ovum, unwholesome diet, faulty lifestyle, wrong timing of intercourse and loss of physical strength.
*Reasons for delayed conception in a fertile woman: Abnormal uterus and vagina, psychiatric illness, abnormal sperm and ovum, unwholesome diet, faulty lifestyle, wrong timing of intercourse and loss of physical strength.
*Reasons for abortion: Affliction by evil spirits.
*Reasons for abortion: Affliction by evil spirits.
*Three causes of diseases: Intellectual errors, unbalanced use of sense organs and temporal effects
*Three causes of diseases: Intellectual errors, unbalanced use of sense organs and temporal effects
=== ''Vidhi Vimarsha'' ===
== Vidhi Vimarsha (Applied Inferences) ==
This chapter is quite comprehensive and considers various principles of embryology. The important ones are related to twin formation and development and congenital/chromosomal diseases all of which are said to be caused by vitiated ''vayu''. These principles are backed up by cross references in the same ''samhita'' or other ''samhitas''. These cross references are well illustrated below. It can be inferred that if ''vayu'' is kept under control, many of the complications in pregnancy can be avoided.
This chapter is quite comprehensive and considers various principles of embryology. The important ones are related to twin formation and development and congenital/chromosomal diseases all of which are said to be caused by vitiated ''vayu''. These principles are backed up by cross references in the same ''samhita'' or other ''samhitas''. These cross references are well illustrated below. It can be inferred that if ''vayu'' is kept under control, many of the complications in pregnancy can be avoided.
=== Introduction to process of embryogenesis (Verse 2) ===
In the preceding chapter, pre-conception factors associated with the human origin, and spiritual factors applicable to treatment in the form of ''naishthika'' and ''moksha'' were discussed. In ''atulyagotriya'', characteristics of a healthy conception, and genetic disorders associated with consanguinity have been described (CK, on CS.Sa.2/1-2).
In the preceding chapter, pre-conception factors associated with the human origin, and spiritual factors applicable to treatment in the form of ''naishthika'' and ''moksha'' were discussed. In ''atulyagotriya'', characteristics of a healthy conception, and genetic disorders associated with consanguinity have been described. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/1-2]
The word ''garbhadhirupa'' may be interpreted in a broader way to include the entire process of embryogenesis by which an embryo grows and develops into a healthy foetus. Here, ''garbha'' means the conjugation of ''shukra-shonita'' and ''jivatma'' as described in the texts and ''roopa'' means full manifestation. The word, ''adi'' denotes the entire process from the conjugation to full manifestation.(2)
The word ''garbhadhirupa'' may be interpreted in a broader way to include the entire process of embryogenesis by which an embryo grows and develops into a healthy foetus. Here, ''[[garbha]]'' means the conjugation of ''[[shukra]]-[[shonita]]'' and ''jivatma'' as described in the texts and ''roopa'' means full manifestation. The word, ''adi'' denotes the entire process from the conjugation to full manifestation.(2)
=== Pre-requisites for conception (Verse 3) ===
Sexual intercourse within the same clan causes ''adharma'', thus contraindicated in ''dharmashastra'' (CK on CS.Sa.2/3). Hence ''atulyagotra'' implies non-consanguineous cohabitation. The term ''rajakshaya'' implies menstrual (bleeding) phase, which is of three days and during this period sexual intercourse is contraindicated (CK on CS.Sa.2/3). Post-menstrual phase is considered to be an appropriate time to conceive. This period is referred as ''ritu'' and the duration is expressly described in the texts (SS.Sa.2/33, Sa.3/6; AS.Sa.1/40; AH.Sa.1/27; KS.Sa.5/5, Manu.3/46-47). It is also observed that the first three days and the 16th day of ''ritukala'' is not suitable for conception (Dal.SS.Sa3/6). Analyzing the above facts, it could be stated that ''rajah-kshayante'' referred here is the post menstrual ovulatory phase and is from the 4th to the 15th day of the menstrual cycle.
Sexual intercourse within the same clan causes ''adharma'', thus contraindicated in ''dharmashastra''. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] Hence ''atulyagotra'' implies non-consanguineous cohabitation. The term ''rajakshaya'' implies menstrual (bleeding) phase, which is of three days and during this period sexual intercourse is contraindicated. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] Post-menstrual phase is considered to be an appropriate time to conceive. This period is referred as ''ritu'' and the duration is expressly described in the texts. [Su.Sa.Shaira Sthana 2/33]<ref name=Susruta>Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref>, [Su.Sa.Shaira Sthana 3/6]<ref name=Susruta/>; [A.S.Sharira Sthana 1/40]<ref name=Sangraha>Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.</ref>; [A.H.Sharira Sthana 1/27]<ref name=Hridaya>Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref>; [K.Sa.Shaira Sthana 5/5]<ref name=Kashyapa>Vrddhajivaka, Kasyapa Samhita. Edited by Tewari P V, Reprint edition. Varanasi: Chaukhambha visvabharati; 2008</ref>,[Manu.3/46-47] It is also observed that the first three days and the 16th day of ''ritukala'' is not suitable for conception. [Dalhana on Su.Sa.Sharira Sthana 3/6]<ref name=Susruta/> Analyzing the above facts, it could be stated that ''rajah-kshayante'' referred here is the post menstrual ovulatory phase and is from the 4th to the 15th day of the menstrual cycle.
The influence of psychic component is very important to conceive and is described in many ways. A lonely place (''rahovisrishta'') is advised because any hindrance to the act affects emission of semen during coitus (CK on CS.Sa.2/3). A positive, healthy state of mind (''saumanasya'') is said to be the best state to conceive (CS.Su.25/40). If the woman thinks about an animal during coitus, the progeny takes the character of that animal (CS.Sa.2/25, 8/14; SS.Sa.2/46; AS. Su.13/3, Sa.1/53, AH.Sa.1/31). Similarly, proper methods for sex (''mithuna'') are indicated and it is advised not to follow wrong methods (CK on CS.Sa.2/3).Normal and abnormal postures (CS.Sa.8/6,58, AS.Sa.1/58-59), contraindication of coitus for both male and female along with their effects (CS.Sa.8/6, SS.Sa.10/56, Ci.24/110-123, AS.Sa.1/21,58; BP.Pur.3/26,5/300-302; BhS.Su.7/5-7) are found in many places. Four ''mahabhutas'' and six sources are the constituents of the ''sukshma-beeja'' which is taken with word ''shukra'' (CK on CS.Sa.2/3) viz. the sperm. (3)
The influence of psychic component is very important to conceive and is described in many ways. A lonely place (''rahovisrishta'') is advised because any hindrance to the act affects emission of semen during coitus. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] A positive, healthy state of mind (''saumanasya'') is said to be the best state to conceive. [Cha.Sa.[[Sutra Sthana]].25/40). If the woman thinks about an animal during coitus, the progeny takes the character of that animal. [Cha.Sa.[[Sharira Sthana]] 2/25], [Cha.Sa.[[Sharira Sthana]] 8/14]; [Su.Sa.Sharira Sthana 2/46]<ref name=Susruta/>; [A.S.Sutra Sthana 13/2]<ref name=Sangraha/>,[A.S.Sharira Sthana.1/53]<ref name=Sangraha/>, [A.H.Sharira Sthana 1/30]<ref name=Hridaya/> Similarly, proper methods for sex (''mithuna'') are indicated and it is advised not to follow wrong methods. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] Normal and abnormal postures [Cha.Sa.[[Sharira Sthana]]8/6],[Cha.Sa.[[Sharira Sthana]]8/58], [A.S.Sharira Sthana 1/58-59]<ref name=Sangraha/>, contraindication of coitus for both male and female along with their effects [Cha.Sa.[[Sharira Sthana]] 8/6], [Su.Sa.Sharira Sthana 10/56]<ref name=Susruta/>, [Su.Sa.Chikitsa Sthana 24/110-123]<ref name=Susruta/>, [A.S.Sharira Sthana 1/21]<ref name=Sangraha/>,[A.S.Sharira Sthana 1/58]<ref name=Sangraha/>; [A.S.Sharira Sthana 1/21]<ref name=Sangraha/>,[B.P. Purvakandam 3/26]<ref name=Bhavaprakash>Bhavamishra. Bhavaprakasha -Volume I. Translated from Sanskrit by K.R. Srikantha Murthy. 1st ed. Varanasi: Krishnadas academy;2000</ref> [B.P. Purvakandam 5/300-02]<ref name=Bhavaprakash/>; [Bh.Sa.Sutra Sthana 7/5-7]<ref name=Bhela>Bhela, Bhela Samhita. Edited by Priya Vrat Sharma. . Reprint ed. Varanasi: Chaukhambha Visvabharati; 2008</ref> are found in many places. Four ''[[mahabhuta]]s'' and six sources are the constituents of the ''sukshma-beeja'' which is taken with word ''[[shukra]]'' [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] viz. the sperm. (3)
=== Description of ''[[shukra]]'' (Verse 4-6) ===
The word ''shukra'' referred here is described under the term ''beeja'' in the context of factors responsible for conception in different texts (CS.Su.11/23, SS.Sa.2/33, AS. Sa.1/68, KS.Sa.5/5). The author also uses ''aartava''(ovum) and ''shukra'' (sperm) interchangeably with the word ''beeja'' (Dal.SS.Sa.2/33). Similarly, healthy ''pum-beeja'' (quality sperm) is taken with ''shuddha shukra'' (AD, AH.Sa.1/8-9). Regarding the constituents and sources of ''shukra'', it is stated that all the four ''mahabhutas'' (i.e., all except ''akasha'') equally contribute in creating semen and the best qualities of these four constituents produce pure semen (CK on CS.Sa.2/4) otherwise it becomes abnormal (GD on CS.Sa.2/4). Though semen is ''panchabhautika'', ''akasha'' is not mentioned here since it does not have any kinetic property. Thus, ejaculated semen is said to be ''chatushpada''. However, ''akasha'' being all pervasive, it combines with semen in the uterus (where the semen finally becomes ''panchabhautika'').
The word ''[[shukra]]'' referred here is described under the term ''beeja'' in the context of factors responsible for conception in different texts [Cha.Sa.[[Sutra Sthana]] 11/23],[Su.Sa[[Sharira Sthana]] 2/33]<ref name=Susruta/>, [A.S.Sharira Sthana 1/68]<ref name=Sangraha/>, [K.Sa.Sharira Sthana 5/5]<ref name=Kashyapa/>. The author also uses ''aartava''(ovum) and ''[[shukra]]'' (sperm) interchangeably with the word ''beeja''. [Dalhana on[Su.Sa.Sharira Sthana 2/33]<ref name=Susruta/> Similarly, healthy ''pum-beeja'' (quality sperm) is taken with ''shuddha [[shukra]]''. [Arunadatta on A.H.Sharira Sthana 1/8-9]<ref name=Hridaya/> Regarding the constituents and sources of ''[[shukra]]'', it is stated that all the four ''[[mahabhuta]]s'' (i.e., all except ''[[akasha]]'') equally contribute in creating semen and the best qualities of these four constituents produce pure semen [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/4] otherwise it becomes abnormal [Gangadara on Cha.Sa.[[Sharira Sthana]] 2/4] Though semen is ''panchabhautika'', ''akasha'' is not mentioned here since it does not have any kinetic property. Thus, ejaculated semen is said to be ''chatushpada''. However, ''[[akasha]]'' being all pervasive, it combines with semen in the uterus (where the semen finally becomes ''panchabhautika'').
The semen createdfrom a six-''rasa'' diet is said to be pure. Excessive use of ''madhura rasa'' promotes semen while ''amla'' etc. destroys it (CK on CS.Sa.2/4).It is also found that if there is unvitiated ''shukra'', healthy ''shonita'', healthy ''garbhashaya'', and observation of prescribed diets and specific lifestyles for both male and female partners, conception is definite (CS.Sa.8/17, Ci.30/125-26; AS.Ut.39/79; AH.Ut.34/61-62).The word ''sampad'' is related to all ''shukra, asriga, atma'', ''ashaya'' and ''kala''. Unafflicted (''adushta'') ''shukra'', ''asriga'' and ''ashaya'', conjugation of soul with ''shukra-shonita'', having auspicious deeds, and normal season (i.e., no extremities in weather conditions etc.) are characteristics of ideal factors for a healthy conception. From the standpoint of ''kala'', or time, the ideal time for delivery is ninth or tenth month of pregnancy (CK on C.S. Sha. 2/6 and C. S. Sha. 4/25 ) as up to this time the fetus gets well developed.
The semen created from a six-''rasa'' diet is said to be pure. Excessive use of ''madhura rasa'' promotes semen while ''amla'' etc. destroys it. [Chakrapani on Cha.Sa.[[Sharira Sthana 2/4] It is also found that if there is unvitiated ''[[shukra]]'', healthy ''shonita'', healthy ''garbhashaya'', and observation of prescribed diets and specific lifestyles for both male and female partners, conception is definite. [Cha.Sa.[[Sharira Sthana]] 8/17], [Cha.Sa.[[Chikitsa Sthana]] 30/125-26]; [A.S.Uttara Sthana 39/79]<ref name=Sangraha/>; [A.H.Uttara Sthana 34/61-62]<ref name=Hridaya/> The word ''sampad'' is related to all ''[[shukra]], asriga, [[aatma]]'', ''ashaya'' and ''kala''. Unafflicted (''adushta'') ''[[shukra]]'', ''asriga'' and ''ashaya'', conjugation of soul with ''[[shukra]]-shonita'', having auspicious deeds, and normal season (i.e., no extremities in weather conditions etc.) are characteristics of ideal factors for a healthy conception. From the standpoint of ''[[kala]]'', or time, the ideal time for delivery is ninth or tenth month of pregnancy [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/6] and [Cha.Sa.[[Sharira Sthana]] 4/25] as up to this time the fetus gets well developed.
It is said that due to its specific nature, the ''garbha'' descends for labor in its appropriate time (SS.Ni.8/7-8). Development of ''vairagya'' (indifference) by fetus from its intrauterine stay (HS.6th sthana.1/23) and attainment of full maturity of the body (BhS.Sa.3/13) are also responsible for delivery of a mature fetus in proper time and with ease. (6)
It is said that due to its specific nature, the ''[[garbha]]'' descends for labor in its appropriate time. [Su.Sa.Nidana Sthana 8/7-8]<ref name=Susruta/> Development of ''vairagya'' (indifference) by fetus from its intrauterine stay [H.Sa.6th sthana.1/23]<ref name=Harita>Harita, Harita Samhita. Edited by Harihariprasad Tripati. 2nd ed. Varanasi: Chaukhambha Krishnadas Academy; 2009</ref> and attainment of full maturity of the body [Bh.Sa.Sharira Sthana 3/13]<ref name=Bhela/> are also responsible for delivery of a mature fetus in proper time and with ease. (6)
=== Factors affecting conception (Verse 7) ===
Delays in conception (by fertile women) due to affliction by various ''yonivyapadas''(..) have been described in various texts (CS.Ci.30/38; AS.Ut.38/53; AH.Ut.33/52). There are several other reasons that have been documented under ''Naigameshahrita garbha'' or ''nagodara'' (delayed labor) (SS.Sa.10/57, KS.Kh 9/39), ''paripluta'' or ''divya-garbha''(..) (KS.Kh.9/39-40), ''bhootah rita garbha''(..) (AS.Sa.1/17, AH.Sa.2/62). All these phenomena could be termed subfertility. (7) It is important to remind the reader that the later stages of ''raktagulma'' resemble pregnancy in their signs and symptoms, as described by other commentators and sages such as Kashyapa (KS.Kh.9/37,AD.AH.Sa.2/61,CS.Ni.3/14, Ci.5/19; AS.Ni.11/45; AH.Ni.11/50; KS.Ci.8/17). Ignorant people could misjudge bleeding in ''raktagulma'' as destruction of the fetus by evil spirits(Dutta DC, 1998) or hydatidiform mole (Dawn CS,1998) (10)
Delays in conception (by fertile women) due to affliction by various ''yonivyapadas''(..) have been described in various texts. [Cha.Sa.[[Chikitsa Sthana]] 30/38]; [A.S.Uttara Sthana 38/53]<ref name=Sangraha/>; [A.H.Uttara Sthana 33/52]<ref name=Hridaya/> There are several other reasons that have been documented under ''Naigameshahrita garbha'' or ''nagodara'' (delayed labor) [Su.Sa.Sharira Sthana 10/57]<ref name=Susruta/>, [K.Sa.Khilasthana 9/39]<ref name=Kashyapa/>, ''paripluta'' or ''divya-garbha''(..) [K.Sa.Khilasthana.9/39-40]<ref name=Kashyapa/>, ''bhootah rita garbha''(..) [A.S.Sharira Sthana 1/17]<ref name=Sangraha/>, [A.H.Sharira Sthana 2/62]<ref name=Hridaya/> All these phenomena could be termed subfertility. (7) It is important to remind the reader that the later stages of ''raktagulma'' resemble pregnancy in their signs and symptoms, as described by other commentators and sages such as Kashyapa [K.Sa.Khilasthana.9/37]<ref name=Kashyapa/>,[Arunadatta on A.H.Sharira Sthana 2/61]<ref name=Hridaya/>, [Cha.Sa.[[Nidana Sthana]] 3/14],[Cha.Sa.[[Chikitsa Sthana]] 5/19]; [A.S.Nidana Sthana 11/45]<ref name=Sangraha/>;[A.H.Nidana Sthana 11/50]<ref name=Hridaya/>; [K.Sa.Chikitsa Sthana 8/17)]<ref name=Kashyapa/> Ignorant people could misjudge bleeding in ''raktagulma'' as destruction of the fetus by evil spirits(Dutta DC, 1998) or hydatidiform mole (Dawn CS,1998) (10)
=== Factors affecting gender of the fetus (Verse 12) ===
It is generally accepted in various Ayurvedic texts that there is predominance of ''artava'' and ''shukrain'' the female or male child respectively (SS.Sa.3/5; AS.Sa.2/5; AH.Sa.1/5; BP.Pur.3/40; BhS.Sa.3/10). The partner ejaculating his/her seed first would determine the respective sex of the progeny (AD,AH.Sa.1/5). Irrespective of quantity, the functional potency of ''shukra'' and ''artava'' influences the formation of sex (Dal, SS.Sa.3/5). ''Shukra'' and ''artava'' may be influenced by quantity of ''doshas'' affected by age, day, night, season, stage of food consumption (BP.Pur.3/40), thus impacting sex of fetus. Relative predominance of ''retas'' (semen) and ''indriya'' (sexual power) are also responsible for sex formation (HS.6th Sthan.1/26-27). ''Dakshina-nadi'' (right ovary) and ''vama-nadi'' (left ovary) are considered as “seats” for the formation of male and female child respectively (YR. ''Yonivyapada''). Per some texts, God’s will is also responsible for sex formation (ShrS. Pur.6/12). Apart from this, the day of coitus (either odd or even) is responsible for female or male child respectively (CS.Sa.8/5; SS.Sa.2/28,30, Sa.3/12; AS.Sa.1/48; AH.Sa1/28; KS.Sa.5/6, BhS.Sa5/5; BP.Pur.3/21). It is also explained that if there is predominance of ''shukra'' but female ejaculates her ovum first, the child will be born male with feminine characters and vice-versa (AD.AH.Sa.1/5) (12)
It is generally accepted in various Ayurvedic texts that there is predominance of artava and [[shukra]] in the female or male child respectively [Su.Sa.Sharira Sthana 3/5]<ref name=Susruta/>; [A.S.Sharira Sthana 2/5]<ref name=Sangraha/>; [A.H.Sharira Sthana 1/5]<ref name=Hridaya/>; [B.P.Purvakanda 3/40]<ref name=Bhavaprakash/>; [Bh.S.Sharira Sthana.3/10]<ref name=Bhela/> The partner ejaculating his/her seed first would determine the respective gender of the progeny. [Arunadatta on A.H.Sharira Sthana 1/5]<ref name=Hridaya/> Irrespective of quantity, the functional potency of [[shukra]] and artava influences the formation of sex. [Dalhana on Su.Sa.Sharira Sthana 3/5]<ref name=Susruta/> Shukra and artava may be influenced by quantity of [[dosha]]s affected by age, day, night, season, stage of food consumption [B.P.Purvakanda 3/40]<ref name=Bhavaprakash/>, thus impacting sex of fetus. Relative predominance of retas (semen) and [[indriya]] (sexual power) are also responsible for sex formation. [H.S.6th Sthan.1/26-27]<ref name=Harita/> Dakshina-nadi (right ovary) and vama-nadi (left ovary) are considered as “seats” for the formation of male and female child respectively (YR. Yonivyapada). Per some texts, God’s will is also responsible for sex formation. [Shr.S.Purvakanda.6/12]<ref name=Shargadara>Sharangadhara. Sharangadhara Samhita. Translated from Sanskrit by K.R. Srikantha Murthy. Reprint ed. Varanasi: Chaukhambha orientalia;2016.</ref> Apart from this, the day of coitus (either odd or even) is responsible for female or male child respectively. [Cha.Sa.[[Sharira Sthana]] 8/5]; [Su.Sa.Sharira Sthana 2/28-30]<ref name=Susruta/>,[Su.Sa.Sharira Sthana 3/12]<ref name=Susruta/>; [A.S.Sharira Sthana 1/48]<ref name=Sangraha/>; [A.H.Sharira SThana 1/28]<ref name=Hridaya/>; [K.S.Sharira Sthana 5/6]<ref name=Kashyapa/>, [Bh.S.Sharira Sthana 5/5]<ref name=Bhela/>; [B.P.Purvakanda.3/21]<ref name=Bhavaprakash/> It is also explained that if there is predominance of [[shukra]] but female ejaculates her ovum first, the child will be born male with feminine characters and vice-versa. [Arunadatta on A.H.Sharira Sthana 1/5]<ref name=Hridaya/> (12)
=== Cause of multiple pregnancies (Verse 14) ===
Multiple pregnancies happen due to division of the zygote (''orshukra-artava'') by vitiated ''vata'' - an observation noted in all Ayurvedic texts and accepted by all commentators (SS.Sa.2/37; AS.Sa.2/6; AH.Sa.1/6; KS.Ka.6/59; BP.Pur.3/39). Apart from this phenomenon, instability of mind of the couple during coitus is responsible for producing twins as it influences the ''doshas'' and ''dhatus'' that produce fetal parts (HS.6th sthana.1/38-39). And finally, there are karmic deeds of the soul of the fetus that the parents have no control over. (CK on CS.Sa.2/13-14). (14)
Multiple pregnancies happen due to division of the zygote (''[[shukra]]-artava'') by vitiated ''[[vata]]'' - an observation noted in all Ayurvedic texts and accepted by all commentators. [Su.Sa.Sharira Sthana.2/37]<ref name=Susruta/>; [A.S.Sharira Sthana 2/6]<ref name=Sangraha/>; [A.H.Sharira Sthana 1/6]<ref name=Hridaya/>; [K.S.Khilasthan 6/59]<ref name=Kashyapa/>; [B.P.Purvakanda 3/39]<ref name=Bhavaprakash/> Apart from this phenomenon, instability of mind of the couple during coitus is responsible for producing twins as it influences the ''[[dosha]]s'' and ''[[dhatu]]s'' that produce fetal parts. [H.S.6th sthana.1/38-39]<ref name=Harita/> And finally, there are karmic deeds of the soul of the fetus that the parents have no control over. [Chakrapani on Cha.Sa.[[Sharira Sthana]]2/13-14] (14)
==== Long intrauterine stay (Verse 15) ====
=== ''Dwireta''(Hermaphroditism) ===
Manifestations of ''dwireta'' could be any of these:
Manifestations of ''dwireta'' could be any of these:
*Normal morphology like nose, eyes etc. of male and female, devoid of specific sexual organs such as vagina, penis etc. but having secondary characters of both the sexes, such as breast, moustaches etc. This is caused due to the combination of male and female seeds (sperm and ovum) in equal proportion, afflicted (''upatapta'') in the genetic code responsible for producing ''beeja'' (''beeja-janaka-beejabhaga'').
*Normal morphology like nose, eyes etc. of male and female, devoid of specific sexual organs such as vagina, penis etc. but having secondary characters of both the sexes, such as breast, moustaches etc. This is caused due to the combination of male and female seeds (sperm and ovum) in equal proportion, afflicted (''upatapta'') in the genetic code responsible for producing ''beeja'' (''beeja-janaka-beejabhaga'').
*Possessing appropriate sexual organs of a male or a female, but no secondary characters. In this case, ''kala'' and ''karma'' are considered to be key factors. The sexual organs are present since the time of conception, hence they manifest, but the factors that are responsible for the development of breasts and moustaches (in females and males respectively) become weaker during puberty. The afflicted seeds dominate only secondary sex characters and do not allow them to manifest at all. These phenomena are entirely dependent on past deeds. When ''shukra'' and ''shonita'' combine in equal proportion, there is equal dominance of ''shukra'' and ''artava'' causing genetic mutation (CK on CS.Sa.2/18, SS.Sa.3/5; AS.Sa.2/5; AH.Sa.1/5). It is referred as ''napunsaka'' in several vedic texts. In addition to this, Harita accepted that if ''doshas'', ''bala, prakriti'' and ''vikriti'' of a couple are present in equal proportions in the offspring, then a female hermaphrodite would take birth (HS.6th sthana.1/37-40). However, even in such cases, God’s will is said to be responsible (Shr.S.Pur.6/12).
*Possessing appropriate sexual organs of a male or a female, but no secondary characters. In this case, ''[[kala]]'' and ''karma'' are considered to be key factors. The sexual organs are present since the time of conception, hence they manifest, but the factors that are responsible for the development of breasts and moustaches (in females and males respectively) become weaker during puberty. The afflicted seeds dominate only secondary sex characters and do not allow them to manifest at all. These phenomena are entirely dependent on past deeds. When ''[[shukra]]'' and ''shonita'' combine in equal proportion, there is equal dominance of ''[[shukra]]'' and ''artava'' causing genetic mutation. ([Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/18], [Su.Sa.Sharira Sthana 3/5]<ref name=Susruta/>; [A.S.Sharira Sthana 2/5]<ref name=Sangraha/>; [A.H.Sharira Sthana 1/5]<ref name=Hridaya/> It is referred as ''napunsaka'' in several vedic texts. In addition to this, Harita accepted that if ''[[dosha]]s'', ''bala, [[prakriti]]'' and ''vikriti'' of a couple are present in equal proportions in the offspring, then a female hermaphrodite would take birth. [H.S.6th sthana.1/37-40]<ref name=Harita/> However, even in such cases, God’s will is said to be responsible. [Shr.Sa.Purvakandam 6/12]<ref name=Shargadara/>
=== Defects in conception due to non passage of ''[[shukra]]'' (Verse 19-20) ===
Among other disorders mentioned in this chapter, ''pavanendriya'' is a condition in which ''pavana'' (air) is ejaculated during coitus. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/18] In fact, it may be ‘devoid of semen’, and hence incapable to fertilize the ovum. ''Shandha'' is also an affliction where there is absence of semen. [Su.Sa.Sharira Sthana 2/44]<ref name=Susruta/> (18)
''Samskaravaha'' is a condition in which ''[[shukra]]'' flows out after blockings in the channels (''shukrashaya dwara'') are cleared using therapeutic procedures (''[[basti]], [[vajikarana]]'' etc.). ''Asekya, saugandhika, kumbhika'' and ''irshaka'' described by Sushruta [Su.Sa.Sharira Sthana 2/44]<ref name=Susruta/> could also be administered to help ejaculation of [[shukra]]. [Chakrapani on Cha.Sa.[[Sharira Sthana]]2/19]
''Samskaravaha'' is a condition in which ''shukra'' flows out after blockings in the channels (''shukrashaya dwara'') are cleared using therapeutic procedures (''basti, vajikarana'' etc.). ''Asekya, saugandhika, kumbhika'' and ''irshaka'' described by Sushruta (SS. Sa.2/44) could also be administered to help ejaculation of śhukra (CK on CS.Sa.2/19).
''Mandavega'' (sluggish desire), ''alpa- beeja'' (diminished seed), ''abala'' (devoid of inherent strength- ''nisargabala rahita''), ''aharsha'' (lack of passion) and ''kleeba'' (''dushtabeeja''; damaged genetic portion)- lead to ''stree- shanda'' or ''pum-shanda'', conditions that cause problems in conception and afflict female or male partners respectively. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/19] These are also referred, respectively, as ''stree-shandha'' and ''nara-shandha'' in other texts. [Su.Sa.Sharira Sthana 2/42-43]<ref name=Susruta/> (19)
=== Signs and symptoms in pregnancy indicating the sex of the child (Verse 25) ===
Apart from the factors mentioned earlier, the sex of the child could also be influenced by certain traits of the mothers, such as milk secretion only from the right breast, walking with lifting right leg first, heaviness in right lateral abdomen, and ''romaraji'' (hair line) directed upwards - in all these cases, the mother will deliver a male child. If showing the opposite traits, the child would be a girl. If the abdomen is depressed on both sides and projected forward, while the woman would be showing mixed signs, the child born will be a hermaphrodite. It is also stated that if the yoni is thick in center the child will be a female, while if it is beautiful, protuberant and fatty then a male child will be born. [K.S.Sutra Sthana 28/6]<ref name=Kashyapa/> Thoughts or mood of the mother during conception is also pointed by different scholars as key factors [Cha.Sa.[[Sharira Sthana]] 8/14]; [Su.Sa.Sharira Sthana 2/46]<ref name=Susruta/>; [A.S.Sharira Sthana 1/53]<ref name=Sangraha/>; [A.H.Sharira Sthana 1/31]<ref name=Hridaya/>; [B.P.Purvakanda.3/62]<ref name=Bhavaprakash/> As already mentioned in this chapter, dreams, drinks, foods, conduct, and activities - if feminine, would result in a female child, if masculine, a male child, and if of mixed type, then a transgender child. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/24]
Regarding the resemblance of the child, as mentioned in this chapter, certain attributes or traits of the kid could resemble the person the mother is attracted to during conception. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/25] Physical resemblance depends largely on factors such as the four sets of four ''[[mahabhuta]]s'' (except ''[[akasha]]''), ''matrija'' (maternal), ''pitrija'' (paternal), ''aharaja''- from the mother’s nutrition prior to conception, and ''atmaja''- past deeds. Though all these factors are equally responsible, the resemblance depends on the predominance of either of the maternal and paternal factors. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/25] Factors responsible for behavioral and mental resemblances are also similar to those responsible for physical resemblance, with genetic factors (''jati'' )also counted in. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/25],[Gangadara on Cha.Sa.[[Sharira Sthana]] 2/25]
=== Effects of ''[[shukra]] dosha'' (Verse 30) ===
Apart from the factors already analyzed earlier in the ''Vidhi Vimarsha'', ''[[shukra]]-dosha'' [Cha.Sa.[[Sutra Sthana]] 28/18] and vitiated ''[[vata]]'' [Cha.Sa.[[Sutra Sthana]] 12/8] including vitiated ''[[vata]]'' in ''[[shukra]]'' [Cha.Sa.[[Chikitsa Sthana]] 28/34] are said to be responsible for congenital abnormalities. Any part of the seed, or ''beeja'' (''beejabhaga''), if defective, would result in a defective body part, indicating chromosomal or genetic defects. [Cha.Sa.[[Sharira sthana]]3/17] Defects in ''[[indriya]]s'' are attributed to ''daiva'', or fate, in the texts. [Chakrapani on Cha.Sa.[[Sharira sthana]] 3/17] Similarly, abnormalities in diet and behavior of women [Cha.Sa.[[Sharira Sthana]] 4/30], mental state of women [Cha.Sa.[[Sharira Sthana]] 2/25] etc. influence the fetus. Bad deeds or sins (''paapa'') committed in the past life, vitiated ''[[vata]]'', non-fulfillment of ''dauhrida'', and skepticism of parents are also responsible for teratogenicity. [Su.Sa.Sharira Sthana 2/50-52]<ref name=Susruta/>
Pregnancy before attaining 16 years of age, conception during first three days of menstrual cycle and bearing down in absence of labor pain are also responsible for abnormalities in the child. [A.S.Sharira Sthana 1/5]<ref name=Sangraha/>, [K.S.Sharira Sthana 5/5]<ref name=Kashyapa/> A woman not using proper ''rasas'' during ''ritukala'' delivers abnormal child. [Bh.S.Sharira Sthana 5/4]<ref name=Bhela/> The couple suffering from ''udavarta'', consuming unwholesome diet [Bh.S.Sutra Sthana 12/15-16]<ref name=Bhela/>, vitiation of ''[[akasha]]'' as well as ''daiva'' could also cause abnormalities in the child. [Bh.Sa.Sharira Sthana 3/15-16]<ref name=Bhela/> (30)
=== Effect of past deeds (Verse 31-36) ===
''Manojavo''- ‘self’ due to pervasive, does not transmigrate but along with pace of mind and subtle ''[[bhuta]]s'' it moves from dying to an originating body. It all happens due to the influence of past deeds. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/31] (31)
''Manojavo''- ‘self’ due to pervasive, does not transmigrate but along with pace of mind and subtle ''bhutas'' it moves from dying to an originating body. It all happens due to the influence of past deeds (CK on CS.Sa.2/31). (31)
''Beejadharma''-the ''bhutas'' inheriting in soul is like that of seed, as seed produces similar sprout, the inheriting ''bhutas'' also produce similar form of the body [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/35]
''Beejadharma''-the ''bhutas'' inheriting in soul is like that of seed, as seed produces similar sprout, the inheriting ''bhutas'' also produce similar form of the body (CK on CS.Sa.2/35).
Chakrapani had accepted the views of Sankhya philosophy and stated that subtle body (''ativahika sharira'') gives rise to the gross body (''vyaktasharira''). Again, he explains that though the ''[[shukra]]'' and ''[[rajas]]'' is the cause of body (fetus), they only produce (fetus) when engrained in or combined with or attached with subtle body, and not otherwise. Thus, the subtle body (''sukshma bhuta'') inherited in soul combines with seeds (sperm and ovum) produces fetus, the cause of origin of body is being the past deeds. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/35).(35)
It is stated that due to ''tara-tama'' (quantitative) variations in ''[[rajas]]'' and ''[[tamas]]'' as well as multi focal ''karmas''; the variations occur in subtle bodies. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/36] (36)
=== Role of mind (Verse 38) ===
Mind is attached with all the subtle ''bhutas'' etc. due to the infliction of ''[[rajas]]'' and ''[[tamas]]''; the cause is being the devoid of ''tattvajnana''. Mind afflicted with ''[[dosha]]s'' is responsible for transmigration (to other body) and inclination (to action related to ''dharma'' and ''adharma'') of soul thus cause for the whole universe. Again, the other factor responsible for such transmigration and inclination is potent past deeds. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/37-38] (38)
=== Use of intellect, senses and time (Verse 41) ===
Perverted (''mithyayoga''), negative (''ayoga'') and excessive (''atiyoga'') are three folds of ''vishamayoga'' of time etc. said as the cause of disorders (both psychic and somatic) described in the texts. [Cha.Sa.[[Sutra Sthana]] 1/54], [Cha.Sa.[[Sutra Sthana]] 11/37], [Cha.Sa.[[Sutra Sthana]] 11/43], [Cha.Sa.[[Sharira Sthana]] 1/98], [Cha.Sa.[[Sharira Sthana]] 1/102],[Cha.Sa.[[Sharira Sthana]] 1/130-131]) ''Samayoga'' (balanced combination) of time etc. is the cause of ''prakriti'' (normalcy) [Cha.Sa.[[Sutra Sthana]] 11/43] or ''sukha'' (pleasure). [Cha.Sa.[[Sutra Sthana]] 1/55], [Cha.Sa.[[Sharira Sthana]] 1/129) (40)
During salvation, the link between body and mind is totally disconnected, the stage where the continuity of disease recurrence is totally lost. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/41] (41)
Union of physique and psyche can be achieved through the state of ''yoga'' (union with self) and ''moksha'' (emancipation). In this context role of restraint, memory and knowledge is discussed [Cha.Sa.[[Sharira Sthana]].1/143- 147] (42)
=== Control over body and mind to overcome diseases (Verse 43) ===
Preventive measures (''anagata chikitsa'') to be practiced regularly to overcome the diseases of body and mind. The word ''jitendriya'' is stated for abstinence from intellectual error and unbalanced use of senses. The disease occurring due to consequences of time cannot be prevented as the potent predestined (''daiva'') certainly cause disease at that moment. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/43]
For preventive purpose, one should practice those livelihoods which are not contradictory to ''dharma'' (social and religious ethics) [Ch.Sa.[[Sutra Sthana]] 5/104], bodily ''[[dhatu]]s'' having been stabilized in normal condition, diseases do not arise [Cha.Sa.[[Sutra Sthana]] 7/49], wholesome practice of diet, conduct and actions are also advised as preventive measures [Cha.Sa.[[Sutra Sthana]] 7/60] Similarly avoiding intellectual errors etc. are to be followed for preventing exogenous diseases. [Cha.Sa.[[Sutra Sthana]] 7/53-54] (43)
''Pravritti-hetu'' (cause of inclination) means initiating cause of disease. ''Vishama'' and ''sama'' interpreted as ''adharma'' and ''dharma'' respectively. Some consider cause of ''samsara'' (creation) and ''moksha'' (salvation) with ''pravritti'' and ''nivritti-hetu'' respectively. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/44]
''Pravritti-hetu'' (cause of inclination) means initiating cause of disease. ''Vishama'' and ''sama'' interpreted as ''adharma'' and ''dharma'' respectively. Some consider cause of ''samsara'' (creation) and ''moksha'' (salvation) with ''pravritti'' and ''nivritti-hetu'' respectively (CK on CS.Sa.2/44)
=== ''Daiva'' (Verse 44) ===
''Daiva'' is also said to be unavoidable, indestructible related to previous body and is continuing [Cha.Sa.[[Sutra Sthana]] 11/31]; cause of disease in (particular) time. [Cha.Sa.[[Sharira Sthana]] 1/116] The coordination of ''daiva'' and ''purushakara'' (deeds self done in present life) in terms of inferiority etc. and their effects [Cha.Sa.[[Vimana Sthana]] 3/29-33] as well as influence to each other are well described. [Cha.Sa.[[Vimana Sthana]] 3/33-35] Self deeds are also totally responsible for the disease. [Cha.Sa.[[Nidana Sthana]] 7/19-23] (44)
''Daiva'' is also said to be unavoidable, indestructible related to previous body and is continuing (CS.Su.11/31); cause of disease in (particular) time (CS.Sa.1/116).The coordination of ''daiva'' and ''purushakara'' (deeds self done in present life) in terms of inferiority etc. and their effects (CS.Vi.3/29-33) as well as influence to each other are well described (CS.Vi.3/33-35). Self deeds are also totally responsible for the disease (CS.Ni.7/19-23) (44)
Accumulated ''[[dosha]]s'' should be evacuated in the first month of spring, rainy and winter to prevent the innate disorders. [Cha.Sa.[[Sutra Sthana]] 7/46-50] (45)
''Sama''-equality in all living beings. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/46] (46)
Commentator interprets ''mati'' as ''[[smriti]]'' (memory), ''chinta'' (thoughts) etc., ''jnana'' as ''tattva-jnana'' (knowledge of the reality) [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/47] Different preventive measures against diseases are referred in many places. [Cha.Sa.[[Sutra Sthana]] 7/47-50],[Cha.Sa.[[Sutra Sthana]] 8/17-29] ,[Cha.Sa.[[Sutra Sthana]] 28/34-44] (47)
''Sama''-equality in all living beings (CK on CS.Sa.2/46). (46)
== Further reading ==
#Agnivesha, Charak Samhitā with ‘Āyurveda-Dipikā’ commentary by Chakrapānidatta, edited by Acharya J T, Reprint edition, Chaukhamba Surbharati Prakashan, Varanasi, 2000.
#Sharma P V., editor, Charak Samhitā (critical notes), Vol I-II, Chaukhambha Orientalia, Varanasi.
#Sushruta Samhitā, edited by Acharya J T & N R, Reprint edition, Chaukhamba Surbharati Prakashan, Varanasi.
#Vriddha Vāgbhata, Ashtānga Samgraha with ‘Shashilekhā’ commentary by Indu, edited by Sharma S P, 1st edition, Chowkhamba Sanskrit Series Office, Varanasi, 2006.
#Vāgbhata, Ashtānga Hridayam with commentaries ‘Sarvāngasundarā’ of Arunadatta & ‘Āyurvedarasāyana’ of Hemādri, edited by Paradakara H S, Reprint 9th edition, Chaukhamba Orientalia, Varanasi, 2005.
#Bhāvaprakāsha (with Nighantu portion) of Shrimad Bhāvamishra, Edited by Mishra B S and Vaishya R L, Vol.1 (Purvārdha), Chaukhambha Sanskrit Bhawan, 11th edn, 2007.
#Tiwari PV, 2011. AyurvediyaPrasutitantra evam Streeroga, Reprint edition, Chaukhambha Orientalia, Varanasi, Part- 1; 38-39.
#Harit SamhitaText with Nirmala Hindi commentary, edited and translated by Vaidy Jaymini Pandey, Chaukhambha Visvabharati,Varanasi, 1st edn,2010.
#SharngadharaSamhita of Sharngadharacharya (with Anjananidana of Agnivesha and Dipika Hindi Commentaries), edited by Tripathi Brahmanand, Chaukhamba Surbharati Prakashan, Varanasi, 2008.
#VriddhaJivaka, KashyapaSamhita, edited by Km. P.V.Tiwari,1st edition, Chaukhambha Visvabharati, Varanasi,1996.
#Bhela Samhita(text with English translation, commentary and critical notes) by Krishnamurthy K.H, edited by Sharma P.V, Chaukhambha Visvabharati, Reprint edn. Varanasi, 2008.
#Manu-Smriti of Manu (with Sarala Hindi Commentary by Bhatt R), Chaukhamba Sanskrit Pratishthan, Delhi, Reprint edn, 2003.
#Dutta DC, 1998. Text Book of Obstetrics, edt. Konar L, 4th Edition, New Central Book Agency(P) Ltd. p173.
#Dawn C.S, Text Book of Obstetrics and Neonatology, 12th Edt., Sreemoti Arati Dawn, p. 308.
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