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<div style="text-align:justify;">The present chapter deals with six important factors responsible for embryogenesis: maternal, paternal, [[atma]] (soul), [[satmya]](suitability), rasa (nutrient fluid), and sattva (mental strength). The chapter emphasizes upon the fact that none of these factors has the ability to produce an embryo independently, but a methodical combination of all the six is essential for this process.  The chapter highlights the importance of acclimatization to surroundings and environmental conditions, positive mental strength and  self-consciousness for pregnancy beyond mere union of maternal and paternal factors. </div>  

<div style="text-align:justify;">The present chapter deals with six important factors responsible for embryogenesis: maternal, paternal, [[atma]] (soul), [[satmya]](suitability), rasa (nutrient fluid), and sattva (mental strength). The chapter emphasizes upon the fact that none of these factors has the ability to produce an embryo independently, but a methodical combination of all the six is essential for this process.  The chapter highlights the importance of acclimatization to surroundings and environmental conditions, positive mental strength and  self-consciousness for pregnancy beyond mere union of maternal and paternal factors. </div>  

'''Keywords''': Shadbhava, Garbha, Matrija, Pitrija, Sattvaja, Satmyaja, Rasaja, Atmaja, Embryogenesis, influencing factors, inheritance, maternal, paternal, mental, spiritual, fetus, chromosomes, DNA, Beeja, Beejabhaga

'''Keywords''': Shadbhava, [[Garbha]], Matrija, Pitrija, Sattvaja, Satmyaja, Rasaja, Atmaja, Embryogenesis, influencing factors, inheritance, maternal, paternal, mental, spiritual, fetus, chromosomes, DNA, Beeja, Beejabhaga

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

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

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Lord Atreya said “No. The embryogenesis requires the combination of aforementioned factors”. [5]

Lord Atreya said “No. The embryogenesis requires the combination of a forementioned factors”. [5]

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The father contributes in the process of embryogenesis. There can be no conception and birth of viviparous animals without the father. We shall hereby describe those bodily components derived from the father. They are: ''kesha'' (hair of the head), ''smashru'' (facial hair), ''nakha'' (nail), ''loma'' (small hair on the body), ''danta'' (teeth), ''asthi'' (bones), ''sira'' (veins), ''snayu'' (ligaments), ''dhamnyah'' (arteries) and ''shukra'' (semen). [7]

The father contributes in the process of embryogenesis. There can be no conception and birth of viviparous animals without the father. We shall hereby describe those bodily components derived from the father. They are: ''kesha'' (hair of the head), ''smashru'' (facial hair), ''nakha'' (nail), ''loma'' (small hair on the body), ''danta'' (teeth), ''asthi'' (bones), ''sira'' (veins), ''snayu'' (ligaments), ''dhamnyah'' (arteries) and ''[[shukra]]'' (semen). [7]

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The soul contributes in the process of embryogenesis. The ''antaratma'' (soul inside the body) is the same as ''garbhatma''(soul in the fetus) and is known as ''jeeva'' (life-form). According to scriptures, this soul is ''sashvata'' (eternal). It is ''aruja'' (disease-free), does not age (''ajara''), is immortal (''amara''), does not undergo decay (''akshaya''), is impenetrable (''abhedya''), is unbreakable (''achhedya''), is unperturbable (''alodya''), is omnipresent (''vishvarupa'') and omnipotent (''vishvakarma''). It is invisible (''avyakta''), neither has a beginning nor an end (''anadinidhana''), and is imperishable (''akshara''). By entering into the uterus, it combines with the ''shukra'' (sperm) and the ''shonita'' (ovum) and takes birth in the form of a fetus. Thus, the fetus derives its identification from the soul. Because the soul is without a beginning, the birth of the soul is not possible. Neither does the soul, being itself unborn, give rise to an unborn embryo, nor does the soul, being itself unborn, give rise to a born embryo. With the passage of time, the same embryo goes through the stages of childhood, youth, adulthood, and old age. And at each of these states or stages of life,  the soul is said to be “born” in that stage. But, with reference to the future stages, it is considered to be unborn or yet to be born. Therefore, the soul is concurrently both born and unborn. In such situations, the soul creates those stages of life after taking birth. In other situations, where the stage of life is yet to come, the soul without being born manifests itself. In those specific stages of life, the change of the state is considered to be the birth of the ''atman''. For instance, mere existence of ''shukra- shonita'' (semen and ovum) before the union with the soul is not an embryo. ''Shukra-shonita'' are transformed into embryo only when the soul unites with them. A man cannot be called a father before the birth of his child. He is considered to be the father only after the birth of his child. Similarly, the embryo is said to be born or unborn depending upon the state attained or yet to be attained. [8]

The soul contributes in the process of embryogenesis. The ''antaratma'' (soul inside the body) is the same as ''garbhatma''(soul in the fetus) and is known as ''jeeva'' (life-form). According to scriptures, this soul is ''sashvata'' (eternal). It is ''aruja'' (disease-free), does not age (''ajara''), is immortal (''amara''), does not undergo decay (''akshaya''), is impenetrable (''abhedya''), is unbreakable (''achhedya''), is unperturbable (''alodya''), is omnipresent (''vishvarupa'') and omnipotent (''vishvakarma''). It is invisible (''avyakta''), neither has a beginning nor an end (''anadinidhana''), and is imperishable (''akshara''). By entering into the uterus, it combines with the ''[[shukra]] (sperm) and the shonita (ovum) and takes birth in the form of a fetus. Thus, the fetus derives its identification from the soul. Because the soul is without a beginning, the birth of the soul is not possible. Neither does the soul, being itself unborn, give rise to an unborn embryo, nor does the soul, being itself unborn, give rise to a born embryo. With the passage of time, the same embryo goes through the stages of childhood, youth, adulthood, and old age. And at each of these states or stages of life,  the soul is said to be “born” in that stage. But, with reference to the future stages, it is considered to be unborn or yet to be born. Therefore, the soul is concurrently both born and unborn. In such situations, the soul creates those stages of life after taking birth. In other situations, where the stage of life is yet to come, the soul without being born manifests itself. In those specific stages of life, the change of the state is considered to be the birth of the ''[[atma]]n''. For instance, mere existence of ''[[shukra]]- shonita'' (semen and ovum) before the union with the soul is not an embryo. ''[[Shukra]]-shonita'' are transformed into embryo only when the soul unites with them. A man cannot be called a father before the birth of his child. He is considered to be the father only after the birth of his child. Similarly, the embryo is said to be born or unborn depending upon the state attained or yet to be attained. [8]

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We shall now describe those aspects of the individual which are derived from and are formed because of the soul. These are: taking birth in a specific womb, ''ayu'' (life span), ''atma, jnana'' (self realization), ''manas'' (mind), ''indriyani'' (sensory faculty), ''pranapana'' (inspiration-expiration), ''prerana'' (motivation) and ''dharana'' (sustenance), characteristic physique, voice and complexion of the individual, happiness and sorrow, like and dislike, ''chetana'' (consciousness), ''dhriti'' (courage), ''buddhi'' (intellect), ''smriti'' (memory), ''ahankara'' (ego) and ''prayatna'' (efforts). All these aspects of the individual are derived from the soul. [10]

We shall now describe those aspects of the individual which are derived from and are formed because of the soul. These are: taking birth in a specific womb, ''ayu'' (life span), ''[[atma]], jnana'' (self realization), ''[[manas]]'' (mind), ''[[indriya]]ni'' (sensory faculty), ''pranapana'' (inspiration-expiration), ''prerana'' (motivation) and ''dharana'' (sustenance), characteristic physique, voice and complexion of the individual, happiness and sorrow, like and dislike, ''chetana'' (consciousness), ''dhriti'' (courage), ''[[buddhi]]'' (intellect), ''[[smriti]]'' (memory), ''ahankara'' (ego) and ''prayatna'' (efforts). All these aspects of the individual are derived from the soul. [10]

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

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

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The embryo is produced from ''rasa''. Without ''rasa'' (nutritive fluid), even the mother cannot survive, hence neither can the embryo. Improper nourishment does not contribute to the embryogenesis. On the contrary, neither is an embryo formed simply due to adequate nourishment. In this case too, the blending of all the factors is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from ''rasa''. These are: formation and growth of the body, sustenance of life, satiety, nourishment and enthusiasm. [12]

The embryo is produced from ''[[rasa]]''. Without ''[[rasa]]'' (nutritive fluid), even the mother cannot survive, hence neither can the embryo. Improper nourishment does not contribute to the embryogenesis. On the contrary, neither is an embryo formed simply due to adequate nourishment. In this case too, the blending of all the factors is responsible for embryogenesis. We shall hereby describe the aspects of the individual derived from '[[rasa]]''. These are: formation and growth of the body, sustenance of life, satiety, nourishment and enthusiasm. [12]

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

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

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

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

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

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

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Thus, by the combination of various factors, the embryo is formed just like a ''kutagara'' (circular cottage used for administering ''svedana''-hot fomentation therapy) is formed from various materials, or, like a chariot being constructed from various chariot parts. Therefore, we assert that the embryo is formed of various factors, viz. maternal factor, paternal factor, soul, wholesome regimen and ''rasa''. The mind serves as the connecting link. (Thus) said Lord Atreya. [14]

Thus, by the combination of various factors, the embryo is formed just like a ''kutagara'' (circular cottage used for administering ''[[swedana]]''-hot fomentation therapy) is formed from various materials, or, like a chariot being constructed from various chariot parts. Therefore, we assert that the embryo is formed of various factors, viz. maternal factor, paternal factor, soul, wholesome regimen and ''[[rasa]]''. The mind serves as the connecting link. (Thus) said Lord Atreya. [14]

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Bharadvāja said, -If the embryo is formed out of the combination of these various reproductive factors, then how do they get united? If we put aside their combination, then how come the union of these factors results in the formation of a human offspring? Man is known to be born from another man. If it is argued that the individual takes the form of a human being because he is born out of a man, just as a cow is born out of a cow and a horse from a horse, then, the statement that the embryo is formed out of the combination of all these factors becomes wrong. If the man is born from another man, then why is the child, born to parents who are dull, blind, hunch-backed, mute, dwarf, lisping, suffering from freckles, insane, afflicted with ''kushtha'' (obstinate skin diseases including leprosy) and ''kilasa'' (leucoderma), is not afflicted with the same? To resolve this, if it is argued that the individuals born of the aforementioned afflictions do not suffer the defects of their parents because the soul perceives information through its own eyes, ears, nose, tongue, skin, and intellect etc., this too becomes false, because the soul will be endowed with consciousness only in the presence of sense organs and not otherwise. Thus, the soul will be both conscious and ignorant. Hence this would imply that the soul undergoes changes. If the soul understands things by vision etc., in the absence of these sense organs he won’t be able to perceive, due to which it cannot serve as a causative factor. And if the soul is not a causative factor, then it cannot be called atman (soul). Thus, this proposition will be ridiculed as meaningless. [15]

Bharadvāja said, -If the embryo is formed out of the combination of these various reproductive factors, then how do they get united? If we put aside their combination, then how come the union of these factors results in the formation of a human offspring? Man is known to be born from another man. If it is argued that the individual takes the form of a human being because he is born out of a man, just as a cow is born out of a cow and a horse from a horse, then, the statement that the embryo is formed out of the combination of all these factors becomes wrong. If the man is born from another man, then why is the child, born to parents who are dull, blind, hunch-backed, mute, dwarf, lisping, suffering from freckles, insane, afflicted with ''kushtha'' (obstinate skin diseases including leprosy) and ''kilasa'' (leucoderma), is not afflicted with the same? To resolve this, if it is argued that the individuals born of the aforementioned afflictions do not suffer the defects of their parents because the soul perceives information through its own eyes, ears, nose, tongue, skin, and intellect etc., this too becomes false, because the soul will be endowed with consciousness only in the presence of sense organs and not otherwise. Thus, the soul will be both conscious and ignorant. Hence this would imply that the soul undergoes changes. If the soul understands things by vision etc., in the absence of these sense organs he won’t be able to perceive, due to which it cannot serve as a causative factor. And if the soul is not a causative factor, then it cannot be called [[atma]]n (soul). Thus, this proposition will be ridiculed as meaningless. [15]

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Lord Ātreya said, “It has already been concluded that the mind connects the soul with the body. A human being is considered to be a cause for the creation of another human being simply because an embryo is a combination of various factors that produce a human form.Thus there are four classes of living beings, viz. ''jarayuja'' (viviparous), ''andaja'' (oviparous), ''svedaja'' (living-beings born of damp heat) and ''udbhida'' (living-beings born by sprouting from the earth). Each of these four classes is of innumerable types. This is due to the countless distinct characters they possess. Just as molten gold, silver, copper, tin and lead , poured into various molds of beeswax, take the form of the mold, viviparous and oviparous beings take their specific forms based on the womb the reproductive factors enter into. So when they come in contact with the human womb, they get into the human form.” [16]

Lord Ātreya said, “It has already been concluded that the mind connects the soul with the body. A human being is considered to be a cause for the creation of another human being simply because an embryo is a combination of various factors that produce a human form. Thus there are four classes of living beings, viz. ''jarayuja'' (viviparous), ''andaja'' (oviparous), ''svedaja'' (living-beings born of damp heat) and ''udbhida'' (living-beings born by sprouting from the earth). Each of these four classes is of innumerable types. This is due to the countless distinct characters they possess. Just as molten gold, silver, copper, tin and lead , poured into various molds of beeswax, take the form of the mold, viviparous and oviparous beings take their specific forms based on the womb the reproductive factors enter into. So when they come in contact with the human womb, they get into the human form.” [16]

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== Tattva Vimarsha (Fundamental Principles) ==

== Tattva Vimarsha (Fundamental Principles) ==

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*Six components interplay in the genesis, growth and development of fetus (garbha). These are - maternal (matruja), paternal(pitruja), spiritual (atmaja), suitable conditions and environment(satmyaja), nourishment(rasaja), and psychological (sattvaja).

*Six components interplay in the genesis, growth and development of fetus ([[garbha]]). These are - maternal (matruja), paternal(pitruja), spiritual (atmaja), suitable conditions and environment(satmyaja), nourishment(rasaja), and psychological (sattvaja).

**There is equilibrium of interplay (satmyaja) between all the components.

**There is equilibrium of interplay (satmyaja) between all the components.

**From the mother (X chromosome), skin,plasma, blood, muscles, fat, umbilicus, heart, interstitial space(kloma), liver, spleen, kidney, bladder, sigmoid colon(purishadhana), stomach, intestines(pakvashaya), rectum, anus, adipose tissue(vapa), and omentum contribute to the formation of the fetus. Examples of diseases from X chromosome are hemophilia, muscular dystrophy etc.

**From the mother (X chromosome), skin,plasma, blood, muscles, fat, umbilicus, heart, interstitial space(kloma), liver, spleen, kidney, bladder, sigmoid colon(purishadhana), stomach, intestines(pakvashaya), rectum, anus, adipose tissue(vapa), and omentum contribute to the formation of the fetus. Examples of diseases from X chromosome are hemophilia, muscular dystrophy etc.

#Acquired: sequel of surgical treatment, Infection

#Acquired: sequel of surgical treatment, Infection

The first class of foods (meat soups and others) is said to be of high nutritive value conducive for the formation of healthy ''rasa''. The second class of foods (''syamaka'' and others) is said to be otherwise.

The first class of foods (meat soups and others) is said to be of high nutritive value conducive for the formation of healthy ''[[rasa]]''. The second class of foods (''syamaka'' and others) is said to be otherwise.

It is known that folic acid supplementation starting before pregnancy can reduce the incidence of neural tube defects. Even deficient maternal vitamin B (12) status has been reported to be associated with a significantly increased risk of neural tube defects. <ref>MRC Vitamin Study Research Group. Prevention of neural tube defects: results of the Medical Research Council Vitamin Study. Lancet.1991;338 (8760):131– 137 </ref> <ref>Molloy AM, Kirke PN, Troendle JF, Burke H, Sutton M, Brody LC, Scott JM, Mills JL. Maternal vitamin B12 status and risk of neural tube defects in a population with high neural tube defect prevalence and no folic acid fortification. Pediatrics 2009;123:917–23. </ref>These studies are suggestive of the fact that maternal nutrition plays an important role in embryogenesis. The factor rasa in this context, in fact is indicative of maternal nutrition.  

It is known that folic acid supplementation starting before pregnancy can reduce the incidence of neural tube defects. Even deficient maternal vitamin B (12) status has been reported to be associated with a significantly increased risk of neural tube defects. <ref>MRC Vitamin Study Research Group. Prevention of neural tube defects: results of the Medical Research Council Vitamin Study. Lancet.1991;338 (8760):131– 137 </ref> <ref>Molloy AM, Kirke PN, Troendle JF, Burke H, Sutton M, Brody LC, Scott JM, Mills JL. Maternal vitamin B12 status and risk of neural tube defects in a population with high neural tube defect prevalence and no folic acid fortification. Pediatrics 2009;123:917–23. </ref>These studies are suggestive of the fact that maternal nutrition plays an important role in embryogenesis. The factor rasa in this context, in fact is indicative of maternal nutrition.  

It may be noted that the nuclear genome is characterized by homologous pairs of chromosomes of biparental origin. However, the mitochondrial DNA is transferred exclusively from the mother to the offspring without undergoing any recombination as the paternal mitochondrial DNA undergoes degradation during fertilization. It is interesting to note that the organs afflicted by the diseases transmitted through mitochondrial inheritance are skeletal muscles, brain, heart, eye, colon, pancreas, inner ear, liver, kidney and blood.<ref>Mitochondrial DNA and Heritable Traits and Diseases. Anthony S. Fauci, Dennis L. Kasper, Dan L. Longo et al. (Editors) in: Harrison’s Principles of Internal Medicine. Seventeenth Edition. 2008. The McGraw-Hill Companies, Inc. USA. ISBN 978-0-07-146633-2 </ref>  

It may be noted that the nuclear genome is characterized by homologous pairs of chromosomes of biparental origin. However, the mitochondrial DNA is transferred exclusively from the mother to the offspring without undergoing any recombination as the paternal mitochondrial DNA undergoes degradation during fertilization. It is interesting to note that the organs afflicted by the diseases transmitted through mitochondrial inheritance are skeletal muscles, brain, heart, eye, colon, pancreas, inner ear, liver, kidney and blood.<ref>Mitochondrial DNA and Heritable Traits and Diseases. Anthony S. Fauci, Dennis L. Kasper, Dan L. Longo et al. (Editors) in: Harrison’s Principles of Internal Medicine. Seventeenth Edition. 2008. The McGraw-Hill Companies, Inc. USA. ISBN 978-0-07-146633-2 </ref>  

The term ''shukra'' has been described to be of two forms in [[Ayurveda]] textbooks:  

The term ''[[shukra]]'' has been described to be of two forms in [[Ayurveda]] textbooks:  

#The one that is ejaculated during the process of mating, which is responsible for fertilization of ovum and thus embryogenesis, and  

#The one that is ejaculated during the process of mating, which is responsible for fertilization of ovum and thus embryogenesis, and  

#The one that is formed from ''majja'' (marrow, or the tissue that fills up bone cavities) which in turn circulates all over the body both in males and females. Reproduction is the function of this second form of ''shukra'' also. Therefore, on careful examination, it seems that the first form of ''shukra'' stands for semen in general and for sperms in particular and, the second form of ''shukra'' stands for hypothalamo-pituitary-gonadal axis of hormones that circulates all over the body. For instance, the GnRH of the hypothalamus stimulates the anterior pituitary to secrete LH which in turn stimulates testes and ovaries to form hormones such as testosterone, estrogen and progesterone. As per  [[Ayurveda]] classics, the brain, and thus, the hypothalamus, is obviously a part of ''majja'' which is enclosed in ''mastaka''. <ref>Patwardhan K. Human Physiology in [[Ayurveda]]. Varanasi, India: Chaukhambha Orientalia, 2008, Jiakrishnadas series no. 134. </ref>

#The one that is formed from ''[[majja dhatu]]'' (marrow, or the tissue that fills up bone cavities) which in turn circulates all over the body both in males and females. Reproduction is the function of this second form of ''[[shukra]]'' also. Therefore, on careful examination, it seems that the first form of ''[[shukra]]'' stands for semen in general and for sperms in particular and, the second form of ''[[shukra]]'' stands for hypothalamo-pituitary-gonadal axis of hormones that circulates all over the body. For instance, the GnRH of the hypothalamus stimulates the anterior pituitary to secrete LH which in turn stimulates testes and ovaries to form hormones such as testosterone, estrogen and progesterone. As per  [[Ayurveda]] classics, the brain, and thus, the hypothalamus, is obviously a part of ''[[majja dhatu]]'' which is enclosed in ''mastaka''. <ref>Patwardhan K. Human Physiology in [[Ayurveda]]. Varanasi, India: Chaukhambha Orientalia, 2008, Jiakrishnadas series no. 134. </ref>

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

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

The six factors responsible for embryonic development (garbhakara bhava) influence different developmental processes in offspring. These include inheritance of genetic traits from parents. The physical form and structure, developmental processes, physiological properties and behavior are influenced by phenotype and epigenetics  (rasaja, satmyaja). The psychological and spiritual development is influenced by transmigration of soul (atmaja and sattvaja). Conglomeration of all these six factors is must for overall development of healthy progeny. The best of all these six factors procures an offspring with excellence in physical, mental, social and spiritual health.  

The six factors responsible for embryonic development (garbhakara bhava) influence different developmental processes in offspring. These include inheritance of genetic traits from parents. The physical form and structure, developmental processes, physiological properties and behavior are influenced by phenotype and epigenetics  (rasaja, satmyaja). The psychological and spiritual development is influenced by transmigration of soul (atmaja and sattvaja). Conglomeration of all these six factors is must for overall development of healthy progeny. The best of all these six factors procures an offspring with excellence in physical, mental, social and spiritual health.