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|title=Atulyagotriya Sharira

|titlemode=append

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|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

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|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, causes of failure to conceive, infertility, Ayurvedic medicine,

|description=Sharira Sthana Chapter 2. Different clans and aspects of the Human Birth

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

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<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>

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'''Keywords''': Atulya-gotra,Shukra, [[Garbha]], Ojoshana, Beeja, Dwireta, Kliba, [[Prajnaparadha]], Pratikarma, Daiva, clans, genetics, paurusha.

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'''Keywords''': Atulya-gotra, Shukra, [[Garbha]], Ojoshana, Beeja, Dwireta, Kliba, [[Prajnaparadha]], Pratikarma, Daiva, clans, genetics, paurusha.

</div>

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== Introduction ==

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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.

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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]], [[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.

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=== Factors in Pre-conception studies ===

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अतुल्यगोत्रस्य रजःक्षयान्ते रहोविसृष्टं मिथुनीकृतस्य|

किं स्याच्चतुष्पात्प्रभवं च षड्भ्यो यत् स्त्रीषु गर्भत्वमुपैति पुंसः||३||

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</div></div>

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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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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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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]

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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 [[rasa]]s.[4]

</div>

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=== Factors influencing embryogenesis and fetal life in pregnancy ===

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सम्पूर्णदेहः समये सुखं च गर्भः कथं केन च जायते स्त्री|

गर्भं चिराद्विन्दति सप्रजाऽपि भूत्वाऽथवा नश्यति केन गर्भः||५||

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</div></div>

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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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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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</div></div>

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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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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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====Factors delaying conception====

योनिप्रदोषान्मनसोऽभितापाच्छुक्रासृगाहारविहारदोषात्|

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</div></div>

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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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Though fertile, a woman conceives only after a long time due to defects in genitals, mental traumas, derangement of sperm, ovum, diet and behavior, absence of proper timing and diminution of strength.[7]

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====pseudopregnancy====

असृङ्गिरुद्धं पवनेन नार्या गर्भं व्यवस्यन्त्यबुधाः कदाचित्|

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</div></div>

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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]

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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]

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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]

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=== Factors influencing gender of fetus ===

कन्यां सुतं वा सहितौ पृथग्वा सुतौ सुते वा तनयान् बहून् वा|

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</div></div>

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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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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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=== Factors causing twins ===

शुक्राधिकं द्वैधमुपैति बीजं यस्याः सुतौ सा सहितौ प्रसूते|

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</div></div>

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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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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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=== Factors causing delayed delivery ===

आहारमाप्नोति यदा न गर्भः शोषं समाप्नोति परिस्रुतिं वा|

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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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=== Factors causing abnormal sexual characteristics in fetus ===

कस्माद्द्विरेताः पवनेन्द्रियो वा संस्कारवाही नरनारिषण्डौ|

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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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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]

</div>

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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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In case the zygote is formed by equal dominance of sperm and ovum or by impaired gametes, 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>

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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]

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When [[vayu]] obstructs the passage of the site of semen, it causes ''samskaravahi''. 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 ''narishanda'' (male and female sterility).[19]

</div>

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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]

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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 ''vakri'' (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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</div></div>

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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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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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=== Clinical signs of conception ===

गर्भस्य सद्योऽनुगतस्य कुक्षौ स्त्रीपुन्नपुंसामुदरस्थितानाम्|

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</div></div>

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~~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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Excess 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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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||

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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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=== Causes of congenital anomalies ===

कस्मात् प्रजां स्त्री विकृतां प्रसूते हीनाधिकाङ्गीं विकलेन्द्रियां वा|

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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||

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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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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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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]

</div>

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</div></div>

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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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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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</div></div>

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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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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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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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Four ''karmaja bhutas'' (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]

</div>

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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.

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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.[36]

</div>

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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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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]

</div>

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=== Fundamental causes of diseases and strategies for prevention ===

रोगाः कुतः संशमनं किमेषां हर्षस्य शोकस्य च किं निमित्तम्|

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</div></div>

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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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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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</div></div>

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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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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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</div></div>

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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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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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</div></div>

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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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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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</div></div>

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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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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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</div></div>

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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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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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</div></div>

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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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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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</div></div>

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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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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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</div></div>

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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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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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Now summing it all up,

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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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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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#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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== Other important links ==

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[[Atulya gotra]] (specificity of clans and its importance in reproduction)

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