Changes

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 (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)

=== Factors affecting sex of the fetus (Verse 12) ===

=== 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 (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 gender 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)

=== Cause of multiple pregnancies (Verse 14) ===

=== Cause of multiple pregnancies (Verse 14) ===