Changes

Therefore the individual is an embodiment of the universe. All the material and spiritual phenomena of the universe are present in the individual and vice versa. This is how the wise desires to perceive. [13]

Therefore the individual is an embodiment of the universe. All the material and spiritual phenomena of the universe are present in the individual and vice versa. This is how the wise desires to perceive. [13]

Gender specific features in development of fetus:

 

==== Gender specific features in development of fetus ====

 

एवमस्येन्द्रियाण्यङ्गावयवाश्च यौगपद्येनाभिनिर्वर्तन्तेऽन्यत्र तेभ्यो भावेभ्यो येऽस्य जातस्योत्तरकालं जायन्ते; तद्यथा-दन्ता व्यञ्जनानि व्यक्तीभावस्तथायुक्तानि  चापराणि|  

एवमस्येन्द्रियाण्यङ्गावयवाश्च यौगपद्येनाभिनिर्वर्तन्तेऽन्यत्र तेभ्यो भावेभ्यो येऽस्य जातस्योत्तरकालं जायन्ते; तद्यथा-दन्ता व्यञ्जनानि व्यक्तीभावस्तथायुक्तानि  चापराणि|  

एषा प्रकृतिः, विकृतिः पुनरतोऽन्यथा|  

एषा प्रकृतिः, विकृतिः पुनरतोऽन्यथा|  

Therefore, the senses and organs of the fetus are simultaneously manifested except the ones which are manifested only after birth such as teeth, secondary sexual characteristics like beard & breasts, signs of puberty like production of semen & ovum and alike traits are developed later. This is the normalcy and otherwise abnormal. In the fetus, there are certain characteristics, which are permanent whereas certain others are temporary. The permanent characteristics distinguish the male, female or hermaphrodite sex of the fetus. The characteristic features which determine its male or female sex depend on the self or the mahābhūtas and determined as per the dominance of one or the other of these factors such as cowardice, timidity, lack of skills, confusion, wavering nature, heaviness in lower body, intolerance, flabbiness, softness, presence of uterus and ovum and other such characters determine the female sex, opposite characters determine the male sex and mixture of both denote the hermaphrodite. [14]

Therefore, the senses and organs of the fetus are simultaneously manifested except the ones which are manifested only after birth such as teeth, secondary sexual characteristics like beard & breasts, signs of puberty like production of semen & ovum and alike traits are developed later. This is the normalcy and otherwise abnormal. In the fetus, there are certain characteristics, which are permanent whereas certain others are temporary. The permanent characteristics distinguish the male, female or hermaphrodite sex of the fetus. The characteristic features which determine its male or female sex depend on the self or the mahābhūtas and determined as per the dominance of one or the other of these factors such as cowardice, timidity, lack of skills, confusion, wavering nature, heaviness in lower body, intolerance, flabbiness, softness, presence of uterus and ovum and other such characters determine the female sex, opposite characters determine the male sex and mixture of both denote the hermaphrodite. [14]

तस्य यत्कालमेवेन्द्रियाणि सन्तिष्ठन्ते, तत्कालमेव चेतसि वेदना निर्बन्धं प्राप्नोति; तस्मात्तदा प्रभृति गर्भः स्पन्दते, प्रार्थयतेच जन्मान्तरानुभूतं यत् किञ्चित्, तद्द्वैहृदय्यमाचक्षते वृद्धाः|  

तस्य यत्कालमेवेन्द्रियाणि सन्तिष्ठन्ते, तत्कालमेव चेतसि वेदना निर्बन्धं प्राप्नोति; तस्मात्तदा प्रभृति गर्भः स्पन्दते, प्रार्थयतेच जन्मान्तरानुभूतं यत् किञ्चित्, तद्द्वैहृदय्यमाचक्षते वृद्धाः|  

मातृजं चास्य हृदयं मातृहृदयेनाभिसम्बद्धं भवति रसवाहिनीभिः  संवाहिनीभिः; तस्मात्तयोस्ताभिर्भक्तिः संस्पन्दते  |  

मातृजं चास्य हृदयं मातृहृदयेनाभिसम्बद्धं भवति रसवाहिनीभिः  संवाहिनीभिः; तस्मात्तयोस्ताभिर्भक्तिः संस्पन्दते  |  

When senses of the fetus get manifested, its mind gets associated with feelings and due to this the fetus starts shuddering and expresses the wishes based on the experiences of prior life of the individual. According to elder persons, this condition is known as dauhrida (bi-cardiac condition).  The heart of the fetus formed from the maternal component is linked to the mother’s heart through the rasavahi (nutrient material carrying channels) and through these channels fetus expresses its wishes through the mother.  

When senses of the fetus get manifested, its mind gets associated with feelings and due to this the fetus starts shuddering and expresses the wishes based on the experiences of prior life of the individual. According to elder persons, this condition is known as dauhrida (bi-cardiac condition).  The heart of the fetus formed from the maternal component is linked to the mother’s heart through the rasavahi (nutrient material carrying channels) and through these channels fetus expresses its wishes through the mother.  

Due to this view people, do not want to overlook the wishes of the fetus as reflected through the desires of the pregnant mother. If these wishes are overlooked, the fetus may either be damaged or get distorted. The appropriate protection and defense of the pregnant mother is as good as the protection and defense of the fetus itself. So, the intelligent individuals  concentrate upon a pregnant mother with particular care to accomplish her beloved and beneficial requirements. [15]

Due to this view people, do not want to overlook the wishes of the fetus as reflected through the desires of the pregnant mother. If these wishes are overlooked, the fetus may either be damaged or get distorted. The appropriate protection and defense of the pregnant mother is as good as the protection and defense of the fetus itself. So, the intelligent individuals  concentrate upon a pregnant mother with particular care to accomplish her beloved and beneficial requirements. [15]

Signs of pregnancy:

 

==== Signs of pregnancy ====

 

तस्या गर्भापत्तेर्द्वैहृदय्यस्य च विज्ञानार्थं लिङ्गानि समासेनोपदेक्ष्यामः|  

तस्या गर्भापत्तेर्द्वैहृदय्यस्य च विज्ञानार्थं लिङ्गानि समासेनोपदेक्ष्यामः|  

उपचारसाधनं  ह्यस्य ज्ञाने, ज्ञानं च लिङ्गतः, तस्मादिष्टो लिङ्गोपदेशः| तद्यथा- आर्तवादर्शनमास्यसंस्रवणमनन्नाभिलाषश्छर्दिररोचकोऽम्लकामता च विशेषेण श्रद्धाप्रणयनमुच्चावचेषु भावेषुगुरुगात्रत्वं चक्षुषोर्ग्लानिः स्तनयोः स्तन्यमोष्ठयोः स्तनमण्डलयोश्च कार्ष्ण्यमत्यर्थं श्वयथुः पादयोरीषल्लोमराज्युद्गमोयोन्याश्चाटालत्वमिति गर्भे पर्यागते रूपाणि भवन्ति||१६||  

उपचारसाधनं  ह्यस्य ज्ञाने, ज्ञानं च लिङ्गतः, तस्मादिष्टो लिङ्गोपदेशः| तद्यथा- आर्तवादर्शनमास्यसंस्रवणमनन्नाभिलाषश्छर्दिररोचकोऽम्लकामता च विशेषेण श्रद्धाप्रणयनमुच्चावचेषु भावेषुगुरुगात्रत्वं चक्षुषोर्ग्लानिः स्तनयोः स्तन्यमोष्ठयोः स्तनमण्डलयोश्च कार्ष्ण्यमत्यर्थं श्वयथुः पादयोरीषल्लोमराज्युद्गमोयोन्याश्चाटालत्वमिति गर्भे पर्यागते रूपाणि भवन्ति||१६||  

As the wishes of the fetus are expressed through the mother, all wishes of mother should be fulfilled. What-so-ever she desires during this period should be provided except the substances likely to injure the fetus. [17]

As the wishes of the fetus are expressed through the mother, all wishes of mother should be fulfilled. What-so-ever she desires during this period should be provided except the substances likely to injure the fetus. [17]

Harmful factors in pregnancy:

 

==== Harmful factors in pregnancy ====

गर्भोपघातकरास्त्विमे भावा भवन्तिः; तद्यथासर्वमतिगुरूष्णतीक्ष्णं दारुणाश्च चेष्टाः; इमांश्चान्यानुपदिशन्ति वृद्धाः-देवतारक्षोऽनुचरपरिरक्षणार्थं न रक्तानि वासांसि बिभृयान्न मदकराणि मद्यान्यभ्यवहरेन्न यानमधिरोहेन्न मांसमश्नीयात्सर्वेन्द्रियप्रतिकूलांश्च भावान् दूरतः परिवर्जयेत्, यच्चान्यदपि किञ्चित् स्त्रियो विद्युः||१८||  

गर्भोपघातकरास्त्विमे भावा भवन्तिः; तद्यथासर्वमतिगुरूष्णतीक्ष्णं दारुणाश्च चेष्टाः; इमांश्चान्यानुपदिशन्ति वृद्धाः-देवतारक्षोऽनुचरपरिरक्षणार्थं न रक्तानि वासांसि बिभृयान्न मदकराणि मद्यान्यभ्यवहरेन्न यानमधिरोहेन्न मांसमश्नीयात्सर्वेन्द्रियप्रतिकूलांश्च भावान् दूरतः परिवर्जयेत्, यच्चान्यदपि किञ्चित् स्त्रियो विद्युः||१८||  

garbhōpaghātakarāstvimē bhāvā bhavantiḥ; tadyathā- sarvamatigurūṣṇatīkṣṇaṁ dāruṇāśca cēṣṭāḥ;imāṁścānyānupadiśanti vr̥ddhāḥ- dēvatārakṣō'nucaraparirakṣaṇārthaṁ na raktāni vāsāṁsi bibhr̥yānnamadakarāṇi madyānyabhyavaharēnna yānamadhirōhēnna māṁsamaśnīyāt sarvēndriyapratikūlāṁścabhāvān dūrataḥ parivarjayēt, yaccānyadapi kiñcit striyō vidyuḥ||18||  

garbhōpaghātakarāstvimē bhāvā bhavantiḥ; tadyathā- sarvamatigurūṣṇatīkṣṇaṁ dāruṇāśca cēṣṭāḥ;imāṁścānyānupadiśanti vr̥ddhāḥ- dēvatārakṣō'nucaraparirakṣaṇārthaṁ na raktāni vāsāṁsi bibhr̥yānnamadakarāṇi madyānyabhyavaharēnna yānamadhirōhēnna māṁsamaśnīyāt sarvēndriyapratikūlāṁścabhāvān dūrataḥ parivarjayēt, yaccānyadapi kiñcit striyō vidyuḥ||18||  

prArthanAsandhAraNAddhi vAyuH prakupito~antaHsharIramanucaran garbhasyApadyamAnasya vinAshaMvairUpyaM vA kuryAt||19||  

prArthanAsandhAraNAddhi vAyuH prakupito~antaHsharIramanucaran garbhasyApadyamAnasya vinAshaMvairUpyaM vA kuryAt||19||  

If the desire of the mother to use the substances likely to cause harm to the fetus is very acute, then even these substances can be given by addition of beneficial substances having capability to counteract the harmful effects. By the suppression of the desires, the vata gets vitiated, moves in the body of fetus produces different diseases, morphological abnormalities (dysmorphism) or even death. [19]

If the desire of the mother to use the substances likely to cause harm to the fetus is very acute, then even these substances can be given by addition of beneficial substances having capability to counteract the harmful effects. By the suppression of the desires, the vata gets vitiated, moves in the body of fetus produces different diseases, morphological abnormalities (dysmorphism) or even death. [19]

Features in fourth month:

 

==== Features in fourth month ====

 

चतुर्थे मासि स्थिरत्वमापद्यते गर्भः, तस्मात्तदा गर्भिणी गुरुगात्रत्वमधिकमापद्यते विशेषेण||२०||  

चतुर्थे मासि स्थिरत्वमापद्यते गर्भः, तस्मात्तदा गर्भिणी गुरुगात्रत्वमधिकमापद्यते विशेषेण||२०||  

caturthē māsi sthiratvamāpadyatē garbhaḥ, tasmāttadā garbhiṇī gurugātratvamadhikamāpadyatēviśēṣēṇa||20||  

caturthē māsi sthiratvamāpadyatē garbhaḥ, tasmāttadā garbhiṇī gurugātratvamadhikamāpadyatēviśēṣēṇa||20||  

Due to increased anabolism of muscle tissue and blood of the fetus during the fifth month of gestation, the pregnant woman becomes emaciated. [21]  

Due to increased anabolism of muscle tissue and blood of the fetus during the fifth month of gestation, the pregnant woman becomes emaciated. [21]  

Features in sixth month:

 

==== Features in sixth month ====

 

षष्ठे मासि गर्भस्य बलवर्णोपचयो भवत्यधिकमन्येभ्यो मासेभ्यः, तस्मात्तदा गर्भिणी बलवर्णहानिमापद्यते विशेषेण||२२||  

षष्ठे मासि गर्भस्य बलवर्णोपचयो भवत्यधिकमन्येभ्यो मासेभ्यः, तस्मात्तदा गर्भिणी बलवर्णहानिमापद्यते विशेषेण||२२||  

ṣaṣṭhē māsi garbhasya balavarṇōpacayō bhavatyadhikamanyēbhyō māsēbhyaḥ, tasmāttadā garbhiṇībalavarṇahānimāpadyatē viśēṣēṇa||22||  

ṣaṣṭhē māsi garbhasya balavarṇōpacayō bhavatyadhikamanyēbhyō māsēbhyaḥ, tasmāttadā garbhiṇībalavarṇahānimāpadyatē viśēṣēṇa||22||  

During sixth month, fetus derives more strength and complexion, therefore the pregnant woman loses her strength and complexion significantly. [22]

During sixth month, fetus derives more strength and complexion, therefore the pregnant woman loses her strength and complexion significantly. [22]

Features in seventh month:

==== Features in seventh month ====

 

सप्तमे मासि गर्भः सर्वैर्भावैराप्याय्यते, तस्मात्तदा गर्भिणी सर्वाकारैः क्लान्ततमा भवति||२३||  

सप्तमे मासि गर्भः सर्वैर्भावैराप्याय्यते, तस्मात्तदा गर्भिणी सर्वाकारैः क्लान्ततमा भवति||२३||  

saptamē māsi garbhaḥ sarvairbhāvairāpyāyyatē, tasmāttadā garbhiṇī sarvākāraiḥ klāntatamābhavati||23||  

saptamē māsi garbhaḥ sarvairbhāvairāpyāyyatē, tasmāttadā garbhiṇī sarvākāraiḥ klāntatamābhavati||23||  

As during the seventh month of gestation the fetus attains over-all fulfillment of all elements. Therefore, a pregnant woman becomes excessively exhausted. [23]

As during the seventh month of gestation the fetus attains over-all fulfillment of all elements. Therefore, a pregnant woman becomes excessively exhausted. [23]

Features in eighth month:

 

==== Features in eighth month ====

 

अष्टमे मासि गर्भश्च मातृतो गर्भतश्च माता रसहारिणीभिः  संवाहिनीभिर्मुहुर्मुहुरोजः परस्परत आददातेगर्भस्यासम्पूर्णत्वात् [३५] |  

अष्टमे मासि गर्भश्च मातृतो गर्भतश्च माता रसहारिणीभिः  संवाहिनीभिर्मुहुर्मुहुरोजः परस्परत आददातेगर्भस्यासम्पूर्णत्वात् [३५] |  

तस्मात्तदा गर्भिणीमुहुर्महुर्मुदा युक्ता भवति मुहुर्मुहुश्च म्लाना, तथा गर्भः; तस्मात्तदा गर्भस्य जन्मव्यापत्तिमद्भवत्योजसोऽनवस्थितत्वात्  |  

तस्मात्तदा गर्भिणीमुहुर्महुर्मुदा युक्ता भवति मुहुर्मुहुश्च म्लाना, तथा गर्भः; तस्मात्तदा गर्भस्य जन्मव्यापत्तिमद्भवत्योजसोऽनवस्थितत्वात्  |  

taM caivArthamabhisamIkShyAShTamaM mAsamagaNyamityAcakShate kushalAH||24||  

taM caivArthamabhisamIkShyAShTamaM mAsamagaNyamityAcakShate kushalAH||24||  

During the eighth month of gestation due to immaturity of the fetus, the ojas moves from the mother to fetus and from fetus to mother through the channels carrying rasa (nutritive fluid). As a result, at that time, the pregnant woman frequently becomes happy or dull (exhausted) parallel is the condition of the fetus. It is because of the instability of the ojas, the delivery of the fetus during this month is prone to danger. In view of this, experts donot consider this month fit for labour. [24]

During the eighth month of gestation due to immaturity of the fetus, the ojas moves from the mother to fetus and from fetus to mother through the channels carrying rasa (nutritive fluid). As a result, at that time, the pregnant woman frequently becomes happy or dull (exhausted) parallel is the condition of the fetus. It is because of the instability of the ojas, the delivery of the fetus during this month is prone to danger. In view of this, experts donot consider this month fit for labour. [24]

Time of delivery:

 

==== Time of delivery ====

 

तस्मिन्नेकदिवसातिक्रान्तेऽपि नवमं मासमुपादाय प्रसवकालमित्याहुरादशमान्मासात्|  

तस्मिन्नेकदिवसातिक्रान्तेऽपि नवमं मासमुपादाय प्रसवकालमित्याहुरादशमान्मासात्|  

एतावान् प्रसवकालः, वैकारिकमतः  परं कुक्षाववस्थानं गर्भस्य||२५||  

एतावान् प्रसवकालः, वैकारिकमतः  परं कुक्षाववस्थानं गर्भस्य||२५||  

Even the first day after this eighth month i.e. from the first day of the ninth month till the tenth month is known as the period of parturition. Normally delivery takes place during this period. After this period, if there is retention of fetus in the uterus, it is considered abnormal. [25]

Even the first day after this eighth month i.e. from the first day of the ninth month till the tenth month is known as the period of parturition. Normally delivery takes place during this period. After this period, if there is retention of fetus in the uterus, it is considered abnormal. [25]

एवमनयाऽऽनुपूर्व्याऽभिनिर्वर्तते कुक्षौ||२६||  

एवमनयाऽऽनुपूर्व्याऽभिनिर्वर्तते कुक्षौ||२६||  

ēvamanayā''nupūrvyā'bhinirvartatē kukṣau||26||  

ēvamanayā''nupūrvyā'bhinirvartatē kukṣau||26||  

mAtrAdInAmeva tu khalu garbhakarANAM bhAvAnAM vyApattinimittamasyAjanma bhavati||28||

mAtrAdInAmeva tu khalu garbhakarANAM bhAvAnAM vyApattinimittamasyAjanma bhavati||28||

Due to the abnormality in the mother (ovum), father (sperm) etc. factors accountable for the creation of the fetus leads no birth of the child. [28]

Due to the abnormality in the mother (ovum), father (sperm) etc. factors accountable for the creation of the fetus leads no birth of the child. [28]

Causes of premature delivery and ante-natal death:

 

==== Causes of premature delivery and ante-natal death ====

 

ये ह्यस्य कुक्षौ वृद्धिहेतुसमाख्याता भावास्तेषां विपर्ययादुदरे विनाशमापद्यते, अथवाऽप्यचिरजातः स्यात्||२९||  

ये ह्यस्य कुक्षौ वृद्धिहेतुसमाख्याता भावास्तेषां विपर्ययादुदरे विनाशमापद्यते, अथवाऽप्यचिरजातः स्यात्||२९||  

yē hyasya kukṣau vr̥ddhihētusamākhyātā bhāvāstēṣāṁ viparyayādudarē vināśamāpadyatē,athavā'pyacirajātaḥ syāt||29||  

yē hyasya kukṣau vr̥ddhihētusamākhyātā bhāvāstēṣāṁ viparyayādudarē vināśamāpadyatē,athavā'pyacirajātaḥ syāt||29||  

The fetus gets destroyed in the womb of the mother or there is premature delivery if factors opposing to those described for its growth, are present. [29]

The fetus gets destroyed in the womb of the mother or there is premature delivery if factors opposing to those described for its growth, are present. [29]

Causes of congenital abnormalities:

 

==== Causes of congenital abnormalities ====

 

यतस्तु कार्त्स्न्येनाविनश्यन् विकृतिमापद्यते, तदनुव्याख्यास्यामः- यदा स्त्रिया दोषप्रकोपणोक्तान्यासेवमानाया दोषाःप्रकुपिताः शरीरमुपसर्पन्तः शोणितगर्भाशयावुपपद्यन्ते  , न च कार्त्स्न्येन शोणितगर्भाशयौ दूषयन्ति, तदेयं  गर्भं लभतेस्त्री; तदा तस्य गर्भस्य मातृजानामवयवानामन्यतमोऽवयवो विकृतिमापद्यत एकोऽथवाऽनेके, यस्य यस्य ह्यवयवस्य बीजेबीजभागे वा दोषाः प्रकोपमापद्यन्ते, तं तमवयवं विकृतिराविशति|  

यतस्तु कार्त्स्न्येनाविनश्यन् विकृतिमापद्यते, तदनुव्याख्यास्यामः- यदा स्त्रिया दोषप्रकोपणोक्तान्यासेवमानाया दोषाःप्रकुपिताः शरीरमुपसर्पन्तः शोणितगर्भाशयावुपपद्यन्ते  , न च कार्त्स्न्येन शोणितगर्भाशयौ दूषयन्ति, तदेयं  गर्भं लभतेस्त्री; तदा तस्य गर्भस्य मातृजानामवयवानामन्यतमोऽवयवो विकृतिमापद्यत एकोऽथवाऽनेके, यस्य यस्य ह्यवयवस्य बीजेबीजभागे वा दोषाः प्रकोपमापद्यन्ते, तं तमवयवं विकृतिराविशति|  

यदा ह्यस्याः शोणिते गर्भाशयबीजभागः प्रदोषमापद्यते, तदा वन्ध्यां जनयति; यदा पुनरस्याः शोणितेगर्भाशयबीजभागावयवः प्रदोषमापद्यते, तदा पूतिप्रजां जनयति; यदा त्वस्याः शोणिते गर्भाशयबीजभागावयवः स्त्रीकराणां चशरीरबीजभागानामेकदेशः प्रदोषमापद्यते, तदा स्त्र्याकृतिभूयिष्ठामस्त्रियं वार्तां [४२] नाम जनयति, तां स्त्रीव्यापदमाचक्षते||३०||  

यदा ह्यस्याः शोणिते गर्भाशयबीजभागः प्रदोषमापद्यते, तदा वन्ध्यां जनयति; यदा पुनरस्याः शोणितेगर्भाशयबीजभागावयवः प्रदोषमापद्यते, तदा पूतिप्रजां जनयति; यदा त्वस्याः शोणिते गर्भाशयबीजभागावयवः स्त्रीकराणां चशरीरबीजभागानामेकदेशः प्रदोषमापद्यते, तदा स्त्र्याकृतिभूयिष्ठामस्त्रियं वार्तां [४२] नाम जनयति, तां स्त्रीव्यापदमाचक्षते||३०||  

The soul is devoid of disorders and beholds supreme position. The soul in different living beings is not different (it is same or part of the same consciousness). The difference in its presence/existence is felt only due to diverse features of the body and mind of different living beings. [33]

The soul is devoid of disorders and beholds supreme position. The soul in different living beings is not different (it is same or part of the same consciousness). The difference in its presence/existence is felt only due to diverse features of the body and mind of different living beings. [33]

Causes of psychic and somatic abnormalities :

 

==== Causes of psychic and somatic abnormalities ====

 

तत्र त्रयः शरीरदोषा वातपित्तश्लेष्माणः, ते शरीरं दूषयन्ति; द्वौ पुनः सत्त्वदोषौ रजस्तमश्च, तौ सत्त्वं दूषयतः| ताभ्यां च सत्त्वशरीराभ्यां दुष्टाभ्यां विकृतिरुपजायते, नोपजायते चाप्रदुष्टाभ्याम्||३४||  

तत्र त्रयः शरीरदोषा वातपित्तश्लेष्माणः, ते शरीरं दूषयन्ति; द्वौ पुनः सत्त्वदोषौ रजस्तमश्च, तौ सत्त्वं दूषयतः| ताभ्यां च सत्त्वशरीराभ्यां दुष्टाभ्यां विकृतिरुपजायते, नोपजायते चाप्रदुष्टाभ्याम्||३४||  

tatra trayaḥ śarīradōṣā vātapittaślēṣmāṇaḥ, tē śarīraṁ dūṣayanti; dvau punaḥ sattvadōṣau rajastamaśca,tau sattvaṁ dūṣayataḥ|  

tatra trayaḥ śarīradōṣā vātapittaślēṣmāṇaḥ, tē śarīraṁ dūṣayanti; dvau punaḥ sattvadōṣau rajastamaśca,tau sattvaṁ dūṣayataḥ|  

There are three bodily doshas i.e. vata, pitta and kapha- they vitiate the body. Again, there are two doshas of mind i. e. rajas and tamas- they vitiate the mind. Vitiation of the body and the mind causes the expression of diseases and no disease is caused without vitiation of doshas.  

There are three bodily doshas i.e. vata, pitta and kapha- they vitiate the body. Again, there are two doshas of mind i. e. rajas and tamas- they vitiate the mind. Vitiation of the body and the mind causes the expression of diseases and no disease is caused without vitiation of doshas.  

Four types of body types:

 

==== Four types of body types ====

 

तत्र शरीरं योनिविशेषाच्चतुर्विधमुक्तमग्रे||३५||  

तत्र शरीरं योनिविशेषाच्चतुर्विधमुक्तमग्रे||३५||  

tatra śarīraṁ yōniviśēṣāccaturvidhamuktamagrē||35||  

tatra śarīraṁ yōniviśēṣāccaturvidhamuktamagrē||35||  

Based upon the yoni (origin), the body of living beings is of four types, which has been

Based upon the yoni (origin), the body of living beings is of four types, which has been

mentioned earlier. [35]

mentioned earlier. [35]

Three types of psyche:

 

==== Three types of psyche ====

 

त्रिविधं खलु सत्त्वं- शुद्धं, राजसं, तामसमिति|  

त्रिविधं खलु सत्त्वं- शुद्धं, राजसं, तामसमिति|  

तत्र शुद्धमदोषमाख्यातं कल्याणांशत्वात्, राजसं सदोषमाख्यातं रोषांशत्वात्, तामसमपि सदोषमाख्यातं मोहांशत्वात्| तेषां तु त्रयाणामपि सत्त्वानामेकैकस्य भेदाग्रमपरिसङ्ख्येयं तरतमयोगाच्छरीरयोनिविशेषेभ्यश्चान्योन्यानुविधानत्वाच्च| शरीरं ह्यपि सत्त्वमनुविधीयते, सत्त्वं च शरीरम्| तस्मात् कतिचित्सत्त्वभेदाननूकाभिनिर्देशेन निदर्शनार्थमनुव्याख्यास्यामः||३६||   

तत्र शुद्धमदोषमाख्यातं कल्याणांशत्वात्, राजसं सदोषमाख्यातं रोषांशत्वात्, तामसमपि सदोषमाख्यातं मोहांशत्वात्| तेषां तु त्रयाणामपि सत्त्वानामेकैकस्य भेदाग्रमपरिसङ्ख्येयं तरतमयोगाच्छरीरयोनिविशेषेभ्यश्चान्योन्यानुविधानत्वाच्च| शरीरं ह्यपि सत्त्वमनुविधीयते, सत्त्वं च शरीरम्| तस्मात् कतिचित्सत्त्वभेदाननूकाभिनिर्देशेन निदर्शनार्थमनुव्याख्यास्यामः||३६||   

The mind is of three types – pure sattvika, rajasika and tamasika.  The pure sattvika one is free from causing abnormalities as it is gifted with auspiciousness; whereas the rajasika type is impure because it promotes furious temperament. In the same way, the tamasika one is similarly impure because of bewilderment. Each of these three types of mind can be sub-divided into innumerable forms owing to comparative proportions and type of body & origin of the body it resides into. The body influences the mind and vice versa. Therefore, some of the varieties of mind have been described briefly depicting their resemblance with recognized symbols. [36]

The mind is of three types – pure sattvika, rajasika and tamasika.  The pure sattvika one is free from causing abnormalities as it is gifted with auspiciousness; whereas the rajasika type is impure because it promotes furious temperament. In the same way, the tamasika one is similarly impure because of bewilderment. Each of these three types of mind can be sub-divided into innumerable forms owing to comparative proportions and type of body & origin of the body it resides into. The body influences the mind and vice versa. Therefore, some of the varieties of mind have been described briefly depicting their resemblance with recognized symbols. [36]

Seven types of sattva dominant psychic constitution:

 

==== Seven types of sattva dominant psychic constitution ====

 

तद्यथाशुचिं सत्याभिसन्धं जितात्मानं संविभागिनं ज्ञानविज्ञानवचनप्रतिवचनसम्पन्नं स्मृतिमन्तंकामक्रोधलोभमानमोहेर्ष्याहर्षामर्षापेतं समं सर्वभूतेषु ब्राह्मं विद्यात् (१)|  

तद्यथाशुचिं सत्याभिसन्धं जितात्मानं संविभागिनं ज्ञानविज्ञानवचनप्रतिवचनसम्पन्नं स्मृतिमन्तंकामक्रोधलोभमानमोहेर्ष्याहर्षामर्षापेतं समं सर्वभूतेषु ब्राह्मं विद्यात् (१)|  

इज्याध्ययनव्रतहोमब्रह्मचर्यपरमतिथिव्रतमुपशान्तमदमानरागद्वेषमोहलोभरोषंप्रतिभावचनविज्ञानोपधारणशक्तिसम्पन्नमार्षं विद्यात् (२)|  

इज्याध्ययनव्रतहोमब्रह्मचर्यपरमतिथिव्रतमुपशान्तमदमानरागद्वेषमोहलोभरोषंप्रतिभावचनविज्ञानोपधारणशक्तिसम्पन्नमार्षं विद्यात् (२)|  

priyanRutyagItavAditrollApakashlokAkhyAyiketihAsapurANeShu kushalaMgandhamAlyAnulepanavasanastrIvihArakAmanityamanasUyakaM gAndharvaM vidyAt (7)|  

priyanRutyagItavAditrollApakashlokAkhyAyiketihAsapurANeShu kushalaMgandhamAlyAnulepanavasanastrIvihArakAmanityamanasUyakaM gAndharvaM vidyAt (7)|  

ityevaM shuddhasya sattvasya saptavidhaM bhedAMshaM vidyAt kalyANAMshatvAt; tatsaMyogAttubrAhmamatyantashuddhaM vyavasyet||37||  

ityevaM shuddhasya sattvasya saptavidhaM bhedAMshaM vidyAt kalyANAMshatvAt; tatsaMyogAttubrAhmamatyantashuddhaM vyavasyet||37||  

The pure sattvika type of mind is positive and is of seven categories. Their distinguishing features are furnished in the statement given below:

The pure sattvika type of mind is positive and is of seven categories. Their distinguishing features are furnished in the statement given below:

7. Gandharva (giving out the qualities of Gandharva): Fond of dancing, singing, music and praise, expert in poetry, stories, historical narrations and epics, constantly use scents, garlands, pastes, clothing, engaged with women and passion. The individuals having such qualities should be known as gandharva in mind.

7. Gandharva (giving out the qualities of Gandharva): Fond of dancing, singing, music and praise, expert in poetry, stories, historical narrations and epics, constantly use scents, garlands, pastes, clothing, engaged with women and passion. The individuals having such qualities should be known as gandharva in mind.

  As a result, the pure mind has been divided in to seven types because of advantageous character. Brahma is considered as purest due to predominance of pure mind. [37]

  As a result, the pure mind has been divided in to seven types because of advantageous character. Brahma is considered as purest due to predominance of pure mind. [37]

Six types of rajas dominant psychic constitution:

 

==== Six types of rajas dominant psychic constitution ====

 

शूरं चण्डमसूयकमैश्वर्यवन्तमौपधिकं  रौद्रमननुक्रोशमात्मपूजकमासुरं विद्यात् (१)|  

शूरं चण्डमसूयकमैश्वर्यवन्तमौपधिकं  रौद्रमननुक्रोशमात्मपूजकमासुरं विद्यात् (१)|  

अमर्षिणमनुबन्धकोपं छिद्रप्रहारिणं क्रूरमाहारातिमात्ररुचिमामिषप्रियतमं स्वप्नायासबहुलमीर्ष्युं राक्षसं विद्यात् (२)|  

अमर्षिणमनुबन्धकोपं छिद्रप्रहारिणं क्रूरमाहारातिमात्ररुचिमामिषप्रियतमं स्वप्नायासबहुलमीर्ष्युं राक्षसं विद्यात् (२)|  

6. Shakuna (sharing the traits of a sakuni or bird): Passionate, excessively indulged in food and regimen, unstable, intolerant, and un-acquisitiveness. Such individuals should be designated as shakuna mind.  

6. Shakuna (sharing the traits of a sakuni or bird): Passionate, excessively indulged in food and regimen, unstable, intolerant, and un-acquisitiveness. Such individuals should be designated as shakuna mind.  

In this way, six types of rajas sattva are described, all of them having agitation quality in common. [38]

In this way, six types of rajas sattva are described, all of them having agitation quality in common. [38]

Three types of tamas dominant psychic constitution:

 

==== Three types of tamas dominant psychic constitution ====

निराकरिष्णुममेधसं  जुगुप्सिताचाराहरं मैथुनपरं स्वप्नशीलं पाशवं विद्यात् (१)|  

निराकरिष्णुममेधसं  जुगुप्सिताचाराहरं मैथुनपरं स्वप्नशीलं पाशवं विद्यात् (१)|  

2.Matsya (sharing the traits of fish) personality possess timid, lack of intelligence,  greediness for food, unsteadiness, constantly passionate and wrathful disposition, fondness for constant movement and desire for water.  

2.Matsya (sharing the traits of fish) personality possess timid, lack of intelligence,  greediness for food, unsteadiness, constantly passionate and wrathful disposition, fondness for constant movement and desire for water.  

3. Vanaspatya (sharing the traits of vegetable life) Sluggishness, indulgence in food, and deficiency of all the intellectual faculties. [39]

3. Vanaspatya (sharing the traits of vegetable life) Sluggishness, indulgence in food, and deficiency of all the intellectual faculties. [39]

Innumerable types of mind based on combinations:

 

==== Innumerable types of mind based on combinations ====

 

इत्यपरिसङ्ख्येयभेदानां त्रयाणामपि सत्त्वानां भेदैकदेशो व्याख्यातः; शुद्धस्य सत्त्वस्य सप्तविधोब्रह्मर्षिशक्रयमवरुणकुबेरगन्धर्वसत्त्वानुकारेण, राजसस्य षड्विधो दैत्यपिशाचराक्षससर्पप्रेतशकुनिसत्त्वानुकारेण, तामसस्यत्रिविधः पशुमत्स्यवनस्पतिसत्त्वानुकारेण, कथं च यथासत्त्वमुपचारः स्यादिति||४०||  

इत्यपरिसङ्ख्येयभेदानां त्रयाणामपि सत्त्वानां भेदैकदेशो व्याख्यातः; शुद्धस्य सत्त्वस्य सप्तविधोब्रह्मर्षिशक्रयमवरुणकुबेरगन्धर्वसत्त्वानुकारेण, राजसस्य षड्विधो दैत्यपिशाचराक्षससर्पप्रेतशकुनिसत्त्वानुकारेण, तामसस्यत्रिविधः पशुमत्स्यवनस्पतिसत्त्वानुकारेण, कथं च यथासत्त्वमुपचारः स्यादिति||४०||  

ityaparisaṅkhyēyabhēdānāṁ trayāṇāmapi sattvānāṁ bhēdaikadēśō vyākhyātaḥ; śuddhasya sattvasyasaptavidhō brahmarṣiśakrayamavaruṇakubēragandharvasattvānukārēṇa, rājasasya ṣaḍvidhōdaityapiśācarākṣasasarpaprētaśakunisattvānukārēṇa, tāmasasya trividhaḥpaśumatsyavanaspatisattvānukārēṇa, kathaṁ ca yathāsattvamupacāraḥ syāditi||40||  

ityaparisaṅkhyēyabhēdānāṁ trayāṇāmapi sattvānāṁ bhēdaikadēśō vyākhyātaḥ; śuddhasya sattvasyasaptavidhō brahmarṣiśakrayamavaruṇakubēragandharvasattvānukārēṇa, rājasasya ṣaḍvidhōdaityapiśācarākṣasasarpaprētaśakunisattvānukārēṇa, tāmasasya trividhaḥpaśumatsyavanaspatisattvānukārēṇa, kathaṁ ca yathāsattvamupacāraḥ syāditi||40||  

kevalashcAyamuddesho yathoddeshamabhinirdiShTo bhavati garbhAvakrAntisamprayuktaH  ; tasyacArthasya vij~jAne sAmarthyaM garbhakarANAM ca bhAvAnAmanusamAdhiH, vidhAtashca vighAtakarANAMbhAvAnAmiti||41||  

kevalashcAyamuddesho yathoddeshamabhinirdiShTo bhavati garbhAvakrAntisamprayuktaH  ; tasyacArthasya vij~jAne sAmarthyaM garbhakarANAM ca bhAvAnAmanusamAdhiH, vidhAtashca vighAtakarANAMbhAvAnAmiti||41||  

In this way, the entire description of descent into embryo is explained in keeping with the purpose with which the chapter was initiated i.e. to provide knowledge regarding the formation of embryo. By obtaining this knowledge one can help to way out to the factors which are responsible for the proper growth of the fetus and avoiding the factors which come in the way of its proper development. [41]

In this way, the entire description of descent into embryo is explained in keeping with the purpose with which the chapter was initiated i.e. to provide knowledge regarding the formation of embryo. By obtaining this knowledge one can help to way out to the factors which are responsible for the proper growth of the fetus and avoiding the factors which come in the way of its proper development. [41]

Summary:

 

==== Summary ====

 

तत्र श्लोकाः-  

तत्र श्लोकाः-  

निमित्तमात्मा प्रकृतिर्वृद्धिः कुक्षौ क्रमेण च|  

निमित्तमात्मा प्रकृतिर्वृद्धिः कुक्षौ क्रमेण च|  

Thus, ends the fourth chapter on “The chapter on the major information of the embryo as conducive to the understanding of the body.” of sharirasthana in the treatise by Agnivesha and redacted by Charaka. [4]

Thus, ends the fourth chapter on “The chapter on the major information of the embryo as conducive to the understanding of the body.” of sharirasthana in the treatise by Agnivesha and redacted by Charaka. [4]

Tattva Vimarsha:

=== ''Tattva Vimarsha'' ===

 

• The aggregation of factors coming from mother, father, the soul, wholesome regimen, rasa (nutritive fluid) and the mind is important for conception and development of embryo. Any irregularity or deformity in any of these factors will adversely affect the same.  

• The aggregation of factors coming from mother, father, the soul, wholesome regimen, rasa (nutritive fluid) and the mind is important for conception and development of embryo. Any irregularity or deformity in any of these factors will adversely affect the same.  

• The unification of sperm and ovum with the soul in the womb will lead to formation of garbha (embryo). Soul is essential component to make the union of sperm and ovum alive.  

• The unification of sperm and ovum with the soul in the womb will lead to formation of garbha (embryo). Soul is essential component to make the union of sperm and ovum alive.