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athātō mahatīṁ garbhāvakrāntiṁ śārīraṁ vyākhyāsyāmaḥ||1|| iti ha smāha bhagavānātrēyaḥ||2||  

athātō mahatīṁ garbhāvakrāntiṁ śārīraṁ vyākhyāsyāmaḥ||1|| iti ha smāha bhagavānātrēyaḥ||2||  

athAto mahatIM garbhAvakrAntiM shArIraM vyAkhyAsyAmaH||1|| iti ha smAha bhagavAnAtreyaH||2||

athAto mahatIM garbhAvakrAntiM shArIraM vyAkhyAsyAmaH||1|| iti ha smAha bhagavAnAtreyaH||2||

Now I shall describe the chapter about the major factors involved in embryology. [1-2]

Now I shall describe the chapter about the major factors involved in embryology. [1-2]

यतश्च गर्भः सम्भवति, यस्मिंश्च गर्भसञ्ज्ञा, यद्विकारश्च गर्भः, यया चानुपूर्व्याऽभिनिर्वर्तते कुक्षौ, यश्चास्य वृद्धिहेतुः,यतश्चास्याजन्म भवति, यतश्च जायमानः कुक्षौ विनाशं प्राप्नोति, यतश्च कार्त्स्न्येनाविनश्यन्  

यतश्च गर्भः सम्भवति, यस्मिंश्च गर्भसञ्ज्ञा, यद्विकारश्च गर्भः, यया चानुपूर्व्याऽभिनिर्वर्तते कुक्षौ, यश्चास्य वृद्धिहेतुः,यतश्चास्याजन्म भवति, यतश्च जायमानः कुक्षौ विनाशं प्राप्नोति, यतश्च कार्त्स्न्येनाविनश्यन्  

विकृतिमापद्यते,तदनुव्याख्यास्यामः||३||  

विकृतिमापद्यते,तदनुव्याख्यास्यामः||३||  

yataśca garbhaḥ sambhavati, yasmiṁśca garbhasañjñā, yadvikāraśca garbhaḥ, yayācānupūrvyā'bhinirvartatē kukṣau, yaścāsya vr̥ddhihētuḥ, yataścāsyājanma bhavati, yataśca jāyamānaḥkukṣau vināśaṁ prāpnōti, yataśca kārtsnyēnāvinaśyan vikr̥timāpadyatē, tadanuvyākhyāsyāmaḥ||3||  

yataśca garbhaḥ sambhavati, yasmiṁśca garbhasañjñā, yadvikāraśca garbhaḥ, yayācānupūrvyā'bhinirvartatē kukṣau, yaścāsya vr̥ddhihētuḥ, yataścāsyājanma bhavati, yataśca jāyamānaḥkukṣau vināśaṁ prāpnōti, yataśca kārtsnyēnāvinaśyan vikr̥timāpadyatē, tadanuvyākhyāsyāmaḥ||3||  

मातृतः पितृत आत्मतः सात्म्यतो रसतः सत्त्वत इत्येतेभ्यो भावेभ्यः समुदितेभ्यो गर्भः सम्भवति|  

मातृतः पितृत आत्मतः सात्म्यतो रसतः सत्त्वत इत्येतेभ्यो भावेभ्यः समुदितेभ्यो गर्भः सम्भवति|  

तस्य ये येऽवयवा यतो यतः सम्भवतः सम्भवन्ति तान् विभज्य मातृजादीनवयवान् पृथक् पृथगुक्तमग्रे||४||  

तस्य ये येऽवयवा यतो यतः सम्भवतः सम्भवन्ति तान् विभज्य मातृजादीनवयवान् पृथक् पृथगुक्तमग्रे||४||  

mātr̥taḥ pitr̥ta ātmataḥ sātmyatō rasataḥ sattvata ityētēbhyō bhāvēbhyaḥ samuditēbhyō garbhaḥsambhavati|  

mātr̥taḥ pitr̥ta ātmataḥ sātmyatō rasataḥ sattvata ityētēbhyō bhāvēbhyaḥ samuditēbhyō garbhaḥsambhavati|  

tasya yē yē'vayavā yatō yataḥ sambhavataḥ sambhavanti tān vibhajya mātr̥jādīnavayavān pr̥thakpr̥thaguktamagrē||4||  

tasya yē yē'vayavā yatō yataḥ sambhavataḥ sambhavanti tān vibhajya mātr̥jādīnavayavān pr̥thakpr̥thaguktamagrē||4||  

tasya ye ye~avayavA yato yataH sambhavataH sambhavanti tAn vibhajya mAtRujAdInavayavAn pRuthakpRuthaguktamagre||4||  

tasya ye ye~avayavA yato yataH sambhavataH sambhavanti tAn vibhajya mAtRujAdInavayavAn pRuthakpRuthaguktamagre||4||  

The embryo is formed out of the aggregation of factors coming from mother, father, the soul, wholesome regimen, rasa (nutritive fluid) and the mind. The sources of the respective organs like maternal, paternal etc. have already been described in detail. [4]

The embryo is formed out of the aggregation of factors coming from mother, father, the soul, wholesome regimen, ''rasa'' (nutritive fluid) and the mind. The sources of the respective organs like maternal, paternal etc. have already been described in detail. [4]

Definition of garbha (embryo):

 

==== Definition of ''garbha'' (embryo) ====

 

शुक्रशोणितजीवसंयोगे तु खलु कुक्षिगते गर्भसञ्ज्ञा भवति||५||  

शुक्रशोणितजीवसंयोगे तु खलु कुक्षिगते गर्भसञ्ज्ञा भवति||५||  

śukraśōṇitajīvasaṁyōgē tu khalu kukṣigatē garbhasañjñā bhavati||5||  

śukraśōṇitajīvasaṁyōgē tu khalu kukṣigatē garbhasañjñā bhavati||5||  

shukrashoNitajIvasaMyoge tu khalu kukShigate garbhasa~jj~jA bhavati||5||  

shukrashoNitajIvasaMyoge tu khalu kukShigate garbhasa~jj~jA bhavati||5||  

The unification of sperm, ovum and the soul in the womb is designated as garbha (embryo). [5]

The unification of sperm, ovum and the soul in the womb is designated as ''garbha'' (embryo). [5]

==== Composition of embryo ====

==== Composition of embryo ====

गर्भस्तु खल्वन्तरिक्षवाय्वग्नितोयभूमिविकारश्चेतनाधिष्ठानभूतः|  

गर्भस्तु खल्वन्तरिक्षवाय्वग्नितोयभूमिविकारश्चेतनाधिष्ठानभूतः|  

एवमनया युक्त्या पञ्चमहाभूतविकारसमुदायात्मको गर्भश्चेतनाधिष्ठानभूतः; स ह्यस्य षष्ठो धातुरुक्तः||६|

एवमनया युक्त्या पञ्चमहाभूतविकारसमुदायात्मको गर्भश्चेतनाधिष्ठानभूतः; स ह्यस्य षष्ठो धातुरुक्तः||६|

garbhastu khalvantarikṣavāyvagnitōyabhūmivikāraścētanādhiṣṭhānabhūtaḥ|  

garbhastu khalvantarikṣavāyvagnitōyabhūmivikāraścētanādhiṣṭhānabhūtaḥ|  

ēvamanayā yuktyā pañcamahābhūtavikārasamudāyātmakō garbhaścētanādhiṣṭhānabhūtaḥ; sa hyasyaṣaṣṭhō dhāturuktaḥ||6||  

ēvamanayā yuktyā pañcamahābhūtavikārasamudāyātmakō garbhaścētanādhiṣṭhānabhūtaḥ; sa hyasyaṣaṣṭhō dhāturuktaḥ||6||  

garbhastu khalvantarikShavAyvagnitoyabhUmivikArashcetanAdhiShThAnabhUtaH|  

garbhastu khalvantarikShavAyvagnitoyabhUmivikArashcetanAdhiShThAnabhUtaH|  

evamanayA yuktyA pa~jcamahAbhUtavikArasamudAyAtmako garbhashcetanAdhiShThAnabhUtaH; sa hyasyaShaShTho dhAturuktaH||6||  

evamanayA yuktyA pa~jcamahAbhUtavikArasamudAyAtmako garbhashcetanAdhiShThAnabhUtaH; sa hyasyaShaShTho dhAturuktaH||6||  

Garbha (embryo) is produced by the five mahabhutas, i.e. akasha,vayu, agni, jala and prithvi and associated with the consciousness (chetana). It represents the combination of five mahabhutas and is also a holder of consciousness. Thus, the chetana constitutes the sixth dhatu and is responsible also for the formation of garbha (embryo).[6]

 

''Garbha'' (embryo) is produced by the five ''mahabhutas'', i.e. ''akasha,vayu, agni, jala'' and ''prithvi'' and associated with the consciousness (''chetana''). It represents the combination of five ''mahabhutas'' and is also a holder of consciousness. Thus, the ''chetana'' constitutes the sixth ''dhatu'' and is responsible also for the formation of ''garbha'' (embryo).[6]

==== Development of embryo in the womb ====

==== Development of embryo in the womb ====

यया चानुपूर्व्याऽभिनिर्वर्तते कुक्षौ तां व्याख्यास्यामः- गते पुराणे रजसि नवे चावस्थिते शुद्धस्नातांस्त्रियमव्यापन्नयोनिशोणितगर्भाशयामृतुमतीमाचक्ष्महे|  

यया चानुपूर्व्याऽभिनिर्वर्तते कुक्षौ तां व्याख्यास्यामः- गते पुराणे रजसि नवे चावस्थिते शुद्धस्नातांस्त्रियमव्यापन्नयोनिशोणितगर्भाशयामृतुमतीमाचक्ष्महे|  

तया सह तथाभूतया यदा पुमानव्यापन्नबीजो मिश्रीभावं गच्छति, तदा तस्य हर्षोदीरितः परः शरीरधात्वात्माशुक्रभूतोऽङ्गादङ्गात् सम्भवति|  

तया सह तथाभूतया यदा पुमानव्यापन्नबीजो मिश्रीभावं गच्छति, तदा तस्य हर्षोदीरितः परः शरीरधात्वात्माशुक्रभूतोऽङ्गादङ्गात् सम्भवति|  

स तथा हर्षभूतेनात्मनोदीरितश्चाधिष्ठितश्च  बीजरूपो धातुः पुरुषशरीरादभिनिष्पत्त्योचितेन पथा गर्भाशयमनुप्रविश्यार्तवेनाभिसंसर्गमेति||७||  

स तथा हर्षभूतेनात्मनोदीरितश्चाधिष्ठितश्च  बीजरूपो धातुः पुरुषशरीरादभिनिष्पत्त्योचितेन पथा गर्भाशयमनुप्रविश्यार्तवेनाभिसंसर्गमेति||७||

yayā cānupūrvyā'bhinirvartatē kukṣau tāṁ vyākhyāsyāmaḥ- gatē purāṇē rajasi navē cāvasthitēśuddhasnātāṁ striyamavyāpannayōniśōṇitagarbhāśayāmr̥tumatīmācakṣmahē|  

yayā cānupūrvyā'bhinirvartatē kukṣau tāṁ vyākhyāsyāmaḥ- gatē purāṇē rajasi navē cāvasthitēśuddhasnātāṁ striyamavyāpannayōniśōṇitagarbhāśayāmr̥tumatīmācakṣmahē|  

tayā saha tathābhūtayā yadā pumānavyāpannabījō miśrībhāvaṁ gacchati, tadā tasya harṣōdīritaḥ paraḥśarīradhātvātmā śukrabhūtō'ṅgādaṅgāt sambhavati|  

tayā saha tathābhūtayā yadā pumānavyāpannabījō miśrībhāvaṁ gacchati, tadā tasya harṣōdīritaḥ paraḥśarīradhātvātmā śukrabhūtō'ṅgādaṅgāt sambhavati|  

sa tathā harṣabhūtēnātmanōdīritaścādhiṣṭhitaśca [4] bījarūpō dhātuḥ puruṣaśarīrādabhiniṣpattyōcitēnapathā garbhāśayamanupraviśyārtavēnābhisaṁsargamēti||7||  

sa tathā harṣabhūtēnātmanōdīritaścādhiṣṭhitaśca [4] bījarūpō dhātuḥ puruṣaśarīrādabhiniṣpattyōcitēnapathā garbhāśayamanupraviśyārtavēnābhisaṁsargamēti||7||  

yayA cAnupUrvyA~abhinirvartate kukShau tAM vyAkhyAsyAmaH- gate purANe rajasi nave cAvasthiteshuddhasnAtAM striyamavyApannayonishoNitagarbhAshayAmRutumatImAcakShmahe|  

yayA cAnupUrvyA~abhinirvartate kukShau tAM vyAkhyAsyAmaH- gate purANe rajasi nave cAvasthiteshuddhasnAtAM striyamavyApannayonishoNitagarbhAshayAmRutumatImAcakShmahe|  

tayA saha tathAbhUtayA yadA pumAnavyApannabIjo mishrIbhAvaM gacchati, tadA tasya harShodIritaHparaH sharIradhAtvAtmA shukrabhUto~a~ggAda~ggAt sambhavati|  

tayA saha tathAbhUtayA yadA pumAnavyApannabIjo mishrIbhAvaM gacchati, tadA tasya harShodIritaHparaH sharIradhAtvAtmA shukrabhUto~a~ggAda~ggAt sambhavati|  

sa tathA harShabhUtenAtmanodIritashcAdhiShThitashca [4] bIjarUpo dhAtuHpuruShasharIrAdabhiniShpattyocitena pathA garbhAshayamanupravishyArtavenAbhisaMsargameti||7||  

sa tathA harShabhUtenAtmanodIritashcAdhiShThitashca [4] bIjarUpo dhAtuHpuruShasharIrAdabhiniShpattyocitena pathA garbhAshayamanupravishyArtavenAbhisaMsargameti||7||  

Now,  the order in which the embryo develops in  the womb is being explained. After the discharge of menstrual blood and the formation of fresh blood begins, a woman attains the ritumati (state of fertility) provided she has had bath and her genital tract, ovum and uterus are in normal condition. When a man with his unimpaired sperms cohabits with such a woman, his semen which constitutes the essence of the body tissues, comes out driven by orgasm. The semen consisting of sperms motivated by the orgasm is ejaculated from the body of the man and reaches the uterus through the genital tract. Finally, the sperm unites with the ovum. [7]

 

Now,  the order in which the embryo develops in  the womb is being explained. After the discharge of menstrual blood and the formation of fresh blood begins, a woman attains the ''ritumati'' (state of fertility) provided she has had bath and her genital tract, ovum and uterus are in normal condition. When a man with his unimpaired sperms cohabits with such a woman, his semen which constitutes the essence of the body tissues, comes out driven by orgasm. The semen consisting of sperms motivated by the orgasm is ejaculated from the body of the man and reaches the uterus through the genital tract. Finally, the sperm unites with the ovum. [7]

तत्र पूर्वं चेतनाधातुः सत्त्वकरणो  गुणग्रहणाय प्रवर्तते; स हि हेतुः कारणं निमित्तमक्षरं कर्ता मन्ता वेदिता बोद्धा द्रष्टा धाताब्रह्मा विश्वकर्मा विश्वरूपः पुरुषः प्रभवोऽव्ययो नित्यो गुणी ग्रहणं प्रधानमव्यक्तं जीवो ज्ञः पुद्गलश्चेतनावान् विभुर्भूतात्माचेन्द्रियात्मा चान्तरात्मा चेति|  

तत्र पूर्वं चेतनाधातुः सत्त्वकरणो  गुणग्रहणाय प्रवर्तते; स हि हेतुः कारणं निमित्तमक्षरं कर्ता मन्ता वेदिता बोद्धा द्रष्टा धाताब्रह्मा विश्वकर्मा विश्वरूपः पुरुषः प्रभवोऽव्ययो नित्यो गुणी ग्रहणं प्रधानमव्यक्तं जीवो ज्ञः पुद्गलश्चेतनावान् विभुर्भूतात्माचेन्द्रियात्मा चान्तरात्मा चेति|  

स गुणोपादानकालेऽन्तरिक्षं पूर्वतरमन्येभ्यो गुणेभ्य उपादत्ते, यथा- प्रलयात्यये सिसृक्षुर्भूतान्यक्षरभूत आत्मा सत्त्वोपादानःपूर्वतरमाकाशं सृजति, ततः क्रमेण व्यक्ततरगुणान् धातून् वाय्वादिकांश्चतुरः; तथा देहग्रहणेऽपि प्रवर्तमानःपूर्वतरमाकाशमेवोपादत्ते, ततः क्रमेण व्यक्ततरगुणान् धातून् वाय्वादिकांश्चतुरः|  

स गुणोपादानकालेऽन्तरिक्षं पूर्वतरमन्येभ्यो गुणेभ्य उपादत्ते, यथा- प्रलयात्यये सिसृक्षुर्भूतान्यक्षरभूत आत्मा सत्त्वोपादानःपूर्वतरमाकाशं सृजति, ततः क्रमेण व्यक्ततरगुणान् धातून् वाय्वादिकांश्चतुरः; तथा देहग्रहणेऽपि प्रवर्तमानःपूर्वतरमाकाशमेवोपादत्ते, ततः क्रमेण व्यक्ततरगुणान् धातून् वाय्वादिकांश्चतुरः|  

सर्वमपि तु खल्वेतद्गुणोपादानमणुना कालेन भवति||८||

सर्वमपि तु खल्वेतद्गुणोपादानमणुना कालेन भवति||८||

tatra pūrvaṁ cētanādhātuḥ sattvakaraṇō  guṇagrahaṇāya pravartatē; sa hi hētuḥ kāraṇaṁnimittamakṣaraṁ kartā mantā vēditā  bōddhā draṣṭā dhātā brahmā viśvakarmā viśvarūpaḥ puruṣaḥprabhavō'vyayō nityō guṇī grahaṇaṁ pradhānamavyaktaṁ jīvō jñaḥ pudgalaścētanāvān vibhurbhūtātmācēndriyātmā cāntarātmā cēti|  

tatra pūrvaṁ cētanādhātuḥ sattvakaraṇō  guṇagrahaṇāya pravartatē; sa hi hētuḥ kāraṇaṁnimittamakṣaraṁ kartā mantā vēditā  bōddhā draṣṭā dhātā brahmā viśvakarmā viśvarūpaḥ puruṣaḥprabhavō'vyayō nityō guṇī grahaṇaṁ pradhānamavyaktaṁ jīvō jñaḥ pudgalaścētanāvān vibhurbhūtātmācēndriyātmā cāntarātmā cēti|  

sa guṇōpādānakālē'ntarikṣaṁ pūrvataramanyēbhyō guṇēbhya upādattē, yathā- pralayātyayēsisr̥kṣurbhūtānyakṣarabhūta ātmā sattvōpādānaḥ pūrvataramākāśaṁ sr̥jati, tataḥ kramēṇavyaktataraguṇān dhātūn vāyvādikāṁścaturaḥ; tathā dēhagrahaṇē'pi pravartamānaḥpūrvataramākāśamēvōpādattē, tataḥ kramēṇa vyaktataraguṇān dhātūn vāyvādikāṁścaturaḥ|  

sa guṇōpādānakālē'ntarikṣaṁ pūrvataramanyēbhyō guṇēbhya upādattē, yathā- pralayātyayēsisr̥kṣurbhūtānyakṣarabhūta ātmā sattvōpādānaḥ pūrvataramākāśaṁ sr̥jati, tataḥ kramēṇavyaktataraguṇān dhātūn vāyvādikāṁścaturaḥ; tathā dēhagrahaṇē'pi pravartamānaḥpūrvataramākāśamēvōpādattē, tataḥ kramēṇa vyaktataraguṇān dhātūn vāyvādikāṁścaturaḥ|  

sarvamapi tu khalvetadguNopAdAnamaNunA kAlena bhavati||8||  

sarvamapi tu khalvetadguNopAdAnamaNunA kAlena bhavati||8||  

   

   

First of all the chetana dhatu (consciousness) i.e. the soul endowed with mind proceeds for taking hold of qualities. This chetana (consciousness) is known as hetu (associated cause), karaṇa (non-constituent cause), nimitta (competent cause), akshara (the everlasting one), karta (the means), manta (the thinker), vedita (the knower), boddha (the intelligent one),  drashta (the prophet), dhata (the supporter), brahma (the creator), vishwakarma (the builder of the universe/fetus), vishvarupa (taking universal form), purusha (lying in the body), prabhava (the source of origin), avyaya (the immutable) nitya (the eternal) guni (the receptacle of mahabhutas), grahana (receiver), pradhana (the foremost), avyakta (the unmanifested one), jiva (the lively one), jna (the mindful one), pudgala (the ego), chetnavan (one having consciousness), vibhu (omnipresent), bhutatma (pragmatic soul), indriyatma (essence of sense organs) and antaratma (inner soul).  Thus, the soul, at the time of beholding the qualities first of all, creates akasha in the same way as after complete obliteration of entire universe, the God of creation, Brahma created akasha with the support of mind followed by creation of other four elements vayu etc. which have higher degrees of materialistic qualities sequentially. In the same way, the soul, desirous of creating same events in the body, first of all, unites with the akasha and then with other four bhutas whose attributes are more and more manifested sequentially. All these actions take place in a very short time. (anu kala).[8]

First of all the ''chetana dhatu'' (consciousness) i.e. the soul endowed with mind proceeds for taking hold of qualities. This chetana (consciousness) is known as hetu (associated cause), karaṇa (non-constituent cause), nimitta (competent cause), akshara (the everlasting one), karta (the means), manta (the thinker), vedita (the knower), boddha (the intelligent one),  drashta (the prophet), dhata (the supporter), brahma (the creator), vishwakarma (the builder of the universe/fetus), vishvarupa (taking universal form), purusha (lying in the body), prabhava (the source of origin), avyaya (the immutable) nitya (the eternal) guni (the receptacle of mahabhutas), grahana (receiver), pradhana (the foremost), avyakta (the unmanifested one), jiva (the lively one), jna (the mindful one), pudgala (the ego), chetnavan (one having consciousness), vibhu (omnipresent), bhutatma (pragmatic soul), indriyatma (essence of sense organs) and antaratma (inner soul).  Thus, the soul, at the time of beholding the qualities first of all, creates akasha in the same way as after complete obliteration of entire universe, the God of creation, Brahma created akasha with the support of mind followed by creation of other four elements vayu etc. which have higher degrees of materialistic qualities sequentially. In the same way, the soul, desirous of creating same events in the body, first of all, unites with the akasha and then with other four bhutas whose attributes are more and more manifested sequentially. All these actions take place in a very short time. (anu kala).[8]

==== Development in first month ====

==== Development in first month ====