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Mahatigarbhavakranti Sharira (view source)

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<big>'''Abstract'''</big>

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<div style="text-align:justify;">In Charak Samhita, this chapter focuses on garbha (embryo and/or fetus) in regards to the origin, definition of its composition, consecutive development in the womb, factors for growth, destruction and hindering of the birth. Six factors responsible for the formation of embryo and sources of respective organs have been described in detail. Sequential growth and development of fetus has been explained systematically in the womb from first month to tenth month of gestation. Detailed description of garbhopaghatkarbhava (factors inhibiting growth of foetus) and significance of dauhrida (connection of two hearts and its manifestations, mother and foetus) are made clear. Causes of the birth of genetically disordered foetus like putipraja (premature), varta (Female hypogonadism, chromosomalaneuploidy) and trinaputrika (male hypogonadism, chromosomal aneuploidy) are discussed. This chapter also includes the description of classification of sharira (body) and ~~manasa~~ (mind). Further types of mental constitutions based on predominance of sattva, rajas and tamas are sub-classified into 16 types under three major categories viz. sattvika, rajasika and tamasika with their distinguishing features. At the end of chapter, auspicious and inauspicious eight factors for the foetus are mentioned. </div>

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<div style="text-align:justify;">In Charak Samhita, this chapter focuses on [[garbha]] (embryo and/or fetus) in regards to the origin, definition of its composition, consecutive development in the womb, factors for growth, destruction and hindering of the birth. Six factors responsible for the formation of embryo and sources of respective organs have been described in detail. Sequential growth and development of fetus has been explained systematically in the womb from first month to tenth month of gestation. Detailed description of garbhopaghatkarbhava (factors inhibiting growth of foetus) and significance of dauhrida (connection of two hearts and its manifestations, mother and foetus) are made clear. Causes of the birth of genetically disordered foetus like putipraja (premature), varta (Female hypogonadism, chromosomalaneuploidy) and trinaputrika (male hypogonadism, chromosomal aneuploidy) are discussed. This chapter also includes the description of classification of sharira (body) and [[manas]] (mind). Further types of mental constitutions based on predominance of [[sattva]], [[rajas]] and [[tamas]] are sub-classified into 16 types under three major categories viz. sattvika, rajasika and tamasika with their distinguishing features. At the end of chapter, auspicious and inauspicious eight factors for the foetus are mentioned. </div>

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'''Keywords''': Ayurvedic embryology, embryogenesis, Garbha, poshana, nourishment of fetus, Garbha bhavas, factors for fetal development, harmful factors for fetus, dauhrida, desires of pregnant woman, [[prakriti]], basic body constitution, intrauterine growth, genetic and chromosomal deformities, manas [[prakriti]], psychic traits.

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'''Keywords''': Ayurvedic embryology, embryogenesis, [[Garbha]], poshana, nourishment of fetus, [[Garbha]] bhavas, factors for fetal development, harmful factors for fetus, dauhrida, desires of pregnant woman, [[prakriti]], basic body constitution, intrauterine growth, genetic and chromosomal deformities, [[manas]] [[prakriti]], psychic traits.

== Introduction ==

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In the previous chapter ([[Khuddika Garbhavakranti Sharira]]), the six factors (bhava) which are responsible for formation of embryo (garbha) are mentioned along with genetic inheritance in brief. The present chapter deals with complete concepts of Ayurvedic embryology, hence the name ''mahati''; meaning big or detailed. In the beginning Lord Atreya briefs about the contents of the chapter regarding embryo in the form of its definition, its formation and various factors responsible for its sequential development in the womb, factors responsible for growth and development, factors causing morbidity in fetus, different causes for destruction and anomalies in fetus.

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In the previous chapter ([[Khuddika Garbhavakranti Sharira]]), the six factors (bhava) which are responsible for formation of embryo ([[garbha]]) are mentioned along with genetic inheritance in brief. The present chapter deals with complete concepts of Ayurvedic embryology, hence the name ''mahati''; meaning big or detailed. In the beginning Lord Atreya briefs about the contents of the chapter regarding embryo in the form of its definition, its formation and various factors responsible for its sequential development in the womb, factors responsible for growth and development, factors causing morbidity in fetus, different causes for destruction and anomalies in fetus.

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Six factors responsible for the formation of embryo and sources of respective organs have been described in detail. The embryo is produced by five [[mahabhutas]] in association with consciousness (''chetana''). During the first month, the embryo is semisolid in appearance. Thereafter, in second month, it attains round shape. Subsequently, in third month, it develops all the sensory and motor organs, becomes stabilized and gains weight in fourth month, increases blood and muscle in fifth month, while increase in strength and complexion of fetus develops in sixth month. The fetus attains over-all maturity during the seventh month; and in eight month, due to instability of the ''ojas'', delivery of the fetus is prone to danger.

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Six factors responsible for the formation of embryo and sources of respective organs have been described in detail. The embryo is produced by five [[mahabhutas]] in association with consciousness (''chetana''). During the first month, the embryo is semisolid in appearance. Thereafter, in second month, it attains round shape. Subsequently, in third month, it develops all the sensory and motor organs, becomes stabilized and gains weight in fourth month, increases blood and muscle in fifth month, while increase in strength and complexion of fetus develops in sixth month. The fetus attains over-all maturity during the seventh month; and in eight month, due to instability of the ''[[ojas]]'', delivery of the fetus is prone to danger.

If the fetus remains in the womb after the period of parturition, which has been defined as the period between 9 to 10 months, it is considered abnormal or ''vaikarika prasavakala''. Normalcy of six factors is responsible for the growth and development of fetus; and growing fetus obtains nourishment through the ''upasneha'' (perfusion, osmosis, active and passive transport) and ''upasweda'' (warmth). Abnormality in these factors leads to destruction of fetus or still birth.

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The diet consumed by the woman and her psychological state during pregnancy also affects the fetus. Wishes of the fetus are expressed through the mother and these should be fulfilled. Suppression of acute desires causes death of the fetus whereas mild ones cause abnormalities due to vitiation of ''vata''.

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The diet consumed by the woman and her psychological state during pregnancy also affects the fetus. Wishes of the fetus are expressed through the mother and these should be fulfilled. Suppression of acute desires causes death of the fetus whereas mild ones cause abnormalities due to vitiation of ''[[vata]]''.

The factors responsible for genetic disorder of fetus due to abnormalities in male and female chromosomes and genes are described. By obtaining the knowledge of factors responsible for the proper growth or retardation of the fetus, one should avoid or modify those factors which come in the way of its proper development.

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</div></div>

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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]

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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]

</div>

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

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

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</div></div>

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

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

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=== Composition of embryo ===

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</div></div>

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''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]

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''[[Garbha]]'' (embryo) is produced by the five ''[[mahabhuta]]s'', i.e. ''[[akasha]],[[vayu]], [[agni]], [[jala]]'' and ''[[prithvi]]'' and associated with the consciousness (''chetana''). It represents the combination of five ''[[mahabhuta]]s'' 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]

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

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</div></div>

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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), ''karana'' (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), ''jeeva'' (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]

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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), ''karana'' (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), ''jeeva'' (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]

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=== Development in first month ===

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</div></div>

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In the first month of gestation, the soul possessing all the qualities gets amalgamated with all the ''~~dhatus~~'' to form ''khetabhuta'' (semisolid, sticky substance) in which all the body parts are not manifested in spite of their presence in explicated or non-explicated form. [9]

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In the first month of gestation, the soul possessing all the qualities gets amalgamated with all the ''[[dhatu]]s'' to form ''khetabhuta'' (semisolid, sticky substance) in which all the body parts are not manifested in spite of their presence in explicated or non-explicated form. [9]

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=== Features in second month ===

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Some of the body parts of fetus like those having origin in mother etc. have already been enumerated earlier. Now we will enlist them according to the category based on modifications of the ''~~pancha mahabhuta~~'' (five elements) with some additional ones.

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Some of the body parts of fetus like those having origin in mother etc. have already been enumerated earlier. Now we will enlist them according to the category based on modifications of the ''[[panchamahabhuta]]'' (five elements) with some additional ones.

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Even those parts originated from mother etc. are also due to modifications on ''~~pancha mahabhuta~~''.

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Even those parts originated from mother etc. are also due to modifications on ''[[panchamahabhuta]]''.

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In the fetus, the parts originated from ''akasha mahabhuta'' are- sound, auditory sensation, lightness, fineness and space; the parts from ''vayu mahabhuta'' are – tangibility, sense of touch, roughness, impulsion, structuring of body tissues and maintaining of movements of the body and ''dosha''; the parts belonging to ''agni mahabhuta'' are visible form, vision, brightness, digestion and heat; those belonging to ''apa mahabhuta'' are taste, sense of taste, coldness, softness, unctuousness and moisture; those belonging to ''prithvi~~'' ''~~mahabhuta'' are odor, sensation of smell, heaviness, steadiness and material form. [12]

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In the fetus, the parts originated from ''[[akasha mahabhuta]]'' are- sound, auditory sensation, lightness, fineness and space; the parts from ''[[vayu mahabhuta]]'' are – tangibility, sense of touch, roughness, impulsion, structuring of body tissues and maintaining of movements of the body and ''[[dosha]]''; the parts belonging to ''[[agni mahabhuta]]'' are visible form, vision, brightness, digestion and heat; those belonging to ''[[apa mahabhuta]]'' are taste, sense of taste, coldness, softness, unctuousness and moisture; those belonging to ''[[prithvi mahabhuta]]'' are odor, sensation of smell, heaviness, steadiness and material form. [12]

</div>

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=== ''Loka purusha'' theory ===

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=== ''Loka [[purusha]]'' theory ===

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</div></div>

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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 and breasts, signs of puberty like production of semen and 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]

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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 and breasts, signs of puberty like production of semen and 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 [[mahabhuta]]s 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]

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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]

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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]

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=== Features in fourth month ===

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</div></div>

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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 do not consider this month fit for labor. [24]

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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 do not consider this month fit for labor. [24]

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=== Time of delivery ===

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</div></div>

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With the normalcy of the ''matrijadi'' (maternal etc.) six factors responsible for the production of the fetus viz. mother (ovum) father (sperm), ''satmya'' (adaptability), ''rasa'' (nutritive fluid) and ''sattva'' (mind) along with compliance to the code and conduct of dos and don’ts in the pregnancy by the mother, the fetus obtains its nourishment through ''upasneha'' (perfusion, osmosis, active and passive transport) and ''upasveda'' (warmth) from the mother as a result of passage of time and own nature fetus obtains growth and development in uterus. [27]

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With the normalcy of the ''matrijadi'' (maternal etc.) six factors responsible for the production of the fetus viz. mother (ovum) father (sperm), ''[[satmya]]'' (adaptability), ''[[rasa]]'' (nutritive fluid) and ''sattva'' (mind) along with compliance to the code and conduct of dos and don’ts in the pregnancy by the mother, the fetus obtains its nourishment through ''upasneha'' (perfusion, osmosis, active and passive transport) and ''upasveda'' (warmth) from the mother as a result of passage of time and own nature fetus obtains growth and development in uterus. [27]

</div>

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</div></div>

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In this verse, Lord Atreya said that I will explain, how the fetus does not get destroyed completely, but gets abnormalities/anomalies with the exposure of causative factors. When a woman gets indulged in ''dosha'' aggravating factors (diet/activities), it results in spread of these ''dosha'' in her body. When they reach ''shonita'' (ovum) and ''garbhashaya'' (uterus including fallopian tubes) and do not cause complete vitiation of ''shonita'' and ''garbhashaya'', in this situation when the woman is conceived with partially vitiated ''shonita'' and ''garbhashaya'', then abnormality of one or more organs occur due to vitiation of maternally derived organs of that ''garbha''. Whatever the ''beeja'' forming organs or part of ''beeja'' gets vitiated, corresponding organ gets abnormality (''vikriti'').

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In this verse, Lord Atreya said that I will explain, how the fetus does not get destroyed completely, but gets abnormalities/anomalies with the exposure of causative factors. When a woman gets indulged in ''[[dosha]]'' aggravating factors (diet/activities), it results in spread of these ''[[dosha]]'' in her body. When they reach ''shonita'' (ovum) and ''garbhashaya'' (uterus including fallopian tubes) and do not cause complete vitiation of ''shonita'' and ''garbhashaya'', in this situation when the woman is conceived with partially vitiated ''shonita'' and ''garbhashaya'', then abnormality of one or more organs occur due to vitiation of maternally derived organs of that ''[[garbha]]''. Whatever the ''beeja'' forming organs or part of ''beeja'' gets vitiated, corresponding organ gets abnormality (''vikriti'').

When the ''garbhashayabijabhaga'' (gene related to uterus) in the ovum of the mother gets vitiated, then she produces an infertile or ''vandhya'' female child and when the ''garbhashayabijabhagavayava'' (chromosome) in the ovum of a woman gets vitiated, then she produces a ''putipraja'' ((whose child dies before delivery). When the ''garbhashayabijabhagavayava'' as well as a part of female body producing ''beejabhaga'' of ovum in a woman gets vitiated, birth of a child takes place called ''varta'' (birth with female appearance but actually is not a female).These deformities are caused by the vitiation of the ovum. These are the morbidities due to involvement of the female chromosomes. [30]

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</div></div>

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Thus, the abnormalities of organs derived from the mother (ovum) and father (sperm) has been explained. On the same line, the abnormalities of the organs resulting from ''satmya'' (adaptability), ''rasa'' (digestive product of the mother’s food) and ''sattva'' (mind) should be considered. [32]

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Thus, the abnormalities of organs derived from the mother (ovum) and father (sperm) has been explained. On the same line, the abnormalities of the organs resulting from ''[[satmya]]'' (adaptability), ''[[rasa]]'' (digestive product of the mother’s food) and ''sattva'' (mind) should be considered. [32]

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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~~''.

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There are three bodily ''[[dosha]]s'' i.e. ''[[vata]], [[pitta]]'' and ''[[kapha]]''- they vitiate the body. Again, there are two ''[[dosha]]s'' 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 ''[[dosha]]s''.

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=== Four types of body types ===

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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]

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

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=== Six types of ''[[rajas]]'' dominant psychic constitution ===

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

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

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

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

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=== Three types of ''[[tamas]]'' dominant psychic constitution ===

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Competent cause (''nimitta''), soul, ''prakriti'', gradual development of the fetus in uterus and the factors responsible for the growth are the five auspicious things for the conception. [42]

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Competent cause (''nimitta''), soul, ''[[prakriti]]'', gradual development of the fetus in uterus and the factors responsible for the growth are the five auspicious things for the conception. [42]

</div>

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*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.

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*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. This combined form is termed as 'garbha'.

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*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. This combined form is termed as '[[garbha]]'.

*The [[mahabhuta]] are basic constituents of embryo. Chronological development of [[mahabhuta]] is owing to a sequence according to their production or creation in nature.

*In the fetus, the parts originated from [[akasha mahabhuta]] are- sound, auditory sensation, lightness, fineness and space; the parts from [[vayu mahabhuta]] are – tangibility, sense of touch, roughness, impulsion, structuring of body tissues and maintaining of movements of the body and [[dosha]]; the parts belonging to [[agni mahabhuta]] are visible form, vision, brightness, digestion and heat; those belonging to [[apa mahabhuta]] are taste, sense of taste, coldness, softness, unctuousness and moisture; those belonging to [[prithvi mahabhuta]] are odor, sensation of smell, heaviness, steadiness and material form.

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*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 and origin of the body it resides into.

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*The behavior trait of a person depends upon the dominance of ''sattva, rajas'' or ''tamas'' in psychic constitution.

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*The behavior trait of a person depends upon the dominance of ''[[sattva]], [[rajas]]'' or ''[[tamas]]'' in psychic constitution.

*The body influences the mind and vice versa. Thus each somatic disorder affects psyche and each psychiatric disorder affects soma.

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*There are total eight factors (ashta bhava) that influence embryognesis. Five factors are beneficial for development and three are harmful or destructive. Competent cause (''nimitta''), soul, [[prakriti]], gradual development of the fetus in uterus and the factors responsible for the growth are the five auspicious things for the conception.The factors which are responsible for the prevention of conception, damaging the fetus and teratological abnormalities are three inauspicious factors responsible for ''garbhavighataka'' or destructors of fetus.

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*There are total eight factors (ashta bhava) that influence embryognesis. Five factors are beneficial for development and three are harmful or destructive. Competent cause (''nimitta''), soul, [[prakriti]], gradual development of the fetus in uterus and the factors responsible for the growth are the five auspicious things for the conception. The factors which are responsible for the prevention of conception, damaging the fetus and teratological abnormalities are three inauspicious factors responsible for ''garbhavighataka'' or destructors of fetus.

== Vidhi Vimarsha (Applied Inferences) ==

Eganeesh

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