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=== Abstract ===

=== Abstract ===

 

''Gotra'', in literal Sanskrit, 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 [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. In this chapter, Lord Atreya answers thirty six specific questions of Agnivesha on a wide range of topics such as the causes of human embryo, labor, sex determination of the embryo, congenital anomalies, transmigration of the ''atma'', and related phenomena. 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.

''Gotra'', in literal Sanskrit, 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 [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. In this chapter, Lord Atreya answers thirty six specific questions of Agnivesha on a wide range of topics such as the causes of human embryo, labor, sex determination of the embryo, congenital anomalies, transmigration of the ''atma'', and related phenomena. 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.

'''Keywords''': ''Atulya-gotra,Shukra, Garbha, Ojoshana, Bīja, Dwireta, Klība, Prajnyaparadha, Pratikarma, Daiva'' , and ''Paurusha''.

'''Keywords''': ''Atulya-gotra,Shukra, Garbha, Ojoshana, Bīja, Dwireta, Klība, Prajnyaparadha, Pratikarma, Daiva'' , and ''Paurusha''.

 

=== Introduction ===

=== Introduction ===

 

Vedic families – and societies – were largely divided into patrilineal clans (''gotras''), where each clan could trace their origins to a common male ancestor. The sages of antiquity knew of various disorders caused due to in-breeding within families, and thus forbade marriages within a ''gotra''. To them, the study of human physiology required an analysis of the human embryo within the womb, and that managing disorders right at the stage of conception was important in ensuring good health within families and societies.

Vedic families – and societies – were largely divided into patrilineal clans (''gotras''), where each clan could trace their origins to a common male ancestor. The sages of antiquity knew of various disorders caused due to in-breeding within families, and thus forbade marriages within a ''gotra''. To them, the study of human physiology required an analysis of the human embryo within the womb, and that managing disorders right at the stage of conception was important in ensuring good health within families and societies.

The preceding chapter dealt with overarching concepts of physical and spiritual importance, such as ''purusha, atma, 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 of various factors influencing the embryogenesis, fetal growth and development, genetic abnormalities, features of ''sadya-grihita garbha'' (a female who has just conceived) etc. Consanguinity (''tulya gotra'') is being related to someone by blood, in contrast to ''atulya gotra''.

The preceding chapter dealt with overarching concepts of physical and spiritual importance, such as ''purusha, atma, 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 of various factors influencing the embryogenesis, fetal growth and development, genetic abnormalities, features of ''sadya-grihita garbha'' (a female who has just conceived) etc. Consanguinity (''tulya gotra'') is being related to someone by blood, in contrast to ''atulya gotra''.

 

===Sanskrit text, Transliteration and English Translation===

===Sanskrit text, Transliteration and English Translation===

śukraM tadasya pravadanti dhIrA yaddhIyate garbhasamudbhavAya|  

śukraM tadasya pravadanti dhIrA yaddhIyate garbhasamudbhavAya|  

vAyvagnibhUmyabguNapAdavattat ShaDbhyo rasebhyaH prabhavashca tasya||4||  

vAyvagnibhUmyabguNapAdavattat ShaDbhyo rasebhyaH prabhavashca tasya||4||  

 

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 ''mahabhutas'') which contribute one fourth of the attributes of each of the ''mahabhuta'' and is originated from six ''rasas''.[4]

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 ''mahabhutas'') which contribute one fourth of the attributes of each of the ''mahabhuta'' and is originated from six ''rasas''.[4]

 

सम्पूर्णदेहः समये सुखं च गर्भः कथं केन च जायते स्त्री|  

सम्पूर्णदेहः समये सुखं च गर्भः कथं केन च जायते स्त्री|  

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

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

kasmAddviretAH pavanendriyo vA saMskAravAhI naranAriShaNDau|  

kasmAddviretAH pavanendriyo vA saMskAravAhI naranAriShaNDau|  

vakrI tatherShyAbhiratiH kathaM vA sa~jjAyate vAtikaShaNDako vA||17||

vakrI tatherShyAbhiratiH kathaM vA sa~jjAyate vAtikaShaNDako vA||17||

 

Why does the progeny become ''dwireta'' (hermaphrodite), ''pavanendriya'' (devoid of semen), ''samskaravahi'' (one whose semen pathway is obstructed by ''vata''), ''narashanda'' (male sterility), ''narīshanda'' (female sterility), ''vakrī'' (curved), ''irshyabhirati'' (one with mixoscopia) and ''vatikashandaka'' (one whose testicles are destroyed due to ''vayu'' and ''agni'' (''pitta'')) [17]

Why does the progeny become ''dwireta'' (hermaphrodite), ''pavanendriya'' (devoid of semen), ''samskaravahi'' (one whose semen pathway is obstructed by ''vata''), ''narashanda'' (male sterility), ''narīshanda'' (female sterility), ''vakrī'' (curved), ''irshyabhirati'' (one with mixoscopia) and ''vatikashandaka'' (one whose testicles are destroyed due to ''vayu'' and ''agni'' (''pitta'')) [17]

 

बीजात् समांशादुपतप्तबीजात् स्त्रीपुंसलिङ्गी भवति द्विरेताः|  

बीजात् समांशादुपतप्तबीजात् स्त्रीपुंसलिङ्गी भवति द्विरेताः|  

शुक्राशयं गर्भगतस्य हत्वा [१०] करोति वायुः पवनेन्द्रियत्वम्||१८||  

शुक्राशयं गर्भगतस्य हत्वा [१०] करोति वायुः पवनेन्द्रियत्वम्||१८||  

bIjAt samAMshAdupataptabIjAt strIpuMsali~ggI bhavati dviretAH|  

bIjAt samAMshAdupataptabIjAt strIpuMsali~ggI bhavati dviretAH|  

śukrashayaM garbhagatasya hatvA [10] karoti vAyuH pavanendriyatvam||18||

śukrashayaM garbhagatasya hatvA [10] karoti vAyuH pavanendriyatvam||18||

 

In case the zygote is formed by sperm and ovum equally or is damaged, 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]

In case the zygote is formed by sperm and ovum equally or is damaged, 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]

 

शुक्राशयद्वारविघट्टनेन संस्कारवाहं [११] कुरुतेऽनिलश्च|  

शुक्राशयद्वारविघट्टनेन संस्कारवाहं [११] कुरुतेऽनिलश्च|  

मन्दाल्पबीजावबलावहर्षौ क्लीबौ च हेतुर्विकृतिद्वयस्य||१९||  

मन्दाल्पबीजावबलावहर्षौ क्लीबौ च हेतुर्विकृतिद्वयस्य||१९||  

śukrashayadvAravighaTTanena saMskAravAhaM [11] kurute~anilashca|  

śukrashayadvAravighaTTanena saMskAravAhaM [11] kurute~anilashca|  

mandAlpabIjAvabalAvaharShau klIbau ca heturvikRutidvayasya||19||

mandAlpabIjAvabalAvaharShau klIbau ca heturvikRutidvayasya||19||

 

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]

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]

 

मातुर्व्यवायप्रतिघेन वक्री स्याद्बीजदौर्बल्यतया पितुश्च|  

मातुर्व्यवायप्रतिघेन वक्री स्याद्बीजदौर्बल्यतया पितुश्च|  

ईर्ष्याभिभूतावपि मन्दहर्षावीर्ष्यारतेरेव [१२] वदन्ति हेतुम्||२०||  

ईर्ष्याभिभूतावपि मन्दहर्षावीर्ष्यारतेरेव [१२] वदन्ति हेतुम्||२०||  

mAturvyavAyapratighena vakrI syAdbIjadaurbalyatayA pitushca|  

mAturvyavAyapratighena vakrI syAdbIjadaurbalyatayA pitushca|  

IrShyAbhibhUtAvapi mandaharShAvIrShyAratereva [12] vadanti hetum||20||

IrShyAbhibhUtAvapi mandaharShAvIrShyAratereva [12] vadanti hetum||20||

 

Due to the mother’s lack of desire (for coitus) or complicated posture (during coitus) and also due to ''shukra'' deficiency 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 have mild passion.[20]

Due to the mother’s lack of desire (for coitus) or complicated posture (during coitus) and also due to ''shukra'' deficiency 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 have mild passion.[20]

 

वाय्वग्निदोषाद्वृषणौ तु यस्य नाशं गतौ वातिकषण्डकः सः|  

वाय्वग्निदोषाद्वृषणौ तु यस्य नाशं गतौ वातिकषण्डकः सः|  

इत्येवमष्टौ विकृतिप्रकाराः कर्मात्मकानामुपलक्षणीयाः||२१||  

इत्येवमष्टौ विकृतिप्रकाराः कर्मात्मकानामुपलक्षणीयाः||२१||  

putraM tvato li~ggaviparyayeNa vyAmishrali~ggA prakRutiM tRutIyAm|  

putraM tvato li~ggaviparyayeNa vyAmishrali~ggA prakRutiM tRutIyAm|  

garbhopapattau tu manaH striyA yaM jantuM vrajettatsadRushaM prasUte||25||  

garbhopapattau tu manaH striyA yaM jantuM vrajettatsadRushaM prasUte||25||  

 

Activities mostly to the left side of the mother, desire for man, feminine dreams, as well as feminine drinks, foods, conducts and activities, foetus stationed in the left side of the womb, gravid uterus that is not round in shape, profuse lactation in the left breast—these indicate the female foetus. Signs- symptoms contrary to the above indicate the male foetus, while a mixture of the above indicate those of a hermaphrodite. A child resembles that person to whom the mother’s mind is attracted to during conception.||25-26||

Activities mostly to the left side of the mother, desire for man, feminine dreams, as well as feminine drinks, foods, conducts and activities, foetus stationed in the left side of the womb, gravid uterus that is not round in shape, profuse lactation in the left breast—these indicate the female foetus. Signs- symptoms contrary to the above indicate the male foetus, while a mixture of the above indicate those of a hermaphrodite. A child resembles that person to whom the mother’s mind is attracted to during conception.||25-26||

 

गर्भस्य चत्वारि चतुर्विधानि भूतानि मातापितृसम्भवानि|  

गर्भस्य चत्वारि चतुर्विधानि भूतानि मातापितृसम्भवानि|  

आहारजान्यात्मकृतानि चैव सर्वस्य सर्वाणि भवन्ति देहे||२६||  

आहारजान्यात्मकृतानि चैव सर्वस्य सर्वाणि भवन्ति देहे||२६||  

teShAM visheShAdbalavanti yAni bhavanti mAtApitRukarmajAni|  

teShAM visheShAdbalavanti yAni bhavanti mAtApitRukarmajAni|  

tAni vyavasyet sadRushatvahetuM sattvaM yathAnUkamapi vyavasyet||27||

tAni vyavasyet sadRushatvahetuM sattvaM yathAnUkamapi vyavasyet||27||

 

Foetus is made up of four set of four ''mahabhutas'' (i.e., of all except ''akasha''), i.e., one set each from the mother, the father, nutrition from the mother, and the self. 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||

Foetus is made up of four set of four ''mahabhutas'' (i.e., of all except ''akasha''), i.e., one set each from the mother, the father, nutrition from the mother, and the self. 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||

 

कस्मात् प्रजां स्त्री विकृतां प्रसूते हीनाधिकाङ्गीं विकलेन्द्रियां वा|  

कस्मात् प्रजां स्त्री विकृतां प्रसूते हीनाधिकाङ्गीं विकलेन्द्रियां वा|  

देहात् कथं देहमुपैति चान्यमात्मा सदा कैरनुबध्यते च||२८||  

देहात् कथं देहमुपैति चान्यमात्मा सदा कैरनुबध्यते च||२८||  

varShAsu kAShThAshmaghanAmbuvegAstaroH saritsrotasi saMsthitasya|  

varShAsu kAShThAshmaghanAmbuvegAstaroH saritsrotasi saMsthitasya|  

yathaiva kuryurvikRutiM tathaiva garbhasya kukShau niyatasya doShAH||30||  

yathaiva kuryurvikRutiM tathaiva garbhasya kukShau niyatasya doShAH||30||  

 

Due to defects in the sperm/ovum, past deeds of the soul, uterus, time and mother’s food and behavior, ''doshas'' 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, ''doshas'' cause abnormalities in fetus situated in the womb.||29-30||

Due to defects in the sperm/ovum, past deeds of the soul, uterus, time and mother’s food and behavior, ''doshas'' 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, ''doshas'' cause abnormalities in fetus situated in the womb.||29-30||

 

भूतैश्चतुर्भिः सहितः सुसूक्ष्मैर्मनोजवो देहमुपैति देहात्|  

भूतैश्चतुर्भिः सहितः सुसूक्ष्मैर्मनोजवो देहमुपैति देहात्|  

कर्मात्मकत्वान्न तु तस्य दृश्यं दिव्यं विना दर्शनमस्ति रूपम्||३१||  

कर्मात्मकत्वान्न तु तस्य दृश्यं दिव्यं विना दर्शनमस्ति रूपम्||३१||  

sa sarvagaH sarvasharIrabhRucca sa vishvakarmA sa ca vishvarUpaH|  

sa sarvagaH sarvasharIrabhRucca sa vishvakarmA sa ca vishvarUpaH|  

sa cetanAdhAturatIndriyashca sa nityayuk sAnushayaH sa eva [16] ||32||  

sa cetanAdhAturatIndriyashca sa nityayuk sAnushayaH sa eva [16] ||32||  

 

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 attachment etc.||32||

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 attachment etc.||32||

 

रसात्ममातापितृसम्भवानि भूतानि विद्याद्दश षट् च देहे|  

रसात्ममातापितृसम्भवानि भूतानि विद्याद्दश षट् च देहे|  

चत्वारि तत्रात्मनि संश्रितानि स्थितस्तथाऽऽत्मा च चतुर्षु तेषु||३३||  

चत्वारि तत्रात्मनि संश्रितानि स्थितस्तथाऽऽत्मा च चतुर्षु तेषु||३३||  

bhUtAni catvAri tu karmajAni yAnyAtmalInAni vishanti garbham|  

bhUtAni catvAri tu karmajAni yAnyAtmalInAni vishanti garbham|  

sa bIjadharmA hyaparAparANi dehAntarANyAtmani yAti yAti||35||  

sa bIjadharmA hyaparAparANi dehAntarANyAtmani yAti yAti||35||  

 

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 a cyclic of birth and death). ||35||

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 a cyclic of birth and death). ||35||

 

रूपाद्धि रूपप्रभवः प्रसिद्धः कर्मात्मकानां मनसो मनस्तः|  

रूपाद्धि रूपप्रभवः प्रसिद्धः कर्मात्मकानां मनसो मनस्तः|  

भवन्ति ये त्वाकृतिबुद्धिभेदारजस्तमस्तत्र च कर्म हेतुः||३६||  

भवन्ति ये त्वाकृतिबुद्धिभेदारजस्तमस्तत्र च कर्म हेतुः||३६||  

rUpAddhi rUpaprabhavaH prasiddhaH karmAtmakAnAM manaso manastaH|  

rUpAddhi rUpaprabhavaH prasiddhaH karmAtmakAnAM manaso manastaH|  

bhavanti ye tvAkRutibuddhibhedArajastamastatra ca karma hetuH||36||  

bhavanti ye tvAkRutibuddhibhedArajastamastatra ca karma hetuH||36||  

 

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 the other is caused by ''rajas, tamas'' and the past deeds.

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 the other is caused by ''rajas, tamas'' and the past deeds.

 

अतीन्द्रियैस्तैरतिसूक्ष्मरूपैरात्मा कदाचिन्न वियुक्तरूपः|  

अतीन्द्रियैस्तैरतिसूक्ष्मरूपैरात्मा कदाचिन्न वियुक्तरूपः|  

न कर्मणा नैव मनोमतिभ्यां न चाप्यहङ्कारविकारदोषैः||३७||  

न कर्मणा नैव मनोमतिभ्यां न चाप्यहङ्कारविकारदोषैः||३७||  

rajastamobhyAM hi mano~anubaddhaM j~jAnaM vinA tatra hi sarvadoShAH|  

rajastamobhyAM hi mano~anubaddhaM j~jAnaM vinA tatra hi sarvadoShAH|  

gatipravRuttyostu nimittamuktaM manaH sadoShaM balavacca karma||38||  

gatipravRuttyostu nimittamuktaM manaH sadoShaM balavacca karma||38||  

 

The soul is never dissociated with the subtle and sense-transcending ''bhutas'', past deeds, mind, intellect, ego and other ''doshas'' or ''vikara''. Mind is associated with ''rajas'' and ''tamas'', while all defects are caused by ignorance (''tamas''). The cause of movement and inclination of soul from one body to another is defective mind and potent past deeds. ||37-38||

The soul is never dissociated with the subtle and sense-transcending ''bhutas'', past deeds, mind, intellect, ego and other ''doshas'' or ''vikara''. Mind is associated with ''rajas'' and ''tamas'', while all defects are caused by ignorance (''tamas''). The cause of movement and inclination of soul from one body to another is defective mind and potent past deeds. ||37-38||

 

रोगाः कुतः संशमनं किमेषां हर्षस्य शोकस्य च किं निमित्तम्|  

रोगाः कुतः संशमनं किमेषां हर्षस्य शोकस्य च किं निमित्तम्|  

शरीरसत्त्वप्रभवा विकाराः कथं न शान्ताः पुनरापतेयुः||३९||  

शरीरसत्त्वप्रभवा विकाराः कथं न शान्ताः पुनरापतेयुः||३९||  

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

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

 

*The prerequisites of a healthy conception includethe clan (''gotra'') of male, ovulatory period (''rajah-kshayante''), psychic component (''rahovisrishta''), posture during coitus (''mithuna'') and ''shukra''. The expectant couples have to be very conscious of these facts to achieve a healthy embryo.

*The prerequisites of a healthy conception includethe clan (''gotra'') of male, ovulatory period (''rajah-kshayante''), psychic component (''rahovisrishta''), posture during coitus (''mithuna'') and ''shukra''. The expectant couples have to be very conscious of these facts to achieve a healthy embryo.

*The word ''shukra'' denotes different components in both male and female. In a broad sense, it could mean the whole semen, sperm, ovum and sex hormones. Here it refers to sperm, also called ''sukshma-beeja'' (CK on CS.Sa.2/3).  

*The word ''shukra'' denotes different components in both male and female. In a broad sense, it could mean the whole semen, sperm, ovum and sex hormones. Here it refers to sperm, also called ''sukshma-beeja'' (CK on CS.Sa.2/3).  

#Prajñāparādha (prajñāparādh, प्रज्ञापराध:): It is defined as unwholesome action due to derangement of intellect, restraint and memory; intellectual error (CS.Sa.1/102)  

#Prajñāparādha (prajñāparādh, प्रज्ञापराध:): It is defined as unwholesome action due to derangement of intellect, restraint and memory; intellectual error (CS.Sa.1/102)  

#Pratikarma (Pratikarma, प्रतिकर्म:): Synonym of cikitsa; remedy, treatment, measure and so on.

#Pratikarma (Pratikarma, प्रतिकर्म:): Synonym of cikitsa; remedy, treatment, measure and so on.