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Mahatigarbhavakranti Sharira (view source)

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== Introduction ==

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In the previous chapter ([[Khuddika Garbhavakranti Sharira]]), the six factors or ''bhavas'' which are responsible for formation of ''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.

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 mucoid. 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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iti ha smAha bhagavAnAtreyaH||2||

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Now we shall expound the chapter "Mahatigarbhavakranti Sharira" (Detail description on embryonic development). Thus said Lord Atreya.[1-2]

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=== Queries on embryology ===

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yatashca garbhaH sambhavati, yasmiMshca garbhasa~jj~jA, yadvikArashca garbhaH, yayAcAnupUrvyA~abhinirvartate kukShau, yashcAsya vRuddhihetuH, yatashcAsyAjanma bhavati, yatashcajAyamAnaH kukShau vinAshaM prApnoti, yatashca kArtsnyenAvinashyan vikRutimApadyate,tadanuvyAkhyAsyAmaH||3||

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Now I shall describe about the factors responsible for the origin of the embryo, its definition, composition, consecutive development in the womb, causes of growth, causes of the delayed/late birth, causes of demolition of the embryo in the womb and the causes of the morbidity without absolute demolition. [3]

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=== Factors responsible for origin of embryo ===

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

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

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shukrashoNitajIvasaMyoge tu khalu kukShigate garbhasa~jj~jA bhavati||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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evamanayA yuktyA pa~jcamahAbhUtavikArasamudAyAtmako garbhashcetanAdhiShThAnabhUtaH; sa hyasyaShaShTho dhAturuktaH||6||

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

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garbhAshayamanupravishyArtavenAbhisaMsargameti||7||

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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]

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sarvamapi tu khalvetadguNopAdAnamaNunA kAlena bhavati||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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sa sarvaguNavAn garbhatvamApannaH prathame mAsi sammUrcchitaH sarvadhAtukaluShIkRutaH kheTabhUto bhavatyavyaktavigrahaH sadasadbhUtA~ggAvayavaH||9||

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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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=== Features in second month ===

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tatra ghanaH puruShaH, peshI strI, arbudaM napuMsakam||10||

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During the second month of gestation, the embryo takes the form of solid mass. If it takes oval shape, then the born child would be a male, if it takes elongated shape, the female child will be born, and in the case of tumor shaped (round and elevated) mass, the hermaphrodite. [10]

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=== Features in third month ===

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tatrAsyAkAshAtmakaM shabdaH shrotraM lAghavaM saukShmyaM vivekashca, vAyvAtmakaM sparshaH sparshanaM raukShyaM preraNaM dhAtuvyUhanaMceShTAshca shArIryaH, agnyAtmakaM rUpaM darshanaM prakAshaH paktirauShNyaM ca, abAtmakaM raso rasanaM shaityaM mArdavaM snehaH kledashca,pRuthivyAtmakaM gandho ghrANaM gauravaM sthairyaM mUrtishceti||12||

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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.

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

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

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yAvanto hi loke mUrtimanto bhAvavisheShAstAvantaH puruShe, yAvantaH puruShe tAvanto loke iti;budhAstvevaM draShTumicchanti||13||

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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]

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

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tadyathA- klaibyaM bhIrutvamavaishAradyaM moho~anavasthAnamadhogurutvamasahanaM shaithilyaMmArdavaM garbhAshayabIjabhAgastathAyuktAni cAparANi strIkarANi, ato viparItAni puruShakarANi,ubhayabhAgAvayavA [19] napuMsakakarANi bhavanti||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 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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tasmAt priyahitAbhyAM garbhiNIM visheSheNopacaranti kushalAH||15||

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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]

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=== Signs of pregnancy ===

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tadyathA- ArtavAdarshanamAsyasaMsravaNamanannAbhilAShashchardirarocako~amlakAmatA cavisheSheNa shraddhApraNayanamuccAvaceShu bhAveShu gurugAtratvaM cakShuShorglAniH stanayoHstanyamoShThayoH stanamaNDalayoshca kArShNyamatyarthaM shvayathuH pAdayorIShallomarAjyudgamoyonyAshcATAlatvamiti garbhe paryAgate rUpANi bhavanti||16||

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Now I shall explain in brief the signs and symptoms that are indicative of pregnancy as well as the bi-cardiac condition. The knowledge of signs and symptoms facilitate the management of these conditions. Therefore, it is necessary to explain their signs and symptoms such as- amenorrhoea, excessive salivation, lack of desire to take food, vomiting, loss of appetite, liking for sour things, liking for all types of food- both wholesome and unwholesome, heaviness of the body, feeling of heaviness in the eyes, appearance of milk in breasts, appearance of excessive darkness in the lips and the areola of breasts, mild edema on feet, appearance of small hairs and dilatation of vagina. [16]

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sA yadyadicchettattadasyai dadyAdanyatra garbhopaghAtakarebhyo bhAvebhyaH||17||

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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]

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=== Harmful factors in pregnancy ===

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garbhopaghAtakarAstvime bhAvA bhavantiH; tadyathA- sarvamatigurUShNatIkShNaM dAruNAshca ceShTAH;imAMshcAnyAnupadishanti vRuddhAH- devatArakSho~anucaraparirakShaNArthaM na raktAni vAsAMsibibhRuyAnna madakarANi madyAnyabhyavaharenna yAnamadhirohenna mAMsamashnIyAtsarvendriyapratikUlAMshca bhAvAn dUrataH parivarjayet, yaccAnyadapi ki~jcit striyo vidyuH||18||

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The following factors are harmful for the fetus for example-excessive use of heavy, hot and pungent substances, exertion activities, and others as instructed by elder persons. For the protection from the effect of gods, devils and their followers like she should not wear red apparel, she should not take intoxicating substances and wine, ride over rough riding vehicle, take meat and she should be far away from substances which are unwholesome to the senses and all other unwholesome substances should be avoided as advised by experienced ladies.[18]

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prArthanAsandhAraNAddhi vAyuH prakupito~antaHsharIramanucaran garbhasyApadyamAnasya vinAshaMvairUpyaM vA kuryAt||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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pa~jcame mAsi garbhasya mAMsashoNitopacayo bhavatyadhikamanyebhyo mAsebhyaH, tasmAttadAgarbhiNI kArshyamApadyate visheSheNa||21||

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

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=== Features in sixth month ===

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ShaShThe mAsi garbhasya balavarNopacayo bhavatyadhikamanyebhyo mAsebhyaH, tasmAttadA garbhiNIbalavarNahAnimApadyate visheSheNa||22||

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

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=== Features in seventh month ===

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saptame mAsi garbhaH sarvairbhAvairApyAyyate, tasmAttadA garbhiNI sarvAkAraiH klAntatamAbhavati||23||

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

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=== Features in eighth month ===

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taM caivArthamabhisamIkShyAShTamaM mAsamagaNyamityAcakShate kushalAH||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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etAvAn prasavakAlaH, vaikArikamataH [37] paraM kukShAvavasthAnaM garbhasya||25||

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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]

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mAtrAdInAM khalu garbhakarANAM bhAvAnAM sampadastathA vRuttasyasauShThavAnmAtRutashcaivopasnehopasvedAbhyAM kAlapariNAmAt svabhAvasaMsiddheshca kukShauvRuddhiM prApnoti||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]

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

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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]

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

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ye hyasya kukShau vRuddhihetusamAkhyAtA bhAvAsteShAM viparyayAdudare vinAshamApadyate,athavA~apyacirajAtaH syAt||29||

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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]

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=== Causes of congenital abnormalities ===

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yadA hyasyAH shoNite garbhAshayabIjabhAgaH pradoShamApadyate, tadA vandhyAM janayati; yadApunarasyAH shoNite garbhAshayabIjabhAgAvayavaH pradoShamApadyate, tadA pUtiprajAM janayati; yadAtvasyAH shoNite garbhAshayabIjabhAgAvayavaH strIkarANAM ca sharIrabIjabhAgAnAmekadeshaHpradoShamApadyate, tadA stryAkRutibhUyiShThAmastriyaM vArtAM [42] nAma janayati, tAMstrIvyApadamAcakShate||30||

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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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evameva puruShasya yadA bIje bIjabhAgaH pradoShamApadyate, tadA vandhyaM janayati; yadApunarasya bIje bIjabhAgAvayavaH pradoShamApadyate, tadA pUtiprajaM janayati; yadA tvasya bIjebIjabhAgAvayavaH puruShakarANAM ca sharIrabIjabhAgAnAmekadeshaH pradoShamApadyate, tadApuruShAkRutibhUyiShThamapuruShaM tRuNaputrikaM nAma janayati; tAMpuruShavyApadamAcakShate||31||

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In the same way, when the part of the ''beeja'' (gene of a sperm) is markedly vitiated, then this gives birth to a ''vandhya'' (sterile) child. When the ''beejabhagavayava'' (chromosome) is extremely vitiated, then this gives birth to a ''putipraja'' (whose child dies before delivery). When the ''beejabhagavayava'' of sperm and also portions of the ''beejabhaga'', which are responsible for the production of organs that differentiate a male, are greatly vitiated, then this gives birth to a child who is not a male but only having masculine distinctiveness in abundance. Such a type of child is known as ''trinaputrika''. These deformities are caused by the vitiation of the sperm (male genes and chromosomes). [31]

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etena mAtRujAnAM pitRujAnAM cAvayavAnAM vikRutivyAkhyAnena sAtmyajAnAM rasajAnAM sattvajAnAMcAvayavAnAM vikRutirvyAkhyAtA bhavati||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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nirvikAraH parastvAtmA sarvabhUtAnAM nirvisheShaH; sattvasharIrayostuvisheShAdvisheShopalabdhiH||33||

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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]

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

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tAbhyAM ca sattvasharIrAbhyAM duShTAbhyAM vikRutirupajAyate, nopajAyate cApraduShTAbhyAm||34||

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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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=== Four types of body types ===

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tasmAt katicitsattvabhedAnanUkAbhinirdeshena nidarshanArthamanuvyAkhyAsyAmaH||36||

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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 and 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]

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

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

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

#'''''Brahma''''' (giving out the qualities of Brahma): Clean, love for truth, having control over self, power of eliminating bias, capable of learning, perceptive, power of description, reply and memory. Freedom from overenthusiasm, anger, greediness, self-esteem, lack of knowledge, envy, misery and narrow-mindedness and favorable outlook equally for all the individuals. The individuals having such qualities should be known as ''Brahma'' in mind.

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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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ityevaM khalu rAjasasya sattvasya Sha~gvidhaM bhedAMshaM vidyAt, roShAMshatvAt||38||

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The ''rajasika'' type of mind represents wrathful disposition and is of six types:

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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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ityevaM tAmasasya sattvasya trividhaM bhedAMshaM vidyAnmohAMshatvAt||39||

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The ''tamasika'' type of mental faculty represents ignorant disposition and is of three types. Their characteristic features are:

#'''''Pashava''''' (sharing the traits of animal) Has forbidding disposition, lack of intelligence, terrible conduct and food habit, excessive sexual indulgence and sleep.

#'''''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.

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

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

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ityaparisa~gkhyeyabhedAnAM trayANAmapi sattvAnAM bhedaikadesho vyAkhyAtaH; shuddhasya sattvasyasaptavidho brahmarShishakrayamavaruNakuberagandharvasattvAnukAreNa, rAjasasya ShaDvidhodaityapishAcarAkShasasarpapretashakunisattvAnukAreNa, tAmasasya trividhaHpashumatsyavanaspatisattvAnukAreNa, kathaM ca yathAsattvamupacAraH syAditi||40||

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In this way, three types of mind have innumerable varieties. The ''sattvika'' type of mental faculty is of seven types depending upon the disposition of Brahma, Rishi, Indra, Yama, Varuna, Kubera and Gandharva. The ''rajasa'' type of mind is of six types depending upon the dispositions of ''asura, rakshasa, paishacha, sarpa, preta'' and ''shakuni''. The ''tamasa'' type of mind faculty is of three types depending upon the dispositions of ''pashu'' (animal), ''matsya'' (fish) and ''vanaspati'' (vegetable life). All these descriptions are made with a view to indicate the general mode of mind treatment that should be provided. [40]

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

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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]

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=== Summary ===

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vRuddhihetushca garbhasya pa~jcArthAH shubhasa~jj~jitAH||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]

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imAMstrInashubhAn bhAvAnAhurgarbhavighAtakAn||43||

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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. [43]

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sarvathA veda yaH sarvAn sa rAj~jaH kartumarhati||44||

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The individual who knows all these eight factors which are auspicious and inauspicious for the fetus is capable to be a physician of king. [44]

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ye ca garbhavighAtoktA bhAvAstAMshcApyudAradhIH||45||

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The physician having intelligence, kindness should know those factors which help in the formation and growth of the fetus and also those which are responsible for the destruction of the fetus. [45]

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mahatIgarbhAvakrAntishArIraM nAma caturtho~adhyAyaH||4||

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

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*Beneficial and harmful factors for embryonic development

*Genetic and chromosomal relevance of statements on ''bijabhaga'', ''bijabhagavaya'' etc.

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