Changes

=== Introduction to process of embryogenesis (Verse 2) ===

=== Introduction to process of embryogenesis (Verse 2) ===

In the preceding chapter, pre-conception factors associated with the human origin, and spiritual factors applicable to treatment in the form of ''naishthika'' and ''moksha'' were discussed. In ''atulyagotriya'', characteristics of a healthy conception, and genetic disorders associated with consanguinity have been described. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/1-2)

In the preceding chapter, pre-conception factors associated with the human origin, and spiritual factors applicable to treatment in the form of ''naishthika'' and ''moksha'' were discussed. In ''atulyagotriya'', characteristics of a healthy conception, and genetic disorders associated with consanguinity have been described. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/1-2]

The word ''garbhadhirupa'' may be interpreted in a broader way to include the entire process of embryogenesis by which an embryo grows and develops into a healthy foetus. Here, ''garbha'' means the conjugation of ''shukra-shonita'' and ''jivatma'' as described in the texts and ''roopa'' means full manifestation. The word, ''adi'' denotes the entire process from the conjugation to full manifestation.(2)

The word ''garbhadhirupa'' may be interpreted in a broader way to include the entire process of embryogenesis by which an embryo grows and develops into a healthy foetus. Here, ''garbha'' means the conjugation of ''shukra-shonita'' and ''jivatma'' as described in the texts and ''roopa'' means full manifestation. The word, ''adi'' denotes the entire process from the conjugation to full manifestation.(2)

=== Pre-requisites for conception (Verse 3) ===

=== Pre-requisites for conception (Verse 3) ===

Sexual intercourse within the same clan causes ''adharma'', thus contraindicated in ''dharmashastra''. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] Hence ''atulyagotra'' implies non-consanguineous cohabitation. The term ''rajakshaya'' implies menstrual (bleeding) phase, which is of three days and during this period sexual intercourse is contraindicated. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] Post-menstrual phase is considered to be an appropriate time to conceive. This period is referred as ''ritu'' and the duration is expressly described in the texts. [Su.Sa.Shaira Sthana 2/33], [Su.Sa.Shaira Sthana 3/6]; [A.S.Sharira Sthana 1/40]; [A.H.Sharira Sthana 1/27]; [K.Sa.Shaira Sthana 5/5],[Manu.3/46-47] It is also observed that the first three days and the 16th day of ''ritukala'' is not suitable for conception. [Dalhana on Su.Sa.Sharira Sthana 3/6] Analyzing the above facts, it could be stated that ''rajah-kshayante'' referred here is the post menstrual ovulatory phase and is from the 4th to the 15th day of the menstrual cycle.

Sexual intercourse within the same clan causes ''adharma'', thus contraindicated in ''dharmashastra''. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] Hence ''atulyagotra'' implies non-consanguineous cohabitation. The term ''rajakshaya'' implies menstrual (bleeding) phase, which is of three days and during this period sexual intercourse is contraindicated. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] Post-menstrual phase is considered to be an appropriate time to conceive. This period is referred as ''ritu'' and the duration is expressly described in the texts. [Su.Sa.Shaira Sthana 2/33]<ref name=Susruta>Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref>, [Su.Sa.Shaira Sthana 3/6]<ref name=Susruta/>; [A.S.Sharira Sthana 1/40]<ref name=Sangraha>Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.</ref>; [A.H.Sharira Sthana 1/27]<ref name=Hridaya>Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.</ref>; [K.Sa.Shaira Sthana 5/5],[Manu.3/46-47] It is also observed that the first three days and the 16th day of ''ritukala'' is not suitable for conception. [Dalhana on Su.Sa.Sharira Sthana 3/6]<ref name=Susruta/> Analyzing the above facts, it could be stated that ''rajah-kshayante'' referred here is the post menstrual ovulatory phase and is from the 4th to the 15th day of the menstrual cycle.

The influence of psychic component is very important to conceive and is described in many ways. A lonely place (''rahovisrishta'') is advised because any hindrance to the act affects emission of semen during coitus. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] A positive, healthy state of mind (''saumanasya'') is said to be the best state to conceive. [Cha.Sa.[[Sutra Sthana]].25/40). If the woman thinks about an animal during coitus, the progeny takes the character of that animal. [Cha.Sa.[[Sharira Sthana]] 2/25], [Cha.Sa.[[Sharira Sthana]] 8/14]; [Su.Sa.Sharira Sthana 2/46]; [A.S.Sutra Sthana 13/2],[A.S.Sharira Sthana.1/53], [A.H.Sharira Sthana 1/30] Similarly, proper methods for sex (''mithuna'') are indicated and it is advised not to follow wrong methods. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] Normal and abnormal postures [Cha.Sa.[[Sharira Sthana]]8/6],[Cha.Sa.[[Sharira Sthana]]8/58], [A.S.Sharira Sthana 1/58-59], contraindication of coitus for both male and female along with their effects [Cha.Sa.[[Sharira Sthana]] 8/6], [Su.Sa.Sharira Sthana 10/56], [Su.Sa.Chikitsa Sthana 24/110-123], [A.S.Sharira Sthana 1/21],[A.S.Sharira Sthana 1/58]; [A.S.Sharira Sthana 1/21],[B.P. Purvakandam 3/26][B.P. Purvakandam 5/300-02]; [Bh.Sa.Sutra Sthana 7/5-7] are found in many places. Four ''mahabhutas'' and six sources are the constituents of the ''sukshma-beeja'' which is taken with word ''shukra'' [Chakrapani on Cha.Sa.[[Sharira Sthana 2/3] viz. the sperm. (3)

The influence of psychic component is very important to conceive and is described in many ways. A lonely place (''rahovisrishta'') is advised because any hindrance to the act affects emission of semen during coitus. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] A positive, healthy state of mind (''saumanasya'') is said to be the best state to conceive. [Cha.Sa.[[Sutra Sthana]].25/40). If the woman thinks about an animal during coitus, the progeny takes the character of that animal. [Cha.Sa.[[Sharira Sthana]] 2/25], [Cha.Sa.[[Sharira Sthana]] 8/14]; [Su.Sa.Sharira Sthana 2/46]<ref name=Susruta/>; [A.S.Sutra Sthana 13/2]<ref name=Sangraha/>,[A.S.Sharira Sthana.1/53]<ref name=Sangraha/>, [A.H.Sharira Sthana 1/30]<ref name=Hridaya/> Similarly, proper methods for sex (''mithuna'') are indicated and it is advised not to follow wrong methods. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/3] Normal and abnormal postures [Cha.Sa.[[Sharira Sthana]]8/6],[Cha.Sa.[[Sharira Sthana]]8/58], [A.S.Sharira Sthana 1/58-59]<ref name=Sangraha/>, contraindication of coitus for both male and female along with their effects [Cha.Sa.[[Sharira Sthana]] 8/6], [Su.Sa.Sharira Sthana 10/56]<ref name=Susruta/>, [Su.Sa.Chikitsa Sthana 24/110-123]<ref name=Susruta/>, [A.S.Sharira Sthana 1/21]<ref name=Sangraha/>,[A.S.Sharira Sthana 1/58]<ref name=Sangraha/>; [A.S.Sharira Sthana 1/21]<ref name=Sangraha/>,[B.P. Purvakandam 3/26][B.P. Purvakandam 5/300-02]; [Bh.Sa.Sutra Sthana 7/5-7] are found in many places. Four ''mahabhutas'' and six sources are the constituents of the ''sukshma-beeja'' which is taken with word ''shukra'' [Chakrapani on Cha.Sa.[[Sharira Sthana 2/3] viz. the sperm. (3)

=== Description of ''shukra'' (Verse 4-6) ===

=== Description of ''shukra'' (Verse 4-6) ===

The word ''shukra'' referred here is described under the term ''beeja'' in the context of factors responsible for conception in different texts [Cha.Sa.[[Sutra Sthana]] 11/23],[Su.Sa[[Sharira Sthana]] 2/33], [A.S.Sharira Sthana 1/68], [K.Sa.Sharira Sthana 5/5]. The author also uses ''aartava''(ovum) and ''shukra'' (sperm) interchangeably with the word ''beeja''. [Dalhana on[Su.Sa.Sharira Sthana 2/33] Similarly, healthy ''pum-beeja'' (quality sperm) is taken with ''shuddha shukra''. [Arunadatta on A.H.Sharira Sthana 1/8-9] Regarding the constituents and sources of ''shukra'', it is stated that all the four ''mahabhutas'' (i.e., all except ''akasha'') equally contribute in creating semen and the best qualities of these four constituents produce pure semen [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/4] otherwise it becomes abnormal [Gangadara on Cha.Sa.[[Sharira Sthana]] 2/4] Though semen is ''panchabhautika'', ''akasha'' is not mentioned here since it does not have any kinetic property. Thus, ejaculated semen is said to be ''chatushpada''. However, ''akasha'' being all pervasive, it combines with semen in the uterus (where the semen finally becomes ''panchabhautika'').  

The word ''shukra'' referred here is described under the term ''beeja'' in the context of factors responsible for conception in different texts [Cha.Sa.[[Sutra Sthana]] 11/23],[Su.Sa[[Sharira Sthana]] 2/33]<ref name=Susruta/>, [A.S.Sharira Sthana 1/68]<ref name=Sangraha/>, [K.Sa.Sharira Sthana 5/5]. The author also uses ''aartava''(ovum) and ''shukra'' (sperm) interchangeably with the word ''beeja''. [Dalhana on[Su.Sa.Sharira Sthana 2/33]<ref name=Susruta/> Similarly, healthy ''pum-beeja'' (quality sperm) is taken with ''shuddha shukra''. [Arunadatta on A.H.Sharira Sthana 1/8-9]<ref name=Hridaya/> Regarding the constituents and sources of ''shukra'', it is stated that all the four ''mahabhutas'' (i.e., all except ''akasha'') equally contribute in creating semen and the best qualities of these four constituents produce pure semen [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/4] otherwise it becomes abnormal [Gangadara on Cha.Sa.[[Sharira Sthana]] 2/4] Though semen is ''panchabhautika'', ''akasha'' is not mentioned here since it does not have any kinetic property. Thus, ejaculated semen is said to be ''chatushpada''. However, ''akasha'' being all pervasive, it combines with semen in the uterus (where the semen finally becomes ''panchabhautika'').  

The semen createdfrom a six-''rasa'' diet is said to be pure. Excessive use of ''madhura rasa'' promotes semen while ''amla'' etc. destroys it. [Chakrapani on Cha.Sa.[[Sharira Sthana 2/4] It is also found that if there is unvitiated ''shukra'', healthy ''shonita'', healthy ''garbhashaya'', and observation of prescribed diets and specific lifestyles for both male and female partners, conception is definite. [Cha.Sa.[[Sharira Sthana]] 8/17], [Cha.Sa.[[Chikitsa Sthana]] 30/125-26]; [A.S.Uttara Sthana 39/79]; [A.H.Uttara Sthana 34/61-62] The word ''sampad'' is related to all ''shukra, asriga, atma'', ''ashaya'' and ''kala''. Unafflicted (''adushta'') ''shukra'', ''asriga'' and ''ashaya'', conjugation of soul with ''shukra-shonita'', having auspicious deeds, and normal season (i.e., no extremities in weather conditions etc.) are characteristics of ideal factors for a healthy conception. From the standpoint of ''kala'', or time,  the ideal time  for delivery is ninth or tenth month of pregnancy [Chakrapani on Cha.Sa.[[Sharira Sthana 2/6] and [Cha.Sa.[[Sharira Sthana]] 4/25] as up to this time the fetus gets well developed.  

The semen createdfrom a six-''rasa'' diet is said to be pure. Excessive use of ''madhura rasa'' promotes semen while ''amla'' etc. destroys it. [Chakrapani on Cha.Sa.[[Sharira Sthana 2/4] It is also found that if there is unvitiated ''shukra'', healthy ''shonita'', healthy ''garbhashaya'', and observation of prescribed diets and specific lifestyles for both male and female partners, conception is definite. [Cha.Sa.[[Sharira Sthana]] 8/17], [Cha.Sa.[[Chikitsa Sthana]] 30/125-26]; [A.S.Uttara Sthana 39/79]<ref name=Sangraha/>; [A.H.Uttara Sthana 34/61-62]<ref name=Hridaya/> The word ''sampad'' is related to all ''shukra, asriga, atma'', ''ashaya'' and ''kala''. Unafflicted (''adushta'') ''shukra'', ''asriga'' and ''ashaya'', conjugation of soul with ''shukra-shonita'', having auspicious deeds, and normal season (i.e., no extremities in weather conditions etc.) are characteristics of ideal factors for a healthy conception. From the standpoint of ''kala'', or time,  the ideal time  for delivery is ninth or tenth month of pregnancy [Chakrapani on Cha.Sa.[[Sharira Sthana 2/6] and [Cha.Sa.[[Sharira Sthana]] 4/25] as up to this time the fetus gets well developed.  

It is said that due to its specific nature, the ''garbha'' descends for labor in its appropriate time. [Su.Sa.Nidana Sthana 8/7-8] Development of ''vairagya'' (indifference) by fetus from its intrauterine stay [H.Sa.6th sthana.1/23] and attainment of full maturity of the body [Bh.Sa.Sharira Sthana 3/13] are also responsible for delivery of a mature fetus in proper time and with ease. (6)

It is said that due to its specific nature, the ''garbha'' descends for labor in its appropriate time. [Su.Sa.Nidana Sthana 8/7-8]<ref name=Susruta/> Development of ''vairagya'' (indifference) by fetus from its intrauterine stay [H.Sa.6th sthana.1/23] and attainment of full maturity of the body [Bh.Sa.Sharira Sthana 3/13] are also responsible for delivery of a mature fetus in proper time and with ease. (6)

=== Factors affecting conception (Verse 7) ===

=== Factors affecting conception (Verse 7) ===

Delays in conception (by fertile women) due to affliction by various ''yonivyapadas''(..) have been described in various texts. [Cha.Sa.[[Chikitsa Sthana]] 30/38]; [A.S.Uttara Sthana 38/53]; [A.H.Uttara Sthana 33/52] There are several other reasons that have been documented under ''Naigameshahrita garbha'' or ''nagodara'' (delayed labor) [Su.Sa.Sharira Sthana 10/57], [K.Sa.Khilasthana 9/39], ''paripluta'' or ''divya-garbha''(..) [K.Sa.Khilasthana.9/39-40], ''bhootah rita garbha''(..) [A.S.Sharira Sthana 1/17], [A.H.Sharira Sthana 2/62] All these phenomena could be termed subfertility. (7) It is important to remind the reader that the later stages of ''raktagulma'' resemble pregnancy in their signs and symptoms, as described by other commentators and sages such as Kashyapa (K.Sa.Khilasthana.9/37],[Arunadatta on A.H.Sharira Sthana 2/61], [Cha.Sa.[[Nidana Sthana]] 3/14],[Cha.Sa.[[Chikitsa Sthana]] 5/19]; [A.S.Nidana Sthana 11/45];[A.H.Nidana Sthana 11/50]; [K.Sa.Chikitsa Sthana 8/17)] Ignorant people could misjudge bleeding in ''raktagulma'' as destruction of the fetus by evil spirits(Dutta DC, 1998) or hydatidiform mole (Dawn CS,1998) (10)

Delays in conception (by fertile women) due to affliction by various ''yonivyapadas''(..) have been described in various texts. [Cha.Sa.[[Chikitsa Sthana]] 30/38]; [A.S.Uttara Sthana 38/53]<ref name=Sangraha/>; [A.H.Uttara Sthana 33/52]<ref name=Hridaya/> There are several other reasons that have been documented under ''Naigameshahrita garbha'' or ''nagodara'' (delayed labor) [Su.Sa.Sharira Sthana 10/57]<ref name=Susruta/>, [K.Sa.Khilasthana 9/39], ''paripluta'' or ''divya-garbha''(..) [K.Sa.Khilasthana.9/39-40], ''bhootah rita garbha''(..) [A.S.Sharira Sthana 1/17]<ref name=Sangraha/>, [A.H.Sharira Sthana 2/62]<ref name=Hridaya/> All these phenomena could be termed subfertility. (7) It is important to remind the reader that the later stages of ''raktagulma'' resemble pregnancy in their signs and symptoms, as described by other commentators and sages such as Kashyapa [K.Sa.Khilasthana.9/37],[Arunadatta on A.H.Sharira Sthana 2/61]<ref name=Hridaya/>, [Cha.Sa.[[Nidana Sthana]] 3/14],[Cha.Sa.[[Chikitsa Sthana]] 5/19]; [A.S.Nidana Sthana 11/45]<ref name=Sangraha/>;[A.H.Nidana Sthana 11/50]<ref name=Hridaya/>; [K.Sa.Chikitsa Sthana 8/17)] Ignorant people could misjudge bleeding in ''raktagulma'' as destruction of the fetus by evil spirits(Dutta DC, 1998) or hydatidiform mole (Dawn CS,1998) (10)

=== Factors affecting gender of the fetus (Verse 12) ===

=== Factors affecting gender of the fetus (Verse 12) ===

It is generally accepted in various Ayurvedic texts that there is predominance of artava and shukra in the female or male child respectively [Su.Sa.Sharira Sthana 3/5]; [A.S.Sharira Sthana 2/5]; [A.H.Sharira Sthana 1/5]; [B.P.Purvakanda 3/40]; [Bh.S.Sharira Sthana.3/10] The partner ejaculating his/her seed first would determine the respective gender of the progeny. [Arunadatta on A.H.Sharira Sthana 1/5] Irrespective of quantity, the functional potency of shukra and artava influences the formation of sex. [Dalhana on Su.Sa.Sharira Sthana 3/5] Shukra and artava may be influenced by quantity of doshas affected by age, day, night, season, stage of food consumption [B.P.Purvakanda 3/40], thus impacting sex of fetus. Relative predominance of retas (semen) and indriya (sexual power) are also responsible for sex formation. [H.S.6th Sthan.1/26-27] Dakshina-nadi (right ovary) and vama-nadi (left ovary) are considered as “seats” for the formation of male and female child respectively (YR. Yonivyapada). Per some texts, God’s will is also responsible for sex formation. [Shr.S.Purvakanda.6/12] Apart from this, the day of coitus (either odd or even) is responsible for female or male child respectively. [Cha.Sa.[[Sharira Sthana]] 8/5]; [Su.Sa.Sharira Sthana 2/28-30],[Su.Sa.Sharira Sthana 3/12]; [A.S.Sharira Sthana 1/48]; [A.H.Sharira SThana 1/28]; [K.S.Sharira Sthana 5/6], [Bh.S.Sharira Sthana 5/5]; [B.P.Purvakanda.3/21] It is also explained that if there is predominance of shukra but female ejaculates her ovum first, the child will be born male with feminine characters and vice-versa. [Arunadatta on A.H.Sharira Sthana 1/5] (12)

It is generally accepted in various Ayurvedic texts that there is predominance of artava and shukra in the female or male child respectively [Su.Sa.Sharira Sthana 3/5]<ref name=Susruta/>; [A.S.Sharira Sthana 2/5]<ref name=Sangraha/>; [A.H.Sharira Sthana 1/5]<ref name=Hridaya/>; [B.P.Purvakanda 3/40]; [Bh.S.Sharira Sthana.3/10] The partner ejaculating his/her seed first would determine the respective gender of the progeny. [Arunadatta on A.H.Sharira Sthana 1/5]<ref name=Hridaya/> Irrespective of quantity, the functional potency of shukra and artava influences the formation of sex. [Dalhana on Su.Sa.Sharira Sthana 3/5]<ref name=Susruta/> Shukra and artava may be influenced by quantity of doshas affected by age, day, night, season, stage of food consumption [B.P.Purvakanda 3/40], thus impacting sex of fetus. Relative predominance of retas (semen) and indriya (sexual power) are also responsible for sex formation. [H.S.6th Sthan.1/26-27] Dakshina-nadi (right ovary) and vama-nadi (left ovary) are considered as “seats” for the formation of male and female child respectively (YR. Yonivyapada). Per some texts, God’s will is also responsible for sex formation. [Shr.S.Purvakanda.6/12] Apart from this, the day of coitus (either odd or even) is responsible for female or male child respectively. [Cha.Sa.[[Sharira Sthana]] 8/5]; [Su.Sa.Sharira Sthana 2/28-30]<ref name=Susruta/>,[Su.Sa.Sharira Sthana 3/12]<ref name=Susruta/>; [A.S.Sharira Sthana 1/48]<ref name=Sangraha/>; [A.H.Sharira SThana 1/28]<ref name=Hridaya/>; [K.S.Sharira Sthana 5/6], [Bh.S.Sharira Sthana 5/5]; [B.P.Purvakanda.3/21] It is also explained that if there is predominance of shukra but female ejaculates her ovum first, the child will be born male with feminine characters and vice-versa. [Arunadatta on A.H.Sharira Sthana 1/5]<ref name=Hridaya/> (12)

=== Cause of multiple pregnancies (Verse 14) ===

=== Cause of multiple pregnancies (Verse 14) ===

Multiple pregnancies happen due to division of the zygote (''orshukra-artava'') by vitiated ''vata'' - an observation noted in all Ayurvedic texts and accepted by all commentators. [Su.Sa.Sharira Sthana.2/37]; [A.S.Sharira Sthana 2/6]; [A.H.Sharira Sthana 1/6]; [K.S.Khilasthan 6/59]; [B.P.Purvakanda 3/39] Apart from this phenomenon, instability of mind of the couple during coitus is responsible for producing twins as it influences the ''doshas'' and ''dhatus'' that produce fetal parts. [H.S.6th sthana.1/38-39] And finally, there are karmic deeds of the soul of the fetus that the parents have no control over. [Chakrapani on Cha.Sa.[[Sharira Sthana]]2/13-14] (14)

Multiple pregnancies happen due to division of the zygote (''orshukra-artava'') by vitiated ''vata'' - an observation noted in all Ayurvedic texts and accepted by all commentators. [Su.Sa.Sharira Sthana.2/37]<ref name=Susruta/>; [A.S.Sharira Sthana 2/6]<ref name=Sangraha/>; [A.H.Sharira Sthana 1/6]<ref name=Hridaya/>; [K.S.Khilasthan 6/59]; [B.P.Purvakanda 3/39] Apart from this phenomenon, instability of mind of the couple during coitus is responsible for producing twins as it influences the ''doshas'' and ''dhatus'' that produce fetal parts. [H.S.6th sthana.1/38-39] And finally, there are karmic deeds of the soul of the fetus that the parents have no control over. [Chakrapani on Cha.Sa.[[Sharira Sthana]]2/13-14] (14)

=== ''Dwireta''(Hermaphroditism) ===

=== ''Dwireta''(Hermaphroditism) ===

Manifestations of ''dwireta'' could be any of these:

Manifestations of ''dwireta'' could be any of these:

*Normal morphology like nose, eyes etc. of male and female, devoid of specific sexual organs such as vagina, penis etc. but having secondary characters of both the sexes, such as breast, moustaches etc. This is caused due to the combination of male and female seeds (sperm and ovum) in equal proportion, afflicted (''upatapta'') in the genetic code responsible for producing ''beeja'' (''beeja-janaka-beejabhaga'').

*Normal morphology like nose, eyes etc. of male and female, devoid of specific sexual organs such as vagina, penis etc. but having secondary characters of both the sexes, such as breast, moustaches etc. This is caused due to the combination of male and female seeds (sperm and ovum) in equal proportion, afflicted (''upatapta'') in the genetic code responsible for producing ''beeja'' (''beeja-janaka-beejabhaga'').

*Possessing appropriate sexual organs of a male or a female, but no secondary characters. In this case, ''kala'' and ''karma'' are considered to be key factors. The sexual organs are present since the time of conception, hence they manifest, but the factors that are responsible for the development of breasts and moustaches (in females and males respectively) become weaker during puberty. The afflicted seeds dominate only secondary sex characters and do not allow them to manifest at all. These phenomena are entirely dependent on past deeds. When ''shukra'' and ''shonita'' combine in equal proportion, there is equal dominance of ''shukra'' and ''artava'' causing genetic mutation. ([Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/18], [Su.Sa.Sharira Sthana 3/5]; [A.S.Sharira Sthana 2/5]; [A.H.Sharira Sthana 1/5] It is referred as ''napunsaka'' in several vedic texts. In addition to this, Harita accepted that if ''doshas'', ''bala, prakriti'' and ''vikriti'' of a couple are present in equal proportions in the offspring, then a female hermaphrodite would take birth. [H.S.6th sthana.1/37-40] However, even in such cases, God’s will is said to be responsible. [Shr.Sa.Purvakandam 6/12]

*Possessing appropriate sexual organs of a male or a female, but no secondary characters. In this case, ''kala'' and ''karma'' are considered to be key factors. The sexual organs are present since the time of conception, hence they manifest, but the factors that are responsible for the development of breasts and moustaches (in females and males respectively) become weaker during puberty. The afflicted seeds dominate only secondary sex characters and do not allow them to manifest at all. These phenomena are entirely dependent on past deeds. When ''shukra'' and ''shonita'' combine in equal proportion, there is equal dominance of ''shukra'' and ''artava'' causing genetic mutation. ([Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/18], [Su.Sa.Sharira Sthana 3/5]<ref name=Susruta/>; [A.S.Sharira Sthana 2/5]<ref name=Sangraha/>; [A.H.Sharira Sthana 1/5]<ref name=Hridaya/> It is referred as ''napunsaka'' in several vedic texts. In addition to this, Harita accepted that if ''doshas'', ''bala, prakriti'' and ''vikriti'' of a couple are present in equal proportions in the offspring, then a female hermaphrodite would take birth. [H.S.6th sthana.1/37-40] However, even in such cases, God’s will is said to be responsible. [Shr.Sa.Purvakandam 6/12]

=== Defects in conception due to non passage of ''shukra'' (Verse 19-20) ===

=== Defects in conception due to non passage of ''shukra'' (Verse 19-20) ===

Among other disorders mentioned in this chapter, ''pavanendriya'' is a condition in which ''pavana'' (air) is ejaculated during coitus. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/18] In fact, it may be ‘devoid of semen’, and hence incapable to fertilize the ovum. ''Shandha'' is also an affliction where there is absence of semen. [Su.Sa.Sharira Sthana 2/44] (18)

Among other disorders mentioned in this chapter, ''pavanendriya'' is a condition in which ''pavana'' (air) is ejaculated during coitus. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/18] In fact, it may be ‘devoid of semen’, and hence incapable to fertilize the ovum. ''Shandha'' is also an affliction where there is absence of semen. [Su.Sa.Sharira Sthana 2/44]<ref name=Susruta/> (18)

''Samskaravaha'' is a condition in which ''shukra'' flows out after blockings in the channels (''shukrashaya dwara'') are cleared using therapeutic procedures (''basti, vajikarana'' etc.). ''Asekya, saugandhika, kumbhika'' and ''irshaka'' described by Sushruta [Su.Sa.Sharira Sthana 2/44] could also be administered to help ejaculation of śhukra. [Chakrapani on Cha.Sa.[[Sharira Sthana]]2/19]

''Samskaravaha'' is a condition in which ''shukra'' flows out after blockings in the channels (''shukrashaya dwara'') are cleared using therapeutic procedures (''basti, vajikarana'' etc.). ''Asekya, saugandhika, kumbhika'' and ''irshaka'' described by Sushruta [Su.Sa.Sharira Sthana 2/44]<ref name=Susruta/> could also be administered to help ejaculation of śhukra. [Chakrapani on Cha.Sa.[[Sharira Sthana]]2/19]

''Mandavega'' (sluggish desire), ''alpa- beeja'' (diminished seed), ''abala'' (devoid of inherent strength- ''nisargabala rahita''), ''aharsha'' (lack of passion) and ''kleeba'' (''dushtabeeja''; damaged genetic portion)- lead to ''stree- shanda'' or ''pum-shanda'', conditions that cause problems in conception and afflict female or male partners respectively. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/19] These are also referred, respectively, as ''stree-shandha'' and ''nara-shandha'' in other texts. [Su.Sa.Sharira Sthana 2/42-43] (19)

''Mandavega'' (sluggish desire), ''alpa- beeja'' (diminished seed), ''abala'' (devoid of inherent strength- ''nisargabala rahita''), ''aharsha'' (lack of passion) and ''kleeba'' (''dushtabeeja''; damaged genetic portion)- lead to ''stree- shanda'' or ''pum-shanda'', conditions that cause problems in conception and afflict female or male partners respectively. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/19] These are also referred, respectively, as ''stree-shandha'' and ''nara-shandha'' in other texts. [Su.Sa.Sharira Sthana 2/42-43]<ref name=Susruta/> (19)

=== Signs and symptoms in pregnancy indicating the sex of the child (Verse 25) ===

=== Signs and symptoms in pregnancy indicating the sex of the child (Verse 25) ===

Apart from the factors mentioned earlier, the sex of the child could also be influenced by certain traits of the mothers, such as milk secretion only from the right breast, walking with lifting right leg first, heaviness in right lateral abdomen, and ''romaraji'' (hair line) directed upwards - in all these cases, the mother will deliver a male child. If showing the opposite traits, the child would be a girl. If the abdomen is depressed on both sides and projected forward, while the woman would be showing mixed signs, the child born will be a hermaphrodite. It is also stated that if the yoni is thick in center the child will be a female, while if it is beautiful, protuberant and fatty then a male child will be born. [K.S.Sutra Sthana 28/6] Thoughts or mood of the mother during conception is also pointed by different scholars as key factors [Cha.Sa.[[Sharira Sthana]] 8/14]; [Su.Sa.Sharira Sthana 2/46]; [A.S.Sharira Sthana 1/53]; [A.H.Sharira Sthana 1/31]; [B.P.Purvakanda.3/62] As already mentioned in this chapter, dreams, drinks, foods, conduct, and activities - if feminine, would result in a female child, if masculine, a male child, and if of mixed type,  then a transgender child. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/24]

Apart from the factors mentioned earlier, the sex of the child could also be influenced by certain traits of the mothers, such as milk secretion only from the right breast, walking with lifting right leg first, heaviness in right lateral abdomen, and ''romaraji'' (hair line) directed upwards - in all these cases, the mother will deliver a male child. If showing the opposite traits, the child would be a girl. If the abdomen is depressed on both sides and projected forward, while the woman would be showing mixed signs, the child born will be a hermaphrodite. It is also stated that if the yoni is thick in center the child will be a female, while if it is beautiful, protuberant and fatty then a male child will be born. [K.S.Sutra Sthana 28/6] Thoughts or mood of the mother during conception is also pointed by different scholars as key factors [Cha.Sa.[[Sharira Sthana]] 8/14]; [Su.Sa.Sharira Sthana 2/46]<ref name=Susruta/>; [A.S.Sharira Sthana 1/53]<ref name=Sangraha/>; [A.H.Sharira Sthana 1/31]<ref name=Hridaya/>; [B.P.Purvakanda.3/62] As already mentioned in this chapter, dreams, drinks, foods, conduct, and activities - if feminine, would result in a female child, if masculine, a male child, and if of mixed type,  then a transgender child. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/24]

Regarding the resemblance of the child, as mentioned in this chapter, certain attributes or traits of the kid could resemble the person the mother is attracted to during conception. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/25] Physical resemblance depends largely on factors such as the four sets of four ''mahabhutas'' (except ''akasha''), ''matrija'' (maternal), ''pitrija'' (paternal), ''aharaja''- from the mother’s nutrition prior to conception, and ''atmaja''- past deeds. Though all these factors are equally responsible, the resemblance depends on the predominance of either of the maternal and paternal factors. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/25] Factors responsible for behavioral and mental resemblances are also similar to those responsible for physical resemblance, with genetic factors (''jati'' )also counted in. (Ckakrapani on Cha.Sa.[[Sharira Sthana]] 2/25],[Gangadara on Cha.Sa.[[Sharira Sthana]] 2/25]

Regarding the resemblance of the child, as mentioned in this chapter, certain attributes or traits of the kid could resemble the person the mother is attracted to during conception. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/25] Physical resemblance depends largely on factors such as the four sets of four ''mahabhutas'' (except ''akasha''), ''matrija'' (maternal), ''pitrija'' (paternal), ''aharaja''- from the mother’s nutrition prior to conception, and ''atmaja''- past deeds. Though all these factors are equally responsible, the resemblance depends on the predominance of either of the maternal and paternal factors. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/25] Factors responsible for behavioral and mental resemblances are also similar to those responsible for physical resemblance, with genetic factors (''jati'' )also counted in. (Ckakrapani on Cha.Sa.[[Sharira Sthana]] 2/25],[Gangadara on Cha.Sa.[[Sharira Sthana]] 2/25]

=== Effects of ''shukra dosha'' (Verse 30) ===

=== Effects of ''shukra dosha'' (Verse 30) ===

Apart from the factors already analyzed earlier in the ''Vidhi Vimarsha'', ''shukra-dosha'' [Cha.Sa.[[Sutra Sthana]] 28/18] and vitiated ''vata'' [Cha.Sa.[[Sutra Sthana]] 12/8] including vitiated ''vata'' in ''shukra'' [Cha.Sa.[[Chikitsa Sthana 28/34] are said to be responsible for congenital abnormalities. Any part of the seed, or ''beeja'' (''beejabhaga''), if defective, would result in a defective body part, indicating chromosomal or genetic defects. [Cha.Sa.[[Sharira sthana3/17] Defects in ''indriyas'' are attributed to ''daiva'', or fate, in the texts. [Chakrapani on Cha.Sa.[[Sharira sthana]] 3/17] Similarly, abnormalities in diet and behavior of women [Cha.Sa.[[Sharira Sthana]] 4/30], mental state of women [Cha.Sa.[[Sharira Sthana]] 2/25] etc. influence the fetus. Bad deeds or sins (''paapa'') committed in the past life, vitiated ''vata'', non-fulfillment of ''dauhrida'', and skepticism of parents are also responsible for teratogenicity. [Su.Sa.Sharira Sthana 2/50-52]  

Apart from the factors already analyzed earlier in the ''Vidhi Vimarsha'', ''shukra-dosha'' [Cha.Sa.[[Sutra Sthana]] 28/18] and vitiated ''vata'' [Cha.Sa.[[Sutra Sthana]] 12/8] including vitiated ''vata'' in ''shukra'' [Cha.Sa.[[Chikitsa Sthana 28/34] are said to be responsible for congenital abnormalities. Any part of the seed, or ''beeja'' (''beejabhaga''), if defective, would result in a defective body part, indicating chromosomal or genetic defects. [Cha.Sa.[[Sharira sthana3/17] Defects in ''indriyas'' are attributed to ''daiva'', or fate, in the texts. [Chakrapani on Cha.Sa.[[Sharira sthana]] 3/17] Similarly, abnormalities in diet and behavior of women [Cha.Sa.[[Sharira Sthana]] 4/30], mental state of women [Cha.Sa.[[Sharira Sthana]] 2/25] etc. influence the fetus. Bad deeds or sins (''paapa'') committed in the past life, vitiated ''vata'', non-fulfillment of ''dauhrida'', and skepticism of parents are also responsible for teratogenicity. [Su.Sa.Sharira Sthana 2/50-52]<ref name=Susruta/>

Pregnancy before attaining 16 years of age, conception during first three days of menstrual cycle and bearing down in absence of labor pain are also responsible for abnormalities in the child. [A.S.Sharira Sthana 1/5], [K.S.Sharira Sthana 5/5)] A woman not using proper ''rasas'' during ''ritukala'' delivers abnormal child. [Bh.S.Sharira Sthana 5/4] The couple suffering from ''udavarta'', consuming unwholesome diet [Bh.S.Sutra Sthana 12/15-16], vitiation of ''akasha'' as well as ''daiva'' could also cause abnormalities in the child. [Bh.Sa.Sharira Sthana 3/15-16] (30)

Pregnancy before attaining 16 years of age, conception during first three days of menstrual cycle and bearing down in absence of labor pain are also responsible for abnormalities in the child. [A.S.Sharira Sthana 1/5]<ref name=Sangraha/>, [K.S.Sharira Sthana 5/5)] A woman not using proper ''rasas'' during ''ritukala'' delivers abnormal child. [Bh.S.Sharira Sthana 5/4] The couple suffering from ''udavarta'', consuming unwholesome diet [Bh.S.Sutra Sthana 12/15-16], vitiation of ''akasha'' as well as ''daiva'' could also cause abnormalities in the child. [Bh.Sa.Sharira Sthana 3/15-16] (30)

=== Effect of past deeds (Verse 31-36) ===

=== Effect of past deeds (Verse 31-36) ===

Perverted (''mithyayoga''), negative (''ayoga'') and excessive (''atiyoga'') are three folds of ''vishamayoga'' of time etc. said as the cause of disorders (both psychic and somatic) described in the texts. [Cha.Sa.[[Sutra Sthana]] 1/54], [Cha.Sa.[[Sutra Sthana]] 11/37], [Cha.Sa.[[Sutra Sthana]] 11/43], [Cha.Sa.[[Sharira Sthana]] 1/98], [Cha.Sa.[[Sharira Sthana]] 1/102],[Cha.Sa.[[Sharira Sthana]] 1/130-131]) ''Samayoga'' (balanced combination) of time etc. is the cause of ''prakriti'' (normalcy) [Cha.Sa.[[Sutra Sthana]] 11/43] or ''sukha'' (pleasure). [Cha.Sa.[[Sutra Sthana]] 1/55], [Cha.Sa.[[Sharira Sthana]] 1/129) (40)

Perverted (''mithyayoga''), negative (''ayoga'') and excessive (''atiyoga'') are three folds of ''vishamayoga'' of time etc. said as the cause of disorders (both psychic and somatic) described in the texts. [Cha.Sa.[[Sutra Sthana]] 1/54], [Cha.Sa.[[Sutra Sthana]] 11/37], [Cha.Sa.[[Sutra Sthana]] 11/43], [Cha.Sa.[[Sharira Sthana]] 1/98], [Cha.Sa.[[Sharira Sthana]] 1/102],[Cha.Sa.[[Sharira Sthana]] 1/130-131]) ''Samayoga'' (balanced combination) of time etc. is the cause of ''prakriti'' (normalcy) [Cha.Sa.[[Sutra Sthana]] 11/43] or ''sukha'' (pleasure). [Cha.Sa.[[Sutra Sthana]] 1/55], [Cha.Sa.[[Sharira Sthana]] 1/129) (40)

During salvation, the link between body and mind is totally disconnected, the stage where the continuity of disease recurrence is totally lost. [Chakradatta on Cha.Sa.[[Sharira Sthana]] 2/41] (41)

During salvation, the link between body and mind is totally disconnected, the stage where the continuity of disease recurrence is totally lost. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 2/41] (41)

Union of physique and psyche can be achieved through the state of ''yoga'' (union with self) and ''moksha'' (emancipation). In this context role of restraint, memory and knowledge is discussed [Cha.Sa.[[Sharira Sthana]].1/143- 147] (42)

Union of physique and psyche can be achieved through the state of ''yoga'' (union with self) and ''moksha'' (emancipation). In this context role of restraint, memory and knowledge is discussed [Cha.Sa.[[Sharira Sthana]].1/143- 147] (42)