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=== Vidhi Vimarsha ===

=== Vidhi Vimarsha ===

This chapter is quite comprehensive and considers various principles of embryology. The important ones are related to twin formation & development and congenital/chromosomal diseases all of which are said to be caused by vitiated vayu. These principles are backed up by cross references in the same samhita or other samhitas. These cross references are well illustrated below. It can be inferred that if vayu is kept under control, many of the complications in pregnancy can be avoided.

This chapter is quite comprehensive and considers various principles of embryology. The important ones are related to twin formation & development and congenital/chromosomal diseases all of which are said to be caused by vitiated vayu. These principles are backed up by cross references in the same samhita or other samhitas. These cross references are well illustrated below. It can be inferred that if vayu is kept under control, many of the complications in pregnancy can be avoided.

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 naiṣthika and mokṣa were discussed. In atulyagotrīya, characteristics of a healthy conception, and genetic disorders associated with consanguinity have been described (CK, on CS.Sa.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 naiṣthika and mokṣa were discussed. In atulyagotrīya, characteristics of a healthy conception, and genetic disorders associated with consanguinity have been described (CK, on CS.Sa.2/1-2).  

The word garbhādirūpa 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 śukra-śonita and jivātmā 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 garbhādirūpa 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 śukra-śonita and jivātmā 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 dharmaśāstra (CK on CS.Sa.2/3). Hence atulyagotra implies non-consanguinous cohabitation. The term rajaḥkṣaya implies menstrual (bleeding) phase, which is of three days and during this period sexual intercourse is contraindicated (CK on CS.Sa.2/3). Post-menstrual phase is considered to be an appropriate time to conceive. This period is referred as r̥tu and the duration is expressly described in the texts (SS.Sa.2/33, Sa.3/6; AS.Sa.1/40; AH.Sa.1/27; KS.Sa.5/5, Manu.3/46-47). It is also observed that the first 3 days and the 16th day of r̥tukala is not suitable for conception (Dal.SS.Sa3/6). 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 dharmaśāstra (CK on CS.Sa.2/3). Hence atulyagotra implies non-consanguinous cohabitation. The term rajaḥkṣaya implies menstrual (bleeding) phase, which is of three days and during this period sexual intercourse is contraindicated (CK on CS.Sa.2/3). Post-menstrual phase is considered to be an appropriate time to conceive. This period is referred as r̥tu and the duration is expressly described in the texts (SS.Sa.2/33, Sa.3/6; AS.Sa.1/40; AH.Sa.1/27; KS.Sa.5/5, Manu.3/46-47). It is also observed that the first 3 days and the 16th day of r̥tukala is not suitable for conception (Dal.SS.Sa3/6). 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.

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 (CK on CS.Sa.2/3). A positive, healthy state of mind (saumanasya) is said to be the best state to conceive (CS.Su.25/40). If the woman thinks about an animal during coitus, the progeny takes the character of that animal (CS.Sa.2/25, 8/14; SS.Sa.2/46; AS. Su.13/3, Sa.1/53, AH.Sa.1/31). Similarly, proper methods for sex (mithuna) are indicated and it is advised not to follow wrong methods (CK on CS.Sa.2/3).Normal and abnormal postures (CS.Sa.8/6,58, AS.Sa.1/58-59), contraindication of coitus for both male and female along with their effects (CS.Sa.8/6, SS.Sa.10/56, Ci.24/110-123, AS.Sa.1/21,58; BP.Pur.3/26,5/300-302; BhS.Su.7/5-7) are found in many places. Four mahabhutas and six sources are the constituents of the suksma-bija which is taken with word shukra (CK on CS.Sa.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 (CK on CS.Sa.2/3). A positive, healthy state of mind (saumanasya) is said to be the best state to conceive (CS.Su.25/40). If the woman thinks about an animal during coitus, the progeny takes the character of that animal (CS.Sa.2/25, 8/14; SS.Sa.2/46; AS. Su.13/3, Sa.1/53, AH.Sa.1/31). Similarly, proper methods for sex (mithuna) are indicated and it is advised not to follow wrong methods (CK on CS.Sa.2/3).Normal and abnormal postures (CS.Sa.8/6,58, AS.Sa.1/58-59), contraindication of coitus for both male and female along with their effects (CS.Sa.8/6, SS.Sa.10/56, Ci.24/110-123, AS.Sa.1/21,58; BP.Pur.3/26,5/300-302; BhS.Su.7/5-7) are found in many places. Four mahabhutas and six sources are the constituents of the suksma-bija which is taken with word shukra (CK on CS.Sa.2/3) viz. the sperm. (3)

Description of shukra: (Verse 4)

==== Description of shukra (Verse 4) ====

 

The word shukra referred here is described under the term bīja in the context of factors responsible for conception in different texts (CS.Su.11/23, SS.Sa.2/33, AS. Sa.1/68, KS.Sa.5/5). The author also uses ārtava(ovum) and śhukra (sperm) interchangeably with the word bīja (Dal.SS.Sa.2/33). Similarly, healthy pum-bīja (quality sperm) is taken with śuddha śhukra (AD, AH.Sa.1/8-9). Regarding the constituents and sources of śhukra, it is stated that all the four mahābhutas (exceptākāśa) equally contribute in creating semen and the best qualities of these four constituents produce pure semen (CK on CS.Sa.2/4) otherwise it becomes abnormal (GD on CS.Sa.2/4). Though semen is pānchabhautika, ākāśa is not mentioned here since it does not have any kinetic property. Thus, ejaculated semen is said to be catuṣpāda. However, ākāśa being all pervasive, it combines with semen in the uterus (where the semen finally becomes pānchabhautika).  

The word shukra referred here is described under the term bīja in the context of factors responsible for conception in different texts (CS.Su.11/23, SS.Sa.2/33, AS. Sa.1/68, KS.Sa.5/5). The author also uses ārtava(ovum) and śhukra (sperm) interchangeably with the word bīja (Dal.SS.Sa.2/33). Similarly, healthy pum-bīja (quality sperm) is taken with śuddha śhukra (AD, AH.Sa.1/8-9). Regarding the constituents and sources of śhukra, it is stated that all the four mahābhutas (exceptākāśa) equally contribute in creating semen and the best qualities of these four constituents produce pure semen (CK on CS.Sa.2/4) otherwise it becomes abnormal (GD on CS.Sa.2/4). Though semen is pānchabhautika, ākāśa is not mentioned here since it does not have any kinetic property. Thus, ejaculated semen is said to be catuṣpāda. However, ākāśa being all pervasive, it combines with semen in the uterus (where the semen finally becomes pānchabhautika).  

The semen createdfrom a six-rasa diet is said to be pure. Excessive use of madhura rasa promotes semen while amla etc destroys it (CK on CS.Sa.2/4).It is also found that if there is unvitiated śhukra, healthy śonita, healthy garbhaśaya, and observation of prescribed diets and specific lifestyles for both male and female partners, conception is definite (CS.Sa.8/17, Ci.30/125-26; AS.Ut.39/79; AH.Ut.34/61-62).The word sampad is related to all śukra, asr̥ga, ātma, āśaya and kāla. Unafflicted (adushta) śhukra, asr̥ga and āśaya, conjugation of soul with śhukra-śonita, 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 (CK on C.S. Sha. 2/6 and C. S. Sha. 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 (CK on CS.Sa.2/4).It is also found that if there is unvitiated śhukra, healthy śonita, healthy garbhaśaya, and observation of prescribed diets and specific lifestyles for both male and female partners, conception is definite (CS.Sa.8/17, Ci.30/125-26; AS.Ut.39/79; AH.Ut.34/61-62).The word sampad is related to all śukra, asr̥ga, ātma, āśaya and kāla. Unafflicted (adushta) śhukra, asr̥ga and āśaya, conjugation of soul with śhukra-śonita, 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 (CK on C.S. Sha. 2/6 and C. S. Sha. 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 labour in its appropriate time (SS.Ni.8/7-8). Development of vairāgya (indifference) by foetus from its intrauterine stay (HS.6th sthana.1/23) and attainment of full maturity of the body (BhS.Sa.3/13) are also responsible for delivery of a mature foetus in proper time and with ease. (6)

It is said that due to its specific nature, the garbha descends for labour in its appropriate time (SS.Ni.8/7-8). Development of vairāgya (indifference) by foetus from its intrauterine stay (HS.6th sthana.1/23) and attainment of full maturity of the body (BhS.Sa.3/13) are also responsible for delivery of a mature foetus 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 yonivyāpadas(..) have been described in various texts (CS.Ci.30/38; AS.Ut.38/53; AH.Ut.33/52). There are several other reasons that have been documented under Naigameshahr̥ta garbha or nagodara (delayed labor) (SS.Sa.10/57, KS.Kh 9/39), paripluta or divya-garbha(..) (KS.Kh.9/39-40), bhootah r̥ta garbha(..) (AS.Sa.1/17, AH.Sa.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 Kaśyapa (KS.Kh.9/37,AD.AH.Sa.2/61,CS.Ni.3/14, Ci.5/19; AS.Ni.11/45; AH.Ni.11/50; KS.Ci.8/17). Ignorant people could misjudge bleeding in raktagulma as destruction of the foetus by evil spirits(Dutta DC, 1998) or hydatidiform mole (Dawn CS,1998) (10)

Delays in conception (by fertile women) due to affliction by various yonivyāpadas(..) have been described in various texts (CS.Ci.30/38; AS.Ut.38/53; AH.Ut.33/52). There are several other reasons that have been documented under Naigameshahr̥ta garbha or nagodara (delayed labor) (SS.Sa.10/57, KS.Kh 9/39), paripluta or divya-garbha(..) (KS.Kh.9/39-40), bhootah r̥ta garbha(..) (AS.Sa.1/17, AH.Sa.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 Kaśyapa (KS.Kh.9/37,AD.AH.Sa.2/61,CS.Ni.3/14, Ci.5/19; AS.Ni.11/45; AH.Ni.11/50; KS.Ci.8/17). Ignorant people could misjudge bleeding in raktagulma as destruction of the foetus by evil spirits(Dutta DC, 1998) or hydatidiform mole (Dawn CS,1998) (10)

Factors affecting sex of the foetus: (Verse 12)

==== Factors affecting sex of the foetus (Verse 12) ====

 

It is generally accepted in various Ayurvedic texts that there is predominance of ārtava and śhukrain the female or male child respectively (SS.Sa.3/5; AS.Sa.2/5; AH.Sa.1/5; BP.Pur.3/40; BhS.Sa.3/10). The partner ejaculating his/her seed first would determine the respective sex of the progeny (AD,AH.Sa.1/5). Irrespective of quantity, the functional potency of śhukra and ārtava influences the formation of sex (Dal, SS.Sa.3/5). Śhukra and ārtava may be influenced by quantity of doṣhas affected by age, day, night, season, stage of food consumption (BP.Pur.3/40), thus impacting sex of fetus. Relative predominance of retas (semen) and indriya (sexual power) are also responsible for sex formation (HS.6th Sthan.1/26-27). Dakṣina-nādi (right ovary) and vāma-nādi (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 (ShrS. Pur.6/12). Apart from this, the day of coitus (either odd or even) is responsible for female or male child respectively (CS.Sa.8/5; SS.Sa.2/28,30, Sa.3/12; AS.Sa.1/48; AH.Sa1/28; KS.Sa.5/6, BhS.Sa5/5; BP.Pur.3/21). It is also explained that if there is predominance of śhukra but female ejaculates her ovum first, the child will be born male with feminine characters and vice-versa (AD.AH.Sa.1/5) (12)

It is generally accepted in various Ayurvedic texts that there is predominance of ārtava and śhukrain the female or male child respectively (SS.Sa.3/5; AS.Sa.2/5; AH.Sa.1/5; BP.Pur.3/40; BhS.Sa.3/10). The partner ejaculating his/her seed first would determine the respective sex of the progeny (AD,AH.Sa.1/5). Irrespective of quantity, the functional potency of śhukra and ārtava influences the formation of sex (Dal, SS.Sa.3/5). Śhukra and ārtava may be influenced by quantity of doṣhas affected by age, day, night, season, stage of food consumption (BP.Pur.3/40), thus impacting sex of fetus. Relative predominance of retas (semen) and indriya (sexual power) are also responsible for sex formation (HS.6th Sthan.1/26-27). Dakṣina-nādi (right ovary) and vāma-nādi (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 (ShrS. Pur.6/12). Apart from this, the day of coitus (either odd or even) is responsible for female or male child respectively (CS.Sa.8/5; SS.Sa.2/28,30, Sa.3/12; AS.Sa.1/48; AH.Sa1/28; KS.Sa.5/6, BhS.Sa5/5; BP.Pur.3/21). It is also explained that if there is predominance of śhukra but female ejaculates her ovum first, the child will be born male with feminine characters and vice-versa (AD.AH.Sa.1/5) (12)