Changes

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)

Cause of multiple pregnancies: (Verse 14)

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

 

Multiple pregnancies happen due to division of the zygote (orśukra-ārtava) by vitiated vāta - an observation noted in all Ayurvedic texts and accepted by all commentators (SS.Sa.2/37; AS.Sa.2/6; AH.Sa.1/6; KS.Ka.6/59; BP.Pur.3/39). Apart from this phenomenon, instability of mind of the couple during coitus is responsible for producing twins as it influences the doṣhas and dhātus that produce foetal parts (HS.6th sthana.1/38-39). And finally, there are karmic deeds of the soul of the fetus that the parents have no control over. (CK on CS.Sa.2/13-14). (14)

Multiple pregnancies happen due to division of the zygote (orśukra-ārtava) by vitiated vāta - an observation noted in all Ayurvedic texts and accepted by all commentators (SS.Sa.2/37; AS.Sa.2/6; AH.Sa.1/6; KS.Ka.6/59; BP.Pur.3/39). Apart from this phenomenon, instability of mind of the couple during coitus is responsible for producing twins as it influences the doṣhas and dhātus that produce foetal parts (HS.6th sthana.1/38-39). And finally, there are karmic deeds of the soul of the fetus that the parents have no control over. (CK on CS.Sa.2/13-14). (14)

Long intrauterine stay: (Verse 15)

==== Long intrauterine stay (Verse 15) ====

 

Two conditions, namely garbha-śoṣa (..) and garbha-parisruti (..), have been cited as reasons for the phenomenon termed as “long intrauterine stay”. This kind of manifestation is also found in vata-abhipanna garbha (..) (SS.Sa.10/57), emaciated foetus afflicted with vātaja disorders (AS.Sa.2/37) and vātodara (..) (BhS.Sa.3/6-7). This condition could be correlated with intrauterine growth retardation (IUGR). (15)

Two conditions, namely garbha-śoṣa (..) and garbha-parisruti (..), have been cited as reasons for the phenomenon termed as “long intrauterine stay”. This kind of manifestation is also found in vata-abhipanna garbha (..) (SS.Sa.10/57), emaciated foetus afflicted with vātaja disorders (AS.Sa.2/37) and vātodara (..) (BhS.Sa.3/6-7). This condition could be correlated with intrauterine growth retardation (IUGR). (15)

It is interesting to note that none of the vedic texts – Ayurvedic or otherwise – blamed the mother for complications and abnormalities in pregnancy. Instead, they seem to attribute those to God’s will and the karmic deeds of the children born with those defects. (16)

It is interesting to note that none of the vedic texts – Ayurvedic or otherwise – blamed the mother for complications and abnormalities in pregnancy. Instead, they seem to attribute those to God’s will and the karmic deeds of the children born with those defects. (16)

Dwireta (Hermaphroditism): (Verse 18)

 

==== Dwireta (Hermaphroditism) (Verse 18) ====

 

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 bīja (bīja-janaka-bījabhāga).

• 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 bīja (bīja-janaka-bījabhāga).

• Possessing appropriate sexual organs of a male or a female, but no secondary characters. In this case, kāla 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 śhukra and śhonita combine in equal proportion, there is equal dominance of śhukra and ārtava causing genetic mutation (CK on CS.Sa.2/18, SS.Sa.3/5; AS.Sa.2/5; AH.Sa.1/5). It is referred as napumsaka in several vedic texts. In addition to this, Hārita 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 (HS.6th sthana.1/37-40). However, even in such cases, God’s will is said to be responsible (Shr.S.Pur.6/12).  

• Possessing appropriate sexual organs of a male or a female, but no secondary characters. In this case, kāla 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 śhukra and śhonita combine in equal proportion, there is equal dominance of śhukra and ārtava causing genetic mutation (CK on CS.Sa.2/18, SS.Sa.3/5; AS.Sa.2/5; AH.Sa.1/5). It is referred as napumsaka in several vedic texts. In addition to this, Hārita 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 (HS.6th sthana.1/37-40). However, even in such cases, God’s will is said to be responsible (Shr.S.Pur.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 (CK on CS.Sa.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 (SS.Sa.2/44). (18)

Among other disorders mentioned in this chapter, Pavanendriya is a condition in which pavana (air) is ejaculated during coitus (CK on CS.Sa.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 (SS.Sa.2/44). (18)

Mandavega (sluggish desire), alpa- bija (diminished seed), abala (devoid of inherent strength- nisargabala rahita), aharṣa (lack of passion) and kleeba (duṣtabīja; damaged genetic portion)- lead to strī- ṣanda or pum-ṣanda, conditionsthat cause problems in conception and afflict female or male partners respectively (CK on CS.Sa.2/19). These are also referred, respectively, as stree-ṣhandha and nara-ṣhandha in other texts (SS.Sa.2/42-43). (19)

Mandavega (sluggish desire), alpa- bija (diminished seed), abala (devoid of inherent strength- nisargabala rahita), aharṣa (lack of passion) and kleeba (duṣtabīja; damaged genetic portion)- lead to strī- ṣanda or pum-ṣanda, conditionsthat cause problems in conception and afflict female or male partners respectively (CK on CS.Sa.2/19). These are also referred, respectively, as stree-ṣhandha and nara-ṣhandha in other texts (SS.Sa.2/42-43). (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 romarāji (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 centre the childwill be a female, while if it is beautiful, protuberant and fatty then a male child will be born (KS.Su.28/6). Thoughts or mood of the mother during conception is also pointed by different scholars as key factors (CS.Sa.8/14;SS.Sa.2/46; AS.Sa.1/53; AH.Sa.1/31; BP.Pur.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 (CK on CS.Sa.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 romarāji (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 centre the childwill be a female, while if it is beautiful, protuberant and fatty then a male child will be born (KS.Su.28/6). Thoughts or mood of the mother during conception is also pointed by different scholars as key factors (CS.Sa.8/14;SS.Sa.2/46; AS.Sa.1/53; AH.Sa.1/31; BP.Pur.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 (CK on CS.Sa.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. (CK on CS.Sa.2/25). Physical resemblance depends largely on factors such as the four sets of four mahābhūtas (except ākāśa), mātṛja (maternal), pitṛja (paternal), āhāraja- from the mother’s nutrition prior to conception, and ātmaja- past deeds. Though all these factors are equally responsible, the resemblance depends on the predominance of either of the maternal and paternal factors (CK on CS.Sa.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. (CK on CS.Sa.2/25,GD on CS.Sa.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. (CK on CS.Sa.2/25). Physical resemblance depends largely on factors such as the four sets of four mahābhūtas (except ākāśa), mātṛja (maternal), pitṛja (paternal), āhāraja- from the mother’s nutrition prior to conception, and ātmaja- past deeds. Though all these factors are equally responsible, the resemblance depends on the predominance of either of the maternal and paternal factors (CK on CS.Sa.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. (CK on CS.Sa.2/25,GD on CS.Sa.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, śhukra-doṣha (CS.Su.28/18) and vitiated vāta (CS.Su.12/8) including vitiated vāta in śhukra (CS.Ci.28/34) are said to be responsible for congenital abnormalities. Any part of the seed, or bīja (bījabhāga), if defective, would result in a defective body part, indicating chromosomal or genetic defects (CS.Sa.3/17). Defects in indriyas are attributed to daiva, or fate, in the texts (CK.CS.Sa.3/17). Similarly, abnormalities in diet and behavior of women (CS.Sa.4/30), mental state of women (CS.Sa.2/25)) etc. influence the fetus. Bad deeds or sins (paapa) committed in the past life, vitiated vāta, non-fulfillment of dauhrida, and skepticism of parents are also responsible for teratogenicity (SS.Sa.2/50-52). 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 (AS.Sa.1/5, KS.Sa.5/5). A woman not using proper rasas during ritukāla delivers abnormal child (BhS.Sa 5/4). The couple suffering from udāvarta, consuming unwholesome diet (BhS.Su.12/15-16), vitiation of ākāsha as well as daiva could also cause abnormalities in the child (BhS.Sa.3/15-16). (30)

Apart from the factors already analyzed earlier in the Vidhi Vimarsha, śhukra-doṣha (CS.Su.28/18) and vitiated vāta (CS.Su.12/8) including vitiated vāta in śhukra (CS.Ci.28/34) are said to be responsible for congenital abnormalities. Any part of the seed, or bīja (bījabhāga), if defective, would result in a defective body part, indicating chromosomal or genetic defects (CS.Sa.3/17). Defects in indriyas are attributed to daiva, or fate, in the texts (CK.CS.Sa.3/17). Similarly, abnormalities in diet and behavior of women (CS.Sa.4/30), mental state of women (CS.Sa.2/25)) etc. influence the fetus. Bad deeds or sins (paapa) committed in the past life, vitiated vāta, non-fulfillment of dauhrida, and skepticism of parents are also responsible for teratogenicity (SS.Sa.2/50-52). 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 (AS.Sa.1/5, KS.Sa.5/5). A woman not using proper rasas during ritukāla delivers abnormal child (BhS.Sa 5/4). The couple suffering from udāvarta, consuming unwholesome diet (BhS.Su.12/15-16), vitiation of ākāsha as well as daiva could also cause abnormalities in the child (BhS.Sa.3/15-16). (30)

Effect of past deeds: (Verse 31-36)

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

 

Manojavo- ‘self’ due to pervasive, does not transmigrate but along with pace of mind and subtle bhūtas it moves from dying to an originating body. It all happens due to the influence of past deeds (CK on CS.Sa.2/31). (31)

Manojavo- ‘self’ due to pervasive, does not transmigrate but along with pace of mind and subtle bhūtas it moves from dying to an originating body. It all happens due to the influence of past deeds (CK on CS.Sa.2/31). (31)

Bījadharmā-the bhūtas inheriting in soul is like that of seed, as seed produces similar sprout, the inheriting bhūtas also produce similar form of the body (CK on CS.Sa.2/35).

Bījadharmā-the bhūtas inheriting in soul is like that of seed, as seed produces similar sprout, the inheriting bhūtas also produce similar form of the body (CK on CS.Sa.2/35).

It is stated that due to tara-tama (quantitative) variations in rajas and tamas as well as multi focal karmas; the variations occur in subtle bodies (CK on CS.Sa.2/36). (36)

It is stated that due to tara-tama (quantitative) variations in rajas and tamas as well as multi focal karmas; the variations occur in subtle bodies (CK on CS.Sa.2/36). (36)

Role of mind: (Verse 38)

==== Role of mind (Verse 38) ====

 

Mind is attached with all the subltle bhūtas etc due to the infliction of rajas and tamas; the cause is being the devoid of tattvagñāna. Mind afflicted with doṣhas is responsible for transmigration (to other body) and inclination (to action related to dharma and adharma) of soul thus cause for the whole universe. Again, the other factor responsible for such transmigration and inclination is potent past deeds (CK on CS.Sa.2/37-38). (38)

Mind is attached with all the subltle bhūtas etc due to the infliction of rajas and tamas; the cause is being the devoid of tattvagñāna. Mind afflicted with doṣhas is responsible for transmigration (to other body) and inclination (to action related to dharma and adharma) of soul thus cause for the whole universe. Again, the other factor responsible for such transmigration and inclination is potent past deeds (CK on CS.Sa.2/37-38). (38)