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== Introduction ==
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Vedic families – and societies – were largely divided into patrilineal clans (''gotras''), where each clan could trace their origins to a common male ancestor.Consanguinity means being related to someone by blood, in contrast to ''atulya gotra''. The sages of antiquity knew about various disorders caused due to in-breeding within families, and thus they forbade marriages within a ''gotra''. To them, the study of human physiology required an analysis of the human embryo within the womb, and addressing the disorders right from the stage of conception was important for ensuring good health within families and societies.
Vedic families – and societies – were largely divided into patrilineal clans (''gotras''), where each clan could trace their origins to a common male ancestor.Consanguinity means being related to someone by blood, in contrast to ''atulya gotra''. The sages of antiquity knew about various disorders caused due to in-breeding within families, and thus they forbade marriages within a ''gotra''. To them, the study of human physiology required an analysis of the human embryo within the womb, and addressing the disorders right from the stage of conception was important for ensuring good health within families and societies.
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==Sanskrit text, Transliteration and English Translation==
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Now (I) shall expound the chapter that talks of ''atulya gotra'' (different clan). Thus, said Lord Atreya. [1-2]
Now we shall expound the chapter "Atulyagotriya Sharira" (Different clans and aspects of the Human Birth). Thus said Lord Atreya. [1-2]
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Thus ends the second chapter titled [[Atulyagotriya Sharira]] in [[Sharira Sthana]], composed by Agnivesha and redacted by Charaka.
Thus ends the second chapter titled [[Atulyagotriya Sharira]] in [[Sharira Sthana]], composed by Agnivesha and redacted by Charaka.
=== ''Tattva Vimarsha'' / Fundamental Principles===
== Tattva Vimarsha (Fundamental Principles) ==
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*The prerequisites of a healthy conception include the selection of partner in terms of clan (''gotra'') , ovulatory period (''rajah-kshayante''), psychic component (''rahovisrishta''), posture during coitus (''mithuna'') and ''shukra''. The expectant couples have to be very conscious of these facts to achieve a healthy embryo.
*The prerequisites of a healthy conception include the selection of partner in terms of clan (''gotra'') , ovulatory period (''rajah-kshayante''), psychic component (''rahovisrishta''), posture during coitus (''mithuna'') and ''shukra''. The expectant couples have to be very conscious of these facts to achieve a healthy embryo.
*Three causes of diseases: Intellectual errors, unbalanced use of sense organs and temporal effects
*Three causes of diseases: Intellectual errors, unbalanced use of sense organs and temporal effects
=== ''Vidhi Vimarsha'' / Applied Inferences===
== Vidhi Vimarsha (Applied Inferences) ==
This chapter is quite comprehensive and considers various principles of embryology. The important ones are related to twin formation and 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 and 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) ===
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 (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 ''naishthika'' and ''moksha'' were discussed. In ''atulyagotriya'', characteristics of a healthy conception, and genetic disorders associated with consanguinity have been described (CK, on CS.Sa.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) ===
Sexual intercourse within the same clan causes ''adharma'', thus contraindicated in ''dharmashastra'' (CK on CS.Sa.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 (CK on CS.Sa.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 (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 three days and the 16th day of ''ritukala'' 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 ''dharmashastra'' (CK on CS.Sa.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 (CK on CS.Sa.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 (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 three days and the 16th day of ''ritukala'' 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 ''sukshma-beeja'' 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 ''sukshma-beeja'' which is taken with word ''shukra'' (CK on CS.Sa.2/3) viz. the sperm. (3)
=== 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 (CS.Su.11/23, SS.Sa.2/33, AS. Sa.1/68, KS.Sa.5/5). The author also uses ''aartava''(ovum) and ''shukra'' (sperm) interchangeably with the word ''beeja'' (Dal.SS.Sa.2/33). Similarly, healthy ''pum-beeja'' (quality sperm) is taken with ''shuddha shukra'' (AD, AH.Sa.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 (CK on CS.Sa.2/4) otherwise it becomes abnormal (GD on CS.Sa.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 (CS.Su.11/23, SS.Sa.2/33, AS. Sa.1/68, KS.Sa.5/5). The author also uses ''aartava''(ovum) and ''shukra'' (sperm) interchangeably with the word ''beeja'' (Dal.SS.Sa.2/33). Similarly, healthy ''pum-beeja'' (quality sperm) is taken with ''shuddha shukra'' (AD, AH.Sa.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 (CK on CS.Sa.2/4) otherwise it becomes abnormal (GD on CS.Sa.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'').
It is said that due to its specific nature, the ''garbha'' descends for labor in its appropriate time (SS.Ni.8/7-8). Development of ''vairagya'' (indifference) by fetus 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 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 (SS.Ni.8/7-8). Development of ''vairagya'' (indifference) by fetus 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 fetus in proper time and with ease. (6)
=== Factors affecting conception (Verse 7) ===
Delays in conception (by fertile women) due to affliction by various ''yonivyapadas''(..) 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 ''Naigameshahrita garbha'' or ''nagodara'' (delayed labor) (SS.Sa.10/57, KS.Kh 9/39), ''paripluta'' or ''divya-garbha''(..) (KS.Kh.9/39-40), ''bhootah rita 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 Kashyapa (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 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 (CS.Ci.30/38; AS.Ut.38/53; AH.Ut.33/52). There are several other reasons that have been documented under ''Naigameshahrita garbha'' or ''nagodara'' (delayed labor) (SS.Sa.10/57, KS.Kh 9/39), ''paripluta'' or ''divya-garbha''(..) (KS.Kh.9/39-40), ''bhootah rita 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 Kashyapa (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 fetus by evil spirits(Dutta DC, 1998) or hydatidiform mole (Dawn CS,1998) (10)
=== Factors affecting sex of the fetus (Verse 12) ===
It is generally accepted in various Ayurvedic texts that there is predominance of ''artava'' and ''shukrain'' 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 ''shukra'' and ''artava'' influences the formation of sex (Dal, SS.Sa.3/5). ''Shukra'' and ''artava'' may be influenced by quantity of ''doshas'' 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). ''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 (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 ''shukra'' 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 ''artava'' and ''shukrain'' 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 ''shukra'' and ''artava'' influences the formation of sex (Dal, SS.Sa.3/5). ''Shukra'' and ''artava'' may be influenced by quantity of ''doshas'' 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). ''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 (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 ''shukra'' 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) ===
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 (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 ''doshas'' and ''dhatus'' that produce fetal 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 (''orshukra-artava'') by vitiated ''vata'' - 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 ''doshas'' and ''dhatus'' that produce fetal 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) ===
Two conditions, namely ''garbha-shosha'' (..) and ''garbha-parisriti'' (..), 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 fetus afflicted with ''vataja'' disorders (AS.Sa.2/37) and ''vatodara'' (..) (BhS.Sa.3/6-7). This condition could be correlated with intrauterine growth retardation (IUGR). (15)
Two conditions, namely ''garbha-shosha'' (..) and ''garbha-parisriti'' (..), 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 fetus afflicted with ''vataja'' disorders (AS.Sa.2/37) and ''vatodara'' (..) (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) ===
Manifestations of ''dwireta'' could be any of these:
Manifestations of ''dwireta'' could be any of these:
*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 (CK on CS.Sa.2/18, SS.Sa.3/5; AS.Sa.2/5; AH.Sa.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 (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, ''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 (CK on CS.Sa.2/18, SS.Sa.3/5; AS.Sa.2/5; AH.Sa.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 (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) ===
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- 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 (CK on CS.Sa.2/19). These are also referred, respectively, as ''stree-shandha'' and ''nara-shandha'' in other texts (SS.Sa.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 (CK on CS.Sa.2/19). These are also referred, respectively, as ''stree-shandha'' and ''nara-shandha'' in other texts (SS.Sa.2/42-43). (19)
=== 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 (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 ''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 (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 ''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 (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 ''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 (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) ===
Apart from the factors already analyzed earlier in the ''Vidhi Vimarsha'', ''shukra-dosha'' (CS.Su.28/18) and vitiated ''vata'' (CS.Su.12/8) including vitiated ''vata'' in ''shukra'' (CS.Ci.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 (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 ''vata'', non-fulfillment of ''dauhrida'', and skepticism of parents are also responsible for teratogenicity (SS.Sa.2/50-52).
Apart from the factors already analyzed earlier in the ''Vidhi Vimarsha'', ''shukra-dosha'' (CS.Su.28/18) and vitiated ''vata'' (CS.Su.12/8) including vitiated ''vata'' in ''shukra'' (CS.Ci.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 (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 ''vata'', 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 ''ritukala'' delivers abnormal child (BhS.Sa 5/4). The couple suffering from ''udavarta'', consuming unwholesome diet (BhS.Su.12/15-16), vitiation of ''akasha'' as well as ''daiva'' could also cause abnormalities in the child (BhS.Sa.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 (AS.Sa.1/5, KS.Sa.5/5). A woman not using proper ''rasas'' during ''ritukala'' delivers abnormal child (BhS.Sa 5/4). The couple suffering from ''udavarta'', consuming unwholesome diet (BhS.Su.12/15-16), vitiation of ''akasha'' as well as ''daiva'' could also cause abnormalities in the child (BhS.Sa.3/15-16). (30)
=== Effect of past deeds (Verse 31-36) ===
''Manojavo''- ‘self’ due to pervasive, does not transmigrate but along with pace of mind and subtle ''bhutas'' 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 ''bhutas'' 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)
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) ===
Mind is attached with all the subtle ''bhutas'' etc. due to the infliction of ''rajas'' and ''tamas''; the cause is being the devoid of ''tattvajnana''. Mind afflicted with ''doshas'' 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 subtle ''bhutas'' etc. due to the infliction of ''rajas'' and ''tamas''; the cause is being the devoid of ''tattvajnana''. Mind afflicted with ''doshas'' 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)
=== Use of intellect, senses and time (Verse 41) ===
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 (CS.Su.1/54, Su.11/37, 43, Sa.1/98, 102,130-131). ''Samayoga'' (balanced combination) of time etc. is the cause of ''prakriti'' (normalcy) (CS.Su.11/43) or ''sukha'' (pleasure) (CS.Su.1/55, Sa.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 (CS.Su.1/54, Su.11/37, 43, Sa.1/98, 102,130-131). ''Samayoga'' (balanced combination) of time etc. is the cause of ''prakriti'' (normalcy) (CS.Su.11/43) or ''sukha'' (pleasure) (CS.Su.1/55, Sa.1/129). (40)
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 (CS.Sa.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 (CS.Sa.1/143- 147) (42)
=== Control over body and mind to overcome diseases (Verse 43) ===
Preventive measures (''anagata chikitsa'') to be practiced regularly to overcome the diseases of body and mind. The word ''jitendriya'' is stated for abstinence from intellectual error and unbalanced use of senses. The disease occurring due to consequences of time cannot be prevented as the potent predestined (''daiva'') certainly cause disease at that moment (CK on CS.Sa.2/43).
Preventive measures (''anagata chikitsa'') to be practiced regularly to overcome the diseases of body and mind. The word ''jitendriya'' is stated for abstinence from intellectual error and unbalanced use of senses. The disease occurring due to consequences of time cannot be prevented as the potent predestined (''daiva'') certainly cause disease at that moment (CK on CS.Sa.2/43).
''Pravritti-hetu'' (cause of inclination) means initiating cause of disease. ''Vishama'' and ''sama'' interpreted as ''adharma'' and ''dharma'' respectively. Some consider cause of ''samsara'' (creation) and ''moksha'' (salvation) with ''pravritti'' and ''nivritti-hetu'' respectively (CK on CS.Sa.2/44)
''Pravritti-hetu'' (cause of inclination) means initiating cause of disease. ''Vishama'' and ''sama'' interpreted as ''adharma'' and ''dharma'' respectively. Some consider cause of ''samsara'' (creation) and ''moksha'' (salvation) with ''pravritti'' and ''nivritti-hetu'' respectively (CK on CS.Sa.2/44)
=== ''Daiva'' (Verse 44) ===
''Daiva'' is also said to be unavoidable, indestructible related to previous body and is continuing (CS.Su.11/31); cause of disease in (particular) time (CS.Sa.1/116).The coordination of ''daiva'' and ''purushakara'' (deeds self done in present life) in terms of inferiority etc. and their effects (CS.Vi.3/29-33) as well as influence to each other are well described (CS.Vi.3/33-35). Self deeds are also totally responsible for the disease (CS.Ni.7/19-23) (44)
''Daiva'' is also said to be unavoidable, indestructible related to previous body and is continuing (CS.Su.11/31); cause of disease in (particular) time (CS.Sa.1/116).The coordination of ''daiva'' and ''purushakara'' (deeds self done in present life) in terms of inferiority etc. and their effects (CS.Vi.3/29-33) as well as influence to each other are well described (CS.Vi.3/33-35). Self deeds are also totally responsible for the disease (CS.Ni.7/19-23) (44)
Commentator interprets ''mati'' as ''smriti'' (memory), ''chinta'' (thoughts) etc., ''jnana'' as ''tattva-jnana'' (knowledge of the reality) (CK on CS.Sa.2/47). Different preventive measures against diseases are referred in many places (Su.7/47-50, 8/17-29, 28/34-44). (47)
Commentator interprets ''mati'' as ''smriti'' (memory), ''chinta'' (thoughts) etc., ''jnana'' as ''tattva-jnana'' (knowledge of the reality) (CK on CS.Sa.2/47). Different preventive measures against diseases are referred in many places (Su.7/47-50, 8/17-29, 28/34-44). (47)
=== References ===
== Further reading ==
#Agnivesha, Charak Samhitā with ‘Āyurveda-Dipikā’ commentary by Chakrapānidatta, edited by Acharya J T, Reprint edition, Chaukhamba Surbharati Prakashan, Varanasi, 2000.
#Agnivesha, Charak Samhitā with ‘Āyurveda-Dipikā’ commentary by Chakrapānidatta, edited by Acharya J T, Reprint edition, Chaukhamba Surbharati Prakashan, Varanasi, 2000.
#Dawn C.S, Text Book of Obstetrics and Neonatology, 12th Edt., Sreemoti Arati Dawn, p. 308.
#Dawn C.S, Text Book of Obstetrics and Neonatology, 12th Edt., Sreemoti Arati Dawn, p. 308.
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