ANCIENT KNOWLEDGE ON EMBRYOLOGY OF OUR RISHIS BAFFLES MODERN GYNECOLOGISTS

ANCIENT KNOWLEDGE ON EMBRYOLOGY  OF OUR RISHIS    BAFFLES MODERN  GYNECOLOGISTS

  

(Compilation for a Discourse at Sri Ganesha Temple by N. R. Srinivasan, January 2020)

Please recall the Veda mantra glorifying food as Brahman. This mantra says:  Those rays by which the sun gives heat, the same rays transform water into rain-cloud which showers the rain. By the rain-cloud herbs and trees come into existence; from-herbs and trees food is produced. By the use of food the breaths and senses are nourished. When the life- breath is nourished one gets bodily strength. Bodily strength gives the capacity to practice tapas (in the shape of self-control, religious fast, and so forth).

As the result of such tapas, faith in scriptural truths springs into existence. By faith mental power comes. By mental power sense-control is made possible. By sense-control reflection is engendered. From reflection calmness of mind results; Conclusive experience of Truth follows calmness. By conclusive experience of Truth remembrance of it is engendered. Remembrance produces continuous remembrance. From continuous remembrance results unbroken direct realization of Truth. By such realization a person knows the Ātman”.

yābhirādityastapati raśmibhistābhiḥ parjanyo varṣati
parjanyenauṣadhivanaspatayaḥ prajāyanta oṣadhivanaspatibhirannaṁ
bhavatyannena prāṇāḥ prāṇairbalaṁ balena tapastapasā śraddhā
śraddhayā medhā medhayā manīṣā manīṣayā mano manasā
śāntiḥ śāntyā cittaṁ cittena smṛtiḥ smṛtyā smāraɱ
smāreṇa vijñānaṁ vijñānenātmānaṁ vedayati tasmādannaṁ
dadansarvāṇyetāni dadātyannātprāṇā bhavanti bhūtānāṁ
prāṇairmano manasaśca vijñānaṁ vijñānādānando brahma yoniḥ

It is thus made clear here that the vital breaths and the senses of creatures are from food; that reflection functions with the vital breath and the senses; that unbroken direct realization comes from reflection and that bliss comes from unbroken direct realization of Truth. This passage is exclusively Anna-Stuti (praise of food).

“Embryology is the science of development of an embryo from the fertilization of the ovum to the fetus stage. The earliest scientific approach is credited to Aristotle (384 – 322 BC), but Indians have done a lot of scientific work, long before Aristotle. Kapil Muni was probably the first man who studied embryo. The epic Mahabharata written around 3100 BCE and the Bhagawata Purana composed around 1800 BCE have recorded lot of scientific information about embryology. Embryo development stages are described in Bhagavata Purana, Mahabharata and Aitareya Upanishad” says Dr. P.V.  Vartak. Information contained in these earlier thoughts were consolidated and presented as Garbhopanishad. 

Brihadaranyaka Upanishad (BAU) says the seed of life is spilt to the earth from pitruloka and floats to earth to grow as plant to provide food.   Then this seed of life enters retha in man and is being transferred to the woman to develop fetus. It also says in other mantras man can desire or not desire a child by this intercourse and can control his wish at will with the support of mantras   and action. It also says the physical, intellectual and spiritual growth of a person depends on the quality of food consumed by the parents from which fetus draws its energy to develop.   It is obvious fetus formation and development depends on the food from parental source in its formation stage.  Please go through the   following mantras pertaining to fetus and embryology from BAU.

Sa ha prajaapatir eekshaam chakre hantaasmai pratishthaam kalpayaaneeti | sa striyam sasrije tamsrishtvaadha upaasta | tasmaat striyamadha upaasate | sa graavaanam-aatmana eva  samudapaarayattenainaam-abhyasrijat ||6-4-2 ||

Prajaapati thought of making an abode for the Retha (seed or semen). He created a woman and kept her under. Therefore woman should be thought of being under. He accomplished union with her with his male part.

 Tadabhimrisodanu vaa mantrayeta | yanme adya retah prithaveemaskaantseedya doshadheerapya sardyadapah | idamaham tadreta aadade | punarmaamaitvindriyam punastejah punarbhagah | punaragnirdhishnyaa yathaasthaanam kalpantaamitynaa mikaangushthaabhyaa  maadaayaantarena stanau vaa bhuvau vaa nimrijyaat || (6-4-5)

The learned person should touch and repeat the two mantras: The seed which has been spilt to   the earth today and which has flowed towards, the plants or water, let that again attain me. Let it attain its original place with vigor and its original strength.” –saying so and touching and taking it with his thumb and the second finger should put it in the midst of his chest or the eye brow.

sa ya ichchet putro me suklo jaayeta vedamanubraveeta sarvam-aayuriyaaditi

ksheerodanam paachayitvaa sarpishmantam-asneeyataam-eeswarau janayitavai

If one wishes to have a fair child, study one Veda and attain full term of life; he and his wife should eat rice cooked in milk mixed with clarified butter. Then they will succeed in their mission.

Atha  ya ichchet-putro me kapilah pingalo jaayeta dvau vedaa-vanubraveeta sarvamaayuriyad-iti dadhyodanam paachayitvaa sarpish-mantam-asneeyaataam eeswarau janayitavai || [6-4-15]

He who wishes his that their son should be born with reddish yellow   complexion, that he should    master two Vedas and lead a full term of life,   he and his wife should eat rice cooked in yogurt with clarified butter (ghee). Then they will fulfill their ambition.

Atha ya ichchet-putro me syaamo lohitaaksho jaayeta dvau treen-vedam-anubraveeta sarvam-aayuriyaadity-udaudanam paacahayitvaa sarpishmantam- asneeyataam-eeswarau janyitavai ||(6-4-16)

 He who wishes that their son should be born with dark complexion with red eyes, study three Vedas and live full term of his life should have rice cooked in water and he and his wife should eat it with clarified butter (ghee). Then they will succeed in their ambition. (Vedavyasa was one such.)

Atha ya ichched-ooduhitaa me panditaa jaayeta sarvamaayuriyaad-iti tilaudhanam paachayitva sarpish-mantam-asneeyantaam-eeswarau janyitavai ||n (6-4-17)

If husband and wife wish that a daughter should be born and that she should be learned and live full term of life, they should prepare rice cooked in sesame and they should eat with clarified butter. Then they will fulfill their desire.

[Contrary to the wrong notion that Hindus always wanted a male and that a girl need not be educated this mantra leaves the choice to their parents to have a girl and bring her up as a scholar.] 

Atha ya icchet putro me pandito vigeetah samitimgamah susshrooshitaam  vaacham bhaashitaa jaayeta sarvaan vedaan anubraveeta sarvam-aayur-iyaaditi maa(m)s-audanam  paachayitvaa  sarpishmantam-asneeyaataam-eeswarau janayitvaa aukshena vaarshabhena vaa || (6-4-18)

Those   who aspire for a son should be born to them, who should be a reputed scholar, who should be frequenting the assemblies of learned scholars, who would be speaking delightful and valuable words, who will be a master of all the Vedas and who will live a long life, then both husband and wife should eat with clarified butter meat of a young bull or   of a bull advanced in years. Then they will succeed in their ambition.

Aitareya Upanishad says: “Aatman who is Easwara created Virat Purusha endowed with natural human instincts of hunger and thirst. It is therefore logical that deities born out of him are also endowed with such limitations. These deities needed a place where to act from. So human body was created into which they gladly entered.  Hunger and thirst thus found a place but as an integral part of these deities. It is therefore logical to conclude all the sense organs are presided by deities.  Thus there was the need for food and Easwara created food articles like corn and animals.  Since the body of Viratpurusha could not survive without Easwara he also entered it   through the aperture in the crown of Viratpurusha called Brahmarandra.  This Upanishad mentions about Vaamadeva who realized his true nature as the Aatman even while he was in the womb of his mother free from the shackles of Bodies and senses. It describes how the Jeevaatman transmigrates, conception, birth and rebirths which are its three kinds of births.

Human body is composed of five elements. Whatever is hard in the body is constituted of earth, whatever is liquid is of water, what is warm is from fire, what moves in the body derives from the essence of air, and the hollow in the body is the essence of space. The earth principle provides it with support, the water necessary for assimilation of food, the fire essence for illumination, the wind principle distributes of substances with the body, while ether provides avakasha (room within).

In our present discussions we are talking about Human embryo. When the atman enters human body we have in fact three souls (Jivatmans) to play and come in contact with each other--father, mother and the child, at least in its formation stages. We do not know when the soul or souls were created by the Supreme Consciousness for the first time and why but only know its cyclic nature (punarapi maranam punarapi jananam  jananee jathare sayanam) as Sankara says  in Bhajagovindam. We only hear, having   created both sentient and non-sentient He   also entered into them as antaryamin. Upanishad also says the same Self abides in all. From the story of Ahalya we also know that this Atman was lying in a dormant state in stone for a long time and later released. We cannot dismiss   it as a magic or sorcery by Rama since it was the divine touch and mandate. It is therefore easy to understand why atman is active and accessible to modification at human and higher levels of creation and not with lower creations of animals and plants etc., that carry the same atman (atmavat sarvabhooteshu) that are in dormant state or low level of activity and are not exposed to Jnana (general knowledge through scriptures) and Vijnana (profound direct knowledge through divine vision).

Please recall what Bhagawan said in Bhagawat Gita:

te tam bhuktva svarga-lokam visalam| | ksine punye martya-lokam visanti
evam trayi-dharmam anuprapanna | gatagatam kama-kama labhante

When they have enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness.

One who is promoted to those higher planetary systems enjoys a longer duration of life and better facilities for sense enjoyment, yet one is not allowed to stay there forever. One is again sent back to this earthly planet upon finishing the resultant fruits of pious activities. He who has not attained perfection of knowledge, as indicated in the Vedanta-sutra (janmaady asya yatah),  becomes baffled in achieving the ultimate goal of life and is thus subjected to the routine of being promoted to the higher planets and then again coming down.  

In my discourse on Antyeshti I have described how Jivatma in its travel lands first in Pitruloka and spends some time and returns back. Gita sloka above says even those who have gained lot of meritorious   work (Punya) in their   previous births, hav  to come back to earth to    work out further to get final salvation if they have not already exhausted all Karmas before the so called death! The seventh month is when fetus is imbibed with Jiva or soul (Atman) according to Garbhopanishad. In three articles published in 1998 in the same issue of the Journal of the American Medical Association (JAMA) two chose the 20th week of gestation and one chose the 28th week of gestation as the point where an abortion procedure would be considered late-term. This shows any abortion is possible before the fetus is imbibed with Atman.

Veda mantra above also says annena praanam and Praanato balam etc., meaning all Atmans depend on food. That is why we nourish   atman in the womb with food, welcome a child with food ritual and send off a soul with food and continue to feed it in Pitruloka also by oblations. We grow with food while on earth and get replenished   in  Pitruloka with food by rituals conducted by progeny and food oblations offered.   The womb receives the food from its parents got from animal or plant sources. The soul is thus influenced by the nature of food from plants and animals throughout which fact is very well brought out by Bhagawan in Bhagavad Gita.  We have also learnt how humans practice stone-like or plant-like or animal-like or human-like or super-human like life on earth and leave the world to reap benefits based on their physical and mental level of activities. Here again food has its significant role to play!

Our Ancient sages called Rishis practicing Ayurveda have discovered the body secretions that are reproduced frequently for a long period called   Rajas (ovum) and Retas (sperm). 

“The Mahabharata, Shanti Parva, 301, 320, 331, 356, and the Bhagawata 3/31 state that one fine particle of Shukra conjugates with that of Shonita during copulation. The fine particles are sperm and ovum. They termed the conjugate product as ‘Kalala’, that modern medical science calls it as ‘Zygote’ or fertilized ovum.

Bhagawata states that only in one night, which means 12 hours’ time, from the coitus, Kalala forms. Science admits that an ovum remains fertilizable for a short time, measured in hours, after its release from ovary.

“dasahena tu karkandhuh” |”kalalam tveka-ratrena” |”panca-ratrena budbudam” |”pesy andam va tatah param” – 3-31-2 says Bhagavata Purana

On the first night, the sperm and ovum mix, and on the fifth night the mixture ferments into a bubble. On the tenth night it develops into a form like a plum, and after that, it gradually turns into a lump of flesh or an egg.

Bhagavata Purana describes all the microscopic changes taking place up to 15 days of the embryonic life, in a womb of a living woman.  They neither had modern microscopes, nor employed uterine wash-outs, post-mortem examinations, etc., to arrive at these conclusions that   the  modern medical science employs that conflates with our ancient scriptures” says Dr. P.V.  Vartak who has researched about embryology in Hindu Scriptures.

“Intimately connected with the self-preservative urge is the self-reproductive urge.   The self-reproductive instinct is misnamed 'sex-instinct'. This urge has, really, little to do with the sexual personality, that means is only a means to the propagation of the species.    What becomes the object of craving is not sex, but the pleasure caused by the release of the tension brought about by the urge for being instrumental in bringing forth a new individual. Homosexual intercourse is either due to a defect in the formation of the sex glands, or to frustration and non-fulfilment.   The parent becomes the medium of the self-manifestation of a new individual, which is the intention of the physical nature.    The will-to-reproduce is only the will-to-life of the would-be member of this physical universe. That is why Upanishads prescribe dharma prajaanana or obligatory procreation is the supreme means of Liberation (MNU)--tasmaat prajananam parmam vadanti 

These externalizing urges or tendencies to organic reactions are not cut off even by the death of the physical body, for they are rooted in the very principle of the psychic individuality. They cease to exist only when they are absorbed into the Universal Consciousness, by the process of meditation on the essential Selfhood of all individuals in it called Liberation. One who is promoted to those higher planetary systems enjoys a longer duration of life and better facilities for sense enjoyment as in Swarga, yet one is not allowed to stay there forever. One is again sent back to this earthly planet upon finishing the resultant fruits of pious activities” says Swami Krishnananda.

The Second Chapter of the Aitareya Upanishad describes   how the life of each being upon earth is the result of three births, instead of one.   Man   hosts the soul for some time even before marriage in his semen sac before it is transferred to the woman later after marriage. The hymns therefore suggests that    people need more compassion and understanding to avoid the practice   of forceful abortion that Sastras condemn as heinous crime or brunahatya. Any accidental abortion is dismissed as karmaphala.  Human birth happens in three phases due to the union of three souls of parents and the newborn, and each birth is the result of past karma in which the karma of parents also play an important role.

When the souls complete their time in astral planes, they fall down to the earth through the rains described above in the mantra and through the water in the earth they enter the plants. Some enter the animal bodies when the plants in which they are hidden are eaten by animals.  When humans consume the plants and animals, they enter the human bodies of their destined parents. 

Vedic mantra above implies, it is from the strength of food   each individual soul begins the journey in the mortal world, since children find their way into the parents' bodies through the food they eat. The souls are primarily reborn through food, which is central to Vedic theology and ritual practices. The Vedas proclaim that food is verily of the form of Brahman. The bodies of the beings are formed from food only. Its gross parts become part of the gross (sthula) body and subtle parts become part of the subtle (sukshma) body. Through food alone Brahman sustains and nourishes the worlds and himself.

Bhagavata Purana says that in the course of a month, a head is formed, and at the end of two months the hands, feet and other limbs take shape. By the end of three months, the nails, fingers, toes, body hair, bones and skin appear, as do the organ of generation and the other apertures in the body, namely the eyes, nostrils, ears, mouth and anus. It further states that the Linga i.e. external genitalia are formed in the third month.

Science has revealed that external genitalia are present in 8 weeks’ old embryo. According to science male genitalia take their final form at the end of the 3rd month and Utero-vaginal canal also forms by the third month. Anus is formed sometime after the genitals.

  
Within four months from the date of conception, the seven essential ingredients of the body, namely chyle, blood, flesh, fat, bone, marrow and semen, come into existence. At the end of five months, hunger and thirst make themselves felt, and at the end of six months, the fetus, enclosed by the amnion, begins to move on the right side of the abdomen. In the 7th month the soul of embryo remembers everything about its past lives and also gets knowledge about the present life. Science cannot demonstrate this fact, but it can be inferred indirectly. The fetus of 7th month is viable, so its brain must be functioning in the 7th month. Electro-encephalographic tracings of the fetus may prove this in future.

Kapil Muni describes that the fetus lies with complete flexion of its back and head. It is a fact and is scientifically proved. He also said that the fetus is unable to do respiration. This is also true, because the fetus lies in the amniotic fluid and requires no breathing. The fetus gets oxygen and nourishment from the mother’s blood. In the 10th month the fetus is forced down by Prasooti Vayu, through the maternal passage. Kapil Muni also says during this process of delivery, the fetus gets lot of troubles and loses its past memory. That is why we do not know anything about our previous birth.

Garbha Upaniṣad speaks of how the newborn forgets the causal chain at the moment of birth. This echoes the Bhagavad Gītā:

Icchadveshasamutthaane dvandamohena bhaarata | sarvabhootaani sammoham sarge Yaanti parantapa || 7-27 ||

 By the rising together of desire and envy from the confusion of duality, all beings, when born, fall into the state of forgetting. (Bhagavad Gītā 7.27)

Through the delusion of the pairs of opposites, arising from desire and aversion all the creatures become victim   to the state of forgetting, forgetting all the   noble  thoughts the atman contemplates to do as it enters the womb detailed in Garbopanishad  when it leaves the womb and  after enters the new world!

By doing this    it is able to fit the individual’s embodiment in the womb that is consistent with  the idea of rebirth.

May be an atman that is not able get out of the Maya (delusion) even while enjoying benefits for meritorious deeds at higher planets enters pitruloka and then through seeds enter Bhuloka. This delusion overpowers all its other noble thoughts in the womb as it enters the world. It is then left to the individual to conquer this delusion in practical life!

“Science cannot give any proof for the loss of memory, but we can assess it by the fact that during delivery fetal head is compressed to a great extent. It may compress the brain, which in turn, may cause loss of memory. It is a proved fact that compression and concussion of human brain causes loss of memory.

In 1972, Dr. H.P. Robinson of Glasgow University, showed using ultrasonic Doppler technique, that the heart begins at about 12-14 weeks.

Bhagavata Purana states that two ears develop and gets knowledge of sound and directions. Two separate functions are attributed to the ears, clearly. It is proved true during 1936 when Ross and Tait published their paper showing that the directions are recognized by the Labyrinth, situated in the Internal ears.
 
Aitereya Upanishad (1/1/4 and 1/2/4, written in 6000 BC) mentions the same fact.

The Bhagavata Purana   man conjugated with woman. Atman entered into her 23 principles and brought together all the 23 principles and the combined energy of those 23 principles reproduced the person. Modern science has shown that 23 chromosomes of a sperm join with those of an ovum and then an embryo forms. Chromosomes are called as Gunawidhi in Bhagavata purana and Mahabharata because they control Guna (characters) and Vidhi (functions).

Ancient Indian sages revealed that Jeevatma (soul) is not perishable. At the time of death, it leaves the physical body and goes to Bhuvarloka. Then it comes down with rainwater, enters a food grain, goes into a male and occupies a sperm. With that sperm it enters the female and joins with an ovum to create an offspring. The sperm on which rides Atman gets success to win an ovum. 

Embryo is the first descent of a fraction of Aatma. That part of Aatma is named as Praana.  Praana enters in and guides the sperm to enter an ovum. So, only that single sperm which is driven by the child’s soul will enter woman’s womb. “During one coitus 200 to 300 million of sperms are deposited in a female passage. Out of them only one enters an ovum. This explains pregnancy after an intercourse is a chance and explains why a woman does not get pregnant every time she mates a man during her fruitful days” says modern medical science conflating with ancient Hindu Scripture postulations” says Dr. P. V. Vartak.

For all the stages of growth of an embryo  given in the Bhagawata  and Aitireya Upabishads commencing from the first day up to the full term  please see the Appendix.

A well-versed Vedic astrologer can predict the date of pregnancy, gender of child, date of delivery too, based on horoscopes of parents like a Gynecologist.     

Introduction to Embryology in Charaka samhita

various medicines from natural herbs and trees. Charaka samhita, a part of ancient Ayurveda science, was taught in ancient Vedic universities like Nalanda and Takshila University. One of the section of charaka samhita deals with embryology that describes various symptoms and signs of the mother at different phases of pregnancy. Charaka Samhita is an ocean of knowledge that served as a guideline  for ancient Ayurveda doctors and is used for treatment even today by some modern doctors.

There are no evidences of advanced surgical instrument or advanced medical instruments belonging to Vedic period yet the detailed account of embryology including the facts that remains undiscovered by modern science is quite surprising.

Below are some of the translations of verses in Sanskrit from Charaka Samhita along with the comparison with modern science.  

  
Charaka  Samhita, Vol 1, verse 1-3 

  i) In the first month when sperm and ovum unite they turn into a seed-form and stick to the mucous membrane and start increasing in size. This seed divides from one into two, two to four; four to eight and so on till a round seed-form is formed.

ii) This seed-form has the capability to give rise to all kinds of tissues and organs.

iii) There are two types of seed-forms - the inner and the outer. The outer seed-forms are bigger than the inner seed-form. After sometime, a cavity is formed which is filled with fluid in between the two seed-forms. This fluid creates a gap between the two layers.

Comparison with modern science

Once the zygote has reached the two-cell stage, it undergoes a series of mitotic divisions, increasing the number of cells. Until the eight-cell stage they form a loosely arranged clump. Approximately 3 days after fertilization, cells of the compacted embryo divide again to form a 16-cell morula.
2. At a very early stage in development, the embryo proper acquires the form of a three-layered disc (three germ layers) called as embryonic disc. All the tissues of the body are derived from one or more of these layers.  3. About the time the morula enters the uterine cavity, fluid begins to penetrate through zona pellucida into the intercellular spaces of the inner cell mass. Gradually the intercellular spaces become confluent, and finally a single cavity, the blastocoel forms. 

 Charaka Samhita, Vol 1, verse 4 & 5 

 iv) In the third month, all germinating parts appear.
v) a) At this time the head is quite large. The fingers are visible. b) The male and female sex organs are formed. c) The eyelids and lips are not separated. 
 Comparison with modern science

4. By the end of the embryonic period the main organ systems have been established, rendering the major features of the external body form recognizable by the end of the second month.  

5. a) The head and upper limbs are still disproportionately large in the 3^rd  month.
b) By the 12th week, external genitalia develop to such a degree that sex of the fetus can be determined by external examination (Ultrasonography).
c) During the 3rd eyelids meet and fuse.

Charaka Samhita, Vol 1, verse 6 

vi) Normally, after birth the hole in the middle flap of the heart chamber closes

 Comparison with modern science

6. Foramen ovule   persists throughout the fetal life. After birth, foramen ovule is permanently obliterated by the fusion of the two flaps. 

Charaka Samhita, Vol 1, verse 7 & 8

vii)  a. The heart of the fetus is attached to mother by fluid taking vessels. b. By the third month, heart appears and also starts pumping.

viii) a.  By the third month, fetal heart increases in size and the fetal heart chambers are formed. b. But the fetal heart sound (FHS) can be heard per abdomen around the 4th month.

Comparison with modern science

7. a.  Oxygenated blood from the placenta comes to the fetus through the umbilical vein, which joins the left branch of the portal vein.
b. During the 4th to 7th weeks the heart divides into a typical four-chambered structure.  8.  a. During the 4th   to 7th  weeks the heart divides into a typical four-chambered structure.  

b.  With an ordinary stethoscope FHS can be detected between 18- 20 weeks.

ix) The mucous membrane of the vagina gives a bluish tinge. And this sign appears by the beginning of the second month.

Charaka Samhita, Vol 1, Verse  9  
ix) The mucous membrane of the vagina gives a bluish tinge. And this sign appears by the beginning of the second month.
Comparison with modern science
9. Jacquemier's or Chadwick's sign: It is the dusky hue of the vestibule and anterior vaginal wall visible at about 8th week of pregnancy. 

 Charaka Samhita, Vol 1, verse 10

X) During the third month, the shape of the body is almost formed. a. The pregnant women feel the fetal movements at times in this month. b. On head and at other sites instead of hair, fine hair-like structures can be seen.
Comparison with modern science

10. a. Palpation of fetal parts can be made distinctly by 20th  week. Active fetal movements can be felt at intervals by placing the hand over uterus as early as 20th week.  b. During the fourth month the covering of primary hair appears- lanugo. 

Charaka Samhita, Vol 1, verse 11 & 12

xi) a. In the fifth month due to the increase in the body mass and blood of the fetus, its movements can be clearly felt by pregnant women. b. In the middle or at the end of this month a physician can hear the FHS with the help of stethoscope. FHS is 120-140/minute. In males, it is generally <130/minute and in females >130/minute.

xii) First of all FHS is heard in the midline above the gluteal region. Later the site of FHS changes as per the presentation and lie of the fetus. This sound is heard after passing through the scapula and ribs of the fetus and therefore heard near the fetal shoulder.

Comparison with modern science

11. a. Active fetal movements can be felt at intervals by placing the hand over uterus as early as 20th week.  

b. The heart rate varies from -160 per minute but gradually settles down to 120-140 per minute as the pregnancy 140 advances.  

12. The fetal heart sounds are best audible through the back (left scapular region) in vertex and breech presentation, where the convex portion of the back is in contact with the uterine wall. However, in face presentation, the heart sounds are heard through the fetal chest.

Charaka Samhita, Vol 1, verse 13 & 14

xiii) Prior to the sixth month the fetal skin is wrinkled.
xiv) Eyebrows and eyelids are formed and the latter are still fused.
Comparison with modern science

13. During the 6th month the skin of the fetus is reddish and has a wrinkled appearance because of the lack of underlying connective tissue.
14. Eyelids and eyebrows are now well developed in the 6th month.

Charaka Samhita, Vol 1, verse 15-17

xv) During the 7th month, the eyelids separate.
xvi) The testes descend near scrotum.

xvii) Baby born at the end of this month can survive only if provided with the special care. Majority of the babies born in this month do not survive.
Comparison with modern science
15. During the 7th month the eyelids themselves separate.
16. during the 7th month, the testes abruptly and rapidly passes through the inguinal canal and gains the scrotum.
17. A fetus born during the sixth or the beginning of the seventh month has great difficulty in surviving.

Charaka Samhita, Vol 1, verse 18
 xviii) (Eighth month) Fat accumulates beneath the skin and the wrinkles disappear. The fetus can survive if raised carefully.

Comparison with modern science

18. a. During the 7th month the skin loses its wrinkled appearance due to increased deposition of subcutaneous fat.  b. During the end of this month, the fetus is viable and may in fact be successfully raised if born prematurely.

Charaka Samhita, Vol 1, verse 19-20

xix) Gestation period = 9-12 months.

xx) a. The testes descend into scrotum in ninth month. b. The fetus measures 20 inches in length and weighs approximately 3.5 kilograms.
c) The size of the finger nails increases.

Comparison with modern science

19. The length of period of gestation is regarded as 9 calendar months in obstetrics practice- approximately 270 days

20. a. Sexual characteristics are pronounced and testes should be in the scrotum by the ninth month. b. At the time of birth the weight of a normal fetus is 3000 to 3400 grams; its Crown Heel Length is about 50cms.

The Text of the Garbha Upanishad

Om panchaatmakam panchasu vartamaanam shadaasrayam shadgunayogayuktam | tat saptadhaatu btrimalam dviyoni chaturvidhaahaaramayam sareeram bhavati ||

The body is fivefold in nature (the five elements), existing in the five, depending on the six supports (tastes of food), connected with the six qualities, [consisting of] seven dhātus (tissues), three impurities, having two yonis (sexes), and [nourished by] four kinds of food.

Panchaatmakamiti kasmaat prthivy-aapas-tejo-vaayurr-aakaasamiti | asmin panchaatmake sareere kaa prithivee kaa aapahkim tejah ko vaayuh kimaakaasam | tatra yatkathinam saa prithivee yadadravam taa aapo yadushnam tattejo yatsancharati sa vaayuh yatsushiram tadaakaasamityuchyate ||

How is it pancātmakam (five-fold)? Because of the five: earth, water, fire, air and ether. In this five-fold body, what is earth, what is water, what is fire, what is air, and what is ether? It is said that what is hard is earth, what is fluid is water, what is warm is fire, what moves is air, and what is space is ether.

Tatra prithivee dhaarane aapah pindeekarane tejah prakaasane vaayurgamane aakkaasamavakaasapradaane | prithak srotre sabdopalabhdau tvak sparse chakshushee roope jihvaa rasane naasikaa aghraane upasthascha aanandane apaanamutsarge budhyaa budhyati manasaa sankalpayati vaachaa vadati ||

There the earth is to support, water is to consolidate, fire is for light, air is for movement, and ether is to provide space. Separately, ears are to receive words, the skin for touch, eyes to see form, tongue for taste, and nose for smell. The genitalia are for pleasure and apāna for evacuation. One cognizes with the intellect (buddhi), envisions with the mind (manas), and speaks with words (vāk).

Shadaasrayamiti kasmaat-madhura-lalavana-tikta-katu-kashaaya-rasaan-vindate | shad-jarshabha-gaandhaara-madhyama-panchama-dhaivata-nishaadaascha iti | ishtaanishta-sabda-sangyaah pratividhaah saptavidhaa bhavanti || 1 ||

 How is the six-fold support? It is said to be the six tastes [of food]: sweet, acid, salty, pungent, bitter, and astringent. And ṣaḍja, ṛṣabha, gāndhāra, pancama, madhyama, dhaivata, niṣāda, together with agreeable and disagreeable sounds and prayer, make seven categories (or ten categories, प्रणिधानाद्दशविधा भवन्ति, which is a variant reading):

Suklo raktah krishno dhoomrah peetah kapila paandura iti | saptadhatumiti kasmaat yadaa devadattasya dravyaadi-vishayaa jaayante || parasparam saumya-gunatvaat shadvidho raso rasaacchonitam  shonitaan maamsam maamssan-medo medasah snaavaa snaavno astheeny-astheebhyo majjaa majgnyah sukram sukra-shonita-samyogaad-aavartate garbho hridi vyavasthaam nayati | hridaye- antaraagnihi agnisthhaane pittam pittasthaane vaayuh vaayusthaane hridayam prajaapatyaat-kramaat || 2 ||

It has white, red, black, smoky gray, yellow, tawny and pale as the colors. What are the seven dhātus (tissues) when Devadatta (any person) desires enjoyment of objects? From the proper combination of qualities, six types of chyle (rasa) emerge. From relish of food, blood is created, from it flesh, thence fat, bones, marrow, semen. By the combination of semen and blood the embryo (garbha) is born, and its growth is regulated by the heart (mother’s heartbeat as well as the embryo’s).

[The seven dhātus] are in the heart where there’s inner fire; at the place of the fire is pitta (bile); at the pitta-organs is movement (vāyu); and at the vāyu-place is the heart, all growing in order according to the law (Prajāpati).

Ritukaale samprayogaat ekaratroshitam kalilam bhavati | saptaraatroshitam budabudam bhavati | ardhamaasaabhyantarena pindo bhavati | maasaabhya-antarena kathino bhavati  | maasadvayena  sirah sampadyate | maasatrayena paadapraveso bhavati ||

 When ready, on the joining [of the male and female], [the embryo] after [a day] and night is in a mixed (semi-fluid) state; after seven days it becomes a bubble; after a fortnight, a solid mass, and in a month, it hardens. In two months, it develops the head; in three months, the feet grow.

Atha chaturthe maase jathakatipradeso bhavati | Shashte maase  mukha-naasika-akshi-srotraani bhavanti ||

In the fourth month, belly and hip are formed; in the fifth month, the backbone is formed; in the sixth month, nose, eyes and ears are formed.

Saptame maase jeevena samyukto bhavati | ashtame maase sarvasampoorno bhavati  ||
 In the seventh month, [the embryo] comes to have the jīva (conscious self), and in the eighth month, it becomes complete in every sense.

Pitoo reto atiriktaat purusho bhavati | Maatuh reto atiriktaat striyo bhavanti ubhayobeejatulyatvaan napumsako  bhavati || 

If the father’s seed is more potent, it becomes male; if the mother’s seed is stronger, it becomes female. If the seeds are equal, it becomes an intersexual (napuṃsaka, neither male, nor female).

Vyaakulita-manaso-andhaa kanjgnyaah kubjaa vaamanaa bhavanti | anyonya-vaayuparipeedita-sukradvaidhaadduvidhaa tanuh syaat tato yugmaah prajaayante ||

 If [at the time of impregnation] the parents are agitated [that is the seeds of the parents are not in a normal or healthy state], the child will be blind, crippled, hunch-backed or stunted. If the vital air moves around, the seed enters in two parts, resulting in twins.

Panchaatmakam samarthaha | Panchaatmaka-tejaseddhrasancha samyag jnyaanaat dhyaanaat aksharmonkaaram chintayati | tadetadekaaksharam Jnyaatvaa-ashtau  prakritayah shodasa vikaaraah sareere tasyaive dehinaam  

Enabled by the five-fold self, the intelligence of the five elements emerges, and he meditates on the imperishable syllable Om. With the knowledge of the syllable, he understands the eight natures [five sense organs, the mind, intellect and ego] and their sixteen modifications belong to the self-residing in the body.

Atha maatraa asita-peeta-naadeesootragatena  praana aapyaayate  atha nav ame maasi sarvalakshansampoorno bhavati | poorvajaateeh smarati | kritaakritam cha karmam vibhaati subhaasubham cha karmam vindati || 3 ||

Whatever is consumed or drunk by the mother passes through the nerves and vessels to the child, becoming the source of his satisfaction. During the ninth month, all outer signs attain completeness. And he is reminded of his previous birth, and recounts the good and bad deeds committed.

naanayoni sahasraani drishtvaa chaiva tato mayaa | aahaara cvividhaa bhuktaah peetascha vividhaah stanaah | Jaatsyaiva mritasyaiva janma  cxhaiva punah punah | aho duhkhodadhau magnah na pasyaami pratikriyaam | yanmayaa parijanstyarthe kritam karmam subhaasubham | ekaakee tena dahyaami gataste phalabhoginah ||

He thinks: I have seen thousands of wombs, eaten several kinds of food and sucked many breasts. Born and dead again and again, I am immersed in grief but see no remedy. Thinking of my good and bad deeds, I am suffering alone, although the bodies that enjoyed the fruits are gone.

yadi yonyaam pramunchaami saankhyam yogam samaasraye | asubhakshayakartaaram phalamuktipradaayakam | yadi yonyaam pramunchaami tam prapadye maheswaram | asubhaksahayakartaaram phalamuktipradaayakam ||

 When I get out of this womb, I will take refuge in Sāṅkhya-Yoga, which destroys misery and yields liberation; when I get out of this womb, I will take refuge in Maheśvara, who destroys misery and grants liberation.

Yadi yonyam pramuncaami tam prapadye bhagavantam narayanam devam | asubhakshaykartaaram phalamuktipradaayakam | yadi yonyaam pramunchaami dhyaaye brahma sanatanam 

When I get out of this womb, I will take refuge in Nārāyaṇa, who destroys misery and grants liberation. When I get out of this womb, I will meditate on the eternal Brahman.

Athah jantuh streeyonisatam yonidwaari sampraapto yantrenaa-peedyamaano mahataa dhukhena jaatamaatrastu vaishnavena vaayunaa samsprisyate tadaa na smarati janmamaranam na cha karma subhasubham || 4 ||

When he reaches the birth canal and comes out of it with great difficulty, he is touched by an all-pervading movement [Māyā] that causes him to forget previous births and the good and the bad deeds performed therein.

sareeramiti kasmaat | saaksHaadagnayo hyatra sriyante jnyaanaagnirdarsaanaagnih koshtaagniriti | tatra koshtagnir-naamaasita-peeta-lehyachoshyam pachateeti | darSanaagnee roopaadeenaam darsanam karoti | jnyaanaagnih subhasubham cha  karmam vindati ||

Why the body is called śarīram. It has three fires — namely, jñānāgni, darśanāgni and koṣṭhāgni. Of these, koṣṭhāgni is that fire which enables the digestion of what is eaten; darśanāgni is the fire that gives the power of seeing forms; jñānāgni is that fire of knowledge which enables one to distinguish between good and bad actions.

Tatra treeni sthaanaani bhavanti hridayae dakshinaagni udare gaarhapatyam mukhamaahavaneaeyam-aatmaa buddhim patneem nidhaaya mano brahma lobhaadayah pasavo dhritieeewdeeksha santoshascha buddheendryaani yajnyapaatraani karmendriyaani haveeshi sirah kapaalam kesaa darbhaa mukhamantavedihi chatushkapaalam sirah shodasa paarsava-dantoshtha-patalaani ||

They have three places. At the heart is the dakṣiṇāgni, in the belly is the gārhapatya, in the mouth is the āhavanīya. The ātman is the yajamāna (sacrificer); the mind is the Brahmā (the doer); greed and so on [anger, jealousy] are animals [of sacrifice]; mental strength is the vow; contentment and the organs of intellect are the instruments of the yajña (sacrifice); the action organs are the sacrificial objects (comparable to the havis or the rice); the head or the skull is the utensil; the hair thereon is the darbha (the dried grass used in homa); the mouth is the inner altar, the head are the four cups, and the two rows of teeth are the sixteen cups (kapāla) [of the sacrifice].

 Saptrottaram marmasatam saaseetakam sandhisatam sanavakam snaayusatam sapta sirasataani pancha majjaasataani astheeni cha ha | vai treeni sataani shashtischa chatasro romaani kotyo hridayam  palaany- asahtau dwaadasa palaani jihvaa  pittaprastham kaphasyaadhakam suklam kudavam medah prasthou dwavaniyatam mootrapureesham-aahaarparimaanaat |

[Human body] consists of 107 marmas (weak or sensitive spots), 180 sutures or junction points, 109 snāyu (sinews), 700 channels, 500 majjā (muscle), 360 bones, and forty-five million hairs. The heart weighs 8 palas and the tongue weights 12 palas. It has one prastha of pitta (bile), one āḍhaka of kapha, one kuḍava of śukra, and two prasthas of fat. The measure of the urinary or solid excretions is dependent on the intake. [1 pala = 45.5 grammes; 1 prastham = 728 grams; 1 āḍhakam = 2,912 grams; 1 kuḍava = 182 grams] (The conversion ratios are from Paul Deussen’s book The Philosophy of the Upanishads, Dover, 1966, page 285.)

Peppaladam mokshasaastram parisamaaptam peppalaadam moksha-saastram parisamaaptam iti ||

This Mokṣaśāstra was enunciated by the sage Pippalāda. This Mokṣaśāstra was enunciated by the sage Pippa

Conclusion:
Our ancient sages had a fair vision of future developments of modern science.  You may wonder how? Because sages were spiritually advanced and looked everything through their divine consciousness (being Trikala Jnyaanis).    Divine consciousness of ancient sages allowed them to discover most of the facts on embryology that even includes some of the facts still unknown to modern science.  In that they might have arrived at some wrong conclusions also that attracts most of our criticisms like the mass bubble formation out of rethas of man and shonita of woman. But recently we heard a scientist in Japan performed cloning with cow’s milk. If this is a possibility semen and blood resulting in embryo is also a possibility! You may be taken   by surprise going through the detailed description of embryology in an exclusive Garbopanishad mostly accurate minim wrong!

Embryology deals with the prenatal stage of development beginning from formation of gametes, fertilization, its formation of zygote, development of embryo and fetus to the birth of a new individual. 

The embryology of the face is a complex process. The human face is formed between the 4th and 10th week of pregnancy.

The heart is the first organ to form and become functional, emphasizing the importance of transport of material to and from the developing infant. It originates about day 18 or 19 from the mesoderm and begins beating and pumping blood about day 21 or 22.

Reincarnation of the soul is a long and winding path and is also continuous process, cyclic in nature. The soul in its travel before incarnation finds a place in a father and stays with him for long before it reaches the mother while descending on earth plane after its travel in other planes to exhaust its Karma.   Then it develops on its own in the womb and born as a child.  It could also be influenced by its parents in the process of its development in the womb based on its Sanchita (left over) Karma and acquired Karma.   Anything can happen in the process of reincarnation of the soul coming from Pitruloka or Ancestral World to earth in its final journey in the struggle finding its accommodating father, then the mother and then its struggle to succeed on its own living on earth and start the cycle of journey again. That is why Hindu scriptures say human life is very rare and working for Moksha or final liberation is ideal way from these ordeals of rebirths. If Liberation is not possible in this birth, it can at least be worked in that direction to minimize cycle of births before final leap. Vedas also say such a thing is possible and not impossible for those who practice   Sanyasayoga practiced through Vedanta Vijnaana--Vedantavijnaana sunischitaarthah paramuchyanti. All those aspirants who have rigorously arrived at the conclusion taught by the Vedanta through direct knowledge and who have attained purity of mind through the practice of the discipline of Sanyasa Yoga that is steadfastness in the knowledge of Brahman by renunciation, get themselves released into the region of Brahman never to be reborn again. Gita says that comes to rare few on this earth!

      


ACKNOWLEDGEMENT

[Gratefully acknowledged and adapted for a discourse from “Embryo development stages described in Bhagavata Purana, Mahabharata, Aitareya Upanishad”, Swami Prabhupada,     Swami Krishnananda, Dr. P.V. Vartak., Translation of Garbhopanishad from Subhhas Kak  and V.Jayaraman   on the subject from Internet]

REFERENCES

1.   Swami Vimalananda, Mahanarayana Upanishad, Ramakrishna Math, Chennai, India

2.   Swami Prabhupada, Bhagavadgita, The macvmillan Co., NY, NY, USA.

3.   http://nrsrini.blogspot.com/2017/11/phenomenon-of-rebirth-and-its-knotty.html

4.   Dr. P. V. Vartak, Embryology and Chromosomes from Srimad Bhagavata Purana, Veda Vijnaana Mandal, Pune, India.

5.   Subhash Kak, The Garbha Upanishad: How Life Begins, Internet

APPENDIX

ALL THE STAGES OF GROWTH OF AN EMBRYO

Dr. V. P. Virtak of Veda Vijnana Mandal, Pune, India

All the stages of growth of an embryo are given in the Bhagawata commencing from the first day up to the full term. These stages concur with those proved by modern science, and sometimes even supersede the modern science. Bhagawata records that heart of a fetus begins its work in the second month of pregnancy. This fact was unknown to the modern science till December 1972. Medical science presumed till then, that the fetal heart began in the fifth month of pregnancy, but then with the use of Di-sonar apparatus it was confirmed that the fetal heart begins in the second month of pregnancy. This is now well known due to ultrasonography. Aitareya Upanishad, which is composed in about 6000 B.C., much earlier than the Bhagawata [of 1652 B.C.] also states the same fact.

The Bhagawata (2/1022, 3/26/55) states that ears are responsible for recognizing the directions. This is proved by the modern science after 1935, when the Labyrinth or the Vestibular apparatus was discovered in the internal ear.

The Aitareya Upanishad (1-1-4) states how the organs develop in the fetus. It says that first the mouth comes into existence, then the nostrils, then eyes, then ears, then heart, Nabhi i.e. navel, then the penis. The same order of development is given in the Bhagawata. It is surprising that the same order is discovered by the modern science, recently.

The Bhagawata (3/31) narrates how the embryo develops. It states that after 5 days a Bud Buda appears. Modern embryology calls this as ‘Bubble stage’ Bubble means Bud Buda. On 10th day ‘Karkandhu’ is formed, says Bhagawata. ‘Karkandhu’ means a fruit ‘jujube’ or ‘ziziphus’, called as ‘Bora’ in Marathi, or ‘Bera’ in Hindi. The big idea of embryogenesis is going from a single cell to a ball of cells to a set of tubes. Embryology calls it a spherical mass of cells. On the 15th day an egg is formed, says Bhagawata. Embryology accepts it by describing that stage as having oval shape.

The Bhagawata (3/31/3) states that the head of the fetus is formed at the end of the first month. This appears true in the light of the modern investigations in embryology. The Bhagawata gives further information that as soon as the nostrils develop there appears Prana and vocal chords also develop. Modern science has the same opinion.

The Bhagawata (2/10, 3/6,26) clearly tells that fetal heart begins working in the second month of pregnancy. I was shocked to learn that, because I had studied in the modern books that the fetal heart begins in the fifth month of pregnancy. I taught the same to my students from 1957 to 1972. However, during December 1972, the news flashed in the Medical times that Dr. Robertson, Queen Mother’s hospital, Glasgow, England, used disonar apparatus to tap the heart sounds of the foetus and he discovered that the foetal heart begins working during 7th and 8th weeks of pregnancy. 8th week means the second month.

Bhagawata (3/31) tells that first the penis is developed, then the anus. This is also according to the modern science.

The Bhagawata (2/10/22, 3/26/55) as well as the Aitareya Upanishad (1/1/4; 1/2/4) tell that the ears developed, in them the hearing sense appeared and the directions are born by the ears. Apparently the statement appears ridiculous if you think that the directions are east, west, north, south etc. Such directions have no relation with the ears. However, here the directions are personal e.g. in front, at back, to the right or left, up or down. These six directions are original, personal and they are sensed by the ears. The Bhagawata is composed around 1650 years BC and the Aitareya is composed around 6000 years BC. But the statements recorded in them are found true by the modern science during 1935 AD when Ross and Tait wrote an essay showing that the Labyrinth or the vestibular apparatus situated in the internal ear recognize  the directions. He discovered that there are three semi-circular canals in the internal ear which are at right angles to each other and which are filled with lymph. As our head tilts towards left, the pressure in the canal in the left side increases giving a signal to the brain, which concludes that the head is tilted to the left side. Is it not miraculous that the discovery of 1935 is recorded in scriptures, thousands of years old? It proves that the medical science was well advanced during the ancient era in India.

While describing when the organs and their functions come into being, the Aitareya Upanishad (1/1/4; 1/2/4) states that when Nabhi came into being, there appeared Apana Vayu and from Apana the Death appeared. If we think deeply we have to accept this fact. See how.

Nabhi or navel is a part of abdomen. It comes into existence during the second month of pregnancy. Thus it seems that the death also comes into existence during second month of pregnancy. Up to the second month all the cells are multiplying rapidly. When one cell divides into two, we cannot say that the first cell died. Up to the second month each and every cell exists independently. It takes nourishment, oxygen and all other requirements for living by itself. For that purpose it does not depend on anything else. It divides and re-divides to form many cells. There is no death to these cells. But in the second month, the Nabhi appears and begins functioning. The function of Nabhi i.e. Umbilical chord is to supply nourishment, oxygen etc to all the parts of the developing body. This Nabhi means the Connecting Stalk of the modern embryology. The connecting stalk takes all the requirements from the mother and supply to the growing parts. From this time onwards all the cells become dependent on the connecting stalk for their requirements to live. If the connecting stalk does not supply properly, they are bound to die. Thus the death begins working since the second month of pregnancy. When the connecting stalk begins its work, there appears differentiation of the cells and particular cells develop a particular tissue. Such cells cannot live independently. Due to this dependence, death appears. So it is true that the death appears from second month of pregnancy onwards.

 

GARBOPANISHAD

Section 1: What is human body?

Human body is composed of five elements, states the Garbha Upanishad. Whatever is hard in the body is constituted of earth, whatever is liquid is of water, what is warm is from fire, what moves in the body derives from the essence of air, and the hollow in the body is the essence of space. The earth principle provides it with support, the water necessary for assimilation of food, the fire essence for illumination, the wind principle distributes of substances with the body, while ether provides avakasha (room within).

The five objects of sense are related to ear, skin, eye, tongue, and  nose. The related support system consists of the mouth to speak, hands to lift, feet to walk, tongue for tasting, nose for smelling, Apana for excretion, and the genitals for sexual enjoyment. The body discriminates and knows by Buddhi (intellect), fancies and thinks through Manas (mind) and speaks with speech.  There are five tastes, representing food it needs for development, and these are sweet, saline, bitter, pungent and astringent.

The body goes through six stages from existence in its life, and these are creation as fetus, birth, growth, maturity, decay and death. It develops six "chakras (wheels)", which denote "the dhamani (nerves), mūlāḍhāra, svāḍhishthāna, maṇipūraka, anāhaṭa, viśuḍḍhi, and ājñā."   Then six gunas and seven notes of sounds, which are combined to form sounds, some acceptable and some non-acceptable.  

Section 2: How is human embryo formed?

Seven color constituent elements (dhatus) in the body are, states the text, white, red, opaque, smoke colored, yellow, brown and pale colored. From white which is food rasas (juice, sap, essences) develops the blood (red), out of blood develops the flesh (opaque), from flesh develops the fat (smoke colored), from fat develop the bones (yellow), inside bones develops the bone marrow (brown), and from marrow develops the semen (pale colored).  From the union of the male shukla (शुक्ल , semen) and shonita (शोणित, blood, female vital energy) develops the human embryo,^[  asserts the Garbha Upanishad.  

Section 3: How does the embryo develop?

The Upanishad gives details about how the conception takes place in the womb and how it develops over a period of nine months.  After the union takes place in a particular (Ritu) season, the growth of the body in the embryo on the first day is a "nodule". It becomes a "bubble" by the seventh night; in 15 nights it becomes a "lump"; in a month's time the embryo is hard; by the end of two months, head is formed; parts of the feet appear by three months; stomach, the hips and ankle appear by the fourth month; the vertebral column shapes up by the fifth month; the face, nose and ears appear by the sixth month; the seventh month is when fetus is imbibed with Jiva or soul (Atman), in the eighth month has all body parts, and fully developed in the ninth month.  The fetus grows and is nourished by what the mother eats and drinks, through a vein, states the text.

The Upanishad asserts its theory for the gender of the child, birth defects and the birth of twins. It states that dominance of male semen results in a male child while a female child is born when there is surfeit of female or mother's semen. When semen of both male and female are equally strong birth of a hermaphrodite occurs.  Birth defects are asserted to result when either parent is suffering from anxiety and trauma at the time of conception.  Twins of same gender develop when the shukra and shonita burst into two; however, when only shukra bursts into two or when the parents copulate often, then twins of mixed gender may be formed.  Development and birth of a single embryo is most common among humans, states the text. However, up to Quintuplets are observed among humans, asserts the ancient text.  

Section 4: What does the embryo know?

By the eighth month, states Garbha Upanishad, the embryo knows its past birth, meditates and perceives Om, gains the intuitive knowledge of good and bad.  

The text states that in the last weeks of its development, the fetus remembers the good and bad karma and being born anew through many births, resolves to remember Maheshwara (Shiva) and Narayana (Vishnu), resolves to study and practice Samkhya-Yoga after birth because all these bestow the reward of liberation. The fetus resolves, states the Upanishad, to meditate on Brahman after birth. However, when the fetus is in the process of birth, states the text, the squeezing out of the womb causes it to forget its resolutions.

--WIKIPEDIA

DR.  V.P.  VARTAK SAYS MODERN CLONING CAUGHT THE IDEA FROM VEDAS

During 1976, I found mentioned in the Rigveda, that a horse was developed from another horse and a cow was developed from skin of a cow. This miracle was done by three brothers called as Rubhus. I told this finding to an Augustus audience of scientists and doctors during May 1976; when all of them laughed and said this is impossible even for today’s science then how can it be in Vedic era? At that time the word ‘clone’ was not coined at all.

And in 1997 one Irish scientist from Edinburgh, U.K., prepared a lamb from udder of a sheep, the technique being called as ‘Cloning’. Was that not possible for our scientists? If the Indian scientists believed in the Vedic Truths they could have done this miracle, but they did not believe and did not try. The Vedas have given the principle that another animal can be produced from an animal’s skin. The principle came true in 1997, when Dolly was cloned from udder; that means from the skin of the lamb. Some scholars criticize that when foreign scientists discover or invent something, you say that it was in the Vedas. For those scholars I would like to tell that the same Rubhus, who were the human beings as told in the Rigveda 1-110-2,4, made their old parents youthful again (Rigveda 1-20-4,1-110-8,4-33-3,4-35-5,4-36-4,4-39-9,1-161-3,7,1-111-1,3-60-3). Giving youthfulness to an old animal is not yet done by the modern science up to 2005 A.D. The miracle of Rubhus was similar to that of Ashvinau, who rejuvenated old sage Chyavana. (Rigveda 1-116-10). How can one deny a fact having so many references? We have to accept the superiority of Vedic sages in the physical sciences, and our scientists have to experiment on such Vedic concepts.

Working on the Vedic principles the sages in the Puranic period prepared a human Clone named as ‘Pruthu’, from one dead king Vena.

(Vishnu Purana 1-13-8, 9, 33 to 39) In the modern era a human clone is not yet developed either from a living person or a dead. Modern science dreams that it can be done and the foreign scientists are after it; but the Indian scientists are not even thinking of it. Modern science says that an exact copy of Einstein could be produced by cloning. But I say that it is not possible. Bodily that clone may resemble Einstein; but may not be as intelligent, because there is a precedence in India, which shows that from a villain king Vena, a good-natured Pruthu was cloned. Mind and intelligence depend upon the previous deeds or Karmas as told in the rebirth theory, which is discovered by the ancient India, in Vedic era and has no parallel in the modern science. Here I want to point out that the name ‘Pruthu’ is a very scientific term, because it means an extension. The root ‘Pruth’ means to extend, so ‘Pruthu’ means an extension. The extension was from only one person Vena. The same is the process in cloning, which is an extension of only one animal. Normal offspring are not extensions of only one, they come after union of a male and a female. The word ‘Clone’ has no such root meaning. The Puranas say that the sages did churning of a thigh or a hand. Churning means ‘Manthana’. It is not only mechanical churning using a churner, but includes ‘Vichara-Manthana’, strenuous mental contemplation, along with dissection of dead body. By the strenuous intellectual efforts along with skill of hand, the seers produced a clone from a dead king Vena. The Puranas or the Vedas have not reported from tissue the clone was produced. But please note that in the present experiments it is not reported from which tissue of the udder the clone Dolly was produced. Recent reports state that the Stem cells are used for cloning an animal. The stem cells can be supposed to be the Vedic Chamas.

It is important to note that in the ancient experiment an abnormal clone ‘Nishada’ was produced, who had small head and large body. In the modern experiments, too, abnormal clones are produced. Many modern clones have died immediately. The survival rate of clones is minimal. (London news 11-4-2002. Yuwa Sakal 12-4-02); (WWW.eSakal.com) It is reported in the Vishnu Purana that the Nishada, though an abnormal clone, could live long and could produce children.

So far up to July 2005, no clone from a dead animal is produced by the modern science, though it is a dream of science; but Pruthu was a clone produced from a dead king ‘Vena’. We have ample scope to try in this field.

A male clone is developed from a male in the past history. It is not yet done by the modern science. Two different clones were produced from two different parts of one body in the past. This is not yet done in the modern era.

Shrimad Bhagawata (4/15) states that the sages, later, also had cloned a girl from the left hand of king Vena. This girl later married Pruthu. Such type of experiment of producing a male and a female from a dead male is not yet done in the modern science.

Similar other clones are also reported in the Puranas. Lord Ganapati was produced from the ‘Mala’, which means the superficial layers of skin of Parvati. This is possible according to the modern science. However, here a male is cloned from a female. Whether it is possible or not is not conceived by the modern science. But I think it is possible. Science knows that a single dose of ‘X’ chromosome produces a male, while a double dose of X chromosome produces a female. Parvati might have used her skin-cell with two X chromosomes in its nucleus. She might have removed that nucleus having XX and replaced it by a nucleus of her genetic cell or an ovum, which contained a single X chromosome. This might have produced a male clone Ganapati. Ahi-Ravana and Mahi-Ravana used to produce Rakshasas from blood drops. It might be cloning from the white blood corpuscles, which contain nuclei. On 1st May 1999, Saturday, there appeared a news that Japanese scientists have prepared two clones from cells of cow’s milk. If the cells from milk can be cloned, it is certainly more possible to clone an animal from the blood cells.