Hindu
views on Conception and Child-birth , and Nisheka Samskara
(Compilation
for a discourse by N. R. Srinivasan, Nashville. TN, USA, May 2014)
Hindu samskaras cover an
individual’s entire life span from conception to funeral rites—“Nishekaadi
smasaanaantakam”—from the time one is conceived in mother’s womb to the
time when one’s body is offered to Agni. Nisheka (copulation) is a rite
performed with sacrificial fire as the witness. Nisheka literally means
sprinkling. This is also called Garbhadana. This is the Hindu religious
licensing ceremony for conception after the marriage ceremony. This Samskara is
not very seriously taken as a ritual though life starts here. Mostly it is
included with marriage ceremony along with Grihapravesam chanting few Vedic
mantras clubbed with marriage ceremony.
I believe this ritual is also meaningful to surrogating parenting looking at
the incidences and circumstances of parenting in Mahabharata. Though not a popular Samskara to-day this is
mentioned as the very first Samskara, a Hindu has to go through. Its religious
part is usually added on today as the concluding part of Grihapravesam ceremony,
a part of marriage ceremony, among the orthodox or Brahmin community. Others
make it a social event wishing couples a Suhag Rath, a beginning of First Good
Night enjoyment of married couples together in privacy.
At the moment conception takes
place, an immortal soul enters the universe for the first time. This unique
human being is touched by the Divine and is a gift from the Creator. God places
this beautiful gift into the womb of a mother for protection. In Hindu tradition
when married couple think of a baby for the first time and desire to have successful
union to fulfill their desire they first offer their prayers to God. A couple enters Grihastaasrama Dharma on being
married and get licensed to lead a lawful married life in the society. Their
first desire to beget a child is considered as sacred act of charity because such a conception also helps a soul to
re-enter the world because of its past Karmas and eagerly waiting for a
suitable abode. This charity initiated by the husband though interpreted as
solely a charity by the husband, its religious benefits are equally shared by the
wife who willingly and happily cooperates as Sahadaharmini or equal partner. The
human born of that conception gets an entry to the world to work his or her way
to elevate the soul in her or him and reduce the burden of past Karmas if not
tempted to accumulate fresh karmas. Hence it is considered as an act of
charity. Human pair copulates whenever there is a physical urge. But this union
must be constrained and regulated unlike in animals. Animals multiply
enormously during mating season but unlike humans they have very short span of
life.
Neetisaastra says:
Aahaara-nidraa-bhaya-maithunam cha saamaanyametat pasubhirnaraanaam |
Dharmo hi teshaam
adhiko visesho dharmena heenaah pasubhih samaanaah ||
Eating (or things needed for survival), sleep, fear from
somebody and sex life (for reproduction), these habits are common between human
beings and animals. (In this respect we can’t differentiate between man and
animal). It is "dharma" which is additional important quality of man,
without which he is same as an animal.
First Night Union of Humans
begins with prayers to the Supreme with noble intentions. It is quite clear
that this rite as it started was not a religious fiction but a ceremony
corresponding to facts, though its adherents, later on, fought shy of, and
ultimately, abandoned it.
The
derivation of the word “Garbhaadhaana”
is “garbhah sandhaarayate yena
samskaara-karmanaa tat” –that act by which the Jeeva (individual soul)
embryo is well borne. Where does Jeevaatman travel after so called death? After
the death of a previous form, the Jeeva is offered unto the piru-loka, the world of ancestors, from
where it is offered unto the parjanya, rains.
Through the rains the Jeeva travels to the Oshadhis,
the plant kingdom, from where it is offered unto the Purusha, the father. By garbhadhana the Jeeva is offered unto the mother’s womb. Each stage of the Jeeva’s
travel brings about a transformation of the form and is considered to be a Yajna or sacrifice. In this five stage Yajna, Jeeva is the aahuti or offering--The fire altar (Agnikunda), the ancestral world, rains, plant kingdom, father and
the last mother’s womb. Garbhaadaana
is thus a samskaara or sacrament for
sanctification of conception.
Sage
Saunaka defines Garbhadana as “the rite by the performance of which a woman
receives the rethas (semen) scattered
by her husband called Garbhalambhanam or Garbadaanam. In popular practice, the bride and the groom
have a special function coupled with Grihaprvesam where they engage in sexual
activity on the very first night at a pre-determined auspicious time. Nishekam
is the ritual associated with first sexual intercourse among Hindus. First
intercourse is allowed only in the night of 4th day after Vivaham (marriage) in
many religious traditions. Nishekam
ceremony depends upon which Grihya Sutras the locality and family follows.
Majority of the North Indians follow Shukla Yajurveda, so they do it on 4th day
after Vivaha (marriage). Those who follow
Kalpasutras observe it just after Griha Pravesham, which occurs next day of
marriage in many areas. After Griha Pravesha and before Nishekam the couple is
not allowed to talk or see each other. The
bride is kept in the company of ladies up to Nisheka. This first night of
mating is called Suhag Raat in North
India and Prastam in Tamil Brahmin practice.
The main purpose of marriage is
to have worthy children. It is the fond hope of married couples to bring
forth healthy children intelligent and capable who learn
good moral values and bring happiness
and credit to the family. If a man
and woman desire a child of their wish
it needs to be planned. This thought lingers even if they are reminded of
theory of karma. Strangely Upanishads, Hindu Scriptures and the Ayurveda
manuals say the birth of worthy child
can go according to plan.
A background study of the Garbhadhana Samskara as described
in Upanishads and scriptures are very interesting from the cultural point of
view. Here man is neither expressing a
desire at the prospects of a child and only seeking the help of gods to secure
it, nor conception here is a haphazard accident without any desire for the
progeny. Here we come across people who approached their wives with a
definite purpose of procreating children, in a definite manner calculated to
produce the best possible progeny and with the religious serenity which, they
believed, would consecrate the would be child. Marriage is considered as an act
of charity called Kanyaadana in Hindu
way of life in which girl’s father gives away the bride in an act of charity to
boy’s family for an everlasting bondage bringing the two families
together. Similarly Garbhaadan is considered as another act of charity by the husband
to bring forth progeny with good planning and intentions to serve the society
and promote Dharma.
There is a reference to
conception in Smriti sangraha:
Nishekaad baijikam chaino
gaarbhikam chapamrijyate |
kshetra samaskaarasiddhischa
garbaadaana phalam smritam ||
A well planned mating of the couple ensures a
suitable conception that results in a capable child. The negative qualities in
the semen and the ovum become ineffective. A good conception is the fruit of
understanding and mutual planning.
In Sushruta Samhita 2/46/50 it is said:
Aahaar-aachaara-cheshtaabhir-yaadrisobhih
samanvitee |
Stree-pumso samupeyaatam
tayoh puthro-api taadrisah ||
Depending on the diet,
temperament and behavior, of the man and woman at the time of physical
intimacy, the son born of such a union will also have a similar temperament. (Sushruta is the famous ancient physician of
Ayurveda)
Planning does not only confine to
time when the couple desire to have a child after marriage but also the physical
and emotional harmony between the couple.
It also depends on the health of the parents. Emotions of the couple at
the time of mating pass on to the fetus. Hindus often call the son as Aatmaj
and daughter as Aaatmaja, meaning the self or their own image.
Lord Dhanvantari and Upanishads
say choice of son or daughter or their
complexion and intellectual capability
can be planned as described later in this discourse. Dhanvantari says when a lady has physical
intimacy midway between menstrual cycles she will be blessed with a son. Hindu
scriptures say that the sex of the child is subject to change with Pumsavana
ritual. This ritual is performed during the third month of pregnancy praying
for a male child. Scientific facts are
not in agreement with this. Ovum of the mother carries chromosomes that are all
marked X. Sperms of the husband carries both X and Y. At the time of conception if a sperm carrying X chromosome meets the
ovum it is fertilized to produce a girl. If the sperm carries Y chromosomes a
boy is born. This is by chance and not by choice. But the early prediction of
the gender of the fetus is possible.
It is believed the best time to
conceive is between 12 o’clock in the midnight and 3 p.m. A child conceived during day is said to be mean
and of bad habits. We are all familiar with the Puranic story of the birth of
Hiranya Kasipu. The demon Hiranyakssipu son of Kasyapa and Diti was conceived
in the evening. Same is the story of
Ravana who though born to Saatvic Brahmin parents turned out to be Rakshasas.
This shows in olden days Hindus attached importance to the time of mating and
season of mating.
Medical research reveals that the mental state
of the couple at the time of intimacy affects the characteristics conveyed
through the semen and the ovum. A child is a product of the emotional bonding
of the parents.
Hindus believe sexual intimacy
between married couples is a sacred act. Therefore Garbhadana is given the top
consideration amongst Sixteen Samskaras or sacraments prescribed for Hindus. This samskara derives its strength and
religious injunctions from Brihadarnyaka Upanishad and Bhagavadgeetaa. In Hindu marriages, the bride is symbolized
as Vishnu and the bridegroom as Lakshmi, and they are honored as such during
the ritual.
A child is first born of a good
father and mother, and then he is born again of the spiritual Guru and the
Vedas. The first mother and father bring about his birth into the world; then
the spiritual Guru and the Vedas become his second father and mother. According
to the Vedic system of marriage for producing children, every man and woman is
to be enlightened in spiritual knowledge, and at the time of their conjugation
to produce a child, everything is done scrutinizing scientifically.
Physical union of Man and woman
should not be based on mere sex life. There are many other considerations,
especially character and taste. If the taste and character differ between the
man and woman their combination will be unhappy. Twelfth Canto of the Bhagavatam prophesies that in this age of Kaliyuga married life
will be accepted on the consideration of sex only; when the boy and girl are
pleased in sex, they get married, and when there is deficiency in sex, they
separate. That is not actual marriage, but coming together of men and women
like animals. Therefore, the children produced in the modern age are often not
exactly human beings. Human beings must be twice-born.
According to Vedic principles,
the first phase of life (asrama)
should be utilized in Brahmacharya or celibacy for the development of character
and spiritual qualities. In the next phase of life, one may accept a wife and
beget children, but one should not beget children like animals. There are two
kinds of children born of good fathers: one is a spiritually inclined so that
he can be delivered from the clutches of Maaya in this very life and the other
is a ray of the Supreme Personality of Godhead who can teach the world the
ultimate goal of life. Great
householders pray to God to send His representative so that there may be an
auspicious movement in human society. This is one reason to beget a child.
Another reason is that a highly enlightened parent can train a child so that
the child will not have to come back again to this miserable world. Parents should
see to it that the child born of them does not enter the womb of a mother again.
In this age, neither parents nor their
children are trained; both are animalistic and simply eat, sleep, mate, defend,
and gratify their senses. This disorder in social life cannot bring peace to
human society. In other words, sex life should be utilized only to produce a worthy
child. Human life is especially meant for complete
devotion to the service of the Lord to elevate oneself to minimize or avoid
future births.
Hindu scriptures often say human
birth is rare and it provides great
opportunity for one to elevate and even liberate too. Even those who have chosen spiritual way of life want to
beget a child who could preach the philosophy and teachings of Lord like them.
They are also considered as practicing celibacy with their disciplined life by
Bakhtimarga exponents. You will find some of the modern spiritual heads like
Jeer lead a Grihastaasrama dharma, the third phase of human life. Such
practices are seen in other religions of the world too.
Death generally involves soul
remaining in trance for some time.
According to its own action, it is allowed to enter into the womb of a
mother by the vehicle of a father’s semen and thus it gets its desired body.
This is the law of birth in specific bodies according to one’s past actions.
When one is awake from trance one feels the inconvenience of being confined
within the womb. The sanctification activities begin even before the birth of a
child, and the seed-giving reformatory process is called
Garbhadhana-samskara. One who has not
undergone such Garbhadhana-samskara, or spiritual family planning, is not
accepted as being of an actual twice-born family or Dwija. The
Garbhadhana-samskara is followed by other purification ceremonies of spiritual
initiation of Upanayana as the child advances in age. In Vedic days even girls went through
Upanayana ceremony. We hear of many
renowned Vedic scholars like Gargi and Aitreyi. After this particular
sacrament, one is rightly called twice-born. One birth is calculated during the
seed-giving sacrament called Garbhaadaana and the second birth is calculated at
the time of spiritual initiation called Upanayana. One who has been able to
undergo such important Samskaras can be called a bona fide twice-born or Dwija.
According to Rishabhadeva, one should not
become a father or mother unless one is confident that he can beget children
whom he can deliver from the clutches of birth and death. Human life is the
only opportunity to get out of the material scene, which is full of the
miseries of birth, death, old age and diseases. Every human being should be
given the opportunity to take advantage of his human form of life, to
beget good children for the purpose of liberation.
The birth of a human being is a
great science, and therefore reformation of the act of copulation according to the Vedic ritual called
Garbhadhana-samskara is very important for generating good population. Our
focus should not be to check the growth of the population, but to generate good
population on the level of Vidura, Vyasa and Janaka whose life stories we are
all familiar with. There is no need to check the growth of population if the
children are born as human beings with all precautions regarding their
birth. Then the so-called birth control is not only
vicious but also useless. That is why religions are against abortion.
The conditions for having good
progeny in society are that the husband should be disciplined in religious and
regulative principles and the wife should be faithful to the husband. In
Bhagavad-gita (7.11) it is said that sexual intercourse according to religious
principles is a divine act. Krishna says
Bhooteshu kaamosmi-- I am lust
(Kaama) among beings. Lust with proper application was a virtue and not a sin
and that is what Krisjhna means. Before
engaging in sexual intercourse, both the husband and the wife must consider
their mental condition, the particular time, the husband’s direction, and
obedience to the demigods. According to Vedic society, there is a suitable
auspicious time for sex life, which is called the time for garbhadhana; personalities like Ravana and Hiranyakasipu
were actually born of Brahmanas (those who meditate on Brahman), but they were
not accepted as Brahmanas because their fathers did not follow the regulative
principles for their birth. Such children are called demons, or Raksasas. Raksasas in the previous ages were few and far
between. During the age of Kali there
is no discipline in sex life. How, then, can one expect good children?
Certainly unwanted children cannot be a source of happiness in society, but
they can be raised to the human standard by spiritual outlook and up-bringing.
Vidura though born as an illegitimate unwanted child was brought up with
discipline who later became a legal expert on social matters.
Upanishads are not only full of
spiritual instruction but are also instructive in how to prosecute material
existence very nicely, with the ultimate aim of spiritual perfection. Sex life is especially meant for having good
children. The circumstances for creating good children are mentioned in
Kama-sastra of Vatsyaayana, the scripture in which suitable guidelines are
provided for a glorious sex life. Everything needed is mentioned in this
scripture —what sort of house and decorations there should be, what sort of
dress the wife should have, how she should be decorated with ointments, scents
and other attractive features, etc. With these requisites fulfilled, the
husband will be attracted by her beauty, and a favorable mental situation will
be created. The mental situation at the time of sex life may then be
transferred into the womb of the wife, and good children can come out of that
pregnancy. . . . Sexual intercourse in which the husband is attracted to the
wife is sure to produce a male child, but sexual intercourse based on
attraction of the wife for the husband may produce a girl. That is mentioned in
the Ayurveda. When the passion of the woman is greater, there is a chance of a
girl’s being born. When the passion of the man is greater, then there is the
possibility of a son. Devahuti wanted the passion of her husband to be
increased as found in the advices mentioned in the Kama-sastra. It is said in
the smritis as well as in the Ayurveda that when the discharge of the male is
greater, male children are begotten, but when the discharge of the female is
greater, female children are begotten.
We come across many prayers in
the Vedic hymns pointing to the act of conception, "Let Vishnu prepare the
womb; let Tvastar adorn thy form; let Prajapati pour on; let Dhatar place the
embryo. Place the embryo, O Sarasvati; let both the Asvins garlanded with blue
lotus set thine embryo." "As Asvattha has mounted the Sam-- there is
made the generation of male; that verily is the obtainment of a son; that we
bring into women. In the male indeed grows the seed. That is poured along into
the women; that verily is the obtainment of a son; that Prajapati said." A
verse in the Atharvaveda contains an invitation to wife to mount the bed for
conception: "Being happy in mind, here mount the bed; give birth to
children for me, your husband." Descriptions of actual copulation are also
found in the pre – sutra literature. From the above references we gather that
in the pre – sutra period the husband approached the wife, invited her for
conception. Prayed to gods for placing the embryo into her womb and then
finished fertilization. The procedure was very simple. No other details are
available. It is just possible that some kind of ceremony was performed on this
occasion, but we are quite in dark about it. The reason why this ceremony is
not described in details seems to be that originally it formed a part of the
marriage ritual.
Brihadaaranyaka Upanishad in its fourth section describes the Putramanthana mantra rites by which a
house-holder can get a worthy son or a worthy daughter. Only the performer
of the Srimantha ritual later is eligible to conduct this rite. The myth that
the Hindus in olden days always craved for sons
and looked down upon daughters has been exploded in
the mantra 6.4.17 wherein the parents desire for a learned daughter (Panditaa duhitaa) has been clearly mentioned.
Esham vai bhootaanaam
prithavee rasah |prithavyaa aapo aappam oshadhayah | Oshadheenam pushpaani
pushpaanaam phalaani phalaaanam purushasya retah || (6-4-1)
The earth is the basis of all these beings. Water is the
product of earth. Herbs are the products of water. Flowers are the products of
herbs. Fruits are the products flowers. Man essentially comes out of fruits and seed (rethas) is the essence of
man.
Sa ha prajaapatir eekshaam
chakre hantaasmai pratishthaam kalpayaaneeti | sa striyam sasrije
tamsrishtvaadha upaasta | tasmaat striyamadha upaasate | sa etam praancham 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.
“………...sa yaavaanha vai
vaajapeyena yajamaanasya lokoe bhavati taavaanasya lokoe bhavati ya evam
vidwaanadhopahaasam charatyaasaam) streenaaam sukritam vringkte atha ya idamavidwanadhoepahaasam charatyasya
striyah sukritam vrinjate || (6-4-3)
If a person copulates conceiving
it as a holy sacrifice, he becomes the recipient of as much respect in the
world as a man gets performing Vaajapayee fire sacrifice. He gets all the good
fortunes of those women. But if a person engages in this copulation without
thinking of it as a holy sacrifice (Homa) the women will take away all his
merits. It is ordained here that a person should view copulation with woman as
an act of vaajapayee homa (fire sacrifice). [We come across people having more
than one wife in Vedic days and hence women.
[Even the sages in those
days had more than one wife. Sages were
often given away girls as charity by the religious parents as Kanyaadaana which
the sages accepted with grace and took care of them with equality. So the text
mentions wives. Polygamy was prevalent
in those days. Here I have omitted the
first quarter of the mantra which describes the female organ which may sound
obscene to many in a Veda mantra. To a spiritual thinker such description only
shows how the rishis of Upanishads were free and frank in discussing social
themes like sex education. This they have done, by fearless spirit of enquiry
to logical conclusions. On the subject matter of Upanishads I occasionally
touched upon socio-religious life of Hindus. Hindu religion
of present days is against any sex education in school curricula viewed
as obscene.]
Etadva sma vai
tadvidwanuddaalaka aaruniraahaitadwa sma vai tad-vidwan-naako moudgalya
aahaitaddha sma vai tadvidwan-kumaara-rahita
aaha—bahavo maryaa braahmanaayanaa
nirindriyaa visukrito-asmaal-lokaat-prayant |ya idamavidwaamso-adhopahaasam
charanteeti | bahu vaa ida(m)suptasya vaa jaagrato vaa retah sphandati (6-4-4)
The sage Uddalaka Aruni, sage Naakomoudgalya
and sage Haarita who knew this said like this: Many humans born in the category
of Brahmopaasakas (Brahmins) are devoid of the strength of this kind of
knowledge and Karma, who are devoid of merit, not knowing the wisdom to
copulate. In respect of a person who is firmly rooted in the wisdom, if the
semen were to eject in the waking state or dream state (accidental ejaculation
as it happened to Siva during the birth of Skanda)) he is enjoined to recite
the following mantra.
Tadabhimrisodanu vaa
mantrayeta | yanme adya retah prithaveemaskaantseedya doshadheerapya
sardyadapah | idamaham tadreta aadade | punarmaamaitvindriyam punastejah punarbhagah | punaraagnirdhishnyaa
yathaasthaanam kalpantaamitynaa mikangushthaabhyaa madaayaantarenastnau va bhuvau vaa nimrijyaat
|| (6-4-5)
The learned person should touch
the seed and repeat the two mantras: The seed which has been spilt to the earth today and which 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 it with his thumb and the second finger should
put it in the midst of his chest or the eye brow.
Atha yadyudaka aatmaanam
pari pasyottadabhimantrayeta | Mayi teja indriyam yaso dravina(m)sukritamiti
|Sreerha vaa esha streenaam yanmalodvaasaa stasmaanmalod-vaasasam
yasasvineemabhikrama yopamantrena || (6-4-6)
If the husband sees his
reflection in the water he must recite the following mantra: “May the gods
grant me luster, manhood, reputation, wealth and merits! This wife of mine who
has come of age is indeed the goddess of beauty.” Then he should approach his handsome wife and
talk to her for an overture.
Saa chedasmai na
yadyaat-kaamam-enaamavakreeneeyaat | saa chedasmai naiva dadyaat-kaamam-enam
yashtavyaa vaa paaninaa vopahatyaayaati kaamedindriyena te yasasaa yasa aadada
ityaayasa eva bhavati || (6-4-7)
If she does not yield to his
overture, he should cajole her, and if she is still unyielding, he should push
her away with hand or armrest, and ask her to go away uttering the
following mantra “I take away from you your reputation (as my
sahadharminee or partner). Then she actually becomes discredited and he
goes away.
Saa chedasmai
dadyaad-indriyena te yasasaa yasa aadadhaamiti yasasvinaaveva bhavatah ||
6-4-8)
If she is willing and yields to his overture
he recites the mantra: “By the strength and glory vested in me I
transmit my reputation to you. May both of us become reputed!”
Sa yaam-icchchet-kaamyetam-eti
| tasyaam-artham nishthaaya mukhena mukha(m)-sadhaamyopastham-asyaa abhimrisya
japed-“angaad-angaat-sambhavaci hridayaad- adhijaayase | sa tvamangakashaayo
asi digdhaviddhaamiva maadaye-maam-amoom mayeeti ||” (6-49)
If the husband loves the wife and
desires
he gets into the mood of mating and recites the mantra: “You are born from every one of our limbs and
also sprung from our intellect. You are the essence of our limbs. May this wife
of mine be anointed with happiness! May she be happy with me!”
Then in the act mating he recites
the following mantra: “…..Indriyena te retasaa reta aadhadaameeti
garbhinyeva bhavati ||” “By my
strength and seed, I make you bear your seed” and she verily becomes pregnant. (6-4-11)
[Sexual act description part in
this mantra has not been included.]
Sa ya ichchet putro me suklo
jaayeta vedamanubraveeta sarvam-aayuriyaaditi ksheerodanam paachayitvaa
sarpishmantam-asneeyataam-eeswarau janayitavyai (6-4-14)
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.
Sa ya ichchet-putro me
kapilah pingalo jaayeta dvau vedaa-vanubraveeta sarvamyuriyad-iti dadhyodanam
paachayitvaa sarpish-mantam-asneeyataam 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-aayuriyaadityud-audanam
paacahayitvaa sarpishmantam- asneeyataam-eeswarau janyitavyai ||(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.
Atha-abhipraatareva
sthaaleepaakaavritaa aajyam cheshtitvaa
sthaaleepaakasyopa-ghaatam juhoty-agnaye swaahaanumataye swaaha devaaya savitre
satyaprasavaaya swaaheti | hutvod-dhritya praasneeti | praasyetarasyaah
prayachchati | prakshaalya paanee udaapaannam poorayitvaa tenainaam
trirabhyukshat-utthishtaato viswaavaso-anyaamichcha prapoorvyaam sam jaayaam
patyaa saheti ||n (6-4-19)
Then in the morning he purifies
the clarified butter according to Sthalipaka rites and offers Sthalipaka
oblations to the sacrificial fire repeatedly reciting the mantras as follows:
“Swaaha to Fire God, Swaahaa to Anumati, Swaahaa to the radiant Sun who
produces infallible results”.
After this holy offering of
clarified butter to the fire he mixes the remnant clarified butter with the boiled rice, eats part of it and gives
the rest to his wife. Then he washes his
hands, fills the water vessel and sprinkles her thrice with the water saying,
“Get up from here Viswaavasu (Gandharva) and find another young woman who is
with her husband”.
[Anumati—it is the fifteenth day in the Moon’s age on which Poornima
day he rises one digit less than full when the Gods and the manes receive
oblations with favor personified as the
goddess and worshipped.]
Athainaam abhipadyate
amo-aham-asmi saa tva(m)sa tvamasyamo-aham saamaham-asmi riktvam prithivee tvam
taavehi sa(m)rabhaavahe saha reto dadhaavahai pu(m)se putraaya vittaya iti || (6-4-20)
And then the husband embraces the wife
saying: “I am the vital breath; you are that speech. You are that speech and I
am that vital force. I am Saman and you are Rik. You are the earth and I am the
heaven. Come let us strive together; bear the seed so that we may have a male
child!”
Then husband recites the final
Mantra before Garbhaadan or the First
Night or Suhaag Raat as follows:
……Vishnoryonim kalpayatu tvashtaa
roopaani pimsatu | aasinchatu prajaapatirdhaataa garbham dadhaatu || Garbham
dhehi sineewaali garbham dhehi prithushtake | garbham te aswinau
devaa-vaadhattaam pushkarasrajau || (6-4-21)
May Vishnu prepare and make ready
your womb! May God Twastru make the form resplendent! May Prajaapati sprinkle
the seed! May all supporting Dhata help you bear the embryo! O Prutustuka,
sustain the embryo! May two Aswins adorned by lotus garlands sustain your embryo!
[Critics may not view
in the right perspective the
socio-religious practical aspect dealt in
Upanishads that is contained in
early part of this mantra describing the
act of union as in the previous 6-4-11 which
may be viewed as obscene and sexy and so has been
deleted. Also mantras not
directly referring to Garbhadan but concerning the woman in her periods which
are included in this section have not been included.]
Hiranmayee aranee yaaabhyaam
nirmanthaam-aswinau | tatte garbham havaamahe dasame maasi sootave ||
yatha-agni garbhaa yathaa dyaur-indrena garbhinee | vaayurdisaa yathaa garbham
evam garbham dadhaamite asaaviti || (6-4-22)
Just as the two golden pieces of wood
generating fire are rubbed by friction (Arani) let Aswini devatas stir the
embryo with them. We offer this fetus of yours as an oblation to the fire for
being delivered on the tenth month. Just
as earth is pregnant with fire, heaven is pregnant with Indra (clouds) and Vayu
makes the quarters pregnant so do I the husband says offering the oblation to
the fire.
[After reciting this mantra wife
is addressed as asau (such and such)]
Then the Upanishad prescribes
Veda mantras for chanting when his wife is about to deliver the child (in
labor pains) the following and Jatakarma which
are post natal ceremonies.
Good sexual relations have been
considered as a sacred responsibility in Hindu way of Life and have been
ceremoniously observed offering prayers to their favorite gods and
goddesses. This is based on the mantras
in Upanishads for the sacred ceremony above and as cited in several
scriptures. Bhagavadgeeta which is a
compendium of all Upanishads reflects the contents of the above mantras of the
Brihadaranyaka Upanishad. In Hindu
Brahma marriage the bridegroom symbolizes
Vishnu and the bride Lakshmi. Geetaa repeatedly says it is the divine energy that
is manifested through the entire creation.
Geetaa says in 7-11
Dharmaviruddho bhooteshu kaamosmi” –I am the lust (sexual desire) in
all living beings not conflicting with Dharma for the sacred and sole purpose of creation.
The same idea is repeated in 9-18 and 10-39. In 9-18 Geeta says “nidhaanam beejam avyaayam” meaning
the Supreme being is the seed of all beings. All manifestations remain in
the eternal Being and become manifested during the creation (birth) and
un-manifested during dissolution again and again. God is in human beings and
human beings in God. In 10-38 Geetaa againsays: “sarvabhootaanam beejam tad
aham” meaning the Supreme Being is the origin or seed of all beings. In
9-17 Geetaa says: “”Pitaaham asya jagato maataa
dhaataa pitaamahah”—I am the mother, father and grandfather.
Third chapter of Dharma Sindhu contains
elaborate details as Garbhadhaana ritual. One should familiar with Shrouta and Smarta Karmas prescribed in Vedas
as these are to be performed during these ceremonies or should be guided by a
knowledgeable priest.
A reference to conception can be
found in Smritisangraha as follows:
Nishekaad baijikam chaino
gaarbhikam chaapamrijyute |
Kshetrasamskaarasiddhischa
garbhaadaanaphalam smritam ||
A well-planned union in the
lawfully wedded couple guarantees a suitable mating that results in an
accomplished child. The negative contributory factors in the ovum become
ineffective. A good conception is based on understanding and planning by the
couple.
Planning includes emotional
harmony between couples. The emotional
harmony passes on to the child. Hindu sastras clearly mention how that can be
achieved to make the child Aatmaj I(male) or Aatmaja (female) which is derived
from the word aatma or one’s own self.
Hinduism is a Way of Life in
which every event in Hindu life gets
sanctified by sacraments of which Garbhadaana or Nisheka starts the series of rituals
and so mentioned as the first Samskaara.
Changing times and altered life styles have made it not possible to
observe all the Samskaras mentioned in the scriptures or followed earlier. In foreign
lands Hindus are not able to strictly observe the scriptural injunctions and
prohibitions and therefore they are subject to condoning. This is happening
even in India. Our religious seers feel such lapses can be condoned under
special circumstances as per Dharmasastra. Hinduism also prescribes several expiation
(praayaschitta) rituals for the
lapses due to unavoidable circumstances.
Supplementary
Mantras for Nisheka samskaara:
In Vedic tradition, husband wife
slept together for four days after wedding, but practiced celibacy. In order to observe this vow they pray to
Lord Viswavasu to give them enough strength and determination who keeps watch
on them. Then they send off Viswavasu with the following mantras;
Udeershavaado viswaavaso
nama sedaaahe tvaa| anyaa miccha pravavya(ga)m a sanjaayaam padya srija ||
Oh Lord Viswavasu Gandharva!
Please get up from this bed. We pay our obeisance to you. Please seek other
girls who have come of age and see that you unite both of us. [This is thanking
him for the vigil he kept for 4 days]
Udeershvaadah pativatee
hyeshaaa visvaavasun namasaa geerppireette | anyamichcha pitrupadam
vyaktaa(ga)m sa te bhaago janushaa tasya viddi ||
Please get up from this bed. You know now that this girl has her husband. Oh
Lord Viswavasu! We thank you and pay obeisance to you ! You please leave and go to another home where the unmarried girl lives
with her father. We know it is your
divine right to keep possession of unmarried girls. (It is believed Gandharva
deity possess the girl till she is married)
Apasyantvaa manasaa
chegidaanam tapaso jaatam tapaso vibhootam |
Iha prajaa miha rayi(ga)m
raraanah prajaayasva putrakaama ||
The wife addresses the Husband:
You know my intentions; you are an outcome of my penance; you have acquired
also wealth by penance—I behold such a person. You who are desirous of children
bring forth progeny seeking children from me and wealth in this house.
Apasyantvaa manasaa
teetyaanaa(ga)m svaayaam tanoo(ga)m ritviye nadamaanaam |
Upamaamuccha yuvatir
babhooyaah prajaayasva prajayaa putrakaame |
Husband addresses his wife: I watch you with
all my heart who has lustrous body and desirous of having children in the right
season. Youthful as you are enjoy me from above. Oh desirous of Children! Beget children!
Samajjantu visvedevaah samaapo hridayaani nau |
Sam maatarisvaa sam taataa samudeshtree titeshthunau ||
May the Viswedevas make our
hearts amicable! May the water deity make us friendly! May Vaayu and Brahma
make us friendly! May Goddess Saraswati who is responsible for conversation
between personalities inspire us to engage in conversation!
Prajaapate tanvam me
jushasva tvashtar devebhis saha saam indra
|
Viswair devai
raatibissa(ga)m raraanah pu(ga)msaam bahoonaam maadarassyaama | |
Oh Lord Prajapati! You should
attain my body. Sucessful Tvashta and
Indra, along with other friendly deities
attain my body giving all that we
need. May we become parents for many
boys!
Aanah prajaam janayatu
prajaapati raajarasaaya samanagatavaryamaa |
Atur mangaleeh patiloka
mavisa santo bhava dwipade sama chatushpade ||
May Lord Prajaapati motivate us
to beget children! May Lord Aryama make us live together till we get old. May
he enter the abode of my husband who is not ugly! May he take care of the
welfare of all two legged and four legged beings related to us!
Taam Poosan sivatamaa merayasva yasyaam beejam
manushyavapanti |
Yaana ooru usatee visrayaadai yasyaamusantah
brahmarema sepam ||
Oh Lord Surya! May you inspire my wife for my enjoyment; men like me are endowed with potency and are responsible for the continuity of humanity.
EPILOGUE
Kama Sutra is an ancient text widely
considered to be the standard work on human sexual behavior in
Sanskrit written by Vatsyaayana.
It includes a section on practical advice on sexual intercourse. "Kaama” which is one of the four Purushaarthaas
or Human goals of life, means
sensual as well as sexual pleasure and "Sootra” literally means a
thread. Sootra means aphorism. Kama
sutra is not just an exclusive sex manual; it presents itself as a guide to
Grihastaasrama, family life to lead virtuous and gracious living that discusses
the nature of love, family life and other aspects pertaining to pleasure
oriented faculties of human life and to serve the society as useful citizens.
Historians attribute Kamasutra to be composed between 400 BCE and 200 CE.
Probably Brihadaranyaka Upanishad inspired
Vatsyaayana.
Upanishads do not have reservation or
feel shy to talk on the subject of sex.
Brihadaaranyaka Upanishad includes
many mantras for copulation, begetting good children healthy,
intelligent and prosperous and maternity advice as well as conditions to walk out of the agreed alliance if the wife
does not co-operate in getting a worthy son or worthy daughter or have illicit
connections. The fourth section of sixth
chapter describes this as Putramanta rite. Only the performer of the Srimantha
rite is eligible to conduct this rite. Putramanta
rite outlines the particular actions that are to be done for the birth of a
good son. Married couples seek a good-life of living together for 100 years in
their prayers. Probably this rite has
given rise to leave the newly Married couple to themselves to enjoy their first
night after another religious ceremony still practiced by some orthodox
families called Nishekam ceremony. This
ceremony is rarely observed as religious rites now-a-days which ends up as
socializing event after the strenuous and long wedding ceremony combined with Grihapravesam
for the newly- weds to relax in
privacy. In the North it is known as “Suhaag Raaat”or pleasant night.
Garbhadana Sacrament clearly indicates marriage is
inextricably linked to the fact that man-woman couples, and only such couples,
are capable of naturally creating life together, therefore furthering, society’s
interests in responsibly creating and rearing the next generation.
What does this argument means for man-woman couples who are
not able to conceive naturally? Does this mean their marriage is not society’s
interest, and any children not naturally conceived or those adopted are somehow
lesser? Can the protagonists of same sex marriage draw support from it? Puranas have dealt at length the problems
connected with failure of procreation out of holy matrimony between man and
woman and how to perpetuate the dynasty
within Saastric injunctions as seen in the history of Raghu, Kuru and Pandu
dynasties.
53 Tennessee Legislators say: “Marriage laws have been, and
continue to be, about the business of serving society’s child-centered
purposes, like connecting children to their biological mother and father, and
avoiding the negative outcomes often experienced by children raised outside a
stable family unit led by their biological parents. Redefining marriage would
transform the institution in a way that threatens to harm its stability to
serve those interests”.
We certainly need more stable, committed couples in our communities. The more impediments to fostering those families, the poorer we are. As a bed-rock social institution marriage has always existed to channel the presumptive procreative potential of man-woman relationships into committed union for the benefit of children and society. That is the reason Garbhadana is the first Samskara for religious Hindus. When married person bows to an elder he or she does not fail to bless them to beget good children (bahuputra labham).
We certainly need more stable, committed couples in our communities. The more impediments to fostering those families, the poorer we are. As a bed-rock social institution marriage has always existed to channel the presumptive procreative potential of man-woman relationships into committed union for the benefit of children and society. That is the reason Garbhadana is the first Samskara for religious Hindus. When married person bows to an elder he or she does not fail to bless them to beget good children (bahuputra labham).
REFERENCES:
1.
N.S. Ananta Rangacharya, Brihadaranyaka
Upanishad, Bengluru, India.
2.
Prem Bhalla, Hindu rites, Rituals, Customs &
Traditions. Pustak Mahal, Delhi, India.
3.
Sanatanadharma.com, Internet.
4.
Ramanand Prasad, Bhagavad Geetaa, American Gita
Society, Fremont, CA, USA.
5.
Chandrasekharananda Sarasvati Svami, Dharma, Bharatiya vidya
Bhavan, Mumbai, India.
6.
Sunita Ramaswamy and Dr. Sundar Ramaswamy, Vedic
Heritage Teaching Program, Sri Gangadhareswar Trust, Rishikesh, India.
7.
Srinivasachariyar, Vivaaha Mantraartha Bodhini,
Lifco Publishers, Chennai, India.
8.
Frank Daniels III, columnist Tennessean, Family
Tops procreation in marriage debate, June 29, 2014.
[This discourse material is a compilation
from the reference materials above as well as other sources for a prepared
lecture for delivering at Vedanta Class of Sri Ganeha Temple which is gratefully
acknowledged. I do not claim anything as original though I have included my
explanations and comments elaborately suitably editing. Anybody is free to
download partly or fully this discourse, modify and redistribute this as well
as other discourses from the blog Hindu
Reflections <nrsrini.blogspot.com> for spreading the wisdom of Vedas and
scriptures further. These lectures are
posted on the blog for the benefit of those who are not able to attend
my lectures personally due to personal reasons or due to not living in
Nashville or able to go through the various sources as I have done.]
12 Spiritual Rituals That Honor The
Arrival Of A New Baby
Cultures
around the globe celebrate birth in unique ways.
Antonia Blumberg, Associate Religion Editor, The Huffington
Post
The
birth of a child can be an auspicious and sacred time for a
family. Beliefs and rituals surrounding this important rite of passage
vary from culture to culture. For instance, Hopi tradition in North America holds that a baby's true parents were the earth
(as mother) and the corn plant (as father) with their human parents acting as
surrogates who help to usher in the new life.
HuffPost
Religion rounded up 12 different birth-related rituals from religious and
cultural traditions. Some of those listed -- like male
circumcision, feeding honey to infants and mothers eating their placentas -- are medically contested,
but they nonetheless offer a glimpse into practices that religious communities
have observed for centuries.
Did
you hold any rituals at the time of your child's birth? We would love to hear
about it in the comments below!
- Before the birth
s
There
are lots of religious and cultural ceremonies to honor women during their
pregnancies. Some Hindus observe a ritual called Simantonnyana in the seventh month of pregnancy,
during which prayers are recited and the mother's hair is delicately parted by her husband to put her in a
calm, relaxed mood.
Some modern pagans hold "Blessing Way" ceremonies on the last full moon before a woman's due date. During the ritual friends gather, brush the woman's hair and wash her feet with herbs. Each woman in the circle presents the mother with a prayer or spiritual gift, before concluding with a ritual feast.
Some modern pagans hold "Blessing Way" ceremonies on the last full moon before a woman's due date. During the ritual friends gather, brush the woman's hair and wash her feet with herbs. Each woman in the circle presents the mother with a prayer or spiritual gift, before concluding with a ritual feast.
Burying the placenta
Rajeev
Doshi, Medi-Mation (c) Dorling Kindersley via Getty Images
The
placenta is an organ that develops in the uterus
during pregnancy, providing essential oxygen and nutrients to
the growing baby. After the baby's birth, the placenta leaves the body,
having fulfilled its purpose. Although most hospitals today simply dispose of placentas after childbirth, people from
different religious and cultural traditions throughout history and to this day
have honored the organ's role in nourishing the fetus. These rituals
included burying, eating (which today some mothers are also choosing to do outside of a religious context) or
making jewelry out of the placenta.
- Head shaving
Premnath
Thirumalaisamy/Flickr
In
Muslim and Hindu traditions, a baby's head is typically shaved within several days or
in the first three years after birth. In Islam, it is done to show that
the child is a servant of Allah. In Hinduism, the ceremony, called a mundan, is believed to rid the baby of
negativity from their past life and cleanse the child's body and
soul. Some Hindus in India take the baby's hair to scatter in the
holy river Ganges, while some Muslims weigh it and donate the
equivalent weight in silver to charity.
- Circumcision
Dan
Porges via Getty Images
Male
circumcision, called B'rit Milah in Judaism, is a ceremony
and surgical operation in which the foreskin is removed from the penis of
an 8-day old baby. Circumcision is also practiced in Islam and Christianity,
though it is only considered a religious requirement in Judaism. The tradition
stems from Genesis
17, in which God commands Abraham: “Every male among you shall
be circumcised. You shall circumcise the flesh of your foreskin, and that shall
be the sign of the covenant between Me and you. At the age of eight days, every
male among you throughout the generations shall be circumcised, even the
homeborn slave... An uncircumcised male... has broken My covenant.”
- Baptism
IRYNA
KAZLOVA via Getty Images
Baptisms, or rituals involving the literal or symbolic immersion in
water, take place in several religious traditions and at different points
in a person's life. Baptism of infants is common practice in Catholicism and viewed as a way
of cleansing the child of "original sin." During the baptism, the priest
pours water over the child's head, or sprinkles a few drops on their
forehead, while reciting the Trinitarian invocation, “I baptize you: In
the name of the Father, and of the Son, and of the Holy Spirit.”
- Ear piercing
szefei
via Getty Images
Some
Hindus choose to have their baby's ears pierced in a ritual called Karnavedha. Some believe that the pierced ears help ward off evil,
while other believe the ear lobe is a vital acupuncture point and that
piercing it may have a therapeutic value. The ceremony typically takes place within the first or
third year after birth and may be
done simultaneously with the mundan, or head shaving, ritual.
- Godparents
Creatas
via Getty Images
The
tradition of inviting adult members of the family or community to serve as
godparents for a child is found in several religious and cultural traditions
around the world, but most
prominently in Catholicism. The chosen godparent typically holds the
baby during their baptism ceremony. As Jesuit priest, Rev. James Martin, explained
to The Huffington Post, “The question asked in the Catholic sacrament of
baptism is a good one: ‘Are you ready to help the parents of this child in
their duty as Christian parents?’ So it's less an honor given to a friend, or a
kind of ‘reward’ for a relative, than an important duty asked of a trusted faithful
person."
- First words
yuliang11Muslims
believe that the adhan, or call to prayer ("God is great, there is no
God but Allah. Muhammad is the messenger of Allah. Come to prayer.")
should be the first words a newborn baby hears. The prayer is
typically whispered into the right ear of the child by his or her father.
- Family shrine
Marvin
Fox via Getty Images
In
Shinto tradition, parents and grandparents take the baby to visit their family shrine, a local place of
worship, within 30 to 100 days after birth as a way of welcoming them as a
new adherent. The ceremony is called a miyamairi and is viewed as an opportunity to
present the baby to the deities and ask for their protection on behalf of the
child.
- Introduction to community
Michael
Wheatley via Getty Images
Sikhs
frequently welcome new babies into their communities with great
fanfare. Parents visit their local gurdwara, or temple, with the baby
as soon as possible following the birth, typically within forty
days. At the temple, a priest opens the Guru Granth Sahib, the holy
book of the Sikh faith, to a random page and reads a passage aloud. The
family chooses a name by using the first letter of the hymn on the page opened.
The baby's name is then announced to the congregation. Afterward,
a sweet dish made from flour, semolina, butter and sugar is distributed
among the congregation as a celebratory treat.
- Something sweet
Magone
via Getty Images
Many
Hindu and Muslim communities believe that an infant's first taste should be
something sweet "so that the baby speaks sweetly,"
as one Bangladeshi patient told
researchers. In Islam, this is done by rubbing either a softened
date or a bit of honey into the baby's upper palate. Hindus typically use
honey exclusively for the ritual, called Jatakarma.
- Naming ceremonies
Many religious
and cultural traditions have some form of ceremony surrounding the naming
of a newborn. After all, everyone has to have a name, and names often carry
spiritual significance. In Judaism, baby's are often given both
Hebrew and secular names. During the ceremony, the parents announce
the name and its significance to them, and blessings are said to
acknowledge that the child has entered into a covenant with
God. Ashkenazic Jews, those of European ancestry, typically select a
name to commemorate a deceased relative. Sephardic Jews, those of Spanish
and Middle Eastern ancestry, often name their children after living
relatives.
HINDU SCRIPTURES ON EMBRYOLOGY
In this article, some details on embryology from ayurvedic scriptures like Garbhopanishad and charaka samhita are being posted. Details from spiritual scriptures like bhagavat purana would be discussed in a separate post.
May Lord Surya shape the child’s body,
May Lord Prajapati sprinkle seed in you,
May the Lord of Fate look after your fetus.
--Brhadaranyaka Upanishad 6.4.20-21)
‘It was Lord Prajapati the creator who
first established his seed in the lower part of a woman. A man should do the
same because it is the way of the world to follow in the footsteps of those
superior to us.’ (Brhadaranyaka Upanishad 6.4.2)
In comparing the married couple to the earth and the sky, the Vedas recognize the inherent nature and necessity of this union in accordance with the cosmic laws of procreation.
In comparing the married couple to the earth and the sky, the Vedas recognize the inherent nature and necessity of this union in accordance with the cosmic laws of procreation.
However, those who do not recognize the
essential sacredness of the act of procreation are headed for disaster. The
Brhadaranyaka Upanishad says: ‘Many Brahmins lost all their merit (punya)
because they indulged in this act without knowing that it is but a sacrifice
(yajna).’ (6.4.4)
A pregnant woman should not ever let
her mind be depressed. She should not engage in too much hard work; she should
always remain pure. She should never utter any inauspicious words; protect
herself; always wear clean clothes, and do charity on auspicious days and
festivals. The woman who follows these rules with diligence gives birth to a
son with noble character and long life.’ (Matsya Purana 7.36-47)
\As for the man, it is explicitly
stated that ‘a husband should always keep his wife happy, giving her whatever
she wants, because any unhappiness can have a negative effect on the baby to be
born.’ (Yajnavalkya Smriti 3.79)
Brhadaranyaka Upanishad (6.4.17) advises that “a man who wishes to have ‘a learned daughter who will life out her full life span’ should ask his wife to “cook a special meal of rice and ghee. The couple thus becomes capable of begetting such a daughter.”
Brhadaranyaka Upanishad (6.4.17) advises that “a man who wishes to have ‘a learned daughter who will life out her full life span’ should ask his wife to “cook a special meal of rice and ghee. The couple thus becomes capable of begetting such a daughter.”
According to the Susruta Samhita, one
of the principal texts of Ayurveda, the banyan tree has got properties of
removing various kinds of troubles during pregnancy. Also, insertion of
medicines into nostrils is a common practice in the Indian system of medicine.
Therefore, it is evident that Pumsavana Samskara is based, amongst many other
things known and unknown, on the foundations of scientific medical practice.
The parting of the wife’s hair by her
husband. in Seemanthonnayana is a popular tradition, This is a rite focused on
the mother, educating her while entertaining her, encouraging her to
concentrate on her own well-being so as to ensure the full and healthy
development of the child. The texts discuss feeding the woman auspicious foods
as well as those that satisfy her special cravings, all the while entertaining
her with songs, anointing and massaging her, and garlanding her with a string
of unripe fruits. During the last trimester of her pregnancy following this
ritual, relatives pamper and protect the mother to be, catering to her various
whims. Every precaution is taken for the well-being of the fetus. According to
Ayurveda, from the fifth month of pregnancy, the formation of the mind of the
child begins. So the pregnant woman is required to take utmost care to
facilitate this process, avoiding any physical shock to the fetus. This is
symbolically emphasized by parting her hair.
This Samskara is definitely geared to keep the woman in good cheer, and to show her that she is special. The parting and dressing of her hair by the husband are powerful rituals which affirm that he continues to be very much with her during this difficult phase, and that he finds her as attractive as ever despite the obvious physical changes in her body.
This Samskara is definitely geared to keep the woman in good cheer, and to show her that she is special. The parting and dressing of her hair by the husband are powerful rituals which affirm that he continues to be very much with her during this difficult phase, and that he finds her as attractive as ever despite the obvious physical changes in her body.
The Shastras operate at much deeper
psychological level than we can ever imagine. By governing, nay enriching and
refining our life through these Samskaras, they ensure a spiritual foundation
for our material well-being. One thing has to be realized: it is not we that
sustain the tradition, but rather, it is
the tradition that sustains us.
Sience of embryo development from the
initial stages of ovum fertilization to fetus stage is called embryology. One of the ancient Upanishads, Garbhopanishad, has precise detailed
information on embryology, matching very closely with modern scientific
embryology, excluding some details still unknown to modern science.
In Vedic scriptures, it is clearly mentioned that the gender of the unborn child is dependent on the seed (male aspect) and not on prakriti(female aspect). Decades of modern scientific research in laboratories across the world has finally proved this Vedic truth.
Spiritual explanation to embryology
In Vedic scriptures, it is clearly mentioned that the gender of the unborn child is dependent on the seed (male aspect) and not on prakriti(female aspect). Decades of modern scientific research in laboratories across the world has finally proved this Vedic truth.
Spiritual explanation to embryology
In popular texts like Brahma-samhita
and srimad bhagvatam, it is declared that the Supreme Soul not only enters each
and every universe created by him, but also enters every single atom of each
universe. The same concept is the basis to embryo development where the part of
the supreme sou (Atman) enters the embryo of the mother in the dormant stage of
pregnancy
“Under the supervision of the Supreme Lord and according to the result of his work the living entity, the soul, is made to enter into the womb of a women through the particle of the men semen to assume a particular type of body.”--Srimad Bhagvatam
Short introduction to embryology from Indian religious scriptures
According to Vedanta the manifestation of life begins from the moment of conception. Life first enters the semen of the male and is injected into a womb of a woman. Aristotle(384 - 322 BC) was the first westerners to describe the concept of embryology but his research was very limited compared to the literary description mentioned in Mahabharata (3000 BC), Srimad bhagvatam (2000 BC) and Bhagavad Purana(1652 BC). Ancient rishi used the term Raja to indicate ovum and Reta to indicate sperm (ovum). In bhagavad purana, the same were known as Shukra (sperm) and Sonitum(ovum). The fertilized egg formed by the copulation process was termed as ‘Kalala’, known in modern science as fertilized ovum or ‘Zygote’. It further states ‘Kalala’ is formed within 12 hours after copulation. The same is confirmed by science which measured the formation of egg in few hours, after its release from ovary
Here we discuss some of the details on embryology from ancient Ayurvedic scriptures. Below are some of the details from Garbhopanishad
What is garbha(Pregnancy)
The factors required for the conception of fetus is ought to be
• Father’s semen
• Mother’s menstrual blood (artava)
• Atman, or subtle body made up of five elements (fire, earth, air, water and spirit)
• Manas or mind, united to a particular embryo subjective to its past karma.
Atman (spirit of supreme soul) unites with Sonitum (ovum) and shukra(Sperm) inside the uterus to form garbha (embryo). In addition to atma, there is also the role of prakriti (nature) and vikaras(emotion or feeling) behind the formation of embryo.
Spirit of supreme soul unites with Sonitum (ovum) and shukra(Sperm)
Symptoms of pregnancy
Symptoms of pregnancy is divided into two parts in Ayurveda
• Sadyo garbha laksana (symptoms just after conception)
• Vyakta garbha laksana (symptoms after child body parts is formed inside embryo.)
“Under the supervision of the Supreme Lord and according to the result of his work the living entity, the soul, is made to enter into the womb of a women through the particle of the men semen to assume a particular type of body.”--Srimad Bhagvatam
Short introduction to embryology from Indian religious scriptures
According to Vedanta the manifestation of life begins from the moment of conception. Life first enters the semen of the male and is injected into a womb of a woman. Aristotle(384 - 322 BC) was the first westerners to describe the concept of embryology but his research was very limited compared to the literary description mentioned in Mahabharata (3000 BC), Srimad bhagvatam (2000 BC) and Bhagavad Purana(1652 BC). Ancient rishi used the term Raja to indicate ovum and Reta to indicate sperm (ovum). In bhagavad purana, the same were known as Shukra (sperm) and Sonitum(ovum). The fertilized egg formed by the copulation process was termed as ‘Kalala’, known in modern science as fertilized ovum or ‘Zygote’. It further states ‘Kalala’ is formed within 12 hours after copulation. The same is confirmed by science which measured the formation of egg in few hours, after its release from ovary
Here we discuss some of the details on embryology from ancient Ayurvedic scriptures. Below are some of the details from Garbhopanishad
What is garbha(Pregnancy)
The factors required for the conception of fetus is ought to be
• Father’s semen
• Mother’s menstrual blood (artava)
• Atman, or subtle body made up of five elements (fire, earth, air, water and spirit)
• Manas or mind, united to a particular embryo subjective to its past karma.
Atman (spirit of supreme soul) unites with Sonitum (ovum) and shukra(Sperm) inside the uterus to form garbha (embryo). In addition to atma, there is also the role of prakriti (nature) and vikaras(emotion or feeling) behind the formation of embryo.
Spirit of supreme soul unites with Sonitum (ovum) and shukra(Sperm)
Symptoms of pregnancy
Symptoms of pregnancy is divided into two parts in Ayurveda
• Sadyo garbha laksana (symptoms just after conception)
• Vyakta garbha laksana (symptoms after child body parts is formed inside embryo.)
Sadyo garbha laksana
weakness of thighs, Fatigue, thirst, quivering of vagina and retention of sukra (sperm) and sonitum (ovum).
weakness of thighs, Fatigue, thirst, quivering of vagina and retention of sukra (sperm) and sonitum (ovum).
Vyakta garbha laksana
Vomiting without cause, development of linea nigra, anorexia, heaviness of body especially legs, craving for pleasant aroma, salivation, Blackened lips and areola, tiredness, aversion for sour taste etc.
Components of embryo
Embryo or body features comprises of five elements of nature (Pancha maha bhutas)
Components from Prithvi (earth): Hair, Smell, Heaviness, Stability, Structure, Organ of smell perception, Bones.
Components from Agni (fire): Body temperature, Form, Organ of vision, Metabolism, Metabolic enzymes, Brightness or sharpness, Aura.
Components from Vayu (air): Organ of tactile sensation, Activity of body, Formation and transportation of dhatus, Sense of touch, Expiration.
Components from Jala (water): Coldness, Organ of taste perception, Taste, Softness, Moisture and body fluids, Fat, Unctuousness, Semen, Blood, Urine.
Senses from Akasa (space): Auditory system, Sense of sound, Division, Channels, Lightness, Orifices Minuteness.
Vomiting without cause, development of linea nigra, anorexia, heaviness of body especially legs, craving for pleasant aroma, salivation, Blackened lips and areola, tiredness, aversion for sour taste etc.
Components of embryo
Embryo or body features comprises of five elements of nature (Pancha maha bhutas)
Components from Prithvi (earth): Hair, Smell, Heaviness, Stability, Structure, Organ of smell perception, Bones.
Components from Agni (fire): Body temperature, Form, Organ of vision, Metabolism, Metabolic enzymes, Brightness or sharpness, Aura.
Components from Vayu (air): Organ of tactile sensation, Activity of body, Formation and transportation of dhatus, Sense of touch, Expiration.
Components from Jala (water): Coldness, Organ of taste perception, Taste, Softness, Moisture and body fluids, Fat, Unctuousness, Semen, Blood, Urine.
Senses from Akasa (space): Auditory system, Sense of sound, Division, Channels, Lightness, Orifices Minuteness.
Body features from parents
Intensity of features inherited from parents depend upon the gender of the unborn child
Components from father: Beard and moustache, Nail, Hair, Bones, Tendons, Veins, Arteries, Semen, Teeth.
Components from mother: Muscles, Fat, Kidney, Pancreas, Spleen, Urinary bladder, Bone marrow, Skin, Liver, Stomach, Blood, Rectum, Intestines, Heart.
Components derived from Atma (soul): Knowledge about oneself, Happiness, sadness, emotions, Birth in specific species, Appearance.
Body features from nature (surroundings)
Components from Satva (mental faculty): Consciousness, Determination, Pride, Endeavour, Memory, Knowledge and Longevity.
Components from Satmya (habituation): life, living style of parents and sibling, Natural immunity, refined intelligence and function, Absence of idleness, Freedom from diseases, Longevity, Absence of greediness, Strength or energy.
Components derived from Rasa (food): Growth of body, Origin of body, Nourishment, Health, Formation of various body parts, Enthusiasm or zeal, Attachment to life, Energy or strength, Contentment, Complexion.
Fetal nourishment
Connected to maternal “rasavaha-nadi”, the umbilical cord provides the crux of mother’s diet to the child forming inside fetus. Child gets the vital nutrients for its sustenance from Upasneha (Moisture inside fetus) that runs obliquely along all his/her body parts. This continues since conception till the parts of child is fully formed inside embryo.
Phases of embryo formation
Intensity of features inherited from parents depend upon the gender of the unborn child
Components from father: Beard and moustache, Nail, Hair, Bones, Tendons, Veins, Arteries, Semen, Teeth.
Components from mother: Muscles, Fat, Kidney, Pancreas, Spleen, Urinary bladder, Bone marrow, Skin, Liver, Stomach, Blood, Rectum, Intestines, Heart.
Components derived from Atma (soul): Knowledge about oneself, Happiness, sadness, emotions, Birth in specific species, Appearance.
Body features from nature (surroundings)
Components from Satva (mental faculty): Consciousness, Determination, Pride, Endeavour, Memory, Knowledge and Longevity.
Components from Satmya (habituation): life, living style of parents and sibling, Natural immunity, refined intelligence and function, Absence of idleness, Freedom from diseases, Longevity, Absence of greediness, Strength or energy.
Components derived from Rasa (food): Growth of body, Origin of body, Nourishment, Health, Formation of various body parts, Enthusiasm or zeal, Attachment to life, Energy or strength, Contentment, Complexion.
Fetal nourishment
Connected to maternal “rasavaha-nadi”, the umbilical cord provides the crux of mother’s diet to the child forming inside fetus. Child gets the vital nutrients for its sustenance from Upasneha (Moisture inside fetus) that runs obliquely along all his/her body parts. This continues since conception till the parts of child is fully formed inside embryo.
Phases of embryo formation
1st month: Embryo takes the shape of kalala(random or irregular form)
2nd month: Five elements of nature combines together to form the solid mass
inside embryo. Sex of the child can be predicted at this stage. If the shape of
the solid mass is elongated, baby is female, male if oval and hermaphrodite if
the shape of the solid mass is round--Oval mass means male child
3rd month: Sense organs and body parts of the child starts developing inside fetus.
3rd month: Sense organs and body parts of the child starts developing inside fetus.
4th month: Formation of different body parts like thorax,abdomen becomes stable and conspicuous.
Heart is formed and hence, the Consciousness manifests inside the embryo. Character and behavior of the child
is determined by the preference of taste and food the mother asks for during
this period of pregnancy. If the preference and desires of mother is not met,
the unborn child may undergo dwarfism, kyphosis, squint, or other congenital
defects
5th month: Mind is developed and hence the increase in mental consciousness.
6th month: Mind becomes more developed. Hair, nails, veins and
other similar organs develop in this month
7th month: All minor and major parts of the body becomes fully developed or
almost conspicuous
8th month: Immaturity of fetus keeps the ojas(Vigor or energy) unstable.
Ojas moves from fetus to mother and vice versa through fluid carrying channels.
This movement of Ojas inside the fetus provides pain, itchiness or happiness to
the mother alternately.
How to take care of pregnant woman
Cold liquid and sweet diet is recommended during the first five months of pregnancy. Ghee and rice mixed with goksura ( Tribulus terrestris) must be given in the sixth month of pregnancy. During the seventh month, comsumption of Sarivana (Desmodium Gangetcium) medicated with ghee facilitate the proper development of embryo. Treatment of Anuvasana vasti (injection of oil inside the rectum through the anus for cleansing) is advised during eight and ninth month to ensure smooth delivery without any complications.
Treatment of Anuvasana vasti
If the child is born naturally, Clean the venix caseosa and Cut off the umbilical cord.
Apply Bala Taila (Child oil) on head and body of the born baby or herbs like vaca, jatamanasi after cleaning the oral cavity with ghee and rock salt
Ayurvedic treatise and medicines for pregnant woman
Some of the ayurvedic treatise advised during pregnancy are Vidaryadi Ghrita (herbal bath), Bala taila (Dhanvantara Tailam) regimens, Mani dharna (wearing gems), Application of Bala taila (Dhanvantara Tailam)
Various medicine prescribed during pregnancy are Brahma Rasayanam, Soubhagya sunthi, Bala Tailam Jirakadi Lehyam, Asvagandha (Withania somnifera), Vidarikanda (Ipomea digitata), Satavari (Asparagus racemosus), Draksa (Vitis vinefera).
Garbhini roga(Pregnancy diseases)
How to take care of pregnant woman
Cold liquid and sweet diet is recommended during the first five months of pregnancy. Ghee and rice mixed with goksura ( Tribulus terrestris) must be given in the sixth month of pregnancy. During the seventh month, comsumption of Sarivana (Desmodium Gangetcium) medicated with ghee facilitate the proper development of embryo. Treatment of Anuvasana vasti (injection of oil inside the rectum through the anus for cleansing) is advised during eight and ninth month to ensure smooth delivery without any complications.
Treatment of Anuvasana vasti
If the child is born naturally, Clean the venix caseosa and Cut off the umbilical cord.
Apply Bala Taila (Child oil) on head and body of the born baby or herbs like vaca, jatamanasi after cleaning the oral cavity with ghee and rock salt
Ayurvedic treatise and medicines for pregnant woman
Some of the ayurvedic treatise advised during pregnancy are Vidaryadi Ghrita (herbal bath), Bala taila (Dhanvantara Tailam) regimens, Mani dharna (wearing gems), Application of Bala taila (Dhanvantara Tailam)
Various medicine prescribed during pregnancy are Brahma Rasayanam, Soubhagya sunthi, Bala Tailam Jirakadi Lehyam, Asvagandha (Withania somnifera), Vidarikanda (Ipomea digitata), Satavari (Asparagus racemosus), Draksa (Vitis vinefera).
Garbhini roga(Pregnancy diseases)
Kikkisa or Stri gravidram
Uterus enlargement resulting in linear contraction of abdominal skin, thighs and breast is called “kikkisa”.
Garbha pata and Garbha srava
Act of abortion of child in the first trimester is called Garbha srava and the unfortunate mnisscarraige in the second trimester is called Garbha pata
Causes for abortion/miscarriage
Miscarriage occurs due to various psychological and physical factors. Some of them are Genetic defects, chromosomal defects, “Yoni dosa” (disease in reproductive system), Lack of nutrition or bad karma. Other causes are fetal conditions like upasuska or upavistaka(Intra Uterine Growth Retardation)
Now, let us go through the science of embryology from Charaka samhita
Uterus enlargement resulting in linear contraction of abdominal skin, thighs and breast is called “kikkisa”.
Garbha pata and Garbha srava
Act of abortion of child in the first trimester is called Garbha srava and the unfortunate mnisscarraige in the second trimester is called Garbha pata
Causes for abortion/miscarriage
Miscarriage occurs due to various psychological and physical factors. Some of them are Genetic defects, chromosomal defects, “Yoni dosa” (disease in reproductive system), Lack of nutrition or bad karma. Other causes are fetal conditions like upasuska or upavistaka(Intra Uterine Growth Retardation)
Now, let us go through the science of embryology from Charaka samhita
Introduction to Embryology in Charaka samhita
Ayurveda is the oldest medical science that elaborately describes the techniques of making 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 ayurvedic doctors and is used for treatment even today by some modern doctors.
There are no evidences of advanced surgical instruments 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
Verses on embryology with English translation and comparison to modern science
Below are some of the verses from charaka samhita along with the comparison with modern science.
There are no evidences of advanced surgical instruments 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
Verses on embryology with English translation and comparison to modern science
Below are some of the verses from charaka samhita along with the comparison with modern science.
Charaka Samhita, Vol 1, verse 1-3
Translation:
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
1. 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 blastocele forms.
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Charaka Samhita, Vol 1, verse 4 & 5
Translation:
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 3rd 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 month eyelids meet and fuse.
Charaka Samhita, Vol 1, verse 6
Translation:
vi) Normally, after birth the hole in the middle flap of the heart chamber closes.
Comparison with modern science
6. Foramen ovale 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
Translation:
vii) a) The heart of the foetus 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, foetal heart increases in size and the foetal heart chambers are formed. b) But the foetal 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 foetus 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.
Charaka Samhita, Vol 1, verse 9
Translation:
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
Translation:
x) a) In the fourth month, the shape of the body is almost formed. The pregnant women feel the foetal 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
Translation:
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 140-160 per minute but gradually settles down to 120-140 per minute as the pregnancy 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
Translation:
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
Translation:
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
Translation:
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 foetus is viable and may in fact be successfully raised if born prematurely.
Charaka Samhita, Vol 1, verse 19-20
Translation:
xix) Gestation period = 9-12 months.
xx) a) The testes descend into scrotum in ninth month. b) The foetus 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 foetus is 3000 to 3400 grams; its Crown Heel Length is about 50cms.
Conclusion:
This shows that our ancient sages had more knowledge than the knowledge of the entire modern scientists combined together. You may wonder how? Because sages were spiritually advanced and looked everything through their divine consciousness whereas modern scientists are materialistic advanced and sees everything of this universe through their materialistic eyes. Divine consciousness of ancient sages allowed them to discover everything on embryology including the facts still unknown to modern science. Now you may be wondering what are the facts that are still unknown to modern science? <>
Ayurveda is the oldest medical science that elaborately describes the techniques of making 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 ayurvedic doctors and is used for treatment even today by some modern doctors.
There are no evidences of advanced surgical instruments 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
Verses on embryology with English translation and comparison to modern science
Below are some of the verses from charaka samhita along with the comparison with modern science.
There are no evidences of advanced surgical instruments 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
Verses on embryology with English translation and comparison to modern science
Below are some of the verses from charaka samhita along with the comparison with modern science.
Charaka Samhita, Vol 1, verse 1-3
Translation:
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
1. 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 blastocele forms.
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Charaka Samhita, Vol 1, verse 4 & 5
Translation:
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 3rd 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 month eyelids meet and fuse.
Charaka Samhita, Vol 1, verse 6
Translation:
vi) Normally, after birth the hole in the middle flap of the heart chamber closes.
Comparison with modern science
6. Foramen ovale 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
Translation:
vii) a) The heart of the foetus 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, foetal heart increases in size and the foetal heart chambers are formed. b) But the foetal 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 foetus 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.
Charaka Samhita, Vol 1, verse 9
Translation:
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
Translation:
x) a) In the fourth month, the shape of the body is almost formed. The pregnant women feel the foetal 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
Translation:
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 140-160 per minute but gradually settles down to 120-140 per minute as the pregnancy 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
Translation:
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
Translation:
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
Translation:
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 foetus is viable and may in fact be successfully raised if born prematurely.
Charaka Samhita, Vol 1, verse 19-20
Translation:
xix) Gestation period = 9-12 months.
xx) a) The testes descend into scrotum in ninth month. b) The foetus 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 foetus is 3000 to 3400 grams; its Crown Heel Length is about 50cms.
Conclusion:
This shows that our ancient sages had more knowledge than the knowledge of the entire modern scientists combined together. You may wonder how? Because sages were spiritually advanced and looked everything through their divine consciousness whereas modern scientists are materialistic advanced and sees everything of this universe through their materialistic eyes. Divine consciousness of ancient sages allowed them to discover everything on embryology including the facts still unknown to modern science. Now you may be wondering what are the facts that are still unknown to modern science? <>
6.
Sunita Ramaswamy and Dr. Sundar Ramaswamy, Vedic Heritage
Teaching Program, Sri Gangadhareswar Trust, Rishikesh, India.
7.
Srinivasachariyar, Vivaaha Mantraartha Bodhini, Lifco
Publishers, Chennai, India.
8.
Frank Daniels III, columnist Tennessean, Family Tops
procreation in marriage debate, June 29, 2014.
[This
discourse material is a compilation from the reference materials above as well
as other sources for a prepared lecture for delivering at Vedanta Class of Sri
Ganeha Temple which is gratefully acknowledged. I do not claim anything as
original though I have included my explanations and comments elaborately
suitably editing. Anybody is free to download partly or fully this discourse,
modify and redistribute this as well as other discourses from the blog
Hindu Reflections <nrsrini.blogspot.com> for spreading the wisdom of
Vedas and scriptures further. These lectures are posted on
the blog for the benefit of those who are not able to attend my lectures
personally due to personal reasons or due to not living in Nashville or able to
go through the various sources as I have done.]
APPENDIX
WISH FOR HEALTHY AND
INTELLIGENT CHILD IN HINDU SASTRAS
May Lord Vishnu make your womb capable
of generation,
May Lord Surya shape the child’s body,
May Lord Prajapati sprinkle seed in you,
May the Lord of Fate look after your fetus.
--Brhadaranyaka Upanishad 6.4.20-21)
May Lord Surya shape the child’s body,
May Lord Prajapati sprinkle seed in you,
May the Lord of Fate look after your fetus.
--Brhadaranyaka Upanishad 6.4.20-21)
‘It was Lord Prajapati the creator who
first established his seed in the lower part of a woman. A man should do the
same because it is the way of the world to follow in the footsteps of those
superior to us.’ (Brhadaranyaka Upanishad 6.4.2)
In comparing the married couple to the earth and the sky, the Vedas recognize the inherent nature and necessity of this union in accordance with the cosmic laws of procreation.
In comparing the married couple to the earth and the sky, the Vedas recognize the inherent nature and necessity of this union in accordance with the cosmic laws of procreation.
However, those who do not recognize the
essential sacredness of the act of procreation are headed for disaster. The
Brhadaranyaka Upanishad says: ‘Many Brahmins lost all their merit (punya)
because they indulged in this act without knowing that it is but a sacrifice
(yajna).’ (6.4.4)
A pregnant woman should not ever let
her mind be depressed. She should not engage in too much hard work; she should
always remain pure. She should never utter any inauspicious words; protect
herself; always wear clean clothes, and do charity on auspicious days and
festivals. The woman who follows these rules with diligence gives birth to a
son with noble character and long life.’ (Matsya Purana 7.36-47)
\As for the man, it is explicitly
stated that ‘a husband should always keep his wife happy, giving her whatever
she wants, because any unhappiness can have a negative effect on the baby to be
born.’ (Yajnavalkya Smriti 3.79)
Brhadaranyaka Upanishad (6.4.17) advises that “a man who wishes to have ‘a learned daughter who will life out her full life span’ should ask his wife to “cook a special meal of rice and ghee. The couple thus becomes capable of begetting such a daughter.”
Brhadaranyaka Upanishad (6.4.17) advises that “a man who wishes to have ‘a learned daughter who will life out her full life span’ should ask his wife to “cook a special meal of rice and ghee. The couple thus becomes capable of begetting such a daughter.”
According to the Susruta Samhita, one
of the principal texts of Ayurveda, the banyan tree has got properties of
removing various kinds of troubles during pregnancy. Also, insertion of
medicines into nostrils is a common practice in the Indian system of medicine.
Therefore, it is evident that Pumsavana Samskara is based, amongst many other
things known and unknown, on the foundations of scientific medical practice.
The parting of the wife’s hair by her
husband. in Seemanthonnayana is a popular tradition, This is a rite focused on
the mother, educating her while entertaining her, encouraging her to
concentrate on her own well-being so as to ensure the full and healthy
development of the child. The texts discuss feeding the woman auspicious foods
as well as those that satisfy her special cravings, all the while entertaining
her with songs, anointing and massaging her, and garlanding her with a string
of unripe fruits. During the last trimester of her pregnancy following this
ritual, relatives pamper and protect the mother to be, catering to her various
whims. Every precaution is taken for the well-being of the fetus. According to
Ayurveda, from the fifth month of pregnancy, the formation of the mind of the
child begins. So the pregnant woman is required to take utmost care to
facilitate this process, avoiding any physical shock to the fetus. This is
symbolically emphasized by parting her hair.
This Samskara is definitely geared to keep the woman in good cheer, and to show her that she is special. The parting and dressing of her hair by the husband are powerful rituals which affirm that he continues to be very much with her during this difficult phase, and that he finds her as attractive as ever despite the obvious physical changes in her body.
This Samskara is definitely geared to keep the woman in good cheer, and to show her that she is special. The parting and dressing of her hair by the husband are powerful rituals which affirm that he continues to be very much with her during this difficult phase, and that he finds her as attractive as ever despite the obvious physical changes in her body.
The Shastras operate at much deeper
psychological level than we can ever imagine. By governing, nay enriching and
refining our life through these Samskaras, they ensure a spiritual foundation
for our material well-being. One thing has to be realized: it is not we that
sustain the tradition, but rather, it is
the tradition that sustains us.
HINDUI
SCRIPTURES ON EMBRYOLOGY
In this article, I am posting some
details on embryology from ayurvedic scriptures like Garbhopanishad and charaka samhita. Details from spiritual
scriptures like bhagavat purana would be discussed in a separate post.
Science of embryology in Vedic scriptures
Science of embryology in Vedic scriptures
cience of embryo development from the
initial stages of ovum fertilization to fetus stage is called embryology. One of the ancient Upanishads, Garbhopanishad, has precise detailed
information on embryology, matching very closely with modern scientific
embryology, excluding some details still unknown to modern science.
In Vedic scriptures, it is clearly mentioned that the gender of the unborn child is dependent on the seed (male aspect) and not on prakriti(female aspect). Decades of modern scientific research in laboratories across the world has finally proved this Vedic truth.
Spiritual explanation to embryology
In Vedic scriptures, it is clearly mentioned that the gender of the unborn child is dependent on the seed (male aspect) and not on prakriti(female aspect). Decades of modern scientific research in laboratories across the world has finally proved this Vedic truth.
Spiritual explanation to embryology
In popular texts like Brahma-samhita
and srimad bhagvatam, it is declared that the Supreme Soul not only enters each
and every universe created by him, but also enters every single atom of each
universe. The same concept is the basis to embryo development where the part of
the supreme sou (Atman) enters the embryo of the mother in the dormant stage of
pregnancy
“Under the supervision of the Supreme Lord and according to the result of his work the living entity, the soul, is made to enter into the womb of a women through the particle of the men semen to assume a particular type of body.”--Srimad Bhagvatam
Short introduction to embryology from Indian religious scriptures
According to Vedanta the manifestation of life begins from the moment of conception. Life first enters the semen of the male and is injected into a womb of a woman. Aristotle(384 - 322 BC) was the first westerners to describe the concept of embryology but his research was very limited compared to the literary description mentioned in Mahabharata (3000 BC), Srimad bhagvatam (2000 BC) and Bhagavad Purana(1652 BC). Ancient rishi used the term Raja to indicate ovum and Reta to indicate sperm (ovum). In bhagavad purana, the same were known as Shukra (sperm) and Sonitum(ovum). The fertilized egg formed by the copulation process was termed as ‘Kalala’, known in modern science as fertilized ovum or ‘Zygote’. It further states ‘Kalala’ is formed within 12 hours after copulation. The same is confirmed by science which measured the formation of egg in few hours, after its release from ovary
Here we discuss some of the details on embryology from ancient Ayurvedic scriptures. Below are some of the details from Garbhopanishad
What is garbha(Pregnancy)
The factors required for the conception of fetus is ought to be
• Father’s semen
• Mother’s menstrual blood (artava)
• Atman, or subtle body made up of five elements (fire, earth, air, water and spirit)
• Manas or mind, united to a particular embryo subjective to its past karma.
Atman (spirit of supreme soul) unites with Sonitum (ovum) and shukra(Sperm) inside the uterus to form garbha (embryo). In addition to atma, there is also the role of prakriti (nature) and vikaras(emotion or feeling) behind the formation of embryo.
Spirit of supreme soul unites with Sonitum (ovum) and shukra(Sperm)
Symptoms of pregnancy
Symptoms of pregnancy is divided into two parts in Ayurveda
• Sadyo garbha laksana (symptoms just after conception)
• Vyakta garbha laksana (symptoms after child body parts is formed inside embryo.)
“Under the supervision of the Supreme Lord and according to the result of his work the living entity, the soul, is made to enter into the womb of a women through the particle of the men semen to assume a particular type of body.”--Srimad Bhagvatam
Short introduction to embryology from Indian religious scriptures
According to Vedanta the manifestation of life begins from the moment of conception. Life first enters the semen of the male and is injected into a womb of a woman. Aristotle(384 - 322 BC) was the first westerners to describe the concept of embryology but his research was very limited compared to the literary description mentioned in Mahabharata (3000 BC), Srimad bhagvatam (2000 BC) and Bhagavad Purana(1652 BC). Ancient rishi used the term Raja to indicate ovum and Reta to indicate sperm (ovum). In bhagavad purana, the same were known as Shukra (sperm) and Sonitum(ovum). The fertilized egg formed by the copulation process was termed as ‘Kalala’, known in modern science as fertilized ovum or ‘Zygote’. It further states ‘Kalala’ is formed within 12 hours after copulation. The same is confirmed by science which measured the formation of egg in few hours, after its release from ovary
Here we discuss some of the details on embryology from ancient Ayurvedic scriptures. Below are some of the details from Garbhopanishad
What is garbha(Pregnancy)
The factors required for the conception of fetus is ought to be
• Father’s semen
• Mother’s menstrual blood (artava)
• Atman, or subtle body made up of five elements (fire, earth, air, water and spirit)
• Manas or mind, united to a particular embryo subjective to its past karma.
Atman (spirit of supreme soul) unites with Sonitum (ovum) and shukra(Sperm) inside the uterus to form garbha (embryo). In addition to atma, there is also the role of prakriti (nature) and vikaras(emotion or feeling) behind the formation of embryo.
Spirit of supreme soul unites with Sonitum (ovum) and shukra(Sperm)
Symptoms of pregnancy
Symptoms of pregnancy is divided into two parts in Ayurveda
• Sadyo garbha laksana (symptoms just after conception)
• Vyakta garbha laksana (symptoms after child body parts is formed inside embryo.)
Sadyo garbha laksana
weakness of thighs, Fatigue, thirst, quivering of vagina and retention of sukra (sperm) and sonitum (ovum).
weakness of thighs, Fatigue, thirst, quivering of vagina and retention of sukra (sperm) and sonitum (ovum).
Vyakta garbha laksana
Vomiting without cause, development of linea nigra, anorexia, heaviness of body especially legs, craving for pleasant aroma, salivation, Blackened lips and areola, tiredness, aversion for sour taste etc.
Components of embryo
Embryo or body features comprises of five elements of nature (Pancha maha bhutas)
Components from Prithvi (earth): Hair, Smell, Heaviness, Stability, Structure, Organ of smell perception, Bones.
Components from Agni (fire): Body temperature, Form, Organ of vision, Metabolism, Metabolic enzymes, Brightness or sharpness, Aura.
Components from Vayu (air): Organ of tactile sensation, Activity of body, Formation and transportation of dhatus, Sense of touch, Expiration.
Components from Jala (water): Coldness, Organ of taste perception, Taste, Softness, Moisture and body fluids, Fat, Unctuousness, Semen, Blood, Urine.
Senses from Akasa (space): Auditory system, Sense of sound, Division, Channels, Lightness, Orifices Minuteness.
Vomiting without cause, development of linea nigra, anorexia, heaviness of body especially legs, craving for pleasant aroma, salivation, Blackened lips and areola, tiredness, aversion for sour taste etc.
Components of embryo
Embryo or body features comprises of five elements of nature (Pancha maha bhutas)
Components from Prithvi (earth): Hair, Smell, Heaviness, Stability, Structure, Organ of smell perception, Bones.
Components from Agni (fire): Body temperature, Form, Organ of vision, Metabolism, Metabolic enzymes, Brightness or sharpness, Aura.
Components from Vayu (air): Organ of tactile sensation, Activity of body, Formation and transportation of dhatus, Sense of touch, Expiration.
Components from Jala (water): Coldness, Organ of taste perception, Taste, Softness, Moisture and body fluids, Fat, Unctuousness, Semen, Blood, Urine.
Senses from Akasa (space): Auditory system, Sense of sound, Division, Channels, Lightness, Orifices Minuteness.
Body features from parents
Intensity of features inherited from parents depend upon the gender of the unborn child
Components from father: Beard and moustache, Nail, Hair, Bones, Tendons, Veins, Arteries, Semen, Teeth.
Components from mother: Muscles, Fat, Kidney, Pancreas, Spleen, Urinary bladder, Bone marrow, Skin, Liver, Stomach, Blood, Rectum, Intestines, Heart.
Components derived from Atma (soul): Knowledge about oneself, Happiness, sadness, emotions, Birth in specific species, Appearance.
Body features from nature (surroundings)
Components from Satva (mental faculty): Consciousness, Determination, Pride, Endeavour, Memory, Knowledge and Longevity.
Components from Satmya (habituation): life, living style of parents and sibling, Natural immunity, refined intelligence and function, Absence of idleness, Freedom from diseases, Longevity, Absence of greediness, Strength or energy.
Components derived from Rasa (food): Growth of body, Origin of body, Nourishment, Health, Formation of various body parts, Enthusiasm or zeal, Attachment to life, Energy or strength, Contentment, Complexion.
Fetal nourishment
Connected to maternal “rasavaha-nadi”, the umbilical cord provides the crux of mother’s diet to the child forming inside fetus. Child gets the vital nutrients for its sustenance from Upasneha (Moisture inside fetus) that runs obliquely along all his/her body parts. This continues since conception till the parts of child is fully formed inside embryo.
Phases of embryo formation
Intensity of features inherited from parents depend upon the gender of the unborn child
Components from father: Beard and moustache, Nail, Hair, Bones, Tendons, Veins, Arteries, Semen, Teeth.
Components from mother: Muscles, Fat, Kidney, Pancreas, Spleen, Urinary bladder, Bone marrow, Skin, Liver, Stomach, Blood, Rectum, Intestines, Heart.
Components derived from Atma (soul): Knowledge about oneself, Happiness, sadness, emotions, Birth in specific species, Appearance.
Body features from nature (surroundings)
Components from Satva (mental faculty): Consciousness, Determination, Pride, Endeavour, Memory, Knowledge and Longevity.
Components from Satmya (habituation): life, living style of parents and sibling, Natural immunity, refined intelligence and function, Absence of idleness, Freedom from diseases, Longevity, Absence of greediness, Strength or energy.
Components derived from Rasa (food): Growth of body, Origin of body, Nourishment, Health, Formation of various body parts, Enthusiasm or zeal, Attachment to life, Energy or strength, Contentment, Complexion.
Fetal nourishment
Connected to maternal “rasavaha-nadi”, the umbilical cord provides the crux of mother’s diet to the child forming inside fetus. Child gets the vital nutrients for its sustenance from Upasneha (Moisture inside fetus) that runs obliquely along all his/her body parts. This continues since conception till the parts of child is fully formed inside embryo.
Phases of embryo formation
1st month: Embryo takes the shape of kalala(random or irregular form)
2nd month: Five elements of nature combines together to form the solid mass
inside embryo. Sex of the child can be predicted at this stage. If the shape of
the solid mass is elongated, baby is female, male if oval and hermaphrodite if
the shape of the solid mass is round--Oval mass means male child
3rd month: Sense organs and body parts of the child starts developing inside fetus.
3rd month: Sense organs and body parts of the child starts developing inside fetus.
4th month: Formation of different body parts like thorax,abdomen becomes stable and conspicuous.
Heart is formed and hence, the Consciousness manifests inside the embryo. Character and behavior of the child
is determined by the preference of taste and food the mother asks for during
this period of pregnancy. If the preference and desires of mother is not met,
the unborn child may undergo dwarfism, kyphosis, squint, or other congenital
defects
5th month: Mind is developed and hence the increase in mental consciousness.
6th month: Mind becomes more developed. Hair, nails, veins and
other similar organs develop in this month
7th month: All minor and major parts of the body becomes fully developed or
almost conspicuous
8th month: Immaturity of fetus keeps the ojas(Vigor or energy) unstable.
Ojas moves from fetus to mother and vice versa through fluid carrying channels.
This movement of Ojas inside the fetus provides pain, itchiness or happiness to
the mother alternately.
How to take care of pregnant woman
Cold liquid and sweet diet is recommended during the first five months of pregnancy. Ghee and rice mixed with goksura ( Tribulus terrestris) must be given in the sixth month of pregnancy. During the seventh month, comsumption of Sarivana (Desmodium Gangetcium) medicated with ghee facilitate the proper development of embryo. Treatment of Anuvasana vasti (injection of oil inside the rectum through the anus for cleansing) is advised during eight and ninth month to ensure smooth delivery without any complications.
Treatment of Anuvasana vasti
If the child is born naturally, Clean the venix caseosa and Cut off the umbilical cord.
Apply Bala Taila (Child oil) on head and body of the born baby or herbs like vaca, jatamanasi after cleaning the oral cavity with ghee and rock salt
Ayurvedic treatise and medicines for pregnant woman
Some of the ayurvedic treatise advised during pregnancy are Vidaryadi Ghrita (herbal bath), Bala taila (Dhanvantara Tailam) regimens, Mani dharna (wearing gems), Application of Bala taila (Dhanvantara Tailam)
Various medicine prescribed during pregnancy are Brahma Rasayanam, Soubhagya sunthi, Bala Tailam Jirakadi Lehyam, Asvagandha (Withania somnifera), Vidarikanda (Ipomea digitata), Satavari (Asparagus racemosus), Draksa (Vitis vinefera).
Garbhini roga(Pregnancy diseases)
How to take care of pregnant woman
Cold liquid and sweet diet is recommended during the first five months of pregnancy. Ghee and rice mixed with goksura ( Tribulus terrestris) must be given in the sixth month of pregnancy. During the seventh month, comsumption of Sarivana (Desmodium Gangetcium) medicated with ghee facilitate the proper development of embryo. Treatment of Anuvasana vasti (injection of oil inside the rectum through the anus for cleansing) is advised during eight and ninth month to ensure smooth delivery without any complications.
Treatment of Anuvasana vasti
If the child is born naturally, Clean the venix caseosa and Cut off the umbilical cord.
Apply Bala Taila (Child oil) on head and body of the born baby or herbs like vaca, jatamanasi after cleaning the oral cavity with ghee and rock salt
Ayurvedic treatise and medicines for pregnant woman
Some of the ayurvedic treatise advised during pregnancy are Vidaryadi Ghrita (herbal bath), Bala taila (Dhanvantara Tailam) regimens, Mani dharna (wearing gems), Application of Bala taila (Dhanvantara Tailam)
Various medicine prescribed during pregnancy are Brahma Rasayanam, Soubhagya sunthi, Bala Tailam Jirakadi Lehyam, Asvagandha (Withania somnifera), Vidarikanda (Ipomea digitata), Satavari (Asparagus racemosus), Draksa (Vitis vinefera).
Garbhini roga(Pregnancy diseases)
Kikkisa or Stri gravidram
Uterus enlargement resulting in linear contraction of abdominal skin, thighs and breast is called “kikkisa”.
Garbha pata and Garbha srava
Act of abortion of child in the first trimester is called Garbha srava and the unfortunate mnisscarraige in the second trimester is called Garbha pata
Causes for abortion/miscarriage
Miscarriage occurs due to various psychological and physical factors. Some of them are Genetic defects, chromosomal defects, “Yoni dosa” (disease in reproductive system), Lack of nutrition or bad karma. Other causes are fetal conditions like upasuska or upavistaka(Intra Uterine Growth Retardation)
Now, let us go through the science of embryology from Charaka samhita
Uterus enlargement resulting in linear contraction of abdominal skin, thighs and breast is called “kikkisa”.
Garbha pata and Garbha srava
Act of abortion of child in the first trimester is called Garbha srava and the unfortunate mnisscarraige in the second trimester is called Garbha pata
Causes for abortion/miscarriage
Miscarriage occurs due to various psychological and physical factors. Some of them are Genetic defects, chromosomal defects, “Yoni dosa” (disease in reproductive system), Lack of nutrition or bad karma. Other causes are fetal conditions like upasuska or upavistaka(Intra Uterine Growth Retardation)
Now, let us go through the science of embryology from Charaka samhita
Introduction to Embryology in Charaka samhita
Ayurveda is the oldest medical science that elaborately describes the techniques of making 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 ayurvedic doctors and is used for treatment even today by some modern doctors.
There are no evidences of advanced surgical instruments 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
Verses on embryology with English translation and comparison to modern science
Below are some of the verses from charaka samhita along with the comparison with modern science.
There are no evidences of advanced surgical instruments 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
Verses on embryology with English translation and comparison to modern science
Below are some of the verses from charaka samhita along with the comparison with modern science.
Charaka Samhita, Vol 1, verse 1-3
Translation:
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
1. 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 blastocele forms.
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Charaka Samhita, Vol 1, verse 4 & 5
Translation:
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 3rd 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 month eyelids meet and fuse.
Charaka Samhita, Vol 1, verse 6
Translation:
vi) Normally, after birth the hole in the middle flap of the heart chamber closes.
Comparison with modern science
6. Foramen ovale 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
Translation:
vii) a) The heart of the foetus 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, foetal heart increases in size and the foetal heart chambers are formed. b) But the foetal 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 foetus 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.
Charaka Samhita, Vol 1, verse 9
Translation:
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
Translation:
x) a) In the fourth month, the shape of the body is almost formed. The pregnant women feel the foetal 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
Translation:
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 140-160 per minute but gradually settles down to 120-140 per minute as the pregnancy 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
Translation:
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
Translation:
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
Translation:
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 foetus is viable and may in fact be successfully raised if born prematurely.
Charaka Samhita, Vol 1, verse 19-20
Translation:
xix) Gestation period = 9-12 months.
xx) a) The testes descend into scrotum in ninth month. b) The foetus 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 foetus is 3000 to 3400 grams; its Crown Heel Length is about 50cms.
Conclusion:
This shows that our ancient sages had more knowledge than the knowledge of the entire modern scientists combined together. You may wonder how? Because sages were spiritually advanced and looked everything through their divine consciousness whereas modern scientists are materialistic advanced and sees everything of this universe through their materialistic eyes. Divine consciousness of ancient sages allowed them to discover everything on embryology including the facts still unknown to modern science. Now you may be wondering what are the facts that are still unknown to modern science? <>
Ayurveda is the oldest medical science that elaborately describes the techniques of making 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 ayurvedic doctors and is used for treatment even today by some modern doctors.
There are no evidences of advanced surgical instruments 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
Verses on embryology with English translation and comparison to modern science
Below are some of the verses from charaka samhita along with the comparison with modern science.
There are no evidences of advanced surgical instruments 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
Verses on embryology with English translation and comparison to modern science
Below are some of the verses from charaka samhita along with the comparison with modern science.
Charaka Samhita, Vol 1, verse 1-3
Translation:
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
1. 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 blastocele forms.
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Charaka Samhita, Vol 1, verse 4 & 5
Translation:
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 3rd 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 month eyelids meet and fuse.
Charaka Samhita, Vol 1, verse 6
Translation:
vi) Normally, after birth the hole in the middle flap of the heart chamber closes.
Comparison with modern science
6. Foramen ovale 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
Translation:
vii) a) The heart of the foetus 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, foetal heart increases in size and the foetal heart chambers are formed. b) But the foetal 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 foetus 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.
Charaka Samhita, Vol 1, verse 9
Translation:
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
Translation:
x) a) In the fourth month, the shape of the body is almost formed. The pregnant women feel the foetal 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
Translation:
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 140-160 per minute but gradually settles down to 120-140 per minute as the pregnancy 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
Translation:
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
Translation:
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
Translation:
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 foetus is viable and may in fact be successfully raised if born prematurely.
Charaka Samhita, Vol 1, verse 19-20
Translation:
xix) Gestation period = 9-12 months.
xx) a) The testes descend into scrotum in ninth month. b) The foetus 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 foetus is 3000 to 3400 grams; its Crown Heel Length is about 50cms.
Conclusion:
This shows that our ancient sages had more knowledge than the knowledge of the entire modern scientists combined together. You may wonder how? Because sages were spiritually advanced and looked everything through their divine consciousness whereas modern scientists are materialistic advanced and sees everything of this universe through their materialistic eyes. Divine consciousness of ancient sages allowed them to discover everything on embryology including the facts still unknown to modern science. Now you may be wondering what are the facts that are still unknown to modern science? <>
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