Garbh sharir

1. Chapter- 3
aÉpÉïzÉÉUÏU—Concept of Embrtology in Ayurveda
By. Dr.Seetharama Mithanthaya
This chapter deals with the concepts of formation and development of garbha. Ayurveda
classics explain these concepts under the heading of garbhavakranti sharira whichis considered to
be the embryology in Ayurveda.
aÉpÉÉïuÉ¢üÉÎliÉ zÉÉUÏU
iÉxrÉÉuÉ¢üÉÎliÉÈ EmÉaÉqÉlÉÇ AuÉiÉUhÉÇ CÌiÉ rÉÉuÉiÉç aÉpÉÉïuÉ¢üÉÎliÉÈ|| (QûsWûhÉ / xÉÑ zÉÉ 3/1)
iÉxrÉÉuÉ¢üÉÎliÉÈ AuÉ¢üqÉhÉÇ xÉÇmÉëÎmiÉÈ rÉjÉÉ aÉpÉÉåï aÉpÉïiÉÉÇ xÉÇmɱiÉ CirÉjÉïÈ|| (AÂhÉS¨É/A.WØû.zÉÉ 1/1)
aÉpÉïxrÉuÉ¢üÉÎliÉÈ qÉåsÉMüÈ, EimĘ́ÉËUÌiÉ rÉÉuÉiÉç| (cÉ¢ümÉÉÍhÉ/cÉ zÉÉ 3/1)
The above verses explain the meaning of the word avakranti. The wordmeaning of
avakranti is descent, it has many synonyms, like Upagamana (attaining), Melaka
(meeting/assembly), Utpatti (formation), Samprapti (descending). Hence garbhavakranti can be
explained as a science which deals with formation and development of garbha until its delivery.
mÉѧÉxrÉ ÌlÉwÉåMüiÉç mÉëpÉ×ÌiÉ rÉÉåaɤÉåqÉÉæ rÉjÉÉ xÉÇpÉuÉiÉÈ rÉjÉÉ cÉ qÉÉiÉËU ÌiɸÌiÉ, rÉjÉÉ cÉ lÉ urÉÉmɱiÉå, AurÉÉmɳÉÇ cÉ rÉjÉÉ
xÉÑZÉÇ xÉÔiÉå CÌiÉ|| (ClSÒ, A.xÉÇ.zÉÉ 2/1)
The garbhavakranti refers to that science which deals with few vital concepts like, how
the garbha is protected and supported, how it stays within the womb of mother, how it is
protected from any abnormality or miscarriage, and how the garbha is timely delivered without
ant complications.
aÉpÉï mÉËUpÉÉwÉÉ –definition
zÉÑ¢üzÉÉåÍhÉiÉÇ aÉpÉÉïzÉrÉxjÉÇ AÉiqÉmÉëM×üÌiÉ ÌuÉMüÉU xÉÇqÉÔÎcNïûiÉÇ aÉpÉï CirÉÑcrÉiÉå|| (xÉÑ.zÉÉ 5/3)
The shukra and shonita located in garbhashaya in combination with atma, prakrti, and
vikara results in the formation of garbha. Hence the garbha is the combination of atma, prakrti,
and vikara with shukra and shonita. Here in this context the word prakrti refers to ashta prakrti
which includes avyakta, mahat, ahamkara, and pamca tanmatra; and vikara refers to sodasa
vikara which include ekadasa indriya and pamca mahabhuta.

2. zÉÑ¢üzÉÉåÍhÉiÉ eÉÏuÉxÉÇrÉÉåaÉå iÉÑ ZÉsÉÑ MÑüͤÉaÉiÉå aÉpÉïxÉÇ¥ÉÉ pÉuÉÌiÉ|| (cÉ.zÉÉ 4/5)
The samyoga (union) of sukra, sonita and jiva (atma) in the womb is known as garbha.
aÉpÉïxiÉÑ ZÉsÉÑ AliÉËU¤ÉuÉÉruÉÎalÉ iÉÉårÉpÉÔÍqÉ ÌuÉMüÉUÈ cÉåiÉlÉÍkɸÉlÉpÉÔiÉÈ|| (cÉ.zÉÉ 4/6)
The garbha is formed from the combination of vikara of pamca mahabhuta (antariksa,
vayu, agni, toya, bhumi) along with cetana (atma).
mÉÑÂwÉxrÉ AlÉÑmÉWûiÉ UåiÉxÉÈ Îx§ÉrÉ cÉ AmÉëSÒ¹ rÉÉåÌlÉ zÉÉåÍhÉiÉ aÉpÉÉïzÉrÉÉrÉÉ rÉSÉ pÉuÉÌiÉ xÉÇxÉaÉïÈ
GiÉÑMüÉsÉå rÉSÉ cÉÉlÉrÉÉåÈ iÉjÉæuÉrÉÑ£åü xÉÇxÉaÉåï zÉÑ¢üzÉÉåÍhÉiÉ xÉÇxÉaÉïÇ AliÉaÉïpÉÉïzÉrÉaÉiÉÇ ÎeÉuÉÉåÅuÉ¢üÉqÉÌiÉ xÉiuÉ xÉÇmÉërÉÉåaÉÉiÉç
iÉSÉ aÉpÉÉåïÅÍpÉÌlÉuÉïiÉïiÉå|| (cÉ.zÉÉ 3/3)
When a man with anupahata retas (healthy sukra / male gamete) and a women with
apradusta yoni (normal external genitalia), sonata (healthy female gamete) garbhasaya (normal
uterus), cohabit during rtu kala (ovulatory period / period suitable for fertilization), the sukra and
sonata gets combined with each other and jiva along with satva enters into this combination of
sukra sonata which later gets lodged inside the garbhasaya. This results in the formation of
garbha.
zÉÑ¢ü
sukra is seventh dhatu, and is ½ Anjali in pramana.
iɧÉÉWûÉUxrÉ xÉqrÉMçü mÉËUhÉiÉxrÉ ¢üqÉÉlqÉ‹ÉqÉlÉÑmÉëÉmiÉxrÉ xÉÉUÈ zÉÑ¢ü xÉÇ¥ÉÇ sÉpÉiÉå|| (A.xÉÇ.zÉÉ 1/5)
sukra is formed as a sara of aharaparinama after the formation of majja.
xuÉÃmÉ
In different classics svarupa of sukra is listed as follows:-
xTüÌOûMüÉpÉÇ SìuÉÇ ÎxlÉakÉÇ qÉkÉÑUÇ qÉkÉÑaÉÎlkÉ cÉ|
zÉÑ¢üÍqÉcNûÎliÉ MåüÍcɨÉÑ iÉæsɤÉÉæSìÌlÉpÉÇ iÉjÉÉ|| (xÉÑ.zÉÉ 2/11-12)
The ideal characteristics of sukra are as follows: -
sphatikabham crystal like
Drava Liquid
Snigdha Unctuous

3. Madhura sweet in taste
madhugandhi smell of honey
taila ksoudra nibha resembles oil or honey
oÉWûsÉÇ qÉkÉÑUÇ ÎxlÉakÉqÉÌuÉxÉëÇ aÉÑ ÌmÉÎcNûsÉqÉç|
zÉÑ¢Çü oÉWÒû cÉ rÉcNÒû¢Çü TüsÉuɨÉSxÉÇxÉrÉqÉç|| (cÉ.ÍcÉ 2/4th
mÉÉS/50)
bahala thick in consistency
Madhura sweet in taste
snigdha Unctuous
avisra without any putrefied smell
Guru Heavy
Picchila Slimy
Bahu in large quantity
The sukra having above listed qualities is capable of procreation of offspring.
zÉÑ¢Çü iÉSxrÉ mÉëuÉSÎliÉ kÉÏUÉ rÉ®ÏrÉiÉå aÉpÉïxÉqÉÑ°uÉÉrÉ|
uÉÉruÉÎalÉ pÉÔqrÉqoÉÑ aÉhÉmÉÉSuɨÉiÉç wÉQèprÉÉå UxÉåprÉÈ mÉëpÉuÉxrÉ iÉxrÉ|| (cÉ.zÉÉ 2/4)
The factor which is implanted for the formation of garbha is known as sukra. The sukra is
composed of vayu, agni, bhumi, ambu, at the stake of their excellence. The above said four
mahabhuta equally take part in the formation of sukra and it is composed of all six rasa and
predominantly madhura.
zÉÑ¢Çü zÉÑYsÉÇ aÉÑ ÎxlÉakÉÇ qÉkÉÑUÇ oÉWûsÉÇ oÉWÒû|
bÉ×iÉqÉÉͤÉMü iÉæsÉÉpÉÇ xɪpÉÉïrÉ|| (A.WØû.zÉÉ 1/17)
Sukla White in colour
Guru Heavy
Snigdha Unctuous
Madhura Sweet
Bahala Thick
Bahu More in quantity

4. ghrta maksika tailabha Resembles either ghee, honey or oil
Sukra with above mentioned qualities considered to be suitable for producing garbha.
Time required for utpatti of sukra
xÉ ZÉsÉÑ §ÉÏÍhÉ §ÉÏÍhÉ MüsÉÉ xÉWûxÉëÉÍhÉ mÉÇcÉSzÉ cÉ MüsÉÉ LMæüMüÎxqÉlÉç kÉÉiuÉuÉÌiɸiÉå,
LuÉÇ qÉÉxÉålÉ UxÉÈ zÉÑ¢Çü x§ÉÏhÉÉÇ cÉ AÉiÉïuÉÇ pÉuÉÌiÉ|| (xÉÑ.zÉÉ 14/14)
After aharapaka rasa stays in each dhatu for 3015 kalas, thus in a month rasa becomes sukra in
males and artava in females.
zÉÑ¢ü mÉëÉkÉÑpÉÉïuÉ MüÉsÉ
rÉjÉÉ ÌWû mÉÑwmÉ qÉÑMÑüsÉåprÉÉå xÉÑaÉlkÉÉå lÉÉåmÉsÉprÉiÉå| sÉprÉiÉå iÉ̲MüÉzÉɨÉÑ iÉjÉÉ zÉÑ¢Çü ÌWû SåÌWûlÉÉqÉç|| (cÉ.ÍcÉ2/4/39)
rÉjÉÉ ÌWû mÉÑwmÉ qÉÑMÑüsÉxjÉÉå aÉlkÉÉå lÉ zÉYrÉÍqÉWûÉxiÉÏÌiÉ uÉ£ÑÇü, lÉæuÉ lÉxiÉÏÌiÉ; AjÉ cÉÎxiÉ, xÉiÉÉÇ pÉÉuÉÉlÉÉÇ AÍpÉurÉÌ£üËUÌiÉ
¥ÉÉiuÉÉ, MåüuÉsÉÇ xÉÉæ¤qrÉɳÉÍpÉurÉerÉiÉå; xÉ LuÉ ÌuÉuÉ×iÉ mɧÉMåüzÉUå mÉÑwmÉå MüÉsÉÉliÉUåhÉÍpÉurÉÌ£Çü aÉcNûÌiÉ; LuÉÇ oÉÉsÉÉlÉÉqÉÌmÉ
uÉrÉÈ mÉËUhÉÉqÉÉcNÒû¢ü mÉëÉSÒÑpÉÉïuÉÉå pÉuÉÌiÉ, UÉåqÉUÉerÉ¶É uÉåzÉåwÉÉ lÉÉUÏhÉÉqÉç|| (xÉÑ.zÉÉ 14/18)
In a flower bud it is not possible to say that the fragrance is there or it’s not there, in fact
it is therebut due to subtleness fragrance is not manifested because manifestation occur only in
existing objects, the same flower bud opens its petals & stamens, the fragrance gets manifested;
in the same way in children sukra is manifested with the maturity of age and in females it is
characterized by the appearance of line of hair (secondary sexual characters).
zÉÑ¢ü xjÉÉlÉ
UxÉ C¤ÉÉæ rÉjÉÉ SÎklÉ xÉÌmÉïxiÉæsÉÇ ÌiÉsÉå rÉjÉÉ|
xÉuÉï§ÉÉlÉÑaÉiÉÇ SåWåû zÉÑ¢Çü xÉÇxmÉzÉïlÉå iÉjÉÉ|| (cÉ.ÍcÉ 2/4/46)
As how entire sugarcane is pervaded with its juice, ghee is available in whole curd and
oil is present in every parts of sesame seed. Similarly sukra pervades the entire body which has
the sensation of touch.

5. zÉÑ¢ükÉÉiÉÑ MürÉï
zÉÑ¢Çü kÉærÉïÇ crÉuÉlÉÇ mÉëÏÌiÉ SåWûoÉsÉÇ WûwÉïÇ oÉÏeÉÉjÉïÇ cÉ|| (xÉÑ.xÉÔ 15/4)
The functions of sukra are as follows: -
Dhairya Courage
Cyavana Discharge, causing to fall
Priti Love
Dehabala Physical strength
Harsa Pleasure
Bijartha Meant for reproduction
Importance ofzÉÑ¢ü
MüÉrÉxrÉ iÉåeÉÈ mÉUqÉÇ ÌWû zÉÑ¢Çü AÉWûÉUxÉÉUÉSÌmÉ xÉÉUpÉÔiÉqÉç|
ÎeÉiÉiqÉlÉÉ iÉiÉç mÉËUU¤ÉhÉÏrÉÇ iÉiÉÉå uÉmÉÑÈ xÉliÉÌiÉUmrÉÑSÉUÉ|| (A xÉÇ xÉÔ 9/64)
Shukra is the most valuable essence of the body, more valuable even than the ahara rasa
sara. It has to be protected by the self-controlled person. The, body, thus protected by shukra and
carefully preserved, bestows excellent progeny.
zÉÑ¢ü¤ÉrÉ MüÉUhÉ
eÉUrÉÉ ÍcÉliÉrÉÉ zÉÑ¢Çü urÉÉÍkÉÍpÉÈ MüqÉïMüwÉïhÉÉiÉç|
¤ÉrÉÇ aÉcNûirÉlÉzÉlÉÉiÉç x§ÉÏhÉÉÇ cÉÉÌiÉÌlÉwÉåuÉhÉÉiÉç||
¤ÉrÉÉ°rÉÉSÌuÉ´ÉqpÉÉcNûÉåMüÉiÉç x§ÉÏSÉåwÉ SzÉïlÉÉiÉç|
lÉÉUÏhÉÉqÉUxÉ¥ÉiuÉÉSÌuÉcÉÉUÉSxÉåuÉlÉÉiÉç|| (cÉ.ÍcÉ 2/4/43-44)
Following are the reasons for sukra dhatu ksaya: -
Jara old age
Cinta Worry
Vyadhi Disease
karma karsana Over exertion
Anasanat Fasting

6. strinama atisevanat excess indulgence with women
Ksaya Emaciation
Bhaya Fear
Visrambha Suspicion
Soka Grief
stri dosa darsanat witnessing faults in women
Narinam arasajnata non excitation of female partner
Vicaradasevanat absence of passionate sexual love determination
zÉÑ¢ü ¤ÉrÉ sɤÉhÉ
zÉÑ¢ü¤ÉrÉå qÉåRíûuÉ×wÉhÉuÉåSlÉÉÅzÉÌ£ü qÉæjÉÑlÉå ÍcÉUÉ²É mÉëxÉåMüÈ mÉëxÉåMåü cÉ AsmÉ U£ü zÉÑ¢üSzÉïlÉqÉç|| (xÉÑ xÉÔ 15/9)
Following are the laksana of sukra ksaya: -
medhra vrsana vedana Pain in the region of medhra and vrsana
Maithunasakti loss of sexual power
cira praseka delayed discharge
alpa rakta sukra darsana
discharge of very little sukra and may be
associated with rakta
zÉÑ¢ü uÉ×ή sɤÉhÉ
zÉÑ¢Çü zÉÑ¢üÉzqÉUÏqÉÌiÉmÉëSÒpÉÉïuÉÇ cÉ|| (xÉÑ.xÉÔ 15/14)
Following are the laksana of sukra vrddi: -
Sukrasmari seminal calculus
Atipradurbhava excessive discharge
A¹SÉåwÉ of zÉÑ¢ü

7. TåüÌlÉsÉÇ iÉlÉÑ Ã¤ÉÇ cÉ ÌuÉuÉhÉïÇ mÉÔÌiÉÌmÉÎcNûsÉqÉç|
AlrÉkÉÉiÉÔmÉxÉÇxÉ×¸Ç AuÉxÉÉSÏ iÉjÉɹqÉqÉç|| (cÉ.ÍcÉ 30/139-140)
Following are the eight abnormalities of sukra: -
Jara old age
Cinta Worry
Vyadhi Disease
karma karsana Over exertion
Phenila Frothy
Tanu Thin
Ruksa un-unctuous / dry
Vivarna with abnormal color
Puti Putrefied odor
Picchila Slimy
anyadhatu upasamsrsta discharge associated with other dhatu
Avasadi which sinks when placed over water
As per susruta samhuta following are the astadosa of sukra, such sukra is considered to be
incapable to reproduce: -
uÉÉiÉÌmɨÉzsÉåwqÉ MÑühÉmÉaÉëÎljÉ mÉÔÌiÉmÉÔrÉ ¤ÉÏhÉ qÉÔ§ÉmÉÑUÏwÉ UåiÉxÉÈ mÉëeÉÉåimÉÉSlÉå lÉ xÉqÉjÉÉï pÉuÉÌiÉ|| (xÉÑ.zÉÉ 2/3-4)
1. uÉiÉeÉ
2. ÌmɨÉeÉ
3. zsÉåwqÉeÉ
4. MÑühÉmÉaÉÎlkÉ (U£ü)
5. aÉëÎljÉ (uÉiÉÌmɨÉ)
6. mÉÔÌiÉmÉÔrÉ (ÌmɨÉzsÉåwqÉ)
7. ¤ÉÏhÉ (ÌmɨÉuÉiÉ)
8. qÉÔ§ÉmÉÑUÏwÉ (xÉͳÉmÉÉiÉ)
AÉiÉïuÉ

8. Artava, sonita, asrk, raja, rakta these are the words which are used to denote either
reproductive cell (gamete/ovum) or menstrual blood. Acarya caraka mentiones artava as the
upadhatuof rasa
UxÉÉiÉç xiÉlrÉÇ iÉiÉÉå U£Çü..........|| (cÉç.ÍcÉ 15/17)
Whereas acarya sarangadhara denotes that raja is the upadhatu of rakta.
AÉiÉïuÉ xuÉÃmÉ
The word artava and its synonyms used to denote menstrual blood or reproductive cell.
AÉiÉïuÉ as menstrual blood
AÉiÉïuÉÇ zÉÉåÍhÉiÉÇ iÉÑ AÉalÉårÉqÉç| (xÉÑ.xÉÔ 14/7)
artava have the dominance of agni guna.
GiÉÉæpÉuÉqÉiÉïuÉqÉç| (AÂhÉS¨É A.WØû.xÉÔ 1/9)
The artava is that substance which gets discharged periodically from the body.
UxÉÉSåuÉ Îx§ÉrÉÉ U£Çü UeÉÈ xÉÇ¥ÉÇ mÉëuÉiÉïiÉå|
iɲwÉÉï²ÉSzÉÉSÕkuÉïÇ rÉÉÌiÉ mÉÇcÉÉzÉiÉÈ ¤ÉrÉqÉç|| (xÉÑ.xÉÔ 14/6)
artava is produced from the rasa and is also known as rakta or raja. The process of
formation of artva begins from the age 12 and continues till 50.
UeÉÈ xÉÇ¥ÉÍqÉÌiÉ xÉÇ¥ÉÉliÉUqÉåiÉiÉç x§ÉÏrÉÉåÌlÉmÉëuÉרÉxrÉ U£üxrÉ, GiÉÑMüÉsÉeÉÇ U£üqÉåuÉ UeÉÈxÉÇ¥ÉqÉÑcrÉiÉ CirÉjÉïÈ|
(QûsWûhÉ, xÉÑ.xÉÔ 14/6)
The word raja refers to the blood which flows out every month from stri yoni (vagina).
iɲwÉÉï²ÉSzÉÉiÉç MüsÉå uÉiÉïqÉÉlÉqÉxÉ×Mçü mÉÑlÉÈ|
eÉUÉmÉYuÉzÉUÏUÉhÉÉÇ rÉÉÌiÉ mÉgcÉÉzÉiÉÈ ¤ÉrÉqÉç|| (xÉÑ.zÉÉ 3/11)
asrk (menstrual blood) begins to flow, from the age of twelve as the sarira dhau are in the
state of growth, and it stops at the age of fifty, as by this age there will be depletion of dhatu due
to jara (old age).
iÉjÉÉ U£üqÉåuÉ cÉ x§ÉÏhÉÉÇ qÉÉxÉå qÉÉxÉå aÉpÉïMüÉå¸Ç AlÉÑmÉëmrÉ §rÉWÇû mÉëuÉiÉïqÉÉlÉÇ AiÉïuÉÇ CÌiÉ AÉWÒû| (A.xÉÇ.zÉÉ 1/9)
In stree rakta from all over body reaches the garbhakoshta every month and known as
artava.

9. qÉÉxÉålÉÉåmÉÍcÉiÉÇ MüÉsÉå kÉqÉlÉÏprÉÉÇ iÉSÉiÉïuÉqÉç|
DwÉiÉç M×üwhÉÇ ÌuÉuÉhÉïÇ cÉ uÉÉrÉÑrÉÉåïÌlÉqÉÑZÉÇ lÉrÉåiÉç|| (xÉÑ.zÉÉ 3/10)
qÉÉxÉålÉÉåmÉÍcÉiÉÇ U£Çü kÉqÉlÉÏprÉÉÇ GiÉÉæ mÉÑlÉÈ|
DwÉiM×üwhÉÇ ÌuÉaÉlkÉÇ cÉ uÉÉrÉÑrÉÉåïÌlÉqÉÑZÉɳÉÑSåiÉç|| (A.WØû.zÉÉ 1/22-23)
The artava or rakta which has accumulated slowly during one month, which is slight
black or with different color and having vigandha (bad odour), brought in to dhamani during the
rtu, is expelled out by vayu (apana vata) through yoni muka.
AÉiÉïuÉ as ovum
AÉiÉïuÉÇ zÉÉåÍhÉiÉÇ iÉÑ AÉalÉårÉÇ, AÎalÉwÉÉåqÉÏrÉiuÉÉiÉç aÉpÉïxrÉ| (xÉÑ.xÉÔ 14/7)
artva has the dominance of agni guna. Along with the sukra which has soma guna, artava
involve in the formation of garbha.
U£üsɤÉhÉqÉÉiÉïuÉÇ aÉpÉïM×üŠ|| (xÉÑ.xÉÔ15/5)
artava has the laksana of rakta, and invove in the formation of garbha.
oÉÏeÉÇ x§ÉÏmÉÑÇxÉrÉÉåÈ AÉiÉïuÉzÉÑ¢åü|| (xÉÑ.zÉÉ 2/4, QûsWûhÉ)
artva is considered to be stri bija (female gamete).
zÉÑ¢Çü cÉåWû mÉëMüUhÉaÉiÉiuÉålÉÉå£Çü; iÉålÉ AiÉïuÉqÉmrÉÉiqÉlÉÉå ÃmÉSìurÉÇ ¥ÉårÉqÉç|| (cÉ.ÍcÉ 2/4/49, cÉ¢ümÉÉÍhÉ)
artava and sukra are considered as the rupadravya (vehicle) for atma.
zÉÑ® AÉiÉïuÉ sɤÉhÉ
zÉzÉÉxÉ×Mçü mÉëÌiÉqÉÇ rɨÉÑ rÉ²É sÉɤÉÉUxÉÉåmÉqÉqÉç|
iÉSÉiÉïuÉÇ mÉëzÉÇxÉÎliÉ rɲÉxÉÉå lÉ ÌuÉUÇeÉrÉåiÉç|| (xÉÑ.zÉÉ 2/17)
The artava which resembles the color of rabbits blood or liquid shellac, and that does not
stains the cloth is greatly praised.
qÉÉxÉͳÉÎwmÉcNûSÉWûÉÌiÉï mÉÇcÉUɧÉlÉÑoÉÎlkÉ cÉ|
lÉæuÉÉÌiÉoÉWÒû lÉÉirÉsmÉqÉÉiÉïuÉÇ zÉÑ®qÉÌSzÉåiÉç||
aÉÑgeÉÉTüsÉxÉuÉhÉïÇ cÉmÉ©ÉsÉ£üMü xÉͳÉpÉqÉç|
ClSìaÉÉåmÉMüxÉÇMüÉzÉÇ AÉiÉïuÉÇ zÉÑ®qÉÉÌSzÉåiÉç|| (cÉ.ÍcÉ 30/225-226)

10. The artava which appears every month, which is devoid of sliminess, burning sensation,
pain, which continue for five nights, and which is neither excessive nor scanty is considered as
the suddha. Similarly the artava (menstrual discharge) which is of the color of gunja phala (seed
of Abrus precatorius), Padma (lotus), laksa (lac), or of indragopa (red velvet mite) should be
considered as shuddha.
AliÉÈmÉÑwmÉ and oÉÌWûÈmÉÑwmÉ
²ÉSzÉÉoSå urÉiÉÏiÉå iÉÑ rÉÌS mÉÑwmÉÇ oÉÌWûlÉïÌWû|
AliÉÈmÉÑwmÉÇ pÉuÉirÉåuÉ mÉlÉxÉÉåSÒqoÉUÉÌSuÉiÉç|| (MüÉqÉxÉÔ§É)
The word antapuspa refers to that factor which is important for the fertilization and
present inside and which does not appear externally, like flower of panas, or that of udumbar
which dosent manifest externally. The antapuspa refers to ovum.
iÉiÉÈ mÉÑwmÉSzÉïlÉå mÉëjÉqÉÌSuÉxÉÉimÉëpÉ×ÌiÉ| (A.xÉÇ.zÉÉ 1/42)
In the context of rtumati carya it’s mentioned the word puspadarsana, here puspa refers to
bahi puspa which refers to menstrual flow.
aÉpÉÉïSÉlÉ
mÉÑÂwÉxrÉÉlÉÑmÉWûiÉUåiÉxÉÈ Îx§ÉrɶÉÉmÉëSÒ¹rÉÉåÌlÉzÉÉåÍhÉiÉaÉpÉÉïzÉrÉÉrÉÉ rÉSÉ pÉuÉÌiÉ xÉÇxÉaÉïÈ GiÉÑMüÉsÉå, rÉSÉ cÉÉlÉrÉÉåÈ iÉjÉæuÉrÉÑ£ürÉÉå
xÉÇxÉaÉåï iÉÑ zÉÑ¢üzÉÉåÍhÉiÉ xÉÇxÉaÉïqÉliÉaÉïpÉÉïzÉrÉaÉiÉÇ eÉÏuÉÉåÅuÉ¢üÉqÉÌiÉ xÉiuÉxÉÇmÉërÉÉåaÉÉiÉç aÉpÉÉåïÅÍpÉÌlÉuÉïiÉïiÉå|| (cÉ.zÉÉ 3/3)
When the man with unimpaired sukra and a women with un-afflicted yoni (genital tract),
artva, and garbhasaya cohabit during the period of rtu (period of fertilization), the jiva along with
satva descend into the combination of sukra and sonita and lodge inside the garbhasaya.
iÉ§É x§ÉÏmÉÑÇxÉrÉÉåÈ xÉçÇrÉÉåaÉå iÉåeÉÈ zÉUÏU²ÉrÉÑÂSÏUrÉÌiÉ, iÉixiÉåeÉÉåÌlÉsÉxÉͳÉmÉÉiÉÉcNÒû¢Çü crÉÑiÉÇ rÉÉåÌlÉqÉÍpÉmÉëÌiÉmɱiÉå xÉÇxÉ×erÉiÉå
cÉ AÉiÉïuÉålÉ, iÉiÉÉåÅÎalÉwÉÉåqÉ xÉÇrÉÉåaÉÉiÉç xÉÇxÉ×erÉqÉÉlÉÉå aÉpÉÉïzÉrÉqÉlÉÑmÉëÌiÉmɱiÉå ¤Éå§É¥ÉÉå uÉåSÌrÉiÉÉ xmÉë¹É bÉëÉiÉÉ Sì¹É ´ÉÉåiÉÉ
UxÉÌrÉiÉÉ mÉÑÂwÉÈ xÉë¹É aÉliÉÉ xÉɤÉÏ kÉÉiÉÉ uÉ£üÉ rÉÈ MüÉåÅxÉÉÌuÉirÉåuÉqÉÌSÍpÉÈ mÉrÉÉïrÉuÉÉcÉMæüÈ lÉÉqÉÍpÉUÍpÉSÏrÉiÉå SæuÉ
xÉÇrÉÉåaÉÉS¤ÉrÉÉåÅurÉrÉÉåÅÍcÉlirÉÉå pÉÔiÉÉiqÉlÉÉ xÉWûÉluɤÉÇ xÉiuÉUeÉxiÉqÉÉåÍpÉSæïuÉÉxÉÑUæUmÉUæ¶É pÉÉuÉæuÉÉïrÉÑlÉÉÅÍpÉmÉëårÉïqÉÉhÉÉå
aÉpÉÉïzÉrÉqÉlÉÑmÉëÌuÉzrÉÉuÉÌiɸiÉå|| (xÉÑ.zÉÉ 3/4)
During copulation when man and women cometogether vayu augments the teja in the
body, this combination of teja and anila cause the ejaculation of sukra in to yoni (vagina) which
then combines with artava. This combination of agni (artava), soma (sukra) then moves upwards
into the garbhasaya. In the garbhasaya it combines with bhutatma who is known with different
names like ksetrajna (knower of field), vedayita (perceiver), sprasta (feeler of touch), ghrata
(perceiver of smell), drasta (seer), rasayita (perceiver of taste), srotra (perceiver of sound),
purusa (who resides in the body), srasta (performer of action), ganta (who moves), saksi (witness

11. of every action), dhata (supporter), vakta (speaker), yah (he), kah (who), aksaya (non-decaying),
avyaya (non-perishing), acintya (unthinkable), and many such names; who is associated with
satva, raja, and tamas, the qualities of daiva, asura, and others respectively; this union of
bhutatma happens by act of God and influenced by the vayu. It then enters into the garbhasaya
and stays there.
Role of ̧ÉSÉåwÉ in fetal development
zÉÑ¢ü zÉÉåÍhÉiÉ xÉÇrÉÉåaÉå rÉÉåpÉuÉå¬ÉåwÉ EiMüOûÈ|
mÉëM×üÌiÉeÉÉïrÉiÉå iÉålÉ iÉxrÉÉ qÉå sɤÉhÉÇ ´ÉÑhÉÑ|| (xÉÑ.zÉÉ 4/63)
Whichever the dosa that is predominant at the time of union of sukra and sonita, the
prakrti of person get formed from that dosa.
LiÉÉÌlÉ ÌWû rÉålÉç rÉålÉ SÉåwÉåhÉÉÍkÉMåülÉæMåülÉÉlÉåMåülÉ uÉÉ xÉqÉlÉÑoÉkrÉliÉå, iÉålÉ iÉålÉ SÉåwÉåhÉ aÉpÉÉåïÅlÉÑoÉkrÉiÉå, iÉiÉÈ xÉÉ xÉÉ
SÉåwÉmÉëM×üÌiÉÈ EcrÉiÉå qÉlÉÑwrÉÉhÉÉÇ aÉpÉÉïÌSmÉëuÉרÉÉ|| (cÉ.ÌuÉ 8/95)
The physical character of the individual is determined on the basis of dominant dosha at
the time of sukra sonata union.
SåWûeÉlqÉÉZrÉÇ SÉåwÉMüÉrÉïqÉÉWû – zÉÑ¢üÉiÉïuÉxjÉæËUÌiÉ| (WåûqÉÉÌSì, A.WØû.xÉÔ 1/9)
The tridosa present in the sukra and artava are responsible for the production of garbha.
ÌuÉrÉÉåÌlÉÌuÉM×üiÉMüÉUÉ eÉÉrÉliÉå ÌuÉM×üiÉæqÉïsÉæÈ|| (A.WØû.xÉÔ 1/6)
The vitiated tridosha are responsible for development of abnormalities in the garbha.
Thus it can be stated that the tridosha at their normalcy offer the formation and
development of healthy garbha, where are abnormal tridosha are responsible for abnormality in
garbha.
Role of mÉgcÉqÉWûÉpÉÔiÉ in fetal development
aÉpÉïxiÉÑ ZÉsuÉliÉËU¤ÉuÉÉruÉÎalÉiÉÉårÉpÉÔÍqÉÌuÉMüÉUcÉåiÉlÉÉÍkɸÉlÉpÉÔiÉ|| (cÉ.zÉÉ 4/6)
The garbha is formed by the collective action of five mahabhuta, and it serves as asraya
(shelter) for atma.
aÉpÉïxrÉ cÉiuÉËU cÉiÉÑÌuÉïkÉÉÌlÉ pÉÔiÉÉÌlÉ qÉÉiÉÉÌmÉiÉ×xÉÇpÉuÉÉÌlÉ|
AÉWûÉUeÉÉlrÉÉiqÉM×üiÉÉÌlÉ cÉæuÉ xÉuÉïxrÉ xÉuÉïÍhÉ pÉuÉÎliÉ SåWåû|| (cÉ.zÉÉ 2/26)

12. There are four set of pancamahabhuta involve in the formation and development of
garbha, first set is from sukra, second from artava, third from atma, and fourth set is from ahara.
All these four factors namely sukra, artava, atma, and ahara carry pancamahabhuta, except
akasha, which omnipresent.
oÉÏeÉÉiqÉMæüqÉïWûÉpÉÔiÉæÈ xÉÔ¤qÉæÈ xÉiuÉÉlÉÑaÉæ¶É xÉÈ|
qÉÉiÉѶÉÉWûÉUUxÉeÉæÈ ¢üqÉÉiÉç MÑü¤ÉÉæ ÌuÉuÉ®ïiÉå|| (A.WØû.zÉÉ 1/2)
The subtle mahabhuta present within the bija (sukra and artava) along with atma under
the influence of ahara rasa from mother is responsible for the development of garbha.
aÉpÉïxiÉÑ ZÉsÉÑ UxÉÌlÉÍqɨÉÉ qÉÉÂiÉÉkqÉÉlÉÌlÉÍqɨÉÉ cÉ mÉËUuÉ×ήpÉïuÉÌiÉ|| (xÉÑ.zÉÉ 4/57)
Gross development of garbha is caused by the two factors they are, ahara rasa and maruta
adhmana (inflation by vayu mahabhuta).
iÉÇcÉåiÉlÉÉuÉÎxjÉiÉÇ uÉÉrÉÑÌuÉïpÉeÉÌiÉ, iÉåeÉLlÉÇ mÉcÉÌiÉ, AÉmÉÈ YsÉåSrÉÎliÉ, mÉ×ÎjuÉuÉÏ xÉÇWûÎliÉ,
AÉMüÉzÉÇ ÌuÉuÉkÉïrÉÌiÉ, LuÉÇ ÌuÉuÉÍkÉïiÉÈ, xÉ rÉSÉ WûxiÉ mÉÉS ÎeÉÀûÉbÉëÉhÉMühÉïÌlÉiÉqoÉÉÌSÍpÉÈ
A…¡æûÂmÉåiÉxiÉSÉzÉUÏUÇ CÌiÉ xÉÇ¥ÉÉ sÉpÉiÉå| (xÉÑ.zÉÉ 5/35)
Each pancamahabhuta have their own function, vayu mahabhuta takes up process of
vibhajana (division), agni mahabhuta does the pacana (maturity), jala mahabhuta provides kleda
(moisture), prthvi provides samhanana (stability), whereas akasa causes vivardhana (growth) of
garbha.
qÉiÉ×eÉÉSrÉÉåÅmrÉxrÉ qÉWûÉpÉÔiÉÌuÉMüÉUÉ LuÉ| (cÉ.zÉÉ 4/12)
Even though it is thought that the body parts are formed by the matrjadi six bava, they are
essentially made up of pancamahabhuta, because there is no object exists in this universe which
is devoid of pancamahabhuta.
AÉliÉËU¤ÉÉÈ- zÉoSÈ zÉoSåÎlSìrÉÇ xÉuÉïÎcNûSìxÉqÉÔWûÉå ÌuÉÌuÉ£üÉ cÉ;
uÉÉrÉurÉÉxiÉÑ- xmÉzÉïÈ xmÉzÉåïÎlSìrÉÇ xÉuÉï cÉå¹ÉxÉqÉÔWûÈ xÉuÉïzÉUÏUxmÉlSlÉÇ sÉbÉÑiÉÉ cÉ:
iÉæeÉxÉÉxiÉÑ- ÃmÉÇ ÃmÉåÎlSìrÉÇ uÉhÉïÈ xÉliÉÉmÉÉå pÉëÉÎeÉwhÉÑiÉÉ mÉÌ£üUqÉwÉïxiÉæ¤hrÉÇ zÉÉærÉïÇ cÉ;
AÉmrÉxiÉÑ- UxÉÉå UxÉlÉåÎlSìrÉÇ xÉuÉïSìuÉxÉqÉÔWûÉå aÉÑÂiÉÉ zÉæirÉÇ xlÉåWûÉå UåiɶÉ;
mÉÉÍjÉïuÉxiÉÑ- aÉlkÉÉå aÉlkÉåÎlSìrÉÇ xÉuÉïqÉÔiÉïxÉqÉÔWûÉå aÉÑÂiÉÉ cÉåÌiÉ|| (xÉÑ.zÉÉ 1/19)
AÇiÉËU¤É SìurÉ uÉÉrÉuÉÏrÉ SìurÉ iÉæeÉxÉ SìurÉ AÉmrÉ SìurÉ mÉÉÍjÉïuÉ SìurÉ
zÉoS xmÉzÉï ÃmÉ (sight) UxÉ aÉlkÉ
zÉoSåÎlSìrÉ xmÉzÉïlÉåÎlSìrÉ ÃmÉåÎlSìrÉ UxÉlÉåÎlSìrÉ bÉëÉhÉåÎlSìrÉ
xÉuÉïÎcNûSì xÉuÉïcÉå¹É uÉhÉï
xÉuÉï SìuÉ xÉqÉÔWû (all
liquid material in
xÉuÉïqÉÔiÉï xÉqÉÔWû

13. (cavities) (actions) (color) body) (every object
which has form
(shape and size)
ÌuÉuÉ£ü
(cause
separation)
zÉUÏU xmÉlSlÉ
(movements)
xÉliÉÉmÉ
(fealing of heat)
aÉÑÂiÉÉ
(heaviness)
aÉÑÂiÉÉ
(heaviness)
-
sÉbÉÑiÉÉ
(lightness)
pÉëÉÎeÉwhÉÑiÉÉ
(brilliance of
complexion)
zÉæirÉ
(coldness)
-
- - mÉÌ£ü (digestion)
xlÉåWû
(unctuousness)
-
- - AqÉwÉï (anger)
UåiÉ
(gametes)
-
- - iÉæ¤hrÉ (quickness) - -
- - zÉÉærÉï (courage) - -
oÉÏeÉ, oÉÏeÉpÉÉaÉ, oÉÏeÉpÉÉaÉ AuÉrÉuÉ
The concept of bija, bijabhaga, bijabhaga avayava forms the basis of genetic concepts in
ayurveda.
oÉÏeÉ CÌiÉ zÉÑ¢üzÉÉåÍhÉiÉå| oÉÏeÉxrÉ A…¡ûmÉëirÉ…¡û ÌlÉuÉïiÉïMüÉå pÉÉaÉÉå oÉÏeÉpÉÉaÉÈ| (cÉ¢ümÉÍhÉ, cÉ.zÉÉ 3/17)
The word bija refers to sukra and sonata. The bija contains the factors from which the
future, minor and major parts of the body are developed these factors are known as bijabhaga
and minute parts of these bijabhaga are known as bijabhaga avayava.
qÉlÉÑwrÉoÉÏeÉÇ ÌWû mÉëirÉ…¡ûoÉÏeÉ pÉÉaÉ xÉqÉÑSÉrÉÉiqÉMÇü|
xuÉ xÉSØzÉ mÉëirÉ…¡û xÉqÉÑSÉrÉ ÃmÉ mÉÑÂwÉ eÉlÉMüqÉç|| (cÉ.zÉÉ 3/17)
manusya bija is the collective aggregate of many bija bhaga which represent the different
body parts in the subtle form, and is responsible for the formation of manusya (human) with
similar features.
rÉxrÉ rÉxrÉ ½…¡ûÉuÉrÉuÉxrÉ oÉÏeÉå oÉÏeÉpÉÉaÉ EmÉiÉmiÉÉå pÉuÉÌiÉ, iÉxrÉ iÉxrÉ…¡ûÉuÉrÉuÉxrÉ ÌuÉM×üÌiÉÂmÉeÉÉrÉiÉå,
lÉÉåmÉeÉÉrÉiÉå cÉÉlÉÑmÉiÉÉmÉÉiÉç|| (cÉ.zÉÉ 3/17)
If the part of bija which is responsible for the formation of a particular anga (region) or
avayava is vitiated, this will result in the vitiation of respective anga (region) or avayava. If it is
not vitiated, there would be no vitiation of the respective anga avayava respectively.

14. ÍsÉ…¡ûpÉåS
There are different factors which determine the sex of the fetus: -
 based onzÉÑ¢ü AiÉïuÉ oÉÉWÒûsrÉ
 based on qÉæjÉÑlÉ MüÉsÉ
 based on zÉÑ¢ü AÉiÉïuÉ ÌuÉxÉaÉï
 based on AÉWûÉUÌuÉWûÉU sɤÉhÉ of aÉÍpÉïÍhÉ
 based on uÉÏrÉÉåïixÉaÉï on lÉÉÌQû
 based on mÉÑÇxÉuÉlÉ
a) zÉÑ¢üÉiÉïuÉ oÉÉWÒûsrÉ
iÉ§É zÉÑ¢üoÉÉWÒûsrÉÉiÉç mÉÑqÉÉlÉç,AÉiÉïuÉoÉÉWÒûsrÉÉiÉç x§ÉÏ, xÉÉqrÉÉSÒpÉrÉiÉÉåÈ lÉmÉÑÇxÉMüÍqÉÌiÉ|| (xÉÑ.zÉÉ 3/5)
U£åülÉ MülrÉÉqÉÍkÉMåülÉ mÉѧÉÇ zÉÑ¢åühÉ iÉålÉ Ì²ÌuÉkÉÏM×üiÉålÉ|
oÉÏeÉålÉ MülrÉÉÇ cÉ xÉÑiÉÇ cÉ xÉÔiÉå rÉjÉÉxuÉoÉÏeÉÉlrÉiÉUÉÍkÉMåülÉ|| (cÉ.zÉÉ 2/12)
AiÉ LuÉ cÉ zÉÑ¢üxrÉ oÉÉWÒûsrÉÉ‹ÉrÉiÉå mÉÑqÉÉlÉç|
U£üxrÉ x§ÉÏ, iÉrÉÉãÈ xÉÉqrÉå YsÉÏoÉÈ|| (A.WØû.zÉÉ 1/5)
Qualitative dominance of sukra makes the fetus to be a male, and similarly qualitative
dominance of artava makes the fetus to be a female, when both these are of equal quality; it
makes the fetus to be a napumsaka (hermaphrodite).
b) Based on qÉæjÉÑlÉ MüÉsÉ
cÉiÉÑjrÉÉïÇ wÉwœÉqɹqrÉÉÇ SzÉqrÉÉÇ ²ÉSzrÉÉÇ cÉç EmÉårÉÉÌSÌiÉ mÉѧÉMüÉqÉÈ| (xÉÑ.zÉÉ 2/28)
AiÉÈ mÉUÇ mÉgcÉqrÉÉÇ xÉmiÉqrÉÉÇ lÉuÉqrÉÉqÉåMüÉSzrÉÉÇ cÉ x§ÉÏMüÉqÉÈ, §ÉrÉÉåSzÉÏ mÉëpÉ×iÉrÉÉå ÌlÉl±ÉÈ|| (xÉÑ.zÉÉ 2/30)
If copulation is performed on even days, particularly fourth, sixth, eighth, tenth, and
twelveth day of menstrual cycle the resulting fetus will be male, similarly if copulation is
performed on odd days of menstrual cycle particularly third, fifth, seventh, ninth, and eleventh
day, then resulting baby will be of female sex. Thirteenth day onwards it is considered to be
despicable.
c) Based on zÉÑ¢üÉiÉïuÉ ÌuÉxÉaÉï
x§ÉÏmÉÑÇxÉrÉÉåxiÉÑ xÉÇrÉÉåaÉå rɱÉSÉæ ÌuÉxÉ×eÉåiÉç mÉÑqÉÉlÉç|
zÉÑ¢Çü iÉiÉÈ mÉÑqÉÉlÉç uÉÏUÉå eÉÉrÉiÉå oÉsÉuÉÉlÉç SØRûÈ||
AjÉ cÉå²ÌlÉiÉÉ mÉÔuÉïÇ ÌuÉxÉ×eÉåSì£ü xÉÇrÉÑiÉqÉç|
iÉiÉÉå ÃmÉÉÎluÉiÉÉ MülrÉÉ eÉÉrÉiÉå SØRûxÉÇWûiÉÉ|| (AÂhÉS¨É, A.WØû.zÉÉ 1/5)

15. During copulation, if sukra is expelled initially then a male child who is stable and with
good strength is born. Similarly if artava is expelled initially then a beautiful and well-built
female child is born.
d) Based on AÉWûÉU, ÌuÉWûÉU, sɤÉhÉ of aÉÍpÉïÍhÉ
xÉurÉÉ…¡û cÉå¸É mÉÑÂwÉÉÍjÉïlÉÏ x§ÉÏ x§ÉÏmÉÉlÉ xuÉmlÉÉzÉlÉ zÉÏsÉ cÉå¸É|
xÉurÉÉ¨É aÉpÉï lÉ cÉ uÉ×¨É aÉpÉï xÉurÉ mÉëSÒakÉÉ Îx§ÉrÉqÉåuÉ xÉÔiÉå|| (cÉ.zÉÉ 2/)
iÉ§É rÉxrÉÉ SͤÉhÉå xiÉlÉå mÉëÉMçü mÉrÉÉåSzÉïlÉÇ pÉuÉÌiÉ SͤÉhÉMÑüͤÉqÉWûiuÉÇ cÉ mÉÔuÉïÇ cÉ SͤÉhÉÇ xÉYjrÉÑiMüwÉïÌiÉ oÉÉWÒûsrÉÉŠ
mÉѳÉÉqÉkÉårÉåwÉÑ SìurÉåwÉÑ SÉæWØûSqÉÍpÉkrÉÉrÉÌiÉ xuÉmlÉåwÉÑ cÉÉåmÉsÉpÉiÉå mÉ©ÉåimÉsÉ MÑüqÉÑS AÉqÉëÉiÉMüÉSÏÌlÉ mÉѳÉqÉlrÉåuÉ mÉëxɳÉqÉÑZÉuÉhÉÉï
cÉ pÉuÉÌiÉ iÉÉÇ oÉëÔrÉÉiÉç mÉѧÉÍqÉrÉÇ eÉlÉÌrÉwrÉiÉÏÌiÉ, iÉ̲mÉrÉïrÉå MülrÉÉÇ, rÉxrÉÉÈ mÉɵÉï ²rÉqÉuÉlÉiÉÇ mÉÑUxiÉÉͳÉaÉïiÉqÉÑSUÇ mÉëÉaÉÍpÉÌWûiÉÇ
cÉ sɤÉhÉÇ cÉ iÉxrÉÉ lÉmÉÑÇxÉMüÍqÉÌiÉ ÌuɱÉiÉç| (xÉÑ.zÉÉ 3/34)
The pregnant women in whom, milk appears initially in the right breast, prominence of
right half of the abdomen, appearance of throbbing pain initially in right lower limb, women will
get affectionate towards the objects which bear name of masculine gender. Lady observes the
plants which bears the name of masculine gender in her dreams like padma (Pistia stratioles),
utpala (Nymphaea caerulea), kumuda (Nelumbo nucifera), amrataka (Spondias mangifera) etc,
the face and color are pleasant – should be understood as one giving birth to a male child. She,
who has features opposite to the above said, should be understood as one giving birth to female
child. She who’s both flanks are depressed, abdomen is indrawn in its front and absence of
features said earlier should be understood as the one giving birth to a napumsaka
(hermaphrodite).
e) Based on uÉÏrÉÉåïixÉaÉï on different lÉÉÌQû
mÉëkÉlÉoÉÔiÉÉ qÉSlÉÉiÉmɧÉå xÉqÉÏUhÉÉ lÉÉqÉ ÌuÉzÉåwÉlÉÉQûÏ|
iÉxrÉÉqÉÑZÉå rÉiÉç mÉÌiÉiÉÇ iÉÑ uÉÏrÉïÇ iÉͳÉwTüsÉÇ xrÉÉÌSÌiÉ cÉlSìqÉÉæÍsÉÈ||
rÉÉ cÉÉmÉUÉ cÉÉlSìqÉxÉÏ cÉ lÉÉQûÏ MülSmÉïaÉåWåû pÉuÉÌiÉ mÉëkÉÉlÉÉ|
xÉ xÉÑlSUÏ rÉÉåwÉÉåiÉqÉåuÉxÉÔiÉå xÉÉkrÉÉ pÉuÉåSsmÉUiÉÉåixÉuÉåwÉÑ||
aÉÉæUÏÌiÉlÉÉQûÏ rÉSÒmÉxjÉaÉpÉåï mÉëkÉÉlÉpÉÔiÉÉ pÉuÉÌiÉ xuÉpÉÉuÉÉiÉç|
mÉѧÉÇmÉëxÉÔiÉå oÉWÒûkÉÉÅ…¡ûlÉÉ xÉÉ Mü¹ÉåmÉpÉÉåarÉÉ xÉÑUiÉÉåmÉÌuɹÉ|| (pÉÉ.mÉë.mÉÔ 3/18-20)
There are three nadi in the vagina of women, namely samirana, candramukhi, gouri. The
sukra deposited in the samirana will not bear fruit. The sukra deposited on candramasi nadi
results in the formation of female child, similarly sukra deposited in the gouri nadi results in the
formation of male child.
f) Based on mÉÑÇxÉuÉlÉ
mÉÑÇxiuÉMüÉUMÇü MüqÉï| (cÉ¢ümÉÉÍhÉ, cÉ.zÉÉ 8/19)
The pumsavana karma is a procedure through which the child of desired sex is obtained.

16. Following are few methods through which baby of desired sex is obtained—
 On the day of pusya naksatra, the pregnant lady should be offered to drink curd added with either
two dhanyamasa or svetasarsapa with two buds of nyagrodha (banyan tree), which is collected
from eastern of northern side of the tree.
 Milk boiled with the paste of jivaka, rsabhaka, apamarga and sahacara should be given to the
pregnant women.
 On the day of pusya naksatra, pregnant lady is to be made to drink an anjali of water added with
kudyakita (a small insect) or matsyaka (small fish).
 On the day of pusya naksatra, she should be made to drink an anjali of milk, curd or water I
which red heated small stature of man prepared of gold, silver or iron is immersed.
 When conception is known to have taken place, on the same day, three or four drops of svarasa
of laksmana, vatasumga, sahadeva, asvadeva, or such other plants macerated with milk should be
put into the right nostril of the women if a son is desired, she should swallow it and should not
spit it out.
aÉpÉÉåïimÉÉSMü xÉÉqÉÌaÉë
The garbha is formed by the intimate involvement of four factors which are known as
garbha utpadaka samagri.
kÉëÑuÉÇ cÉiÉÑhÉÉïÇ xÉÉͳÉkrÉɪpÉïÈ xrÉÉ̲ÍkÉmÉÔuÉïMüqÉç|
GiÉѤÉå§ÉÉqoÉÑoÉÏeÉÉlÉÉÇ xÉÉqÉaêrÉÉSÇMÑüUÉå rÉjÉÉ|| (xÉÑ.zÉÉ 2/33)
As how sprout comes out by the aggregate action of rtu (season), ksetra (soil), ambu (water), and
bija (seed), the conception occurs by the combined action of rtu, ksetra, ambu, and bija.
GiÉÑ
The meaning of rtu can be considered as either the period favorable for conception or proper age
to have conception.
rtu - period favorable for conception: - rtukala can be considered here in this context.
GiÉÑU…¡ûlÉÉrÉÉÈ UeÉ xÉqÉrÉÈ| (QûsWûhÉ, xÉÑ.zÉÉ 2/33)
GiÉÑxiÉÑ ²ÉSzÉUɧÉÇ pÉuÉÌiÉ SعÉiÉïuÉÈ, ASعÉiÉïuÉÉÅmrÉxiÉÏirÉåMåü pÉÉwÉliÉå|| (xÉÑ.zÉÉ 3/6)
The rtu is that period in which raja (female gamete) is expelled. The period rtu is of
twelve days, it is counted by considering first sixteen days of menstrual cycle, among them first
three and sixteenth day must be excluded, which are not fair for conception. The word drstartava

17. signifies the menstruation. Some acarya say rtu is present even when the menses is not visible in
women. Thus the rtu can be correlated to ovulatory period.
Rtu - proper age to have conception: - the second meaning of rtu is right age to have
conception. Susruta explained the proper time to have conception as garbhadana kala for both
male and female.
FlÉwÉÉåQûzÉuÉwÉÉïrÉÉqÉmÉëÉmiÉÈ mÉÇgcÉÌuÉÇzÉÌiÉqÉç|
rɱÉS¨Éå mÉÑqÉÉlÉç aÉpÉïÇ MÑüͤÉxjÉÈ xÉ ÌuÉmɱiÉå||
eÉÉiÉÉå uÉÉ lÉ ÍcÉUÇ eÉÏuÉå‹ÏuÉå²É SÒoÉïsÉåÎlSìrÉÈ|
iÉxqÉÉSirÉliÉoÉÉsÉÉrÉÉÇ aÉpÉÉïkÉÉlÉÇ lÉ MüÉUrÉåiÉç|| (xÉÑ.zÉÉ 10/54-55)
When a man who has not attained 25 years of age copulates with a women who is 16 year
old, then if that women conceives the fetus will die in the womb itself or if born it does not live
long, and if lives it will have poor quality of indriya.
GiÉÑqÉiÉÏ sɤÉhÉ
mÉÏlÉmÉëxÉ³É uÉSlÉÉ mÉëÎYsɳÉÉiqÉ qÉÑZÉ̲eÉÉqÉç|
lÉUMüÉqÉÇ ÌmÉërÉMüjÉÉÇ xÉëxiÉMÑü¤rÉͤÉqÉÔÍkÉïeÉÉqÉç||
xTÑüU°ÒeÉMÑücÉ´ÉÉåÍhÉlÉÉprÉÔÂeÉbÉlÉÎxTücÉÉqÉç|
WûwÉÉæïixÉÑYrÉmÉUÉÇ cÉÌmÉ ÌuɱÉSØiÉÑqÉiÉÏÍqÉÌiÉ|| (xÉÑ.zÉÉ 3/7-8)
The laksana of lady who is in rtu kala are as follows: -
 Fleshy and pleasant face,
 Moist teeth and gum,
 Desirous of males and found of enchanting stories,
 Feeling of drooping down in kukshi (abdomen), aksi (eyes), and murdhija (hair);
 Feels throbbing in bhuja (shoulder), kuca (breast), sroni (waist), nabhi (umbilicus), uru
(thigh), jagana (pelvis), and sphik (buttock);
 Greatly interested in seeking happiness
¤Éå§É
¤Éå§ÉÇ aÉpÉÉïzÉrÉÈ| (QûsWûhÉ, xÉÑ.zÉÉ 2/33)
The ksetra means field.
Regarding the first meaning it can be related to both sexes. In female the field refers to
female reproductive organs which include vagina, uterus, fallopian tubes, and ovaries. In males it

18. refers to male reproductive organs which include urethra, prostate, seminal vesicles, vas
deference, epididymis, testes.
AqoÉÑ
The word meaning of the ambu is water and watery element.
AqoÉÑ mÉÑlÉUÉWûÉUmÉÉMüeÉÉå urÉÉmÉÏ UxÉkÉÉiÉÑÈ|| (QûsWûhÉ, xÉÑ.zÉÉ 2/33)
As the function of ambu is nourishment, the fluid which nourishes before fertilization and
implantation can be considered here.
In males the fluid from the seminal vescicles and prostatic fluid which nourishes the
spermatozoon can be considered as ambu. In female hormones like follicular stimulating
hormone, luteinizing hormone, progesterone, oesterogen which are responsible for the ovarian
follicle can be considered as ambu.
oÉÏeÉ
Word meaning of bija is seed.
oÉÏeÉÇ x§ÉÏmÉÑÇxÉrÉÉåÈ AÉiÉïuÉzÉÑ¢åü|| (QûsWûhÉ, xÉÑ.zÉÉ 2/33)
In males bija refers to sukra and in female it refers to artava.
qÉÉxÉÉlÉÑqÉÉÍxÉMü aÉpÉï uÉ×ή ¢üqÉ
This topic explains regarding how the garbha grows gradually in the womb.
mÉëjÉqÉ qÉÉxÉ
iÉ§É mÉëjÉqÉå qÉÉÍxÉ MüsÉsÉÇ eÉrÉiÉå| (xÉÑ.zÉÉ 3/18)
In the first month the gaarbha appears like kalala (semisolid mass like nasal discharge).
xÉ xÉuÉïaÉÑhÉuÉÉlÉç aÉpÉïiuÉqÉÉmɳÉÈ mÉëjÉqÉå qÉÉÍxÉ xÉÇ qÉÔÎcNïûiÉÈ xÉuÉïkÉÉiÉÑMüsÉÑwÉÏM×üiÉÈ ZÉåOûpÉÔiÉÉå pÉuÉirÉurÉ£üÌuÉaÉëWûÈ
xÉSxÉ°ÕiÉÉÇaÉuÉrÉuÉÈ|| (cÉ.zÉÉ 4/9)
In the first month of intrauterine life the atma who is accompanied with all the guna, takes the
form of garbha. In the month the garbha will be in the form of kheta (jelly) because of intimate
mixture of all the dhatu. In the first month embryo does not bare any form, and all the body parts
are present in the subtle form (bija rupa).

19. GiÉÑMüÉsÉå xÉÇmÉërÉÉåaÉÉSåMü UɧÉÉåÌwÉiÉÇ MüsÉsÉÇ pÉuÉÌiÉxÉmiÉ UɧÉÉåÌwÉiÉÇ oÉѯÒSÇ pÉuÉÌiÉ, AkÉï qÉÉxÉÉprÉliÉUå ÌmÉhQûÉå pÉuÉÌiÉ,
qÉÉxÉÉprÉliÉUå MüÌPûlÉÉå pÉuÉÌiÉ|| (aÉpÉÉåïmÉÌlÉwÉSè)
If sexual intercourse occur in rtukala, then with in a day kalala is formed, budbuda is formed in
seven days, within fifteen day pinda is formed and by the end of month garbha becomes kathina.
̲iÉÏrÉ qÉÉxÉ
̲iÉÏrÉå zÉÏiÉÉåwqÉÉÌlÉsÉæÈ AÍpÉmÉëmÉcrÉqÉÉlÉÉlÉÉÇ qÉWûÉpÉÔiÉÉlÉÉÇ xÉÇbÉÉiÉÉå bÉlÉÈ xÉÇeÉÉrÉiÉå, rÉÌS ÌmÉhQûÈ mÉÑqÉÉlÉç, x§ÉÏ cÉåiÉç mÉåzÉÏ,
lÉmÉÑÇxÉMÇü cÉåSoÉÑïSÇ CÌiÉ|| (xÉÑ.zÉÉ 3/18)
̲iÉÏrÉå qÉÉÍxÉ bÉlÉÈ xÉÇmɱiÉå ÌmÉhQûÈ mÉåzrÉoÉÑïSÇ uÉÉ| iÉ§É bÉlÉÈ mÉÑÂwÉÈ, mÉåzÉÏ x§ÉÏ, AoÉÑïSÇ lÉmÉÑÇxÉMüqÉç|| (cÉ.zÉÉ 4/10)
Due to aggragation of mahabhuta which get paka by sita, usma, anila in the second month garbha
attains form of ahard mass. If this this mass appears like pinda (round mass) then it grow as a
male foetus, if it assumes elongated shape then it grow as female foetus, and if it assumes the
shape of arbuda, then it will grow as napumsaka (hermaprodite).
iÉ×iÉÏrÉ qÉÉxÉ
iÉ×iÉÏrÉå WûxiÉmÉÉSÍzÉUxÉÉÇ mÉgcÉÌmÉhQûMüÉ ÌlÉuÉïiÉïliÉåÅ…¡ûmÉëirÉ…¡ÌuÉoÉÉaÉ¶É xÉÔ¤qÉÉå pÉuÉÌiÉ|| (xÉÑ.zÉÉ 3/18)
In the third month there will be formation of five buds (panca panda) in the garbha which
represent hasta (upper limb), pada (lower limb), and siras (head). The differentiation of the major
and minor body pats manifested minutely.
iÉ×iÉÏrÉå qÉÉÍxÉ xÉuÉåïÎlSìrÉÉÍhÉ xÉuÉÉï…¡ûÉuÉrÉuÉÉ¶É rÉÉæaÉmɱålÉ AÍpÉÌlÉuÉïiÉïiÉå|| (cÉ.zÉÉ 4/11)
In the third month all the indriya (sence organ) and anga, avayava get manifest simultaneously.
cÉiÉÑjÉï qÉÉxÉ
cÉiÉÑjÉåï xÉuÉÉï…¡ûmÉëirÉ…¡ûÌuÉpÉÉaÉÈ mÉëurÉ£üÉå pÉuÉÌiÉ, aÉpÉïWØûSrÉ urÉ£üÏpÉÉuÉÉiÉç cÉåiÉlÉÉ kÉÉiÉÑÈ AÍpÉurÉ£üÉå pÉuÉÌiÉ|| (xÉÑ.zÉÉ 3/18)
In the fourth month, all the major and mirror body parts becomes clearly manifested. As the
garbha hrdaya is formed by this time, the hrdaya is being the seat of atma, the cetana dhatu
(atma) becomes expressive of desires. Thus in the fourth month the garbha expresses desires in
the objects of sense organs.
The pregnant woman is called as dauhrdini from fourth month onwards because of having two
hrdaya (one hrdaya of mother and another of garbha). In this period the desires of garbha are
expressed as longings, by not fulfilling these desires there will be development of few congenital
abnormalities like kubja (hunch back), kuni ( ), khanja (lame), jada ( ), vamana (dwarf), vikrtaksa

20. (abnormality in eyes), anaksa (without eye), hence every desire of the women should be fulfilled.
Only after getting fulfillment of her desires she will give birth to a child who will be potent and
longlived.
cÉiÉÑjÉåï qÉÉÍxÉ ÎxjÉUiuÉqÉÉmɱiÉå aÉpÉïÈ, iÉxqÉɨÉSÉ aÉÍpÉïhÉÏ aÉÑÂaÉɧÉiuÉqÉÍkÉMüqÉÉmɱiÉå ÌuÉzÉåwÉåhÉ|| (cÉ.zÉÉ 4/20)
In the fourth month the garbha attains the stability, and hence there will be increase in the
heaviness of the body in pregnant woman.
mÉgcÉqÉ qÉÉxÉ
mÉgcÉqÉå qÉlÉÈ mÉëÌiÉoÉÑ®iÉUÇ pÉuÉÌiÉ|| (xÉÑ.zÉÉ 3/30)
In fifth month manas will get clearly manifested.
mÉgcÉqÉå qÉÉÍxÉ aÉpÉïxrÉ qÉÉÇxÉzÉÉåÍhÉiÉÉåmÉcÉrÉÉå pÉuÉirÉÍkÉMüqÉlrÉåprÉÉå qÉÉxÉåprÉÈ, iÉxqÉɨÉSÉ aÉÍpÉïhÉÏ MüÉzrÉïqÉÉmɱiÉå ÌuÉzÉåwÉåhÉ||
(cÉ.zÉÉ 4/21)
The fifth month is the time where the nourishment of mamsa and sonita occurs excessively
compare to any other month, as a result the pregnant women will become emaciated in this
month.
wɸ qÉÉxÉ
wɸå oÉÑήÈ|| (xÉÑ.zÉÉ 3/30)
In the sixth month intellect will get evolved.
wɸå qÉÉxÉå aÉpÉïxrÉ oÉsÉuÉhÉÉåïmÉcÉrÉÉå pÉuÉirÉÍkÉMüqÉlrÉåprÉÉåqÉÉxÉåprÉÈ, iÉxqÉɨÉSÉ aÉÍpÉïhÉÏ oÉsÉuÉhÉï WûÉÌlÉqÉÉmɱiÉå ÌuÉzÉåwÉåhÉ||
(cÉ.zÉÉ 4/22)
In comparison with any other month the strength and complexion is excessively increased in
sixth month, therefore in this month there is considerable depletion of strength and complexion
in pregnant lady.
xÉmiÉqÉ qÉÉxÉ
xÉmiÉqÉå xÉuÉÉï…¡ûmÉëirÉ…¡ûÌuÉpÉÉaÉÈ mÉëurÉ£üiÉUÈ|| (xÉÑ.zÉÉ 3/30)
In the seventh month differentiation of major and minor body parts will become clearly
manifested.
xÉmiÉqÉå qÉÉÍxÉ aÉpÉïÈ xÉuÉæïpÉÉïuÉæUÉmrÉÉrrÉiÉå, iÉxqÉɨÉSÉ aÉÍpÉïhÉÏ xÉuÉÉïMüÉUæÈ YsÉÉliÉiÉqÉÉ pÉuÉÎliÉ|| (cÉ.zÉÉ 4/23)

21. Overall development of garbha occurs in the seventh month, due to which the pregnant women
becomes exceedingly deficient in all aspect of her health.
A¹qÉ qÉÉxÉ
A¹qÉåÅÎxjÉUÏpÉuÉirÉÉåeÉÈ, iÉ§É eÉÉiɶÉå³É eÉÏuÉåͳÉUÉåeÉxiuÉɳÉæGiÉpÉÉaÉiuÉÉŠ, iÉiÉÉå oÉÍsÉÇ qÉÉxÉÉåSlÉqÉxqÉæ SÉmÉrÉåiÉç|| (xÉÑ.zÉÉ
3/30)
In the eighth month there will be instability of oja, and if delivery occurs at this period then
garbha does not survive due to absence of oja and due to effect of nairta graha who snatches his
portion. Thus one should offer rice cooked along with meat to the nairta graha.
A¹qÉå qÉÉÍxÉ aÉpÉïxrÉ qÉÉiÉ×iÉÉåaÉpÉïiÉ¶É qÉÉiÉÉ UxÉWûÉËUhÉÏÍpÉÈ xÉÇuÉÉÌWûlÉÏÍpÉÈ qÉÑWÒûqÉÑïWÒûUÉåeÉÈ mÉUxmÉUiÉ AÉSSiÉå
aÉpÉïxrÉÉxÉÇmÉÔhÉïiuÉÉiÉç| iÉxqÉɨÉSÉ aÉÍpÉïhÉÏ qÉÑWÒûqÉÑïWÒûqÉÑïSÉ rÉÑ£üÉ pÉuÉÌiÉ qÉÑWÒûqÉÑïWÒû¶É qsÉÉlÉÉ, iÉjÉÉ aÉpÉïÈ, iÉxqÉɨÉSÉ aÉpÉïxrÉ
eÉlqÉ urÉÉmĘ́ÉqÉiÉç pÉuÉÌiÉ AÉåeÉÉåÅlÉuÉÎxjÉiÉiuÉÉiÉç| iÉÇ cÉæuÉÉjÉïqÉÍpÉxÉqÉϤrÉ A¹qÉÇ qÉÉxÉqÉaÉhrÉÍqÉirÉÉcɤÉiÉå MÑüzÉsÉÉÈ||
(cÉ.zÉÉ 4/24)
In the eighth month the oja moves from mother to fetus and fetus to the mother through the
rasaharini channels that carry rasa (nourishment) from mother to the fetus due to immaturity of
fetus. Therefore in this month the pregnant lady will have waving feeling of bliss and distress
and even fetus will also feel the same kind of emotion. Due to the unsteadiness of ojus delivery
of fetus during eighth month becomes dangerous. In view of this experts advice that one should
even avoid the counting of the eighth month of pregnancy.
lÉuÉqÉ qÉÉxÉ
lÉuÉqÉ SzÉqÉæMüÉSzɲÉSzÉlÉÉqÉlrÉiÉqÉÎxqÉÇeÉÉrÉiÉå, AiÉÉå AlrÉjÉÉ ÌuÉMüÉUÏ pÉuÉÎliÉ| (xÉÑ.zÉÉ 3/30)
Birth may takes place in any of the ninth, tenth, eleventh, or twelfth months. Pregnancy beyond
twelve month is abnormal.
iÉÎxqɳÉåMüÌSuÉxÉÉÌiÉ¢üÉliÉÉåÅÌmÉ lÉuÉqÉÇ qÉÉxÉqÉÑmÉÉSÉrÉ mÉëxÉuÉMüÉsÉÍqÉirÉÉWÒûUÉSzÉqÉÉlqÉÉxÉÉiÉç| LiÉÉuÉÉlÉç mÉëxÉuÉMüÉsÉÈ
uÉæMüÉËUMüqÉiÉÈ mÉUÇ MÑü¤ÉÉuÉuÉxÉÉlÉ aÉpÉïxrÉ|| (cÉ.zÉÉ 4/25)
The time duration starting from the first day of ninth month till the end of tenth month is
considered as period of parturition. Delivery occurs usually during this period and retention of
fetus beyond this period is considered abnormal.
aÉpÉÉåïimÉSMüpÉÉuÉ
There are six factors which are responsible for the formation of garbha.

22. qÉÉiÉ×iÉÈ ÌmÉiÉ×iÉÈ AÉiqÉiÉÈ xÉÉiqrÉiÉÉå UxÉiÉÈ xÉiuÉiÉÈ CirÉåiÉåprÉÉå pÉÉuÉåprÉÈ xÉqÉÑÌSiÉåprÉÉå aÉpÉïÈ xÉÇpÉuÉÌiÉ|
(cÉ.zÉÉ 4/4)
There are six factors which are collectively responsible for the formation of garbha and
they are; matrja bhava, pitrja bhava, atmaja bhava, satmyaja bhava, rasaja bhava, and satvaja
bhava.
LuÉqÉrÉÇ lÉÉlÉÉÌuÉkÉÉlÉÉqÉåwÉÉÇ aÉpÉïMüUÉhÉÉÇ pÉuÉÉlÉÇ xÉqÉÑSÉrÉÉSÍpÉÌlÉuÉïiÉïiÉå aÉpÉïÈ; rÉjÉÉ- MÔüOûÉaÉÉUÇ lÉÉlÉÉSìurÉ
xÉqÉÑSÉrÉÉiÉç, rÉjÉÉ uÉÉ-UjÉÉå lÉÉlÉÉUjÉÉ…¡ûxÉqÉÑSÉrÉÉiÉç; iÉxqÉÉSåiÉSuÉÉåcÉÉqÉ- qÉÉiÉ×eɶÉÉrÉÇ aÉpÉïÈ, ÌmÉiÉ×eɶÉ, AÉiqÉeɶÉ,
xÉÉiqrÉeɶÉ, UxÉeɶÉ, AÎxiÉ cÉ xɨuÉqÉÉæmÉmÉÉSÒMüÍqÉÌiÉ|| (cÉ.zÉÉ 3/14)
The garbha is formed out of collective admixture of above said six bhava, as how a
kutagara (cottage used for the administration of svedana) is constructed using various
construction material, and as how a ratha (cart) is constructed using various procreative
materials. Similarly the garbha is formed out of matrja bhava, pitrja bhava, atmaja bhava,
satmyaja bhava, rasaja bhava, and satvaja bhava. The satva or manas serves as the connecting
link between these.
qÉiÉ×eÉpÉÉuÉ
The soft organs present in the body are considered to be formed from maternal sourc are
as follows: -.
rÉÉÌlÉ ZÉsuÉxrÉ aÉpÉïxrÉ qÉÉiÉ×eÉÉÌlÉ, rÉÉÌlÉ cÉÉxrÉ qÉÉiÉ×iÉÈ xÉÇpÉuÉiÉÈ xÉÇpÉuÉÎliÉ, iÉÉlrÉlÉÑurÉÉZrÉÉxrÉÉqÉÈ, iɱjÉÉ-
iuÉMçü cÉ, sÉÉåÌWûiÉÇ cÉ, qÉÉÇxÉÇ cÉ qÉåS¶É, lÉÉÍpɶÉ, WØûSrÉÇ cÉ, YsÉÉåqÉ cÉ, rÉM×üiÉç cÉ, msÉÏWûÉ cÉ, uÉ×MçüMüÉæ cÉ, oÉÎxiɶÉ,
mÉÑUÏwÉÉkÉÉlÉÇ cÉ, AÉqÉÉzÉrɶÉ, mÉYuÉÉzÉrɶÉ, E¨ÉUaÉÑSÇ cÉ, AkÉUaÉÑSÇ cÉ, ¤ÉÑSìÉl§ÉÇ cÉ, xjÉÔsÉÉl§ÉÇ cÉ, uÉmÉÉ cÉ, uÉmÉÉuÉWûlÉÇ cÉ
CÌiÉ|| (cÉ.zÉÉ 3/6)
The structures which are formed from the matrja bhava (maternal source) are tvak, lohita,
mamsa, meda, nabhi, hrdaya, kloma, yakrt, pliha, vrkka, basti, purisadhana, amasaya, pakvasaya,
uttaraguda, adharaguda, ksudrantra, sthulantra, vapa, vapavahana.
qÉÉÇxÉzÉÉåÍhÉiÉqÉåSÉå qÉ‹ÉWØû³ÉÉÍpÉ rÉM×üimsÉÏWûÉl§ÉaÉÑS mÉëpÉ×iÉÏÌlÉ qÉ×SÕÌlÉ qÉÉiÉ×eÉÉÌlÉ|| (xÉÑ.zÉÉ3/33)
The structures which are formed from maternal source are mamsa, sonata, meda, majja,
hrdaya, nabhi, yakrt, pliha, antra, guda.
ÌmÉiÉ×eÉ pÉÉuÉ
The structures which are derived from paternal source are as follows: -
rÉÉÌlÉ ZÉsuÉxrÉ aÉpÉïxrÉ ÌmÉiÉ×eÉÉÌlÉ, rÉÉÌlÉ cÉÉxrÉ ÌmÉiÉ×iÉÈ xÉÇpÉuÉiÉÈ xÉÇpÉuÉÎliÉ, iÉÉlrÉlÉÑurÉÉZrÉÉxrÉÉqÉÈ;

23. iɱjÉÉ- MåüzÉzqÉ´ÉÑlÉZÉsÉÉåqÉSliÉÉÎxjÉÍxÉUÉxlÉÉrÉÑkÉqÉlrÉÈ zÉÑ¢Çü cÉåÌiÉ|| (cÉ.zÉÉ 3/7)
The structures which are derived from paternal source and which are formed because of
the existence of the father are kesa (scalp hair), smasru (facial hair), nakha (nail), loma (body
hair), danta (teeth), asthi (bone), sira (vessels), snayu (ligaments), dhamani (vessels), sukra
(semen).
aÉpÉïxrÉ MåüzÉzqÉ´ÉÑsÉÉåqÉÉÎxjÉlÉZÉSliÉÍxÉUÉxlÉÉrÉÑkÉqÉlÉÏUåiÉÈ mÉëpÉ×iÉÏÌlÉ ÎxjÉUÉÍhÉ ÌmÉiÉ×eÉÉÌlÉ|| (xÉÑ.zÉÉ 3/33)
The structures which are formed from paternal source are kesa (scalp hair), smasru (facial
hair), loma (body hair), asthi (bone), nakha (nail), danta (teeth), sira (vessels), snayu (ligament),
dhamani (vessels), reta (semen).
AÉiqÉeÉ pÉÉuÉ
rÉÉÌlÉ iÉÑ ZÉsuÉxrÉ aÉpÉïxrÉÉiqÉeÉÉÌlÉ, rÉÉÌlÉ cÉÉxrÉÉiqÉlÉÈ xÉÇpÉuÉiÉÈ xÉÇpÉuÉÎliÉ, iÉÉlrÉlÉÑurÉÉZrÉÉxrÉÉqÉÈ, iɱjÉÉ- iÉÉxÉÑ iÉÉxÉÑ
rÉÉåÌlÉwÉÔimĘ́ÉUÉrÉÑUÉiqÉ¥ÉÉlÉÇ qÉlÉ CÎlSìrÉÉÍhÉ mÉëÉhÉÉmÉÉlÉÉæ mÉëåUhÉÇ kÉÉUhÉqÉÉM×üÌiÉxuÉUuÉhÉï ÌuÉzÉåwÉÉÈ xÉÑZÉSÒÈZÉ CcNûɲåwÉÉæ cÉåiÉlÉÉ
kÉ×ÌiÉoÉÑïÎ®È xqÉ×ÌiÉUWûƒ¡ûÉUÈ mÉërɦɶÉåÌiÉ|| (cÉ.zÉÉ 3/10)
The following are the features which are derived from the atma, and these are formed
because of the existence of atma, they are, taking birth in a perticular yoni (womb), ayu (life
span), atmajnana (self-realization), mana, indriya, prana and apana (to take things into and
excrete things out of the body), prerana (stimulation), dharana (sustenance of sense organ), akrti
(shape of the body), svara (voice), varna (color), suka (contentment), duka (sorrow), icca
(desire), dvesa (hate), cetana (consciousness), dhrti (fortitude), buddhi (intellect), smrti
(memory), ahankara (self-conceit), prayatna (effort).
CÎlSìrÉÉÍhÉ ¥ÉÉlÉÌuÉ¥ÉÉlÉqÉÉrÉÑÈ xÉÑZÉSÒÈZÉÉÌSMÇü cÉ AÉiqÉeÉÉÌlÉ|| (xÉÑ.zÉÉ 3/33)
Indriya, jnana and vijnana (general and special knowledge), ayu (life span), suka
(contentment), duka (sorrow) are derived from atma.
xÉÉiqrÉeÉ pÉÉuÉ
rÉÉÌlÉ ZÉsuÉxrÉ aÉpÉïxrÉ xÉÉiqrÉeÉÉÌlÉ, rÉÉÌlÉ cÉÉxrÉ xÉÉiqrÉiÉÈ xÉÇpÉuÉiÉÈ xÉÇpÉuÉÎliÉ, iÉÉlrÉlÉÑurÉÉZrÉÉxrÉÉqÉÈ; iɱjÉÉ-
AÉUÉåarÉqÉlÉÉsÉxrÉÇ AsÉÉåsÉÑmÉiuÉÇ CÎlSìrÉmÉëxÉÉSÈ, xuÉUuÉhÉïoÉÏeÉxÉÇmÉiÉç mÉëWûwÉïpÉÔrÉxiuÉÇ cÉåÌiÉ|| (cÉ.zÉÉ 3/11)
The aspects which are derived from the satmya and which are manifested because of the
existence of such wholesomeness are arogya (health),analasya (active), alolupatva (freedom from
greed), indriya prasada (nourishment of indriya), svara sampat (good quality of voice), varna

24. sampat (good complexion), bija sampat (good quality of gamete), praharsa bhuyastva (excessive
sex vigor).
uÉÏrÉïqÉÉUÉåarÉÇ oÉsÉuÉhÉÉåï qÉåkÉÉ cÉ xÉÉiqrÉeÉÉÌlÉ| (xÉÑ.zÉÉ 3/33)
virya (potency), arogya (health), bala (strength), varna (color), medha (wisdom) are
derived from satmya.
UxÉeÉ pÉÉuÉ
rÉÉÌlÉ ZÉsuÉxrÉ aÉpÉïxrÉ UxÉeÉÉÌlÉ, rÉÌlÉ cÉÉxrÉ UxÉiÉÈ xÉÇpÉuÉiÉÈ xÉÇpÉuÉÎliÉ, iÉÉlrÉlÉÑurÉÉZrÉÉxrÉÉqÉÈ, iɱjÉÉ –
zÉUÏUxrÉÉÍpÉÌlÉuÉ×̨ÉÈ AÍpÉuÉ×Î®È mÉëÉhÉÉlÉÑoÉlkÉÈ iÉ×ÎmiÉ mÉÑ̹ÂixÉÉWû¶ÉåÌiÉ|| (cÉ.zÉÉ 3/12)
The aspects of the individual which are derived from the rasa are and which are
manifested because of the existence of rasa are sarira abhinivrtti (manifestation of body),
abhivrddhi (growth), prananubandha (continuity of life / prana), trpti (satisfaction), pushti (well-
nourished condition), utsaha (enthusiasm).
zÉUÏUÉåmÉcÉrÉÉå oÉsÉÇ uÉhÉïÈ ÎxjÉÌiÉWûÉïÌlÉ¶É UxÉeÉÉÌlÉ|| (xÉÑ.zÉÉ 3/33)
The factors derived from rasa are sariropacaya (nourishment of the body), bala (strength),
varna (color), sthiti (existence of the body), hani (destruction of the body.
xÉiuÉeÉ pÉÉuÉ
rÉÉÌlÉ ZÉsuÉxrÉ aÉpÉïxrÉ xÉiuÉeÉÉÌlÉ, rÉÌlÉ cÉÉxrÉ xÉiuÉiÉÈ xÉÇpÉuÉiÉÈ xÉÇpÉuÉÎliÉ, iÉÉlrÉlÉÑurÉÉZrÉÉxrÉÉqÉÈ, iɱjÉÉ – pÉÌ£üÈ,
zÉÏsÉÇ zÉÉæcÉÇ, ²åwÉÈ, xqÉ×ÌiÉqÉÉåïWûxirÉÉaÉÉåqÉÉixÉrÉïÇ zÉÉærÉïÇ pÉrÉÇ ¢üÉåkÉxiÉlSìÉ EixÉÉWûxiÉæ¤hrÉÇ qÉÉSïuÉÇ aÉqpÉÏrÉïqÉlÉuÉÎxiÉiÉiuÉÇ
CirÉåuÉqÉÉSrÉÈ|| (cÉ.zÉÉ 3/13)
The aspects which are derived from satva and which are manifested because of existence
of satva are bhakti (desire), shila (conduct), souca (purity), dvesa (amenity), smrti (memory),
moha (attachment), tyaga (detachment), matsarya (envy), sourya (courage), bhaya (fear), krodha
(anger), tandra (drowsiness), utsaha (enthusiasm), tiksna (sharpness), mardava (softness),
gambhirata (profundity / earnestness), anavastitatva (instability).
aÉpÉïuÉ×ήMüUpÉÉuÉ
The garbha vrddhikara bhava means the factors which cause growth and development of garbha.
qÉɧÉÉSÏlÉÉÇ ZÉsÉÑaÉpÉïMüUÉhÉÉÇ pÉÉuÉÉlÉÉÇ xÉÇmÉSxiÉjÉÉ uÉרÉxrÉ xÉÉæ¸uÉÉlqÉÉiÉ×iɶÉæuÉÉåmÉxlÉåWûxuÉåSÉprÉÉÇ MüÉsÉmÉËUhÉÉqÉiÉç
xuÉpÉÉuÉxÉÇÍxÉ®å¶É MÑü¤ÉÉæ uÉ×먂 mÉëÉmlÉÉåÌiÉ|| (cÉ.zÉÉ 4/27)
The factors which help in growth and development of garbha are as follows: -

25.  Excellence of garbhotpadaka kara bhava (factors which are responsible for the production
of garbha) i.e matrja bhava, pitrja bhava, atmaja bhava, satmyaja bhava, rasaja bhava, and
satvaja bhava.
 Mother following proper and wholesome regimen during pregnancy.
 Availability of upasneha (transudation) and upasveda (conduction) through which the
garbha gets its nourishment.
 kalaparinama (proper time)
 svabhava (natural tendencies)
EmÉxlÉåWûÉå kÉÉiÉÑ ÌlÉwrÉlSxÉÇoÉlkÉÈ| (cÉ¢ümÉÉÍhÉ, cÉ.zÉ 4/27)
The word upasneha refers to transudation, which meand dhatu gets their nourishment through the
process of transudation.
EmÉxuÉåSÈ zÉUÏUxrÉÉåwqÉhÉÉ mÉUÇ aÉpÉïxrÉ xuÉåSlÉqÉç, EmÉxuÉåSxrÉ aÉpÉïuÉ×ήMüUÉå pÉuÉirÉåuÉ, rÉjÉÉ – AhQûeÉÉlÉÉÇ mɤÉåÂmÉxuÉåSlÉÇ
uÉ×ήMüUÇ SعqÉç|| (cÉ¢ümÉÉÍhÉ, cÉ.zÉ 4/27)
Due to the sarirosma of mother, the garbha undergo svedana, and this svedana will help in the
nourishment of garbha, it nourishes the garbha in the same way how egg gets its nourishment by
the conduction in the process of hatching of the egg.
aÉpÉïxiÉÑ ZÉsÉÑ UxÉÌlÉÍqɨÉÉ qÉÂiÉÉkqÉlÉÌlÉÍqɨÉÉ cÉ mÉËUuÉ×Î®È pÉuÉÌiÉ|| (xÉÑ.zÉÉ 4/57)
The rasa and maruta admana (inflation by vayu) are responsible for the growth of the garbha.
So in total the factors which cause garbha vrddhi are as follows: -
 sampat of garbhotpadaka bhava
 vrtta saustava of mother
 upasneha and upasveda
 maruta admana
 rasa
 kalaparinama
 svabhava
Role of mÉgcÉqÉWûpÉÔiÉ in aÉpÉïuÉ×ή
aÉpÉïxiÉÑ ZÉsuÉliÉËU¤ÉuÉÉruÉÎalÉiÉÉårÉpÉÔÍqÉÌuÉMüÉUcÉåiÉlÉÉÍkɸÉlÉpÉÔiÉÈ|| (cÉ.zÉÉ 4/6)
The garbha is formed of five mahabhuta and its combination with atma.

26. iÉÇ cÉåiÉlÉÉuÉÎxjÉiÉÇ uÉrÉÑÌuÉïpÉeÉÌiÉ, iÉåeÉ LlÉÇ mÉcÉÌiÉ, AmÉÈ YsÉåSrÉÎliÉ, mÉ×ÍjÉuÉÏ xÉÇWûÎliÉ, AÉMüÉzÉÇ ÌuÉuÉkÉïrÉÌiÉ, LuÉÇ
ÌuÉuÉÍkÉïiÉÈ xÉ rÉSÉ WûxiÉ mÉÉS ÎeÉÀûÉ bÉëÉhÉMühÉï ÌlÉiÉqoÉÉÌSÍpÉÈ A…¡æûÈ EmÉåiÉxiÉSÉ zÉUÏUÇ CÌiÉ xÉÇ¥ÉÉ sÉpÉiÉå|| (xÉÑ.zÉÉ
5/35)
This verse explain the role of five mahabhuta in garbha vrddhi, vayu helps in division and
differentiation of mass possessing cetana (zygot), teja helps in pacana (digestion), apa (jala)
moistens it, prthvi hardens it, akasa cause enlarges it. Developed in this manner when it takes the
human form with the formation of hasta (hand), pada (feet), jihva (tongue), ghrana (nose), karna
(ear), nitamba (pelvis) etc then this garbha derives its name sarira.
̲iÉÏrÉå zÉÏiÉÉåwqÉÉÌlÉsÉæÈ AÍpÉmÉëmÉcrÉqÉÉlÉÉlÉÉÇ qÉWûÉpÉÔiÉÉlÉÉÇ xÉÇbÉÉiÉÉå bÉlÉÈ xÉÇeÉÉrÉiÉå, rÉÌS ÌmÉhQûÈ mÉÑqÉÉlÉç, x§ÉÏ cÉåiÉç mÉåzÉÏ,
lÉmÉÑÇxÉMÇü cÉåSoÉÑïSÇ CÌiÉ|| (xÉÑ.zÉÉ 3/18)
Due to aggragation of mahabhuta which get paka by sita, usma, anila in the second month garbha
attains form of ahard mass. If this this mass appears like pinda (round mass) then it grow as a
male foetus, if it assumes elongated shape then it grow as female foetus, and if it assumes the
shape of arbuda, then it will grow as napumsaka (hermaprodite).
aÉpÉïxiÉÑ ZÉsÉÑ UxÉÌlÉÍqɨÉÉ qÉÂiÉÉkqÉlÉÌlÉÍqɨÉÉ cÉ mÉËUuÉ×Î®È pÉuÉÌiÉ|| (xÉÑ.zÉÉ 4/57)
The rasa and maruta admana (inflation by vayu) are responsible for the growth of the garbha.
aÉpÉïmÉÉåwÉhÉ (aÉpÉïxrÉ qÉÉiÉ× mÉUiÉl§ÉiÉÉ)
qÉÉiÉÑxiÉÑ ZÉsÉÑ UxÉuÉWûÉrÉÉÇ lÉÉŽÉÇ aÉpÉïlÉÉÍpÉlÉÉQûÏ mÉëÌiÉoÉ®É, xÉÉÅxrÉ qÉÉiÉÑUWûÉUUxÉuÉÏrÉïÇ AÍpÉuÉWûÌiÉ| iÉålÉÉåmÉxlÉåWåûlÉ AxrÉ
AÍpÉuÉ×ήpÉïuÉÌiÉ| AxÉçÇeÉÉiÉÉ…¡û mÉëirÉ…¡û mÉëÌuÉpÉÉaÉÇ AÉÌlÉwÉåMüÉiÉç mÉëpÉ×ÌiÉ xÉuÉïzÉUÏU AuÉrÉuÉÉlÉÑxÉÉËUhÉÏlÉÉÇ UxÉuÉWûÉlÉÉÇ
ÌiÉrÉïaaÉiÉÉlÉÉÇ kÉqÉlÉÏlÉÉÇ EmÉxlÉåWûÉå eÉÏuÉrÉÌiÉ|| (xÉÑ.zÉÉ 3/31)
Rasavaha nadi of mother is connected with nabhi nadi (umbilical cord) of garbha, and through
this channel the the virya (potency) of mothers ahara rasa reaches the garbha. The transudation of
this rasa virya is responsible for the garbha vrddhi. From the time of deposition of sukra in to
yoni (female genital tract) till the clear differentiation and development of all the major and
minor body parts the garbha drives its nourishment and survive by the way of upasneha from
rasavaha dhamani which are spread all over the body.
urÉmÉaÉiÉ ÌmÉmÉÉxÉÉoÉÑpÉÑͤÉiÉxiÉÑ ZÉsÉÑ aÉpÉïÈ mÉUiÉl§ÉuÉ×̨ÉqÉÉïiÉUÇ AÉÍ´ÉirÉ uÉiÉïrÉÌiÉ EmÉxlÉåWû EmÉxuÉåSÉprÉÉÇ aÉpÉÉïzÉrÉå
xÉSxÉ°ÉuÉÉiÉç A…¡ûÉuÉrÉuÉÈ, iÉSlÉliÉUÇ ½xrÉ MüͶÉiÉç sÉÉåqÉMÔümÉæÂmÉxlÉåWûÈ MüͶɳÉÉÍpÉlÉÉŽÉrÉrÉlÉæÈ| lÉÉprÉÉÇ ½xrÉ lÉÉQûÏ
mÉëxÉ£üÉ, lÉÉŽÉ cÉÉmÉUÉ, AmÉUÉ cÉÉxrÉ qÉÉiÉÑÈ mÉëxÉ£üÉ WØûSrÉå, qÉÉiÉ× WØûSrÉÇ ½xrÉ iÉÉqÉmÉUÉÇ AÍpÉxÉÇmsÉuÉiÉå
ÍxÉUÉÍpÉÈxrÉlSqÉÉlÉÍpÉÈ, xÉ iÉxrÉ UxÉÉå oÉsÉuÉhÉïMüUÈ xÉÇmɱiÉå, xÉ cÉ xÉuÉïUxÉuÉÉlÉÉWûÉUÈ| Îx§ÉrÉÉ ½mɳÉaÉpÉÉïrÉÉÈ Ì§ÉkÉÉ UxÉÈ

27. mÉëÌiÉmɱiÉå – xuÉzÉUÏU mÉѹrÉå, xiÉlrÉÉrÉ, aÉpÉïuÉ×®rÉå cÉ| xÉ iÉålÉ AÉWûÉUåhÉÉåmɹokÉÈ mÉUiÉl§ÉuÉ×̨ÉÈ qÉÉiÉÑUqÉÉÍ´ÉirÉ
uÉiÉïrÉirÉliÉaÉïiÉÈ|| (cÉ.zÉÉ 6/23)
The garbha is free from thirst and hunger and it is dependent upon mother for all its activity and
nourishment. It drives its nourishment by the process of upasneha and upasveda until the clear
differentiation of body parts, after the clear differentiation of body parts and development of
nabhi nadi it gets its nourishment by the process of upasneha through romakupa (holes in the hair
follicle) and nabhi nadi (umbilical cord). Umbilicus (nabhi) of fetus is connected with nadi
(umbilical cord), and nadi is connected to apara (placenta), and apara is connected to matr
hrdaya. matr hrdaya floods the rasa to the apara through the syandamana sira (pulsating vessel)
which provide bala (strength) varna (complexion) and it have all the six rasa in it. The rasa of
mother serve three purposes: - 1) sva sarira pusti (nourishment of her own body), 2) sntanya
utpatti (development of breast and formation of milk), and 3) garbha vrddhi (growth and
development of garbha). Thus the garbha being dependent on mother and supported by the ahara
(food) provided by mother lives inside.
AmÉUÉ
Definition
AmÉUÉ aÉpÉïxrÉ lÉÉÍpÉlÉÉQûÏ mÉëÌiÉoÉ®É AqÉUÉ CÌiÉ sÉÉåMåü ZrÉÉiÉÉ| (cÉ¢ümÉÉÍhÉ, cÉ.zÉÉ 6/23)
The apara is that structure which is connected to the mother.
AmÉUÉ ÌlÉqÉÉïhÉ
aÉ×WûÏiÉ aÉpÉïhÉÉÇ AÉiÉïuÉuÉWûÉlÉÉÇ xÉëÉåiÉxÉÉÇ uÉiqÉÉïlrÉuÉÂkrÉliÉå aÉpÉåïhÉ, iÉxqÉÉiÉç aÉ×WûÏiÉaÉpÉïhÉÉÇ AÉiÉïuÉÇ lÉ SØwrÉiÉå, iÉiÉxiÉSkÉÈ
mÉëÌiÉWûiÉÇ FkuÉïqÉÉaÉiÉÇ AmÉUÇ cÉ EmÉcÉÏrÉqÉÉlÉÇ AmÉUåirÉÍpÉkÉÏrÉiÉå; zÉåwÉÇ cÉ FkuÉïiÉUqÉÉaÉiÉÇ mÉrÉÉåkÉUÉuÉÍpÉmÉëÌiÉmɱiÉå,
iÉxqÉɪÍpÉïhrÉÈ mÉÏlÉÉå³ÉiÉ mÉrÉÉåkÉUÉ pÉuÉÎliÉ|| (xÉÑ.zÉÉ 4/24)
In garbhini (pregnant lady), the mouth (opening) of srotas (channels) which carry artava will get
blocked by garbha, and hence artava is not seen in pregnant women. The artava which is
obstructed below moves upwards and helps in the formation and development of apara, the
remaining portion moves further upwards, reaches and nourishes breasts. Thus pregnant women
will have engorged and elevated breasts.
lÉÉÍpÉlÉÉQûÏ
lÉÉÍpÉxÉÇxÉ£üÉ lÉÉQûÏ lÉÉÍpÉlÉÉQûÏ|| (cÉ¢ümÉÉÍhÉ. cÉ.zÉÉ 6/23)
The nadi (cord) one end of which is connected to the nabhi (umbilicus) of fetus is called
nabhinadi.

28. AmÉUÉ aÉpÉïxrÉ lÉÉÍpÉlÉÉQûÏ mÉëÌiÉoÉ®É AqÉUÉ CÌiÉ sÉÉåMåü ZrÉÉiÉÉ|| (cÉ¢ümÉÉÍhÉ, cÉ.zÉÉ 6/23)
The other end of nabhi nadi (umbilical cord) is connected to apara (placenta).
Function of lÉÉÍpÉlÉÉQûÏ
qÉÉiÉÑxiÉÑ ZÉsÉÑ UxÉuÉWûÉrÉÉÇ lÉÉŽÉÇ aÉpÉïlÉÉÍpÉlÉÉQûÏ mÉëÌiÉoÉ®É|| (xÉÑ.zÉÉ 3/31)
The rasa virya (potency of ahara rasa) from the mothers rasavaha nadi reaches the garbha
through nabhi nadi.
eÉUÉrÉÑ
eÉUÉrÉÑaÉïpÉuÉå¹lÉÃmÉÈ cÉqÉïÌuÉzÉåwÉÈ|
eÉUÉrÉÑÂsoÉÉMüÉUÉå rÉålÉuÉå̹iÉÉÈ mÉëÉÍhÉlÉÉå eÉÉrÉliÉå|| (QûsWûhÉ, xÉÑ.zÉÉ 10/12)
The jarayu is a clear, colorless membrane which covers the fetus. This can be correlated to
vernix casiosa which is a layer of cheese like, greasy protective material that covers the skin of a
fetus and neonate. It is produced by sebaceous glands of skin and contains skin scales and fine
hair.
xiÉlrÉÌlÉqÉÉïhÉ
aÉ×WûÏiÉ aÉpÉïhÉÉÇ AÉiÉïuÉuÉWûÉlÉÉÇ xÉëÉåiÉxÉÉÇ uÉiqÉÉïlrÉuÉÂkrÉliÉå aÉpÉåïhÉ, iÉxqÉÉiÉç aÉ×WûÏiÉaÉpÉïhÉÉÇ AÉiÉïuÉÇ lÉ SØwrÉiÉå, iÉiÉxiÉSkÉÈ
mÉëÌiÉWûiÉÇ FkuÉïqÉÉaÉiÉÇ AmÉUÇ cÉ EmÉcÉÏrÉqÉÉlÉÇ AmÉUåirÉÍpÉkÉÏrÉiÉå; zÉåwÉÇ cÉ FkuÉïiÉUqÉÉaÉiÉÇ mÉrÉÉåkÉUÉuÉÍpÉmÉëÌiÉmɱiÉå,
iÉxqÉɪÍpÉïhrÉÈ mÉÏlÉÉå³ÉiÉ mÉrÉÉåkÉUÉ pÉuÉÎliÉ|| (xÉÑ.zÉÉ 4/24)
In garbhini (pregnant lady), the mouth (opening) of srotas (channels) which carry artava will get
blocked by garbha, and hence artava is not seen in pregnant women. The artava which is
obstructed below moves upwards and helps in the formation and development of apara, the
remaining portion moves further upwards, reaches and nourishes breasts. Thus pregnant women
will have engorged and elevated breasts.
UxÉmÉëxÉÉSÉå qÉkÉÑUÈ mÉYuÉÉWûÉUÌlÉÍqɨÉeÉ|
M×üixlÉSåWûÉiÉç xiÉlÉÉæmÉëÉmiÉÈ xiÉlrÉÍqÉirÉÍpÉkÉÏrÉiÉå|| (xÉÑ.ÌlÉ 10/18)
The sweet essence of rasa produced as a outcome of the ahara paka (digestion of food), reaches
the stana (breasts) from entire body and gets converted in to stanya (breast milk).
AÉWûÉûUUxÉrÉÉåÌlÉiuÉÉiÉç LuÉÇ xiÉlrÉqÉÌmÉ Îx§ÉrÉÉÈ|

29. iÉSåuÉÉmÉirÉxÉÇxmÉzÉÉï¬zÉïlÉÉiÉç xqÉUhÉÉSÌmÉ|
aÉëWûhÉÉŠ zÉUÏUxrÉ zÉÑ¢üuÉiÉç xÉÇmÉëuÉiÉïiÉå|| (xÉÑ.ÌlÉ 4/24)
The breast milk will get eject by touch, visualization, remembrance, embracing of the progeny.
Hence main cause of secretion is constant affection towards progeny.
xɱÉåaÉ×WûÏiÉaÉpÉï ÍsÉ…¡û
iÉ§É xɱÉåaÉë×WûÏiÉaÉpÉïÍsÉ…¡ûÉÌlÉ - ´ÉqÉÉå asÉÉÌlÉÈ ÌmÉmÉÉxÉÉ xÉÌ£üxÉSlÉÇ zÉÑ¢üzÉÉåÍhÉiÉrÉÉåUuÉoÉlkÉÈ xTÑüUhÉÇ cÉ rÉÉålÉåÈ||
(xÉÑ.zÉÉ 3/13)
The immediate signs of pregnancy are as follows: - srama (fatigue), glani (exhaustion),
pipasa (thirst), sakti sadana (weakness of thigh), sukra sonitayoh avabandha (stoppage of sukra
sonita pravrtti), and yoni sphurana (throbbing in yoni).
urÉ£ü aÉpÉïsɤÉhÉ / aÉÍpÉïÍhÉ sɤÉhÉ
iɱjÉ – AÉiÉïuÉÉSzÉïlÉÇ, AxrÉxÉÇxÉëuÉhÉÇ, AlɳÉÍpÉsÉÉwÉÈ, NûÌSïUUÉåcÉMüÉåÅqsÉMüÉqÉiÉÉ cÉ ÌuÉzÉåwÉåhÉ ´É®ÉmÉëhÉrÉlÉqÉÑŠÉuÉcÉåwÉÑ
pÉÉuÉåwÉÑ, aÉÑÂaÉɧÉiuÉÇ, cɤÉÑwÉÉåasÉÉïÌlÉÈ, xiÉlÉrÉÉå xiÉlrÉÇ, AÉåå¸rÉÉåÈ xiÉlÉqÉhQûsÉrÉÉå¶É MüÉwhrÉïqÉirÉjÉïÇ, µÉrÉjÉÑÈ mÉÉSrÉÉåÈ DwÉiÉç,
sÉÉåqÉUÉerÉѪqÉÉå, rÉÉålrÉɶÉÉOûsÉiuÉÇ CÌiÉ aÉpÉåï mÉrÉÉïaÉiÉå ÃmÉÉÍhÉ pÉuÉÎliÉ|| (cÉ.zÉÉ 4/16)
The garbhini laksana are as follows: -
Artava adarsana (stoppage of artava pravrtti / menstruation),
asya samsrava (excessive salivation),
anannabhilasa (anorexia),
cardi (vomiting),
arocaka (tastelessness),
amlakamata (liking for sour taste),
sraddha pranayana uccavacesu bhava (liking for all types of food- both wholesome and
unwholesome),
guru gatrata (heaviness of body),
caksu glani (exhaustion of eyes),
stanayoh stanya (appearance of milk in breasts),
osta, stana madalayoh karsnya (blackish discoloration in lips and in areola of breasts),
pada svayathu (slight edema in feet),
lomaraji udgamo (appearance of small hairs),

30. yoni catalatva (dilatation of yoni).
rÉÑaqÉ aÉpÉï (TWINNING)
oÉÏeÉå AliÉuÉÉïrÉÑlÉÉÍpɳÉå ²Éæ eÉÏuÉÉæ MÑüͤÉqÉÉaÉiÉÉæ|
rÉqÉÉÌuÉirÉÍpÉkÉÏrÉiÉå kÉqÉåïiÉU mÉÑUÈxÉUÉæ|| (xÉÑ.zÉÉ 2/37)
The bija inside the kuksi (uterus) gets divided in to two under the influence of vayu and receives
two jiva which results in the formation of two garbha. These are known as yamala garbha or
yugma garbha. Reason for getting yugma garbha (twin pregnancy) is adharma.
U£åülÉMülrÉÉqÉÍkÉMåülÉ mÉѧÉÇ zÉÑ¢åühÉ iÉålÉ Ì²ÌuÉkÉÏM×üiÉålÉ|
oÉÏeÉålÉMülrÉÉÇ cÉ xÉÑiÉÇ cÉ xÉÔiÉå rÉjÉÉxuÉoÉÏeÉÉlrÉiÉUÉÍkÉMåülÉ||
zÉÑ¢üÍkÉMÇü ²ækÉÉqÉÑmÉæÌiÉ oÉÏeÉÇ rÉxrÉÉÈ xÉÑiÉÉæ xÉÉ xÉÌWûiÉÉæ mÉëxÉÔiÉå|
U£üÉÍkÉMÇü uÉÉ rÉÌS pÉåSqÉåÌiÉ Ì²kÉÉ xÉÑiÉå xÉÉ xÉÌWûiÉå mÉëxÉÔiÉå||
ÍpÉlÉÌ¨É rÉÉuÉiÉç oÉWÒûkÉÉ mÉëmɳÉÈ zÉÑ¢üÉiÉïuÉÇ uÉÉrÉÑUÌiÉmÉëuÉ×®È|
iÉÉuÉlirÉmÉirÉÉÌlÉ rÉjÉÉ ÌuÉpÉÉaÉÇ MüqÉÉïiqÉMüÉlrÉxuÉuÉzÉÉiÉç mÉëxÉÔiÉå|| (cÉ.zÉÉ 2/12-14)
Dominance of artava during conception results in the production of female child and that of
sukra result in the formation of male child.
If vayu divides the bija in such a way that if one part has the dominance of sukra and other has
the dominance of artava then from the part which has dominance of sukra a male child and from
the other part female child is born.
If during division both the portions have the dominance of sukra then both the children will be
male, similarly if both the portion have the dominance of artava then then both the children will
be female.
If excessively vitiated vayu divide the bija into many parts, these results in the birth of many
children, their number depends upon number of divisions. This phenomenon is not under the
control of one’s self and it happens due to one’s action during previous life.
MüqÉÉïiqÉMüiuÉÉiÉç ÌuÉwÉqÉÉÇzÉpÉåSÉiÉç zÉÑ¢üÉxÉ×eÉÉå uÉ×ήqÉÑmÉæÌiÉ MÑü¤ÉÉæ|
LMüÉåÅÍkÉMüÉå lrÉÔlÉiÉUÉå ̲iÉÏrÉ LuÉÇ rÉqÉÉåÅmrÉÍkÉMüÉå ÌuÉzÉåwÉÈ|| (cÉ.zÉÉ 2/16)
Vayu under the influence of karma of previous birth divides the bija into unequal parts, then the
child born from bigger portion will be healthier and child born from smaller portion will be
comparatively weaker.
rÉxrÉÉ qÉkrÉå ÌlÉqlÉÇ SìÉåhÉÏpÉÔiÉqÉÑSUÇ xÉÉ rÉÑaqÉÇ mÉëxÉÔrÉiÉ CÌiÉ|| (xÉÑ.zÉÉ 3/34)

31. The twin pregnancy is characterized by presence of depression in the centre of abdomen with
raised area on the periphery which resembles a boat.
AuÉrÉuÉ EimÉÌiÉ
aÉpÉïxrÉ rÉM×üiÉç msÉÏWûÉlÉÉæ zÉÉåÍhÉiÉeÉÉæ, zÉÉåÍhÉiÉ TåülÉ mÉëpÉuÉÈ TÑünTÑüxÉÈ, zÉÉåÍhÉiÉ ÌMüट्टmÉëpÉuÉÈ EhQÒûMüÈ||
AxÉ×eÉÈ zsÉåwqÉhɶÉÉÌmÉ rÉÈ mÉëxÉÉSÈ mÉUÉåqÉiÉÈ|
iÉÇ mÉccrÉqÉÉlÉÇ ÌmɨÉålÉ uÉÉrÉѶÉÉmrÉlÉÑkÉÉuÉÌiÉ||
iÉiÉÉåÅxrÉÉl§ÉÉÍhÉ eÉÉrÉliÉå aÉÑSÇ oÉÎxiÉ¶É SåÌWûlÉÈ|
ESUå mÉcrÉqÉÉlÉÉlÉÉqÉÉkqÉÉlÉÉSìÓYqÉxÉÉUuÉiÉç||
MüTüzÉÉåÍhÉiÉqÉÉÇxÉÉlÉÉÇ xÉÉUÉ΋ÀûÉ mÉëeÉÉrÉiÉå|
rÉjÉÉjÉÉïqÉÔwqÉhÉÉ rÉÑ£üÉå uÉÉrÉÑÈ xÉëÉåiÉÉÇÍxÉ SÉUrÉåiÉç||
AlÉÑmÉëÌuÉzrÉ ÌmÉÍzÉiÉÇ mÉåzÉÏÈ ÌuÉpÉerÉiÉå iÉjÉÉ|
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Following are the mode of formation of different organs: -
 yakrt, pliha – formed from sonita
 phuphusa – formed from sonita phena
 unduka – formed from sonita kitta
 antra, guda, basti – prasada of asrk together with slesma, undergo paka by pitta and this
get traversed by vayu which results in the formation of antra, guda and basti
 jihva – jihva is formed from the sara of kapha, sonita, and mamsa, which under go paka
in udara under the influence of vayu, just like essence of gold gets formed by blowing air.
 srotas – combining with usma, vayu creats srotas.
 pesi – vayu entering into mamsa divides it into pesi.
 sira, snayu – sira and snayu are formed from sneha bhaga of meda. Sira arise from mrdu
paka and snayu from khara paha.
 asaya – vayu residing at a certain place for sometime, creats asaya.
 vrkka – formed from prasada bhaga of rakta, meda
 vrsana – formed from prasada bhaga of mamsa, asrk, kapha, meda
 hrdaya – formed from prasada bhaga of sonita, kapha
 kaliya – formed from rakta and vata
 tvak – formed from paka of asrk.

32.  kala – formed from paka of dhatvasayantara kleda
 indriya – formed from the prasada bhaga produced from the paka of pancamahabuta,
kapha, and raktavaha srotas.
 krsna mandala – formed from prasada bhaga of slesma
 krsna mandala – formed from asrk.
 drsti mandala – formed from slesma and rakta