Mahatigarbhavakranti Sharira: Difference between revisions

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{{#seo:

|title=Mahatigarbhavakranti Sharira

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<big>'''Sharira Sthana Chapter 4. Detail description on embryonic development '''</big>

{{Infobox

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|data7 = Rajagopala S., Shukla K. (Upadhyaya)

|label8 = Editors

|data8 = Bhalerao S., Deole Y.S., Basisht G.

|data8 = Bhalerao S., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]

|label9 = Year of publication

|data9 = 2020

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}}

<big>'''Abstract'''</big>

<p style="text-align:justify;">In Charak Samhita, this chapter focuses on [[garbha]] (embryo and/or fetus) in regards to the origin, definition of its composition, consecutive development in the womb, factors for growth, destruction and hindering of the birth. Six factors responsible for the formation of embryo and sources of respective organs have been described in detail. Sequential growth and development of fetus has been explained systematically in the womb from first month to tenth month of gestation. Detailed description of garbhopaghatkarbhava (factors inhibiting growth of foetus) and significance of dauhrida (connection of two hearts and its manifestations, mother and foetus) are made clear. Causes of the birth of genetically disordered foetus like putipraja (premature), varta (Female hypogonadism, chromosomalaneuploidy) and trinaputrika (male hypogonadism, chromosomal aneuploidy) are discussed. This chapter also includes the description of classification of sharira (body) and [[manas]] (mind). Further types of mental constitutions based on predominance of [[sattva]], [[rajas]] and [[tamas]] are sub-classified into 16 types under three major categories viz. sattvika, rajasika and tamasika with their distinguishing features. At the end of chapter, auspicious and inauspicious eight factors for the foetus are mentioned. </br>

<~~div~~ style="text-align:justify;">In Charak Samhita, this chapter focuses on [[garbha]] (embryo and/or fetus) in regards to the origin, definition of its composition, consecutive development in the womb, factors for growth, destruction and hindering of the birth. Six factors responsible for the formation of embryo and sources of respective organs have been described in detail. Sequential growth and development of fetus has been explained systematically in the womb from first month to tenth month of gestation. Detailed description of garbhopaghatkarbhava (factors inhibiting growth of foetus) and significance of dauhrida (connection of two hearts and its manifestations, mother and foetus) are made clear. Causes of the birth of genetically disordered foetus like putipraja (premature), varta (Female hypogonadism, chromosomalaneuploidy) and trinaputrika (male hypogonadism, chromosomal aneuploidy) are discussed. This chapter also includes the description of classification of sharira (body) and [[manas]] (mind). Further types of mental constitutions based on predominance of [[sattva]], [[rajas]] and [[tamas]] are sub-classified into 16 types under three major categories viz. sattvika, rajasika and tamasika with their distinguishing features. At the end of chapter, auspicious and inauspicious eight factors for the foetus are mentioned. </~~div~~>

'''Keywords''': Ayurvedic embryology, embryogenesis, [[Garbha]], poshana, nourishment of fetus, [[Garbha]] bhavas, factors for fetal development, harmful factors for fetus, dauhrida, desires of pregnant woman, [[prakriti]], basic body constitution, intrauterine growth, genetic and chromosomal deformities, [[manas]] [[prakriti]], psychic traits.

</p>

== Introduction ==

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First of all the ''chetana dhatu'' (consciousness) i.e. the soul endowed with mind proceeds for taking hold of qualities. This ''chetana'' (consciousness) is known as ''hetu'' (associated cause), ''karana'' (non-constituent cause), ''nimitta'' (competent cause), ''akshara'' (the everlasting one), ''karta'' (the means), ''manta'' (the thinker), ''vedita'' (the knower), ''boddha'' (the intelligent one), ''drashta'' (the prophet), ''dhata'' (the supporter), ''brahma'' (the creator), ''vishwakarma'' (the builder of the universe/fetus), ''vishvarupa'' (taking universal form), ''[[purusha]]'' (lying in the body), ''prabhava'' (the source of origin), ''avyaya'' (the immutable) ''nitya'' (the eternal) ''guni'' (the receptacle of ''mahabhutas''), ''grahana'' (receiver), ''pradhana'' (the foremost), ''avyakta'' (the unmanifested one), ''jeeva'' (the lively one), ''jna'' (the mindful one), ''pudgala'' (the ego), ''chetnavan'' (one having consciousness), ''vibhu'' (omnipresent), ''bhutatma'' (pragmatic soul), ''indriyatma'' (essence of sense organs) and ''antaratma'' (inner soul). Thus, the soul, at the time of beholding the qualities first of all, creates ''[[akasha]]'' in the same way as after complete obliteration of entire universe, the God of creation, Brahma created ''[[akasha]]'' with the support of mind followed by creation of other four elements ''[[vayu]]'' etc. which have higher degrees of materialistic qualities sequentially. In the same way, the soul, desirous of creating same events in the body, first of all, unites with the ''[[akasha]]'' and then with other four ''bhutas'' whose attributes are more and more manifested sequentially. All these actions take place in a very short time. (''anu kala'').[8]

First of all the ''chetana dhatu'' (consciousness) i.e. the soul endowed with mind proceeds for taking hold of qualities. This ''chetana'' (consciousness) is known as ''hetu'' (associated cause), ''karana'' (non-constituent cause), ''nimitta'' (competent cause), ''akshara'' (the everlasting one), ''karta'' (the means), ''manta'' (the thinker), ''vedita'' (the knower), ''boddha'' (the intelligent one), ''drashta'' (the prophet), ''dhata'' (the supporter), ''brahma'' (the creator), ''vishwakarma'' (the builder of the universe/fetus), ''vishvarupa'' (taking universal form), ''[[purusha]]'' (lying in the body), ''prabhava'' (the source of origin), ''avyaya'' (the immutable) ''nitya'' (the eternal) ''guni'' (the receptacle of ''mahabhutas''), ''grahana'' (receiver), ''pradhana'' (the foremost), ''[[Avyakta|avyakta]]'' (the unmanifested one), ''jeeva'' (the lively one), ''jna'' (the mindful one), ''pudgala'' (the ego), ''chetnavan'' (one having consciousness), ''vibhu'' (omnipresent), ''bhutatma'' (pragmatic soul), ''indriyatma'' (essence of sense organs) and ''antaratma'' (inner soul). Thus, the soul, at the time of beholding the qualities first of all, creates ''[[akasha]]'' in the same way as after complete obliteration of entire universe, the God of creation, Brahma created ''[[akasha]]'' with the support of mind followed by creation of other four elements ''[[vayu]]'' etc. which have higher degrees of materialistic qualities sequentially. In the same way, the soul, desirous of creating same events in the body, first of all, unites with the ''[[akasha]]'' and then with other four ''bhutas'' whose attributes are more and more manifested sequentially. All these actions take place in a very short time. (''anu kala'').[8]

</div>

=== Development in first month ===

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In the fetus, the parts originated from ''[[akasha mahabhuta]]'' are- sound, auditory sensation, lightness, fineness and space; the parts from ''[[vayu mahabhuta]]'' are – tangibility, sense of touch, roughness, impulsion, structuring of body tissues and maintaining of movements of the body and ''[[dosha]]''; the parts belonging to ''[[agni mahabhuta]]'' are visible form, vision, brightness, digestion and heat; those belonging to ''[[apa mahabhuta]]'' are taste, sense of taste, coldness, softness, unctuousness and moisture; those belonging to ''[[prithvi mahabhuta]]'' are odor, sensation of smell, heaviness, steadiness and material form. [12]

</div>

=== ''Loka [[purusha]]'' theory ===

@@ Line 1: / Line 1: @@
+{{CiteButton}}
 {{#seo:
 |title=Mahatigarbhavakranti Sharira
@@ Line 8: / Line 9: @@
 |type=article
 }}
 <big>'''Sharira Sthana Chapter 4. Detail description on embryonic development '''</big>
 {{Infobox
@@ Line 26: / Line 26: @@
 |data7  = Rajagopala S., Shukla K. (Upadhyaya)
 |label8 = Editors
-|data8  = Bhalerao S., Deole Y.S., Basisht G.
+|data8  = Bhalerao S., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]
 |label9 = Year of publication
 |data9 =  2020
@@ Line 35: / Line 35: @@
 }}
 <big>'''Abstract'''</big>
+<p style="text-align:justify;">In Charak Samhita, this chapter focuses on [[garbha]] (embryo and/or fetus) in regards to the origin, definition of its composition, consecutive development in the womb, factors for growth, destruction and hindering of the birth. Six factors responsible for the formation of embryo and sources of respective organs have been described in detail. Sequential growth and development of fetus has been explained systematically in the womb from first month to tenth month of gestation. Detailed description of garbhopaghatkarbhava (factors inhibiting growth of foetus) and significance of dauhrida (connection of two hearts and its manifestations, mother and foetus) are made clear. Causes of the birth of genetically disordered foetus like putipraja (premature), varta (Female hypogonadism, chromosomalaneuploidy) and trinaputrika (male hypogonadism, chromosomal aneuploidy) are discussed. This chapter also includes the description of classification of sharira (body) and [[manas]] (mind). Further types of mental constitutions based on predominance of [[sattva]], [[rajas]] and [[tamas]] are sub-classified into 16 types under three major categories viz. sattvika, rajasika and tamasika with their distinguishing features. At the end of chapter, auspicious and inauspicious eight factors for the foetus are mentioned. </br>
-<div style="text-align:justify;">In Charak Samhita, this chapter focuses on [[garbha]] (embryo and/or fetus) in regards to the origin, definition of its composition, consecutive development in the womb, factors for growth, destruction and hindering of the birth. Six factors responsible for the formation of embryo and sources of respective organs have been described in detail. Sequential growth and development of fetus has been explained systematically in the womb from first month to tenth month of gestation. Detailed description of garbhopaghatkarbhava (factors inhibiting growth of foetus) and significance of dauhrida (connection of two hearts and its manifestations, mother and foetus) are made clear. Causes of the birth of genetically disordered foetus like putipraja (premature), varta (Female hypogonadism, chromosomalaneuploidy) and trinaputrika (male hypogonadism, chromosomal aneuploidy) are discussed. This chapter also includes the description of classification of sharira (body) and [[manas]] (mind). Further types of mental constitutions based on predominance of [[sattva]], [[rajas]] and [[tamas]] are sub-classified into 16 types under three major categories viz. sattvika, rajasika and tamasika with their distinguishing features. At the end of chapter, auspicious and inauspicious eight factors for the foetus are mentioned. </div>
 '''Keywords''': Ayurvedic embryology, embryogenesis, [[Garbha]], poshana, nourishment of fetus, [[Garbha]] bhavas, factors for fetal development, harmful factors for fetus, dauhrida, desires of pregnant woman, [[prakriti]], basic body constitution, intrauterine growth, genetic and chromosomal deformities, [[manas]] [[prakriti]], psychic traits.
+</p>
 == Introduction ==
@@ Line 205: / Line 204: @@
 </div></div>
 <div style="text-align:justify;">
-First of all the ''chetana dhatu'' (consciousness) i.e. the soul endowed with mind proceeds for taking hold of qualities. This ''chetana'' (consciousness) is known as ''hetu'' (associated cause), ''karana'' (non-constituent cause), ''nimitta'' (competent cause), ''akshara'' (the everlasting one), ''karta'' (the means), ''manta'' (the thinker), ''vedita'' (the knower), ''boddha'' (the intelligent one), ''drashta'' (the prophet), ''dhata'' (the supporter), ''brahma'' (the creator), ''vishwakarma'' (the builder of the universe/fetus), ''vishvarupa'' (taking universal form), ''[[purusha]]'' (lying in the body), ''prabhava'' (the source of origin), ''avyaya'' (the immutable) ''nitya'' (the eternal) ''guni'' (the receptacle of ''mahabhutas''), ''grahana'' (receiver), ''pradhana'' (the foremost), ''avyakta'' (the unmanifested one), ''jeeva'' (the lively one), ''jna'' (the mindful one), ''pudgala'' (the ego), ''chetnavan'' (one having consciousness), ''vibhu'' (omnipresent), ''bhutatma'' (pragmatic soul), ''indriyatma'' (essence of sense organs) and ''antaratma'' (inner soul).  Thus, the soul, at the time of beholding the qualities first of all, creates ''[[akasha]]'' in the same way as after complete obliteration of entire universe, the God of creation, Brahma created ''[[akasha]]'' with the support of mind followed by creation of other four elements ''[[vayu]]'' etc. which have higher degrees of materialistic qualities sequentially. In the same way, the soul, desirous of creating same events in the body, first of all, unites with the ''[[akasha]]'' and then with other four ''bhutas'' whose attributes are more and more manifested sequentially. All these actions take place in a very short time. (''anu kala'').[8]
+First of all the ''chetana dhatu'' (consciousness) i.e. the soul endowed with mind proceeds for taking hold of qualities. This ''chetana'' (consciousness) is known as ''hetu'' (associated cause), ''karana'' (non-constituent cause), ''nimitta'' (competent cause), ''akshara'' (the everlasting one), ''karta'' (the means), ''manta'' (the thinker), ''vedita'' (the knower), ''boddha'' (the intelligent one), ''drashta'' (the prophet), ''dhata'' (the supporter), ''brahma'' (the creator), ''vishwakarma'' (the builder of the universe/fetus), ''vishvarupa'' (taking universal form), ''[[purusha]]'' (lying in the body), ''prabhava'' (the source of origin), ''avyaya'' (the immutable) ''nitya'' (the eternal) ''guni'' (the receptacle of ''mahabhutas''), ''grahana'' (receiver), ''pradhana'' (the foremost), ''[[Avyakta|avyakta]]'' (the unmanifested one), ''jeeva'' (the lively one), ''jna'' (the mindful one), ''pudgala'' (the ego), ''chetnavan'' (one having consciousness), ''vibhu'' (omnipresent), ''bhutatma'' (pragmatic soul), ''indriyatma'' (essence of sense organs) and ''antaratma'' (inner soul).  Thus, the soul, at the time of beholding the qualities first of all, creates ''[[akasha]]'' in the same way as after complete obliteration of entire universe, the God of creation, Brahma created ''[[akasha]]'' with the support of mind followed by creation of other four elements ''[[vayu]]'' etc. which have higher degrees of materialistic qualities sequentially. In the same way, the soul, desirous of creating same events in the body, first of all, unites with the ''[[akasha]]'' and then with other four ''bhutas'' whose attributes are more and more manifested sequentially. All these actions take place in a very short time. (''anu kala'').[8]
 </div>
 === Development in first month ===
 <div class="mw-collapsible mw-collapsed">
@@ Line 286: / Line 286: @@
 In the fetus, the parts originated from ''[[akasha mahabhuta]]'' are- sound, auditory sensation, lightness, fineness and space; the parts from ''[[vayu mahabhuta]]'' are – tangibility, sense of touch, roughness, impulsion, structuring of body tissues and maintaining of  movements of the body and ''[[dosha]]''; the parts belonging to ''[[agni mahabhuta]]'' are visible form, vision, brightness, digestion and heat; those belonging to ''[[apa mahabhuta]]'' are taste, sense of taste, coldness, softness, unctuousness and moisture; those belonging to ''[[prithvi mahabhuta]]'' are odor, sensation of smell, heaviness, steadiness and material form. [12]
 </div>
 === ''Loka [[purusha]]'' theory ===
 <div class="mw-collapsible mw-collapsed">