Name :- Shreyans doshi

Roll no:-13
Class :- T.Y.B.A.M.S
Subject :- Factors responsible for normal delivery
(shukra,asruga,aatma,aashaya,kaala)
Guided by :- Dr Divya ramugade

Factors responsible for normal delivery are described in charak Samhita

sharirasthana adhyaya 2 in atulyagotriya adhyaya .
XauËasaRgaa%maaXayakalasampd\ yasyaÜpcaarXca ihtOstqaa|ÙO: |
gaBa-Xca kalao ca sauKI sauKM ca saHjaayato sampirpUNa-doh: || (Charak
Samhita sharirasthana 2/5)
By (the excellence of) healthy shukra, asruga, atma, aashaya, kala and by
management with wholesome diet, the normal fetus gets delivered in fully
developed state in time and with ease.
CHAKRAPANI TIKA :-
pHcaanaaM p`Xnaanaamau<arM¹ XauËo%yaaid |sampcCbd: XauËaidiBa: p`
%yaokmaiBasambaQyato | XauËasaRgaaXayaanaamaduYT%vaM sampd\ ¸ Aa
%manastu XauËXaÜiNatsaMyaÜgaaiQaYTatu: XauBajaIvakma-yau>%vaM
sampt\¸ kalasya %vanaittIxNa%vaaid sampt\ ]pcaarÜ gaiBa-Nyaupcaar:|kala [it
navamao dXamao vaa maasao | yadu>M¹ “kala: punana-vamaM
maasamaupadayaadXamaat\” ³Xaaº Aº4) [it | sauKIit vyaaiQanaa konaicaÙ
ga`st:| sauKimait A@laoXaona| AkalayaÜgaaidit ?tukalaaitËmaoNa puÉYaoNa
saMyaÜgaat\¸ ?tukalaXca YaÜDXara~M yaavat\ yadu>M harIto¹ “YaÜDXa
idvasaa ?tukala:” [it| sauEauto tu WadXara~maRtukala ]>:|

The word sampat is placed at the end of the pada and it is to be related with
shukra,asruga,aatma,aashaya and kala .
The adusta (not vitiated by any nija or agantu karana) shukra,asruga and
aashaya refers to shukra sampat ,asruga sampat ,aashaya sampat.
 The aatman which is the adhisthata of shukra and shonita samyoga become
sampat when it is associated with good life and good karma of purvajanma.
The kaala becomes sampat when it is having it’s samyak yoga and not the
atiyoga,ayoga and mithyayoga .
If all the paricharya for garbhini is properly followed she gives birth to the child
which is having all the body parts properly developed i.e term baby
The delivery of this baby take place sponatenously without taking much efforts
both by mother and fetus.
The garbha does not becomes vyadhi grasta i.e it may not suffers from
anycomplications and gets birth with sukha and aklesha (without much efforts).
But if there is aakalyoga i.e if the couple have coitus after the ritukala (16 days
according to harita and 12 days according to sushruta from the day on
whichmenses is seen ) the garbha may have many vikruti and it can lead to
complications like mudhagarbha, mritagarbha etc
So acharya charak has described factor responsible for normal delivery in great
detail.
1) SHUKRA SAMPAD LAKSHANA :-
sfiTkaBaM d`vaM isnagQaM maQaurM maQaugainQa ca |
XauËimacCint ¸ koica<au tOlaxaÝd`inaBaM tqaa || ( sushruta samhita
sharirasthan 2/6)
Shukra which is like Sphatika (white colored rock crystal), Drava (liquid),
Snigdha(unctuous), Madhura (sweet) and Madhugandhi(having smell of honey)
is desirable for producing offspring but some others say that it should be like
Tail (oil) or Kshaudra (honey).
The quality of Shukra is also quoted that the Shukra which is Bahal(viscous),
Madhura, Snigdha, Avistra (devoid of unpleasant smell), Guru (heavy),
Pichchhila (slimy), Shukla (white) and Bahu (profuse amount) is undoubtedly
effective for fertilization of ovum.
Other than these qualities the Shukra which is vitiated by Vata, Pitta, Shleshma,
Kunapagandhi(having cadaveric smell), Granthi (having coagulated mass), Puti
(foul smell), Puya (pus), Kshina (less quantity), vitiated by Mutra (urine) and
Purisha (faeces) will not be capable of producing an Offspring .
2)AARTAV SAMPAD LAKSHANA ;-
XaXaasaR@p`itmaM ya<au yaWa laaxaarsaÜpmama\ |
tdat-vaM p`XaMsaint yaWasaÜ na ivarHjayaot\ || (sushruta Samhita
sharirasthana 2/7)
Artava (menstrual blood) which resembles the blood of a Shasha (rabit) or
Laksha rasa (liquid essence of lac) and that which does not stain the cloth is
greatly praised.
Same the pure (normal)Artava should be similar to color of Gunja seed, red
lotus flower, lac juice and Indragopaka (red insect). Artava is vitiated by three
Doshas and Shonita(blood) each separately, by their combination in two or all
together, becomes incapable of producing offspring.
Features like Varna (color) and Vedana(pain) of such vitiated Artava should be
recognized according to Dosha.
Among these, those vitiated with Kunapa, Granthi, Puti, Puya, Kshina and that
resembling Mutra and Purisha in smell are impossible to purify whereas other
kinds are purifiable.
3)AATMA SAMPAD LAKSHANA :-
Ayurveda belives the punarjamna siddhanta and hence it also believes in role of
aatma in the process of the birth.
Infact Ayurveda belives aatma as one of the garbha uttapatikar bhava.
It is further describes what is delevoped by aatmaj bhava as follows;-
tVqaa¹tasau tasau yaÜinaYaU%pi<arayaura%ma&anaM mana [ind`yaaiNa
p`aNaapanaÝ p`orNaM QaarNamaaÌitsvarvaNa-ivaXaoYaa: sauKdu:Ko
[cCaWoYaÝ caotnaa QaRitbau-iw: smaRitrh=\kar: p`ya%naXcaoit Aa
%majaaina|| (charak sharirasthana 3/16)
These are: taking birth in a specific womb, ayu (life span), atma, jnana (self
realization), manas (mind), indriyani (sensory faculty), pranapana (inspiration-
expiration), prerana (motivation) and dharana (sustenance), characteristic
physique, voice and complexion of the individual, happiness and sorrow, like
and dislike, chetana (consciousness), dhriti (courage), buddhi (intellect), smriti
(memory), ahankara (ego) and prayatna (efforts). All these aspects of the
individual are derived from the soul.
This aatamayaj bhava are delevoped properly when aatma is sampat and its
sampatata ( excellence) depends on the karma of purvajanma and hence our
dharmashastra have advised many sat karma when can leads to excellence of
aatama.
Some of them are mentioned by aacharya charaka in charak sutrasthana 11
chapter in context of paraloka aishna :-
tVqaa¹gauÉXauEaUYaayaamaQyayanao va`tcayaa-yaaM dariËyaayaamap
%yaÜ%padnao BaR%yaBarNao|itiqapUjaayaaM danao|naiBaQyaayaaM
tpsyanasaUyaayaaM dohvaa=\maanasao kma-Nyai@laYTo
dohoind`yamanaÜqa-bauw\yaa%maprIxaayaaM mana:samaaQaaivait yaaina
caanyaanyaPyaovaMivaQaaina kmaa-iNa satamaivagaih-taina svagyaa-iNa
vaRi<apuiYTkraiNa ivaVa<aanyaarBaot ktu-MÂ tqaa kuva-iÙh caOva yaXaÜ
laBato p`o%ya ca svaga-ma\ | (charak Samhita sutrasthana 11 /39)
One should, therefore, have faith in religious scriptures; one should attend to the
services of the teacher, studies, performance of religious acts, marriage,
production of children, maintenance of servants, respect to guests, donations,
abstinence from selfish motives, penance, avoidance of backbiting, good
physical, verbal and mental acts, introspection with regard to body, sense
faculties, mind objects (of senses), intellect and self, and meditation, and other
similar acts recommended by virtuous persons which are conducive for doing
good in the life, and after death are known as the accepted means of livelihood.
A person, attending to these acts, earns fame in this world and attains heaven
after death.So these are the ways described in texts to make aatma sampat .

4)GARBHASHAYA SAMPAD LAKSHANA:-

Xa=\KnaaiBa AaÌit: yaÜinas~\yaavatI- saa p`kIit-ta |
tsyaastRtIyao %vaavato- gaBa-Xayyaa p`itiYzta || (sauºXaa 5À 43 )
ip<a p@vaaXayayaÜ: maQyao gaBa-Xayyaa ya~ gaBa-: itYzitsau | (sauºXaaº6
À39 )
yaqaa rÜiht ma%syasya mauKM Bavait $pt: |
t%saMsqaanaaM tqaa$paM gaBa-XayyaaM ivadubau-Qaa: || (sauºXaaº5À44 )

The term aashaya indicates the Garbhashaya (uterus). It is also called

Garbhashayya and Kukshi.
It is eighth Ashayawhich is present especially in females. The word
Garbhashaya is derived by the combination of two words i.e. Garbha and
Ashaya.
Ashaya means the place or special site for specific Dravya (material) of the
body.
Thus the Garbhashaya means the special place where Garbha lies and develops.
Yoni resembles the Aavarta (spirals) of the Shankha(conch shell) and having
three Aavarta.
The Garbhashaya lies in the third Aavarta of Yoni.
Experts say that Garbhashaya is similar in shape and size of the Mukha (mouth)
of Rohita matsya (a kind of fish) which is narrow at the outer part and broad in
the inner part. Conception of Garbhadepends upon the healthy or disease free
Garbhashaya.
The power of implantation is lost, if any impairment occurs in the Garbhashaya.
Similarly, twenty types of Yoni vyapada (diseases of vagina) also interferes the
conception.
5)KALA SAMPAD LAKSHANA :-
?tustu WadXara~M Bavait dRYTat-va: |
AdRYTat-vaa|PyastI%yaoko BaaYanto || ( SUSHRUTA SHARIRASTHANA
3/4- 5)
The ritukala i.e fertile period of the women is of 12 days from the onset of the
day of menstruation. Out of which the first 3 days are of menstrual phase and
hence coitus should be avoided on these 3 days and from 4th day to 12th day
couple should have intercourse for good progeny.
If coitus is done on the first 3 days and after 12 days it will lead to some faults
or defect in the foetus.
inayatMM idvasao|tIto sa=\kuca%yambaujaM yaqaa |
?tÝ vyatIto naayaa-stu yaÜina: saMiva`yato tqaa || (sushruta Samhita
sharirasthana 3/6)
Acharya sushruta describes as after some days passes the flower of lotus gets
sankocha similarly after passing of ritukala the yoni gets sankocha and hence it
cannot receive the virya in to the yoni.
GARBHINI PARICHARYA :-
During first trimester of pregnancy the diet should achieve proper nourishment
and stability of the foetus and prevent bleeding per vagina in mother.
In the first trimester extreme care is taken to prevent bleeding per vagina. In the
second trimester diet and regimen should not only support nourishment of
mother and child but also facilitate proper urination and control vayu if
aggravated.
From the fourth to seventh month, the emphasis shifts to growth and
development of the foetus.
The main thrust of treatment in eighth and ninth month is to prepare the women
for the forth coming delivery.
During these months anuvasana and asthapana basti is given to the pregnant
women.
These help in vatanulomanam, thereby help normal delivery without
complication.
The food and regimen prescribed for pregnant women from first to ninth month
provide all the essential condition for child birth.
They soften the uterus, pelvis, waist and sides of the chest and back, ensure
normal flow of urine and feaces and create proper downward movement of vayu
that is essential for normal delivery.
According to Ayurvedic texts sexual intercourse,strenous physical exertion,
anger, anxiety, depression are contraindicated during pregnanacy.
MONTH 1:
Aharam: Women desirous of conception should take milk in desired quantity.
Healthy and nourishing diet should be taken.
Ouşadham: 1. Madhuyaşti can be taken with madhu and navanītam, followed
by intake of kşiram mixed with šita
2. Ghrtam medicated with Šāla Parņi.
Apathyam:
1. Abhyangam,
2. Udvartanam.
Madhuram, šītam, dravam and sātmya āhāram is ideal for pregnant women
during her first month of pregnancy. This protects her from premature bleeding.
MONTH 2:
Ahāram: Madhuram, šītam, dravam
Ouşadham: Kşiram medicated with madhura varga dravyās (Vidaryadi) kşira
kaşäyam for pregnant women can be prepared in the following manner:
milk - 200 ml, water 200 ml, drugs 25 gms. boil the content till the water
evaporates. strain and drink the decoction.
madhura varga dravyās provide nourishment, help in garbha sthāpanam ,
bestows strength to mother and child.
MONTH 3:
Ahāram:
1. Kruşaram made of rice and dal.
2. Šali with dugdam 3. Dugdam with madhu and ghrtam.
The common symptom that many women experience in the early part of
pregnancy is nausea and vomiting. It usually troubles them the third month,
some however get these symtoms from first of pregnancy. Honey is
recommended during this phase of pregnancy since it is of madhuram kiñcit
kaşäya rasam, rūkşam, uşņam, yogavāhi. Helps to stop vomiting and nausea. It
also helps to heal oesophageal varices caused due to hyper emesis gravidum But
excessive use of honey should be avoided, since it is of uşna viryam.
MONTH 4:
Ahāram:
1. Kşiram, navanītam, šāli.
2. Jāngala māmsam - eg - aja māmsam
3. Butter and milk gain importance in the diet during fourth month. Butter
extracted from milk is called ksheera navanītam. It is madhuram and
šitam. It is a very beneficial food supplement for pregnant women since it
creates softness in body parts, improves strength. digestion and
complexion.
4. Meat soup is also recommended during this month since it acts as a good
protein supplement and aids development of muscular tissues of the
foetus. But continuous use of meat soup in large quantities should be
 avoided since it is hard to digest. Among jängala māmsa, goat's meat is
easy to digest and does not elevate any doşās.
5. Fourth month gains importance in the period of pregnancy since it is also
the dauhrda avastha in which the women express strange desires. The
rationale explanation for such strange behavior of women is found in
Ayurvedic texts.
6. During fourth month of pregnancy the foetus develops its own heart. So
the mother at this stage possesses two hearts and so she is called
'dauhrdini'. At this stage consciousness arises within the foetus and the
foetus in the womb expresses its own likes and dislikes through its
mother. So the wishes of the mother at this stage should be fulfilled. Non
fulfillment of these strong desires may cause vata prakopam in mother,
which in turn may afflict the foetus and produce physical deformities.
7. If a pregnant woman desires of things that are harmful to her then such
things should be processed and made harmless or should be given to her
in combination with wholesome food.
MONTH 5:
Ahāram: Pāyasam (Rice Cooked With Milk, Sugar And Ghee), Rice Gruel
Ghee is an ideal food that should be taken by the pregnant women daily. It
alleviates diseases that are caused by aggravation of vāta and pitta. It helps
proper growth and development of foetus
MONTH 6:
Ahāram : Yavāgu processed with gokşüram.
Ouşadham : Ghrtam medicated with Madhura Varga Dravyās or Gokşūram.
By the end of second trimester most women suffer from pedal oedema.
Gokşüram here acts as an excellent diuretic which prevents water retention in
the woman's body and also its complications.
MONTH 7: Ahāram: Same as in sixth month.
Ouşadham: Ghrtam medicated with Vidārigandhādi gaņa dravya. This helps in
the proper growth of the foetus.
The use of liquid diet is emphasized especially in 6th and 7" month. These
reduce the retention of fluid in the body and promote free flow of urine.
MONTH 8:
Ahāram: Yavāgu mixed with milk and ghrtam.
Pañcakarma: Anuvāsana basti with Dhanvantaram tailam- 50 -100 ml
[afternoon after food)
Asthāpana basti with suşka mooli, badari and sour substances mixed with
pasted satapuşpa, ghrtam, oil and saindhavam [morning 10 am]
The two enemas regulate apāna vāta and thereby ensure normal delivery .
MONTH 9: Ahäram: Yavāgu mixed with ghrtam.
Māmsa rasam with sāli and ghrtam.
Pañcakarma:
Anuvāsana basti with Dhānvantaram tailam- 50 - 100 ml.
Anuvāsana basti should be given only after sneha prayogam in ninth month.

Yoni picu : with Dhānvantaram tailam. This lubricates the uterine passage and
helps normal delivery.
Cotton soaked in oil is placed in the vaginal tract during the ninth month. It
helps to make the birth canal; oily, soft and flexible. The medicated enemas
cause vātānulomanam , evacuate feaces, urine and thus prepares women for a
comfortable delivery without any complications.
Women's diet during pregnancy gains importance because it serves three main
purposes
1. Nourishment of the women's body
2. Nourishment and proper development of the foetus.
3. Helps lactation.
Medicated water for pregnant women's bath:
Cold decoction of leaves of drugs that are capable of alleviating vāta can be
used for garbhiņi snānam. Sarvagandodakam or water medicated with bilva,
kārpāsa, pātali (rose petals), picumanda, agnimanta, jatāmāmsi, and pounded
leaves of erandam can be used.
Mani dhāranam by pregnanat women:
Amulet (tāyatthu) made of trivrt should be worn in waist.
GARBHOPGHATKARA BHAVAS :-
saa yaVidcCo<a<adsyaO dVadnya~ gaBaÜ-pGaatkroByaÜ BaavaoBya: ||
gaBaÜ-pGaatkrais%vamao Baavaa Bavaint:Â tVqaa¹ sava-
maitgau$YNatIxNaM daÉNaaXca caoYTa:Â [maaMXcaanyaanaupidXaint
vaRwa:¹ dovatarxaÜ|naucarpirrxaNaaqa-M na r>aina vaasaaMisa ibaBaRyaaÙ
madkraiNa maVanyaByavahroÙ yaanamaiQarÜhoÙ maaMsamaXnaIyaat\
savao-ind`yap`itkUlaaMXca Baavaana\ dUrt: pirvaja-yaot\¸ yaccaanyadip
ikiHcat\ is~yaÜ ivaVu: || ( Charak Samhita sharira sthana 4/17-18)
As the wishes of the fetus are expressed through the mother, all wishes of
mother should be fulfilled. What-so-ever she desires during this period should
be provided except the substances likely to injure the fetus.
The following factors are harmful for the fetus for example-excessive use of
heavy, hot and pungent substances, exertion activities, and others as instructed
by elder persons. For the protection from the effect of gods, devils and their
followers like she should not wear red apparel, she should not take intoxicating
substances and wine, ride over rough riding vehicle, take meat and she should
be far away from substances which are unwholesome to the senses and all other
unwholesome substances should be avoided as advised by experienced ladies.

GARBHA STHAPAKA DRAVYAS (Substances beneficial for maintenance of

pregnancy) :-
Garbhasthapaka dravyas counter act the effect of the garbhopaghatakara bhavas
and help in the proper maintenance of the garbha.
They can also be used in the treatment and prevention of abortion.
These are to be used as a routine as they are beneficial for the maintenance of
proper health, growth and development of the mother and foetus.
Some of the garbhasthapakaaushadhis are Aindri (Bacopa monnieri), braahmi
(Centella asiatica), Satavirya (Asparagus racemosus), Sahashravirya (Cynodon
dactylon), Amogha(Stereospermum suaveolens), Avyatha (Tinospora
cordifolia), Shiva (Terminalia chebula), Arista(Picrorhiza kurroa), Vatyapushpi
(Sida cordifolia), Vishwasenkanta (Callicarpa macrophylla) etc.
These should be taken orally as preparations in milk and ghee.
A bath with cold decoction of these drugs should be given during pushya
nakshatra.
These should be kept in close contact with the mother and can be used as
amulets around the right arm and on the head.
Drugs of the jeevaneeya gana can also be used in a similar way.
Kasyapa has advocated that amulet of trivrit (Operculina Tharpethum) should
be also tied in the waist of pregnant woman.
SUMMARY :-
Mordern researches has clearly proved that babies are able to respond to sensory
stimuli.
All the five senses while there in the womb so what environment they are
exposed to at the time of the intrauterine life profoundly influences the
personality of the child.
So in Ayurveda we look at life in a very interesting way, the branch that deals
with shariram ; shariram means embodiment.
Life embodies itself , consciousness embodies itself and that journey of
consciousness through this embodied life is called shariram.
The classification of shariram in Ayurveda is very interesting it begins with
srustishariram it’s the manifestation of the macrocosm and from the macrocosm
how the microcosm evolves again and again how the universe gives birth to the
microcosm endlessly, limitlessly as if fulfilling inner rearing of the macrocosm
to express itself again to mirror itself in microcosm i.e garbhashariram and then
we have doshashariram, marmashariram, sankhya shariram, prakruti shariram ,
vikruti shariram the whole journey of embodied life is encaptured in this
discipline called shariram.
So for us conception is seeding consciousness in the womb of matter. Already
there is the male and female reproductive elements which are the seeds of the
life but in Ayurveda we say that it is the consciousness which is really the seed
in the womb of matter it is the consciousness which is aspiring to grow and
become big so it is not enough that the body grows. We think that life gets
fullfiled when our body grows that is not actually the growth of life ; the growth
of life is the body will grow automatically whatever you do whether you can
consciously grow and also your consciousness along with the growth of the
body that is what really matter this is how we look at conception, birth and
evolution. So whole focus is on consciousness so creation is the process in
which expansing consciousness shrink into the the dense matter and impregants
it again with the seed of consciousness itself and then evolution becomes
unfolding and expansion of this seed of consciousness which moves and
transforms the very material matrix which it inhabittes in this process so this is
garbashariram this is srusti shariram in Ayurveda .
So while technology are revoltunizing the way we handle child birth Ayurveda
takes us back to ancient times in which we were engaged in another type of
engineering spiritual engineering , mental engineering of the womb not dealing
with physical problems but with deeper aspiratons of the self and humanity to
live higher and more aware life.