सृष्टि /गर्भ उत्पष्टि कारण

स्वर्ावमीश्वरं कालं यदृच्ां ष्टियष्ट ं था |

पररणामं च मन्यन्ते प्रकृष्ट ं पृथुदष्टशभिः ||१५|| सु शा 1/15
.

The causes of universe have been recognized by personalities of intellegence by broad

minded persons. They are स्वर्ाव (inherent disposition ), ईश्वरं (god), काल ( time ), यदृच्ा (
chance ), ष्टियष्ट ( fate) and पररणाम ( results).
In this couplet a normal approach for the study of causative factors of universe, has
been made. Six factors which have been enumerated in this couplet are responsible not only
for the inception of the universe or so called प्रकृष्ट same factors/ karana responsible for the
गर्भ उत्पष्टि . Fundamentally these very factors can be held responsible for the development of
the human body. Even moderners agree that the act of fertilization is always an event which
occurs by chance. Therefore talking about God, time, chance, and fate etc., carry only one
sense. The process of organogenesis or various body derivatives either by स्वर्ाव six factors,
three germinal layers is not a definitive rule, but this too happens by chance and fate.
Therefore what Sušruta has said, is much nearer to the statements made by latest and
advanced anatomists.
 Role of पञ्चमहाभूता in the गभभ and शरीर

गभभस्तु खल्वन्तररक्षवाय्वग्नितोयभूग्नमग्नवकारश्चेतनाग्निष्ठानभूतः|
एवमनया युक्त्या पञ्चमहाभूतग्नवकारसमुदायात्मको गभभश्चेतनाग्निष्ठानभूतः; स
ह्यस्य षष्ठो िातुरुक्तः||६||

च शा 4/6
सौम्यं शुक्रमातभवमािेयग्नमतरे षामप्यत्र [ भूतानां साग्निध्यमस्त्यणुना ग्नवशेषेण, प
रस्परोपकारात् (परस्परानुग्रहात्,) परस्परानुप्रवेशाच्च ||३|| सु शा 3/3
The embryo is formed by the five mahabhtas, viz. akaśa,
vayu, agni, jala and pruthvi and it serves as the receptacle of
consciousness. Applying this principle, it represents the
combination of five mahabhätas and is also a receptacle of
consciousness. In fact, the Soul (i. e. Conscious element)
constitutes the sixth dhatu ( element ) responsible for the formation of
embryo.
शु क्र is described as सौम्य & आ भ व as आग्नेय due to obligation,
affinity towards each other, and inclusion of one into other, other र्ू ास
are in close proximity becomes part of union in अणु प्रमाण.
महाभूत गभभ सुश्रुत शरीर चरक
वाय्वात्मकं स्पशभः स्पशभिं रौक्ष्यं प्रे रणं धा ुव्यूहिं चेिाश्च शारीयभ ः,
वायव्यास्तु स्पशभः स्पशेन्द्रियं सवभ चेिासमू हः सवभ शरीरस्पन्दिं लघु ा
Touch, the sense of touch, roughness, impulsion,
चThe properties of väyu are the sense of touch and skin
वायु महार्ू वायु ष्टवभर्जष्ट formation and transportation of the dhatus, and actions
alongwith motility,
of the body are derived from vayu.
pulsation, and lightness
ैजसास्तु
रूपं रूपे न्द्रियं वणभ ः सन्तापो भ्राष्टजष्णु ा पन्द्रिरमर्भस्तैक्ष्ण्यं शौयं च; F अग्न्यात्मकं रूपं दशभिं प्रकाशः पन्द्रिरौष्ण्यं च,
ेज महार्ू एिं पचष्ट orm alongwith sense of vision, colour or complexion, heat Sight, the sense of vision, brightness, digestion and
or temperature glow, digestion, intolerancc, sharpness and heat production are derived from agni.
valour are the properties of teja.)
आप्यास्तु - रसो रसिेन्द्रियं सवभ द्रवसमू हो गुरु ा शैत्यं स्नेहो रे श्च; ..
The propcrties derived from jala ( water ) are sense of taste अबात्मकं रसो रसिं शैत्यं मादभ वं स्नेहः क्ले दश्च, Taste, the sense
आप महार्ू क्ले दयन्द्रन्त along with taste organ ( tongue ), fluids, heaviness, oilness, of gustation, coldness softness, unctuousness and
semen. stickiness are derived from jala.

पृ ष्टथव्यात्मकं गन्धो घ्राणं गौरवं स्थै यं मू ष्ट भश्चेष्ट ||१२||

पाष्टथभवास्तु -
Smell, the sense of smell, heaviness, steadiness and
पृ थ्वी महार्ू सं हन्द्रन्त गन्धो गन्धे न्द्रियं सवभ मू भसमू हो गुरु ा चेष्ट ||१९||Prathvi ( earth )
hardness and are derived from prathvi.
develops smell or olfactory organs, solidity and heaviness.

आन्तररक्ाः-शब्दः शब्दे न्द्रियं सवभ न्द्रच्द्रसमू हो ष्टवष्टवि ा च;

सु शा 1/19The properties of space (ākāśa ) are the sound त्रास्याकाशात्मकं शब्दः श्रोत्रं लाघवं सौक्ष्ण्म्यं ष्टववे कश्च,
आकाश
ष्टववधभ यष्ट waves and sense of hearing, cavities of the body and all Ref च. शा 4/12 Sound, the sense or audition, lightness,
महार्ू
divisions or distinctness from each other subtility and distinction are derived from akasa
ष्टत्रदोर् in the Formation of Garbha
• शुक्रािभवस्थैजेन्मादौ ष्टवर्ेणेव ष्टवर् ष्टक्रमेः ॥ ९ ॥
ेश्च ष्ट स्रः प्रकृ यो हीिमध्योिमाः पृथक् ।
समधा ुः समस्तासु श्रेिा ष्टिन्दया ष्टिदोर्जाः ॥ अ हृ सू 1/9-10
• At the time of fertilization of शुक्र and शोष्टण the दोर् which is predominant in
the embryo will confer its character to the foetus. The ष्टक्रमी born in ष्टवर् doesn’t
gets killed by the same.

In the same way प्रकृष्ट Also not capable to harm the individual more.
From वा दोर् predominance ष्टहि प्रकृष्ट
from ष्टपि दोर् Predominance मध्यम प्रकृष्ट ,
कफ दोर् predominance gives rise to उिम प्रकृष्ट
Due to ष्टत्रदोर् साम्य समा प्रकृष्ट Forms, It is श्रेि, ष्टि दोर्ाज प्रकृष्ट is formed
combination of two दोर् are ष्टिन्द्य.
.
सप्त प्रकृ यो र्वन्द्रन्त- दोर्ैः पृथक्, ष्टिशः, समस्तैश्च ||६२||
शुक्रशोष्टण संयोगे यो र्वेद्दोर् उत्कटः |
प्रकृष्ट जाभय े ेि स्या.......||६३|| सु शा 4/63

प्रकृष्ट ( temperament or constitution ) of a person are of seven types.Three

are according to each doşa, three based on combination of two doşas ad one due
to combination of three doşas together. The प्रकृष्ट (temperament of man is
determined by the predominance of the doşa at the time of union of sukra ( sperm)
and sonita (ovum).
The seven types are (1) वा प्रकृष्ट (2))ष्टपि प्रकृष्ट (3) कफा
प्रकृष्ट (4) वा ष्टपिज प्रकृष्ट (5) वा कफज प्रकृष्ट (6) ष्टपिकफज प्रकृष्ट (7)
वा ष्टपिकफ प्रकृष्ट or, ष्टत्रदोर्ज प्रकृष्ट . The ष्टत्रदोर्ज प्रकृष्ट is also called
समा प्रकृष्ट . ष्टत्रदोर्ज प्रकृष्ट person is labelled as healthy person and the rest belonging
to एकदोर् or ष्टि दोर्ाज are labelled as unhealthy.
 गभभ वृग्निकर भावा
• गभभस्य खलु रसग्ननग्नमत्ता मारुताध्मानग्ननग्नमत्ता च पररवृद्धिभभ वग्नत ||५७|| सु शा 4/57
•
स्यान्तरे ण िार्ेस्तु ज्योष्ट ःस्थािं ध्रुवं स्मृ म् |
दाधमष्ट वा स्तु दे हस्तेिास्य वधभ े ||५८||

• The garbha or foetus develops रसग्ननग्नमत्ता (due to rasa) and मारुताध्मानग्ननग्नमत्ता

(flow of vāta).
• . It is sure that there exists agni ( fire ) in the nābhi ( umbilical region) of the
garbha and it is fanned by väyu. In this way the growth of the body takes place.
Here two factors have been mainly held responsible for the development of the
foetus. (1; Mother's ähärarasa (2) Vāyu with agni the word jyotisthäna is used for
the place of agni." According to Aştānga Hydaya the agni lies between nābhi and
hrudaya! The garbha get nutrition through nābhi nādi (umbilical cord ) For this it
seems Suśruta has used the word. (1) Rasanimitta and (2) Marutadhmanimitta.
गभभ वृग्निकर भावा
मात्रादीनां खलु गभभकराणां भावानां संपदस्तथा वृत्तस्य सौष्ठवान्मा-

तृतश्चैबोपस्नेहोपस्वेदाभ्ां कालपररणामा स्वभावसंग्नसिे श्च कुक्षौ वृद्धि प्राप्नोोग्नत ॥ २७ ॥

4 cha. Shaa 4/27

The following factors help in the growth of the foetus in the pelvis of the mother:
1. गभभकराणां भावानां संपदस्तथा excellence of the factors responsible for the production of the foetus, viz.
mother (ovum ), father sperm, satmya (wholesomeness), rasa (digestive product of the
mother's food ) and satva( mind );
2. वृत्तस्य सौष्ठवान्मातृतश्चै adoption of proper regimen by the mother during pregnancy;

3. उपस्नेहोपस्वेदाभ्ां availability of nourishment and heat through upasneha (transudation) and upasveda
(conduction) respectively;
4. काल proper time; and
5. पररणामा instinctitive or natural tendencies. I 27]
because of all these factors garbha develops in the kukshi.