Decriptive Study of Garba Samagri

Descriptive study of garbha samagri
DESCRIPTIVE STUDY OF GARBHA SAMAGRI
Acharya Susruta equates the formation of garbha on the basis of ankura utpatti
as seen in plant formation. In those olden days the teaching method was Guru-Sishya
parampara and classes are going in natural places. They are giving examples of their
surrounding things for easy remembrance and better understanding, like this he
explains the garbhotpatti in the form of ankura utpatti. As we know that the formation
and development of plant depend on some factors, the same is seen in case of
formation of garbha. Rutu (Proper season) Kshetra (Land), Ambu (Nutritive
substance, water) and Beeja (Seed) to get a plant, all the required materials are in a
good condition and proper proportion. A barren land, faulty seed, excessive rain or no
rain and off season do not help in better crop.
Dalhana commenting on this, rutu means rutukala, kshreta-garbhashya, ambu-
rasadhatu and beeja means shukra and artava. So, we will discuss one by one
component for better understanding.
RUTU
Etymological derivation
It is pullinga and derived from root uÉOè + iÉÑ – ÌuÉccÉ
x§ÉÏMÑüxÉÑqÉqÉç CÌiÉ ÌuÉµÉÉqÉåÌSlrÉÉæ
iÉimÉÉrÉÉïrÉÈ UeÉÈ mÉÑwmÉqÉç AÉiÉïuÉqÉç CirÉqÉUÈ (SKD)
Rutu denotes raja, pupsha, artava, and stree kusuma.
GiÉÑÈ mÉëeÉlÉlÉrÉÉåarÉMüÉsÉÈ (Joytishysa shastra)
It is reproductive period.
Rutu means,
“The critical evaluation of Garbha sambhava samagri w.s.r to Beeja”.

22
 Any settle point of time, fixed time, time appointed for any action (especially
for sacrifice and other regular worship).
 Right time or fit time
 An epoch period (especially a division or part of year)
 Season (Shad rutu)
 Menstrual discharge (in women)
 The time , courses (favorable for procreation)
 Fixed order or rule (Monier-Monier Williams)
Review
Rutu is the one of the factor in formation of garbha. Rutu is consider as fertile period,
ovulation time, time taken for gamete formation, life span of gametes and age of both
partners. So we will disuses one by one.
Rutu chakra
It is of one month period and is divided in three phases,
i. Rajasrava (Menstruation)
ii. Rutukala (Proliferative phase including ovulation)
iii. Rutu vyatitakala (Post ovulatory phase or secretary phase)
Duration of menstruation and inter menstrual period
Inter menstrual period has been given as of one month by all acharyas.
However there is difference of opinion regarding duration of menstruation as three
days (Vagbhata and Bhavamishra), five days (Charaka) and seven days (Harita and
Bhela). Bhavamishra has further said that, if flow is excessive it lost for three days; if
average then for five days; if slight flows without any other symptom of abnormality
persist even for sixteen days, it may be consider normal.
Rutukala

23
Susruta mentions, it is of twelve days 33. Acharya Vagbhata has also the same
opinion, but according to others observation it may be of sixteen days; if yoni,
garbhashaya and artava are healthy, it may be of entire month; sometimes rutukala
may come up without menstruation34.
Dalhana clarifies as, out of sixteen days of rutukala the first three and last one
day is to be omitted because during this period yoni mukha is closed and only i.e
middle 4th to 15th day is to be considered as rutukala.35.
The Beeja deposited during this period are likely to bear fruit (conception),
hence it is termed as rutukala 36.
For proper function of rutu, body metabolism is required. If any disturbance in
metabolism leads to disorders of rutu. That effects on garbhadana and artava srava
period is known as rutukala 37.
Bhavaprakasha states that, Raja (artava) is produced from rasa itself in
women, it flows out of the body every month for three days commencing after the age
of twelve years and decreases after the age of fifty, it will accumulated for a month
inside and expelled at the usual time through the dhamanis, this is known as artava
(menstrual blood) 38.Sixteen day from three day of commencement of menstrual flow
is called Rutukala, this is the period suitable for conception 39.
Artava in women is the cause for the production of garbha is accepted by all acharyas,
it is also cause for strength, color and nutrition for the body in them 40.
Conception during rutukala
As lotus flower closes after sun set, similarly after rutukala the yoni of women
gets constricted41. Vruddha and laghu Vagbhata have the same view as Susruta;
sankuchita yoni does not accept shukra 42.

24
Indu in his tika described as, yoni itself not receive the beeja in this period. So,
garbhashya will not get beeja that’s why there is no conception 43

. Vignaneshwara
defines rutu as garbha dharana yogya kala i.e. suitable time for conception 44.
In the view of Kullukabhatta, Rutu means shonita darshana (ovum) period and
is an avastha vishesha of stree. This is suitable for garbhadhrana yogyata
(procreation)45.
Age for procreation
It is advisable by Ayurvedic acharys that, for procreation it is mentioned as
sixteen years for female and twenty five years for man.
Life span of gametes
An ovum usually degenerates 24 hour after ovulation. However, at the most it
may survive for two day. Similarly sperms usually degenerate 48 hours after
ejaculation, but may survive up to four days in female genital tract. So it is advisable
to do intercourse in this period then only conception will occur. Rutu and its
importance for conception denote ovulatory time including proliferative phase under
the influence of F.S.H, L.H and oestogen. For spermatogenesis 61-64 days are
required where as for Capacitation is about 2-10 hours.
Events in process of ovulation as follows; antrum formation in 40days, formation of
antral follicle to a mature pre-ovulatory follicle in 60 days, pre ovulatory period is of
14 days and total time to taken for an ovum formation is 114 days.
Time for Garbhadana
The concept of Muhurta in Vedic science is designed to give a specific
information on where, when and how to act, based on the planetary positions at the
time of birth and currently in the location thy reside. Intercourse should be done in
appropriate, auspicious period of night (Cha.Sha 8/4,7)

25
KSHETRA
Kshreta means
 vÉUÏUå (VSS)
 aÉëWû (field or house)
 Piece of land (Monier-Monier Williams)
According to Vedic literature stree is known as kshetra and it is derived from,
xirÉæ + kÉÉiÉÑ (Qû+QûÏmÉç) mÉëirÉrÉ = x§ÉÏ
xirÉÉÌiÉ aÉpÉÉåï rÉxrÉÉÍqÉÌiÉ (SKD)
 Who carries garbha is known as stree.
 Relating to the sex that bears young ones.
xÉgeÉÏrÉiÉå vÉÑ¢üvÉÉåÍhÉiÉ AÉmrÉÉÇ xÉÉ x§ÉÏ (SKD)
Who bears the united shukra and shonita is known as stree.
Acharya Charaka has also give importance to stree, in chikista sthana of fifth sloka,
rÉSmÉirÉÉlÉÉÇ qÉÔsÉÇ lÉÉrÉïÈ mÉUÇ lÉ×hÉÉqÉç | clearly indicates this
importance. Being the origin of children, the woman is considered as kshetra
(receptacle) and is the best of aphrodisiacs. Shukra is like a seed enters into female
hence she is called as kshetra (Cha.Chi 2/14 Chakrapani).
According to Dalhana, kshetra is garbhashya. So we will now deal with
garbhashya in detail.
Etymological derivation of word Garbhashaya

26
It is pullinga word
 AvÉiÉåÅÎxqÉÌ³ÉÌiÉ | AÉ+ÍvÉ AÍkÉMüUhÉå AmÉç
 aÉpÉïxrÉ pÉëÔhÉxrÉ AÉvÉrÉÈ vÉrrÉÉuÉSÉ´ÉrÉxjÉÉlÉqÉç (SKD)
It is the ashaya sthana for bhruna (Garbha).
 aÉpÉÉåï aÉpÉïaÉiÉÉ uÉÉvÉrrÉåuÉ |
aÉpÉïaÉiÉxrÉÉmÉirÉxrÉuÉÉxÉxjÉÉlÉÍqÉirÉjÉïÈ (SKD)
Garbha will reside in garbhashya and this is known as garbhashaya.
 aÉpÉÉåïimÉÍ¨ÉxjÉÉlÉqÉç
It is the place for the production of garbha.
Synonyms
Garbhashayya and dhara.
i. Garbhashayya: Means uterine cavity, but the word is used also as uterus itself.
ii. Dhara : Without any interruption or continuity.
Garbhashaya
In stree garbhashaya is eighth Aashaya 46. It is present in between pittashaya
and pakwashaya, where garbha will reside 47. Dalhana commenting on this; in stree,
below the bhaga and just above the basti garbhashaya is present, combining these two
is known as Mahasrotas 48.
The yoni is described like a conch-shell shape and has three avarta (folds). The
garbhashaya is situated in the third avarta. The learned scholars should understand the
shape and appearance the garbhashaya as that of the mouth of a rohita fish 49.
Dalhana defines, abhyantara sushitrata (Internal orifice or hallow) is seem to
be rohita fish’s mouth50.

27
Harita also gives his opinion regarding Garbhashaya as, it is present in
between pittashaya and pakwashaya and it is eighth ashaya51.Acharya Vagbhata also
opines the same as Susruta, i.e. garbhashaya is present in third avarta of yoni and
resembles like rohita fish 52.
There are three more Aashaya in women, one garbhashaya and two
stanyashaya. Dhara is synonyms for garbhashaya is the statement of Sharangadhara53.
While explaining the organogenesis Kashyapa defined garbhashaya as, the Aashaya
which is present at the kundalini chakra and is covered by jarayu is known as
garbhashya.
By seeing the Kashyapa’s description regarding garbhashaya, it is a Srotas but
as such no other references are available to hold this point. But in Khilasthana he
admires, garbhashaya as one of the Aashaya 54.
While explaining the ashmiri treatment, Susruta and Vagbhata mention the
place of garbhashya. It is lateral to the basti 55.
It is present in between pitta and pakwasahya, it holds garbha so it is named as
garbhashya 56 is the Arunadatta’s opinion.
Dalhana has accepted garbhashya as separate from three avarta of yoni and
these avarta are said to be situated in garbhashaya marga 57. Bhavaprakasha states
function of garbhashaya as, garbhadana or owing the garbha 58.

28
AMBU
Word Ambu has meaning,
 Kapha
 Living by water
 Subsisting on water (Monier-Monier Williams)
According to Acharya Dalhana, ambu is considered as rasa dhatu.
Definition of rasa dhatu
It is the first dhatu produced in the body by the aharapaka 59.
It is produced from panchabhoutika, chaturvidha, shadrasa and dwi or asta
virya yukta ahara. When consumed, its proper paka will take place. Sarabhuta of that
paka is minute one and this is known as Anna rasa or rasa dhatu 60.
Swaroopa of rasa
It is of soumya, dravtwa, snigdha and saratwa swaroopa 61.
Karma
1. Preenana
Grossly poshana karya is main function of rasa dhatu, but acharya Susruta has enlisted
the preenana karya according to place and situation it works.
i. Tarpana
ii. Vardhana
iii. Dharana
iv. Yapana
2. Tusti
3. Rakta pusti
4. Rasat stanyam
5. Streeya rajaha.

29
Purusha is originates from rasa, so it necessary to protect rasa by following proper
food habits. This implies the importance of rasa in body. Dalhana elicit this in the
ambu as one of the component in formation of garbha 62.
Acharya Bhela giving importance to rasa in human body in the Sharir sthana 4th
chapter 33rd sloka as, the heat (kayagni) is situated in the rasa of this body stays
secretly as the life. A person is born from the rasa and therefore itself is spoken as the
life.
In the body of living beings, there are sixteen types of bhutas. They are
derived from rasa (digestive product of mother’s food), soul, mother and father. Four
of these bhutas accompany the soul and the soul himself depends upon four, if them
for his existence. Bhutas from matru and pitru are derived through their shonita and
shukra.
It is the rasa (digestive product of food) which provides nourishment in the
form of bhutas to the shukra and shonita. This shows significance of rasa in the
formation of garbha 63.
Fetal nourishment
Normalcy of all six factors of conception and use of appropriate diet along
with mode of life by pregnant women, the fetus obtaining its nourishment from rasa
(supplied by mother) by the process of upasneha (attracting moisture) and upasweda
(osmosis) and which is influenced by the time factor along with its own nature or
desires grows normally 64.
Acharya Charaka further explains the point that what-so-ever diet the pregnant
woman consumes, the rasa formed from this perform three functions,
 Nourishment to woman body (herself),
 Formation of stanya (Breast milk) and

30
 Last part for nourishment of an embryo65.
It is evident from preceding description that the entire fetal nourishment is
divided into two stages,
 Before apparent evidence of organs or up to three months
 After three months
Before implantation zygote gets its nourishment from exudates of uterine cavity
and after implantation but before complete formation of placenta formation through
chorionic villi present all over the embryonic surface ,which has very clearly been
mentioned by Susruta that embryo gets nourishment from the channels running all
around it.
After three months, nourishment through umbilical vessels. It is difficult to
explain the attachment of the placenta with the mother’s heart, this might have been
mentioned due to the fact that uterus in its full term reaches up to xiphisternum and
mostly placenta is attached to the fundus of uterus, thus reaches very close proximity
to heart. If rasa is accepted as plasma, the clarification can be given that the fine
branches of umbilical vessels running in placenta derive the nutrients suspended in
plasma of mother’s blood.
If the relation of the apara with heart is considered as relation to its function, then
it can be explained in the following ways-
As in heart , the blood enters from veins circulates within its chambers and goes
out through arteries, similarly in maternal side of apara the blood reaches from
maternal arteries circulates within chorionic villies and goes out from the marginal
sinus or veins, in other words the circulation of blood in the heart and placenta area
almost similar.

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 To pump pure blood in the body and the impure blood to the lungs for purification
is main factor for heart, similarly placenta receives the impure blood from the
fetus, purifies it and sends it back the fetus or similarity in function of apara is
said to be attached to heart.
 Two words upasneha and upasweda are given to define the process of fetal
nourishment. In explaining these words Indus version is more logical, because as
fetus is dominated by kapha, naturally it would need more unctuous substance to
replenish this kapha. Literally upasneha refers to the absorption of moisture
through pores of skin situated in hair roots of the body and upasweda to osmosis.
Intrauterine growth of the fetus is influenced by,
 Maternal factors: Adequate availability of nutrition maternal blood and its
transfer across the placenta are essential for normal growth of fetus. Malnutrition
in the mother affects fetal growth and can possibly cause fetal malformations.
This shows importance of rasa dhatu in formation as well as development of an
embryo.
 Placental factors: Hormones secreted by the placenta can influence the fetus
indirectly by influencing maternal metabolism. Placental hormones also have a
direct influence on fetal growth. Somatomammotropin increases fetal growth.
 Fetal factors: Fetal growth is influenced by genetic factors. However, genetic
factors that determine the height of the individual operate mainly in postnatal life.
Ayurveda also opines the same under the heading of factors responsible for garbha
vriddhi.

32
BEEJA
It is one of major component in the formation of garbha. Ayurvedic scholars
explained this under different headings. So we will discuss in detail in next chapter.
Revelation of additional samagri by acharyas
Ayurveda is explained in sutra roopa. The hidden meaning of some is not
understood even today. In one point of view the rutu, ksherta, ambu and beeja are the
components helping in conception. In other places and different acharys view, the
components or garbha samagri are more then this. These will also make contribution
in garbha formation. So we will look a bird eye view on these samagri,
GARBHASHAYA MARGA
Vagbhata described garbhashaya marga is one of the component in formation
of garbha. Marga means path way or route, this implies the vaginal canal which opens
in internal os and to the uterus.
PANCHA MAHABHUTA
The Ayurvedic scholars are influenced by Samkhya philosophy where in
maximum emphasis is laid on the influences of the deeds of previous life through
mahabhutas coming along with atma and mana. The akasha being vacuum and
omnipresent does not come with any object; it is automatically incorporated in
garbha. As it is known factor that human body is composed of pancha mahabhutas,
source of these mahabhutas are said to be mother, father, rasa and atma. In body
specific organs are formed by mahabhutas only e.g. olfactory organ and stiffness of
body etc are from prithvi; gustory system and softness of the body etc are from jala;
ophthalmic apparatus and heat of the body etc are from teja; organs of sense of touch
and activity of the body etc are from vayu and akasha assists in auditory system and
lightness of the body etc.

33
Importance of Vayu
Vata have many roles in formation as well as development of fetus.
 Role in fertilization - The heat generated during coitus activates vata and due to
combined action of vayu, tejas, the shukra is ejaculated in to female genital tract
where fertilization will occurs (Su.Sha3/3). According to Bhela, vata is
responsible to carry semen that deposits in vagina to uterus for the formation of
garbha (Bhe.Sha 3/6).
 Role in fetal development - The agni sthana and vata , which are present in the
umbilical region expands in all directions, contribute for the growth and
development of fetus (Su.Sha 3/31).
 Role in organogenesis - Vata is prime factor in the formation of organs with the
help of kapha, teja etc (Su.Sha2/37).
 Congenital disorders – Vatika vitiation will cause congenital abnormalities like
blindness, deafness etc. Hinanga and Adhikanga are due to vatic disorders.
While reviving the functions of vayu we may notice that garbhakruta is one the
function of vayu 66.The development of fetus is mainly depending upon the inflation
done by vayu and nourishment supplied by rasa in the opinions of Susruta and
Bhavaprakasha.
JIVA
Conception takes place only when the soul along with the mind enters into the
zygote of the sperm and ovum, when they are inside the uterus. If such union takes
place outside the uterus, then there is no possibility of conception. This type of
branded contemplation is seen in Vedic and Ayurvedic classics. As twenty first
centaury developments will not accept this.

34
Atman or soul which represents the element of consciousness is omnipresent.
There is no question of his migrating from one place to another. But when the mind
gets lodged in a place in accordance with result of past actions, consciousness is
manifested there and because of this conscious manifestation, it is said that the soul
transmigrates along with the mind.
MANA
The child resembles those things which the mother thinks in her mind during
conception67. Influence of psychological status of couple especially of woman has
been described at many places in the Samhitas. What so ever type of diet and mode of
life is used by couple, the born child has the similar characters. Normalcy of
psychology or happiness of couple is most important for conception (Cha Su 25/40
and A.S.U 13/3).
During impregnation, what so ever the creature is thought by the woman in the
mind, the child takes the character of the same. The child impregnated during specific
season gets respective character or longevity.
It has been explained that, fear, dejection, grief, anger, desire for another man,
excessive desire for intercourse all these factors in a woman during cohabitation
prevent conception or produces a deformed child. This indicates the importance of
normalcy of female psychology for conception (Cha.Sha 8/6).
The born child emulates the characters of creature that comes in thoughts of
the woman during coitus or fertilization. For achievement of conception a good mood
of the woman is necessary.
Thoughts which occupy the mind of the woman during conception, because of
their specific action, determine the resemblance of the offspring to one or the other
thing. These thoughts of the woman create that condition in the sperm and ovum in

35
her womb by which they can produce a fetus resembling those thoughts. Psychic
factors are well known to initiate identical reactions in the body of living beings
(Cha.Sha 2/25). Susruta opines that, whatsoever type of diet, behavior and conduct is
followed by the couple at the time of coitus, the born child possesses similar
characters (Su.Sha 2/48).
Vagbhata I and II agree with the above sayings. Arunadatta elaborates that
with the world surroundings, the persons, cow, horses, money, grain, clothes,
ornaments, jewels, chariot, weapons, abode, garden, lyre, drum, songs, bed etc, all the
things coming in contact should be taken or in other words environment and
psychology of woman should be identical to the persons of the country, whose
complexion, size, features, etc. she wishes to be emulated by her child. She should
practice similar behavior in terms of faith hearing, truth, honesty or straight
forwardness, humanity, charity, compassion or mercy and politeness or courtesy as
she wishes to be the nature of her child. All these factors influence the psychology of
woman during conception which is helpful in achieving a progeny of desired qualities
(A.H.Sha 1/31).
Posture of partners at the time of copulation
During cohabitation, the women should not assume a prone posture nor should
be in her sides. If she maintains a prone posture during cohabitation, then vata gets
aggravated and affects the garbhashya. If she remains in her right side during coitus
then kapha which remains in that side displaced and blocks the garbhashya. Left side
is the adobe of pitta, if pressure is put on that side then daha for shukra and shonita
take place. Therefore the proper posture is essential for a woman who receives the
beeja while lying on her back side. After course also some regimens must follow for
evasion of impaired fetus.

36
Other then the posture some set of laws for couple is given as, Intake of food
in excess, fasting, thirst, fear, dejection, grief, anger, desire for another man ,
excessive desire for intercourse; these factors in a women during cohabitation
prevents the conception.
Shadbhava
Although conjugation of sperm and ovum is necessary in formation of embryo
but various others factors are also responsible for that. Thus, the formation of garbha
is said to be from shadbhavas viz- Matruja, Pitruja, Rasaja, Atmaja and Satmayaja. It
is only Charka Samhita, in which there is comprehensive description regarding the
role of shadbavas. No single factor is responsible for formation of garbha, just like
kutagara and chariot which can not be constructed without using different building
materials. Thus each and every factor has its own contribution in garbha formation.
Shuddata of components
Shudhata means pure, not affected by doshas or perform their normal function.
It is essential for the formation as well as development of an embryo. Our acharys
have the definitive knowledge regarding it and any unfavorable of the samagri will
cause deformity in the generation. So they stated for the procreation only shudha
components are required.
Shuddhi means no contact of dustha dosha or dosha asamparkata 68. Shuddata
may consider as Garbhadanayogayata (able to produce better progeny) and niroga
garbha danakshamata (progeny without any congenital deformity).

37

Decriptive Study of Garba Samagri

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Decriptive Study of Garba Samagri

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Descriptive study of garbha samagri

DESCRIPTIVE STUDY OF GARBHA SAMAGRI

formation of garbha. Rutu (Proper season) Kshetra (Land), Ambu (Nutritive

rain and off season do not help in better crop.

Dalhana commenting on this, rutu means rutukala, kshreta-garbhashya, ambu-

component for better understanding.

It is pullinga and derived from root uÉOè + iÉÑ – ÌuÉccÉ

x§ÉÏMÑüxÉÑqÉqÉç CÌiÉ ÌuÉµÉÉqÉåÌSlrÉÉæ

iÉimÉÉrÉÉïrÉÈ UeÉÈ mÉÑwmÉqÉç AÉiÉïuÉqÉç CirÉqÉUÈ (SKD)

Rutu denotes raja, pupsha, artava, and stree kusuma.

GiÉÑÈ mÉëeÉlÉlÉrÉÉåarÉMüÉsÉÈ (Joytishysa shastra)

“The critical evaluation of Garbha sambhava samagri w.s.r to Beeja”.

for sacrifice and other regular worship).

 Right time or fit time

 An epoch period (especially a division or part of year)

 Season (Shad rutu)

 Menstrual discharge (in women)

 The time , courses (favorable for procreation)

 Fixed order or rule (Monier-Monier Williams)

partners. So we will disuses one by one.

It is of one month period and is divided in three phases,

ii. Rutukala (Proliferative phase including ovulation)

iii. Rutu vyatitakala (Post ovulatory phase or secretary phase)

Duration of menstruation and inter menstrual period

However there is difference of opinion regarding duration of menstruation as three

persist even for sixteen days, it may be consider normal.

“The critical evaluation of Garbha sambhava samagri w.s.r to Beeja”.

opinion, but according to others observation it may be of sixteen days; if yoni,

may come up without menstruation34.

middle 4th to 15th day is to be considered as rutukala.35.

hence it is termed as rutukala 36.

For proper function of rutu, body metabolism is required. If any disturbance in

period is known as rutukala 37.

Bhavaprakasha states that, Raja (artava) is produced from rasa itself in

is called Rutukala, this is the period suitable for conception 39.

Conception during rutukala

sankuchita yoni does not accept shukra 42.

“The critical evaluation of Garbha sambhava samagri w.s.r to Beeja”.

garbhashya will not get beeja that’s why there is no conception 43

is an avastha vishesha of stree. This is suitable for garbhadhrana yogyata

Age for procreation

It is advisable by Ayurvedic acharys that, for procreation it is mentioned as

Life span of gametes

An ovum usually degenerates 24 hour after ovulation. However, at the most it

required where as for Capacitation is about 2-10 hours.

Events in process of ovulation as follows; antrum formation in 40days, formation of

antral follicle to a mature pre-ovulatory follicle in 60 days, pre ovulatory period is of

Time for Garbhadana

The concept of Muhurta in Vedic science is designed to give a specific

appropriate, auspicious period of night (Cha.Sha 8/4,7)

“The critical evaluation of Garbha sambhava samagri w.s.r to Beeja”.

 aÉëWû (field or house)

 Piece of land (Monier-Monier Williams)

According to Vedic literature stree is known as kshetra and it is derived from,

xirÉæ + kÉÉiÉÑ (Qû+QûÏmÉç) mÉëirÉrÉ = x§ÉÏ

xirÉÉÌiÉ aÉpÉÉåï rÉxrÉÉÍqÉÌiÉ (SKD)

 Who carries garbha is known as stree.

 Relating to the sex that bears young ones.

xÉgeÉÏrÉiÉå vÉÑ¢üvÉÉåÍhÉiÉ AÉmrÉÉÇ xÉÉ x§ÉÏ (SKD)

Who bears the united shukra and shonita is known as stree.

rÉSmÉirÉÉlÉÉÇ qÉÔsÉÇ lÉÉrÉïÈ mÉUÇ lÉ×hÉÉqÉç | clearly indicates this

importance. Being the origin of children, the woman is considered as kshetra

hence she is called as kshetra (Cha.Chi 2/14 Chakrapani).