द्वितीयोऽध्यायः अथातः शुक्रशोणितशुद्धिशारीरं व्याख्यास्यामः, यथोवाच भगवान् धन्वन्तरिः ।। १ ।।
Now we shall discourse on the Sharira which treats the purification of semen and cataminal fluid etc. (Sukra-SonitaSuddhirnama Sharira). 1
वातपित्तश्लेष्मशोणितकुणपग्रन्थिपूतिपूयक्षीणमूत्रपुरीषरेतसः प्रजोत्पादने न समर्था भवन्ति ।। २ ।।
A man is incapable of begetting children, whose seminal fluid, affected by the aggravated Vayu, Pitta or Kapha, emits a cadaverous smell, or has acquired a clotted or shreddy character or which looks like putrid pus, or has become thin, or smells like urine or stool. 2
तेषु वातवर्णवेदनं वातेन, पित्तवर्णवेदनं पित्तेन, श्लेष्मवर्णवेदनं श्लेष्मणा, शोणितवर्णवेदनं कुणपगन्ध्यनल्पञ्च रक्तेन, ग्रन्थिभूतं श्लेष्मवाताभ्याम्, पूतिपूयनिभं पित्तश्लेष्मभ्याम्, क्षीणं प्रागुक्तं पित्तमारुताभ्याम्, मूत्रपूरीषग्रन्धि सन्निपातेनेति । तेषु कुणपग्रन्थिपूतिपूयक्षीणरेतसः कृच्छ्रसाध्याः, मूत्रपूरीषरेतसस्त्वसाध्याः, साध्यमन्यच्चेति ।। ३ ।।
Deranged Semen : Semen vitiated by the deranged Vayu acquires a (reddish-black) colour and gives rise to a pain (piercing and cutting etc.) which characterises the Vayu (at the time of being emitted). Similarly semen deranged by the Pitta gets a (yellowish or bluish etc.) colour and produces the specific pain (burning and sucking etc.) of the deranged Pitta (at the time of emission). Semen vitiated by the action of the deranged Kapha has a (white) colour and produces the pain (itching sensation etc.) similar to the deranged Kapha (at the time of its outflow). The semen vitiated by blood is tinged with a bloody hue, produces all kinds of pain similar to the deranged Sonita (Pitta). The semen smells like a putrid corpse and is emitted in large quantities. The shreddy or clotted character of the fluid (Granthila) should be ascribed to the action of the deranged Vayu and Kapha. If vitiated by the action of the deranged Pitta and Kapha it looks like putrid pus (Putipuya). Thin semen is caused by the deranged Vayu and Pitta as described before. A concerted action of the deranged Vayu, Pitta and Kapha causes the semen to smell like urine or fecal matter. Of these, the cadaverously smelling, shreddy and clotted, putird pus-like and thinned semen can be remedied and corrected only with the greatest difficulty; while the one, having the smell of stool or urine, should be regarded as beyond cure. The remaining kinds are curable. 3
आर्त्तवमपि त्रिभिर्दोषैः शोणितचतुर्थैः पृथग्द्वन्द्वैः समस्तैश्चोपसृष्टमबीजं भवति, तदपि दोषवर्णवेदनादिभिर्विज्ञेयम् ।
तेषु कुणपग्रन्थिपूतिपूयक्षीण-मूत्रपुरीषप्रकाशमसाध्यं, साध्यमन्यच्चेति ।। ४ ॥
Deranged Artava : The catamenial fluid (Artava) of a woman vitiated by the deranged Vayu, Pitta, Kapha or blood, either separately or in combination of two or more Dosas should be likewise considered as unfit for the purpose of fecundation. Vitiated catamenial fluid exhibits the characteristic colour and pain of the deranged Dosas or blood (underlying at its roots). Of the several kinds (of vitiated catamenial fluids) those which smell like a putrid corpse or fetid pus, or which is clotted, or is thin, or emits the smell of urine or fecal matter, should be deemed as being beyond remedy, the rest being amenable. 4
भवन्ति चात्र तेष्वाद्यान् शुक्रदोषांस्त्रीन् स्नेहस्वेदादिभिर्जयेत् । क्रियाविशेषैर्मतिमांस्तथा चोत्तरबस्तिभिः ।। ५।।
पाययेत / नरं सर्पिर्भिषक् कुणपरेतसि । धातकीपुष्पखदिरदाडिमार्जुनसाधितम्पा ययेदथवा सर्पिः शालसारादिसाधितम् ।। ६ ।।
ग्रन्थिभूते शटीसिद्धं पालाशे वाऽपि भस्मनि ।। ७ ।। परूषकवटादिभ्यां पूयप्रख्ये च साधितम् ।। ८ ।।
प्रागुक्तं वक्ष्यते यच्च तत् कार्यं क्षीणरेतसि ।। ९ ।। विट्प्रभे पाययेत् सिद्धं चित्रकोशीरहिङ्ङ्गुभिः ।। १० ।।
स्निग्धं वान्तं विरिक्तञ्च निरूढमनुवासितम् । योजयेच्छुक्रदोषार्त्तं सम्यगुत्तरबस्तिना । । ११ ।।
स्फटिकाभं द्रवं स्निग्धं मधुरं मधुगन्धि च। शुक्रमिच्छन्ति केचित् तु तैलक्षौद्रनिभं तथा ।। १२ ।।
Memorable Verses: The first three types of seminal deragements of defects should be corrected by an intelligent physican with an application of medicated oil etc. (Sneha-karma). diaphoretic measures etc.’ or uretheral injections (Uttara-Basti). A medicated Ghrta prepared with a (decoction and Kalka of) Dhataki flowers, Khadira, Dadima and Arjuna barks should be given to drink to a man whose semen emits a cadaverous smell (Kunapa). As an alternative, a medicated Ghrta prepared with (a decoction and legivated paste or Kalka of) the drugs forming the Salasaradi group should be given to him. In a case of clotted and shreddy semen (Granthi), the patient should be made to drink a medicated Ghrta prepared with a (decoction and Kalka of) Sati. or with an alkaline solution prepared from the ashes of the burnt Palasa wood. In the case of a pus-like appearance of the fluid the patient should be treated with the medicated Ghrta prepared with (a decoction and Kalka of) the drugs included within the groups of Parusakadi and Vatadi (Nyagrodhadi) Gunas. In a case of thin semen, measures laid down under the same head before, as well as those to be hereafter described should be resorted to. Similarly a medicated Ghrta, prepared with (a decoction and Kalka of) Citraka roots, Usira roots and Hingu, should be drunk in a case of the semen smelling like urine or fecal matter. In all cases of seminal disorders as well as in menstrual anomalies, Uttara-Basti ( uretheral or vaginal injection) should be made after having recourse to the application of medicated oil etc. (Sneha-karma, purgatives, emetics, Asthapana and Anuvasana
1. The word ‘adi’ in the text includes emetics, purgatives anuvasana and Asthapana measures according to their specific Dosas. measures. Semen which is transparent like crystal, fluid, glossy, sweet and emits the smell of honey; or like oil or honey in appearance according to others, should be considered as healthy. 5-12
विधिमुत्तरबस्त्यन्तं कुर्यादार्त्तवशुद्धये । चतसृष्वार्त्तवार्त्तिषु । स्त्रीणां स्नेहादियुक्तानां कुर्यात् कल्कान् पिचूंश्चापि पथ्यान्याचमनानि च ॥ १३ ॥ ग्रन्थिभूते पिबेत् पाठां त्र्यूषणं वृक्षकाणि च।।१४।। दुर्गन्धिपूयसङ्काशे मज्जतुल्ये तथाऽर्तवे । पिबेद् भद्रश्रियः क्वाथं चन्दनक्वाथमेव च ।। १५ ।। शुक्रदोषहराणाञ्च योगानां यथास्वमवचारणम् । शुद्धिकरणं शेषास्वप्यार्त्तवार्त्तिषु । अन्नं शालियवं मद्यं हितं मांसञ्च पित्तलम् ।।१६।।
Treatment of deranged Artava : In all the four cases when the catamenial blood would be found to be vitiated (by the deranged Vayu, Pitta, Kapha or Sonita ), the preliminary remedial measures of the application of oil etc. purgatives etc. (Pancha-karma) along with UTTAR Basti should be first employed and then the following measures should be undertaken viz. application of Kalka, (legivated paste of drugs). Picu (medicated plugs- pessaries etc.), Pathya (diet) and Acamana (washes with decoctions) as described under the treatment of Gyonoecological cases etc. In case of appearance of clots of blood (Granthi) in place of the healthy menstrual fluid decoction or a pulverised compound of Patha, Tryusana and Vrksaka (Kutaja) is indicated. A decoction of Bhadrasriya¹ and Candana is indicated in the case when the menstural fluid would smell like fetid pus, or contain marrow. The remedies described under the head of seminal disorders, should be likewise prescribed in cases of menstrual anomalies caused by the action of the deranged Vayu, Pitta and Kapha according to the requirements of each individual case under treatment. Sali-rice, barley, wine and meat with cholagogue properties should be deemed as a wholesome diet in these cases. 13-16
1. Bhadrasriya is Sricandana according to Dalhana or white Sandal wood according to Gayadasa.
शशासक्प्रतिमं यत् तु यद् वा लाक्षारसोपमम् । तदार्त्तवं प्रशंसन्ति यवासो न विरञ्जयेत् ।। १७/१८ ।।
Traits of pure and healthy menstrual blood: The catamenial blood (Artava) which is red like the blood of a hare, or the washings of shellac and leaves no stains on cloths (which may be washed off by simply soaking them in water) should be considered as healthy. 17-18
तदेवातिप्रसङ्गेन प्रवृत्तमनृतावपि । असृग्दरं विजानीयादतोऽन्यद् रक्तलक्षणात् ।। १९ ।।
असग्दरो भवेत् सर्वः साङ्गमर्दः सवेदनः । तस्यातिवृत्तौ दौर्बल्यं भ्रमो मूर्च्छा तमस्तृषा ।
दाहः पलापः पाण्डुत्वं तन्द्रा रोगाश्च वातजाः ।। २० ।।
तरुण्या हितसेविन्यास्तमल्पोपद्रवं भिषक् । रक्तपित्तविधानेन यथावत् समुपाचरेत् ।। २१ ।।
Asrgdara (Menorrhagia): An abnormal or excessive discharge of the menstrual blood (Artava), or its long persistence even after the wanted time, or its appearance at a premature or unnatural period (as well as contrarity in its colour or properties) is called Asrgdara. All types of the disease (Asrgdara) are attended with an aching in the limbs and a painful flow (of the catamenial fluid). In case of excessive hoemorrhage (from the uterus), symptoms such as weakness, vertigo, loss of consciousness, darkness of vision, or difficult breathing, thirst, burning (sensation of the body), delirium, palor, somnolence and other Vataja troubles (convulsion, hysteria etc.) may set in. A physician should treat a case of Asrgdara with measures and remedies as laid down under the head of Rakta-Pitta (hoemorrhage) in a case when the patient is young (of sixteen years), careful in her diet, and the disease unattended with severe complications. 19-21
दोषैरावृतमार्गत्वादार्त्तवं नश्यति स्त्रियाः | तत्रमत्स्यकुलत्थाम्ल-तिलमाषसुरा हिताः । पाने मूत्रमुदश्विच्च दधि शुक्तञ्च भोजने || २२ ।
क्षीणं प्रागीरितं रक्तं सलक्षणचिकित्सितम् । तथाऽप्यत्र विधातव्यं विधानं नष्टरक्तवत् । एवमदुष्टशुक्रः शुद्धार्तवा च ।। २३ ।।
Amenorrhoea : In a case of suppression of mensturation (Amenorrhoea) caused by the obstruction of the deranged Dosas (Vayu and Kapha) in the passage, the patient should be advised to take fish, Kulattha pulse, Masa pulse, Kanjika ( fermented sour gruel etc.), Tila, wine (Sura), cow’s urine, whey, half diluted Takra, curd and Sukta for her diet. The symptoms and treatment of thin and scanty menstruation have been described before. Still in such a case measures laid down for the treatment of Nasta-Rakta (amenorrhoea) may be adopted. Under a course of treatment described as before, the semen or the catamenial blood of a person would be resorted to their healthy and normal condition. 22-23
ऋतौ प्रथमदिवसात् प्रभृति ब्रह्मचारिणी दिवास्वप्नाञ्जनाश्रुपातस्नानानुलेपनाभ्यङ्गनखच्छेदनप्रधावनहसनकथनातिशब्दश्रवणावलेखनानिलायासान्परिहरेत् । किं कारणम् ? दिवा स्वपन्त्याः स्वापशीलः, अञ्जनादन्धः, रोदनाद् विकृतदृष्टिः, स्नानानुलेपनाद् दुःखशीलः, तैलाभ्यङ्गात् कुष्ठी, नखापकर्तनात् कुनखी, प्रधावनाच्चञ्चलः, हसनाच्छचावदन्तौष्ठतालुजिह्वः, प्रलापी चातिकथनात्, अतिशब्दश्रवणाद् बधिरः, अवलेखनात् खलतिः, मारुतायाससेवनादुन्मत्तो गर्भो भवतीत्येवमेतान् परिहरेत् ।। २४ ।।
A woman with (healthy) catamenial flow should forego the bed of her husband during the first three days of her uncleanness, as well as day sleep and collyrium. She shall not shed tears nor bathe, nor smear her person (with sandal paste etc.), nor anoint her body, nor spare her nail, nor run, nor indluge in loud and excessive laughter and talk, nor should she hear loud noise, nor comb her hair, nor expose herself to wind, nor do anyfatiguing work at all; because if a woman sleeps in the day time (during the first three days of her period) her child of subsequent conception becomes sleepy or somnolent. The woman who applies collyrium along her eyelids (during these days), gives birth to a blind child; by shedding tears ( during her period) a woman gives birth to a child of defective eye-sight; by bathing or semaring her body ( with sandal paste etc. ) a miserable one: by anointing her body a leper (Kusthi); by sparing her nails a child with bad nails; by running a restless one; by indulging in excessive laughter, a child with brown (Syava) teeth or palate or tongue; by excessive talking a garrulous child or one of incoherent speech; by hearing loud sounds, a deaf child; by combing her hair, a bald one; whereas by exposure to the wind or by doing fatiguing work (during the first three days of her period) she gives birth to an insane child (conceived immediately after it). Hence these acts (day sleep etc.) are to be avoided. 24
दर्भसंस्तरशायिनीं करतलशरावपर्णान्यतमे भोजिनीं हविष्यं, त्र्यहञ्च भर्त्तुः संरक्षेत् । ततः शुद्धस्नातां चतुर्थेऽहन्यहतवासः समलङ्कृतां कृतमङ्गल – स्वस्तिवाचनां भर्त्तारं दर्शयेत् तत् कस्य हेतोः ? ।। २५ ।।
Regimen to be observed in her menses: A woman in her menses should lie down on a matress made of Kusa blades (during the first three days of her uncleanness), shuld take her food from her own blended palms or from earthen sauces, or from trays made of leaves. She should live on a course of Havisya (Ghrta) diet and forswear during the time, even the sight of her husband. After this period, on the fourth day she should take a ceremonial ablution, put on a new (untorn) garment and ornaments and then visit her husband after having uttered the words of necessary benediction. What is the purpose of all that? 25
पूर्वं पश्येदृतुस्नाता यादृशं नरमङ्गना | तादृशं जनयेत् पुत्रं भर्त्तारं दर्शयेदतः ॥ २६ ॥
ततो विधानं पुत्रीयमुपाध्याय: समाचरेत् । कर्मान्ते च क्रमं ह्येनमारभेत विचक्षणः ।। २७ ।।
Metrical Text: A child conceived after the period resembles the man whom she first sees after ablution on the fourth day of her menses; hence she should see none but her husband at that time (so that the child may resemble his father). After that the priest shall perform the rites (Garbhadhana ceremony), to help the conception of a male child and after the ceremony a wise husband should observe the following rules of conduct. 26-27
ततोऽपराह्णे पुमान् मासं ब्रह्मचारी सर्पिः स्निग्धः सर्पिः क्षीराभ्यां शाल्योदनं भुक्त्वा मासं ब्रह्मचारिणीं तैलस्निग्धां तैलमाषोत्तराहारां नारीमुपेयात् रात्रौ सामाभिरभिविश्वास्य, विकल्प्यैवं चतुर्थ्यां
I. In the case of the husband being absent at the time, she should look at the sun.
षष्ठ्यामष्टम्यां दशम्यां द्वादश्याञ्चोपेयादिति पुत्रकामः ।। २८ ।।
Conduct of Husband: A husband wishing to beget a son by his wife, should not visit her bed for a month (before the day of the next flow). Then on the fourth day of her uncleanness, he should anoint or lubricate his body with Ghrta, should partake of a food in the afternoon or evening composed of boiled Sali rice, milk and clarified butter and then visit the bed of his wife. The wife also, in her turn, should observe a similar vow of sexual abstinence (Brahma-carini) for a month before that day on which she should anoint or lubricate her body with oil and having taken meal of Masa pulse mixed with oil and then meet her husband at night. The husband then having uttered the appropriate Veda Mantras and having awakened confidence in the wife, should go unto her on the fourth, sixth, eighth, tenth or on the twelfth night of her menses for the progenation of a male child. 28
एषूत्तरोत्तरं विद्यादायुरारोग्यमेव च ।
प्रजासौभाग्यमैश्वर्य्यं बलञ्च दिवसेषु वै ।। २९ ।।
अतः परं पञ्चम्यां सप्तम्यां नवम्यामेकादश्याञ्च स्त्रीकामः । त्रायोदशी – प्रभृतयो निन्द्याः ॥ ३० ॥
Metrical Text: A visit to the wife on any of these nights leads to the continual increase of the wealth, health, strength progeny and the duration of the husband’s life. On the other hand, a visit to one’s wife on the fifth, seventh, ninth or eleventh day of her flow leads to the conception of a female child. The thirteenth and the remaining days (till the next course) are condemned as regards intercourse. 29-30
तत्र प्रथमे दिवसे ऋतुमत्यां मैथुनगमनमनायुष्यं पुंसां भवति; यश्च तत्राधीयते गर्भः स प्रसवमानो विमुच्यते । द्वितीयेऽप्येवं सूतिकागृहे वा, तृतीयेऽप्येवमसम्पूर्णाङ्गोऽल्पायुर्वा भवति । चतुर्थे तु सम्पूर्णाङ्गो दीर्घायुश्च भवति । न च प्रवर्त्तमाने रक्ते बीजं प्रविष्टं गुणकरं भवति, यथा नद्यां प्रतिस्रोतः प्लावि द्रव्यं प्रक्षिप्तं प्रतिनिवर्त्तते नोर्ध्वं गच्छति तद्वदेतद्रष्टव्यम् । तस्मान्नियमवतीं त्रिरात्रं परिहरेत् । अतः परं मासादुपेयात् ।। ३१ । ।
Prohibited Period etc.: A going unto one’s wife on the first day of her monthly course tends to shorten one’s life and a child born of the act dies immediately after its delivery. The same result is produced by a visit on the second day, or the child dies lying-in room i.e. ten days of its birth; A visit on the third day leads to the child’s being deformed and short-lived. A child which is the fruit of a visit on the fourth day lives long, will be well developed and remain in the full vigour of health. The semen cast in the womb of a woman during the continuance of her monthly flow does not become fruitful because it is carried back and flows out in the same manner as a thing thrown into a stream does not go against but is carried away with the current. Hence a husband should foreswear the company of his wife during the first three days of her uncleanness, when she also should observe a vow of sexual abstinence. After the menses husband may visit the wife till the end of the month. 31
लब्धगर्भायाश्चैतेष्वहःसु लक्ष्मणावटशुङ्गसहदेवाविश्वदेवानामन्यतमां क्षीरेणाभिषुत्य त्रींश्चतुरो वा बिन्दून् दद्याद् दक्षिणे नासापुटे पुत्रकामायै, न च तान् निष्ठीवेत् ।। ३२ ||
After the impregnation on any of these nights, three or four drops (of the expressed juice) of any of the following drugs such as Laksmana, Vata-Sunga, Sahadeva or Visvadeva, mixed with milk should be poured into the right nostril of the enceinte for the conception of a male child and care should be taken that she does not spit it away. 32
ध्रुवं चतुर्णां सान्निध्याद् गर्भः स्याद् विधिपूर्वकम् । ऋतुक्षेत्राम्बुबीजानां सामग्रयदङ्कुरो एवं जाता रूपवन्तः यथा ।। ३३ ॥ सत्त्ववन्तश्चिरायुषः ।
Metrical Text: A co-ordination of the four factors of menstrual period (Rtu), healthy womb (Ksetra), nutrient liquid i.e. chyle of digested food (Ambu), healthy semen (Bija) and the proper observance of the rules is necessary for the conception and development of a healthy child just as the proper season (Rtu), good soil (Ksetra), water (containing nutrient matter) and vigorous seeds (Bija) together with proper care, help the germination of strong and undiseased sprouts. A child which is the fruit of such conception is destined to be beautiful, of vigorous health, generous, long-lived, virtuous, attached to the good of their parents and capable of discharging their parental obligations. 33-34
तत्र तेजोधातुः सर्ववर्णानां प्रभवः । स यदा गर्भोत्पत्तावब्धातुप्रायो भवति तदा गर्भं गौरं करोति, पृथिवीधातुप्रायः कृष्णं, पृथिव्याकाशधातुप्रायः कृष्णश्यामं, तोयाकाशधातुप्रायो गौरश्यामम् । यादृग् वर्णमाहारमुपसेवते गर्भिणी तादृग् वर्णप्रसवा भवतीत्येके भाषन्ते ।। ३५ ।।
Causes of different colours of the Child: The fiery principle (Teja – dhatu) of the organism, which is the originator of all colours of the skin (complexion), happening to mix largely with the watery principle of the body at the time of conception, serves to make the child a fair complexioned one (Gaura-varna); mixed with a large quantity of the earth principle (Ksiti) of the body, it makes the child a dark complexioned one (Krsna-varna). In combinations with a large quantity of earth and ethereal principles of the organism, it imparts a dusky (Krsnasyama) complexion (to the full developed foetus ). A similar combination of watery and ettere al principles serves to make the child dusky yellow (Gaura-Syama). Others on the contrary say that the complexion of the child is determined by the colours of the food taken by its mother during the period of gestation. 35
तत्र दृष्टिभागमप्रतिपन्नं तेजो जात्यन्धं करोति, तदेव रक्तानुगतं रक्ताक्षं, पित्तानुगतं पिङ्गाक्षं, श्लेष्मानुगतं शुक्लाक्षं, वातानुगतं विकृताक्षमिति ।। ३६ ।।
A child is born blind in the failure of the fiery principle (Tejedhatu) of the organism in reaching the region of its still undeveloped eyes (part-where the eyes would be); so also a penetration by the same (Teja-dhatu) into its blood accounts for the blood-shot eyes of the child. Entry in the Pitta it makes the child a yellow-pupiled one (Pingalaksa). Entered its bodily Kapha it makes it a white-cyed body and mixed with its bodily Vayu, a child of defective eyesight. 36
भवन्ति चात्र
घृतपिण्डो यथैवाग्निमाश्रितः प्रविलीयते । विसर्पत्यार्त्तवं नार्यास्तथा पुंसां समागमे ।। ३७ ।।
बीजेऽन्तर्वायुना भिन्ने द्वौ जीवौ कुक्षिमागतौ ।
यमावित्यभिधीयेते पित्रोरत्यल्पबीजत्वादासेक्यः पुरुषो भवेत् । स शुक्रं प्राश्य लभते ध्वजोच्छ्रायमसंशयम् ।। ३९ ।।
यः पूतियोनौ जायेत स सौगन्धिकसंज्ञितः । स योनिशेफसोर्गन्धमाघ्राय लभते बलम् ।। ४० ।।
स्वे गुदेऽब्रह्मचर्याद् यः स्त्रीषु पुंवत् प्रवर्त्तते । कुम्भीकः स च विज्ञेयः, ईर्ष्यकं शृणु चापरम् ।। ४१ ।। धर्मेतरपुरः सरौ ।। ३८ ।।
Memorable verses: As a lump of condensed clarified butter melts and expands if placed by the side of a fire, so the ovum (Artava) of a woman is dislodged and glides away in contact with an adult male¹. A seed divided into two by the deranged Vayu within the (cavity of the) uterus (Kuksi) gives rise to the birth of twins², conditioned by the good or evil deeds of their prior existence. A child born of scanty paternal sperm becomes an Asekyat and feels no sexual desire (erection) without previously (sucking the genitals and) drinking the semen of another man. A child begotten in a sordid vagina is called a Saugandhika, whose organs do not respond to the sexual desire without smelling the genitals of others. The man who first becomes a passive member of an act of sodomy and then again commits sodomy with the woman (he visits) is called a Kumbhika (or Guda-yoni and is included within the category of a Kliva). 37-41
1. Susruta’s theory is that ovulation occurs about the same time as menstruation and rather initiates the latter, and the shed ova are washed out with the menstrual flow, hence there is a possibility of conception on connexion during the period of flow. But when the menstruation stops of itself by the end of the third day, it also indicates that ovulation has ceased and no ovum is left to be fertilized, hence the question arises how can there be conception then on connexion on the fourth day and thereafter? The explanation (as in the following verse) is that the ovulating organ though quiescent at the time is again stimulated to activity by intercourse with a male and new ova are shed which are ready to be fertilized by the semen.
Twins Yamas.
3. Gayi interprets the term “Dharmetara” to mean evil deeds (other than good) and quotes verses from Srutis, Smrtis and Tantras on expiations of sin in support of his view.
4. Asekya Impotent.
5. Saugandhika: Impotent.
6. Kumbhiika: Impotent.
दृष्ट्वा व्यवायमन्येषां व्यवाये यः प्रवर्त्तते । ईर्ष्यकः स च विज्ञेयः, षण्डकं शृणु पञ्चमम् ॥ ४२ ॥
यो भार्यायामृतौ मोहादङ्गनेव प्रवर्त्तते । ततः स्त्रीचेष्टिताकारो जायते षण्डसंज्ञितः ॥ ४३ ।।
ऋतौ पुरुषवद् वाऽपि प्रवर्त्तेताङ्गना यदि । तत्र कन्या यदि भवेत् सा भवेन्नरचेष्टिता ॥ ४४ ॥
The man who cannot copulate with a woman without previously seeing the sexual intercourse of another couple is called Irsyaka¹. A child born of an act of fecundation foolishly or ignorantly effected during the menses of its mother by its progenitor by holding her on his bosom during the act is called a Sanda and invariably exhibits effeminate traits in his character. A daughter born of a woman riding on her husband during the act of sexual intercourse will develop masculine traits in her character. 42-44
आसेक्यश्च सुगन्धी च कुम्भीकश्चेर्ष्यकस्तथा । सरेतसस्त्वमी ज्ञेया अशुक्रः षण्डसंज्ञितः ॥ ४५ ॥
अनया विप्रकृत्या तु तेषां शुक्रवहा : सिराः । हर्षात् स्फुटत्वमायान्ति ध्वजोच्छ्रायस्ततो भवेत् ॥ ४६ ।।
Semen is developed in the four types of Kliva known as Asekya, Saugandhika, Kumbhika and Irsyaka, whereas a Sanda is devoid of that fluid (Sukra). The semen carrying ducts of an asekya etc. are expanded by the drinking of the semen as above described which helps the erection of his reproductive organ. 45-46
आहाराचारचेष्टाभिर्यादृशीभिः समन्वितौ । स्त्रीपुंसौ समुपेयातां तयोः पुत्रोऽपि तादृशः । ४७।।
यदा नार्यावुपेयातां वृषस्यन्त्यौ कथञ्चन । मुञ्चन्त्यौ शुक्रमन्योऽन्यमनस्थिस्तत्र जायते ॥ ४८ ॥
ऋतुस्नाता तु या नारी स्वप्ने मैथुनमावहेत् । आर्त्तवं वायुरादाय कुक्षौ गर्भं करोति हि ॥ ४९ ॥
मासि मासि विवर्धेत गर्भिण्या गर्भलक्षणम् । कललं जायते तस्या वर्जितं पैतृकैर्गुणैः ॥ ५० ॥
ये । सर्पवृश्चिककूष्माण्डविकृताकृतयश्च गर्भास्त्वेते स्त्रियाश्चैव ज्ञेयाः पापकृतो भृशम् ।। ५१ ।।
The conduct and character of a child and its inclination to particular dietary are determined by those of its parents during the act of fecundation. A boneless (i.e. with cartilaginous bones) mornstrosity is the outcome of the sexual act in which both the parties are female and their Sukra (sexual secretion) unite some how or other in the womb of one of them Fecundation may take place in the womb of a woman, dreaming of sexual intercourse in the night of her menstrual ablution. The local Vayu carries the dislodged ovum into the uterus and exhibits symptoms of pregnancy, which develop month after month till the full period of gestation. The offspring of such a conception is a Kalala (a thin boneless jelly-like mass) on account of the absence of the paternal elements¹ in its development. Such monstrosities as serpents, scorpions or gourd shaped foetus delivered from thew omb of a woman should be ascribed as the effects of deadly sins. 47-51
गर्भो वातप्रकोपेण दौहृदे चाऽवमानिते। भवेत् कुब्जः कुणिः पङ्गुर्मूको मिन्मिण एव च ।। ५२ ।।
मातापित्रोस्तु नास्तिक्यादशुभैश्च पुराकृतैः । वातादीनाञ्च कोपेन गर्भो विकृतिमाप्नुयात् ।। ५३ ॥
The child of a mother whose wishes are not honoured and gratified during pregnancy stands in danger of being born palinless, hunchbacked, lame, dumb or nasal voiced through the deranged condition of the Vayu of its mother’s body. The malformation of a child in the womb should be ascribed to the atheism of its parents, or to the effects of their misdeeds in a prior existence, or to the aggravated condition of the Vayu, Pitta and Kapha. 52-53
मलाल्पत्वादयोगाच्च वायोः पक्वाशयस्य च । वातमूत्रपुरीषाणि न गर्भस्थ: करोति हि ॥ ५४॥
जरायुणा मुखे च्छन्ने कण्ठे च कफवेष्टिते । वायोर्मार्गनिरोधाच्च न गर्भस्थ: प्रदिति ॥ ५५ ॥
1. Hair, beard, nails teeth, arteries. veins, ligaments and semen are called paternal elements inasmuch as these are said to be inherited by the child from its father.
निःश्वासोच्छ्वाससंक्षोभस्वप्नान् गर्भोऽधिगच्छति । मातुर्निश्वसितोच्छ्वाससङ्क्षोभस्वप्नसम्भवान् ।।५६।।
A foetus in uterus does not excrete faeces or urine owing to the scantiness of the fecal matter, etc. in its intestines and also to the obstruction and consequently lessened admission of the Vayu into its lower bowels. A child in the womb does not cry inasmuch as its mouth remains covered with the sheath of the placenta i.e. foetal membranes (Jarayu) and its throat is stuffed with Kapha. The processes of respiration, sleeping and movement of the foetus in the womb are effected through those of its mother. 54-56
सन्निवेश: शरीराणां दन्तानां पतनोद्भवौ । तलेष्वसम्भवो यश्च रोम्णामेतत् स्वभावतः ।। ५७ ।।
भाविता: पूर्वदेहेषु सततं शास्त्रबुद्धयः । भवन्ति सत्त्वभूयिष्ठाः पूर्वजातिस्मरा नराः ।। ५८ ।।
कर्मणा चोदितो येन तदाप्नोति पुनर्भवे । अभ्यस्ता: पूर्वदेहे ये तानेव भजते गुणान् ।। ५९ ।।
The adjustment of the different limbs and organs of the body of a child in the womb at their proper places, the non-development of hair on its palms and soles and the subsequent cutting and falling off of its teeth are spontaneously effected according to the laws of nature after the model of its own species. An honest, pious, erudite man, who has acquired a vast knowledge of the Sastras in his prior existence, becomes largely possessed of mental traits of the Sattvika stamp in this life too and also remembers his prior births (Jatismara). Acts similar to those, which a man performs in a prior existence, overtake him also in the next. Similarly in the traits and the termperament which he had developed in a previous existence are likewise sure to be patent in the next. 57-59
इति सुश्रुतसंहितायां शारीरस्थाने शुक्रशोणितशुद्धिशारीरं नाम द्वितीयोऽध्यायः ।। २ ।।
Thus ends the second Chapter of the Sharira Sthana in the Susruta Samhita which treats of the purification of sperm and ovum.
