The Sushruta Samhita — trans. Bhishagratna

The son of

* Sometimes it passes from the body of the child to that of the mother and vice versa.

Chap. III.] SARIRA STHANAM. I4I

Para'sara says that the development of the umbilical region of foetus must necessarily precede (that of any other part of its body) inasmuch as it is through umbilical chord that an embryo draws its substance from mother's body. Matrkandeya says that the hands and feet of a fcetus are first te be developed since they are the only means of movements in the womb. Subhuti Gautama says that the development of the trunk is the earliest in point of time since all other limbs and organs lie soldered to and imbedded in that part of the body. But all these are not really the fact. Dhanvantari holds that the development of all the parts of the body of an embryo goes on simultaneously ; and they can not be perceived or detected in their earlier stages of development in the womb owing to their extremely attenuated size like a mango fruit or sprouts of bamboo. As the stone, marrow, pith etc. of a ripe and matured mango-fruit or the sprouts of bamboo, cannot be separately perceived in the earlier stage of their growth but are quite distinguishable in the course of their development, likewise in the early stage of pregnancy the limbs and organs of the body (foetus) are not perceptible for their extremely attenuated stage but become potent (and therefore they are distinctly perceived) in the course of time for their development. 18.

Factors respectively supplied by the paternal and maternal elements :-Now we shall describe the parts and principles of the body of a foetus which are respectively contributed by the paternal element, maternal factor, the serum (Rasaja),the soul (Atmaja), the natural (Sattvaja) and the innate physiological conditions (Satmyaja). The hairs of the head and body, beard and moustaches, bones, nails, teeth, veins (Sira), nerves, arteries (Dhamani),

p. 142

The hairs of the head and body, beard and moustaches, bones, nails, teeth, veins (Sira), nerves, arteries (Dhamani),p. 142 semen and all the steady and hard substances (in the organism of a child) are contributed by the paternal element in the conception Pitraja ; whereas flesh, blood, fat, marrow, heart, umbilicus, liver, spleen, intestines, anus (Guda) and all other soft matters in the body owe their origin to the maternal element (Matrija) ; strength, complexion, growth, rotundity and decay of the body are due to the serum (Rasaja\ The sensual organs, conciousness, knowledge, wisdom, duration of life (longivlty), pleasure and pain etc. are the outcome of the spiritual element in man (Atmaja). We shall describe the Sattvaja features of the body in the next chapter. Valour, healthfulness, strength, glow and memory are the products of a child naturally born with physiological conditions of the parents (Sdtmyaja). 19.

Signs of male and female conception : — An enciente, in whose right mammae the milk is first detected, who first lifts up her right leg at the time of locomotion, whose right eye looks larger, or who evinces a longing largely for things of masculine names, dreams of having received lotus flowers (red and white), Utpala, Kumuda, Amrataka, or flowers of such masculine denomination in her sleep, or the glow of whose face becomes brighter during pregnancy, may be expected to give birth to a male child; whereas the birth of a daughter or a female child should be pre-assumed from the contriety of the foregoing indications. An enciente whose sides become raised and the forepart of whose abdomen is found to bulge out will give birth to a sex-less (hermaphrodite) child. An enciente, the middle part of whose abdomen becomes sunk or divided in the middle like a leather-bag, will give birth to a twin. 20.

iChfip. ni-3 SARIRA STHANAM. I43 lYIemorable verses :— Those women who are devout in their worship of the gods and the BrAhmins and cherish a clean soul in a clean body during pregnancy are sure to be blest with good, virtuous and generous children ; whereas a contrary conduct during the period is sure to be attended with contrary fruits. The development of the limbs and the members etc. of a foetus in the womb is natural and spontaneous, and the qualities and conditions which mark these organs are determined by the acts of the child which arc anterior to its genesis and wcro done in its prior existence. 21-22.

of a foetus in the womb is natural and spontaneous, and the qualities and conditions which mark these organs are determined by the acts of the child which arc anterior to its genesis and wcro done in its prior existence. 21-22.

Thus ends the third Chapter of the S'arira Sihiinain in the Su 'ru(a
Samhita which treats of the generation and pregnancy.

CHAPTEE IV.

Now we shall discourse on the Sariram which treats of the development of a fcetus in the womb, as well as of the factors which contribute to the growth of its different bodily organs and principles (Garbha-

Vyakaranam-^gfriram). i.

The Pittam (fiery or thermogenic) and Sleshma (lunar principles of the body, the bodily Vayu, the three primary qualities of Sattva, Rajas, and Tamas (adhesion, cohesion and disintegration), the five sense organs, and the Self (Karma-Purusha) are the preserver of the life (Prdnah) of the Fcetus. 2.

Folds of Skin : —Seven folds or layers of covering (Tvaka — skin) are formed and deposited on the rapidly transforming product of the combination of (semen) Sukra and Sonita (fertilized ovum) which have been thus charged with the individual Soul or Self in the same manner as layers (of cream) are formed and deposited on the surface of (boiling) milk. Of these the first fold or layer is called Avabha'sini (reflecting) as it serves to reflect all colours and is capable of being tinged with the hues of all the five material principles of the body. The thickness of this fold measures eighteen-twentieth of a Vrihi^ (rice grain) and it is the seat of skin diseases, such as Sidhma, Padma-

* The complexion of a person is due to this first layer ; and as the colour of an opaque body is due to the rays that are reflected from its surface, this layer is rightly named Avabba^'ini or reflecting layer.

** The text runs "Vriherashtadashabhaga," which means eighteen (or so mnny) parts of a Vrihi ; and Dalian comments that "Vrihi" stands for a measure equal to the twentieth division of a Vrihi or rice grain.

Chap, IV.] SARIRA STHANAM. I45