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Line 60: − Putreeya vidhi − − तत ऋत्विक् प्रागुत्तरस्यां दिश्यगारस्य प्राग्प्रवणमुदक्प्रवणं वा प्रदेशमभिसमीक्ष्य, गोमयोदकाभ्यां स्थण्डिलमुपलिप्य, प्रोक्ष्य चोदकेन, वेदीमस्मिन् स्थापयेत्| − − तां पश्चिमेनाहतवस्त्रसञ्चये श्वेतार्षभे वाऽप्यजिन उपविशेद् ब्राह्मणप्रयुक्तः, राजन्यप्रयुक्तस्तु वैयाघ्रे चर्मण्यानडुहे वा, वैश्यप्रयुक्तस्तु रौरवे बास्ते वा| − − तत्रोपविष्टः पालाशीभिरैङ्गुदीभिरौदुम्बरीभिर्माधूकीभिर्वा समिद्भिरग्निमुपसमाधाय, कुशैः परिस्तीर्य, परिधिभिश्च परिधाय, लाजैः शुक्लाभिश्च गन्धवतीभिः सुमनोभिरुपकिरेत्| − − तत्र प्रणीयोदपात्रं पवित्रपूतमुपसंस्कृत्य सर्पिराज्यार्थं यथोक्तवर्णानाजानेयादीन् समन्ततः स्थापयेत्||१०|| − − ततः पुत्रकामा पश्चिमतोऽग्निं दक्षिणतो ब्राह्मणमुपविश्यान्वालभेत सह भर्त्रा यथेष्टं पुत्रमाशासाना| − − ततस्तस्या आशासानाया ऋत्विक् प्रजापतिमभिनिर्दिश्य योनौ तस्याः कामपरिपूरणार्थं काम्यामिष्टिं निर्वर्तयेद् ‘विष्णुर्योनिं कल्पयतु’ इत्यनयर्चा| − ततश्चैवाज्येन स्थालीपाकमभिघार्य त्रिर्जुहुयाद्यथाम्नायम्|+ − मन्त्रोपमन्त्रितमुदपात्रं तस्यै दद्यात् सर्वोदकार्थान् कुरुष्वेति|+ − ततः समाप्ते कर्मणि पूर्वं दक्षिणपादमभिहरन्ती प्रदक्षिणमग्निमनुपरिक्रामेत् सह भर्त्रा|+ − ततो [१] ब्राह्मणान् स्वस्ति वाचयित्वाऽऽज्यशेषं [२] प्राश्नीयात् पूर्वं पुमान्, पश्चात् स्त्री; न चोच्छिष्टमवशेषयेत्|+ − ततस्तौ सह संवसेयातामष्टरात्रं, तथाविधपरिच्छदावेव च स्यातां [३] , तथेष्टपुत्रं जनयेताम्||११||+ − या तु स्त्री श्यामं लोहिताक्षं व्यूढोरस्कं महाबाहुं च पुत्रमाशासीत, या वा कृष्णं कृष्णमृदुदीर्घकेशं शुक्लाक्षं शुक्लदन्तं तेजस्विनमात्मवन्तम्; एष एवानयोरपि होमविधिः|+ − किन्तु परिबर्हो वर्णवर्जं स्यात्|+ − पुत्रवर्णानुरूपस्तु यथाशीरेव तयोः परिबर्होऽन्यः कार्यः स्यात्||१२||+ − शूद्रा तु नमस्कारमेव कुर्यात् (देवाग्निद्विजगुरुतपस्विसिद्धेभ्यः [४] )||१३||+ − या या च यथाविधं पुत्रमाशासीत तस्यास्तस्यास्तां तां पुत्राशिषमनुनिशम्य तांस्ताञ्जनपदान्मनसाऽनुपरिक्रामयेत्|+ − ततो [५] या या येषां येषां जनपदानां मनुष्याणामनुरूपं पुत्रमाशासीत सा सा तेषां तेषां जनपदानां मनुष्याणामाहारविहारोपचारपरिच्छदाननुविधत्स्वेति वाच्या स्यात्| − − इत्येतत् सर्वं पुत्राशिषां समृद्धिकरं कर्म व्याख्यातं भवति||१४|| Line 103:
Line 89: − Carakasaṃhitā (Śārīrasthānam, 2.25) says that the lady would give birth to a child similar to the one whom she had had in mind during conception:+ − − गर्भोत्पत्तौ तु मनः स्त्रियाः यं जन्तुं व्रजेत् तत्सदृशं प्रसूते। garbhotpattau tu manaḥ striyāḥ yaṃ jantuṃ vrajet tatsadṛśaṃ prasūte। − − An example of this point is seen in Pravarakhya, the legend of [[Varuthini and Pravara (वरूथिनी प्रवरश्च)|Varuthini and Pravara]]. − −
→Ayurvedic Perspectives
== Ayurvedic Perspectives ==
== Ayurvedic Perspectives ==
Garbhadhana is the process of containing a new life's seed by mother in her womb. This is the first step in producing a new life and it can also be called as the process of conception. Entire wellbeing of the new life in womb depends on this first step. Thus Ayurveda acharyas have given considerable attention to this. As a first step, they have defined the age at which a man and a woman should unite in order to produce a new life which would be of good qualities. They are set up the minimum age for conception for woman at 16 the yrs of age and 25yrs of age for a man. It is believed that, generally at this age a man and a woman have developed fully and can give birth a new life without much complications. <blockquote>पञ्चविंशे ततो वर्षे पुमान् नारी तु षोडशे | समत्वागतवीर्यौ तौ जानीयात् कुशलो भिषक् ||१३|| (Sush. Samh. 35.13)<ref>Sushruta Samhita (Sutrasthanam Adhyaya 35 Sutra 13)</ref> </blockquote>Along with the age there are few criteria set by the scholars which are believed to be essential for development of a healthy new life. Those are as follows,<ref>Charaka Samhita (Sharirasthanam Adhyaya 2 Sutra 3)</ref> <ref>Charaka Samhita (Sharirasthanam Adhyaya 8 Sutra 7-9)</ref>
Garbhadhana is the process of containing a new life's seed by mother in her womb. This is the first step in producing a new life and it can also be called as the process of conception. Entire wellbeing of the new life in womb depends on this first step. Thus Ayurveda acharyas have given considerable attention to this. As a first step, they have defined the age at which a man and a woman should unite in order to produce a new life which would be of good qualities. They are set up the minimum age for conception for woman at 16 the yrs of age and 25yrs of age for a man. It is believed that, generally at this age a man and a woman have developed fully and can give birth a new life without much complications. <blockquote>पञ्चविंशे ततो वर्षे पुमान् नारी तु षोडशे | समत्वागतवीर्यौ तौ जानीयात् कुशलो भिषक् ||१३|| (Sush. Samh. 35.13)<ref>Sushruta Samhita (Sutrasthanam Adhyaya 35 Sutra 13)</ref> </blockquote>Along with the age there are few criteria set by the scholars which are believed to be essential for development of a healthy new life. Those are as follows,<ref>Charaka Samhita (Sharirasthanam Adhyaya 2 Sutra 3)</ref> <ref name=":0">Charaka Samhita (Sharirasthanam Adhyaya 8 Sutra 7-9)</ref>
* अतुल्यगोत्रस्य : The man and woman should not be from the same [[Gotra and Pravara (गोत्रप्रवरश्च)|Gotra]] (clan).
* अतुल्यगोत्रस्य : The man and woman should not be from the same [[Gotra and Pravara (गोत्रप्रवरश्च)|Gotra]] (clan).
“ब्रह्मा बृहस्पतिर्विष्णुःसोमःसूर्यस्तथाऽश्विनौ|
“ब्रह्मा बृहस्पतिर्विष्णुःसोमःसूर्यस्तथाऽश्विनौ|
भगोऽथ मित्रावरुणौ वीरं <sup>[२]</sup> ददतु मे सुतम्”
भगोऽथ मित्रावरुणौ वीरं ददतु मे सुतम्”
इत्युक्त्वा संवसेयाताम्||८||</blockquote>सा चेदेवमाशासीत- बृहन्तमवदातं हर्यक्षमोजस्विनं शुचिं सत्त्वसम्पन्नं पुत्रमिच्छेयमिति, शुद्धस्नानात् प्रभृत्यस्यै मन्थमवदातयवानां मधुसर्पिर्भ्यां संसृज्य श्वेताया गोः सरूपवत्सायाः पयसाऽऽलोड्य राजते कांस्ये वा पात्रे काले काले सप्ताहं सततं प्रयच्छेत् पानाय|
इत्युक्त्वा संवसेयाताम्||८|| (Char. Samh. 8.8)<ref name=":0" /></blockquote>Meaning: Then, they should recite the ''mantra'' meaning: ‘Thou art the day; Thou art the life; Thou art well established from all sides. May the supporter endow Thee; may the dispenser dispense to Thee: be Thou born with ''Brahmic'' splendor’. May Brahma, Brhaspati, Visnu, Soma, Surya and the two Ashwins, as also Bhaga, Mitra and Varuna, bless me with a heroic son.’ Having uttered this, the couple should commence the sexual act.<ref>Available from [https://www.carakasamhitaonline.com/index.php?title=Jatisutriya_Sharira#Postures_and_circumstances_to_be_avoided_for_coitus charakasamhitaonline.com]</ref>
सा चेदेवमाशासीत- बृहन्तमवदातं हर्यक्षमोजस्विनं शुचिं सत्त्वसम्पन्नं पुत्रमिच्छेयमिति, शुद्धस्नानात् प्रभृत्यस्यै मन्थमवदातयवानां मधुसर्पिर्भ्यां संसृज्य श्वेताया गोः सरूपवत्सायाः पयसाऽऽलोड्य राजते कांस्ये वा पात्रे काले काले सप्ताहं सततं प्रयच्छेत् पानाय|
प्रातश्च शालियवान्नविकारान् दधिमधुसर्पिर्भिः पयोभिर्वा संसृज्य भुञ्जीत, तथा सायमवदातशरणशयनासनपानवसनभूषणा च स्यात्|
प्रातश्च शालियवान्नविकारान् दधिमधुसर्पिर्भिः पयोभिर्वा संसृज्य भुञ्जीत, तथा सायमवदातशरणशयनासनपानवसनभूषणा च स्यात्|
Putreeya vidhi (Cha sha 8.10-14)
At the end of one week, a priest should select a place on the north side of the house, having a downward slope towards the east or the north. The selected place/ground should be duly smeared with cowdung and water. After sprinkling the place with water, he should prepare and fix the altar.
On the west of the altar, the priest should take his seat on an undamaged cotton cushion or on the skin of a white bull, if he is officiating on behalf of a ''brahmana'' patron, on the skin of a tiger or bull if ''kshatriya'', and on the skin of a deer or a ram, in case of a ''vaisya''.
Thus seated, he should kindle the scared fire with the twigs of ''palasha'' (Butea monosperma Kuntze), ''ingudi'' (Balanites aegyptica Delile), ''udumbara'' (Ficus racemosa Linn) or ''madhuka'' (Madhuka indica J.F.Gmel), spread the ''kusha'' (Desmostachya bipinnata Stapf.) grass around, and fix the enclosure of fire with big stalks of ''palasha'' (Butea monospermakuntze) on all four sides, and then spread the altar with parched/roasted paddy and white coloured flowers having sweet fragrance. Then, he should prepare a water pot, clean and sanctified by ''mantras'', make available adequate amount of ghee for offerings, and place auspicious objects (such as bulls or stallions) of said qualities and colors, etc. in and around the place of offering as mentioned earlier.
Thereafter the woman, desirous of progeny, should sit with her husband on the west side of the altar, while the priest should sit to the south, and together they should perform the holy oblation to fire expressing their longing for a progeny. Then, the priest, addressing the God of procreation (Prajapati) for the fulfilment of her desire in her womb, should perform the ‘boon bestowing rite’, by chanting the said hymn ‘May Visnu bless the womb and make it fertile’. Then, the priest should prepare a bolus of cooked rice in an earthen pot by mixing the oblation with ghee, offering it to the holy fire thrice according to the prescribed methods. He should then give the sanctified pot of water to the woman to be used for all her purposes.
On the completion of the rite, she should, placing her right foot first, walk around the fire keeping to her right and accompanied by her husband. Then, after taking the the blessing of the ''brahmanas'', the couple should consume the remains of the sacrificial ghee - first the husband and then the wife - taking care not to leave any leftovers. On completion of this ritual, they shall cohabit for a period of eight nights, wearing the dress etc., as prescribed earlier. In this manner they will be able to beget a progeny, as desired. [11]
As regards the woman desirous of a child with sky blue complexion, red eye, broad chest and long limbs, or a woman who seeks off spring with black complexion, with black, soft and long hair, glittering white eye and teeth, radiant and self-restrained, the rituals to be followed are the same as described above. The preparations and materials required will not be of the same color but it should be made, in either case, to match the desired complexion of the child to be born, agreeable to the mother’s desire. [
Those belonging to ''shudra'' lineage, the mere act of salutation/pray (to the God, holy fire, ''brahmanas'', teachers/elders/preceptors, and saints and seers) should suffice. [13]
By knowing about the kind of child she desires, the woman should be advised to mentally travel to such places where people having similar dispositions live. Also, she should be advised to take diet, assume behavior, and engage in activities, attire, and social/cultural behooving such places and people.
Thus, the section detailing rituals that couples desirous of a healthy progeny – of the attributes of their liking – has been explained.
यथा- निर्मले वाससि सुपरिकल्पिते रञ्जनं समुदितगुणमुपनिपातादेव रागमभिनिर्वर्तयति, तद्वत्; यथा वा क्षीरं दध्नाऽभिषुतमभिषवणाद्विहाय स्वभावमापद्यते दधिभावं, शुक्रं तद्वत्||१७||
यथा- निर्मले वाससि सुपरिकल्पिते रञ्जनं समुदितगुणमुपनिपातादेव रागमभिनिर्वर्तयति, तद्वत्; यथा वा क्षीरं दध्नाऽभिषुतमभिषवणाद्विहाय स्वभावमापद्यते दधिभावं, शुक्रं तद्वत्||१७||
When a couple, whose body and mind are purified by above mentioned methods, engages in sexual intercourse, the undamaged sperm unites with the healthy ovum in a clean genital tract and the healthy uterus is home to an embryo with all the desired characters. Just as a well-washed cloth catches the colour of good dye instantly or milk, when mixed with drops of curd, transforms into curd leaving its original characters, the seeds acquire the positive attributes of the parents and the environment.
== References ==
== References ==
[[Category:Samskaras]]
[[Category:Samskaras]]