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Line 50: − + + + + + + + + + + + − − == Modern Findings related to Garbhadhana == − The ceremony of impregnation instils ethical confidence in the minds of married couples to have sex and reproduce properly. In the individual consciousness, depending upon psychosomatic urges, they should be in a preparedness, mentally and physically, to satisfy the needs of the above obligations. − − Modern psychologists assert that 'Development Psychology' starts from the conception and the list of Samskaras also puts Garbhadhana on the very top. Very minute details have been given as to why, when and how it should be performed for perfect impregnation to bear a perfect child at the right time.<ref>Ramakrishna Rao, K. V. (1994) ''[https://ia803008.us.archive.org/30/items/ThePsychologyOfSamskaras/The%20Psychology%20of%20Samskaras_text.pdf The Psychology of Samskaras.]'' Article in Vivekananda Kendra Patrika. (Pages 56-65)</ref> − Line 80:
Line 95: − “अहिरसि आयुरसि सर्वतः प्रतिष्ठाऽसि धाता त्वा ददतु विधाता त्वा दधातु ब्रह्मवर्चसा भव” इति|+ − − “ब्रह्मा बृहस्पतिर्विष्णुःसोमःसूर्यस्तथाऽश्विनौ| − − भगोऽथ मित्रावरुणौ वीरं ददतु मे सुतम्” − +
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== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
Procreation is a natural act. A human pair copulated, whenever there was a physical demand for it, without any anticipation of progeny, though it was a usual consequence. The Garbhadhana Samskara, however, presupposed a well established home, a regular marriage, a desire of possessing children and a religious idea that a benevolent divine cause helped men in begetting children. So the origin of this Samskara belongs to a time when the civilization was far advanced from primitive social conditions.<ref name=":1" />
Procreation is a natural act. A human pair copulated, whenever there was a physical demand for it, without any anticipation of progeny, though it was a usual consequence. The Garbhadhana Samskara, however, presupposed a well established home, a regular marriage, a desire of possessing children and a religious idea that a benevolent divine cause helped men in begetting children. So the origin of this Samskara belongs to a time when the civilization was far advanced from primitive social conditions.<ref name=":1" /> Garbhadhāṇā, the ceremony of conception is not only about encouraging the procreation and keep the cycle of life on earth moving, rather it is about giving the free vent to natural tendency of any beings, to replicate, to reproduce, create family, community and ultimately a niche which could make things a lot easier from the perspective of leading life.<ref name=":5">Chahal, Mandeep (2020) Ph.D Thesis Titled: ''[http://hdl.handle.net/10603/309999 Samskaras in the Grihyasutras historical account of Jatakarma Upanyana Vivaha and Antyeshti.]'' (Chapter 2)</ref>
There are many siddhantas involved in the development of an organized society and the [[Family Structure in Sanatana Dharma (सनातनीय कुटुम्बव्यवस्था)|role of a family]] as the fundamental unit of a society. Just like Upanayana is a required Samskara for initiation into education, Vivaha samskara is required as a foundation for the family support system. Begetting children was regarded as a sacred duty binding on every individual and the couple lacking children could not be relieved of their debt to their forefathers. We see that parental instincts found their expression in many Veda mantras containing prayers for being blessed with children. The family having many children was an indicator of their prosperity.<ref name=":1" /><blockquote>पु॒त्रासो॒ यत्र॑ पि॒तरो॒ भव॑न्ति॒ .... (Rig. Veda. 1.89.9)
There are many siddhantas involved in the development of an organized society and the [[Family Structure in Sanatana Dharma (सनातनीय कुटुम्बव्यवस्था)|role of a family]] as the fundamental unit of a society. Just like Upanayana is a required Samskara for initiation into education, Vivaha samskara is required as a foundation for the family support system. Begetting children was regarded as a sacred duty binding on every individual and the couple lacking children could not be relieved of their debt to their forefathers. We see that parental instincts found their expression in many Veda mantras containing prayers for being blessed with children. The family having many children was an indicator of their prosperity.<ref name=":1" /><blockquote>पु॒त्रासो॒ यत्र॑ पि॒तरो॒ भव॑न्ति॒ .... (Rig. Veda. 1.89.9)
# In the Brh. Up. it is given under the name '''Putramantha'''.
# In the Brh. Up. it is given under the name '''Putramantha'''.
# In Grhya Sutras '''Chaturthi-karman''' and '''Garbhadhana''' are two different rites. (They have never used the name Garbhadhana for Chaturthi-karman.)
# In Grhya Sutras '''Chaturthi-karman''' and '''Garbhadhana''' are two different rites. (They have never used the name Garbhadhana for Chaturthi-karman.)<ref name=":4" />
# In the Vaikhanasa Grhyasutra the word '''Rtusamgamana''' has been used and another term '''Kshetra Samskara''' is mentioned without much clarity in usage - either as singular practice or were divergent.<ref name=":5" />
# The Smrtis have used the name '''Garbhadhana'''.
# The Smrtis have used the name '''Garbhadhana'''.
#* Manu (II.16) has the word the “'''Niseka'''”.
#* Manu (II.16) has the word the “'''Niseka'''”.
=== कालः ॥ Time ===
=== कालः ॥ Time ===
The time prescribed for the rite is mentioned either as the fourth night (B.1.7.37) or more specifically the second part of the fourth night (Bh. 1.19; Apa. 3.9.10), or simply as 'after a lapse of three nights' (J.1.22; Kh. 1.4.12) after marriage. After marriage usually after the fourth day of the menstrual cycle of the wife is prescribed for this samskara.<ref name=":4" />
The time prescribed for the rite is mentioned either as the fourth night (B.1.7.37) or more specifically the second part of the fourth night (Bh. 1.19; Apa. 3.9.10), or simply as 'after a lapse of three nights' (J.1.22; Kh. 1.4.12) after marriage. After marriage usually after the fourth day of the menstrual cycle of the wife is prescribed for this samskara.<ref name=":4" />
According to one version,<ref name=":5" /> the wife is obliged to approach husband post her menstrual cycle, after taking bath for Ṛtusaṁgaman, which is what makes one think, that Garbhadhāṇā was typically a conceiving sacrament marked by ritualistic performances whereas the Ṛtusaṁgaman seems less significant marking the repeated union of the couple.<blockquote>ऋतुः स्वाभाविकः स्त्रीणां रात्रयः षोडश स्मृताः । चतुर्भिरितरैः सार्धं अहोभिः सद्विगर्हितैः । । ३.४६ । ।
तासां आद्याश्चतस्रस्तु निन्दितैकादशी च या । त्रयोदशी च शेषास्तु प्रशस्ता दशरात्रयः । । ३.४७ । । (Manu. Smrt. 3.46-47)</blockquote>Meaning: Always faithful to her for sexual pleasures, let him visit his wife during the menstrual period avoiding the days of the parva and when not observing a vow. The period is said to last for sixteen days including the four days of flow which are condemned by the wise.<ref name=":5" />
Parashara, also asserts that the husband should approach the wife in every Rtu, and one who, despite being in good health, does not comply, attains the papa (sin) of causing abortion.<ref name=":5" />
We find that conjugal union at inappropriate time of the day leads to the birth of children who have asuric qualities, as evident from the story of birth of Hiranyakasipa and Hiranyaksha, the sons of Diti and Kashyapa Maharshi.
=== जीवशास्त्र उपलक्षितविषयाः॥ Biological Implications ===
=== जीवशास्त्र उपलक्षितविषयाः॥ Biological Implications ===
Vedas are rightly said to be the treasure trove of knowledge. We find valid pramanas to prove that our ancient literature was replete with various references of biological and scientific processes. For example,
Vedas are rightly said to be the treasure trove of knowledge. We find valid pramanas to prove that our ancient literature was replete with various references of biological and scientific processes. For example, the references from Atharvaveda are as follows
#
*
*
# Child marriage was not prevalent in ancient societies as evident from the prescribed Garbhadhana samskara 3 days after the vivaha samskara. This shows that post-puberty girls who were physically and mentally capable of childbearing were given in marriage.
# Child marriage was not prevalent in ancient societies as evident from the prescribed Garbhadhana samskara 3 days after the vivaha samskara. This shows that post-puberty girls who were physically and mentally capable of childbearing were given in marriage.
# From the Rigvedic times people were well aware of the biological processes (details about human copulation are found in Shatapatha Brahmana) - knowledge of maturity age of girls, healthy state of the reproductive organs, menstruation in women, process of copulation, medicines and herbs for the physical and mental health of both the mother and child, child delivery, concept of continuing the lineage though the male children (now explained in human genetics) are documented way before any civilization has recorded it.
# From the Rigvedic times people were well aware of the biological processes (details about human copulation are found in Shatapatha Brahmana) - knowledge of maturity age of girls, healthy state of the reproductive organs, menstruation in women, process of copulation, medicines and herbs for the physical and mental health of both the mother and child, child delivery, concept of continuing the lineage though the male children (now explained in human genetics) are documented way before any civilization has recorded it.
# Women were treated with respect for their unique ability to bear the future generation as is evident from the man's request to join him in the procreative processes.
# Women were treated with respect for their unique ability to bear the future generation as is evident from the man's entreatment to join him in the procreative processes.
# Women's health was of utmost importance as mentioned in Rigveda and Atharvaveda mantras, evident from concepts where medicinal herbs are described and mantras are prescribed to remove the evil spirits.
# Women's health was of utmost importance as mentioned in Rigveda and Atharvaveda mantras, evident from concepts where medicinal herbs are described and mantras are prescribed to remove the evil spirits.
=== Related to Menstruation ===
=== Related to Menstruation ===
Menstruation period of a woman is looked upon as due to some evil spirit, for example, in the Rigveda we find that maidens are in possession of the Gandharvas, the chief of whom is Vishvavasu. Apastamba describes the placing of the staff of an udumbara wood, anointed with perfumes and wrapped round with thread or garment, between the sleeping places of the husband and the wife. This staff is supposed to represent the Gandharva Vishvavasu. For, while taking it up and putting it away the two mantras, Rg. X. 85, 21, 22, invoking Visvavasu to leave the bride, are recited. The removal of this Gandharva is intended so as to remove the evil substance, residing in the wife, before an intercourse is to be had with her.<ref name=":4" />
Menstruation period of a woman is looked upon as due to some evil spirit, for example, in the Rigveda we find that maidens are in possession of the Gandharvas, the chief of whom is Vishvavasu. Apastamba describes the placing of the staff of an udumbara wood, anointed with perfumes and wrapped round with thread or garment, between the sleeping places of the husband and the wife. This staff is supposed to represent the Gandharva Vishvavasu. For, while taking it up and putting it away the two mantras, Rg. X. 85, 21, 22, invoking Visvavasu to leave the bride, are recited. The removal of this Gandharva is intended so as to remove the evil substance, residing in the wife, before an intercourse is to be had with her.<ref name=":4" />
=== Psychological Implications ===
The ceremony of impregnation instils ethical confidence in the minds of married couples to have sex and reproduce properly. In the individual consciousness, depending upon psychosomatic urges, they should be in a preparedness, mentally and physically, to satisfy the needs of the above obligations.
Modern psychologists assert that 'Development Psychology' starts from the conception and the list of Samskaras also puts Garbhadhana on the very top. Very minute details have been given as to why, when and how it should be performed for perfect impregnation to bear a perfect child at the right time.<ref>Ramakrishna Rao, K. V. (1994) ''[https://ia803008.us.archive.org/30/items/ThePsychologyOfSamskaras/The%20Psychology%20of%20Samskaras_text.pdf The Psychology of Samskaras.]'' Article in Vivekananda Kendra Patrika. (Pages 56-65)</ref> Vedic references emphasizing the importance of the mental state of the woman during conception can be found.
# The anecdote of [[Varuthini and Pravara (वरूथिनी प्रवरश्च)|'''Varuthini and Pravara''']], where even though she was deceived by the gandharva, Varuthini, who had her heart set on Pravara and was constantly meditating on him at the time of conjugal union with the gandharva has given birth to a Svarochisha having the same qualities as Pravara (and not the gandharva).
# That the mind of the developing child can be directed to dharmic activities can be inferred from the story of '''Prahlada''', who became an enlightened person at birth due to the teachings of Narada Maharshi while he was in the womb.
# In the Adiparva of Mahabharata, we are reminded about how '''Dhritarashtra''' was born blind as his mother Amba closed her eyes out of fear during union with Vyasa Maharshi. Ambalika had gone pale and hence her son, '''Pandu Maharaja''' was born pale and unhealthy. Vidura, born of a maid, who was in acceptance of the union
#
== Samskara Across Various Time Periods ==
== Samskara Across Various Time Periods ==
In the Vedic period we find that many mantras have been expressed to contain prayers for begetting children as well as for their wellbeing. Having heroic sons was regarded as a boon from the devatas. The ceremonies were observed to secure the child in the mother's womb. We come across many prayers in the veda-mantras pointing to the act of conception and the development of a child in the womb. One such is a short three mantra Sukta 184 in Mandala 10 of the Rigveda.<blockquote>विष्णु॒र्योनिं॑ कल्पयतु॒ त्वष्टा॑ रू॒पाणि॑ पिंशतु । आ सि॑ञ्चतु प्र॒जाप॑तिर्धा॒ता गर्भं॑ दधातु ते ॥१॥ (Rig. Veda. 10.184.1)</blockquote>Let the all-pervading Vishnu prepare the womb; let Tvastra prepare the various parts of the form; let Prajapati sprinkling of the veerya (seed material); O Stree! let Dhata bear the embryo for you.<ref>Pt. Sripad Damodar Satvalekar (1985) ''Rigveda ka Subodh Bhashya, Part 4.'' Parady: Svadhyaya Mandal. (Page 329)</ref>
In the Vedic period we find that many mantras have been expressed to contain prayers for begetting children as well as for their wellbeing. Having heroic sons was regarded as a boon from the devatas. The ceremonies were observed to secure the child in the mother's womb. We come across many prayers in the veda-mantras pointing to the act of conception and the development of a child in the womb. One such is a short three mantra Sukta 184 in Mandala 10 of the Rigveda.<blockquote>विष्णु॒र्योनिं॑ कल्पयतु॒ त्वष्टा॑ रू॒पाणि॑ पिंशतु । आ सि॑ञ्चतु प्र॒जाप॑तिर्धा॒ता गर्भं॑ दधातु ते ॥१॥ (Rig. Veda. 10.184.1)</blockquote>Let the all-pervading Vishnu prepare the womb; let Tvastra prepare the various parts of the form; let Prajapati sprinkling of the veerya (seed material); O Stree! let Dhata bear the embryo for you.<ref>Pt. Sripad Damodar Satvalekar (1985) ''Rigveda ka Subodh Bhashya, Part 4.'' Parady: Svadhyaya Mandal. (Page 329)</ref>
== Ayurvedic Perspectives ==
== Ayurvedic Perspectives ==
Garbhadhana is the process of containing a new life's seed in a 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.
Garbhadhana is the process of containing a new life's seed in a 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.
<blockquote>तत्र मन्त्रं प्रयुञ्जीत-
<blockquote>तत्र मन्त्रं प्रयुञ्जीत-
अहिरसि आयुरसि सर्वतः प्रतिष्ठाऽसि धाता त्वा ददतु विधाता त्वा दधातु ब्रह्मवर्चसा भव इति|
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>
ब्रह्मा बृहस्पतिर्विष्णुःसोमःसूर्यस्तथाऽश्विनौ| भगोऽथ मित्रावरुणौ वीरं ददतु मे सुतम् 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>
A detailed regime (related to diet, lifestyle and activities) to be followed a week before conception and even after that for some period of time has also been suggested in Ayurveda literature. All these external environmental factors play important role in increasing the chances of conception, sustenance of a pregnancy and well-being of a mother and baby. A trained [[Vaidya (वैद्यः)|Vaidya]] can guide the interested couples in this regard.
A detailed regime (related to diet, lifestyle and activities) to be followed a week before conception and even after that for some period of time has also been suggested in Ayurveda literature. All these external environmental factors play important role in increasing the chances of conception, sustenance of a pregnancy and well-being of a mother and baby. A trained [[Vaidya (वैद्यः)|Vaidya]] can guide the interested couples in this regard.