Garbhadhana (गर्भाधानम्)

Garbadhana (Samskrit: गर्भाधानम्) is classified as the first of the sixteen Samskaras followed by people practicing Sanatana Dharma. The rite through which a man placed his seed in a woman has been called Garbhadhana. Saunaka gives the similar definition though in slightly different words: the rite by the performance of which a woman receives semen scattered (by her husband) is called Garbhalambhanam or Garbhadhana.

One of the prenatal sacraments, this Samskara of impregnation was performed at the time when the couple are mentally and physically fit to take part in the procreative process.

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.

There are many siddhantas involved in the development of an organized society and the 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.

पु॒त्रासो॒ यत्र॑ पि॒तरो॒ भव॑न्ति॒ .... (Rig. Veda. 1.89.9) प्र॒जां च॑ ध॒त्तं द्रवि॑णं च धत्तम् । (Rig.Veda. 8.89.10)

Thus the idea and perhaps a simple ceremony marking that of conception were of importance even during the Vedic times. The ritual procedure adopted in the Garbhadhana must have assumed a fairly ceremonious shape before the codification of the Samskaras in the Grhyasutras.

व्युतपत्तिः ॥ Etymology

Literally it means "implanting an embryo (into wife)". The name suggests the first sexual intercourse of husband and wife. It can be traced to Atharvaveda (5.25) and Bṛhadāraṇyakopaniṣat (6.4.21).

चतुर्थिकर्मा गर्भाधानम् वा ॥ Chaturthikarma or Garbhadhanam

संस्कारस्य नाम ॥ Name

The rite is called Chaturthikarma because it is performed on the fourth day of the marriage. Nearly all Sutrakaras ordain that after marriage the couple should refrain from conjugal intercourse at least for three nights. The following facts could be noted as a help in determining how the samskara came to be called over time.

1. In the Brh. Up. it is given under the name Putramantha.
2. In Grhya Sutras Chaturthi-karman and Garbhadhana are two different rites. (They have never used the name Garbhadhana for Chaturthi-karman.)
3. The Smrtis have used the name Garbhadhana.
   • Manu (II.16) has the word the “Niseka”.
   • Yajnavalkya (II.11) has the word Garbhadhana.
   • Gautama (VIII.1) has the word Garbhadhana.

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.

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,

सामाजिकशास्त्र उपलक्षितविषयाः॥ Social Implications

The time prescribed for the Garbhadhana samskara shows that the age of the bride used to be fit for intercourse and that she was not of a very tender age, when married. When a girl is married at a tender age, the rites are naturally postponed, till she attains puberty. The development of the custom of child-marriage separated this rite from the marriage ceremony and evolved it into a special rite. Being no longer performed on the fourth day of the marriage, the name Chaturthikarma was thought to be inappropriate and so a more appropriate name, Garbhadhana, came into use. Most of the Sutras have treated this rite as a part of the marriage, and named it as Chaturthikarma, while the name Garbhadhana is first found in Yajnavalkya-Smjti (1.11) and then in Grhya-samgraha (I.2).

We can summarize the following characteristics from the above discussion to dispel some myths pertaining socio-cultural and biological aspects related to this samskara

1. 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.
2. 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.
3. 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.
4. 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

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.

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.

विष्णु॒र्योनिं॑ कल्पयतु॒ त्वष्टा॑ रू॒पाणि॑ पिंशतु । आ सि॑ञ्चतु प्र॒जाप॑तिर्धा॒ता गर्भं॑ दधातु ते ॥१॥ (Rig. Veda. 10.184.1)

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.

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.

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.

Age appropriate for garbhadhanam

Ayurveda scholars have 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 smoothly without much complications.

पञ्चविंशे ततो वर्षे पुमान् नारी तु षोडशे | समत्वागतवीर्यौ तौ जानीयात् कुशलो भिषक् ||१३|| (Sush. Samh. 35.13)

Garbhadhana pre-requisites

Along with the age, there are few criteria set by the scholars which are believed to be helpful in developing a healthy new life. Those are as follows,

• Atulya-gotra (अतुल्यगोत्र): The man and woman should not be from the same Gotra (गोत्र clan).
• In the fertile period of cycle (रजःक्षयान्ते) : Menstruation of the woman should have stopped i.e. after 3 to 4 days of her menstruation only, they should unite not during menstruation.
• Man and a woman should be physically and psychologically stable and fit (सर्वदोषवर्जितौ- devoid of any defect /disorder स्त्रीपुरुषौ-woman and a man संसृज्येयाताम्-unite): With the term devoid of any defect/disorder, it is suggested that physical as well as mental health of the couple is of utmost importance for successful conception. A man or a woman who have overeaten or hungry, thirsty, scared, stressed, anxious, angry or do not have liking for each other etc either can not conceive or give birth to a child which might have some abnormalities. Also the woman who does not fit into the age criteria set above, who his suffering from some chronic disease or not in good health due to some ailment should refrain from indulging into this act for giving a child birth for her as well as the progeny's better health. If any such issue is evident, it is mandatory to get it cured first and only then attempt for garbhadhana for mother and baby's wellbeing.

गर्भाधान विधिः॥ Garbhadhana vidhi

Garbhadhana literally means conception and thus the details related to the act of union for increasing the chances of conception and saw the seeds of healthy progeny into mother's womb are included under this vidhi (procedure).

• Place: A couple should unite in a private place
• The ideal position for coitus has also been suggested. The female is advised to receive the sperm lying on her back. When the union/conception occurs in this position all the doshas are at their own place and in the state of normalcy meaning they wont infiltrate the product of conception and harm or hamper its quality.
• Cleaning with cold water (पर्याप्ते चैनां शीतोदकेन परिषिञ्चेत् ) is recommended.
• Other important factors affecting conception: High emphasis has been laid upon the mental state of the partners in this entire process of conception. The couple is advised to unite only after the sufficient arousal. They should have had wholesome diet which they relish but at the same time the food should be not be overeaten. Ambiance of the place is also taken into consideration and it is advised that one can make use of various fragrances of choice and comfortable bed to make things go well.

• When all the above mentioned conditions are considered and followed, a couple is advised to copulate for producing a new life. Acharya Vagbhata also gives a vedic verse that generates an environment and a call to the new life energy (atman) that is going to enter the product of conception to bring it to life. This sutra is to be uttered before the act. The sutra is as follows,

तत्र मन्त्रं प्रयुञ्जीत-

“अहिरसि आयुरसि सर्वतः प्रतिष्ठाऽसि धाता त्वा ददतु विधाता त्वा दधातु ब्रह्मवर्चसा भव” इति|

“ब्रह्मा बृहस्पतिर्विष्णुःसोमःसूर्यस्तथाऽश्विनौ|

भगोऽथ मित्रावरुणौ वीरं ददतु मे सुतम्”

इत्युक्त्वा संवसेयाताम्||८|| (Char. Samh. 8.8)

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.

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 can guide the interested couples in this regard.

पुत्रीय विधिः ॥ Putreeya vidhi

Ayurveda Acharyas have also expounded a Yajna (यज्ञः) or a sacrament wherein man and woman (couple) together they should perform the holy oblation to fire expressing their longing for a progeny. This is called as Putreeya vidhi. After explaining all the details regarding arrangement and preparation of yajna procedure, acharyas describe the actual procedure. It is suggested that, 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 devata 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.

With this vidhi, they believe that one can get a child with desired qualities e.g color of eyes, complexion, physical features etc provided all the directions are strictly followed. Also, along with this, the woman who is going to bear a child in womb, is advised a proper code of conduct to get a child with desired psychological traits. (This is can be taught to the woman or a pregnant lady under Suprajanana Samskara सुप्रजनन संस्कारः by a trained Vaidya वैद्यः).

In this way, Putreeya vidhi has been described which includes rituals that couples desirous of a healthy progeny (of the attributes of their liking) should follow.

फलम् ॥ Phalam

यथोक्तेन विधिनोपसंस्कृतशरीरयोः स्त्रीपुरुषयोर्मिश्रीभावमापन्नयोः शुक्रं शोणितेन सह संयोगं समेत्याव्यापन्नमव्यापन्नेन योनावनुपहतायामप्रदुष्टे गर्भाशये गर्भमभिनिर्वर्तयत्येकान्तेन| यथा- निर्मले वाससि सुपरिकल्पिते रञ्जनं समुदितगुणमुपनिपातादेव रागमभिनिर्वर्तयति, तद्वत्; यथा वा क्षीरं दध्नाऽभिषुतमभिषवणाद्विहाय स्वभावमापद्यते दधिभावं, शुक्रं तद्वत् ॥ (Char. Samh. 8.17)

Meaning: 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.

Why Garbhadhana/ Putreeya vidhi and modern day perspective

• Low fertility rate: Global fertility rates have reduced considerably since the 1970s. According to a report by the World Health Organization (WHO), one in every four couples in developing countries is affected by infertility. A study says that, total fertility rate varied from below replacement (2·1 children per women) in 36 of the 932 subnational regions (mainly located in India, Myanmar, Colombia, and Armenia). Therefore infertility has become a serious health issue worldwide. Of 60–80 million couples suffering from infertility every year worldwide, probably between 15 and 20 million (25%) are in India alone. The magnitude of the problem calls for urgent action. Therefore samskaras like garbhadhanam and the procedures and instructions described under it might serve to address this issue to some extent. This could be a cost effective, easily accessible and safe modality which can be practiced by couples trying to conceive to increase the chances of conception.
• Designer babies : A “designer baby” is a baby whose genetic make-up has been selected or engineered to ensure certain traits are present and/or to eliminate particular effects/defects. The demand for designer babies is high in today's world and it is expected that this prenatal demand for designer babies will grow dramatically over next decade. Designer baby is a child who is developed from an embryo that had been genetically altered. The changes would affect every cell in that child's body, and be passed to all their children and their children's children. This process has become known as heritable genome editing. Although genetic modification of babies to make child with desirable qualities looks modern, it appears to be false. The desire to have a baby who would be superior to the parents and will be having all the desirous qualities was prevalent in ancient times as well. Therefore samskaras might have been used as tools to develop babies with superior qualities in past times. Samskaras like Garbhadhana provide a guideline for increasing the chances of conception, enhancing the quality of the embryo and ensure its prenatal wellbeing. Various instructions given by Ayurveda scholars under all prenatal samaskaras like garbhadhanam and procedures like Putreeya vidhi (described earlier on this page) might have a strong impact on overall quality of a baby in mother's womb. Moreover the tools and the methods used to bring about the desired modifications are completely ethical and sustainable. Thus Garbhadhana is one of the first important steps to produce children of desired qualities. This could be the ancient way for indirect genetic modifications in babies to produce a superior future generation.