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Garbadhana (Samskrit: गर्भाधानम्) is classified as the first of the sixteen [[Samskaras (संस्काराः)|Samskaras]] followed by people practicing [[Sanatana Dharma (सनातनधर्मः)|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.<ref name=":1">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 79-98)</ref>

Garbhadhana (Samskrit: गर्भाधानम्) is classified as the first of the sixteen [[Samskaras (संस्काराः)|Samskaras]] followed by people practicing [[Sanatana Dharma (सनातनधर्मः)|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.<ref name=":1">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 79-98)</ref>

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.<ref name=":1" />

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.<ref name=":1" />

== व्युतपत्तिः ॥ Etymology ==

== 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).  

<blockquote>निषिक्तो यात्प्रयोगेण गर्भः संधार्यते स्त्रियः तद् गर्भालम्भनम्नाम कर्म प्रोक्तं मनीषिभिः ।  (Viramitrodaya) </blockquote>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 ==

== चतुर्थिकर्मा गर्भाधानम् वा ॥ Chaturthikarma or Garbhadhanam ==

# 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.)<ref name=":4" />

# 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. Some scholars point out that Kshetra Samskara points to a<ref name=":5" />

# In the Vaikhanasa Grhyasutra the word '''Rtusamgamana''' has been used and another term '''Kshetra Samskara''' is mentioned with little clarity in usage.<ref name=":5" />

# The Smrtis have used the name '''Garbhadhana'''.

# The Smrtis have used the name '''Garbhadhana'''.

#* Manu (II.16) has used the word “'''Niseka'''”.

#* Manu (II.16) has used the word “'''Niseka'''”.

#* Gautama (VIII.1) has also mentioned the word Garbhadhana.<ref name=":4">Deshpande, Kamalabai (1936) ''The Child in Ancient India.'' Poona: Aryasamskrti Press (Pages 16 - 27)</ref>

#* Gautama (VIII.1) has also mentioned the word Garbhadhana.<ref name=":4">Deshpande, Kamalabai (1936) ''The Child in Ancient India.'' Poona: Aryasamskrti Press (Pages 16 - 27)</ref>

=== कालः ॥ Time of Performance ===

=== उपयुक्तकालः ॥ Suitable Time of Performance ===

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" /> Many texts agree that the proper time for conception was from the fourth to the sixteenth night after the monthly course of the wife. While a majority of the Grhyasutras and Smrtis consider the fourth night ceremoniously pure for conception, but Gobhila Grhyasutra takes a rational view where it prescribes conception to take place after the stoppage of the flow of the impure blood.<ref name=":1" />   

 

The time prescribed for the rite is mentioned either as the fourth night or more specifically the second part of the fourth night as mentioned in Apastamba grhyasutra - यक्ष्मगृहीतामन्यां वा ब्रह्मचर्ययुक्तः पुष्करसंवर्तमूलैरुत्तरैर्यथालिङ्गमङ्गानि संमृश्य प्रतीचीनं निरस्येत् १० (Apas. Grhy. 3.9.10), or simply as 'after a lapse of three nights' after marriage. After marriage usually after the fourth day of the menstrual cycle of the wife is prescribed for this samskara.<ref name=":4" /> Many texts agree that the proper time for conception was from the fourth to the sixteenth night after the monthly course of the wife. While a majority of the Grhyasutras and Smrtis consider the fourth night ceremoniously pure for conception, Gobhila Grhyasutra takes a rational view where it prescribes conception to take place after the stoppage of the flow of the impure blood.<ref name=":1" />   

'''Preference of nights''': Only nights were prescribed for conception and day time was prohibited. The reason given for it was that the vital airs of one, who cohabits with his wife in the day time, leap out; one approaching his wife in the night time is still a Brahmachari ; one should avoid coition in the day time, because from it unlucky, weak short-lived children are born.  There are exceptions to this rule, however.<ref name=":1" />   

'''Preference of nights''': Only nights were prescribed for conception and day time was prohibited. The reason given for it was that the vital airs of one, who cohabits with his wife in the day time, leap out; one approaching his wife in the night time is still a Brahmachari ; one should avoid coition in the day time, because from it unlucky, weak short-lived children are born.  There are exceptions to this rule, however.<ref name=":1" />   

'''Preference of days farther away from menstruation''': The Sutras also mention that children conceived later from the fourth night after purificatory bath are regarded meritorious and prosperous. The rationale of this belief was that conception, farther removed from the contact of monthly impurity, was purer and more meritorious.<ref name=":1" />   

'''Preference of days farther away from menstruation''': The Sutras also mention that children conceived later from the fourth night after purificatory bath are regarded meritorious and prosperous. The rationale of this belief was that conception, farther removed from the contact of monthly impurity, was purer and more meritorious.<ref name=":1" />   

'''Gender of the child:''' The sex of the would-be child was believed to be determined by the number of night" on which the conception took place. Even nights were selected for the birth of a male child and odd ones for a female child.<ref name=":1" />   

'''Gender of the child:''' The sex of the would-be child was believed to be determined by the "number of night" on which the conception took place. Even nights were selected for the birth of a male child and odd ones for a female child.<ref name=":1" />   

'''Tithis prohibited for conception''': Certain tithis of the month were prohibited for, conception. The eighth, the fourteenth, the fifteenth and the thirtieth, and all the Parvans were specially avoided. <blockquote>पर्ववर्जं व्रजेच्चैनां तद्व्रतो रतिकाम्यया । । ३.४५ । । (Manu. Smrt.3.45)<ref name=":7">Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref> </blockquote>A twice-born householder observing the above rule was regarded to be ever a Brahmachari. The Vishnupurana stigmatizes these nights and damns the persons, guilty of approaching their wives on those nights, to hell. Manu taboos the ekadashi (eleventh) and the trayodashi (thirteenth) days also. These days were meant for religious observances, and therefore any sexual act was eschewed on them.  <blockquote>तासां आद्याश्चतस्रस्तु निन्दितैकादशी च या । त्रयोदशी च शेषास्तु प्रशस्ता दशरात्रयः । । ३.४७ । (Manu. Smrt.3.47)<ref name=":7" /> </blockquote>But there may be other reasons why these nights were forbidden. The ancient Hindus were well conversant with astrology and astronomy. When they could fix the paths of the sun and the moon, they would have observed that their conjunction on different dates produced different effects on, the earth. It is a common-place knowledge of physical geography that, owing, to the attraction of the moon and increase of the watery substance, the physical condition of the earth becomes abnormal on the Parvan dates and consequently the health of the animal world is not sound. So it was thought advisable that such an important act as the Garbhadhana should not, be performed on these dates.  

'''Tithis prohibited for conception''': Certain tithis of the month were prohibited for, conception. The eighth, the fourteenth, the fifteenth and the thirtieth, and all the Parvans were specially avoided. <blockquote>पर्ववर्जं व्रजेच्चैनां तद्व्रतो रतिकाम्यया । । ३.४५ । । (Manu. Smrt.3.45)<ref name=":7">Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref> </blockquote>A twice-born householder observing the above rule was regarded to be ever a Brahmachari. The Vishnupurana stigmatizes these nights and damns the persons, guilty of approaching their wives on those nights, to hell. Manu taboos the ekadashi (eleventh) and the trayodashi (thirteenth) days also. These days were meant for religious observances, and therefore any sexual act was eschewed on them.  <blockquote>तासां आद्याश्चतस्रस्तु निन्दितैकादशी च या । त्रयोदशी च शेषास्तु प्रशस्ता दशरात्रयः । । ३.४७ । (Manu. Smrt.3.47)<ref name=":7" /> </blockquote>But there may be other reasons why these nights were forbidden. The ancient Hindus were well conversant with astrology and astronomy. When they could fix the paths of the sun and the moon, they would have observed that their conjunction on different dates produced different effects on, the earth. It is a common-place knowledge of physical geography that, owing, to the attraction of the moon and increase of the watery substance, the physical condition of the earth becomes abnormal on the Parvan (amavasya and purnima) tithis and consequently the health of the animal world is not sound. So it was thought advisable that such an important act as the Garbhadhana should not, be performed on these tithis.<ref name=":1" />

 

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>

 

 

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" />

 

In Pārāskara Gṛhyasūtra (1.11), it has been established that once the husband has led his wife to house, he should cohabit with her after each of her monthly periods. <blockquote>तामुदुह्य यथर्तु प्रवेशनम् ७ यथाकामी वा काममाविजनितोः संभवामेति वचनात् ८ (Para. Grhy. Sutr. 1.11.7-8)</blockquote>It is also advised that given her will for pleasure, he should allow himself to be indulged in intercourse for sexual pleasures.<ref name=":5" />

 

In the Dharmasutras and the Smrtis, we find the rules regulating the performance, e.g. when the conception should take place; recommended and prohibited nights; astrological considerations; how a polygamous man should approach his wives; conception a compulsory duty and its exceptions; the right of performing the Samskara etc. We have Puranic references where conjugal union at inappropriate times of the day leads to the birth of children who have undesired qualities, eg., the birth of Hiranyakasipa and Hiranyaksha, the sons of Diti and Kashyapa Maharshi had asuric qualities.  

One reason why the Garbhadhāṇā Saṁskāra is not elaborated in the ancient times, in texts or evident in any other form could be that it was attached to the marriage sacrament and did not function as an independent ceremony. The reference to the garbha will also occur in the Vedanta literature, as is clear from the Brihadaranyaka Upaniṣad. The later texts, as Saṁskāratattva of Raghunathnanda are crucial and reliable in this context as to learn more of this rite. The period of Gṛhyasūtras witnessed development to great extent in philosophy and psychology of the Garbhadhāṇā sacrament. Now the sacraments were recognised for their domestic orientation and they were systematically institutionalised.

One reason why the Garbhadhāṇā Saṁskāra is not elaborated in the ancient times, in texts or evident in any other form could be that it was attached to the marriage sacrament and did not function as an independent ceremony. The reference to the garbha will also occur in the Vedanta literature, as is clear from the Brihadaranyaka Upaniṣad. The later texts, as Saṁskāratattva of Raghunathnanda are crucial and reliable in this context as to learn more of this rite. The period of Gṛhyasūtras witnessed development to great extent in philosophy and psychology of the Garbhadhāṇā sacrament. Now the sacraments were recognised for their domestic orientation and they were systematically institutionalised.

Apastamba Grhyasutras declares that wife after the menstrual cycle is over, having taken bath, should invite her husband for cohabitation pronouncing the thirteen mantras categorised as Visnuryonim. And this should not be done just once rather repeated in every cycle.

Apastamba Grhyasutras declares that wife after the menstrual cycle is over, having taken bath, should invite her husband for cohabitation pronouncing the thirteen mantras categorised as Visnuryonim. And this should not be done just once rather repeated in every cycle<ref name=":5" />  

 

Another reference is drawn from the SGS where the women desirous of issue offered oblations to various deities.22<ref name=":5" />

According to Baudhayana Grhyasutra (1.7)<ref name=":6">Baudhayana Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8C%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83_%E0%A5%A7 Prashna 1 Adhyaya 7])</ref> the rites of Garbhadhana contains the following features.

According to Baudhayana Grhyasutra (1.7)<ref name=":6">Baudhayana Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8C%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83_%E0%A5%A7 Prashna 1 Adhyaya 7])</ref> the rites of Garbhadhana have the following features.

Since marriage the husband was required to approach the wife in every month, when she was ceremoniously pure after her monthly course. But before the conception, one had to, observe various vows according to the desire of possessing different types of sons-Brahmana, Srotriya (one who has read one Shakha), Anuchana (who has read only the Vedangas), Rsikalpa (who has read the kalpas), Bhruna (who has read the sutras and the Pravachanas), Rsi (who has read the four vedas) and Deva (who is superior to the above).

Since marriage the husband was required to approach the wife in every month, when she was ceremoniously pure after her monthly course. But before the conception, one had to, observe various vows according to the desire of possessing different types of sons-Brahmana, Srotriya (one who has read one Shakha), Anuchana (who has read only the Vedangas), Rsikalpa (who has read the kalpas), Bhruna (who has read the sutras and the Pravachanas), Rsi (who has read the four vedas) and Deva (who is superior to the above).

The timing of the vow differs from each kind of son desired. For example, the couple desiring a Rsikalpa as their son should keep the vow for one month. At the end of the vow, cooked food was offered to the fire.<blockquote>चतुर्थ्यां स्नातायां निशायामलङ्कृत्य शयने ऽभिमन्त्रयते विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिंशतु ।आसिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते ।३७। (Baud. Grh. Sutr. 1.7.37)<ref name=":6" /></blockquote>After this, the pair were prepared for cohabitation. When the wife was decently decorated, the husband recited Vedamantras containing similes of natural creation and invocations to devatas (for helping the woman in conception). Then embracing began with mantras containing metaphors of joint action of male and female forces, and the husband uttering the mantras expressing his fertilizing capacity (Baud. Grhy. Sutr. 1.7.42). After embracing, conception proper took place with prayers to the deity Pusan and an indication to scattering semen. The husband, then, touched the heart of the wife, reclining over her right shoulder with the mantra invoking the blessings for leading a long life together.<ref name=":1" />

The timing of the vow differs from each kind of son desired. For example, the couple desiring a Rsikalpa as their son should keep the vow for one month. At the end of the vow, cooked food was offered to the fire.<blockquote>चतुर्थ्यां स्नातायां निशायामलङ्कृत्य शयने ऽभिमन्त्रयते विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिंशतु ।आसिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते ।३७। (Baud. Grh. Sutr. 1.7.37)<ref name=":6" /></blockquote>After this, the pair were prepared for cohabitation. When the wife was decently decorated, the husband recited Vedamantras containing similes of natural creation and invocations to devatas (for helping the woman in conception). Then embracing began with mantras containing metaphors of joint action of male and female forces, and the husband uttering the mantras expressing his fertilizing capacity (Baud. Grhy. Sutr. 1.7.42). After embracing, conception proper took place with prayers to the deity Pusan and an indication to scattering semen. The husband, then, touched the heart of the wife, reclining over her right shoulder with the mantra invoking the blessings for leading a long life together.<ref name=":1" /><blockquote>यत्ते सुसीमे हृदयं दिवि चन्द्रमसि श्रितम् । वेदाहं तन्मां तद्विद्यात्पश्येम शरदः शतं जीवेम शरदः शतं शृणुयाम शरदः शतमिति ९ (Para. Grhy. Sutr. 1.11.9)</blockquote>

 

यत्ते सुसीमे हृदयं दिवि चन्द्रमसि श्रितम् । वेदाहं तन्मां तद्विद्यात्पश्येम शरदः शतं जीवेम शरदः शतं शृणुयाम शरदः शतमिति ९ (Para. Grhy. Sutr. 1.11.9)

=== Samskara Prayojana ===

=== Samskara Prayojana ===

The conception has been discussed in the context of father, forefathers and the descendants, in ancient Indian texts. The first such reference comes from the Ṛgveda, Maṅdala-I, where the blessing of the gods is sought for long life referring to the sons and further their descendants.16 Now, sons have a peculiar role and characteristics in the Ṛgveda, in particular, and in other Saṁhitās as well, as they inherit not only the wealth of their fathers but the obligations and responsibilities, therefore biggest human assets, from economic point of view. Also, the sons qualify for the sacred duties towards their fathers and forefathers (pitṛ) which qualify men for highest spiritual standards, attaining moksha.

The conception has been discussed in the context of father, forefathers and the descendants, in ancient Indian texts. The first such reference comes from the Ṛgveda, Maṅdala-I, where the blessing of the gods is sought for long life referring to the sons and further their descendants.<blockquote>पु॒त्रासो॒ यत्र॑ पि॒तरो॒ भव॑न्ति॒ मा नो॑ म॒ध्या री॑रिष॒तायु॒र्गन्तो॑: ॥९॥ (Rig. Veda. 1.189.9)</blockquote>Now, sons have a peculiar role and characteristics in the Ṛgveda, in particular, and in other Saṁhitās as well, as they inherit not only the wealth of their fathers but the obligations and responsibilities, therefore biggest human assets, from economic point of view. Also, the sons qualify for the sacred duties towards their fathers and forefathers (pitṛ) which qualify men for highest spiritual standards, attaining moksha.

A term mentioned in Ṛgveda (10.142) explains it all; sons are treated as Ṛinachyuta, the one who settles the three great rnas (debts) of an individual. Therefore, the want of such merit could not be ignored by anyone, explaining as to why begetting offspring, especially sons was made a mandatory act.

A term mentioned in Ṛgveda (10.142) explains it all; sons are treated as Ṛinachyuta, the one who settles the three great rnas (debts) of an individual. Therefore, the want of such merit could not be ignored by anyone, explaining as to why begetting offspring, especially sons was made a mandatory act.

=== 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, the references from Atharvaveda are as follows   

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 in the health point of view.<ref>Dr. Tulsi Ram (2013) ''Atharvaveda, Vol 1.'' Delhi: Vijaykumar Govindram Hasanand</ref>  

#    

# For easy parturition (delivery) (1.11) a prayer to the deity Pushan,

 

 

*  

*  

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

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

# 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 entreatment 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, in Rigveda (10.85.21 and 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 ===

=== मनस्शास्त्र उपलक्षितविषयाः ॥ 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.

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.  

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).  

# 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.  

# 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

# 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

#  

#  

In Pārāskara Gṛhyasūtra (1.11), it has been established that once the husband has led his wife to house, he should cohabit with her after each of her monthly periods.<blockquote>तामुदुह्य यथर्तु प्रवेशनम् ७ यथाकामी वा काममाविजनितोः संभवामेति वचनात् ८ (Para. Grhy. Sutr. 1.11.7-8)</blockquote>It is also advised that given her will for pleasure, he should allow himself to be indulged in intercourse for sexual pleasures.<ref name=":5" />

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>

 

As mentioned previously, after the initial garbhadhana samskara and ceremonious rites, the husband and wife are to cohabit every month after the purificatory bath of the wife. That is, the rtusamagama was prescribed but without the ceremonial rites.<ref name=":1" />

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" /> The above compulsion represents the condition of an early society, when a large number of children was a great help to the family, both economically and politically. The ancestral debt could be paid only in the form of children, and the extinction of the family was regarded to be a sin. These circumstances were responsible for making the Garbhadhana a compulsory Samskara.<ref name=":1" />

 

== Ayurvedic Perspectives ==

== Ayurvedic Perspectives ==