The Compendium of Caraka 4.4: caturtho 'adhyāyaḥ/

Now we shall explain the anatomical [chapter on] the Great Descent of the Embryo.

Thus spoke the venerable Ātreya:

From what the embryo comes to be, to what the designation 'embryo' applies, of what the embryo is a modification, by what order it develops in the womb, what the cause of its growth is, why its birth fails to occur, why as it is being born it meets destruction in the womb, and why, while not completely destroyed, it incurs abnormality—all that we shall explain in detail.

From the mother, from the father, from the self, from wholesomeness, from chyle, and from the mind—from these factors combined together, the embryo comes to be.

Whichsoever of its bodily limbs arise from whichever originating source, those—such as the maternal and other limbs—have been stated separately and in detail above.

Indeed, when there is a union of semen, ovum, and the living entity located in the womb, the designation 'embryo' arises.

Moreover, the embryo is indeed a modification of space, wind, fire, water, and earth, and has become the substratum of consciousness.

Thus, by this reasoning, the embryo consists of an aggregate of modifications of the five great elements, and has become the substratum of consciousness; for that is said to be its sixth primary constituent.

And the order by which it develops in the womb we shall explain: When the old menstrual blood has departed and the new has not yet settled, a woman who has bathed clean, whose vagina, menstrual blood, and uterus are free from disorder, we declare to be in her fertile season.

When a man whose seed is free from disorder unites with her who is in such a condition, then, stimulated by sexual excitement, the supreme, quintessential constituent of his body, consisting of semen, is produced from limb after limb.

That primary constituent in the form of seed, thus stimulated and presided over by the self that is filled with joy, having issued from the man's body, enters the uterus through the appropriate passage and unites with the ovum.

There, the consciousness-constituent, having the mind as its instrument, first initiates the apprehension of qualities; for it is the cause, the source, the instrumental cause, the imperishable, the agent, the thinker, the experiencer, the knower, the seer, the supporter, Brahmā, Viśvakarman, of universal form, the person, the origin, the unalterable, the eternal, the possessor of qualities, the grasping, the primary nature, the unmanifest, the living entity, the knower, the individual person, the conscious, the pervasive, the individual self, the sensory self, and the inner self.

At the time of taking up qualities, it takes up space prior to the other qualities. Just as at the end of dissolution the imperishable self, desiring to create entities and having mind as its instrument, creates ether earlier, and then successively the four constituents—wind and the others—which possess more manifest qualities; so also, proceeding in the assumption of a body, it takes up space earlier, and then successively the four constituents—wind and the others—which possess more manifest qualities.

Yet all this taking up of qualities occurs in a minute span of time.

Endowed with all qualities and having attained the state of an embryo, in the first month it is coagulated, turbid with all primary constituents, and becomes like a thick fluid, with its form unmanifest and its limbs and parts existing and non-existing.

In the second month, it becomes a solid mass: a round lump, an elongated piece of flesh, or a tumor-like lump.

Among these, the round lump is male, the elongated piece of flesh is female, and the tumor-like lump is neuter.

In the third month, all sense faculties and all limbs and parts develop simultaneously.

Among them, certain limbs and parts have been stated previously as they truly are, dividing them into maternal and other parts.

Now, however, through the classification of modifications of the great elements, we shall explain in detail those very limbs and parts, some by other synonyms and others [anew].

Even those that are maternal and the like are indeed modifications of the great elements.

Among these, of the nature of ether are sound, hearing, lightness, subtlety, and distinctness; of the nature of wind are touch, tactile sense, dryness, propulsion, arrangement of constituents, and bodily movements; of the nature of fire are form, vision, illumination, digestion, and heat; of the nature of water are taste, gustatory sense, coldness, softness, unctuousness, and moisture; and of the nature of earth are smell, olfactory sense, heaviness, stability, and solid form.

Thus this person is coextensive with the universe.

For as many specific embodied entities as there are in the universe, so many are in the person; as many as are in the person, so many are in the universe: so the wise wish to see.

In this way its senses and limbs and parts develop simultaneously, apart from those entities that arise later after it is born; namely: teeth, secondary sexual characteristics, full manifestation, and others of like kind.

This is the normal course; abnormality, however, is contrary to this. Indeed, there are in this embryo certain eternal factors, and there are certain non-eternal factors.

Whichever limbs and parts become established, those very [parts] bear the female sex, the male sex, or the neuter sex.

Among them, as for the distinctive factors of female and male that pertain to the primary seat and pertain to secondary attributes, whichever of them is preponderant, from that arises the one or the other sex.

That is to say: weakness, timidity, lack of confidence, delusion, instability, heaviness in the lower part of the body, intolerance, laxity, softness, the seed-part for the uterus, and other things endowed with similar qualities produce a female; those contrary to these produce a male; and parts belonging to both shares produce a neuter.

At the very time when its sense organs become established, at that very time sensation attains an unbroken continuity in the mind; therefore, from then on the embryo throbs and longs for whatever it experienced in another birth. The elders call this the state of having two hearts (dvaihṛdayya).

And its heart, being born of the mother, is connected with the mother's heart by channels that carry chyle and circulate [fluids]; therefore, through these [channels], their affection vibrates in unison.

And considering this very reason, they do not wish to thwart the desires of the embryo of a woman having two hearts.

For in the event of its thwarting, destruction or deformity is observed.

For at that time the mother has an identical welfare with the embryo in certain matters.

Therefore, the skilled attend upon the pregnant woman especially with pleasing and beneficial things.

We shall explain briefly the signs for recognizing her attainment of pregnancy and the state of having two hearts.

For the accomplishment of treatment lies in knowledge, and knowledge comes from signs; therefore, the instruction on signs is desired.

That is to say: cessation of menstruation, salivation from the mouth, aversion to food, vomiting, loss of appetite, a desire especially for sour things, a longing for varied objects, heaviness of the limbs, lassitude of the eyes, presence of breast-milk in the breasts, darkness around the lips and the areolas of the breasts, excessive swelling of the feet, slight emergence of a line of hair, and dilation of the vagina—these are the signs when the embryo has developed.

Whatever she desires, all that one should give to her, except for factors that cause injury to the embryo.

These factors, however, cause injury to the embryo: that is to say, everything excessively heavy, hot, or sharp, and violent physical activities. And the elders instruct these other things: for the sake of protection from the attendants of deities and rakṣasas, she should not wear red garments, should not consume intoxicating liquors, should not mount a conveyance, should not eat meat, should avoid from afar all things disagreeable to the senses, and whatever else women may know.

When, however, the longing is intense, one may indeed give her even an unwholesome thing combined with a wholesome one, in order to subdue the longing.

For from the suppression of longing, the wind, being provoked and moving inside the body, may cause destruction or deformity of the developing embryo.

In the fourth month, the embryo attains firmness; therefore, at that time the pregnant woman especially experiences excessive heaviness of the limbs.

In the fifth month, the increase of flesh and blood in the embryo is greater than in other months; therefore, at that time the pregnant woman especially experiences emaciation.

In the sixth month, the increase of strength and complexion in the embryo is greater than in other months; therefore, at that time the pregnant woman especially experiences a loss of strength and complexion.

In the seventh month, the embryo is nourished by all factors; therefore, at that time the pregnant woman becomes most exhausted in all respects.

In the eighth month, the embryo and the mother repeatedly draw the ojas from each other—the embryo from the mother and the mother from the embryo—through the channels that carry chyle and circulate [fluids], because of the incompleteness of the embryo. Therefore, at that time the pregnant woman repeatedly experiences joy and repeatedly languishes, and likewise the embryo; therefore, at that time the birth of the embryo is accompanied by danger, because the ojas is unstable. And considering this very reason, the skilled declare the eighth month to be unaccountable.

When a single day beyond this has passed, beginning with the ninth month up to the tenth month, they call it the time of delivery.

This is the time of delivery; staying in the womb beyond this is pathological.

Thus in this sequence it is produced in the womb.

Indeed, from the excellence of the procreative factors such as the maternal one, from the correctness of regimen, from the unction and warmth derived from the mother, from the transformation of time, and from the accomplishment of inherent nature, it attains growth in the womb.

However, due to the defectiveness of these very procreative factors such as the maternal one, non-birth occurs.

For by the contrary condition of those factors described as the causes of its growth in the womb, it undergoes destruction in the belly, or else it may be born stillborn.

As to why, without perishing entirely, it undergoes deformity, that we shall now explain: When, in a woman indulging in things said to provoke the doṣas, the provoked doṣas moving through the body reach the ovum and the uterus, but do not vitiate the ovum and the uterus entirely, then this woman conceives an embryo; then, of that embryo, one or many of the parts derived from the mother undergo deformity. For whichever part's seed or seed-part the doṣas become provoked in, into that very part deformity enters.

For when in her ovum the seed-part for the uterus undergoes vitiation, then she gives birth to a sterile female (vandhyā); when, on the other hand, in her ovum a fraction of the seed-part for the uterus undergoes vitiation, then she gives birth to a putrid-offspring producer (pūtiprajā); but when in her ovum a fraction of the seed-part for the uterus and a portion of the seed-parts for the body that produce a female undergo vitiation, then she gives birth to an unwomanly creature predominantly having the form of a woman, named vārtā; they call that an abnormality of the female.

Just so, when in the semen of a man the seed-part undergoes vitiation, then he produces a sterile male (vandhya); when, on the other hand, in his semen a fraction of the seed-part undergoes vitiation, then he produces a putrid-offspring producer (pūtipraja); but when in his semen a fraction of the seed-part and a portion of the seed-parts for the body that produce a male undergo vitiation, then he produces an unmanly creature predominantly having the form of a man, named tṛṇaputrika; they call that an abnormality of the male.

By this explanation of the deformity of parts born of the mother and born of the father, the deformity of parts born of suitability, born of chyle, and born of the mind is also explained.

The supreme self, however, is without modification and without differentiation across all living beings; but the perception of differences arises from the specific differences of the mind and the body.

Among these, there are three bodily doṣas—wind, bile, and phlegm; they vitiate the body. Furthermore, there are two mental doṣas—rajas and tamas; they vitiate the mind.

And from these two, when vitiated—the mind and the body—deformity arises; and it does not arise from them when they are not vitiated.

Among these, the body was declared earlier to be of four kinds according to the variety of origin.

The mind, indeed, is of three kinds: pure (śuddha), passionate (rājasa), and ignorant (tāmasa).

Among them, the pure is declared to be devoid of doṣa because of its share of goodness; the passionate is declared to have doṣa because of its share of wrath; and the ignorant is also declared to have doṣa because of its share of delusion.

The total number of divisions of each of these three minds, however, is innumerable, owing to combinations of varying degree, to differences in bodily origins, and to their mutual conformity.

For the body conforms to the mind, and the mind conforms to the body.

Therefore, we shall explain some divisions of the mind by designating their prototypes, by way of illustration:

Namely: one who is pure, dedicated to truth, self-controlled, sharing with others, endowed with knowledge, understanding, speech, and rejoinder, possessing memory, free from desire, anger, greed, pride, delusion, jealousy, overjoy, and intolerance, and impartial toward all beings, one should know as belonging to the Brāhma [type].

One devoted to sacrifice, study, religious vows, oblations, and celibacy, devoted to hospitality, with calmed arrogance, pride, passion, hatred, delusion, greed, and anger, and endowed with genius, speech, scientific understanding, and the power of comprehension, one should know as belonging to the Ārṣa [type].

One who possesses lordship, whose speech is authoritative, who performs sacrifices, is heroic, vigorous, endowed with splendor, free from wearying exertion in his actions, far-sighted, and devoted to virtue, wealth, and pleasure, one should know as belonging to the Aindra [type].

One who adheres to correct conduct, acts at the appropriate time, is unassailable, energetic, possessing memory, possessing lordship, and free from passion, jealousy, hatred, and delusion, one should know as belonging to the Yāmya [type].

One who is heroic, steadfast, pure, loathing impurity, performing sacrifices, delighting in water-sports, free from wearying exertion in his actions, and whose anger and favor are rightly placed, one should know as belonging to the Vāruṇa [type].

One endowed with status, honor, luxuries, and retinue, constantly devoted to virtue, wealth, and pleasure, pure, enjoying easy comfort, and whose anger and favor are manifest, one should know as belonging to the Kaubera [type].

One who loves dancing, singing, instrumental music, and witty banter, is skilled in verses, tales, epics, and ancient lore, constantly desires perfumes, garlands, unguents, fine clothes, and dalliance with women, and is free from envy, one should know as belonging to the Gāndharva [type].

Thus one should know this sevenfold division of pure mind on account of its share of goodness; but on account of its perfection, one should determine the Brāhma to be exceedingly pure.

One who is brave, fierce, envious, possessing lordship, deceitful, ruthless, pitiless, and self-lauding, one should know as belonging to the Āsura [type].

One who is intolerant, keeps a lingering anger, strikes at vulnerable points, is cruel, has excessive appetite for food, is exceedingly fond of meat, sleeps and exerts himself greatly, and is jealous, one should know as belonging to the Rākṣasa [type].

One who is a glutton, submissive to women, fond of being alone with women, impure, loathing cleanliness, cowardly, terrifying to others, and given to unnatural conduct and food, one should know as belonging to the Paiśāca [type].

One who is brave when angry and cowardly when not angry, sharp, prone to much exertion, fearful in his haunts, and devoted to eating and recreation, one should know as belonging to the Sārpa [type].

One who desires food, is exceedingly miserable in habit, conduct, and manners, envious, unwilling to share, exceedingly covetous, and averse to work, one should know as belonging to the Praita [type].

One who is constantly attached to desire, continually intent on food and recreation, unstable, intolerant, and makes no accumulation, one should know as belonging to the Śākuna [type].

Thus indeed one should know the sixfold division of passionate mind, on account of its share of wrath.

One who rejects good counsel, lacks intelligence, has repulsive habits and food, is devoted to copulation, and is prone to sleep, one should know as belonging to the Pāśava [type].

One who is cowardly, unintelligent, greedy for food, unstable, constantly gripped by desire and anger, always moving about, and desiring water, one should know as belonging to the Mātsya [type].

One who is lazy, exclusively preoccupied with food, and devoid of all intellectual faculties, one should know as belonging to the Vānaspatya [type].

Thus one should know the threefold division of ignorant mind, on account of its share of delusion.

Thus a portion of the divisions of all three minds, though having innumerable divisions, has been explained: the sevenfold pure mind resembling the nature of Brahman, ṛṣis, Śakra, Yama, Varuṇa, Kubera, and gandharvas; the sixfold passionate mind resembling the nature of daityas, piśācas, rākṣasas, serpents, pretas, and birds; and the threefold ignorant mind resembling the nature of beasts, fish, and trees; and how treatment should be administered according to the mind.

And this entire exposition connected with the descent of the embryo has been set forth in detail as outlined; and understanding of that subject gives the capability for the application of factors producing the embryo and the prevention of factors hindering it.

Here are verses on this:

The cause, the self, the primary material, the gradual growth in the womb,
and the cause of growth of the embryo—these are the five factors termed auspicious.

And that which is the cause of non-birth, destruction, and deformity—
these three inauspicious factors they call the destroyers of the embryo.

The physician who knows completely in every way all these eight factors
designated as auspicious and inauspicious is worthy of serving a king.

He alone of lofty intellect is worthy to know the means of obtaining an embryo
and also those factors spoken of as impediments to the embryo.

Thus in the anatomical section of the treatise composed by Agniveśa and redacted by Caraka, ends the fourth chapter, named The Major Anatomical [Chapter] on the Descent of the Embryo.