Embryology in Ancient Hindu/Vedic scriptures -Part 2

Part-1 Ancient vedic embryology

Embryology described by Indian sages two millions year ago?
Various stages of embryo development are discussed in details in many ancient texts, some of which predates as much as thousands of years. One of the best descriptions on embryo development was presented by Lord kapila two millions year ago. Lord kapila,Son of Kardama Muni and Devahuti , is believed to be the incarnation of lord Krishna in Satya-yuga.

Similarities of ancient embryology with modern science
There are striking similarities between the information presented by lord kapila and any modern standard book on embryology like Gray's Anatomy. It describes all the stages of embryo development starting from conception and ending with the birth of the child. One may imagine how the ancient sages were able to see the microscopic events happening inside the embryo of a pregnant lady. Were they more advance than the current generation? Certainly Yes but unlike our modern scientists, they were spiritually advanced and not materialistically advanced. They were able to see all the unseen happenings of this materialistic world through their divine consciousness.

Details of embryology in bhagavad purana
Having said that, Let us see the various verses that details out the embryology in Bhagavad Purana. All of the below stats taken from Bhagavad Purana are proved by modern scientists in scientific laboratories.
1^st month
According to Bhagavad Purana, the sperm that entered the ovum on the first night turns into a big bubble.

One of these thousands of sperms forms a bubble
This bubble increases gradually to form a plum at the tenth night and then slowly develops to take a form of an egg or lump of flesh. Head of the baby develops in this egg at the end of one month. This is in sync with scientific estimate of 30-32 days for the formation of head inside the embryo of the mother.


2nd month
Bhagavad Purana states the development of hands, feet and limbs. Depression of Olfactory placodes stimulates the development of olfactory pits during the fifth month of pregnancy. Then, Maxillary and lateral processes convert olfactory pits into nasal cavities.
3rd month
In third month of pregnancy, other parts of the body primarily the lower and upper extremities develops inside the embryo. Toes, fingers, Nails, hair, bones, skin and other apertures in the body like Mouth, Anus, ears, nostrils, and eyes appear by the end of third month.

Two function of each sensory organ?
Not only Bhagavad Purana states the formation of body organs, it also states the sequence of development of these body organs. First the mouth is formed, then nostrils followed by eyes and then ears. Science normally associate only one function to ears i.e hearing sound but Bhagavad Purana attributes two functions to ears, first is the recognition of sound and second is of finding directions. These two functions of ears are also mentioned in Aitereya Upanishad (7000-6000 BC). In 1936, Tait and Ross proved with their research that directions are recognized by the labyrinth, an organ situated very close to internal ears. Similarly, two functions are also attributed to all other four sensory organs. Nose smells and performs the breathing process. Eyes see and maintain the luster of energy. Modern science does not talk about the energy storage capability of eyes though it can be scientifically proved. We don’t have to ask science to confirm these facts. Just look at the eyes of any energetic or intelligent person. Shine in their eyes reflects the amount of energy stored in them. On the other side, check for the shine of the eyes in an ill or dull person.
Tongue along with its muscles and Laryngo-tracheal tube develops in the respiratory and Larynx organs. Modern science proves the Bhagavad Purana view of simultaneous development of tongue, palate, nostrils and larynx post the establishment of mouth. Further, Bhagavad Purana talks about the development of heart after the development of anus and both extremities. Using ultrasonic Doppler experiment, Dr. H.P.Robinson proved the formation of heart at the end of third month. Shockingly, Bhagavad Purana also talks about the sexual organs. After the formation of genitals, Linga(Anus) is formed and then main sexual organ, penis(for male) or Utero-vaginal canal(for female) are formed at the end of third month
4^th month
Bhagavad Purana states the formation of seven dhatus(tissues) by the end of fourth month. These seven tissues are Rakta (blood), Rasa (tissue fluids), Asthi (bones), Snayu (muscles), Shukra(reproductive tissue), Majja (nervous tissue) and Meda (fatty tissue).
5th month
Bhagavad Purana states the development of hunger and thirst at the end of 5^th month. Fetus gradually grows consuming the nourishment provided by the mother embryo. Modern science does not confirm this fact but do talk about the nourishment taken from the mother embryo as follows.
The sqamous epithelial cells and Lanugo hairs present inside the meconium (fecal matter), broadly spread across the gut right from Duodenum to Rectum, continuously strive to reach the intestine of the fetus. Only way for sqamous epithelial cells and Lanugo hairs to arrive at the intestine of the fetus is by the consumption of amniotic fluid that lies outside the fetus. Lanugo hairs and sqamous epithelial cells falls from the covering of the fetus into the amniotic fluid and after the drinking of amniotic fluid by the baby in the fetus, these cells and hairs reaches the intestine of the fetus. Drinking of amniotic fluid by the fetus indicates the feeling of hunger and thirst.
6th month
Fetus, enclosed within the amnion (coverings) rotates inside the womb to finally reach the right side of the mother abdomen.
7th month
At this stage, bhagavata purana states something that the science may never be able to confirm. It states that the soul (baby inside the embryo) remembers all his past lives and receives knowledge about the present life in the seventh month of pregnancy. This sound like absolute nonsense and you may be starching your head by now but may be in future, Electro-encephalographic experimentation of the embryo may reveal this verse as true just like the other verses of bhagvata purana has been proven true. This fact is further reinstated in Mahabharata where the mighty warrior abhimanyu learns the skill of military warfare (chakravyuh) narrated by father ‘Arjuna’, while he was inside the womb of his mother in the seventh month of pregnancy.
Furthermore, Bhagavad purana states the functioning of brain at the end of seventh month. Also, it states that fetus lies in the dirt created by urine and feces of its own inside the uterus
8th month
Nothing is stated about the eight month in details except that the fetus lies with the back and legs in total flexion of its head.
9th month
bhagavata purana states ‘Fetus inside the body do not respire, instead it takes oxygen and nourishment from the mother’. This is scientifically true as the fetus does not breathe and takes nourishment from the amniotic fluid.
10th month
Kapil muni states that at the start of tenth month, fetus is forced down by Prasooti Vayu(air pushed by mother through her internal passage). Because of lot of pain and troubles, fetus (soul) loses its past memory remembered at the seventh month of pregnancy (discussed above). Science cannot confirm this fact but do say that at the time of delivery, the head of the baby is compressed so much that the brain (if have some memory) will lose all its memory. It’s a scientific fact that the compression and concussion of an adult brain results in memory loss.

Below is the extract of kapil muni instructions on movement of souls, including its movements inside the mother embryo. Below verse also depicts the relationship of each soul with the supreme divine.
Srimad Bhagvatam, chapter 31, verse 1
śr ī-bhagav ān uv āca
karmaṇ ā daiva-netreṇa
jantur dehopapattaye
striy āḥ praviṣṭa udaraṁ
puṁso retaḥ-kaṇ āśrayaḥ
Translation
The Personality of Godhead said: Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body.
Srimad Bhagvatam, chapter 31, verse 2
kalalaṁ tv eka-r ātreṇa
pa ńca-rātreṇa budbudam
da śāhena tu karkandh ūḥ
pe śy aṇḍaṁ v ā tataḥ param
Translation
On the first night, the sperm and ovum mix, and on the fifth night the mixture ferments into a bubble. On the tenth night it develops into a form like a plum, and after that, it gradually turns into a lump of flesh or an egg, as the case may be.
Srimad Bhagvatam, chapter 31, verse 3
mâsena tu �iro dvâbhy âṁ
bâhv-aṅghry-âdy-aṅga-vigrahaḥ
nakha-lomâsthi-carmâṇi
liṅga-cchidrodbhavas tribhiḥ
Translation
In the course of a month, a head is formed, and at the end of two months the hands, feet and other limbs take shape. By the end of three months, the nails, fingers, toes, body hair, bones and skin appear, as do the organ of generation and the other apertures in the body, namely the eyes, nostrils, ears, mouth and anus.
Srimad Bhagvatam, chapter 31, verse 4
caturbhir dh ātavaḥ sapta
pa ńcabhiḥ kṣut-tṛḍ-udbhavaḥ
ṣaḍbhir jar āyuṇ ā v ītaḥ
kukṣau bhr āmyati dakṣiṇe
Translation
Within four months from the date of conception, the seven essential ingredients of the body, namely chyle, blood, flesh, fat, bone, marrow and semen, come into existence. At the end of five months, hunger and thirst make themselves felt, and at the end of six months, the fetus, enclosed by the amnion, begins to move on the right side of the abdomen.
Srimad Bhagvatam, chapter 31, verse 5
m ātur jagdh ānna-p ān ādyair
edhad-dh ātur asammate
śete viṇ-m ūtrayor garte
sa jantur jantu-sambhave
Translation
Deriving its nutrition from the food and drink taken by the mother, the fetus grows and remains in that abominable residence of stools and urine, which is the breeding place of all kinds of worms.
Srimad Bhagvatam, chapter 31, verse 6
kṛmibhiḥ kṣata-sarv āṅgaḥ
saukum āry āt pratikṣaṇam
m ūrcch ām āpnoty uru-kle śas
tatratyaiḥ kṣudhitair muhuḥ
Translation
Bitten again and again all over the body by the hungry worms in the abdomen itself, the child suffers terrible agony because of his tenderness. He thus becomes unconscious moment after moment because of the terrible condition.
Srimad Bhagvatam, chapter 31, verse 7
kaṭu-t īkṣṇoṣṇa-lavaṇa-
r ūkṣ āml ādibhir ulbaṇaiḥ
m ātṛ-bhuktair upaspṛṣṭaḥ
sarv āṅgotthita-vedanaḥ
Translation
Owing to the mother's eating bitter, pungent foodstuffs, or food which is too salty or too sour, the body of the child incessantly suffers pains which are almost intolerable.
Srimad Bhagvatam, chapter 31, verse 8
ulbena saṁvṛtas tasminn
antrai� ca bahir âvṛtaḥ
âste kṛtv â �iraḥ kukṣau
bhugna-pṛṣṭha-œirodharaḥ
Translation
Placed within the amnion and covered outside by the intestines, the child remains lying on one side of the abdomen, his head turned towards his belly and his back and neck arched like a bow.
Srimad Bhagvatam, chapter 31, verse 9
akalpaḥ svâṅga-ceṣṭây âṁ
œakunta iva pañjare
tatra labdha-smṛtir daivât
karma janma-œatodbhavam
smaran d�rgham anucchvâsaṁ
œarma kiṁ nâma vindate
Translation
The child thus remains just like a bird in a cage, without freedom of movement. At that time, if the child is fortunate, he can remember all the troubles of his past one hundred births, and he grieves wretchedly. What is the possibility of peace of mind in that condition?
Srimad Bhagvatam, chapter 31, verse 10
ārabhya saptam ān m ās āl
labdha-bodho ’pi vepitaḥ
naikatr āste s ūti-v ātair
viṣṭh ā-bh ūr iva sodaraḥ
Translation
Thus endowed with the development of consciousness from the seventh month after his conception, the child is tossed downward by the airs that press the embryo during the weeks preceding delivery. Like the worms born of the same filthy abdominal cavity, he cannot remain in one place.
Srimad Bhagvatam, chapter 31, verse 11
n ātham āna ṛṣir bh ītaḥ
sapta-vadhriḥ kṛt āńjaliḥ
stuv īta taṁ viklavay ā
v āc ā yenodare ’rpitaḥ
The living entity in this frightful condition of life, bound by seven layers of material ingredients, prays with folded hands, appealing to the Lord, who has put him in that condition.
Srimad Bhagvatam, chapter 31, verse 12
jantur uv āca
tasyopasannam avituṁ jagad icchay ātta-
n ān ā-tanor bhuvi calac-caraṇāravindam
so ’haṁ vraj āmi śaraṇaṁ hy akuto-bhayaṁ me
yenedṛśī gatir adar śy asato’nur ūp ā
Translation
The human soul says: I take shelter of the lotus feet of the Supreme Personality of Godhead, who appears in His various eternal forms and walks on the surface of the world. I take shelter of Him only, because He can give me relief from all fear and from Him I have received this condition of life, which is just befitting my impious activities.
Srimad Bhagvatam, chapter 31, verse 13
yas tv atra baddha iva karmabhir āvṛt ātm ā
bh ūtendriy āśayamay īm avalambya m āy ām
āste vi śuddham avik āram akhaṇḍa-bodham
ātapyam āna-hṛdaye ’vasitaṁ nam āmi
Translation
I, the pure soul, appearing now bound by my activities, am lying in the womb of my mother by the arrangement of maya. I offer my respectful obeisances unto Him who is also here with me but who is unaffected and changeless. He is unlimited, but He is perceived in the repentant heart. To Him I offer my respectful obeisances.
Srimad Bhagvatam, chapter 31, verse 14
yaḥ pañca-bhûta-racite rahitaḥ �ar�re
cchanno ’yathendriya-guṇârtha-cid- âtmako ’ham
tenâvikuṇṭha-mahimânam ṛṣiṁ tam enaṁ
vande paraṁ prakṛti-pûruṣayoḥ pumâṁsam
Translation
I am separated from the Supreme Lord because of my being in this material body, which is made of five elements, and therefore my qualities and senses are being misused, although I am essentially spiritual. Because the Supreme Personality of Godhead is transcendental to material nature and the living entities, because He is devoid of such a material body, and because He is always glorious in His spiritual qualities, I offer my obeisances unto Him.
Srimad Bhagvatam, chapter 31, verse 15
yan-m āyayoru-guṇa-karma-nibandhane ’smin
s āṁs ārike pathi caraṁs tad-abhiœrameṇa
naṣṭa-smṛtiḥ punar ayaṁ pravṛṇīta lokaṁ
yukty ā kay ā mahad-anugraham antareṇa
Translation
The human soul further prays: The living entity is put under the influence of material nature and continues a hard struggle for existence on the path of repeated birth and death. This conditional life is due to his forgetfulness of his relationship with the Supreme Personality of Godhead. Therefore, without the Lord's mercy, how can he again engage in the transcendental loving service of the Lord?
Srimad Bhagvatam, chapter 31, verse 16
jñânaṁ yad etad adadhât katamaḥ sa devas
trai-kâlikaṁ sthira-careṣv anuvartitâṁœaḥ
taṁ j�va-karma-padav�m anuvartamânâs
tâpa-trayopa�amanâya vayaṁ bhajema
Translation
No one other than the Supreme Personality of Godhead, as the localized, the partial representation of the Lord, is directing all inanimate and animate objects. He is present in the three phases of time -- past, present and future. Therefore, the conditioned soul is engaged in different activities by His direction, and in order to get free from the threefold miseries of this conditional life, we have to surrender unto Him only.
Srimad Bhagvatam, chapter 31, verse 17
dehy anya-deha-vivare jaṭharâgninâsṛg-
viṇ-mûtra-kûpa-patito bhṛœa-tapta-dehaḥ
icchann ito vivasituṁ gaṇayan sva-mâsân
nirvâsyate kṛpaṇa-dh�r bhagavan kadâ nu
Translation
Fallen into a pool of blood, stool and urine within the abdomen of his mother, his own body scorched by the mother's gastric fire, the embodied soul, anxious to get out, counts his months and prays, "O my Lord, when shall I, a wretched soul, be released from this confinement?"
Srimad Bhagvatam, chapter 31, verse 18
yenedṛśīṁ gatim asau da�a-mâsya īśa
saṅgrâhitaḥ puru-dayena bhavâdṛœena
svenaiva tuṣyatu kṛtena sa d�na-nâthaḥ
ko nâma tat-prati vinâñjalim asya kuryât
Translation
My dear Lord, by Your causeless mercy I am awakened to consciousness, although I am only ten months old. For this causeless mercy of the Supreme Personality of Godhead, the friend of all fallen souls, there is no way to express my gratitude but to pray with folded hands.
Srimad Bhagvatam, chapter 31, verse 19
paœyaty ayaṁ dhiṣaṇayâ nanu sapta-vadhriḥ
śārîrake dama-úarîry aparaḥ sva-dehe
yat-sṛṣṭayâsaṁ tam ahaṁ puruṣaṁ purâṇaṁ
paœye bahir hṛdi ca caityam iva pratîtam
Translation
The living entity in another type of body sees only by instinct; he knows only the agreeable and disagreeable sense perceptions of that particular body. But I have a body in which I can control my senses and can understand my destination; therefore, I offer my respectful obeisances to the Supreme Personality of Godhead, by whom I have been blessed with this body and by whose grace I can see Him within and without.
Srimad Bhagvatam, chapter 31, verse 20
so ’haṁ vasann api vibho bahu-duḥkha-vâsaṁ
garbhân na nirjigamiṣe bahir andha-kûpe
yatropayâtam upasarpati deva-mâyâ
mithyâ matir yad-anu saṁsṛti-cakram etat
Translation
Therefore, my Lord, although I am living in a terrible condition, I do not wish to depart from my mother's abdomen to fall again into the blind well of materialistic life. Your external energy, called devamaya, at once captures the newly born child, and immediately false identification, which is the beginning of the cycle of continual birth and death, begins.
Srimad Bhagvatam, chapter 31, verse 21
tasm ād ahaṁ vigata-viklava uddhariṣya
ātm ānam āśu tamasaḥ suhṛd ātmanaiva
bh ūyo yath ā vyasanam etad aneka-randhraṁ
m ā me bhaviṣyad upas ādita-viṣṇu-p ādaḥ
Translation
Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness. Simply by keeping the lotus feet of Lord Vishnu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death.
Srimad Bhagvatam, chapter 31, verse 22
kapila uv āca
evaṁ kṛta-matir garbhe
da śa-m āsyaḥ stuvann ṛṣiḥ
sadyaḥ kṣipaty av āc īnaṁ
pras ūtyai s ūti-m ārutaḥ
Translation
Lord Kapila continued: The ten-month-old living entity has these desires even while in the womb. But while he thus extols the Lord, the wind that helps parturition propels him forth with his face turned downward so that he may be born.
Srimad Bhagvatam, chapter 31, verse 23
ten āvasṛṣṭaḥ sahas ā
kṛtv āv āk śira āturaḥ
viniṣkr āmati kṛcchreṇa
nirucchv āso hata-smṛtiḥ
Translation
Pushed downward all of a sudden by the wind, the child comes out with great trouble, head downward, breathless and deprived of memory due to severe agony.
Srimad Bhagvatam, chapter 31, verse 24
patito bhuvy asṛṅ-miœraḥ
viṣṭhâ-bhûr iva ceṣṭate
rorûyati gate jñâne
vipar�tâṁ gatiṁ gataḥ
Translation
The child thus falls on the ground, smeared with stool and blood, and plays just like a worm germinated from the stool. He loses his superior knowledge and cries under the spell of maya.
Srimad Bhagvatam, chapter 31, verse 25
para-cchandaṁ na viduṣâ
puṣyamâṇo janena saḥ
anabhipretam âpannaḥ
pratyâkhyâtum an īśvaraḥ
Translation
After coming out of the abdomen, the child is given to the care of persons who are unable to understand what he wants, and thus he is nursed by such persons. Unable to refuse whatever is given to him, he falls into undesirable circumstances.
Srimad Bhagvatam, chapter 31, verse 26
śāyito ’śuci-paryaṅke
jantuḥ svedaja-d ūṣite
neœaḥ kaṇḍūyane ’ṅg ān ām
āsanotth āna-ceṣṭane
Translation
Laid down on a foul bed infested with sweat and germs, the poor child is incapable of scratching his body to get relief from his itching sensation to say nothing of sitting up, standing or even moving.
Srimad Bhagvatam, chapter 31, verse 27
tudanty āma-tvacaṁ daṁśā
ma śak ā matkuṇādayaḥ
rudantaṁ vigata-j ńānaṁ
kṛmayaḥ kṛmikaṁ yathā
Translation
In his helpless condition, gnats, mosquitoes, bugs and other germs bite the baby, whose skin is tender, just as smaller worms bite a big worm. The child, deprived of his wisdom, cries bitterly.
Srimad Bhagvatam, chapter 31, verse 28
ity evaṁœaiœavaṁ bhuktvâ
duḥkhaṁ paugaṇḍam eva ca
alabdhâbh�psito ’jñânâd
iddha-manyuḥ �ucârpitaḥ
Translation
In this way, the child passes through his childhood, suffering different kinds of distress, and attains boyhood. In boyhood also he suffers pain over desires to get things he can never achieve. And thus, due to ignorance, he becomes angry and sorry.
Srimad Bhagvatam, chapter 31, verse 29
saha dehena m ānena
vardham ānena manyun ā
karoti vigrahaṁ k ām ī
k āmiṣv ant āya c ātmanaḥ
Translation
With the growth of the body, the living entity, in order to vanquish his soul, increases his false prestige and anger and thereby creates enmity towards similarly lusty people.
Srimad Bhagvatam, chapter 31, verse 30
bh ūtaiḥ pa ńcabhir ārabdhe
dehe dehy abudho ’sakṛt
ahaṁ mamety asad-gr āhaḥ
karoti kumatir matim
Translation
By such ignorance the living entity accepts the material body, which is made of five elements, as himself. With this misunderstanding, he accepts nonpermanent things as his own and increases his ignorance in the darkest region.
Srimad Bhagvatam, chapter 31, verse 31
tad-arthaṁ kurute karma
yad-baddho yâti saṁsṛtim
yo ’nuyâti dadat kle�am
avidyâ-karma-bandhanaḥ
Translation
For the sake of the body, which is a source of constant trouble to him and which follows him because he is bound by ties of ignorance and fruitive activities, he performs various actions which cause him to be subjected to repeated birth and death.
Srimad Bhagvatam, chapter 31, verse 32
yady asadbhiḥ pathi punaḥ
œiœnodara-kṛtodyamaiḥ
âsthito ramate jantus
tamo vi�ati pûrvavat
Translation
If, therefore, the living entity again associates with the path of unrighteousness, influenced by sensually minded people engaged in the pursuit of sexual enjoyment and the gratification of the palate, he again goes to hell as before.
Srimad Bhagvatam, chapter 31, verse 33
satyaṁœaucaṁ dayâ maunaṁ
buddhiḥ �r�r hr�r ya�aḥ kṣamâ
œamo damo bhagaœ ceti
yat-saṅgâd yâti saṅkṣayam
Translation
He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities.
Srimad Bhagvatam, chapter 31, verse 34
teṣv a śānteṣu mûḍheṣu
khaṇḍitâtmasv asâdhuṣu
saṅgaṁ na kuryâc chocyeṣu
yoṣit-kr�ḍâ-mṛgeṣu ca
Translation

One should not associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a dancing dog in the hands of a woman.
Srimad Bhagvatam, chapter 31, verse 35
na tathâsya bhaven moho
bandha� cânya-prasaṅgataḥ
yoṣit-saṅgâd yathâ puṁso
yathâ tat-saṅgi-saṅgataḥ
Translation
The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from attachment to a woman or to the fellowship of men who are fond of women.
Srimad Bhagvatam, chapter 31, verse 36
prajâpatiḥ svâṁ duhitaraṁ
dṛṣṭvâ tad-rûpa-dharṣitaḥ
rohid-bhûtâṁ so ’nvadhâvad
ṛkṣa-rûp� hata-trapaḥ
Translation
At the sight of his own daughter,Brahma was bewildered by her charms and shamelessly ran up to her in the form of a stag when she took the form of a hind.
Srimad Bhagvatam, chapter 31, verse 37
tat-sṛṣṭa-sṛṣṭa-sṛṣṭeṣu
ko nv akhaṇḍita-dh�ḥ pumân
ṛṣiṁ nârâyaṇam ṛte
yoṣin-mayyeha mâyayâ
Translation
Amongst all kinds of living entities begotten by Brahma, namely men, demigods and animals, none but the sage Narayana is immune to the attraction of maya in the form of woman.

Srimad Bhagvatam, chapter 31, verse 38
balaṁ me pa�ya mâyâyâḥ
str�-mayyâ jayino di śām
yâ karoti padâkrântân
bhrûvi-jṛmbheṇa kevalam
Translation
Just try to understand the mighty strength of My maya in the shape of woman, who by the mere movement of her eyebrows can keep even the greatest conquerors of the world under her grip.
Srimad Bhagvatam, chapter 31, verse 39
saṅgaṁ na kuryât pramadâsu jâtu
yogasya pâraṁ param ârurukṣuḥ
mat-sevayâ pratilabdhâtma-lâbho
vadanti yâ niraya-dvâram asya
Translation
One who aspires to reach the culmination of yoga and has realized his self by rendering service unto Me should never associate with an attractive woman, for such a woman is declared in the scripture to be the gateway to hell for the advancing devotee.
Srimad Bhagvatam, chapter 31, verse 40
yopayâti �anair mâyâ
yoṣid deva-vinirmitâ
tâm �kṣetâtmano mṛtyuṁ
tṛṇaiḥ kûpam ivâvṛtam
Translation
The woman, created by the Lord, is the representation of maya, and one who associates with such maya by accepting services must certainly know that this is the way of death, just like a blind well covered with grass.
Srimad Bhagvatam, chapter 31, verse 41:
yâṁ manyate patiṁ mohân
man-mâyâmṛṣabhâyat�m
str�tvaṁ str�-saṅgataḥ prâpto
vittâpatya-gṛha-pradam
Translation
A living entity who, as a result of attachment to a woman in his previous life, has been endowed with the form of a woman, foolishly looks upon maya in the form of a man, her husband, as the bestower of wealth, progeny, house and other material assets.
Srimad Bhagvatam, chapter 31, verse 42
tâm âtmano vijân�yât
paty-apatya-gṛhâtmakam
daivopasâditaṁ mṛtyuṁ
mṛgayor gâyanaṁ yathâ
Translation
A woman, therefore, should consider her husband, her house and her children to be the arrangement of the external energy of the Lord for her death, just as the sweet singing of the hunter is death for the deer.
Srimad Bhagvatam, chapter 31, verse 43
dehena j�va-bhûtena
lokâl lokam anuvrajan

bhuñjâna eva karm âṇi
karoty avirataṁ pumân
Translation
Due to his particular type of body, the materialistic living entity wanders from one planet to another, following fruitive activities. In this way, he involves himself in fruitive activities and enjoys the result incessantly.
Srimad Bhagvatam, chapter 31, verse 44
j�vo hy asyânugo deho
bhûtendriya-mano-mayaḥ
tan-nirodho ’sya maraṇam
âvirbh âvas tu sambhavaḥ
Translation
In this way the living entity gets a suitable body with a material mind and senses, according to his fruitive activities. When the reaction of his particular activity comes to an end, that end is called death, and when a particular type of reaction begins, that beginning is called birth.
Srimad Bhagvatam, chapter 31, verse 45 & 46
dravyopalabdhi-sthânasya
dravyekṣâyogyat â yadâ
tat pañcatvam ahaṁ-mânâd
utpattir dravya-darœanam
yathâkṣṇor dravyâvayava

dar�anâyogyatâ yadâ
tadaiva cakṣuṣo draṣṭur
draṣṭṛtvâyogyatânayoḥ
Translation
When the eyes lose their power to see color or form due to morbid affliction of the optic nerve, the sense of sight becomes deadened. The living entity, who is the seer of both the eyes and the sight, loses his power of vision. In the same way, when the physical body, the place where perception of objects occurs, is rendered incapable of perceiving, that is known as death. When one begins to view the physical body as one's very self, that is called birth.
Srimad Bhagvatam, chapter 31, verse 47
tasmân na kâryaḥ santrâso
na kârpaṇyaṁ na sambhramaḥ
buddhvâ j�va-gatiṁ dh�ro
mukta-saṅgaœ cared iha
Translation
Therefore, one should not view death with horror, nor have recourse to defining the body as soul, nor give way to exaggeration in enjoying the bodily necessities of life. Realizing the true nature of the living entity, one should move about in the world free from attachment and steadfast in purpose.
Srimad Bhagvatam, chapter 31, verse 48
samyag-dar�anayâ buddhyâ
yoga-vairâgya-yuktayâ

mâyâ-viracite loke
caren nyasya kalevaram
Translation
Endowed with right vision and strengthened by devotional service and a pessimistic attitude towards material identity, one should relegate his body to this illusory world through his reason. Thus one can be unconcerned with this material world

Embryology in Ancient Indian scriptures-Part 1

Embryology in Garbhopanishad and Charaka samhita-
Science in Indian Ancient scriptures were the main integral part of Vedic and Hindu Vedas, Upnishad,Gita etc . And Karma(what you do -via heart and via physical work,mind) is determination for  next birth or step  that is universal not only for human beings but for all living beings.Modern corrupt Godmens, seers, sages, swami, who have nil knowledge of our vast scriptures, have ruined it and limited vedic scriptures to only earning money and thus turned into just another religion. On otherhand Hindusim is just pure science, occult science and old ancient science ,and it is not A RELIGION OR CULT as what so called modern religions- are ~<2000 years old. It is not only are only interested in grabbing lands worth thousands of crores instead of stopping these evil social practices.  Vedic science encourages us to dispel the mode of ignorance and follow the path of truth & righteousness.


Let us discuss some important parts of ayurvedic scriptures like Garbhopanishad and charaka samhita, discribing embryology.
Science of embryology in Ancient Vedic scriptures
Science of embryo development from the initial stages of ovum fertilization to fetus stage is called embryology. Upanishads, Garbhopanishad, has precise detailed information on embryology, matching very closely with modern scientific embryology, excluding some details still unknown to modern science.
In Vedic scriptures, it is clearly mentioned that the gender of the unborn child is dependent on the seed (male aspect-Y Chromosome) and not on prakriti(female aspect-X chromosome). Decades of modern scientific research in laboratories across the world has finally proved this Vedic truth.

Spiritual part of embryology
Brahma-samhita and srimad bhagvatam, it is declared that the Supreme Soul not only enters each and every universe created by him, but also enters every single atom of each universe. The same concept is the basis to embryo development where the part of the supreme soul(Atman) enters the embryo of the mother in the dormant stage of pregnancy .
“Under the supervision of the Supreme Lord and according to the result of his work the living entity, the soul, is made to enter into the womb of a women through the particle of the men semen to assume a particular type of body.”-srimad bhagvatam
Detail vedic embryology -
According to Vedanta the manifestation of life begins from the moment of conception. Life first enters the semen of the male and is injected into a womb of a woman. Aristotle(384 - 322 BC) was the first westerners to describe the concept of embryology but his research was very limited compared to the literary description mentioned in Mahabharata(>30000 BC), srimad bhagvatam(>30000 BC) and Bhagavad Purana(>30000 BC). Ancient rishi used the term Raj to indicate ovum and Reta to indicate sperm (ovum). In bhagavad purana, the same were known as Shukra(sperm) and Sonitum(ovum). The fertilized egg formed by the copulation process was termed as ‘Kalala’, known in modern science as fertilized ovum or ‘Zygote’. It further states ‘Kalala’ is formed within 12 hours after copulation. The same is confirmed by science which measured the formation of egg in few hours, after its release from ovary.Link HERE

Embryology from Ayurvedic scriptures and Garbhopanishad - What is garbha(Pregnancy)
The factors required for the conception of fetus is ought to be
• Father’s semen
• Mother’s menstrual blood (artava)
• Atman, or subtle body made up of five elements (fire, earth, air, water and spirit)
• Manas or mind, united to a particular embryo subjective to its past karma.
Atman (spirit of supreme soul) unites with Sonitum (ovum) and shukra(Sperm) inside the uterus to form garbha(embryo). In addition to atma, there is also the role of prakriti(nature) and vikaras(emotion or feeling) behind the formation of embryo.
Spirit of supreme soul unites with Sonitum (ovum) and shukra(Sperm)

Symptoms of pregnancy
Symptoms of pregnancy is divided into two parts in ayurveda
• Sadyo garbha laksana (symptoms just after conception)
• Vyakta garbha laksana (symptoms after child body parts is formed inside embryo.)
Sadyo garbha laksana
weakness of thighs, Fatigue, thirst, quivering of vagina and retention of sukra (sperm) and sonitum (ovum).
Vyakta garbha laksana
Vomiting without cause, development of linea nigra, anorexia, heaviness of body especially legs, craving for pleasant aroma, salivation, Blackened lips and areola, tiredness, aversion for sour taste etc.

Components of embryo
Embryo or body features comprises of five elements of nature (Pancha maha bhutas)
Components from Prithvi (earth): Hair, Smell, Heaviness, Stability, Structure, Organ of smell perception, Bones.
Components from Agni (fire): Body temperature, Form, Organ of vision, Metabolism, Metabolic enzymes, Brightness or sharpness, Aura.
Components from Vayu (air): Organ of tactile sensation, Activity of body, Formation and transportation of dhatus, Sense of touch, Expiration.
Components from Jala (water): Coldness, Organ of taste perception, Taste, Softness, Moisture and body fluids, Fat, Unctuousness, Semen, Blood, Urine.
Senses from Akasa (space): Auditory system, Sense of sound, Division, Channels, Lightness, Orifices Minuteness.
Body features from parents
Intensity of features inherited from parents depend upon the gender of the unborn child
Components from father: Beard and moustache, Nail, Hair, Bones, Tendons, Veins, Arteries, Semen, Teeth.
Components from mother: Muscles, Fat, Kidney, Pancreas, Spleen, Urinary bladder, Bone marrow, Skin, Liver, Stomach, Blood, Rectum, Intestines, Heart.
Components derived from Atma (soul): Knowledge about oneself, Happiness, sadness, emotions, Birth in specific species, Appearance.
Body features from nature (surroundings)
Components from Satva (mental faculty): Consciousness, Determination, Pride, Endeavour, Memory, Knowledge and Longevity.
Components from Satmya (habituation): life, living style of parents and sibling, Natural immunity, refined intelligence and function, Absence of idleness, Freedom from diseases, Longevity, Absence of greediness, Strength or energy.
Components derived from Rasa (food): Growth of body, Origin of body, Nourishment, Health, Formation of various body parts, Enthusiasm or zeal, Attachment to life, Energy or strength, Contentment, Complexion.
Fetal nourishment
Connected to maternal “rasavaha-nadi”, the umbilical cord provides the crux of mother’s diet to the child forming inside fetus. Child gets the vital nutrients for its sustenance from Upasneha (Moisture inside fetus) that runs obliquely along all his/her body parts. This continues since conception till the parts of child is fully formed inside embryo.
Phases of embryo formation
1^st month: Embryo takes the shape of kalala(random or irregular form)
2^nd month: Five elements of nature combines together to form the solid mass inside embryo. Sex of the child can be predicted at this stage. If the shape of the solid mass is elongated, baby is female, male if oval and hermaphrodite if the shape of the solid mass is round Oval mass means male child

3^rd month: Sense organs and body parts of the child starts developing inside fetus.
4^th month: Formation of different body parts like thorax, abdomen becomes stable and conspicuous. Heart is formed and hence, the Consciousness manifests inside the embryo. Character and behavior of the child is determined by the preference of taste and food the mother asks for during this period of pregnancy. If the preference and desires of mother is not met, the unborn child may undergo dwarfism, kyphosis, squint, or other congenital defects
5th month: Mind is developed and hence the increase in mental consciousness.
6th month: Mind becomes more developed. Hair, nails, veins and other similar organs develop in this month
7th month: All minor and major parts of the body becomes fully developed or almost conspicuous
8th month: Immaturity of fetus keeps the ojas(Vigor or energy) unstable. Ojas moves from fetus to mother and vice versa through fluid carrying channels. This movement of Ojas inside the fetus provides pain, itchiness or happiness to the mother alternately.

How to take care of pregnant woman
Cold liquid and sweet diet is recommended during the first five months of pregnancy. Ghee and rice mixed with goksura( Tribulus terrestris) must be given in the sixth month of pregnancy. During the seventh month, comsumption of Sarivana(Desmodium Gangetcium) medicated with ghee facilitate the proper development of embryo. Treatment of Anuvasana vasti (injection of oil inside the rectum through the anus for cleansing) is advised during eight and ninth month to ensure smooth delivery without any complications.

Treatment of Anuvasana vasti

If the child is born naturally, Clean the venix caseosa and Cut off the umbilical cord.
Apply Bala Taila(Child oil) on head and body of the born baby or herbs like vaca, jatamanasi after cleaning the oral cavity with ghee and rock salt

Ayurvedic treatise and medicines for pregnant woman
Some of the ayurvedic treatise advised during pregnancy are Vidaryadi Ghrita(herbal bath), Bala taila (Dhanvantara Tailam) regimens, Mani dharna (wearing gems), Application of Bala taila (Dhanvantara Tailam)
Various medicine prescribed during pregnancy are Brahma Rasayanam, Soubhagya sunthi, Bala Tailam Jirakadi Lehyam, Asvagandha (Withania somnifera), Vidarikanda (Ipomea digitata), Satavari (Asparagus racemosus), Draksa (Vitis vinefera).

Garbhini roga(Pregnancy diseases)
Kikkisa or Stri gravidram
Uterus enlargement resulting in linear contraction of abdominal skin, thighs and breast is called “kikkisa”.
Garbha pata and Garbha srava
Act of abortion of child in the first trimester is called Garbha srava and the unfortunate mnisscarraige in the second trimester is called Garbha pata

Causes for abortion/miscarriage
Miscarriage occurs due to various psychological and physical factors. Some of them are Gentetic defects, chromosomal defects, “Yoni dosa” (disease in repodcutive system), Lack of nutrition or bad karma. Other causes are fetal conditions like upasuska or upavistaka(Intra Uterine Growth Retardation)

Thus, I have ended my short preview on embryology from garbhopanishad. Now, let us go through the science of embryology from Charaka samhita
Introduction to Embryology in Charaka samhita
Ayurveda is the oldest medical science that elaborately describes the techniques of making various medicines from natural herbs and trees. Charaka samhita, a part of ancient ayurvedic science, was taught in ancient Vedic universities like Nalanda and Takshila University. One of the section of charaka samhita deals with embryology that describes various symptoms and signs of the mother at different phases of pregnancy. charaka samhita is an ocean of knowledge that served as a guideline for ancient ayurvedic doctors and is used for treatment even today by some modern doctors.
There are no evidences of advanced surgical instruments or advanced medical instruments belonging to Vedic period yet the detailed account of embryology including the facts that remains undiscovered by modern science is quite surprising

Verses on embryology with English translation and comparison to modern science
Below are some of the verses from charaka samhita along with the comparison with modern science.
Charaka Samhita, Vol 1, verse 1-3

Translation:
i) In the first month when sperm and ovum unite they turn into a seed-form and stick to the mucous membrane and start increasing in size. This seed divides from one into two, two to four; four to eight and so on till a round seed-form is formed.
ii) This seed-form has the capability to give rise to all kinds of tissues and organs.
iii) There are two types of seed-forms - the inner and the outer. The outer seed-forms are bigger than the inner seed-form. After sometime, a cavity is formed which is filled with fluid in between the two seed-forms. This fluid creates a gap between the two layers.
Comparison with modern science
1. Once the zygote has reached the two-cell stage, it undergoes a series of mitotic divisions, increasing the number of cells. Until the eight-cell stage they form a loosely arranged clump. Approximately 3 days after fertilization, cells of the compacted embryo divide again to form a 16-cell morula.
2. At a very early stage in development, the embryo proper acquires the form of a three-layered disc (three germ layers) called as embryonic disc. All the tissues of the body are derived from one or more of these layers.
3. About the time the morula enters the uterine cavity, fluid begins to penetrate through zona pellucida into the intercellular spaces of the inner cell mass. Gradually the intercellular spaces become confluent, and finally a single cavity, the blastocele forms.
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Charaka Samhita, Vol 1, verse 4 & 5

Translation:
iv) In the third month, all germinating parts appear.
v) a) At this time the head is quite large. The fingers are visible. b) The male and female sex organs are formed. c) The eyelids and lips are not separated.
Comparison with modern science
4. By the end of the embryonic period the main organ systems have been established, rendering the major features of the external body form recognizable by the end of the second month.
5. a) The head and upper limbs are still disproportionately large in the 3^rd month.
b) By the 12th week, external genitalia develop to such a degree that sex of the fetus can be determined by external examination (Ultrasonography).
c) During the 3rd month eyelids meet and fuse.

Charaka Samhita, Vol 1, verse 6
Translation:
vi) Normally, after birth the hole in the middle flap of the heart chamber closes.
Comparison with modern science
6. Foramen ovale persists throughout the fetal life. After birth, foramen ovule is permanently obliterated by the fusion of the two flaps.

Charaka Samhita, Vol 1, verse 7 & 8

Translation:
vii) a) The heart of the foetus is attached to mother by fluid taking vessels. b) By the third month, heart appears and also starts pumping.
viii) a) By the third month, foetal heart increases in size and the foetal heart chambers are formed. b) But the foetal heart sound (FHS) can be heard per abdomen around the 4th month.
Comparison with modern science
7. a) Oxygenated blood from the placenta comes to the
Translation:
vii) a) The heart of the foetus is attached to mother by fluid taking vessels. b) By the third month, heart appears and also starts pumping.
viii) a) By the third month, foetal heart increases in size and the foetal heart chambers are formed. b) But the foetal heart sound (FHS) can be heard per abdomen around the 4th month.
Comparison with modern science
7. a) Oxygenated blood from the placenta comes to the
foetus through the umbilical vein, which joins the left branch of the portal vein.
b) During the 4th to 7th weeks the heart divides into a typical four-chambered structure.
8. a) During the 4th to 7th weeks the heart divides into a typical four-chambered structure.
b) With an ordinary stethoscope FHS can be detected between 18- 20 weeks.

Charaka Samhita, Vol 1, verse 9
Translation:
ix) The mucous membrane of the vagina gives a bluish tinge. And this sign appears by the beginning of the second month.
Comparison with modern science
9. Jacquemier's or Chadwick's sign: It is the dusky hue of the vestibule and anterior vaginal wall visible at about 8th week of pregnancy.

Charaka Samhita, Vol 1, verse 10
Translation:
x) a) In the fourth month, the shape of the body is almost formed. The pregnant women feel the foetal movements at times in this month. b) On head and at other sites instead of hair, fine hair-like structures can be seen.
Comparison with modern science
10. a) Palpation of fetal parts can be made distinctly by 20th week. Active fetal movements can be felt at intervals by placing the hand over uterus as early as 20th week.
b) During the fourth month the covering of primary hair appears- lanugo.

Charaka Samhita, Vol 1, verse 11 & 12
Translation:
xi) a) In the fifth month due to the increase in the body mass and blood of the fetus, its movements can be clearly felt by pregnant women. b) In the middle or at the end of this month a physician can hear the FHS with the help of stethoscope. FHS is 120-140/minute. In males, it is generally <130/minute and in females >130/minute.
xii) First of all FHS is heard in the midline above the gluteal region. Later the site of FHS changes as per the presentation and lie of the fetus. This sound is heard after passing through
the scapula and ribs of the fetus and therefore heard near the fetal shoulder.
Comparison with modern science
11. a) Active fetal movements can be felt at intervals by placing the hand over uterus as early as 20th week.
b) The heart rate varies from 140-160 per minute but gradually settles down to 120-140 per minute as the pregnancy advances.
12. The fetal heart sounds are best audible through the back (left scapular region) in vertex and breech presentation, where the convex portion of the back is in contact with the uterine wall. However, in face presentation, the heart sounds are heard through the fetal chest.

Charaka Samhita, Vol 1, verse 13 & 14
Translation:
xiii) Prior to the sixth month the fetal skin is wrinkled.
xiv) Eyebrows and eyelids are formed and the latter are still fused.
Comparison with modern science
13. During the 6th month the skin of the fetus is reddish and has a wrinkled appearance because of the lack of underlying connective tissue.
14. Eyelids
and eyebrows are now well developed in the 6th month.

Charaka Samhita, Vol 1, verse 15-17
 
Translation:
xv) During the 7th month, the eyelids separate.
xvi) The testes descend near scrotum.
xvii) Baby born at the end of this month can survive only if provided with the special care. Majority of the babies born in this month do not survive.
Comparison with modern science
15. During the 7th month the eyelids themselves separate.
16. during the 7th month, the testes abruptly and rapidly passes through the inguinal canal and gains the scrotum.
17. A fetus born during the sixth or the beginning of the seventh month has great difficulty in surviving.
Charaka Samhita, Vol 1, verse 18
Translation:
xviii) (Eighth month) Fat accumulates beneath the skin and the wrinkles disappear. The fetus can survive if raised carefully.
Comparison with modern science
18. a) During the 7th month the skin loses its wrinkled appearance due to increased deposition of subcutaneous fat.

b) During the end of this month, the foetus is viable and may in fact be successfully raised if born prematurely.
Charaka Samhita, Vol 1, verse 19-20
Translation:
xix) Gestation period = 9-12 months.
xx) a) The testes descend into scrotum in ninth month. b) The foetus measures 20 inches in length and weighs approximately 3.5 kilograms.
c) The size of the finger nails increases.
Comparison with modern science
19. The length of period of gestation is regarded as 9 calendar months in obstetrics practice- approximately 270 days.
20. a) Sexual characteristics are pronounced and testes should be in the scrotum by the ninth month. b) At the time of birth the weight of a normal foetus is 3000 to 3400 grams; its Crown Heel Length is about 50cms.
Conclusion:
This shows that our ancient sages had more knowledge than the knowledge of the entire modern scientists combined together. You may wonder how? Because sages were spiritually advanced and looked everything through their divine consciousness whereas modern scientists are materialistic advanced and sees everything of this universe through their materialistic eyes. Divine consciousness of ancient sages allowed them to discover everything on embryology including the facts still unknown to modern science. Now you may be wondering what are the facts that are still unknown to modern science? Well, these facts, twisted with a spiritual angle, would be our topic of discussion for my next article.

Reference: Journal on ancient biological anthropology

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