Chapter 8 - Origin and Development of Foetus or Embryo (piṇḍotpatti-kathana)

8.1 Rāma’s query on Origination.

Taking the cue from Lord Śiva, Rāma wanted to know from the Lord the process of origination, sustenance and dissolution of the gross and subtle bodies, made up of five physical elements and also the essential nature of those bodies.

8.2 Śiva’s reply.

Lord began a detailed reply to Rāma declaring that the body is constituted of the five great elements; predominant being earth and exhibits the nature of those five elements.

8.3 Classification of bodies.

The bodies are classified into four^[1] viz: born of mother’s womb, of egg, of moisture and of the earth. The gods are a separate class and superior and are mind born.

8.4 Formation of gender.

The body born of womb is a product of spermatozoa (male) and ovum (female). When semen enters the womb at the proper time for conception and mixes with female ovum, the product is called the body born of womb. When ovum predominates it is a female progeny and spermatozoa being predominant male is the result. When they are equal a neuter is born.

8.5 Birth of King.

After the fourth day of menstrual bath, for sixteen days a woman is fit for conception. Odd day conception is female and even day male. If the conception takes place on the sixteenth day, it heralds the birth of a king or emperor.

8.6 Four type of births.

The foetus in the subtle condition is called Jarāyu. For this reason, a mammal is said to be born of Jarāyu. Birds, snakes are egg born and mosquitoes, lice etc. are born of moisture. Trees, bush and the like come out cleaving the earth. Gods and sages are born of mind.

8.7 Development of Foetus.

The seminal fluid deposited in the womb is in liquid form in the first month of pregnancy. The bubbling seminal fluid solidifies in the second month into a lump and in the third month hands, feet, head etc. are formed. The manifestation of soul takes place in the fourth month. In the fourth month there is manifestation of those features which are steadiness etc. of the male and unsteadiness etc. of the female. [Plates inserted in the end of chapter verse ] In the neuter, all features are in mixed form.

2.8.8 Dauhridinī

The heart of the child is derived from the heart of the mother and hence the mother is called “dauhridinī”—twin hearted.^[2] If the desires of the pregnant woman are not fulfilled, it will harm the embryo with stunted growth.

8.9 Fifth and sixth months.

In the fifth month mind develops knowing power and engenders vigour of flesh and blood. In the sixth month bones, muscles, hair on the head and body develop distinctly.

8.10 Recollection of previous births

In the seventh month strength and complexion grow. There is complete formation of limbs. The foetus experiences very hostile condition in the womb and the bilious fluids heated by the fire of digestive system scotch the child. The experiences are worse than in hell and the child at that stage remembers and recollects all those earlier experiences and being covered with phlegm is unable to cry out which it does only on delivery, after getting cleaned.

8.11 Eighth month.

In the eighth month skin and its function start; blood circulating and nourishment all received through the umbilical cord connected to important nerve on mother’s womb. In the eighth month life power runs wobbling, hence abandoned by that power, the child born at the eighth month is not alive.

8.12 Release from the womb.

The suspended animation will be for some time because with the commencement of ninth month and month following, it is time for delivery. This is like the one resting after a tiresome journey. Pushed by the bones in the utirine region, falling out through the passage of the vagina, the child falls out released from the womb with head downwards, with face turned upwards, stricken with extreme pain, crying loudly. In the helpless condition it treats demon Abhijñāna Śākuntala its father, demoness Abhijñāna Śākuntala mother and pus Abhijñāna Śākuntala milk and indeed childhood is a story of unending misery.

8.13 Delusion by Māyā,

When the child attains youth, it becomes conceited and blinded by lust^[3] and anger and pride and stricken by Cupid’s arrow and gets deluded by female power. He does not understand the body of beautiful woman is nothing except bone, flesh, skin etc. deluded by māyā.^[4] cf. Vairāgya Śataka

8.14 Birth-cause of Death.

In the old age invaded by numerous diseases, teeth shaky, sight dimmed, unable to digest, becomes laughing stock of even the children and still getting attached to the worldly objects leaves the gross body, which he assiduously kept anointed with camphor and sandal paste, to be consumed by burning wood. cf. Vairāgya Śataka^[5] verse 8 and cf. Carpaṭapañjarikā.^[6] The subtle body goes all alone in accordance with his own acts. Just like birds come to a tree during evening and leave the same in the morning, the human soul comes and goes individually.^[7] Birth is the cause of death. Death is the cause for rebirth. Restlessly, the soul wanders with no end like wheels of a perpetual machine.^[8] cf. Bhagavad Gītā

8.15 God—the only refuge.

Thus Lord Śiva explained to Śrī Rāma the condition of man from birth to death, the great malady and there is no remedy for this except resting on Parama Śiva, the great Almighty.

Thus ends chapter eight of Śiva-gītā.

Footnotes and references:

[1]:

Ibid VIII-3

[2]:

Ibid VIII-21.

[3]:

Ibid VII1-46 and 47

[4]:

Vairāgya Śataka verse -16

The woman’s form deserving constant contempt has been magnified (in praise) by certain poets, comparing the breasts which are nothing but lumps of flesh Abhijñāna Śākuntala golden jugs and the face, the seat of phlegm and saliva, Abhijñāna Śākuntala moon like and urine dripping buttocks Abhijñāna Śākuntala elephants forehead; but alas’ These only cause the downfall of man.

[5]:

Vairāgya Śataka verse -8

The face has been disfigured with wrinkles, the head has been painted with grey hair, the limbs are all enfeebled; but desire alone is rejuvenating.

[6]:

Carpaṭapañjarikā - verse -3 by Hastāmalaka

Feeble has grown the old man’s body, Toothless his gums and bald his head; But there he goes, upon his crutches, Clinging firmly to fruitless hope!

[7]:

Vide Śiva Gītā VIIl-68

[8]:

Ibid VIII-69; Bhagavad Gītā 11-27