PLAN YOUR PREGNANCY...IT SHOULD NOT BE AN ACCIDENTAL

There is no place of accidental pregnancy in Ayurveda..

The unplanned and accidental pregnancies are strongly opposed in Ayurveda.

The human body which evolves when Jeeva (soul) accompanied by Mana (mind) and the subtle four elements, enters the conglomerated entity formed by mixing of ovum and sperm so, the ancient literature emphasis the need to empower the individual to be conceived at physical, psychological as well as spiritual level by planning.

In the process of bringing about a healthy crop, it is of importance that the season be appropriate, the soil be cured, the provision of water and nutritional elements be optimum and the seed be of high quality. Similarly for ideal conception is important that the season and occasion be suitable, the women and her womb be free of all illnesses , the availability of nutrition for development of the foetus be optimum and the seed (sperm and ovum) be health and potent. A crop is grown with an intension of getting good yield. 

Ayurveda has guidelines for preparing for conception. The unborn child carries some destined programs as per its past actions but it receives physical nourishment from the mother and its mind is still attached to her. The mother’s behaviour, diet, thoughts, speech and action have profound impact on foetus.

Charak Sharirsthn elaborates:

Garbhastu khalu antariksha vayvgni – toya – bhumi vikaras chetana dhishtana bhtah

It says the five gross elements (Panch mahabhoot, space,air,fire,water,earth) are not enough to give life. The integration of the life force (chetna) with these elements is imperative. This life force is free and independent and enters the embryo at its own will. 

Ttrapurvam chetana – dhatuh sattv – karano guna grahanaya pravartite.

It says from the moment fertilization occurs the zygote is formed it has individual mind which carries good and bad imprints of past life.

This mind (which has been always been present) carries with it all the Sattvik, Rajasik, and tamasik impressions form actions of previous birth.

Sattva Vaisesyakarani punastesam tesam praninam

Matri pitri sattavan yantarvantyah

Surtyascabhaiksnam svocitam cha karma sattva visesa vhyasa sceti

It describes the babies mind is not a blank slate but neither it is a finished product. At the stage of embryo, the mind is deeply attached to the parents. It can listen and can be moulded by the types of the stories and music mother listen to when she is pregnant and form itself accordingly. Whatever she listens to with attention contributes to culturing the mind of child. If a pregnant woman wants to remove attributes that are Rajsik and Tamsik and bear a child with Sattvik nature- full of intelligence, courage, dynamism she should listen only to Sattvik stories which leave good impressions on the mind of the foetus.

Garbhopapattau tu manh striya yam jantu bajet tadrsam prasute.

It emphasis the child will have the quality that occupy the pregnant mind.

When a pregnant woman desires a child who is courageous, clever, beautiful and healthy, she should listen to the stories of people who possess ideal qualities and she should read their biography and perhaps contemplate upon their lives.

For a healthy and well implanted foetus, it is important to have healthy uterus and good male and female seeds. According to Ayurveda Shukra Dhatu resides all over the body. The semen is the essence of Shukra dhatu. Seeds of male and female are the essence of their bodies. Only if the body is in prefect health and harmony with nature will the seed be healthy. Ayurveda places special emphasis on health of parents before conception specially women. 

The unplanned and accidental pregnancies are strongly opposed in Ayurveda. The physical, mental and spiritual state of both the parents is represented in their eggs and sperms. These properties decide the foundational development (Prakrity) of the embryo.

The first step towards successful conception is purification of the body. In Ayurveda, this cleansing is based on purification of the five elements- Space, Air, Fire, Water and Earth- that makeup the body which is achieved by therapies as described below.

After the menstrual flow is over the preceptor should guide for the specific ritual and the right person should start the ritual. fourth day onwards and after observing celibacy for one month the couple should be purified by oleation, sudatory measures, (Snehan, Swedan), Emetics and purgatives (Vaman Virachan) and natural diet. Then should be given asthapan (evacuation enema) and anuvasan (Nutritive enema) Basti.
..........Review of ancient Indian Literature - Birth Psychology

Creating a new life begins with the sexual act called mithuna. The transiting seventh house shows the emotion between lovers during intercourse. If Mars is in the seventh house, then the individuals are fighting and arguing. If Saturn is present, then there is lack of satisfaction and closeness. If benefics are in the seventh house, the sex will be amorous and playful. The karmas of the incarnating soul are attracted to the mental state of the man and woman at the time of copulation (which can be seen in the seventh house of the copulation time). The incarnating soul’s mental and physical nature relates to the predominat guna and doshas (vata, pitta, kapha) of the parents at the time of copulation. Sperm is released into the female partner. This is called the nisheka, which literally means sprinkling or infusion and in this context means ejaculation (Moon is karaka). The released sperm travel into the womb to fertilize the female ovum (egg) which can take anywhere from ten hours to five days. Every text containing the topic of nisheka begins with calculations for the menstruation cycle, and how it relates to Moon and Mars. Ovulation was understood to be sixteen days from the beginning of menstruation or twelve days from the end of it..................shrifreedom.

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The Months of Pregnancy

Each month of the pregnancy is ruled by a planet. If there is any weakness in a planet at the time of conception there may be issues in the month of development ruled by that planet[1]. There is a difference in the rulership of the months between Jaimini and Varāhamihira. We will analyze Varāhamihira’s as they relate to the natural significations of the months of pregnancy.

The first month ruled by Venus is called Kalala, which is when the sperm and ovum mix and begin multiplying exponentially. Caraka Saṁhitā says that there is no distinct form in this month, yet all organs exist in their latent form[2]. Generally, in Jyotiṣa, calculations of pregnancy are calculated as 273 days based on the sidereal lunar months (39 weeks). Allopathic medicine considers pregnancy (called gestation) to last 40 weeks (280 days) but this is counted from the last menstruation. Conception is possible about two weeks after menstruation- which makes actual pregnancy about 38 weeks (266 days). This means when using allopathic gestational weeks to enumerate the time frame of pregnancy the first month is actually only two weeks, as the month is counted from the last menstruation. When an individual says they are 8 weeks pregnant (western gestational weeks), they are approximately 6 weeks from conception. Vedic reference is counted from the conception.

The second month ruled by Mars is called Ghana which means ‘solidified’ and relates to the densification of the embryo. The Greek roots of the word em-bryo relate to ‘inner-swelling’. In this month, the size will go from a poppy seed to a kidney bean with developing organ tissues.

The third month ruled by Jupiter is called Aṅkura which means to sprout. Caraka Saṁhitā says all sense organs, limbs of the body and internal organs manifest themselves simultaneously in this month according to the modification of the five elements. This month marks the end of the embryonic period (where there is the greatest chance of any malformation to take place) and the beginning of the fetal period. Suśruta Saṁhitā says when the embryo (garbha) develops hands, feet, sense organs, etc. it is called a body (śarīra); though in western medical terms it is now called a fetus. All material and spiritual phenomena of the universe are present in the fetus and everything in the fetus is present in the universe[3]. All deities can be identified in the body- Vāyu as the life force (prāṇa), Ākāṣa as the porous parts, Indra as the ahaṁkāra, the Aśvins as complexion, etc.[4] The body grows according to the same components that compose and guide the universe.

As the senses manifest, there is pulsation in the fetal heart tissue and the mind begins to feel. The fetus experiences desires related to its past life. The mother enters dauhṛdāvasthā-the state of two hearts. The fetal blood is oxygenated in the mother’s lungs. The mother begins to share the desires of the child because of this state of two hearts. The Āyurvedic texts caution that one must give the mother everything she desires (as long as its not harmful) because if not there could be vāta disturbance resulting in developmental issues or loss of the fetus at this time.

The fourth month ruled by the Sun is called Asthi which means ‘bone’ and is when the fetus develops structure. The bone begins to harden, teeth buds develop, the arms and legs develop to the proportion of the body, and reflexive movement stimulates kicking and stretching.

The fifth month is Carma which means ‘skin’. The skin grows in excess to be filled with fatty tissue later, the pigmentary and sweat glands become more clear, the vernix caseosa forms on the skin as a protective layer, the nervous sytem develops myelin and sensory development increases. The aspect of mind (manas) which processes sensory stimuli is developing. The fetus is aware of sounds outside the womb, sensitive to light, as well as smell and tastes which show up in the amniotic fluid of the mother quickly after ingestion.

The sixth month ruled by Saturn is called Aṅgaja which means produced from the body and represents the growth of hair and nails. The fetus is also practicing the use of its digestive system by taking the amniotic fluid into its digestive track and creating meconium. The lungs also take the amniotic fluid in and out while the muscles of the lungs function to prepare the muscles for breathing. Locomotor control in the brain begins to develop at this time (though just reflexive movements), as the nervous sytem and muscles integrate.

The seventh month ruled by Mercury is called Cetana-tā which means the state of sentience or consciousness- this is when the fetus is said to become fully aware of inside and outside the womb. The brain (mastiṣka) grows very quickly at this time. Modern research shows the thalamocortical connections are formed at this time which allows the true sensations of pleasure and pain. Some traditions say that this is when the soul enters the body as this is when it becomes conscious. Suśruta Saṁhitā’s opinion is that the fetus gets cetanā dhātu in the fourth month when its heart begins to operate fully as the heart is the seat of consciousness. The Āyurveda texts agree that the soul is needed to enter for the formation of an embryo to be established[5], therefore it is the working of the intelligence that starts during the seventh month. It is the mundane awareness of the buddhi which is ignited not the higher awareness of the jīvātman.

The eighth month ruled by the lagneça is called Bhavana which means a place, abode or coming into existence. The nutritional demands of the fetus increase and the mother is eating more. The ancient texts mention that this is when the fetus begins to feel desires of hunger and thirst; most likely this view was in response to the mother’s enlarged appetite for nutritious foods. Previously, the focus was on functional development while now the focus is growing bigger and the fetus begins putting on body fat at this point to prepare for emerging from the womb. There is a symbiotic relationship in the eighth month between the fetus and mother to develop the ojas (ojassancaraṇāvasthā).

The ninth month ruled by the Moon is called Udvega which means agitated. The fetus is fully functional and is moving excessively in the womb. Visible feet are seen on the mother’s belly as the fetus kicks and stretches. This was interpreted as the fetus showing readiness to leave the womb. Though by the end of this month and beginning of the next the movement slows down as the fetus grows so big it has no room to move.

The tenth month is called Prasava which means ‘to bring forth’ or delivery, it is also called the delivery month (sūti-māsa). Suśruta Saṁhitā says delivery is normal in the ninth or tenth month. In modern thought, thirty-seven to forty-two gestational weeks is considered full-term. Before that is pre-term delivery (34-36 weeks) and after 42 weeks is late. Only five to six percent of pregnancies go over forty-three weeks and these are more likely to have complications. A strong Venus will indicate earlier delivery (apūrṇakāla-ja). Venus is the kāraka for premature delivery, and when Venus is placed in the first or eighth house it can indicate premature delivery[6]. A very strong Jupiter will indicate later delivery and the baby should be born with more weight.

Jaimini also relates the houses from the Sun of the conception chart to the months of pregnancy[7]. The Moon is the sustainer of the body, but the Sun (Savitṛ) is the creator of the body. Therefore the first month relates to the house in which the Sun is placed- relating to the creative force driving the individual’s creation. The second month relates to the second house from the Sun- and so forth. The tenth house is the achievement of the creative being and the time to bring forth the creation.

The life process begins with mithuna, niṣeka, ādhāna, and the forty weeks of pregnancy. The grand finale is the actual birth (janma) at the appropriate birth time (janma-kāla).

Source: Cole, Freedom. Science Of Light, Vol.2. Chapter 6: Birth Circumstances. Science of Light LLC, Nevada City, CA. 2012.

Article first appeared in Birth Circumstances, Jyotish Digest, Vol V, Issue 1, January-March 2009 

[1] Bṛhat Jātaka 4. 16
[2] Caraka Saṁhitā, Śārīrasthānam IV.9
[3] Caraka Saṁhitā, Śārīrasthānam IV.13
[4] Caraka Saṁhitā, Śārīrasthānam V.5
[5] Caraka Saṁhitā, Śārīrasthānam III.8
[6] If Venus is in lagna or eighth it indicates the dosha is from the father and he should worship the holy fire and purify himself. If Venus is in AL or eighth from AL then it is caused by the mother’s dosha, and she should worship the goddess Durgā. Mṛtyunjaya Homa should be done for Venus and caution should be taken for the child’s first dashā.
[7] Maharshi Jaimini’s Upadesha Sutra 4.3.95-103

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Set your pregnancy regimes month by month according to Ayurveda

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