Sushruta Samhita Sharirasthana Chapter 3 Garbhavakranti Shariram (Formation of the Fetus)

The 3rd chapter of Sharirasthana of Sushruta Samhita is named as Garbhavakranti Shariram Adhyaya. This chapter deals with formation of the fetus.

अथातो गर्भावक्रान्तिं शारीरं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||

We will now expound the chapter by name- Garbnavakranti Sarira-formation of the fetus; as revealed by the venerable Dhanvantari.

Garbhotpatti – genesis of the fetus

सौम्यं शुक्रमार्तवमाग्नेयमितरेषामप्यत्र भूतानां सान्निध्यमस्त्यणुना विशेषेण, परस्परोपकारात् (परस्परानुग्रहात्,) परस्परानुप्रवेशाच्च ||३||

Sukra (semen) is predominant in Ap or Jala Mahabhuta i.e. water element and is pleasant in nature and hence considered Saumya.

Artava (menstrual blood) is predominant in Tejo or Agni Mahabhuta i.e. fire element and is said to be fiery in nature and hence considered as Agneya.

These two, along with other Bhutas i.e. elements i.e. Prithvi – earth element, Vayu – air element and Akasa – ether element, especially in their minute form, combine to mutually help each other and also merge into one another so as to form the Garbha – embryo.

Notes: -Both Sukra and Artava are made up of Pancha Bhutas i.e. five primary elements of creation. Garbha – embryo is formed when sukra and sonita / artava combine together. In this process, each element helps the other in the formation of Garbha.

While Prithvi Bhuta provides the substratum to reside in it and help other elements, Jala helps in their adherence while Agni helps in producing changes and transformation in them. While Vayu helps in providing movements and activities, Akasa helps them by providing space inside for growth.

In this way, all the bhutas help each other mutually. The intermingling of all these elements in this small mass i.e. Garbha is so compact that they tend to lose their individual identity.

Conception and implantation

तत्र स्त्रीपुंसयोः संयोगे तेजः शरीराद्वायुरुदीरयति, ततस्तेजोनिलसन्निपाताच्छुक्रं च्युतं योनिमभिप्रतिपद्यते संसृज्यते चार्तवेन, ततोऽग्नीषोमसंयोगात् संसृज्यमानो गर्भाशयमनुप्रतिपद्यते क्षेत्रज्ञो वेदयिता स्प्रष्टा घ्राता द्रष्टा श्रोता रसयिता पुरुषः स्रष्टा गन्ता साक्षी धाता वक्ता यः कोऽसावित्येवमादिभिः पर्यायवाचकैर्नामभिरभिधीयते दैवसंयोगादक्षयोऽव्ययोऽचिन्त्यो भूतात्मना सहान्वक्षं सत्त्वरजस्तमोभिर्दैवासुरैरपरैश्च भावैर्वायुनाऽभिप्रेर्यमाणो गर्भाशयमनुप्रविश्यावतिष्ठते ||४||

When the man and woman are in the act of copulation, the Vayu augments Agni (heat) in the body. Sukra gets ejaculated into the yoni – vagina due to the combined effect of Agni and Vayu. On entering the vagina, sukra combines with artava (ovum). This combination of – ‘Agni (fire) like Artava’ and ‘Soma (water) like Sukra’, then moves upwards into the garbhashaya i.e. uterus.

Then this Sukra-Sonita (embryo, zygote) combines with the Bhutatma – the soul, in the garbhashaya.

Bhutatma is known by many synonyms. They are as below mentioned –

–   Kshetrajna – the knower of the field (field = body in this instance)

–   Vedayita – knower of vedas, the perceiver

–   Sprsta – who feels the touch

–   Ghrata – who feels the smell

–   Drsta – who sees various things

–   Srota – who hears the sounds

–   Rasayita – who tastes

–   Purusa – who resides in the pura (body)

–   Srasta – who performs the actions

–   Ganta – who walks and moves around

–   Saksi – who is the witness of all the actionsn

–   Dhata – supporter

–   Vakta – speaker

–   Yah – he

–   Kah – who

–   Aksaya – who has no end (non-decaying)

–   Avyaya – who doesn’t perish

–   Acintya – who is unthinkable / inconceivable and many such names

The Bhutatma now gets associated with the Trigunas i.e. Sattva, Rajas and Ramas and also wihth the qualities of Daiva – Gods (divine features), Asura – demons (destructive features) and qualities of other animals and vegetations respectively. While the union of Bhutatma takes place by the act of Daiva i.e. God / divinity, it is initiated by Vayu (Vata). The mass i.e. zygote combined with Bhutatma then enters into the Garbhashaya – uterus and stays therein.

Sex determination based on the predominance of sukra and artava

तत्र शुक्रबाहुल्यात् पुमान्, आर्तवबाहुल्यात् स्त्री, साम्यादुभयोर्नपुंसकमिति ||५||

When there is abundance and predominance of Sukra, the foetus will be a male.

When there is abundance and predominance of Artava, the fetus will be a female.

When Sukra and Artava are equally abundant and predominant, the fetus will be a eunuch.

Rtu Kaala – period of conception

ऋतुस्तु द्वादशरात्रं भवति दृष्टार्तवः; अदृष्टार्तवाऽप्यस्तीत्येके भाषन्ते ||६||

Rtu comprises a time period of twelve days duration during which Artava – menstrual blood flow will be seen. According to some other experts, there is a period of adrsta artava i.e. wherein the menstrual flow will be invisible.

Rtumati laksana – signs of menstruating woman

भवन्ति चात्र-
पीनप्रसन्नवदनां प्रक्लिन्नात्ममुखद्विजाम् |
नरकामां प्रियकथां स्रस्तकुक्ष्यक्षिमूर्धजाम् ||७||
स्फुरद्भुजकुचश्रोणिनाभ्यूरुजघनस्फिचाम् |
हर्षौत्सुक्यपरां चापि विद्यादृतुमतीमिति ||८||

A woman will be called as Rtumati – lady in menstruation in the presence of below mentioned features –

–   Her face is full and pleasant,

–   Her body, teeth and gums are moist

–   She is desirous of company of men (males)

–   She will be interested to listen to enchanting stories,

–   Her abdomen, eyes and hairs droop down,

–   She experiences throbbing in her shoulders, breasts, waist, umbilicus, thighs, pelvis and buttocks

–   She will be greatly interested in seeking pleasure (sexual)

नियतं दिवसेऽतीते सङ्कुचत्यम्बुजं यथा |
ऋतौ व्यतीते नार्यास्तु योनिः संव्रियते तथा ||९||

Once these stipulated days come to an end, the yoni – vagina of the woman constricts and closes, just like the lotus flowers close at the end of the day (by evening).

Role of vata in menstruation

मासेनोपचितं काले धमनीभ्यां तदार्तवम् |
ईषत्कृष्णं विवर्णं च वायुर्योनिमुखं नयेत् ||१०||

Artava accumulates slowly during one month. This accumulated artava is brought out by Vayu / Vata through the vaginal orifice. This blood will either have black colour or will have different colours.

Menarche and Menopause

तद्वर्षाद्द्वादशात् काले वर्तमानमसृक् पुनः |
जरापक्वशरीराणां याति पञ्चाशतः क्षयम् ||११||

Age of start of menstruation (menarche) – Menstrual blood starts flowing out i.e. menstruation begins from the twelfth year of age in girls.

Age of stoppage of menstruation (menopause) – Menstruation stops at the age of fifty years in a woman, whose body has been ripened by the effect of old age.

Vyavaya Sukta Dina – days suitable for copulation

युग्मेषु तु पुमान् प्रोक्तो दिवसेष्वन्यथाऽबला |
पुष्पकाले शुचिस्तस्मादपत्यार्थो स्त्रियं व्रजेत् ||१२||

When the man copulates with woman on even days of her menstrual cycle, a male child will be born.

When he copulates with the woman on odd days, a female child is born.

Hence, a man who is physically and mentally clean and desirous of offspring should indulge in copulation with women accordingly during the Rtukala / Pushpakala.

Sadyogrihita Garbha Laksana – signs of conception

तत्र सद्योगृहीतगर्भाया लिङ्गानि- श्रमो ग्लानिः पिपासा सक्थिसदनं शुक्रशोणितयोरवबन्धः स्फुरणं च योनेः ||१३||

Signs of the woman who has just conceived are –

–   Shrama – fatigue,

–   Glani – exhaustion,

–   Pipasa – thirst,

–   Sakti sadana – weakness of the thighs,

–   Shukra sonata avabandha – stoppage of menstrual flow and obstruction to semen

–   Yoni sphurana – throbbing in the vagina

 Garbhini Laksana – signs of pregnant women

स्तनयोः कृष्णमुखता रोमराज्युद्गमस्तथा |
अक्षिपक्ष्माणि चाप्यस्याः सम्मील्यन्ते विशेषतः ||१४||
अकामतश्छर्दयति गन्धादुद्विजते शुभात् |
प्रसेकः सदनं चापि गर्भिण्या लिङ्गमुच्यते ||१५||

Below mentioned are the features (signs) of pregnant woman –

–   Stanayoh krshna mukhata – black colouration of the face of the breast (areola),

–   Romaraji Udgama – appearance of lines of hair (on the abdomen),

–   Akshi Paksma Sammilana – dropping of the eyelids specially,

–   Akasmat Chardi – vomiting without any reason,

–   Shubha Gandhat Udvijate – excitation (elation) by pleasant smell,

–   Praseka – more of salivation and

–   Sadana – general debility

Garbhini Carya – regimen of pregnant lady

तदा प्रभृति व्यवायं व्यायाममतितर्पणमतिकर्शनं दिवास्वप्नं रात्रिजागरणं शोकं यानारोहणं भयमुत्कुटुकासनं चैकान्ततः स्नेहादिक्रियां शोणितमोक्षणं चाकाले वेगविधारणं च न सेवेत ||१६||

Things pregnant woman should avoid –

Once the signs of pregnancy have been evident and have been confirmed, the pregnant woman should avoid the below mentioned –

–   Vyavaya – copulation,

–   Vyayama – physical exercise,

–   Atitarpana – excessive nourishment which causes plumpness of the body

–   Atikarshana – too much attenuation or thinning therapies / depletion therapies which causes severe emaciation

–   Divasvapna – excessively sleeping during day

–   Ratri jagarana – excessively keeping awake at night;

–   Shokam – grief,

–   Yana arohana – riding on animals/vehicles,

–   Bhaya – fear

–   Utkataasanam – sitting on her heels for long periods,

–   Snehadi kriya – indulging in oleation and other therapies,

–   Akala shonitamokshana – bloodletting at unsuitable time and

–   Vega vidharana – suppression of the urges of the body (of urine, faces, flatus etc)

दोषाभिघातैर्गर्भिण्या यो यो भागः प्रपीड्यते |
स स भागः शिशोस्तस्य गर्भस्थस्य प्रपीड्यते ||१७||

When certain parts of the mother / pregnant woman’s body become troubled by doshas or by trauma, the same parts of the fetus also become troubled.

Garbha vruddhi karma – development of the foetus

तत्र प्रथमे मासि कललं जायते; द्वितीये शीतोष्मानिलैरभिप्रपच्यमानानां महाभूतानां सङ्घातो घनः सञ्जायते, यदि पिण्डः पुमान्, स्त्री चेत् पेशी, नपुंसकं चेदर्बुदमिति; तृतीये हस्तपादशिरसां पञ्चपिण्डका निर्वर्तन्तेऽङ्गप्रत्यङ्गविभागश्च सूक्ष्मो भवति; चतुर्थे सर्वाङ्गप्रत्यङ्गविभागः प्रव्यक्तो भवति, गर्भहृदयप्रव्यक्तिभावाच्चेतनाधातुरभिव्यक्तो भवति, कस्मात्? तत्स्थानत्वात् |
तस्माद्गर्भश्चतुर्थे मास्यभिप्रायमिन्द्रियार्थेषु करोति, द्विहृदयां च नारीं दौहृदिनीमाचक्षते |
दौहृदविमाननात् कुब्जं कुणिं खञ्जं जडं वामनं विकृताक्षमनक्षं वा नारी सुतं जनयति, तस्मात् सा यद्यदिच्छेत्तत्तस्यै दापयेत्, लब्धदौहृदा हि वीर्यवन्तं चिरायुषं च पुत्रं जनयति ||१८||

1st month of pregnancy–Kalala is formed during the first month of pregnancy. Kalala is a jelly-like mass, the morula.

2nd month of pregnancy –The Kalala in the second month of pregnancy attains hardness. It becomes a hard mass due to the aggregation of Pancha bhutas – five elements getting processed by coldness (kapha), heat (pitta) and anila (vata).

–   A male foetus will be formed if this hard mass assumes a solid shape.

–   If the mass assumes an elongated shape, like muscles, it will grow up into a female foetus.

–   If the mass resembles arbuda (tumour or mass of irregular shape), then it will grow as a eunuch.

3rd month of pregnancy –Five buds or projections develop in the 3rd month of pregnancy. Four limbs develop from four of these buds (one limb from each bud) and from the fifth bud, the head is formed. Apart from this, differentiation of major and minor parts of the body also manifests minutely.

4th month of pregnancy –All the major and minor body parts of the body of the foetus become clearly manifested and demarcated in the fourth month of pregnancy. Also, the Cetana Dhatu (conscious, spirit, atma) becomes manifested and expressive of desires because of clear development of the heart of the fetus in the fourth month. Why is it so? This happens because the heart is the seat of atma. This is the reason why the fetus expresses the desires in the objects pertaining to the sense organs.

Due to having two hearts, one of hers and the other of her child developing in her womb, the mother i.e. pregnant woman is thereafter called as Dauhridini – ‘the one with two hearts’.

The desires of the child are manifested in the form of ‘desires of the pregnant woman’. When these desires are not fulfilled, the pregnant woman would give birth to a child with many deformities like hunchback, distortion of arms, lameness, inactivity, dwarf or one with distorted eyes or with no eyes at all.

Hence, the pregnant woman should be given with whatever she desires to have i.e. the pregnancy cravings should be fulfilled without neglecting them. The pregnant woman would give birth to a son who will be valiant and would have longevity of life only after getting her desires fulfilled.

Dauhrda – Longings of Pregnancy

भवन्ति चात्र-
इन्द्रियार्थांस्तु यान् यान् सा भोक्तुमिच्छति गर्भिणी
गर्भाबाधभयात्तांस्तान् भिषगाहृत्य दापयेत् ||१९||
सा प्राप्तदौहृदा पुत्रं जनयेत गुणान्वितम् |
अलब्धदौहृदा गर्भे लभेतात्मनि वा भयम् ||२०||
येषु येष्विन्द्रियार्थेषु दौहृदे वै विमानना |
प्रजायेत सुतस्यार्तिस्तस्मिंस्तस्मिंस्तथेन्द्रिये ||२१||

Some more verses here-

The physician should give the pregnant woman with whichever indriyartha i.e. sense objects she prefers to take and desire to enjoy. If not given, it may cause troubles to the fetus. She will give birth to a son endowed with good qualities after having obtained such objects of desire. She would have fears for not only herself but also for the fetus if her desires are not fulfilled. The pregnant woman would give birth to a son having many troubles and abnormalities in the related sense organs when such desires of objects of the sense organs are not fulfilled.

राजसन्दर्शने यस्या दौर्हृदं जायते स्त्रियाः |
अर्थवन्तं महाभागं कुमारं सा प्रसूयते ||२२||
दुकूलपट्टकौशेयभूषणादिषु दौहृदात् |
अलङ्कारैषिणं पुत्रं ललितं सा प्रसूयते ||२३||
आश्रमे संयतात्मानं धर्मशीलं प्रसूयते |
देवताप्रतिमायां तु प्रसूते पार्षदोपमम् |
दर्शने व्यालजातीनां हिंसाशीलं प्रसूयते ||२४||
गोधामांसाशने पुत्रं सुषुप्सुं धारणात्मकम् [१] |
गवां मांसे तु बलिनं सर्वक्लेशसहं तथा ||२५||
माहिषे दौर्हृदाच्छूरं रक्ताक्षं लोमसंयुतम् [२] |
वराहमांसात् स्वप्नालुं शूरं सञ्जनयेत् सुतम् ||२६||
मार्गाद्विक्रान्तजङ्घालं सदा वनचरं सुतम् |
सृमराद्विग्नमनसं नित्यभीतं च तैत्तिरात् ||२७||
अतोऽनुक्तेषु या नारी समभिध्याति दौर्हृदम् |
शरीराचारशीलैः सा समानं जनयिष्यति ||२८||

The desires of a pregnant woman develop in her mind by the act of divine will (providence), just like the future happenings show up earlier, initiated by actions of the past and present lives.

कर्मणा चोदितं जन्तोर्भवितव्यं पुनर्भवेत् |
यथा तथा दैवयोगाद्दौर्हृदं जनयेद्धृदि ||२९||
पञ्चमे मनः प्रतिबुद्धतरं भवति, षष्ठे बुद्धिः, सप्तमे सर्वाङ्गप्रत्यङ्गविभागः प्रव्यक्ततरः; अष्टमेऽस्थिरीभवत्योजः, तत्र जातश्चेन्न जीवेन्निरोजस्त्वान्नैरृतभागत्वाच्च, ततो बलिं मांसौदनमस्मै दापयेत्; नवमदशमैकादशद्वादशानामन्यतमस्मिञ्जायते, अतोऽन्यथा विकारी भवति ||३०||

5th month of pregnancy –The manas – mind of the child in the womb (fetus) will be clearly manifested in the fifth month of pregnancy.

6th month of pregnancy –The buddhi – intellect becomes clearly manifested in the foetus in the sixth month of pregnancy.

7th month of pregnancy –The differentiation of all the major and minor parts of the body becomes clearer in the seventh month of pregnancy.

8th month of pregnancy –The ojas in the child becomes instable in the eighth month of pregnancy. The foetus / child does not survive if it is born in this month due to the absence of ojas and Nairutas – demons snatching away their (of the child) portion. Therefore, oblations of rice cooked with meat should be offered to the demons.

9th, 10th, 11th and 12th months of pregnancy – The child may be born in any of the ninth, tenth, eleventh or twelfth months. The childbirth taking place in any other month apart from these months is considered abnormal.

Nabhi Nadi- umbilical cord

मातुस्तु खलु रसवहायां नाड्यां गर्भनाभिनाडीप्रतिबद्धा, साऽस्य मातुराहाररसवीर्यमभिवहति |
तेनोपस्नेहेनास्याभिवृद्धिर्भवति |
असञ्जाताङ्गप्रत्यङ्गप्रविभागमानिषेकात् प्रभृति सर्वशरीरावयवानुसारिणीनां रसवहानां तिर्यग्गतानां धमनीनामुपस्नेहो जीवयति ||३१||

The nabhinadi i.e. umbilical cord is connected with the rasavahanadi i.e. channels conveying the nutrition to the child – of the mother. It is this cord that transports the essence of food and vitality from the mother to the foetus. After having received the nutrition from mother and being nourished by the mother’s rasa, the foetus grows properly right from the time of deposition of sperms into the vagina and consequent implantation until all the major and minor parts of the body which are underdeveloped initially, become clearly manifested and fully developed.

Nourishment to the foetus is derived from the Upasneha method, through the Rasavaha Dhamani – blood vessels – which are spread obliquely in all the directions, in all the parts of the body of the foetus. The foetus would survive due to this nourishment.

Anga-pratyangautpatti- origin of body part

गर्भस्यखलुसंभवतःपूर्वशिरःसंभवतीत्याहशौनकः, शिरोमूलत्वात्
प्रधानेन्द्रियाणां; हृदयमितिकृतवीर्योबुद्धेर्मनसश्चस्थानत्वात्; नाभिरितिपाराशर्यः, ततोहिवर्धते
देहोदेहिनः; पाणिपादमितिमार्कण्डेयः, तन्मूलत्वाच्चेष्टायागर्भस्य; मध्यशरीरमिति
सुभूतिर्गौतमः, तन्निबद्धत्वात्सर्वगात्रसंभवस्य।तत्तुनसम्यक्, सर्वाण्यङ्गप्रत्यङ्गानियुगपत्
संभवन्तीत्याहधन्वन्तरिः, गर्भस्यसूक्ष्मत्वान्नोपलभ्यन्तेवंशाङ्करवच्चूतफलवच्च; तद्यथा-
चूतफलेपरिपक्वेकेशरमांसास्थिमज्जानःपृथकपृथग्द्दश्यन्तेकालप्रकर्षात्, तान्येवतरुणे
नोपलभ्यन्तेसूक्ष्मत्वात्; तेषांसूक्ष्माणांकेशरादीनांकालःप्रव्यक्ततांकरोति; एतेनैववंशाङ्कुरोऽपि
व्याख्यातः।एवंगर्भस्यतारुण्येसर्वेष्वङ्गप्रत्यङ्गेषुसत्स्वपिसौक्ष्म्यादनुपलब्धिः, तान्येव
कालप्रकर्षात्प्रव्यक्तानिभवन्ति ||३२||

Opinion and conclusive remarks by Acharya Dhanvantari –

Acharya Dhanvantari opines that the views of all the other Acharyas are incorrect. He says that all the major and minor parts of the foetus develop simultaneously but they are not perceived due to their minuteness, just like in the sprout of bamboo tree and mango fruit. In a ripe mango fruit, due to the maturity of time (passage of time), its fibres, flesh, seed and kernel are seen separately. The same parts of the mango are invisible (not perceived) i.e. not seen separatelyin the young (unripe) fruit, because oftheir minuteness. It is the time which makes these minute and invisible fibres etc. to appear distinctly later. The example of the sprout of the bamboo is also similarly explained.

Similarly, all major and minor parts of the young immature fetus developing in the womb, in spite of being present, are not perceivable (not recognizable) due to their minuteness. With passage of time, the same parts become distinctly visible.

Pitrjadi Bhava – derivations from father etc.

तत्रगर्भस्यपितृजमातृजरसजात्मजसत्त्वजसात्म्यजानिशरीरलक्षणानिव्याख्या-
स्यामः।गर्भस्यकेशश्मश्रुलोमास्थिनखदन्तसिरास्नायुधमनीरेतःप्रभृतीनिस्थिराणिपितृजानि,
मांसशोणितमेदोमज्जहन्नाभियकृत्प्लीहान्त्रगुदप्रभृतीनिमृदूनिमातृजानि, शरीरोपचयोबलंवर्णः
स्थितिनिश्चरसजानि, इन्द्रियाणिज्ञानंविज्ञानमायुःसुखदःखादिकंचात्मजानि, सत्त्वजान्युत्तरत्र
वक्ष्यामः, वीर्यमारोग्यंबलवर्णीमेधाचसात्म्यजानि।।३३।।

After this, the matruja etc. bhavas i.e. features of derivation of the foetus from father, mother, rasa, atma, satva and satmya will be described.

Garbhalinga Jnana – knowledge of sex of the foetus

तत्र यस्या दक्षिणे स्तने प्राक् पयोदर्शनं भवति दक्षिणकुक्षिमहत्त्वं [१] च पूर्वं च दक्षिणं सक्थ्युत्कर्षति बाहुल्याच्च पुन्नामधेयेषु द्रव्येषु दौर्हृदमभिध्यायति स्वप्नेषु चोपलभते पद्मोत्पलकुमुदाम्रातकादीनि पुन्नामान्येव प्रसन्नमुखवर्णा च भवति तां ब्रूयात् [२] पुत्रमियं जनयिष्यतीति, तद्विपर्यये कन्यां, यस्याः पार्श्वद्वयमवनतं पुरस्तान्निर्गतमुदरं प्रागभिहितं च लक्षणं च तस्या नपुंसकमिति विद्यात्, यस्या मध्ये निम्नं द्रोणीभूतमुदरं सा युग्मं प्रसूयत इति ||३४||

Signs that indicate that the woman is pregnant with a male baby –

–   milk appears in her right breast,

–   right side of her abdomen is larger than that of the left side

–   throbbing – firstly occurs in her right leg,

–   desires for things bearing names of masculine gender (male names)

–   sees Padma, Utpala, Kumuda, Amrataka etc in her dreams and having names of masculine gender only

–   has pleasant face and colour

 Signs that indicate that the woman is pregnant with a female baby –

–   has features opposite to those mentioned above (signs that indicate the woman is pregnant with a female baby)

 Signs that indicate that the born child would be eunuch –

–   both her flanks are depressed

–   her abdomen is indrawn in its front

–   absence of features explained above (signs of male and female child)

 Signs that indicate that the woman is pregnant with twins –

–   she has a depression in the centre of her abdomen, which appears like a droni – water trough or valley

Reasons for children of good or bad qualities being born

देवताब्राह्मणपराः शौचाचारहिते रताः |
महागुणान् प्रसूयन्ते विपरीतास्तु निर्गुणान् ||३५||

Some verses here:

The pregnant woman with the below mentioned qualities would deliver a son of good virtues / qualities –

–   indulging constantly in worshiping Gods and Brahmanas

–   follows cleanliness regimens

–   follows good conduct

On the other hand, the pregnant woman who acts in an opposite manner than these would deliver a son of bad qualities.

Reasons for merits or demerits of major and minor parts of the foetus

अङ्गप्रत्यङ्गनिर्वृत्तिः स्वभावादेव जायते |
अङ्गप्रत्यङ्गनिर्वृत्तौ ये भवन्ति गुणागुणाः |
ते ते गर्भस्य विज्ञेया धर्माधर्मनिमित्तजाः ||३६||

Origin and manifestation of major and minor body parts of the fetus occurs due to swabhava – nature only.

The righteous acts committed in the previous life would bestow merits to these major and minor body parts during their origin.

On the other hand, the unrighteous acts committed in the previous life would result in manifesting demerits of these major and minor body parts during their origin.

Note – We should note that the righteous and unrighteous acts committed in previous lives, mentioned in this context, pertain not just to the foetus / child but would also apply to its parent / parents.

इति सुश्रुतसंहितायां शारीरस्थाने गर्भावक्रान्तिशारीरं नाम तृतीयोऽध्यायः ||३||

This ends the Third chapter by name “Garbhavakrani Sarira” in Sarira Sthana of Suruta Samhita.