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Chinese Traditional Medical Journal 

Ayurveda 

Critical Appraisal of Embryological Concepts 

(Garbhasharir) Delineated in Ayurveda 
Zhan Tao, Hu Yue, Lu Hao 

 
  School of Traditional Chinese Medicine, Southern Medical University, Guangzhou 
  Nanfang Hospital, Southern Medical University, Guangzhou 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
The foundation of yurveda is built 

on a set of timeless principles, such as 

Tridosha, Triguna, and Panchamahabhuta, 

among others. Garbhasharir, on the other 

hand, adheres to the same fundamental 

Abstract 

Background: From conception to death, Ayurveda focuses on the health and 

illness of the human body. Ayurvedic compendia mention Garbhasharir 

(embryology) as the primary goal (Healthy Progeny). There are several differences 

between modern embryology and Ayurveda when it comes to describing the 

creation of the embryo, development of the foetus, and structural teratogenesity in 

body parts. For example, there are various quotations from Garbhasharir that need to 

be interpreted in an acceptable manner in Brihattrayee (Three main compendia of 

Ayurved) and their commentaries. 

Aims: Using terms from Grabhasharir articulated in Ayurvedic lexicons in 

connection to embryological notions, this critical assessment attempts to explain and 

analyse the processes associated with the genesis of progeny using contemporary 

scientific knowledge. 

Materials Methods: To find the secret essence of embryology mentioned in 

Garbhasharir chapters, Brihattrayee and other pertinent material were rigorously 

analysed. 

 Results: Ayurvedic embryology is founded on its basics, such as the 

"Tridosha" (three physical humours), the "Triguna" (three psychological humours), 

and the "Panchamahabhoota" (four essential aspects of life) etc. When it comes to 

the process of creating new life, the Ayurvedic compendia demonstrate that there 

are two basic sorts of processes (dependent and independent). There are two types 

of processes: those that can be modified and those that cannot be modified. 

 Conclusions:  Even though the concepts of embryology described in 

Ayurveda dates back to centuries, they are still relevant in       the current scienti c 

world provided proper insight is applied to interpret them . 

  

Keywords:  Ayurveda, Embryology, Garbhasharirfactors that may be 

assessed as a result of genesis 
 



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ideas. When it comes to studying live 

species' genes, hereditary variation, and 

other aspects of genetics, it is known as 

genetics. [1] A close examination of the 

Ayurvedic compendia's description of 

Garbhasharir reveals that the origin of 

offspring may be divided into two 

categories: dependent and independent. 

The terms "dependent processes" and 

"independent processes" refer to the ability 

of parents to alter the behaviour of their 

children. Pregnant women are advised to 

follow Suprajanan's recommendations in 

order to ensure a healthy 

foetus.independent elements for facsimile 

are those things that are beyond of the 

control of the parents at the time of birth 

and cannot be managed by precautions or 

virtuous acts. Most of an infant's 

characteristics may be traced back to these 

two elements alone. Ayurveda mentions 

just the perception of Atma (soul) when it 

comes to the production of Garbha. 

Additionally, Garbhasharir goes into detail 

into things like sex determination, foetal 

abnormality, and Prakruti. 

Corresponding address: 

Dr. Sachin Khedikar Associate 

Professor, Dept. of Rachana Sharir, 

Mahatma Gandhi Ayurved, College, 

Hospital & 

Research Center, Salod (H), 

Wardha, Maharashtra, India, 

Email: sach21009@gmail.com 

 

Ayurveda's many genetic principles 

need to be explained in light of current 

understanding. The goal of this research is 

to evaluate the different Ayurvedic 

lexicons' descriptions of Garbhasharir's 

embryological notions critically. 

Materials & Methods: 

With their comments, notably from 

Sushruta Samhita Sharirsthana as it was 

thought that secret notions of Genetics are 

exemplified in it, supporting texts of 

modern science, references from the 

internet and publications were assessed for 

this research. 

Observations & Results: 

Analysis of Garbhasharir literature 

indicates the following processes, which 

may be classified as dependent, 

independent, or both (Table-1). 

Shrushtiutpatti (Evolution): 

Ayurveda's conception of embryology 

dates all the way back to the beginning of 

time. The development of the universe 

serves as a classic illustration of the 

separate variables that contribute to the 

genesis of a foetus. The following is 

Sushruta's brilliant explanation of 

Abiogenesis. 

 

When it comes to the origin of all 

things, the Avyakta (unmanifest) is a 

contributing source of all creatures, 

causeless itself, represented by the eight 

forms of the Satva (purity), the Raja 

(motion), and Tama (inertia). Avyakta, 

Mahat (principle of intelligence), 

Ahankara (egoistic inclination), and the 

Mahabhutas are the eight kinds according 

to Sankhya philosophy (apparent 

elements). It is from this Avyakta that the 

like-element Mahat arises, and it is 

through this that the three types of 

Ahankara, Vaikarika, Taijasa, and Bhutadi, 

all of which have the same properties, are 

produced. [2] 

 

There are a variety of manas-

prakruti (psychic constitutions) that have 

been developed based on the Tanmatras 

are Tanmatras, which are Tanmatras, 

which are Tanmatras, which are 

Tanmatras, which are Tanmatras, which 

are Tanmatras, which are Tanmatras [4] 

Preconception Factors: For 

Ayurveda's objective of healthy offspring, 

it stresses pre-conceptual care. Rutumati 

(menstruating lady) has been advised to 

follow the Rutuaticharya teachings. When 

following celibacy, the lady should refrain 

from daytime slumber and many other 

activities throughout her menstrual cycle. 

The mother's lifestyle and conduct 

throughout the Rutumati period have a 

mailto:sach21009@gmail.com


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significant impact in shaping the character 

of the foetus to come. [5] Prior to 

conception, the parents' diet and lifestyle 

play a significant role and have a direct 

impact on the characteristics of the 

embryo. [6] [7] 

Formation of Embryo & Soul: 

Pregnancy occurs when four components 

come together properly: Rutukal (the 

proliferation phase of the menstrual cycle), 

Garbhashaya (the uterus), Ahar-ras (the 

nourishment) and Shukra-artav (sperm and 

the egg). In the same way, sprouts emerge 

from the combination of season, soil, water 

and seed. As a result, boys born worthy are 

described as gorgeous, endowed with a 

high degree of Satva, and endowed with a 

long life expectancy. They are also free of 

three debts, and as a result, they benefit 

their father. [8] 

 

There is a reference in Ayurveda to 

the soul's involvement in the creation of 

the embryo. It has been revealed by 

Sushruta that the formation of an embryo 

is a collaborative effort of the soul, 

Ashtaprakruti (the eight fundamental 

natures), and Shodas-vikar (the sixteen 

products). [9] Righteous and unrighteous 

actions made by a soul before to its birth 

determine whether or not it enters a certain 

ovum-sperm mixture. 

 

 

 

Agni (ovum) and soma (sperm) 

combine to form the psyche, which is, 

despite its immutability and 

impenetrability, influenced by the 

impulses of previous actions. 

 

 

 

combined with Bhutadi's 

Ahankara[3]. 

 

The subtle body is linked to Satva, 

Rajas, and other mental states. 

 

When Taijasa work together, they 

create ve Tanmatras (subtle elements), 

which share the same characteristic and 

have audible, tactile, and visual 

emanations. 

 

It is only with Vayu's help that 

Tamas and other Godly demonical or 

otherwise impelled characteristics reach 

the uterus. 

 

[10] 

 

 

Table-1: Processes involved in 

genesis of progeny  

 
Independent Process Dependent Process 

Srushtiutpatti (evolution) 

Formation of body parts 

Preconception process 

Formation of Embryo & Soul 

Prakruti 

 

                                                                                                                   
 

According to an equivalent passage 

in the first chapter of Sushruta 

Sharirsthana, in Ayurvedic teachings, 

souls are not omnipresent but endlessly 

reincarnated as animals, men, and gods 

depending on the good or bad deeds of 

their creator. Because of their intricacy, 

consciousness, and perpetual manifestation 

in the fusing of ovum and sperm, they are 

inferable. [11] 

Sex Determination: Shukra 

(semen) generates a male kid, while 

Aartava (ovum) produces a female child. 

When both are equal, the result is a 

hermaphrodite. [12] Odd-day conception 

of a male kid and a female child may be 

the outcome of sexual interaction on even 

days. [13] If conceived now, the lady 

seeking a male child should put three or 

four drops of one of the following herbs 

into her right nostril (without spitting): 

Lakshmana (Ipomoea sepiaria Roxb), 

Vatashrunga (Ficus bengalensis Linn), 



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Sahadeva (Sida humilis Wild), and 

Vishvadeva (Grewia populifolia). [14] 

Evolution & Body Parts: The 

elements facilitated in an individual with 

the assistance of Panchamahabhuta 

includes the traits those of Akash (sound, 

auditory organ, all ori ces and 

distinctness); Vayu (touch, tactile organ, 

all activities (nervous system), actions in 

all body parts and lightness); Tejas (vision, 

visual  organ, complexion, heat, brilliance, 

digestion, intolerance, sharpness and 

valor); Aap (taste, gustatory organ, all 

liquidity, immensity, coldness, 

unctuousness and semen) & similarly 

those of Prithvi (smell, olfactory organ, 

hardness and weightiness).[15] 

Development of Embryo: Parts and 

subparts of the embryo develop naturally. 

The virtues or flaws that result from the 

soul entering the embryo should be 

recognised as such. [16] Zygote splits into 

two souls spurred by unrighteousness as it 

reaches the uterus due to internal Vayu. 

Twins are a common term for them. [17] 

Ayurveda explains the importance of 

Panchamahabhuta in the creation of the 

foetus's complexion and the six variables 

that affect the growth of the foetus, known 

as Garbhot-Padak (supporting factors for 

the production of Garbha). The element 

Tejas is responsible for the complexion. 

When the Aap element is prominent at 

conception, the foetus is fair-skinned; 

when the Prithvi element is dominating, 

the foetus is black. Eyes become red-eyed 

if Tejas does not reach the visual organ; 

the same connected with blood causes red-

eyedness.yellow-eyed and white-eyed 

respectively, if associated with Vata it 

causes deformity in eye. [18] The parts of 

the foetal body originating from father, 

mother, Rasa (nutrition), Atma (soul), 

Satva (psyche) and Satyama (suitability) 

are described as Shadbhava. The hard parts 

like bone, nail, teeth etc originate from 

father; the soft parts like heart, liver, 

spleen etc are of maternal origin; physical 

development, strength, complexion 

originate from Rasa; sensory and motor 

organs, knowledge, wisdom life-span, 

pleasure, pain etc originate from Atma; 

energy, health, strength, complexion and 

intelligence are Satyamaj in origin.[19] 

Structural arrangement of body parts, 

falling and reappearing of teeth and 

absence of hair on palm and soles these are 

due to nature.[20] The person attains the 

same act in rebirth by which he was 

impelled in previous life. He also acquires 

the same qualities which were frequently 

used in the previous life. [21] 

Foetal Deformity: Fetal anomaly is 

explained by Charak in terms of the seed 

(sperm or egg) and how it affects the 

portion of a foetus damaged by its genetic 

source. The number 22 is an example of 

this. Parents who do unrighteous activities 

may produce a foetus like a snake, 

scorpion, pumpkin, or other reptilian 

creature. Neonatal neonates such as Kubja 

and Kuni have a humped back, Kuni has a 

malformed hand, Pangu is lame, Mook is 

stupid, and Minmin has a muffled voice 

since the mother ignored her need. [23] A 

baby in the womb is affected by the 

Doshas (Bodily humour) in the same way 

as a tree in a river stream is affected by 

wood, stone fragments, and water currents 

during the rainy season. [24] 

Prakruti The body's inherent 

constitution is influenced by the prevailing 

Dosha during conception. It has seven 

types: three for each individual Dosha, 

three for the combination of two Doshas, 

and one for the sum total of all seven 

Doshas. [25] 

Discussion: 

Shrushtiutpatti (Evolution): is a 

self-contained process that cannot be 

influenced by outside forces. There are 

three types of Triguna in Avyakta, but they 

are all equally distributed and inactive 

before abiogenesis. Differentiation in 

Triguna occurs when Mahat arises, and the 

processing of a person begins with the 

development of anatomical, physiological, 

and mental variety. Some conclusions may 



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be reached from a comparison of this 

theory of universe manifestation with the 

atomic hypothesis. Consider the proton, 

electron, and neutron as Satva, Raja, and 

Tama, respectively. It's well-known that 

each one's design and structure 

The proton, electron, and neutron 

quantities in an atom are what determine 

the atom's properties. Atoms are the 

building blocks of the cosmos. According 

to Ayurveda, the manifesting cause of the 

whole cosmos is unmanifest. Our old idea 

of Abiogenesis is akin to this atomic 

hypothesis. 

 

The Manas-Prakruti (psychological 

constitution) of a person is defined by the 

combination of Trigunas. Variations in 

Mahat and Ahankara, then, define an 

individual's psychic characteristics. This 

process may be termed autonomous since 

it is not under the authority of any one 

person. 

Preconception Factors: rely on each 

other. It is possible for parents to influence 

the physical and mental qualities of their 

children for the rest of their lives by 

manipulating a number of parameters 

listed in Garbhasharir. Rutumaticharya 

ovums are observed in modern research to 

be in prophase of the rst meiotic division 

prior to maturity of the main oocyte. 

Garbhasharir compel menstrual women to 

take precautionary measures, hence there 

must be a link between oocyte maturation 

and Rutumaticharya. Epigenetic studies 

have shown the impact of one's food and 

other lifestyle choices on one's offspring. 

Formation of embryo, body parts & 

soul: are also unaffected by external 

influences and must be treated as such. 

Rutukal, Garbhashaya, Aahar-Rasa, and 

Shukra-Artava are the primary elements in 

the conception process. The healthy 

progeny will not be born until all of the 

following four elements are normal. 

Conception may or may not be feasible if 

one of these variables is weakened. It's 

impossible to rule out the chance of a flaw 

if conception occurs under these 

circumstances. Because most of these 

entities may be planned and modified for 

the benefit of a healthy baby, this 

procedure is virtually dependant. 

The Panchamahabhuta's qualities 

are well acknowledged. A person's rebirth 

might benefit from the stored knowledge 

about their good and bad deeds during 

their genesis. The stored information 

controls the entry of the soul into the 

ovum-sperm combination. The 

information that is kept in a computer may 

be compared to genetic code. The number 

of chromosomes is unique to each species 

and has a role in reproduction, as well as in 

the general development of a person, 

together with genes. When it comes to 

parenthood, the previous birth may be seen 

as a source of genetic information for their 

offspring's creation and development, 

according to this perspective Because of 

this, Ayurvedic terminology such as 

"righteous and unrighteous deeds" may be 

understood as genetic information. 

Sex Determination: This process 

depends on but also operates 

independently of one another. As stated in 

Pumsavana Sanskara, the desired sex of a 

kid may be acquired with timely 

intervention (Sacrament of getting child of 

desired sex). Based on the prevalence of 

Shukra and Shonita at the moment of 

conception, it may be an autonomous 

process. 

Development of Embryo: A 

procedure that is both reliant and 

autonomous The embryo's growth, which 

modifies people's features, is described in 

part by dependent elements such 

Garbhotpadak Bhava, nutritional and 

behavioural influences. "Atmaja Bhava" 

executions among Shadbhava are 

independent of each other. According to 

genetics, "Swabhava," or nature, is the 

same as "nature." GENEs contain all of the 

information necessary for the emergence 

of any given bodily component during 

genesis. For every organ, this stored 



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knowledge dictates the whole path of 

growth. 

Foetal Deformity: A procedure that 

is both reliant and autonomous If you have 

modest hirsutism and a deep voice, as well 

as secondary amenorrhea and cystic 

ovaries, you may have Stein-Leventhal 

syndrome. 

 

from the individual's Mahat and 

Ahankara. This means that the 

effectiveness of structural traits passed 

down through generations will differ from 

person to person. Individual variety is 

increased as a result. What's the difference 

between the two? Ayurveda holds that 

there is no existence of life without the 

soul. Every person has a unique soul, and 

the characteristics of that soul influence 

how that person's character emerges. 

Sushruta shows that if a woman 

practises coitus in a dream after 

menstruation, Vayu, taking the ovum, 

creates an embryo in the uterus when it is 

associated with Kalala (semisolid 

substance resembling sputum). This causes 

the woman to show signs of pregnancy, 

but it remains a semi-solid mass similar to 

sputum that lacks any paternal 

characteristics. There is evidence that both 

maternal and paternal variables are 

necessary for the generation of normal 

offspring. 

It has been noted by Charak that 

the vitiation of the Doshas that result from 

genetic flaws, as well as the uterus's 

physiology, a mother's diet, and other 

factors, leads to a wide range of physical 

and mental anomalies. Charak's view is 

supported by instances such as X, Y-linked 

illness, sickle cell anaemia, and so on. 

Ayurveda explains the three reasons that 

cause foetal abnormalities, namely, 

unrighteous acts, vitiated Vata, and a lack 

of desire in pregnancy. 

Prakruti: Ayurveda genetics has 

been the primary concern of Prakruti's 

writers. There are three types of Prakruti: 

maternal; paternal. Each of these 

determines the offspring's physical, 

mental, as well as behavioural 

characteristics. Sushruta uses Tridosha to 

explain the same thing. 

 

In a study on Prakruti, researchers 

discovered a link between the CYP2C19 

genotype and Prakruti's rapid or slow 

metabolism. Phenomenological-genotype 

connection, drug development, 

pharmacogenomic medicine, and 

personalised medicine all seem to be 

affected significantly by these findings, 

too. [27] 

 

 

 

It has been discovered that the gene 

PGM1 is linked to Pitta Dosha by Manipal 

University's Center for Cellular and 

Molecular Biology (CCMB). This gene's 

role in the process i.e., both independent 

and reliant. Ayurveda has a unique belief 

in the presence of a soul, which they think 

is responsible for life. Awareness the 

principles of embryology articulated by 

Ayurveda centuries ago demands an 

understanding of notions that are still 

relevant in today's scientic society. 

 

References: 

[Internet], [Cited on 5 / 1 / 2 0 1 5] 

[Definition of genetics]. A readily 

available website 

http://en.wikipedia.org/wiki/Genetics. 

When it comes to the word 

"susher," the word "sushruta" comes to 

mind. Ayurvedrahasyadeepika 

Commentary by B. G. Ghanekar, 

Sharirsthana, Chapter 1 verses 2-3, Reprint 

ed. New Delhi; Meharchand Laxman Das 

publishing; 2009, p. 1-2 

3. 

In the Sushrutasamhita: Chapter 1, 

Verse 18, edited by Anantram Sharma, 

reprinted by Chaukhamba Surbharati in 

Varanasi in 2013, Volume 2, page 10, we 

find the following passage: "Sushrutha" 

 



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Edited by P. V. Sharma, the 

Sharirsthana Chapter 1 verse-4 of 

Sushruta's Sushrutisamhita, Sharirsthana 

Varanasi; Chaukhamba Visvabharati; 

2005. Vol. 2: p. 118 in the reprint 

 

On the basis of this passage from 

the Sushrutasamhita, Chapter 2, verse 25 

of Sharirsthana: 

 

Chap. 2, Verse -49, Reprint ed. 

Varanasi; Chaukhamba Sanskrit Sansthan; 

2014. Vol-1. Edited by Ambikadatta 

Shashtri. p. 23 

 

 

 

PGM1 has long been recognised as 

a key player in the regulation of the basal 

metabolic rate. 

 

For more on this topic, see Ibid. 

 

 

 

Similar to Pitta Dosha in terms of 

basal metabolic rate (BMR). As the 

preponderance of Dosha during 

fertilisation has an influence on several 

parameters, it is an independent factor. 

 

There can be no doubt that 

embryology is an important topic. 

 

chapter three, verse -35, page 44 

 

Chapter 2, verses 34-35 of the 

Sharirsthana, Sharirshita (2), Sharirshita, 

p. 38-41 

 

Sharirsthana Chapter 5, verse 2, p. 

146 Ibidem Sushrutasamhita (2) 

 

Sushrutasamhita (4), Sharirsthana, 

Sharirsthana 

 

P. 140, verse 4 of Chapter 3 

According to Ayurvedic 

Garbhasharir, 

 

For more on this topic, see Ibid. 

 

 

 

Ayurveda's philosophical and 

theoretical foundations. The 

 

P. 9 of Chapter 1, Verse 16 

 

 

 

attention is paid to both right and 

wrongdoing. 

 

Italics in original (3), 

 

Sharirsthana, 

 

 

 

significance for the emergence of 

characteristics in a person. 

 

 

 

P. 30 of Chapter 3, Verse 5 

 

 

 

The majority of the origin theories 

outlined in 

 

The Sushrutasamhita (6), 

Sharirsthana, 

 

 

 

Modern science's genetic theory 

may help us better understand Ayurveda. 

Deeds, both good and bad, may be seen as 

a forerunner. 

Page 279 of Ibidem 

 

 

nutritional and environmental 

factors may influence an individual's 

genetic makeup. 

 



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The Sushrutasamhita (6), 

Sharirsthana, 

 

 

 

Epigenetics is a comparison that 

may be drawn between parents' lifestyles 

and their children's DNA 

.Conclusion: 

Ayurveda's conception of 

embryology for the genesis of a person is 

based only on Tridosha, the core principle 

of the system. 

 

Tridosha, Triguna, and Pancha-

mahabhoota are Ayurveda's core concepts 

of embryology. There are two types of 

processes involved in the development of 

offspring, according to critical 

interpretation of Garbhasharir's works. 

 

Verse 26 of Chapter 9 on page 9 

 

In the "Sushrutasamhita" of 

Sharirsthan, Sharirsthan, Chapter 3, verse-

34 

 

 

 

Chapter 28 of Volume 1 of the 

Second Edition, published by 

Chaukhambha Orientalia in 2004 in 

Varanasi. Chap. 2, Verse 37 (Suritva), 

Srikantha Murthy, Sushrutha Samhita, 

Sharirsthan 

 

 

 

On page 20 of chapter 2, verses 37 

to 38 In the sixth chapter of the Ibidem 

Sushruta Samhita 

 

 

 

Chapter 3, verse 43, p. 4 of 

Sharirsthana 

 

Italics in original ( 4), 

 

 

 

Sharirsthana, 

 

 

 

In p. 138 of Chapter 2, verse 56, 

 

There are many different ways to 

look at this, but here are some of the more 

common ones: 

 

In the second chapter, verses 57-58 

appear on page 139 

 

2. Agnivesha, Charaka, 

Dhridhhabala, and others, P. V. Sharma, 

Reprint ed., Varanasi; Chaukamba 

Orientalia, 2011, Vol. 1, p. 426 of 

Charakasamhita, Sharirsthana, Chapter 3, 

verse 17. 

 

In the Ibidem Sushrutasamhita (2), 

the Sharirsthana, 

 

On page 23 of Chapter 2, verses 

53-54, 

 

Sharirthana, Chapter 2, verse -29, 

p. 415 of the Ibidem Charakasamhita (22), 

 

Five. Ibidem Sushrutisamhita (4), 

Sharirsthana 

 

Section 63 of Chapter 4 (page 162) 

 

Volume 2 of Human Anatomy by 

B. D. Chaurasia (New Delhi: CBS 

Publishers, 2006), page 356 

 

Seven. Ghodke Y., Joshi K., 

Patwardhan B., Ayurvedic Prakriti Type 

and CYP2C19 Gene Polymorphism 

Associated with Metabolic Variability. 

Complementary and Alternative Medicine. 

2011;249528. 

 

How to cite the article: 



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CTMJ | traditionalmedicinejournals.com                                       Chinese Traditional Medicine Journal | 2021 | Vol4|Issue6 
 
 

Khedikar G Sachin et al, Critical 

Appraisal of Embryological Concepts 

(Garbhasharir) Delineated in Ayurveda 

J. Res. Trad. Medicine 2016; 2(2): 45-50 

Source of Support: Nil

 Con ict of Interest: Nil 

 

© Journal of Research in 

Traditional Medicine 2015-2016 

 

Disclaimer: Journal of Research in 

Traditional Medicine, its publisher, 

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