VEDIC LITERATURE OF INDIA

Sanghamitra Kar
&
Dr. Yajnya Dutta Nayak

VEDIC VICHAR PUBLISHING HOUSE

Berhampur, Odisha, India-760001
www.vedicvichar.com
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VEDIC LITERATURE
Vedic Literature Search
Several ancient texts, including that of yoga and Ayurveda, the two ancient medical sciences
of India, have given detailed descriptions of the anatomical, physiological and spiritual
aspects of pregnancy and fetal development. According to their views, the prescriptions for
healthy progression of pregnancy and fetal development are based on the introspective
understanding of the sages during deep meditation. This chapter on Vedic literature search
has three sections: the first section covers the description of embryology found in bhägavata
puräëa, a Vedic text. The second section, will describe the pregnancy related traditional
rituals called saàskära that were practiced in the ancient Indian society as described in
different Vedic texts. The third section, will give a basic overview on the conceptual basis for
the integrated yoga therapy for high risk pregnancy as portrayed in the vedäs and used in this
study.

Ancient Literature on Fetal Development

Yoga believes that every aspect of life is sacred. That is why each significant stage, from
conception to cremation, is celebrated as a reminder that life is a gift from God, which should
be duly respected and lived with full awareness as a grace from the divine and offerings to
the divine. The marriage is particularly sacred in the Indian tradition and is highly revered by
the Vedic literature. From the social point of view, a baby is the product of that sacred union;
and therefore, considered a divine gift. It is not then surprising that there are numerous rituals
centered around marriage and pregnancy in the Indian traditions. Yet from the Vedic vantage
point, a baby in the womb symbolizes the human bondage in the material world and birth is
the beginning of a life long suffering unless self-realization has been achieved. In this
chapter, we will study the different aspects of pregnancy stated in the Vedic literature.

Also known as Çrémad Bhägavatam or Bhägavata, it is one of the major Puräëika texts
covering mainly the life of Lord Kriñëa.59 Its actual date of origin is unclear but many experts
speculate that it was written around the ninth or tenth century CE.60 The text contains about
twelve cantos (books),61 out of which the first few chapters of the third book are relevant to
this study, which are reviewed in details. This book could be considered as a great Vedic
source for embryology.
The translation for each chapter has been borrowed from vedabase.net (http://vedabase.net/
sb/en3). The transliteration has been used to generate the Sanskrit text using webdunia
transliteration software (http://utilities.webdunia.com/hindi/transliteration.html). The
discussion is the interpretations and personal opinions of the author from the translation.
When appropriate, graphs have been borrowed giving credit to the source at the footnote of
each graph. Each chapter is identified by the abbreviation SB (for çrémad bhägavatam)
followed by the canto number, the chapter number and the verse number. The verses
discussed here are instructions on the movements of living entities by sage kapila, son of
deevahuti, who is widely credited as being one of the founders of the sänkhya school of
philosophy.

ÇRÉMAD BHÄGAVATAM
CANTO 3 CHAPTER 31 VERSE 1

ïIÉgvanuvac
kmR[a dEvneÇe[ jNtudeRhaeppÄye,
iôya> àivò %dr< pu<sae ret>k[aïy>.

Çrébhagavänuväca
Karmaëä daivanetreëa janturdehopapattaye |
Striyäù praviñöa udaraà puàso retaùkaëäçrayaù ||

Sri-bhagavän uväca {the Supreme Personality of Godhead said;} karmaëä {by the
result of work}; deva-netreëa {under the supervision of the Lord;} jantuù {the living
entity} dehaù {a body;} upapattaye {for obtaining} striyäh {of a woman;} praviñöaù
{enters} udaraà {the womb;} puàsaù {of a man;} retaù {of semen;} kaëa {a particle;}
äçrayaù (dwelling in}.

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.

DISCUSSION: The concept of fertilization in Vedas is elaborated here. Similar to the

science’s view, the spermatozoon joins the oocyte in the uterine tube to form a zygote.
However, the passage also suggest that the soul is transferred to the fetus 1) at the time of
conception and 2) through the male semen. So, it appears that this tradition believed that the
father is the medium in giving the soul to the child. Yet it is the karmic forces of the
individual (the result of his actions), that compels the soul to take a particular body form.

CANTO 3 CHAPTER 31 VERSE 2

kll< TvekraÇe[ pÂraÇe[ buÓ‚dm!,

dzahen tu kkRNxU> peZy{f< va tt> prm!.
Kalalaà tvekarätreëa païcarätreëa budbudam|
Daçähena tu karkandhüù peçyaëòaà vä tataù param||

Kalalaà {mixing of the sperm and ovum;} tu {then;} eka-rätreëa {on the first night;}
païcarätreëa {by the fifth night;} budbudam {bubble;} daçähena {ten days;} tu {then;}
karkandhüù {like a plum;} peçy {lump of flesh;} aëòaà {egg;} vä {or;} tataù {thence;}
param {afterwards}.

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.

DISCUSSION: Now an unprecedented description of mitosis is followed. The zygote

becomes a morula (of 12 to 16 cells) Figure1: The Human Embryo Development
after five nights, and then develops into in the First Week of Pregnancy

a blastocyst with a fluid-filled center

(just like a bubble) in ten days.62 The
accuracy of this development is
uncanny and clearly shows the ability of
the seers to visualize the process
through meditation since there were no
other means at that time. A graphic
illustration of the human embryo
development in the first week points out
Atlas of Human Embryos. Copyright © 1975 RF Gasser, PhD. A
this accuracy even better (see figure
1).
 CANTO 3 CHAPTER 31 VERSE 3

masen tu izrae Öa_ya< baþ'œº(a*¼iv¢h>,

nolaemaiSwcmaRi[ il¼iCDÔaeÑviôiÉ>.

Mäsena tu çiro dväbhyäà bähvaìghryädyaìgavigrahaù|

Nakhalomästhicarmäëi liìgacchidrodbhavastribhiù||

Mäsena {within a month;} tu {then;} çiro {head;} dväbhyäà {two months;} bähu
{arms;} aìaghi {feet;} ädi {and so on;} aìga {limbs;} vigrahaù {form;} nakha {nails;}
loma {body hair;} asthi {bones;} carmäëi {and skin;} liìga {organ of generation;}
chidra {apertures;} udbhavaù {appearance;} tribhiù {within three months}.

TRANSLATION: In the course of a month, a head is formed; at the end of two months the
hands, feet and other organs 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.

DISCUSSION: The process of Figure2: The Human Embryo Development in

organ development is depicted in the Fifth Week of Pregnancy

this passage, again with an

amazing accuracy. Indeed, the
formation of brain starts at the
very early stages of embryo
development. Between the 4th and
5th weeks of pregnancy, the head
has developed to a much larger
size compared to the rest of the
body (see figure .2), giving the
embryo the look of a tadpole.62
Notice that in the fifth week, the
limbs are also formed.
Copyright © 2002 Lippincott, Williams & Wilkins.
 CANTO 3 CHAPTER 31 VERSE 4

ctuiÉRxaRtv> sÝ pÂiÉ> ]uÄ&fuÑv>,

;ifœÉjRrayu[a vIt> k…]aE æaMyit di][e.
Caturbhirdhätavaù sapta païcabhiù kñuttåòudbhavaù|
Ñaòbhirjaräyuëä vétaù kukñau bhrämyati dakñiëe||

Caturbhih {within four months;} dhätavaù {ingredients;} sapta {seven;} païcabhiù

{within five months;} kshut-trit {of hunger and thirst;} udbhavaù {appearance;}
ñaòbhi {within six months;} jaräyuëä {by the amnion;} vétaù {enclosed;} kukñau {in
the abdomen;} bhrämyati {moves;} dakñiëe {on the right side}.

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.

DISCUSSION: By the end of the first Figure- The Early Human Embryo
Development
trimester, most body organs are partially
developed through three layers of ectoderm,
mesoderm, and endoderm (see figure 2.3).
The circulation system is the first to function
by the end of the third week.62 By the end of
five month, the structure of the fetal
gastrointestinal tract has developed to
approximate that of the newborn and
excessive fetal swallowing may lead to loss
of amniotic fluid. By the end of six months,
the fetus performs somersaults through a Copyright © 2007 EHD, Inc.

series of step-like leg motions similar to

walking.63
Canto 3 Chapter 31 Verse 5

matujRGxaÚpana*ErexÏatursMmte,
zete iv{mUÇyaegRteR s jNtujRNtusMÉve.
Mäturjagdhännapänädyairedhaddhäturasammate|
Çete viëamutrayorgarte sa janturjantusambhave||

Mätuù {of the mother;} jagdha {taken;} anna-päna {by the food and drink;} ädyaiù
{and so on;} edhat {increasing;} dhätuù {the ingredients of his body;} asammate
{abominable;} çete {remains;} vit-mütrayoù {of stools and urine;} garte {in a
hollow;} saù {that;} jantuù {fetus;} jantu {of worms;} sambhave {the breeding place}.

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 germs.

DISCUSSION: Here comes the first mention of placenta corridor and exchange of blood and
nutrients between the mother and the fetus. After the second trimester, most organs are fully
developed and the fetus uses the majority of the nutrients it gets from her mother to gain
weight. Referring to the amnionic fluid as stools and urine and breeding place for germs may
sound shocking at first. However, the seers could describe what they visioned in meditation.
It is indeed a fact that the fetus frequently urinates and sometimes defecates in the amnionic
fluid. Also, viewing the womb as a place of bondage, resembling the sufferings of the
physical world may have contributed to exaggeration of this condition, as the description
becomes more horrific in the next canto: “Bitten repeatedly all over the body by the hungry
germs in the abdomen itself, the child suffers terrible agony because of his tenderness. He
thus becomes unconscious moment after moment because of the terrible pain” Some experts
have suggested that this is a graphic analogy of the disturbance that is inflicted on the fetus
due to improper diet of the mother; described in the next cantos.
 CANTO 3 CHAPTER 31 VERSE 7

kqutIú[ae:[lv[ê]aMlaidiÉéLb[E>,
mat&Éu´EépSp&ò> svaR¼aeiTwtvedn>.
Kaöutékñëoñëalavaëarükñämlädibhirulbaëaiù|
Mätåbhuktairupaspåñöaù sarväìgotthitavedanaù||

Kaöu {bitter;} tékñëa {pungent;} uñëa {hot;} lavaëa {salty;} rükña {dry;} ämla {sour;}
ädibhiù {and so on;} ulbaëaiù {excessive;} mätåbhuktaiù {by foods eaten by the
mother;} upaspåñöaù {affected;} sarväìga {all over the body;} utthita {arisen;}
vedanaù {pain}.

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.

DISCUSSION: Indeed, the food consumed by the mother can reach the fetus very quickly.
For instance, amniotic fluid takes the odor of garlic within 45 minutes of ingestion by the
mother.64 The fetus reacts to these tastes and odors by making facial expressions accordingly.65, 66
Studies have shown that the fetus does not like bitter, pungent, salty, or very sour foods,
while it reacts pleasantly to sweet foods.67 Interestingly, The Bhagavad Gita classify the
bitter, pungent, salty, or sour foods as rajasic, or those that promote motion and activity.68

CANTO 3 CHAPTER 31 VERSE 8

%Lben s<v&tStiSmÚÙEí bihrav&t>.

AaSte k«Tva izr> k…]aE Éu¶p&óizraexr>,
Ulbena saàvåtastasminnantraiçca bahirävåtaù||
Äste kåtvä çiraù kukñau bhugnapåñöhaçirodharaù||

Ulbena {by the amnion}; saḿvṛtaḥ {enclosed}; tasmin {in that place}; antraiḥ {by the
intestines}; ca {and}; bahiḥ {outside}; āvṛtaḥ {covered}; āste {he lies}; kṛtvā {having
put}; śiraḥ {the head}; kukṣau {towards the belly}; bhugna {bent}; pṛṣṭha {back}; śiraḥ-
dharaḥ {neck}.

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.

DISCUSSION: This and the next canto describe the increasingly limited space for movement
of the fetus in the uterus at later stages of the pregnancy: “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.” and “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?”

From here onward, Lord Kalpa paints a grim picture of the material life starting from the
womb and uses these agonizing illustrations to embed dispassion in the reader through a
series of lessons of wisdom. It is interesting to point out that the 10th canto indicates that only
the human embryo is able to develop consciousness after 7 months of gestation. Another
canto that relates to this study is canto 3.17.18, which talks about multiple pregnancies and is
discussed next.

CANTO 3 CHAPTER 17 VERSE 18

àjapitnaRm tyaerka;IR*> àaKSvdeha*myaerjayt,

t< vE ihr{ykizpu< ivÊ> àja y< t< ihr{ya]msUt sa¢t>.
prajäpatirnäma tayorakärñédyaù präksvadehädyamayorajäyata|
taà vai hiraëyakaçipuà viduù prajä yaà taà hiraëyäkñamasüta sägrataù||

prajāpatiù {Kaśyapa;} nāma {names;} tayoù {of the two;} akärñéd {gave;} yaù {who;}
prāk {first;} sva-dehāt {from his body;} yamayoù {of the twins;} ajäyata {was
delivered;} taà {him;} vai {indeed;} hiraëyakaçipuà {Hiranyakaśipu;} viduù {know;}
prajāù {people;} yaà {whom;} taà {him;} hiraëyakaçipuà {Hiranyāksha;} asūta
{gave birth to;} sā {she (Diti);} agrataù {first}.

TRANSLATION: Kaśyapa, Prajāpati, the creator of the living entities, gave his twin sons
their names; the one who was born first he named Hiraëyāksha, and the one who was first
conceived by Diti he named Hiraëyakaśipu.

DISCUSSION: This is a reiteration of the Vedic literature, Piëda-siddhi, it is stated that when
the male semen enters the uterus, the female may develop two embryos in her womb, and she
brings forth twins in a reverse order to that in which they were first conceived. The child
conceived first is born later, and the one conceived later is brought forth first. But that is not
necessarily the case scientifically. However, it does illustrate here why Hiraëyāksha, the
second child conceived, was delivered first, whereas Hiraëyakaśipu, the child who was
behind him, having been conceived first, was born second.

Vedic Rituals in Pregnancy

Saàskärä are ritual that are performed throughout the life of a Hindu. These rituals have both
social and spiritual aspects to them. The purpose of saàskärä can include: 1) physical,
mental, spiritual, and karmic purification, 2) providing inner balance in this lifetime, 3)
offering the rite of passage through different stages of life, 4) removing hostile influences,
and 5) attracting favorable influences.

There are in total about 40 saàskäräs, out which 16 of them, listed in Table 2.1, are very
important and must be observed by a Hindu through his/her lifetime.69 Here, we shall
describe the first four saàskäräs that are meant to be performed prior to conception, during
pregnancy and at birth.

The life of a Hindu, from conception (niçakrämato) to cremation (smaçänam) rotates around
these series of milestones along his/her journey through life. The general meaning of the
word ‘saàskärä’ is impression, which in this context, refers to life impressions. The literal
meaning of the word is ‘saà’ meaning betterment and ‘karma’ meaning actions - or
‘improving one’s actions’. The Vedas advise the Hindu that observance of these saàskäräs
will cleanse the body and the mind and lead to the betterment of one’s life quality.69
From a spiritual point of view, the practice of the saàskäräs will lead to development of the
eight auspicious guëas, also known as ätma guëas, which are: 1) dayā or universal
compassion and love for all living beings, 2) kānti or development of patience, 3) anasuyä or
absence of jealousy or rancor, 4) çauca or purification, 5) anāyāsa or absence of anxiety, 6)
maìgala or development of inner happiness, 7) akarpaëyä or generosity of spirit and time,
and 8) äçaphä or dispassion.70

Table 1- The 16 Saàskäras

SAÀSKÄRÄ PREGNANCY
(स"#कारा) DESCRIPTION
STAGE

úarbhädhäna (गभ)धान) Prior to

1 The ritual of conception
conception
2 puàsävana (प-"सवन) During pregnancy The ritual of seeking a male child

3 sémantonnayana (सीम1तो1नयन) During pregnancy The ritual for safe delivery

4 jaöäkarma (जातकम6) At birth The ritual to purify the newborn

5 nämakaraëam (नामकरणम्) After birth The naming ceremony

6 niṣkramaëam (9न:;मणम्) After birth The first outing ceremony

annaparasana (अ1न=ाशनम्) The first solid food feeding

7 After birth
ceremony
8 cūḍākaraṇam (च@डाकरण) After birth The tonsure ceremony

9 karṇabhedhaù (कण6Bध) After birth The ear piercing ceremony

10 vidyārambhaù (विDारEभ) Childhood The education ceremony

upanayanam (उपनयनम्) The sacred Thread wearing

11 Childhood
ceremony
vedārambhaù (GदारEभ) The initiation into the Vedic
12 Youth
studies
13 keśāntah (Iशा1त) Youth The first shaving ceremony

14 samāvartanam (समावत6नम्) Adult The school graduation ceremony

15 vivāhah (9ववाह) Adult The marriage ceremony

16 antyēṣṭi (अ1KLिM) Adult The funeral rites

 Úarbhädhäna
This saàskärä, literally meaning ‘the gifting of the womb’71, is not merely about religious
rituals and prayers for a healthy offspring. There is a rather scientific rationale behind the
procedure. Looking at the rituals scientifically, it becomes clear that the seers understood the
concept of gene expression and prescribed practices that produced the most favorable
mindset for procreation.

Furthermore, in contrast to the Western approach to conception, where most often sensual
pleasures overweight the procreation objectives of copulation, a hindu couple continue
chanting mantras all through the act of intercourse as it is delineated in details in the
båhadäraëyaka upaniñad.69 The process is as follows: On the fourth night after menstruation,
the wife take a bath to cleanse herself and then wears clean and new clothing.72 Meanwhile,
the husband is advised to continue with the thought that her wife looks like the Goddess
øakñmi.72

He then approach her and feed her sättvik food, while chanting various mantras; one of
which invites her to have intercourse: “I am the sky, you are the earth. Come, let us unite. Let
me deposit my seed to get a child.”72 During the actual intercourse, the husband chants this
hymn from åig veda, chapter 10.184.1: “Let viñëu prepare the womb; let tvañtå shape the
forms. Let prajäpati shed the seed; let dhätå place the embryo in you. Place the embryo,
sinvali, place the embryo, sarasvaté. Let the twin açvins, the lotus-garlanded gods, place the
embryo in you. With golden kindling woods the açvins churn out fire. We invoke that embryo
for you to bring forth in the tenth month.”74 This hymn identifies the different deities, during
the Vedic era, involved in the procreation and their various roles.

From these verses, one can conclude that the main objective of úarbhadhäna saàskära is to
invoke the divine entities to participate in the act of procreation and at the same time, to make
the process a yajïa (sacrifice) to the Gods.
 Puàçavana
Puàçavana literally means ‘the engendering a male’. Traditionally, a male offspring has been
preferred because: 1) a son will ensure the continuation of the family lineage, and 2) a son is
needed to perform the necessary cremation rituals that guarantee a safe sojourn for the father
and mother after they pass away.71 This saàskärä is performed in the third month of
pregnancy, before the fetus’s movements are felt by the mother (yäjïavalkya småti 1.11).
The mother wears new clothing after a fresh bath and is adorned by jewelries.71 atharva Veda
offers many rituals and mantras for this occasion. But the highlight of the event is when at
night, the husband pours the juice of a banyan tree sprout into the right nostril of his wife,
while chanting: “May a male embryo enter your womb, as an arrow into a quiver. May a son
be born after ten months.” (atharva veda 3.23.4)75

It is interesting to note that according to the Vedas and the ancient äyurvedic texts, the gender
of the fetus is determined after the first trimester. Again, it is important to remember that the
seers knowledge of embryology
was mostly based on what they Figure 4- The Administration of Banyan Juice

observed through meditation. It is

a fact that it is at this time that the
gender of the fetus can be
determined by external
examinations. Moreover,
according to ñusruta saàhitä,
one of the principal texts of
äyurveda, medicine can very
effectively be administered
through the nostrils and the
banyan tree has properties that Image borrowed from www.sadagopan.org

can help many pregnancy

complications. An earlier hymn to that, which was quoted above, actually explains the
intentions of the ritual more clearly: “That which has caused thee to miscarry, do we drive
away from thee, that very thing do we deposit outside of thee, away in a far place.” (atharva
veda 3.23.4)75
 Sémantakaranam
Also known as Sémantakaranam or Sémanta saàskärä, literally means ‘hair parting’.69 The
main objective of this samskāra is to prevent complications of pregnancy.72 The äçvalayan a
úrihya sutra recommends this ritual to be performed in the 4th month of the gestation,
although some conduct it in the 6th or even the 8th months.72 In this saàskärä, the husband
simply combs his wife’s hair, from
Figure.5: Parting of the Hair by the Husband
front to back, while chanting mantras
to the family deity.75 The question
would arise that how combing of hair
could prevent pregnancy
complications. Previous studies have
shown that reduction in maternal
stress and increased social support is
directly correlated with reduction in
unfavorable outcomes of pregnancy.76-79
The combing of the hair, could create Image borrowed from www.sadagopan.org

an opportunity for the couple to bond,

provide social support to the mother, and reduce her psychological distress. Perhaps, such an
interpretation is supported by ûaëòika 13.7 of úrihya sutra, where the husband addresses his
wife after the ceremony by saying: “What is hidden, O thou whose hair is well parted, in thy
heart, in prajäpati, that I know; such is my belief. May you not fall into distress...”80

There are a number of hymns in the atharva veda intended to protect the fetus from
disturbances. In hymn 4.17, it says: “As this great earth conceives the germs of the beings,
thus shalt thy embryo be−held fast, to produce a child after pregnancy! As this great earth
holds the mountains and the peaks, thus shall thy embryo be held fast, to produce a child after
pregnancy! As this great earth holds the animals scattered far, thus shall thy embryo be held
fast, to produce a child after pregnancy!”81
 Jätakarma
Jätakarma is performed to welcome the newborn child into the world reminding it of its
divine nature on this journey of life.75 The baby is first bathed and cleaned and then fed a
small mixture of honey, ghee and gold by the father.69 The father also whispers a mantra in
the child’s right ear reminding it of its divine nature.75 This saàskärä also seeks the blessings
of intelligence, health and long life for the child.75

Figure 6: Jatakarmam Ceremony

a. Image borrowed from www.sadagopan.org

Vedic Basis for Yoga as a Mind-Body Therapy During Pregnancy

THE VEDIC VIEWS ON HEALTH
The concept of health according to Ayurveda can be summarized in this çloka: “samadoña
samägniçca samadhätu malakriyäù | prasanna ätmendriya manäù svastha iti
abhidhéyate,”which means “health is defined as balanced functioning of all physiological
functions of the body. “ In Sanskrit, “sama” means “Balanced.” In the çloka, this balance is
described as sama-doña (the proper balance of the three doñas: väta pitta and kapha), säma-
agni (balanced digestive capacity and balanced release of digestive hormones and enzymes),
sama-dhatva agni (balanced metabolic activity), sama-dhätu (balanced functioning of the
basic tissues), and sama-malakriyä (balanced process of excretion).
The concept of health according to yoga is also about balance. More specifically, yoga
defines health as a state of complete harmony of five different aspects of our personality, also
called kośa (कोश) or sheaths. The physical body is the grossest part of human existence.

Other metaphorical bodies are more subtle than the physical body, and play important roles in
our emotional, mental, and spiritual well-being. In fact, yoga seeks the root cause of life style
illnesses within these subtle bodies, believing that the diseases of the physical body are
manifestation of disturbances in these subtle kośas.48 Table .2 outlines the different bodies
and their primary functions.

YOGIC VIEWS ON ILLNESS

The first three bodies are very much interrelated. Daily lifestyle stresses (including traumas)
disturbs the balance in the manomaya kośa (due to long standing suppressed emotional
reactions to demanding situations of life) and causes instability. This disturbs the flow of
präëa in the präëamaya koça and may even result in blockages in the nädis that carry the
präëa. This shows up as functional abnormalities, such as disturbed breathing and/or
digestion, without any cellular or structural abnormalities in the body. This in turn settles

Figure 7: Effects of Lifestyle Stress Versus Yoga on Health

präëamaya koça

manomaya koça

Failure of week organs Präëa flow disturbance

annamaya koça

Illness Lifestyle Stress

Proper organ functions Regulation of präëa flow

Health Yogic practices

Better Nutrition Rich in präëa Less stimulation

P r o p e r N u t r i t i o n ( Yo g i c D i e t )

Note: The yogic practices and lifestyle stress have opposing effects on the different kośas. The negative impact of the
lifestyle stress has been illustrated in this figure by uneven arrows.

down as excessive activity (e.g. inflammation) in one of the organs (possibly due to genetic
predisposition), a component of annamaya kośa. Thus, an erratic lifestyle disturbs the
balanced functioning of the mind (manomaya), manifests initially as functional abnormalities
in the vital energy (präëamaya) and then shows up as structural abnormalities in an organ
(annamaya). In contrast, yogic practices calm the mind and stabilizes the manomaya kośa,

Table .2- Ko śas and Their Primary Characteristics

KOŚA DESCRIPTION
annamaya koça This refers to the grossest form of the human existence, the physical body,
(अ"नमाया कोश) which is made of chemicals (elements, atoms, subatomic particles, energy).
According to yoga texts, annamaya koça is made of five elements: solid
(prithvi), liquid (apaù), gaseous state (väyu), heat (agni), and space (äkäça).

‘Anna’ means food. This physical body needs food as its nourishment
“annadhyeva khalvimani bhutäni jayante” (everything is born out of physical
matter); “annena jatäni jivanti” (they live because of anna); “annam prayanti
abhisaàvisanti” (they merge into anna); and “jätanyannena vardhante” (they
grow because of anna)2. If this kośa is neglected, improvement in other kośa
become difficult if not impossible.
präëamaya koça ‘präëa’ means vital energy that is responsible for life activities in all living
(*ाणमाया कोश) cells (physiology). Five sections of the main präëa manage the functions in
five zones (!ाणो %यानोअपान उदान: समान: ।)2 präëa (respiration and special
senses), Apäna (defecation, Micturition, menstruation etc), samänä
(digestion), vyänä (touch sense, circulation of fluids all over etc), and udäna
(thinking, belching, vomiting etc). präëa circulates through an intricate and
invisible system of pathways called nadis. The main three nadis are ida,
piìgalä, and çuçumanä in the spine. They branch out to about 72,000 nadis,
the pathways for präëa to flow throughout the body. The ida and piìgalä
channels correlate with left and right nostrils, making it possible to manipulate
präëa through controlled breathing.

manomaya koça ‘manaù’ means mind. This kośa is the seat of perception and emotions. Using
(मनोमाया कोश) the five senses, information is acquired to create a perception of the world
outside and then used to prepare appropriate emotional responses to those
perceptions.
vijïänamaya ‘vijïäna’ means knowledge. This is the seat of wisdom that facilitates the
koça thinking process of the mind. Utilizing this faculty, we are able to discriminate
(,व.ानमाया कोश) right from wrong and make appropriate judgments (viveka) for a healthy
lifestyle. More significantly, this is the place of intuition that is used when
analytical process fails to guide us.
änandamaya ‘änanda’ means bliss. This forms the unchanging template of (existence,
koça consciousness, and bliss) of our being on which the other kośas carry on their
(आन"दमाया कोश) activities. This is also the basic stuff of this entire creation. änandamaya koça
is experienced as a blissful ecstatic state of pure awareness when all mental
activity ceases. The main approach of yoga therapy as a mind-body medicine
is to maintain the practitioner in this state that is regarded as a state of perfect
health.
1. The bodies are listed from the grossest, physical, to the subtlest, bliss.
2. Taittiriya upaniñada 3.2.
which ensures the proper flow of präëa in the präëamaya koça and leads to healthy
functioning of the organs in the annamaya kośa.82

Integrated Approach of Yoga Therapy (IAYT) includes several practices for annamaya kośa
that correct the imbalances in the disturbed kośas and help the person to settle in the state of
vijïänamaya and änandamaya koças which are free from diseases. These practices include a
healthy diet, cleansing techniques, and various physical postures.

YOGIC DIET AND THE THREE GUËAS

In taittiriya upaniñada 3.2, it is said that “And he knew that food is Brahman. From food all
beings are born, by food they live, and into food they return.” For a pregnant woman in
particular, a healthy lifestyle (dinacaryä) in which diet is a major component is highly
recommended. Therefore, yogic diet deserves a more detailed explanation, in general and as
related to pregnancy. Generally speaking, the yogic science classifies food in three
categories: 1) sättvika: foods that are easy to digest, provide the essential nourishment to the
body, and bring clarity of perception to mind (this effect on the mind is possible only when
the food is freshly cooked and served with love within six hours after cooking), 2) räjasika:
food that stimulates the mind and results in exiting emotionally charged behavior; , and 3)
tämasika: food that makes the mind become lethargic and dull leading to uncontrolled
behavior and even violence.83 Raw foods (such as many fruits and vegetables), grains,
legumes, and dairy products are examples of sättvika foods; whereas garlic, onion, and chili
are all rajasic in nature; and some types of meats, stale food, processed or frozen foods, and
fermented foods are all tamasic in nature.84 Intake of tea, coffee, and tobacco have a räjasik
effect on the body; whereas alcoholic beverages and recreational drugs have tämasik effect.84
In figure.7, we see that a yogic diet feeds the physical body, satisfying it through its high
nutrient content, contributes to the energy body through its präëik nature, and also avoids
excitement of the mind.82 It should now be easy to appreciate the age old adage that says: “a
healthy mind resides in a healthy body.” The sättvika, räjasika, and tämasika qualities are
often referred to as the three guëas in the yogic text books and apply to everything in the
material world-- not just the food.83
AYURVEDIC DIET
The yogic and Ayurvedic diet recommendations are not always the same as the main purpose
of yoga is transcending the body consciousness while the primary objective of Ayurveda is
balancing the body’s functions for promoting and preserving health.84 Even so, there is a
clear link between the two. The Vedic literature, as a whole, emphasizes on the effects of diet
on the internal milieu of subtle energy systems and the three guëas.84 Ayurveda, the science
of medicine, goes on to give detailed descriptions of how these guëas are responsible for the
functions at grosser levels of präëamaya and annamaya kośas by positing the concept of tri-
dosas, the väta, pitta, kapha.84 Again a balanced functioning of these three dosas is health
and imbalance is ill health. The longer the imbalance goes on, the more chronic will be the
disease.84 Rice, milk, and clarified butter (ghee) medicated with various herbs play a major
role in the diet of a pregnant woman according to the yogic and Ayurvedic teachings as
outlined in Table 3. 85 Several medicinal herbs are also included as a part of this diet. Those
belonging to the group of madhura-auñadhi, such as roscaea procera (kakoli), grapes
(draksha), and liquorice (yashti madhu or glycyrrhiza glabra) are recommended during the
second month.85 No medicinal herbs are recommended during the third, fourth, and fifth
months of pregnancy.86 During the sixth month, ghee prepared with ‘small
caltrops’ (gokshura) is given and in the seventh month ghee made with the prthak parëyä
group of herbs are used.86 The pregnant woman is advised to consume rice cooked with milk
and added ghee for the additional protein needed for proper development of the fetus.85 Such
a diet will provide proper nourishment for the annamaya kośa, enriches the präëamaya kośa,
and provides calmness of the mind in the manomaya kośa.82

CLEANSING TECHNIQUES
Kriyas are cleansing practices that form a part of annamaya kośa practices. Kriyas play an
important role in the wellness of the expecting mother. Ayurvedic physicians recommend:

1) Daily bathing after the 36th week of gestation with water boiled with medicinal leaves,
such as those of castor bean (Eranda- Ricinus Communis) and five-leaved chaste tree
(nérguëòi - vitex negundo), which reduce the väta doña.87
2) Daily full body massage with medicated oils to remove the toxins from the skin, which is
considered a good excretory organ.87
3) Application of enema (sthäpana basti) from 28th to 32nd weeks followed by unctuous
enema (anuvāsana basti) of medicated oil with milk and decoction of drugs of sweet
group, like madhukā.88 During the eighth month, the expectant mother is recommended to
take a medicated enema (sthäpana basti ) of the decoction of jujube fruit (bädarä) mixed

Table 3: Yogic-Ayurvedic Diet During Pregnancy

Gestational Age Diet Recommendations

Non-medicated milk repeatedly, generally sweet, cold and
0-4 weeks
liquid diet.

Milk medicated with herbs belonging to the group of madhura-

5-8 weeks aushadhi, such as kakoli (Roscaea procera),
draksha (grapes), and yashti madhu (Glycyrrhiza glabra).

9-12 weeks Milk with honey and ghee

Butter mixed with milk (Ch.Sh.8/32), cooked śasti rice (rice

13-16 weeks
grown for 60 days) with curd.

17-20 weeks Ghee and milk

Milk prepared with madhura guëa dravyäs with ghee.

21-24 weeks
Ghee or rice gruel medicated with gokshura (Small caltrops)

Ghee medicated with drugs of pråthak parnyädi (Uraria picta

25-28 weeks
etc) group.

Medicated oil enemas: 1) Asthapana Basti using a decoction of

badara (jujube fruit), balä (Country mallow), atibalä (Indian
mallow), çatapuñpä (fennel), palälä (pestled sesame seeds),
29-32 weeks milk, curd, mastu (whey/supernatant liquid of butter milk), oil,
salt, madanaphala (emetic nut), honey and ghee, and 2)
followed by änuväsana basti with ghee medicated with
madhura guëa dravyas mentioned above.

33 weeks to
Thick rice gruel, mixed with ghee (Yavägu).
delivery

with country mallow (balä), Indian mallow (atibalä), fennel (śatapuñpä), pestled sesame
seeds (palälä), milk, curd, whey/buttermilk (mastu), oil, salt, emetic nut (madanaphala),
honey and ghee.86 This should be followed by medicated oil enema (anuvāsana basti) with
oil prepared with milk and madhura guëa dravyäs described above.86
4) Vaginal tampons soaked with oil can be used from 36th week onwards to lubricate the
cervix, the vaginal canal and the perineum.87

Other kriyas that are safe and useful for the healthy progression of pregnancy and prevention
of complications include:

1) Vamana dhauti is recommended for prevention and treatment of pregnancy induced nausea
and vomiting.89

2) Mild kapälabhäti (done at a rate of 27 breaths /minute) helps in normalizing breathing

patterns and promoting calmness of the mind during the first trimester of low-risk
pregnancies.

3) Jalaneti is useful to cleanse the nasal passage and may be safely practiced throughout
during high and low risk pregnancies.

ÄSANA AND BREATHING EXERCISES

Äsanas are yogic postures that involve stretching of specific parts of the trunk and limbs, and
maintained with ease and effortlessness (sthira sukhama äsanam). Yoga äsana are better
defined as relaxation and expansion with internal awareness (=यKनशN9थPयानन1तसमापिQRयाम्

prayatna çaithilyam tasama pattibhyam) while maintaining in the final posture. According to
the sage Patanjali, this is the trick to develop mastery over the modifications of the mind
(योगिSQवTिQ 9नरोध: yogaçcittavrtti nirodhaù).90

From the physiological point of view, yogic postures help in providing deep rest to the
organs. The following exercises and äsanas were used during pregnancy without any reported
difficulties or safety issues55, 56, 91: pädasaïcälanam (cycling in supine pose), gulphaghurëam
(ankle rotation), jänuphalakarçnam (kneecap contraction), ardhatitaléäsana (half butterfly
exercise), purëatitaléäsana (full butterfly exercise), jyoti träöaka (eye exercises), and
matsyakréòäsana (lateral shaväsana). Other äsanas have been shown to be safe in low-risk
pregnancies54: täòäsana (mountain pose), ardhakaöi-cakräsana (lateral arc pose), trikoëäsana
(triangle pose), vajräsana (the ankle posture), vakräsana (spine twist pose), siddhäsana (sage
pose), baddhakoaëäsana (bound ankle pose), upaviçta koëäsana (sit with legs apart),
maläsana (garland pose), véparita karaëé (half shoulder stand), and ardha- pavanamuktäsana
(folded leg lumbar stretch).

Breathing practices aim at reducing the breathing rate, which in turn calm the mind (Uास

=Uासयोग69त 9वVWद: =ाणायाम: çväsa praçväsayorgati vicchedaù präëayämä).90 The following

breathing exercises were used in both high and low-risk pregnancies:54, 91 hasta äyäma
çvasanam (Hands In and Out Breathing), hastavistära çväsanam (hands stretch breathing),
gulphavistära çvasanam (ankles stretch breathing with wall support), kaöiparivartana
çvasanam (side twist breathing), uttānapādāsana śvasanam (leg raise breathing),
setubandhäsana çvasanam (hip raise breathing), supta udarakarana çvasanam (supine
abdominal stretch breathing), vyaghräsana çvasanam (tiger stretch breathing).

The äsanas and the breathing exercises are intended to strengthen the musculoskeletal
system, stretch ligaments, massage organs, and bring oxygen-rich circulation to the various
parts of the body in the annamaya kośa. In the präëamaya koça, they move the präëa, remove
blockages in the nädis, and open the chakras. Finally, and most importantly, they gradually
make the mind one pointed in the manomaya kośa.82

MEDITATION, PR ĀNAYAMA, AND RELAXATION

As mentioned before, from the Vedic point of view, stress begins in the mind as suppressed
emotions. The scriptures provide the logical steps of arriving at an understanding of the
nature of any emotion (suppressed or expressed) and define it as ‘uncontrolled fast rewinding
of thoughts in the mind (काम;ोधोXवम् Gगम् kämakrodhodbhavam vegam)92. All

recommended practices are meant to reduce stress by slowing down the mind (मन:

=शमनोपाय: manaù praśamanōpāyaù) These include meditation of various types, präëayama

practices, and some relaxation techniques. Many of the recommended practices have been
used successfully as interventions in past studies.54, 93 The following präëayama that have
been used in several published studies are recommended for pregnancy: sectional breathing,
näòéçuddhi, çitalé, bhrämari, näòéçodhana.93 Om meditation, visualization, guided-imagery,
and träöaka are all meditation and relaxation techniques that can be practiced by all pregnant
women. Perhaps the most useful relaxation practice is guided çaväsana in the lateral pose
(matsyakréòäsana) during pregnancy.

QUALITY OF LIFE DURING PREGNANCY

The quality of life of a pregnant woman can have a direct impact on the health of both mother
and the fetus, as well as influence the outcome of the pregnancy.54 The yogic
recommendation for improving the quality of life of the pregnant women is through the three
most subtle kośas. The manomaya kośa influences the other two, more subtle kośas,
vijïänamaya and änandamaya. A disturbed mind in the manomaya kośa leads to lack of
judgement (viveka) in the vijïänamaya kośa and ultimately loss of happiness, or quality of
life. In contrast, a centered mind promotes increased intuition and wisdom and frequent
contacts with the änandamaya kośa, which according to the Vedic understanding, translates
into higher quality of life (see figure .8).

Figure.8: Effects of Lifestyle Stress Versus Yoga on Quality of Life

vijïänamaya koça

änandamaya koça
manomaya koça

Loss of discrimination Loss of quality of life

Lifestyle Stress

Gain of insight Blissful experiences

Yogic practices
Enhanced quality of life

Calming effects of the yogic diet

Note: The yogic practices and lifestyle stress have opposing effects on the different kośas. The negative impact of the
lifestyle stress has been illustrated in this figure by uneven arrows.

Figures7 and .8 show the impact of lifestyle stress as an aggressor and yogic practices as
a pacifier on the mind from the Vedic point of view. But what is the impact of this stress on
the body physiologically?
Stress is the built-in response of a living organism, evolved to handle demanding situations;
often referred to as ‘fight or flight’ -- that is, either to prepare to fight or run away to safety.48
In mammals, either choice triggers the sympathetic nervous system (SNS) into action, which
will cause the pupils to dilate for better vision, move blood away from the intestine toward
the big skeletal muscles that need fuel for action, and increases the heart rate as well as
breathing rate to provide the necessary oxygen to the muscle cells. However, once the threat
is over, the parasympathetic nervous system (PNS) kicks in to bring the body back to its
normal homeostatic state.48

The human body has evolved very well to handle the stress caused by such occasional
demanding situations. The problem is that the stress caused by the modern lifestyle or an
illness is usually continuous and does not allow the PNS come into action and do its part.48
As a result, the body forgets its normal homeostatic state and adapts a hyper sympathetic
state, even in the absence of any danger. Such a hypersympathetic state usually compromises
the health and the quality of life of the individual.48 When administered properly, yoga
practices generally involve a set of stimulations followed by deep relaxations to reverse this
condition and reactivate the parasympathetic functions in the body.2 Swami Sivananda, a
physician and one of India’s greatest yogis, once said: “Hatha yoga is a course of psycho-
physiological discipline for the attainment of complete mastery over the body, the nervous
system and präëa.” But this mastery comes with other self development practices for a
pregnant woman.

Responsibility (prabhutvama), tolerance (titikñä), contentment (santoña), and self confidence

(ätma viçväsa) are some of the essential qualities necessary for moving towards a healthy
motherhood. Yoga is also defined as ‘freedom’ or ‘personal autonomy’; that is to be able to
shift from established patterns of psychological responses to a desired response at will. To do,
not to do, or to do differently is the freedom we all possess (कत-6मकत-6म1यथा वा कत-6म् शYयम्

kartuma kartumanyatha va kartum sakyama).94 This freedom evolves by dwelling in the

inner silent state marked by blissful awareness during yoga practices.94 There are numerous
such practices that could be incorporated in the design of trials based on the teachings of the
four paths of yoga, which are jïäna yoga (yoga of knowledge), bhakti yoga (yoga of
devotion), karma yoga (yoga of service), and räja yoga (yoga of controlling the mind): i)
dhäraëä (concentration), ii) bhävanä (contemplation on a deity), iii) paòhanä (study of the
scriptures), iv) satsaìga (being in the company of wise people), v) japaù (chanting of the
holly names), vi) sevä (selfless service), vii) viveka (developing discrimination between right
and wrong), viii) viragia (developing dispassion toward the objects of the senses), and ix)
bhakti (transforming hard emotions into soft, divine emotions, as it is said in the narada
bhakti sutra: the purest form of love is devotion परम =Zम [प भिYत: param parama prema

rupa bhakti).48 Practices of bhakti yoga are deeply embedded in the Indian traditions starting
from regular daily worship of the personal God (iñöadevatä) to special celebrations
(saàskärä) with intense practices (vratäs) for different phases of pregnancy. The abode of the
mother should be well fumigated, worshiped, having sound of the Vedic hymns (or other
spiritual songs from other faiths) being recited by brähmanäs (holy priests). The pregnant
woman after getting up in the morning and performing her regular chores should be busy in
worship of god and should do selfless service (sevä).95 Table 2.4, outlines the different
practices recommended for women in high-risk or low-risk pregnancies.
 Table 4: Recommended Vedic Practices During Pregnancy

PRACTICES LOW-RISK PREGNANCIES (LRP) HIGH-RISK PREGNANCIES (HRP)

Diet Sattvic diet plus folic acid, calcium, Same as LRP, but with reduced
vitamin D supplements. consumption of salt, sugar, and simple
carbohydrates.

Kriyas vamanadhauti and kapälabhäti (during Jala neti

the 1st trimester only) and Jala neti

Äsanas, and täòäsana, ardhakaöi-cakräsana pädäsaïcälanama gulphaghurëama

trikoëäsana vajräsana vakräsana jänuphalakarëama ardhatitaléaäsana
stretching siddhäsana baddha koëäsana üpaviçta purë titaléäsana matsyakriòäsana
practices koëäsana viparita karaëé ardha-
pavanamuktäsana

Breathing hasta äyäma çvasanam hastavistära çväsanam, gulphavistära çvasanam ,

exercises setubandhäsana çvasanam ), kaöiparivartana çvasanam uttānapādāsana
śvasanam supta udarakaräsana çvasanam, vyaghräsana çvasanam

Prāëayama Sectional breathing, näòéçuddhi, çitalé, bhrämari, näòéçodhana

Kriyās Jala neti throughout pregnancy.

Meditation Visualization, guided imagery, träöaka, Om meditation

Samskāras Garbhādhāna, Puàçavana, Sémanatonnayana, and Jātakarma

during
pregnancy

Spiritual jïäna yoga, bhakti yoga, karma yoga, räja yoga: dhäraëä, paòhanä bhävanä,
bhakti, viveka, sevä, satsaìga, vairägya

Self Care Daily bath, massage, enema, vaginal tampons, and/or lubrication