Ancient Embryological Wisdom - A Scientific Explanation in the Light of Epigenetics

Abstract

Ayurveda primarily deals with both healthy and diseased human conditions, from conception to death. Suprajanan (Healthy Progeny) is the primary goal of Garbhasharir (embryology) as described in Ayurvedic texts. Modern embryology describes in detail the formation, development, and structural teratogenesity of our body\'s organs, whereas Ayurveda describes the foetus\' structural, physical, and mental status. There are numerous references to Garbhasharir that are quoted in Brihattrayee (the three major Ayurvedic compendia) and their commentaries that need to be elucidated in an appropriate way to make them relevant for the modern era. The current critical appraisal is based on Grabhasharir concepts mentioned in Ayurvedic lexicons in relation to embryological concepts, to interpret and analyze processes related to progeny genesis using current scientific knowledge. Brihattrayee and other relevant literature were critically reviewed to uncover the hidden core of embryology described in Garbhasharir chapters. The fundamentals of Ayurvedic embryology are \'Tridosha\' (three bodily humours), \'Triguna\' (three psychological humours), and \'Panchamahabhoota\', among others. Ayurvedic compendia roughly depict two types of processes (dependent & independent) related to progeny genesis. Dependent processes are those that can be modified, whereas independent processes are those that cannot be modified by parental effort. Even though the embryology concepts described in Ayurveda date back centuries, they are still relevant in today\'s scientific world if proper insight is used to interpret them.

Introduction

I. INTRODUCTION

Fetal development is a continuous process of structural maturation throughout the various stages of gestation. In Ayurveda, the term Garbhadhana refers to the changes that occur during pregnancy. According to Ayurvedic literature, Acharya Charaka describes Garbha as the union of Shukra, Shonita, and Jeeva (Atma) within the Kukshi. Garbha is formed by combining Panchamahabhutas. According to Acharya Sushruta, "Garbha" is a combined state of "Shukra" and "Shonita" in the Garbhashaya, mingling with the "Prakritis" (Mula-Prakriti and its eight categories) and "Vikaras" (sixteen modifications) and needled in by the Atma.

Vayu, Teja, Apa, Prithvi, and Akash are in charge of the body's structural development.

Sadabhava, proper diet by the mother during Garbhavastha, Upasneha, Upasveda, Kala, and Swabhava samsiddhi all play important roles in fetal growth. Sadabhava is concerned with the development of the whole person. Satva and Atma are two factors that are unique to the Garbha (fetus). Mahabhuta stimulates hormone secretion, cell mass separation, and influences nutrient transport through the umbilical cord.

The Garbha Upanishad (Garbhopaniad) is one of the minor Upanishads listed as number 17 in a modern anthology of 108 Hindu Upanishadic texts [1]. The Garbha Upanishad is a text that almost entirely comments on medical and physiology related themes, dealing with the theory of the formation and development of the human embryo and human body after birth. Consider this Upanishad on the garbha or human embryo to be more like "a manual on physiology or medicine" than a spiritual text, with the exception of a passage that includes a number of statements about the foetus' awareness, including the assertion that including the claim that the foetus has knowledge of its previous lives as well as an intuitive sense of good and bad, which it forgets during the birth process [2].

In addition, the union of Shukra and Shonitum results in the formation of "kalala," which is described as a Zygote in modern science. According to Vedanta, the manifestation of life begins at the moment of conception. Aristotle was the first westerner to describe the concept of Embryology, but his research was limited to a narrow circle when compared to literary descriptions. In the first chapter of Sharir Sthana, Sushruta also describes creation theory. Furthermore, the Bhavas mentioned in the grabha sharir play an important role in the formation of the embryo (Garbha) and organogenesis.

However, according to contemporary science, the concept of Shadgarbhakara bhava is classified as Epigenetics, which is a branch of biology that studies and investigates the effect of the environment and lifestyle on cellular behavior through changes in genetic expression [3]. Drugs and diets may be able to restore normal epigenetic status. Research also indicates that diseases caused by epigenetic changes may be treatable and preventable. Epigenetic programming is possible by following the rules of Garbha Samskara in order to have a healthy progeny [4].

II. MATERIALS AND METHODS

Brihat-trayee and their commentaries, especially from Sushruta Samhita Sharirsthana, as it was perceived that clandestine concepts of Genetics are exemplified in it. This study also evaluated supporting texts from contemporary science, as well as references from the internet and journals.

III. REVIEW OF LITERATURE

A. Garbha

It is the union of the male and female seeds in the uterus, where the soul congregates with them intimately, along with the eight prakriti (elementary principles) and sixteen Vikaras. Only when the embryo has fully developed hands, feet, tongue, nose, ears, buttocks, and other organs is it described as a body.

The Ancient Wisdom of Embryology in the Garbha Upanishad

The body is fivefold in nature (the five elements), existing in the five, relying on the six supports (food tastes), linked with the six qualities, [consisting of] seven dhatus (tissues), three impurities, having two yonis (sexes), and [nourished by] four types of food.

When ready, [the embryo] is in a mixed (semi-fluid) state after [a day] and night; after seven days, it becomes a bubble; after a fortnight, a solid mass; and after a month, it hardens. It grows the head in two months and the feet in three months.

The belly and hips are formed in the fourth month; the backbone is formed in the fifth month; and the nose, eyes, and ears are formed in the sixth month. [The embryo] develops the jiva (conscious self) in the seventh month, and by the eighth month, it is complete in every way.

The Ayurvedic Concept of Embryology

Garbha Sambhav Samagri [5]

Garbha Sambhav Samagri are some pivotal considerations that are attributed to the formation of Garbha.

Ritu, Kshetra, Ambu, and Beeja are among the characters, as is Panchmahabhuta.

1. Ritu describes the normal female menstrual cycle, indicating the best time for conception.It is significant because it serves two functions: ovum release and fertilization. Ritukala is regarded as the ideal time for conception.
2.  The Ambu term refers to the nourishment obtained by the Garbha from the ovum and sperm.Fertilization, implantation, fetal organogenesis, and placenta formation are all affected by the redeemed nutrition.
3. The term "beeja" refers to genetic material such as chromosomes, DNA, and genes. It is capable of producing new generations. They are extremely important in the conception and subsequent development of Garbha. Infertility results from any Beeja abnormality.
4.  Kshetra represents Garbhashaya, which refers to the mother's reproductive system, specifically the uterus.It is a Garbha-inhabited location. Also, the location of Garbha's development.

Sadbhava are the parts of the Garbha that come from the father, mother, Rasa, Atma, and Satmya. Soft organs such as the heart, liver, and spleen come from the mother; hard segments such as bone, nail, and teeth come from the father; physical development and strength come from Rasa; sensory and motor organs, knowledge, wisdom, lifespan, pleasure, and so on come from Atma; and energy, health, and strength come from Satyamaja.

IV. MASANUMASIK GARBHA VRIDHI

Garbha (embryo) is formed when Shukra and Shonita fuse in the uterus along with the entry of Atma (soul). Garbha becomes a fetus when it undergoes cell division and begins to differentiate. This process of transforming an embryo into a mature fetus takes nearly nine months.

V. SHADGARBHAKARA BHAVA

Matraja (maternal), Pitraja (paternal), Atmaja (soul), Rasaja (nutritional), Satmyaja (wholesomeness), and Satvaja (psych) [8] are the six procreative factors beautifully described by various acharyas.

1. Matraja bhava-  in charge of the development of soft organs in offspring such as Mamsa and Shonita,Meda, Majja, Hriday, Nabhi, Yakrit, Pleeha, Guda, and so on.
2. Pitraja bhava-  responsible for the creation of Sthir (hard) elements such as Kesh, Shamashru, Loma, Asthi, Nakha, Danta, Sira, Snayu, Dhamani, Retah, and so on.
3. Atmaja Bhava-  Buddhi (wisdom), Ayu (longevity), Atmagnanam, Vigyanam, Prana Prerna, Apana, Swara, Sukh, Dukh, Ichcha, Dwesha, Chetna, Dhriti, Smriti, Ahankara, Praytna, Mana, Indriya (Sense organs), Akriti, Varna of progeny.
4. Satmyaja bhava- In children,  determines Arogyam, Analasyam, Aloluptvam, Indriya Prasadnam, Swra varna beej sampata, Praharsh, Viryam, Balam, Medha, Ayu, Ojas, Prabha, Uthanam, and Santosham
5. Rasaja bhava -Sharirashya abhinivritti, Prananubandhta, Tripti, Pushti, Utsaham, Balam, Varnam, Sthiti, Hani, Alolyum, Buddhi, Vritti.
6. Satvaja bhava is composed of spiritual, temperamental, and other qualities of progeny such as Bhakti, Sheelam, Shoch, Shauryam, Krodham, Tandra, Utsaham, Taikshanyam, Mardavam, Gambhiryam, Anavasthitam, Tyagam, and others.[9]

Role of Shadbhavas in Genesis [10]

Shadbhavas, which include Matrija, Pitrija, Atmaja, Satmyaja, Rasaja, and Sattvaja Bhavas, are in charge of the formation of Angapratyangas of Garbha, or organogenesis. These shadbhavas are not only in charge of the structural development of the foetus, but they also play an important role in the development of psychological, spiritual, and emotional factors. As a result, we can say that proper Garbha growth and development result from a combination of proper shadbhavas. Each of these shad Garbhakara Bhavas is tasked with developing a specific organogenesis, functional/psychological phenomenon in the upcoming baby during its intrauterine life.

The combination of these procreative factors is required for healthy offspring.A lag in any of these procreative factors will result in physical, functional, or psychological defects. One factor cannot produce an embryo on its own.

a. Matrija- Pitrija Bhava

If the mother and father are the only responsible elements (factors) in the production of an embryo, all those couples who want to have children of a specific sex will have children of that sex; no couple will be childless or have children of an un-wanted sex. If the mother and father were solely responsible for the development of an embryo, no couple would be childless. Without the mother, placenta formation is impossible.

b. Atmaja Bhava

If only Atma is thought to be capable of creating another Atma, it could be encouraged to transfer its good qualities to the species of its choice, but this is not observed. Embryos are not produced solely through congenital, wholesome, or appropriate diet. If this were the case, only those couples who consumed a suitable diet rich in high-quality rasa would have had children. The satva, Svabhav, does not come from the outside world; otherwise, all the incidents of previous lives would not have gone unheard, unseen, and unknown. We can say that the mother, father, Atma, and other factors are not completely independent in their functioning.

c. Sattvaja Bhava

Only humans have the opportunity to live a conscious, wide awake, and controlled life. Humans have instincts and intelligence. All of this occurs as a result of the presence of Manasa (psyche). Garbhini's Dauhrida Avastha is an impromptu manifestation of the sattvaja bhava.

Ayurvedic scholars clearly stated that Dauhridini's repression of desires may influence the psychology of both the mother and the foetus. Sattva, through its syndication with soul during copulation, is thought to be an important factor in embryo development. As a result, we can say that the foetal Sattva is influenced by three factors.

• Sattva of parents - Genetic derivatives; Garbhini Uparjita Karma - Gestational derivatives.

• Janmantara Vishesha Abhyasa- Derivatives of the environment.

Everything a pregnant woman feels and thinks is communicated to her unborn child via neuro hormones, which are precursors to neuro hormones. When a pregnant mother experiences anxiety, stress, or fear, the stress hormones released in her bloodstream cross the placenta to the body of the foetus, activating the unborn child's endocrine system and influencing foetal brain development.

d. Satmyaja Bhava,

The distribution of uterine fluid, the chemical diversity, and their synergy create an environment conducive to embryo development. Satmya (habituation) is defined as doing things that are not harmful to the body despite being contrary to one's own constitution, habitat, time, caste, season, disease, exercise, water, day sleeps, and taste.

• Kalasatmya: Different types of Kala (time) can be implicated as age of parents and time of copulation, according to Acharyas. The predominance of doshas in the body varies according to the age of the parents, for example, in old age, the predominant dosha is vata, in middle age, the predominant dosha is pitta, and in childhood, the predominant dosha is kapha. As mentioned by Acharya Gangadhara, these doshas affecting the entire body also shukra (sperm), shonita (ovum), and thus the foetus formed at different ages of the same parents have different constitutions.

Copulation time: Copulation is stipilated only in anindya kala for the attainment of  a healthy child.

• Deshsatmya: A developing child's early environment, for example, can affect its genome through epigenetic means; tribal groups in India have a unique genetic makeup that has evolved in the natural setting over thousands of years, conferring special health problems and genetic abnormalities such as sickle cell anaemia. In terms of foetal growth, the intrauterine environment is also critical.

e. Rasaja Bhavas

Nutrition is an important intrauterine environmental factor that affects the expression of the foetal genome and may have long-term consequences. Changes in foetal nutrition and endocrine status may result in developmental adaptations that permanently impair the structure, physiology, and metabolism of the offspring, exposing individuals to metabolic, endocrine, and cardiovascular diseases in adulthood. A Garbha is a Rasaja (born of the finest form of digested food known as rasa) whose function is noticed after the development of a Garbha.

The Rasaja Bhava (emerging from rasa) or the characteristics visible in a Garbha are growth and development of the body and tissues, a constant supply of energy, nourishment, respiration, and so on.

VI. EPIGENETICS IN AYURVEDA

The term genetics is derived from the ancient Greek word "Genetikos," which means "genesis" or "origin" [11]. The study of genes, genetic variation, and heredity in living organisms is referred to as genetics [3]. Although genetics may appear to be a new topic in Ayurveda, ancient Acharya Charaka and Sushruta understood the principles of heredity and the nature of traits or characters very well.

They understood the fundamentals of genetics, such as the factors that determine a child's gender and a genetic defect in a childlike lameness. Acharya Charaka described the entire genetics in three genetic points: Beej (Germinal cell), Beejbhag (Chromosome), and Beejbhagavyava (Gene).

He has explained that due to the vikriti of the couple's bija, bijabhaga, and bijabhagavayava, the child will have vikriti or vyapada depending on gender [12]. Adibalapravritta [13] diseases are groups of illnesses caused by defects in either the Shukra (male reproductive element) or Shonita (female reproductive element), which are the primary factors in humans.

There are six factors that can lead to the formation of an embryo and various body parts. The combination of all six procreative factors is critical for producing healthy offspring [14].

Any lag in these factors may have an abnormal effect on the psychological makeup of progeny.

Proper preconception and prenatal counselling, as well as good antenatal care and a suitable mode of conduct by mother and father, play an important role in achieving appropriate psychological health of progeny [15]. Indeed, it has been demonstrated that maternal psychosocial stress during intrauterine life is associated with significantly shorter leukocyte telomere length in young adulthood, which is a predictor of disease onset and mortality [8].

All of the soft structures of the foetus, such as the heart, spleen, intestine, rectum, muscles, blood, lipid, bone marrow, umbilicus, and so on, are derived from the mother, which is known as Matrija bhava. Similarly, all stable or hard parts of the foetus, such as hairs, veins, arteries, nails, bones, beard, sperm, and so on, are formed from the father, which is known as Pitrija bhava. As with the previously mentioned Atmaja, Satmayaja, Satvaja, and Rasaja

Bhavas also play a role in the development of a foetus in the uterus. Ayurveda Science had fundamentals.genetics knowledge since a very early age when there were no concepts such as chromosomes, genes, and so on.

Our Acharayas explained that genetic disorders are caused by a defect in the ovum or sperm of the parents (an accepted fact today), so they advised some ritualistic therapy and cleansing (Shodhana) of the male and female body before planning to have a child, as well as rejuvenation therapy to restore health and prevent the appearance of genetic disorders. Whatever our Acharyas have told us in our classics about genetics should be scientifically validated in order to provide better explanations worldwide [16,17].

Conclusion

Ayurvedic embryology concepts for individual genesis are purely based on its fundamental principles of Tridosha, Triguna, and Pancha-mahabhoota, among others. The critical analysis of Garbhasharir\'s literature reveals two types of processes related to offspring genesis: independent and dependent. Ayurveda believes in the unique concept of soul as the source of life. Thus, understanding the embryology concepts described by Ayurveda centuries ago necessitates a thorough understanding of the concepts that remain relevant in today\'s scientific world. The study of changes in the organism caused by changes in gene expression is known as epigenetics. In this context, two important and fundamental concepts are genotype and phenotype. The current concept of foetal origins of adult diseases describes in utero programming, or adaptation to a range of adverse environmental conditions, which leads to an increased susceptibility to age-related diseases later in life. David Barker\'s keen observations became known as the \"Barker hypothesis\" or \"Foetal Origins of Adult Diseases,\" which is based on the premise of \"developmental plasticity.\" Similarly, the concept of Shadbhavas is mentioned in Ayurveda, which are defined as factors that are not only factors that bring similar new ones into this universe, but they are also carriers of organogenesis and other traits. Satmyaja Bhava and Rasaja Bhava are profoundly influenced by the mother, whereas Atmaja Bhava is solely dependent on an individual (progeny), and Satvaja Bhava is dependent on Satva both parents, psychological state of the mother during pregnancy, and Daiva (one\'s own deeds of previous life). Early maternal behavior can alter the epigenetic state of the foetal DNA. Maternal stress and maternal-placental-foetal biological mediators of stress can have an impact on foetal development. Several studies have been initiated along this line, three of which have been completed. Ayurveda is a complete and holistic health system. Science not only deals with the preventive but also the curative aspects of health because basic fundamental principles such as Masanumasik Paricharya and Garbha Sanskar are described in Samhitas and Supraja Nirman will be the new faces of modernity and a Healthy Society. In addition, planning documentation Supraja can be done using Ayurvedic principles. To achieve the WHO goal of global public health coverage and reduce congenital flaws in newborns which is a major impediment to the goal of health progeny. As a result, thorough research of Ayurvedic fundamentals is required.principles in collaboration with modern sciences will improve the practical utility of Rich concepts, which will lead to healthy offspring

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Copyright

Copyright © 2023 Dr. Khushboo Sharma, Dr. Pooja Lakhiwal, Prof. Mahendra Sharma, Dr. Amit Gehlot. This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.