सङ्गीतरत्नाकर: प्रथम भाग (शार्ङ्गदेव - स्वरगताध्याय सविस्तार व्याख्या व अनुवाद सहित)

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44 Treatment of Svara
God); if it pertains to seeing a snake, the child would be
violent in nature; if it pertains to eating (the flesh of) an
alligator²⁴, the child would be addicted to sleep; if it per-
tains to eating beef, the child would be strong, if it pertains
to eating buffalo meat, the child²⁵ would have red eyes like
those of a parrot and a hairy body. (30c-32)
The consciousness awakens in the fifth (month) and
there is sufficient addition to flesh and blood. In the sixth
(month) the bones, sinews²⁶ nails, hair on the head and the
limbs²⁷ appear distinctly and there is an augmentation of
energy²⁸ and complexion. In the seventh (month) the com-
pletion of organs takes place. (33-34b)
the mental conditions, desires, and longings of the enceinte during the
period of gestation on the nature of the child after its birth. Much of
what has been said seems to be based on Suśruta with minor variations
(cf., Śā. Sthā. 3. 26-34), where it is suggested towards the end of this
topic that the pregnancy wishes of the enceinte are not so much due to
the personal disposition of the mother, as due to the cumulative effect of
the incomplete action (karma) of the child in previous lives.
In the fifth month, the thought body is revived and intelligence
begins to function through the mind. In other words, there is an
awakening of consciousness in terms of self-awareness. According to 'K'
the inner instrument, i.e., the mind which was dormant, opens upto
the movement of life, i.e., becomes sensitive. When this particular
statement (33ab) is read in conjunction with verse no. 35, it becomes
24. The dictionary meaning of the word godhā is alligator. But
K.R. has rendered it as 'wheat', which does not seem to be
very significant, since wheat forms a staple food, more or
less for all; and moreover it is difficult to say how he derives
this meaning.
25. Again literally, the text would mean 'the son'.
26. The dictionary meaning of the word snāyu is tendon, sinew,
muscle. 'K' interprets it as sūkṣma śirā. Śirā generally stands
for any tubular vessel but specifically for vein: thus, he means
a subtle vein Sinew is a fibrous tissue uniting muscle to bone.
It seems that even 'K' means sinew by his subtle vein.
27. Keśa and roma are hair on the head, and all over the body,
respectively. Probably we do not have separate words to
indicate this difference in English.
28. Ojas of the text not only means physical strength but also
vigour or energy in general, including splendour consequent
upon a full bloom of the organism.

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Section 2 : The Genesis of the Human Embodiment 45
The embryo, with the cavities of ears covered by its
hands held in-between the two thighs, being afflicted by its
stay in the environment of the womb, recalls the experiences
of past lives along with the torments of various types, and
contemplating²⁹ the means of freedom, remains self-absorbed.
(34c-36b)
Skin and memory³⁰ develop in the eighth month.
Ojas³¹ the essence of vitality, pure and of yellowish red hue,
clear that the author points out the psychological process of the revival
of the thought body, the subtle vehicle that survives the death of the
gross body but remains inactive till the fifth month of gestation. It is
said, as it is implied in the text that, the individual soul witnesses the
revival of the experiences, the torments and the unfulfilled desires of
past lives and slowly gains self-awareness. Being self-aware, the self-
conscious individual tired of remaining in the closed atmosphere of
foetus, contemplates upon the means of release from the womb; and thus,
cooperates with the mother in her mental disposition of delivering the
child safely (cf., Caraka Śā. Sthā. 4.21-23 and Suśruta Śā. Sthā.
3.33-37).
Incidentally, the author also reveals the position of the embryo at
this stage of the development in the womb, which, as 'K' points out, is
upside down with limbs drawn in, the ear-cavities being covered by
hands held in-between the two thighs.
It is worthwhile to compare this period of gestation as dealt with
by Caraka and Suśruta (cf., Śā.Sthā. 4. 21-23 and 3.35-37 respectively).
For the fifth month, Caraka agrees only as far as addition to flesh and
blood is spoken of, and maintains that the enceinte feels languor parti-
cularly in this month. According to him, this process continues in the
sixth month on a greater scale. In the seventh month the foetus is
complete in all the elements physical as well as psychological, and the
enceinte feels greatly fatigued. Suśruta speaks of mental awakening in
the fifth month and the development of the intellect in the sixth month,
while in the seventh, all the organs and the suborgans of the body are
fully and distinctly developed.
29. The line 36ab of the text has been translated with the under-
lying idea in view.
30. 'S' reads as tvakśruti instead of tvaksmṛti which is a text
variant The significance of this reading has been related
above.
31. 'S' explains ojas as an essential element, while 'K' explains it