Garbhadhana (गर्भाधानम्) - Revision history

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व्युतपत्तिः ॥ Etymology

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 Garbhadhana (Samskrit: गर्भाधानम्) is classified as the first of the sixteen [[Samskaras (संस्काराः)|Samskaras]] followed by people practicing [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. The rite through which a man placed his seed in a woman has been called Garbhadhana. Saunaka gives the similar definition though in slightly different words: the rite by the performance of which a woman receives semen scattered (by her husband) is called Garbhalambhanam or Garbhadhana.<ref name=":1">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 79-98)</ref>
-[[File:23. Garbadhana Article.jpg|thumb|532x532px|'''<big>Garbhadhana Samskara - Putriya Vidhi</big>''']]
+One of the prenatal sacraments, this Samskara of impregnation was performed at the time when the couple are mentally and physically fit to take part in the procreative process.<ref name=":1" />[[File:23. Garbadhana Article.jpg|thumb|532x532px|'''<big>Garbhadhana Samskara - Putriya Vidhi</big>''']]
 == परिचयः ॥ Introduction ==
 Procreation is a natural act. A human pair copulated, whenever there was a physical demand for it, without any anticipation of progeny, though it was a usual consequence. The Garbhadhana Samskara, however, presupposed a well established home, a regular marriage, a desire of possessing children and a religious idea that a benevolent divine cause helped men in begetting children. So the origin of this Samskara belongs to a time when the civilization was far advanced from primitive social conditions.<ref name=":1" /> Garbhadhāṇā, the ceremony of conception is not only about encouraging the procreation and keep the cycle of life on earth moving, rather it is about giving the free vent to natural tendency of any beings, to replicate, to reproduce, create family, community and ultimately a niche which could make things a lot easier from the perspective of leading life.<ref name=":5">Chahal, Mandeep (2020) Ph.D Thesis Titled: ''[http://hdl.handle.net/10603/309999 Samskaras in the Grihyasutras historical account of Jatakarma Upanyana Vivaha and Antyeshti.]'' (Chapter 2)</ref>

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 Garbhadhana (Samskrit: गर्भाधानम्) is classified as the first of the sixteen [[Samskaras (संस्काराः)|Samskaras]] followed by people practicing [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. The rite through which a man placed his seed in a woman has been called Garbhadhana. Saunaka gives the similar definition though in slightly different words: the rite by the performance of which a woman receives semen scattered (by her husband) is called Garbhalambhanam or Garbhadhana.<ref name=":1">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 79-98)</ref>
+[[File:23. Garbadhana Article.jpg|thumb|532x532px|'''<big>Garbhadhana Samskara - Putriya Vidhi</big>''']]
 One of the prenatal sacraments, this Samskara of impregnation was performed at the time when the couple are mentally and physically fit to take part in the procreative process.<ref name=":1" />

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 == व्युतपत्तिः ॥ Etymology ==
-Literally it means "implanting an embryo (into wife)". The name suggests the first sexual intercourse of husband and wife. It can be traced to Atharvaveda (5.25) and Bṛhadāraṇyakopaniṣat (6.4.21).
+<blockquote>निषिक्तो यात्प्रयोगेण गर्भः संधार्यते स्त्रियः तद् गर्भालम्भनम्नाम कर्म प्रोक्तं मनीषिभिः ।  (Viramitrodaya) </blockquote>Literally it means "implanting an embryo (into wife)". The name suggests the first sexual intercourse of husband and wife. It can be traced to Atharvaveda (5.25) and Bṛhadāraṇyakopaniṣat (6.4.21).
 == चतुर्थिकर्मा गर्भाधानम् वा ॥ Chaturthikarma or Garbhadhanam ==

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-Garbadhana (Samskrit: गर्भाधानम्) is classified as the first of the sixteen [[Samskaras (संस्काराः)|Samskaras]] followed by people practicing [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. The rite through which a man placed his seed in a woman has been called Garbhadhana. Saunaka gives the similar definition though in slightly different words: the rite by the performance of which a woman receives semen scattered (by her husband) is called Garbhalambhanam or Garbhadhana.<ref name=":1">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 79-)</ref>
+Garbadhana (Samskrit: गर्भाधानम्) is classified as the first of the sixteen [[Samskaras (संस्काराः)|Samskaras]] followed by people practicing [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]]. The rite through which a man placed his seed in a woman has been called Garbhadhana. Saunaka gives the similar definition though in slightly different words: the rite by the performance of which a woman receives semen scattered (by her husband) is called Garbhalambhanam or Garbhadhana.<ref name=":1">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 79-98)</ref>
 One of the prenatal sacraments, this Samskara of impregnation was performed at the time when the couple are mentally and physically fit to take part in the procreative process.<ref name=":1" />
@@ Line 26: / Line 26: @@
 === कालः ॥ Time of Performance ===
-The time prescribed for the rite is mentioned either as the fourth night (B.1.7.37) or more specifically the second part of the fourth night (Bh. 1.19; Apa. 3.9.10), or simply as 'after a lapse of three nights' (J.1.22; Kh. 1.4.12) after marriage. After marriage usually after the fourth day of the menstrual cycle of the wife is prescribed for this samskara.<ref name=":4" /> Many texts agree that the proper time for conception was from the fourth to the sixteenth night after the monthly course of the wife. While a majority of the Grhyasutras and Smrtis consider the fourth night ceremoniously pure for conception, but Gobhila Grhyasutra takes a rational view where it prescribes conception to take place after the stoppage of the flow of the impure blood.<ref name=":1" /> Only nights were prescribed for conception and day time was prohibited. The reason given for it was that the vital airs of one, who cohabits with his wife in the day time, leap out; one approaching his wife in the night time is still a Brahmachari ; one should avoid coition in the day time, because from it unlucky, weak short-lived children are born.  There are exceptions to this rule
+The time prescribed for the rite is mentioned either as the fourth night (B.1.7.37) or more specifically the second part of the fourth night (Bh. 1.19; Apa. 3.9.10), or simply as 'after a lapse of three nights' (J.1.22; Kh. 1.4.12) after marriage. After marriage usually after the fourth day of the menstrual cycle of the wife is prescribed for this samskara.<ref name=":4" /> Many texts agree that the proper time for conception was from the fourth to the sixteenth night after the monthly course of the wife. While a majority of the Grhyasutras and Smrtis consider the fourth night ceremoniously pure for conception, but Gobhila Grhyasutra takes a rational view where it prescribes conception to take place after the stoppage of the flow of the impure blood.<ref name=":1" />
+'''Preference of nights''': Only nights were prescribed for conception and day time was prohibited. The reason given for it was that the vital airs of one, who cohabits with his wife in the day time, leap out; one approaching his wife in the night time is still a Brahmachari ; one should avoid coition in the day time, because from it unlucky, weak short-lived children are born.  There are exceptions to this rule, however.<ref name=":1" />
 According to one version,<ref name=":5" /> the wife is obliged to approach husband post her menstrual cycle, after taking bath for Ṛtusaṁgaman, which is what makes one think, that Garbhadhāṇā was typically a conceiving sacrament marked by ritualistic performances whereas the Ṛtusaṁgaman seems less significant marking the repeated union of the couple.<blockquote>ऋतुः स्वाभाविकः स्त्रीणां रात्रयः षोडश स्मृताः । चतुर्भिरितरैः सार्धं अहोभिः सद्विगर्हितैः । । ३.४६ । ।

@@ Line 19: / Line 19: @@
 # In the Brh. Up. it is given under the name '''Putramantha'''.
 # In Grhya Sutras '''Chaturthi-karman''' and '''Garbhadhana''' are two different rites. (They have never used the name Garbhadhana for Chaturthi-karman.)<ref name=":4" />
-# In the Vaikhanasa Grhyasutra the word '''Rtusamgamana''' has been used and another term '''Kshetra Samskara''' is mentioned without much clarity in usage - either as singular practice or were divergent.<ref name=":5" />
+# In the Vaikhanasa Grhyasutra the word '''Rtusamgamana''' has been used and another term '''Kshetra Samskara''' is mentioned without much clarity in usage. Some scholars point out that Kshetra Samskara points to a<ref name=":5" />
 # The Smrtis have used the name '''Garbhadhana'''.
-#* Manu (II.16) has the word the “'''Niseka'''”.
+#* Manu (II.16) has used the word “'''Niseka'''”.
-#* Yajnavalkya (II.11) has the word Garbhadhana.
+#* Yajnavalkya (II.11) has mentioned the word Garbhadhana.
-#* Gautama (VIII.1) has the word Garbhadhana.<ref name=":4">Deshpande, Kamalabai (1936) ''The Child in Ancient India.'' Poona: Aryasamskrti Press (Pages 16 - 27)</ref>
+#* Gautama (VIII.1) has also mentioned the word Garbhadhana.<ref name=":4">Deshpande, Kamalabai (1936) ''The Child in Ancient India.'' Poona: Aryasamskrti Press (Pages 16 - 27)</ref>
-=== कालः ॥ Time ===
+=== कालः ॥ Time of Performance ===
-The time prescribed for the rite is mentioned either as the fourth night (B.1.7.37) or more specifically the second part of the fourth night (Bh. 1.19; Apa. 3.9.10), or simply as 'after a lapse of three nights' (J.1.22; Kh. 1.4.12) after marriage. After marriage usually after the fourth day of the menstrual cycle of the wife is prescribed for this samskara.<ref name=":4" />
+The time prescribed for the rite is mentioned either as the fourth night (B.1.7.37) or more specifically the second part of the fourth night (Bh. 1.19; Apa. 3.9.10), or simply as 'after a lapse of three nights' (J.1.22; Kh. 1.4.12) after marriage. After marriage usually after the fourth day of the menstrual cycle of the wife is prescribed for this samskara.<ref name=":4" /> Many texts agree that the proper time for conception was from the fourth to the sixteenth night after the monthly course of the wife. While a majority of the Grhyasutras and Smrtis consider the fourth night ceremoniously pure for conception, but Gobhila Grhyasutra takes a rational view where it prescribes conception to take place after the stoppage of the flow of the impure blood.<ref name=":1" /> Only nights were prescribed for conception and day time was prohibited. The reason given for it was that the vital airs of one, who cohabits with his wife in the day time, leap out; one approaching his wife in the night time is still a Brahmachari ; one should avoid coition in the day time, because from it unlucky, weak short-lived children are born.  There are exceptions to this rule
 According to one version,<ref name=":5" /> the wife is obliged to approach husband post her menstrual cycle, after taking bath for Ṛtusaṁgaman, which is what makes one think, that Garbhadhāṇā was typically a conceiving sacrament marked by ritualistic performances whereas the Ṛtusaṁgaman seems less significant marking the repeated union of the couple.<blockquote>ऋतुः स्वाभाविकः स्त्रीणां रात्रयः षोडश स्मृताः । चतुर्भिरितरैः सार्धं अहोभिः सद्विगर्हितैः । । ३.४६ । ।
@@ Line 34: / Line 38: @@
 Parashara, also asserts that the husband should approach the wife in every Rtu, and one who, despite being in good health, does not comply, attains the papa (sin) of causing abortion.<ref name=":5" />
-We find that conjugal union at inappropriate time of the day leads to the birth of children who have asuric qualities, as evident from the story of birth of Hiranyakasipa and Hiranyaksha, the sons of Diti and Kashyapa Maharshi.
+In Pārāskara Gṛhyasūtra (1.11), it has been established that once the husband has led his wife to house, he should cohabit with her after each of her monthly periods. <blockquote>तामुदुह्य यथर्तु प्रवेशनम् ७ यथाकामी वा काममाविजनितोः संभवामेति वचनात् ८ (Para. Grhy. Sutr. 1.11.7-8)</blockquote>It is also advised that given her will for pleasure, he should allow himself to be indulged in intercourse for sexual pleasures.<ref name=":5" />
 === जीवशास्त्र उपलक्षितविषयाः॥ Biological Implications ===

@@ Line 3: / Line 3: @@
 One of the prenatal sacraments, this Samskara of impregnation was performed at the time when the couple are mentally and physically fit to take part in the procreative process.<ref name=":1" />
-== Introduction ==
+== परिचयः ॥ Introduction ==
 Procreation is a natural act. A human pair copulated, whenever there was a physical demand for it, without any anticipation of progeny, though it was a usual consequence. The Garbhadhana Samskara, however, presupposed a well established home, a regular marriage, a desire of possessing children and a religious idea that a benevolent divine cause helped men in begetting children. So the origin of this Samskara belongs to a time when the civilization was far advanced from primitive social conditions.<ref name=":1" />
 There are many siddhantas involved in the development of an organized society and the [[Family Structure in Sanatana Dharma (सनातनीय कुटुम्बव्यवस्था)|role of a family]] as the fundamental unit of a society. Just like Upanayana is a required Samskara for initiation into education, Vivaha samskara is required as a foundation for the family support system. Begetting children was regarded as a sacred duty binding on every individual and the couple lacking children could not be relieved of their debt to their forefathers. We see that parental instincts found their expression in many Veda mantras containing prayers for being blessed with children. The family having many children was an indicator of their prosperity.<ref name=":1" /><blockquote>पु॒त्रासो॒ यत्र॑ पि॒तरो॒ भव॑न्ति॒ .... (Rig. Veda. 1.89.9)
@@ Line 9: / Line 9: @@
 प्र॒जां च॑ ध॒त्तं द्रवि॑णं च धत्तम् । (Rig.Veda. 8.89.10)</blockquote>Thus the idea and perhaps a simple ceremony marking that of conception were of importance even during the Vedic times. The ritual procedure adopted in the Garbhadhana must have assumed a fairly ceremonious shape before the codification of the Samskaras in the Grhyasutras.<ref name=":1" />
-== Etymology ==
+== व्युतपत्तिः ॥ Etymology ==
 Literally it means "implanting an embryo (into wife)". The name suggests the first sexual intercourse of husband and wife. It can be traced to Atharvaveda (5.25) and Bṛhadāraṇyakopaniṣat (6.4.21).
-== Chaturthikarma or Garbhadhanam ==
+== चतुर्थिकर्मा गर्भाधानम् वा ॥ Chaturthikarma or Garbhadhanam ==
-=== Name ===
+=== संस्कारस्य नाम ॥ Name ===
 The rite is called Chaturthikarma because it is performed on the fourth day of the marriage. Nearly all Sutrakaras ordain that after marriage the couple should refrain from conjugal intercourse at least for three nights. The following facts could be noted as a help in determining how the samskara came to be called over time.
@@ Line 24: / Line 24: @@
 #* Gautama (VIII.1) has the word Garbhadhana.<ref name=":4">Deshpande, Kamalabai (1936) ''The Child in Ancient India.'' Poona: Aryasamskrti Press (Pages 16 - 27)</ref>
-=== Time ===
+=== कालः ॥ Time ===
 The time prescribed for the rite is mentioned either as the fourth night (B.1.7.37) or more specifically the second part of the fourth night (Bh. 1.19; Apa. 3.9.10), or simply as 'after a lapse of three nights' (J.1.22; Kh. 1.4.12) after marriage. After marriage usually after the fourth day of the menstrual cycle of the wife is prescribed for this samskara.<ref name=":4" />
-=== Biological Implications ===
+=== जीवशास्त्र उपलक्षितविषयाः॥ Biological Implications ===
 Vedas are rightly said to be the treasure trove of knowledge. We find valid pramanas to prove that our ancient literature was replete with various  references of biological and scientific processes. For example,
+*
-=== Social Implications ===
+=== सामाजिकशास्त्र उपलक्षितविषयाः॥ Social Implications ===
 The time prescribed for the Garbhadhana samskara shows that the age of the bride used to be fit for intercourse and that she was not of a very tender age, when married. When a girl is married at a tender age, the rites are naturally postponed, till she attains puberty. The development of the custom of child-marriage separated this rite from the marriage ceremony and evolved it into a special rite. Being no longer performed on the fourth day of the marriage, the name '''Chaturthikarma''' was thought to be inappropriate and so a more appropriate name, '''Garbhadhana''', came into use. Most of the Sutras have treated this rite as a part of the marriage, and named it as Chaturthikarma, while the name Garbhadhana is first found in Yajnavalkya-Smjti (1.11) and then in Grhya-samgraha (I.2).<ref name=":4" />
-We find the following pertinent socio-cultural aspects about this
+We can summarize the following characteristics from the above discussion to dispel some myths pertaining socio-cultural and biological aspects related to this samskara
 === Related to Menstruation ===