There is an excellent explanation by the Buddha on how beings enter into the womb and he indicates that the consciousness enters into the womb due to conditions and not without it. However, when it enters into the womb, goes through this process which is not a person or a thing, but just the process of development which has to be understood in a deeper sense.
Sutta reference: Indakasutta
Atha kho indako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:
“Rūpaṁ na jīvanti vadanti buddhā,
Kathaṁ nvayaṁ vindatimaṁ sarīraṁ;
Kutassa aṭṭhīyakapiṇḍameti,
Kathaṁ nvayaṁ sajjati gabbharasmin”ti.
“Paṭhamaṁ kalalaṁ hoti,
kalalā hoti abbudaṁ;
Abbudā jāyate pesi,
pesi nibbattatī ghano;
Ghanā pasākhā jāyanti,
kesā lomā nakhāpi ca.
Yañcassa bhuñjatī mātā,
annaṁ pānañca bhojanaṁ;
Tena so tattha yāpeti,
mātukucchigato naro”ti.
Atha kho indako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi:
“Then the yaksha (spirit) Indaka approached the Blessed One (Buddha); having approached, he addressed the Blessed One with a verse:”
Rūpaṁ na jīvanti vadanti buddhā,
“The Buddhas say that the form (body) is not life itself,”
Here, Indaka refers to the Buddha’s teaching that the physical body is not synonymous with life or consciousness; it is merely a vessel.
Kathaṁ nvayaṁ vindatimaṁ sarīraṁ;
“How does one then come to possess this body?”
Indaka asks a profound question about the origin of the physical body.
Kutassa aṭṭhīyakapiṇḍameti,
“From where does this lump of bones come?”
This refers to the framework of the human body, specifically the skeletal structure.
Kathaṁ nvayaṁ sajjati gabbharasmin”ti.
“And how does it get formed in the essence (fluid) of the womb?”
Indaka is curious about the biological process of how life takes form within the womb.
Buddha’s Response
Paṭhamaṁ kalalaṁ hoti,
“First, there is the kalala (a drop-like substance),”
The Buddha explains the stages of embryonic development, starting with the initial stage where the embryo is a liquid-like form.
kalalā hoti abbudaṁ;
“From the kalala, it becomes abbuda (a small lump),”
The second stage where the embryo solidifies into a small lump.
Abbudā jāyate pesi,
“From the abbuda, it becomes pesi (a tissue-like form),”
The third stage of development as the tissue forms.
pesi nibbattatī ghano;
“From the pesi, it becomes ghano (a dense mass),”
The embryo further consolidates and takes shape as a dense form.
Ghanā pasākhā jāyanti,
“From the dense form, branches (limbs) develop,”
Limbs and other parts of the body begin to emerge.
kesā lomā nakhāpi ca.
“Hair, body hair, and nails also form.”
The external features such as hair and nails develop.
Yañcassa bhuñjatī mātā,
“Whatever the mother eats,”
The nourishment provided by the mother is critical to the fetus’s development.
annaṁ pānañca bhojanaṁ;
“Food and drink consumed,”
Both solid and liquid intake are included here.
Tena so tattha yāpeti,
“Through that, the being sustains itself there,”
The fetus relies entirely on the mother’s nourishment while in the womb.
mātukucchigato naro”ti.
“While residing in the mother’s womb.”
This concludes the explanation of how life develops in the womb.
Buddhagosa in his Sāratthappakāsinī (Spk.) has elaborated as below which helps a lot
kalalm hoti ti.
Yam sandhaya vuttam:—
Tila-telassa yathā bindu, sappi-mando anavilo, evam vanna-patibhãgam kalalam sampavuccati ti.
Kalalà hoti abbudan ti, tasmà kalalã sattäh’ accayena mamsa-dhovana-udaka-vannam
abbudam nãma hoti. Kalalan ti nămam antaradhãyati. Vuttam hi c’ etam:— Sattäham kalalam hoti paripakkam samühatam, vivattamãnam tam bhãvam abbudam năma jāyati ti.
Abbudà jäyate pesi ti, tasmã pi abbudà sattäh’ accayena vilina-tipu-sadisà pesi năma sañjayati. Sã marica-phanitena dipetabbà. Găma-dārak hi supakkani maricani gahetvā, sãtak’ ante bhandikam katva, piletva mandam adaya, kapäle pakkhipitvã, atape thapenti.
Tam sukkamanam sabba-bhagehi muccati. Evarupã pesi hoti.
Abbudan ti namam
antaradhayati.
Vuttam pi c’etam:—
Sattaham abbudam hoti paripakkam samühatam, vivattamanam tam bhãvam pesi năma ca jāyati ti.
Pesi nibattati ghano ti, tato pesito sattäh’ accayena kukkut’ andasanthãno ghano nãma
mamsa-pindo nibbattati.
Pesi ti namam antaradhayati. Vuttam pi c’etam:—
Sattaham pesi bhavati paripakkam samühatain, vivattamãnam tam bhavar ghano ti năma jayati ti.
Yathā kukkutiya andam samantà parimandalam, evam ghanassa santhanam nibbattam kamma-paccaya ti.
Ghanã pasakhã jãyanti ti, pañcame sattähe dvinnam hattha-padãnam sisassa c’ atthāya
pañca pilaka jayanti.
Yam sandhay’ etain vuttam: “Pañcame, bhikkhave, sattähe pañca
pilakà santhahanti kammato” (?) ti. Ito param chattha-sattamadini sattāhani atikkamma desanam sankhipitvà dvācattalise sattāhe parinata-kãlam gahetvà dassento kesã ti ādim aha.
Tattha kesã lomā nakhani cā ti, dvã-cattälise sattähe etāni jayanti. Tena so tattha yapeti ti, tassa hi nâbhito utthahitanalo mātu-udara-patalena ekabaddho hoti. So uppala-dandako viya chiddo. Tena ahāra-raso samsaritvà ahārasamutthäna-rupam samuttliapeti.
Evan so dasamãse yapeti.
Mātu-kucchigato naro ti, matuyà tiro-kucchi-gato, kucchiyã
abbhantara-gato ti attho. Iti Bhagavà ‘evam kho, yakkha, ayam satto anupubbena mãti-kucchiyam vaddhati, na ekappahãren’ eva nibbattati’ ti dasseti.—Spk. I, 300-1).
Summary of the Passage:
Kalala (Stage 1 – First 7 days)
The first stage of life in the womb is called kalala, which is likened to a tiny drop of oil in water or a clear, pure drop of ghee (clarified butter). It lasts for seven days.
Abbuda (Stage 2 – Next 7 days)
After a week, kalala transforms into abbuda, which is described as a fleshy mass similar to a drop of thick liquid.It is compared to a coagulated fluid.
Pesi (Stage 3 – Next 7 days)
After another seven days, abbuda develops into pesi, meaning a lump or soft flesh mass.
It is described as resembling a ball of pounded pepper that village children mold and leave to dry in the sun.
Ghana (Stage 4 – Next 7 days)
After another week, pesi turns into ghana, meaning a solid lump of flesh, resembling the shape of a hen’s egg.
Formation of Limbs (Fifth Week Onward)
By the fifth week, small protrusions appear where the hands, feet, and head will form.
This is confirmed by the Buddha’s statement that in the fifth week, five small growths arise due to karma.
Further Development (Up to 7th Month)
The development of hair, body hair, and nails occurs over 42 weeks.
The fetus continues to sustain itself in the womb through the umbilical cord, which is compared to a lotus stalk drawing nourishment.
Completion of Pregnancy (10th Month) The baby completes its growth in the mother’s womb over ten months. Buddha describes this as a gradual development rather than an instant formation.
| Stage | Buddhist Description | Modern Science (Embryology) |
|---|---|---|
| Kalala (Week 1) | A drop-like form, similar to a tiny oil drop. | In the first week, the zygote (fertilized egg) undergoes rapid cell division (cleavage) and forms a blastocyst, which implants in the uterus. |
| Abbuda (Week 2) | A coagulated, soft fluid-like mass. | The embryo develops into a bilaminar disc, and the placenta begins forming. Cells differentiate into ectoderm, mesoderm, and endoderm. |
| Pesi (Week 3-4) | A fleshy lump, compared to crushed pepper paste drying in the sun. | Gastrulation occurs, and the neural tube begins forming. The heart starts beating around the 3rd-4th week. |
| Ghana (Week 5-6) | A solid mass, shaped like a hen’s egg. | Organogenesis begins; limb buds appear. The head, brain, and sensory organs start forming. |
| Formation of Limbs (Week 5-7) | Protrusions for arms, legs, and head develop. | Fingers, toes, and facial features begin forming. The skeletal system starts developing. |
| Hair, Nails, and Features (Week 12-24) | Hair, nails, and other features start appearing. | The fetus develops fingerprints, eyebrows, and scalp hair. |
| Full Development (Week 36-40) | The fetus remains in the womb for ten months (lunar months). | The human gestation period is about 38-40 weeks. The lungs mature last, preparing for birth. |
Detailed Explanation of the Pali Passage
Kalala Stage (Week 1)
“Tila-telassa yathā bindu, sappi-mando anavilo, evam vanna-patibhãgam kalalam sampavuccati ti.”
“Just as a drop of sesame oil or a clear drop of ghee, so too is the appearance of kalala.”
The kalala stage is the first stage of embryonic development, occurring within the first seven days after conception. The comparison to oil or ghee suggests a very tiny, almost transparent, liquid-like form.
The Buddhist texts describe this as a minute droplet, referring to the early zygote or fertilized egg.
Supporting Commentary:
“Kalalà hoti abbudan ti, tasmà kalalã sattäh’ accayena mamsa-dhovana-udaka-vannam abbudam nãma hoti. Kalalan ti nămam antaradhãyati.”
Meaning: “Kalala transforms into abbuda after seven days, taking on the appearance of blood or flesh-washing water.” This transition marks the shift from a tiny droplet to a slightly more substantial fluid mass.
Abbuda Stage (Week 2)
“Sattäham kalalam hoti paripakkam samühatam, vivattamãnam tam bhãvam abbudam năma jāyati ti.”
“For seven days, the kalala exists. When it matures and becomes distinct, it is called abbuda.” Abbuda refers to a coagulated liquid, like a drop of thick pus or mucus.
This stage corresponds to the early embryonic structure, where cells begin forming a primitive mass. The description aligns with modern knowledge of gastrulation and early tissue differentiation.
Pesi Stage (Week 3)
“Abbudà jäyate pesi ti, tasmã pi abbudà sattäh’ accayena vilina-tipu-sadisà pesi năma sañjayati.”
“From abbuda, the pesi arises. After another seven days, the abbuda becomes a soft mass resembling thick fluid.” Pesi means a fleshy lump or a small, soft tissue mass. The text compares this to a soft, mashed mixture, which might indicate the beginning of mesodermal tissue development. This is the stage where a clear embryo-like shape is beginning to form.
Additional Commentary:
“Sã marica-phanitena dipetabbà. Gāma-dārak hi supakkani maricani gahetvā, sãtak’ ante bhandikam katva, piletva mandam adaya, kapäle pakkhipitvã, atape thapenti. Tam sukkamanam sabba-bhagehi muccati. Evarupã pesi hoti.”
The pesi is metaphorically described as resembling a ball of mashed black pepper (marica), which village children press into a paste and leave to dry.
This indicates the lump is still soft but gradually solidifying.
Ghana Stage (Week 4)
“Pesi nibattati ghano ti, tato pesito sattäh’ accayena kukkut’ andasanthãno ghano nãma mamsa-pindo nibbattati.”
“From the pesi, the ghana arises. After another seven days, it becomes a solid mass of flesh, shaped like a hen’s egg.” Ghana means “solid” or “dense,” and here it refers to a firm embryonic mass. The comparison to a hen’s egg suggests the shape of the developing fetus, possibly at the somite formation stage. This marks the beginning of significant organogenesis.
Supporting Commentary:
“Sattaham pesi bhavati paripakkam samühatain, vivattamãnam tam bhãvam ghano ti năma jayati ti.” “For seven days, the pesi matures. Once distinct, it is called ghana.”
Limb Formation (Week 5 Onward)
“Ghanã pasakhã jãyanti ti, pañcame sattähe dvinnam hattha-padãnam sisassa c’ atthāya pañca pilaka jayanti.”
“From the ghana, the limbs begin to arise. In the fifth week, five small protrusions appear for the hands, feet, and head.” This describes limb bud formation. The reference to “five projections” likely means the early limb and head buds.
It aligns with modern embryology, where limb buds begin forming around the 5th week.
Supporting Commentary:
“Yam sandhay’ etain vuttam: ‘Pañcame, bhikkhave, sattähe pañca pilakà santhahanti kammato'” The Buddha is said to have taught that the five embryonic protrusions arise due to kamma (karma), emphasizing a karmic influence on biological development.
Full Development (Month 10)
“Tattha kesã lomā nakhani cā ti, dvã-cattälise sattähe etāni jayanti. Tena so tattha yapeti ti, tassa hi nâbhito utthahitanalo mātu-udara-patalena ekabaddho hoti. So uppala-dandako viya chiddo. Tena ahāra-raso samsaritvà ahārasamutthäna-rupam samuttliapeti.”
“In the forty-second week, hair, body hair, and nails develop. The fetus is sustained in the womb through an umbilical cord, which is like a hollow lotus stalk. Through it, nutrients circulate and give rise to the body.”
Hair, nails, and fine body hair (lanugo) develop late in pregnancy. The umbilical cord is likened to a lotus stalk, emphasizing its role in nutrient transfer. This reflects an early understanding of fetal nourishment.
The passage provided originates from the Sāratthappakāsinī (Spk.), which is the commentary on the Saṃyutta Nikāya, one of the five Nikāyas in the Pali Canon of Theravāda Buddhism. Specifically, this excerpt is from Volume I, pages 300-301, where the commentator elaborates on the stages of embryonic development as understood in ancient Buddhist teachings. In this section, the commentary describes the progressive stages of fetal development:
Kalala: The initial stage, likened to a tiny drop of oil or clear ghee, representing the earliest form of the embryo.
Abbuda: After seven days, the kalala transforms into abbuda, resembling a coagulated, blood-like mass.
Pesi: Following another seven days, the abbuda develops into pesi, a soft lump akin to a mashed mixture, indicating early tissue formation.
Ghana: After an additional seven days, the pesi becomes ghana, a solid mass comparable to the shape of a hen’s egg, signifying further development of the embryo.
Formation of Limbs: By the fifth week, five small protrusions emerge, corresponding to the future head, hands, and feet of the developing fetus.
The commentary further explains that by the forty-second week, features like hair, body hair, and nails develop, and the fetus is sustained in the womb through the umbilical cord, metaphorically compared to a hollow lotus stalk.
This detailed exposition reflects the ancient Buddhist perspective on human development within the womb, emphasizing a gradual process influenced by karmic factors.