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Introduction

Ayurveda, The science of life has evolved as systematically comprehensive system of health care somewhat 5000 yrs back with sound and reproducible evidences.In ayurveda evidences are either in scriptural,empirical or as a long standing traditional use or in mass acceptance form.It has proved its Scientific approach,universal theories in various hard times of mankind.Its not a long time,It has served mankind in Nasty time of Covid.Due to its time tested fundamental theories it is alive even after so many attacks.It is definitely up to us that how we interpretate its hidden medical principles & condemn to those who represent it pseudoscience.One such concept is of Punarbhava commonly narrated as Punarjanm requires paraphrasing.In this review article an attempt has been done to evaluate the other side of coin of Punarbhava narrated as Punarjanm. The word Punarbhava has been used in whole Ayurvedic classics rather than Punarjanm.The concept conceived from Vedic literature,explained in Darshanas(philosophy),popularized by mythology and commonly prevailed in society has been accepted by some ayurvedic commentators too.[2] It is a fascinating concept which evokes the curiosity of the researchers to explore it.It is always a matter of debate for spiritualists & scientists.The former one accept it as Re- incarnation,as religious or philosophical concept that soul after death begins a new life in new body paradoxically describing soul as mortal & divisible, hence contradicting theory of rebirth.Hence again birth of a soul is not possible only re-existence of  genetic traits is there which will be paraphrazied later.The acceptance of this rebirth concept in  society may be due to religious & spiritual atmosphere,reincarnitaing stories ,beliefs in the society. The deep inside purview of  this concept is somewhat regarding to genetic theory.

Punarbhava concept has arised in the context of parlokeshna. Acharya Charaka has clearly stated that all the satpadarth( substance whose existence can be felt) and asat padarth (whose existence cant be felt) are examined with the help of 4 type of pareeksha, Aptopdesha, Pratyaksha,Anumaan & yukti which is indeed scientific approach /tool to examine any sort of thing in this universe.[3]Acharya Chakrapani described the concept of punarbhava asParokshtwat/apratyaksha/ulterior concept.Pratyaksham hi alpam  or there are 8 types of pratyaksh badhak bhava which hampers to receive knowledge already present.[4]Punar means again & again.Bhav means existence that can be paraphrased as re-existence or laws of inheritance.The scientific concept of Mendel’s theory of passing of traits or rebirth of traits in generations  may be acknowledged as Punarbhava.

Classical genetics which lays the foundation of all other areas in genetics is concerned primarily with the method by which genetic traits classified as dominant(always expressed)& recessive (subordinate to a dominant trait)is distinctly a representative of Ayurvedic fundamental principle of Bhuyasalpamavjiyate  siddhant,theory of predominance.Heridity or biological inheritance passing on traits,punarbhava of gunas or traits transferring from parents to offsprings in genetically coded information either through asexual reproduction or through sexual reproduction.Here this punarbhava of traits,acquiring genetic information of same living being,this transgression is explained as Atman or soul.If we accept it as punarjanm in the form of transgression of soul from one body  to another its not feasible as soul is omnipotent & indivisible.It is also can’t be possible in the case andaj,swdaj & uddbhij yoni,where sexual reproduction is not there.The underlying philosophy is that there are two aspects in the whole universe and in the miniature replica of our body :The physical body along with working consciousness which keep Changing the other one as pure consciousness or inner self or absolute intelligence which is eternal or atman tatwa.This absolute intelligence in a way to express his existence in material form which can be correlated with how gene expression leads to material existence.Although the DNA are itself silent,but still have all the possibility to be expressed in genetic form.This silent can be compared with avyakt of universe.The microenvoirnment,the bija(male sperm & female ovum)bijabhag(mitochondria) & bijabhagavayava(DNA),vitiation of dosha  determines the overall expression of genes.[5]

Literary Review:

In this review article Punarbhava concept  has been tried to associated with genetics & epigenetics. In the literature Punarbhava siddhi is done by all four type of Pareeksha.

Aptopadesha(Authentic documentary testimony):The Aptashastra have described the universal welfare deeds.The good deeds will always lead to good outcome like japa,tapa,dana,yagnya,satya,ahinsa corrects the genetic,psychic factors & non indulgence in incorrect lifestyle & pragyaapardh will improve the quality of germination seeds.

Pratyaksha Pramana(Direct perception):Although their is similar cause as male & female germ seed but the difference is visible in progeny in the form of colour,voice,body contour & psyche.Some are born in upper caste ,some live the luxurious life & some as miserable life,one having sukhayu,dirghayu & other one having dukhayu,One getting accomplishment without hardship & some are not acknowledged even after hard work,some factors like laughing,breast feeding,crying of new born unknowingly, intellect in some work & in others not.The Phenotypic expression differs in each individual depending on which part of the genes is being expressed,based on past exposures,experiences & impressions,knowledge of which is embedded in the genes.Several lifestyle factors such as diet,obesity,physical activity,pollutants, psychological stress modify the epigenetic pattern which are transmitted to subsequent generations to induce pathologies.

 Anumaan Pramaan(logical inference):Daiva sangnyaka  karma of past life deeds leads to the inference of the karya from karana & karana from karya like that of the anuman of the beej from phala & phala from beej.

Yukti pramana(Experimental evidence):Yukti is used here to establish this concept on the basis of birth by union of shukra shonit & atma sanyog.karya will be done by karta & karana sanyog,and the outcome will be seen.If their is no karma no result will be seen likewise no fruit without seed.[6]In case of   birth these Pscychoanalytical factors moha,ichha, dwesh,Trishna karana is present.[7]

It can be expressed philosophically in the form of Karma “Aayaas sarvaapathyanaam”  & detachment from sarva sanyog or karma is Apunarbhav. “Sarvasanyaas sukhanaamiti”is ultimate salvation.[8]

As atman tatva is eternal it is indivisible,it can not be reproduced.Practising of Dharam adharam  or deeds in the form of mansavacha karmana or pragyaapardh (unrighteous deeds)mainly through rajas & tamas dosha leads to its manifestation either in the form of health or disease in the progeny.This atman tattva is expressed only in the form of garbha.The process of epigenetics represents the Karma or actions & every cell is going through this process which affect DNA expression  which are transferred into progeny.This whole process may be referred as Punarbhava.

Spotlight on the concept scattered in classics:

1. In the description of concept parlokeshana/moksha;ultimate salvation which is an ulterior concept or apunarbhava has been indicated.
2. Karya karana siddhanta/cause & effect theory forms the basis of  every concept of ayurveda.we found cause in reference to every sphere of Ayurveda this theory have two postulations

One that for every effect there is a cause or without cause their is no effect.Thus every aspect has two sides –an effect that may have immediate or distant cause or have cause that leads to immediate or distant effects.

e.g-nidana /etiological factors form the cause to produce the effect as disease & prognosis likewise treatment are causative factor for Aarogya. Balance in Doshas ,sadavritta  are karana of healthy body.But in some cases karana is found to be invisible or covered by some Bandhak bhav of pratyaksha.In reference to some disease where cause is unknown or decided by deeds of previous life that can be attributed to faulty lifestyle before several generations which slowly & slowly transcripts that coded information in genetic form of expression of which is the fundamental,physical,and functional unit of heredity.These genetic factors along with other factors like envoirnmental factors determine  genotype & phenotypic trait of an organism.

3)In the context of Sharir Sthana chapter 2nd the concept of “Santannyayen” transmigration of soul from one body to another takes place during the union of shukra,shonita,atma

4)In the context of naisthiki chiktsa/apunarbhav-Nishtha-liberation from miseries,Upadha /Desire is the root cause of all miseries & nivritti /detachment is cause of salvation.[9]

Discussion

Each person is born with unique set of genetic polymorphisms.The effect of envoirnment, food and lifestyle alteration and stress can lead to disequilibrium of doshas.This unique concept are being studied in basic science laboratories as epigenetics.[10] All these factor collectively can turn on or off certain genes,in response to the envoirnment,diet and lifestyle with consequences of ageing & diseases.If good genes are suppressed and bad genes are activated,disease occurs.However if good genes are activated & bad are suppressed health occurs.Both systems of medicine address the same issue but at two different levels macroscopic level /phenotypic level, & other at microscopic level /genetic level.[11]Ayurveda described the concept of genetics thousands of years ago as bijabhagavayava as the combination  of the bija what we know as male sperm & female ovum,bhag as mitochondria and Avayava as DNA.

The emerging field of epigenetic, or the study of why certain genes turn on or turn off are related to the 4 types of prakriti i.e shukra-shonit prakriti, kaalgarbhashaya prakriti, maaturaahar vihar prakriti,mahabhut vikar prakriti.[12]In other words along with genes, type of life style,envoirnment,status of Mann/psyche maintain gene expression levels and patterns & in their future progeny.[13]

The punarbhav of an individual depends on number of factors i.e ritu kshetra ambu & bija,along with shad garbhkar bhav i.e matraj(maternal factors),pitraj(paternal factors,atmaj(soul),satmyaj(wholesomeness),rasaja(nutritional factors, sattvaja(psyche). All these factors are unitely  responsible for development of an embryo.It also describes the reason for similarties between offsprings & parents.[14]

Conclusion

Punarbhav concept is not a gentle or straight driven.It is popularised in the society as reincarnation some accept it and some denies it.On analyzing the classical texts we found that Punarbhava or further progeny depends on the wholesole concept of karana karya siddhanta, as seed of specific plant give rise to specific fruit,Shubh deeds give rise to shubh phala & asubh to ashubh phala can be understood by wholesome factors including aahar, vihaar psyche,envoirnmental factors whether internal or external leads to type of quality of germination seeds which in turn decide the phenotype ,genotype,the disease carrying factors which can’t been seen through naked eyes but manifested in the form of Punarbhava of physical traits,mental traits & disease traits.The excavation of cause or karana is essential for the presumption of the course of diseases & course of action or selection of treatment .The disease in which karana (cause) is not elicited ,The concept of daivasiddhanta,determining rationality of life span & their predisposition to disease is mainly decided by the deeds of past life or former generation.The diseases where etiopathology is not known or difficult to elicit occurs by virtue of invisible factors termed as daiva where daivyapashraya chiktsa related to psyche factors,divine therapy,spiritual therapy & control of senses.This all will prevent us from doing wrong deeds which in turn corrects our overall genotype & phenotype constituents & corrects our  further progeny.The concept of jaatismara or kula smaranam iti means remememberence of specific tait of species or recollection of some some kula /race specific profession.Acharya chakrapani has elaborated in su 11/31.

All the three form of treatment modalties (Daivavyapashrya, Yuktivyapashraya, Sattvavajay) affect both genetic & phenotypic expressions of life.The epigenetic factors in life affect the genetic expressions in a positive or negative way which can be transmitted to the progeny.The daiva or innate intelligence of the body, Homeostatis of various factors described in Classics alters the cellular & molecular functioning of the body.