Skip to content
AYANAACADEMYby Dr Vijaya Dwarampudi
Open Academy navigation

15. mūḍhagarbhacikitsitam

DevanagariIAST (Roman)TeluguTamilMalayalamKannadaGujaratiBengaliGurmukhi

Adhikarana 1 (1-3) · Śloka 3

athātō mūḍhagarbhacikitsitaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2|| nātō'nyat kaṣṭatamamasti yathā mūḍhagarbhaśalyōddharaṇam; atra hi yōniyakr̥tplīhāntravivaragarbhāśayānāṁ madhyē karma kartavyaṁ sparśēna, utkarṣaṇāpakarṣaṇasthānāpavartanōtkartanabhēdanacchēdanapīḍanarjūkaraṇadāraṇāni caikahastēna garbhaṁ garbhiṇīṁ cāhiṁsatā, tasmādadhipatimāpr̥cchya paraṁ ca yatnamāsthāyōpakramēta ||3||

View original

अथातो मूढगर्भचिकित्सितं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| नातोऽन्यत् कष्टतममस्ति यथा मूढगर्भशल्योद्धरणम्; अत्र हि योनियकृत्प्लीहान्त्रविवरगर्भाशयानां मध्ये कर्म कर्तव्यं स्पर्शेन, उत्कर्षणापकर्षणस्थानापवर्तनोत्कर्तनभेदनच्छेदनपीडनर्जूकरणदारणानि चैकहस्तेन गर्भं गर्भिणीं चाहिंसता, तस्मादधिपतिमापृच्छ्य परं च यत्नमास्थायोपक्रमेत ||३||

Meaning of the śloka

The chapter on the treatment of mūḍhagarbha is introduced. The text says that few tasks are as difficult as removing a fetus obstructed in labour, because intervention must be carried out by touch within a confined region close to the yoni, liver, spleen, intestines, and uterus. It names a range of historical manipulations and, in the case of a dead fetus, destructive procedures, all to be attempted with one hand while seeking to avoid injury to the fetus and the pregnant woman. Because of the extreme danger, the practitioner is told to obtain the ruler’s permission and proceed with the greatest care.

🔊 Audio coming soon

Hide commentary

utkarṣaṇam adhōgatasyōrdhvīkaraṇam, apakarṣaṇam ūrdhvagatasyādhaḥ karṣaṇaṁ, sthānāpavartanaṁ sthānēṣu saktasya garbhaśayyāta uttānasyāvāṅmukhīkaraṇam, udvartanam avāṅmukhasyōttānīkaraṇam; atra kēcit ‘sthānavyāvartanaṁ’ iti paṭhanti; tatra sthānaṁ sthitiḥ; sthānē garbhaśayyāyāṁ tiryagādisthitasyōttānasyādhōvyāvr̥ttyā sthāpanam; ūrdhvasya kasyacidaṅgasya chēdanamutkartanaṁ, chēdanamiti mr̥tasya tu tēṣu tēṣu sthānēṣu saktasya tasya tasyāṅgasya chēdanaṁ dvaidhīkaraṇaṁ, garbhakukṣyādērādhmātasya vidāraṇaṁ bhēdanaṁ, pīḍanaṁ campanaṁ (valanam), r̥jūkaraṇaṁ vakrasya prāñjalīkaraṇaṁ, dāraṇaṁ vidāraṇam||1-3||

Meaning of the commentary

The commentator explains the technical terms as different forms of raising, drawing down, changing the position or orientation of the fetus, dividing an obstructing part of a dead fetus, opening a distended fetal cavity, compressing or turning, straightening a bent position, and tearing open. For sthānāpavartana, one explanation is turning a fetus lying face upward into a downward-facing position. Some authorities instead read sthānavyāvartana; under that reading, the term refers to repositioning a fetus lying transversely or otherwise abnormally in the uterine bed. The commentary distinguishes utkartanam, cutting off a projecting part, from chedanam, division of a part of a dead fetus caught at a particular site. These are explanations of historical terminology, not instructions for practice.

Key terms

mūḍhagarbha
A fetus whose passage in labour is obstructed or whose position is abnormal in the classical account.
śalyoddharaṇa
Removal of an obstructing body; here, the difficult extraction of the obstructed fetus.
sthānāpavartana
Changing the position or orientation of the fetus; the commentary also preserves a variant reading.
ṛjūkaraṇa
Bringing a bent or abnormal position into a straight alignment.

Adhikarana 2 (4) · Śloka 4

tatra samāsēnāṣṭavidhā mūḍhagarbhagatiruddiṣṭā; svabhāvagatā api trayaḥ saṅgā bhavanti- śirasō vaiguṇyādaṁsayōrjaghanasya vā ||4||

View original

तत्र समासेनाष्टविधा मूढगर्भगतिरुद्दिष्टा; स्वभावगता अपि त्रयः सङ्गा भवन्ति- शिरसो वैगुण्यादंसयोर्जघनस्य वा ||४||

Meaning of the śloka

The text briefly identifies eight patterns of abnormal or obstructed fetal course. It also says that even in the natural course there may be three sites of obstruction, arising from an abnormal or bent position of the head, shoulders, or pelvic region.

🔊 Audio coming soon

Hide commentary

tatrētyādi| śirasō vaiguṇyāt vakratvāt, aṁsayōrjaghanasya ca vaiguṇyādityanuvartatē; vaiguṇyaṁ vakratā| aṁsō bāhuśiraḥ, jaghanaṁ kaṭēragrabhāgaḥ||4||

Meaning of the commentary

The commentator interprets vaiguṇya as crookedness or abnormal bending and applies it to the head, shoulders, and pelvic region. Aṃsa is explained as the upper part or head of the arm, and jaghana as the front part of the waist or pelvic region.

Key terms

mūḍhagarbhagati
The course or presentation of a fetus obstructed in labour, classified here into eight patterns.
saṅga
Obstruction or arrest during the course of birth.
vaiguṇya
An abnormality interpreted by the commentary here as crookedness or bending.
jaghana
The front of the waist or pelvic region in the commentator’s explanation.

Adhikarana 3 (5-8) · Śloka 8

jīvati tu garbhē sūtikāgarbhanirharaṇē prayatēta | nirhartumaśakyē cyāvanān mantrānupaśr̥ṇuyāt; tān vakṣyāmaḥ ||5|| ‘ihāmr̥taṁ ca sōmaśca citrabhānuśca bhāmini | uccaiḥśravāśca turagō mandirē nivasantu tē ||6|| idamamr̥tamapāṁ samuddhr̥taṁ vai tava laghu garbhamimaṁ pramuñcatu stri | tadanalapavanārkavāsavāstē saha lavaṇāmbudharairdiśantu śāntim ||7|| muktāḥ paśōrvipāśāśca muktāḥ sūryēṇa raśmayaḥ | muktaḥ sarvabhayādgarbha ēhyēhi viramāvitaḥ ||8||

View original

जीवति तु गर्भे सूतिकागर्भनिर्हरणे प्रयतेत | निर्हर्तुमशक्ये च्यावनान् मन्त्रानुपशृणुयात्; तान् वक्ष्यामः ||५|| ‘इहामृतं च सोमश्च चित्रभानुश्च भामिनि | उच्चैःश्रवाश्च तुरगो मन्दिरे निवसन्तु ते ||६|| इदममृतमपां समुद्धृतं वै तव लघु गर्भमिमं प्रमुञ्चतु स्त्रि | तदनलपवनार्कवासवास्ते सह लवणाम्बुधरैर्दिशन्तु शान्तिम् ||७|| मुक्ताः पशोर्विपाशाश्च मुक्ताः सूर्येण रश्मयः | मुक्तः सर्वभयाद्गर्भ एह्येहि विरमावितः ||८||

Meaning of the śloka

When the fetus is alive, every effort is to be made to deliver it from the labouring woman. If extraction cannot be achieved, the text directs that mantras intended to promote delivery be heard. The verses invoke amṛta, Soma, Citrabhānu, the horse Uccaiḥśravas, fire, wind, the sun, Vāsava, and the clouds over the salt ocean, asking them to remain present, bring peace, and release the fetus quickly and safely from every danger, as bonds and the sun’s rays are released.

🔊 Audio coming soon

Hide commentary

jīvatītyādi| prayatēta yatnaṁ kurvīta| kēcidācāryā mantravyākhyānaṁ na kurvanti, kēcit kurvanti tadāha- ihētyādi| amr̥taṁ samudramanthanōdbhūtaṁ, citrabhānurādityaḥ, bhāmini hē varastri, uccaiḥśravā amr̥tamanthanōtpannasturagaḥ śakravāhanaḥ, laghu śīghraṁ, diśantu prayacchantu||5-8||

Meaning of the commentary

The commentator glosses prayateta as ‘one should make an effort.’ A disagreement is preserved: some teachers do not explain the mantras, while others do. For those who explain them, amṛta is the nectar produced by the churning of the ocean, Citrabhānu is the sun, bhāmini is an address to the noble woman, and Uccaiḥśravas is the horse produced from that churning and used as Indra’s mount. Laghu is understood as ‘quickly,’ and diśantu as ‘may they grant.’

Key terms

cyāvana mantra
An invocation presented in the text as promoting the fetus’s release or delivery.
amṛta
The nectar said in the commentary to have arisen from the churning of the ocean.
Citrabhānu
A name interpreted by the commentator as the sun.
Uccaiḥśravas
The mythic horse produced from the churning of the ocean and identified as Indra’s mount.

Adhikarana 4 (9-11) · Śloka 11

auṣadhāni ca vidadhyādyathōktāni | mr̥tē cōttānāyā ābhugnasakthyā vastrādhārakōnnamitakaṭyā dhanvananagavr̥ttikāśālmalīmr̥tsnaghr̥tābhyāṁ mrakṣayitvā hastaṁ yōnau pravēśya garbhamupaharēt | tatra sakthibhyāmāgatamanulōmamēvāñchēt, ēkasakthnā pratipannasyētarasakthi prasāryāpaharēt, sphigdēśēnāgatasya sphigdēśaṁ prapīḍyōrdhvamutkṣipya sakthinī prasāryāpaharēt, tiryagāgatasya parighasyēva tiraścīnasya paścādardhamūrdhvamutkṣipya pūrvārdhamapatyapathaṁ pratyārjavamānīyāpaharēt, pārśvāpavr̥ttaśirasamaṁsaṁ prapīḍyōrdhvamutkṣipya śirō'patyapathamānīyāpaharēt, bāhudvayapratipannasyōrdhvamutpīḍyāṁsau śirō'nulōmamānīyāpaharēt, dvāvantyāvasādhyau mūḍhagarbhau, ēvamaśakyē śastramavacārayēt ||9|| sacētanaṁ ca śastrēṇa na kathañcana dārayēt | dāryamāṇō hi jananīmātmānaṁ caiva ghātayēt ||10|| aviṣahyē vikārē tu śrēyō garbhasya pātanam | na garbhiṇyā viparyāsastasmātprāptaṁ na hāpayēt ||11||

View original

औषधानि च विदध्याद्यथोक्तानि | मृते चोत्तानाया आभुग्नसक्थ्या वस्त्राधारकोन्नमितकट्या धन्वननगवृत्तिकाशाल्मलीमृत्स्नघृताभ्यां म्रक्षयित्वा हस्तं योनौ प्रवेश्य गर्भमुपहरेत् | तत्र सक्थिभ्यामागतमनुलोममेवाञ्छेत्, एकसक्थ्ना प्रतिपन्नस्येतरसक्थि प्रसार्यापहरेत्, स्फिग्देशेनागतस्य स्फिग्देशं प्रपीड्योर्ध्वमुत्क्षिप्य सक्थिनी प्रसार्यापहरेत्, तिर्यगागतस्य परिघस्येव तिरश्चीनस्य पश्चादर्धमूर्ध्वमुत्क्षिप्य पूर्वार्धमपत्यपथं प्रत्यार्जवमानीयापहरेत्, पार्श्वापवृत्तशिरसमंसं प्रपीड्योर्ध्वमुत्क्षिप्य शिरोऽपत्यपथमानीयापहरेत्, बाहुद्वयप्रतिपन्नस्योर्ध्वमुत्पीड्यांसौ शिरोऽनुलोममानीयापहरेत्, द्वावन्त्यावसाध्यौ मूढगर्भौ, एवमशक्ये शस्त्रमवचारयेत् ||९|| सचेतनं च शस्त्रेण न कथञ्चन दारयेत् | दार्यमाणो हि जननीमात्मानं चैव घातयेत् ||१०|| अविषह्ये विकारे तु श्रेयो गर्भस्य पातनम् | न गर्भिण्या विपर्यासस्तस्मात्प्राप्तं न हापयेत् ||११||

Meaning of the śloka

The text first says to employ the medicines previously prescribed. It then gives a historical account of managing different obstructed fetal positions, especially when the fetus has died, by preparing and positioning the woman and using internal manipulation to bring the fetus into a position for extraction. Six described presentations are approached according to whether the lower limbs or the head can be brought into the birth passage, while the last two of the eight presentations are declared incurable. When extraction cannot otherwise be achieved, the text permits an instrument. It emphatically forbids cutting a living fetus, stating that this would kill both mother and fetus. In an unbearable and otherwise unmanageable condition, it considers loss of the fetus preferable to the death of the pregnant woman and says that the proper time for action should not be missed.

🔊 Audio coming soon

Hide commentary

mantrānnirdiśyauṣadhāni nirdiśannāha- auṣadhānītyādi| tāni punaḥ śārīrē aparāpātanōditāni pāṇipādalēpā yōnidhūpanamāturapānādikaṁ ca| niṣphalē mantrē tantrē ca vr̥thābhūtēṣu sūtījanavyāpārēṣu bhiṣajāṁ śalyāharaṇōpāyaṁ nirdiśannāha- mr̥tē cēti| cakārādaphalībhūtēṣu mantratantraprasūtījananavyāpārēṣu jīvatyapītyanuktaṁ samuccinōti| ābhugnasakthyā iti saṅkucitasakthyāḥ| dhanvanō dhanurvr̥kṣō badarīsadr̥śapatraḥ, nagavr̥ttikā śallakī, yadyapi mr̥tsnaśabdaḥpraśastāyāṁ mr̥di vartatē tathā'pyatra dhanurvr̥kṣaśallakīśālmalīnāṁ picchilē cumpē mr̥tsnaśabdō bōddhavyaḥ| ghr̥taṁ gavyaṁ ghr̥taṁ, tābhyāṁ pāṇiṁ mrakṣayitvā vilipya, mūḍhagarbhamapaharēditi sāmānyō vidhiḥ| mr̥taṁ cēti cakārādapaharaṇē viśēṣēṇa vidhimāha- tatrētyādi| āñchēt ākarṣēt| ēkasakthnēti prathamamēkasakthipratipannaṁ, dvitīyasakthi punarābhugnaṁ sthitvā''gatamityarthaḥ, tadapi prasārya praguṇībhūtasakthidvayamapaharaṇārthamāñchēditi pūrvasmādviśēṣaḥ; sakthi jaṅghōcyatē, ayaṁ dvitīyaḥ| sphigityādi| ayaṁ tr̥tīyaḥ| tiryagityādi| parighō'rgalādaṇḍaḥ| ārjavamānīya r̥jubhāvamānīyāpaharēditi, ayaṁ caturthaḥ| pārśvētyādi| pārśvāpavr̥ttaṁ pārśvavalitaṁ śirō yasya, apatyapathō yōniḥ; ayaṁ pañcamaḥ| bāhudvayētyādi| ayaṁ ṣaṣṭhaḥ| tatra ādyaṁ mūḍhagarbhatritayaṁ pādābhyāmāharaṇīyaṁ, taditarattu tritayaṁ śirasā, dvāviti śēṣaṁ tu mūḍhagarbhadvayamasādhyam, ēvamaṣṭau mūḍhagarbhāḥ| dāryamāṇaḥ chidyamānō garbhō mātaramātmānaṁ ca vyāpādayēt| ghātayēditi sarvathaivāśakyahastākarṣē dvayōrapi garbhagarbhiṇyōrvipattisiddhēḥ| śastramantrādinōpāyēnāsiddhau garbhacyāvanaṁ garbhiṇīrakṣārthaṁ kāryamityāha- aviṣahya iti| sōḍhumaśakyē vikārē vyādhau sati kiṁ kartavyamityāha- śrēyō garbhasyēti; śrēyō bhavatītyarthaḥ| garbhapātanaphalamāha- na garbhiṇyā viparyāsa iti; viparyāsō mr̥tyurityarthaḥ| tasmāt prāptakālaṁ na hāpayēt nōllaṅghayēdityarthaḥ||9-11||

Meaning of the commentary

The commentator links the medicines to earlier measures described for failure of placental expulsion, including external applications, fumigation of the yoni, and medicines taken by the woman. When mantras, therapeutic measures, and attendants’ efforts have failed, the passage is read as giving a general historical method of extraction, followed by distinctions for particular fetal positions. The commentary notes an ambiguity created by ca in ‘when dead’: it may also include a living fetus after other efforts have failed, although the later verse expressly prohibits cutting a living fetus. It identifies the plant materials and interprets mṛtsnā here as their sticky exudate rather than ordinary fine clay. The six position-specific accounts are grouped into three in which extraction is associated with the feet and three with the head; the remaining two of the eight are said to be incurable. The commentator explains that cutting a living fetus would destroy both fetus and mother. If all manual, instrumental, and other measures fail in an intolerable condition, fetal expulsion is presented as a measure intended to preserve the mother, with viparyāsa explained as her death and the text warning against missing the critical time. These explanations record a grave historical intervention and uncertain textual scope; they do not provide a procedure for current use.

Key terms

apatyapatha
The birth passage, identified by the commentary with the yoni in this context.
śastra
A surgical instrument invoked only after other historical extraction efforts are described as unsuccessful.
asādhya
Declared incurable or not amenable to treatment; applied here to the final two fetal presentations.
garbhapātana
Causing expulsion or loss of the fetus, presented here as a last measure to preserve the mother in an otherwise unbearable condition.
viparyāsa
An adverse reversal interpreted by the commentator in this passage as the pregnant woman’s death.

Adhikarana 5 (12-19) · Śloka 20

tataḥ striyamāśvāsya maṇḍalāgrēṇāṅgulīśastrēṇa vā śirō vidārya, śiraḥkapālānyāhr̥tya, śaṅkunā gr̥hītvōrasi kakṣāyāṁ vā'paharēt; abhinnaśirasamakṣikūṭē gaṇḍē vā, aṁsasaṁsaktasyāṁsadēśē bāhū chittvā, dr̥timivātataṁ vātapūrṇōdaraṁ vā vidārya nirasyāntrāṇi śithilībhūtamāharēt, jaghanasaktasya vā jaghanakapālānīti ||12|| kimbahunā- yadyadaṅgaṁ hi garbhasya tasya sajjati tadbhiṣak | samyagvinirharēcchittvā rakṣēnnārīṁ ca yatnataḥ ||13|| garbhasya gatayaścitrā jāyantē'nilakōpataḥ | tatrānalpamatirvaidyō vartēta vidhipūrvakam ||14|| nōpēkṣēta mr̥taṁ garbhaṁ muhūrtamapi paṇḍitaḥ | sa hyāśu jananīṁ hanti nirucchvāsaṁ paśuṁ yathā ||15|| maṇḍalāgrēṇa kartavyaṁ chēdyamantarvijānatā | vr̥ddhipatraṁ hi tīkṣṇāgraṁ nārīṁ hiṁsyāt kadācana ||16|| athāpatantīmaparāṁ pātayēt pūrvavadbhiṣak | hastēnāpaharēdvā'pi pārśvabhyāṁ paripīḍya vā ||17|| dhunuyācca muhurnārīṁ pīḍayēdvāṁ'sapiṇḍikām | tailāktayōnērēvaṁ tāṁ pātayēnmatimān bhiṣak ||18|| ēvaṁ nirhr̥taśalyāṁ tu siñcēduṣṇēna vāriṇā | tatō'bhyaktaśarīrāyā yōnau snēhaṁ nidhāpayēt ||19|| ēvaṁ mr̥dvī bhavēdyōnistacchūlaṁ cōpaśāmyati |20|

View original

ततः स्त्रियमाश्वास्य मण्डलाग्रेणाङ्गुलीशस्त्रेण वा शिरो विदार्य, शिरःकपालान्याहृत्य, शङ्कुना गृहीत्वोरसि कक्षायां वाऽपहरेत्; अभिन्नशिरसमक्षिकूटे गण्डे वा, अंससंसक्तस्यांसदेशे बाहू छित्त्वा, दृतिमिवाततं वातपूर्णोदरं वा विदार्य निरस्यान्त्राणि शिथिलीभूतमाहरेत्, जघनसक्तस्य वा जघनकपालानीति ||१२|| किम्बहुना- यद्यदङ्गं हि गर्भस्य तस्य सज्जति तद्भिषक् | सम्यग्विनिर्हरेच्छित्त्वा रक्षेन्नारीं च यत्नतः ||१३|| गर्भस्य गतयश्चित्रा जायन्तेऽनिलकोपतः | तत्रानल्पमतिर्वैद्यो वर्तेत विधिपूर्वकम् ||१४|| नोपेक्षेत मृतं गर्भं मुहूर्तमपि पण्डितः | स ह्याशु जननीं हन्ति निरुच्छ्वासं पशुं यथा ||१५|| मण्डलाग्रेण कर्तव्यं छेद्यमन्तर्विजानता | वृद्धिपत्रं हि तीक्ष्णाग्रं नारीं हिंस्यात् कदाचन ||१६|| अथापतन्तीमपरां पातयेत् पूर्ववद्भिषक् | हस्तेनापहरेद्वाऽपि पार्श्वभ्यां परिपीड्य वा ||१७|| धुनुयाच्च मुहुर्नारीं पीडयेद्वांऽसपिण्डिकाम् | तैलाक्तयोनेरेवं तां पातयेन्मतिमान् भिषक् ||१८|| एवं निर्हृतशल्यां तु सिञ्चेदुष्णेन वारिणा | ततोऽभ्यक्तशरीराया योनौ स्नेहं निधापयेत् ||१९|| एवं मृद्वी भवेद्योनिस्तच्छूलं चोपशाम्यति |२०|

Meaning of the śloka

After reassuring the woman, the text describes historical extraction when a fetus has died and remains obstructed. It discusses reducing whichever fetal part is impacted and removing it with specially selected instruments, while making the preservation of the mother the physician’s central aim. Because abnormal fetal positions are said to arise in many forms through aggravated anila, the physician must act intelligently and according to the prescribed method. A dead fetus is not to be neglected even briefly, since the text says it can rapidly kill the mother. It warns against a sharply pointed instrument that might injure her and favors an instrument considered safer for internal use. The passage then describes removal of the retained aparā by previously taught measures, followed by warm washing and soothing unctuous care intended to soften the birth passage and relieve pain.

🔊 Audio coming soon

Hide commentary

mr̥tē tu garbhē śastrāvacaraṇaṁ nirdiśannāha- tata iti| maṇḍalāgrēṇāṅgulīśastrēṇēti antarmukhasañjñitēna kr̥śataraśaśadharakānukāriṇā'rdhadvayasaṁhitamadhyakīlitēna madhyamāṅgulyaṅguṣṭhapraviṣṭalōhakaṭakaniyamitēna, anyē punarēkāvayavēna madhyamāṅgulīpraviṣṭalōhakaṇṭakēnētyāhuḥ| taddhi śastramantadvāraṁ hastāntargataṁ yōnau supradēśapravēśitamapi sukhacchēdakaraṁ garbhiṇīṁ na hinasti| śaṅkunā ākuñcitākārēṇa baḍiśaviśēṣēṇa samyaggr̥hītaṁ hr̥dayē kakṣē vā'paharēt| śirasaḥ punaravaiguṇyēna nirgataśirasō vipulāṁsadēśasaktasya vidhimupadiśannāha- abhinnaśirasamiti; kūṭē gaṇḍē vā saṅgr̥hya śaṅkunā'paharaṇam| mr̥tasyādhmātōdarasya kramāgatamudarasaṅgaṁ nirdiśannāha- dr̥timivētyādi|- dr̥tiḥ pānīyapūrṇakhallī| jaghanasaktasyētyādi|- jaghanasaktaṁ jaghanakapālāni vidārya, apahr̥tyāpaharēt| ēvamuddiṣṭānāmāharaṇōpāyaṁ nirdiśyānuktānāmapi nānāprakārāṇāṁ nirdiśati- garbhasyētyādi| mr̥tē tu dōṣaṁ nirdiśannāha- nōpēkṣētētyādi| saḥ garbhaḥ, hi yasmādarthē| maṇḍalāgrēṇēti maṇḍalāgrāvacāraṇamuktamapi vr̥ddhipatraniṣēdhōpadēśārthaṁ punarucyatē| athāpatantīmityādi| aparāṁ garbhāvaraṇaṁ jarāyusañjñaṁ yaṁ lōkā āvalamityācakṣatē| pūrvavat śārīrōktavidhinā||12-19||-

Meaning of the commentary

The commentator identifies this as the use of instruments after fetal death. He records two descriptions of the finger-mounted maṇḍalāgra instrument and explains why it was considered capable of cutting the obstructing fetal tissue while reducing injury to the pregnant woman. A śaṅku is explained here as a curved, hook-like instrument used to grasp and remove the fetus. The commentary then relates different approaches to the part that is impacted, including the head, broad shoulder region, distended abdomen, or pelvis. It explains that the general verse extends this principle to other unlisted presentations: the obstructing fetal part is addressed so that the woman may be saved. The warning against delay is repeated because the retained dead fetus is said to endanger the mother. The renewed mention of the maṇḍalāgra serves specifically to prohibit the sharper vṛddhipatra. Aparā is identified as the fetal covering called jarāyu, also known popularly as āvala, and its removal is referred to the method given earlier in the Śārīrasthāna. These are explanations of a hazardous historical obstetric account, not instructions for present-day practice.

Key terms

mūḍhagarbha
An obstructed or abnormally positioned fetus, the chapter’s classical obstetric subject.
maṇḍalāgra
A rounded-ended cutting instrument described for historical internal obstetric use.
śaṅku
A curved, hook-like grasping instrument in the commentator’s explanation.
aparā
The retained fetal covering or afterbirth, identified by the commentator with jarāyu.
anila
Vāta, whose aggravation the passage associates with varied abnormal fetal positions.

Adhikarana 6 (20-27) · Śloka 28

kr̥ṣṇātanmūlaśuṇṭhyēlāhiṅgubhārgīḥ sadīpyakāḥ ||20|| vacāmativiṣāṁ rāsnāṁ cavyaṁ sañcūrṇya pāyayēt | snēhēna dōṣasyandārthaṁ vēdanōpaśamāya ca ||21|| kvāthaṁ caiṣāṁ tathā kalkaṁ cūrṇaṁ vā snēhavarjitam | śākatvagghiṅgvativiṣāpāṭhākaṭukarōhiṇīḥ ||22|| tathā tējōvatīṁ cāpi pāyayēt pūrvavadbhiṣak | trirātraṁ pañcasaptāhaṁ tataḥ snēhaṁ punaḥ pibēt ||23|| pāyayētāsavaṁ naktamariṣṭaṁ vā susaṁskr̥tam | śirīṣakakubhābhyāṁ ca tōyamācamanē hitam ||24|| upadravāśca yē'nyē syustān yathāsvamupācarēt | sarvataḥ pariśuddhā ca snigdhapathyālpabhōjanā ||25|| svēdābhyaṅgaparā nityaṁ bhavēt krōdhavivarjitā | payō vātaharaiḥ siddhaṁ daśāhaṁ bhōjanē hitam ||26|| rasaṁ daśāhaṁ śēṣē tu yathāyōgamupācarēt | vyupadravāṁ viśuddhāṁ ca jñātvā ca varavarṇinīm ||27|| ūrdhvaṁ caturbhyō māsēbhyō visr̥jēt parihārataḥ |28|

View original

कृष्णातन्मूलशुण्ठ्येलाहिङ्गुभार्गीः सदीप्यकाः ||२०|| वचामतिविषां रास्नां चव्यं सञ्चूर्ण्य पाययेत् | स्नेहेन दोषस्यन्दार्थं वेदनोपशमाय च ||२१|| क्वाथं चैषां तथा कल्कं चूर्णं वा स्नेहवर्जितम् | शाकत्वग्घिङ्ग्वतिविषापाठाकटुकरोहिणीः ||२२|| तथा तेजोवतीं चापि पाययेत् पूर्ववद्भिषक् | त्रिरात्रं पञ्चसप्ताहं ततः स्नेहं पुनः पिबेत् ||२३|| पाययेतासवं नक्तमरिष्टं वा सुसंस्कृतम् | शिरीषककुभाभ्यां च तोयमाचमने हितम् ||२४|| उपद्रवाश्च येऽन्ये स्युस्तान् यथास्वमुपाचरेत् | सर्वतः परिशुद्धा च स्निग्धपथ्याल्पभोजना ||२५|| स्वेदाभ्यङ्गपरा नित्यं भवेत् क्रोधविवर्जिता | पयो वातहरैः सिद्धं दशाहं भोजने हितम् ||२६|| रसं दशाहं शेषे तु यथायोगमुपाचरेत् | व्युपद्रवां विशुद्धां च ज्ञात्वा च वरवर्णिनीम् ||२७|| ऊर्ध्वं चतुर्भ्यो मासेभ्यो विसृजेत् परिहारतः |२८|

Meaning of the śloka

The text gives several historical medicinal options after management of mūḍhagarbha. Powders, decoctions, or pastes of specified substances are to be administered, with or without an unctuous medium, for promoting the discharge of retained doṣa-related material and easing pain. It then sets out a staged course involving a short initial period, subsequent use of sneha, and a well-prepared āsava or ariṣṭa at night. Water prepared with śirīṣa and kakubha is recommended for cleansing, while any complications are to be treated according to their particular nature. Once fully cleansed, the woman is advised to take small amounts of suitable unctuous food, receive regular sudation and massage, and avoid anger. Milk prepared with vāta-calming substances is prescribed for ten days, followed by meat broth for ten days and thereafter care suited to her condition. After she is free of complications and judged restored, the passage prescribes release from protective restrictions only after four months.

🔊 Audio coming soon

Hide commentary

vyavasthitavikalpā hyētē dēśaprakr̥tisātmyāpēkṣayā| kr̥ṣṇā pippalī, tanmūlaṁ pippalīmūlaṁ, dīpyakaḥ ajamōdā| prasavakāla ēva jātamūḍhagarbhāyāḥ kr̥takarmaṇā'pahr̥tāparāyāḥ pārśvayōniśūlakāṭhinyaśāntyarthaṁ raktaklēdādidōṣaprasēkārthaṁ ca tailāktayōnēstailēna kr̥ṣṇādipānam; akālamūḍhagarbhāyāstu laṅghitāyāḥ punarannakālē uddālakādīnāmannānāmasnēhalavaṇābhiryavāgūbhirupacārō yāvantō māsā garbhasya tāvantyēvāhāni; anantaramāsē tu snēhādividhānamakālamūḍhagarbhāyā api pūrvavat| śākaḥ karkaśapatravr̥kṣaḥ, ‘sāgavana’ iti lōkē| trirātramityādi|- ēvaṁ trirātraṁ kr̥ṣṇādicūrṇapānēna śākatvagādicūrṇapānēna vā''hr̥takōṣṭharaktaklēdādidōṣāyāḥ saptāhaṁ hrasvamātrayā snēhapānam| tēna viśuddhavātāśayāyā daśāhādūrdhvaṁ snigdhapathyālpabhōjanam| tatra nityaṁ bāhyāvapi svēdābhyaṅgāvavaśyaṁ kāryau, tatra dvitīyadaśāhē vātaharasiddhaṁ payō vakṣyamāṇaṁ, tr̥tīyē māṁsarasaḥ| kakubhaḥ sugandhimūlō viṭapaḥ| ācamanasnānādau ṣaḍaṅgakalpanākalpitaśirīṣakakubhasalilam| upadravā iti upadravā vātarōgajvarādyāḥ| vātaharaiḥ śatapuṣpādibhiḥ| yathāyōgamiti sātmyādyapakṣayēti bhāvaḥ||20-27||-

Meaning of the commentary

The commentator treats the listed regimens as structured alternatives chosen according to region, constitution, and habituation. Kṛṣṇā is identified as pippalī, its root as pippalīmūla, and dīpyaka as ajamodā. For obstruction occurring at the proper time of delivery, after the intervention and removal of the aparā, the medicated oil is said to address pain and rigidity of the flanks and birth passage and to promote discharge of blood, moisture, and other doṣa-associated material. For an untimely event, the commentator instead describes fasting followed at mealtime by non-unctuous, unsalted gruels made from grains such as uddālaka, continued for as many days as the pregnancy had completed months; in the following month the sneha regimen is introduced as above. Śāka is identified as a rough-leaved tree popularly called sāgavana. After three nights of either medicinal powder option, seven days of a small quantity of sneha are explained for remaining blood, moisture, and related material in the alimentary tract. Thereafter, small portions of suitable unctuous food, external sudation, and massage are prescribed, with vāta-calming milk in the second ten-day period and meat broth in the third. Kakubha is described as a fragrant-rooted tree; water prepared from śirīṣa and kakubha is used for washing and bathing. Complications are exemplified by vāta disorders and fever, and later care is adjusted to habituation and related factors. The two pathways for timely and untimely obstruction must remain distinct.

Key terms

aparā
The afterbirth or fetal covering whose removal precedes the regimen in the commentary.
sneha
An unctuous substance or oleation regimen used in the staged aftercare.
āsava / ariṣṭa
Prepared fermented medicinal drinks prescribed historically for nighttime use.
kṛṣṇā
Identified by the commentator as pippalī.
upadrava
A complication arising during recovery, exemplified here by vāta disorder or fever.

Adhikarana 7 (28-39) · Śloka 39

yōnisantarpaṇē'bhyaṅgē pānē bastiṣu bhōjanē ||28|| balātailamidaṁ cāsyai dadyādanilavāraṇam | balāmūlakaṣāyasya daśamūlīśr̥tasya ca ||29|| yavakōlakulatthānāṁ kvāthasya payasastathā | aṣṭāvaṣṭau śubhā bhāgāstailādēkastadēkataḥ ||30|| pacēdāvāpya madhuraṁ gaṇaṁ saindhavasaṁyutam | tathā'guruṁ sarjarasaṁ saralaṁ dēvadāru ca ||31|| mañjiṣṭhāṁ candanaṁ kuṣṭhamēlāṁ kālānusārivām | māṁsīṁ śailēyakaṁ patraṁ tagaraṁ sārivāṁ vacām ||32|| śatāvarīmaśvagandhāṁ śatapuṣpāṁ punarnavām | tat sādhusiddhaṁ sauvarṇē rājatē mr̥nmayē'pi vā ||33|| prakṣipya kalaśē samyak svanuguptaṁ nidhāpayēt | balātailamidaṁ khyātaṁ sarvavātavikāranut ||34|| yathābalamatō mātrāṁ sūtikāyai pradāpayēt | yā ca garbhārthinī nārī kṣīṇaśukraśca yaḥ pumān ||35|| vātakṣīṇē marmahatē mathitē'bhihatē tathā | bhagnē śramābhipannē ca sarvathaivōpayujyatē ||36|| ētadākṣēpakādīn vai vātavyādhīnapōhati | hikkāṁ kāsamadhīmanthaṁ gulmaṁ śvāsaṁ ca dustaram ||37|| ṣaṇmāsānupayujyaitadantravr̥ddhimapōhati | pratyagradhātuḥ puruṣō bhavēcca sthirayauvanaḥ ||38|| rājñāmētaddhi kartavyaṁ rājamātrāśca yē narāḥ | sukhinaḥ sukumārāśca dhaninaścāpi yē narāḥ ||39||

View original

योनिसन्तर्पणेऽभ्यङ्गे पाने बस्तिषु भोजने ||२८|| बलातैलमिदं चास्यै दद्यादनिलवारणम् | बलामूलकषायस्य दशमूलीशृतस्य च ||२९|| यवकोलकुलत्थानां क्वाथस्य पयसस्तथा | अष्टावष्टौ शुभा भागास्तैलादेकस्तदेकतः ||३०|| पचेदावाप्य मधुरं गणं सैन्धवसंयुतम् | तथाऽगुरुं सर्जरसं सरलं देवदारु च ||३१|| मञ्जिष्ठां चन्दनं कुष्ठमेलां कालानुसारिवाम् | मांसीं शैलेयकं पत्रं तगरं सारिवां वचाम् ||३२|| शतावरीमश्वगन्धां शतपुष्पां पुनर्नवाम् | तत् साधुसिद्धं सौवर्णे राजते मृन्मयेऽपि वा ||३३|| प्रक्षिप्य कलशे सम्यक् स्वनुगुप्तं निधापयेत् | बलातैलमिदं ख्यातं सर्ववातविकारनुत् ||३४|| यथाबलमतो मात्रां सूतिकायै प्रदापयेत् | या च गर्भार्थिनी नारी क्षीणशुक्रश्च यः पुमान् ||३५|| वातक्षीणे मर्महते मथितेऽभिहते तथा | भग्ने श्रमाभिपन्ने च सर्वथैवोपयुज्यते ||३६|| एतदाक्षेपकादीन् वै वातव्याधीनपोहति | हिक्कां कासमधीमन्थं गुल्मं श्वासं च दुस्तरम् ||३७|| षण्मासानुपयुज्यैतदन्त्रवृद्धिमपोहति | प्रत्यग्रधातुः पुरुषो भवेच्च स्थिरयौवनः ||३८|| राज्ञामेतद्धि कर्तव्यं राजमात्राश्च ये नराः | सुखिनः सुकुमाराश्च धनिनश्चापि ये नराः ||३९||

Meaning of the śloka

The passage describes Balātaila for historical use in nourishing the birth passage, massage, drinking, basti, and food, with the aim of restraining aggravated anila. It lists decoctions of balā root and daśamūla, a decoction of yava, kola, and kulattha, milk, oil, salt, and numerous aromatic and medicinal substances, and says the carefully prepared oil should be stored securely in a vessel of gold, silver, or clay. It attributes to this oil relief of vāta disorders and recommends a quantity suited to the strength of a postpartum woman. The text also extends its use to a woman seeking pregnancy, a man with depleted śukra, and people weakened by vāta, injured at a marma, churned or struck, fractured, or exhausted. It further attributes benefit in ākṣepaka and other vāta disorders, hiccup, cough, adhīmantha, gulma, difficult breathing, and antravṛddhi, and makes broad historical claims concerning renewed tissues, stable youthfulness, and use by kings and other prosperous or delicate people.

🔊 Audio coming soon

Hide commentary

balāmūlakvāthasya tathā daśamūlakvāthasya yavakōlakulatthānāṁ kvāthasya payasaśca pratyēkamaṣṭāvaṣṭau bhāgāḥ, ēkaḥ snēhāt; ēvaṁ snēhāddvātriṁśadguṇō dravaḥ, snēhacaturthāṁśō bhēṣajakalkaḥ| madhuraḥ kākōlyādigaṇaḥ| kālānusārivā kr̥ṣṇasārivā, ‘kālānusāri vā’ ityatra kēcidācāryā asmin tailē kṣīraśuklakaṁ paṭhanti, kṣīraśuklakaṁ kṣīravidārī| svanuguptē nirupadravasthānē| adhīmanthaḥ akṣirōgō'bhiṣyandapūrvakaḥ| ṣaṇmāsōpayōgāt kōśamaprāptāmantravr̥ddhiṁ hanti, kōśaprāptāṁ punarantravr̥ddhimasādhyāmāhuḥ||28-39||

Meaning of the commentary

The commentator specifies eight parts each of balā-root decoction, daśamūla decoction, the combined yava-kola-kulattha decoction, and milk, to one part oil, making the total liquid thirty-two times the oil; the medicinal paste is stated to be one quarter of the oil. Madhura-gaṇa is identified with the kākolī group. Kālānusārivā is understood as black sārivā, while some teachers instead read kṣīraśuklaka, which is identified as kṣīravidārī; this textual alternative must be preserved. Svanugupta means storage in a place free from disturbance or danger. Adhīmantha is explained as an eye disorder preceded by abhiṣyanda. The commentator limits the claim regarding antravṛddhi: six months’ use is said to remove it before it has reached the kośa, whereas the form that has reached the kośa is considered incurable. These statements report the source’s formulation and claims without establishing present-day efficacy or safety.

Key terms

Balātaila (balātaila)
The complex balā-based medicated oil described in this passage.
sūtikā
A woman in the postpartum period, for whom a strength-adjusted amount is mentioned.
marma
A vital anatomical point or region described here as injured.
kālānusārivā / kṣīraśuklaka
Alternative ingredient readings preserved by the commentator.
antravṛddhi
A classical condition whose prognosis the commentary distinguishes according to whether it has reached the kośa.

Adhikarana 8 (40-43) · Śloka 43

balākaṣāyapītēbhyastilēbhyō vā'pyanēkaśaḥ | tailamutpādya tatkvāthaśatapākaṁ kr̥taṁ śubham ||40|| nivātē nibhr̥tāgārē prayuñjīta yathābalam | jīrṇē'smin payasā snigdhamaśnīyāt ṣaṣṭikaudanam ||41|| anēna vidhinā drōṇamupayujyānnamīritam | bhuñjīta dviguṇaṁ kālaṁ balavarṇānvitastataḥ ||42|| sarvapāpairvinirmuktaḥ śatāyuḥ puruṣō bhavēt | śataṁ śataṁ tathōtkarṣō drōṇē drōṇē prakīrtitaḥ ||43||

View original

बलाकषायपीतेभ्यस्तिलेभ्यो वाऽप्यनेकशः | तैलमुत्पाद्य तत्क्वाथशतपाकं कृतं शुभम् ||४०|| निवाते निभृतागारे प्रयुञ्जीत यथाबलम् | जीर्णेऽस्मिन् पयसा स्निग्धमश्नीयात् षष्टिकौदनम् ||४१|| अनेन विधिना द्रोणमुपयुज्यान्नमीरितम् | भुञ्जीत द्विगुणं कालं बलवर्णान्वितस्ततः ||४२|| सर्वपापैर्विनिर्मुक्तः शतायुः पुरुषो भवेत् | शतं शतं तथोत्कर्षो द्रोणे द्रोणे प्रकीर्तितः ||४३||

Meaning of the śloka

The text describes another historical balā oil preparation. Oil is obtained from sesame seeds repeatedly impregnated with balā decoction and is then said to be cooked one hundred times with that decoction. A quantity suited to the person’s strength is used in a quiet, draft-free dwelling. After it has been digested, the person is directed to eat unctuous ṣaṣṭika rice with milk. Following this regimen until a droṇa of the oil has been used, the prescribed food is continued for twice that period. The passage attributes strength and complexion to the regimen and makes traditional claims of freedom from wrongdoing, a hundred-year lifespan, and a further hundredfold increase with each successive droṇa.

🔊 Audio coming soon

Hide commentary

balātailānantaraṁ balāsaṁskārēṇa śatapākavidhānamāha- balētyādi| pītēbhyō bhāvitēbhyaḥ saptakr̥tvaḥ| tilatulyabalāmūlāṣṭaguṇasalilāṣṭāṁśaśēṣitakaṣāyabhāvitānāṁ tilānāṁ tailamādāya tatkvāthaṁ balākvāthaṁ sāmānyakvāthaparibhāṣārthakr̥takvāthēna caturguṇēna śataśaḥ pacēt; tat kvathaṁ tatkalkamēva vētyēkē; pūrvabalātailasamuddiṣṭairmadhurādikalkairēvētyanyē||40-43||

Meaning of the commentary

The commentator introduces this as the hundred-cooking method using balā after the preceding Balātaila formula. Pītebhyaḥ is glossed as sesame seeds impregnated seven times. He explains that sesame seeds are treated with a balā-root decoction prepared from balā equal in weight to the sesame, eight times water, and reduction to one eighth; oil is then extracted from those seeds. That oil is repeatedly cooked with four times the ordinary balā decoction. The final phrase is disputed: some understand it to mean using that decoction and its own paste, while others prescribe the madhura-group and other pastes listed in the preceding Balātaila formula. Both interpretations are retained. The passage’s extraordinary longevity and cumulative-benefit statements remain historical claims rather than verified outcomes.

Key terms

śatapāka
A preparation described as being cooked or processed one hundred times.
bhāvita
Impregnated or treated repeatedly with a liquid, glossing pītebhyaḥ here.
ṣaṣṭikaudana
Cooked ṣaṣṭika rice prescribed with milk after digestion of the oil.
droṇa
A large classical measure used to state the cumulative amount in the regimen.
madhura-gaṇa
A group of medicinal substances that one interpretive tradition carries over from the preceding formula.

Adhikarana 9 (44) · Śloka 45

balākalpēnātibalāguḍūcyādityaparṇiṣu | sairēyakē vīratarau śatāvaryāṁ trikaṇṭakē ||44|| tailāni madhukē kuryāt prasāriṇyāṁ ca buddhimān |45|

View original

बलाकल्पेनातिबलागुडूच्यादित्यपर्णिषु | सैरेयके वीरतरौ शतावर्यां त्रिकण्टके ||४४|| तैलानि मधुके कुर्यात् प्रसारिण्यां च बुद्धिमान् |४५|

Meaning of the śloka

Following the method prescribed for Balā oil, an informed physician is to prepare oils using Atibalā, Guḍūcī, Ādityaparṇī, Saireyaka, Vīrataru, Śatāvarī, Trikaṇṭaka, Madhuka, and Prasāriṇī.

🔊 Audio coming soon

Hide commentary

uktabalātailadvayakalpēna saṅkṣēpārthaṁ dravyāntarēṣvatidēśamuddiśannāha- balētyādi| ādityaparṇī sūryāvartaḥ| vīrataruḥ svanāmaprasiddhaḥ, arjuna ityēkē, kōkilākṣa ityaparē| atibalāditailēṣu ca balātailōktakalkaprakṣēpaḥ; athavā'tibalādīnāmēva kvāthakalkābhyāṁ tailāni paktavyānīti||44||-

Meaning of the commentary

The commentator says that the method of the two previously described Balā oils is being extended briefly to other substances. Ādityaparṇī is identified as Sūryāvarta. Vīrataru is said to be well known by that name, although some authorities identify it as Arjuna and others as Kokilākṣa; these alternatives are preserved rather than resolved. For the oils beginning with Atibalā, one interpretation is that the paste ingredients stated for Balā oil are also added. Another interpretation is that each named substance itself supplies both the decoction and the paste with which its oil is prepared.

Key terms

balākalpa
The preparation method previously prescribed for Balā oil and extended here to other substances.
Ādityaparṇī (ādityaparṇī)
A named substance identified by the commentator as Sūryāvarta.
Vīrataru (vīrataru)
A named substance whose identity is disputed in the commentary: some say Arjuna and others Kokilākṣa.
kvātha-kalka
Decoction and paste, proposed in one interpretation as being made from each named substance itself.

Adhikarana 10 (45-47) · Śloka 47

nīlōtpalaṁ varīmūlaṁ gavyē kṣīrē vipācayēt ||45|| śatapākaṁ tatastēna tilatailaṁ pacēdbhiṣak | balātailasya kalkāṁstu supiṣṭāṁstatra dāpayēt ||46|| sarvēṣāmēva jānīyādupayōgaṁ cikitsakaḥ | balātailavadētēṣāṁ guṇāṁścaiva viśēṣataḥ ||47||

View original

नीलोत्पलं वरीमूलं गव्ये क्षीरे विपाचयेत् ||४५|| शतपाकं ततस्तेन तिलतैलं पचेद्भिषक् | बलातैलस्य कल्कांस्तु सुपिष्टांस्तत्र दापयेत् ||४६|| सर्वेषामेव जानीयादुपयोगं चिकित्सकः | बलातैलवदेतेषां गुणांश्चैव विशेषतः ||४७||

Meaning of the śloka

The physician is told to cook Nīlotpala and the root of Varī in cow's milk, and then to prepare sesame oil through a hundred cookings with that milk preparation, adding the well-ground paste ingredients prescribed for Balā oil. The physician should understand the applications of all these oils and, in particular, their properties as corresponding to those of Balā oil.

🔊 Audio coming soon

Hide commentary

nīlōtpalamityādi| varī śatāvarī||45-47||

Meaning of the commentary

The commentator gives only a brief lexical clarification: in these verses, Varī means Śatāvarī.

Key terms

Nīlotpala (nīlotpala)
A named substance included in the milk preparation described by the verse.
Varī (varī)
The plant name clarified by the commentator as Śatāvarī.
śatapāka
A preparation characterized in the text by one hundred cookings.
Balātaila (balātaila)
Balā oil, whose paste ingredients, applications, and properties provide the comparison for these oils.

Adhikarana puṣpikā · Śloka 15

iti suśrutasaṁhitāyāṁ cikitsāsthānē mūḍhagarbhacikitsitaṁ nāma pañcadaśō'dhyāyaḥ ||15||

View original

इति सुश्रुतसंहितायां चिकित्सास्थाने मूढगर्भचिकित्सितं नाम पञ्चदशोऽध्यायः ||१५||

Meaning of the śloka

Thus ends the fifteenth chapter of the Cikitsāsthāna in the Sushruta Samhita, entitled ‘Treatment of Mūḍhagarbha.’

🔊 Audio coming soon

Hide commentary

iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāṁ cikitsāsthānē pañcadaśō'dhyāyaḥ||15||

Meaning of the commentary

The commentary's colophon states that the fifteenth chapter of the Cikitsāsthāna is complete in the Nibandhasaṅgraha commentary on the Sushruta Samhita composed by Śrī Dalhaṇa. The supplied spelling ‘Ḍalha(hla)ṇa’ contains a variant or editorial uncertainty in the commentator's name and should be checked against the source edition.

Key terms

Cikitsāsthāna (cikitsāsthāna)
The section of the Sushruta Samhita concerned with treatment.
mūḍhagarbhacikitsita
Treatment of mūḍhagarbha; the title of the completed chapter.
Nibandhasaṅgraha (nibandhasaṅgraha)
The title of the commentary identified in the commentary colophon.
Dalhaṇa (dalhaṇa)
The commentator named in the colophon, with an uncertain or variant spelling in the supplied source.
← 14. udaracikitsitam16. vidradhicikitsitam →