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AYANAACADEMYby Dr Vijaya Dwarampudi
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೧೫. ಮೂಢಗರ್ಭಚಿಕಿತ್ಸಿತಮ್

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Adhikarana ೧ (೧-೩) · Śloka ೩

ಅಥಾತೋ ಮೂಢಗರ್ಭಚಿಕಿತ್ಸಿತಂ ವ್ಯಾಖ್ಯಾಸ್ಯಾಮಃ ||೧|| ಯಥೋವಾಚ ಭಗವಾನ್ ಧನ್ವನ್ತರಿಃ ||೨|| ನಾತೋಽನ್ಯತ್ ಕಷ್ಟತಮಮಸ್ತಿ ಯಥಾ ಮೂಢಗರ್ಭಶಲ್ಯೋದ್ಧರಣಮ್; ಅತ್ರ ಹಿ ಯೋನಿಯಕೃತ್ಪ್ಲೀಹಾನ್ತ್ರವಿವರಗರ್ಭಾಶಯಾನಾಂ ಮಧ್ಯೇ ಕರ್ಮ ಕರ್ತವ್ಯಂ ಸ್ಪರ್ಶೇನ, ಉತ್ಕರ್ಷಣಾಪಕರ್ಷಣಸ್ಥಾನಾಪವರ್ತನೋತ್ಕರ್ತನಭೇದನಚ್ಛೇದನಪೀಡನರ್ಜೂಕರಣದಾರಣಾನಿ ಚೈಕಹಸ್ತೇನ ಗರ್ಭಂ ಗರ್ಭಿಣೀಂ ಚಾಹಿಂಸತಾ, ತಸ್ಮಾದಧಿಪತಿಮಾಪೃಚ್ಛ್ಯ ಪರಂ ಚ ಯತ್ನಮಾಸ್ಥಾಯೋಪಕ್ರಮೇತ ||೩||

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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.

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ಉತ್ಕರ್ಷಣಮ್ ಅಧೋಗತಸ್ಯೋರ್ಧ್ವೀಕರಣಮ್, ಅಪಕರ್ಷಣಮ್ ಊರ್ಧ್ವಗತಸ್ಯಾಧಃ ಕರ್ಷಣಂ, ಸ್ಥಾನಾಪವರ್ತನಂ ಸ್ಥಾನೇಷು ಸಕ್ತಸ್ಯ ಗರ್ಭಶಯ್ಯಾತ ಉತ್ತಾನಸ್ಯಾವಾಙ್ಮುಖೀಕರಣಮ್, ಉದ್ವರ್ತನಮ್ ಅವಾಙ್ಮುಖಸ್ಯೋತ್ತಾನೀಕರಣಮ್; ಅತ್ರ ಕೇಚಿತ್ ‘ಸ್ಥಾನವ್ಯಾವರ್ತನಂ’ ಇತಿ ಪಠನ್ತಿ; ತತ್ರ ಸ್ಥಾನಂ ಸ್ಥಿತಿಃ; ಸ್ಥಾನೇ ಗರ್ಭಶಯ್ಯಾಯಾಂ ತಿರ್ಯಗಾದಿಸ್ಥಿತಸ್ಯೋತ್ತಾನಸ್ಯಾಧೋವ್ಯಾವೃತ್ತ್ಯಾ ಸ್ಥಾಪನಮ್; ಊರ್ಧ್ವಸ್ಯ ಕಸ್ಯಚಿದಙ್ಗಸ್ಯ ಛೇದನಮುತ್ಕರ್ತನಂ, ಛೇದನಮಿತಿ ಮೃತಸ್ಯ ತು ತೇಷು ತೇಷು ಸ್ಥಾನೇಷು ಸಕ್ತಸ್ಯ ತಸ್ಯ ತಸ್ಯಾಙ್ಗಸ್ಯ ಛೇದನಂ ದ್ವೈಧೀಕರಣಂ, ಗರ್ಭಕುಕ್ಷ್ಯಾದೇರಾಧ್ಮಾತಸ್ಯ ವಿದಾರಣಂ ಭೇದನಂ, ಪೀಡನಂ ಚಮ್ಪನಂ (ವಲನಮ್), ಋಜೂಕರಣಂ ವಕ್ರಸ್ಯ ಪ್ರಾಞ್ಜಲೀಕರಣಂ, ದಾರಣಂ ವಿದಾರಣಮ್||೧-೩||

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 ೨ (೪) · Śloka ೪

ತತ್ರ ಸಮಾಸೇನಾಷ್ಟವಿಧಾ ಮೂಢಗರ್ಭಗತಿರುದ್ದಿಷ್ಟಾ; ಸ್ವಭಾವಗತಾ ಅಪಿ ತ್ರಯಃ ಸಙ್ಗಾ ಭವನ್ತಿ- ಶಿರಸೋ ವೈಗುಣ್ಯಾದಂಸಯೋರ್ಜಘನಸ್ಯ ವಾ ||೪||

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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.

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ತತ್ರೇತ್ಯಾದಿ| ಶಿರಸೋ ವೈಗುಣ್ಯಾತ್ ವಕ್ರತ್ವಾತ್, ಅಂಸಯೋರ್ಜಘನಸ್ಯ ಚ ವೈಗುಣ್ಯಾದಿತ್ಯನುವರ್ತತೇ; ವೈಗುಣ್ಯಂ ವಕ್ರತಾ| ಅಂಸೋ ಬಾಹುಶಿರಃ, ಜಘನಂ ಕಟೇರಗ್ರಭಾಗಃ||೪||

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 ೩ (೫-೮) · Śloka ೮

ಜೀವತಿ ತು ಗರ್ಭೇ ಸೂತಿಕಾಗರ್ಭನಿರ್ಹರಣೇ ಪ್ರಯತೇತ | ನಿರ್ಹರ್ತುಮಶಕ್ಯೇ ಚ್ಯಾವನಾನ್ ಮನ್ತ್ರಾನುಪಶೃಣುಯಾತ್; ತಾನ್ ವಕ್ಷ್ಯಾಮಃ ||೫|| ‘ಇಹಾಮೃತಂ ಚ ಸೋಮಶ್ಚ ಚಿತ್ರಭಾನುಶ್ಚ ಭಾಮಿನಿ | ಉಚ್ಚೈಃಶ್ರವಾಶ್ಚ ತುರಗೋ ಮನ್ದಿರೇ ನಿವಸನ್ತು ತೇ ||೬|| ಇದಮಮೃತಮಪಾಂ ಸಮುದ್ಧೃತಂ ವೈ ತವ ಲಘು ಗರ್ಭಮಿಮಂ ಪ್ರಮುಞ್ಚತು ಸ್ತ್ರಿ | ತದನಲಪವನಾರ್ಕವಾಸವಾಸ್ತೇ ಸಹ ಲವಣಾಮ್ಬುಧರೈರ್ದಿಶನ್ತು ಶಾನ್ತಿಮ್ ||೭|| ಮುಕ್ತಾಃ ಪಶೋರ್ವಿಪಾಶಾಶ್ಚ ಮುಕ್ತಾಃ ಸೂರ್ಯೇಣ ರಶ್ಮಯಃ | ಮುಕ್ತಃ ಸರ್ವಭಯಾದ್ಗರ್ಭ ಏಹ್ಯೇಹಿ ವಿರಮಾವಿತಃ ||೮||

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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.

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ಜೀವತೀತ್ಯಾದಿ| ಪ್ರಯತೇತ ಯತ್ನಂ ಕುರ್ವೀತ| ಕೇಚಿದಾಚಾರ್ಯಾ ಮನ್ತ್ರವ್ಯಾಖ್ಯಾನಂ ನ ಕುರ್ವನ್ತಿ, ಕೇಚಿತ್ ಕುರ್ವನ್ತಿ ತದಾಹ- ಇಹೇತ್ಯಾದಿ| ಅಮೃತಂ ಸಮುದ್ರಮನ್ಥನೋದ್ಭೂತಂ, ಚಿತ್ರಭಾನುರಾದಿತ್ಯಃ, ಭಾಮಿನಿ ಹೇ ವರಸ್ತ್ರಿ, ಉಚ್ಚೈಃಶ್ರವಾ ಅಮೃತಮನ್ಥನೋತ್ಪನ್ನಸ್ತುರಗಃ ಶಕ್ರವಾಹನಃ, ಲಘು ಶೀಘ್ರಂ, ದಿಶನ್ತು ಪ್ರಯಚ್ಛನ್ತು||೫-೮||

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 ೪ (೯-೧೧) · Śloka ೧೧

ಔಷಧಾನಿ ಚ ವಿದಧ್ಯಾದ್ಯಥೋಕ್ತಾನಿ | ಮೃತೇ ಚೋತ್ತಾನಾಯಾ ಆಭುಗ್ನಸಕ್ಥ್ಯಾ ವಸ್ತ್ರಾಧಾರಕೋನ್ನಮಿತಕಟ್ಯಾ ಧನ್ವನನಗವೃತ್ತಿಕಾಶಾಲ್ಮಲೀಮೃತ್ಸ್ನಘೃತಾಭ್ಯಾಂ ಮ್ರಕ್ಷಯಿತ್ವಾ ಹಸ್ತಂ ಯೋನೌ ಪ್ರವೇಶ್ಯ ಗರ್ಭಮುಪಹರೇತ್ | ತತ್ರ ಸಕ್ಥಿಭ್ಯಾಮಾಗತಮನುಲೋಮಮೇವಾಞ್ಛೇತ್, ಏಕಸಕ್ಥ್ನಾ ಪ್ರತಿಪನ್ನಸ್ಯೇತರಸಕ್ಥಿ ಪ್ರಸಾರ್ಯಾಪಹರೇತ್, ಸ್ಫಿಗ್ದೇಶೇನಾಗತಸ್ಯ ಸ್ಫಿಗ್ದೇಶಂ ಪ್ರಪೀಡ್ಯೋರ್ಧ್ವಮುತ್ಕ್ಷಿಪ್ಯ ಸಕ್ಥಿನೀ ಪ್ರಸಾರ್ಯಾಪಹರೇತ್, ತಿರ್ಯಗಾಗತಸ್ಯ ಪರಿಘಸ್ಯೇವ ತಿರಶ್ಚೀನಸ್ಯ ಪಶ್ಚಾದರ್ಧಮೂರ್ಧ್ವಮುತ್ಕ್ಷಿಪ್ಯ ಪೂರ್ವಾರ್ಧಮಪತ್ಯಪಥಂ ಪ್ರತ್ಯಾರ್ಜವಮಾನೀಯಾಪಹರೇತ್, ಪಾರ್ಶ್ವಾಪವೃತ್ತಶಿರಸಮಂಸಂ ಪ್ರಪೀಡ್ಯೋರ್ಧ್ವಮುತ್ಕ್ಷಿಪ್ಯ ಶಿರೋಽಪತ್ಯಪಥಮಾನೀಯಾಪಹರೇತ್, ಬಾಹುದ್ವಯಪ್ರತಿಪನ್ನಸ್ಯೋರ್ಧ್ವಮುತ್ಪೀಡ್ಯಾಂಸೌ ಶಿರೋಽನುಲೋಮಮಾನೀಯಾಪಹರೇತ್, ದ್ವಾವನ್ತ್ಯಾವಸಾಧ್ಯೌ ಮೂಢಗರ್ಭೌ, ಏವಮಶಕ್ಯೇ ಶಸ್ತ್ರಮವಚಾರಯೇತ್ ||೯|| ಸಚೇತನಂ ಚ ಶಸ್ತ್ರೇಣ ನ ಕಥಞ್ಚನ ದಾರಯೇತ್ | ದಾರ್ಯಮಾಣೋ ಹಿ ಜನನೀಮಾತ್ಮಾನಂ ಚೈವ ಘಾತಯೇತ್ ||೧೦|| ಅವಿಷಹ್ಯೇ ವಿಕಾರೇ ತು ಶ್ರೇಯೋ ಗರ್ಭಸ್ಯ ಪಾತನಮ್ | ನ ಗರ್ಭಿಣ್ಯಾ ವಿಪರ್ಯಾಸಸ್ತಸ್ಮಾತ್ಪ್ರಾಪ್ತಂ ನ ಹಾಪಯೇತ್ ||೧೧||

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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.

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ಮನ್ತ್ರಾನ್ನಿರ್ದಿಶ್ಯೌಷಧಾನಿ ನಿರ್ದಿಶನ್ನಾಹ- ಔಷಧಾನೀತ್ಯಾದಿ| ತಾನಿ ಪುನಃ ಶಾರೀರೇ ಅಪರಾಪಾತನೋದಿತಾನಿ ಪಾಣಿಪಾದಲೇಪಾ ಯೋನಿಧೂಪನಮಾತುರಪಾನಾದಿಕಂ ಚ| ನಿಷ್ಫಲೇ ಮನ್ತ್ರೇ ತನ್ತ್ರೇ ಚ ವೃಥಾಭೂತೇಷು ಸೂತೀಜನವ್ಯಾಪಾರೇಷು ಭಿಷಜಾಂ ಶಲ್ಯಾಹರಣೋಪಾಯಂ ನಿರ್ದಿಶನ್ನಾಹ- ಮೃತೇ ಚೇತಿ| ಚಕಾರಾದಫಲೀಭೂತೇಷು ಮನ್ತ್ರತನ್ತ್ರಪ್ರಸೂತೀಜನನವ್ಯಾಪಾರೇಷು ಜೀವತ್ಯಪೀತ್ಯನುಕ್ತಂ ಸಮುಚ್ಚಿನೋತಿ| ಆಭುಗ್ನಸಕ್ಥ್ಯಾ ಇತಿ ಸಙ್ಕುಚಿತಸಕ್ಥ್ಯಾಃ| ಧನ್ವನೋ ಧನುರ್ವೃಕ್ಷೋ ಬದರೀಸದೃಶಪತ್ರಃ, ನಗವೃತ್ತಿಕಾ ಶಲ್ಲಕೀ, ಯದ್ಯಪಿ ಮೃತ್ಸ್ನಶಬ್ದಃಪ್ರಶಸ್ತಾಯಾಂ ಮೃದಿ ವರ್ತತೇ ತಥಾಽಪ್ಯತ್ರ ಧನುರ್ವೃಕ್ಷಶಲ್ಲಕೀಶಾಲ್ಮಲೀನಾಂ ಪಿಚ್ಛಿಲೇ ಚುಮ್ಪೇ ಮೃತ್ಸ್ನಶಬ್ದೋ ಬೋದ್ಧವ್ಯಃ| ಘೃತಂ ಗವ್ಯಂ ಘೃತಂ, ತಾಭ್ಯಾಂ ಪಾಣಿಂ ಮ್ರಕ್ಷಯಿತ್ವಾ ವಿಲಿಪ್ಯ, ಮೂಢಗರ್ಭಮಪಹರೇದಿತಿ ಸಾಮಾನ್ಯೋ ವಿಧಿಃ| ಮೃತಂ ಚೇತಿ ಚಕಾರಾದಪಹರಣೇ ವಿಶೇಷೇಣ ವಿಧಿಮಾಹ- ತತ್ರೇತ್ಯಾದಿ| ಆಞ್ಛೇತ್ ಆಕರ್ಷೇತ್| ಏಕಸಕ್ಥ್ನೇತಿ ಪ್ರಥಮಮೇಕಸಕ್ಥಿಪ್ರತಿಪನ್ನಂ, ದ್ವಿತೀಯಸಕ್ಥಿ ಪುನರಾಭುಗ್ನಂ ಸ್ಥಿತ್ವಾಽಽಗತಮಿತ್ಯರ್ಥಃ, ತದಪಿ ಪ್ರಸಾರ್ಯ ಪ್ರಗುಣೀಭೂತಸಕ್ಥಿದ್ವಯಮಪಹರಣಾರ್ಥಮಾಞ್ಛೇದಿತಿ ಪೂರ್ವಸ್ಮಾದ್ವಿಶೇಷಃ; ಸಕ್ಥಿ ಜಙ್ಘೋಚ್ಯತೇ, ಅಯಂ ದ್ವಿತೀಯಃ| ಸ್ಫಿಗಿತ್ಯಾದಿ| ಅಯಂ ತೃತೀಯಃ| ತಿರ್ಯಗಿತ್ಯಾದಿ| ಪರಿಘೋಽರ್ಗಲಾದಣ್ಡಃ| ಆರ್ಜವಮಾನೀಯ ಋಜುಭಾವಮಾನೀಯಾಪಹರೇದಿತಿ, ಅಯಂ ಚತುರ್ಥಃ| ಪಾರ್ಶ್ವೇತ್ಯಾದಿ| ಪಾರ್ಶ್ವಾಪವೃತ್ತಂ ಪಾರ್ಶ್ವವಲಿತಂ ಶಿರೋ ಯಸ್ಯ, ಅಪತ್ಯಪಥೋ ಯೋನಿಃ; ಅಯಂ ಪಞ್ಚಮಃ| ಬಾಹುದ್ವಯೇತ್ಯಾದಿ| ಅಯಂ ಷಷ್ಠಃ| ತತ್ರ ಆದ್ಯಂ ಮೂಢಗರ್ಭತ್ರಿತಯಂ ಪಾದಾಭ್ಯಾಮಾಹರಣೀಯಂ, ತದಿತರತ್ತು ತ್ರಿತಯಂ ಶಿರಸಾ, ದ್ವಾವಿತಿ ಶೇಷಂ ತು ಮೂಢಗರ್ಭದ್ವಯಮಸಾಧ್ಯಮ್, ಏವಮಷ್ಟೌ ಮೂಢಗರ್ಭಾಃ| ದಾರ್ಯಮಾಣಃ ಛಿದ್ಯಮಾನೋ ಗರ್ಭೋ ಮಾತರಮಾತ್ಮಾನಂ ಚ ವ್ಯಾಪಾದಯೇತ್| ಘಾತಯೇದಿತಿ ಸರ್ವಥೈವಾಶಕ್ಯಹಸ್ತಾಕರ್ಷೇ ದ್ವಯೋರಪಿ ಗರ್ಭಗರ್ಭಿಣ್ಯೋರ್ವಿಪತ್ತಿಸಿದ್ಧೇಃ| ಶಸ್ತ್ರಮನ್ತ್ರಾದಿನೋಪಾಯೇನಾಸಿದ್ಧೌ ಗರ್ಭಚ್ಯಾವನಂ ಗರ್ಭಿಣೀರಕ್ಷಾರ್ಥಂ ಕಾರ್ಯಮಿತ್ಯಾಹ- ಅವಿಷಹ್ಯ ಇತಿ| ಸೋಢುಮಶಕ್ಯೇ ವಿಕಾರೇ ವ್ಯಾಧೌ ಸತಿ ಕಿಂ ಕರ್ತವ್ಯಮಿತ್ಯಾಹ- ಶ್ರೇಯೋ ಗರ್ಭಸ್ಯೇತಿ; ಶ್ರೇಯೋ ಭವತೀತ್ಯರ್ಥಃ| ಗರ್ಭಪಾತನಫಲಮಾಹ- ನ ಗರ್ಭಿಣ್ಯಾ ವಿಪರ್ಯಾಸ ಇತಿ; ವಿಪರ್ಯಾಸೋ ಮೃತ್ಯುರಿತ್ಯರ್ಥಃ| ತಸ್ಮಾತ್ ಪ್ರಾಪ್ತಕಾಲಂ ನ ಹಾಪಯೇತ್ ನೋಲ್ಲಙ್ಘಯೇದಿತ್ಯರ್ಥಃ||೯-೧೧||

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 ೫ (೧೨-೧೯) · Śloka ೨೦

ತತಃ ಸ್ತ್ರಿಯಮಾಶ್ವಾಸ್ಯ ಮಣ್ಡಲಾಗ್ರೇಣಾಙ್ಗುಲೀಶಸ್ತ್ರೇಣ ವಾ ಶಿರೋ ವಿದಾರ್ಯ, ಶಿರಃಕಪಾಲಾನ್ಯಾಹೃತ್ಯ, ಶಙ್ಕುನಾ ಗೃಹೀತ್ವೋರಸಿ ಕಕ್ಷಾಯಾಂ ವಾಽಪಹರೇತ್; ಅಭಿನ್ನಶಿರಸಮಕ್ಷಿಕೂಟೇ ಗಣ್ಡೇ ವಾ, ಅಂಸಸಂಸಕ್ತಸ್ಯಾಂಸದೇಶೇ ಬಾಹೂ ಛಿತ್ತ್ವಾ, ದೃತಿಮಿವಾತತಂ ವಾತಪೂರ್ಣೋದರಂ ವಾ ವಿದಾರ್ಯ ನಿರಸ್ಯಾನ್ತ್ರಾಣಿ ಶಿಥಿಲೀಭೂತಮಾಹರೇತ್, ಜಘನಸಕ್ತಸ್ಯ ವಾ ಜಘನಕಪಾಲಾನೀತಿ ||೧೨|| ಕಿಮ್ಬಹುನಾ- ಯದ್ಯದಙ್ಗಂ ಹಿ ಗರ್ಭಸ್ಯ ತಸ್ಯ ಸಜ್ಜತಿ ತದ್ಭಿಷಕ್ | ಸಮ್ಯಗ್ವಿನಿರ್ಹರೇಚ್ಛಿತ್ತ್ವಾ ರಕ್ಷೇನ್ನಾರೀಂ ಚ ಯತ್ನತಃ ||೧೩|| ಗರ್ಭಸ್ಯ ಗತಯಶ್ಚಿತ್ರಾ ಜಾಯನ್ತೇಽನಿಲಕೋಪತಃ | ತತ್ರಾನಲ್ಪಮತಿರ್ವೈದ್ಯೋ ವರ್ತೇತ ವಿಧಿಪೂರ್ವಕಮ್ ||೧೪|| ನೋಪೇಕ್ಷೇತ ಮೃತಂ ಗರ್ಭಂ ಮುಹೂರ್ತಮಪಿ ಪಣ್ಡಿತಃ | ಸ ಹ್ಯಾಶು ಜನನೀಂ ಹನ್ತಿ ನಿರುಚ್ಛ್ವಾಸಂ ಪಶುಂ ಯಥಾ ||೧೫|| ಮಣ್ಡಲಾಗ್ರೇಣ ಕರ್ತವ್ಯಂ ಛೇದ್ಯಮನ್ತರ್ವಿಜಾನತಾ | ವೃದ್ಧಿಪತ್ರಂ ಹಿ ತೀಕ್ಷ್ಣಾಗ್ರಂ ನಾರೀಂ ಹಿಂಸ್ಯಾತ್ ಕದಾಚನ ||೧೬|| ಅಥಾಪತನ್ತೀಮಪರಾಂ ಪಾತಯೇತ್ ಪೂರ್ವವದ್ಭಿಷಕ್ | ಹಸ್ತೇನಾಪಹರೇದ್ವಾಽಪಿ ಪಾರ್ಶ್ವಭ್ಯಾಂ ಪರಿಪೀಡ್ಯ ವಾ ||೧೭|| ಧುನುಯಾಚ್ಚ ಮುಹುರ್ನಾರೀಂ ಪೀಡಯೇದ್ವಾಂಽಸಪಿಣ್ಡಿಕಾಮ್ | ತೈಲಾಕ್ತಯೋನೇರೇವಂ ತಾಂ ಪಾತಯೇನ್ಮತಿಮಾನ್ ಭಿಷಕ್ ||೧೮|| ಏವಂ ನಿರ್ಹೃತಶಲ್ಯಾಂ ತು ಸಿಞ್ಚೇದುಷ್ಣೇನ ವಾರಿಣಾ | ತತೋಽಭ್ಯಕ್ತಶರೀರಾಯಾ ಯೋನೌ ಸ್ನೇಹಂ ನಿಧಾಪಯೇತ್ ||೧೯|| ಏವಂ ಮೃದ್ವೀ ಭವೇದ್ಯೋನಿಸ್ತಚ್ಛೂಲಂ ಚೋಪಶಾಮ್ಯತಿ |೨೦|

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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.

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ಮೃತೇ ತು ಗರ್ಭೇ ಶಸ್ತ್ರಾವಚರಣಂ ನಿರ್ದಿಶನ್ನಾಹ- ತತ ಇತಿ| ಮಣ್ಡಲಾಗ್ರೇಣಾಙ್ಗುಲೀಶಸ್ತ್ರೇಣೇತಿ ಅನ್ತರ್ಮುಖಸಞ್ಜ್ಞಿತೇನ ಕೃಶತರಶಶಧರಕಾನುಕಾರಿಣಾಽರ್ಧದ್ವಯಸಂಹಿತಮಧ್ಯಕೀಲಿತೇನ ಮಧ್ಯಮಾಙ್ಗುಲ್ಯಙ್ಗುಷ್ಠಪ್ರವಿಷ್ಟಲೋಹಕಟಕನಿಯಮಿತೇನ, ಅನ್ಯೇ ಪುನರೇಕಾವಯವೇನ ಮಧ್ಯಮಾಙ್ಗುಲೀಪ್ರವಿಷ್ಟಲೋಹಕಣ್ಟಕೇನೇತ್ಯಾಹುಃ| ತದ್ಧಿ ಶಸ್ತ್ರಮನ್ತದ್ವಾರಂ ಹಸ್ತಾನ್ತರ್ಗತಂ ಯೋನೌ ಸುಪ್ರದೇಶಪ್ರವೇಶಿತಮಪಿ ಸುಖಚ್ಛೇದಕರಂ ಗರ್ಭಿಣೀಂ ನ ಹಿನಸ್ತಿ| ಶಙ್ಕುನಾ ಆಕುಞ್ಚಿತಾಕಾರೇಣ ಬಡಿಶವಿಶೇಷೇಣ ಸಮ್ಯಗ್ಗೃಹೀತಂ ಹೃದಯೇ ಕಕ್ಷೇ ವಾಽಪಹರೇತ್| ಶಿರಸಃ ಪುನರವೈಗುಣ್ಯೇನ ನಿರ್ಗತಶಿರಸೋ ವಿಪುಲಾಂಸದೇಶಸಕ್ತಸ್ಯ ವಿಧಿಮುಪದಿಶನ್ನಾಹ- ಅಭಿನ್ನಶಿರಸಮಿತಿ; ಕೂಟೇ ಗಣ್ಡೇ ವಾ ಸಙ್ಗೃಹ್ಯ ಶಙ್ಕುನಾಽಪಹರಣಮ್| ಮೃತಸ್ಯಾಧ್ಮಾತೋದರಸ್ಯ ಕ್ರಮಾಗತಮುದರಸಙ್ಗಂ ನಿರ್ದಿಶನ್ನಾಹ- ದೃತಿಮಿವೇತ್ಯಾದಿ|- ದೃತಿಃ ಪಾನೀಯಪೂರ್ಣಖಲ್ಲೀ| ಜಘನಸಕ್ತಸ್ಯೇತ್ಯಾದಿ|- ಜಘನಸಕ್ತಂ ಜಘನಕಪಾಲಾನಿ ವಿದಾರ್ಯ, ಅಪಹೃತ್ಯಾಪಹರೇತ್| ಏವಮುದ್ದಿಷ್ಟಾನಾಮಾಹರಣೋಪಾಯಂ ನಿರ್ದಿಶ್ಯಾನುಕ್ತಾನಾಮಪಿ ನಾನಾಪ್ರಕಾರಾಣಾಂ ನಿರ್ದಿಶತಿ- ಗರ್ಭಸ್ಯೇತ್ಯಾದಿ| ಮೃತೇ ತು ದೋಷಂ ನಿರ್ದಿಶನ್ನಾಹ- ನೋಪೇಕ್ಷೇತೇತ್ಯಾದಿ| ಸಃ ಗರ್ಭಃ, ಹಿ ಯಸ್ಮಾದರ್ಥೇ| ಮಣ್ಡಲಾಗ್ರೇಣೇತಿ ಮಣ್ಡಲಾಗ್ರಾವಚಾರಣಮುಕ್ತಮಪಿ ವೃದ್ಧಿಪತ್ರನಿಷೇಧೋಪದೇಶಾರ್ಥಂ ಪುನರುಚ್ಯತೇ| ಅಥಾಪತನ್ತೀಮಿತ್ಯಾದಿ| ಅಪರಾಂ ಗರ್ಭಾವರಣಂ ಜರಾಯುಸಞ್ಜ್ಞಂ ಯಂ ಲೋಕಾ ಆವಲಮಿತ್ಯಾಚಕ್ಷತೇ| ಪೂರ್ವವತ್ ಶಾರೀರೋಕ್ತವಿಧಿನಾ||೧೨-೧೯||-

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 ೬ (೨೦-೨೭) · Śloka ೨೮

ಕೃಷ್ಣಾತನ್ಮೂಲಶುಣ್ಠ್ಯೇಲಾಹಿಙ್ಗುಭಾರ್ಗೀಃ ಸದೀಪ್ಯಕಾಃ ||೨೦|| ವಚಾಮತಿವಿಷಾಂ ರಾಸ್ನಾಂ ಚವ್ಯಂ ಸಞ್ಚೂರ್ಣ್ಯ ಪಾಯಯೇತ್ | ಸ್ನೇಹೇನ ದೋಷಸ್ಯನ್ದಾರ್ಥಂ ವೇದನೋಪಶಮಾಯ ಚ ||೨೧|| ಕ್ವಾಥಂ ಚೈಷಾಂ ತಥಾ ಕಲ್ಕಂ ಚೂರ್ಣಂ ವಾ ಸ್ನೇಹವರ್ಜಿತಮ್ | ಶಾಕತ್ವಗ್ಘಿಙ್ಗ್ವತಿವಿಷಾಪಾಠಾಕಟುಕರೋಹಿಣೀಃ ||೨೨|| ತಥಾ ತೇಜೋವತೀಂ ಚಾಪಿ ಪಾಯಯೇತ್ ಪೂರ್ವವದ್ಭಿಷಕ್ | ತ್ರಿರಾತ್ರಂ ಪಞ್ಚಸಪ್ತಾಹಂ ತತಃ ಸ್ನೇಹಂ ಪುನಃ ಪಿಬೇತ್ ||೨೩|| ಪಾಯಯೇತಾಸವಂ ನಕ್ತಮರಿಷ್ಟಂ ವಾ ಸುಸಂಸ್ಕೃತಮ್ | ಶಿರೀಷಕಕುಭಾಭ್ಯಾಂ ಚ ತೋಯಮಾಚಮನೇ ಹಿತಮ್ ||೨೪|| ಉಪದ್ರವಾಶ್ಚ ಯೇಽನ್ಯೇ ಸ್ಯುಸ್ತಾನ್ ಯಥಾಸ್ವಮುಪಾಚರೇತ್ | ಸರ್ವತಃ ಪರಿಶುದ್ಧಾ ಚ ಸ್ನಿಗ್ಧಪಥ್ಯಾಲ್ಪಭೋಜನಾ ||೨೫|| ಸ್ವೇದಾಭ್ಯಙ್ಗಪರಾ ನಿತ್ಯಂ ಭವೇತ್ ಕ್ರೋಧವಿವರ್ಜಿತಾ | ಪಯೋ ವಾತಹರೈಃ ಸಿದ್ಧಂ ದಶಾಹಂ ಭೋಜನೇ ಹಿತಮ್ ||೨೬|| ರಸಂ ದಶಾಹಂ ಶೇಷೇ ತು ಯಥಾಯೋಗಮುಪಾಚರೇತ್ | ವ್ಯುಪದ್ರವಾಂ ವಿಶುದ್ಧಾಂ ಚ ಜ್ಞಾತ್ವಾ ಚ ವರವರ್ಣಿನೀಮ್ ||೨೭|| ಊರ್ಧ್ವಂ ಚತುರ್ಭ್ಯೋ ಮಾಸೇಭ್ಯೋ ವಿಸೃಜೇತ್ ಪರಿಹಾರತಃ |೨೮|

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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.

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ವ್ಯವಸ್ಥಿತವಿಕಲ್ಪಾ ಹ್ಯೇತೇ ದೇಶಪ್ರಕೃತಿಸಾತ್ಮ್ಯಾಪೇಕ್ಷಯಾ| ಕೃಷ್ಣಾ ಪಿಪ್ಪಲೀ, ತನ್ಮೂಲಂ ಪಿಪ್ಪಲೀಮೂಲಂ, ದೀಪ್ಯಕಃ ಅಜಮೋದಾ| ಪ್ರಸವಕಾಲ ಏವ ಜಾತಮೂಢಗರ್ಭಾಯಾಃ ಕೃತಕರ್ಮಣಾಽಪಹೃತಾಪರಾಯಾಃ ಪಾರ್ಶ್ವಯೋನಿಶೂಲಕಾಠಿನ್ಯಶಾನ್ತ್ಯರ್ಥಂ ರಕ್ತಕ್ಲೇದಾದಿದೋಷಪ್ರಸೇಕಾರ್ಥಂ ಚ ತೈಲಾಕ್ತಯೋನೇಸ್ತೈಲೇನ ಕೃಷ್ಣಾದಿಪಾನಮ್; ಅಕಾಲಮೂಢಗರ್ಭಾಯಾಸ್ತು ಲಙ್ಘಿತಾಯಾಃ ಪುನರನ್ನಕಾಲೇ ಉದ್ದಾಲಕಾದೀನಾಮನ್ನಾನಾಮಸ್ನೇಹಲವಣಾಭಿರ್ಯವಾಗೂಭಿರುಪಚಾರೋ ಯಾವನ್ತೋ ಮಾಸಾ ಗರ್ಭಸ್ಯ ತಾವನ್ತ್ಯೇವಾಹಾನಿ; ಅನನ್ತರಮಾಸೇ ತು ಸ್ನೇಹಾದಿವಿಧಾನಮಕಾಲಮೂಢಗರ್ಭಾಯಾ ಅಪಿ ಪೂರ್ವವತ್| ಶಾಕಃ ಕರ್ಕಶಪತ್ರವೃಕ್ಷಃ, ‘ಸಾಗವನ’ ಇತಿ ಲೋಕೇ| ತ್ರಿರಾತ್ರಮಿತ್ಯಾದಿ|- ಏವಂ ತ್ರಿರಾತ್ರಂ ಕೃಷ್ಣಾದಿಚೂರ್ಣಪಾನೇನ ಶಾಕತ್ವಗಾದಿಚೂರ್ಣಪಾನೇನ ವಾಽಽಹೃತಕೋಷ್ಠರಕ್ತಕ್ಲೇದಾದಿದೋಷಾಯಾಃ ಸಪ್ತಾಹಂ ಹ್ರಸ್ವಮಾತ್ರಯಾ ಸ್ನೇಹಪಾನಮ್| ತೇನ ವಿಶುದ್ಧವಾತಾಶಯಾಯಾ ದಶಾಹಾದೂರ್ಧ್ವಂ ಸ್ನಿಗ್ಧಪಥ್ಯಾಲ್ಪಭೋಜನಮ್| ತತ್ರ ನಿತ್ಯಂ ಬಾಹ್ಯಾವಪಿ ಸ್ವೇದಾಭ್ಯಙ್ಗಾವವಶ್ಯಂ ಕಾರ್ಯೌ, ತತ್ರ ದ್ವಿತೀಯದಶಾಹೇ ವಾತಹರಸಿದ್ಧಂ ಪಯೋ ವಕ್ಷ್ಯಮಾಣಂ, ತೃತೀಯೇ ಮಾಂಸರಸಃ| ಕಕುಭಃ ಸುಗನ್ಧಿಮೂಲೋ ವಿಟಪಃ| ಆಚಮನಸ್ನಾನಾದೌ ಷಡಙ್ಗಕಲ್ಪನಾಕಲ್ಪಿತಶಿರೀಷಕಕುಭಸಲಿಲಮ್| ಉಪದ್ರವಾ ಇತಿ ಉಪದ್ರವಾ ವಾತರೋಗಜ್ವರಾದ್ಯಾಃ| ವಾತಹರೈಃ ಶತಪುಷ್ಪಾದಿಭಿಃ| ಯಥಾಯೋಗಮಿತಿ ಸಾತ್ಮ್ಯಾದ್ಯಪಕ್ಷಯೇತಿ ಭಾವಃ||೨೦-೨೭||-

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 ೭ (೨೮-೩೯) · Śloka ೩೯

ಯೋನಿಸನ್ತರ್ಪಣೇಽಭ್ಯಙ್ಗೇ ಪಾನೇ ಬಸ್ತಿಷು ಭೋಜನೇ ||೨೮|| ಬಲಾತೈಲಮಿದಂ ಚಾಸ್ಯೈ ದದ್ಯಾದನಿಲವಾರಣಮ್ | ಬಲಾಮೂಲಕಷಾಯಸ್ಯ ದಶಮೂಲೀಶೃತಸ್ಯ ಚ ||೨೯|| ಯವಕೋಲಕುಲತ್ಥಾನಾಂ ಕ್ವಾಥಸ್ಯ ಪಯಸಸ್ತಥಾ | ಅಷ್ಟಾವಷ್ಟೌ ಶುಭಾ ಭಾಗಾಸ್ತೈಲಾದೇಕಸ್ತದೇಕತಃ ||೩೦|| ಪಚೇದಾವಾಪ್ಯ ಮಧುರಂ ಗಣಂ ಸೈನ್ಧವಸಂಯುತಮ್ | ತಥಾಽಗುರುಂ ಸರ್ಜರಸಂ ಸರಲಂ ದೇವದಾರು ಚ ||೩೧|| ಮಞ್ಜಿಷ್ಠಾಂ ಚನ್ದನಂ ಕುಷ್ಠಮೇಲಾಂ ಕಾಲಾನುಸಾರಿವಾಮ್ | ಮಾಂಸೀಂ ಶೈಲೇಯಕಂ ಪತ್ರಂ ತಗರಂ ಸಾರಿವಾಂ ವಚಾಮ್ ||೩೨|| ಶತಾವರೀಮಶ್ವಗನ್ಧಾಂ ಶತಪುಷ್ಪಾಂ ಪುನರ್ನವಾಮ್ | ತತ್ ಸಾಧುಸಿದ್ಧಂ ಸೌವರ್ಣೇ ರಾಜತೇ ಮೃನ್ಮಯೇಽಪಿ ವಾ ||೩೩|| ಪ್ರಕ್ಷಿಪ್ಯ ಕಲಶೇ ಸಮ್ಯಕ್ ಸ್ವನುಗುಪ್ತಂ ನಿಧಾಪಯೇತ್ | ಬಲಾತೈಲಮಿದಂ ಖ್ಯಾತಂ ಸರ್ವವಾತವಿಕಾರನುತ್ ||೩೪|| ಯಥಾಬಲಮತೋ ಮಾತ್ರಾಂ ಸೂತಿಕಾಯೈ ಪ್ರದಾಪಯೇತ್ | ಯಾ ಚ ಗರ್ಭಾರ್ಥಿನೀ ನಾರೀ ಕ್ಷೀಣಶುಕ್ರಶ್ಚ ಯಃ ಪುಮಾನ್ ||೩೫|| ವಾತಕ್ಷೀಣೇ ಮರ್ಮಹತೇ ಮಥಿತೇಽಭಿಹತೇ ತಥಾ | ಭಗ್ನೇ ಶ್ರಮಾಭಿಪನ್ನೇ ಚ ಸರ್ವಥೈವೋಪಯುಜ್ಯತೇ ||೩೬|| ಏತದಾಕ್ಷೇಪಕಾದೀನ್ ವೈ ವಾತವ್ಯಾಧೀನಪೋಹತಿ | ಹಿಕ್ಕಾಂ ಕಾಸಮಧೀಮನ್ಥಂ ಗುಲ್ಮಂ ಶ್ವಾಸಂ ಚ ದುಸ್ತರಮ್ ||೩೭|| ಷಣ್ಮಾಸಾನುಪಯುಜ್ಯೈತದನ್ತ್ರವೃದ್ಧಿಮಪೋಹತಿ | ಪ್ರತ್ಯಗ್ರಧಾತುಃ ಪುರುಷೋ ಭವೇಚ್ಚ ಸ್ಥಿರಯೌವನಃ ||೩೮|| ರಾಜ್ಞಾಮೇತದ್ಧಿ ಕರ್ತವ್ಯಂ ರಾಜಮಾತ್ರಾಶ್ಚ ಯೇ ನರಾಃ | ಸುಖಿನಃ ಸುಕುಮಾರಾಶ್ಚ ಧನಿನಶ್ಚಾಪಿ ಯೇ ನರಾಃ ||೩೯||

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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.

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ಬಲಾಮೂಲಕ್ವಾಥಸ್ಯ ತಥಾ ದಶಮೂಲಕ್ವಾಥಸ್ಯ ಯವಕೋಲಕುಲತ್ಥಾನಾಂ ಕ್ವಾಥಸ್ಯ ಪಯಸಶ್ಚ ಪ್ರತ್ಯೇಕಮಷ್ಟಾವಷ್ಟೌ ಭಾಗಾಃ, ಏಕಃ ಸ್ನೇಹಾತ್; ಏವಂ ಸ್ನೇಹಾದ್ದ್ವಾತ್ರಿಂಶದ್ಗುಣೋ ದ್ರವಃ, ಸ್ನೇಹಚತುರ್ಥಾಂಶೋ ಭೇಷಜಕಲ್ಕಃ| ಮಧುರಃ ಕಾಕೋಲ್ಯಾದಿಗಣಃ| ಕಾಲಾನುಸಾರಿವಾ ಕೃಷ್ಣಸಾರಿವಾ, ‘ಕಾಲಾನುಸಾರಿ ವಾ’ ಇತ್ಯತ್ರ ಕೇಚಿದಾಚಾರ್ಯಾ ಅಸ್ಮಿನ್ ತೈಲೇ ಕ್ಷೀರಶುಕ್ಲಕಂ ಪಠನ್ತಿ, ಕ್ಷೀರಶುಕ್ಲಕಂ ಕ್ಷೀರವಿದಾರೀ| ಸ್ವನುಗುಪ್ತೇ ನಿರುಪದ್ರವಸ್ಥಾನೇ| ಅಧೀಮನ್ಥಃ ಅಕ್ಷಿರೋಗೋಽಭಿಷ್ಯನ್ದಪೂರ್ವಕಃ| ಷಣ್ಮಾಸೋಪಯೋಗಾತ್ ಕೋಶಮಪ್ರಾಪ್ತಾಮನ್ತ್ರವೃದ್ಧಿಂ ಹನ್ತಿ, ಕೋಶಪ್ರಾಪ್ತಾಂ ಪುನರನ್ತ್ರವೃದ್ಧಿಮಸಾಧ್ಯಾಮಾಹುಃ||೨೮-೩೯||

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 ೮ (೪೦-೪೩) · Śloka ೪೩

ಬಲಾಕಷಾಯಪೀತೇಭ್ಯಸ್ತಿಲೇಭ್ಯೋ ವಾಽಪ್ಯನೇಕಶಃ | ತೈಲಮುತ್ಪಾದ್ಯ ತತ್ಕ್ವಾಥಶತಪಾಕಂ ಕೃತಂ ಶುಭಮ್ ||೪೦|| ನಿವಾತೇ ನಿಭೃತಾಗಾರೇ ಪ್ರಯುಞ್ಜೀತ ಯಥಾಬಲಮ್ | ಜೀರ್ಣೇಽಸ್ಮಿನ್ ಪಯಸಾ ಸ್ನಿಗ್ಧಮಶ್ನೀಯಾತ್ ಷಷ್ಟಿಕೌದನಮ್ ||೪೧|| ಅನೇನ ವಿಧಿನಾ ದ್ರೋಣಮುಪಯುಜ್ಯಾನ್ನಮೀರಿತಮ್ | ಭುಞ್ಜೀತ ದ್ವಿಗುಣಂ ಕಾಲಂ ಬಲವರ್ಣಾನ್ವಿತಸ್ತತಃ ||೪೨|| ಸರ್ವಪಾಪೈರ್ವಿನಿರ್ಮುಕ್ತಃ ಶತಾಯುಃ ಪುರುಷೋ ಭವೇತ್ | ಶತಂ ಶತಂ ತಥೋತ್ಕರ್ಷೋ ದ್ರೋಣೇ ದ್ರೋಣೇ ಪ್ರಕೀರ್ತಿತಃ ||೪೩||

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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.

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ಬಲಾತೈಲಾನನ್ತರಂ ಬಲಾಸಂಸ್ಕಾರೇಣ ಶತಪಾಕವಿಧಾನಮಾಹ- ಬಲೇತ್ಯಾದಿ| ಪೀತೇಭ್ಯೋ ಭಾವಿತೇಭ್ಯಃ ಸಪ್ತಕೃತ್ವಃ| ತಿಲತುಲ್ಯಬಲಾಮೂಲಾಷ್ಟಗುಣಸಲಿಲಾಷ್ಟಾಂಶಶೇಷಿತಕಷಾಯಭಾವಿತಾನಾಂ ತಿಲಾನಾಂ ತೈಲಮಾದಾಯ ತತ್ಕ್ವಾಥಂ ಬಲಾಕ್ವಾಥಂ ಸಾಮಾನ್ಯಕ್ವಾಥಪರಿಭಾಷಾರ್ಥಕೃತಕ್ವಾಥೇನ ಚತುರ್ಗುಣೇನ ಶತಶಃ ಪಚೇತ್; ತತ್ ಕ್ವಥಂ ತತ್ಕಲ್ಕಮೇವ ವೇತ್ಯೇಕೇ; ಪೂರ್ವಬಲಾತೈಲಸಮುದ್ದಿಷ್ಟೈರ್ಮಧುರಾದಿಕಲ್ಕೈರೇವೇತ್ಯನ್ಯೇ||೪೦-೪೩||

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 ೯ (೪೪) · Śloka ೪೫

ಬಲಾಕಲ್ಪೇನಾತಿಬಲಾಗುಡೂಚ್ಯಾದಿತ್ಯಪರ್ಣಿಷು | ಸೈರೇಯಕೇ ವೀರತರೌ ಶತಾವರ್ಯಾಂ ತ್ರಿಕಣ್ಟಕೇ ||೪೪|| ತೈಲಾನಿ ಮಧುಕೇ ಕುರ್ಯಾತ್ ಪ್ರಸಾರಿಣ್ಯಾಂ ಚ ಬುದ್ಧಿಮಾನ್ |೪೫|

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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.

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ಉಕ್ತಬಲಾತೈಲದ್ವಯಕಲ್ಪೇನ ಸಙ್ಕ್ಷೇಪಾರ್ಥಂ ದ್ರವ್ಯಾನ್ತರೇಷ್ವತಿದೇಶಮುದ್ದಿಶನ್ನಾಹ- ಬಲೇತ್ಯಾದಿ| ಆದಿತ್ಯಪರ್ಣೀ ಸೂರ್ಯಾವರ್ತಃ| ವೀರತರುಃ ಸ್ವನಾಮಪ್ರಸಿದ್ಧಃ, ಅರ್ಜುನ ಇತ್ಯೇಕೇ, ಕೋಕಿಲಾಕ್ಷ ಇತ್ಯಪರೇ| ಅತಿಬಲಾದಿತೈಲೇಷು ಚ ಬಲಾತೈಲೋಕ್ತಕಲ್ಕಪ್ರಕ್ಷೇಪಃ; ಅಥವಾಽತಿಬಲಾದೀನಾಮೇವ ಕ್ವಾಥಕಲ್ಕಾಭ್ಯಾಂ ತೈಲಾನಿ ಪಕ್ತವ್ಯಾನೀತಿ||೪೪||-

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 ೧೦ (೪೫-೪೭) · Śloka ೪೭

ನೀಲೋತ್ಪಲಂ ವರೀಮೂಲಂ ಗವ್ಯೇ ಕ್ಷೀರೇ ವಿಪಾಚಯೇತ್ ||೪೫|| ಶತಪಾಕಂ ತತಸ್ತೇನ ತಿಲತೈಲಂ ಪಚೇದ್ಭಿಷಕ್ | ಬಲಾತೈಲಸ್ಯ ಕಲ್ಕಾಂಸ್ತು ಸುಪಿಷ್ಟಾಂಸ್ತತ್ರ ದಾಪಯೇತ್ ||೪೬|| ಸರ್ವೇಷಾಮೇವ ಜಾನೀಯಾದುಪಯೋಗಂ ಚಿಕಿತ್ಸಕಃ | ಬಲಾತೈಲವದೇತೇಷಾಂ ಗುಣಾಂಶ್ಚೈವ ವಿಶೇಷತಃ ||೪೭||

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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.

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ನೀಲೋತ್ಪಲಮಿತ್ಯಾದಿ| ವರೀ ಶತಾವರೀ||೪೫-೪೭||

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 ಪುಷ್ಪಿಕಾ · Śloka ೧೫

ಇತಿ ಸುಶ್ರುತಸಂಹಿತಾಯಾಂ ಚಿಕಿತ್ಸಾಸ್ಥಾನೇ ಮೂಢಗರ್ಭಚಿಕಿತ್ಸಿತಂ ನಾಮ ಪಞ್ಚದಶೋಽಧ್ಯಾಯಃ ||೧೫||

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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.’

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ಇತಿ ಶ್ರೀಡಲ್ಹ(ಹ್ಲ)ಣವಿರಚಿತಾಯಾಂ ನಿಬನ್ಧಸಙ್ಗ್ರಹಾಖ್ಯಾಯಾಂ ಸುಶ್ರುತವ್ಯಾಖ್ಯಾಯಾಂ ಚಿಕಿತ್ಸಾಸ್ಥಾನೇ ಪಞ್ಚದಶೋಽಧ್ಯಾಯಃ||೧೫||

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 →