The commentary links this chapter to the preceding explanation of the channels carrying shukra and artava. Because the embryo originates from those reproductive factors and the pregnant woman supports the developing embryo, it is appropriate to explain her care next.
Key terms
garbhiNI (garbhini)
A pregnant woman.
vyAkaraNa (vyakarana)
A systematic explanation.
shukra
The male reproductive factor in this classical account.
Artava (artava)
The female reproductive factor in this classical account.
गर्भिणी प्रथमदिवसात् प्रभृति नित्यं प्रहृष्टा शुच्यलङ्कृता शुक्लवसना शान्तिमङ्गलदेवताब्राह्मणगुरुपरा च भवेत्, मलिनविकृतहीनगात्राणि न स्पृशेत्, दुर्गन्धदुर्दर्शनानि परिहरेत्, उद्वेजनीयाश्च कथाः, शुष्कं पर्युषितं कुथितं क्लिन्नं चान्नं नोपभुञ्जीत, बहिर्निष्क्रमणं शून्यागारचैत्यश्मशानवृक्षाश्रयान् क्रोधमयशस्करांश्च भावानुच्चैर्भाष्यादिकं च परिहरेद्यानि च गर्भं व्यापादयन्ति, न चाभीक्ष्णं तैलाभ्यङ्गोत्सादनादीनि सेवेत, न चायासयेच्छरीरं, पूर्वोक्तानि च परिहरेत्, शयनासनं मृद्वास्तरणं नात्युच्चमपाश्रयोपेतमसम्बाधं च विदध्यात्, हृद्यं द्रवमधुरप्रायं स्निग्धं दीपनीयसंस्कृतं च भोजनं भोजयेत्, सामान्यमेतदाप्रसवात् ||३||
Meaning of the śloka
From the first day of pregnancy, the woman is instructed to remain cheerful, clean, appropriately adorned, dressed in white, and devoted to peaceful and auspicious observances, deities, brahmanas, and teachers. She is told to avoid disturbing sights, smells, speech, stories, emotions, places, activities, and foods described as dry, stale, spoiled, or wet and decayed; to avoid overexertion and factors believed to harm the embryo; and not to use oil massage and rubbing too frequently. Her bed and seat should be softly spread, not excessively high, supported, and spacious. Her food should be pleasing, mostly liquid and sweet, unctuous, and prepared with dipaniya substances. These are presented as general rules until delivery.
The commentary gives two interpretations of caitya: a tree regarded as the seat of a deity, or, according to others, a Buddhist shrine; shmashana is a cremation ground. Previously prohibited acts include daytime sleep and other restrictions stated for a menstruating woman. The supported and spacious bed is explained as having a backrest and not being cramped. The passage regulates touch, smell and sight, hearing, taste, bodily action, mental activity, and speech. Factors said to injure the embryo refer back to intercourse, riding, conveyance, and related matters described earlier. The dietary qualities are justified within the text as supporting ojas, life, and bodily dhatus; because liquid and similar foods may weaken agni, they are prepared with dipaniya substances.
Key terms
caitya
Either a deity-associated tree or, in an alternative interpretation, a Buddhist shrine.
hRudya (hridya)
Pleasing or supportive to the heart in this dietary context.
dIpanIya (dipaniya)
A substance used in the classical framework to kindle digestive capacity.
ojas
A classical vital essence invoked by the commentary.
The text gives month-specific dietary and procedural care during pregnancy. In the first three months it favors sweet, cool, mostly liquid foods. It then lists differing regimens involving shashtika rice, milk, curd, ghee, butter, jangala meat soup, shvadamshtra, and prithakparnyadi preparations. In the eighth month it prescribes an asthapana enema made with numerous ingredients to clear retained feces and direct vayu downward, followed by an oil anuvasana enema. Thereafter it recommends unctuous gruels and jangala meat soup until delivery, claiming that this produces strength and an uncomplicated birth.
The commentary says visheshatah means 'particularly' or 'to a greater degree.' It identifies the first month-by-month regimen as another authority's view and the regimen beginning with the fourth month as the author's own view. Prithakparnyadi is identified with the Vidarigandhadi group.
Key terms
ShaShTika (shashtika)
A variety of rice used in the prescribed diet.
yavAgU (yavagu)
A liquid grain preparation or gruel.
AsthApana (asthapana)
A decoction-type enema in the classical regimen.
anuvAsana (anuvasana)
An oil-based enema.
vAyu (vayu)
The classical regulatory principle intended here to move downward normally.
In the ninth month the woman is to enter a designated maternity house at an auspicious time. The text assigns different ground colors, building woods, and beds to the four traditional social classes in sequence. It describes a plastered, orderly room with an east- or south-facing door, eight hastas long and four hastas wide, furnished with protective and auspicious arrangements.
Here 'tatra' refers to the time of delivery. Arishta is explained as the maternity house, and all of the listed features qualify how it is to be prepared.
जाते हि शिथिले कुक्षौ मुक्ते हृदयबन्धने |
सशूले जघने नारी ज्ञेया सा तु प्रजायिनी ||६||
तत्रोपस्थितप्रसवायाः कटीपृष्ठं प्रति समन्ताद्वेदना भवत्यभीक्ष्णं पुरीषप्रवृत्तिर्मूत्रं प्रसिच्यते योनिमुखाच्छ्लेष्मा च ||७||
Meaning of the śloka
A relaxed or lowered abdomen, release of the sense of constriction around the heart, and pain in the pelvic or hip region are described as signs that childbirth is approaching. Frequent pain around the waist and back, passage of stool and urine, and mucus from the vaginal opening are further signs of imminent labor.
The commentary explains jaghana pain here as pain in the waist or pelvic region and prajayini as a woman who is giving birth. It then introduces the additional signs of labor in the prose passage.
For the woman about to give birth, the text prescribes auspicious rites, the presence of boys, holding a fruit with a masculine name, oiling the body, pouring warm water over her, and giving prepared yavagu until she is full. She is then placed on a soft, broad, cushioned bed, lying on her back with the thighs flexed, and attended by four mature, experienced women with trimmed nails whom she trusts and does not fear or feel ashamed before.
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ਅਸ਼ਙ੍ਕਨੀਯਾ ਯਾਸਾਂ ਲਜ੍ਜਾਭਯਾਦਿਕਂ ਨ ਕਰੋਤਿ ਗਰ੍ਭਿਣੀ||੮||
Meaning of the commentary
Ashankaniya describes attendants in whose presence the pregnant woman experiences no shame, fear, or similar unease.
The birth passage is to be gently anointed in the natural direction, and one attendant should encourage the laboring woman to bear down. She should not strain before labor pains have properly begun. When the text's described internal restraint has released and there is pain in the pelvis, groins, bladder region, and head, she should bear down gradually; as the fetus descends, more strongly; and when it reaches the vaginal opening, more strongly still until delivery with the placenta. The text attributes several congenital or childhood disorders to bearing down at the wrong time.
Vishikhantara is glossed as the passage of birth, anuloma as following the direction of the hair, and anusukha as comfortably. 'One' may mean the foremost attendant, while others understand it as one among the four women. Pravahasva means to make an expulsive effort; avi denotes labor pain. Garbhanirgama is the fetus moving from its place toward exit. Pragadhm continues the instruction to bear down. Avishalyabhava is interpreted as delivery of the fetus together with the apara. The listed outcomes are glossed as jaw-joint disruption, disorders above the clavicle, complications, and abnormally positioned limbs.
Key terms
pravAhaNa (pravahana)
Bearing-down or expulsive effort during labor.
AvI (avi)
Labor pain.
garbhanirgama (garbha-nirgama)
Descent or exit of the fetus.
aparA (apara)
The placenta or afterbirth in this context.
Adhikarana ੮ (੧੦) · Śloka ੧੦
ਤਤ੍ਰ ਪ੍ਰਤਿਲੋਮਮਨੁਲੋਮਯੇਤ੍, ਪ੍ਰਾਞ੍ਜਲਮਾਕਰ੍ਸੇਤ੍ ||੧੦||
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तत्र प्रतिलोममनुलोमयेत्, प्राञ्जलमाकर्षेत् ||१०||
Meaning of the śloka
When the fetus is in an abnormal orientation, the text directs that it be brought into the normal direction; if it is already normally oriented, it is to be drawn forward.
The commentary says abnormal presentation has many forms and should be understood from the description of mudhagarbha. Reorientation is to follow the methods taught in its treatment chapter. If the fetus is not abnormally oriented, it is drawn forward.
Key terms
pratiloma
Contrary or abnormally oriented presentation.
anulomana
Restoring or directing toward the expected orientation.
mUDhagarbha (mudhagarbha)
A classical category of obstructed or abnormally presented labor.
For delayed or obstructed fetal passage, the text prescribes fumigating the vaginal region with black-snake slough or pinditaka, tying the root of hiranyapushpi to the hands and feet, or wearing suvarchala or vishalya.
After birth, the text directs removal of the fetal membranes and cleansing of the newborn's mouth with rock salt and ghee, placement of a ghee-smeared pad on the head, and tying and cutting the umbilical cord after measuring eight angulas. A portion of the tying thread is then secured around the infant's neck.
Ulba is explained as the jarayu or fetal covering. Cleansing the mouth includes removing membrane and kapha from the mouth and throat. Brahmadeva omits the word 'ghee-smeared' and understands the pad as smeared with Bala oil. The cord is drawn out, tied, and cut; the neck thread is said to prevent bleeding. Gayi preserves a different reading: measure the cord, tie it neither too tightly nor too loosely, extend it, apply Kushtha oil, reassure the infant, and give gold powder mixed with honey and ghee using the ring finger.
Key terms
ulba
The fetal membrane or covering, glossed as jarayu.
अथ कुमारं शीताभिरद्भिराश्वास्य जातकर्मणि कृते मधुसर्पिरनन्तचूर्णमङ्गुल्याऽनामिकया लेहयेत्; ततो बलातैलेनाभ्यज्य, क्षीरवृक्षकषायेण सर्वगन्धोदकेन वा रूप्यहेमप्रतप्तेन वा वारिणा स्नापयेदेनं कपित्थपत्रकषायेण वा कोष्णेन यथाकालं यथादोषं यथाविभवं च ||१३||
Meaning of the śloka
After comforting the newborn with cool water and performing the birth rite, the text prescribes licking honey and ghee mixed with ananta powder from the ring finger. It then directs massage with Bala oil and bathing in one of several mildly warm preparations selected according to time, dosha, and resources: a decoction of latex-bearing trees, fragrant water, water heated with silver or gold, or kapittha-leaf decoction.
The newborn is said to require reassurance after becoming faint from compression in the birth passage. Ananta powder is interpreted as gold powder, in an amount the size of a gunja seed. Sarvagandha refers to ela and related aromatics. The bathing liquid is mildly warm and selected without disregarding season, dosha, or means. Some manuscripts add honey, ghee, ananta, Brahmi juice, and gold powder, but the commentators do not explain that reading. Vriddha Vagbhata gives a different oral preparation using aindri, Brahmi, shankhapushpi, vacha, honey, ghee, and other alternatives, claiming benefits for intellect, lifespan, and strength.
Key terms
jAtakarma (jatakarma)
A rite performed at birth.
ananta
Interpreted here as gold powder, though textual and traditional readings vary.
The text states that breast milk begins to flow after three or four nights as the dhamanis situated at the heart open. It therefore prescribes honey and ghee mixed with ananta and consecrated by mantra three times on the first day, ghee prepared with Lakshmana on the second and third days, and thereafter honey and ghee in a palm-sized quantity twice daily for the infant whose breastfeeding had previously been withheld.
The commentary introduces this passage to explain why gold powder mixed with honey and ghee is given before milk is available. Ananta is interpreted as gold in a gunja-sized amount, while the quantity of honey and ghee is understood from the later phrase 'equal to one's palm.' It interprets the schedule as giving honey and ghee on the fourth day and beginning unrestricted breastfeeding from the third period of that day and on subsequent days. Vriddha Vagbhata reads 'ananta mixed with honey and ghee' and interprets ananta as durva, preserving a textual and interpretive difference.
Key terms
stanya
Breast milk.
dhamanI (dhamani)
A classical conducting structure associated here with lactation.
ananta
Interpreted as gold here, but as durva in the cited alternative.
For the postpartum woman, the text prescribes Bala-oil massage and treatment with a decoction of vata-reducing herbs. If residual dosha remains that day, it prescribes a powder of pippali, pippalimula, hastipippali, chitraka, and shringavera in warm jaggery water for two or three nights, until the blood is considered purified. It then advances through unctuous or milk gruel and later rice with jangala meat soup prepared with barley, kola, and kulattha, according to strength and digestive capacity. This regimen is continued for what the commentary understands as three fortnights, after which restrictions cease; another view continues postpartum status until menstruation returns.
Vata-reducing herbs include bhadradaru and others, used through drinks, pouring, and related applications. Here dosha is interpreted as blood. On the third or fourth day, once the blood is considered purified, a very unctuous gruel prepared with Vidarigandhadi decoction, or milk gruel, is given according to digestive strength. The commentary interprets adhyardhamasa as three fortnights, while the base wording is potentially ambiguous.
Key terms
sUtikA (sutika)
A woman in the postpartum period.
shoNita (shonita)
Blood, used here in relation to postpartum discharge.
धन्वभूमिजातां तु सूतिकां घृततैलयोरन्यतरस्य मात्रां पाययेत् पिप्पल्यादिकषायानुपानां, स्नेहनित्या च स्यात्त्रिरात्रं पञ्चरात्रं वा बलवती ; अबलां यवागूं पाययेत्त्रिरात्रं पञ्चरात्रं वा |
अत ऊर्ध्वं स्निग्धेनान्नसंसर्गेणोपचरेत् ||१७||
Meaning of the śloka
For a postpartum woman from dry country, the text prescribes a measured dose of either ghee or oil with a pippalyadi decoction as accompaniment. If strong, she is to receive regular unction for three or five nights; if weak, yavagu for that period. Thereafter she is treated with a gradual sequence of unctuous foods.
The woman is understood as coming from jangala country and being hungry. According to habituation, she receives an amount of ghee or oil digestible within the day; after it is digested, a measured drink or gruel prepared with the previously named herbs is given. Regular unction also includes external massage. The three- or five-night choice depends on strength. For a weaker woman the yavagu is understood to contain fat and the earlier herbs. After that period, an unctuous progression beginning with peya is intended to build digestive and bodily strength and subdue vata. The commentary then quotes Vriddha Vagbhata's more detailed alternative, including several spice mixtures, decoction alternatives when fat is unsuitable, abdominal wrapping, and milk gruel.
Key terms
dhanvabhUmi (dhanva-bhumi)
Dry or arid country, equated in the commentary with jangala region.
The postpartum woman is generally to be bathed or poured over with plenty of warm water and to avoid anger, exertion, sexual intercourse, and related factors.
This adds a general postpartum measure. The warm water is poured in a stream; the commentary says this promotes discharge of blood disturbed by childbirth and subdues vata. Ayasa means exercise, maithuna means sexual intercourse, and anger and the other factors refer to fifteen complications discussed elsewhere.
Key terms
pariSheka (parisheka)
Pouring liquid over the body in a stream.
AyAsa (ayasa)
Physical exertion or exercise.
maithuna
Sexual intercourse.
vAta (vata)
The classical dosha the commentary intends to pacify.
मिथ्याचारात् सूतिकाया यो व्याधिरुपजायते |
स कृच्छ्रसाध्योऽसाध्यो वा भवेदत्यपतर्पणात् ||१९||
तस्मात्तां देशकालौ च व्याधिसात्म्येन कर्मणा |
परीक्ष्योपचरेन्नित्यमेवं नात्ययमाप्नुयात् ||२०||
Meaning of the śloka
The text says that disease arising in a postpartum woman from improper conduct is difficult or impossible to treat because she has been greatly depleted. Therefore she should be examined with regard to her condition, place, season, disease, and suitability, and treated continually with an appropriate method so that grave harm does not occur.
The passage explains the consequence of departing from the prescribed diet and conduct. Extreme depletion is given as the reason a disorder may become incurable. The woman, locality, season, disease, and what is suitable are to be assessed before treatment. Gayi preserves the compound desha-kala-okas-vyadhi-satmya and connects satmya separately with place, time, habituation, and disease; okasatmya means suitability acquired through habitual practice.
Key terms
mithyAcAra (mithyacara)
Conduct regarded by the text as inappropriate to postpartum care.
apatarpaNa (apatarpana)
Depletion or inadequate nourishment.
sAtmya (satmya)
Suitability, including what has become suitable through habit.
अथापराऽपतन्त्यानाहाध्मानौ कुरुते, तस्मात् कण्ठमस्याः केशवेष्टितयाऽङ्गुल्या प्रमृजेत्, कटुकालाबुकृतवेधनसर्षपसर्पनिर्मोकैर्वा कटुतैलविमिश्रैर्योनिमुखं धूपयेत्, लाङ्गलीमूलकल्केन वाऽस्याः पाणिपादतलमालिम्पेत्, मूर्ध्नि वाऽस्या महावृक्षक्षीरमनुसेचयेत्, कुष्ठलाङ्गलीमूलकल्कं वा मद्यमूत्रयोरन्यतरेण पाययेत्, शालमूलकल्कं वा पिप्पल्यादिं वा मद्येन, सिद्धार्थककुष्ठलाङ्गलीमहावृक्षक्षीरमिश्रेण सुरामण्डेन वाऽऽस्थापयेत्, एतैरेव सिद्धेन सिद्धार्थकतैलेनोत्तरबस्तिं दद्यात्, स्निग्धेन वा कृत्तनखेन हस्तेनापहरेत् ||२१||
Meaning of the śloka
When the placenta does not descend and causes abdominal obstruction and distension, the text lists a series of measures: stimulating the throat with a hair-wrapped finger; vaginal fumigation with pungent substances, snake slough, and pungent oil; applying langali-root paste to the palms and soles; pouring latex from a large tree on the head; giving various herbal pastes with alcohol or urine; administering a medicated enema or uttara-basti; or removing the placenta manually with a lubricated, trimmed-nailed hand.
प्रजातायाश्च नार्या रूक्षशरीरायास्तीक्ष्णैरविशोधितं रक्तं वायुना तद्देशगतेनातिसंरुद्धं नाभेरधः पार्श्वयोर्बस्तौ बस्तिशिरसि वा ग्रन्थिं करोति; ततश्च नाभिबस्त्युदरशूलानि भवन्ति, सूचीभिरिव निस्तुद्यते भिद्यते दीर्यत इव च पक्वाशयः, समन्तादाध्मानमुदरे मूत्रसङ्गश्च भवतीति मक्कल्ललक्षणम् |
तत्र वीरतर्वादिसिद्धं जलमुषकादिप्रतीवापं पाययेत्, यवक्षारचूर्णं वा सुखोदकेन पिप्पल्यादिक्वाथेन वा, पिप्पल्यादिचूर्णं वा सुरामण्डेन, वरुणादिक्वाथं वा पञ्चकोलैलाप्रतीवापं, पृथक्पर्ण्यादिक्वाथं वा भद्रदारुमरिचसंसृष्टं, पुराणगुडं वा त्रिकटुकचतुर्जातककुस्तुम्बुरुमिश्रं खादेत्, अच्छं वा पिबेदरिष्टमिति ||२२||
Meaning of the śloka
After childbirth, in a woman whose body is dry or depleted, blood that has not been cleared by strong measures is said to become severely obstructed by vayu in the region below the navel, at either side, in the basti, or at the head of the basti, forming a lump. This condition, called makkalla, is described by pain around the navel, bladder region, and abdomen; sensations as though pierced by needles or as though the pakvashaya were splitting; generalized abdominal distension; and retention of urine. The passage then lists several historical preparations and drinks made from named decoctions, powders, fermented liquids, old jaggery, spices, and herbs.
The commentary defines makkalla as postpartum pain produced by retained childbirth blood; it also says an abscess produced by suppuration of obstructed blood may be called makkalla by applying the name of the cause to its effect. In explaining treatment, it glosses jala here as a decoction. Yavakshara powder with warm water is assigned to weak digestive activity and with the pippalyadi decoction to a kapha constitution; the other formulations likewise are to be selected after considering dosha and related factors. Accha means taken alone, and arishta denotes preparations such as abhayarishta.
Key terms
makkalla
A classical postpartum disorder marked here by lower abdominal pain, distension, and urinary retention.
rakta
Blood described as obstructed after childbirth in the passage's disease account.
vAyu (vayu)
The dosha said to obstruct the blood in the affected region.
basti
The bladder or bladder region named as a possible site of the lump and pain.
pakvAshaya (pakvashaya)
A classical lower digestive region said to feel pierced or split by pain.
ariShTa (arishta)
A class of fermented medicinal preparation; abhayarishta is given as an example.
The newborn is to be wrapped in linen and laid on a bed covered with linen cloth. The child is to be fanned with branches of pilu, badari, nimba, and parushaka; an oil-soaked pad is to be placed daily on the head; protective fumigation and protective objects are to be used at the hands, feet, head, and neck; sesame, linseed, and mustard seeds are to be scattered; and a fire is to be kept burning in the lying-in room. The arrangements described for attendance upon a wounded person are also to be considered.
The commentary identifies kshauma as dukula cloth and says the protective fumigants include vacha and similar substances. The adhishthana is the lying-in room. By referring to the chapter on caring for a wounded person, the text is understood to include such measures as positioning the head toward the east, maintaining a continuous lamp, garlands, and the other arrangements described there.
Key terms
kShauma (kshauma)
Linen or a fine cloth used for wrapping and bedding the newborn.
rakShoghna (rakshoghna)
Protective substances or rites understood historically as warding off harmful influences.
dhUpa (dhupa)
Fumigation or incense used in the historical newborn-care setting.
sUtikAgAra (sutikagara)
The lying-in room where the mother and newborn are housed.
vraNitopAsanIya (vranitopasaniya)
The previously described regimen for attending a wounded person, invoked here by analogy.
ततो दशमेऽहनि मातापितरौ कृतमङ्गलकौतुकौ स्वस्तिवाचनं कृत्वा नाम कुर्यातां यदभिप्रेतं नक्षत्रनाम वा ||२४||
Meaning of the śloka
On the tenth day, after the mother and father have performed auspicious observances and a benedictory recitation, they should give the child a desired name or a name associated with the birth constellation.
The text directs selection of a wet nurse according to social group and lists desired qualities: middle stature and age, good health and conduct, steadiness, freedom from greed, neither emaciated nor obese, clear milk, appropriately formed lips and breasts, no stated physical defect or harmful habit, a living child, abundant milk, affection for children, reputable conduct, and good family background. A dark-complexioned woman is additionally preferred for the child's health, strength, and growth. It claims that breasts held too high could deform the child and pendulous breasts could cover the nose and mouth. On an auspicious day, after bathing and wearing clean clothes, the child and nurse are seated facing specified directions; the washed right breast is allowed to flow slightly, consecrated with verses, and offered. The verses invoke the four oceans as sources of milk and wish the child strength, growth, and long life, comparing the milk to amrita.
The commentary explains yathavarna as choosing a nurse from the same traditional social category as the family. The physician or child attendant is understood as the person who approaches the nurse. It says the preference for a shyama woman rests on a general belief that she usually has abundant milk. The two breast-shape examples indicate only a portion of the possible faults; similar concerns are to be inferred. The final verses are the consecratory formula spoken before feeding.
Key terms
dhAtrI (dhatri)
A wet nurse who breastfeeds and cares for the child.
yathAvarNa (yathavarna)
According to the traditional social category, as explicitly interpreted by the commentary.
prasannakShIrA (prasannakshira)
Having milk considered clear or wholesome in the text.
shyAmA (shyama)
A dark-complexioned woman, preferred here on the basis of a historical generalization.
amRuta (amrita)
Immortalizing nectar, used in the blessing as an image for nourishing milk.
The text states that departure from the preceding arrangement, particularly giving milk from multiple wet nurses, can produce illness because it is asatmya, or unsuitable to the child.
अपरिस्रुतेऽप्यतिस्तब्धस्तन्यपूर्णस्तनपानादुत्सुहितस्रोतसः शिशोः कासश्वासवमीप्रादुर्भावः |
तस्मादेवंविधानां स्तन्यं न पाययेत् ||२९||
Meaning of the śloka
If a child drinks from an overly firm breast filled with milk without first allowing a little milk to flow, the upward channels are said to become overfilled, producing cough, difficult breathing, and vomiting. The text therefore advises against feeding milk under those conditions.
The commentary explains that this passage gives the reason for the earlier instruction to let a little milk flow before feeding. It interprets utsuhitasrotas as channels filled upward. Under the variant reading utsnuhitasrotas, it means one whose channel has flowed or discharged upward.
Key terms
aparisruta
Not first expressed or allowed to flow slightly before feeding.
utsuhitasrotas
Channels understood by the commentary as overfilled upward.
utsnuhitasrotas
Variant reading interpreted as a channel discharging upward.
The text attributes loss of breast milk to anger, grief, lack of affection, and related factors. To promote milk, it recommends creating a calm and happy state and providing foods and drinks including barley, wheat, rice, shashtika rice, meat broth, sura, sauvira, fermented kanjika, garlic, fish, kasheruka, shrngataka, lotus stalk, vidarikanda, madhuka, shatavari, nalika, bottle gourd, kalashaka, and similar items.
The commentary glosses avatsalya as absence of affectionate attachment and says the phrase 'and related factors' includes fasting and exercise. Nalika is identified as a particular leafy vegetable, while some manuscripts read nalikera, coconut.
Key terms
stanyanAsha (stanyanasha)
Loss or marked reduction of breast milk.
saumanasya
A calm, cheerful, or positive mental state.
avAtsalya (avatsalya)
Lack of affectionate attachment, according to the commentary.
shatAvarI (shatavari)
A named plant included in the historical diet for promoting milk.
nAlikA (nalika)
A leafy vegetable in the commentary; a variant reads nalikera, coconut.
Breast milk is historically tested in water. Milk described as cool, clear, thin, conch-like in appearance, merging uniformly with water, not foaming or forming threads, and neither floating nor sinking is considered pure; the text associates it with the child's health, bodily growth, and strength. It advises against milk from a nurse who is hungry, grieving, exhausted, affected in her dhatus, pregnant, feverish, extremely thin or obese, has eaten improperly cooked food or incompatible foods, or is over-satiated. It also advises against giving medicine to a child with indigestion, because of feared forceful disturbance of dosha, medicine, and wastes. The verses attribute altered milk to heavy, irregular, or dosha-aggravating food and to improper diet and activity in the nurse, and say that a skilled physician should distinguish the resulting bodily diseases in the child.
The commentary clarifies the grammar of the water test: the negation also applies to avasidati, so milk considered pure is described as neither floating nor sinking.
Key terms
stanya
Breast milk assessed and discussed in this passage.
shuddha
Classified as pure or acceptable by the historical water-test criteria.
doSha (dosha)
Regulatory factors said to become disturbed and alter milk.
viruddhAhAra (viruddhahara)
Foods regarded in the classical framework as mutually incompatible.
ajIrNa (ajirna)
Indigestion, during which the text cautions against administering medicine.
Because infants cannot describe their illness, the text proposes observing their behavior. A child repeatedly touches the body part where pain occurs and cries when it is touched. With a disorder in the head, the eyes are closed and the child cannot hold the head upright. With a disorder in the basti, urinary retention and pain are associated with thirst and fainting. Retention of feces and urine, altered color, vomiting, abdominal distension, and intestinal sounds indicate disturbance in the abdominal cavity; repeated crying is taken as a general sign of illness elsewhere.
For these childhood illnesses, the prescribed medicine is to be mild, non-incisive in action, and given in the appropriate dose. For a child taking only milk, it is combined with milk and ghee, while the wet nurse takes it alone. For a child taking milk and solid food, the child receives it as before and the wet nurse takes it alone. A child taking solid food receives decoctions and other medicines directly, rather than through the wet nurse.
The commentary says the medicine appropriate to each disease should be used for that condition, but it must be mild, not strongly acting, and not strongly reducing kapha or medas. The dose is the one stated subsequently. Milk and ghee accompany medicine for the milk-fed child because they are considered familiar to the child; the wet nurse receives the medicine without either. The same distinction applies when the child consumes both milk and solid food.
Key terms
mRudu (mridu)
Mild rather than strongly acting.
acchedanIya (acchedaniya)
Not strongly reducing or dispersing kapha and medas, according to the commentary.
mAtrA (matra)
The measured dose considered appropriate for the child.
After the first month, the text sets the medicine dose for a milk-fed child as the amount held between two finger joints. For a child taking milk and solid food, the paste dose is compared with a jujube seed; for a child taking solid food, it is compared with a whole jujube fruit.
The commentary explains that the amount held between two finger joints refers to medicine stirred with milk and ghee. It then cites a different rule from another tradition: in the first month, a raktika of medicine made into a lickable preparation with honey, milk, sugar, and ghee is prescribed; one raktika is added for each month until one year, after which one masha is added with age up to sixteen years.
For disorders whose antidotal formulations will be described, the text says to coat the wet nurse's breasts with the corresponding medicinal paste and then have the infant feed.
In fever attributed respectively to vata, pitta, or kapha, the text regards withholding breast milk for one, two, or three days as beneficial for a milk-fed child; for children in the other two dietary groups, it recommends ghee according to need. It says the child should not be breastfed merely from fear of thirst. Purgation, basti, and emesis are not to be performed unless a life-threatening progression makes them necessary.
The commentary supplies the understood phrase that ghee is given because it is familiar or suitable. 'The other two' means children taking milk with solids and those taking solids, and yatharthata means according to the clinical need. 'Here' refers to fever. The exception for purgation, basti, and emesis is interpreted as a disorder capable of causing destruction or death.
Key terms
jvara
Fever classified here by predominance of vata, pitta, or kapha.
stanyapAya (stanyapaya)
A child nourished by breast milk.
sAtmya (satmya)
Familiar or suitable to the recipient, supplied by the commentary to explain ghee.
vireka
Therapeutic purgation.
basti
A medicated enema procedure in this therapeutic list.
For a child in whom depletion of mastulunga is said to cause vayu to bend the palatal bone, accompanied by thirst and distress, the text prescribes ghee prepared with sweet-group herbs for drinking and massage, together with startling or stimulating the child using cold water.
The commentary identifies the condition as a fallen palate. It describes mastulunga as the marrow-like substance in the head having the appearance of unmelted ghee. The sweet herbs are those such as the kakolyadi group. Shitambudvejana is explained as startling the child by sprinkling handfuls of cold water. The supplied commentary ends after the marker for verse 42 and appears incomplete for verse 43.
Key terms
mastulu~gga (mastulunga)
A classical head substance described as marrow-like and resembling unmelted ghee.
tAlvasthi (talvasthi)
The palatal bone or palate said to bend in this condition.
madhuraka
Sweet-group herbs, exemplified by the kakolyadi group.
abhya~jjana (abhyanjana)
External oiling or massage.
shItAmbUdvejana (shitambudvejana)
Startling or stimulating with cold-water sprinkling, according to the commentary.
The text calls a painful, vayu-distended navel tundi and says it should be calmed with measures opposed to maruta, including oleation, sudation, and poultices. For suppuration or inflammation at the anus in children, it prescribes measures opposed to pitta and especially recommends rasanjana for internal use and external application.
The commentary records that the compilers or earlier commentators did not read these two verses, from the statement about the vayu-distended navel through the recommendation for drinking and application. Their textual status is therefore uncertain in this transmission.
Key terms
tuNDI (tundi)
The name given here to a painful, distended navel.
mArutaghna (marutaghna)
Measures considered to counteract vata or maruta.
sveda
Therapeutic heating or sudation.
upanAha (upanaha)
A warm medicinal poultice or bandaging application.
gudapAka (gudapaka)
Inflammation, soreness, or suppuration at the anus.
rasA~jjana (rasanjana)
A concentrated medicinal substance recommended historically for ingestion and application.
The text lists different herb-prepared ghees for children according to diet. For a milk-fed child it names siddharthaka, vacha, mamsi, payasya, apamarga, shatavari, sariva, brahmi, pippali, haridra, kushtha, and rock salt. For a child taking milk and solid food it names madhuka, vacha, pippali, chitraka, and triphala. For a child taking solid food it names the two pancamula groups, milk, tagara, bhadradaru, maricha, madhuka, vidanga, grape, riddhi, and brahmi. The passage claims these promote the child's health, strength, intellect, and lifespan.
The commentary says that because ghee is considered suitable for a child, the text presents medicinally prepared ghee even for a healthy child. It identifies payasya as arkapushpi.
Key terms
siddhArthaka (siddharthaka)
Mustard, one ingredient in the milk-fed child's historical ghee formula.
vacA (vacha)
Acorus calamus, included in two of the listed historical preparations.
payasyA (payasya)
A plant identified by the commentary as arkapushpi.
dvipa~jcamUlI (dvipanchamuli)
The two classical groups of five roots.
medhA (medha)
Intellectual capacity or understanding, claimed as one benefit.
बालं पुनर्गात्रसुखं गृह्णीयात्, न चैनं तर्जयेत्, सहसा न प्रतिबोधयेद्वित्रासभयात्, सहसा नापहरेदुत्क्षिपेद्वा वातादिविघातभयात्, नोपवेशयेत् कौब्ज्यभयात्, नित्यं चैनमनुवर्तेत प्रियशतैरजिघांसुः; एवमविहतमना ह्यभिवर्धते नित्यमुदग्रसत्त्वसम्पन्नो नीरोगः सुप्रसन्नमनाश्च भवति |
वातातपविद्युत्प्रभापादपलताशून्यागारनिम्नस्थानग्रहच्छायादिभ्यो दुर्ग्रहोपसर्गतश्च बालं रक्षेत् ||४६||
नाशुचौ विसृजेद्बालं नाकाशे विषमे न च |
नोष्ममारुतवर्षेषु रजोधूमोदकेषु च ||४७||
Meaning of the śloka
The infant should be held comfortably and gently, should not be threatened, awakened suddenly, snatched away, tossed upward, or made to sit prematurely. The caregiver should repeatedly please the child with affectionate attentiveness so that the mind remains undisturbed and the child grows with strong disposition, health, and a cheerful mind. The child is to be protected from wind, sun, lightning, trees and creepers, deserted buildings, low places, shadows associated with grahas, and other feared influences. The child should not be left in an unclean, open, or uneven place, nor exposed to heat, strong wind, rain, dust, smoke, or water.
The commentary says this passage specifies the family's conduct toward the infant. Anuvarteta means acting agreeably toward the child, for example by providing many pleasing playthings. Ajighamsu is explained as a caregiver who does not wish to harm the child. Such considerate care is said to produce the benefits listed in the text. It also preserves a variant reading: where one version lists trees, creepers, an empty house, and a low place, others read trees, creepers, various buildings, low places, houses, and shadows. Vishama means uneven ground with rises and depressions.
Key terms
bAla (bala)
The infant or young child receiving care.
anuvarteta
The caregiver should accommodate or act agreeably toward the child.
avihatamanas (avihata-manas)
Having a mind that has not been distressed or thwarted.
grahacchAyA (graha-chaya)
A shadow or place associated in the historical framework with graha influence.
क्षीरसात्म्यतया क्षीरमाजं गव्यमथापि वा |
दद्यादास्तन्यपर्याप्तेर्बालानां वीक्ष्य मात्रया ||४८||
Meaning of the śloka
Because milk is considered suitable for infants, the text directs that goat's milk or cow's milk may be given in a quantity judged appropriate until breast milk is sufficiently available.
The commentary presents this as an alternative when a woman's breast milk is absent. It offers two interpretations of the duration: until breast milk again becomes fully available, or until the child reaches the stage appropriate for breast-milk feeding.
Key terms
kShIrasAtmyatA (kshira-satmyata)
The presumed suitability or habituation of infants to milk.
Aja kShIra (aja-kshira)
Goat's milk.
gavya kShIra (gavya-kshira)
Cow's milk.
mAtrA (matra)
A quantity judged appropriate in context.
Adhikarana ੩੬ (੪੯) · Śloka ੪੯
ਸਣ੍ਮਾਸਂ ਚੈਨਮਨ੍ਨਂ ਪ੍ਰਾਸ਼ਯੇਲ੍ਲਘੁ ਹਿਤਂ ਚ ||੪੯||
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षण्मासं चैनमन्नं प्राशयेल्लघु हितं च ||४९||
Meaning of the śloka
At six months, the child should be fed food that is light and beneficial.
The commentary says the passage specifies the time for giving food. Gayi reads 'after six months' and therefore explains that feeding begins once six months have been completed, rather than during the sixth month.
Key terms
ShaNmAsa (shan-masa)
Six months; the reading is temporally ambiguous in this passage.
laghu
Light or easy to digest in the text's dietary framework.
Because of the feared risk of harmful influences, the child should remain continually protected and attended. Children are to be guarded carefully from disturbances attributed to grahas.
The commentary explains avarodharata as being constantly surrounded by attendants or kept within the protected inner residence, with protective rites performed. It emphasizes that such protection is to be undertaken diligently because of the feared disturbances. Rakshya simply means 'to be protected.'
Key terms
avarodharata (avarodha-rata)
Remaining in a sheltered setting, surrounded by attendants or within the inner residence.
rakShAkriyA (raksha-kriya)
A protective rite or protective measure in the historical setting.
अथ कुमार उद्विजते त्रस्यति रोदिति नष्टसञ्ज्ञो भवति नखदशनैर्धात्रीमात्मानं च परिणुदति दन्तान् खादति कूजति जृम्भते भ्रुवौ विक्षिपत्यूर्ध्वं निरीक्षते फेनमुद्वमति सन्दष्टौष्ठःक्रूरो भिन्नामवर्चा दीनार्तस्वरो निशि जागर्ति दुर्बलो म्लानाङ्गो मत्स्यच्छुच्छ्रुन्दरिमत्कुणगन्धो यथा पुरा धात्र्याः स्तन्यमभिलषति तथा नाभिलषतीति सामान्येन ग्रहोपसृष्टलक्षणमुक्तं, विस्तरेणोत्तरे वक्ष्यामः ||५१||
Meaning of the śloka
The text gives a general historical description of a child believed to be affected by a graha: the child startles, becomes frightened, cries, loses awareness, scratches or bites the nurse or self, grinds the teeth, makes unusual sounds, yawns, moves the eyebrows, looks upward, foams at the mouth, bites the lips, becomes fierce, passes loose or incompletely formed stool, cries weakly and painfully, stays awake at night, becomes weak and withered in appearance, develops an odor compared with fish, musk shrew, or bedbug, and no longer desires the nurse's milk as before. A fuller account is promised later in the text.
The commentary says this education is a means for the young person to pursue the aims of life. 'Having capacity' means being able to bear the effort of study. It explains the class-based curriculum as the three Vedas for a Brahmana, governance and punishment policy for a Kshatriya, and commerce or productive livelihood for a Vaishya.
Key terms
shaktimant
Having sufficient capacity to undertake the effort of learning.
vidyA (vidya)
A field of learning or education.
yathAvarNa (yatha-varna)
According to the class-based social framework assumed by the text.
daNDanIti (danda-niti)
The traditional discipline of governance, law, and punishment.
The text says that a man aged twenty-five should be given a wife described by the transmitted wording as sixteen or ten years old, so that he may obtain duties toward the ancestors, dharma, wealth, pleasure, and descendants.
The commentary presents marriage, like education, as another means for the young man to accomplish visible and unseen aims. It glosses avahēt as arranging the marriage. Pitrya means acts benefiting the ancestors, such as shraddha offerings; dharma means rites such as sacrifices prescribed by shruti and smriti; artha means wealth such as gold; kama means the favorable engagement of the senses with their objects; and praja means children, grandchildren, and later descendants.
Key terms
Avahet (avahet)
Should arrange or contract a marriage in the historical context.
pitrya
Duties or acts directed toward one's ancestors.
dharmArthakAma (dharma-artha-kama)
Religious duty, material prosperity, and sensory or relational enjoyment.
ऊनषोडशवर्षायामप्राप्तः पञ्चविंशतिम् |
यद्याधत्ते पुमान् गर्भं कुक्षिस्थः स विपद्यते ||५४||
जातो वा न चिरं जीवेज्जीवेद्वा दुर्बलेन्द्रियः |
तस्मादत्यन्तबालायां गर्भाधानं न कारयेत् ||५५||
Meaning of the śloka
The text states that if a man younger than twenty-five causes conception in a girl younger than sixteen, the embryo may die in the womb; if born, the child may die soon or live with weakened faculties. It therefore says conception should not be brought about in one who is extremely young.
The commentary introduces these verses as describing the fault or danger attributed to intercourse between a man under twenty-five and a girl under sixteen. It supplies no further explanation.
Key terms
UnaShoDashavarShA (una-shodasha-varsha)
A girl described as younger than sixteen years.
aprAptapa~jcaviMshati (aprapta-panchavimshati)
A man who has not reached twenty-five years.
garbhAdhAna (garbhadhana)
Causing or establishing conception.
durbalendriya
Described historically as having weakened faculties.
अतिवृद्धायां दीर्घरोगिण्यामन्येन वा विकारेणोपसृष्टायां गर्भाधानं नैव कुर्वीत |
पुरुषस्याप्येवंविधस्य त एव दोषाः सम्भवन्ति ||५६||
Meaning of the śloka
The text advises against attempting conception when a woman is described as extremely old, chronically ill, or affected by another disorder. It states that the same adverse outcomes may occur when the man has comparable conditions.
The commentary says the passage extends the prohibition on conception to advanced age and chronic or other illness. It supplies that a man in the same condition is also considered unsuitable for conception. 'The same faults' refers back to the preceding outcomes: death of the embryo, short survival after birth, or weakened faculties.
Key terms
ativRuddhA (ativriddha)
Described by the text as being of very advanced age.
dIrgharogiNI (dirgha-rogini)
A woman affected by long-standing illness.
garbhAdhAna (garbhadhana)
The act or attempt of conception.
ta eva doShAH (ta eva doshah)
The same adverse outcomes described in the preceding verses.
The passage describes signs historically understood to precede miscarriage, including pain in the uterine, pelvic, groin, or bladder regions and vaginal bleeding. It then gives numerous stage-specific measures: cooling applications, baths, poultices, medicated milk, sweet and sour foods, herbal preparations, dietary restrictions, a vaginal cloth soaked in plant juice, and treatments for pain, urinary retention, abdominal distension, and bleeding. It also describes several historical categories of a pregnancy that remains unusually long, grows poorly, moves little, or seems to diminish, and prescribes rich foods, milk, meat broths, fats, fermented drinks, forceful pounding near a mortar, or travel on an uneven vehicle. These conditions are explained through obstruction or disturbance of vata and the reproductive channels.
The commentary identifies the preceding causes as intercourse, travel, riding, and related factors discussed under obstructed labor. It explains the pain as arising from vata associated with impending pregnancy loss. One view links bleeding with an immature embryo and calls the condition difficult to treat; Gayi instead attributes it to opening of the artava-carrying channels when the pregnancy descends. The commentary then explains each preparation, botanical identification, and symptom-specific use, while preserving textual variants. It compares the condition called upavishtaka with a Caraka passage in which bleeding or discharge after hot and sharp substances prevents fetal growth although movement continues. It distinguishes a retained or 'adhering' pregnancy attributed to obstructed passages, a 'dried' pregnancy with poor abdominal growth and reduced movement, and conceptions called Naigamesha-apahrita or nagodara when an early living conception is said to disappear or repeatedly diminish. The commentary interprets these through vata and recommends mild, predominantly unctuous measures because strong sweating, emesis, and purgation are considered harmful to pregnancy. It rejects a reading that calls the gruel only slightly fatty and cites other authorities in support of abundant fat.
Key terms
garbhasrAva (garbha-srava)
Pregnancy loss or threatened miscarriage in this context.
raktadarshana (rakta-darshana)
The appearance of vaginal bleeding during pregnancy.
upaviShTaka (upavishtaka)
A historical category in which fetal growth is said to stop after bleeding or discharge while movement may persist.
lIna garbha (lina-garbha)
A historically described retained or adhering pregnancy attributed to obstructed passages.
garbhashoSha (garbha-shosha)
A historically described poorly growing or 'dried' pregnancy with reduced movement.
naigameShApahRuta (Naigamesha-apahrita)
A historical explanation in which a conception that appears to subside is said to have been taken by Naigamesha.
nAgodara (nagodara)
A historical category in which a conception is said repeatedly to diminish.
The text next lists seven half-verse formulations intended, in sequence, for the first through seventh months when there is bleeding or threatened pregnancy loss. The formulations combine various plants, seeds, bark, shoots, roots, ghee, sugar, and related substances and are to be administered with milk.
The commentary identifies or debates many ingredients. Shaka is said to be a large rough-leaved tree whose seed is used. Payasya is identified as arkapushpi, while Gayi calls it kshiravidari or kshirakakoli. Ashmantaka is described as a sour-leaved tree resembling kovidara and locally called amlalotaka. Tamravalli is identified as ramataruni, though others say manjishtha; lata as priyangu; ananta as utpalasariva; and padma as padmacharini, though others say bhargi. Brihati refers to two varieties; kshirishinga means unopened shoots of latex-bearing trees such as banyan; and madhuparni is madhuyashtika. 'In order' means one formulation for each month from the first through seventh, and 'with milk' applies when these are used as powders or similar preparations.
Key terms
mAsAnumAsika (masanumāsika)
Arranged month by month.
garbhasrAva (garbha-srava)
Bleeding or pregnancy loss for which the historical formulas are listed.
payasyA (payasya)
A disputed plant identification: arkapushpi, kshiravidari, or kshirakakoli according to different authorities.
tAmravallI (tamravalli)
Identified as ramataruni by one view and manjishtha by another.
kShIrishu~gga (kshiri-shringa)
Unopened shoots of latex-bearing trees such as banyan.
For the eighth month, the physician is directed to give milk cooked with roots including kapittha, brihati, bilva, patola, ikshu, and nidigdhika. For the ninth month, milk is prepared with madhuka, ananta, payasya, and sariva. For the tenth month, milk cooked with dry ginger and payasya is described as beneficial; an alternative reading recommends dry ginger, madhuka, and suradaru with milk. The text claims these measures nourish the fetus and calm severe pain.
The commentary allocates the listed root preparation to month eight and the madhuka-through-sariva preparation to month nine. It identifies payasya here as kshiravidari. For month ten, it explains milk cooked by the kshirapaka method with dry ginger and payasya, while preserving an alternative in which dry ginger and the following substances are taken with milk. It cites Vagbhata's closely related sequence and notes that Gayadasa places these formulas earlier, immediately after the statement that the fetus is nourished, as treatments for threatened pregnancy loss.
Key terms
kShIrasiddha (kshira-siddha)
Prepared or cooked with milk.
payasyA (payasya)
Identified by this commentary as kshiravidari.
shuNThI (shunthi)
Dried ginger.
garbhasrAva (garbha-srava)
Threatened pregnancy loss or bleeding, the context assigned by Gayadasa.
ApyAyate garbhaH (apyayate garbhah)
The fetus is said by the text to be nourished or replenished.
निवृत्तप्रसवायास्तु पुनः षड्भ्यो वर्षेभ्य ऊर्ध्वं प्रसवमानाया नार्याः कुमारोऽल्पायुर्भवति ||६६||
Meaning of the śloka
The text states that when a woman gives birth again after a gap longer than six years following cessation of childbirth, the son will have a short life.
The commentary calls a woman whose interval since the previous birth exceeds six years nivritta-prasava. It then gives a difficult transmitted explanation involving intervals of six, five, four, three, or two years as times for a subsequent birth. It attributes the predicted short life to unresolved disorder of the uterus, reproductive tract, or related structures when conception occurs by chance through favorable diet and conduct without prior cleansing treatment.
Key terms
nivRuttaprasavA (nivritta-prasava)
A woman described as having ceased childbearing, here defined by an interval longer than six years.
garbhAshaya (garbhashaya)
The uterine or gestational receptacle in the classical framework.
yoni
The female reproductive passage or reproductive system in this context.
shodhanakriyA (shodhana-kriya)
A cleansing intervention presumed by the commentary to address retained dosha.
अथ गर्भिणीं व्याध्युत्पत्तावत्यये छर्दयेन्मधुराम्लेनान्नोपहितेनानुलोमयेच्च, संशमनीयं च मृदु विदध्यादन्नपानयोः, अश्नीयाच्च मृदुवीर्यं मधुरप्रायं गर्भाविरुद्धं च, गर्भाविरुद्धाश्च क्रिया यथायोगं विदधीत मृदुप्रायाः ||६७||
Meaning of the śloka
When a pregnant woman develops a disease that poses grave danger, the text allows carefully moderated measures: inducing emesis and promoting downward movement with sweet-and-sour food preparations, providing mild palliative food and drink, choosing predominantly sweet food of gentle potency that is not opposed to pregnancy, and using other mild, pregnancy-compatible measures as appropriate.
The commentary treats this as an exception to the general prohibition of emesis and similar procedures because they can harm pregnancy. When disease itself threatens destruction, it permits mild substances. It connects the sweet-and-sour food preparation with the measure intended to promote downward movement. Diet should be gentle, mainly sweet, and compatible with pregnancy; conduct and treatment should likewise avoid deficient, excessive, or improper application.
Key terms
atyaya
A grave or destructive danger from disease.
chardana
Induced emesis, allowed here only as a historical exceptional measure.
anulomana
Promoting downward movement or regular passage.
saMshamanIya (samshamaniya)
Palliative or calming treatment.
garbhAviruddha (garbha-aviruddha)
Considered compatible with pregnancy in the classical framework.
Four oral preparations are described for children, each occupying a half-verse. They combine finely powdered gold with differing ingredients: kushtha, honey, ghee, and vacha; matsyaksha and shankhapushpi with honey, ghee, and gold; arkapushpi with honey, ghee, powdered gold, and vacha; or gold powder with kaidarya, white durva, ghee, and honey. The text claims that these promote bodily growth, medha, strength, and intelligence in children.
The commentary explains that the passage gives gold powder together with four alternative formulations. It preserves disputed plant identities: matsyaksha is called brahmi or pattura by some, while others identify it with a red-flowered wetland plant locally called matsyaka. Arkapushpi is described as a milky-flowered creeper resembling arka; some identify it as a type of white durva and others as a tree. Kaidarya is mountain neem. Some authorities prescribe these formulas for one year and others for twelve years. The dose is said to have been stated earlier. Gayi omits that earlier dosage sentence and instead cites Vishvamitra: a newborn receives a vidanga-fruit-sized quantity, increased monthly, reaching a jujube-stone-sized quantity at the milk-feeding stage, a jujube-sized quantity with milk and food, and a fig-sized quantity once eating food.
Key terms
sauvarNa cUrNa (sauvarna-churna)
Finely powdered gold used in the historical pediatric preparations.
prAsha (prasha)
An oral preparation intended to be licked or ingested.
medhA (medha)
Intellectual capacity or comprehension in the claimed benefits.
matsyAkShaka (matsyakshaka)
A plant with multiple disputed identifications in the commentary.
arkapuShpI (arkapushpi)
A plant whose identity is disputed among a creeper, white durva variety, or tree.
Thus ends the tenth chapter of the Sharirasthana in the Sushruta Samhita, entitled 'The Sharira Chapter Explaining the Pregnant Woman.' It also marks the completion of the third division, the Sharirasthana, in the Sushruta Samhita taught by Dhanvantari and composed by his disciple, the sage Sushruta.