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AYANAACADEMYby Dr Vijaya Dwarampudi
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३५. मुखमण्डिकाप्रतिषेधाध्यायः

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Adhikarana १ (१-२) · Śloka २

अथातो मुखमण्डिकाप्रतिषेधं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now we shall explain the prevention or treatment of Mukhamaṇḍikā, as taught by the venerable Dhanvantari.

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शीतपूतनाप्रतिषेधानन्तरं स्त्रीग्रहसामान्यान्मुखमण्डिकाप्रतिषेधारम्भो युज्यत इत्याह- अथात इत्यादि||१-२||

Meaning of the commentary

The commentary explains that, after the chapter on the prevention or treatment of Śītapūtanā, it is appropriate to begin the discussion of Mukhamaṇḍikā because both belong to the general category of female grahas. The chapter is introduced by the words ‘Now, therefore,’ and the remainder of the customary opening formula.

Key terms

mukhamaṇḍikāpratiṣedha
The chapter topic: prevention or treatment associated with Mukhamaṇḍikā.
strīgraha
The historical category of female grahas under which the commentary relates Śītapūtanā and Mukhamaṇḍikā.
Dhanvantari
The revered authority to whom the teaching is attributed.

Adhikarana २ (३) · Śloka ३

कपित्थबिल्वतर्कारीवांशीगन्धर्वहस्तकाः | कुबेराक्षी च योज्याः स्युर्बालानां परिषेचने ||३||

Meaning of the śloka

Kapittha, Bilva, Tarkārī, Vaṃśī, Gandharvahastaka and Kuberākṣī are to be used in a liquid for sprinkling or bathing children.

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कपित्थेत्यादि| तर्कारी अरणिका, वांशी वंशलोचना, कुबेराक्षी काष्ठपाटला, पेटिकेत्यन्ये||३||

Meaning of the commentary

The commentary identifies Tarkārī as Araṇikā, Vaṃśī as Vaṃśalocanā, and Kuberākṣī as Kāṣṭhapāṭalā. It also preserves another opinion that identifies Kuberākṣī as Peṭikā.

Key terms

pariṣecana
Sprinkling, pouring or bathing with a prepared liquid in this historical regimen.
Tarkārī
A listed ingredient identified by the commentary as Araṇikā.
Vaṃśī
A listed ingredient identified by the commentary as Vaṃśalocanā.
Kuberākṣī
A listed ingredient identified as Kāṣṭhapāṭalā, while another opinion identifies it as Peṭikā.

Adhikarana ३ (४) · Śloka ४

स्वरसैर्भृङ्गवृक्षाणां तथाऽजहरिगन्धयोः | तैलं वसां च संयोज्य पचेदभ्यञ्जने शिशोः ||४||

Meaning of the śloka

Oil and animal fat are to be combined with the fresh juices of the Bhṛṅga trees and of Ajagandhā and Harigandhā, then cooked as a preparation for anointing the child.

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भृङ्गवृक्षाणामिति वातहरबिल्वादिकानां भृङ्गाः पत्रभङ्गाः, तदुपयोगिका वृक्षाः| अजहरिगन्धयोरिति बस्तगन्धाश्वगन्धयोः, अजाश्वगन्धाचतुर्गुणरसेन तैलं वसां च संयोज्य यमकं पचेदिति मन्यन्ते; ‘अजहरिगन्धयोः’ इत्यत्र च ‘तथैव हरिगन्धया’ इति पठन्ति||४||

Meaning of the commentary

The commentary explains bhṛṅga as broken or plucked leaves, and ‘the Bhṛṅga trees’ as trees useful for that purpose, beginning with the Vāta-alleviating Bilva group. It interprets Ajagandhā and Harigandhā as Bastagandhā and Aśvagandhā. Some understand the instruction to mean that oil and animal fat are combined and cooked as a yamaka preparation with four times their quantity of the juice of Ajagandhā and Aśvagandhā. The commentary also preserves an alternative reading, ‘in the same way with Harigandhā,’ in place of ‘of Ajagandhā and Harigandhā.’

Key terms

bhṛṅga
Interpreted by the commentary here as broken or plucked leaves.
Ajagandhā
A named ingredient interpreted by the commentary as Bastagandhā.
Harigandhā
A named ingredient interpreted by the commentary as Aśvagandhā.
yamaka
A preparation in which oil and animal fat are cooked together.
abhyañjana
External anointing with the cooked preparation in this historical regimen.

Adhikarana ४ (५) · Śloka ५

मधूलिकायां पयसि तुगाक्षीर्यां गणे तथा | मधुरे पञ्चमूले च कनीयसि घृतं पचेत् ||५||

Meaning of the śloka

The passage directs that ghee be prepared with Madhūlikā, milk, Tugākṣīrī, the group of sweet substances, and the lesser Pañcamūla.

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मधूलिकायामित्यादि| मधूलिका मर्कटहस्ततृणम्| पयसि गोक्षीरे| अत्र गयी पयःस्विनीति पठति; तत्र क्षीरविदारीगणे; तथा मधुरे काकोल्यादिके, पञ्चमूले कनीयसि शालपर्ण्यादिके| मधूलिकादिकल्कक्वाथाभ्यां घृतं पचेत्||५||

Meaning of the commentary

The commentary identifies Madhūlikā as the grass called Markaṭahastatṛṇa and explains payas here as cow's milk. It records an alternative reading attributed to Gayī: payaḥsvinī, interpreted as referring to the Kṣīravidārī group. The sweet group is exemplified by Kākolī and related substances, while the lesser Pañcamūla is exemplified by Śālaparṇī and related plants. It concludes that the ghee is prepared using the paste and decoction beginning with Madhūlikā.

Key terms

madhūlikā
A plant ingredient identified by the commentary as Markaṭahastatṛṇa.
payas
Milk, specified by the commentary as cow's milk.
tugākṣīrī
A named ingredient in the preparation.
madhura gaṇa
The group of sweet substances, exemplified in the commentary by Kākolī and related items.
pañcamūla kanīyasa
The lesser group of five roots, exemplified by Śālaparṇī and related plants.

Adhikarana ५ (६-८) · Śloka ८

वचा सर्जरसः कुष्ठं सर्पिश्चोद्धूपनं हितम् | धारयेदपि जिह्वाश्च चाषचीरल्लिसर्पजाः ||६|| वर्णकं चूर्णकं माल्यमञ्जनं पारदं तथा | मनःशिलां चोपहरेद्गोष्ठमध्ये बलिं तथा ||७|| पायसं सपुरोडाशं बल्यर्थमुपसंहरेत् | मन्त्रपूताभिरद्भिश्च तत्रैव स्नपनं हितम् ||८||

Meaning of the śloka

The passage describes fumigation with Vacā, resin of Sarja, Kuṣṭha, and ghee as beneficial. It also prescribes wearing tongues associated with Cāṣa, Cīrallī, and a serpent-born creature. For a bali offering in the middle of a cattle enclosure, it lists Varṇaka, powder, a flower garland, Añjana, mercury, and Manaḥśilā. It further describes presenting milk-rice together with a Puroḍāśa for the offering and bathing there with water sanctified by mantra.

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वचेत्यादि| चाषः कर्णायसः, चीरल्लिः ‘चिल्ल’ इति लोके, चाषादिजिह्वां धारयेत्| वर्णको रोचनिका कम्पिल्लक इत्यर्थः, कङ्कुष्ठमित्यन्ये| माल्यं पुष्पम्| अञ्जनं रसाञ्जनं, सौवीराञ्जनमित्यन्ये| पारदं शम्भुरेतः| पूर्वकल्पेन शाल्यादिकृतमण्डले गोष्ठमध्ये वर्णकादिबलिमुपहरेत्, अन्ये तु वर्णकादिद्रव्याणि मण्डलार्थं मन्यन्ते| पायसं क्षीरसंसिद्धास्तण्डुलाः, पुरोडाशः अष्टाकपालः पिष्टमयः कपालोपरि पक्वस्तृणाग्निना| मन्त्रेत्यादि मन्त्रपूताभिः गायत्र्या अभिमन्त्रिताभिः| तत्रैव गोष्ठमध्ये||६-८||

Meaning of the commentary

The commentary identifies Cāṣa as Karṇāyasa and says Cīrallī is popularly called cilla; it explains that tongues beginning with that of Cāṣa are to be worn. Varṇaka is interpreted as Rocanikā or Kampillaka, although others understand it as Kaṅkuṣṭha. Mālya means flowers. Añjana is taken as Rasāñjana, while others read it as Sauvīrāñjana, and Pārada is glossed as Śambhuretas. Following the preceding procedure, a bali containing the listed substances is placed in the middle of the cattle enclosure within a circle made with rice and other materials; an alternative interpretation regards the substances beginning with Varṇaka as materials used to make the circle itself. Pāyasa is explained as rice cooked in milk. Puroḍāśa is described as a flour preparation of eight portions cooked on potsherds over a grass fire. The mantra-sanctified water is water consecrated with the Gāyatrī, and the bathing is performed there in the middle of the cattle enclosure.

Key terms

uddhūpana
Fumigation or exposure to smoke in the described historical procedure.
bali
A ritual offering presented in the prescribed place.
varṇaka
A substance variously identified as Rocanikā or Kampillaka, with Kaṅkuṣṭha given as another interpretation.
añjana
A collyrium substance interpreted as Rasāñjana, with Sauvīrāñjana preserved as an alternative.
pāyasa
Rice cooked in milk.
puroḍāśa
A ritual flour preparation, described here as consisting of eight portions and being cooked on potsherds.
mantrapūta āpaḥ
Water consecrated by mantra, specified by the commentary as the Gāyatrī.

Adhikarana ६ (९) · Śloka ९

अलङ्कृता रूपवती सुभगा कामरूपिणी | गोष्ठमध्यालयरता पातु त्वां मुखमण्डिका ||९||

Meaning of the śloka

May Mukhamaṇḍikā—adorned, beautiful, fortunate, able to assume forms, and delighting in a dwelling amid the cattle enclosure—protect you.

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रक्षामाह- अलङ्कृतेत्यादि||९||

Meaning of the commentary

The commentary states that the verse beginning with ‘adorned’ presents a protective invocation.

Key terms

alaṅkṛtā
Adorned or ornamented; an epithet of Mukhamaṇḍikā in the invocation.
kāmarūpiṇī
Able to assume forms at will.
goṣṭhamadhyālayaratā
Delighting in a dwelling situated amid a cattle enclosure.
rakṣā
Protection; the function assigned to this invocation by the commentary.
Mukhamaṇḍikā
The named figure invoked for protection in this historical graha context.

Adhikarana पुष्पिका · Śloka ३५

इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते कुमारतन्त्रे मुखमण्डिकाप्रतिषेधो नाम(नवमोऽध्यायः, आदितः) पञ्चत्रिंशत्तमोऽध्यायः ||३५||

Meaning of the śloka

Thus ends the chapter entitled ‘Prevention or Treatment of Mukhamaṇḍikā’ in the Kumāratantra section within the Uttara-tantra of the Suśruta-saṃhitā. It is identified parenthetically as the ninth chapter of that subsection and as the thirty-fifth chapter in the overall sequence.

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इति श्रीडल्ह(ह्ल)णविरचितायां निबन्धसङ्ग्रहाख्यायां सुश्रुतव्याख्यायामुत्तरतन्त्रान्तर्गते कौमारभृत्यतन्त्रे मुखमण्डिकाप्रतिषेधाध्यायः पञ्चत्रिंशत्तमः||३५||

Meaning of the commentary

Thus ends the thirty-fifth chapter, entitled ‘Prevention or Treatment of Mukhamaṇḍikā,’ in the Kaumārabhṛtya-tantra portion of the Uttara-tantra, according to the Nibandhasaṅgraha commentary on the Suśruta-saṃhitā composed by Śrī Dalhaṇa. The source preserves an uncertain or variant spelling of the commentator’s name as Dalha(hla)ṇa.

Key terms

Mukhamaṇḍikāpratiṣedha
The chapter title, concerning prevention or treatment associated with Mukhamaṇḍikā.
Kumāratantra
The subsection concerned with children in which the chapter is placed.
Kaumārabhṛtyatantra
The designation used by the commentary for the textual division concerned with the care of children.
Nibandhasaṅgraha
The title of Dalhaṇa’s commentary on the Suśruta-saṃhitā.
← 34. śītapūtanāpratiṣēdhādhyāyaḥ36. naigamēṣapratiṣēdhādhyāyaḥ →