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੩੫. ਮੁਖਮਣ੍ਡਿਕਾਪ੍ਰਤਿਸੇਧਾਧ੍ਯਾਯਃ

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Adhikarana ੧ (੧-੨) · Śloka ੨

ਅਥਾਤੋ ਮੁਖਮਣ੍ਡਿਕਾਪ੍ਰਤਿਸੇਧਂ ਵ੍ਯਾਖ੍ਯਾਸ੍ਯਾਮਃ ||੧|| ਯਥੋਵਾਚ ਭਗਵਾਨ੍ ਧਨ੍ਵਨ੍ਤਰਿਃ ||੨||

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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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ਸ਼ੀਤਪੂਤਨਾਪ੍ਰਤਿਸੇਧਾਨਨ੍ਤਰਂ ਸ੍ਤ੍ਰੀਗ੍ਰਹਸਾਮਾਨ੍ਯਾਨ੍ਮੁਖਮਣ੍ਡਿਕਾਪ੍ਰਤਿਸੇਧਾਰਮ੍ਭੋ ਯੁਜ੍ਯਤ ਇਤ੍ਯਾਹ- ਅਥਾਤ ਇਤ੍ਯਾਦਿ||੧-੨||

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 ੨ (੩) · Śloka ੩

ਕਪਿਤ੍ਥਬਿਲ੍ਵਤਰ੍ਕਾਰੀਵਾਂਸ਼ੀਗਨ੍ਧਰ੍ਵਹਸ੍ਤਕਾਃ | ਕੁਬੇਰਾਕ੍ਸੀ ਚ ਯੋਜ੍ਯਾਃ ਸ੍ਯੁਰ੍ਬਾਲਾਨਾਂ ਪਰਿਸੇਚਨੇ ||੩||

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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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ਕਪਿਤ੍ਥੇਤ੍ਯਾਦਿ| ਤਰ੍ਕਾਰੀ ਅਰਣਿਕਾ, ਵਾਂਸ਼ੀ ਵਂਸ਼ਲੋਚਨਾ, ਕੁਬੇਰਾਕ੍ਸੀ ਕਾਸ੍ਠਪਾਟਲਾ, ਪੇਟਿਕੇਤ੍ਯਨ੍ਯੇ||੩||

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 ੩ (੪) · Śloka ੪

ਸ੍ਵਰਸੈਰ੍ਭਙ੍ਗਵਕ੍ਸਾਣਾਂ ਤਥਾਜਹਰਿਗਨ੍ਧਯੋਃ | ਤੈਲਂ ਵਸਾਂ ਚ ਸਂਯੋਜ੍ਯ ਪਚੇਦਭ੍ਯਞ੍ਜਨੇ ਸ਼ਿਸ਼ੋਃ ||੪||

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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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ਭਙ੍ਗਵਕ੍ਸਾਣਾਮਿਤਿ ਵਾਤਹਰਬਿਲ੍ਵਾਦਿਕਾਨਾਂ ਭਙ੍ਗਾਃ ਪਤ੍ਰਭਙ੍ਗਾਃ, ਤਦੁਪਯੋਗਿਕਾ ਵਕ੍ਸਾਃ| ਅਜਹਰਿਗਨ੍ਧਯੋਰਿਤਿ ਬਸ੍ਤਗਨ੍ਧਾਸ਼੍ਵਗਨ੍ਧਯੋਃ, ਅਜਾਸ਼੍ਵਗਨ੍ਧਾਚਤੁਰ੍ਗੁਣਰਸੇਨ ਤੈਲਂ ਵਸਾਂ ਚ ਸਂਯੋਜ੍ਯ ਯਮਕਂ ਪਚੇਦਿਤਿ ਮਨ੍ਯਨ੍ਤੇ; ‘ਅਜਹਰਿਗਨ੍ਧਯੋਃ’ ਇਤ੍ਯਤ੍ਰ ਚ ‘ਤਥੈਵ ਹਰਿਗਨ੍ਧਯਾ’ ਇਤਿ ਪਠਨ੍ਤਿ||੪||

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 ੪ (੫) · Śloka ੫

ਮਧੂਲਿਕਾਯਾਂ ਪਯਸਿ ਤੁਗਾਕ੍ਸੀਰ੍ਯਾਂ ਗਣੇ ਤਥਾ | ਮਧੁਰੇ ਪਞ੍ਚਮੂਲੇ ਚ ਕਨੀਯਸਿ ਘਤਂ ਪਚੇਤ੍ ||੫||

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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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ਮਧੂਲਿਕਾਯਾਮਿਤ੍ਯਾਦਿ| ਮਧੂਲਿਕਾ ਮਰ੍ਕਟਹਸ੍ਤਤਣਮ੍| ਪਯਸਿ ਗੋਕ੍ਸੀਰੇ| ਅਤ੍ਰ ਗਯੀ ਪਯਃਸ੍ਵਿਨੀਤਿ ਪਠਤਿ; ਤਤ੍ਰ ਕ੍ਸੀਰਵਿਦਾਰੀਗਣੇ; ਤਥਾ ਮਧੁਰੇ ਕਾਕੋਲ੍ਯਾਦਿਕੇ, ਪਞ੍ਚਮੂਲੇ ਕਨੀਯਸਿ ਸ਼ਾਲਪਰ੍ਣ੍ਯਾਦਿਕੇ| ਮਧੂਲਿਕਾਦਿਕਲ੍ਕਕ੍ਵਾਥਾਭ੍ਯਾਂ ਘਤਂ ਪਚੇਤ੍||੫||

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 ੫ (੬-੮) · Śloka ੮

ਵਚਾ ਸਰ੍ਜਰਸਃ ਕੁਸ੍ਠਂ ਸਰ੍ਪਿਸ਼੍ਚੋਦ੍ਧੂਪਨਂ ਹਿਤਮ੍ | ਧਾਰਯੇਦਪਿ ਜਿਹ੍ਵਾਸ਼੍ਚ ਚਾਸਚੀਰਲ੍ਲਿਸਰ੍ਪਜਾਃ ||੬|| ਵਰ੍ਣਕਂ ਚੂਰ੍ਣਕਂ ਮਾਲ੍ਯਮਞ੍ਜਨਂ ਪਾਰਦਂ ਤਥਾ | ਮਨਃਸ਼ਿਲਾਂ ਚੋਪਹਰੇਦ੍ਗੋਸ੍ਠਮਧ੍ਯੇ ਬਲਿਂ ਤਥਾ ||੭|| ਪਾਯਸਂ ਸਪੁਰੋਡਾਸ਼ਂ ਬਲ੍ਯਰ੍ਥਮੁਪਸਂਹਰੇਤ੍ | ਮਨ੍ਤ੍ਰਪੂਤਾਭਿਰਦ੍ਭਿਸ਼੍ਚ ਤਤ੍ਰੈਵ ਸ੍ਨਪਨਂ ਹਿਤਮ੍ ||੮||

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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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ਵਚੇਤ੍ਯਾਦਿ| ਚਾਸਃ ਕਰ੍ਣਾਯਸਃ, ਚੀਰਲ੍ਲਿਃ ‘ਚਿਲ੍ਲ’ ਇਤਿ ਲੋਕੇ, ਚਾਸਾਦਿਜਿਹ੍ਵਾਂ ਧਾਰਯੇਤ੍| ਵਰ੍ਣਕੋ ਰੋਚਨਿਕਾ ਕਮ੍ਪਿਲ੍ਲਕ ਇਤ੍ਯਰ੍ਥਃ, ਕਙ੍ਕੁਸ੍ਠਮਿਤ੍ਯਨ੍ਯੇ| ਮਾਲ੍ਯਂ ਪੁਸ੍ਪਮ੍| ਅਞ੍ਜਨਂ ਰਸਾਞ੍ਜਨਂ, ਸੌਵੀਰਾਞ੍ਜਨਮਿਤ੍ਯਨ੍ਯੇ| ਪਾਰਦਂ ਸ਼ਮ੍ਭੁਰੇਤਃ| ਪੂਰ੍ਵਕਲ੍ਪੇਨ ਸ਼ਾਲ੍ਯਾਦਿਕਤਮਣ੍ਡਲੇ ਗੋਸ੍ਠਮਧ੍ਯੇ ਵਰ੍ਣਕਾਦਿਬਲਿਮੁਪਹਰੇਤ੍, ਅਨ੍ਯੇ ਤੁ ਵਰ੍ਣਕਾਦਿਦ੍ਰਵ੍ਯਾਣਿ ਮਣ੍ਡਲਾਰ੍ਥਂ ਮਨ੍ਯਨ੍ਤੇ| ਪਾਯਸਂ ਕ੍ਸੀਰਸਂਸਿਦ੍ਧਾਸ੍ਤਣ੍ਡੁਲਾਃ, ਪੁਰੋਡਾਸ਼ਃ ਅਸ੍ਟਾਕਪਾਲਃ ਪਿਸ੍ਟਮਯਃ ਕਪਾਲੋਪਰਿ ਪਕ੍ਵਸ੍ਤਣਾਗ੍ਨਿਨਾ| ਮਨ੍ਤ੍ਰੇਤ੍ਯਾਦਿ ਮਨ੍ਤ੍ਰਪੂਤਾਭਿਃ ਗਾਯਤ੍ਰ੍ਯਾ ਅਭਿਮਨ੍ਤ੍ਰਿਤਾਭਿਃ| ਤਤ੍ਰੈਵ ਗੋਸ੍ਠਮਧ੍ਯੇ||੬-੮||

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 ੬ (੯) · Śloka ੯

ਅਲਙ੍ਕਤਾ ਰੂਪਵਤੀ ਸੁਭਗਾ ਕਾਮਰੂਪਿਣੀ | ਗੋਸ੍ਠਮਧ੍ਯਾਲਯਰਤਾ ਪਾਤੁ ਤ੍ਵਾਂ ਮੁਖਮਣ੍ਡਿਕਾ ||੯||

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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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ਰਕ੍ਸਾਮਾਹ- ਅਲਙ੍ਕਤੇਤ੍ਯਾਦਿ||੯||

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 ਪੁਸ੍ਪਿਕਾ · Śloka ੩੫

ਇਤਿ ਸੁਸ਼੍ਰੁਤਸਂਹਿਤਾਯਾਮੁਤ੍ਤਰਤਨ੍ਤ੍ਰਾਨ੍ਤਰ੍ਗਤੇ ਕੁਮਾਰਤਨ੍ਤ੍ਰੇ ਮੁਖਮਣ੍ਡਿਕਾਪ੍ਰਤਿਸੇਧੋ ਨਾਮ(ਨਵਮੋਧ੍ਯਾਯਃ, ਆਦਿਤਃ) ਪਞ੍ਚਤ੍ਰਿਂਸ਼ਤ੍ਤਮੋਧ੍ਯਾਯਃ ||੩੫||

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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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ਇਤਿ ਸ਼੍ਰੀਡਲ੍ਹ(ਹ੍ਲ)ਣਵਿਰਚਿਤਾਯਾਂ ਨਿਬਨ੍ਧਸਙ੍ਗ੍ਰਹਾਖ੍ਯਾਯਾਂ ਸੁਸ਼੍ਰੁਤਵ੍ਯਾਖ੍ਯਾਯਾਮੁਤ੍ਤਰਤਨ੍ਤ੍ਰਾਨ੍ਤਰ੍ਗਤੇ ਕੌਮਾਰਭਤ੍ਯਤਨ੍ਤ੍ਰੇ ਮੁਖਮਣ੍ਡਿਕਾਪ੍ਰਤਿਸੇਧਾਧ੍ਯਾਯਃ ਪਞ੍ਚਤ੍ਰਿਂਸ਼ਤ੍ਤਮਃ||੩੫||

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 →