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AYANAACADEMYby Dr Vijaya Dwarampudi
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౩౫. ముఖమండికాప్రతిషేధాధ్యాయః

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Adhikarana ౧ (౧-౨) · Śloka ౨

అథాతో ముఖమండికాప్రతిషేధం వ్యాఖ్యాస్యామః ||1|| యథోవాచ భగవాన్ ధన్వంతరిః ||2||

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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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శీతపూతనాప్రతిషేధానంతరం స్త్రీగ్రహసామాన్యాన్ముఖమండికాప్రతిషేధారంభో యుజ్యత ఇత్యాహ- అథాత ఇత్యాది||1-2||

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 ౨ (౩) · Śloka ౩

కపిత్థబిల్వతర్కారీవాంశీగంధర్వహస్తకాః | కుబేరాక్షీ చ యోజ్యాః స్యుర్బాలానాం పరిషేచనే ||3||

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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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కపిత్థేత్యాది| తర్కారీ అరణికా, వాంశీ వంశలోచనా, కుబేరాక్షీ కాష్ఠపాటలా, పేటికేత్యన్యే||3||

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 ౩ (౪) · Śloka ౪

స్వరసైర్భృంగవృక్షాణాం తథాఽజహరిగంధయోః | తైలం వసాం చ సంయోజ్య పచేదభ్యంజనే శిశోః ||4||

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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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భృంగవృక్షాణామితి వాతహరబిల్వాదికానాం భృంగాః పత్రభంగాః, తదుపయోగికా వృక్షాః| అజహరిగంధయోరితి బస్తగంధాశ్వగంధయోః, అజాశ్వగంధాచతుర్గుణరసేన తైలం వసాం చ సంయోజ్య యమకం పచేదితి మన్యంతే; ‘అజహరిగంధయోః’ ఇత్యత్ర చ ‘తథైవ హరిగంధయా’ ఇతి పఠంతి||4||

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 ౪ (౫) · Śloka ౫

మధూలికాయాం పయసి తుగాక్షీర్యాం గణే తథా | మధురే పంచమూలే చ కనీయసి ఘృతం పచేత్ ||5||

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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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మధూలికాయామిత్యాది| మధూలికా మర్కటహస్తతృణం| పయసి గోక్షీరే| అత్ర గయీ పయఃస్వినీతి పఠతి; తత్ర క్షీరవిదారీగణే; తథా మధురే కాకోల్యాదికే, పంచమూలే కనీయసి శాలపర్ణ్యాదికే| మధూలికాదికల్కక్వాథాభ్యాం ఘృతం పచేత్||5||

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 ౫ (౬-౮) · Śloka ౮

వచా సర్జరసః కుష్ఠం సర్పిశ్చోద్ధూపనం హితం | ధారయేదపి జిహ్వాశ్చ చాషచీరల్లిసర్పజాః ||6|| వర్ణకం చూర్ణకం మాల్యమంజనం పారదం తథా | మనఃశిలాం చోపహరేద్గోష్ఠమధ్యే బలిం తథా ||7|| పాయసం సపురోడాశం బల్యర్థముపసంహరేత్ | మంత్రపూతాభిరద్భిశ్చ తత్రైవ స్నపనం హితం ||8||

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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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వచేత్యాది| చాషః కర్ణాయసః, చీరల్లిః ‘చిల్ల’ ఇతి లోకే, చాషాదిజిహ్వాం ధారయేత్| వర్ణకో రోచనికా కంపిల్లక ఇత్యర్థః, కంకుష్ఠమిత్యన్యే| మాల్యం పుష్పం| అంజనం రసాంజనం, సౌవీరాంజనమిత్యన్యే| పారదం శంభురేతః| పూర్వకల్పేన శాల్యాదికృతమండలే గోష్ఠమధ్యే వర్ణకాదిబలిముపహరేత్, అన్యే తు వర్ణకాదిద్రవ్యాణి మండలార్థం మన్యంతే| పాయసం క్షీరసంసిద్ధాస్తండులాః, పురోడాశః అష్టాకపాలః పిష్టమయః కపాలోపరి పక్వస్తృణాగ్నినా| మంత్రేత్యాది మంత్రపూతాభిః గాయత్ర్యా అభిమంత్రితాభిః| తత్రైవ గోష్ఠమధ్యే||6-8||

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 ౬ (౯) · Śloka ౯

అలంకృతా రూపవతీ సుభగా కామరూపిణీ | గోష్ఠమధ్యాలయరతా పాతు త్వాం ముఖమండికా ||9||

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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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రక్షామాహ- అలంకృతేత్యాది||9||

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 పుష్పికా · Śloka ౩౫

ఇతి సుశ్రుతసంహితాయాముత్తరతంత్రాంతర్గతే కుమారతంత్రే ముఖమండికాప్రతిషేధో నామ(నవమోఽధ్యాయః, ఆదితః) పంచత్రింశత్తమోఽధ్యాయః ||35||

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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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ఇతి శ్రీడల్హ(హ్ల)ణవిరచితాయాం నిబంధసంగ్రహాఖ్యాయాం సుశ్రుతవ్యాఖ్యాయాముత్తరతంత్రాంతర్గతే కౌమారభృత్యతంత్రే ముఖమండికాప్రతిషేధాధ్యాయః పంచత్రింశత్తమః||35||

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 →