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AYANAACADEMYby Dr Vijaya Dwarampudi
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32. pūtanāpratiṣēdhādhyāyaḥ

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Adhikarana 1 (1-2) · Śloka 2

athātaḥ pūtanāpratiṣēdhaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2||

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अथातः पूतनाप्रतिषेधं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now we shall explain the prevention or treatment associated with Pūtanā, as taught by the revered Dhanvantari.

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rēvatīpratiṣēdhānantaraṁ strīgrahasāmānyāt pūtanāpratiṣēdhārambhō yujyata ityāha- athāta ityādi||1-2||

Meaning of the commentary

The commentary explains that the chapter on Pūtanā appropriately begins after the chapter on Revatī because both are classed as female grahas. It identifies the opening formula beginning with ‘now, therefore’ as the introduction to this subject.

Key terms

Pūtanāpratiṣedha
The prevention or treatment associated with Pūtanā, which is the subject of this chapter.
strīgraha
A female graha within the historical classificatory framework used by the commentary.
Dhanvantari
The revered authority to whom the teaching is attributed.

Adhikarana 2 (3-4) · Śloka 4

kapōtavaṅkā'ralukō varuṇaḥ pāribhadrakaḥ | āsphōtā caiva yōjyāḥ syurbālānāṁ pariṣēcanē ||3|| vacā vayaḥsthā gōlōmī haritālaṁ manaḥśilā | kuṣṭhaṁ sarjarasaścaiva tailarthē varga iṣyatē ||4||

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कपोतवङ्काऽरलुको वरुणः पारिभद्रकः | आस्फोता चैव योज्याः स्युर्बालानां परिषेचने ||३|| वचा वयःस्था गोलोमी हरितालं मनःशिला | कुष्ठं सर्जरसश्चैव तैलर्थे वर्ग इष्यते ||४||

Meaning of the śloka

Kapotavaṅkā, Araluka, Varuṇa, Pāribhadra and Āsphoṭā are prescribed for pariṣecana of children. Vacā, Vayaḥsthā, Golomī, haritāla, manaḥśilā, kuṣṭha and sarjarasa constitute the group prescribed for preparing an oil.

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kapōtavaṅkētyādi| kapōtavaṅkā kabaḍavaṅkēti lōkē prasiddhā brahmasuvarcalāparaparyāyā| āsphōtā sārivā| vayasthā brāhmī, anyē guḍūcīmāhuḥ| gōlōmī dūrvā| varga iṣyatē iti vargagrahaṇaṁ yathālābhaṁ prakṣēpārtham| vacādīnāṁ kalkakaṣāyābhyāṁ tailasādhyam||3-4||

Meaning of the commentary

The commentary says that Kapotavaṅkā is popularly known as Kabaḍavaṅkā and is another name for Brahmasuvarcalā, and that Āsphoṭā means Sārivā. It identifies Vayaḥsthā as Brāhmī, while noting that others understand it as Guḍūcī, and identifies Golomī as Dūrvā. The word ‘group’ indicates that ingredients may be added according to availability. It states that the oil is prepared with the paste and decoction of Vacā and the other listed substances.

Key terms

pariṣecana
Pouring or sprinkling a liquid over the body, here described for children.
Vayaḥsthā
An ingredient identified as Brāhmī by the commentary, with Guḍūcī preserved as an alternative interpretation.
Golomī
An ingredient identified by the commentary as Dūrvā.
haritāla
A mineral substance listed as an ingredient of the oil.
manaḥśilā
A mineral substance listed as an ingredient of the oil.
kalka-kaṣāya
The paste and decoction forms that the commentary says are used in preparing the oil.

Adhikarana 3 (5-7) · Śloka 7

hitaṁ ghr̥taṁ tugākṣīryāṁ siddhaṁ madhurakēṣu ca | kuṣṭhatālīśakhadiracandanasyandanē tathā ||5|| dēvadāruvacāhiṅgukuṣṭhaṁ girikadambakaḥ | ēlā harēṇavaścāpi yōjyā uddhūpanē sadā ||6|| gandhanākulikumbhīkē majjānō badarasya ca | karkaṭāsthi ghr̥taṁ cāpi dhūpanaṁ sarṣapaiḥ saha ||7||

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हितं घृतं तुगाक्षीर्यां सिद्धं मधुरकेषु च | कुष्ठतालीशखदिरचन्दनस्यन्दने तथा ||५|| देवदारुवचाहिङ्गुकुष्ठं गिरिकदम्बकः | एला हरेणवश्चापि योज्या उद्धूपने सदा ||६|| गन्धनाकुलिकुम्भीके मज्जानो बदरस्य च | कर्कटास्थि घृतं चापि धूपनं सर्षपैः सह ||७||

Meaning of the śloka

Ghee prepared with tugākṣīrī and substances of the sweet group is said to be beneficial, as is ghee prepared with a decoction of kuṣṭha, tālīśa, khadira, and candana. Devadāru, vacā, hiṅgu, kuṣṭha, girikadambaka, elā, and hareṇu are prescribed for fumigation. Gandhanākulī, kumbhī, the kernels of badara, karkaṭāsthi, ghee, and mustard are also used together for fumigation.

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hitamityādi| tugākṣīrī vaṁśalōcanā, madhurakēṣu kākōlyādiṣu; kākōlyādipāṭhāttugākṣīrī prāptā, pr̥thakpāṭhō bhāgadvayārthaṁ kuṣṭhatālīśādīnāṁ yathālābhaniṣēdhārthō vā, yē tugākṣīrīṁ vaṁśarōcanānukāripārthivadravyaṁ manyantē tanmatē dviruktirnāsti| kalkakaṣāyābhyāṁ siddhaṁ ghr̥taṁ hitamiti sambandhaḥ| girikadambakō mahākadambaḥ| gandhanākulī sugandhā rāsnā| kumbhikā jalajā| jējjaṭācāryastu na paṭhatyētaddēvadārvādiyōgadvayamapi, gayī tu paṭhati||5-7||

Meaning of the commentary

The commentary explains that tugākṣīrī means vaṃśalocanā, and that the 'sweet substances' are those beginning with kākolī. Because tugākṣīrī is already included in the kākolī group, its separate mention may indicate that it is to be used in two portions, or may show that the substances beginning with kuṣṭha and tālīśa are to be used according to availability. Those who understand tugākṣīrī as an earthy substance resembling vaṃśarocanā do not regard this as repetition. The construction is that ghee prepared with both a paste and a decoction is beneficial. Girikadambaka is identified as mahākadamba; gandhanākulī as fragrant rāsnā; and kumbhikā as an aquatic plant. Jejjaṭācārya does not read either of the two formulations beginning with devadāru, whereas Gayī includes them.

Key terms

तुगाक्षीरी (tugākṣīrī)
Identified by the commentary as vaṃśalocanā; its separate listing is interpreted in more than one way.
मधुरकेषु (madhurakeṣu)
The group of sweet substances, explained here as the group beginning with kākolī.
उद्धूपन (uddhūpana)
Fumigation within the historical treatment described by the passage.
कल्ककषाय (kalka-kaṣāya)
A paste and a decoction used in preparing the ghee.

Adhikarana 4 (8) · Śloka 8

kākādanīṁ citraphalāṁ bimbīṁ guñjāṁ ca dhārayēt | matsyaudanaṁ ca kurvīta kr̥śarāṁ palalaṁ tathā | śarāvasampuṭē kr̥tvā baliṁ śūnyagr̥hē harēt ||8||

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काकादनीं चित्रफलां बिम्बीं गुञ्जां च धारयेत् | मत्स्यौदनं च कुर्वीत कृशरां पललं तथा | शरावसम्पुटे कृत्वा बलिं शून्यगृहे हरेत् ||८||

Meaning of the śloka

One should wear kākādanī, citraphalā, bimbī, and guñjā. An offering should be prepared with rice and fish, kṛśarā, and palala, enclosed between two earthen dishes, and taken to an empty house.

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kākādanīmityādi| kākādanī kākatindukaḥ, ‘kālā’ ityanyē; citraphalā indravāruṇī, citrāṇḍikētyanyē| matsyaudanaṁ matsyabhaktaṁ; palalaṁ tilapiṣṭam| ‘śūnyagr̥hē harēt’ ityatra ‘śūnyagr̥hētarē’ ityanyē, tatrētarē khaṇḍagr̥hē| kēcidatrēdr̥śaṁ paṭhanti ‘harēdbaliṁ cōtkuraṭē’ ityādi; tatrōtkuraṭaḥ śūnyāgāraḥ, śūnyārāma ityanyē||8||

Meaning of the commentary

The commentary identifies kākādanī as kākatinduka, while another reading gives kālā. Citraphalā is identified as indravāruṇī, though others identify it as citrāṇḍikā. Matsyaudana means rice or a meal with fish, and palala means sesame paste. For the phrase 'take it to an empty house,' another reading has 'to another empty or broken house.' Some authorities instead read a phrase meaning that the offering should be taken to an utkuraṭa; this is explained either as an empty dwelling or as a deserted garden.

Key terms

काकादनी (kākādanī)
A plant identified as kākatinduka, with kālā recorded as an alternative reading.
चित्रफला (citraphalā)
Identified as indravāruṇī, with citrāṇḍikā preserved as an alternative identification.
पलल (palala)
Sesame paste in this passage.
बलि (bali)
A ritual offering described as part of the historical graha treatment framework.
उत्कुरट (utkuraṭa)
In an alternative reading, a place for the offering, explained either as an empty dwelling or a deserted garden.

Adhikarana 5 (9-11) · Śloka 11

ucchiṣṭēnābhiṣēkēṇa śiśōḥ snapanamiṣyatē | pūjyā ca pūtanā dēvī balibhiḥ sōpahārakaiḥ ||9|| malināmbarasaṁvītā malinā rūkṣamūrdhajā | śūnyāgārāśritā dēvī dārakaṁ pātu pūtanā ||10|| durdarśanā sudurgandhā karālā mēghakālikā | bhinnagārāśrayā dēvī dārakaṁ pātu pūtanā ||11||

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उच्छिष्टेनाभिषेकेण शिशोः स्नपनमिष्यते | पूज्या च पूतना देवी बलिभिः सोपहारकैः ||९|| मलिनाम्बरसंवीता मलिना रूक्षमूर्धजा | शून्यागाराश्रिता देवी दारकं पातु पूतना ||१०|| दुर्दर्शना सुदुर्गन्धा कराला मेघकालिका | भिन्नगाराश्रया देवी दारकं पातु पूतना ||११||

Meaning of the śloka

The infant is to be bathed with the water left from ritual sipping. The goddess Pūtanā should be honoured with bali offerings and accompanying gifts. A protective invocation follows: may Pūtanā, clothed in soiled garments, herself unclean, with dry or rough hair, and dwelling in an empty house, protect the child. May the fearsome, intensely foul-smelling and grim goddess Pūtanā, dark like a rain cloud and dwelling in a ruined house, protect the child.

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ucchiṣṭēnētyādi| ucchiṣṭēnābhiṣēkēṇa ācamanōdakēnētyarthaḥ| pūrvakalpēna snānam| rakṣāmantraḥ- malinētyādi||9-11||

Meaning of the commentary

The commentary explains the water called ucchiṣṭa in this context as ācamana water, the water associated with ritual sipping. The bathing is to be performed according to the procedure described previously. It identifies the verses beginning with the description of soiled garments as a protective mantra.

Key terms

ucchiṣṭenābhiṣeka
Sprinkling or bathing with water left from ritual sipping, according to the commentary.
ācamanodaka
Water connected with the ritual act of sipping.
bali
A ritual offering made here in honour of Pūtanā.
rakṣāmantra
A protective invocation, as the commentary classifies the verses.
Pūtanā
The goddess invoked and asked to protect the child in this historical ritual framework.

Adhikarana puṣpikā · Śloka 32

iti suśrutasaṁhitāyāmuttaratantrāntargatē kumāratantrē (ṣaṣṭhō'dhyāyaḥ, āditaḥ) dvātriṁśō'dhyāyaḥ ||32||

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इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते कुमारतन्त्रे (षष्ठोऽध्यायः, आदितः) द्वात्रिंशोऽध्यायः ||३२||

Meaning of the śloka

Thus ends the chapter entitled 'Prevention or Treatment of Pūtanā' in the Kumāratantra section within the Uttara-tantra of the Suśruta-saṃhitā. It is the sixth chapter of that subsection and the thirty-second chapter in the overall sequence.

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iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāmuttaratantrāntargatē kaumārabhr̥tyatantrē pūtanāpratiṣēdhō nāma dvātriṁśattamō'dhyāyaḥ||32||

Meaning of the commentary

Thus ends the thirty-second chapter, entitled 'Prevention or Treatment of Pūtanā,' 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 a variant form of the commentator's name as Dalha or Dalhla.

Key terms

Pūtanāpratiṣedha
The chapter title, concerning prevention or treatment associated with Pūtanā.
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.
← 31. rēvatīpratiṣēdhādhyāyaḥ33. andhapūtanāpratiṣēdhādhyāyaḥ →