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AYANAACADEMYby Dr Vijaya Dwarampudi
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৩১. রেবতীপ্রতিষেধাধ্যাযঃ

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Adhikarana ১ (১-২) · Śloka ২

অথাতো রেবতীপ্রতিষেধং ব্যাখ্যাস্যামঃ ||১|| যথোবাচ ভগবান্ ধন্বন্তরিঃ ||২||

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

Meaning of the śloka

Now we shall explain the measures concerning Revatī. Thus spoke the venerable Dhanvantari.

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শকুনীপ্রতিষেধানন্তরং রেবত্যামপি মুখপাকবচনাত্ সব্রণত্বেনৈকধর্মত্বাচ্চ রেবতীপ্রতিষেধাধ্যাযো যুজ্যত ইত্যাহ- অথাত ইত্যাদি||১-২||

Meaning of the commentary

The commentary explains why the chapter on Revatī follows the chapter on Śakunī. Revatī is also described in connection with mukhapāka, an inflammatory or ulcerative condition of the mouth, and therefore shares the feature of having lesions or wounds. On this basis, the placement of the Revatī-pratiṣedha chapter here is appropriate.

Key terms

Revatīpratiṣedha (revatī-pratiṣedha)
The chapter's subject: measures concerning Revatī within the classical graha framework.
mukhapāka
A painful, inflamed, or ulcerative condition of the mouth mentioned by the commentary.
savraṇatva
The state of being accompanied by a wound or lesion, presented as a shared feature.
Dhanvantari (dhanvantari)
The authoritative teacher to whom the chapter's teaching is attributed.

Adhikarana ২ (৩) · Śloka ৩

অশ্বগন্ধা চ শৃঙ্গী চ সারিবা সপুনর্নবা | সহে তথা বিদারী চ কষাযাঃ সেচনে হিতাঃ ||৩||

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अश्वगन्धा च शृङ्गी च सारिवा सपुनर्नवा | सहे तथा विदारी च कषायाः सेचने हिताः ||३||

Meaning of the śloka

Decoctions of aśvagandhā, śṛṅgī, sārivā, punarnavā, the two sahā plants, and vidārī are considered suitable for secana.

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অশ্বগন্ধেত্যাদি| অজশৃঙ্গী কর্কটশৃঙ্গী, উত্তমারণীত্যন্যে| সহে মুদ্গমাষপর্ণ্যৌ| সেচনে হিতাঃ প্রত্যেকং সমুদিতাশ্চ||৩||

Meaning of the commentary

The commentary identifies śṛṅgī as ajaśṛṅgī or karkaṭaśṛṅgī, while others understand it as uttamāraṇī. The dual expression sahe denotes mudgaparṇī and māṣaparṇī. These decoctions may be used for secana either separately or together.

Key terms

aśvagandhā
One of the plants prescribed for the decoction used in secana.
śṛṅgī
A plant interpreted as ajaśṛṅgī or karkaṭaśṛṅgī, with uttamāraṇī given as an alternative identification.
sahe
A dual expression explained as mudgaparṇī and māṣaparṇī.
kaṣāya
A decoction prepared from the named plant materials.
secana
A procedure involving pouring or irrigating with a liquid preparation.

Adhikarana ৩ (৪) · Śloka ৪

তৈলমভ্যঞ্জনে কার্যং কুষ্ঠে সর্জরসেঽপি চ | পলঙ্কষাযাং নলদে তথা গিরিকদম্বকে ||৪||

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तैलमभ्यञ्जने कार्यं कुष्ठे सर्जरसेऽपि च | पलङ्कषायां नलदे तथा गिरिकदम्बके ||४||

Meaning of the śloka

For anointing, an oil should be prepared with kuṣṭha, sarjarasa, palaṅkaṣā, nalada, and girikadambaka.

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তৈলমিত্যাদি| সর্জরসো রালঃ, পলঙ্কষা গুগ্গুলুঃ, নলদং জটামাংসী, গিরিঃ গিরিকর্ণিকা; অন্যে গিরিকদম্বো মহাকদম্বঃ স্বনামখ্যাতঃ; এতৈঃ কুষ্ঠাদিভিঃ কল্কীকৃতৈস্তৈলং কার্যম্||৪||

Meaning of the commentary

The commentary identifies sarjarasa as rāla, palaṅkaṣā as guggulu, and nalada as jaṭāmāṃsī. It explains giri as girikarṇikā; others instead understand girikadamba as mahākadamba, known by that name. An oil is to be prepared using kuṣṭha and the other listed substances made into a paste.

Key terms

abhyañjana
External anointing with the prepared oil.
kuṣṭha
A named plant substance used in the paste for preparing the oil in this context.
sarjarasa
A resinous substance identified by the commentary as rāla.
palaṅkaṣā
A substance identified by the commentary as guggulu.
nalada
A substance identified by the commentary as jaṭāmāṃsī.
girikadambaka
A plant name variously understood as girikarṇikā or, by others, mahākadamba.

Adhikarana ৪ (৫) · Śloka ৫

ধবাশ্বকর্ণককুভধাতকীতিন্দুকীষু চ | কাকোল্যাদিগণে চৈব পানীযং সর্পিরিষ্যতে ||৫||

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धवाश्वकर्णककुभधातकीतिन्दुकीषु च | काकोल्यादिगणे चैव पानीयं सर्पिरिष्यते ||५||

Meaning of the śloka

A drinkable preparation of ghee is prescribed using Dhava, Ashvakarna, Kakubha, Dhataki and Tinduki, together with the group beginning with Kakoli.

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ধবেত্যাদি| অশ্বকর্ণো গর্দভাণ্ডঃ, ককুভঃ অর্জুনঃ| তত্র ধবাদিকষাযে কাকোল্যাদিকল্কে চ পানীযং সর্পিঃ পাতব্যং ঘৃতমিষ্যতে| অন্যে তু কাকোল্যাদিগণেনৈব পানীযং ঘৃতমিচ্ছন্তি, ধবাশ্বকর্ণাদীনি পশ্চাত্তৈলে সম্বন্ধন্তি||৫||

Meaning of the commentary

The commentary explains that Ashvakarna here means Gardabhanda and Kakubha means Arjuna. It interprets the preparation as ghee to be taken orally, made with a decoction of Dhava and the other named plants and a paste of the Kakolyadi group. It also preserves another interpretation: some authorities prepare the drinkable ghee with the Kakolyadi group alone and connect Dhava, Ashvakarna and the other plants with the oil described subsequently.

Key terms

pAnIyaM sarpiH (pānīyaṃ sarpiḥ)
Ghee prepared for oral administration in this passage.
kAkolyAdigaNa (kākolyādi-gaṇa)
The classical group of substances beginning with Kakoli, used here as a paste or, in an alternative reading, as the sole group for preparing the ghee.
kakubha
Identified by the commentary as Arjuna.

Adhikarana ৫ (৬-৮) · Śloka ৯

কুলত্থাঃ শঙ্খচূর্ণং চ প্রদেহঃ সার্বগন্ধিকঃ | গৃধ্রোলূকপুরীষাণি যবা যবফলো ঘৃতম্ ||৬|| সন্ধ্যযোরুভযোঃ কার্যমেতদুদ্ধূপনং শিশোঃ | বরুণারিষ্টকমযং রুচকং সৈন্দুকং তথা ||৭|| সততং ধারযেচ্চাপি কৃতং বা পৌত্রজীবিকম্ | শুক্লাঃ সুমনসো লাজাঃ পযঃ শাল্যোদনং তথা ||৮|| বলির্নিবেদ্যো গোতীর্থে রেবত্যৈ প্রযতাত্মনা |৯|

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कुलत्थाः शङ्खचूर्णं च प्रदेहः सार्वगन्धिकः | गृध्रोलूकपुरीषाणि यवा यवफलो घृतम् ||६|| सन्ध्ययोरुभयोः कार्यमेतदुद्धूपनं शिशोः | वरुणारिष्टकमयं रुचकं सैन्दुकं तथा ||७|| सततं धारयेच्चापि कृतं वा पौत्रजीविकम् | शुक्लाः सुमनसो लाजाः पयः शाल्योदनं तथा ||८|| बलिर्निवेद्यो गोतीर्थे रेवत्यै प्रयतात्मना |९|

Meaning of the śloka

A paste is described using Kulattha, powdered conch and fragrant substances. Vulture and owl excreta, barley, the substance called Yavaphala and ghee are to be used for fumigating the child at both twilight periods. The child is also to wear continually a neck ornament made from Varuna and Arishtaka, from Sainduka, or from Putrajivaka. White flowers, parched grain, milk and cooked Shali rice are to be offered to Revati at a cattle watering place by a person observing ritual purity.

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কুলত্থা ইত্যাদি| শঙ্খচূর্ণং সুদগ্ধশঙ্খচূর্ণম্| সর্বগন্ধা এলাদিকাঃ, তৈঃ কৃতো লেপঃ সার্বগন্ধিকঃ| গৃধ্রেত্যাদি| যবাঃ প্রসিদ্ধাঃ, যবফলো বংশঃ, অন্যে যবফলা দুগ্ধিকেত্যাহুঃ| বরুণারিষ্টকমযং বরুণনিম্বকাষ্ঠঘটিতং, রুচকং গ্রীবাভরণং মণিকসঞ্জ্ঞং ধারযেত্| ব্রহ্মদেবস্ত্বরিষ্টং ফেনিলমাহ| সৈন্দুকমিতি সিন্দুকো নির্গুণ্ডী, তত্কাষ্ঠকৃতং রুচকং; তত্ফলকৃতমিত্যন্যে| পুত্রঞ্জীবো মধ্যবর্তুলতীক্ষ্ণাগ্রফলো জম্বীরপত্রো বৃক্ষস্তত্কাষ্ঠকৃতং রুচকং, তত্ফলকৃতমিত্যন্যে| কেচিদত্রারগ্বধং পঠন্তি| শুক্লেত্যাদি শুক্লাঃ সুমনসঃ শ্বেতকুসুমানি| নিবেদ্যো দাতব্যঃ| গোতীর্থে সলিলগোপথে| প্রযতাত্মনা উপবাসাদিপবিত্রেণ| তদুক্তং,- “সোপবাসঃ শুচির্নক্তং সশস্ত্রো নির্হরেদ্বলিম্” ইতি||৬-৮||-

Meaning of the commentary

The commentary explains that the conch powder is made from thoroughly burnt conch and that sarvagandha denotes fragrant substances such as Ela, from which the paste is made. It identifies Yavaphala as bamboo, while preserving another view that it means Dugdhika. The rucaka is explained as a neck ornament, also called a manika, made from the wood of Varuna and Nimba. Brahmadeva, however, understands Arishta as Phenila. Sainduka is identified as Sinduka or Nirgundi; the ornament is said to be made from its wood, though others say from its fruit. Putranjiva is described as a tree with lemon-like leaves and fruit that is rounded in the middle and sharply pointed; its wood is used for the ornament, while another opinion uses its fruit. Some read Aragvadha at this point. White sumanas means white flowers. The offering is to be given at a cattle watering path, by someone ritually purified through observances such as fasting. A cited instruction further describes the person as fasting and clean, making the offering at night while carrying a weapon.

Key terms

pradeha
An external paste or application described in the passage.
uddhUpana (uddhūpana)
Fumigation or exposure to smoke, prescribed here at both twilight periods.
rucaka
A neck ornament or amulet, also called a manika in the commentary.
bali
A ritual offering made here to Revati.
gotIrtha (gotīrtha)
A place or path where cattle approach water.

Adhikarana ৬ (৯-১১) · Śloka ১১

সঙ্গমে চ ভিষক্ স্নানং কুর্যাদ্ধাত্রীকুমারযোঃ ||৯|| নানাবস্ত্রধরা দেবী চিত্রমাল্যানুলেপনা | চলত্কুণ্ডলিনী শ্যামা রেবতী তে প্রসীদতু ||১০|| উপাসতে যাং সততং দেব্যো বিবিধভূষণাঃ | লম্বা করালা বিনতা তথৈব বহুপুত্রিকা | রেবতী শুষ্কনামা যা সা তে দেবী প্রসীদতু ||১১||

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सङ्गमे च भिषक् स्नानं कुर्याद्धात्रीकुमारयोः ||९|| नानावस्त्रधरा देवी चित्रमाल्यानुलेपना | चलत्कुण्डलिनी श्यामा रेवती ते प्रसीदतु ||१०|| उपासते यां सततं देव्यो विविधभूषणाः | लम्बा कराला विनता तथैव बहुपुत्रिका | रेवती शुष्कनामा या सा ते देवी प्रसीदतु ||११||

Meaning of the śloka

At the confluence of two rivers, the physician should arrange bathing for the nurse and the child. May the dark-complexioned goddess Revatī, wearing varied garments, colourful garlands and unguents, with her earrings moving, be gracious to you. May that goddess Revatī, also called Śuṣkarevatī, whom the variously adorned goddesses Lambā, Karālā, Vinatā and Bahuputrikā continually attend, be gracious to you.

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সঙ্গম ইত্যাদি| সঙ্গমে নদীদ্বযমেলকে| রক্ষামন্ত্রমাহ- নানেত্যাদি| অপরা দেব্যো বিবিধভূষণা যাং রেবতীমুপাসতে সেবন্তে সা দেবী ভো বালক তে তব প্রসাদং করোতু লোকে প্রসাদকরা ভবতু| রেবতী শুষ্কনামা শুষ্করেবতীত্যর্থঃ||৯-১১||

Meaning of the commentary

The commentary explains saṅgama as the meeting place of two rivers. It then identifies the following verses as a protective mantra. The other goddesses, adorned with various ornaments, worship or serve Revatī; the prayer asks that she show favour to the child and become a source of grace in the world. It also explains the expression Revatī śuṣkanāmā as meaning Śuṣkarevatī.

Key terms

saṅgama
The meeting place or confluence of two rivers.
dhātrī
The child's nurse or female caregiver in this passage.
rakṣāmantra
A protective invocation, as the commentary classifies these verses.
Revatī
The goddess addressed in the protective prayer.
Śuṣkarevatī
An alternative name of Revatī stated by the commentary.

Adhikarana পুষ্পিকা · Śloka ৩১

ইতি সুশ্রুতসংহিতাযামুত্তরতন্ত্রান্তর্গতে কুমারতন্ত্রে রেবতীপ্রতিষেধো নাম (পঞ্চমোঽধ্যাযঃ, আদিতঃ) একত্রিংশোঽধ্যাযঃ ||৩১||

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इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते कुमारतन्त्रे रेवतीप्रतिषेधो नाम (पञ्चमोऽध्यायः, आदितः) एकत्रिंशोऽध्यायः ||३१||

Meaning of the śloka

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

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ইতি শ্রীডল্হ(হ্ল)ণবিরচিতাযাং নিবন্ধসঙ্গ্রহাখ্যাযাং সুশ্রুতব্যাখ্যাযামুত্তরতন্ত্রান্তর্গতে কৌমারভৃত্যতন্ত্রে রেবতীপ্রতিষেধো নামৈকত্রিংশত্তমোঽধ্যাযঃ||৩১||

Meaning of the commentary

Thus ends the thirty-first chapter, entitled 'Prevention or Treatment of Revatī,' in the Kaumārabhṛtya-tantra portion of the Uttara-tantra, as explained in the Nibandhasaṅgraha commentary on the Suśruta-saṃhitā composed by Śrī Dalhaṇa. The source preserves a variant spelling of Dalhaṇa's name as Dalha or Dalhla.

Key terms

Revatīpratiṣedha
The title of the chapter, concerning the prevention or treatment associated with Revatī.
Kumāratantra
The textual subsection concerned with children in which this chapter is placed.
Kaumārabhṛtyatantra
The corresponding designation used in the commentary for the branch or section concerned with care of children.
Nibandhasaṅgraha
The name of Dalhaṇa's commentary on the Suśruta-saṃhitā.
← 30. śakunīpratiṣēdhādhyāyaḥ32. pūtanāpratiṣēdhādhyāyaḥ →